B0102051801mahāvaggo（大品）

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Paṭisambhidāmaggapāḷi

Mahāvaggo

Mātikā

Sotāvadhāne paññā sutamaye ñāṇaṃ.
Sutvāna saṃvare paññā sīlamaye ñāṇaṃ.
Saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ.
Paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.
Atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.
Paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ.
Ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ.
Bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.
Muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.
Bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ.
Dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ.
Payogappaṭippassaddhi paññā phale ñāṇaṃ .
Chinnavaṭumānupassane [chinnamanupassane (syā.), chinnavaṭṭamanupassane (sī. aṭṭha.)] paññā vimuttiñāṇaṃ.
Tadā samudāgate [samupāgate (syā.)] dhamme passane paññā paccavekkhaṇe ñāṇaṃ.
Ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ.
Bahiddhāvavatthāne paññā gocaranānatte ñāṇaṃ.
Cariyāvavatthāne paññā cariyānānatte ñāṇaṃ.
Catudhammavavatthāne paññā bhūminānatte ñāṇaṃ.
Navadhammavavatthāne paññā dhammanānatte ñāṇaṃ.
Abhiññāpaññā ñātaṭṭhe ñāṇaṃ.
Pariññāpaññā tīraṇaṭṭhe ñāṇaṃ.
Pahāne paññā pariccāgaṭṭhe ñāṇaṃ.
Bhāvanāpaññā ekarasaṭṭhe ñāṇaṃ.
Sacchikiriyāpaññā phassanaṭṭhe [phusanaṭṭhe (ka.)] ñāṇaṃ.
Atthanānatte paññā atthapaṭisambhide ñāṇaṃ.
Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ.
Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ.
Paṭibhānanānatte paññā [paṭibhāṇanānatte (syā.)] paṭibhānapaṭisambhide ñāṇaṃ.
Vihāranānatte paññā vihāraṭṭhe ñāṇaṃ.
Samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ.
Vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ.
Avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ.
Dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ.
Dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ.
Sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ.
Sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ.
Puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ.
Asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.
Nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ.
Sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ.
Viditattā paññā khantiñāṇaṃ.
Phuṭṭhattā paññā pariyogāhaṇe [pariyogāhane (syā.)] ñāṇaṃ.
Samodahane paññā padesavihāre ñāṇaṃ.
Adhipatattā paññā saññāvivaṭṭe ñāṇaṃ.
Nānatte paññā cetovivaṭṭe ñāṇaṃ.
Adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ.
Suññate paññā ñāṇavivaṭṭe ñāṇaṃ.
Vosagge [vossagge (bahūsu)] paññā vimokkhavivaṭṭe ñāṇaṃ.
Tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.

禮敬世尊、阿羅漢、正等正覺者小部無礙解道 1. 大品目錄 1. 傾聽時的智慧是聞所成智。 2. 聽聞后守護的智慧是戒所成智。 3. 守護后專注的智慧是修定所成智。 4. 把握緣起的智慧是法住智。 5. 總括過去、未來、現在諸法后確定的智慧是思惟智。 6. 觀察現在諸法變異的智慧是生滅隨觀智。 7. 審察所緣后觀察壞滅的智慧是觀智。 8. 現起怖畏的智慧是過患智。 9. 欲求解脫、審察、安住的智慧是行舍智。 10. 從外出離、轉向的智慧是種姓智。 11. 從兩方出離、轉向的智慧是道智。 12. 修行止息的智慧是果智。 13. 觀察斷絕輪迴的智慧是解脫智。 14. 觀察當時生起諸法的智慧是省察智。 15. 內部確定的智慧是種種事智。 16. 外部確定的智慧是種種境智。 17. 確定行為的智慧是種種行智。 18. 確定四法的智慧是種種地智。 19. 確定九法的智慧是種種法智。 20. 通智慧是已知義智。 21. 遍知智慧是審察義智。 22. 斷的智慧是捨棄義智。 23. 修習的智慧是一味義智。 24. 證悟的智慧是觸證義智。 25. 種種義的智慧是義無礙解智。 26. 種種法的智慧是法無礙解智。 27. 種種詞的智慧是詞無礙解智。 28. 種種辯才的智慧是辯無礙解智。 29. 種種住處的智慧是住處義智。 30. 種種等至的智慧是等至義智。 31. 種種住處等至的智慧是住處等至義智。 32. 由於無散亂清凈而斷盡諸漏的智慧是無間等持智。 33. 以見為主、獲得寂靜住處、傾向殊勝的智慧是無諍住智。 34. 具足兩種力、止息三種行、自在於十六種智行、九種定行的智慧是滅盡定智。 35. 正知者的活動終止的智慧是般涅槃智。 36. 正確斷盡、滅盡一切法而不再現起的智慧是等首義智。 37. 斷盡種種不同的熱惱的智慧是減損義智。 38. 不懈怠、精進、策勵的智慧是發勤智。 39. 闡明種種法的智慧是義理開示智。 40. 通達一切法的總攝性、差別性、一性的智慧是見清凈智。 41. 已知的智慧是忍智。 42. 已觸證的智慧是通達智。 43. 綜合的智慧是部分住智。 44. 增上的智慧是想轉向智。 45. 差別的智慧是心轉向智。 46. 決意的智慧是意轉向智。 47. 空性的智慧是智轉向智。 48. 舍離的智慧是解脫轉向智。 49. 如實的智慧是諦轉向智。

Kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ.
Vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ.
Tiṇṇannaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyā pariyogāhaṇe paññā cetopariyañāṇaṃ.
Paccayappavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ.
Obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ.
Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatā paññā āsavānaṃ khaye ñāṇaṃ.
Pariññaṭṭhe paññā dukkhe ñāṇaṃ.
Pahānaṭṭhe paññā samudaye ñāṇaṃ.
Sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ.
Bhāvanaṭṭhe paññā magge ñāṇaṃ.
Dukkhe ñāṇaṃ.
Dukkhasamudaye ñāṇaṃ.
Dukkhanirodhe ñāṇaṃ.
Dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
Atthapaṭisambhide ñāṇaṃ.
Dhammapaṭisambhide ñāṇaṃ.
Niruttipaṭisambhide ñāṇaṃ.
Paṭibhānapaṭisambhide ñāṇaṃ.
Indriyaparopariyatte ñāṇaṃ.
Sattānaṃ āsayānusaye ñāṇaṃ.
Yamakapāṭihīre ñāṇaṃ.
Mahākaruṇāsamāpattiyā ñāṇaṃ.
Sabbaññutañāṇaṃ.
Anāvaraṇañāṇaṃ .

Imāni tesattati ñāṇāni. Imesaṃ tesattatiyā ñāṇānaṃ sattasaṭṭhi ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.

Mātikā niṭṭhitā.

Ñāṇakathā
Sutamayañāṇaniddeso
Kathaṃ sotāvadhāne paññā sutamaye ñāṇaṃ?

『『Ime dhammā abhiññeyyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā pariññeyyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā pahātabbā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā bhāvetabbā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā sacchikātabbā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā hānabhāgiyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā ṭhitibhāgiyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā visesabhāgiyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Ime dhammā nibbedhabhāgiyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Sabbe saṅkhārā aniccā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Sabbe saṅkhārā dukkhā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Sabbe dhammā anattā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Idaṃ dukkhaṃ ariyasacca』』nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Idaṃ dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasacca』』nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Idaṃ dukkhanirodhaṃ [dukkhanirodho (syā.) aṭṭhakathā oloketabbā] ariyasacca』』nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

『『Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca』』nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.

身與心一同確定，以及依據樂想、輕安想的決意而成就的智慧是神通智。
依尋伺擴充套件而通達種種與單一聲音相的智慧是耳界清凈智。
由於三種心的擴充套件，依諸根凈信而通達種種與單一識行的智慧是他心智。
依緣起諸法的種種與單一業的擴充套件而通達的智慧是宿住隨念智。
依光明而見種種與單一色相的智慧是天眼智。
以六十四行相自在於三根的智慧是漏盡智。
遍知義的智慧是苦智。
斷除義的智慧是集智。
證悟義的智慧是滅智。
修習義的智慧是道智。
苦智。
苦集智。
苦滅智。
趣向苦滅之道智。
義無礙解智。
法無礙解智。
詞無礙解智。
辯無礙解智。
根上下智。
眾生意樂隨眠智。
雙神變智。
大悲等至智。
一切智。
無礙智。這些是七十三智。在這七十三智中，六十七智是聲聞共有的；六智是聲聞所不共有的。目錄終。
智論
聞所成智解說
如何是傾聽時的智慧為聞所成智？ "這些法應證知"的傾聽，了知此即是聞所成智。 "這些法應遍知"的傾聽，了知此即是聞所成智。 "這些法應斷"的傾聽，了知此即是聞所成智。 "這些法應修"的傾聽，了知此即是聞所成智。 "這些法應證"的傾聽，了知此即是聞所成智。 "這些法屬於退分"的傾聽，了知此即是聞所成智。 "這些法屬於住分"的傾聽，了知此即是聞所成智。 "這些法屬於勝進分"的傾聽，了知此即是聞所成智。 "這些法屬於抉擇分"的傾聽，了知此即是聞所成智。 "一切行無常"的傾聽，了知此即是聞所成智。 "一切行是苦"的傾聽，了知此即是聞所成智。 "一切法無我"的傾聽，了知此即是聞所成智。 "此是苦聖諦"的傾聽，了知此即是聞所成智。 "此是苦集聖諦"的傾聽，了知此即是聞所成智。 "此是苦滅聖諦"的傾聽，了知此即是聞所成智。 "此是趣向苦滅之道聖諦"的傾聽，了知此即是聞所成智。
Kathaṃ 『『ime dhammā abhiññeyyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo abhiññeyyo – sabbe sattā āhāraṭṭhitikā. Dve dhammā abhiññeyyā – dve dhātuyo. Tayo dhammā abhiññeyyā – tisso dhātuyo. Cattāro dhammā abhiññeyyā – cattāri ariyasaccāni. Pañca dhammā abhiññeyyā – pañca vimuttāyatanāni. Cha dhammā abhiññeyyā – cha anuttariyāni. Satta dhammā abhiññeyyā – satta niddasavatthūni. Aṭṭha dhammā abhiññeyyā – aṭṭha abhibhāyatanāni. Nava dhammā abhiññeyyā – nava anupubbavihārā. Dasa dhammā abhiññeyyā – dasa nijjaravatthūni.

『『Sabbaṃ, bhikkhave, abhiññeyyaṃ. Kiñca, bhikkhave, sabbaṃ abhiññeyyaṃ? Cakkhu [cakkhuṃ (syā. ka.)], bhikkhave, abhiññeyyaṃ; rūpā abhiññeyyā; cakkhuviññāṇaṃ abhiññeyyaṃ; cakkhusamphasso abhiññeyyo; yampidaṃ [yamidaṃ (ka.) saṃ. ni. 4.52 passitabbo] cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ. Sotaṃ abhiññeyyaṃ; saddā abhiññeyyā…pe… ghānaṃ abhiññeyyaṃ; gandhā abhiññeyyā… jivhā abhiññeyyā; rasā abhiññeyyā… kāyo abhiññeyyo; phoṭṭhabbā abhiññeyyā… mano abhiññeyyo; dhammā abhiññeyyā; manoviññāṇaṃ abhiññeyyaṃ, manosamphasso abhiññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi abhiññeyyaṃ.』』

Rūpaṃ abhiññeyyaṃ; vedanā abhiññeyyā; saññā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ.

Cakkhu abhiññeyyaṃ; sotaṃ abhiññeyyaṃ; ghānaṃ abhiññeyyaṃ; jivhā abhiññeyyā; kāyo abhiññeyyo; mano abhiññeyyo. Rūpā abhiññeyyā; saddā abhiññeyyā; gandhā abhiññeyyā; rasā abhiññeyyā; phoṭṭhabbā abhiññeyyā; dhammā abhiññeyyā. Cakkhuviññāṇaṃ abhiññeyyaṃ; sotaviññāṇaṃ abhiññeyyaṃ; ghānaviññāṇaṃ abhiññeyyaṃ; jivhāviññāṇaṃ abhiññeyyaṃ; kāyaviññāṇaṃ abhiññeyyaṃ; manoviññāṇaṃ abhiññeyyaṃ. Cakkhusamphasso abhiññeyyo ; sotasamphasso abhiññeyyo; ghānasamphasso abhiññeyyo; jivhāsamphasso abhiññeyyo; kāyasamphasso abhiññeyyo; manosamphasso abhiññeyyo; cakkhusamphassajā vedanā abhiññeyyā; sotasamphassajā vedanā abhiññeyyā; ghānasamphassajā vedanā abhiññeyyā ; jivhāsamphassajā vedanā abhiññeyyā; kāyasamphassajā vedanā abhiññeyyā; manosamphassajā vedanā abhiññeyyā. Rūpasaññā abhiññeyyā; saddasaññā abhiññeyyā; gandhasaññā abhiññeyyā ; rasasaññā abhiññeyyā; phoṭṭhabbasaññā abhiññeyyā; dhammasaññā abhiññeyyā. Rūpasañcetanā abhiññeyyā; saddasañcetanā abhiññeyyā; gandhasañcetanā abhiññeyyā; rasasañcetanā abhiññeyyā; phoṭṭhabbasañcetanā abhiññeyyā; dhammasañcetanā abhiññeyyā. Rūpataṇhā abhiññeyyā; saddataṇhā abhiññeyyā; gandhataṇhā abhiññeyyā; rasataṇhā abhiññeyyā; phoṭṭhabbataṇhā abhiññeyyā; dhammataṇhā abhiññeyyā. Rūpavitakko abhiññeyyo; saddavitakko abhiññeyyo; gandhavitakko abhiññeyyo; rasavitakko abhiññeyyo; phoṭṭhabbavitakko abhiññeyyo; dhammavitakko abhiññeyyo. Rūpavicāro abhiññeyyo; saddavicāro abhiññeyyo ; gandhavicāro abhiññeyyo; rasavicāro abhiññeyyo; phoṭṭhabbavicāro abhiññeyyo; dhammavicāro abhiññeyyo.

如何是"這些法應證知"的傾聽，了知此即是聞所成智？一法應證知——一切眾生依食而住。二法應證知——二界。三法應證知——三界。四法應證知——四聖諦。五法應證知——五解脫處。六法應證知——六無上。七法應證知——七漏盡事。八法應證知——八勝處。九法應證知——九次第住。十法應證知——十斷事。
"諸比丘，一切應證知。諸比丘，什麼是一切應證知？諸比丘，眼應證知；色應證知；眼識應證知；眼觸應證知；緣眼觸所生之受，或樂或苦或不苦不樂，此亦應證知。耳應證知；聲應證知......鼻應證知；香應證知......舌應證知；味應證知......身應證知；觸應證知......意應證知；法應證知；意識應證知；意觸應證知；緣意觸所生之受，或樂或苦或不苦不樂，此亦應證知。" 色應證知；受應證知；想應證知；行應證知；識應證知。眼應證知；耳應證知；鼻應證知；舌應證知；身應證知；意應證知。色應證知；聲應證知；香應證知；味應證知；觸應證知；法應證知。眼識應證知；耳識應證知；鼻識應證知；舌識應證知；身識應證知；意識應證知。眼觸應證知；耳觸應證知；鼻觸應證知；舌觸應證知；身觸應證知；意觸應證知。眼觸所生受應證知；耳觸所生受應證知；鼻觸所生受應證知；舌觸所生受應證知；身觸所生受應證知；意觸所生受應證知。色想應證知；聲想應證知；香想應證知；味想應證知；觸想應證知；法想應證知。色思應證知；聲思應證知；香思應證知；味思應證知；觸思應證知；法思應證知。色愛應證知；聲愛應證知；香愛應證知；味愛應證知；觸愛應證知；法愛應證知。色尋應證知；聲尋應證知；香尋應證知；味尋應證知；觸尋應證知；法尋應證知。色伺應證知；聲伺應證知；香伺應證知；味伺應證知；觸伺應證知；法伺應證知
Pathavīdhātu abhiññeyyā; āpodhātu abhiññeyyā; tejodhātu abhiññeyyā; vāyodhātu abhiññeyyā; ākāsadhātu abhiññeyyā; viññāṇadhātu abhiññeyyā.

Pathavīkasiṇaṃ abhiññeyyaṃ; āpokasiṇaṃ abhiññeyyaṃ; tejokasiṇaṃ abhiññeyyaṃ; vāyokasiṇaṃ abhiññeyyaṃ; nīlakasiṇaṃ abhiññeyyaṃ; pītakasiṇaṃ abhiññeyyaṃ; lohitakasiṇaṃ abhiññeyyaṃ; odātakasiṇaṃ abhiññeyyaṃ; ākāsakasiṇaṃ abhiññeyyaṃ; viññāṇakasiṇaṃ abhiññeyyaṃ.

Kesā abhiññeyyā; lomā abhiññeyyā; nakhā abhiññeyyā; dantā abhiññeyyā; taco abhiññeyyo, maṃsaṃ abhiññeyyaṃ; nhārū [nahārū (syā.)] abhiññeyyā; aṭṭhī abhiññeyyā; aṭṭhimiñjā abhiññeyyā [aṭṭhimañjaṃ abhiññeyyaṃ (syā. ka.)]; vakkaṃ abhiññeyyaṃ; hadayaṃ abhiññeyyaṃ; yakanaṃ abhiññeyyaṃ; kilomakaṃ abhiññeyyaṃ; pihakaṃ abhiññeyyaṃ; papphāsaṃ abhiññeyyaṃ; antaṃ abhiññeyyaṃ antaguṇaṃ abhiññeyyaṃ; udariyaṃ abhiññeyyaṃ; karīsaṃ abhiññeyyaṃ; pittaṃ abhiññeyyaṃ; semhaṃ abhiññeyyaṃ; pubbo abhiññeyyo; lohitaṃ abhiññeyyaṃ; sedo abhiññeyyo; medo abhiññeyyo; assu abhiññeyyaṃ; vasā abhiññeyyā; kheḷo abhiññeyyo; siṅghāṇikā abhiññeyyā; lasikā abhiññeyyā; muttaṃ abhiññeyyaṃ; matthaluṅgaṃ abhiññeyyaṃ.

Cakkhāyatanaṃ abhiññeyyaṃ; rūpāyatanaṃ abhiññeyyaṃ. Sotāyatanaṃ abhiññeyyaṃ; saddāyatanaṃ abhiññeyyaṃ . Ghānāyatanaṃ abhiññeyyaṃ; gandhāyatanaṃ abhiññeyyaṃ. Jivhāyatanaṃ abhiññeyyaṃ; rasāyatanaṃ abhiññeyyaṃ. Kāyāyatanaṃ abhiññeyyaṃ; phoṭṭhabbāyatanaṃ abhiññeyyaṃ. Manāyatanaṃ abhiññeyyaṃ; dhammāyatanaṃ abhiññeyyaṃ.

Cakkhudhātu abhiññeyyā; rūpadhātu abhiññeyyā; cakkhuviññāṇadhātu abhiññeyyā. Sotadhātu abhiññeyyā; saddadhātu abhiññeyyā; sotaviññāṇadhātu abhiññeyyā. Ghānadhātu abhiññeyyā; gandhadhātu abhiññeyyā; ghānaviññāṇadhātu abhiññeyyā. Jivhādhātu abhiññeyyā ; rasadhātu abhiññeyyā; jivhāviññāṇadhātu abhiññeyyā. Kāyadhātu abhiññeyyā; phoṭṭhabbadhātu abhiññeyyā; kāyaviññāṇadhātu abhiññeyyā. Manodhātu abhiññeyyā; dhammadhātu abhiññeyyā; manoviññāṇadhātu abhiññeyyā.

Cakkhundriyaṃ abhiññeyyaṃ; sotindriyaṃ abhiññeyyaṃ; ghānindriyaṃ abhiññeyyaṃ; jivhindriyaṃ abhiññeyyaṃ; kāyindriyaṃ abhiññeyyaṃ; manindriyaṃ abhiññeyyaṃ; jīvitindriyaṃ abhiññeyyaṃ; itthindriyaṃ abhiññeyyaṃ; purisindriyaṃ abhiññeyyaṃ; sukhindriyaṃ abhiññeyyaṃ; dukkhindriyaṃ abhiññeyyaṃ; somanassindriyaṃ abhiññeyyaṃ; domanassindriyaṃ abhiññeyyaṃ; upekkhindriyaṃ abhiññeyyaṃ; saddhindriyaṃ abhiññeyyaṃ; vīriyindriyaṃ [viriyindriyaṃ (syā.)] abhiññeyyaṃ; satindriyaṃ abhiññeyyaṃ; samādhindriyaṃ abhiññeyyaṃ; paññindriyaṃ abhiññeyyaṃ; anaññātaññassāmītindriyaṃ abhiññeyyaṃ; aññindriyaṃ abhiññeyyaṃ; aññātāvindriyaṃ abhiññeyyaṃ.

Kāmadhātu abhiññeyyā; rūpadhātu abhiññeyyā; arūpadhātu abhiññeyyā. Kāmabhavo abhiññeyyo; rūpabhavo abhiññeyyo ; arūpabhavo abhiññeyyo. Saññābhavo abhiññeyyo; asaññābhavo abhiññeyyo; nevasaññānāsaññābhavo abhiññeyyo. Ekavokārabhavo abhiññeyyo; catuvokārabhavo abhiññeyyo; pañcavokārabhavo abhiññeyyo.
地界應證知；水界應證知；火界應證知；風界應證知；空界應證知；識界應證知。地遍應證知；水遍應證知；火遍應證知；風遍應證知；青遍應證知；黃遍應證知；赤遍應證知；白遍應證知；空遍應證知；識遍應證知。發應證知；毛應證知；爪應證知；齒應證知；皮應證知；肉應證知；筋應證知；骨應證知；骨髓應證知；腎應證知；心應證知；肝應證知；膜應證知；脾應證知；肺應證知；腸應證知；腸間膜應證知；胃中物應證知；糞應證知；膽汁應證知；痰應證知；膿應證知；血應證知；汗應證知；脂肪應證知；淚應證知；膏應證知；唾應證知；涕應證知；關節滑液應證知；尿應證知；腦應證知。眼處應證知；色處應證知。耳處應證知；聲處應證知。鼻處應證知；香處應證知。舌處應證知；味處應證知。身處應證知；觸處應證知。意處應證知；法處應證知。眼界應證知；色界應證知；眼識界應證知。耳界應證知；聲界應證知；耳識界應證知。鼻界應證知；香界應證知；鼻識界應證知。舌界應證知；味界應證知；舌識界應證知。身界應證知；觸界應證知；身識界應證知。意界應證知；法界應證知；意識界應證知。眼根應證知；耳根應證知；鼻根應證知；舌根應證知；身根應證知；意根應證知；命根應證知；女根應證知；男根應證知；樂根應證知；苦根應證知；喜根應證知；憂根應證知；舍根應證知；信根應證知；精進根應證知；念根應證知；定根應證知；慧根應證知；未知當知根應證知；已知根應證知；具知根應證知。
欲界應證知；色界應證知；無色界應證知。欲有應證知；色有應證知；無色有應證知。想有應證知；無想有應證知；非想非非想有應證知。一蘊有應證知；四蘊有應證知；五蘊有應證知。
Paṭhamaṃ jhānaṃ [paṭhamajjhānaṃ (syā.) evamīdisesu ṭhānesu] abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Mettācetovimutti abhiññeyyā; karuṇācetovimutti abhiññeyyā; muditācetovimutti abhiññeyyā; upekkhācetovimutti abhiññeyyā. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.

Avijjā abhiññeyyā; saṅkhārā abhiññeyyā; viññāṇaṃ abhiññeyyaṃ; nāmarūpaṃ abhiññeyyaṃ; saḷāyatanaṃ abhiññeyyaṃ; phasso abhiññeyyo; vedanā abhiññeyyā; taṇhā abhiññeyyā; upādānaṃ abhiññeyyaṃ; bhavo abhiññeyyo; jāti abhiññeyyā; jarāmaraṇaṃ abhiññeyyaṃ.

Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā. Vedanā abhiññeyyā…pe… saññā abhiññeyyā…pe… saṅkhārā abhiññeyyā…pe… viññāṇaṃ abhiññeyyaṃ. Cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā.

Dukkhassa pariññaṭṭho abhiññeyyo; dukkhasamudayassa pahānaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Rūpassa pariññaṭṭho abhiññeyyo; rūpasamudayassa pahānaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanaṭṭho abhiññeyyo.

Dukkhassa pariññāpaṭivedhaṭṭho abhiññeyyo; dukkhasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; dukkhanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; dukkhanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Rūpassa pariññāpaṭivedhaṭṭho abhiññeyyo; rūpasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; rūpanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; rūpanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa…pe… jarāmaraṇassa pariññāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇasamudayassa pahānapaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhassa sacchikiriyāpaṭivedhaṭṭho abhiññeyyo; jarāmaraṇanirodhagāminiyā paṭipadāya bhāvanāpaṭivedhaṭṭho abhiññeyyo.

初禪應證知；第二禪應證知；第三禪應證知；第四禪應證知。慈心解脫應證知；悲心解脫應證知；喜心解脫應證知；舍心解脫應證知。空無邊處等至應證知；識無邊處等至應證知；無所有處等至應證知；非想非非想處等至應證知。無明應證知；行應證知；識應證知；名色應證知；六處應證知；觸應證知；受應證知；愛應證知；取應證知；有應證知；生應證知；老死應證知。
苦應證知；苦集應證知；苦滅應證知；趣向苦滅之道應證知。色應證知；色集應證知；色滅應證知；趣向色滅之道應證知。受應證知......想應證知......行應證知......識應證知。眼應證知......老死應證知；老死集應證知；老死滅應證知；趣向老死滅之道應證知。苦的遍知義應證知；苦集的斷除義應證知；苦滅的證悟義應證知；趣向苦滅之道的修習義應證知。色的遍知義應證知；色集的斷除義應證知；色滅的證悟義應證知；趣向色滅之道的修習義應證知。受的......想的......行的......識的......眼的......老死的遍知義應證知；老死集的斷除義應證知；老死滅的證悟義應證知；趣向老死滅之道的修習義應證知。苦的遍知通達義應證知；苦集的斷除通達義應證知；苦滅的證悟通達義應證知；趣向苦滅之道的修習通達義應證知。色的遍知通達義應證知；色集的斷除通達義應證知；色滅的證悟通達義應證知；趣向色滅之道的修習通達義應證知。受的......想的......行的......識的......眼的......老死的遍知通達義應證知；老死集的斷除通達義應證知；老死滅的證悟通達義應證知；趣向老死滅之道的修習通達義應
Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo; dukkhanirodho abhiññeyyo; dukkhassa samudayanirodho abhiññeyyo; dukkhassa chandarāganirodho abhiññeyyo; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpassa samudayanirodho abhiññeyyo; rūpassa chandarāganirodho abhiññeyyo; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇassa samudayanirodho abhiññeyyo; jarāmaraṇassa chandarāganirodho abhiññeyyo; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.

Dukkhaṃ abhiññeyyaṃ; dukkhasamudayo abhiññeyyo ; dukkhanirodho abhiññeyyo; dukkhanirodhagāminī paṭipadā abhiññeyyā; dukkhassa assādo abhiññeyyo; dukkhassa ādīnavo abhiññeyyo; dukkhassa nissaraṇaṃ abhiññeyyaṃ. Rūpaṃ abhiññeyyaṃ; rūpasamudayo abhiññeyyo; rūpanirodho abhiññeyyo; rūpanirodhagāminī paṭipadā abhiññeyyā; rūpassa assādo abhiññeyyo; rūpassa ādīnavo abhiññeyyo; rūpassa nissaraṇaṃ abhiññeyyaṃ. Vedanā abhiññeyyā…pe… saññā abhiññeyyā… saṅkhārā abhiññeyyā… viññāṇaṃ abhiññeyyaṃ… cakkhu abhiññeyyaṃ…pe… jarāmaraṇaṃ abhiññeyyaṃ; jarāmaraṇasamudayo abhiññeyyo; jarāmaraṇanirodho abhiññeyyo; jarāmaraṇanirodhagāminī paṭipadā abhiññeyyā; jarāmaraṇassa assādo abhiññeyyo; jarāmaraṇassa ādīnavo abhiññeyyo; jarāmaraṇassa nissaraṇaṃ abhiññeyyaṃ.

Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā. Rūpe aniccānupassanā abhiññeyyā; rūpe dukkhānupassanā abhiññeyyā; rūpe anattānupassanā abhiññeyyā; rūpe nibbidānupassanā abhiññeyyā; rūpe virāgānupassanā abhiññeyyā; rūpe nirodhānupassanā abhiññeyyā; rūpe paṭinissaggānupassanā abhiññeyyā. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā abhiññeyyā; jarāmaraṇe dukkhānupassanā abhiññeyyā; jarāmaraṇe anattānupassanā abhiññeyyā; jarāmaraṇe nibbidānupassanā abhiññeyyā; jarāmaraṇe virāgānupassanā abhiññeyyā ; jarāmaraṇe nirodhānupassanā abhiññeyyā; jarāmaraṇe paṭinissaggānupassanā abhiññeyyā.
苦應證知；苦集應證知；苦滅應證知；苦的集滅應證知；苦的欲貪滅應證知；苦的味著應證知；苦的過患應證知；苦的出離應證知。色應證知；色集應證知；色滅應證知；色的集滅應證知；色的欲貪滅應證知；色的味著應證知；色的過患應證知；色的出離應證知。受應證知......想應證知......行應證知......識應證知......眼應證知......老死應證知；老死集應證知；老死滅應證知；老死的集滅應證知；老死的欲貪滅應證知；老死的味著應證知；老死的過患應證知；老死的出離應證知。苦應證知；苦集應證知；苦滅應證知；趣向苦滅之道應證知；苦的味著應證知；苦的過患應證知；苦的出離應證知。色應證知；色集應證知；色滅應證知；趣向色滅之道應證知；色的味著應證知；色的過患應證知；色的出離應證知。受應證知......想應證知......行應證知......識應證知......眼應證知......老死應證知；老死集應證知；老死滅應證知；趣向老死滅之道應證知；老死的味著應證知；老死的過患應證知；老死的出離應證知。
無常隨觀應證知；苦隨觀應證知；無我隨觀應證知；厭離隨觀應證知；離貪隨觀應證知；滅隨觀應證知；舍遣隨觀應證知。於色的無常隨觀應證知；於色的苦隨觀應證知；於色的無我隨觀應證知；於色的厭離隨觀應證知；於色的離貪隨觀應證知；於色的滅隨觀應證知；於色的舍遣隨觀應證知。于受
Uppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; nimittaṃ abhiññeyyaṃ; āyūhanā [āyuhanā (syā.) evamuparipi] abhiññeyyā; paṭisandhi abhiññeyyā; gati abhiññeyyā; nibbatti abhiññeyyā; upapatti abhiññeyyā; jāti abhiññeyyā; jarā abhiññeyyā; byādhi abhiññeyyo , maraṇaṃ abhiññeyyaṃ; soko abhiññeyyo; paridevo abhiññeyyo; upāyāso abhiññeyyo.

Anuppādo abhiññeyyo; appavattaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ; anāyūhanā [anāyuhanā (syā.) evamuparipi] abhiññeyyā; appaṭisandhi abhiññeyyā; agati abhiññeyyā; anibbatti abhiññeyyā; anupapatti abhiññeyyā; ajāti abhiññeyyā; ajarā abhiññeyyā; abyādhi abhiññeyyo; amataṃ abhiññeyyaṃ; asoko abhiññeyyo; aparidevo abhiññeyyo; anupāyāso abhiññeyyo.

Uppādo abhiññeyyo; anuppādo abhiññeyyo; pavattaṃ abhiññeyyaṃ; appavattaṃ abhiññeyyaṃ. Nimittaṃ abhiññeyyaṃ; animittaṃ abhiññeyyaṃ. Āyūhanā abhiññeyyā; anāyūhanā abhiññeyyā. Paṭisandhi abhiññeyyā; appaṭisandhi abhiññeyyā. Gati abhiññeyyā; agati abhiññeyyā. Nibbatti abhiññeyyā; anibbatti abhiññeyyā. Upapatti abhiññeyyā; anupapatti abhiññeyyā . Jāti abhiññeyyā; ajāti abhiññeyyā. Jarā abhiññeyyā; ajarā abhiññeyyā. Byādhi abhiññeyyo; abyādhi abhiññeyyo. Maraṇaṃ abhiññeyyaṃ; amataṃ abhiññeyyaṃ. Soko abhiññeyyo; asoko abhiññeyyo. Paridevo abhiññeyyo; aparidevo abhiññeyyo. Upāyāso abhiññeyyo; anupāyāso abhiññeyyo.

Uppādo dukkhanti abhiññeyyaṃ. Pavattaṃ dukkhanti abhiññeyyaṃ. Nimittaṃ dukkhanti abhiññeyyaṃ. Āyūhanā dukkhanti abhiññeyyaṃ. Paṭisandhi dukkhanti abhiññeyyaṃ. Gati dukkhanti abhiññeyyaṃ. Nibbatti dukkhanti abhiññeyyaṃ. Upapatti dukkhanti abhiññeyyaṃ. Jāti dukkhanti abhiññeyyaṃ. Jarā dukkhanti abhiññeyyaṃ. Byādhi dukkhanti abhiññeyyaṃ. Maraṇaṃ dukkhanti abhiññeyyaṃ. Soko dukkhanti abhiññeyyaṃ. Paridevo dukkhanti abhiññeyyaṃ. Upāyāso dukkhanti abhiññeyyaṃ.

Anuppādo sukhanti abhiññeyyaṃ. Appavattaṃ sukhanti abhiññeyyaṃ. Animittaṃ sukhanti abhiññeyyaṃ. Anāyūhanā sukhanti abhiññeyyaṃ. Appaṭisandhi sukhanti abhiññeyyaṃ. Agati sukhanti abhiññeyyaṃ. Anibbatti sukhanti abhiññeyyaṃ. Anupapatti sukhanti abhiññeyyaṃ. Ajāti sukhanti abhiññeyyaṃ. Ajarā sukhanti abhiññeyyaṃ. Abyādhi sukhanti abhiññeyyaṃ. Amataṃ sukhanti abhiññeyyaṃ. Asoko sukhanti abhiññeyyaṃ. Aparidevo sukhanti abhiññeyyaṃ. Anupāyāso sukhanti abhiññeyyaṃ.

Uppādo dukkhaṃ, anuppādo sukhanti abhiññeyyaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti abhiññeyyaṃ. Nimittaṃ dukkhaṃ, animittaṃ sukhanti abhiññeyyaṃ. Āyūhanā dukkhaṃ, anāyūhanā sukhanti abhiññeyyaṃ. Paṭisandhi dukkhaṃ, appaṭisandhi sukhanti abhiññeyyaṃ. Gati dukkhaṃ, agati sukhanti abhiññeyyaṃ. Nibbatti dukkhaṃ, anibbatti sukhanti abhiññeyyaṃ. Upapatti dukkhaṃ, anupapatti sukhanti abhiññeyyaṃ. Jāti dukkhaṃ, ajāti sukhanti abhiññeyyaṃ. Jarā dukkhaṃ, ajarā sukhanti abhiññeyyaṃ. Byādhi dukkhaṃ, abyādhi sukhanti abhiññeyyaṃ. Maraṇaṃ dukkhaṃ, amataṃ sukhanti abhiññeyyaṃ. Soko dukkhaṃ, asoko sukhanti abhiññeyyaṃ. Paridevo dukkhaṃ, aparidevo sukhanti abhiññeyyaṃ. Upāyāso dukkhaṃ, anupāyāso sukhanti abhiññeyyaṃ.

生起應證知；轉起應證知；相應證知；造作應證知；結生應證知；趣應證知；出生應證知；投生應證知；出生應證知；衰老應證知；疾病應證知；死亡應證知；憂應證知；悲應證知；惱應證知。不生起應證知；不轉起應證知；無相應證知；不造作應證知；不結生應證知；無趣應證知；不出生應證知；不投生應證知；不出生應證知；不衰老應證知；無病應證知；不死應證知；無憂應證知；無悲應證知；無惱應證知。生起應證知；不生起應證知；轉起應證知；不轉起應證知。相應證知；無相應證知。造作應證知；不造作應證知。結生應證知；不結生應證知。趣應證知；無趣應證知。出生應證知；不出生應證知。投生應證知；不投生應證知。出生應證知；不出生應證知。衰老應證知；不衰老應證知。疾病應證知；無病應證知。死亡應證知；不死應證知。憂應證知；無憂應證知。悲應證知；無悲應證知。惱應證知；無惱應證知。生起是苦應證知。轉起是苦應證知。相是苦應證知。造作是苦應證知。結生是苦應證知。趣是苦應證知。出生是苦應證知。投生是苦應證知。出生是苦應證知。衰老是苦應證知。疾病是苦應證知。死亡是苦應證知。憂是苦應證知。悲是苦應證知。惱是苦應證知。不生起是樂應證知。不轉起是樂應證知。無相是樂應證知。不造作是樂應證知。不結生是樂應證知。無趣是樂應證知。不出生是樂應證知。不投生是樂應證知。不出生是樂應證知。不衰老是樂應證知。無病是樂應證知。不死是樂應證知。無憂是樂應證知。無悲是樂應證知。無惱是樂應證知。生起是苦，不生起是樂應證知。轉起是苦，不轉起是樂應證知。相是苦，無相是樂應證知。造作是苦，不造作是樂應證知。結生是苦，不結生是樂應證知。趣是苦，無趣是樂應證知。出生是苦，不出生是樂應證知。投生是苦，不投生是樂應證知。出生是苦，不出生是樂應證知。衰老是苦，不衰老是樂應證知。疾病是苦，無病是樂應證知。死亡是苦，不死是樂應證知。憂是苦，無憂是樂應證知。悲是苦，無悲是樂應證知。惱是苦，無惱是樂應證知。

Uppādo bhayanti abhiññeyyaṃ. Pavattaṃ bhayanti abhiññeyyaṃ. Nimittaṃ bhayanti abhiññeyyaṃ. Āyūhanā bhayanti abhiññeyyaṃ. Paṭisandhi bhayanti abhiññeyyaṃ. Gati bhayanti abhiññeyyaṃ. Nibbatti bhayanti abhiññeyyaṃ. Upapatti bhayanti abhiññeyyaṃ. Jāti bhayanti abhiññeyyaṃ. Jarā bhayanti abhiññeyyaṃ. Byādhi bhayanti abhiññeyyaṃ. Maraṇaṃ bhayanti abhiññeyyaṃ. Soko bhayanti abhiññeyyaṃ. Paridevo bhayanti abhiññeyyaṃ. Upāyāso bhayanti abhiññeyyaṃ.

Anuppādo khemanti abhiññeyyaṃ. Appavattaṃ khemanti abhiññeyyaṃ. Animittaṃ khemanti abhiññeyyaṃ. Anāyūhanā khemanti abhiññeyyaṃ. Appaṭisandhi khemanti abhiññeyyaṃ. Agati khemanti abhiññeyyaṃ. Anibbatti khemanti abhiññeyyaṃ. Anupapatti khemanti abhiññeyyaṃ. Ajāti khemanti abhiññeyyaṃ . Ajarā khemanti abhiññeyyaṃ. Abyādhi khemanti abhiññeyyaṃ. Amataṃ khemanti abhiññeyyaṃ. Asoko khemanti abhiññeyyaṃ. Aparidevo khemanti abhiññeyyaṃ. Anupāyāso khemanti abhiññeyyaṃ.

Uppādo bhayaṃ, anuppādo khemanti abhiññeyyaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti abhiññeyyaṃ. Nimittaṃ bhayaṃ, animittaṃ khemanti abhiññeyyaṃ. Āyūhanā bhayaṃ, anāyūhanā khemanti abhiññeyyaṃ. Paṭisandhi bhayaṃ, appaṭisandhi khemanti abhiññeyyaṃ. Gati bhayaṃ, agati khemanti abhiññeyyaṃ. Nibbatti bhayaṃ, anibbatti khemanti abhiññeyyaṃ. Upapatti bhayaṃ, anupapatti khemanti abhiññeyyaṃ. Jāti bhayaṃ, ajāti khemanti abhiññeyyaṃ. Jarā bhayaṃ, ajarā khemanti abhiññeyyaṃ. Byādhi bhayaṃ, abyādhi khemanti abhiññeyyaṃ. Maraṇaṃ bhayaṃ, amataṃ khemanti abhiññeyyaṃ. Soko bhayaṃ, asoko khemanti abhiññeyyaṃ. Paridevo bhayaṃ, aparidevo khemanti abhiññeyyaṃ. Upāyāso bhayaṃ, anupāyāso khemanti abhiññeyyaṃ.

Uppādo sāmisanti abhiññeyyaṃ. Pavattaṃ sāmisanti abhiññeyyaṃ . Nimittaṃ sāmisanti abhiññeyyaṃ. Āyūhanā sāmisanti abhiññeyyaṃ. Paṭisandhi sāmisanti abhiññeyyaṃ. Gati sāmisanti abhiññeyyaṃ. Nibbatti sāmisanti abhiññeyyaṃ. Upapatti sāmisanti abhiññeyyaṃ. Jāti sāmisanti abhiññeyyaṃ. Jarā sāmisanti abhiññeyyaṃ. Byādhi sāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisanti abhiññeyyaṃ. Soko sāmisanti abhiññeyyaṃ. Paridevo sāmisanti abhiññeyyaṃ. Upāyāso sāmisanti abhiññeyyaṃ.

Anuppādo nirāmisanti abhiññeyyaṃ. Appavattaṃ nirāmisanti abhiññeyyaṃ. Animittaṃ nirāmisanti abhiññeyyaṃ. Anāyūhanā nirāmisanti abhiññeyyaṃ. Appaṭisandhi nirāmisanti abhiññeyyaṃ. Agati nirāmisanti abhiññeyyaṃ. Anibbatti nirāmisanti abhiññeyyaṃ. Anupapatti nirāmisanti abhiññeyyaṃ. Ajāti nirāmisanti abhiññeyyaṃ. Ajarā nirāmisanti abhiññeyyaṃ. Abyādhi nirāmisanti abhiññeyyaṃ. Amataṃ nirāmisanti abhiññeyyaṃ. Asoko nirāmisanti abhiññeyyaṃ. Aparidevo nirāmisanti abhiññeyyaṃ. Anupāyāso nirāmisanti abhiññeyyaṃ.

生起是怖畏應證知。轉起是怖畏應證知。相是怖畏應證知。造作是怖畏應證知。結生是怖畏應證知。趣是怖畏應證知。出生是怖畏應證知。投生是怖畏應證知。出生是怖畏應證知。衰老是怖畏應證知。疾病是怖畏應證知。死亡是怖畏應證知。憂是怖畏應證知。悲是怖畏應證知。惱是怖畏應證知。不生起是安穩應證知。不轉起是安穩應證知。無相是安穩應證知。不造作是安穩應證知。不結生是安穩應證知。無趣是安穩應證知。不出生是安穩應證知。不投生是安穩應證知。不出生是安穩應證知。不衰老是安穩應證知。無病是安穩應證知。不死是安穩應證知。無憂是安穩應證知。無悲是安穩應證知。無惱是安穩應證知。生起是怖畏，不生起是安穩應證知。轉起是怖畏，不轉起是安穩應證知。相是怖畏，無相是安穩應證知。造作是怖畏，不造作是安穩應證知。結生是怖畏，不結生是安穩應證知。趣是怖畏，無趣是安穩應證知。出生是怖畏，不出生是安穩應證知。投生是怖畏，不投生是安穩應證知。出生是怖畏，不出生是安穩應證知。衰老是怖畏，不衰老是安穩應證知。疾病是怖畏，無病是安穩應證知。死亡是怖畏，不死是安穩應證知。憂是怖畏，無憂是安穩應證知。悲是怖畏，無悲是安穩應證知。惱是怖畏，無惱是安穩應證知。生起是有染應證知。轉起是有染應證知。相是有染應證知。造作是有染應證知。結生是有染應證知。趣是有染應證知。出生是有染應證知。投生是有染應證知。出生是有染應證知。衰老是有染應證知。疾病是有染應證知。死亡是有染應證知。憂是有染應證知。悲是有染應證知。惱是有染應證知。不生起是無染應證知。不轉起是無染應證知。無相是無染應證知。不造作是無染應證知。不結生是無染應證知。無趣是無染應證知。不出生是無染應證知。不投生是無染應證知。不出生是無染應證知。不衰老是無染應證知。無病是無染應證知。不死是無染應證知。無憂是無染應證知。無悲是無染應證知。無惱是無染應證知。

Uppādo sāmisaṃ, anuppādo nirāmisanti abhiññeyyaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti abhiññeyyaṃ. Nimittaṃ sāmisaṃ, animittaṃ nirāmisanti abhiññeyyaṃ. Āyūhanā sāmisaṃ, anāyūhanā nirāmisanti abhiññeyyaṃ. Paṭisandhi sāmisaṃ, appaṭisandhi nirāmisanti abhiññeyyaṃ . Gati sāmisaṃ, agati nirāmisanti abhiññeyyaṃ. Nibbatti sāmisaṃ, anibbatti nirāmisanti abhiññeyyaṃ. Upapatti sāmisaṃ, anupapatti nirāmisanti abhiññeyyaṃ. Jāti sāmisaṃ, ajāti nirāmisanti abhiññeyyaṃ. Jarā sāmisaṃ, ajarā nirāmisanti abhiññeyyaṃ. Byādhi sāmisaṃ, abyādhi nirāmisanti abhiññeyyaṃ. Maraṇaṃ sāmisaṃ, amataṃ nirāmisanti abhiññeyyaṃ. Soko sāmisaṃ, asoko nirāmisanti abhiññeyyaṃ. Paridevo sāmisaṃ, aparidevo nirāmisanti abhiññeyyaṃ. Upāyāso sāmisaṃ, anupāyāso nirāmisanti abhiññeyyaṃ.

Uppādo saṅkhārāti abhiññeyyaṃ. Pavattaṃ saṅkhārāti abhiññeyyaṃ. Nimittaṃ saṅkhārāti abhiññeyyaṃ. Āyūhanā saṅkhārāti abhiññeyyaṃ. Paṭisandhi saṅkhārāti abhiññeyyaṃ. Gati saṅkhārāti abhiññeyyaṃ. Nibbatti saṅkhārāti abhiññeyyaṃ. Upapatti saṅkhārāti abhiññeyyaṃ. Jāti saṅkhārāti abhiññeyyaṃ. Jarā saṅkhārāti abhiññeyyaṃ. Byādhi saṅkhārāti abhiññeyyaṃ. Maraṇaṃ saṅkhārāti abhiññeyyaṃ. Soko saṅkhārāti abhiññeyyaṃ. Paridevo saṅkhārāti abhiññeyyaṃ. Upāyāso saṅkhārāti abhiññeyyaṃ.

Anuppādo nibbānanti abhiññeyyaṃ. Appavattaṃ nibbānanti abhiññeyyaṃ. Animittaṃ nibbānanti abhiññeyyaṃ. Anāyūhanā nibbānanti abhiññeyyaṃ. Appaṭisandhi nibbānanti abhiññeyyaṃ. Agati nibbānanti abhiññeyyaṃ. Anibbatti nibbānanti abhiññeyyaṃ. Anupapatti nibbānanti abhiññeyyaṃ. Ajāti nibbānanti abhiññeyyaṃ. Ajaraṃ nibbānanti abhiññeyyaṃ. Abyādhi nibbānanti abhiññeyyaṃ. Amataṃ nibbānanti abhiññeyyaṃ . Asoko nibbānanti abhiññeyyaṃ. Aparidevo nibbānanti abhiññeyyaṃ. Anupāyāso nibbānanti abhiññeyyaṃ.

Uppādo saṅkhārā, anuppādo nibbānanti abhiññeyyaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti abhiññeyyaṃ. Nimittaṃ saṅkhārā, animittaṃ nibbānanti abhiññeyyaṃ. Āyūhanā saṅkhārā, anāyūhanā nibbānanti abhiññeyyaṃ. Paṭisandhi saṅkhārā, appaṭisandhi nibbānanti abhiññeyyaṃ. Gati saṅkhārā, agati nibbānanti abhiññeyyaṃ. Nibbatti saṅkhārā, anibbatti nibbānanti abhiññeyyaṃ. Upapatti saṅkhārā, anupapatti nibbānanti abhiññeyyaṃ. Jāti saṅkhārā, ajāti nibbānanti abhiññeyyaṃ. Jarā saṅkhārā, ajarā nibbānanti abhiññeyyaṃ. Byādhi saṅkhārā, abyādhi nibbāna』』nti abhiññeyyaṃ. Maraṇaṃ saṅkhārā, amataṃ nibbānanti abhiññeyyaṃ. Soko saṅkhārā, asoko nibbānanti abhiññeyyaṃ. Paridevo saṅkhārā, aparidevo nibbānanti abhiññeyyaṃ. Upāyāso saṅkhārā, anupāyāso nibbānanti abhiññeyyaṃ.

Paṭhamabhāṇavāro.

生起是有染，不生起是無染應證知。轉起是有染，不轉起是無染應證知。相是有染，無相是無染應證知。造作是有染，不造作是無染應證知。結生是有染，不結生是無染應證知。趣是有染，無趣是無染應證知。出生是有染，不出生是無染應證知。投生是有染，不投生是無染應證知。出生是有染，不出生是無染應證知。衰老是有染，不衰老是無染應證知。疾病是有染，無病是無染應證知。死亡是有染，不死是無染應證知。憂是有染，無憂是無染應證知。悲是有染，無悲是無染應證知。惱是有染，無惱是無染應證知。生起是諸行應證知。轉起是諸行應證知。相是諸行應證知。造作是諸行應證知。結生是諸行應證知。趣是諸行應證知。出生是諸行應證知。投生是諸行應證知。出生是諸行應證知。衰老是諸行應證知。疾病是諸行應證知。死亡是諸行應證知。憂是諸行應證知。悲是諸行應證知。惱是諸行應證知。不生起是涅槃應證知。不轉起是涅槃應證知。無相是涅槃應證知。不造作是涅槃應證知。不結生是涅槃應證知。無趣是涅槃應證知。不出生是涅槃應證知。不投生是涅槃應證知。不出生是涅槃應證知。不衰老是涅槃應證知。無病是涅槃應證知。不死是涅槃應證知。無憂是涅槃應證知。無悲是涅槃應證知。無惱是涅槃應證知。生起是諸行，不生起是涅槃應證知。轉起是諸行，不轉起是涅槃應證知。相是諸行，無相是涅槃應證知。造作是諸行，不造作是涅槃應證知。結生是諸行，不結生是涅槃應證知。趣是諸行，無趣是涅槃應證知。出生是諸行，不出生是涅槃應證知。投生是諸行，不投生是涅槃應證知。出生是諸行，不出生是涅槃應證知。衰老是諸行，不衰老是涅槃應證知。疾病是諸行，無病是涅槃應證知。死亡是諸行，不死是涅槃應證知。憂是諸行，無憂是涅槃應證知。悲是諸行，無悲是涅槃應證知。惱是諸行，無惱是涅槃應證知。第一誦分

Pariggahaṭṭho abhiññeyyo; parivāraṭṭho abhiññeyyo; paripūraṭṭho [paripūraṇaṭṭho (ka.), paripūriṭṭho (sī. aṭṭha.)] abhiññeyyo; ekaggaṭṭho abhiññeyyo; avikkhepaṭṭho abhiññeyyo ; paggahaṭṭho abhiññeyyo; avisāraṭṭho abhiññeyyo; anāvilaṭṭho abhiññeyyo; aniñjanaṭṭho abhiññeyyo; ekattupaṭṭhānavasena cittassa ṭhitaṭṭho abhiññeyyo; ārammaṇaṭṭho abhiññeyyo; gocaraṭṭho abhiññeyyo; pahānaṭṭho abhiññeyyo; pariccāgaṭṭho abhiññeyyo; vuṭṭhānaṭṭho abhiññeyyo; vivaṭṭanaṭṭho [nivattanaṭṭho (ka.)] abhiññeyyo; santaṭṭho abhiññeyyo; paṇītaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; anāsavaṭṭho abhiññeyyo; taraṇaṭṭho abhiññeyyo; animittaṭṭho abhiññeyyo; appaṇihitaṭṭho abhiññeyyo; suññataṭṭho abhiññeyyo; ekarasaṭṭho abhiññeyyo ; anativattanaṭṭho abhiññeyyo; yuganaddhaṭṭho [yuganandhanaṭṭho (ka.)] abhiññeyyo; niyyānaṭṭho abhiññeyyo; hetuṭṭho [hetaṭṭho (syā.)] abhiññeyyo; dassanaṭṭho abhiññeyyo; ādhipateyyaṭṭho abhiññeyyo.
Samathassa avikkhepaṭṭho abhiññeyyo; vipassanāya anupassanaṭṭho abhiññeyyo; samathavipassanānaṃ ekarasaṭṭho abhiññeyyo; yuganaddhassa anativattanaṭṭho abhiññeyyo; sikkhāya samādānaṭṭho abhiññeyyo; ārammaṇassa gocaraṭṭho abhiññeyyo; līnassa cittassa paggahaṭṭho abhiññeyyo; uddhatassa cittassa niggahaṭṭho abhiññeyyo; ubhovisuddhānaṃ ajjhupekkhanaṭṭho abhiññeyyo; visesādhigamaṭṭho abhiññeyyo; uttari paṭivedhaṭṭho abhiññeyyo; saccābhisamayaṭṭho abhiññeyyo; nirodhe patiṭṭhāpakaṭṭho abhiññeyyo .

Saddhindriyassa adhimokkhaṭṭho abhiññeyyo; vīriyindriyassa paggahaṭṭho abhiññeyyo; satindriyassa upaṭṭhānaṭṭho abhiññeyyo; samādhindriyassa avikkhepaṭṭho abhiññeyyo; paññindriyassa dassanaṭṭho abhiññeyyo.

Saddhābalassa assaddhiye akampiyaṭṭho abhiññeyyo; vīriyabalassa kosajje akampiyaṭṭho abhiññeyyo; satibalassa pamāde akampiyaṭṭho abhiññeyyo; samādhibalassa uddhacce akampiyaṭṭho abhiññeyyo; paññābalassa avijjāya akampiyaṭṭho abhiññeyyo.

Satisambojjhaṅgassa upaṭṭhānaṭṭho abhiññeyyo; dhammavicayasambojjhaṅgassa pavicayaṭṭho abhiññeyyo; vīriyasambojjhaṅgassa paggahaṭṭho abhiññeyyo; pītisambojjhaṅgassa pharaṇaṭṭho abhiññeyyo; passaddhisambojjhaṅgassa upasamaṭṭho abhiññeyyo; samādhisambojjhaṅgassa avikkhepaṭṭho abhiññeyyo; upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭho abhiññeyyo.

Sammādiṭṭhiyā dassanaṭṭho abhiññeyyo; sammāsaṅkappassa abhiniropanaṭṭho abhiññeyyo; sammāvācāya pariggahaṭṭho abhiññeyyo; sammākammantassa samuṭṭhānaṭṭho abhiññeyyo; sammāājīvassa vodānaṭṭho abhiññeyyo ; sammāvāyāmassa paggahaṭṭho abhiññeyyo; sammāsatiyā upaṭṭhānaṭṭho abhiññeyyo; sammāsamādhissa avikkhepaṭṭho abhiññeyyo.

攝持義應證知；圍繞義應證知；圓滿義應證知；專一義應證知；不散亂義應證知；策勵義應證知；不流散義應證知；不混濁義應證知；不動搖義應證知；心一境性住立義應證知；所緣義應證知；行處義應證知；斷除義應證知；舍離義應證知；出離義應證知；還滅義應證知；寂靜義應證知；殊勝義應證知；解脫義應證知；無漏義應證知；度脫義應證知；無相義應證知；無愿義應證知；空性義應證知；一味義應證知；不超越義應證知；雙運義應證知；出離義應證知；因義應證知；見義應證知；增上義應證知。
止的不散亂義應證知；觀的隨觀義應證知；止觀的一味義應證知；雙運的不超越義應證知；學處的受持義應證知；所緣的行處義應證知；沉沒心的策勵義應證知；掉舉心的制止義應證知；兩種清凈的舍義應證知；殊勝證得義應證知；更上通達義應證知；諦現觀義應證知；安立於滅義應證知。信根的勝解義應證知；精進根的策勵義應證知；念根的現起義應證知；定根的不散亂義應證知；慧根的見義應證知。信力的于不信不動搖義應證知；精進力的于懈怠不動搖義應證知；念力的于放逸不動搖義應證知；定力的于掉舉不動搖義應證知；慧力的于無明不動搖義應證知。念覺支的現起義應證知；擇法覺支的簡擇義應證知；精進覺支的策勵義應證知；喜覺支的遍滿義應證知；輕安覺支的寂止義應證知；定覺支的不散亂義應證知；舍覺支的思擇義應證知。正見的見義應證知；正思惟的尋求義應證知；正語的攝持義應證知；正業的等起義應證知；正命的清凈義應證知；正精進的策勵義應證知；正念的現起義應證知；正定的不散亂義應證知。
Indriyānaṃ ādhipateyyaṭṭho abhiññeyyo; balānaṃ akampiyaṭṭho abhiññeyyo; bojjhaṅgānaṃ niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; satipaṭṭhānānaṃ upaṭṭhānaṭṭho abhiññeyyo; sammappadhānānaṃ padahanaṭṭho abhiññeyyo; iddhipādānaṃ ijjhanaṭṭho abhiññeyyo; saccānaṃ tathaṭṭho abhiññeyyo; payogānaṃ [maggānaṃ (sabbattha) aṭṭhakathā passitabbā] paṭippassaddhaṭṭho abhiññeyyo; phalānaṃ sacchikiriyaṭṭho abhiññeyyo.

Vitakkassa abhiniropanaṭṭho abhiññeyyo; vicārassa upavicāraṭṭho abhiññeyyo; pītiyā pharaṇaṭṭho abhiññeyyo; sukhassa abhisandanaṭṭho abhiññeyyo. Cittassa ekaggaṭṭho abhiññeyyo. Āvajjanaṭṭho abhiññeyyo; vijānanaṭṭho abhiññeyyo; pajānanaṭṭho abhiññeyyo; sañjānanaṭṭho abhiññeyyo; ekodaṭṭho abhiññeyyo . Abhiññāya ñātaṭṭho abhiññeyyo; pariññāya tīraṇaṭṭho abhiññeyyo; pahānassa pariccāgaṭṭho abhiññeyyo; bhāvanāya ekarasaṭṭho abhiññeyyo; sacchikiriyāya phassanaṭṭho abhiññeyyo; khandhānaṃ khandhaṭṭho abhiññeyyo; dhātūnaṃ dhātuṭṭho [dhātaṭṭho (syā.)] abhiññeyyo; āyatanānaṃ āyatanaṭṭho abhiññeyyo; saṅkhatānaṃ saṅkhataṭṭho abhiññeyyo; asaṅkhatassa asaṅkhataṭṭho abhiññeyyo.

Cittaṭṭho abhiññeyyo; cittānantariyaṭṭho abhiññeyyo; cittassa vuṭṭhānaṭṭho abhiññeyyo; cittassa vivaṭṭanaṭṭho abhiññeyyo; cittassa hetuṭṭho abhiññeyyo; cittassa paccayaṭṭho abhiññeyyo; cittassa vatthuṭṭho [vatthaṭṭho (syā.)] abhiññeyyo; cittassa bhūmaṭṭho [bhummaṭṭho (syā. sī. aṭṭha.) (ekatte upanibandhanaṭṭho abhiññeyyo) (ka.) aṭṭhakathā passitabbā] abhiññeyyo; cittassa ārammaṇaṭṭho abhiññeyyo; cittassa gocaraṭṭho abhiññeyyo; cittassa cariyaṭṭho abhiññeyyo; cittassa gataṭṭho abhiññeyyo; cittassa abhinīhāraṭṭho abhiññeyyo; cittassa niyyānaṭṭho abhiññeyyo; cittassa nissaraṇaṭṭho abhiññeyyo.
諸根的增上義應證知；諸力的不動搖義應證知；諸覺支的出離義應證知；道的因義應證知；諸念處的現起義應證知；諸正勤的精進義應證知；諸神足的成就義應證知；諸諦的如實義應證知；諸加行的寂止義應證知；諸果的證悟義應證知。尋的尋求義應證知；伺的伺察義應證知；喜的遍滿義應證知；樂的潤澤義應證知。心的專一義應證知。轉向義應證知；了知義應證知；遍知義應證知；想知義應證知；等持義應證知。通智的知義應證知；遍知的審度義應證知；斷除的舍離義應證知；修習的一味義應證知；證悟的觸證義應證知；諸蘊的蘊義應證知；諸界的界義應證知；諸處的處義應證知；諸有為的有為義應證知；無為的無為義應證知。
心義應證知；心的相續義應證知；心的出離義應證知；心的還滅義應證知；心的因義應證知；心的緣義應證知；心的依處義應證知；心的地義應證知；心的所緣義應證知；心的行處義應證知；心的行為義應證知；心的趣向義應證知；心的引導義應證知；心的出離義應證知；心的解脫義應證知。;
Ekatte āvajjanaṭṭho abhiññeyyo; ekatte vijānanaṭṭho abhiññeyyo ; ekatte pajānanaṭṭho abhiññeyyo; ekatte sañjānanaṭṭho abhiññeyyo; ekatte ekadaṭṭho abhiññeyyo; ekatte upanibandhaṭṭho abhiññeyyo; ekatte pakkhandanaṭṭho abhiññeyyo; ekatte pasīdanaṭṭho abhiññeyyo ; ekatte santiṭṭhanaṭṭho abhiññeyyo; ekatte vimuccanaṭṭho abhiññeyyo; ekatte 『『etaṃ santa』』nti passanaṭṭho abhiññeyyo; ekatte yānīkataṭṭho abhiññeyyo; ekatte vatthukataṭṭho abhiññeyyo; ekatte anuṭṭhitaṭṭho abhiññeyyo; ekatte paricitaṭṭho abhiññeyyo; ekatte susamāraddhaṭṭho abhiññeyyo ; ekatte pariggahaṭṭho abhiññeyyo; ekatte parivāraṭṭho abhiññeyyo; ekatte paripūraṭṭho abhiññeyyo; ekatte samodhānaṭṭho abhiññeyyo; ekatte adhiṭṭhānaṭṭho abhiññeyyo; ekatte āsevanaṭṭho abhiññeyyo; ekatte bhāvanaṭṭho abhiññeyyo; ekatte bahulīkammaṭṭho abhiññeyyo; ekatte susamuggataṭṭho abhiññeyyo; ekatte suvimuttaṭṭho abhiññeyyo ; ekatte bujjhanaṭṭho abhiññeyyo; ekatte anubujjhanaṭṭho abhiññeyyo; ekatte paṭibujjhanaṭṭho abhiññeyyo; ekatte sambujjhanaṭṭho abhiññeyyo; ekatte bodhanaṭṭho abhiññeyyo; ekatte anubodhanaṭṭho abhiññeyyo; ekatte paṭibodhanaṭṭho abhiññeyyo; ekatte sambodhanaṭṭho abhiññeyyo; ekatte bodhipakkhiyaṭṭho abhiññeyyo; ekatte anubodhipakkhiyaṭṭho abhiññeyyo; ekatte paṭibodhipakkhiyaṭṭho abhiññeyyo; ekatte sambodhipakkhiyaṭṭho abhiññeyyo; ekatte jotanaṭṭho abhiññeyyo; ekatte ujjotanaṭṭho abhiññeyyo; ekatte anujotanaṭṭho abhiññeyyo; ekatte paṭijotanaṭṭho abhiññeyyo; ekatte sañjotanaṭṭho abhiññeyyo.
一境的轉向義應證知；一境的了知義應證知；一境的遍知義應證知；一境的想知義應證知；一境的等持義應證知；一境的依附義應證知；一境的引導義應證知；一境的歡喜義應證知；一境的安住義應證知；一境的解脫義應證知；一境的「這是安寧」的見義應證知；一境的引導義應證知；一境的依處義應證知；一境的隨行義應證知；一境的熟悉義應證知；一境的良好準備義應證知；一境的攝持義應證知；一境的圍繞義應證知；一境的圓滿義應證知；一境的集義應證知；一境的決定義應證知；一境的修習義應證知；一境的修行義應證知；一境的廣泛行為義應證知；一境的良好引導義應證知；一境的善解脫義應證知；一境的覺知義應證知；一境的隨覺義應證知；一境的對覺義應證知；一境的共覺義應證知；一境的覺悟義應證知；一境的隨覺悟義應證知；一境的對覺悟義應證知；一境的共覺悟義應證知；一境的光明義應證知；一境的明亮義應證知；一境的引明義應證知；一境的對光明義應證知；一境的和合義應證知。
Patāpanaṭṭho [pakāsanaṭṭho (ka.)] abhiññeyyo; virocanaṭṭho abhiññeyyo; kilesānaṃ santāpanaṭṭho abhiññeyyo; amalaṭṭho abhiññeyyo; vimalaṭṭho abhiññeyyo; nimmalaṭṭho abhiññeyyo; samaṭṭho abhiññeyyo; samayaṭṭho abhiññeyyo; vivekaṭṭho abhiññeyyo; vivekacariyaṭṭho abhiññeyyo; virāgaṭṭho abhiññeyyo; virāgacariyaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo; nirodhacariyaṭṭho abhiññeyyo; vosaggaṭṭho [vossaggaṭṭho (syā. ka.)] abhiññeyyo; vosaggacariyaṭṭho abhiññeyyo; vimuttaṭṭho abhiññeyyo; vimutticariyaṭṭho abhiññeyyo.

Chandaṭṭho abhiññeyyo; chandassa mūlaṭṭho abhiññeyyo; chandassa pādaṭṭho abhiññeyyo; chandassa padhānaṭṭho abhiññeyyo; chandassa ijjhanaṭṭho abhiññeyyo; chandassa adhimokkhaṭṭho abhiññeyyo; chandassa paggahaṭṭho abhiññeyyo; chandassa upaṭṭhānaṭṭho abhiññeyyo; chandassa avikkhepaṭṭho abhiññeyyo; chandassa dassanaṭṭho abhiññeyyo.

Vīriyaṭṭho abhiññeyyo; vīriyassa mūlaṭṭho abhiññeyyo; vīriyassa pādaṭṭho abhiññeyyo; vīriyassa padhānaṭṭho abhiññeyyo; vīriyassa ijjhanaṭṭho abhiññeyyo; vīriyassa adhimokkhaṭṭho abhiññeyyo; vīriyassa paggahaṭṭho abhiññeyyo; vīriyassa upaṭṭhānaṭṭho abhiññeyyo; vīriyassa avikkhepaṭṭho abhiññeyyo; vīriyassa dassanaṭṭho abhiññeyyo.

Cittaṭṭho abhiññeyyo; cittassa mūlaṭṭho abhiññeyyo; cittassa pādaṭṭho abhiññeyyo; cittassa padhānaṭṭho abhiññeyyo; cittassa ijjhanaṭṭho abhiññeyyo; cittassa adhimokkhaṭṭho abhiññeyyo; cittassa paggahaṭṭho abhiññeyyo; cittassa upaṭṭhānaṭṭho abhiññeyyo; cittassa avikkhepaṭṭho abhiññeyyo; cittassa dassanaṭṭho abhiññeyyo.

Vīmaṃsaṭṭho abhiññeyyo; vīmaṃsāya mūlaṭṭho abhiññeyyo; vīmaṃsāya pādaṭṭho abhiññeyyo; vīmaṃsāya padhānaṭṭho abhiññeyyo; vīmaṃsāya ijjhanaṭṭho abhiññeyyo; vīmaṃsāya adhimokkhaṭṭho abhiññeyyo; vīmaṃsāya paggahaṭṭho abhiññeyyo; vīmaṃsāya upaṭṭhānaṭṭho abhiññeyyo; vīmaṃsāya avikkhepaṭṭho abhiññeyyo; vīmaṃsāya dassanaṭṭho abhiññeyyo.

Dukkhaṭṭho abhiññeyyo; dukkhassa pīḷanaṭṭho abhiññeyyo; dukkhassa saṅkhataṭṭho abhiññeyyo; dukkhassa santāpaṭṭho abhiññeyyo; dukkhassa vipariṇāmaṭṭho abhiññeyyo. Samudayaṭṭho abhiññeyyo; samudayassa āyūhanaṭṭho [āyuhanaṭṭho (syā.)] abhiññeyyo; samudayassa nidānaṭṭho abhiññeyyo; samudayassa saññogaṭṭho abhiññeyyo; samudayassa palibodhaṭṭho abhiññeyyo; nirodhaṭṭho abhiññeyyo ; nirodhassa nissaraṇaṭṭho abhiññeyyo; nirodhassa vivekaṭṭho abhiññeyyo; nirodhassa asaṅkhataṭṭho abhiññeyyo; nirodhassa amataṭṭho abhiññeyyo. Maggaṭṭho abhiññeyyo; maggassa niyyānaṭṭho abhiññeyyo; maggassa hetuṭṭho abhiññeyyo; maggassa dassanaṭṭho abhiññeyyo; maggassa ādhipateyyaṭṭho abhiññeyyo.

Tathaṭṭho abhiññeyyo; anattaṭṭho abhiññeyyo; saccaṭṭho abhiññeyyo; paṭivedhaṭṭho abhiññeyyo; abhijānanaṭṭho abhiññeyyo; parijānanaṭṭho abhiññeyyo; dhammaṭṭho abhiññeyyo; dhātuṭṭho abhiññeyyo; ñātaṭṭho abhiññeyyo; sacchikiriyaṭṭho abhiññeyyo; phassanaṭṭho abhiññeyyo; abhisamayaṭṭho abhiññeyyo.

照耀義應證知；光明義應證知；燒盡煩惱義應證知；無垢義應證知；離垢義應證知；無染義應證知；平等義應證知；調伏義應證知；遠離義應證知；遠離行義應證知；離貪義應證知；離貪行義應證知；滅盡義應證知；滅盡行義應證知；舍離義應證知；舍離行義應證知；解脫義應證知；解脫行義應證知。欲義應證知；欲的根本義應證知；欲的基礎義應證知；欲的精進義應證知；欲的成就義應證知；欲的勝解義應證知；欲的策勵義應證知；欲的現起義應證知；欲的不散亂義應證知；欲的見義應證知。精進義應證知；精進的根本義應證知；精進的基礎義應證知；精進的精勤義應證知；精進的成就義應證知；精進的勝解義應證知；精進的策勵義應證知；精進的現起義應證知；精進的不散亂義應證知；精進的見義應證知。心義應證知；心的根本義應證知；心的基礎義應證知；心的精勤義應證知；心的成就義應證知；心的勝解義應證知；心的策勵義應證知；心的現起義應證知；心的不散亂義應證知；心的見義應證知。觀義應證知；觀的根本義應證知；觀的基礎義應證知；觀的精勤義應證知；觀的成就義應證知；觀的勝解義應證知；觀的策勵義應證知；觀的現起義應證知；觀的不散亂義應證知；觀的見義應證知。
苦義應證知；苦的逼迫義應證知；苦的有為義應證知；苦的熱惱義應證知；苦的變易義應證知。集義應證知；集的積集義應證知；集的因緣義應證知；集的繫縛義應證知；集的障礙義應證知。滅義應證知；滅的出離義應證知；滅的遠離義應證知；滅的無為義應證知；滅的不死義應證知。道義應證知；道的出離義應證知；道的因義應證知；道的見義應證知；道的增上義應證知。如實義應證知；無我義應證知；真實義應證知；通達義應證知；證知義應證知；遍知義應證知；法義應證知；界義應證知；已知義應證知；現證義應證知；觸證義應證知；現觀義應證知。
Nekkhammaṃ abhiññeyyaṃ; abyāpādo abhiññeyyo; ālokasaññā abhiññeyyā; avikkhepo abhiññeyyo; dhammavavatthānaṃ abhiññeyyaṃ; ñāṇaṃ abhiññeyyaṃ; pāmojjaṃ [pāmujjaṃ (syā.)] abhiññeyyaṃ.

Paṭhamaṃ jhānaṃ abhiññeyyaṃ; dutiyaṃ jhānaṃ abhiññeyyaṃ; tatiyaṃ jhānaṃ abhiññeyyaṃ; catutthaṃ jhānaṃ abhiññeyyaṃ. Ākāsānañcāyatanasamāpatti abhiññeyyā; viññāṇañcāyatanasamāpatti abhiññeyyā; ākiñcaññāyatanasamāpatti abhiññeyyā; nevasaññānāsaññāyatanasamāpatti abhiññeyyā.

Aniccānupassanā abhiññeyyā; dukkhānupassanā abhiññeyyā; anattānupassanā abhiññeyyā; nibbidānupassanā abhiññeyyā; virāgānupassanā abhiññeyyā; nirodhānupassanā abhiññeyyā; paṭinissaggānupassanā abhiññeyyā; khayānupassanā abhiññeyyā; vayānupassanā abhiññeyyā; vipariṇāmānupassanā abhiññeyyā; animittānupassanā abhiññeyyā; appaṇihitānupassanā abhiññeyyā; suññatānupassanā abhiññeyyā; adhipaññādhammavipassanā abhiññeyyā; yathābhūtañāṇadassanaṃ abhiññeyyaṃ; ādīnavānupassanā abhiññeyyā; paṭisaṅkhānupassanā abhiññeyyā; vivaṭṭanānupassanā abhiññeyyā.

出離應證知；無害應證知；光明的覺知應證知；不動搖應證知；法的安住應證知；智慧應證知；歡喜應證知。初禪應證知；第二禪應證知；第三禪應證知；第四禪應證知。空無邊處的定應證知；識無邊處的定應證知；無所有處的定應證知；非想非非想處的定應證知。無常的觀照應證知；苦的觀照應證知；無我的觀照應證知；厭倦的觀照應證知；離欲的觀照應證知；滅的觀照應證知；舍離的觀照應證知；滅盡的觀照應證知；衰敗的觀照應證知；變易的觀照應證知；無相的觀照應證知；無所依的觀照應證知；空的觀照應證知；智慧的法的觀照應證知；如實的智慧見應證知；危害的觀照應證知；思維的觀照應證知；還滅的觀照應證知。
Sotāpattimaggo abhiññeyyo; sotāpattiphalasamāpatti abhiññeyyā; sakadāgāmimaggo abhiññeyyo; sakadāgāmiphalasamāpatti abhiññeyyā; anāgāmimaggo abhiññeyyo ; anāgāmiphalasamāpatti abhiññeyyā; arahattamaggo abhiññeyyo; arahattaphalasamāpatti abhiññeyyā.

Adhimokkhaṭṭhena saddhindriyaṃ abhiññeyyaṃ; paggahaṭṭhena vīriyindriyaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satindriyaṃ abhiññeyyaṃ; avikkhepaṭṭhena samādhindriyaṃ abhiññeyyaṃ; dassanaṭṭhena paññindriyaṃ abhiññeyyaṃ; assaddhiye akampiyaṭṭhena saddhābalaṃ abhiññeyyaṃ; kosajje akampiyaṭṭhena vīriyabalaṃ abhiññeyyaṃ; pamāde akampiyaṭṭhena satibalaṃ abhiññeyyaṃ; uddhacce akampiyaṭṭhena samādhibalaṃ abhiññeyyaṃ; avijjāya akampiyaṭṭhena paññābalaṃ abhiññeyyaṃ; upaṭṭhānaṭṭhena satisambojjhaṅgo abhiññeyyo; pavicayaṭṭhena dhammavicayasambojjhaṅgo abhiññeyyo; paggahaṭṭhena vīriyasambojjhaṅgo abhiññeyyo; pharaṇaṭṭhena pītisambojjhaṅgo abhiññeyyo ; upasamaṭṭhena passaddhisambojjhaṅgo abhiññeyyo; avikkhepaṭṭhena samādhisambojjhaṅgo abhiññeyyo; paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo abhiññeyyo.

Dassanaṭṭhena sammādiṭṭhi abhiññeyyā; abhiniropanaṭṭhena sammāsaṅkappo abhiññeyyo; pariggahaṭṭhena sammāvācā abhiññeyyā; samuṭṭhānaṭṭhena sammākammanto abhiññeyyo; vodānaṭṭhena sammāājīvo abhiññeyyo; paggahaṭṭhena sammāvāyāmo abhiññeyyo; upaṭṭhānaṭṭhena sammāsati abhiññeyyā; avikkhepaṭṭhena sammāsamādhi abhiññeyyo.

Ādhipateyyaṭṭhena indriyā abhiññeyyā; akampiyaṭṭhena balā abhiññeyyā; niyyānaṭṭhena bojjhaṅgā abhiññeyyā; hetuṭṭhena maggo abhiññeyyo; upaṭṭhānaṭṭhena satipaṭṭhānā abhiññeyyā; padahanaṭṭhena sammappadhānā abhiññeyyā; ijjhanaṭṭhena iddhipādā abhiññeyyā; tathaṭṭhena saccā abhiññeyyā; avikkhepaṭṭhena samatho abhiññeyyo; anupassanaṭṭhena vipassanā abhiññeyyā; ekarasaṭṭhena samathavipassanā abhiññeyyā; anativattanaṭṭhena yuganaddhaṃ abhiññeyyaṃ.

Saṃvaraṭṭhena sīlavisuddhi abhiññeyyā; avikkhepaṭṭhena cittavisuddhi abhiññeyyā; dassanaṭṭhena diṭṭhivisuddhi abhiññeyyā; muttaṭṭhena vimokkho abhiññeyyo; paṭivedhaṭṭhena vijjā abhiññeyyā ; pariccāgaṭṭhena vimutti abhiññeyyā; samucchedaṭṭhena khaye ñāṇaṃ abhiññeyyaṃ; paṭippassaddhaṭṭhena anuppāde ñāṇaṃ abhiññeyyaṃ.

Chando mūlaṭṭhena abhiññeyyo; manasikāro samuṭṭhānaṭṭhena abhiññeyyo; phasso samodhānaṭṭhena abhiññeyyo; vedanā samosaraṇaṭṭhena abhiññeyyā; samādhi pamukhaṭṭhena abhiññeyyo; sati ādhipateyyaṭṭhena abhiññeyyā; paññā tatuttaraṭṭhena abhiññeyyā; vimutti sāraṭṭhena abhiññeyyā; amatogadhaṃ nibbānaṃ pariyosānaṭṭhena abhiññeyyaṃ.

Ye ye dhammā abhiññātā honti te te dhammā ñātā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ime dhammā abhiññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa』』nti.

Dutiyabhāṇavāro.

入流道應證知；入流果定應證知；一來道應證知；一來果定應證知；不還道應證知；不還果定應證知；阿羅漢道應證知；阿羅漢果定應證知。以勝解義，信根應證知；以策勵義，精進根應證知；以現起義，念根應證知；以不散亂義，定根應證知；以見義，慧根應證知；以不動搖于不信義，信力應證知；以不動搖于懈怠義，精進力應證知；以不動搖于放逸義，念力應證知；以不動搖于掉舉義，定力應證知；以不動搖于無明義，慧力應證知；以現起義，念覺支應證知；以簡擇義，擇法覺支應證知；以策勵義，精進覺支應證知；以遍滿義，喜覺支應證知；以寂靜義，輕安覺支應證知；以不散亂義，定覺支應證知；以思擇義，舍覺支應證知。以見義，正見應證知；以思惟義，正思惟應證知；以攝持義，正語應證知；以等起義，正業應證知；以清凈義，正命應證知；以策勵義，正精進應證知；以現起義，正念應證知；以不散亂義，正定應證知。以增上義，諸根應證知；以不動搖義，諸力應證知；以出離義，諸覺支應證知；以因義，道應證知；以現起義，諸念處應證知；以精勤義，諸正勤應證知；以成就義，諸神足應證知；以如實義，諸諦應證知；以不散亂義，止應證知；以觀照義，觀應證知；以一味義，止觀應證知；以不超越義，雙運應證知。以防護義，戒清凈應證知；以不散亂義，心清凈應證知；以見義，見清凈應證知；以解脫義，解脫應證知；以通達義，明應證知；以舍離義，解脫應證知；以斷義，滅盡智應證知；以止息義，無生智應證知。
欲以根本義應證知；作意以等起義應證知；觸以會合義應證知；受以匯聚義應證知；定以首要義應證知；念以增上義應證知；慧以殊勝義應證知；解脫以精髓義應證知；涅槃以不死為歸趣義應證知。凡是已證知的法，那些法即是已知的法。以已知義是智，以了知義是慧。因此說："這些法應證知"是耳聞，了知那些是聞所成智。第二誦品
Kathaṃ 『『ime dhammā pariññeyyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo pariññeyyo – phasso sāsavo upādāniyo. Dve dhammā pariññeyyā – nāmañca rūpañca. Tayo dhammā pariññeyyā – tisso vedanā. Cattāro dhammā pariññeyyā – cattāro āhārā. Pañca dhammā pariññeyyā – pañcupādānakkhandhā. Cha dhammā pariññeyyā – cha ajjhattikāni āyatanāni. Satta dhammā pariññeyyā – satta viññāṇaṭṭhitiyo. Aṭṭha dhammā pariññeyyā – aṭṭha lokadhammā. Nava dhammā pariññeyyā – nava sattāvāsā. Dasa dhammā pariññeyyā – dasāyatanāni.

『『Sabbaṃ, bhikkhave, pariññeyyaṃ. Kiñca, bhikkhave, sabbaṃ pariññeyyaṃ? Cakkhu, bhikkhave, pariññeyyaṃ; rūpā pariññeyyā; cakkhuviññāṇaṃ pariññeyyaṃ; cakkhusamphasso pariññeyyo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ. Sotaṃ pariññeyyaṃ; saddā pariññeyyā…pe… ghānaṃ pariññeyyaṃ, gandhā pariññeyyā… jivhā pariññeyyā; rasā pariññeyyā… kāyo pariññeyyo; phoṭṭhabbā pariññeyyā…pe… mano pariññeyyo; dhammā pariññeyyā… manoviññāṇaṃ pariññeyyaṃ; manosamphasso pariññeyyo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pariññeyyaṃ.』』 Rūpaṃ pariññeyyaṃ…pe… vedanā pariññeyyā… saññā pariññeyyā… saṅkhārā pariññeyyā… viññāṇaṃ pariññeyyaṃ… cakkhu pariññeyyaṃ…pe… jarāmaraṇaṃ pariññeyyaṃ… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena pariññeyyaṃ. Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti, evaṃ te dhammā pariññātā ceva honti tīritā ca.

如何"這些法應遍知"是耳聞，了知那些是聞所成智？一法應遍知——有漏有取之觸。二法應遍知——名與色。三法應遍知——三受。四法應遍知——四食。五法應遍知——五取蘊。六法應遍知——六內處。七法應遍知——七識住。八法應遍知——八世間法。九法應遍知——九有情居。十法應遍知——十處。 "諸比丘，一切應遍知。諸比丘，什麼是一切應遍知？諸比丘，眼應遍知；諸色應遍知；眼識應遍知；眼觸應遍知；凡緣眼觸所生之受，或樂或苦或不苦不樂，此亦應遍知。耳應遍知；諸聲應遍知……鼻應遍知；諸香應遍知……舌應遍知；諸味應遍知……身應遍知；諸觸應遍知……意應遍知；諸法應遍知……意識應遍知；意觸應遍知；凡緣意觸所生之受，或樂或苦或不苦不樂，此亦應遍知。"色應遍知……受應遍知……想應遍知……諸行應遍知……識應遍知……眼應遍知……乃至老死應遍知……涅槃以不死為歸趣義應遍知。為獲得何等諸法而努力，則彼等諸法已獲得，如是彼等諸法即已遍知且已審度
Nekkhammaṃ paṭilābhatthāya vāyamantassa nekkhammaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Abyāpādaṃ paṭilābhatthāya vāyamantassa abyāpādo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ālokasaññaṃ paṭilābhatthāya vāyamantassa ālokasaññā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Avikkhepaṃ paṭilābhatthāya vāyamantassa avikkhepo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dhammavavatthānaṃ paṭilābhatthāya vāyamantassa dhammavavatthānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ñāṇaṃ paṭilābhatthāya vāyamantassa ñāṇaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Pāmojjaṃ paṭilābhatthāya vāyamantassa pāmojjaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

Paṭhamaṃ jhānaṃ paṭilābhatthāya vāyamantassa paṭhamaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dutiyaṃ jhānaṃ…pe… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ paṭilābhatthāya vāyamantassa catutthaṃ jhānaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākāsānañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa viññāṇañcāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa ākiñcaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vāyamantassa nevasaññānāsaññāyatanasamāpatti paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

為獲得出離而努力者，出離已獲得。如此，法即已遍知且已審度。為獲得無害而努力者，無害已獲得。如此，法即已遍知且已審度。為獲得光明的覺知而努力者，光明的覺知已獲得。如此，法即已遍知且已審度。為獲得不動搖而努力者，不動搖已獲得。如此，法即已遍知且已審度。為獲得法的安住而努力者，法的安住已獲得。如此，法即已遍知且已審度。為獲得智慧而努力者，智慧已獲得。如此，法即已遍知且已審度。為獲得歡喜而努力者，歡喜已獲得。如此，法即已遍知且已審度。為獲得初禪而努力者，初禪已獲得。如此，法即已遍知且已審度。為獲得第二禪……以至於為獲得第三禪……為獲得第四禪而努力者，第四禪已獲得。如此，法即已遍知且已審度。為獲得空無邊處的定而努力者，空無邊處的定已獲得。如此，法即已遍知且已審度。為獲得識無邊處的定而努力者，識無邊處的定已獲得。如此，法即已遍知且已審度。為獲得無所有處的定而努力者，無所有處的定已獲得。如此，法即已遍知且已審度。為獲得非想非非想處的定而努力者，非想非非想處的定已獲得。如此，法即已遍知且已審度。

Aniccānupassanaṃ paṭilābhatthāya vāyamantassa aniccānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Dukkhānupassanaṃ paṭilābhatthāya vāyamantassa dukkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anattānupassanaṃ paṭilābhatthāya vāyamantassa anattānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nibbidānupassanaṃ paṭilābhatthāya vāyamantassa nibbidānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Virāgānupassanaṃ paṭilābhatthāya vāyamantassa virāgānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Nirodhānupassanaṃ paṭilābhatthāya vāyamantassa nirodhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭinissaggānupassanaṃ paṭilābhatthāya vāyamantassa paṭinissaggānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Khayānupassanaṃ paṭilābhatthāya vāyamantassa khayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vayānupassanaṃ paṭilābhatthāya vāyamantassa vayānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vipariṇāmānupassanaṃ paṭilābhatthāya vāyamantassa vipariṇāmānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Animittānupassanaṃ paṭilābhatthāya vāyamantassa animittānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Appaṇihitānupassanaṃ paṭilābhatthāya vāyamantassa appaṇihitānupassanā paṭiladdhā hoti . Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Suññatānupassanaṃ paṭilābhatthāya vāyamantassa suññatānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

Adhipaññādhammavipassanaṃ paṭilābhatthāya vāyamantassa adhipaññādhammavipassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Yathābhūtañāṇadassanaṃ paṭilābhatthāya vāyamantassa yathābhūtañāṇadassanaṃ paṭiladdhaṃ hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Ādīnavānupassanaṃ paṭilābhatthāya vāyamantassa ādīnavānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Paṭisaṅkhānupassanaṃ paṭilābhatthāya vāyamantassa paṭisaṅkhānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Vivaṭṭanānupassanaṃ paṭilābhatthāya vāyamantassa vivaṭṭanānupassanā paṭiladdhā hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

Sotāpattimaggaṃ paṭilābhatthāya vāyamantassa sotāpattimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Sakadāgāmimaggaṃ paṭilābhatthāya vāyamantassa sakadāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Anāgāmimaggaṃ paṭilābhatthāya vāyamantassa anāgāmimaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca. Arahattamaggaṃ paṭilābhatthāya vāyamantassa arahattamaggo paṭiladdho hoti. Evaṃ so dhammo pariññāto ceva hoti tīrito ca.

為獲得無常隨觀而努力者，無常隨觀已獲得。如此，法即已遍知且已審度。為獲得苦隨觀而努力者，苦隨觀已獲得。如此，法即已遍知且已審度。為獲得無我隨觀而努力者，無我隨觀已獲得。如此，法即已遍知且已審度。為獲得厭離隨觀而努力者，厭離隨觀已獲得。如此，法即已遍知且已審度。為獲得離貪隨觀而努力者，離貪隨觀已獲得。如此，法即已遍知且已審度。為獲得滅隨觀而努力者，滅隨觀已獲得。如此，法即已遍知且已審度。為獲得舍遣隨觀而努力者，舍遣隨觀已獲得。如此，法即已遍知且已審度。為獲得盡隨觀而努力者，盡隨觀已獲得。如此，法即已遍知且已審度。為獲得衰隨觀而努力者，衰隨觀已獲得。如此，法即已遍知且已審度。為獲得變易隨觀而努力者，變易隨觀已獲得。如此，法即已遍知且已審度。為獲得無相隨觀而努力者，無相隨觀已獲得。如此，法即已遍知且已審度。為獲得無愿隨觀而努力者，無愿隨觀已獲得。如此，法即已遍知且已審度。為獲得空隨觀而努力者，空隨觀已獲得。如此，法即已遍知且已審度。為獲得增上慧法觀而努力者，增上慧法觀已獲得。如此，法即已遍知且已審度。為獲得如實智見而努力者，如實智見已獲得。如此，法即已遍知且已審度。為獲得過患隨觀而努力者，過患隨觀已獲得。如此，法即已遍知且已審度。為獲得思惟隨觀而努力者，思惟隨觀已獲得。如此，法即已遍知且已審度。為獲得還滅隨觀而努力者，還滅隨觀已獲得。如此，法即已遍知且已審度。為獲得入流道而努力者，入流道已獲得。如此，法即已遍知且已審度。為獲得一來道而努力者，一來道已獲得。如此，法即已遍知且已審度。為獲得不還道而努力者，不還道已獲得。如此，法即已遍知且已審度。為獲得阿羅漢道而努力者，阿羅漢道已獲得。如此，法即已遍知且已審度。

Yesaṃ yesaṃ dhammānaṃ paṭilābhatthāya vāyamantassa te te dhammā paṭiladdhā honti. Evaṃ te dhammā pariññātā ceva honti tīritā ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ime dhammā pariññeyyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa』』nti.

Kathaṃ 『『ime dhammā pahātabbā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo pahātabbo – asmimāno. Dve dhammā pahātabbā – avijjā ca bhavataṇhā ca. Tayo dhammā pahātabbā – tisso taṇhā. Cattāro dhammā pahātabbā – cattāro oghā. Pañca dhammā pahātabbā – pañca nīvaraṇāni. Cha dhammā pahātabbā – cha taṇhākāyā. Satta dhammā pahātabbā – sattānusayā. Aṭṭha dhammā pahātabbā – aṭṭha micchattā. Nava dhammā pahātabbā – nava taṇhāmūlakā. Dasa dhammā pahātabbā – dasa micchattā.

Dve pahānāni – samucchedappahānaṃ, paṭippassaddhippahānaṃ. Samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe. Tīṇi pahānāni – kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ; rūpānametaṃ nissaraṇaṃ yadidaṃ āruppaṃ; yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. Nekkhammaṃ paṭiladdhassa kāmā pahīnā ceva honti pariccattā ca. Āruppaṃ paṭiladdhassa rūpā pahīnā ceva honti pariccattā ca. Nirodhaṃ paṭiladdhassa saṅkhārā pahīnā ceva honti pariccattā ca. Cattāri pahānāni dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto pajahati; samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhanto pajahati; nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto pajahati; maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto pajahati. Pañca pahānāni – vikkhambhanappahānaṃ, tadaṅgappahānaṃ, samucchedappahānaṃ, paṭippassaddhippahānaṃ, nissaraṇappahānaṃ. Vikkhambhanappahānañca nīvaraṇānaṃ paṭhamaṃ jhānaṃ bhāvayato; tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato; samucchedappahānañca lokuttaraṃ khayagāmimaggaṃ bhāvayato; paṭippassaddhippahānañca phalakkhaṇe; nissaraṇappahānañca nirodho nibbānaṃ.

『『Sabbaṃ, bhikkhave, pahātabbaṃ. Kiñca, bhikkhave, sabbaṃ pahātabbaṃ? Cakkhu, bhikkhave, pahātabbaṃ; rūpā pahātabbā; cakkhuviññāṇaṃ pahātabbaṃ; cakkhusamphasso pahātabbo; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ. Sotaṃ pahātabbaṃ; saddā pahātabbā…pe… ghānaṃ pahātabbaṃ; gandhā pahātabbā… jivhā pahātabbā; rasā pahātabbā… kāyo pahātabbo; phoṭṭhabbā pahātabbā… mano pahātabbo; dhammā pahātabbā… manoviññāṇaṃ pahātabbaṃ;… manosamphasso pahātabbo; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi pahātabbaṃ.』』 Rūpaṃ passanto pajahati, vedanaṃ passanto pajahati, saññaṃ passanto pajahati, saṅkhāre passanto pajahati, viññāṇaṃ passanto pajahati. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto pajahati. Ye ye dhammā pahīnā honti te te dhammā pariccattā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ime dhammā pahātabbāti sotāvadhānaṃ, taṃ pajānanā paññā sutamaye ñāṇa』』nti.

Tatiyabhāṇavāro.

為獲得何等諸法而努力，則彼等諸法已獲得。如是彼等諸法即已遍知且已審度。以了知義為智，以遍知義為慧。因此說："'這些法應遍知'是耳聞，了知那些是聞所成智"。 23. 如何"這些法應斷"是耳聞，了知那些是聞所成智？一法應斷——我慢。二法應斷——無明和有愛。三法應斷——三愛。四法應斷——四暴流。五法應斷——五蓋。六法應斷——六愛身。七法應斷——七隨眠。八法應斷——八邪性。九法應斷——九愛根。十法應斷——十邪性。 24. 二斷——斷除斷和止息斷。修習導向滅盡的出世間道時為斷除斷；在果位時為止息斷。三斷——出離是諸欲的出離，無色是諸色的出離，滅盡是一切有為、緣生法的出離。已獲得出離者，諸欲已斷且已捨棄。已獲得無色者，諸色已斷且已捨棄。已獲得滅盡者，諸行已斷且已捨棄。四斷——通達苦諦的遍知而斷，通達集諦的斷除而斷，通達滅諦的證悟而斷，通達道諦的修習而斷。五斷——鎮伏斷、暫時斷、斷除斷、止息斷、出離斷。修習初禪時為諸蓋的鎮伏斷；修習通達分定時為諸見的暫時斷；修習導向滅盡的出世間道時為斷除斷；在果位時為止息斷；滅盡涅槃為出離斷。 "諸比丘，一切應斷。諸比丘，什麼是一切應斷？諸比丘，眼應斷；諸色應斷；眼識應斷；眼觸應斷；凡緣眼觸所生之受，或樂或苦或不苦不樂，此亦應斷。耳應斷；諸聲應斷……鼻應斷；諸香應斷……舌應斷；諸味應斷……身應斷；諸觸應斷……意應斷；諸法應斷……意識應斷；意觸應斷；凡緣意觸所生之受，或樂或苦或不苦不樂，此亦應斷。"見色而斷，見受而斷，見想而斷，見諸行而斷，見識而斷。見眼……乃至見老死……乃至見以不死為歸趣的涅槃而斷。凡諸法已斷，則彼等諸法已捨棄。以了知義為智，以遍知義為慧。因此說："'這些法應斷'是耳聞，了知那些是聞所成智"。第三誦分

Kathaṃ 『『ime dhammā bhāvetabbā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo bhāvetabbo – kāyagatāsati sātasahagatā. Dve dhammā bhāvetabbā – samatho ca vipassanā ca. Tayo dhammā bhāvetabbā – tayo samādhī. Cattāro dhammā bhāvetabbā – cattāro satipaṭṭhānā. Pañca dhammā bhāvetabbā – pañcaṅgiko samādhi [sammāsamādhī (syā.)]. Cha dhammā bhāvetabbā – cha anussatiṭṭhānāni. Satta dhammā bhāvetabbā – satta bojjhaṅgā. Aṭṭha dhammā bhāvetabbā – ariyo aṭṭhaṅgiko maggo. Nava dhammā bhāvetabbā – nava pārisuddhipadhāniyaṅgāni. Dasa dhammā bhāvetabbā – dasa kasiṇāyatanāni.

Dve bhāvanā – lokiyā ca bhāvanā, lokuttarā ca bhāvanā. Tisso bhāvanā – rūpāvacarakusalānaṃ dhammānaṃ bhāvanā, arūpāvacarakusalānaṃ dhammānaṃ bhāvanā, apariyāpannakusalānaṃ dhammānaṃ bhāvanā. Rūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā, atthi majjhimā, atthi paṇītā. Arūpāvacarakusalānaṃ dhammānaṃ bhāvanā atthi hīnā , atthi majjhimā, atthi paṇītā. Apariyāpannakusalānaṃ dhammānaṃ bhāvanā paṇītā.
如何"這些法應修"是耳聞，了知那些是聞所成智？一法應修——伴隨愉悅的身至念。二法應修——止與觀。三法應修——三種定。四法應修——四念處。五法應修——五支定。六法應修——六隨念處。七法應修——七覺支。八法應修——八支聖道。九法應修——九清凈勤支。十法應修——十遍處。
二種修習——世間修習和出世間修習。三種修習——色界善法的修習、無色界善法的修習、不繫屬善法的修習。色界善法的修習有下等、中等、上等。無色界善法的修習有下等、中等、上等。不繫屬善法的修習是上等。
Catasso bhāvanā – dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhanto bhāveti, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhanto bhāveti, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhanto bhāveti, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhanto bhāveti. Imā catasso bhāvanā.

Aparāpi catasso bhāvanā – esanābhāvanā, paṭilābhābhāvanā, ekarasābhāvanā, āsevanābhāvanā. Katamā esanābhāvanā? Sabbesaṃ samādhiṃ samāpajjantānaṃ tattha jātā dhammā ekarasā hontīti – ayaṃ esanābhāvanā. Katamā paṭilābhābhāvanā? Sabbesaṃ samādhiṃ samāpannānaṃ tattha jātā dhammā aññamaññaṃ nātivattantīti – ayaṃ paṭilābhābhāvanā. Katamā ekarasābhāvanā? Adhimokkhaṭṭhena saddhindriyaṃ bhāvayato saddhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyindriyaṃ bhāvayato vīriyindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā . Upaṭṭhānaṭṭhena satindriyaṃ bhāvayato satindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhindriyaṃ bhāvayato samādhindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paññindriyaṃ bhāvayato paññindriyassa vasena cattāri indriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā.

Assaddhiye akampiyaṭṭhena saddhābalaṃ bhāvayato saddhābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Kosajje akampiyaṭṭhena vīriyabalaṃ bhāvayato vīriyabalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Pamāde akampiyaṭṭhena satibalaṃ bhāvayato satibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Uddhacce akampiyaṭṭhena samādhibalaṃ bhāvayato samādhibalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā. Avijjāya akampiyaṭṭhena paññābalaṃ bhāvayato paññābalassa vasena cattāri balāni ekarasā hontīti – balānaṃ ekarasaṭṭhena bhāvanā.

Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bhāvayato satisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ bhāvayato dhammavicayasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paggahaṭṭhena vīriyasambojjhaṅgaṃ bhāvayato vīriyasambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Pharaṇaṭṭhena pītisambojjhaṅgaṃ bhāvayato pītisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Upasamaṭṭhena passaddhisambojjhaṅgaṃ bhāvayato passaddhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena samādhisambojjhaṅgaṃ bhāvayato samādhisambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bhāvayato upekkhāsambojjhaṅgassa vasena cha bojjhaṅgā ekarasā hontīti – bojjhaṅgānaṃ ekarasaṭṭhena bhāvanā.

四種修習——通達苦諦的遍知而修習，通達集諦的斷除而修習，通達滅諦的證悟而修習，通達道諦的修習而修習。這是四種修習。另有四種修習——尋求修習、獲得修習、一味修習、修習修習。什麼是尋求修習？對於所有入定者，在其中生起的諸法成為一味——這是尋求修習。什麼是獲得修習？對於所有已入定者，在其中生起的諸法彼此不超越——這是獲得修習。什麼是一味修習？以勝解義修習信根時，由信根力使其他四根成為一味——這是諸根一味義的修習。以策勵義修習精進根時，由精進根力使其他四根成為一味——這是諸根一味義的修習。以現起義修習念根時，由念根力使其他四根成為一味——這是諸根一味義的修習。以不散亂義修習定根時，由定根力使其他四根成為一味——這是諸根一味義的修習。以見義修習慧根時，由慧根力使其他四根成為一味——這是諸根一味義的修習。以不動搖于不信義修習信力時，由信力使其他四力成為一味——這是諸力一味義的修習。以不動搖于懈怠義修習精進力時，由精進力使其他四力成為一味——這是諸力一味義的修習。以不動搖于放逸義修習念力時，由念力使其他四力成為一味——這是諸力一味義的修習。以不動搖于掉舉義修習定力時，由定力使其他四力成為一味——這是諸力一味義的修習。以不動搖于無明義修習慧力時，由慧力使其他四力成為一味——這是諸力一味義的修習。以現起義修習念覺支時，由念覺支力使其他六覺支成為一味——這是諸覺支一味義的修習。以簡擇義修習擇法覺支時，由擇法覺支力使其他六覺支成為一味——這是諸覺支一味義的修習。以策勵義修習精進覺支時，由精進覺支力使其他六覺支成為一味——這是諸覺支一味義的修習。以遍滿義修習喜覺支時，由喜覺支力使其他六覺支成為一味——這是諸覺支一味義的修習。以寂靜義修習輕安覺支時，由輕安覺支力使其他六覺支成為一味——這是諸覺支一味義的修習。以不散亂義修習定覺支時，由定覺支力使其他六覺支成為一味——這是諸覺支一味義的修習。以思擇義修習舍覺支時，由舍覺支力使其他六覺支成為一味——這是諸覺支一味義的修習。

Dassanaṭṭhena sammādiṭṭhiṃ bhāvayato sammādiṭṭhiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Abhiniropanaṭṭhena sammāsaṅkappaṃ bhāvayato sammāsaṅkappassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Pariggahaṭṭhena sammāvācaṃ bhāvayato sammāvācāya vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Samuṭṭhānaṭṭhena sammākammantaṃ bhāvayato sammākammantassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Vodānaṭṭhena sammāājīvaṃ bhāvayato sammāājīvassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā . Paggahaṭṭhena sammāvāyāmaṃ bhāvayato sammāvāyāmassa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Upaṭṭhānaṭṭhena sammāsatiṃ bhāvayato sammāsatiyā vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Avikkhepaṭṭhena sammāsamādhiṃ bhāvayato sammāsamādhissa vasena satta maggaṅgā ekarasā hontīti – maggaṅgānaṃ ekarasaṭṭhena bhāvanā. Ayaṃ ekarasābhāvanā.

Katamā āsevanābhāvanā? Idha bhikkhu pubbaṇhasamayaṃ āsevati, majjhanhikasamayampi [majjhantikasamayampi (syā. ka.)] āsevati, sāyanhasamayampi āsevati, purebhattampi āsevati, pacchābhattampi āsevati, purimepi yāme āsevati, majjhimepi yāme āsevati, pacchimepi yāme āsevati, rattimpi āsevati, divāpi āsevati, rattindivāpi [rattidivāpi (ka.)] āsevati, kāḷepi āsevati, juṇhepi āsevati, vassepi āsevati, hemantepi āsevati, gimhepi āsevati, purimepi vayokhandhe āsevati, majjhimepi vayokhandhe āsevati, pacchimepi vayokhandhe āsevati – ayaṃ āsevanābhāvanā. Imā catasso bhāvanā.

以見義修習正見時，由正見力使其他七道支成為一味——這是諸道支一味義的修習。以思惟義修習正思惟時，由正思惟力使其他七道支成為一味——這是諸道支一味義的修習。以攝受義修習正語時，由正語力使其他七道支成為一味——這是諸道支一味義的修習。以等起義修習正業時，由正業力使其他七道支成為一味——這是諸道支一味義的修習。以清凈義修習正命時，由正命力使其他七道支成為一味——這是諸道支一味義的修習。以策勵義修習正精進時，由正精進力使其他七道支成為一味——這是諸道支一味義的修習。以現起義修習正念時，由正念力使其他七道支成為一味——這是諸道支一味義的修習。以不散亂義修習正定時，由正定力使其他七道支成為一味——這是諸道支一味義的修習。這是一味修習。什麼是修習修習？在此，比丘于晨時修習，于午時也修習，于晚時也修習，于食前也修習，于食后也修習，于初夜也修習，于中夜也修習，於後夜也修習，于夜也修習，于晝也修習，于晝夜也修習，于黑分也修習，于白分也修習，于雨季也修習，于冬季也修習，于夏季也修習，於前分生命也修習，于中分生命也修習，於後分生命也修習——這是修習修習。這是四種修習。;

Aparāpi catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Kathaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Thinamiddhaṃ [thīnamiddhaṃ (syā. sī. aṭṭha.)] pajahato ālokasaññāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Uddhaccaṃ pajahato avikkhepavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vicikicchaṃ pajahato dhammavavatthānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Avijjaṃ pajahato ñāṇavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Aratiṃ pajahato pāmojjavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nīvaraṇe pajahato paṭhamajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Vitakkavicāre pajahato dutiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Pītiṃ pajahato tatiyajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhadukkhe pajahato catutthajjhānavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

Rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ pajahato ākāsānañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ākāsānañcāyatanasaññaṃ pajahato viññāṇañcāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Viññāṇañcāyatanasaññaṃ pajahato ākiñcaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ākiñcaññāyatanasaññaṃ pajahato nevasaññānāsaññāyatanasamāpattivasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

另有四種修習——以彼處所生諸法不相超越義的修習，以諸根一味義的修習，以引導趣向彼處精進義的修習，以習行義的修習。如何是以彼處所生諸法不相超越義的修習？斷除欲貪時，由出離力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除嗔恚時，由無嗔力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除昏沉睡眠時，由光明想力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除掉舉時，由不散亂力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除疑惑時，由法住立力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除無明時，由智力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除不樂時，由歡喜力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除諸蓋時，由初禪力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除尋伺時，由第二禪力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除喜時，由第三禪力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除樂苦時，由第四禪力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除色想、有對想、種種想時，由空無邊處定力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除空無邊處想時，由識無邊處定力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除識無邊處想時，由無所有處定力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除無所有處想時，由非想非非想處定力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。

Niccasaññaṃ pajahato aniccānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sukhasaññaṃ pajahato dukkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Attasaññaṃ pajahato anattānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nandiṃ pajahato nibbidānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Rāgaṃ pajahato virāgānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Samudayaṃ pajahato nirodhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā . Ādānaṃ pajahato paṭinissaggānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ghanasaññaṃ pajahato khayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Āyūhanaṃ pajahato vayānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Dhuvasaññaṃ pajahato vipariṇāmānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Nimittaṃ pajahato animittānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Paṇidhiṃ pajahato appaṇihitānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Abhinivesaṃ pajahato suññatānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sārādānābhinivesaṃ pajahato adhipaññā dhammavipassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sammohābhinivesaṃ pajahato yathābhūtañāṇadassanavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Ālayābhinivesaṃ pajahato ādīnavānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Appaṭisaṅkhaṃ pajahato paṭisaṅkhānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Saññogābhinivesaṃ pajahato vivaṭṭanānupassanāvasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

斷除常想時，由無常隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除樂想時，由苦隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除我想時，由無我隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除喜時，由厭離隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除貪時，由離貪隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除集時，由滅隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除取時，由舍隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除堅實想時，由盡隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除造作時，由衰隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除常恒想時，由變易隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除相時，由無相隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除愿時，由無愿隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除執取時，由空隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除執取為實有時，由增上慧法觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除癡執時，由如實智見力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除執著時，由過患隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除不思擇時，由思擇隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除結縛執著時，由還滅隨觀力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。

Diṭṭhekaṭṭhe kilese pajahato sotāpattimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Oḷārike kilese pajahato sakadāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Anusahagate kilese pajahato anāgāmimaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Sabbakilese pajahato arahattamaggavasena jātā dhammā aññamaññaṃ nātivattantīti – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā. Evaṃ tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā.

Kathaṃ indriyānaṃ ekarasaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena pañcindriyāni ekarasā hontīti – indriyānaṃ ekarasaṭṭhena bhāvanā. Evaṃ indriyānaṃ ekarasaṭṭhena bhāvanā.

Kathaṃ tadupagavīriyavāhanaṭṭhena bhāvanā? Kāmacchandaṃ pajahato nekkhammavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Byāpādaṃ pajahato abyāpādavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā…pe… sabbakilese pajahato arahattamaggavasena vīriyaṃ vāhetīti – tadupagavīriyavāhanaṭṭhena bhāvanā. Evaṃ tadupagavīriyavāhanaṭṭhena bhāvanā.

Kathaṃ āsevanaṭṭhena bhāvanā? Kāmacchandaṃ pajahanto nekkhammaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Byāpādaṃ pajahanto abyāpādaṃ āsevatīti – āsevanaṭṭhena bhāvanā…pe… sabbakilese pajahanto arahattamaggaṃ āsevatīti – āsevanaṭṭhena bhāvanā. Evaṃ āsevanaṭṭhena bhāvanā.

Imā catasso bhāvanā rūpaṃ passanto bhāveti, vedanaṃ passanto bhāveti, saññaṃ passanto bhāveti, saṅkhāre passanto bhāveti, viññāṇaṃ passanto bhāveti, cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto bhāveti. Ye ye dhammā bhāvitā honti te te dhammā ekarasā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ime dhammā bhāvetabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa』』nti.

Catutthabhāṇavāro.

斷除見一處煩惱時，由預流道力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除粗煩惱時，由一來道力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除隨眠煩惱時，由不還道力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。斷除一切煩惱時，由阿羅漢道力所生諸法彼此不相超越——這是以彼處所生諸法不相超越義的修習。如是是以彼處所生諸法不相超越義的修習。如何是以諸根一味義的修習？斷除欲貪時，由出離力五根成為一味——這是以諸根一味義的修習。斷除嗔恚時，由無嗔力五根成為一味——這是以諸根一味義的修習……乃至……斷除一切煩惱時，由阿羅漢道力五根成為一味——這是以諸根一味義的修習。如是是以諸根一味義的修習。如何是以引導趣向彼處精進義的修習？斷除欲貪時，引導出離力的精進——這是以引導趣向彼處精進義的修習。斷除嗔恚時，引導無嗔力的精進——這是以引導趣向彼處精進義的修習……乃至……斷除一切煩惱時，引導阿羅漢道力的精進——這是以引導趣向彼處精進義的修習。如是是以引導趣向彼處精進義的修習。如何是以習行義的修習？斷除欲貪時習行出離——這是以習行義的修習。斷除嗔恚時習行無嗔——這是以習行義的修習……乃至……斷除一切煩惱時習行阿羅漢道——這是以習行義的修習。如是是以習行義的修習。見色時修習這四種修習，見受時修習，見想時修習，見諸行時修習，見識時修習，見眼……乃至……見老死……乃至……見以不死為歸趣的涅槃而修習。凡諸法已修習，則彼等諸法成為一味。以了知義為智，以遍知義為慧。因此說："'這些法應修習'是耳聞，了知那些是聞所成智"。第四誦分。;

Sīlamayañāṇaniddeso 31. Kathaṃ sīle patiṭṭhāya cattāri jhānāni upasampadajjhāyatī [upasampādajjhāyatī (syā.)] yāti sīlamayañāṇaṃ? Pañcavidhena rūpāvacaraṃ paṭhamaṃ jhānaṃ – āvajjanasampadā, paṭipatti sampadā, adhiṭṭhānasampadā, vuṭṭhānasampadā, paccavekkhaṇasampadā. Yassetā āvajjanasampadā ca paṭipattisampadā ca adhiṭṭhānasampadā ca vuṭṭhānasampadā ca paccavekkhaṇasampadā ca, tassa paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ tividhakalyāṇaṃ dasalakkhaṇasampannaṃ. Katamāni jhānassa pañcaṅgāni vippahīnāni honti? Kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti – imāni jhānassa pañcaṅgāni pahīnāni honti. Katamehi pañcahaṅgehi jhānaṃsamannāgataṃ hoti? Vitakko, vicāro, pīti, sukhaṃ, cittassekaggatā – imehi pañc

Kathaṃ 『『ime dhammā sacchikātabbā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Eko dhammo sacchikātabbo – akuppā cetovimutti. Dve dhammā sacchikātabbā – vijjā ca vimutti ca. Tayo dhammā sacchikātabbā – tisso vijjā. Cattāro dhammā sacchikātabbā – cattāri sāmaññaphalāni. Pañca dhammā sacchikātabbā – pañca dhammakkhandhā. Cha dhammā sacchikātabbā – cha abhiññā. Satta dhammā sacchikātabbā – satta khīṇāsavabalāni. Aṭṭha dhammā sacchikātabbā – aṭṭha vimokkhā. Nava dhammā sacchikātabbā – nava anupubbanirodhā. Dasa dhammā sacchikātabbā – dasa asekkhā dhammā.

『『Sabbaṃ, bhikkhave, sacchikātabbaṃ. Kiñca, bhikkhave, sabbaṃ sacchikātabbaṃ? Cakkhu, bhikkhave, sacchikātabbaṃ; rūpā sacchikātabbā; cakkhuviññāṇaṃ sacchikātabbaṃ; cakkhusamphasso sacchikātabbo ; yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ. Sotaṃ sacchikātabbaṃ; saddā sacchikātabbā…pe… ghānaṃ sacchikātabbaṃ; gandhā sacchikātabbā… jivhā sacchikātabbā; rasā sacchikātabbā… kāyo sacchikātabbo; phoṭṭhabbā sacchikātabbā… mano sacchikātabbo; dhammā sacchikātabbā; manoviññāṇaṃ sacchikātabbaṃ; manosamphasso sacchikātabbo ; yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi sacchikātabbaṃ』』. Rūpaṃ passanto sacchikaroti, vedanaṃ passanto sacchikaroti, saññaṃ passanto sacchikaroti, saṅkhāre passanto sacchikaroti, viññāṇaṃ passanto sacchikaroti. Cakkhuṃ…pe… jarāmaraṇaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena passanto sacchikaroti. Ye ye dhammā sacchikatā honti te te dhammā phassitā [phusitā (syā.)] honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ime dhammā sacchikātabbāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇa』』nti.

戒所成智之解說 31. 如何依止於戒而成就四禪是戒所成智？色界初禪有五種：入定圓滿、修習圓滿、安住圓滿、出定圓滿、觀察圓滿。對於具足入定圓滿、修習圓滿、安住圓滿、出定圓滿、觀察圓滿者，其初禪是已舍離五支、具足五支、三種善、圓滿十相。 32. 什麼是已舍離的禪的五支？已斷除欲貪，已斷除嗔恚，已斷除昏沉睡眠，已斷除掉舉惡作，已斷除疑——這些是已舍離的禪的五支。什麼是禪所具足的五支？尋、伺、喜、樂、心一境性——這些是禪所具足的五支。 [注:您提供的巴利原文似乎有重複,我按照上下文的邏輯順序進行了翻譯。如果需要重複的部分,請告知。]

Kathaṃ 『『ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?

Paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Avitakkasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Dutiyassa jhānassa lābhiṃ vitakkasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Upekkhāsukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Tatiyassa jhānassa lābhiṃ pītisukhasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Adukkhamasukhasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Catutthassa jhānassa lābhiṃ upekkhāsahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Ākāsānañcāyatanassa lābhiṃ rūpasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Viññāṇañcāyatanassa lābhiṃ ākāsānañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo.

Ākiñcaññāyatanassa lābhiṃ viññāṇañcāyatanasahagatā saññāmanasikārā samudācaranti – hānabhāgiyo dhammo. Tadanudhammatā sati santiṭṭhati – ṭhitibhāgiyo dhammo. Nevasaññānāsaññāyatanasahagatā saññāmanasikārā samudācaranti – visesabhāgiyo dhammo. Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā – nibbedhabhāgiyo dhammo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ime dhammā hānabhāgiyā, ime dhammā ṭhitibhāgiyā, ime dhammā visesabhāgiyā, ime dhammā nibbedhabhāgiyāti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ』』.

如何"這些法是退分，這些法是住分，這些法是勝進分，這些法是通達分"是耳聞，了知那些是聞所成智？對於初禪的獲得者，與欲相應的想、作意現行——這是退分法。隨順於此的念安住——這是住分法。與無尋相應的想、作意現行——這是勝進分法。與厭離相應、趣向離欲的想、作意現行——這是通達分法。對於二禪的獲得者，與尋相應的想、作意現行——這是退分法。隨順於此的念安住——這是住分法。與舍樂相應的想、作意現行——這是勝進分法。與厭離相應、趣向離欲的想、作意現行——這是通達分法。對於三禪的獲得者，與喜樂相應的想、作意現行——這是退分法。隨順於此的念安住——這是住分法。與不苦不樂相應的想、作意現行——這是勝進分法。與厭離相應、趣向離欲的想、作意現行——這是通達分法。對於四禪的獲得者，與舍相應的想、作意現行——這是退分法。隨順於此的念安住——這是住分法。與空無邊處相應的想、作意現行——這是勝進分法。與厭離相應、趣向離欲的想、作意現行——這是通達分法。對於空無邊處的獲得者，與色相應的想、作意現行——這是退分法。隨順於此的念安住——這是住分法。與識無邊處相應的想、作意現行——這是勝進分法。與厭離相應、趣向離欲的想、作意現行——這是通達分法。對於識無邊處的獲得者，與空無邊處相應的想、作意現行——這是退分法。隨順於此的念安住——這是住分法。與無所有處相應的想、作意現行——這是勝進分法。與厭離相應、趣向離欲的想、作意現行——這是通達分法。對於無所有處的獲得者，與識無邊處相應的想、作意現行——這是退分法。隨順於此的念安住——這是住分法。與非想非非想處相應的想、作意現行——這是勝進分法。與厭離相應、趣向離欲的想、作意現行——這是通達分法。以了知義為智，以遍知義為慧。因此說："'這些法是退分，這些法是住分，這些法是勝進分，這些法是通達分'是耳聞，了知那些是聞所成智"。
Kathaṃ 『『sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ? 『『Rūpaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. 『『Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『sabbe saṅkhārā aniccā, sabbe saṅkhārā dukkhā, sabbe dhammā anattā』』ti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ.
Kathaṃ 『『idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca』』nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ?
如何"一切行無常，一切行苦，一切法無我"是耳聞，了知那些是聞所成智？"色以壞滅義故無常，以怖畏義故苦，以無實義故無我"是耳聞，了知那些是聞所成智。"受……想……諸行……識……眼……乃至……老死以壞滅義故無常，以怖畏義故苦，以無實義故無我"是耳聞，了知那些是聞所成智。以了知義為智，以遍知義為慧。因此說："'一切行無常，一切行苦，一切法無我'是耳聞，了知那些是聞所成智"。
如何"此是苦聖諦，此是苦集聖諦，此是苦滅聖諦，此是趣向苦滅之道聖諦"是耳聞，了知那些是聞所成智？;
Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṅkhittena pañcupādānakkhandhā [pañcupādānakkhandhāpi (ka.) satipaṭṭhānasutte saccavibhaṅge ca passitabbaṃ] dukkhā.

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

Tattha katamā jarā yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati jarā.

Tattha katamaṃ maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā [kālaṃkiriyā (ka.)] khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati maraṇaṃ.

Tattha katamo soko? Ñātibyasanena [yo ñātibyasanena (syā.) passa saccavibhaṅge] vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ – ayaṃ vuccati soko.

Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā, paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ – ayaṃ vuccati paridevo.

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

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

Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa, bhogabyasanena vā phuṭṭhassa, rogabyasanena vā phuṭṭhassa, sīlabyasanena vā phuṭṭhassa, diṭṭhibyasanena vā phuṭṭhassa, aññataraññatarena byasanena samannāgatassa, aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsanā upāyāsanā āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati upāyāso.

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

其中什麼是苦聖諦？生是苦，老是苦，死是苦，憂悲苦惱也是苦，與不愛者相會是苦，與所愛者別離是苦，所欲不得也是苦；略說五取蘊是苦。其中什麼是生？凡是彼彼眾生在彼彼眾生類中的生、產生、入胎、出生、蘊的顯現、處的獲得——這稱為生。其中什麼是老？凡是彼彼眾生在彼彼眾生類中的衰老、老朽、齒落、發白、皮皺、壽命損減、諸根衰退——這稱為老。其中什麼是死？凡是彼彼眾生從彼彼眾生類中的死亡、逝去、破壞、消失、命終、死亡、壽終、諸蘊破壞、身體捨棄、命根斷絕——這稱為死。其中什麼是憂？為親屬災難所觸，或為財產災難所觸，或為疾病災難所觸，或為戒德災難所觸，或為見解災難所觸，或為某種災難所具，或為某種苦法所觸的憂、憂慮、憂愁、內憂、遍憂、心燒惱、不愉悅、憂箭——這稱為憂。其中什麼是悲？為親屬災難所觸，或為財產災難所觸，或為疾病災難所觸，或為戒德災難所觸，或為見解災難所觸，或為某種災難所具，或為某種苦法所觸的哀嘆、悲嘆、哀泣、悲泣、哀泣狀、悲泣狀、言語悲嘆、極度悲嘆、哭泣、哭泣聲、哭泣狀——這稱為悲。其中什麼是苦？凡是身體的不適、身體的苦、由身觸所生的不適苦的感受、由身觸所生的不適苦受——這稱為苦。其中什麼是惱？凡是心理的不適、心理的苦、由心觸所生的不適的感受、由心觸所生的不適苦受——這稱為惱。其中什麼是憂惱？為親屬災難所觸，或為財產災難所觸，或為疾病災難所觸，或為戒德災難所觸，或為見解災難所觸，或為某種災難所具，或為某種苦法所觸的憂慮、煩惱、憂慮狀、煩惱狀、憂慮性、煩惱性——這稱為憂惱。其中什麼是與不愛者相會是苦？在此，對於某人而言，那些不可意、不可愛、不可樂的色聲香味觸，或者那些對他懷有不利之心、傷害之心、不安之心、非安穩之心的人，與他們的會合、聚會、結合、混合——這稱為與不愛者相會是苦。;

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

Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati – 『『aho vata mayaṃ na jātidhammā assāma, na ca vata no jāti āgaccheyyā』』ti. Na kho panetaṃ icchāya pattabbaṃ – idampi yampicchaṃ na labhati tampi dukkhaṃ. Jarādhammānaṃ sattānaṃ…pe… byādhidhammānaṃ sattānaṃ… maraṇadhammānaṃ sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati – 『『aho vata mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyu』』nti. Na kho panetaṃ icchāya pattabbaṃ – idampi yampicchaṃ na labhati tampi dukkhaṃ.

Tattha katame saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ [seyyathīdaṃ (syā. sī. aṭṭha.)] – rūpupādānakkhandho, [rūpūpādānakkhandho (syā.) evamuparipi], vedanupādānakkhandho saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho – ime vuccanti saṅkhittena pañcupādānakkhandhā dukkhā. Idaṃ vuccati dukkhaṃ ariyasaccaṃ.

Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobhavikā [ponobbhavikā (syā.)] nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā , sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhu loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rūpā loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke piyarūpaṃ sātarūpaṃ…pe… dhammā loke… cakkhuviññāṇaṃ loke…pe… manoviññāṇaṃ loke… cakkhusamphasso loke…pe… manosamphasso loke… cakkhusamphassajā vedanā loke…pe… manosamphassajā vedanā loke… rūpasaññā loke…pe… dhammasaññā loke… rūpasañcetanā loke…pe… dhammasañcetanā loke… rūpataṇhā loke…pe… dhammataṇhā loke… rūpavitakko loke…pe… dhammavitakko loke… rūpavicāro loke…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Idaṃ vuccati dukkhasamudayaṃ ariyasaccaṃ.

其中什麼是與所愛分離之苦？在此，對某人來說，那些可愛的、令人喜歡的、令人愉悅的色、聲、香、味、觸，或者那些希望他利益、希望他幸福、希望他安樂、希望他安穩的母親、父親、兄弟、姐妹、朋友、同事、親戚或血親，與他們不相聚、不會面、不結合、不交往 - 這被稱為與所愛分離之苦。其中什麼是所欲不得亦是苦？對於有生之法的眾生，會生起這樣的願望："啊，但願我們不是有生之法，但願生不會降臨到我們身上。"然而這不是通過願望就能達到的 - 這也是所欲不得之苦。對於有老之法的眾生...乃至...對於有病之法的眾生...對於有死之法的眾生...對於有憂悲苦惱之法的眾生，會生起這樣的願望："啊，但願我們不是有憂悲苦惱之法，但願憂悲苦惱不會降臨到我們身上。"然而這不是通過願望就能達到的 - 這也是所欲不得之苦。其中什麼是簡而言之五取蘊是苦？即：色取蘊、受取蘊、想取蘊、行取蘊、識取蘊 - 這些被稱為簡而言之五取蘊是苦。這被稱為苦聖諦。 34. 其中什麼是苦集聖諦？就是這渴愛，能導致再生，伴隨喜與貪，處處歡喜，即：欲愛、有愛、無有愛。而這渴愛在何處生起時生起，在何處安住時安住？在世間中可愛的、可意的事物，渴愛在此生起時生起，在此安住時安住。什麼是世間中可愛的、可意的事物？眼在世間是可愛的、可意的，渴愛在此生起時生起，在此安住時安住。耳在世間...乃至...鼻在世間...舌在世間...身在世間...意在世間是可愛的、可意的，渴愛在此生起時生起，在此安住時安住。色在世間是可愛的、可意的，渴愛在此生起時生起，在此安住時安住。聲在世間是可愛的、可意的...乃至...法在世間...眼識在世間...乃至...意識在世間...眼觸在世間...乃至...意觸在世間...眼觸所生受在世間...乃至...意觸所生受在世間...色想在世間...乃至...法想在世間...色思在世間...乃至...法思在世間...色愛在世間...乃至...法愛在世間...色尋在世間...乃至...法尋在世間...色伺在世間...乃至...法伺在世間是可愛的、可意的，渴愛在此生起時生起，在此安住時安住。這被稱為苦集聖諦。

Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuloke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati…pe… dhammavicāro loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Idaṃ vuccati dukkhanirodhaṃ ariyasaccaṃ.
其中什麼是苦滅聖諦？就是對於那渴愛的無餘離貪、滅盡、捨棄、遣除、解脫、無執著。而這渴愛在何處斷除時斷除，在何處滅盡時滅盡？在世間中可愛的、可意的事物，渴愛在此斷除時斷除，在此滅盡時滅盡。什麼是世間中可愛的、可意的事物？眼在世間是可愛的、可意的，渴愛在此斷除時斷除，在此滅盡時滅盡...乃至...法伺在世間是可愛的、可意的，渴愛在此斷除時斷除，在此滅盡時滅盡。這被稱為苦滅聖諦。
Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati sammādiṭṭhi.

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

Tattha katamā sammāvācā? Musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati sammāvācā.

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

Tattha katamo sammāājīvo? Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ [jīvitaṃ (ka.)] kappeti – ayaṃ vuccati sammāājīvo.

Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya …pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati – ayaṃ vuccati sammāvāyāmo.

Tattha katamā sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ – ayaṃ vuccati sammāsati.

Tattha katamo sammāsamādhi? Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『『upekkhako satimā sukhavihārī』』ti tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati sammāsamādhi. Idaṃ vuccati dukkhanirodhagāminī paṭipadā ariyasaccaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『idaṃ dukkhaṃ ariyasaccaṃ, idaṃ dukkhasamudayaṃ ariyasaccaṃ, idaṃ dukkhanirodhaṃ ariyasaccaṃ, idaṃ dukkhanirodhagāminī paṭipadā ariyasacca』』nti sotāvadhānaṃ, taṃpajānanā paññā sutamaye ñāṇaṃ. Evaṃ sotāvadhāne paññā sutamaye ñāṇaṃ.

Sutamayañāṇaniddeso paṭhamo.

Sīlamayañāṇaniddeso
其中什麼是導向苦滅之道聖諦？就是這八支聖道，即：正見、正思維、正語、正業、正命、正精進、正念、正定。其中什麼是正見？是對苦的智，對苦集的智，對苦滅的智，對導向苦滅之道的智 - 這被稱為正見。其中什麼是正思維？出離思維、無嗔思維、無害思維 - 這被稱為正思維。其中什麼是正語？離虛妄語、離離間語、離粗惡語、離雜穢語 - 這被稱為正語。其中什麼是正業？離殺生、離不與取、離欲邪行 - 這被稱為正業。其中什麼是正命？在此，聖弟子舍離邪命，以正當方式謀生 - 這被稱為正命。其中什麼是正精進？在此，比丘爲了使未生起的惡不善法不生起，生起意欲、精進、發勤、策勵心、努力；爲了斷除已生起的惡不善法...乃至...爲了使未生起的善法生起...乃至...爲了使已生起的善法住立、不忘失、增長、廣大、修習、圓滿，生起意欲、精進、發勤、策勵心、努力 - 這被稱為正精進。其中什麼是正念？在此，比丘于身觀身而住，熱誠、正知、正念，調伏世間的貪憂。于受...乃至...於心...乃至...於法觀法而住，熱誠、正知、正念，調伏世間的貪憂 - 這被稱為正念。其中什麼是正定？在此，比丘離欲、離不善法，有尋有伺，由離生喜樂，成就初禪而住。尋伺寂滅，內凈一心，無尋無伺，由定生喜樂，成就第二禪而住。離喜而住，具念正知，以身受樂，聖者說他是"舍念樂住"，成就第三禪而住。斷樂斷苦，先前的喜憂已滅，不苦不樂，舍念清凈，成就第四禪而住。這被稱為正定。這被稱為導向苦滅之道聖諦。以了知義故為智，以遍知義故為慧。因此說："這是苦聖諦，這是苦集聖諦，這是苦滅聖諦，這是導向苦滅之道聖諦"，這是聽聞的作意，了知此的慧是聞所成智。如是于聽聞作意的慧是聞所成智。聞所成智解釋第一。
戒所成智解釋
Kathaṃ sutvāna saṃvare paññā sīlamaye ñāṇaṃ? Pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ, paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ, paṭippassaddhipārisuddhisīlanti.

Tattha katamaṃ pariyantapārisuddhisīlaṃ? Anupasampannānaṃ pariyantasikkhāpadānaṃ – idaṃ pariyantapārisuddhisīlaṃ. Katamaṃ apariyantapārisuddhisīlaṃ? Upasampannānaṃ apariyantasikkhāpadānaṃ – idaṃ apariyantapārisuddhisīlaṃ. Katamaṃ paripuṇṇapārisuddhisīlaṃ? Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante [sekhapariyante (ka.)] paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ – idaṃ paripuṇṇapārisuddhisīlaṃ. Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? Sattannaṃ sekkhānaṃ – idaṃ aparāmaṭṭhapārisuddhisīlaṃ. Katamaṃ paṭippassaddhipārisuddhisīlaṃ? Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ – idaṃ paṭippassaddhipārisuddhisīlaṃ.

如何聽聞之後對於防護的慧是戒所成智？五種戒：有限清凈戒、無限清凈戒、圓滿清凈戒、無執著清凈戒、寂靜清凈戒。其中什麼是有限清凈戒？未受具足戒者的有限學處 - 這是有限清凈戒。什麼是無限清凈戒？已受具足戒者的無限學處 - 這是無限清凈戒。什麼是圓滿清凈戒？善凡夫修習善法、完全實踐有學道、不顧身命、已捨棄生命者的戒 - 這是圓滿清凈戒。什麼是無執著清凈戒？七有學的戒 - 這是無執著清凈戒。什麼是寂靜清凈戒？如來聲聞的漏盡者、辟支佛、如來、阿羅漢、正等覺者的戒 - 這是寂靜清凈戒。
Atthi sīlaṃ pariyantaṃ, atthi sīlaṃ apariyantaṃ. Tattha katamaṃ taṃ sīlaṃ pariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ, atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ, atthi sīlaṃ jīvitapariyantaṃ.

Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ [yathāsamādiṇṇaṃ (ka.)] sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ yasapariyantaṃ. Katamaṃ taṃ sīlaṃ ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati – idaṃ taṃ sīlaṃ jīvitapariyantaṃ. Evarūpāni sīlāni khaṇḍāni chiddāni sabalāni kammāsāni na bhujissāni na viññuppasatthāni [na viññūpasatthāni (ka.)] parāmaṭṭhāni asamādhisaṃvattanikāni [na samādhisaṃvattanikāni (ka.)] na avippaṭisāravatthukāni na pāmojjavatthukāni na pītivatthukāni na passaddhivatthukāni na sukhavatthukāni na samādhivatthukāni na yathābhūtañāṇadassanavatthukāni na ekantanibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ pariyantaṃ.

Katamaṃ taṃ sīlaṃ apariyantaṃ? Atthi sīlaṃ na lābhapariyantaṃ , atthi sīlaṃ na yasapariyantaṃ, atthi sīlaṃ na ñātipariyantaṃ, atthi sīlaṃ na aṅgapariyantaṃ, atthi sīlaṃ na jīvitapariyantaṃ.

有有限的戒，有無限的戒。其中什麼是有限的戒？有以利養為限的戒，有以名譽為限的戒，有以親屬為限的戒，有以肢體為限的戒，有以生命為限的戒。什麼是以利養為限的戒？此處某人因利養、緣利養、為利養之因而違犯已受持的學處 - 這是以利養為限的戒。什麼是以名譽為限的戒？此處某人因名譽、緣名譽、為名譽之因而違犯已受持的學處 - 這是以名譽為限的戒。什麼是以親屬為限的戒？此處某人因親屬、緣親屬、為親屬之因而違犯已受持的學處 - 這是以親屬為限的戒。什麼是以肢體為限的戒？此處某人因肢體、緣肢體、為肢體之因而違犯已受持的學處 - 這是以肢體為限的戒。什麼是以生命為限的戒？此處某人因生命、緣生命、為生命之因而違犯已受持的學處 - 這是以生命為限的戒。如此這般的戒是破損的、有漏的、雜染的、污點的，非自在的，非智者所讚歎的，被執取的，不導向定的，不是無悔的基礎，不是喜悅的基礎，不是喜的基礎，不是輕安的基礎，不是樂的基礎，不是定的基礎，不是如實知見的基礎，不導向完全厭離、離貪、滅盡、寂靜、通智、正覺、涅槃 - 這是有限的戒。什麼是無限的戒？有不以利養為限的戒，有不以名譽為限的戒，有不以親屬為限的戒，有不以肢體為限的戒，有不以生命為限的戒。

Katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na lābhapariyantaṃ. Katamaṃ taṃ sīlaṃ na yasapariyantaṃ? Idhekacco yasahetu yasapaccayā yasakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti , kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na yasapariyantaṃ. Katamaṃ taṃ sīlaṃ na ñātipariyantaṃ? Idhekacco ñātihetu ñātipaccayā ñātikāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na ñātipariyantaṃ. Katamaṃ taṃ sīlaṃ na aṅgapariyantaṃ? Idhekacco aṅgahetu aṅgapaccayā aṅgakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na aṅgapariyantaṃ. Katamaṃ taṃ sīlaṃ na jīvitapariyantaṃ? Idhekacco jīvitahetu jīvitapaccayā jīvitakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti, kiṃ so vītikkamissati! Idaṃ taṃ sīlaṃ na jīvitapariyantaṃ. Evarūpāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni avippaṭisāravatthukāni pāmojjavatthukāni pītivatthukāni passaddhivatthukāni sukhavatthukāni samādhivatthukāni yathābhūtañāṇadassanavatthukāni ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti – idaṃ taṃ sīlaṃ apariyantaṃ.

Kiṃ sīlaṃ? Kati sīlāni? Kiṃ samuṭṭhānaṃ sīlaṃ? Kati dhammasamodhānaṃ sīlaṃ?

Kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Kati sīlānīti tīṇi sīlāni – kusalasīlaṃ, akusalasīlaṃ, abyākatasīlaṃ.Kiṃ samuṭṭhānaṃ sīlanti kusalacittasamuṭṭhānaṃ kusalasīlaṃ , akusalacittasamuṭṭhānaṃ akusalasīlaṃ, abyākatacittasamuṭṭhānaṃ abyākatasīlaṃ. Kati dhammasamodhānaṃ sīlanti saṃvarasamodhānaṃ sīlaṃ, avītikkamasamodhānaṃ sīlaṃ, tathābhāve jātacetanāsamodhānaṃ sīlaṃ.

Pāṇātipātaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Adinnādānaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Kāmesumicchācāraṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Musāvādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pisuṇaṃ vācaṃ [pisuṇāvācaṃ (syā. ka.) dī. ni. 1.9 passitabbā] saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Pharusaṃ vācaṃ [pharusavācaṃ (syā. ka.)] saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Samphappalāpaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ . Abhijjhaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Micchādiṭṭhiṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.

什麼是不以利養為限的戒？此處某人因利養、緣利養、為利養之因而連違犯已受持學處的念頭都不生起，他怎麼會違犯呢！這是不以利養為限的戒。什麼是不以名譽為限的戒？此處某人因名譽、緣名譽、為名譽之因而連違犯已受持學處的念頭都不生起，他怎麼會違犯呢！這是不以名譽為限的戒。什麼是不以親屬為限的戒？此處某人因親屬、緣親屬、為親屬之因而連違犯已受持學處的念頭都不生起，他怎麼會違犯呢！這是不以親屬為限的戒。什麼是不以肢體為限的戒？此處某人因肢體、緣肢體、為肢體之因而連違犯已受持學處的念頭都不生起，他怎麼會違犯呢！這是不以肢體為限的戒。什麼是不以生命為限的戒？此處某人因生命、緣生命、為生命之因而連違犯已受持學處的念頭都不生起，他怎麼會違犯呢！這是不以生命為限的戒。如此這般的戒是不破損的、無漏的、無雜染的、無污點的，自在的，智者所讚歎的，不被執取的，導向定的，是無悔的基礎，是喜悅的基礎，是喜的基礎，是輕安的基礎，是樂的基礎，是定的基礎，是如實知見的基礎，導向完全厭離、離貪、滅盡、寂靜、通智、正覺、涅槃 - 這是無限的戒。 39. 什麼是戒？有幾種戒？戒從何生起？戒由幾法組成？什麼是戒？思是戒，心所是戒，防護是戒，不違犯是戒。有幾種戒？有三種戒：善戒、不善戒、無記戒。戒從何生起？善心所生起的是善戒，不善心所生起的是不善戒，無記心所生起的是無記戒。戒由幾法組成？由防護組成的戒，由不違犯組成的戒，由如是狀態所生思組成的戒。 40. 以防護義斷殺生是戒，以不違犯義是戒。以防護義斷不與取是戒，以不違犯義是戒。以防護義斷欲邪行是戒，以不違犯義是戒。以防護義斷虛妄語是戒，以不違犯義是戒。以防護義斷離間語是戒，以不違犯義是戒。以防護義斷粗惡語是戒，以不違犯義是戒。以防護義斷雜穢語是戒，以不違犯義是戒。以防護義斷貪婪是戒，以不違犯義是戒。以防護義斷嗔恚是戒，以不違犯義是戒。以防護義斷邪見是戒，以不違犯義是戒

Nekkhammena kāmacchandaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Abyāpādena byāpādaṃ saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ. Ālokasaññāya thinamiddhaṃ…pe… avikkhepaṭṭhena uddhaccaṃ… dhammavavatthānena vicikicchaṃ… ñāṇena avijjaṃ… pāmojjena aratiṃ….

Paṭhamena jhānena [paṭhamajjhānena (syā.) evamīdisesu ṭhānesu] nīvaraṇe…pe… dutiyena jhānena vitakkavicāre… tatiyena jhānena pītiṃ… catutthena jhānena sukhadukkhaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ.

Aniccānupassanāya niccasaññaṃ…pe… dukkhānupassanāya sukhasaññaṃ… anattā anupassanāya attasaññaṃ… nibbidānupassanāya nandiṃ… virāgānupassanāya rāgaṃ… nirodhā anupassanāya samudayaṃ… paṭinissaggānupassanāya ādānaṃ… khayānupassanāya ghanasaññaṃ… vayānupassanāya āyūhanaṃ.. vipariṇāmānupassanāya dhuvasaññaṃ… animittānupassanāya nimittaṃ…. appaṇihitānupassanāya paṇidhiṃ… suññatānupassanāya abhinivesaṃ… adhipaññādhammavipassanāya sārādānābhinivesaṃ… yathābhūtañāṇadassanena sammohābhinivesaṃ… ādīnavānupassanāya ālayābhinivesaṃ… paṭisaṅkhānupassanāya appaṭisaṅkhaṃ… vivaṭṭanānupassanāya saññogābhinivesaṃ….

Sotāpattimaggena diṭṭhekaṭṭhe kilese…pe… sakadāgāmimaggena oḷārike kilese… anāgāmimaggena aṇusahagate kilese… arahattamaggena sabbakilese saṃvaraṭṭhena sīlaṃ, avītikkamaṭṭhena sīlaṃ.

Pañca sīlāni – pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ, saṃvarapārisuddhiyā ṭhitaṃ cittaṃ na vikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā . Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā.

Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati.

Pañca sīlāni – adinnādānassa…pe… kāmesumicchācārassa… musāvādassa… pisuṇāya vācāya… pharusāya vācāya… samphappalāpassa… abhijjhāya… byāpādassa… micchādiṭṭhiyā… bhāvetabbaṃ bhāvento sikkhanti.

以出離防護欲貪是戒，以不違犯義是戒。以無恚防護嗔恚是戒，以不違犯義是戒。以光明想防護昏沉睡眠......以不散亂防護掉舉......以法差別防護疑惑......以智防護無明......以喜悅防護不樂...... 以初禪防護諸蓋......以第二禪防護尋伺......以第三禪防護喜......以第四禪防護樂苦......以空無邊處定防護色想、有對想、種種想......以識無邊處定防護空無邊處想......以無所有處定防護識無邊處想......以非想非非想處定防護無所有處想。以無常隨觀防護常想......以苦隨觀防護樂想......以無我隨觀防護我想......以厭離隨觀防護歡喜......以離貪隨觀防護貪......以滅隨觀防護集......以舍隨觀防護取......以盡隨觀防護密實想......以衰隨觀防護積集......以變易隨觀防護堅固想......以無相隨觀防護相......以無愿隨觀防護愿......以空隨觀防護執取......以增上慧法觀防護實質執取......以如實智見防護癡執取......以過患隨觀防護執著執取......以思擇隨觀防護不思擇......以還滅隨觀防護結縛執取...... 以須陀洹道防護見所斷煩惱......以斯陀含道防護粗重煩惱......以阿那含道防護微細俱行煩惱......以阿羅漢道以防護義防護一切煩惱是戒，以不違犯義是戒。五種戒：斷殺生是戒，離是戒，思是戒，防護是戒，不違犯是戒。如此這般的戒導向心無悔，導向喜悅，導向喜，導向輕安，導向愉悅，導向習行，導向修習，導向多作，導向莊嚴，導向資具，導向眷屬，導向圓滿，導向完全厭離、離貪、滅盡、寂靜、通智、正覺、涅槃。如此這般的戒中，防護清凈是增上戒，住于防護清凈的心不趣向散亂，不散亂清凈是增上心，正見防護清凈，正見不散亂清凈。見清凈是增上慧。其中防護義是增上戒學，其中不散亂義是增上心學，其中見義是增上慧學。於此三學，作意而學，了知而學，見而學，省察而學，心決定而學，以信勝解而學，策勵精進而學，確立念而學，等持心而學，以慧了知而學，應證知者證知而學，應遍知者遍知而學，應斷者斷而學，應作證者作證而學，應修習者修習而學。五種戒：對於不與取......對於欲邪行......對於虛妄語......對於離間語......對於粗惡語......對於雜穢語......對於貪婪......對於嗔恚......對於邪見......應修習者修習而學。

Nekkhammena kāmacchandassa…pe… abyāpādena byāpādassa… ālokasaññāya thinamiddhassa… avikkhepena uddhaccassa… … dhammavavatthānena vicikicchāya… ñāṇena avijjāya… pāmojjena aratiyā… bhāvetabbaṃ bhāvento sikkhati.

Paṭhamena jhānena nīvaraṇānaṃ…pe… dutiyena jhānena vitakkavicārānaṃ… tatiyena jhānena pītiyā… catutthena jhānena sukhadukkhānaṃ… ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya… viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya… ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya… nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya… bhāvetabbaṃ bhāvento sikkhati.

Aniccānupassanāya niccasaññāya…pe… dukkhānupassanāya sukhasaññāya… anattānupassanāya attasaññāya… nibbidānupassanāya nandiyā… virāgānupassanāya rāgassa… nirodhānupassanāya samudayassa… paṭinissaggānupassanāya ādānassa… khayānupassanāya ghanasaññāya… vayānupassanāya āyūhanassa… vipariṇāmānupassanāya dhuvasaññāya… animittānupassanāya nimittassa… appaṇihitānupassanāya paṇidhiyā… suññatānupassanāya abhinivesassa… adhipaññādhammavipassanāya sārāgābhinivesassa… yathābhūtañāṇadassanena sammohābhinivesassa… ādīnavānupassanāya ālayābhinivesassa… paṭisaṅkhānupassanāya appaṭisaṅkhāya… vivaṭṭanānupassanāya saññogābhinivesassa bhāvetabbaṃ bhāvento sikkhati.

Sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ…pe… sakadāgāmimaggena oḷārikānaṃ kilesānaṃ… anāgāmimaggena anusahagatānaṃ kilesānaṃ… arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattanti.

Evarūpānaṃ sīlānaṃ saṃvarapārisuddhi adhisīlaṃ. Saṃvarapārisuddhiyā ṭhitaṃ cittaṃ avikkhepaṃ gacchati, avikkhepapārisuddhi adhicittaṃ. Saṃvarapārisuddhiṃ sammā passati, avikkhepapārisuddhiṃ sammā passati. Dassanapārisuddhi adhipaññā. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati pahātabbaṃ pajahanto sikkhati, sacchikātabbaṃ sacchikaronto sikkhati, bhāvetabbaṃ bhāvento sikkhati. Taṃ ñātaṭṭhena ñāṇaṃ pajānanaṭṭhena paññā. Tena vuccati – 『『sutvāna saṃvare paññā sīlamaye ñāṇaṃ』』.

Sīlamayañāṇaniddeso dutiyo.

Samādhibhāvanāmayañāṇaniddeso

以出離對於欲貪......以無恚對於嗔恚......以光明想對於昏沉睡眠......以不散亂對於掉舉......以法差別對於疑惑......以智對於無明......以喜悅對於不樂......應修習者修習而學。以初禪對於諸蓋......以第二禪對於尋伺......以第三禪對於喜......以第四禪對於樂苦......以空無邊處定對於色想、有對想、種種想......以識無邊處定對於空無邊處想......以無所有處定對於識無邊處想......以非想非非想處定對於無所有處想......應修習者修習而學。以無常隨觀對於常想......以苦隨觀對於樂想......以無我隨觀對於我想......以厭離隨觀對於歡喜......以離貪隨觀對於貪......以滅隨觀對於集......以舍隨觀對於取......以盡隨觀對於密實想......以衰隨觀對於積集......以變易隨觀對於堅固想......以無相隨觀對於相......以無愿隨觀對於愿......以空隨觀對於執取......以增上慧法觀對於實質執取......以如實智見對於癡執取......以過患隨觀對於執著執取......以思擇隨觀對於不思擇......以還滅隨觀對於結縛執取......應修習者修習而學。以須陀洹道對於見所斷煩惱......以斯陀含道對於粗重煩惱......以阿那含道對於微細俱行煩惱......以阿羅漢道對於一切煩惱，斷是戒，離是戒，思是戒，防護是戒，不違犯是戒。如此這般的戒導向心無悔，導向喜悅，導向喜，導向輕安，導向愉悅，導向習行，導向修習，導向多作，導向莊嚴，導向資具，導向眷屬，導向圓滿，導向完全厭離、離貪、滅盡、寂靜、通智、正覺、涅槃。 42. 如此這般的戒中，防護清凈是增上戒。住于防護清凈的心不趣向散亂，不散亂清凈是增上心。正見防護清凈，正見不散亂清凈。見清凈是增上慧。其中防護義是增上戒學，其中不散亂義是增上心學，其中見義是增上慧學。於此三學，作意而學，了知而學，見而學，省察而學，心決定而學，以信勝解而學，策勵精進而學，確立念而學，等持心而學，以慧了知而學，應證知者證知而學，應遍知者遍知而學，應斷者斷而學，應作證者作證而學，應修習者修習而學。以了知義故為智，以遍知義故為慧。因此說："聽聞之後對於防護的慧是戒所成智"。戒所成智解釋第二。 3. 定修所成智解釋

Kathaṃ saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ? Eko samādhi – cittassa ekaggatā. Dve samādhī – lokiyo samādhi, lokuttaro samādhi. Tayo samādhī – savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi. Cattāro samādhī – hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. Pañca samādhī – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇānimittaṃ [paccavekkhanānimittaṃ (ka.)].

Cha samādhī – buddhānussativasena cittassa ekaggatā avikkhepo samādhi, dhammānussativasena cittassa ekaggatā avikkhepo samādhi, saṅghānussativasena cittassa ekaggatā avikkhepo samādhi, sīlānussativasena cittassa ekaggatā avikkhepo samādhi, cāgānussativasena cittassa ekaggatā avikkhepo samādhi, devatānussativasena cittassa ekaggatā avikkhepo samādhi. Satta samādhī – samādhikusalatā, samādhissa samāpattikusalatā, samādhissa ṭhitikusalatā, samādhissa vuṭṭhānakusalatā , samādhissa kallatākusalatā [kallitakusalatā (syā. ka.)], samādhissa gocarakusalatā, samādhissa abhinīhārakusalatā. Aṭṭha samādhī – pathavīkasiṇavasena cittassa ekaggatā avikkhepo samādhi, āpokasiṇavasena…pe… tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena cittassa ekaggatā avikkhepo samādhi. Nava samādhī – rūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; arūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; suññato samādhi, animitto samādhi, appaṇihito samādhi. Dasa samādhī – uddhumātakasaññāvasena cittassa ekaggatā avikkhepo samādhi, vinīlakasaññāvasena…pe… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena… lohitakasaññāvasena… puḷavakasaññāvasena [puḷuvaka saññāvasena (ka.)] … aṭṭhikasaññāvasena cittassa ekaggatā avikkhepo samādhi. Ime pañcapaññāsa samādhi.

Api ca, pañcavīsati samādhissa samādhiṭṭhā – pariggahaṭṭhena samādhi, parivāraṭṭhena samādhi, paripūraṭṭhena samādhi, ekaggaṭṭhena samādhi, avikkhepaṭṭhena samādhi, avisāraṭṭhena samādhi, anāvilaṭṭhena samādhi, aniñjanaṭṭhena samādhi, vimuttaṭṭhena samādhi, ekattupaṭṭhānavasena cittassa ṭhitattā samādhi, samaṃ esatīti samādhi, visamaṃ nesatīti samādhi, samaṃ esitattā samādhi, visamaṃ nesitattā samādhi, samaṃ ādiyatīti samādhi, visamaṃ nādiyatīti samādhi, samaṃ ādinnattā samādhi, visamaṃ anādinnattā samādhi, samaṃ paṭipajjatīti samādhi, visamaṃ nappaṭipajjatīti samādhi, samaṃ paṭipannattā samādhi, visamaṃ nappaṭipannattā samādhi, samaṃ jhāyatīti samādhi, visamaṃ jhāpetīti samādhi, samaṃ jhātattā samādhi, visamaṃ jhāpitattā samādhi, samo ca hito ca sukho cāti samādhi. Ime pañcavīsati samādhissa samādhiṭṭhā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『saṃvaritvā samādahane paññā samādhibhāvanāmaye ñāṇaṃ』』.

Samādhibhāvanāmayañāṇaniddeso tatiyo.

Dhammaṭṭhitiñāṇaniddeso
如何防護之後在等持中的慧是定修所成智？一種定：心一境性。二種定：世間定、出世間定。三種定：有尋有伺定、無尋唯伺定、無尋無伺定。四種定：退分定、住分定、勝進分定、抉擇分定。五種定：遍滿喜、遍滿樂、遍滿心、遍滿光明、省察相。六種定：以佛隨念力心一境性無散亂定，以法隨念力心一境性無散亂定，以僧隨念力心一境性無散亂定，以戒隨念力心一境性無散亂定，以舍隨念力心一境性無散亂定，以天隨念力心一境性無散亂定。七種定：定善巧、定入定善巧、定安住善巧、定出定善巧、定適應善巧、定行處善巧、定引發善巧。八種定：以地遍力心一境性無散亂定，以水遍力......以火遍力......以風遍力......以青遍力......以黃遍力......以赤遍力......以白遍力心一境性無散亂定。九種定：色界定有下、有中、有上；無色界定有下、有中、有上；空定、無相定、無愿定。十種定：以膨脹想力心一境性無散亂定，以青瘀想力......以膿爛想力......以斷壞想力......以嚙食想力......以散亂想力......以斬斫散亂想力......以血涂想力......以蟲聚想力......以骸骨想力心一境性無散亂定。這是五十五種定。
又，定有二十五種定義：以攝持義為定，以圍繞義為定，以圓滿義為定，以一境性義為定，以不散亂義為定，以不散失義為定，以不混濁義為定，以不動義為定，以解脫義為定，以一性現起力心安住性為定，平等尋求為定，不平等不尋求為定，已平等尋求為定，已不平等不尋求為定，平等取為定，不平等不取為定，已平等取為定，已不平等不取為定，平等行為定，不平等不行為定，已平等行為定，已不平等不行為定，平等禪修為定，不平等焚燒為定，已平等禪修為定，已不平等焚燒為定，平等且利益且安樂為定。這是定的二十五種定義。以了知義故為智，以遍知義故為慧。因此說："防護之後在等持中的慧是定修所成智"。定修所成智解釋第三。
法住智解釋
Kathaṃ paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ? Avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā saṅkhārānaṃ uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā viññāṇassa…pe… viññāṇaṃ nāmarūpassa… nāmarūpaṃ saḷāyatanassa… saḷāyatanaṃ phassassa… phasso vedanāya… vedanā taṇhāya… taṇhā upādānassa… upādānaṃ bhavassa… bhavo jātiyā… jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti jarāmaraṇassa uppādaṭṭhiti ca pavattaṭṭhiti ca nimittaṭṭhiti ca āyūhanaṭṭhiti ca saññogaṭṭhiti ca palibodhaṭṭhiti ca samudayaṭṭhiti ca hetuṭṭhiti ca paccayaṭṭhiti ca. Imehi navahākārehi jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

如何在遍知緣中的慧是法住智？無明是諸行的生起住、轉起住、相住、造作住、結合住、障礙住、集起住、因住、緣住。以這九種行相無明是緣，諸行是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。過去世......未來世無明是諸行的生起住、轉起住、相住、造作住、結合住、障礙住、集起住、因住、緣住。以這九種行相無明是緣，諸行是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。諸行是識的......識是名色的......名色是六處的......六處是觸的......觸是受的......受是愛的......愛是取的......取是有的......有是生的......生是老死的生起住、轉起住、相住、造作住、結合住、障礙住、集起住、因住、緣住。以這九種行相生是緣，老死是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。過去世......未來世生是老死的生起住、轉起住、相住、造作住、結合住、障礙住、集起住、因住、緣住。以這九種行相生是緣，老死是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。
Avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā hetu, saṅkhārā hetusamuppannā. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā hetu, viññāṇaṃ hetusamuppannaṃ…pe… viññāṇaṃ hetu, nāmarūpaṃ hetusamuppannaṃ… nāmarūpaṃ hetu, saḷāyatanaṃ hetusamuppannaṃ… saḷāyatanaṃ hetu, phasso hetusamuppanno… phasso hetu, vedanā hetusamuppannā… vedanā hetu, taṇhā hetusamuppannā… taṇhā hetu, upādānaṃ hetusamuppannaṃ… upādānaṃ hetu, bhavo hetusamuppanno… bhavo hetu, jāti hetusamuppannā… jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti hetu, jarāmaraṇaṃ hetusamuppannaṃ. Ubhopete dhammā hetusamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paṭiccā, saṅkhārā paṭiccasamuppannā. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā paṭiccā, viññāṇaṃ paṭiccasamuppannaṃ…pe… viññāṇaṃ paṭiccā, nāmarūpaṃ paṭiccasamuppannaṃ… nāmarūpaṃ paṭiccā, saḷāyatanaṃ paṭiccasamuppannaṃ… saḷāyatanaṃ paṭiccā, phasso paṭiccasamuppanno… phasso paṭiccā, vedanā paṭiccasamuppannā… vedanā paṭiccā, taṇhā paṭiccasamuppannā… taṇhā paṭiccā, upādānaṃ paṭiccasamuppannaṃ… upādānaṃ paṭiccā, bhavo paṭiccasamuppanno… bhavo paṭiccā, jāti paṭiccasamuppannā… jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paṭiccā, jarāmaraṇaṃ paṭiccasamuppannaṃ. Ubhopete dhammā paṭiccasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ . Atītampi addhānaṃ… anāgatampi addhānaṃ avijjā paccayo, saṅkhārā paccayasamuppannā. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

Saṅkhārā paccayā, viññāṇaṃ paccayasamuppannaṃ…pe… viññāṇaṃ paccayo, nāmarūpaṃ paccayasamuppannaṃ… nāmarūpaṃ paccayo, saḷāyatanaṃ paccayasamuppannaṃ… saḷāyatanaṃ paccayo, phasso paccayasamuppanno… phasso paccayo, vedanā paccayasamuppannā… vedanā paccayo, taṇhā paccayasamuppannā… taṇhā paccayo, upādānaṃ paccayasamuppannaṃ… upādānaṃ paccayo, bhavo paccayasamuppanno… bhavo paccayo, jāti paccayasamuppannā… jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jāti paccayo, jarāmaraṇaṃ paccayasamuppannaṃ. Ubhopete dhammā paccayasamuppannāti – paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ.

無明是因，諸行是因生。這兩者都是因生法 - 在遍知緣中的慧是法住智。過去世......未來世無明是因，諸行是因生。這兩者都是因生法 - 在遍知緣中的慧是法住智。諸行是因，識是因生......識是因，名色是因生......名色是因，六處是因生......六處是因，觸是因生......觸是因，受是因生......受是因，愛是因生......愛是因，取是因生......取是因，有是因生......有是因，生是因生......生是因，老死是因生。這兩者都是因生法 - 在遍知緣中的慧是法住智。過去世......未來世生是因，老死是因生。這兩者都是因生法 - 在遍知緣中的慧是法住智。無明是依緣，諸行是依緣生。這兩者都是依緣生法 - 在遍知緣中的慧是法住智。過去世......未來世無明是依緣，諸行是依緣生。這兩者都是依緣生法 - 在遍知緣中的慧是法住智。諸行是依緣，識是依緣生......識是依緣，名色是依緣生......名色是依緣，六處是依緣生......六處是依緣，觸是依緣生......觸是依緣，受是依緣生......受是依緣，愛是依緣生......愛是依緣，取是依緣生......取是依緣，有是依緣生......有是依緣，生是依緣生......生是依緣，老死是依緣生。這兩者都是依緣生法 - 在遍知緣中的慧是法住智。過去世......未來世生是依緣，老死是依緣生。這兩者都是依緣生法 - 在遍知緣中的慧是法住智。無明是緣，諸行是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。過去世......未來世無明是緣，諸行是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。諸行是緣，識是緣生......識是緣，名色是緣生......名色是緣，六處是緣生......六處是緣，觸是緣生......觸是緣，受是緣生......受是緣，愛是緣生......愛是緣，取是緣生......取是緣，有是緣生......有是緣，生是緣生......生是緣，老死是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。過去世......未來世生是緣，老死是緣生。這兩者都是緣生法 - 在遍知緣中的慧是法住智。
Purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā. Idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā idhupapattibhavasmiṃ purekatassa kammassa paccayā. Idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā upagamanaṃ upādānaṃ, cetanā bhavo. Ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā. Āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā. Ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā. Itime catusaṅkhepe tayo addhe tisandhiṃ vīsatiyā ākārehi paṭiccasamuppādaṃ jānāti passati aññāti paṭivijjhati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『paccayapariggahe paññā dhammaṭṭhitiñāṇaṃ』』.

Dhammaṭṭhitiñāṇaniddeso catuttho.

Sammasanañāṇaniddeso
在前業有中愚癡是無明，造作是諸行，欲求是愛，趣向是取，思是有。這五法在前業有中是此處結生的緣。此處結生是識，入胎是名色，凈是處，觸是觸，所受是受。這五法在此生有中是前所作業的緣。此處諸處成熟故，愚癡是無明，造作是諸行，欲求是愛，趣向是取，思是有。這五法在此業有中是未來結生的緣。未來結生是識，入胎是名色，凈是處，觸是觸，所受是受。這五法在未來生有中是此處所作業的緣。如是在四攝、三世、三連結中以二十種行相知、見、了知、通達緣起。以了知義故為智，以遍知義故為慧。因此說："在遍知緣中的慧是法住智"。法住智解釋第四。
思惟智解釋;
Kathaṃ atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ?

Yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

Yā kāci vedanā…pe… yā kāci saññā… ye keci saṅkhārā… yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

Cakkhuṃ…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccato vavattheti ekaṃ sammasanaṃ, dukkhato vavattheti ekaṃ sammasanaṃ, anattato vavattheti ekaṃ sammasanaṃ.

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā…pe… saṅkhārā…pe… viññāṇaṃ…pe… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ khayaṭṭhena, dukkhaṃ bhayaṭṭhena, anattā asārakaṭṭhenāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

Rūpaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ atītānāgatapaccuppannaṃ aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ.

Jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ jātipaccayā jarāmaraṇaṃ, asati jātiyā natthi jarāmaraṇanti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Bhavapaccayā jāti, asati…pe… upādānapaccayā bhavo, asati…pe… taṇhāpaccayā upādānaṃ, asati…pe… vedanāpaccayā taṇhā, asati…pe… phassapaccayā vedanā, asati…pe… saḷāyatanapaccayā phasso, asati…pe… nāmarūpapaccayā saḷāyatanaṃ, asati…pe… viññāṇapaccayā nāmarūpaṃ, asati…pe… saṅkhārapaccayā viññāṇaṃ, asati…pe… avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Atītampi addhānaṃ… anāgatampi addhānaṃ avijjāpaccayā saṅkhārā, asati avijjāya natthi saṅkhārāti saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『atītānāgatapaccuppannānaṃ dhammānaṃ saṅkhipitvā vavatthāne paññā sammasane ñāṇaṃ』』.

Sammasanañāṇaniddeso pañcamo.

Udayabbayañāṇaniddeso
Kathaṃ paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ? Jātaṃ rūpaṃ paccuppannaṃ, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ. Jātā vedanā…pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo paccuppanno, tassa nibbattilakkhaṇaṃ udayo, vipariṇāmalakkhaṇaṃ vayo, anupassanā ñāṇaṃ.
如何在總括確定過去、未來、現在諸法中的慧是思惟智？任何色，無論是過去、未來、現在，內或外，粗或細，劣或勝，遠或近，一切色確定為無常是一思惟，確定為苦是一思惟，確定為無我是一思惟。任何受......任何想......任何行......任何識，無論是過去、未來、現在，內或外，粗或細，劣或勝，遠或近，一切識確定為無常是一思惟，確定為苦是一思惟，確定為無我是一思惟。眼......老死，無論是過去、未來、現在，確定為無常是一思惟，確定為苦是一思惟，確定為無我是一思惟。色，無論是過去、未來、現在，以盡義為無常，以怖畏義為苦，以無實義為無我，在總括確定中的慧是思惟智。受......想......行......識......眼......老死，無論是過去、未來、現在，以盡義為無常，以怖畏義為苦，以無實義為無我，在總括確定中的慧是思惟智。色，無論是過去、未來、現在，是無常、有為、緣生、盡法、衰法、離貪法、滅法，在總括確定中的慧是思惟智。受......想......行......識......眼......老死，無論是過去、未來、現在，是無常、有為、緣生、盡法、衰法、離貪法、滅法，在總括確定中的慧是思惟智。緣生有老死，無生則無老死，在總括確定中的慧是思惟智。過去世......未來世緣生有老死，無生則無老死，在總括確定中的慧是思惟智。緣有有生，無......緣取有有，無......緣愛有取，無......緣受有愛，無......緣觸有受，無......緣六處有觸，無......緣名色有六處，無......緣識有名色，無......緣行有識，無......緣無明有行，無無明則無行，在總括確定中的慧是思惟智。過去世......未來世緣無明有行，無無明則無行，在總括確定中的慧是思惟智。以了知義故為智，以遍知義故為慧。因此說："在總括確定過去、未來、現在諸法中的慧是思惟智"。思惟智解釋第五。
生滅智解釋
如何在隨觀現在諸法變易中的慧是生滅隨觀智？生起的色是現在，其生起相是生，變易相是滅，隨觀是智。生起的受......生起的想......生起的行......生起的識......生起的眼......生起的有是現在，其生起相是生，變易相是滅，隨觀是智。
Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati ; udayabbayaṃ passanto paññāsa lakkhaṇāni passati.

Rūpakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Vedanākkhandhassa…pe… saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Rūpakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati. Vedanākkhandhassa…pe… saññākkhandhassa… saṅkhārakkhandhassa… viññāṇakkhandhassa udayaṃ passanto pañca lakkhaṇāni passati, vayaṃ passanto pañca lakkhaṇāni passati; udayabbayaṃ passanto dasa lakkhaṇāni passati.

Rūpakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Taṇhāsamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Kammasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Āhārasamudayā rūpasamudayoti – paccayasamudayaṭṭhena rūpakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi rūpakkhandhassa udayaṃ passati. Rūpakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Taṇhānirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Kammanirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati. Āhāranirodhā rūpanirodhoti – paccayanirodhaṭṭhena rūpakkhandhassa vayaṃ passati . Vipariṇāmalakkhaṇaṃ passantopi rūpakkhandhassa vayaṃ passati. Rūpakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

Vedanākkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Taṇhāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Kammasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Phassasamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanākkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi vedanākkhandhassa udayaṃ passati. Vedanākkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

見五蘊的生起時見幾相，見滅時見幾相，見生滅時見幾相？見五蘊的生起時見二十五相，見滅時見二十五相；見生滅時見五十相。見色蘊的生起時見幾相，見滅時見幾相，見生滅時見幾相？見受蘊......見想蘊......見行蘊......見識蘊的生起時見幾相，見滅時見幾相，見生滅時見幾相？見色蘊的生起時見五相，見滅時見五相；見生滅時見十相。見受蘊......見想蘊......見行蘊......見識蘊的生起時見五相，見滅時見五相；見生滅時見十相。見色蘊的生起時見哪五相？"無明生故色生"- 以緣生義見色蘊的生起。"愛生故色生"- 以緣生義見色蘊的生起。"業生故色生"- 以緣生義見色蘊的生起。"食生故色生"- 以緣生義見色蘊的生起。見生起相也是見色蘊的生起。見色蘊的生起時見這五相。見滅時見哪五相？"無明滅故色滅"- 以緣滅義見色蘊的滅。"愛滅故色滅"- 以緣滅義見色蘊的滅。"業滅故色滅"- 以緣滅義見色蘊的滅。"食滅故色滅"- 以緣滅義見色蘊的滅。見變易相也是見色蘊的滅。見色蘊的滅時見這五相。見生滅時見這十相。見受蘊的生起時見哪五相？"無明生故受生"- 以緣生義見受蘊的生起。"愛生故受生"- 以緣生義見受蘊的生起。"業生故受生"- 以緣生義見受蘊的生起。"觸生故受生"- 以緣生義見受蘊的生起。見生起相也是見受蘊的生起。見受蘊的生起時見這五相。

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Taṇhānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Kammanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Phassanirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanākkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi vedanākkhandhassa vayaṃ passati. Vedanākkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

Saññākkhandhassa…pe… saṅkhārakkhandhassa…pe… viññāṇakkhandhassa udayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjāsamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Taṇhāsamudayā viññāṇasamudayotipaccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Kammasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nāmarūpasamudayā viññāṇasamudayoti – paccayasamudayaṭṭhena viññāṇakkhandhassa udayaṃ passati. Nibbattilakkhaṇaṃ passantopi viññāṇakkhandhassa udayaṃ passati. Viññāṇakkhandhassa udayaṃ passanto imāni pañca lakkhaṇāni passati.

Vayaṃ passanto katamāni pañca lakkhaṇāni passati? Avijjānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Taṇhānirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Kammanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Nāmarūpanirodhā viññāṇanirodhoti – paccayanirodhaṭṭhena viññāṇakkhandhassa vayaṃ passati. Vipariṇāmalakkhaṇaṃ passantopi viññāṇakkhandhassa vayaṃ passati. Viññāṇakkhandhassa vayaṃ passanto imāni pañca lakkhaṇāni passati. Udayabbayaṃ passanto imāni dasa lakkhaṇāni passati.

Pañcannaṃ khandhānaṃ udayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, vayaṃ passanto imāni pañcavīsati lakkhaṇāni passati, udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『paccuppannānaṃ dhammānaṃ vipariṇāmānupassane paññā udayabbayānupassane ñāṇaṃ』』. Rūpakkhandho [rūpakkhandhā (syā.)] āhārasamudayo . Vedanā, saññā, saṅkhārā – tayo [saṅkhārāti sesā (syā.)] khandhā phassasamudayā. Viññāṇakkhandho nāmarūpasamudayo.

Udayabbayañāṇaniddeso chaṭṭho.

Bhaṅgānupassanāñāṇaniddeso
Kathaṃ ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ? Rūpārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, kathaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati, virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati.

我將為您翻譯這段巴利經文：當觀察壞滅時，他見到哪五種相？由於無明滅則受滅 - 以緣滅的意義觀察受蘊的壞滅。由於愛滅則受滅 - 以緣滅的意義觀察受蘊的壞滅。由於業滅則受滅 - 以緣滅的意義觀察受蘊的壞滅。由於觸滅則受滅 - 以緣滅的意義觀察受蘊的壞滅。觀察變壞相時也觀察受蘊的壞滅。觀察受蘊的壞滅時，他見到這五種相。觀察生滅時，他見到這十種相。關於想蘊……乃至……行蘊……乃至……觀察識蘊的生起時，見到哪五種相？由於無明生則識生 - 以緣生的意義觀察識蘊的生起。由於愛生則識生 - 以緣生的意義觀察識蘊的生起。由於業生則識生 - 以緣生的意義觀察識蘊的生起。由於名

Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati.

Vedanārammaṇatā…pe… saññārammaṇatā… saṅkhārārammaṇatā… viññāṇārammaṇatā… cakkhu…pe… jarāmaraṇārammaṇatā cittaṃ uppajjitvā bhijjati. Taṃ ārammaṇaṃ paṭisaṅkhā tassa cittassa bhaṅgaṃ anupassati. Anupassatīti, kathaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati.

Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati.

Vatthusaṅkamanā ceva, paññāya ca vivaṭṭanā;

Āvajjanā balañceva, paṭisaṅkhā vipassanā.

Ārammaṇaanvayena, ubho ekavavatthanā [ekavavatthānā (ka.)];

Nirodhe adhimuttatā, vayalakkhaṇavipassanā.

Ārammaṇañca paṭisaṅkhā, bhaṅgañca anupassati;

Suññato ca upaṭṭhānaṃ, adhipaññā vipassanā.

Kusalo tīsu anupassanāsu, catasso ca [catūsu ca (syā.)] vipassanāsu;

Tayo upaṭṭhāne kusalatā, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ārammaṇaṃ paṭisaṅkhā bhaṅgānupassane paññā vipassane ñāṇaṃ』』.

Bhaṅgānupassanāñāṇaniddeso sattamo.

Ādīnavañāṇaniddeso

52\ 以無常觀察時舍離常想。以苦觀察時舍離樂想。以無我觀察時舍離我想。厭離時舍離喜。離貪時舍離貪。滅時舍離集。放棄時舍離取。以受為所緣......乃至......以想為所緣......以行為所緣......以識為所緣......以眼......乃至......以老死為所緣，心生起后即壞滅。觀察那所緣后，觀察彼心之壞滅。觀察者，如何觀察？以無常而觀察，非以常。以苦而觀察，非以樂。以無我而觀察，非以我。厭離，非歡喜。離貪，非貪著。滅，非生起。放棄，非執取。以無常觀察時舍離常想。以苦觀察時舍離樂想。以無我觀察時舍離我想。厭離時舍離喜。離貪時舍離貪。滅時舍離集。放棄時舍離取。依事物轉變，及智慧轉向；作意及力量，觀察即觀智。隨順於所緣，二者同一定；傾向於寂滅，觀察壞滅相。觀察所緣境，及觀其壞滅；空性之現起，增上觀察慧。善巧三隨觀，及四種觀智；善巧三現起，不動諸見中。以已知義故為智，以了知義故為慧。因此說："觀察所緣及觀察壞滅的慧是觀智。" 第七\ 壞滅隨觀智解說第八\ 過患智解說

Kathaṃ bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ? Uppādo bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Nimittaṃ bhayanti…pe… āyūhanā bhayanti…pe… paṭisandhi bhayanti… gati bhayanti… nibbatti bhayanti… upapatti bhayanti… jāti bhayanti… jarā bhayanti… byādhi bhayanti … maraṇaṃ bhayanti… soko bhayanti… paridevo bhayanti… upāyāso bhayanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo khemanti – santipade ñāṇaṃ. Appavattaṃ khemanti – santipade ñāṇaṃ…pe… anupāyāso khemanti – santipade ñāṇaṃ.

Uppādo bhayaṃ, anuppādo khemanti – santipade ñāṇaṃ. Pavattaṃ bhayaṃ, appavattaṃ khemanti – santipade ñāṇaṃ…pe… upāyāso bhayaṃ, anupāyāso khemanti – santipade ñāṇaṃ.

Uppādo dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso dukkhanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo sukhanti – santipade ñāṇaṃ. Appavattaṃ sukhanti – santipade ñāṇaṃ…pe… anupāyāso sukhanti – santipade ñāṇaṃ.

Uppādo dukkhaṃ, anuppādo sukhanti – santipade ñāṇaṃ. Pavattaṃ dukkhaṃ, appavattaṃ sukhanti – santipade ñāṇaṃ…pe… upāyāso dukkhaṃ, anupāyāso sukhanti – santipade ñāṇaṃ.

Uppādo sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso sāmisanti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo nirāmisanti – santipade ñāṇaṃ. Appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… anupāyāso nirāmisanti – santipade ñāṇaṃ.

Uppādo sāmisaṃ, anuppādo nirāmisanti – santipade ñāṇaṃ. Pavattaṃ sāmisaṃ, appavattaṃ nirāmisanti – santipade ñāṇaṃ…pe… upāyāso sāmisaṃ, anupāyāso nirāmisanti – santipade ñāṇaṃ.

Uppādo saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ. Pavattaṃ saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ…pe… upāyāso saṅkhārāti – bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ.

Anuppādo nibbānanti – santipade ñāṇaṃ. Appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… anupāyāso nibbānanti – santipade ñāṇaṃ.

Uppādo saṅkhārā, anuppādo nibbānanti – santipade ñāṇaṃ. Pavattaṃ saṅkhārā, appavattaṃ nibbānanti – santipade ñāṇaṃ…pe… upāyāso saṅkhārā, anupāyāso nibbānanti – santipade ñāṇaṃ.

Uppādañca pavattañca, nimittaṃ dukkhanti passati;

Āyūhanaṃ paṭisandhiṃ, ñāṇaṃ ādīnave idaṃ.

Anuppādaṃ appavattaṃ, animittaṃ sukhanti ca;

Anāyūhanaṃ appaṭisandhiṃ, ñāṇaṃ santipade idaṃ.

Idaṃ ādīnave ñāṇaṃ, pañcaṭhānesu jāyati;

Pañcaṭhāne santipade, dasa ñāṇe pajānāti;

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『bhayatupaṭṭhāne paññā ādīnave ñāṇaṃ』』.

Ādīnavañāṇaniddeso aṭṭhamo.

Saṅkhārupekkhāñāṇaniddeso

53\ 如何是怖畏現起中的慧是過患智？生起是怖畏 - 怖畏現起中的慧是過患智。轉起是怖畏 - 怖畏現起中的慧是過患智。相是怖畏......乃至......造作是怖畏......乃至......結生是怖畏...趣是怖畏...產生是怖畏...投生是怖畏...出生是怖畏...衰老是怖畏...疾病是怖畏...死亡是怖畏...憂是怖畏...悲是怖畏...惱是怖畏 - 怖畏現起中的慧是過患智。不生起是安穩 - 是寂靜處智。不轉起是安穩 - 是寂靜處智......乃至......無惱是安穩 - 是寂靜處智。生起是怖畏，不生起是安穩 - 是寂靜處智。轉起是怖畏，不轉起是安穩 - 是寂靜處智......乃至......惱是怖畏，無惱是安穩 - 是寂靜處智。生起是苦 - 怖畏現起中的慧是過患智。轉起是苦 - 怖畏現起中的慧是過患智......乃至......惱是苦 - 怖畏現起中的慧是過患智。不生起是樂 - 是寂靜處智。不轉起是樂 - 是寂靜處智......乃至......無惱是樂 - 是寂靜處智。生起是苦，不生起是樂 - 是寂靜處智。轉起是苦，不轉起是樂 - 是寂靜處智......乃至......惱是苦，無惱是樂 - 是寂靜處智。生起是有味 - 怖畏現起中的慧是過患智。轉起是有味 - 怖畏現起中的慧是過患智......乃至......惱是有味 - 怖畏現起中的慧是過患智。不生起是無味 - 是寂靜處智。不轉起是無味 - 是寂靜處智......乃至......無惱是無味 - 是寂靜處智。生起是有味，不生起是無味 - 是寂靜處智。轉起是有味，不轉起是無味 - 是寂靜處智......乃至......惱是有味，無惱是無味 - 是寂靜處智。生起是行 - 怖畏現起中的慧是過患智。轉起是行 - 怖畏現起中的慧是過患智......乃至......惱是行 - 怖畏現起中的慧是過患智。不生起是涅槃 - 是寂靜處智。不轉起是涅槃 - 是寂靜處智......乃至......無惱是涅槃 - 是寂靜處智。生起是行，不生起是涅槃 - 是寂靜處智。轉起是行，不轉起是涅槃 - 是寂靜處智......乃至......惱是行，無惱是涅槃 - 是寂靜處智。生起及轉起，相為苦所見；造作與結生，此智見過患。無生無轉起，無相即為樂；無作無結生，此智寂靜處。此過患之智，生於五處中；五處寂靜中，了知十種智；善巧於二智，不動諸見中。以已知義故為智，以了知義故為慧。因此說："怖畏現起中的慧是過患智。" 第八\ 過患智解說第九\ 行舍智解說

Kathaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā [muccitukamyatāpaṭisaṅkhāsantiṭṭhanā (ka.)] paññā saṅkhārupekkhāsu ñāṇaṃ? Uppādaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā [uppādamuñcitukamyatā… (syā.)] paññā saṅkhārupekkhāsu ñāṇaṃ, pavattaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ, nimittaṃ muñcitukamyatā…pe… āyūhanaṃ muñcitukamyatā… paṭisandhiṃ muñcitukamyatā… gatiṃ muñcitukamyatā… nibbattiṃ muñcitukamyatā… upapattiṃ muñcitukamyatā… jātiṃ muñcitukamyatā… jaraṃ muñcitukamyatā… byādhiṃ muñcitukamyatā… maraṇaṃ muñcitukamyatā… sokaṃ muñcitukamyatā… paridevaṃ muñcitukamyatā…pe… upāyāsaṃ muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso dukkhanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso bhayanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso sāmisanti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Pavattaṃ saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ…pe… upāyāso saṅkhārāti – muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ.

Uppādo saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Pavattaṃ saṅkhārā…pe… nimittaṃ saṅkhārā… āyūhanā saṅkhārā… paṭisandhi saṅkhārā… gati saṅkhārā… nibbatti saṅkhārā… upapatti saṅkhārā… jāti saṅkhārā… jarā saṅkhārā… byādhi saṅkhārā… maraṇaṃ saṅkhārā… soko saṅkhārā… paridevo saṅkhārā…pe… upāyāso saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā. Ye ca saṅkhārā yā ca upekkhā ubhopete saṅkhārā, te saṅkhāre ajjhupekkhatīti – saṅkhārupekkhā.

54\ 如何是欲求解脫、觀察、安住的慧是諸行舍智？欲求解脫生起、觀察、安住的慧是諸行舍智，欲求解脫轉起、觀察、安住的慧是諸行舍智，欲求解脫相、觀察、安住......乃至......欲求解脫造作、觀察、安住...欲求解脫結生、觀察、安住...欲求解脫趣、觀察、安住...欲求解脫產生、觀察、安住...欲求解脫投生、觀察、安住...欲求解脫出生、觀察、安住...欲求解脫衰老、觀察、安住...欲求解脫疾病、觀察、安住...欲求解脫死亡、觀察、安住...欲求解脫憂、觀察、安住...欲求解脫悲、觀察、安住......乃至......欲求解脫惱、觀察、安住的慧是諸行舍智。生起是苦 - 欲求解脫、觀察、安住的慧是諸行舍智。轉起是苦 - 欲求解脫、觀察、安住的慧是諸行舍智......乃至......惱是苦 - 欲求解脫、觀察、安住的慧是諸行舍智。生起是怖畏 - 欲求解脫、觀察、安住的慧是諸行舍智。轉起是怖畏 - 欲求解脫、觀察、安住的慧是諸行舍智......乃至......惱是怖畏 - 欲求解脫、觀察、安住的慧是諸行舍智。生起是有味 - 欲求解脫、觀察、安住的慧是諸行舍智。轉起是有味 - 欲求解脫、觀察、安住的慧是諸行舍智......乃至......惱是有味 - 欲求解脫、觀察、安住的慧是諸行舍智。生起是行 - 欲求解脫、觀察、安住的慧是諸行舍智。轉起是行 - 欲求解脫、觀察、安住的慧是諸行舍智......乃至......惱是行 - 欲求解脫、觀察、安住的慧是諸行舍智。生起是行，他捨棄那些行 - 這是諸行舍。那些行和那捨棄，這兩者都是行，他捨棄那些行 - 這是諸行舍。轉起是行......乃至......相是行...造作是行...結生是行...趣是行...產生是行...投生是行...出生是行...衰老是行...疾病是行...死亡是行...憂是行...悲是行......乃至......惱是行，他捨棄那些行 - 這是諸行舍。那些行和那捨棄，這兩者都是行，他捨棄那些行 - 這是諸行舍。

Katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Aṭṭhahākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Puthujjanassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkhassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgassa katihākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjanassa dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.

Puthujjanassa katamehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Puthujjano saṅkhārupekkhaṃ abhinandati vā vipassati vā. Puthujjanassa imehi dvīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Sekkhassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Sekkhassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti. Vītarāgassa katamehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti? Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Vītarāgassa imehi tīhākārehi saṅkhārupekkhāya cittassa abhinīhāro hoti.

55\ 以幾種行相諸行舍的心傾向生起？以八種行相諸行舍的心傾向生起。凡夫以幾種行相諸行舍的心傾向生起？有學以幾種行相諸行舍的心傾向生起？離貪者以幾種行相諸行舍的心傾向生起？凡夫以兩種行相諸行舍的心傾向生起。有學以三種行相諸行舍的心傾向生起。離貪者以三種行相諸行舍的心傾向生起。凡夫以哪兩種行相諸行舍的心傾向生起？凡夫或歡喜諸行舍，或觀察諸行舍。凡夫以這兩種行相諸行舍的心傾向生起。有學以哪三種行相諸行舍的心傾向生起？有學或歡喜諸行舍，或觀察諸行舍，或經觀察后入果定。有學以這三種行相諸行舍的心傾向生起。離貪者以哪三種行相諸行舍的心傾向生起？離貪者或觀察諸行舍，或經觀察后入果定，或捨棄那些后以空住、無相住或無愿住而住。離貪者以這三種行相諸行舍的心傾向生起。

Kathaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjanassa saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, paṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Sekkhassapi saṅkhārupekkhaṃ abhinandato cittaṃ kilissati, bhāvanāya paripantho hoti, uttaripaṭivedhassa antarāyo hoti, āyatiṃ paṭisandhiyā paccayo hoti. Evaṃ puthujjanassa ca sekkhassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti abhinandaṭṭhena.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti? Puthujjano saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Sekkhopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Vītarāgopi saṅkhārupekkhaṃ aniccatopi dukkhatopi anattatopi vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro ekattaṃ hoti anupassanaṭṭhena.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kusalā hoti. Sekkhassapi saṅkhārupekkhā kusalā hoti. Vītarāgassa saṅkhārupekkhā abyākatā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti kusalābyākataṭṭhena.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjanassa saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Sekkhassapi saṅkhārupekkhā kiñcikāle suviditā hoti, kiñcikāle na suviditā hoti. Vītarāgassa saṅkhārupekkhā accantaṃ suviditā hoti. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti viditaṭṭhena ca aviditaṭṭhena ca.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ atittattā vipassati. Sekkhopi saṅkhārupekkhaṃ atittattā vipassati. Vītarāgo saṅkhārupekkhaṃ tittattā vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti tittaṭṭhena ca atittaṭṭhena ca.

Kathaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Puthujjano saṅkhārupekkhaṃ tiṇṇaṃ saṃyojanānaṃ pahānāya sotāpattimaggaṃ paṭilābhatthāya vipassati. Sekkho saṅkhārupekkhaṃ tiṇṇaṃ saññojanānaṃ pahīnattā uttaripaṭilābhatthāya vipassati. Vītarāgo saṅkhārupekkhaṃ sabbakilesānaṃ pahīnattā diṭṭhadhammasukhavihāratthāya vipassati. Evaṃ puthujjanassa ca sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti pahīnaṭṭhena ca appahīnaṭṭhena ca.

56\ 如何凡夫與有學的諸行舍心傾向是一致的？凡夫歡喜諸行舍時心染污，修習的障礙生起，通達的障礙生起，成為未來結生的緣。有學也是歡喜諸行舍時心染污，修習的障礙生起，更高通達的障礙生起，成為未來結生的緣。如此凡夫與有學的諸行舍心傾向在歡喜義上是一致的。如何凡夫、有學與離貪者的諸行舍心傾向是一致的？凡夫觀察諸行舍為無常、苦、無我。有學也觀察諸行舍為無常、苦、無我。離貪者也觀察諸行舍為無常、苦、無我。如此凡夫、有學與離貪者的諸行舍心傾向在隨觀義上是一致的。如何凡夫、有學與離貪者的諸行舍心傾向是不同的？凡夫的諸行舍是善的。有學的諸行舍也是善的。離貪者的諸行舍是無記的。如此凡夫、有學與離貪者的諸行舍心傾向在善與無記義上是不同的。如何凡夫、有學與離貪者的諸行舍心傾向是不同的？凡夫的諸行舍有時很清楚，有時不清楚。有學的諸行舍也有時很清楚，有時不清楚。離貪者的諸行舍始終都很清楚。如此凡夫、有學與離貪者的諸行舍心傾向在清楚義和不清楚義上是不同的。如何凡夫、有學與離貪者的諸行舍心傾向是不同的？凡夫因不滿足而觀察諸行舍。有學也因不滿足而觀察諸行舍。離貪者因滿足而觀察諸行舍。如此凡夫、有學與離貪者的諸行舍心傾向在滿足義和不滿足義上是不同的。如何凡夫、有學與離貪者的諸行舍心傾向是不同的？凡夫爲了斷除三結、證得入流道而觀察諸行舍。有學因已斷除三結、爲了證得更高而觀察諸行舍。離貪者因已斷除一切煩惱、爲了現法樂住而觀察諸行舍。如此凡夫、有學與離貪者的諸行舍心傾向在已斷義和未斷義上是不同的。

Kathaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti? Sekkho saṅkhārupekkhaṃ abhinandati vā vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati. Vītarāgo saṅkhārupekkhaṃ vipassati vā paṭisaṅkhāya vā phalasamāpattiṃ samāpajjati, tadajjhupekkhitvā suññatavihārena vā animittavihārena vā appaṇihitavihārena vā viharati. Evaṃ sekkhassa ca vītarāgassa ca saṅkhārupekkhāya cittassa abhinīhāro nānattaṃ hoti vihārasamāpattaṭṭhena.

Kati saṅkhārupekkhā samathavasena uppajjanti? Kati saṅkhārupekkhā vipassanāvasena uppajjanti? Aṭṭha saṅkhārupekkhā samathavasena uppajjanti. Dasa saṅkhārupekkhā vipassanāvasena uppajjanti.

Katamā aṭṭha saṅkhārupekkhā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ . Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā aṭṭha saṅkhārupekkhā samathavasena uppajjanti.

Katamā dasa saṅkhārupekkhā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmiphalasamāpattatthāya …pe… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Arahattaphalasamāpattatthāya…pe… suññatavihārasamāpattatthāya…pe… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… paṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ. Imā dasa saṅkhārupekkhā vipassanāvasena uppajjanti.

如何有學與離貪者的諸行舍心傾向是不同的？有學或歡喜諸行舍，或觀察諸行舍，或經觀察后入果定。離貪者或觀察諸行舍，或經觀察后入果定，或捨棄那些后以空住、無相住或無愿住而住。如此有學與離貪者的諸行舍心傾向在住處與定的意義上是不同的。 57\ 幾種諸行舍依止力而生起？幾種諸行舍依觀力而生起？八種諸行舍依止力而生起。十種諸行舍依觀力而生起。哪八種諸行舍依止力而生起？為獲得初禪而對諸蓋的觀察安住的慧是諸行舍智。為獲得第二禪而對尋伺的觀察安住的慧是諸行舍智。為獲得第三禪而對喜的觀察安住的慧是諸行舍智。為獲得第四禪而對苦樂的觀察安住的慧是諸行舍智。為獲得空無邊處定而對色想、對礙想、種種想的觀察安住的慧是諸行舍智。為獲得識無邊處定而對空無邊處想的觀察安住的慧是諸行舍智。為獲得無所有處定而對識無邊處想的觀察安住的慧是諸行舍智。為獲得非想非非想處定而對無所有處想的觀察安住的慧是諸行舍智。這八種諸行舍依止力而生起。哪十種諸行舍依觀力而生起？為獲得入流道而對生起、轉起、相、造作、結生、趣、產生、投生、出生、衰老、疾病、死亡、憂、悲、惱的觀察安住的慧是諸行舍智。為獲得入流果而對生起、轉起、相、造作、結生......乃至......的觀察安住的慧是諸行舍智。為獲得一來道而......乃至......為獲得一來果而......乃至......為獲得不還道而......乃至......為獲得不還果而......乃至......為獲得阿羅漢道而對生起、轉起、相、造作、結生、趣、產生、投生、出生、衰老、疾病、死亡、憂、悲、惱的觀察安住的慧是諸行舍智。為獲得阿羅漢果而......乃至......為獲得空住定而......乃至......為獲得無相住定而對生起、轉起、相、造作、結生......乃至......的觀察安住的慧是諸行舍智。這十種諸行舍依觀力而生起。;

Kati saṅkhārupekkhā kusalā, kati akusalā, kati abyākatā? Pannarasa saṅkhārupekkhā kusalā, tisso saṅkhārupekkhā abyākatā. Natthi saṅkhārupekkhā akusalā.

Paṭisaṅkhāsantiṭṭhanā paññā, aṭṭha cittassa gocarā;

Puthujjanassa dve honti, tayo sekkhassa gocarā;

Tayo ca vītarāgassa, yehi cittaṃ vivaṭṭati.

Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;

Aṭṭhārasa saṅkhārupekkhā, tiṇṇaṃ vimokkhāna paccayā.

Ime aṭṭhārasākārā, paññā yassa pariccitā;

Kusalo saṅkhārupekkhāsu, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『muñcitukamyatāpaṭisaṅkhāsantiṭṭhanā paññā saṅkhārupekkhāsu ñāṇaṃ』』.

Saṅkhārupekkhāñāṇaniddeso navamo.

Gotrabhuñāṇaniddeso

58\ 幾種諸行舍是善的，幾種是不善的，幾種是無記的？十五種諸行舍是善的，三種諸行舍是無記的。沒有諸行舍是不善的。觀察安住之慧，八種心所行境；凡夫有二種境，有學有三種境；離貪亦三種境，由此心得轉離。八種為定緣起，十種智所行境；十八諸行舍法，為三解脫之緣。此等十八行相，慧已能遍了知；善巧諸行舍中，不動諸見之中。以已知義故為智，以了知義故為慧。因此說："欲求解脫、觀察、安住的慧是諸行舍智。" 第九\ 諸行舍智解說第十\ 種姓智解說;

Kathaṃ bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ? Uppādaṃ abhibhuyyatīti – gotrabhu. Pavattaṃ abhibhuyyatīti – gotrabhu. Nimittaṃ abhibhuyyatīti – gotrabhu. Āyūhanaṃ abhibhuyyatīti – gotrabhu. Paṭisandhiṃ abhibhuyyatīti – gotrabhu. Gatiṃ abhibhuyyatīti – gotrabhu. Nibbattiṃ abhibhuyyatīti – gotrabhu. Upapattiṃ abhibhuyyatīti – gotrabhu. Jātiṃ abhibhuyyatīti – gotrabhu. Jaraṃ abhibhuyyatīti – gotrabhu. Byādhiṃ abhibhuyyatīti – gotrabhu. Maraṇaṃ abhibhuyyatīti – gotrabhu. Sokaṃ abhibhuyyatīti – gotrabhu. Paridevaṃ abhibhuyyatīti – gotrabhu. Upāyāsaṃ abhibhuyyatīti – gotrabhu. Bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādaṃ abhibhuyyitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattaṃ abhibhuyyitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittaṃ abhibhuyyitvā animittaṃ pakkhandatīti – gotrabhu …pe… bahiddhā saṅkhāranimittaṃ abhibhuyyitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādā vuṭṭhātīti – gotrabhu. Pavattā vuṭṭhātīti – gotrabhu. Nimittā vuṭṭhātīti – gotrabhu. Āyūhanā vuṭṭhātīti – gotrabhu. Paṭisandhiyā vuṭṭhātīti – gotrabhu. Gatiyā vuṭṭhātīti – gotrabhu. Nibbattiyā vuṭṭhātīti – gotrabhu. Upapattiyā vuṭṭhātīti – gotrabhu. Jātiyā vuṭṭhātīti – gotrabhu. Jarāya vuṭṭhātīti – gotrabhu. Byādhimhā vuṭṭhātīti – gotrabhu. Maraṇā vuṭṭhātīti – gotrabhu. Sokā vuṭṭhātīti – gotrabhu. Paridevā vuṭṭhātīti – gotrabhu. Upāyāsā vuṭṭhātīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhātīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādā vuṭṭhahitvā [vuṭṭhitvā (syā. ka.)] anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vuṭṭhahitvā appavattaṃ pakkhandatīti – gotrabhu. Nimittā vuṭṭhahitvā animittaṃ pakkhandatīti – gotrabhu. Āyūhanā vuṭṭhahitvā anāyūhanaṃ pakkhandatīti – gotrabhu. Paṭisandhiyā vuṭṭhahitvā appaṭisandhiṃ pakkhandatīti – gotrabhu. Gatiyā vuṭṭhahitvā agatiṃ pakkhandatīti – gotrabhu. Nibbattiyā vuṭṭhahitvā anibbattiṃ pakkhandatīti – gotrabhu. Upapattiyā vuṭṭhahitvā anupapattiṃ pakkhandatīti – gotrabhu. Jātiyā vuṭṭhahitvā ajātiṃ pakkhandatīti – gotrabhu. Jarāya vuṭṭhahitvā ajaraṃ pakkhandatīti – gotrabhu. Byādhimhā vuṭṭhahitvā abyādhiṃ pakkhandatīti – gotrabhu. Maraṇā vuṭṭhahitvā amataṃ pakkhandatīti – gotrabhu. Sokā vuṭṭhahitvā asokaṃ pakkhandatīti – gotrabhu. Paridevā vuṭṭhahitvā aparidevaṃ pakkhandatīti – gotrabhu. Upāyāsā vuṭṭhahitvā anupāyāsaṃ pakkhandatīti – gotrabhu. Bahiddhā saṅkhāranimittā vuṭṭhahitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Uppādā vivaṭṭatīti – gotrabhu. Pavattā vivaṭṭatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭatīti – gotrabhu. Anuppādaṃ pakkhandatīti – gotrabhu. Appavattaṃ pakkhandatīti – gotrabhu…pe… nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

59\ 如何是從外出起、轉離的慧是種姓智？超越生起 - 是種姓。超越轉起 - 是種姓。超越相 - 是種姓。超越造作 - 是種姓。超越結生 - 是種姓。超越趣 - 是種姓。超越產生 - 是種姓。超越投生 - 是種姓。超越出生 - 是種姓。超越衰老 - 是種姓。超越疾病 - 是種姓。超越死亡 - 是種姓。超越憂 - 是種姓。超越悲 - 是種姓。超越惱 - 是種姓。超越外在諸行相 - 是種姓。傾向不生起 - 是種姓。傾向不轉起 - 是種姓......乃至......傾向滅、涅槃 - 是種姓。超越生起后傾向不生起 - 是種姓。超越轉起后傾向不轉起 - 是種姓。超越相后傾向無相 - 是種姓......乃至......超越外在諸行相后傾向滅、涅槃 - 是種姓。出離生起 - 是種姓。出離轉起 - 是種姓。出離相 - 是種姓。出離造作 - 是種姓。出離結生 - 是種姓。出離趣 - 是種姓。出離產生 - 是種姓。出離投生 - 是種姓。出離出生 - 是種姓。出離衰老 - 是種姓。出離疾病 - 是種姓。出離死亡 - 是種姓。出離憂 - 是種姓。出離悲 - 是種姓。出離惱 - 是種姓。出離外在諸行相 - 是種姓。傾向不生起 - 是種姓。傾向不轉起 - 是種姓......乃至......傾向滅、涅槃 - 是種姓。出離生起后傾向不生起 - 是種姓。出離轉起后傾向不轉起 - 是種姓。出離相后傾向無相 - 是種姓。出離造作后傾向無造作 - 是種姓。出離結生后傾向無結生 - 是種姓。出離趣后傾向無趣 - 是種姓。出離產生后傾向無產生 - 是種姓。出離投生后傾向無投生 - 是種姓。出離出生后傾向無生 - 是種姓。出離衰老后傾向無老 - 是種姓。出離疾病後傾向無病 - 是種姓。出離死亡后傾向不死 - 是種姓。出離憂后傾向無憂 - 是種姓。出離悲后傾向無悲 - 是種姓。出離惱后傾向無惱 - 是種姓。出離外在諸行相后傾向滅、涅槃 - 是種姓。轉離生起 - 是種姓。轉離轉起 - 是種姓......乃至......轉離外在諸行相 - 是種姓。傾向不生起 - 是種姓。傾向不轉起 - 是種姓......乃至......傾向滅、涅槃 - 是種姓。

Uppādā vivaṭṭitvā anuppādaṃ pakkhandatīti – gotrabhu. Pavattā vivaṭṭitvā appavattaṃ pakkhandatīti – gotrabhu…pe… bahiddhā saṅkhāranimittā vivaṭṭitvā nirodhaṃ nibbānaṃ pakkhandatīti – gotrabhu.

Kati gotrabhū dhammā samathavasena uppajjanti? Kati gotrabhū dhammā vipassanāvasena uppajjanti? Aṭṭha gotrabhū dhammā samathavasena uppajjanti. Dasa gotrabhū dhammā vipassanāvasena uppajjanti.

Katame aṭṭha gotrabhū dhammā samathavasena uppajjanti? Paṭhamaṃ jhānaṃ paṭilābhatthāya nīvaraṇe abhibhuyyatīti – gotrabhu. Dutiyaṃ jhānaṃ paṭilābhatthāya vitakkavicāre abhibhuyyatīti – gotrabhu. Tatiyaṃ jhānaṃ paṭilābhatthāya pītiṃ abhibhuyyatīti – gotrabhu. Catutthaṃ jhānaṃ paṭilābhatthāya sukhadukkhe abhibhuyyatīti – gotrabhu. Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ abhibhuyyatīti – gotrabhu. Viññāṇañcāyatanasamāpattiṃ paṭilābhatthāya ākāsānañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ākiñcaññāyatanasamāpattiṃ paṭilābhatthāya viññāṇañcāyatanasaññaṃ abhibhuyyatīti – gotrabhu . Nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya ākiñcaññāyatanasaññaṃ abhibhuyyatīti – gotrabhu. Ime aṭṭha gotrabhū dhammā samathavasena uppajjanti.

Katame dasa gotrabhū dhammā vipassanāvasena uppajjanti? Sotāpattimaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Sotāpattiphalasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… sakadāgāmiphalasamāpattatthāya… anāgāmimaggaṃ paṭilābhatthāya… anāgāmiphalasamāpattatthāya… arahattamaggaṃ paṭilābhatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ gatiṃ nibbattiṃ upapattiṃ jātiṃ jaraṃ byādhiṃ maraṇaṃ sokaṃ paridevaṃ upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti – gotrabhu. Arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ pavattaṃ nimittaṃ āyūhanaṃ paṭisandhiṃ…pe… abhibhuyyatīti – gotrabhu. Ime dasa gotrabhū dhammā vipassanāvasena uppajjanti.

Kati gotrabhū dhammā kusalā, kati akusalā, kati abyākatā? Pannarasa gotrabhū dhammā kusalā, tayo gotrabhū dhammā abyākatā. Natthi gotrabhū dhammā akusalāti.

Sāmisañca nirāmisaṃ, paṇihitañca appaṇihitaṃ;

Saññuttañca visaññuttaṃ, vuṭṭhitañca avuṭṭhitaṃ.

Aṭṭha samādhissa paccayā, dasa ñāṇassa gocarā;

Aṭṭhārasa gotrabhū dhammā, tiṇṇaṃ vimokkhāna paccayā.

Ime aṭṭhārasākārā, paññā yassa pariccitā;

Kusalo vivaṭṭe vuṭṭhāne, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『bahiddhā vuṭṭhānavivaṭṭane paññā gotrabhuñāṇaṃ』』.

Gotrabhuñāṇaniddeso dasamo.

Maggañāṇaniddeso

轉離生起后傾向不生起 - 是種姓。轉離轉起后傾向不轉起 - 是種姓......乃至......轉離外在諸行相后傾向滅、涅槃 - 是種姓。 60\ 幾種種姓法依止力而生起？幾種種姓法依觀力而生起？八種種姓法依止力而生起。十種種姓法依觀力而生起。哪八種種姓法依止力而生起？為獲得初禪而超越諸蓋 - 是種姓。為獲得第二禪而超越尋伺 - 是種姓。為獲得第三禪而超越喜 - 是種姓。為獲得第四禪而超越苦樂 - 是種姓。為獲得空無邊處定而超越色想、對礙想、種種想 - 是種姓。為獲得識無邊處定而超越空無邊處想 - 是種姓。為獲得無所有處定而超越識無邊處想 - 是種姓。為獲得非想非非想處定而超越無所有處想 - 是種姓。這八種種姓法依止力而生起。哪十種種姓法依觀力而生起？為獲得入流道而超越生起、轉起、相、造作、結生、趣、產生、投生、出生、衰老、疾病、死亡、憂、悲、惱、外在諸行相 - 是種姓。為獲得入流果而超越生起、轉起、相、造作、結生......乃至...... - 是種姓。為獲得一來道而......乃至......為獲得一來果而...為獲得不還道而...為獲得不還果而...為獲得阿羅漢道而超越生起、轉起、相、造作、結生、趣、產生、投生、出生、衰老、疾病、死亡、憂、悲、惱、外在諸行相 - 是種姓。為獲得阿羅漢果而...為獲得空住定而...為獲得無相住定而超越生起、轉起、相、造作、結生......乃至...... - 是種姓。這十種種姓法依觀力而生起。幾種種姓法是善的，幾種是不善的，幾種是無記的？十五種種姓法是善的，三種種姓法是無記的。沒有種姓法是不善的。有味與無味，有愿與無愿；繫縛與解脫，已出與未出。八種為定緣起，十種智所行境；十八種姓諸法，為三解脫之緣。此等十八行相，慧已能遍了知；善巧轉離出起，不動諸見之中。以已知義故為智，以了知義故為慧。因此說："從外出起、轉離的慧是種姓智。" 第十\ 種姓智解說第十一\ 道智解說

Kathaṃ dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』. Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi …pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

61\ 如何是從兩方出起、轉離的慧是道智？在入流道剎那，以見義的正見出離邪見，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。"以思惟義的正思惟出離邪思惟，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 以攝持義的正語出離邪語，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 以等起義的正業出離邪業，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 以清凈義的正命出離邪命，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 以精進義的正精進出離邪精進，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 以念住義的正念出離邪念，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 以不散亂義的正定出離邪定，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 在一來道剎那，以見義的正見......乃至......以不散亂義的正定出離粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 在不還道剎那，以見義的正見......乃至......以不散亂義的正定出離微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠，出離隨順的煩惱與諸蘊，出離外在的一切相。因此說："從兩方出起、轉離的慧是道智。" 在阿羅漢道剎那，以見義的正見......乃至......以不散亂義的正定出離色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠，出離隨順的煩惱與諸蘊，出離外在的一切

62.

Ajātaṃ jhāpeti jātena, jhānaṃ tena pavuccati;

Jhānavimokkhe kusalatā, nānādiṭṭhīsu na kampati.

Samādahitvā yathā ce vipassati, vipassamāno tathā ce samādahe;

Vipassanā ca samatho tadā ahu, samānabhāgā yuganaddhā vattare.

Dukkhā saṅkhārā sukho, nirodho iti dassanaṃ [nirodhoti dassanaṃ (syā. ka.)];

Dubhato vuṭṭhitā paññā, phasseti amataṃ padaṃ.

Vimokkhacariyaṃ jānāti, nānattekattakovido;

Dvinnaṃ ñāṇānaṃ kusalatā, nānādiṭṭhīsu na kampatīti.

Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『dubhato vuṭṭhānavivaṭṭane paññā magge ñāṇaṃ』』.

Maggañāṇaniddeso ekādasamo.

Phalañāṇaniddeso

62.\ 以已生燒盡未生，因此稱為禪那；熟練于禪那解脫，不動搖于種種見。如果集中后觀察，觀察時也能集中；觀與止那時同等，雙軛並行而運轉。諸行是苦樂滅盡，如是為見；從兩邊出起的智慧，觸及不死之境地。了知解脫的行為，精通多樣與單一；熟練于兩種智慧，不動搖于種種見。以已知義為智，以遍知義為慧。因此說 - "從兩邊出起而轉離的慧是道智"。第十一道智解說 12.\ 果智解說

Kathaṃ payogappaṭippassaddhipaññā phale ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammādiṭṭhi. Maggassetaṃ phalaṃ.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vuṭṭhāti tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsaṅkappo. Maggassetaṃ phalaṃ.

Pariggahaṭṭhena sammāvācā micchāvācāya vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvācā. Maggassetaṃ phalaṃ.

Samuṭṭhānaṭṭhena sammākammanto micchākammantā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammākammanto. Maggassetaṃ phalaṃ.

Vodānaṭṭhena sammāājīvo micchāājīvā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāājīvo. Maggassetaṃ phalaṃ.

Paggahaṭṭhena sammāvāyāmo micchāvāyāmā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāvāyāmo. Maggassetaṃ phalaṃ.

Upaṭṭhānaṭṭhena sammāsati micchāsatiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsati. Maggassetaṃ phalaṃ.

Avikkhepaṭṭhena sammāsamādhi micchāsamādhito vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti , tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ.

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Taṃpayogappaṭippassaddhattā uppajjati sammāsamādhi. Maggassetaṃ phalaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『payogappaṭippassaddhipaññā phale ñāṇaṃ』』.

Phalañāṇaniddeso dvādasamo.

Vimuttiñāṇaniddeso

63.\ 如何是加行止息智慧即是果智？在入流道剎那，以見義的正見從邪見出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正見。這是道的果。以思惟義的正思惟從邪思惟出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正思惟。這是道的果。以攝持義的正語從邪語出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正語。這是道的果。以等起義的正業從邪業出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正業。這是道的果。以清凈義的正命從邪命出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正命。這是道的果。以精進義的正精進從邪精進出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正精進。這是道的果。以現起義的正念從邪念出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正念。這是道的果。以不散亂義的正定從邪定出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正定。這是道的果。在一來道剎那，以見義的正見...乃至...以不散亂義的正定從粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正定。這是道的果。在不還道剎那，以見義的正見...乃至...以不散亂義的正定從微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正定。這是道的果。在阿羅漢道剎那，以見義的正見...乃至...以不散亂義的正定從色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠出起，從隨順的煩惱和諸蘊出起，從外部的一切相出起。由於那加行止息而生起正定。這是道的果。以已知義為智，以遍知義為慧。因此說 - "加行止息智慧即是果智"。第十二果智解說 13.\ 解脫智解說

Kathaṃ chinnavaṭumānupassane paññā vimuttiñāṇaṃ? Sotāpattimaggena sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso, diṭṭhānusayo, vicikicchānusayo attano cittassa upakkilesā sammā samucchinnā honti. Imehi pañcahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『chinnavaṭumānupassane paññā vimuttiñāṇaṃ』』.

Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, oḷāriko kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『chinnavaṭumānupassane paññā vimuttiñāṇaṃ』』.

Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, anusahagato kāmarāgānusayo, paṭighānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi catūhi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『chinnavaṭumānupassane paññā vimuttiñāṇaṃ』』.

Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā, mānānusayo, bhavarāgānusayo, avijjānusayo – attano cittassa upakkilesā sammā samucchinnā honti. Imehi aṭṭhahi upakkilesehi sapariyuṭṭhānehi cittaṃ vimuttaṃ hoti suvimuttaṃ. Taṃvimutti ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『chinnavaṭumānupassane paññā vimuttiñāṇaṃ』』. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『chinnavaṭumānupassane paññā vimuttiñāṇaṃ』』.

Vimuttiñāṇaniddeso terasamo.

Paccavekkhaṇañāṇaniddeso

64.\ 如何是觀察斷除輪迴的智慧即是解脫智？以入流道，有身見、疑、戒禁取見、見隨眠、疑隨眠這些自心的污染被正確地完全斷除。心從這五種污染及其糾纏中解脫，善解脫。以已知義為智，以遍知義為慧。因此說 - "觀察斷除輪迴的智慧即是解脫智"。以一來道，粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠這些自心的污染被正確地完全斷除。心從這四種污染及其糾纏中解脫，善解脫。以已知義為智，以遍知義為慧。因此說 - "觀察斷除輪迴的智慧即是解脫智"。以不還道，微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠這些自心的污染被正確地完全斷除。心從這四種污染及其糾纏中解脫，善解脫。以已知義為智，以遍知義為慧。因此說 - "觀察斷除輪迴的智慧即是解脫智"。以阿羅漢道，色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠這些自心的污染被正確地完全斷除。心從這八種污染及其糾纏中解脫，善解脫。以已知義為智，以遍知義為慧。因此說 - "觀察斷除輪迴的智慧即是解脫智"。以已知義為智，以遍知義為慧。因此說 - "觀察斷除輪迴的智慧即是解脫智"。第十三解脫智解說 14.\ 省察智解說;

Kathaṃ tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato. Pariggahaṭṭhena sammāvācā tadā samudāgatā. Samuṭṭhānaṭṭhena sammākammanto tadā samudāgato. Vodānaṭṭhena sammāājīvo tadā samudāgato. Paggahaṭṭhena sammāvāyāmo tadā samudāgato. Upaṭṭhānaṭṭhena sammāsati tadā samudāgatā. Avikkhepaṭṭhena sammāsamādhi tadā samudāgato.

Upaṭṭhānaṭṭhena satisambojjhaṅgo tadā samudāgato. Pavicayaṭṭhena dhammavicayasambojjhaṅgo tadā samudāgato. Paggahaṭṭhena vīriyasambojjhaṅgo tadā samudāgato. Pharaṇaṭṭhena pītisambojjhaṅgo tadā samudāgato. Upasamaṭṭhena passaddhisambojjhaṅgo tadā samudāgato. Avikkhepaṭṭhena samādhisambojjhaṅgo tadā samudāgato. Paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgo tadā samudāgato.

Assaddhiye akampiyaṭṭhena saddhābalaṃ tadā samudāgataṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ tadā samudāgataṃ. Pamāde akampiyaṭṭhena satibalaṃ tadā samudāgataṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ tadā samudāgataṃ. Avijjāya akampiyaṭṭhena paññābalaṃ tadā samudāgataṃ.

Adhimokkhaṭṭhena saddhindriyaṃ tadā samudāgataṃ. Paggahaṭṭhena vīriyindriyaṃ tadā samudāgataṃ. Upaṭṭhānaṭṭhena satindriyaṃ tadā samudāgataṃ. Avikkhepaṭṭhena samādhindriyaṃ tadā samudāgataṃ. Dassanaṭṭhena paññindriyaṃ tadā samudāgataṃ.

Ādhipateyyaṭṭhena indriyā tadā samudāgatā. Akampiyaṭṭhena balā tadā samudāgatā. Niyyānaṭṭhena sambojjhaṅgā tadā samudāgatā. Hetuṭṭhena maggo tadā samudāgato. Upaṭṭhānaṭṭhena satipaṭṭhānā tadā samudāgatā. Padahanaṭṭhena sammappadhānā tadā samudāgatā. Ijjhanaṭṭhena iddhipādā tadā samudāgatā. Tathaṭṭhena saccā tadā samudāgatā. Avikkhepaṭṭhena samatho tadā samudāgato. Anupassanaṭṭhena vipassanā tadā samudāgatā. Ekarasaṭṭhena samathavipassanā tadā samudāgatā. Anativattanaṭṭhena yuganaddhaṃ tadā samudāgataṃ. Saṃvaraṭṭhena sīlavisuddhi tadā samudāgatā. Avikkhepaṭṭhena cittavisuddhi tadā samudāgatā. Dassanaṭṭhena diṭṭhivisuddhi tadā samudāgatā. Vimuttaṭṭhena vimokkho tadā samudāgato. Paṭivedhaṭṭhena vijjā tadā samudāgatā. Pariccāgaṭṭhena vimutti tadā samudāgatā. Samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ.

Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā . Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

65.\ 如何是觀察當時生起諸法的智慧即是省察智？在入流道剎那，以見義的正見當時生起。以思惟義的正思惟當時生起。以攝持義的正語當時生起。以等起義的正業當時生起。以清凈義的正命當時生起。以精進義的正精進當時生起。以現起義的正念當時生起。以不散亂義的正定當時生起。以現起義的念覺支當時生起。以簡擇義的擇法覺支當時生起。以精進義的精進覺支當時生起。以遍滿義的喜覺支當時生起。以寂止義的輕安覺支當時生起。以不散亂義的定覺支當時生起。以簡擇義的舍覺支當時生起。以不動于不信義的信力當時生起。以不動于懈怠義的精進力當時生起。以不動于放逸義的念力當時生起。以不動于掉舉義的定力當時生起。以不動于無明義的慧力當時生起。以信解義的信根當時生起。以精進義的精進根當時生起。以現起義的念根當時生起。以不散亂義的定根當時生起。以見義的慧根當時生起。以增上義的諸根當時生起。以不動義的諸力當時生起。以出離義的諸覺支當時生起。以因義的道當時生起。以現起義的諸念處當時生起。以勤修義的諸正勤當時生起。以成就義的諸神足當時生起。以真實義的諸諦當時生起。以不散亂義的止當時生起。以觀察義的觀當時生起。以一味義的止觀當時生起。以不超越義的雙運當時生起。以防護義的戒清凈當時生起。以不散亂義的心清凈當時生起。以見義的見清凈當時生起。以解脫義的解脫當時生起。以通達義的明當時生起。以舍離義的解脫當時生起。以斷盡義的盡智當時生起。以根本義的欲當時生起。以等起義的作意當時生起。以和合義的觸當時生起。以匯聚義的受當時生起。以為首義的定當時生起。以增上義的念當時生起。以殊勝義的慧當時生起。以堅實義的解脫當時生起。以歸趣不死義的涅槃當時生起。出起后省察，這些法當時生起。

Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā. Abhiniropanaṭṭhena sammāsaṅkappo tadā samudāgato…pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato. Manasikāro samuṭṭhānaṭṭhena tadā samudāgato. Phasso samodhānaṭṭhena tadā samudāgato. Vedanā samosaraṇaṭṭhena tadā samudāgatā. Samādhi pamukhaṭṭhena tadā samudāgato. Sati ādhipateyyaṭṭhena tadā samudāgatā. Paññā taduttaraṭṭhena tadā samudāgatā. Vimutti sāraṭṭhena tadā samudāgatā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

Sakadāgāmimaggakkhaṇe…pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā…pe… samucchedaṭṭhena khaye ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā.

Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi tadā samudāgatā …pe… paṭippassaddhaṭṭhena anuppāde ñāṇaṃ tadā samudāgataṃ. Chando mūlaṭṭhena tadā samudāgato …pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena tadā samudāgataṃ. Vuṭṭhahitvā paccavekkhati, ime dhammā tadā samudāgatā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『tadā samudāgate dhamme passane paññā paccavekkhaṇe ñāṇaṃ』』.

Paccavekkhaṇañāṇaniddeso cuddasamo.

Vatthunānattañāṇaniddeso

在入流果剎那，以見義的正見當時生起。以思惟義的正思惟當時生起...乃至...以寂止義的無生智當時生起。以根本義的欲當時生起。以等起義的作意當時生起。以和合義的觸當時生起。以匯聚義的受當時生起。以為首義的定當時生起。以增上義的念當時生起。以殊勝義的慧當時生起。以堅實義的解脫當時生起。以歸趣不死義的涅槃當時生起。出起后省察，這些法當時生起。在一來道剎那...乃至...在一來果剎那...乃至...在不還道剎那...乃至...在不還果剎那...乃至...在阿羅漢道剎那，以見義的正見當時生起...乃至...以斷盡義的盡智當時生起。以根本義的欲當時生起...乃至...以歸趣不死義的涅槃當時生起。出起后省察，這些法當時生起。在阿羅漢果剎那，以見義的正見當時生起...乃至...以寂止義的無生智當時生起。以根本義的欲當時生起...乃至...以歸趣不死義的涅槃當時生起。出起后省察，這些法當時生起。以已知義為智，以遍知義為慧。因此說 - "觀察當時生起諸法的智慧即是省察智"。第十四省察智解說 15.\ 種種事智解說;

Kathaṃ ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ? Kathaṃ ajjhattadhamme vavattheti? Cakkhuṃ ajjhattaṃ vavattheti, sotaṃ ajjhattaṃ vavattheti, ghānaṃ ajjhattaṃ vavattheti, jivhaṃ ajjhattaṃ vavattheti, kāyaṃ ajjhattaṃ vavattheti, manaṃ ajjhattaṃ vavattheti.

Kathaṃ cakkhuṃ ajjhattaṃ vavattheti? Cakkhu avijjāsambhūtanti vavattheti, cakkhu taṇhāsambhūtanti vavattheti, cakkhu kammasambhūtanti vavattheti, cakkhu āhārasambhūtanti vavattheti, cakkhu catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, cakkhu uppannanti vavattheti, cakkhu samudāgatanti vavattheti. Cakkhu ahutvā sambhūtaṃ, hutvā na bhavissatīti vavattheti. Cakkhuṃ antavantato vavattheti, cakkhu addhuvaṃ asassataṃ vipariṇāmadhammanti vavattheti, cakkhu aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammanti vavattheti . Cakkhuṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ cakkhuṃ ajjhattaṃ vavattheti.

Kathaṃ sotaṃ ajjhattaṃ vavattheti? Sotaṃ avijjāsambhūtanti vavattheti…pe… evaṃ sotaṃ ajjhattaṃ vavattheti. Kathaṃ ghānaṃ ajjhattaṃ vavattheti? Ghānaṃ avijjāsambhūtanti vavattheti…pe… evaṃ ghānaṃ ajjhattaṃ vavattheti. Kathaṃ jivhaṃ ajjhattaṃ vavattheti? Jivhā avijjāsambhūtāti vavattheti, jivhā taṇhāsambhūtāti vavattheti, jivhā kammasambhūtāti vavattheti, jivhā āhārasambhūtāti vavattheti, jivhā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, jivhā uppannāti vavattheti jivhā samudāgatāti vavattheti. Jivhā ahutvā sambhūtā, hutvā na bhavissatīti vavattheti. Jivhaṃ antavantato vavattheti, jivhā addhuvā asassatā vipariṇāmadhammāti vavattheti, jivhā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Jivhaṃ aniccato vavattheti, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ jivhaṃ ajjhattaṃ vavattheti.

66.\ 如何是內部確定的智慧即是事物種種性的智？如何確定內部諸法？確定內部的眼，確定內部的耳，確定內部的鼻，確定內部的舌，確定內部的身，確定內部的意。如何確定內部的眼？確定眼是無明所生，確定眼是渴愛所生，確定眼是業所生，確定眼是食所生，確定眼是依四大種所生，確定眼是生起，確定眼是已生。確定眼是本無今有，有已將無。確定眼是有邊際的，確定眼是不堅固、非恒常、變異法。確定眼是無常、有為、緣生、盡法、滅法、離貪法、滅法。確定眼是無常非常，確定是苦非樂，確定是無我非我；厭離非歡喜；離貪非貪著；滅除非生起；捨棄非執取。確定無常時捨棄常想，確定苦時捨棄樂想，確定無我時捨棄我想，厭離時捨棄歡喜，離貪時捨棄貪，滅除時捨棄生起，捨棄時捨棄執取。如是確定內部的眼。如何確定內部的耳？確定耳是無明所生...乃至...如是確定內部的耳。如何確定內部的鼻？確定鼻是無明所生...乃至...如是確定內部的鼻。如何確定內部的舌？確定舌是無明所生，確定舌是渴愛所生，確定舌是業所生，確定舌是食所生，確定舌是依四大種所生，確定舌是生起，確定舌是已生。確定舌是本無今有，有已將無。確定舌是有邊際的，確定舌是不堅固、非恒常、變異法。確定舌是無常、有為、緣生、盡法、滅法、離貪法、滅法。確定舌是無常非常...乃至...捨棄非執取。確定無常時捨棄常想...乃至...捨棄時捨棄執取。如是確定內部的舌。

Kathaṃ kāyaṃ ajjhattaṃ vavattheti? Kāyo avijjāsambhūtoti vavattheti, kāyo taṇhāsambhūtoti vavattheti, kāyo kammasambhūtoti vavattheti, kāyo āhārasambhūtoti vavattheti, kāyo catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, kāyo uppannoti vavattheti, kāyo samudāgatoti vavattheti. Kāyo ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Kāyaṃ antavantato vavattheti, kāyo addhuvo asassato vipariṇāmadhammoti vavattheti, kāyo anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Kāyaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato…pe… paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ kāyaṃ ajjhattaṃ vavattheti.

Kathaṃ manaṃ ajjhattaṃ vavattheti? Mano avijjāsambhūtoti vavattheti, mano taṇhāsambhūtoti vavattheti, mano kammasambhūtoti vavattheti, mano āhārasambhūtoti vavattheti, mano uppannoti vavattheti , mano samudāgatoti vavattheti. Mano ahutvā sambhūto, hutvā na bhavissatīti vavattheti. Manaṃ antavantato vavattheti, mano addhuvo asassato vipariṇāmadhammoti vavattheti, mano anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammoti vavattheti. Manaṃ aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ manaṃ ajjhattaṃ vavattheti. Evaṃ ajjhattadhamme vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『ajjhattavavatthāne paññā vatthunānatte ñāṇaṃ』』.

Vatthunānattañāṇaniddeso pannarasamo.

Gocaranānattañāṇaniddeso

67.\ 如何是內部的身？確定身是無明所生，確定身是渴愛所生，確定身是業所生，確定身是食所生，確定身是依四大種所生，確定身是生起，確定身是已生。確定身是本無今有，有已將無。確定身是有邊際的，確定身是不堅固、非恒常、變異法。確定身是無常、有為、緣生、盡法、滅法、離貪法、滅法。確定身是無常非常，確定是苦非樂...乃至...捨棄非執取。確定無常時捨棄常想，確定苦時捨棄樂想...乃至...捨棄時捨棄執取。如是確定內部的身。如何是內部的意？確定意是無明所生，確定意是渴愛所生，確定意是業所生，確定意是食所生，確定意是生起，確定意是已生。確定意是本無今有，有已將無。確定意是有邊際的，確定意是不堅固、非恒常、變異法。確定意是無常、有為、緣生、盡法、滅法、離貪法、滅法。確定意是無常非常，確定是苦非樂；確定是無我非我；厭離非歡喜；離貪非貪著；滅除非生起；捨棄非執取。確定無常時捨棄常想，確定苦時捨棄樂想，確定無我時捨棄我想，厭離時捨棄歡喜，離貪時捨棄貪，滅除時捨棄生起，捨棄時捨棄執取。如是確定內部的意。如是確定內部的諸法。以已知義為智，以遍知義為慧。因此說 - "內部確定的智慧即是事物種種性的智"。第十五事物種種性智解說 16.\ 領域種種性智解說

Kathaṃ bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ? Kathaṃ bahiddhā dhamme vavattheti? Rūpe bahiddhā vavattheti, sadde bahiddhā vavattheti, gandhe bahiddhā vavattheti, rase bahiddhā vavattheti, phoṭṭhabbe bahiddhā vavattheti, dhamme bahiddhā vavattheti .

Kathaṃ rūpe bahiddhā vavattheti? Rūpā avijjāsambhūtāti vavattheti rūpā taṇhāsambhūtāti vavattheti, rūpā kammasambhūtāti vavattheti, rūpā āhārasambhūtāti vavattheti, rūpā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, rūpā uppannāti vavattheti, rūpā samudāgatāti vavattheti. Rūpā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Rūpe antavantato vavattheti, rūpā addhuvā asassatā vipariṇāmadhammāti vavattheti . Rūpā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Rūpe aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati ; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati. Aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ rūpe bahiddhā vavattheti.

Kathaṃ sadde bahiddhā vavattheti? Saddā avijjāsambhūtāti vavattheti…pe… saddā catunnaṃ mahābhūtānaṃ upādāyāti vavattheti, saddā uppannāti vavattheti, saddā samudāgatāti vavattheti. Saddā ahutvā sambhūtā, hutvā na bhavissantīti vavattheti. Sadde antavantato vavattheti, saddā addhuvā asassatā vipariṇāmadhammāti vavattheti, saddā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Sadde aniccato vavattheti, no niccato…pe… evaṃ sadde bahiddhā vavattheti.

Kathaṃ gandhe bahiddhā vavattheti? Gandhā avijjāsambhūtāti vavattheti, gandhā taṇhāsambhūtāti vavattheti…pe… evaṃ gandhe bahiddhā vavattheti. Kathaṃ rase bahiddhā vavattheti? Rasā avijjāsambhūtāti vavattheti, rasā taṇhāsambhūtāti vavattheti…pe… evaṃ rase bahiddhā vavattheti. Kathaṃ phoṭṭhabbe bahiddhā vavattheti? Phoṭṭhabbā avijjāsambhūtāti vavattheti, phoṭṭhabbā taṇhāsambhūtāti vavattheti, phoṭṭhabbā kammasambhūtāti vavattheti, phoṭṭhabbā āhārasambhūtāti vavattheti, phoṭṭhabbā uppannāti vavattheti. Phoṭṭhabbā samudāgatāti vavattheti…pe… evaṃ phoṭṭhabbe bahiddhā vavattheti.

67. 如何是外部確定的智慧即是領域種種性的智？如何確定外部諸法？確定外部的色，確定外部的聲，確定外部的香，確定外部的味，確定外部的觸，確定外部的法。如何確定外部的色？確定色是無明所生，確定色是渴愛所生，確定色是業所生，確定色是食所生，確定色是依四大種所生，確定色是生起，確定色是已生。確定色是本無今有，有已將無。確定色是有邊際的，確定色是不堅固、非恒常、變異法。確定色是無常、有為、緣生、盡法、滅法、離貪法、滅法。確定色是無常非常，確定是苦非樂；確定是無我非我；厭離非歡喜；離貪非貪著；滅除非生起；捨棄非執取。確定無常時捨棄常想，確定苦時捨棄樂想，確定無我時捨棄我想，厭離時捨棄歡喜，離貪時捨棄貪，滅除時捨棄生起，捨棄時捨棄執取。如是確定外部的色。如何確定外部的聲？確定聲是無明所生...乃至...確定聲是依四大種所生，確定聲是生起，確定聲是已生。確定聲是本無今有，有已將無。確定聲是有邊際的，確定聲是不堅固、非恒常、變異法，確定聲是無常、有為、緣生、盡法、滅法、離貪法、滅法。確定聲是無常非常...乃至...如是確定外部的聲。如何確定外部的香？確定香是無明所生，確定香是渴愛所生...乃至...如是確定外部的香。如何確定外部的味？確定味是無明所生，確定味是渴愛所生...乃至...如是確定外部的味。如何確定外部的觸？確定觸是無明所生，確定觸是渴愛所生，確定觸是業所生，確定觸是

Kathaṃ dhamme bahiddhā vavattheti? Dhammā avijjāsambhūtāti vavattheti, dhammā taṇhāsambhūtāti vavattheti, dhammā kammasambhūtāti vavattheti, dhammā āhārasambhūtāti vavattheti, dhammā uppannāti vavattheti, dhammā samudāgatāti vavattheti. Dhammā ahutvā sambhūtā , hutvā na bhavissantīti vavattheti. Dhamme antavantato vavattheti, dhammā addhuvā asassatā vipariṇāmadhammāti vavattheti, dhammā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammāti vavattheti. Dhamme aniccato vavattheti, no niccato; dukkhato vavattheti, no sukhato; anattato vavattheti, no attato; nibbindati, no nandati; virajjati, no rajjati; nirodheti, no samudeti; paṭinissajjati, no ādiyati…pe… aniccato vavatthento niccasaññaṃ pajahati, dukkhato vavatthento sukhasaññaṃ pajahati, anattato vavatthento attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahati. Evaṃ dhamme bahiddhā vavattheti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『bahiddhā vavatthāne paññā gocaranānatte ñāṇaṃ』』.

Gocaranānattañāṇaniddeso soḷasamo.

Cariyānānattañāṇaniddeso
Kathaṃ cariyāvavatthāne paññā cariyānānatte ñāṇaṃ? Cariyāti tisso cariyāyo – viññāṇacariyā, aññāṇacariyā, ñāṇacariyā.

Katamā viññāṇacariyā? Dassanatthāya āvajjanakiriyābyākatā viññāṇacariyā rūpesu, dassanaṭṭho cakkhuviññāṇaṃ viññāṇacariyā rūpesu, diṭṭhattā abhiniropanā vipākamanodhātu [abhiniropanavipākamanodhātu (syā.)] viññāṇacariyā rūpesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rūpesu. Savanatthāya āvajjanakiriyābyākatā viññāṇacariyā saddesu, savanattho sotaviññāṇaṃ viññāṇacariyā saddesu, sutattā abhiniropanā vipākamanodhātu viññāṇacariyā saddesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā saddesu. Ghāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā gandhesu, ghāyanaṭṭho [ghāyanattho (syā. ka.)] ghānaviññāṇaṃ viññāṇacariyā gandhesu, ghāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā gandhesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā gandhesu. Sāyanatthāya āvajjanakiriyābyākatā viññāṇacariyā rasesu, sāyanaṭṭho jivhāviññāṇaṃ viññāṇacariyā rasesu, sāyitattā abhiniropanā vipākamanodhātu viññāṇacariyā rasesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā rasesu. Phusanatthāya āvajjanakiriyābyākatā viññāṇacariyā phoṭṭhabbesu, phusanaṭṭho kāyaviññāṇaṃ viññāṇacariyā phoṭṭhabbesu, phuṭṭhattā abhiniropanā vipākamanodhātu viññāṇacariyā phoṭṭhabbesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā phoṭṭhabbesu. Vijānanatthāya āvajjanakiriyābyākatā viññāṇacariyā dhammesu, vijānanaṭṭho manoviññāṇaṃ viññāṇacariyā dhammesu, viññātattā abhiniropanā vipākamanodhātu viññāṇacariyā dhammesu, abhiniropitattā vipākamanoviññāṇadhātu viññāṇacariyā dhammesu.

如何確定外在諸法？確定諸法由無明而生，確定諸法由渴愛而生，確定諸法由業而生，確定諸法由食而生，確定諸法為已生，確定諸法為已起。確定諸法本無而生，有已將不再有。確定諸法有終盡，確定諸法為不堅固、無常、變異之法，確定諸法為無常、有為、緣起、衰滅之法、消散之法、離欲之法、滅盡之法。確定諸法為無常，非為常；確定為苦，非為樂；確定為無我，非為我；厭離，非喜樂；離欲，非貪著；滅盡，非生起；捨棄，非執取...乃至...確定無常時舍離常想，確定苦時舍離樂想，確定無我時舍離我想，厭離時舍離喜樂，離欲時舍離貪慾，滅盡時舍離生起，捨棄時舍離執取。如是確定外在諸法。以知之義為智，以了知之義為慧。故曰："確定外在之慧即是境界差別智。" 第十六\ 境界差別智解說第十七\ 行為差別智解說 68. 如何確定行為之慧是行為差別智？行為有三種行為：識行為、非智行為、智行為。什麼是識行為？為見而轉向的無記業是色法中的識行為，見的作用的眼識是色法中的識行為，已見而專注的異熟意界是色法中的識行為，已專注的異熟意識界是色法中的識行為。為聞而轉向的無記業是聲法中的識行為，聞的作用的耳識是聲法中的識行為，已聞而專注的異熟意界是聲法中的識行為，已專注的異熟意識界是聲法中的識行為。為嗅而轉向的無記業是香法中的識行為，嗅的作用的鼻識是香法中的識行為，已嗅而專注的異熟意界是香法中的識行為，已專注的異熟意識界是香法中的識行為。為嘗而轉向的無記業是味法中的識行為，嘗的作用的舌識是味法中的識行為，已嘗而專注的異熟意界是味法中的識行為，已專注的異熟意識界是味法中的識行為。為觸而轉向的無記業是觸法中的識行為，觸的作用的身識是觸法中的識行為，已觸而專注的異熟意界是觸法中的識行為，已專注的異熟意識界是觸法中的識行為。為識知而轉向的無記業是法塵中的識行為，識知的作用的意識是法塵中的識行為，已識知而專注的異熟意界是法塵中的識行為，已專注的異熟意識界是法塵中的識行為。

69.Viññāṇacariyāti kenaṭṭhena viññāṇacariyā? Nīrāgā caratīti – viññāṇacariyā. Niddosā caratīti – viññāṇacariyā. Nimmohā caratīti – viññāṇacariyā. Nimmānā caratīti – viññāṇacariyā. Niddiṭṭhi caratīti – viññāṇacariyā niuddhaccā caratīti – viññāṇacariyā. Nibbicikicchā caratīti – viññāṇacariyā. Nānusayā caratīti – viññāṇacariyā. Rāgavippayuttā caratīti – viññāṇacariyā. Dosavippayuttā caratīti – viññāṇacariyā. Mohavippayuttā caratīti – viññāṇacariyā. Mānavippayuttā caratīti – viññāṇacariyā. Diṭṭhivippayuttā caratīti – viññāṇacariyā. Uddhaccavippayuttā caratīti – viññāṇacariyā. Vicikicchāvippayuttā caratīti – viññāṇacariyā. Anusayavippayuttā caratīti – viññāṇacariyā. Kusalehi kammehi sampayuttā caratīti – viññāṇacariyā. Akusalehi kammehi vippayuttā caratīti – viññāṇacariyā. Sāvajjehi kammehi vippayuttā caratīti – viññāṇacariyā. Anavajjehi kammehi sampayuttā caratīti – viññāṇacariyā. Kaṇhehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukkehi kammehi sampayuttā caratīti – viññāṇacariyā. Sukhudrayehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhudrayehi kammehi vippayuttā caratīti – viññāṇacariyā. Sukhavipākehi kammehi sampayuttā caratīti – viññāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – viññāṇacariyā. Viññāte caratīti – viññāṇacariyā. Viññāṇassa evarūpā cariyā hotīti – viññāṇacariyā. Pakatiparisuddhamidaṃ cittaṃ nikkilesaṭṭhenāti – viññāṇacariyā. Ayaṃ viññāṇacariyā.

Katamā aññāṇacariyā? Manāpiyesu rūpesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu rūpesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā. Aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā ; anusayassa javanā aññāṇacariyā.

何義為識行為？無貪而行即是識行為。無瞋而行即是識行為。無癡而行即是識行為。無慢而行即是識行為。無見而行即是識行為。無掉舉而行即是識行為。無疑而行即是識行為。無隨眠而行即是識行為。離貪而行即是識行為。離瞋而行即是識行為。離癡而行即是識行為。離慢而行即是識行為。離見而行即是識行為。離掉舉而行即是識行為。離疑而行即是識行為。離隨眠而行即是識行為。與善業相應而行即是識行為。與不善業不相應而行即是識行為。與有過業不相應而行即是識行為。與無過業相應而行即是識行為。與黑業不相應而行即是識行為。與白業相應而行即是識行為。與樂果業相應而行即是識行為。與苦果業不相應而行即是識行為。與樂報業相應而行即是識行為。與苦報業不相應而行即是識行為。于所識而行即是識行為。識有如是行為即是識行為。此心本性清凈無煩惱義即是識行為。此為識行為。什麼是非智行為？對可意色法為貪速行而轉向的無記業是識行為；貪的速行是非智行為。對不可意色法為瞋速行而轉向的無記業是識行為；瞋的速行是非智行為。對此二者不觀察的事物為癡速行而轉向的無記業是識行為；癡的速行是非智行為。為繫縛的慢速行而轉向的無記業是識行為；慢的速行是非智行為。為執取的見速行而轉向的無記業是識行為；見的速行是非智行為。為散亂的掉舉速行而轉向的無記業是識行為；掉舉的速行是非智行為。為未決定的疑速行而轉向的無記業是識行為；疑的速行是非智行為。為增盛的隨眠速行而轉向的無記業是識行為；隨眠的速行是非智行為。

Manāpiyesu saddesu…pe… manāpiyesu gandhesu…pe… manāpiyesu rasesu…pe… manāpiyesu phoṭṭhabbesu…pe… manāpiyesu dhammesu rāgassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; rāgassa javanā aññāṇacariyā. Amanāpiyesu dhammesu dosassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dosassa javanā aññāṇacariyā. Tadubhayena asamapekkhanasmiṃ vatthusmiṃ mohassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mohassa javanā aññāṇacariyā. Vinibandhassa mānassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; mānassa javanā aññāṇacariyā. Parāmaṭṭhāya diṭṭhiyā javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; diṭṭhiyā javanā aññāṇacariyā. Vikkhepagatassa uddhaccassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; uddhaccassa javanā aññāṇacariyā; aniṭṭhaṅgatāya vicikicchāya javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; vicikicchāya javanā aññāṇacariyā. Thāmagatassa anusayassa javanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anusayassa javanā aññāṇacariyā.

70.Aññāṇacariyāti kenaṭṭhena aññāṇacariyā? Sarāgā caratīti – aññāṇacariyā. Sadosā caratīti – aññāṇacariyā. Samohā caratīti – aññāṇacariyā. Samānā caratīti – aññāṇacariyā. Sadiṭṭhi caratīti – aññāṇacariyā. Sauddhaccā caratīti – aññāṇacariyā. Savicikicchā caratīti – aññāṇacariyā. Sānusayā caratīti – aññāṇacariyā . Rāgasampayuttā caratīti – aññāṇacariyā. Dosasampayuttā caratīti – aññāṇacariyā. Mohasampayuttā caratīti – aññāṇacariyā. Mānasampayuttā caratīti – aññāṇacariyā . Diṭṭhisampayuttā caratīti – aññāṇacariyā. Uddhaccasampayuttā caratīti – aññāṇacariyā. Vicikicchāsampayuttā caratīti – aññāṇacariyā. Anusayasampayuttā caratīti – aññāṇacariyā. Kusalehi kammehi vippayuttā caratīti – aññāṇacariyā. Akusalehi kammehi sampayuttā caratīti – aññāṇacariyā. Sāvajjehi kammehi sampayuttā caratīti – aññāṇacariyā. Anavajjehi kammehi vippayuttā caratīti – aññāṇacariyā . Kaṇhehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukkehi kammehi vippayuttā caratīti – aññāṇacariyā. Sukhudrayehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhudrayehi kammehi sampayuttā caratīti – aññāṇacariyā. Sukhavipākehi kammehi vippayuttā caratīti – aññāṇacariyā. Dukkhavipākehi kammehi sampayuttā caratīti – aññāṇacariyā. Aññāte caratīti – aññāṇacariyā. Aññāṇassa evarūpā cariyā hotīti – aññāṇacariyā. Ayaṃ aññāṇacariyā.

對可意聲法...乃至...對可意香法...乃至...對可意味法...乃至...對可意觸法...乃至...對可意法塵為貪速行而轉向的無記業是識行為；貪的速行是非智行為。對不可意法塵為瞋速行而轉向的無記業是識行為；瞋的速行是非智行為。對此二者不觀察的事物為癡速行而轉向的無記業是識行為；癡的速行是非智行為。為繫縛的慢速行而轉向的無記業是識行為；慢的速行是非智行為。為執取的見速行而轉向的無記業是識行為；見的速行是非智行為。為散亂的掉舉速行而轉向的無記業是識行為；掉舉的速行是非智行為。為未決定的疑速行而轉向的無記業是識行為；疑的速行是非智行為。為增盛的隨眠速行而轉向的無記業是識行為；隨眠的速行是非智行為。 70. 何義為非智行為？有貪而行即是非智行為。有瞋而行即是非智行為。有癡而行即是非智行為。有慢而行即是非智行為。有見而行即是非智行為。有掉舉而行即是非智行為。有疑而行即是非智行為。有隨眠而行即是非智行為。與貪相應而行即是非智行為。與瞋相應而行即是非智行為。與癡相應而行即是非智行為。與慢相應而行即是非智行為。與見相應而行即是非智行為。與掉舉相應而行即是非智行為。與疑相應而行即是非智行為。與隨眠相應而行即是非智行為。與善業不相應而行即是非智行為。與不善業相應而行即是非智行為。與有過業相應而行即是非智行為。與無過業不相應而行即是非智行為。與黑業相應而行即是非智行為。與白業不相應而行即是非智行為。與樂果業不相應而行即是非智行為。與苦果業相應而行即是非智行為。與樂報業不相應而行即是非智行為。與苦報業相應而行即是非智行為。于所不知而行即是非智行為。無知有如是行為即是非智行為。此為非智行為。

Katamā ñāṇacariyā? Aniccānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; aniccānupassanā ñāṇacariyā. Dukkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; dukkhānupassanā ñāṇacariyā. Anattānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; anattānupassanā ñāṇacariyā. Nibbidānupassanatthāya…pe… virāgānupassanatthāya… nirodhānupassanatthāya… paṭinissaggānupassanatthāya… khayānupassanatthāya… vayānupassanatthāya… vipariṇāmānupassanatthāya… animittānupassanatthāya… appaṇihitānupassanatthāya… suññatānupassanatthāya… adhipaññādhammānupassanatthāya… yathābhūtañāṇadassanatthāya… ādīnavānupassanatthāya… paṭisaṅkhānupassanatthāya āvajjanakiriyābyākatā viññāṇacariyā; paṭisaṅkhānupassanā ñāṇacariyā. Vivaṭṭanānupassanā ñāṇacariyā. Sotāpattimaggo ñāṇacariyā. Sotāpattiphalasamāpatti ñāṇacariyā. Sakadāgāmimaggo ñāṇacariyā. Sakadāgāmiphalasamāpatti ñāṇacariyā. Anāgāmimaggo ñāṇacariyā. Anāgāmiphalasamāpatti ñāṇacariyā. Arahattamaggo ñāṇacariyā. Arahattaphalasamāpatti ñāṇacariyā.

Ñāṇacariyāti kenaṭṭhena ñāṇacariyā? Nīrāgā caratīti – ñāṇacariyā. Niddosā caratīti – ñāṇacariyā…pe… nānusayā caratīti – ñāṇacariyā. Rāgavippayuttā caratīti – ñāṇacariyā. Dosavippayuttā caratīti – ñāṇacariyā. Mohavippayuttā caratīti – ñāṇacariyā. Mānavippayuttā…pe… diṭṭhivippayuttā… uddhaccavippayuttā… vicikicchāvippayuttā… anusayavippayuttā… kusalehi kammehi sampayuttā… akusalehi kammehi vippayuttā… sāvajjehi kammehi vippayuttā… anavajjehi kammehi sampayuttā… kaṇhehi kammehi vippayuttā… sukkehi kammehi sampayuttā… sukhudrayehi kammehi sampayuttā… dukkhudrayehi kammehi vippayuttā… sukhavipākehi kammehi sampayuttā caratīti – ñāṇacariyā. Dukkhavipākehi kammehi vippayuttā caratīti – ñāṇacariyā. Ñāte caratīti – ñāṇacariyā . Ñāṇassa evarūpā cariyā hotīti – ñāṇacariyā. Ayaṃ ñāṇacariyā. Aññā viññāṇacariyā, aññā aññāṇacariyā, aññā ñāṇacariyāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『cariyāvavatthāne paññā cariyānānatte ñāṇaṃ』』.

Cariyānānattañāṇaniddeso sattarasamo.

Bhūminānattañāṇaniddeso
什麼是智行為？為無常隨觀而轉向的無記業是識行為；無常隨觀是智行為。為苦隨觀而轉向的無記業是識行為；苦隨觀是智行為。為無我隨觀而轉向的無記業是識行為；無我隨觀是智行為。為厭離隨觀而轉向...乃至...為離欲隨觀...為滅隨觀...為舍離隨觀...為盡隨觀...為壞隨觀...為變異隨觀...為無相隨觀...為無愿隨觀...為空隨觀...為增上慧法隨觀...為如實知見...為過患隨觀...為省察隨觀而轉向的無記業是識行為；省察隨觀是智行為。還滅隨觀是智行為。預流道是智行為。預流果定是智行為。一來道是智行為。一來果定是智行為。不還道是智行為。不還果定是智行為。阿羅漢道是智行為。阿羅漢果定是智行為。何義為智行為？無貪而行即是智行為。無瞋而行即是智行為...乃至...無隨眠而行即是智行為。離貪而行即是智行為。離瞋而行即是智行為。離癡而行即是智行為。離慢...乃至...離見...離掉舉...離疑...離隨眠而行...與善業相應...與不善業不相應...與有過業不相應...與無過業相應...與黑業不相應...與白業相應...與樂果業相應...與苦果業不相應...與樂報業相應而行即是智行為。與苦報業不相應而行即是智行為。于所知而行即是智行為。智有如是行為即是智行為。此為智行為。識行為是一種，非智行為是一種，智行為是一種。以知之義為智，以了知之義為慧。故曰："確定行為之慧即是行為差別智。" 第十七\ 行為差別智解說第十八\ 地差別智解說
Kathaṃ catudhammavavatthāne paññā bhūminānatte ñāṇaṃ? Catasso bhūmiyo – kāmāvacarā bhūmi, rūpāvacarā bhūmi, arūpāvacarā bhūmi, apariyāpannā bhūmi. Katamā kāmāvacarā bhūmi? Heṭṭhato avīcinirayaṃ pariyantaṃ karitvā uparito paranimmitavasavattī deve [paranimmitavasavattideve (ka.)] antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā khandhadhātuāyatanā rūpaṃ vedanā saññā saṅkhārā viññāṇaṃ – ayaṃ kāmāvacarā bhūmi.

Katamā rūpāvacarā bhūmi? Heṭṭhato brahmalokaṃ pariyantaṃ karitvā uparito akaniṭṭhe deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ rūpāvacarā bhūmi.

Katamā arūpāvacarā bhūmi? Heṭṭhato ākāsānañcāyatanūpage deve pariyantaṃ karitvā uparito nevasaññānāsaññāyatanūpage deve antokaritvā yaṃ etasmiṃ antare etthāvacarā ettha pariyāpannā samāpannassa vā upapannassa vā diṭṭhadhammasukhavihārissa vā cittacetasikā dhammā – ayaṃ arūpāvacarā bhūmi.

Katamā apariyāpannā bhūmi? Apariyāpannā maggā ca maggaphalāni ca asaṅkhatā ca dhātu – ayaṃ apariyāpannā bhūmi. Imā catasso bhūmiyo.

Aparāpi catasso bhūmiyo cattāro satipaṭṭhānā cattāro sammappadhānā, cattāro iddhipādā, cattāri jhānāni, catasso appamaññāyo, catasso arūpasamāpattiyo, catasso paṭisambhidā, catasso paṭipadā, cattāri ārammaṇāni, cattāro ariyavaṃsā, cattāri saṅgahavatthūni , cattāri cakkāni, cattāri dhammapadāni – imā catasso bhūmiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『catudhammavavatthāne paññā bhūminānatte ñāṇaṃ』』.

Bhūminānattañāṇaniddeso aṭṭhārasamo.

Dhammanānattañāṇaniddeso
如何是確定四法之慧即是地差別智？四地：欲界地、色界地、無色界地、出世間地。什麼是欲界地？以下至阿鼻地獄為邊際，上至他化自在天為包含，在此之間，此處所行、此處所攝的蘊、界、處、色、受、想、行、識，此為欲界地。什麼是色界地？以下至梵天界為邊際，上至色究竟天為包含，在此之間，此處所行、此處所攝的已入定者、已生者或現法樂住者的心心所法，此為色界地。什麼是無色界地？以下至空無邊處天為邊際，上至非想非非想處天為包含，在此之間，此處所行、此處所攝的已入定者、已生者或現法樂住者的心心所法，此為無色界地。什麼是出世間地？出世間的道、道果及無為界，此為出世間地。此為四地。又有四地：四念處、四正勤、四神足、四禪、四無量、四無色定、四無礙解、四行道、四所緣、四聖種、四攝事、四輪、四法句，此為四地。以知之義為智，以了知之義為慧。故曰："確定四法之慧即是地差別智。" 第十八\ 地差別智解說第十九\ 法差別智解說
Kathaṃ navadhammavavatthāne paññā dhammanānatte ñāṇaṃ? Kathaṃ dhamme vavattheti? Kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti. Rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti. Apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti.

Kathaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti? Dasa kusalakammapathe kusalato vavattheti, dasa akusalakammapathe akusalato vavattheti, rūpañca vipākañca kiriyañca abyākatato vavattheti – evaṃ kāmāvacare dhamme kusalato vavattheti, akusalato vavattheti, abyākatato vavattheti.

Kathaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa cattāri jhānāni kusalato vavattheti, tatrūpapannassa cattāri jhānāni abyākatato vavattheti – evaṃ rūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

Kathaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti? Idhaṭṭhassa catasso arūpāvacarasamāpattiyo kusalato vavattheti, tatrūpapannassa catasso arūpāvacarasamāpattiyo abyākatato vavattheti – evaṃ arūpāvacare dhamme kusalato vavattheti, abyākatato vavattheti.

Kathaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti? Cattāro ariyamagge kusalato vavattheti, cattāri ca sāmaññaphalāni nibbānañca abyākatato vavattheti – evaṃ apariyāpanne dhamme kusalato vavattheti, abyākatato vavattheti. Evaṃ dhamme vavattheti.

Nava pāmojjamūlakā dhammā. Aniccato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Dukkhato manasikaroto pāmojjaṃ jāyati…pe… anattato manasikaroto pāmojjaṃ jāyati…pe… vimuccati.

Rūpaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato manasikaroto…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhite citte yathābhūtaṃ pajānāti passati. Yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. Ime nava pāmojjamūlakā dhammā .

如何是確定九法之慧即是法差別智？如何確定諸法？確定欲界諸法為善、不善、無記。確定色界諸法為善、無記。確定無色界諸法為善、無記。確定出世間諸法為善、無記。如何確定欲界諸法為善、不善、無記？確定十善業道為善，確定十不善業道為不善，確定色及異熟及唯作為無記——如是確定欲界諸法為善、不善、無記。如何確定色界諸法為善、無記？確定此處的四禪為善，確定生彼處者的四禪為無記——如是確定色界諸法為善、無記。如何確定無色界諸法為善、無記？確定此處的四無色界定為善，確定生彼處者的四無色界定為無記——如是確定無色界諸法為善、無記。如何確定出世間諸法為善、無記？確定四聖道為善，確定四沙門果及涅槃為無記——如是確定出世間諸法為善、無記。如是確定諸法。九種以喜悅為根本的法：作意無常時生喜悅，喜悅者生喜，有喜者身輕安，身輕安者受樂，樂者心定。心定時如實了知見。如實知見時厭離，厭離時離欲，由離欲而解脫。作意苦時生喜悅...乃至...作意無我時生喜悅...乃至...解脫。作意色是無常時生喜悅...乃至...作意色是苦時...乃至...受...想...行...識...眼...乃至...老死是無常時生喜悅...乃至...作意老死是苦時生喜悅...乃至...作意老死是無我時生喜悅，喜悅者生喜，有喜者身輕安，身輕安者受樂，樂者心定。心定時如實了知見。如實知見時厭離，厭離時離欲，由離欲而解脫。此為九種以喜悅為根本的法。
Nava yoniso manasikāramūlakā dhammā. Aniccato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena 『『idaṃ dukkha』』nti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhasamudayo』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodho』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. Dukkhato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena 『『idaṃ dukkha』』nti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhasamudayo』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodho』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. Anattato yoniso manasikaroto pāmojjaṃ jāyati…pe….

Rūpaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… rūpaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ dukkhato yoniso manasikaroto pāmojjaṃ jāyati…pe… jarāmaraṇaṃ anattato yoniso manasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Samāhitena cittena 『『idaṃ dukkha』』nti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhasamudayo』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodho』』ti yathābhūtaṃ pajānāti, 『『ayaṃ dukkhanirodhagāminī paṭipadā』』ti yathābhūtaṃ pajānāti. Ime nava yoniso manasikāramūlakā dhammā.

Nava nānattā – dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ – ime nava nānattā. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『navadhammavavatthāne paññā dhammanānatte ñāṇaṃ』』.

Dhammanānattañāṇaniddeso ekūnavīsatimo.

20-24. Ñāṇapañcakaniddeso

Kathaṃ abhiññāpaññā ñātaṭṭhe ñāṇaṃ, pariññāpaññā tīraṇaṭṭhe ñāṇaṃ, pahānepaññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyāpaññā phassanaṭṭhe ñāṇaṃ? Ye ye dhammā abhiññātā honti, te te dhammā ñātā honti. Ye ye dhammā pariññātā honti, te te dhammā tīritā honti. Ye ye dhammā pahīnā honti, te te dhammā pariccattā honti. Ye ye dhammā bhāvitā honti, te te dhammā ekarasā honti. Ye ye dhammā sacchikatā honti, te te dhammā phassitā honti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『abhiññā paññā ñātaṭṭhe ñāṇaṃ, pariññā paññā tīraṇaṭṭhe ñāṇaṃ, pahāne paññā pariccāgaṭṭhe ñāṇaṃ, bhāvanā paññā ekarasaṭṭhe ñāṇaṃ, sacchikiriyā paññā phusanaṭṭhe ñāṇaṃ』』.

Ñāṇapañcakaniddeso catuvīsatimo.

25-28. Paṭisambhidāñāṇaniddeso

九種如理作意為根本的法：如理作意無常時生喜悅，喜悅者生喜，有喜者身輕安，身輕安者受樂，樂者心定。心定時如實了知"此是苦"，如實了知"此是苦集"，如實了知"此是苦滅"，如實了知"此是趣向苦滅之道"。如理作意苦時生喜悅，喜悅者生喜，有喜者身輕安，身輕安者受樂，樂者心定。心定時如實了知"此是苦"，如實了知"此是苦集"，如實了知"此是苦滅"，如實了知"此是趣向苦滅之道"。如理作意無我時生喜悅...乃至...。如理作意色是無常時生喜悅...乃至...如理作意色是苦時生喜悅...乃至...如理作意色是無我時生喜悅...乃至...受...想...行...識...眼...乃至...如理作意老死是無常時生喜悅...乃至...如理作意老死是苦時生喜悅...乃至...如理作意老死是無我時生喜悅，喜悅者生喜，有喜者身輕安，身輕安者受樂，樂者心定。心定時如實了知"此是苦"，如實了知"此是苦集"，如實了知"此是苦滅"，如實了知"此是趣向苦滅之道"。此為九種如理作意為根本的法。九種差別：緣界差別而生觸差別，緣觸差別而生受差別，緣受差別而生想差別，緣想差別而生思惟差別，緣思惟差別而生欲差別，緣欲差別而生熱惱差別，緣熱惱差別而生尋求差別，緣尋求差別而生獲得差別——此為九種差別。以知之義為智，以了知之義為慧。故曰："確定九法之慧即是法差別智。" 第十九\ 法差別智解說第二十至二十四\ 五智解說
如何是通智慧為知義之智，遍知慧為決定義之智，斷慧為舍離義之智，修慧為一味義之智，作證慧為觸義之智？凡已通達的諸法，彼等諸法即是已知。凡已遍知的諸法，彼等諸法即是已決定。凡已斷的諸法，彼等諸法即是已舍離。凡已修的諸法，彼等諸法即是一味。凡已證的諸法，彼等諸法即是已觸。以知之義為智，以了知之義為慧。故曰："通智慧為知義之智，遍知慧為決定義之智，斷慧為舍離義之智，修慧為一味義之智，作證慧為觸義之智。" 第二十四\ 五智解說第二十五至二十八\ 無礙解智解說
Kathaṃ atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ? Saddhindriyaṃ dhammo, vīriyindriyaṃ dhammo, satindriyaṃ dhammo, samādhindriyaṃ dhammo, paññindriyaṃ dhammo. Añño saddhindriyaṃ dhammo, añño vīriyindriyaṃ dhammo, añño satindriyaṃ dhammo, añño samādhindriyaṃ dhammo, añño paññindriyaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – 『『dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ』』.

Adhimokkhaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho, dassanaṭṭho attho. Añño adhimokkhaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho, añño dassanaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati 『『atthanānatte paññā atthapaṭisambhide ñāṇaṃ』』.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – 『『niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ』』.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – 『『paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ』』.

如何是義差別慧為義無礙解智，法差別慧為法無礙解智，語差別慧為詞無礙解智，辯才差別慧為辯無礙解智？信根是法，精進根是法，念根是法，定根是法，慧根是法。信根是一法，精進根是另一法，念根是另一法，定根是另一法，慧根是另一法。以何智知這些不同的法，以此同一智通達這些不同的法。故曰："法差別慧為法無礙解智。" 決定義是義，策勵義是義，現起義是義，不散亂義是義，見義是義。決定義是一義，策勵義是另一義，現起義是另一義，不散亂義是另一義，見義是另一義。以何智知這些不同的義，以此同一智通達這些不同的義。故曰："義差別慧為義無礙解智。" 顯示五法的詞語語言表述，顯示五義的詞語語言表述。法的語言是一種，義的語言是另一種。以何智知這些不同的語言，以此同一智通達這些不同的語言。故曰："語差別慧為詞無礙解智。" 對五法的智，對五義的智，對十種語言的智。對法的智是一種，對義的智是另一種，對語言的智是另一種。以何智知這些不同的智，以此同一智通達這些不同的智。故曰："辯才差別慧為辯無礙解智。"
Saddhābalaṃ dhammo, vīriyabalaṃ dhammo, satibalaṃ dhammo, samādhibalaṃ dhammo, paññābalaṃ dhammo. Añño saddhābalaṃ dhammo, añño vīriyabalaṃ dhammo, añño satibalaṃ dhammo, añño samādhibalaṃ dhammo, añño paññābalaṃ dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – 『『dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ』』.

Assaddhiye akampiyaṭṭho attho. Kosajje akampiyaṭṭho attho. Pamāde akampiyaṭṭho attho. Uddhacce akampiyaṭṭho attho. Avijjāya akampiyaṭṭho attho. Añño assaddhiye akampiyaṭṭho attho, añño kosajje akampiyaṭṭho attho, añño pamāde akampiyaṭṭho attho, añño uddhacce akampiyaṭṭho attho, añño avijjāya akampiyaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – 『『atthanānatte paññā atthapaṭisambhide ñāṇaṃ』』.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – 『『niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ』』.

Pañcasu [pañca (?)] dhammesu ñāṇāni, pañcasu [pañca (?)] atthesu ñāṇāni, dasasu [dasa (?)] niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – 『『paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ』』.

Satisambojjhaṅgo dhammo, dhammavicayasambojjhaṅgo dhammo, vīriyasambojjhaṅgo dhammo, pītisambojjhaṅgo dhammo, passaddhisambojjhaṅgo dhammo, samādhisambojjhaṅgo dhammo, upekkhāsambojjhaṅgo dhammo. Añño satisambojjhaṅgo dhammo, añño dhammavicayasambojjhaṅgo dhammo, añño vīriyasambojjhaṅgo dhammo, añño pītisambojjhaṅgo dhammo, añño passaddhisambojjhaṅgo dhammo, añño samādhisambojjhaṅgo dhammo, añño upekkhāsambojjhaṅgo dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – 『『dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ』』.

Upaṭṭhānaṭṭho attho, pavicayaṭṭho attho, paggahaṭṭho attho, pharaṇaṭṭho attho, upasamaṭṭho attho, avikkhepaṭṭho attho, paṭisaṅkhānaṭṭho attho. Añño upaṭṭhānaṭṭho attho, añño pavicayaṭṭho attho, añño paggahaṭṭho attho, añño pharaṇaṭṭho attho, añño upasamaṭṭho attho, añño avikkhepaṭṭho attho, añño paṭisaṅkhānaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā, teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – 『『atthanānatte paññā atthapaṭisambhide ñāṇaṃ』』.

Satta dhamme sandassetuṃ byañjananiruttābhilāpā, satta atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā, teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – 『『niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ』』.

信力是法，精進力是法，念力是法，定力是法，慧力是法。信力是一法，精進力是另一法，念力是另一法，定力是另一法，慧力是另一法。以何智知這些不同的法，以此同一智通達這些不同的法。故曰："法差別慧為法無礙解智。" 于不信中不動搖義是義。于懈怠中不動搖義是義。于放逸中不動搖義是義。于掉舉中不動搖義是義。于無明中不動搖義是義。于不信中不動搖義是一義，于懈怠中不動搖義是另一義，于放逸中不動搖義是另一義，于掉舉中不動搖義是另一義，于無明中不動搖義是另一義。以何智知這些不同的義，以此同一智通達這些不同的義。故曰："義差別慧為義無礙解智。" 顯示五法的詞語語言表述，顯示五義的詞語語言表述。法的語言是一種，義的語言是另一種。以何智知這些不同的語言，以此同一智通達這些不同的語言。故曰："語差別慧為詞無礙解智。" 對五法的智，對五義的智，對十種語言的智。對法的智是一種，對義的智是另一種，對語言的智是另一種。以何智知這些不同的智，以此同一智通達這些不同的智。故曰："辯才差別慧為辯無礙解智。" 念覺支是法，擇法覺支是法，精進覺支是法，喜覺支是法，輕安覺支是法，定覺支是法，舍覺支是法。念覺支是一法，擇法覺支是另一法，精進覺支是另一法，喜覺支是另一法，輕安覺支是另一法，定覺支是另一法，舍覺支是另一法。以何智知這些不同的法，以此同一智通達這些不同的法。故曰："法差別慧為法無礙解智。" 現起義是義，簡擇義是義，策勵義是義，遍滿義是義，寂靜義是義，不散亂義是義，簡擇義是義。現起義是一義，簡擇義是另一義，策勵義是另一義，遍滿義是另一義，寂靜義是另一義，不散亂義是另一義，簡擇義是另一義。以何智知這些不同的義，以此同一智通達這些不同的義。故曰："義差別慧為義無礙解智。" 顯示七法的詞語語言表述，顯示七義的詞語語言表述。法的語言是一種，義的語言是另一種。以何智知這些不同的語言，以此同一智通達這些不同的語言。故曰："語差別慧為詞無礙解智。"

Sattasu dhammesu ñāṇāni, sattasu atthesu ñāṇāni, cuddasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – 『『paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ』』.

Sammādiṭṭhi dhammo, sammāsaṅkappo dhammo, sammāvācā dhammo, sammākammanto dhammo, sammāājīvo dhammo, sammāvāyāmo dhammo, sammāsati dhammo, sammāsamādhi dhammo. Añño sammādiṭṭhi dhammo, añño sammāsaṅkappo dhammo, añño sammāvācā dhammo, añño sammākammanto dhammo, añño sammāājīvo dhammo, añño sammāvāyāmo dhammo, añño sammāsati dhammo, añño sammāsamādhi dhammo. Yena ñāṇena ime nānā dhammā ñātā, teneva ñāṇena ime nānā dhammā paṭividitāti. Tena vuccati – 『『dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ』』.

Dassanaṭṭho attho, abhiniropanaṭṭho attho, pariggahaṭṭho attho, samuṭṭhānaṭṭho attho, vodānaṭṭho attho, paggahaṭṭho attho, upaṭṭhānaṭṭho attho, avikkhepaṭṭho attho. Añño dassanaṭṭho attho, añño abhiniropanaṭṭho attho, añño pariggahaṭṭho attho, añño samuṭṭhānaṭṭho attho, añño vodānaṭṭho attho, añño paggahaṭṭho attho, añño upaṭṭhānaṭṭho attho, añño avikkhepaṭṭho attho. Yena ñāṇena ime nānā atthā ñātā teneva ñāṇena ime nānā atthā paṭividitāti. Tena vuccati – 『『atthanānatte paññā atthapaṭisambhide ñāṇaṃ』』.

Aṭṭha dhamme sandassetuṃ byañjananiruttābhilāpā, aṭṭha atthe sandassetuṃ byañjananiruttābhilāpā. Aññā dhammaniruttiyo, aññā atthaniruttiyo. Yena ñāṇena imā nānā niruttiyo ñātā , teneva ñāṇena imā nānā niruttiyo paṭividitāti. Tena vuccati – 『『niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ』』.

Aṭṭhasu dhammesu ñāṇāni, aṭṭhasu atthesu ñāṇāni soḷasasu niruttīsu ñāṇāni. Aññāni dhammesu ñāṇāni, aññāni atthesu ñāṇāni, aññāni niruttīsu ñāṇāni. Yena ñāṇena ime nānā ñāṇā ñātā, teneva ñāṇena ime nānā ñāṇā paṭividitāti. Tena vuccati – 『『paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ』』. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『atthanānatte paññā atthapaṭisambhide ñāṇaṃ. Dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ. Niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ. Paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ』』.

Paṭisambhidāñāṇaniddeso aṭṭhavīsatimo.

29-31. Ñāṇattayaniddeso

對七法的智，對七義的智，對十四種語言的智。對法的智是一種，對義的智是另一種，對語言的智是另一種。以何智知這些不同的智，以此同一智通達這些不同的智。故曰："辯才差別慧為辯無礙解智。" 正見是法，正思惟是法，正語是法，正業是法，正命是法，正精進是法，正念是法，正定是法。正見是一法，正思惟是另一法，正語是另一法，正業是另一法，正命是另一法，正精進是另一法，正念是另一法，正定是另一法。以何智知這些不同的法，以

Kathaṃ vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ? Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

Nimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

Nimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Paṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Abhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.

如何是住差別慧為住義之智，等至差別慧為等至義之智，住等至差別慧為住等至義之智？視相為怖畏，傾向於無相，觸觸而見滅——此為無相住。視愿為怖畏，傾向於無愿，觸觸而見滅——此為無愿住。視執著為怖畏，傾向於空性，觸觸而見滅——此為空住。視相為怖畏，傾向於無相，捨棄流轉，省思無相的滅、涅槃而入定——此為無相等至。視愿為怖畏，傾向於無愿，捨棄流轉，省思無愿的滅、涅槃而入定——此為無愿等至。視執著為怖畏，傾向於空性，捨棄流轉，省思空性的滅、涅槃而入定——此為空等至。視相為怖畏，傾向於無相，觸觸而見滅，捨棄流轉，省思無相的滅、涅槃而入定——此為無相住等至。視愿為怖畏，傾向於無愿，觸觸而見滅，捨棄流轉，省思無愿的滅、涅槃而入定——此為無愿住等至。視執著為怖畏，傾向於空性，觸觸而見滅，捨棄流轉，省思空性的滅、涅槃而入定——此為空住等至。
Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti . Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

Rūpanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Rūpapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Rūpābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti.

Vedanānimittaṃ …pe… saññānimittaṃ… saṅkhāranimittaṃ… viññāṇanimittaṃ… cakkhunimittaṃ…pe… jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati – animitto vihāro. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati – appaṇihito vihāro. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati – suññato vihāro.

Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittā samāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitā samāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatā samāpatti.

視色相為怖畏，傾向於無相，觸觸而見滅——此為無相住。視色愿為怖畏，傾向於無愿，觸觸而見滅——此為無愿住。視色執著為怖畏，傾向於空性，觸觸而見滅——此為空住。視色相為怖畏，傾向於無相，捨棄流轉，省思無相的滅、涅槃而入定——此為無相等至。視色愿為怖畏，傾向於無愿，捨棄流轉，省思無愿的滅、涅槃而入定——此為無愿等至。視色執著為怖畏，傾向於空性，捨棄流轉，省思空性的滅、涅槃而入定——此為空等至。視色相為怖畏，傾向於無相，觸觸而見滅，捨棄流轉，省思無相的滅、涅槃而入定——此為無相住等至。視色愿為怖畏，傾向於無愿，觸觸而見滅，捨棄流轉，省思無愿的滅、涅槃而入定——此為無愿住等至。視色執著為怖畏，傾向於空性，觸觸而見滅，捨棄流轉，省思空性的滅、涅槃而入定——此為空住等至。視受相...乃至...想相...行相...識相...眼相...乃至...老死相為怖畏，傾向於無相，觸觸而見滅——此為無相住。視老死愿為怖畏，傾向於無愿，觸觸而見滅——此為無愿住。視老死執著為怖畏，傾向於空性，觸觸而見滅——此為空住。視老死相為怖畏，傾向於無相，捨棄流轉，省思無相的滅、涅槃而入定——此為無相等至。視老死愿為怖畏，傾向於無愿，捨棄流轉，省思無愿的滅、涅槃而入定——此為無愿等至。視老死執著為怖畏，傾向於空性，捨棄流轉，省思空性的滅、涅槃而入定——此為空等至。

Jarāmaraṇanimittaṃ bhayato sampassamāno animitte adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ animittaṃ āvajjitvā samāpajjati – animittavihārasamāpatti. Jarāmaraṇapaṇidhiṃ bhayato sampassamāno appaṇihite adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ appaṇihitaṃ āvajjitvā samāpajjati – appaṇihitavihārasamāpatti. Jarāmaraṇābhinivesaṃ bhayato sampassamāno suññate adhimuttattā phussa phussa vayaṃ passati, pavattaṃ ajjhupekkhitvā nirodhaṃ nibbānaṃ suññataṃ āvajjitvā samāpajjati – suññatavihārasamāpatti. Añño animitto vihāro, añño appaṇihito vihāro, añño suññato vihāro. Aññā animittasamāpatti, aññā appaṇihitasamāpatti, aññā suññatasamāpatti. Aññā animittā vihārasamāpatti, aññā appaṇihitā vihārasamāpatti, aññā suññatā vihārasamāpatti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『vihāranānatte paññā vihāraṭṭhe ñāṇaṃ, samāpattinānatte paññā samāpattaṭṭhe ñāṇaṃ, vihārasamāpattinānatte paññā vihārasamāpattaṭṭhe ñāṇaṃ』』.

Ñāṇattayaniddeso ekatiṃsatimo.

Ānantarikasamādhiñāṇaniddeso

視老死相為怖畏，傾向於無相，觸觸而見滅，捨棄流轉，省思無相的滅、涅槃而入定——此為無相住等至。視老死愿為怖畏，傾向於無愿，觸觸而見滅，捨棄流轉，省思無愿的滅、涅槃而入定——此為無愿住等至。視老死執著為怖畏，傾向於空性，觸觸而見滅，捨棄流轉，省思空性的滅、涅槃而入定——此為空住等至。無相住是一種，無愿住是另一種，空住是另一種。無相等至是一種，無愿等至是另一種，空等至是另一種。無相住等至是一種，無愿住等至是另一種，空住等至是另一種。以知之義為智，以了知之義為慧。故曰："住差別慧為住義之智，等至差別慧為等至義之智，住等至差別慧為住等至義之智。" 第三十一\ 三智解說第三十二\ 無間定智解說

Kathaṃ avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ. Tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti . Tena vuccati – 『『avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ』』.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.

Abyāpādavasena …pe… ālokasaññāvasena… avikkhepavasena… dhammavavatthānavasena… ñāṇavasena… pāmojjavasena… paṭhamajjhānavasena… dutiyajjhānavasena… tatiyajjhānavasena… catutthajjhānavasena… ākāsānañcāyatanasamāpattivasena… viññāṇañcāyatanasamāpattivasena… ākiñcaññāyatanasamāpattivasena… nevasaññānāsaññāyatanasamāpattivasena… pathavīkasiṇavasena… āpokasiṇavasena … tejokasiṇavasena… vāyokasiṇavasena… nīlakasiṇavasena… pītakasiṇavasena… lohitakasiṇavasena… odātakasiṇavasena… ākāsakasiṇavasena… viññāṇakasiṇavasena… buddhānussativasena… dhammānussativasena… saṅghānussativasena… sīlānussativasena… cāgānussativasena… devatānussativasena… ānāpānassativasena… maraṇassativasena… kāyagatāsativasena… upasamānussativasena… uddhumātakasaññāvasena… vinīlakasaññāvasena… vipubbakasaññāvasena… vicchiddakasaññāvasena… vikkhāyitakasaññāvasena… vikkhittakasaññāvasena… hatavikkhittakasaññāvasena … lohitakasaññāvasena… puḷavakasaññāvasena… aṭṭhikasaññāvasena.

如何是由於不散亂的清凈而在漏盡方面的智慧，是無間三摩地中的智？依出離而使心專一不散亂是三摩地。依那三摩地而生起智。以那智使諸漏滅盡。如是先有止，後有智。以那智使諸漏滅盡。因此說——"由於不散亂的清凈而在漏盡方面的智慧，是無間三摩地中的智"。什麼是那些漏？欲漏、有漏、見漏、無明漏。在何處這些漏滅盡？以須陀洹道，見漏完全滅盡，導向惡趣的欲漏滅盡，導向惡趣的有漏滅盡，導向惡趣的無明漏滅盡。在此這些漏滅盡。以斯陀含道，粗重的欲漏滅盡，與此相應的有漏滅盡，與此相應的無明漏滅盡。在此這些漏滅盡。以阿那含道，欲漏完全滅盡，與此相應的有漏滅盡，與此相應的無明漏滅盡。在此這些漏滅盡。以阿羅漢道，有漏完全滅盡，無明漏完全滅盡。在此這些漏滅盡。依無瞋...乃至...依光明想...依不散亂...依法差別...依智...依喜...依初禪...依第二禪...依第三禪...依第四禪...依空無邊處定...依識無邊處定...依無所有處定...依非想非非想處定...依地遍...依水遍...依火遍...依風遍...依青遍...依黃遍...依赤遍...依白遍...依虛空遍...依識遍...依佛隨念...依法隨念...依僧隨念...依戒隨念...依施隨念...依天隨念...依入出息念...依死隨念...依身至念...依寂止隨念...依膨脹想...依青瘀想...依膿爛想...依斷壞想...依食殘想...依棄置想...依斬斫離散想...依血涂想...依蟲聚想...依骸骨想。
Dīghaṃ assāsavasena…pe… dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena… pītipaṭisaṃvedī assāsavasena… pītipaṭisaṃvedī passāsavasena… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena… cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena… abhippamodayaṃ cittaṃ assāsavasena… abhippamodayaṃ cittaṃ passāsavasena… samādahaṃ cittaṃ…pe… vimocayaṃ cittaṃ… aniccānupassī … virāgānupassī… nirodhānupassī… paṭinissaggānupassī assāsavasena… paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tassa samādhissa vasena uppajjati ñāṇaṃ, tena ñāṇena āsavā khīyanti. Iti paṭhamaṃ samatho, pacchā ñāṇaṃ. Tena ñāṇena āsavānaṃ khayo hoti. Tena vuccati – 『『avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ』』.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṃ ñātaṭṭhena ñāṇaṃ , pajānanaṭṭhena paññā. Tena vuccati – 『『avikkhepaparisuddhattā āsavasamucchede paññā ānantarikasamādhimhi ñāṇaṃ』』.

Ānantarikasamādhiñāṇaniddeso dvattiṃsatimo.

Araṇavihārañāṇaniddeso
依長入息...乃至...依長出息...依短入息...依短出息...依覺知全身入息...依覺知全身出息...依平靜身行入息...依平靜身行出息...依覺知喜入息...依覺知喜出息...依覺知樂入息...依覺知樂出息...依覺知心行入息...依覺知心行出息...依平靜心行入息...依平靜心行出息...依覺知心入息...依覺知心出息...依令心歡喜入息...依令心歡喜出息...依令心專注...乃至...依令心解脫...依無常隨觀...依離貪隨觀...依滅隨觀...依舍遣隨觀入息...依舍遣隨觀出息，心一境性不散亂是三摩地。依那三摩地而生起智，以那智使諸漏滅盡。如是先有止，後有智。以那智使諸漏滅盡。因此說——"由於不散亂的清凈而在漏盡方面的智慧，是無間三摩地中的智"。什麼是那些漏？欲漏、有漏、見漏、無明漏。在何處這些漏滅盡？以須陀洹道，見漏完全滅盡，導向惡趣的欲漏滅盡，導向惡趣的有漏滅盡，導向惡趣的無明漏滅盡。在此這些漏滅盡。以斯陀含道，粗重的欲漏滅盡，與此相應的有漏滅盡，與此相應的無明漏滅盡。在此這些漏滅盡。以阿那含道，欲漏完全滅盡，與此相應的有漏滅盡，與此相應的無明漏滅盡。在此這些漏滅盡。以阿羅漢道，有漏完全滅盡，無明漏完全滅盡。在此這些漏滅盡。以已知義而為智，以了知義而為慧。因此說——"由於不散亂的清凈而在漏盡方面的智慧，是無間三摩地中的智"。無間三摩地智的解說第三十二。
無諍住智的解說
Kathaṃ dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ? Dassanādhipateyyanti aniccānupassanā dassanādhipateyyaṃ, dukkhānupassanā dassanādhipateyyaṃ, anattānupassanā dassanādhipateyyaṃ, rūpe aniccānupassanā dassanādhipateyyaṃ, rūpe dukkhānupassanā dassanādhipateyyaṃ, rūpe anattānupassanā dassanādhipateyyaṃ; vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā dassanādhipateyyaṃ, jarāmaraṇe dukkhānupassanā dassanādhipateyyaṃ, jarāmaraṇe anattānupassanā dassanādhipateyyaṃ.

Santoca vihārādhigamoti suññato vihāro santo vihārādhigamo. Animitto vihāro santo vihārādhigamo. Appaṇihito vihāro santo vihārādhigamo.

Paṇītādhimuttatāti suññate adhimuttatā paṇītādhimuttatā. Animitte adhimuttatā paṇītādhimuttatā. Appaṇihite adhimuttatā paṇītādhimuttatā.

Araṇavihāroti paṭhamaṃ jhānaṃ araṇavihāro. Dutiyaṃ jhānaṃ araṇavihāro. Tatiyaṃ jhānaṃ araṇavihāro. Catutthaṃ jhānaṃ araṇavihāro. Ākāsānañcāyatanasamāpatti araṇavihāro…pe… nevasaññānāsaññāyatanasamāpatti araṇavihāro.

Araṇavihāroti kenaṭṭhena araṇavihāro? Paṭhamena jhānena nīvaraṇe haratīti – araṇavihāro. Dutiyena jhānena vitakkavicāre haratīti – araṇavihāro. Tatiyena jhānena pītiṃ haratīti – araṇavihāro. Catutthena jhānena sukhadukkhe haratīti – araṇavihāro. Ākāsānañcāyatanasamāpattiyā rūpasaññaṃ paṭighasaññaṃ nānattasaññaṃ haratīti – araṇavihāro. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññaṃ haratīti – araṇavihāro. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññaṃ haratīti – araṇavihāro. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññaṃ haratīti – araṇavihāro. Ayaṃ araṇavihāro. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『dassanādhipateyyaṃ santo ca vihārādhigamo paṇītādhimuttatā paññā araṇavihāre ñāṇaṃ』』.

Araṇavihārañāṇaniddeso tettiṃsatimo.

Nirodhasamāpattiñāṇaniddeso
如何是見增上、寂靜住的證得和勝解妙法的智慧，是無諍住中的智？見增上者：無常隨觀是見增上，苦隨觀是見增上，無我隨觀是見增上，對色的無常隨觀是見增上，對色的苦隨觀是見增上，對色的無我隨觀是見增上；對受...乃至...對想...對行...對識...對眼...乃至...對老死的無常隨觀是見增上，對老死的苦隨觀是見增上，對老死的無我隨觀是見增上。寂靜住的證得者：空住是寂靜住的證得。無相住是寂靜住的證得。無愿住是寂靜住的證得。勝解妙法者：對空的勝解是勝解妙法。對無相的勝解是勝解妙法。對無愿的勝解是勝解妙法。無諍住者：初禪是無諍住。第二禪是無諍住。第三禪是無諍住。第四禪是無諍住。空無邊處定是無諍住...乃至...非想非非想處定是無諍住。無諍住者：以何義為無諍住？以初禪除去諸蓋故為無諍住。以第二禪除去尋伺故為無諍住。以第三禪除去喜故為無諍住。以第四禪除去苦樂故為無諍住。以空無邊處定除去色想、有對想、種種想故為無諍住。以識無邊處定除去空無邊處想故為無諍住。以無所有處定除去識無邊處想故為無諍住。以非想非非想處定除去無所有處想故為無諍住。這是無諍住。以已知義而為智，以了知義而為慧。因此說——"見增上、寂靜住的證得和勝解妙法的智慧，是無諍住中的智"。無諍住智的解說第三十三。
滅盡定智的解說
Kathaṃ dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭippassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasibhāvatā paññā nirodhasamāpattiyā ñāṇaṃ?

Dvīhibalehīti dve balāni – samathabalaṃ, vipassanābalaṃ. Katamaṃ samathabalaṃ? Nekkhammavasena cittassekaggatā avikkhepo samathabalaṃ. Abyāpādavasena cittassekaggatā avikkhepo samathabalaṃ. Ālokasaññāvasena cittassekaggatā avikkhepo samathabalaṃ. Avikkhepavasena cittassekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassekaggatā avikkhepo samathabalaṃ. Paṭinissaggānupassī passāsavasena cittassekaggatā avikkhepo samathabalaṃ.

Samathabalanti kenaṭṭhena samathabalaṃ? Paṭhamena jhānena nīvaraṇe na kampatīti – samathabalaṃ. Dutiyena jhānena vitakkavicāre na kampatīti – samathabalaṃ. Tatiyena jhānena pītiyā na kampatīti – samathabalaṃ. Catutthena jhānena sukhadukkhe na kampatīti – samathabalaṃ. Ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya na kampatīti – samathabalaṃ. Viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya na kampatīti – samathabalaṃ. Ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya na kampatīti – samathabalaṃ. Nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti – samathabalaṃ. Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.

Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ. Dukkhānupassanā vipassanābalaṃ. Anattānupassanā vipassanābalaṃ. Nibbidānupassanā vipassanābalaṃ. Virāgānupassanā vipassanābalaṃ . Nirodhānupassanā vipassanābalaṃ. Paṭinissaggānupassanā vipassanābalaṃ. Rūpe aniccānupassanā vipassanābalaṃ …pe… rūpe paṭinissaggānupassanā vipassanābalaṃ. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ.

Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya na kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanāya samudaye na kampatīti – vipassanābalaṃ. Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya ca avijjā sahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.

Tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? Dutiyaṃ jhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā .

如何以具足兩種力量、以三種行為的止息、以十六種智行、以九種定行而成就空性，這是滅盡定的智慧？兩種力量是：止力和觀力。什麼是止力？出離時心一境性無散亂是止力。無瞋恚時心一境性無散亂是止力。光明想時心一境性無散亂是止力。無散亂時心一境性無散亂是止力...乃至...入息隨觀舍離時心一境性無散亂是止力。出息隨觀舍離時心一境性無散亂是止力。止力以何義為止力？以初禪不動搖於五蓋，是為止力。以第二禪不動搖于尋伺，是為止力。以第三禪不動搖于喜，是為止力。以第四禪不動搖於樂苦，是為止力。以空無邊處定不動搖於色想、對礙想、種種想，是為止力。以識無邊處定不動搖于空無邊處想，是為止力。以無所有處定不動搖于識無邊處想，是為止力。以非想非非想處定不動搖于無所有處想，是為止力。對掉舉及掉舉相應的煩惱和蘊不動搖、不震動、不搖動，是為止力。這就是止力。什麼是觀力？無常隨觀是觀力。苦隨觀是觀力。無我隨觀是觀力。厭離隨觀是觀力。離欲隨觀是觀力。滅隨觀是觀力。舍離隨觀是觀力。於色隨觀無常是觀力...乃至...於色隨觀舍離是觀力。于受...乃至...于想...於行...于識...于眼...乃至...于老死隨觀無常是觀力...乃至...于老死隨觀舍離是觀力。觀力以何義為觀力？以無常隨觀不動搖于常想，是為觀力。以苦隨觀不動搖於樂想，是為觀力。以無我隨觀不動

84.Soḷasahi ñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? Aniccānupassanā ñāṇacariyā, dukkhānupassanā ñāṇacariyā, anattānupassanā ñāṇacariyā, nibbidānupassanā ñāṇacariyā, virāgānupassanā ñāṇacariyā, nirodhānupassanā ñāṇacariyā, paṭinissaggānupassanā ñāṇacariyā, vivaṭṭanānupassanā ñāṇacariyā, sotāpattimaggo ñāṇacariyā, sotāpattiphalasamāpatti ñāṇacariyā, sakadāgāmimaggo ñāṇacariyā, sakadāgāmiphalasamāpatti ñāṇacariyā, anāgāmimaggo ñāṇacariyā, anāgāmiphalasamāpatti ñāṇacariyā, arahattamaggo ñāṇacariyā, arahattaphalasamāpatti ñāṇacariyā – imāhi soḷasahi ñāṇacariyāhi.

85.Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? Paṭhamaṃ jhānaṃ samādhicariyā, dutiyaṃ jhānaṃ samādhicariyā, tatiyaṃ jhānaṃ samādhicariyā, catutthaṃ jhānaṃ samādhicariyā, ākāsānañcāyatanasamāpatti…pe… viññāṇañcāyatanasamāpatti… ākiñcaññāyatanasamāpatti… nevasaññānāsaññāyatanasamāpatti samādhicariyā. Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca…pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – imāhi navahi samādhicariyāhi.

Vasīti pañca vasiyo. Āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī , vuṭṭhānavasī, paccavekkhaṇāvasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati; samāpajjanāya dandhāyitattaṃ natthīti – samāpajjanavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ adhiṭṭhāti ; adhiṭṭhāne dandhāyitattaṃ natthīti – adhiṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ vuṭṭhāti; vuṭṭhāne dandhāyitattaṃ natthīti – vuṭṭhānavasī. Paṭhamaṃ jhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī.

Dutiyaṃ jhānaṃ…pe… nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati; āvajjanāya dandhāyitattaṃ natthīti – āvajjanavasī. Nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati…pe… adhiṭṭhāti… vuṭṭhāti… paccavekkhati; paccavekkhaṇāya dandhāyitattaṃ natthīti – paccavekkhaṇāvasī. Imā pañca vasiyo. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『dvīhi balehi samannāgatattā tayo ca saṅkhārānaṃ paṭipassaddhiyā soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇaṃ』』.

Nirodhasamāpattiñāṇaniddeso catuttiṃsatimo.

Parinibbānañāṇaniddeso
十六種智行是指哪十六種智行？無常隨觀是智行，苦隨觀是智行，無我隨觀是智行，厭離隨觀是智行，離欲隨觀是智行，滅隨觀是智行，舍離隨觀是智行，還滅隨觀是智行，須陀洹道是智行，須陀洹果定是智行，斯陀含道是智行，斯陀含果定是智行，阿那含道是智行，阿那含果定是智行，阿羅漢道是智行，阿羅漢果定是智行 - 這些就是十六種智行。
九種定行是指哪九種定行？初禪是定行，第二禪是定行，第三禪是定行，第四禪是定行，空無邊處定...乃至...識無邊處定...無所有處定...非想非非想處定是定行。為獲得初禪而有尋、伺、喜、樂、心一境性...乃至...為獲得非想非非想處定而有尋、伺、喜、樂、心一境性 - 這些就是九種定行。自在有五種自在：轉向自在、入定自在、決意自在、出定自在、觀察自在。能隨意、隨欲、隨時轉向初禪，轉向時沒有遲緩，這是轉向自在。能隨意、隨欲、隨時入初禪定，入定時沒有遲緩，這是入定自在。能隨意、隨欲、隨時決意住于初禪，決意時沒有遲緩，這是決意自在。能隨意、隨欲、隨時出初禪定，出定時沒有遲緩，這是出定自在。能隨意、隨欲、隨時觀察初禪，觀察時沒有遲緩，這是觀察自在。第二禪...乃至...非想非非想處定，能隨意、隨欲、隨時轉向，轉向時沒有遲緩，這是轉向自在。能隨意、隨欲、隨時入非想非非想處定...乃至...決意...出定...觀察，觀察時沒有遲緩，這是觀察自在。這就是五種自在。以了知義為智，以遍知義為慧。因此說："以具足兩種力量、以三種行為的止息、以十六種智行、以九種定行而成就自在，這是滅盡定的智慧。" 第三十四滅盡定智的解說
般涅槃智的解說
Kathaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ? Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya…pe… ñāṇena avijjāya… pāmojjena aratiyā … paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati.

Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idañceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『sampajānassa pavattapariyādāne paññā parinibbāne ñāṇaṃ』』.

Parinibbānañāṇaniddeso pañcatiṃsatimo.

Samasīsaṭṭhañāṇaniddeso
如何對於正知者，在活動終止時的智慧是般涅槃的智？在此，正知者以出離終止欲貪的活動，以無瞋終止瞋恚的活動，以光明想終止昏沉睡眠的活動，以不散亂終止掉舉的活動，以擇法終止疑惑的活動...乃至...以智終止無明的活動，以喜悅終止不樂的活動，以初禪終止諸蓋的活動...乃至...以阿羅漢道終止一切煩惱的活動。或者，對於正知者，當他以無餘涅槃界般涅槃時，這眼的活動終止，其他眼的活動不再生起。這耳的活動...乃至...鼻的活動...舌的活動...身的活動...意的活動終止，其他意的活動不再生起。這就是對於正知者，在活動終止時的智慧是般涅槃的智。以了知義為智，以遍知義為慧。因此說："對於正知者，在活動終止時的智慧是般涅槃的智。" 第三十五般涅槃智的解說
諸頂智的解說
Kathaṃ sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ? Sabbadhammānanti – pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo , kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā. Sammā samucchedeti nekkhammena kāmacchandaṃ sammā samucchindati. Abyāpādena byāpādaṃ sammā samucchindati. Ālokasaññāya thinamiddhaṃ sammā samucchindati. Avikkhepena uddhaccaṃ sammā samucchindati. Dhammavavatthānena vicikicchaṃ sammā samucchindati. Ñāṇena avijjaṃ sammā samucchindati. Pāmojjena aratiṃ sammā samucchindati. Paṭhamena jhānena nīvaraṇe sammā samucchindati…pe… arahattamaggena sabbakilese sammā samucchindati.

Nirodheti nekkhammena kāmacchandaṃ nirodheti. Abyāpādena byāpādaṃ nirodheti. Ālokasaññāya thinamiddhaṃ nirodheti. Avikkhepena uddhaccaṃ nirodheti. Dhammavavatthānena vicikicchaṃ nirodheti. Ñāṇena avijjaṃ nirodheti. Pāmojjena aratiṃ nirodheti. Paṭhamena jhānena nīvaraṇe nirodheti…pe… arahattamaggena sabbakilese nirodheti.

Anupaṭṭhānatāti nekkhammaṃ paṭiladdhassa kāmacchando na upaṭṭhāti. Abyāpādaṃ paṭiladdhassa byāpādo na upaṭṭhāti. Ālokasaññaṃ paṭiladdhassa thinamiddhaṃ na upaṭṭhāti. Avikkhepaṃ paṭiladdhassa uddhaccaṃ na upaṭṭhāti. Dhammavavatthānaṃ paṭiladdhassa vicikicchā na upaṭṭhāti. Ñāṇaṃ paṭiladdhassa avijjā na upaṭṭhāti. Pāmojjaṃ paṭiladdhassa arati na upaṭṭhāti. Paṭhamaṃ jhānaṃ paṭiladdhassa nīvaraṇā na upaṭṭhahanti…pe… arahattamaggaṃ paṭiladdhassa sabbakilesā na upaṭṭhahanti.

Samanti kāmacchandassa pahīnattā nekkhammaṃ samaṃ. Byāpādassa pahīnattā abyāpādo samaṃ. Thinamiddhassa pahīnattā ālokasaññā samaṃ. Uddhaccassa pahīnattā avikkhepo samaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ samaṃ. Avijjāya pahīnattā ñāṇaṃ samaṃ. Aratiyā pahīnattā pāmojjaṃ samaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ samaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo samaṃ.

Sīsanti terasa sīsāni – palibodhasīsañca taṇhā, vinibandhanasīsañca māno, parāmāsasīsañca diṭṭhi, vikkhepasīsañca uddhaccaṃ, saṃkilesasīsañca avijjā, adhimokkhasīsañca saddhā, paggahasīsañca vīriyaṃ, upaṭṭhānasīsañca sati, avikkhepasīsañca samādhi, dassanasīsañca paññā, pavattasīsañca jīvitindriyaṃ, gocarasīsañca vimokkho, saṅkhārasīsañca nirodho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『sabbadhammānaṃ sammā samucchede nirodhe ca anupaṭṭhānatā paññā samasīsaṭṭhe ñāṇaṃ』』.

Samasīsaṭṭhañāṇaniddeso chattiṃsatimo.

Sallekhaṭṭhañāṇaniddeso
如何在正確地斷絕、滅盡和不現起一切法時，其智慧是諸頂智？一切法是指：五蘊、十二處、十八界、善法、不善法、無記法、欲界法、色界法、無色界法、出世間法。正確地斷絕是指：以出離正確地斷絕欲貪。以無瞋正確地斷絕瞋恚。以光明想正確地斷絕昏沉睡眠。以不散亂正確地斷絕掉舉。以擇法正確地斷絕疑惑。以智正確地斷絕無明。以喜悅正確地斷絕不樂。以初禪正確地斷絕諸蓋...乃至...以阿羅漢道正確地斷絕一切煩惱。滅盡是指：以出離滅盡欲貪。以無瞋滅盡瞋恚。以光明想滅盡昏沉睡眠。以不散亂滅盡掉舉。以擇法滅盡疑惑。以智滅盡無明。以喜悅滅盡不樂。以初禪滅盡諸蓋...乃至...以阿羅漢道滅盡一切煩惱。不現起是指：獲得出離者，欲貪不現起。獲得無瞋者，瞋恚不現起。獲得光明想者，昏沉睡眠不現起。獲得不散亂者，掉舉不現起。獲得擇法者，疑惑不現起。獲得智者，無明不現起。獲得喜悅者，不樂不現起。獲得初禪者，諸蓋不現起...乃至...獲得阿羅漢道者，一切煩惱不現起。平等是指：因欲貪已斷，出離是平等。因瞋恚已斷，無瞋是平等。因昏沉睡眠已斷，光明想是平等。因掉舉已斷，不散亂是平等。因疑惑已斷，擇法是平等。因無明已斷，智是平等。因不樂已斷，喜悅是平等。因諸蓋已斷，初禪是平等...乃至...因一切煩惱已斷，阿羅漢道是平等。頂是指十三種頂：貪愛是障礙之頂，我慢是繫縛之頂，見是執取之頂，掉舉是散亂之頂，無明是染污之頂，信是決定之頂，精進是策勵之頂，念是現起之頂，定是不散亂之頂，慧是見之頂，命根是活動之頂，解脫是行境之頂，滅是諸行之頂。以了知義為智，以遍知義為慧。因此說："在正確地斷絕、滅盡和不現起一切法時，其智慧是諸頂智。" 第三十六諸頂智的解說
減損智的解說
Kathaṃ puthunānattekattatejapariyādāne paññā sallekhaṭṭhe [puthunānattekattatejapariyādāne (ka.)] ñāṇaṃ? Puthūti – rāgo puthu, doso puthu, moho puthu, kodho…pe… upanāho… makkho… paḷāso… issā… macchariyaṃ… māyā… sāṭheyyaṃ… thambho… sārambho… māno… atimāno… mado… pamādo… sabbe kilesā… sabbe duccaritā… sabbe abhisaṅkhārā… sabbe bhavagāmikammā.

Nānattekattanti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Nīvaraṇā nānattaṃ, paṭhamaṃ jhānaṃ ekattaṃ…pe… sabbe kilesā nānattaṃ, arahattamaggo ekattaṃ.

Tejoti pañca tejā – caraṇatejo, guṇatejo, paññātejo, puññatejo, dhammatejo. Caraṇatejena tejitattā dussīlyatejaṃ pariyādiyati. Guṇatejena tejitattā aguṇatejaṃ pariyādiyati. Paññātejena tejitattā duppaññatejaṃ pariyādiyati. Puññatejena tejitattā apuññatejaṃ pariyādiyati. Dhammatejena tejitattā adhammatejaṃ pariyādiyati.

Sallekhoti kāmacchando asallekho, nekkhammaṃ sallekho . Byāpādo asallekho, abyāpādo sallekho. Thinamiddhaṃ asallekho, ālokasaññā sallekho. Uddhaccaṃ asallekho, avikkhepo sallekho. Vicikicchā asallekho, dhammavavatthānaṃ sallekho. Avijjā asallekho, ñāṇaṃ sallekho. Arati asallekho, pāmojjaṃ sallekho. Nīvaraṇā asallekho, paṭhamaṃ jhānaṃ sallekho…pe… sabbakilesā asallekho, arahattamaggo sallekho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『puthunānattatejapariyādāne paññā sallekhaṭṭhe ñāṇaṃ』』.

Sallekhaṭṭhañāṇaniddeso sattatiṃsatimo.

Vīriyārambhañāṇaniddeso
如何在廣大、差異、單一與威力的終止中，其智慧是減損智？廣大是指：貪慾是廣大，瞋恚是廣大，愚癡是廣大，忿怒是廣大...乃至...嫌恨...覆藏...惱害...嫉妒...慳吝...欺詐...諂曲...傲慢...激情...慢...過慢...放逸...放逸，一切煩惱...一切惡行...一切有為...一切導向有的業是廣大。差異與單一是指：欲貪是差異，出離是單一。瞋恚是差異，無瞋是單一。昏沉睡眠是差異，光明想是單一。掉舉是差異，不散亂是單一。疑惑是差異，擇法是單一。無明是差異，智是單一。不樂是差異，喜悅是單一。諸蓋是差異，初禪是單一...乃至...一切煩惱是差異，阿羅漢道是單一。威力有五種：行為威力、功德威力、智慧威力、福德威力、法威力。以行為威力而有威力時，終止不道德的威力。以功德威力而有威力時，終止無功德的威力。以智慧威力而有威力時，終止惡慧的威力。以福德威力而有威力時，終止非福德的威力。以法威力而有威力時，終止非法的威力。減損是指：欲貪是不減損，出離是減損。瞋恚是不減損，無瞋是減損。昏沉睡眠是不減損，光明想是減損。掉舉是不減損，不散亂是減損。疑惑是不減損，擇法是減損。無明是不減損，智是減損。不樂是不減損，喜悅是減損。諸蓋是不減損，初禪是減損...乃至...一切煩惱是不減損，阿羅漢道是減損。以了知義為智，以遍知義為慧。因此說："在廣大、差異、單一與威力的終止中，其智慧是減損智。" 第三十七減損智的解說
精進發起智的解說;
Kathaṃ asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ.

Anuppannassa kāmacchandassa anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa kāmacchandassa pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Anuppannassa nekkhammassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa nekkhammassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe….

Anuppannānaṃ sabbakilesānaṃ anuppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannānaṃ sabbakilesānaṃ pahānāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ…pe… anuppannassa arahattamaggassa uppādāya asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Uppannassa arahattamaggassa ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『asallīnattapahitattapaggahaṭṭhe paññā vīriyārambhe ñāṇaṃ』』.

Vīriyārambhañāṇaniddeso aṭṭhatiṃsatimo.

Atthasandassanañāṇaniddeso
Kathaṃ nānādhammappakāsanatā paññā atthasandassane ñāṇaṃ? Nānādhammāti pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo, kusalā dhammā, akusalā dhammā, abyākatā dhammā, kāmāvacarā dhammā, rūpāvacarā dhammā, arūpāvacarā dhammā, apariyāpannā dhammā.

Pakāsanatāti rūpaṃ aniccato pakāseti, rūpaṃ dukkhato pakāseti, rūpaṃ anattato pakāseti. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato pakāseti, jarāmaraṇaṃ dukkhato pakāseti, jarāmaraṇaṃ anattato pakāseti.

Atthasandassaneti kāmacchandaṃ pajahanto nekkhammatthaṃ sandasseti. Byāpādaṃ pajahanto abyāpādatthaṃ sandasseti. Thinamiddhaṃ pajahanto ālokasaññatthaṃ sandasseti. Uddhaccaṃ pajahanto avikkhepatthaṃ sandasseti. Vicikicchaṃ pajahanto dhammavavatthānatthaṃ sandasseti. Avijjaṃ pajahanto ñāṇatthaṃ sandasseti. Aratiṃ pajahanto pāmojjatthaṃ sandasseti. Nīvaraṇe pajahanto paṭhamajhānatthaṃ sandasseti …pe… sabbakilese pajahanto arahattamaggatthaṃ sandasseti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『nānādhammapakāsanatā paññā atthasandassane ñāṇaṃ』』.

Atthasandassanañāṇaniddeso navatiṃsatimo.

Dassanavisuddhiñāṇaniddeso
如何在不退縮、專注、策勵義中的智慧是精進發起的智？爲了不生起未生的惡不善法，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了斷除已生的惡不善法，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了生起未生的善法，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了已生善法的住立、不忘失、增長、廣大、修習、圓滿，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了不生起未生的欲貪，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了斷除已生的欲貪，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了生起未生的出離，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了已生出離的住立、不忘失、增長、廣大、修習、圓滿，在不退縮、專注、策勵義中的智慧是精進發起的智...乃至... 爲了不生起未生的一切煩惱，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了斷除已生的一切煩惱，在不退縮、專注、策勵義中的智慧是精進發起的智...乃至...爲了生起未生的阿羅漢道，在不退縮、專注、策勵義中的智慧是精進發起的智。爲了已生阿羅漢道的住立、不忘失、增長、廣大、修習、圓滿，在不退縮、專注、策勵義中的智慧是精進發起的智。以了知義為智，以遍知義為慧。因此說："在不退縮、專注、策勵義中的智慧是精進發起的智。" 第三十八精進發起智的解說
義的開顯智的解說
如何開顯種種法的智慧是義的開顯智？種種法是指：五蘊、十二處、十八界、善法、不善法、無記法、欲界法、色界法、無色界法、出世間法。開顯是指：開顯色是無常，開顯色是苦，開顯色是無我。開顯受...乃至...想...行...識...眼...乃至...開顯老死是無常，開顯老死是苦，開顯老死是無我。在義的開顯中：斷除欲貪時開顯出離義。斷除瞋恚時開顯無瞋義。斷除昏沉睡眠時開顯光明想義。斷除掉舉時開顯不散亂義。斷除疑惑時開顯擇法義。斷除無明時開顯智義。斷除不樂時開顯喜悅義。斷除諸蓋時開顯初禪義...乃至...斷除一切煩惱時開顯阿羅漢道義。以了知義為智，以遍知義為慧。因此說："開顯種種法的智慧是義的開顯智。" 第三十九義的開顯智的解說 40
Kathaṃ sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ? Sabbadhammānanti pañcakkhandhā…pe… apariyāpannā dhammā.

Ekasaṅgahatāti dvādasahi ākārehi sabbe dhammā ekasaṅgahitā. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, dhātuṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phusanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi sabbe dhammā ekasaṅgahitā.

Nānattekattanti kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ.

Paṭivedheti dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati. Samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati.

Dassanavisuddhīti sotāpattimaggakkhaṇe dassanaṃ visujjhati; sotāpattiphalakkhaṇe dassanaṃ visuddhaṃ. Sakadāgāmimaggakkhaṇe dassanaṃ visujjhati; sakadāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Anāgāmimaggakkhaṇe dassanaṃ visujjhati; anāgāmiphalakkhaṇe dassanaṃ visuddhaṃ. Arahattamaggakkhaṇe dassanaṃ visujjhati; arahattaphalakkhaṇe dassanaṃ visuddhaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『sabbadhammānaṃ ekasaṅgahatānānattekattapaṭivedhe paññā dassanavisuddhiñāṇaṃ』』.

Dassanavisuddhiñāṇaniddeso cattālīsamo.

Khantiñāṇaniddeso
Kathaṃ viditattā paññā khantiñāṇaṃ? Rūpaṃ aniccato viditaṃ , rūpaṃ dukkhato viditaṃ, rūpaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Vedanā…pe… saññā… saṅkhārā… viññāṇaṃ… cakkhu…pe… jarāmaraṇaṃ aniccato viditaṃ, jarāmaraṇaṃ dukkhato viditaṃ, jarāmaraṇaṃ anattato viditaṃ. Yaṃ yaṃ viditaṃ taṃ taṃ khamatīti – viditattā paññā khantiñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『viditattā paññā khantiñāṇaṃ』』.

Khantiñāṇaniddeso ekacattālīsamo.

Pariyogāhaṇañāṇaniddeso
Kathaṃ phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ? Rūpaṃ aniccato phusati, rūpaṃ dukkhato phusati, rūpaṃ anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato phusati, dukkhato phusati, anattato phusati. Yaṃ yaṃ phusati taṃ taṃ pariyogāhatīti – phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『phuṭṭhattā paññā pariyogāhaṇe ñāṇaṃ』』.

Pariyogāhaṇañāṇaniddeso dvecattālīsamo.

Padesavihārañāṇaniddeso
如何在通達一切法的統攝、差異、單一中的智慧是見清凈智？一切法是指：五蘊...乃至...出世間法。統攝是指：以十二種行相統攝一切法。以真實義、無我義、諦義、通達義、證知義、遍知義、法義、界義、所知義、證悟義、觸證義、現觀義 - 以這十二種行相統攝一切法。差異與單一是指：欲貪是差異，出離是單一...乃至...一切煩惱是差異，阿羅漢道是單一。通達是指：通達苦諦以遍知義，通達集諦以斷除義，通達滅諦以證悟義，通達道諦以修習義。見清凈是指：在須陀洹道剎那時見得清凈；在須陀洹果剎那時見已清凈。在斯陀含道剎那時見得清凈；在斯陀含果剎那時見已清凈。在阿那含道剎那時見得清凈；在阿那含果剎那時見已清凈。在阿羅漢道剎那時見得清凈；在阿羅漢果剎那時見已清凈。以了知義為智，以遍知義為慧。因此說："在通達一切法的統攝、差異、單一中的智慧是見清凈智。" 第四十見清凈智的解說
如何已知的智慧是忍智？色已知為無常，色已知為苦，色已知為無我。凡已知者即容忍之 - 已知的智慧是忍智。受...乃至...想...行...識...眼...乃至...老死已知為無常，老死已知為苦，老死已知為無我。凡已知者即容忍之 - 已知的智慧是忍智。以了知義為智，以遍知義為慧。因此說："已知的智慧是忍智。" 第四十一忍智的解說
如何已觸證的智慧是通達智？觸證色為無常，觸證色為苦，觸證色為無我。凡觸證者即通達之 - 已觸證的智慧是通達智。觸證受...乃至...想...行...識...眼...乃至...觸證老死為無常，為苦，為無我。凡觸證者即通達之 - 已觸證的智慧是通達智。以了知義為智，以遍知義為慧。因此說："已觸證的智慧是通達智。" 第四十二通達智的解說
分處住智的解說
Kathaṃ samodahane paññā padesavihāre ñāṇaṃ? Micchādiṭṭhipaccayāpi vedayitaṃ, micchādiṭṭhivūpasamapaccayāpi vedayitaṃ. Sammādiṭṭhipaccayāpi vedayitaṃ, sammādiṭṭhivūpasamapaccayāpi vedayitaṃ. Micchāsaṅkappapaccayāpi vedayitaṃ, micchāsaṅkappavūpasamapaccayāpi vedayitaṃ. Sammāsaṅkappapaccayāpi vedayitaṃ, sammāsaṅkappavūpasamapaccayāpi vedayitaṃ…pe… micchāvimuttipaccayāpi vedayitaṃ, micchāvimuttivūpasamapaccayāpi vedayitaṃ. Sammāvimuttipaccayāpi vedayitaṃ, sammāvimuttivūpasamapaccayāpi vedayitaṃ. Chandapaccayāpi vedayitaṃ, chandavūpasamapaccayāpi vedayitaṃ. Vitakkapaccayāpi vedayitaṃ, vitakkavūpasamapaccayāpi vedayitaṃ. Saññāpaccayāpi vedayitaṃ, saññāvūpasamapaccayāpi vedayitaṃ.

Chando ca avūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca avūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca avūpasantā hoti, tappaccayāpi vedayitaṃ. Chando ca vūpasanto hoti, vitakko ca vūpasanto hoti, saññā ca vūpasantā hoti, tappaccayāpi vedayitaṃ. Appattassa pattiyā atthi āsavaṃ, tasmimpi ṭhāne anuppatte tappaccayāpi vedayitaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『samodahane paññā padesavihāre ñāṇaṃ』』.

Padesavihārañāṇaniddeso tecattālīsamo.

44-49. Chavivaṭṭañāṇaniddeso

Kathaṃ adhipatattā paññā saññāvivaṭṭe ñāṇaṃ? Nekkhammādhipatattā paññā kāmacchandato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Abyāpādādhipatattā paññā byāpādato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ālokasaññādhipatattā paññā thinamiddhato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Avikkhepādhipatattā paññā uddhaccato saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Dhammavavatthānādhipatattā paññā vicikicchāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Ñāṇādhipatattā paññā avijjāya saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Pāmojjādhipatattā paññā aratiyā saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ. Paṭhamajjhānādhipatattā paññā nīvaraṇehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ…pe… arahattamaggādhipatattā paññā sabbakilesehi saññāya vivaṭṭatīti – adhipatattā paññā saññāvivaṭṭe ñāṇaṃ . Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『adhipatattā paññā saññāvivaṭṭe ñāṇaṃ』』.
如何在總括中的智慧是分處住智？由邪見緣所感受，由邪見寂止緣所感受。由正見緣所感受，由正見寂止緣所感受。由邪思維緣所感受，由邪思維寂止緣所感受。由正思維緣所感受，由正思維寂止緣所感受...乃至...由邪解脫緣所感受，由邪解脫寂止緣所感受。由正解脫緣所感受，由正解脫寂止緣所感受。由欲緣所感受，由欲寂止緣所感受。由尋緣所感受，由尋寂止緣所感受。由想緣所感受，由想寂止緣所感受。欲未寂止，尋未寂止，想未寂止，由此緣所感受。欲已寂止，尋未寂止，想未寂止，由此緣所感受。欲已寂止，尋已寂止，想未寂止，由此緣所感受。欲已寂止，尋已寂止，想已寂止，由此緣所感受。為證得未證得者有漏，在尚未到達那境界時，由此緣所感受。以了知義為智，以遍知義為慧。因此說："在總括中的智慧是分處住智。" 第四十三分處住智的解說 44-49. 六種轉智的解說
如何以增上義的智慧是想的轉離智？以出離為增上的智慧從欲貪想轉離 - 以增上義的智慧是想的轉離智。以無瞋為增上的智慧從瞋恚想轉離 - 以增上義的智慧是想的轉離智。以光明想為增上的智慧從昏沉睡眠想轉離 - 以增上義的智慧是想的轉離智。以不散亂為增上的智慧從掉舉想轉離 - 以增上義的智慧是想的轉離智。以擇法為增上的智慧從疑惑想轉離 - 以增上義的智慧是想的轉離智。以智為增上的智慧從無明想轉離 - 以增上義的智慧是想的轉離智。以喜悅為增上的智慧從不樂想轉離 - 以增上義的智慧是想的轉離智。以初禪為增上的智慧從諸蓋想轉離 - 以增上義的智慧是想的轉離智...乃至...以阿羅漢道為增上的智慧從一切煩惱想轉離 - 以增上義的智慧是想的轉離智。以了知義為智，以遍知義為慧。因此說："以增上義的智慧是想的轉離智。"
Kathaṃ nānatte paññā cetovivaṭṭe ñāṇaṃ? Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhato cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi cittaṃ vivaṭṭatīti – nānatte paññā cetovivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『nānatte paññā cetovivaṭṭe ñāṇaṃ』』.
Kathaṃ adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『adhiṭṭhāne paññā cittavivaṭṭe ñāṇaṃ』』.
Kathaṃ suññate paññā ñāṇavivaṭṭe ñāṇaṃ? 『『Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā』』ti yathābhūtaṃ jānato [pajānato (syā.)] passato cakkhābhinivesato [kāmābhinivesato (syā.) aṭṭhakathā oloketabbā] ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. 『『Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā』』ti yathābhūtaṃ jānato passato manābhinivesato ñāṇaṃ vivaṭṭatīti – suññate paññā ñāṇavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『suññate paññā ñāṇavivaṭṭe ñāṇaṃ』』.
Kathaṃ vosagge paññā vimokkhavivaṭṭe ñāṇaṃ? Nekkhammena kāmacchandaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Abyāpādena byāpādaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Ālokasaññāya thinamiddhaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ . Avikkhepena uddhaccaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Dhammavavatthānena vicikicchaṃ vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ…pe… arahattamaggena sabbakilese vosajjatīti – vosagge paññā vimokkhavivaṭṭe ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『vosagge paññā vimokkhavivaṭṭe ñāṇaṃ』』.
如何在差異中的智慧是心的轉離智？欲貪是差異，出離是單一。思維出離的單一時，心從欲貪轉離 - 在差異中的智慧是心的轉離智。瞋恚是差異，無瞋是單一。思維無瞋的單一時，心從瞋恚轉離 - 在差異中的智慧是心的轉離智。昏沉睡眠是差異，光明想是單一。思維光明想的單一時，心從昏沉睡眠轉離 - 在差異中的智慧是心的轉離智...乃至...一切煩惱是差異，阿羅漢道是單一。思維阿羅漢道的單一時，心從一切煩惱轉離 - 在差異中的智慧是心的轉離智。以了知義為智，以遍知義為慧。因此說："在差異中的智慧是心的轉離智。"
如何在確立中的智慧是意的轉離智？斷除欲貪時以出離力確立意 - 在確立中的智慧是意的轉離智。斷除瞋恚時以無瞋力確立意 - 在確立中的智慧是意的轉離智。斷除昏沉睡眠時以光明想力確立意 - 在確立中的智慧是意的轉離智...乃至...斷除一切煩惱時以阿羅漢道力確立意 - 在確立中的智慧是意的轉離智。以了知義為智，以遍知義為慧。因此說："在確立中的智慧是意的轉離智。"
如何在空性中的智慧是智的轉離智？ "眼是空，無我或我所，無常、不堅、非恒、變易法"，如實知見者，智從眼執著轉離 - 在空性中的智慧是智的轉離智。"耳是空...乃至...鼻是空...舌是空...身是空...意是空，無我或我所，無常、不堅、非恒、變易法"，如實知見者，智從意執著轉離 - 在空性中的智慧是智的轉離智。以了知義為智，以遍知義為慧。因此說："在空性中的智慧是智的轉離智。"
如何在捨棄中的智慧是解脫的轉離智？以出離捨棄欲貪 - 在捨棄中的智慧是解脫的轉離智。以無瞋捨棄瞋恚 - 在捨棄中的智慧是解脫的轉離智。以光明想捨棄昏沉睡眠 - 在捨棄中的智慧是解脫的轉離智。以不散亂捨棄掉舉 - 在捨棄中的智慧是解脫的轉離智。以擇法捨棄疑惑 - 在捨棄中的智慧是解脫的轉離智...乃至...以阿羅漢道捨棄一切煩惱 - 在捨棄中的智慧是解脫的轉離智。以了知義為智，以遍知義為慧。因此說："在捨棄中的智慧是解脫的轉離智
Kathaṃ tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ? Dukkhassa pīḷanaṭṭhaṃ saṅkhataṭṭhaṃ santāpaṭṭhaṃ vipariṇāmaṭṭhaṃ parijānanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ pajahanto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ sacchikaronto vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bhāvento vivaṭṭatīti – tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ.

Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo , saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhe vivaṭṭatīti – saccavivaṭṭo.

Yattha saññāvivaṭṭo, tattha cetovivaṭṭo. Yattha cetovivaṭṭo, tattha saññāvivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo. Yattha cittavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo, tattha ñāṇavivaṭṭo. Yattha ñāṇavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo, tattha vimokkhavivaṭṭo. Yattha vimokkhavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo, tattha saccavivaṭṭo. Yattha saccavivaṭṭo, tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Taṃ ñātaṭṭhena ñāṇaṃ , pajānanaṭṭhena paññā. Tena vuccati – 『『tathaṭṭhe paññā saccavivaṭṭe ñāṇaṃ』』.

Chavivaṭṭañāṇaniddeso navacattālīsamo.

Iddhividhañāṇaniddeso
Kathaṃ kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā muduṃ karitvā kammaniyaṃ kāyampi citte samodahati, cittampi kāye samodahati, kāyavasena cittaṃ pariṇāmeti, cittavasena kāyaṃ pariṇāmeti, kāyavasena cittaṃ adhiṭṭhāti, cittavasena kāyaṃ adhiṭṭhāti; kāyavasena cittaṃ pariṇāmetvā cittavasena kāyaṃ pariṇāmetvā kāyavasena cittaṃ adhiṭṭhahitvā cittavasena kāyaṃ adhiṭṭhahitvā sukhasaññañca lahusaññañca kāye okkamitvā viharati. So tathābhāvitena cittena parisuddhena pariyodātena iddhividhañāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ iddhividhaṃ paccanubhoti.
如何在真實義中的智慧是諦的轉離智？遍知苦的逼迫義、有為義、熱惱義、變易義而轉離 - 在真實義中的智慧是諦的轉離智。斷除集的積集義、因緣義、結合義、障礙義而轉離 - 在真實義中的智慧是諦的轉離智。證悟滅的出離義、遠離義、無為義、不死義而轉離 - 在真實義中的智慧是諦的轉離智。修習道的出離義、因義、見義、增上義而轉離 - 在真實義中的智慧是諦的轉離智。想的轉離、思的轉離、心的轉離、智的轉離、解脫的轉離、諦的轉離。了知而轉離是想的轉離。思維而轉離是思的轉離。識知而轉離是心的轉離。作智而轉離是智的轉離。捨棄而轉離是解脫的轉離。在真實義中轉離是諦的轉離。哪裡有想的轉離，那裡有思的轉離。哪裡有思的轉離，那裡有想的轉離。哪裡有想的轉離和思的轉離，那裡有心的轉離。哪裡有心的轉離，那裡有想的轉離和思的轉離。哪裡有想的轉離、思的轉離和心的轉離，那裡有智的轉離。哪裡有智的轉離，那裡有想的轉離、思的轉離和心的轉離。哪裡有想的轉離、思的轉離、心的轉離和智的轉離，那裡有解脫的轉離。哪裡有解脫的轉離，那裡有想的轉離、思的轉離、心的轉離和智的轉離。哪裡有想的轉離、思的轉離、心的轉離、智的轉離和解脫的轉離，那裡有諦的轉離。哪裡有諦的轉離，那裡有想的轉離、思的轉離、心的轉離、智的轉離和解脫的轉離。以了知義為智，以遍知義為慧。因此說："在真實義中的智慧是諦的轉離智。" 第四十九六種轉智的解說
神變智的解說
如何身與心一處安立，以樂想與輕安想的確立力，在成就義中的智慧是神變智？此中，比丘修習欲定勤行成就神足，修習精進定勤行成就神足，修習心定勤行成就神足，修習觀定勤行成就神足。他于這四神足中修習心，調伏心，使之柔軟、適業。他于這四神足中修習心，調伏心，使之柔軟、適業后，以身融入心，以心融入身，以身轉變心，以心轉變身，以身確立心，以心確立身；以身轉變心后，以心轉變身後，以身確立心后，以心確立身後，以樂想與輕安想進入身而住。他以如是修習的清凈光明心，引導、傾向神變智。他體驗種種神變。
Ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṃ tirobhāvaṃ; tirokuṭṭaṃ [tirokuḍḍaṃ (syā.)] tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṃ ; ākāsepi pallaṅkena kamati [caṅkamati (syā.) dī. ni. 1.238 passitabbā] seyyathāpi pakkhī sakuṇo imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati [parimasati (syā.)] parimajjati; yāva brahmalokāpi kāyena vasaṃ vatteti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『kāyampi cittampi ekavavatthānatā sukhasaññañca lahusaññañca adhiṭṭhānavasena ijjhanaṭṭhe paññā iddhividhe ñāṇaṃ』』.

Iddhividhañāṇaniddeso paññāsamo.

Sotadhātuvisuddhiñāṇaniddeso
Kathaṃ vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ ? Idha bhikkhu chandasamādhi…pe… vīriyasamādhi… cittasamādhi… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ dūrepi saddānaṃ saddanimittaṃ manasi karoti, santikepi saddānaṃ saddanimittaṃ manasi karoti, oḷārikānampi saddānaṃ saddanimittaṃ manasi karoti, sukhumānampi saddānaṃ saddanimittaṃ manasi karoti, saṇhasaṇhānampi saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, puratthimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, pacchimāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, uttarāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, dakkhiṇāyapi anudisāya saddānaṃ saddanimittaṃ manasi karoti, heṭṭhimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti, uparimāyapi disāya saddānaṃ saddanimittaṃ manasi karoti. So tathābhāvitena cittena parisuddhena pariyodātena sotadhātuvisuddhiñāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti – dibbe ca mānuse ca ye dūre santike ca. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『vitakkavipphāravasena nānattekattasaddanimittānaṃ pariyogāhaṇe paññā sotadhātuvisuddhiñāṇaṃ』』.

Sotadhātuvisuddhiñāṇaniddeso ekapaññāsamo.

Cetopariyañāṇaniddeso
一成為多，多成為一；顯現、隱沒；穿過墻壁、柵欄、山嶽無礙而行，如行空中；出沒于地中，如在水中；行於水上不沉沒，如在地上；結跏趺坐行於空中，如鳥有翅；以手觸控撫摸此等大神通大威力的日月；乃至梵世以身自在轉。以了知義為智，以遍知義為慧。因此說："身與心一處安立，以樂想與輕安想的確立力，在成就義中的智慧是神變智。" 第五十神變智的解說
天耳界清凈智的解說
如何以尋的遍滿力通達種種、單一聲相的智慧是天耳界清凈智？此中，比丘修習欲定...乃至...精進定...心定...觀定勤行成就神足。他于這四神足中修習心，調伏心，使之柔軟、適業。他于這四神足中修習心，調伏心，使之柔軟、適業后，作意遠處聲音的聲相，作意近處聲音的聲相，作意粗聲音的聲相，作意細聲音的聲相，作意微細聲音的聲相，作意東方聲音的聲相，作意西方聲音的聲相，作意北方聲音的聲相，作意南方聲音的聲相，作意東北方聲音的聲相，作意西南方聲音的聲相，作意西北方聲音的聲相，作意東南方聲音的聲相，作意下方聲音的聲相，作意上方聲音的聲相。他以如是修習的清凈光明心，引導、傾向天耳界清凈智。他以清凈超人的天耳界聞兩種聲 - 天界的與人界的，無論遠近。以了知義為智，以遍知義為慧。因此說："以尋的遍滿力通達種種、單一聲相的智慧是天耳界清凈智。" 第五十一天耳界清凈智的解說
他心智的解說
Kathaṃ tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ evaṃ pajānāti – 『『idaṃ rūpaṃ somanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ domanassindriyasamuṭṭhitaṃ, idaṃ rūpaṃ upekkhindriyasamuṭṭhita』』nti . So tathābhāvitena cittena parisuddhena pariyodātena cetopariyañāṇāya cittaṃ abhinīharati abhininnāmeti. So parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti – sarāgaṃ vā cittaṃ 『『sarāgaṃ citta』』nti pajānāti, vītarāgaṃ vā cittaṃ 『『vītarāgaṃ citta』』nti pajānāti, sadosaṃ vā cittaṃ…pe… vītadosaṃ vā cittaṃ… samohaṃ vā cittaṃ… vītamohaṃ vā cittaṃ… saṃkhittaṃ vā cittaṃ… vikkhittaṃ vā cittaṃ… mahaggataṃ vā cittaṃ… amahaggataṃ vā cittaṃ… sauttaraṃ vā cittaṃ… anuttaraṃ vā cittaṃ… samāhitaṃ vā cittaṃ… asamāhitaṃ vā cittaṃ… vimuttaṃ vā cittaṃ… avimuttaṃ vā cittaṃ 『『avimuttaṃ cittanti pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『tiṇṇaṃ cittānaṃ vipphārattā indriyānaṃ pasādavasena nānattekattaviññāṇacariyāpariyogāhaṇe paññā cetopariyañāṇaṃ』』.

Cetopariyañāṇaniddeso dvepaññāsamo.

Pubbenivāsānussatiñāṇaniddeso
如何以三心的遍滿，依諸根清凈力，通達種種、單一識行的智慧是他心智？此中，比丘修習欲定勤行成就神足，精進定...乃至...心定...乃至...修習觀定勤行成就神足。他于這四神足中修習心，調伏心，使之柔軟、適業。他于這四神足中修習心，調伏心，使之柔軟、適業后，如是了知："此色由喜根所生，此色由憂根所生，此色由舍根所生。"他以如是修習的清凈光明心，引導、傾向他心智。他以心遍知其他眾生、其他人的心：有貪心知道"有貪心"，離貪心知道"離貪心"，有瞋心...乃至...離瞋心...有癡心...離癡心...收縮心...散亂心...廣大心...不廣大心...有上心...無上心...等持心...不等持心...解脫心...未解脫心知道"未解脫心"。以了知義為智，以遍知義為慧。因此說："以三心的遍滿，依諸根清凈力，通達種種、單一識行的智慧是他心智。" 第五十二他心智的解說
宿住隨念智的解說;
Kathaṃ paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ? Idha bhikkhu chandasamādhi…pe… muduṃ karitvā kammaniyaṃ evaṃ pajānāti – 『『imasmiṃ sati idaṃ hoti, imassuppādā idaṃ uppajjati, yadidaṃ – avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti; evametassa kevalassa dukkhakkhandhassa samudayo hoti』』.

So tathābhāvitena cittena parisuddhena pariyodātena pubbenivāsānussatiñāṇāya cittaṃ abhinīharati abhininnāmeti. So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṃsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo, jātisatampi jātisahassampi jātisatasahassampi, anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe – 『『amutrāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evamāyupariyanto, so tato cuto amutra udapādiṃ; tatrāpāsiṃ evaṃnāmo evaṃgotto evaṃvaṇṇo evamāhāro evaṃsukhadukkhappaṭisaṃvedī evama āyupariyanto, so tato cuto idhūpapanno』』ti. Iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『paccayapavattānaṃ dhammānaṃ nānattekattakammavipphāravasena pariyogāhaṇe paññā pubbenivāsānussatiñāṇaṃ』』.

Pubbenivāsānussatiñāṇaniddeso tepaññāsamo.

Dibbacakkhuñāṇaniddeso
如何通達緣生諸法的種種、單一業遍滿的智慧是宿住隨念智？此中，比丘...乃至...使之柔軟、適業后，如是了知："此有故彼有，此生故彼生，即：以無明為緣生行，以行為緣生識，以識為緣生名色，以名色為緣生六處，以六處為緣生觸，以觸為緣生受，以受為緣生愛，以愛為緣生取，以取為緣生有，以有為緣生生，以生為緣而有老死、愁、悲、苦、憂、惱生起；如是此純大苦蘊的集起。" 他以如是修習的清凈光明心，引導、傾向宿住隨念智。他憶念種種宿住，即：一生、二生、三生、四生、五生、十生、二十生、三十生、四十生、五十生、百生、千生、百千生、多壞劫、多成劫、多壞成劫 –"在彼處我如是名、如是姓、如是色相、如是食物、如是感受苦樂、如是壽量，從彼處死後生於彼處；在彼處我如是名、如是姓、如是色相、如是食物、如是感受苦樂、如是壽量，從彼處死後生於此處。"如是帶相、帶說明地憶念種種宿住。以了知義為智，以遍知義為慧。因此說："通達緣生諸法的種種、單一業遍滿的智慧是宿住隨念智。" 第五十三宿住隨念智的解說
天眼智的解說
Kathaṃ obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ? Idha bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti, vīriyasamādhi…pe… cittasamādhi…pe… vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti. So imesu catūsu iddhipādesu cittaṃ paribhāveti paridameti, muduṃ karoti kammaniyaṃ. So imesu catūsu iddhipādesu cittaṃ paribhāvetvā paridametvā, muduṃ karitvā kammaniyaṃ ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti – 『『yathā divā tathā rattiṃ, yathā rattiṃ tathā divā』』. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti. So tathābhāvitena cittena parisuddhena pariyodātena sattānaṃ cutūpapātañāṇāya cittaṃ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena, satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti – 『『ime vata bhonto sattā kāyaduccaritena samannāgatā, vacīduccaritena samannāgatā, manoduccaritena samannāgatā, ariyānaṃ upavādakā, micchādiṭṭhikā, micchādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā, vacīsucaritena samannāgatā, manosucaritena samannāgatā ariyānaṃ anupavādakā, sammādiṭṭhikā sammādiṭṭhikammasamādānā; te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapannā』』ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『obhāsavasena nānattekattarūpanimittānaṃ dassanaṭṭhe paññā dibbacakkhuñāṇaṃ』』.

Dibbacakkhuñāṇaniddeso catupaññāsamo.

Āsavakkhayañāṇaniddeso
如何以光明力見種種、單一色相的智慧是天眼智？此中，比丘修習欲定勤行成就神足，精進定...乃至...心定...乃至...修習觀定勤行成就神足。他于這四神足中修習心，調伏心，使之柔軟、適業。他于這四神足中修習心，調伏心，使之柔軟、適業后，作意光明想，確立晝想 -"如晝如夜，如夜如晝。"如是以開放、無覆的心修習具光明的心。他以如是修習的清凈光明心，引導、傾向眾生死生智。他以清凈超人的天眼見眾生死時、生時，見卑賤、高貴、美麗、醜陋、善趣、惡趣的眾生隨業而去 -"這些尊貴的眾生具身惡行，具語惡行，具意惡行，誹謗聖者，邪見，受持邪見業；他們身壞命終後生于惡趣、惡處、墮處、地獄。或者這些尊貴的眾生具身善行，具語善行，具意善行，不誹謗聖者，正見，受持正見業；他們身壞命終後生于善趣、天界。"如是以清凈超人的天眼見眾生死時、生時，見卑賤、高貴、美麗、醜陋、善趣、惡趣的眾生隨業而去。以了知義為智，以遍知義為慧。因此說："以光明力見種種、單一色相的智慧是天眼智。" 第五十四天眼智的解說
漏盡智的解說
Kathaṃ catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasibhāvatā paññā āsavānaṃ khaye ñāṇaṃ? Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa aññindriyassa aññātāvindriyassa.

Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati, aññindriyaṃ kati ṭhānāni gacchati, aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ , sakadāgāmimaggaṃ , sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.

Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

Sotāpattiphalakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattiphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattiphalakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

Sakadāgāmimaggakkhaṇe …pe… sakadāgāmiphalakkhaṇe…pe… anāgāmimaggakkhaṇe…pe… anāgāmiphalakkhaṇe…pe… arahattamaggakkhaṇe aññindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattamaggakkhaṇe jātā dhammā ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattamaggakkhaṇe aññindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

如何以六十四行相,三根的自在性是漏盡智中的智慧?哪三根?未知當知根、已知根、具知根。未知當知根到達幾處,已知根到達幾處,具知根到達幾處?未知當知根到達一處 - 預流道。已知根到達六處 - 預流果、一來道、一來果、不還道、不還果、阿羅漢道。具知根到達一處 - 阿羅漢果。在預流道剎那,未知當知根的信根是勝解眷屬,精進根是策勵眷屬,念根是現起眷屬,定根是不散亂眷屬,慧根是見眷屬,意根是了知眷屬,喜根是遍滿眷屬,命根是相續主導眷屬。在預流道剎那所生諸法,除心生色外,一切都是善,一切都是無漏,一切都是出離,一切都是導向滅除,一切都是出世間,一切都以涅槃為所緣。在預流道剎那,未知當知根的這八根是俱生眷屬,相互眷屬,依止眷屬,相應眷屬,俱有,俱生,相應,相應。這些既是它的行相也是眷屬。在預流果剎那,已知根的信根是勝解眷屬,精進根是策勵眷屬,念根是現起眷屬,定根是不散亂眷屬,慧根是見眷屬,意根是了知眷屬,喜根是遍滿眷屬,命根是相續主導眷屬。在預流果剎那所生諸法,除心生色外,一切都是無記,一切都是無漏,一切都是出世間,一切都以涅槃為所緣。在預流果剎那,已知根的這八根是俱生眷屬,相互眷屬,依止眷屬,相應眷屬,俱有,俱生,相應,相應。這些既是它的行相也是眷屬。在一來道剎那...乃至...一來果剎那...乃至...不還道剎那...乃至...不還果剎那...乃至...阿羅漢道剎那,已知根的信根是勝解眷屬...乃至...命根是相續主導眷屬。在阿羅漢道剎那所生諸法,除心生色外,一切都是善,一切都是無漏,一切都是出離,一切都是導向滅除,一切都是出世間,一切都以涅槃為所緣。在阿羅漢道剎那,已知根的這八根是俱生眷屬,相互眷屬,依止眷屬,相應眷屬,俱有,俱生,相應,相應。這些既是它的行相也是眷屬。

Arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭhaṭṭhakāni catusaṭṭhi honti.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati, apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasibhāvatā paññā āsavānaṃ khaye ñāṇaṃ』』.

Āsavakkhayañāṇaniddeso pañcapaññāsamo.

56-63. Saccañāṇacatukkadvayaniddeso

Kathaṃ pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ? Dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho pariññātaṭṭho; samudayassa āyūhanaṭṭho nidānaṭṭho saññogaṭṭho palibodhaṭṭho pahānaṭṭho; nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho sacchikiriyaṭṭho; maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho ādhipateyyaṭṭho bhāvanaṭṭho. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『pariññaṭṭhe paññā dukkhe ñāṇaṃ, pahānaṭṭhe paññā samudaye ñāṇaṃ, sacchikiriyaṭṭhe paññā nirodhe ñāṇaṃ, bhāvanaṭṭhe paññā magge ñāṇaṃ』』.

在阿羅漢果剎那,具知根的信根是勝解眷屬,精進根是策勵眷屬,念根是現起眷屬,定根是不散亂眷屬,慧根是見眷屬,意根是了知眷屬,喜根是遍滿眷屬,命根是相續主導眷屬。在阿羅漢果剎那所生諸法,除心生色外,一切都是無記,一切都是無漏,一切都是出世間,一切都以涅槃為所緣。在阿羅漢果剎那,具知根的這八根是俱生眷屬,相互眷屬,依止眷屬,相應眷屬,俱有,俱生,相應,相應。這些既是它的行相也是眷屬。如是這八個八組成為六十四。漏是哪些漏?欲漏、有漏、見漏、無明漏。這些漏在哪裡滅盡?以預流道完全滅盡見漏,滅盡導向惡趣的欲漏,滅盡導向惡趣的有漏,滅盡導向惡趣的無明漏。在此這些漏滅盡。以一來道滅盡粗重的欲漏,滅盡與之相應的有漏,滅盡與之相應的無明漏。在此這些漏滅盡。以不還道完全滅盡欲漏,滅盡與之相應的有漏,滅盡與之相應的無明漏。在此這些漏滅盡。以阿羅漢道完全滅盡有漏,完全滅盡無明漏。在此這些漏滅盡。以了知義為智,以遍知義為慧。因此說:"以六十四行相,三根的自在性是漏盡智中的智慧"。第五十五漏盡智的解說 56-63. 四諦智兩組的解說 108. 如何遍知義中的智慧是苦智,斷除義中的智慧是集智,作證義中的智慧是滅智,修習義中的智慧是道智? 苦的逼迫義、有為義、熱惱義、變易義、遍知義;集的積集義、因緣義、結合義、障礙義、斷除義;滅的出離義、遠離義、無為義、不死義、作證義;道的出離義、因義、見義、增上義、修習義。以了知義為智,以遍知義為慧。因此說:"遍知義中的智慧是苦智,斷除義中的智慧是集智,作證義中的智慧是滅智,修習義中的智慧是道智"。

Kathaṃ dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ? Maggasamaṅgissa ñāṇaṃ dukkhe petaṃ ñāṇaṃ, dukkhasamudaye petaṃ ñāṇaṃ, dukkhanirodhe petaṃ ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya petaṃ ñāṇaṃ.

Tattha katamaṃ dukkhe ñāṇaṃ? Dukkhaṃ ārabbha yā uppajjati paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhabyā cintā upaparikkhā bhūri medhā pariṇāyikā vipassanā sampajaññaṃ patodo paññā paññindriyaṃ paññābalaṃ paññāsatthaṃ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṃ amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhe ñāṇaṃ. Dukkhasamudayaṃ ārabbha…pe… dukkhanirodhaṃ ārabbha…pe… dukkhanirodhagāminiṃ paṭipadaṃ ārabbha yā uppajjati paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ , dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ』』.

Saccañāṇacatukkadvayaniddeso tesaṭṭhimo.

64-67. Suddhikapaṭisambhidāñāṇaniddeso

如何是苦智、苦集智、苦滅智、趣向苦滅道智？具道者的智是苦智，也是苦集智，也是苦滅智，也是趣向苦滅道智。其中，什麼是苦智？關於苦而生起的慧、了知、考察、遍考察、法考察、標記、標識、反覆標識、賢明、善巧、精通、分別、思惟、深究、廣博、聰慧、引導、觀察、正知、警覺、慧、慧根、慧力、慧刀、慧殿、慧光、慧明、慧燈、慧寶、無癡、擇法、正見 - 這稱為苦智。關於苦集而生起的...乃至...關於苦滅而生起的...乃至...關於趣向苦滅之道而生起的慧、了知...乃至...無癡、擇法、正見 - 這稱為趣向苦滅道智。以了知義為智，以遍知義為慧。因此說："苦智、苦集智、苦滅智、趣向苦滅道智"。第六十三四諦智兩組的解說 64-67. 無雜無礙解智的解說
Kathaṃ atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ? Atthesu ñāṇaṃ atthapaṭisambhidā, dhammesu ñāṇaṃ dhammapaṭisambhidā, niruttīsu ñāṇaṃ niruttipaṭisambhidā, paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā. Atthanānatte paññā atthapaṭisambhide ñāṇaṃ, dhammanānatte paññā dhammapaṭisambhide ñāṇaṃ, niruttinānatte paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānanānatte paññā paṭibhānapaṭisambhide ñāṇaṃ, atthavavatthāne paññā atthapaṭisambhide ñāṇaṃ, dhammavavatthāne paññā dhammapaṭisambhide ñāṇaṃ niruttivavatthāne paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavavatthāne paññā paṭibhānapaṭisambhide ñāṇaṃ.

Atthasallakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammasallakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttisallakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānasallakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthūpalakkhaṇe paññā atthapaṭisambhide ñāṇaṃ, dhammūpalakkhaṇe paññā dhammapaṭisambhide ñāṇaṃ, niruttūpalakkhaṇe paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānūpalakkhaṇe paññā paṭibhānapaṭisambhide ñāṇaṃ.

Atthappabhede paññā atthapaṭisambhide ñāṇaṃ, dhammappabhede paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhede paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhede paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappabhāvane paññā atthapaṭisambhide ñāṇaṃ, dhammappabhāvane paññā dhammapaṭisambhide ñāṇaṃ, niruttippabhāvane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappabhāvane paññā paṭibhānapaṭisambhide ñāṇaṃ.

Atthajotane paññā atthapaṭisambhide ñāṇaṃ, dhammajotane paññā dhammapaṭisambhide ñāṇaṃ, niruttijotane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānajotane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthavirocane paññā atthapaṭisambhide ñāṇaṃ, dhammavirocane paññā dhammapaṭisambhide ñāṇaṃ, niruttivirocane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānavirocane paññā paṭibhānapaṭisambhide ñāṇaṃ. Atthappakāsane paññā atthapaṭisambhide ñāṇaṃ, dhammappakāsane paññā dhammapaṭisambhide ñāṇaṃ, niruttippakāsane paññā niruttipaṭisambhide ñāṇaṃ, paṭibhānappakāsane paññā paṭibhānapaṭisambhide ñāṇaṃ. Taṃ ñātaṭṭhena ñāṇaṃ, pajānanaṭṭhena paññā. Tena vuccati – 『『atthapaṭisambhide ñāṇaṃ, dhammapaṭisambhide ñāṇaṃ, niruttipaṭisambhide ñāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ』』.

Suddhikapaṭisambhidāñāṇaniddeso sattasaṭṭhimo.

Indriyaparopariyattañāṇaniddeso
如何是義無礙解智、法無礙解智、詞無礙解智、辯無礙解智？對諸義的智是義無礙解，對諸法的智是法無礙解，對諸詞的智是詞無礙解，對諸辯的智是辯無礙解。對義種種的慧是義無礙解智，對法種種的慧是法無礙解智，對詞種種的慧是詞無礙解智，對辯種種的慧是辯無礙解智。在義確立中的慧是義無礙解智，在法確立中的慧是法無礙解智，在詞確立中的慧是詞無礙解智，在辯確立中的慧是辯無礙解智。在義標記中的慧是義無礙解智，在法標記中的慧是法無礙解智，在詞標記中的慧是詞無礙解智，在辯標記中的慧是辯無礙解智。在義標識中的慧是義無礙解智，在法標識中的慧是法無礙解智，在詞標識中的慧是詞無礙解智，在辯標識中的慧是辯無礙解智。在義分別中的慧是義無礙解智，在法分別中的慧是法無礙解智，在詞分別中的慧是詞無礙解智，在辯分別中的慧是辯無礙解智。在義顯現中的慧是義無礙解智，在法顯現中的慧是法無礙解智，在詞顯現中的慧是詞無礙解智，在辯顯現中的慧是辯無礙解智。在義照明中的慧是義無礙解智，在法照明中的慧是法無礙解智，在詞照明中的慧是詞無礙解智，在辯照明中的慧是辯無礙解智。在義光耀中的慧是義無礙解智，在法光耀中的慧是法無礙解智，在詞光耀中的慧是詞無礙解智，在辯光耀中的慧是辯無礙解智。在義顯示中的慧是義無礙解智，在法顯示中的慧是法無礙解智，在詞顯示中的慧是詞無礙解智，在辯顯示中的慧是辯無礙解智。以了知義為智，以遍知義為慧。因此說："義無礙解智、法無礙解智、詞無礙解智、辯無礙解智"。第六十七無雜無礙解智的解說
根上下智的解說;
Katamaṃ tathāgatassa indriyaparopariyatta ñāṇaṃ? Idha tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino appekacce na paralokavajjabhayadassāvino.

Apparajakkhe mahārajakkheti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho.

Tikkhindriyemudindriyeti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo. Āraddhavīriyo puggalo tikkhindriyo, kusīto puggalo mudindriyo. Upaṭṭhitassati puggalo tikkhindriyo, muṭṭhassati puggalo mudindriyo. Samāhito puggalo tikkhindriyo, asamāhito puggalo mudindriyo. Paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo.

Svākāre dvākāreti saddho puggalo svākāro, assaddho puggalo dvākāro. Āraddhavīriyo puggalo svākāro, kusīto puggalo dvākāro. Upaṭṭhitassati puggalo svākāro, muṭṭhassati puggalo dvākāro. Samāhito puggalo svākāro, asamāhito puggalo dvākāro. Paññavā puggalo svākāro, duppañño puggalo dvākāro.

Suviññāpaye duviññāpayeti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo. Āraddhavīriyo puggalo suviññāpayo, kusīto puggalo duviññāpayo. Upaṭṭhitassati puggalo suviññāpayo, muṭṭhassati puggalo duviññāpayo. Samāhito puggalo suviññāpayo , asamāhito puggalo duviññāpayo. Paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.

Appekacce paralokavajjabhayadassāvino, appekacce na paralokavajjabhayadassāvinoti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo na paralokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī, kusīto puggalo na paralokavajjabhayadassāvī. Upaṭṭhitassati puggalo paralokavajjabhayadassāvī, muṭṭhassati puggalo na paralokavajjabhayadassāvī. Samāhito puggalo paralokavajjabhayadassāvī, asamāhito puggalo na paralokavajjabhayadassāvī. Paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo na paralokavajjabhayadassāvī.

什麼是如來的根上下智？此中，如來見到眾生少塵垢者、多塵垢者，利根者、鈍根者，善相者、惡相者，易教導者、難教導者，有些見後世過患怖畏者，有些不見後世過患怖畏者。少塵垢、多塵垢者：有信的人是少塵垢者，無信的人是多塵垢者。精進的人是少塵垢者，懈怠的人是多塵垢者。念現起的人是少塵垢者，失唸的人是多塵垢者。得定的人是少塵垢者，不得定的人是多塵垢者。有慧的人是少塵垢者，無慧的人是多塵垢者。利根、鈍根者：有信的人是利根者，無信的人是鈍根者。精進的人是利根者，懈怠的人是鈍根者。念現起的人是利根者，失唸的人是鈍根者。得定的人是利根者，不得定的人是鈍根者。有慧的人是利根者，無慧的人是鈍根者。善相、惡相者：有信的人是善相者，無信的人是惡相者。精進的人是善相者，懈怠的人是惡相者。念現起的人是善相者，失唸的人是惡相者。得定的人是善相者，不得定的人是惡相者。有慧的人是善相者，無慧的人是惡相者。易教導、難教導者：有信的人是易教導者，無信的人是難教導者。精進的人是易教導者，懈怠的人是難教導者。念現起的人是易教導者，失唸的人是難教導者。得定的人是易教導者，不得定的人是難教導者。有慧的人是易教導者，無慧的人是難教導者。有些見後世過患怖畏者，有些不見後世過患怖畏者：有信的人見後世過患怖畏，無信的人不見後世過患怖畏。精進的人見後世過患怖畏，懈怠的人不見後世過患怖畏。念現起的人見後世過患怖畏，失唸的人不見後世過患怖畏。得定的人見後世過患怖畏，不得定的人不見後世過患怖畏。有慧的人見後世過患怖畏，無慧的人不見後世過患怖畏

112.Lokoti – khandhaloko, dhātuloko, āyatanaloko, vipattibhavaloko , vipattisambhavaloko, sampattibhavaloko, sampattisambhavaloko.

Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca, rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo . Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasalokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.

Vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhati – idaṃ tathāgatassa indriyaparopariyatte ñāṇaṃ.

Indriyaparopariyattañāṇaniddeso aṭṭhasaṭṭhimo.

Āsayānusayañāṇaniddeso
Katamaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ? Idha tathāgato sattānaṃ āsayaṃ jānāti, anusayaṃ jānāti, caritaṃ jānāti , adhimuttiṃ jānāti, bhabbābhabbe satte pajānāti. Katamo [katamo ca (syā. ka.)] sattānaṃ āsayo? 『『Sassato loko』』ti vā, 『『asassato loko』』ti vā, 『『antavā loko』』ti vā, 『『anantavā loko』』ti vā, 『『taṃ jīvaṃ taṃ sarīra』』nti vā, 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti vā, 『『hoti tathāgato paraṃ maraṇā』』ti vā, 『『na hoti tathāgato paraṃ maraṇā』』ti vā, 『『hoti ca na ca hoti tathāgato paraṃ maraṇā』』ti vā, 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti vā. Iti bhavadiṭṭhisannissitā vā sattā honti vibhavadiṭṭhisannissitā vā.

Ete vā pana ubho ante anupagamma idappaccayatāpaṭiccasamuppannesu dhammesu anulomikā khanti paṭiladdhā hoti, yathābhūtaṃ vā ñāṇaṃ. Kāmaṃ sevantaññeva jānāti – 『『ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto』』ti. Kāmaṃ sevantaññeva jānāti – 『『ayaṃ puggalo nekkhammagaruko nekkhammāsayo nekkhammādhimutto』』ti. Nekkhammaṃ sevantaññeva jānāti – 『『ayaṃ puggalo (nekkhammagaruko nekkhammāsayo nekkhammādhimutto』』ti. Nekkhammaṃ sevantaññeva jānāti – 『『ayaṃ puggalo kāmagaruko kāmāsayo kāmādhimutto』』ti. Byāpādaṃ sevantaññeva jānāti) [( ) etthantare pāṭhā natthi syāmapotthake, evamuparipi] – 『『ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto』』ti. Byāpādaṃ sevantaññeva jānāti – 『『ayaṃ puggalo (abyāpādagaruko abyāpādāsayo abyāpādādhimutto』』ti. Abyāpādaṃ sevantaññeva jānāti – 『『ayaṃ puggalo abyāpādagaruko abyāpādāsayo abyāpādādhimutto』』ti. Abyāpādaṃ sevantaññeva jānāti – 『『ayaṃ puggalo byāpādagaruko byāpādāsayo byāpādādhimutto』』ti. Thinamiddhaṃ sevantaññeva jānāti) – 『『ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto』』ti. Thinamiddhaṃ sevantaññeva jānāti – 『『ayaṃ puggalo ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto』』ti. Ālokasaññaṃ sevantaññeva jānāti – 『『ayaṃ puggalo (ālokasaññāgaruko ālokasaññāsayo ālokasaññādhimutto』』ti. Ālokasaññaṃ sevantaññeva jānāti – 『『ayaṃ puggalo thinamiddhagaruko thinamiddhāsayo thinamiddhādhimutto』』ti.) Ayaṃ sattānaṃ āsayo.

"世間"是：蘊世間、界世間、處世間、壞滅有世間、壞滅生起世間、圓滿有世間、圓滿生起世間。一世間 - 一切眾生依食而住。二世間 - 名與色。三世間 - 三受。四世間 - 四食。五世間 - 五取蘊。六世間 - 六內處。七世間 - 七識住。八世間 - 八世間法。九世間 - 九有情居。十世間 - 十處。十二世間 - 十二處。十八世間 - 十八界。 "過患"是：一切煩惱是過患，一切惡行是過患，一切行是過患，一切導向有的業是過患。如是對此世間和此過患，現起強烈的怖畏想，如舉劍的劊子手。以這五十行相知見、了知、通達這五根 - 這是如來的根上下智。第六十八根上下智的解說
意樂隨眠智的解說
什麼是如來的眾生意樂隨眠智？此中，如來知眾生的意樂，知隨眠，知行為，知勝解，了知眾生是可能、不可能的。什麼是眾生的意樂？"世間是常"或"世間是無常"，"世間有邊"或"世間無邊"，"命即是身"或"命異身異"，"如來死後存在"或"如來死後不存在"，"如來死後亦存在亦不存在"或"如來死後非存在非不存在"。如是眾生或依有見，或依無有見。或者不取這兩邊，對緣性緣起法獲得隨順忍，或如實智。他知道正在受用欲者："此人重欲、以欲為意樂、勝解于欲"。他知道正在受用欲者："此人重出離、以出離為意樂、勝解于出離"。他知道正在受用出離者："此人重出離、以出離為意樂、勝解于出離"。他知道正在受用出離者："此人重欲、以欲為意樂、勝解于欲"。他知道正在受用嗔恚者："此人重嗔恚、以嗔恚為意樂、勝解于嗔恚"。他知道正在受用嗔恚者："此人重無嗔恚、以無嗔恚為意樂、勝解于無嗔恚"。他知道正在受用無嗔恚者："此人重無嗔恚、以無嗔恚為意樂、勝解于無嗔恚"。他知道正在受用無嗔恚者："此人重嗔恚、以嗔恚為意樂、勝解于嗔恚"。他知道正在受用昏沉睡眠者："此人重昏沉睡眠、以昏沉睡眠為意樂、勝解于昏沉睡眠"。他知道正在受用昏沉睡眠者："此人重光明想、以光明想為意樂、勝解于光明想"。他知道正在受用光明想者："此人重光明想、以光明想為意樂、勝解于光明想"。他知道正在受用光明想者："此人重昏沉睡眠、以昏沉睡眠為意樂、勝解于昏沉睡眠"。這是眾生的意
Katamo ca sattānaṃ anusayo? Sattānusayā – kāmarāgānusayo, paṭighānusayo, mānānusayo, diṭṭhānusayo, vicikicchānusayo, bhavarāgānusayo , avijjānusayo. Yaṃ loke piyarūpaṃ sātarūpaṃ, ettha sattānaṃ kāmarāgānusayo anuseti. Yaṃ loke appiyarūpaṃ asātarūpaṃ , ettha sattānaṃ paṭighānusayo anuseti. Iti imesu dvīsu dhammesu avijjā anupatitā, tadekaṭṭho māno ca diṭṭhi ca vicikicchā ca daṭṭhabbā. Ayaṃ sattānaṃ anusayo.

Katamañca sattānaṃ caritaṃ? Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro parittabhūmako vā mahābhūmako vā. Idaṃ sattānaṃ caritaṃ.

Katamā ca sattānaṃ adhimutti? Santi sattā hīnādhimuttikā, santi sattā paṇītādhimuttikā. Hīnādhimuttikā sattā hīnādhimuttike satte sevanti bhajanti payirupāsanti. Paṇītādhimuttikā sattā paṇītādhimuttike satte sevanti bhajanti payirupāsanti. Atītampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu; paṇītādhimuttikā sattā paṇītādhimuttike satte seviṃsu bhajiṃsu payirupāsiṃsu. Anāgatampi addhānaṃ hīnādhimuttikā sattā hīnādhimuttike satte sevissanti bhajissanti payirupāsissanti; paṇītādhimuttikā sattā paṇītādhimuttike satte sevissanti bhajissanti payirupāsissanti. Ayaṃ sattānaṃ adhimutti.

Katame sattā abhabbā? Ye te sattā kammāvaraṇena samannāgatā, kilesāvaraṇena samannāgatā, vipākāvaraṇena samannāgatā , assaddhā acchandikā duppaññā, abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā abhabbā.

Katame sattā bhabbā? Ye te sattā na kammāvaraṇena samannāgatā, na kilesāvaraṇena samannāgatā, na vipākāvaraṇena samannāgatā, saddhā chandikā paññavanto, bhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattaṃ – ime te sattā bhabbā. Idaṃ tathāgatassa sattānaṃ āsayānusaye ñāṇaṃ.

Āsayānusayañāṇaniddeso navasaṭṭhimo.

Yamakapāṭihīrañāṇaniddeso
什麼是眾生的隨眠？七隨眠：欲貪隨眠、嗔恚隨眠、慢隨眠、見隨眠、疑隨眠、有貪隨眠、無明隨眠。在世間可愛可意之處，眾生的欲貪隨眠隨增。在世間不可愛不可意之處，眾生的嗔恚隨眠隨增。如是在這兩法中，無明隨行，與之相應的慢、見、疑應當了知。這是眾生的隨眠。什麼是眾生的行為？福行、非福行、不動行，或屬於小地或大地。這是眾生的行為。
什麼是眾生的勝解？有些眾生是劣勝解，有些眾生是勝勝解。劣勝解眾生親近、結交、侍奉劣勝解眾生。勝勝解眾生親近、結交、侍奉勝勝解眾生。過去世劣勝解眾生親近、結交、侍奉劣勝解眾生；勝勝解眾生親近、結交、侍奉勝勝解眾生。未來世劣勝解眾生將親近、將結交、將侍奉劣勝解眾生；勝勝解眾生將親近、將結交、將侍奉勝勝解眾生。這是眾生的勝解。哪些眾生是不可能的？那些具有業障、煩惱障、異熟障，無信、無慾、惡慧，不可能進入善法正性決定的眾生 - 這些眾生是不可能的。哪些眾生是可能的？那些不具有業障、不具有煩惱障、不具有異熟障，有信、有欲、有慧，可能進入善法正性決定的眾生 - 這些眾生是可能的。這是如來的眾生意樂隨眠智。第六十九意樂隨眠智的解說
雙神變智的解說
Katamaṃ tathāgatassa yamakapāṭihīre ñāṇaṃ? Idha tathāgato yamakapāṭihīraṃ karoti asādhāraṇaṃ sāvakehi. Uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati; heṭṭhimakāyato aggikkhandho pavattati, uparimakāyato udakadhārā pavattati; puratthimakāyato aggikkhandho pavattati, pacchimakāyato udakadhārā pavattati; pacchimakāyato aggikkhandho pavattati, puratthimakāyato udakadhārā pavattati; dakkhiṇaakkhito aggikkhandho pavattati, vāmaakkhito udakadhārā pavattati; vāmaakkhito aggikkhandho pavattati, dakkhiṇaakkhito udakadhārā pavattati; dakkhiṇakaṇṇasotato aggikkhandho pavattati, vāmakaṇṇasotato udakadhārā pavattati; vāmakaṇṇasotato aggikkhandho pavattati, dakkhiṇakaṇṇasotato udakadhārā pavattati; dakkhiṇanāsikāsotato aggikkhandho pavattati, vāmanāsikāsotato udakadhārā pavattati; vāmanāsikāsotato aggikkhandho pavattati, dakkhiṇanāsikāsotato udakadhārā pavattati; dakkhiṇaaṃsakūṭato aggikkhandho pavattati, vāmaaṃsakūṭato udakadhārā pavattati; vāmaaṃsakūṭato aggikkhandho pavattati, dakkhiṇaaṃsakūṭato udakadhārā pavattati; dakkhiṇahatthato aggikkhandho pavattati, vāmahatthato udakadhārā pavattati; vāmahatthato aggikkhandho pavattati, dakkhiṇahatthato udakadhārā pavattati; dakkhiṇapassato aggikkhandho pavattati, vāmapassato udakadhārā pavattati; vāmapassato aggikkhandho pavattati, dakkhiṇapassato udakadhārā pavattati; dakkhiṇapādato aggikkhandho pavattati , vāmapādato udakadhārā pavattati; vāmapādato aggikkhandho pavattati, dakkhiṇapādato udakadhārā pavattati; aṅgulaṅgulehi aggikkhandho pavattati, aṅgulantarikāhi udakadhārā pavattati; aṅgulantarikāhi aggikkhandho pavattati, aṅgulaṅgulehi udakadhārā pavattati; ekekalomato aggikkhandho pavattati, ekekalomato udakadhārā pavattati; lomakūpato lomakūpato aggikkhandho pavattati, lomakūpato lomakūpato udakadhārā pavattati.

Channaṃ vaṇṇānaṃ – nīlānaṃ, pītakānaṃ, lohitakānaṃ, odātānaṃ, mañjiṭṭhānaṃ [mañjeṭṭhānaṃ (syā. ka.)], pabhassarānaṃ bhagavā caṅkamati, nimmito tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā tiṭṭhati, nimmito caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Bhagavā nisīdati, nimmito caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Bhagavā seyyaṃ kappeti, nimmito caṅkamati vā tiṭṭhati vā nisīdati vā. Nimmito caṅkamati, bhagavā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Nimmito tiṭṭhati, bhagavā caṅkamati vā nisīdati vā seyyaṃ vā kappeti. Nimmito nisīdati, bhagavā caṅkamati vā tiṭṭhati vā seyyaṃ vā kappeti. Nimmito seyyaṃ kappeti, bhagavā caṅkamati vā tiṭṭhati vā nisīdati vā. Idaṃ tathāgatassa yamakapāṭihīre ñāṇaṃ.

Yamakapāṭihīrañāṇaniddeso sattatimo.

Mahākaruṇāñāṇaniddeso
什麼是如來的雙神變智？此中，如來施展非聲聞共有的雙神變。上半身涌出火聚，下半身流出水流；下半身涌出火聚，上半身流出水流；前身涌出火聚，後身流出水流；後身涌出火聚，前身流出水流；右眼涌出火聚，左眼流出水流；左眼涌出火聚，右眼流出水流；右耳孔涌出火聚，左耳孔流出水流；左耳孔涌出火聚，右耳孔流出水流；右鼻孔涌出火聚，左鼻孔流出水流；左鼻孔涌出火聚，右鼻孔流出水流；右肩涌出火聚，左肩流出水流；左肩涌出火聚，右肩流出水流；右手涌出火聚，左手流出水流；左手涌出火聚，右手流出水流；右脅涌出火聚，左脅流出水流；左脅涌出火聚，右脅流出水流；右足涌出火聚，左足流出水流；左足涌出火聚，右足流出水流；指頭涌出火聚，指縫流出水流；指縫涌出火聚，指頭流出水流；每根毛髮涌出火聚，每根毛髮流出水流；每個毛孔涌出火聚，每個毛孔流出水流。世尊經行，所化現者或站立或坐或臥。世尊站立，所化現者或經行或坐或臥。世尊坐，所化現者或經行或站立或臥。世尊臥，所化現者或經行或站立或坐。所化現者經行，世尊或站立或坐或臥。所化現者站立，世尊或經行或坐或臥。所化現者坐，世尊或經行或站立或臥。所化現者臥，世尊或經行或站立或坐。這是如來的雙神變智。第七十雙神變智的解說
大悲智的解說
Katamaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ? Bahukehi ākārehi passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Āditto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Uyyutto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Payāto lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Kummaggappaṭipanno [kummaggaṃ paṭipanno (syā.)] lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Upanīyati loko addhuvoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāṇo [attāṇo (syā.)] loko anabhissaroti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Assako loko , sabbaṃ pahāya gamanīyanti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Ūno loko atīto taṇhādāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Atāyano lokasannivāsoti – passantānaṃ…pe… aleṇo lokasannivāsoti – passantānaṃ …pe… asaraṇo lokasannivāsoti – passantānaṃ…pe… asaraṇībhūto lokasannivāsoti – passantānaṃ…pe….

Uddhato loko avūpasantoti – passantānaṃ…pe… sasallo lokasannivāso, viddho puthusallehi; tassa natthañño koci sallānaṃ uddhatā, aññatra mayāti – passantānaṃ…pe… avijjandhakārāvaraṇo lokasannivāso aṇḍabhūto kilesapañjarapakkhitto; tassa natthañño koci ālokaṃ dassetā, aññatra mayāti – passantānaṃ…pe… avijjāgato lokasannivāso aṇḍabhūto pariyonaddho tantākulakajāto [tantākulajāto (syā.)] kulāgaṇḍikajāto [guḷāguṇṭhikajāto (syā.), gulāguṇḍikajāto (ka. sī. aṭṭha.) dī. ni.

什麼是如來的大悲等至智？諸佛世尊以多種行相觀察眾生時，大悲現起。諸佛世尊觀察"世間住處燃燒"時，對眾生大悲現起。諸佛世尊觀察"世間住處奔馳"時，對眾生大悲現起。諸佛世尊觀察"世間住處前進"時，對眾生大悲現起。諸佛世尊觀察"世間住處行邪道"時，對眾生大悲現起。諸佛世尊觀察"世間被引向無常"時，對眾生大悲現起。諸佛世尊觀察"世間無護無主"時，對眾生大悲現起。諸佛世尊觀察"世間無所有，必須舍一切而去"時，對眾生大悲現起。諸佛世尊觀察"世間缺乏，為愛所役"時，對眾生大悲現起。諸佛世尊觀察"世間住處無保護"時，對眾生大悲現起。諸佛世尊觀察"世間住處無庇護"時，對眾生大悲現起。諸佛世尊觀察"世間住處無歸依"時，對眾生大悲現起。諸佛世尊觀察"世間住處無歸依處"時，對眾生大悲現起。諸佛世尊觀察"世間躁動不安"時，對眾生大悲現起。諸佛世尊觀察"世間住處有刺，被多種刺所傷，除我之外無人能拔除其刺"時，對眾生大悲現起。諸佛世尊觀察"世間住處為無明黑暗所覆，如蛋殼所包，置於煩惱籠中，除我之外無人能示以光明"時，對眾生大悲現起。諸佛世尊觀察"世間住處入于無明，如蛋殼所包，如亂線纏結，如草蓆捲繞，

2.95 passitabbā] muñjapabbajabhūto apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatīti – passantānaṃ…pe… avijjāvisadosasaṃlitto lokasannivāso kilesakalalībhūtoti – passantānaṃ…pe… rāgadosamohajaṭājaṭito lokasannivāso; tassa natthañño koci jaṭaṃ vijaṭetā, aññatra mayāti – passantānaṃ…pe….

Taṇhāsaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… taṇhājālena otthaṭo [otthato (ka.)] lokasannivāsoti – passantānaṃ…pe… taṇhāsotena vuyhati lokasannivāsoti – passantānaṃ…pe… taṇhāsaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… taṇhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… taṇhāsantāpena santappati lokasannivāsoti – passantānaṃ…pe… taṇhāpariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….

Diṭṭhisaṅghāṭapaṭimukko lokasannivāsoti – passantānaṃ…pe… diṭṭhijālena otthaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisotena vuyhati lokasannivāsoti – passantānaṃ…pe… diṭṭhisaññojanena saññutto lokasannivāsoti – passantānaṃ…pe… diṭṭhānusayena anusaṭo lokasannivāsoti – passantānaṃ…pe… diṭṭhisantāpena santappati lokasannivāsoti – passantānaṃ…pe… diṭṭhipariḷāhena pariḍayhati lokasannivāsoti – passantānaṃ…pe….

Jātiyā anugato lokasannivāsoti – passantānaṃ…pe… jarāya anusaṭo lokasannivāsoti – passantānaṃ…pe… byādhinā abhibhūto lokasannivāsoti – passantānaṃ …pe… maraṇena abbhāhato lokasannivāsoti – passantānaṃ…pe… dukkhe patiṭṭhito lokasannivāsoti – passantānaṃ…pe….

Taṇhāya uḍḍito lokasannivāsoti – passantānaṃ…pe… jarāpākāraparikkhitto lokasannivāsoti – passantānaṃ…pe… maccupāsena parikkhitto lokasannivāsoti – passantānaṃ…pe… mahābandhanabandho lokasannivāso – rāgabandhanena dosabandhanena mohabandhanena mānabandhanena diṭṭhibandhanena kilesabandhanena duccaritabandhanena; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… mahāsambādhappaṭipanno lokasannivāso; tassa natthañño koci okāsaṃ dassetā, aññatra mayāti – passantānaṃ… mahāpalibodhena palibuddho lokasannivāso; tassa natthañño koci palibodhaṃ chetā, aññatra mayāti – passantānaṃ…pe… mahāpapāte patito lokasannivāso; tassa natthañño koci papātā uddhatā, aññatra mayāti – passantānaṃ…pe… mahākantārappaṭipanno lokasannivāso; tassa natthañño koci kantāraṃ tāretā, aññatra mayāti – passantānaṃ…pe… mahāsaṃsārappaṭipanno lokasannivāso; tassa natthañño koci saṃsārā mocetā, aññatra mayāti – passantānaṃ…pe… mahāvidugge samparivattati lokasannivāso; tassa natthañño koci viduggā uddhatā, aññatra mayāti – passantānaṃ…pe… mahāpalipe [mahāpallepe (syā.)] palipanno lokasannivāso ; tassa natthañño koci palipā uddhatā, aññatra mayāti – passantānaṃ…pe….

不超出惡趣、惡道、墮處、輪迴"時，對眾生大悲現起。諸佛世尊觀察"世間住處被無明毒所污染，成為煩惱泥漿"時，對眾生大悲現起。諸佛世尊觀察"世間住處為貪嗔癡所纏結，除我之外無人能解其結"時，對眾生大悲現起。諸佛世尊觀察以下情況時，對眾生大悲現起： "世間住處為渴愛結縛所繫" "世間住處為渴愛之網所覆" "世間住處為渴愛之流所漂" "世間住處為渴愛結使所繫" "世間住處為渴愛隨眠所隨" "世間住處為渴愛熱惱所燒" "世間住處為渴愛熾燃所燒" 諸佛世尊觀察以下情況時，對眾生大悲現起： "世間住處為見結縛所繫" "世間住處為見網所覆" "世間住處為見流所漂" "世間住處為見結使所繫" "世間住處為見隨眠所隨" "世間住處為見熱惱所燒" "世間住處為見熾燃所燒" 諸佛世尊觀察以下情況時，對眾生大悲現起： "世間住處隨生而行" "世間住處為老所隨" "世間住處為病所制" "世間住處為死所擊" "世間住處住于苦中" 諸佛世尊觀察以下情況時，對眾生大悲現起： "世間住處為渴愛所繫" "世間住處為老墻所圍" "世間住處為死網所圍" "世間住處為大縛所縛——貪縛、嗔縛、癡縛、慢縛、見縛、煩惱縛、惡行縛，除我之外無人能解其縛" "世間住處入大障礙，除我之外無人能示其出路" "世間住處為大礙所礙，除我之外無人能斷其礙" "世間住處墮大深淵，除我之外無人能拔出深淵" "世間住處行大曠野，除我之外無人能度其曠野" "世間住處入大輪迴，除我之外無人能解脫輪迴" "世間住處轉于大難，除我之外

Abbhāhato lokasannivāsoti – passantānaṃ…pe… āditto lokasannivāso – rāgagginā dosagginā mohagginā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; tassa natthañño koci nibbāpetā, aññatra mayāti – passantānaṃ…pe… unnītako lokasannivāso haññati niccamatāṇo pattadaṇḍo takkaroti – passantānaṃ…pe… vajjabandhanabaddho lokasannivāso āghātanapaccupaṭṭhito; tassa natthañño koci bandhanaṃ mocetā, aññatra mayāti – passantānaṃ…pe… anātho lokasannivāso paramakāruññappatto; tassa natthañño koci tāyetā, aññatra mayāti – passantānaṃ…pe… dukkhābhitunno [dukkhābhituṇṇo (ka.)] lokasannivāso cirarattaṃ pīḷitoti – passantānaṃ…pe… gadhito lokasannivāso niccaṃ pipāsitoti – passantānaṃ…pe….

Andho lokasannivāso acakkhukoti – passantānaṃ…pe… hatanetto lokasannivāso apariṇāyakoti – passantānaṃ…pe… vipathapakkhando [vipathaṃ pakkhanto (syā.)] lokasannivāso añjasāparaddho; tassa natthañño koci ariyapathaṃ ānetā, aññatra mayāti – passantānaṃ…pe… mahoghapakkhando lokasannivāso; tassa natthañño koci oghā uddhatā, aññatra mayāti – passantānaṃ…pe….

諸佛世尊觀察以下情況時，對眾生大悲現起： "世間住處被擊打" "世間住處燃燒——為貪火、嗔火、癡火、生、老、死、愁、悲、苦、憂、惱所燒，除我之外無人能滅其火" "世間住處被提起，無護無依，受刑罰，如盜賊" "世間住處為過失所縛，處於刑場，除我之外無人能解其縛" "世間住處無依無援，處於極悲慘狀態，除我之外無人能救護" "世間住處長時為苦所壓迫" "世間住處貪著，常處於渴求中" "世間住處盲目無眼" "世間住處失去眼目，無有引導" "世間住處行入邪道，失去正路，除我之外無人能引至聖道" "世間住處陷入大暴流，除我之外無人能拔出暴流"

Dvīhi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ…pe… tīhi duccaritehi vippaṭipanno lokasannivāsoti – passantānaṃ…pe… catūhi yogehi yutto lokasannivāso catuyogayojitoti – passantānaṃ…pe… catūhi ganthehi [gaṇṭhehi (syā.)] ganthito lokasannivāsoti – passantānaṃ…pe… catūhi upādānehi upādiyati lokasannivāsoti – passantānaṃ…pe… pañcagatisamāruḷho lokasannivāsoti – passantānaṃ…pe… pañcahi kāmaguṇehi rajjati lokasannivāsoti – passantānaṃ…pe… pañcahi nīvaraṇehi otthaṭo lokasannivāsoti – passantānaṃ…pe… chahi vivādamūlehi vivadati lokasannivāsoti – passantānaṃ…pe… chahi taṇhākāyehi rajjati lokasannivāsoti – passantānaṃ…pe… chahi diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ …pe… sattahi anusayehi anusaṭo lokasannivāsoti – passantānaṃ…pe… sattahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… sattahi mānehi unnato [uṇṇato (syā. ka.)] lokasannivāsoti – passantānaṃ…pe… aṭṭhahi lokadhammehi samparivattati lokasannivāsoti – passantānaṃ…pe… aṭṭhahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… aṭṭhahi purisadosehi dussati lokasannivāsoti – passantānaṃ…pe… navahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ …pe… navavidhamānehi unnato lokasannivāsoti – passantānaṃ…pe… navahi taṇhāmūlakehi dhammehi rajjati lokasannivāsoti – passantānaṃ…pe… dasahi kilesavatthūhi kilissati lokasannivāsoti – passantānaṃ…pe… dasahi āghātavatthūhi āghātito lokasannivāsoti – passantānaṃ…pe… dasahi akusalakammapathehi samannāgato lokasannivāsoti – passantānaṃ…pe… dasahi saññojanehi saññutto lokasannivāsoti – passantānaṃ…pe… dasahi micchattehi niyyāto lokasannivāsoti – passantānaṃ…pe… dasavatthukāya micchādiṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… dasavatthukāya antaggāhikāya diṭṭhiyā samannāgato lokasannivāsoti – passantānaṃ…pe… aṭṭhasatataṇhāpapañcasatehi papañcito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Dvāsaṭṭhiyā diṭṭhigatehi pariyuṭṭhito lokasannivāsoti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati.

Ahañcamhi tiṇṇo, loko ca atiṇṇo ahaṃ camhi mutto, loko ca amutto; ahañcamhi danto, loko ca adanto; ahaṃ camhi santo, loko ca asanto; ahaṃ camhi assattho, loko ca anassattho; ahaṃ camhi parinibbuto, loko ca aparinibbuto; pahomi khvāhaṃ tiṇṇo tāretuṃ, mutto mocetuṃ, danto dametuṃ, santo sametuṃ, assattho assāsetuṃ, parinibbuto pare ca parinibbāpetunti – passantānaṃ buddhānaṃ bhagavantānaṃ sattesu mahākaruṇā okkamati. Idaṃ tathāgatassa mahākaruṇāsamāpattiyā ñāṇaṃ.

Mahākaruṇāñāṇaniddeso ekasattatimo.

72-73. Sabbaññutañāṇaniddeso

Katamaṃ tathāgatassa sabbaññutaññāṇaṃ? Sabbaṃ saṅkhatamasaṅkhataṃ anavasesaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ [anāvaraṇaṃ ñāṇaṃ (syā.) evamuparipi].
諸佛世尊觀察以下情況時，對眾生大悲現起： "世間住處為二種邪見所纏" "世間住處行三種惡行" "世間住處為四軛所繫，被四軛所軛" "世間住處為四系所縛" "世間住處為四取所取" "世間住處升入五趣" "世間住處貪著五欲功德" "世間住處為五蓋所覆" "世間住處以六諍根而諍" "世間住處貪著六愛身" "世間住處為六邪見所纏" "世間住處為七隨眠所隨" "世間住處為七結所繫" "世間住處為七慢所高舉" "世間住處為八世間法所轉" "世間住處行八邪" "世間住處為八人過失所惱" "世間住處為九嗔惱事所惱" "世間住處為九種慢所高舉" "世間住處貪著九愛根法" "世間住處為十煩惱事所染" "世間住處為十嗔惱事所惱" "世間住處具足十不善業道" "世間住處為十結所繫" "世間住處行十邪" "世間住處具足十事邪見" "世間住處具足十事邊執見" "世間住處為一百零八愛戲論所戲論" "世間住處為六十二見所纏" "我已度脫，而世間未度脫；我已解脫，而世間未解脫；我已調伏，而世間未調伏；我已寂靜，而世間未寂靜；我已安慰，而世間未安慰；我已般涅槃，而世間未般涅槃。我既已度脫，能度脫他人；我既已解脫，能解脫他人；我既已調伏，能調伏他人；我既已寂靜，能令他人寂靜；我既已安慰，能安慰他人；我既已般涅槃，能令他人般涅槃。" 這是如來的大悲等至智。第七十一大悲智的解說 72-73. 一切智智的解說
什麼是如來的一切智智？知一切有為無為法無餘，是為一切智智。其中無障礙，是為無礙智。
Atītaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Anāgataṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Paccuppannaṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Cakkhu ceva rūpā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Sotañceva saddā ca…pe… ghānañceva gandhā ca… jivhā ceva rasā ca… kāyo ceva phoṭṭhabbā ca… mano ceva dhammā ca, evaṃ taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā rūpassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā vedanāya…pe… yāvatā saññāya…pe… yāvatā saṅkhārānaṃ…pe… yāvatā viññāṇassa …pe… yāvatā cakkhussa…pe… jarāmaraṇassa aniccaṭṭhaṃ dukkhaṭṭhaṃ anattaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā abhiññāya abhiññaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā pariññāya pariññaṭṭhaṃ…pe… yāvatā pahānassa [pahānāya (syā.)] pahānaṭṭhaṃ…pe… yāvatā bhāvanāya bhāvanaṭṭhaṃ…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā khandhānaṃ khandhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhātūnaṃ dhātuṭṭhaṃ…pe… yāvatā āyatanānaṃ āyatanaṭṭhaṃ…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭhaṃ…pe… yāvatā asaṅkhatassa asaṅkhataṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā kusale dhamme, sabbaṃ [sabbe (aṭṭhakathā)] jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā akusale dhamme…pe… yāvatā abyākate dhamme… yāvatā kāmāvacare dhamme… yāvatā rūpāvacare dhamme… yāvatā arūpāvacare dhamme… yāvatā apariyāpanne dhamme, sabbaṃ [sabbe (aṭṭhakathā)] jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā dukkhassa dukkhaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭhaṃ…pe… yāvatā nirodhassa nirodhaṭṭhaṃ…pe… yāvatā maggassa maggaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭhaṃ…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭhaṃ…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭhaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

知一切過去，是為一切智智。其中無障礙，是為無礙智。知一切未來，是為一切智智。其中無障礙，是為無礙智。知一切現在，是為一切智智。其中無障礙，是為無礙智。眼與色，如是知一切，是為一切智智。其中無障礙，是為無礙智。耳與聲...鼻與香...舌與味...身與觸...意與法，如是知一切，是為一切智智。其中無障礙，是為無礙智。所有無常義、苦義、無我義，知一切，是為一切智智。其中無障礙，是為無礙智。所有色的無常義、苦義、無我義，知一切，是為一切智智。其中無障礙，是為無礙智。所有受的...想的...行的...識的...眼的...乃至老死的無常義、苦義、無我義，知一切，是為一切智智。其中無障礙，是為無礙智。所有神通的神通義，知一切，是為一切智智。其中無障礙，是為無礙智。所有遍知的遍知義...所有斷的斷義...所有修的修義...所有證的證義，知一切，是為一切智智。其中無障礙，是為無礙智。所有蘊的蘊義，知一切，是為一切智智。其中無障礙，是為無礙智。所有界的界義...所有處的處義...所有有為的有為義...所有無為的無為義，知一切，是為一切智智。其中無障礙，是為無礙智。所有善法，知一切，是為一切智智。其中無障礙，是為無礙智。所有不善法...所有無記法...所有欲界法...所有色界法...所有無色界法...所有出世間法，知一切，是為一切智智。其中無障礙，是為無礙智。所有苦的苦義，知一切，是為一切智智。其中無障礙，是為無礙智。所有集的集義...所有滅的滅義...所有道的道義，知一切，是為一切智智。其中無障礙，是為無礙智。所有義無礙解的義無礙解義，知一切，是為一切智智。其中無障礙，是為無礙智。所有法無礙解的法無礙解義...所有詞無礙解的詞無礙解義...所有辯無礙解的辯無礙解義，知一切，是為一切智智。其中無障礙，是為

Yāvatā indriyaparopariyattañāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ…pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ sabbaṃ jānātīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

所有根上下智，知一切，是為一切智智。其中無障礙，是為無礙智。所有眾生意樂隨眠智...所有雙神變智...所有大悲等至智，知一切，是為一切智智。其中無障礙，是為無礙智。所有天、魔、梵世間，沙門、婆羅門、天、人眾中所見、所聞、所覺、所知、所得、所尋、意所思惟，知一切，是為一切智智。其中無障礙，是為無礙智。

121.

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ.

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti [mahāni. 156; cūḷani. mogharājamāṇavapucchāniddesa 85].

Samantacakkhūti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni. Dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ, dukkhanirodhe ñāṇaṃ buddhañāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ buddhañāṇaṃ, atthapaṭisambhide ñāṇaṃ buddhañāṇaṃ, dhammapaṭisambhide ñāṇaṃ buddhañāṇaṃ, niruttipaṭisambhide ñāṇaṃ buddhañāṇaṃ, paṭibhānapaṭisambhide ñāṇaṃ buddhañāṇaṃ, indriyaparopariyatte ñāṇaṃ buddhañāṇaṃ, sattānaṃ āsayānusaye ñāṇaṃ buddhañāṇaṃ, yamakapāṭihīre ñāṇaṃ buddhañāṇaṃ, mahākaruṇāsamāpattiyā ñāṇaṃ buddhañāṇaṃ, sabbaññutaññāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ – imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni; cha ñāṇāni asādhāraṇāni sāvakehi.

Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto; aññāto dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā dukkhassa dukkhaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito, sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho…pe… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, sabbo ñāto, sabbo diṭṭho, sabbo vidito , sabbo sacchikato, sabbo phassito paññāya; aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā indriyaparopariyattañāṇaṃ…pe… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ; sabba ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya mahākaruṇāsamāpattiyā ñāṇaṃ natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ ñātaṃ, sabbaṃ diṭṭhaṃ, sabbaṃ viditaṃ, sabbaṃ sacchikataṃ, sabbaṃ phassitaṃ paññāya; aphassitaṃ paññāya natthīti – sabbaññutaññāṇaṃ. Tattha āvaraṇaṃ natthīti – anāvaraṇañāṇaṃ.

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

Sabbaññutañāṇaniddeso tesattatimo.

Ñāṇakathā niṭṭhitā.

Diṭṭhikathā

121. "此中無有未見者，亦無未知未證者，一切所應知已知，故如來名遍眼者。" 為何稱為遍眼？十四種佛智：苦智是佛智，苦集智是佛智，苦滅智是佛智，趣苦滅道智是佛智，義無礙解智是佛智，法無礙解智是佛智，詞無礙解智是佛智，辯無礙解智是佛智，根上下智是佛智，眾生意樂隨眠智是佛智，雙神變智是佛智，大悲等至智是佛智，一切智智是佛智，無礙智是佛智——這是十四種佛智。這十四種佛智中，八智與聲聞共，六智不共聲聞。所有苦的苦義，皆已知；無未知的苦義，是為一切智智。其中無障礙，是為無礙智。所有苦的苦義，皆已知，皆已見，皆已解，皆已證，皆已以慧觸及；無未以慧觸及的苦義，是為一切智智。其中無障礙，是為無礙智。所有集的集義...所有滅的滅義...所有道的道義...所有義無礙解的義無礙解義...所有法無礙解的法無礙解義...所有詞無礙解的詞無礙解義...所有辯無礙解的辯無礙解義，皆已知，皆已見，皆已解，皆已證，皆已以慧觸及；無未以慧觸及的辯無礙解義，是為一切智智。其中無障礙，是為無礙智。所有根上下智...所有眾生意樂隨眠智...所有雙神變智...所有大悲等至智，皆已知，皆已見，皆已解，皆已證，皆已以慧觸及；無未以慧觸及的大悲等至智，是為一切智智。其中無障礙，是為無礙智。所有天、魔、梵世間，沙門、婆羅門、天、人眾中所見、所聞、所覺、所知、所得、所尋、意所思惟，皆已知，皆已見，皆已解，皆已證，皆已以慧觸及；無未以慧觸及者，是為一切智智。其中無障礙，是為無礙智。 "此中無有未見者，亦無未知未證者，一切所應知已知，故如來名遍眼者。" 第七十三一切智智的解說智說完畢 2. 見說

Kā diṭṭhi, kati diṭṭhiṭṭhānāni, kati diṭṭhipariyuṭṭhānāni, kati diṭṭhiyo, kati diṭṭhābhinivesā, katamo diṭṭhiṭṭhānasamugghātoti?

[1] Kā diṭṭhīti abhinivesaparāmāso diṭṭhi. [2] Kati diṭṭhiṭṭhānānīti aṭṭha diṭṭhiṭṭhānāni. [3] Kati diṭṭhipariyuṭṭhānānīti aṭṭhārasa diṭṭhipariyuṭṭhānāni. [4] Kati diṭṭhiyoti soḷasa diṭṭhiyo. [5] Kati diṭṭhābhinivesāti tīṇi sataṃ diṭṭhābhinivesā. [6] Katamo diṭṭhiṭṭhānasamugghātoti sotāpattimaggo diṭṭhiṭṭhānasamugghāto .

什麼是見？幾種見處？幾種見纏？幾種見？幾種見執著？什麼是見處的斷除？ [1] 什麼是見？執取妄執是見。 [2] 幾種見處？八種見處。 [3] 幾種見纏？十八種見纏。 [4] 幾種見？十六種見。 [5] 幾種見執著？三百種見執著。 [6] 什麼是見處的斷除？預流道是見處的斷除。
Kathaṃ abhinivesaparāmāso diṭṭhi?[kati abhinivesaparāmāso diṭṭhīti (syā.)] Rūpaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Vedanaṃ etaṃ mama…pe… saññaṃ etaṃ mama… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuṃ etaṃ mama…pe… sotaṃ etaṃ mama… ghānaṃ etaṃ mama… jivhaṃ etaṃ mama… kāyaṃ etaṃ mama… manaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpe [rūpaṃ (syā.) tathā pañcasu ārammaṇesu ekavacanena] etaṃ mama…pe… sadde etaṃ mama… gandhe etaṃ mama… rase etaṃ mama… phoṭṭhabbe etaṃ mama… dhamme etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhuviññāṇaṃ etaṃ mama…pe… sotaviññāṇaṃ etaṃ mama… ghānaviññāṇaṃ etaṃ mama… jivhāviññāṇaṃ etaṃ mama… kāyaviññāṇaṃ etaṃ mama… manoviññāṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassaṃ etaṃ mama…pe… sotasamphassaṃ etaṃ mama… ghānasamphassaṃ etaṃ mama… jivhāsamphassaṃ etaṃ mama… kāyasamphassaṃ etaṃ mama… manosamphassaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Cakkhusamphassajaṃ vedanaṃ…pe… sotasamphassajaṃ vedanaṃ… ghānasamphassajaṃ vedanaṃ… jivhāsamphassajaṃ vedanaṃ… kāyasamphassajaṃ vedanaṃ… manosamphassajaṃ vedanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Rūpasaññaṃ etaṃ mama…pe… saddasaññaṃ etaṃ mama… gandhasaññaṃ etaṃ mama… rasasaññaṃ etaṃ mama… phoṭṭhabbasaññaṃ etaṃ mama… dhammasaññaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpasañcetanaṃ etaṃ mama…pe… saddasañcetanaṃ etaṃ mama… gandhasañcetanaṃ etaṃ mama… rasasañcetanaṃ etaṃ mama… phoṭṭhabbasañcetanaṃ etaṃ mama… dhammasañcetanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpataṇhaṃ etaṃ mama…pe… saddataṇhaṃ etaṃ mama… gandhataṇhaṃ etaṃ mama… rasataṇhaṃ etaṃ mama… phoṭṭhabbataṇhaṃ etaṃ mama… dhammataṇhaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavitakkaṃ etaṃ mama…pe… saddavitakkaṃ etaṃ mama… gandhavitakkaṃ etaṃ mama… rasavitakkaṃ etaṃ mama… phoṭṭhabbavitakkaṃ etaṃ mama… dhammavitakkaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Rūpavicāraṃ etaṃ mama…pe… saddavicāraṃ etaṃ mama… gandhavicāraṃ etaṃ mama… rasavicāraṃ etaṃ mama… phoṭṭhabbavicāraṃ etaṃ mama… dhammavicāraṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Pathavīdhātuṃ etaṃ mama…pe… āpodhātuṃ etaṃ mama… tejodhātuṃ etaṃ mama… vāyodhātuṃ etaṃ mama… ākāsadhātuṃ etaṃ mama… viññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Pathavīkasiṇaṃ etaṃ mama…pe… āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ … nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ… ākāsakasiṇaṃ… viññāṇakasiṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

如何執取妄執是見？ "色是我所，這是我，這是我的我"——執取妄執是見。 "受是我所...想是我所...行是我所...識是我所，這是我，這是我的我"——執取妄執是見。 "眼是我所...耳是我所...鼻是我所...舌是我所...身是我所...意是我所，這是我，這是我的我"——執取妄執是見。 "色是我所...聲是我所...香是我所...味是我所...觸是我所...法是我所，這是我，這是我的我"——執取妄執是見。 "眼識是我所...耳識是我所...鼻識是我所...舌識是我所...身識是我所...意識是我所，這是我，這是我的我"——執取妄執是見。 "眼觸是我所...耳觸是我所...鼻觸是我所...舌觸是我所...身觸是我所...意觸是我所，這是我，這是我的我"——執取妄執是見。 "眼觸生受...耳觸生受...鼻觸生受...舌觸生受...身觸生受...意觸生受是我所，這是我，這是我的我"——執取妄執是見。 "色想是我所...聲想是我所...香想是我所...味想是我所...觸想是我所...法想是我所，這是我，這是我的我"——執取妄執是見。 "色思是我所...聲思是我所...香思是我所...味思是我所...觸思是我所...法思是我所，這是我，這是我的我"——執取妄執是見。 "色愛是我所...聲愛是我所...香愛是我所...味愛是我所...觸愛是我所...法愛是我所，這是我，這是我的我"——執取妄執是見。 "色尋是我所...聲尋是我所...香尋是我所...味尋是我所...觸尋是我所...法尋是我所，這是我，這是我的我"——執取妄執是見。 "色伺是我所...聲伺是我所...香伺是我所...味伺是我所...觸伺是我所...法伺是我所，這是我，這是我的我"——執取妄執是見。 "地界是我所...水界是我所...火界是我所...風界是我所...空界是我所...識界是我所，這是我，這是我的我"——執取妄執是見。 "地遍是我所...水遍...火遍...風遍...青遍...黃遍...赤遍...白遍...空遍...識遍是我所，這是我，這是我的我"——執取妄執是見。

Kesaṃ etaṃ mama…pe… lomaṃ etaṃ mama… nakhaṃ etaṃ mama… dantaṃ etaṃ mama… tacaṃ etaṃ mama… maṃsaṃ etaṃ mama… nhāruṃ etaṃ mama… aṭṭhiṃ etaṃ mama… aṭṭhimiñjaṃ etaṃ mama… vakkaṃ etaṃ mama… hadayaṃ etaṃ mama… yakanaṃ etaṃ mama… kilomakaṃ etaṃ mama… pihakaṃ etaṃ mama… papphāsaṃ etaṃ mama… antaṃ etaṃ mama… antaguṇaṃ etaṃ mama… udariyaṃ etaṃ mama… karīsaṃ etaṃ mama… pittaṃ etaṃ mama… semhaṃ etaṃ mama… pubbaṃ etaṃ mama … lohitaṃ etaṃ mama… sedaṃ etaṃ mama… medaṃ etaṃ mama… assuṃ etaṃ mama… vasaṃ etaṃ mama … kheḷaṃ etaṃ mama… siṅghāṇikaṃ etaṃ mama… lasikaṃ etaṃ mama… muttaṃ etaṃ mama… matthaluṅgaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Cakkhāyatanaṃ etaṃ mama…pe… rūpāyatanaṃ etaṃ mama… sotāyatanaṃ etaṃ mama… saddāyatanaṃ etaṃ mama… ghānāyatanaṃ etaṃ mama… gandhāyatanaṃ etaṃ mama… jivhāyatanaṃ etaṃ mama… rasāyatanaṃ etaṃ mama… kāyāyatanaṃ etaṃ mama… phoṭṭhabbāyatanaṃ etaṃ mama… manāyatanaṃ etaṃ mama… dhammāyatanaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Cakkhudhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… cakkhuviññāṇadhātuṃ etaṃ mama… sotadhātuṃ etaṃ mama… saddadhātuṃ etaṃ mama… sotaviññāṇadhātuṃ etaṃ mama… ghānadhātuṃ etaṃ mama… gandhadhātuṃ etaṃ mama… ghānaviññāṇadhātuṃ etaṃ mama… jivhādhātuṃ etaṃ mama… rasadhātuṃ etaṃ mama… jivhāviññāṇadhātuṃ etaṃ mama… kāyadhātuṃ etaṃ mama… phoṭṭhabbadhātuṃ etaṃ mama… kāyaviññāṇadhātuṃ etaṃ mama… manodhātuṃ etaṃ mama… dhammadhātuṃ etaṃ mama… manoviññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Cakkhundriyaṃ etaṃ mama…pe… sotindriyaṃ etaṃ mama… ghānindriyaṃ etaṃ mama… jivhindriyaṃ etaṃ mama… kāyindriyaṃ etaṃ mama… manindriyaṃ etaṃ mama… jīvitindriyaṃ etaṃ mama… itthindriyaṃ etaṃ mama… purisindriyaṃ etaṃ mama… sukhindriyaṃ etaṃ mama… dukkhindriyaṃ etaṃ mama… somanassindriyaṃ etaṃ mama… domanassindriyaṃ etaṃ mama… upekkhindriyaṃ etaṃ mama… saddhindriyaṃ etaṃ mama… vīriyindriyaṃ etaṃ mama… satindriyaṃ etaṃ mama… samādhindriyaṃ etaṃ mama… paññindriyaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

Kāmadhātuṃ etaṃ mama…pe… rūpadhātuṃ etaṃ mama… arūpadhātuṃ etaṃ mama… kāmabhavaṃ etaṃ mama… rūpabhavaṃ etaṃ mama… arūpabhavaṃ etaṃ mama… saññābhavaṃ etaṃ mama… asaññābhavaṃ etaṃ mama… nevasaññānāsaññābhavaṃ etaṃ mama… ekavokārabhavaṃ etaṃ mama… catuvokārabhavaṃ etaṃ mama… pañcavokārabhavaṃ etaṃ mama… paṭhamajjhānaṃ etaṃ mama… dutiyajjhānaṃ etaṃ mama… tatiyajjhānaṃ etaṃ mama… catutthajjhānaṃ etaṃ mama… mettaṃ cetovimuttiṃ etaṃ mama… karuṇaṃ cetovimuttiṃ etaṃ mama… muditaṃ cetovimuttiṃ etaṃ mama… upekkhaṃ cetovimuttiṃ etaṃ mama… ākāsānañcāyatanasamāpattiṃ etaṃ mama… viññāṇañcāyatanasamāpattiṃ etaṃ mama… ākiñcaññāyatanasamāpattiṃ etaṃ mama… nevasaññānāsaññāyatanasamāpattiṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi.

"發是我所...毛是我所...爪是我所...齒是我所...皮是我所...肉是我所...筋是我所...骨是我所...骨髓是我所...腎是我所...心是我所...肝是我所...膜是我所...脾是我所...肺是我所...腸是我所...腸間膜是我所...胃中物是我所...糞是我所...膽汁是我所...痰是我所...膿是我所...血是我所...汗是我所...脂肪是我所...淚是我所...脂膏是我所...唾是我所...鼻涕是我所...關節滑液是我所...尿是我所...腦是我所，這是我，這是我的我"——執取妄執是見。 "眼處是我所...色處是我所...耳處是我所...聲處是我所...鼻處是我所...香處是我所...舌處是我所...味處是我所...身處是我所...觸處是我所...意處是我所...法處是我所，這是我，這是我的我"——執取妄執是見。 "眼界是我所...色界是我所...眼識界是我所...耳界是我所...聲界是我所...耳識界是我所...鼻界是我所...香界是我所...鼻識界是我所...舌界是我所...味界是我所...舌識界是我所...身界是我所...觸界是我所...身識界是我所...意界是我所...法界是我所...意識界是我所，這是我，這是我的我"——執取妄執是見。 "眼根是我所...耳根是我所...鼻根是我所...舌根是我所...身根是我所...意根是我所...命根是我所...女根是我所...男根是我所...樂根是我所...苦根是我所...喜根是我所...憂根是我所...舍根是我所...信根是我所...精進根是我所...念根是我所...定根是我所...慧根是我所，這是我，這是我的我"——執取妄執是見。 "欲界是我所...色界是我所...無色界是我所...欲有是我所...色有是我所...無色有是我所...想有是我所...無想有是我所...非想非非想有是我所...一蘊有是我所...四蘊有是我所...五蘊有是我所...初禪是我所...第二禪是我所...第三禪是我所...第四禪是我所...慈心解脫是我所...悲心解脫是我所...喜心解脫是我所...舍心解脫是我所...空無邊處定是我所...識無邊處定是我所...無所有處定是我所...非想非非想處定是我所，這是我，這是我的我"——執取妄執是見。

Avijjaṃ etaṃ mama…pe… saṅkhāre etaṃ mama… viññāṇaṃ etaṃ mama… nāmarūpaṃ etaṃ mama… saḷāyatanaṃ etaṃ mama… phassaṃ etaṃ mama… vedanaṃ etaṃ mama… taṇhaṃ etaṃ mama… upādānaṃ etaṃ mama… bhavaṃ etaṃ mama … jātiṃ etaṃ mama… jarāmaraṇaṃ etaṃ mama, esohamasmi, eso me attāti – abhinivesaparāmāso diṭṭhi. Evaṃ abhinivesaparāmāso diṭṭhi.

Katamāni aṭṭha diṭṭhiṭṭhānāni? Khandhāpi diṭṭhiṭṭhānaṃ, avijjāpi diṭṭhiṭṭhānaṃ, phassopi diṭṭhiṭṭhānaṃ, saññāpi diṭṭhiṭṭhānaṃ, vitakkopi [vitakkāpi (syā.)] diṭṭhiṭṭhānaṃ, ayoniso manasikāropi diṭṭhiṭṭhānaṃ, pāpamittopi diṭṭhiṭṭhānaṃ, paratoghosopi diṭṭhiṭṭhānaṃ.

Khandhā hetu khandhā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ khandhāpi diṭṭhiṭṭhānaṃ. Avijjā hetu avijjā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ avijjāpi diṭṭhiṭṭhānaṃ. Phasso hetu phasso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ phassopi diṭṭhiṭṭhānaṃ. Saññā hetu saññā paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ saññāpi diṭṭhiṭṭhānaṃ. Vitakko hetu vitakko paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ vitakkopi diṭṭhiṭṭhānaṃ. Ayoniso manasikāro hetu ayoniso manasikāro paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ ayoniso manasikāropi diṭṭhiṭṭhānaṃ. Pāpamitto hetu pāpamitto paccayo diṭṭhiṭṭhānaṃ upādāya, samuṭṭhānaṭṭhena – evaṃ pāpamittopi diṭṭhiṭṭhānaṃ. Paratoghoso hetu paratoghoso paccayo diṭṭhiṭṭhānaṃ upādāya samuṭṭhānaṭṭhena – evaṃ paratoghosopi diṭṭhiṭṭhānaṃ. Imāni aṭṭha diṭṭhiṭṭhānāni.

Katamāni aṭṭhārasa diṭṭhipariyuṭṭhānāni? Yā diṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho , diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imāni aṭṭhārasa diṭṭhipariyuṭṭhānāni.
Katamā soḷasa diṭṭhiyo? Assādadiṭṭhi, attānudiṭṭhi, micchādiṭṭhi, sakkāyadiṭṭhi, sakkāyavatthukā sassatadiṭṭhi, sakkāyavatthukā ucchedadiṭṭhi, antaggāhikādiṭṭhi, pubbantānudiṭṭhi, aparantānudiṭṭhi, saññojanikā diṭṭhi, ahanti mānavinibandhā diṭṭhi, mamanti mānavinibandhā diṭṭhi, attavādapaṭisaṃyuttā diṭṭhi, lokavādapaṭisaṃyuttā diṭṭhi, bhavadiṭṭhi, vibhavadiṭṭhi – imā soḷasa diṭṭhiyo.

"無明是我所...行是我所...識是我所...名色是我所...六處是我所...觸是我所...受是我所...愛是我所...取是我所...有是我所...生是我所...老死是我所，這是我，這是我的我"——執取妄執是見。如是執取妄執是見。 124. 什麼是八種見處？蘊是見處，無明是見處，觸是見處，想是見處，尋是見處，不如理作意是見處，惡友是見處，從他聞是見處。蘊是因，蘊是緣，依之而生起見處——如是蘊是見處。無明是因，無明是緣，依之而生起見處——如是無明是見處。觸是因，觸是緣，依之而生起見處——如是觸是見處。想是因，想是緣，依之而生起見處——如是想是見處。尋是因，尋是緣，依之而生起見處——如是尋是見處。不如理作意是因，不如理作意是緣，依之而生起見處——如是不如理作意是見處。惡友是因，惡友是緣，依之而生起見處——如是惡友是見處。從他聞是因，從他聞是緣，依之而生起見處——如是從他聞是見處。這是八種見處。 125. 什麼是十八種見纏？即：見、見行、見叢、見荒、見戲論、見動搖、見結、見箭、見障、見礙、見縛、見險、見隨眠、見熱惱、見燒熱、見結縛、見取、見執著、見妄執——這是十八種見纏。 126. 什麼是十六種見？味著見、我見、邪見、有身見、以有身為基的常見、以有身為基的斷見、邊執見、前際隨見、后際隨見、結縛見、"我"的慢繫縛見、"我所"的慢繫縛見、我語相應見、世間相應見、有見、無有見——這是十六種見。

Katame tīṇi sataṃ diṭṭhābhinivesā? Assādadiṭṭhiyā katihākārehi abhiniveso hoti? Attānudiṭṭhiyā katihākārehi abhiniveso hoti? Micchādiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya sassatadiṭṭhiyā katihākārehi abhiniveso hoti? Sakkāyavatthukāya ucchedadiṭṭhiyā katihākārehi abhiniveso hoti? Antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? Pubbantānudiṭṭhiyā katihākārehi abhiniveso hoti? Aparantānudiṭṭhiyā katihākārehi abhiniveso hoti? Saññojanikāya diṭṭhiyā katihākārehi abhiniveso hoti? Ahanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Mamanti mānavinibandhāya diṭṭhiyā katihākārehi abhiniveso hoti? Attavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Lokavādapaṭisaṃyuttāya diṭṭhiyā katihākārehi abhiniveso hoti? Bhavadiṭṭhiyā katihākārehi abhiniveso hoti? Vibhavadiṭṭhiyā katihākārehi abhiniveso hoti?

Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso hoti. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Micchādiṭṭhiyā dasahākārehi abhiniveso hoti. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso hoti. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā paññāsāya ākārehi abhiniveso hoti . Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Aparantānudiṭṭhiyā catucattālīsāya ākārehi abhiniveso hoti. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Ahanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Mamanti mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso hoti. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso hoti. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso hoti. Bhavadiṭṭhiyā ekena ākārena [ekūnavīsatiyā ākārena (syā.)] abhiniveso hoti. Vibhavadiṭṭhiyā ekena ākārena abhiniveso hoti.

Assādadiṭṭhiniddeso
什麼是三百種見執著？味著見以幾種方式執著？我見以幾種方式執著？邪見以幾種方式執著？有身見以幾種方式執著？以有身為基的常見以幾種方式執著？以有身為基的斷見以幾種方式執著？邊執見以幾種方式執著？前際隨見以幾種方式執著？后際隨見以幾種方式執著？結縛見以幾種方式執著？"我"的慢繫縛見以幾種方式執著？"我所"的慢繫縛見以幾種方式執著？我語相應見以幾種方式執著？世間相應見以幾種方式執著？有見以幾種方式執著？無有見以幾種方式執著？味著見以三十五種方式執著。我見以二十種方式執著。邪見以十種方式執著。有身見以二十種方式執著。以有身為基的常見以十五種方式執著。以有身為基的斷見以五種方式執著。邊執見以五十種方式執著。前際隨見以十八種方式執著。后際隨見以四十四種方式執著。結縛見以十八種方式執著。"我"的慢繫縛見以十八種方式執著。"我所"的慢繫縛見以十八種方式執著。我語相應見以二十種方式執著。世間相應見以八種方式執著。有見以一種方式執著。無有見以一種方式執著。
味著見的解說
Assādadiṭṭhiyā katamehi pañcatiṃsāya ākārehi abhiniveso hoti? Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.

Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo [yā diṭṭhi yo rāgo (syā.)], so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo – ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yaṃ ceva pathavirasaṃ upādiyati, yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya [asāratāya (syā.)] saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhi diṭṭhigataṃ, diṭṭhigahanaṃ, diṭṭhikantāraṃ, diṭṭhivisūkaṃ, diṭṭhivipphanditaṃ, diṭṭhisaññojanaṃ, diṭṭhisallaṃ, diṭṭhisambādho, diṭṭhipalibodho, diṭṭhibandhanaṃ, diṭṭhipapāto, diṭṭhānusayo, diṭṭhisantāpo, diṭṭhipariḷāho, diṭṭhigantho, diṭṭhupādānaṃ, diṭṭhābhiniveso, diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.

Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso – imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, mānasaññojanaṃ, vicikicchāsaññojanaṃ, bhavarāgasaññojanaṃ, issāsaññojanaṃ, macchariyasaññojanaṃ, anunayasaññojanaṃ, avijjāsaññojanaṃ – imāni saññojanāni, na ca diṭṭhiyo.

Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca…pe… yaṃ saṅkhāre [ye saṅkhāre (ka.) saṃ. ni.

味著見以哪三十五種方式執著？緣於色生起樂與喜，這是色的味著——執取妄執是見。見非味著，味著非見。見是一事，味著是另一事。見與味著——這稱為味著見。味著見是邪見，是見的違逆。具有此見違逆的人是見違逆者。不應親近、不應結交、不應侍奉見違逆者。為什麼？因為他的見是惡的。見貪非見。見非貪。見是一事，貪是另一事。見與貪——這稱為見貪。具有此見及此貪的人是見貪染者。施與見貪染者的佈施不得大果、不得大利。為什麼？因為他的見是惡的味著見邪見。邪見者有二趣——地獄或畜生。邪見者隨見完全受持的身業、語業、意業，以及其思、愿、誓願、行，這一切法都導向不可意、不可愛、不可樂、不利、苦。為什麼？因為他的見是惡的。譬如楝樹種子、葫蘆種子、苦瓜種子，置於濕土中，吸收地味、水味，一切都轉為苦味、辛辣味、不可意味。為什麼？因為種子是惡的。如是邪見者隨見完全受持的身業、語業、意業，以及其思、愿、誓願、行，這一切法都導向不可意、不可愛、不可樂、不利、苦。為什麼？因為他的見是惡的味著見邪見。邪見是見行、見叢、見荒、見戲論、見動搖、見結、見箭、見障、見礙、見縛、見險、見隨眠、見熱惱、見燒熱、見結縛、見取、見執著、見妄執——以這十八種方式擾亂心的結縛。
有既是結又是見者，有是結而非見者。什麼是既是結又是見者？有身見、戒禁取——這些既是結又是見。什麼是是結而非見者？欲貪結、嗔恚結、慢結、疑結、有貪結、嫉結、慳結、隨眠結、無明結——這些是結而非見。緣受...緣想...

3.28 passitabbā] paṭicca…pe… yaṃ viññāṇaṃ paṭicca… yaṃ cakkhuṃ paṭicca… yaṃ sotaṃ paṭicca… yaṃ ghānaṃ paṭicca… yaṃ jivhaṃ paṭicca… yaṃ kāyaṃ paṭicca… yaṃ manaṃ paṭicca… yaṃ rūpe paṭicca… yaṃ sadde paṭicca… yaṃ gandhe paṭicca … yaṃ rase paṭicca… yaṃ phoṭṭhabbe paṭicca… yaṃ dhamme paṭicca… yaṃ cakkhuviññāṇaṃ paṭicca… yaṃ sotaviññāṇaṃ paṭicca… yaṃ ghānaviññāṇaṃ paṭicca… yaṃ jivhāviññāṇaṃ paṭicca… yaṃ kāyaviññāṇaṃ paṭicca… yaṃ manoviññāṇaṃ paṭicca … yaṃ cakkhusamphassaṃ paṭicca… yaṃ sotasamphassaṃ paṭicca… yaṃ ghānasamphassaṃ paṭicca… yaṃ jivhāsamphassaṃ paṭicca… yaṃ kāyasamphassaṃ paṭicca… yaṃ manosamphassaṃ paṭicca… yaṃ cakkhusamphassajaṃ vedanaṃ paṭicca… yaṃ sotasamphassajaṃ vedanaṃ paṭicca… yaṃ ghānasamphassajaṃ vedanaṃ paṭicca… yaṃ jivhāsamphassajaṃ vedanaṃ paṭicca… yaṃ kāyasamphassajaṃ vedanaṃ paṭicca… yaṃ manosamphassajaṃ vedanaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ manosamphassajāya vedanāya assādoti – abhinivesaparāmāso diṭṭhi. Diṭṭhi na assādo, assādo na diṭṭhi. Aññā diṭṭhi, añño assādo. Yā ca diṭṭhi yo ca assādo – ayaṃ vuccati assādadiṭṭhi.

Assādadiṭṭhi micchādiṭṭhi diṭṭhivipatti. Tāya diṭṭhivipattiyā samannāgato puggalo diṭṭhivipanno. Diṭṭhivipanno puggalo na sevitabbo na bhajitabbo na payirupāsitabbo. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Yo diṭṭhiyā rāgo, so na diṭṭhi. Diṭṭhi na rāgo. Aññā diṭṭhi, añño rāgo. Yā ca diṭṭhi yo ca rāgo, ayaṃ vuccati diṭṭhirāgo. Tāya ca diṭṭhiyā tena ca rāgena samannāgato puggalo diṭṭhirāgaratto. Diṭṭhirāgaratte puggale dinnaṃ dānaṃ na mahapphalaṃ hoti na mahānisaṃsaṃ. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhikassa purisapuggalassa dveva gatiyo – nirayo vā tiracchānayoni vā. Micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā. Seyyathāpi nimbabījaṃ vā kosātakībījaṃ vā tittakālābubījaṃ vā allāya pathaviyā nikkhittaṃ yañceva pathavirasaṃ upādiyati yañca āporasaṃ upādiyati, sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa hetu? Bījaṃ hissa pāpikaṃ. Evamevaṃ micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ…pe… yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ, yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hissa pāpikā assādadiṭṭhi micchādiṭṭhi.

Micchādiṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – imehi aṭṭhārasahi ākārehi pariyuṭṭhitacittassa saññogo.

緣行...緣識...緣眼...緣耳...緣鼻...緣舌...緣身...緣意...緣色...緣聲...緣香...緣味...緣觸...緣法...緣眼識...緣耳識...緣鼻識...緣舌識...緣身識...緣意識...緣眼觸...緣耳觸...緣鼻觸...緣舌觸...緣身觸...緣意觸...緣眼觸生受...緣耳觸生受...緣鼻觸生受...緣舌觸生受...緣身觸生受...緣意觸生受而生起樂與喜，這是意觸生受的味著——執取妄執是見。見非味著，味著非見。見是一事，味著是另一事。見與味著——這稱為味著見。味著見是邪見，是見的違逆。具有此見違逆的人是見違逆者。不應親近、不應結交、不應侍奉見違逆者。為什麼？因為他的見是惡的。見貪非見。見非貪。見是一事，貪是另一事。見與貪——這稱為見貪。具有此見及此貪的人是見貪染者。施與見貪染者的佈施不得大果、不得大利。為什麼？因為他的見是惡的味著見邪見。邪見者有二趣——地獄或畜生。邪見者隨見完全受持的身業、語業、意業，以及其思、愿、誓願、行，這一切法都導向不可意、不可愛、不可樂、不利、苦。為什麼？因為他的見是惡的。譬如楝樹種子、葫蘆種子、苦瓜種子，置於濕土中，吸收地味、水味，一切都轉為苦味、辛辣味、不可意味。為什麼？因為種子是惡的。如是邪見者隨見完全受持的身業、語業、意業，以及其思、愿、誓願、行，這一切法都導向不可意、不可愛、不可樂、不利、苦。為什麼？因為他的見是惡的味著見邪見。邪見是見行、見叢...見執著、見妄執——以這十八種方式擾亂心的結縛。

Atthi saññojanāni ceva diṭṭhiyo ca, atthi saññojanāni na ca diṭṭhiyo. Katamāni saññojanāni ceva diṭṭhiyo ca? Sakkāyadiṭṭhi, sīlabbataparāmāso – imāni saññojanāni ceva diṭṭhiyo ca. Katamāni saññojanāni, na ca diṭṭhiyo? Kāmarāgasaññojanaṃ, paṭighasaññojanaṃ, mānasaññojanaṃ, vicikicchāsaññojanaṃ, bhavarāgasaññojanaṃ, issāsaññojanaṃ, macchariyasaññojanaṃ, anunayasaññojanaṃ, avijjāsaññojanaṃ – imāni saññojanāni, na ca diṭṭhiyo. Assādadiṭṭhiyā imehi pañcatiṃsāya ākārehi abhiniveso hoti.

Assādadiṭṭhiniddeso paṭhamo.

Attānudiṭṭhiniddeso
Attānudiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ; vedanaṃ…pe… saññaṃ…pe… saṅkhāre…pe… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

有既是結又是見者，有是結而非見者。什麼是既是結又是見者？有身見、戒禁取——這些既是結又是見。什麼是是結而非見者？欲貪結、嗔恚結、慢結、疑結、有貪結、嫉結、慳結、隨眠結、無明結——這些是結而非見。味著見以這三十五種方式執著。味著見解說第一。 2. 我見解說 130. 我見以哪二十種方式執著？此處，未聞法的凡夫不見聖者、不知聖法、不善巧聖法、不修習聖法，不見善士、不知善士法、不善巧善士法、不修習善士法，視色為我，或視我有色，或視色在我中，或視我在色中；受...想...行...視識為我，或視我有識，或視識在我中，或視我在識中。;

Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ attato samanupassati – 『『yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ pathavīkasiṇa』』nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato 『『yā acci so vaṇṇo, yo vaṇṇo sā accī』』ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco pathavīkasiṇaṃ attato samanupassati – 『『yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ , taṃ pathavīkasiṇa』』nti. Pathavīkasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… attānudiṭṭhi micchādiṭṭhi. Micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo.

Idhekacco āpokasiṇaṃ… tejokasiṇaṃ… vāyokasiṇaṃ… nīlakasiṇaṃ… pītakasiṇaṃ… lohitakasiṇaṃ… odātakasiṇaṃ attato samanupassati – 『『yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa』』nti. Odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato 『『yā acci, so vaṇṇo; yo vaṇṇo, sā accī』』ti – acciñca vaṇṇañca advayaṃ samanupassati. Evameva idhekacco…pe… odātakasiṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati.

Kathaṃ rūpavantaṃ attānaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā』』ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā』』ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana ayaṃ attā iminā rūpena rūpavā』』ti. Rūpavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati.

如何將色法視為自我?在此,某人將地遍視為自我 - "地遍是我,我是地遍"。他將地遍和自我視為不二。就像燃燒的油燈,"火焰是顏色,顏色是火焰" - 將火焰和顏色視為不二。同樣地,在此某人將地遍視為自我 - "地遍是我,我是地遍"。他將地遍和自我視為不二。執著和執取是見。見不是所緣,所緣不是見。見是一回事,所緣是另一回事。見和所緣 - 這是第一種以色法為所緣的自我見。自我見是邪見,是見的敗壞...自我見是邪見。持邪見的人只有兩種去處...這些是結,而不是見。在此,某人將水遍...火遍...風遍...青遍...黃遍...赤遍...白遍視為自我 - "白遍是我,我是白遍"。他將白遍和自我視為不二。就像燃燒的油燈,"火焰是顏色,顏色是火焰" - 將火焰和顏色視為不二。同樣地,在此某人...將白遍和自我視為不二。執著和執取是見。見不是所緣,所緣不是見。見是一回事,所緣是另一回事。見和所緣 - 這是第一種以色法為所緣的自我見。自我見是邪見,是見的敗壞...這些是結,而不是見。這就是如何將色法視為自我。如何將自我視為有色?在此,某人將受...想...行...識視為自我。他這樣想:"這確實是我的自我。而這個自我,通過這個色法而有色。"他將自我視為有色。就像一棵樹有影子。有人會這樣說:"這是樹,這是影子。樹是一回事,影子是另一回事。但這棵樹通過這個影子而有影。"他將樹視為有影。同樣地,在此某人將受...想...行...識視為自我。他這樣想:"這確實是我的自我。而這個自我,通過這個色法而有色。"他將自我視為有色。執著和執取是見。見不是所緣,所緣不是見。見是一回事,所緣是另一回事。見和所緣 - 這是第二種以色法為所緣的自我見。自我見是邪見,是見的敗壞...這些是結,而不是見。這就是如何將自我視為有色。

Kathaṃ attani rūpaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa』』nti. Attani rūpaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – 『『idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe』』ti. Pupphasmiṃ gandhaṃ samanupassati . Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani idaṃ rūpa』』nti. Attani rūpaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani rūpaṃ samanupassati.

Kathaṃ rūpasmiṃ attānaṃ samanupassati? Idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe』』ti. Rūpasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake』』ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati . Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ rūpe』』ti. Rūpasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā rūpavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpasmiṃ attānaṃ samanupassati.

如何在自我中觀察色法？在此，某人將受...想...行...識視為自我。他這樣想："這確實是我的自我。而在這個自我中有這個色法。"他在自我中觀察色法。就像一朵有香氣的花。有人會這樣說："這是花，這是香氣；花是一回事，香氣是另一回事。但這個香氣在這朵花中。"他在花中觀察香氣。同樣地，在此某人將受...想...行...識視為自我。他這樣想："這確實是我的自我。而在這個自我中有這個色法。"他在自我中觀察色法。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第三種以色法為所緣的自我見。自我見是邪見，是見的敗壞...這些是結，而不是見。這就是如何在自我中觀察色法。如何在色法中觀察自我？在此，某人將受...想...行...識視為自我。他這樣想："這確實是我的自我。而這個自我在這個色法中。"他在色法中觀察自我。就像寶石被放在盒子裡。有人會這樣說："這是寶石，這是盒子。寶石是一回事，盒子是另一回事。但這個寶石在這個盒子裡。"他在盒子中觀察寶石。同樣地，在此某人將受...想...行...識視為自我。他這樣想："這確實是我的自我。而這個自我在這個色法中。"他在色法中觀察自我。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第四種以色法為所緣的自我見。自我見是邪見，是見的敗壞...這些是結，而不是見。這就是如何在色法中觀察自我。

Kathaṃ vedanaṃ attato samanupassati? Idhekacco cakkhusamphassajaṃ vedanaṃ sotasamphassajaṃ vedanaṃ ghānasamphassajaṃ vedanaṃ jivhāsamphassajaṃ vedanaṃ kāyasamphassajaṃ vedanaṃ manosamphassajaṃ vedanaṃ attato samanupassati. 『『Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā』』ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato 『『yā acci so vaṇṇo, yo vaṇṇo sā accī』』ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ vedanaṃ attato samanupassati. 『『Yā manosamphassajā vedanā so ahaṃ, yo ahaṃ sā manosamphassajā vedanā』』ti – manosamphassajaṃ vedanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanaṃ attato samanupassati.

Kathaṃ vedanāvantaṃ attānaṃ samanupassati? Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā』』ti. Vedanāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā』』ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāya vedanāvā』』ti. Vedanāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāvantaṃ attānaṃ samanupassati.

Kathaṃ attani vedanaṃ samanupassati? Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā』』ti. Attani vedanaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – 『『idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe』』ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani ayaṃ vedanā』』ti. Attani vedanaṃ samanupassati . Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani vedanaṃ samanupassati.

如何將受視為自我？在此，某人將眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受視為自我。"意觸所生受是我，我是意觸所生受" - 他將意觸所生受和自我視為不二。就像燃燒的油燈，"火焰是顏色，顏色是火焰" - 將火焰和顏色視為不二。同樣地，在此某人將意觸所生受視為自我。"意觸所生受是我，我是意觸所生受" - 他將意觸所生受和自我視為不二。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第一種以受為所緣的自我見。自我見是邪見，是見的敗壞...這些是結，而不是見。這就是如何將受視為自我。如何將自我視為有受？在此，某人將想...行...識...色視為自我。他這樣想："這確實是我的自我。而這個自我，通過這個受而有受。"他將自我視為有受。就像一棵樹有影子。有人會這樣說："這是樹，這是影子。樹是一回事，影子是另一回事。但這棵樹通過這個影子而有影。"他將樹視為有影。同樣地，在此某人將想...行...識...色視為自我。他這樣想："這確實是我的自我。而這個自我，通過這個受而有受。"他將自我視為有受。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第二種以受為所緣的自我見。自我見是邪見，是見的敗壞...這些是結，而不是見。這就是如何將自我視為有受。如何在自我中觀察受？在此，某人將想...行...識...色視為自我。他這樣想："這確實是我的自我。而在這個自我中有這個受。"他在自我中觀察受。就像一朵有香氣的花。有人會這樣說："這是花，這是香氣；花是一回事，香氣是另一回事。但這個香氣在這朵花中。"他在花中觀察香氣。同樣地，在此某人將想...行...識...色視為自我。他這樣想："這確實是我的自我。而在這個自我中有這個受。"他在自我中觀察受。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第三種以受為所緣的自我見。自我見是邪見，是見的敗壞...這些是結，而不是見。這就是如何在自我中觀察受。

Kathaṃ vedanāya attānaṃ samanupassati? Idhekacco saññaṃ…pe… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā』』ti. Vedanāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake』』ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco saññaṃ… saṅkhāre… viññāṇaṃ… rūpaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya vedanāyā』』ti. Vedanāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā vedanāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ vedanāya attānaṃ samanupassati.

如何在受中觀察自我？在此，某人將想...行...識...色視為自我。他這樣想："這確實是我的自我。而這個自我在這個受中。"他在受中觀察自我。就像寶石被放在盒子裡。有人會這樣說："這是寶石，這是盒子。寶石是一回事，盒子是另一回事。但這個寶石在這個盒子裡。"他在盒子中觀察寶石。同樣地，在此某人將想...行...識...色視為自我。他這樣想："這確實是我的自我。而這個自我在這個受中。"他在受中觀察自我。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第四種以受為所緣的自我見。自我見是邪見，是見的敗壞...這些是結，而不是見。這就是如何在受中觀察自我。

Kathaṃ saññaṃ attato samanupassati? Idhekacco cakkhusamphassajaṃ saññaṃ…pe… sotasamphassajaṃ saññaṃ… ghānasamphassajaṃ saññaṃ… jivhāsamphassajaṃ saññaṃ… kāyasamphassajaṃ saññaṃ… manosamphassajaṃ saññaṃ attato samanupassati. Yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā』』ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato 『『yā acci so vaṇṇo, yo vaṇṇo sā accī』』ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ saññaṃ attato samanupassati – 『『yā manosamphassajā saññā so ahaṃ, yo ahaṃ sā manosamphassajā saññā』』ti. Manosamphassajaṃ saññañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññaṃ attato samanupassati.

Kathaṃ saññāvantaṃ attānaṃ samanupassati? Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā』』ti. Saññāvantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā』』ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāya saññāvā』』ti. Saññāvantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saññāvantaṃ attānaṃ samanupassati.

Kathaṃ attani saññaṃ samanupassati? Idhekacco saṅkhāre…pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā』』ti. Attani saññaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – 『『idaṃ pupphaṃ, ayaṃ gandho. Aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe』』ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani ayaṃ saññā』』ti. Attani saññaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saññaṃ samanupassati.

如何將想視為自我？在此，某人將眼觸所生想...耳觸所生想...鼻觸所生想...舌觸所生想...身觸所生想...意觸所生想視為自我。"意觸所生想是我，我是意觸所生想"。他將意觸所生想和自我視為不二。就像燃燒的油燈，"火焰是顏色，顏色是火焰" - 將火焰和顏色視為不二。同樣地，在此某人將意觸所生想視為自我 - "意觸所生想是我，我是意觸所生想"。他將意觸所生想和自我視為不二。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第一種以想為所緣的自我見。自我見是邪見，是見的敗壞...這些是結，而不是見。這就是如何將想視為自我。如何將自我視為有想？在此，某人將行...識...色...受視為自我。他這樣想："這確實是我的自我。而這個自我，通過這個想而有想。"他將自我視為有想。就像一棵樹有影子。有人會這樣說："這是樹，這是影子。樹是一回事，影子是另一回事。但這棵樹通過這個影子而有影。"他將樹視為有影。同樣地，在此某人將行...識...色...受視為自我。他這樣想："這確實是我的自我。而這個自我，通過這個想而有想。"他將自我視為有想。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第二種以想為所緣的自我見。自我見是邪見...這些是結，而不是見。這就是如何將自我視為有想。如何在自我中觀察想？在此，某人將行...識...色...受視為自我。他這樣想："這確實是我的自我。而在這個自我中有這個想。"他在自我中觀察想。就像一朵有香氣的花。有人會這樣說："這是花，這是香氣。花是一回事，香氣是另一回事。但這個香氣在這朵花中。"他在花中觀察香氣。同樣地，在此某人將行...識...色...受視為自我。他這樣想："這確實是我的自我。而在這個自我中有這個想。"他在自我中觀察想。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第三種以想為所緣的自我見。自我見是邪見...這些是結，而不是見。這就是如何在自我中觀察想。

Kathaṃ saññāya attānaṃ samanupassati? Idhekacco saṅkhāre …pe… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā』』ti. Saññāya attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake』』ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco saṅkhāre… viññāṇaṃ… rūpaṃ… vedanaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imāya saññāyā』』ti. Saññāya attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saññāvatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo. Evaṃ saññāya attānaṃ samanupassati.

如何在想中觀察自我？在此，某人將行...識...色...受視為自我。他這樣想："這確實是我的自我。而這個自我在這個想中。"他在想中觀察自我。就像寶石被放在盒子裡。有人會這樣說："這是寶石，這是盒子。寶石是一回事，盒子是另一回事。但這個寶石在這個盒子裡。"他在盒子中觀察寶石。同樣地，在此某人將行...識...色...受視為自我。他這樣想："這確實是我的自我。而這個自我在這個想中。"他在想中觀察自我。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第四種以想為所緣的自我見。自我見是邪見...這些是結，而不是見。這就是如何在想中觀察自我。

Kathaṃ saṅkhāre attato samanupassati? Idhekacco cakkhusamphassajaṃ cetanaṃ sotasamphassajaṃ cetanaṃ ghānasamphassajaṃ cetanaṃ jivhāsamphassajaṃ cetanaṃ kāyasamphassajaṃ cetanaṃ manosamphassajaṃ cetanaṃ attato samanupassati. 『『Yā manosamphassajā cetanā, so ahaṃ; yo ahaṃ sā manosamphassajā cetanā』』ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato 『『yā acci so vaṇṇo, yo vaṇṇo sā accī』』ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manosamphassajaṃ cetanaṃ attato samanupassati. 『『Yā manosamphassajā cetanā so ahaṃ, yo ahaṃ sā manosamphassajā cetanā』』ti – manosamphassajaṃ cetanañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāre attato samanupassati.

Kathaṃ saṅkhāravantaṃ attānaṃ samanupassati? Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imehi saṅkhārehi saṅkhāravā』』ti. Saṅkhāravantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā』』ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā. Imehi saṅkhārehi saṅkhāravā』』ti. Saṅkhāravantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāravantaṃ attānaṃ samanupassati.

Kathaṃ attani saṅkhāre samanupassati? Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā』』ti. Attani saṅkhāre samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – 『『idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe』』ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani ime saṅkhārā』』ti. Attani saṅkhāre samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani saṅkhāre samanupassati.

如何將行視為自我？在此，某人將眼觸所生思、耳觸所生思、鼻觸所生思、舌觸所生思、身觸所生思、意觸所生思視為自我。"意觸所生思是我，我是意觸所生思" - 他將意觸所生思和自我視為不二。就像燃燒的油燈，"火焰是顏色，顏色是火焰" - 將火焰和顏色視為不二。同樣地，在此某人將意觸所生思視為自我。"意觸所生思是我，我是意觸所生思" - 他將意觸所生思和自我視為不二。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第一種以行為所緣的自我見。自我見是邪見...這些是結，而不是見。這就是如何將行視為自我。如何將自我視為有行？在此，某人將識...色...受...想視為自我。他這樣想："這確實是我的自我。而這個自我，通過這些行而有行。"他將自我視為有行。就像一棵樹有影子。有人會這樣說："這是樹，這是影子。樹是一回事，影子是另一回事。但這棵樹通過這個影子而有影。"他將樹視為有影。同樣地，在此某人將識...色...受...想視為自我。他這樣想："這確實是我的自我。而這個自我，通過這些行而有行。"他將自我視為有行。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第二種以行為所緣的自我見。自我見是邪見...這些是結，而不是見。這就是如何將自我視為有行。如何在自我中觀察行？在此，某人將識...色...受...想視為自我。他這樣想："這確實是我的自我。而在這個自我中有這些行。"他在自我中觀察行。就像一朵有香氣的花。有人會這樣說："這是花，這是香氣；花是一回事，香氣是另一回事。但這個香氣在這朵花中。"他在花中觀察香氣。同樣地，在此某人將識...色...受...想視為自我。他這樣想："這確實是我的自我。而在這個自我中有這些行。"他在自我中觀察行。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第三種以行為所緣的自我見。自我見是邪見...這些是結，而不是見。這就是如何在自我中觀察行。

Kathaṃ saṅkhāresu attānaṃ samanupassati? Idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū』』ti. Saṅkhāresu attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake』』ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evameva idhekacco viññāṇaṃ… rūpaṃ… vedanaṃ… saññaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imesu saṅkhāresū』』ti. Saṅkhāresu attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā saṅkhāravatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ saṅkhāresu attānaṃ samanupassati.

如何在行中觀察自我？在此，某人將識...色...受...想視為自我。他這樣想："這確實是我的自我。而這個自我在這些行中。"他在行中觀察自我。就像寶石被放在盒子裡。有人會這樣說："這是寶石，這是盒子。寶石是一回事，盒子是另一回事。但這個寶石在這個盒子裡。"他在盒子中觀察寶石。同樣地，在此某人將識...色...受...想視為自我。他這樣想："這確實是我的自我。而這個自我在這些行中。"他在行中觀察自我。執著和執取是見。見不是所緣，所緣不是見。見是一回事，所緣是另一回事。見和所緣 - 這是第四種以行為所緣的自我見。自我見是邪見...這些是結，而不是見。這就是如何在行中觀察自

Kathaṃ viññāṇaṃ attato samanupassati? Idhekacco cakkhuviññāṇaṃ… sotaviññāṇaṃ… ghānaviññāṇaṃ… jivhāviññāṇaṃ kāyaviññāṇaṃ… manoviññāṇaṃ attato samanupassati. 『『Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ, taṃ manoviññāṇa』』nti – manoviññāṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato 『『yā acci so vaṇṇo, yo vaṇṇo sā accī』』ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco manoviññāṇaṃ attato samanupassati . 『『Yaṃ manoviññāṇaṃ, so ahaṃ; yo ahaṃ taṃ manoviññāṇa』』nti – manoviññāṇañca attañca advayaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇaṃ attato samanupassati.

Kathaṃ viññāṇavantaṃ attānaṃ samanupassati? Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā』』ti. Viññāṇavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ rukkho, ayaṃ chāyā. Añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā』』ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā iminā viññāṇena viññāṇavā』』ti. Viññāṇavantaṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dutiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇavantaṃ attānaṃ samanupassati.

Kathaṃ attani viññāṇaṃ samanupassati? Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā . Imasmiñca pana attani idaṃ viññāṇa』』nti. Attani viññāṇaṃ samanupassati. Seyyathāpi pupphaṃ gandhasampannaṃ assa. Tamenaṃ puriso evaṃ vadeyya – 『『idaṃ pupphaṃ, ayaṃ gandho; aññaṃ pupphaṃ, añño gandho. So kho panāyaṃ gandho imasmiṃ pupphe』』ti. Pupphasmiṃ gandhaṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. Imasmiñca pana attani idaṃ viññāṇa』』nti. Attani viññāṇaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ tatiyā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ attani viññāṇaṃ samanupassati.

如何將識視為自我?此處,某人將眼識...耳識...鼻識...舌識...身識...意識視為自我。"凡是意識,那就是我;凡是我,那就是意識" - 他將意識和自我視為不二。就像正在燃燒的油燈,"凡是火焰,那就是顏色;凡是顏色,那就是火焰" - 他將火焰和顏色視為不二。同樣地,此處某人將意識視為自我。"凡是意識,那就是我;凡是我,那就是意識" - 他將意識和自我視為不二。執著和妄想是見。見不是對像,對像不是見。見是一回事,對象是另一回事。凡是見和對像 - 這是第一種以識為基礎的我見。我見是邪見...這些是結縛,而不是見。這就是如何將識視為自我。如何將有識的自我視為自我?此處,某人將色...受...想...行視為自我。他這樣想:"這確實是我的自我。而我的這個自我因為這個識而有識。"他將有識的自我視為自我。就像一棵有影子的樹。有人會這樣說:"這是樹,這是影子。樹是一回事,影子是另一回事。而這棵樹因為這個影子而有影子。"他將有影子的樹視為有影子。同樣地,此處某人將色...受...想...行視為自我。他這樣想:"這確實是我的自我。而我的這個自我因為這個識而有識。"他將有識的自我視為自我。執著和妄想是見。見不是對像,對像不是見。見是一回事,對象是另一回事。凡是見和對像 - 這是第二種以識為基礎的我見。我見是邪見...這些是結縛,而不是見。這就是如何將有識的自我視為自我。如何在自我中看到識?此處,某人將色...受...想...行視為自我。他這樣想:"這確實是我的自我。而在這個自我中有這個識。"他在自我中看到識。就像一朵有香味的花。有人會這樣說:"這是花,這是香味;花是一回事,香味是另一回事。而這個香味在這朵花中。"他在花中看到香味。同樣地,此處某人將色...受...想...行視為自我。他這樣想:"這確實是我的自我。而在這個自我中有這個識。"他在自我中看到識。執著和妄想是見。見不是對像,對像不是見。見是一回事,對象是另一回事。凡是見和對像 - 這是第三種以識為基礎的我見。我見是邪見...這些是結縛,而不是見。這就是如何在自我中看到識。

Kathaṃ viññāṇasmiṃ attānaṃ samanupassati? Idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe』』ti. Viññāṇasmiṃ attānaṃ samanupassati. Seyyathāpi maṇi karaṇḍake pakkhitto assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ maṇi, ayaṃ karaṇḍako. Añño maṇi, añño karaṇḍako. So kho panāyaṃ maṇi imasmiṃ karaṇḍake』』ti. Karaṇḍakasmiṃ maṇiṃ samanupassati. Evamevaṃ idhekacco rūpaṃ… vedanaṃ… saññaṃ… saṅkhāre attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā imasmiṃ viññāṇe』』ti. Viññāṇasmiṃ attānaṃ samanupassati. Abhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ catutthā viññāṇavatthukā attānudiṭṭhi. Attānudiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ viññāṇasmiṃ attānaṃ samanupassati. Attānudiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

Attānudiṭṭhiniddeso dutiyo.

Micchādiṭṭhiniddeso
Micchādiṭṭhiyā katamehi dasahākārehi abhiniveso hoti? 『『Natthi dinna』』nti – vatthu [vatthuṃ (syā.) evamuparipi]. Evaṃvādo micchābhinivesaparāmāso [micchādiṭṭhābhinivesaparāmāso (syā.)] diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo. 『『Natthi yiṭṭha』』nti – vatthu…pe… 『『natthi huta』』nti – vatthu… 『『natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko』』ti – vatthu… 『『natthi ayaṃ loko』』ti – vatthu… 『『natthi paro loko』』ti – vatthu… 『『natthi mātā』』ti – vatthu… 『『natthi pitā』』ti – vatthu… 『『natthi sattā opapātikā』』ti – vatthu… 『『natthi loke samaṇabrāhmaṇā sammaggatā [samaggatā (ka.)] sammāpaṭipannā, ye imañca lokaṃ, parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī』』ti – vatthu. Evaṃvādo micchābhinivesaparāmāso diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ dasamā micchāvatthukā micchādiṭṭhi. Micchādiṭṭhi diṭṭhivipatti…pe… micchādiṭṭhikassa purisapuggalassa dveva gatiyo…pe… imāni saññojanāni, na ca diṭṭhiyo. Micchādiṭṭhiyā imehi dasahākārehi abhiniveso hoti.

Micchādiṭṭhiniddeso tatiyo.

Sakkāyadiṭṭhiniddeso

如何在識中看到自我？此處，某人將色...受...想...行視為自我。他這樣想："這確實是我的自我。而我的這個自我在這個識中。"他在識中看到自我。就像寶石被放在盒子裡。有人會這樣說："這是寶石，這是盒子。寶石是一回事，盒子是另一回事。而這個寶石在這個盒子中。"他在盒子中看到寶石。同樣地，此處某人將色...受...想...行視為自我。他這樣想："這確實是我的自我。而我的這個自我在這個識中。"他在識中看到自我。執著和妄想是見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第四種以識為基礎的我見。我見是邪見...這些是結縛，而不是見。這就是如何在識中看到自我。以這二十種方式執著我見。我見解說第二品完。 3. 邪見解說 136. 以何十種方式執著邪見？"無佈施"是對象。如此說法的執著和妄想是見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種以邪為基礎的邪見。邪見是見的過失...這些是結縛，而不是見。"無祭祀"是對像..."無供養"是對像..."無善惡業的果報"是對像..."無此世"是對像..."無他世"是對像..."無母"是對像..."無父"是對像..."無化生眾生"是對像..."世間沒有正直行道的沙門婆羅門，他們以自己的智慧證知此世他世並宣說"是對象。如此說法的執著和妄想是見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第十種以邪為基礎的邪見。邪見是見的過失...邪見者只有兩種趣向...這些是結縛，而不是見。以這十種方式執著邪見。邪見解說第三品完。 4. 有身見解說

Sakkāyadiṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. 『『Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa』』nti – odātakasiṇañca attañca advayaṃ samanupassati . Seyyathāpi telappadīpassa jhāyato…pe… evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati. Abhinivesaparāmāso diṭṭhi…pe… ayaṃ paṭhamā rūpavatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyadiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

Sakkāyadiṭṭhiniddeso catuttho.

Sassatadiṭṭhiniddeso
Sakkāyavatthukāya sassatadiṭṭhiyā katamehi pannarasahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ. Vedanāvantaṃ vā attānaṃ…pe… saññāvantaṃ vā attānaṃ… saṅkhāravantaṃ vā attānaṃ… viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ.

Kathaṃ rūpavantaṃ attānaṃ samanupassati? Idhekacco vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati. Tassa evaṃ hoti – 『『ayaṃ kho me attā. So kho pana me ayaṃ attā iminā rūpena rūpavā』』ti. Rūpavantaṃ attānaṃ samanupassati. Seyyathāpi rukkho chāyāsampanno assa. Tamenaṃ puriso evaṃ vadeyya – 『『ayaṃ rukkho, ayaṃ chāyā; añño rukkho, aññā chāyā. So kho panāyaṃ rukkho imāya chāyāya chāyāvā』』ti. Chāyāvantaṃ rukkhaṃ samanupassati. Evamevaṃ idhekacco vedanaṃ…pe… ayaṃ paṭhamā sakkāyavatthukā sassatadiṭṭhi. Sassatadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpavantaṃ attānaṃ samanupassati…pe… sakkāyavatthukāya sassatadiṭṭhiyā imehi pannarasahi ākārehi abhiniveso hoti.

Sassatadiṭṭhiniddeso pañcamo.

Ucchedadiṭṭhiniddeso
以何二十種方式執著有身見？此處，未聞法的凡夫不見聖者，不知聖法，不善巧聖法，不受聖法訓練，不見善人，不知善人法，不受善人法訓練，將色視為自我，或將有色的自我視為自我，或將色視為在自我中，或將自我視為在色中。將受...想...行...識視為自我，或將有識的自我視為自我，或將識視為在自我中，或將自我視為在識中。如何將色視為自我？此處，某人將地遍...乃至...白遍視為自我。"凡是白遍，那就是我；凡是我，那就是白遍" - 他將白遍和自我視為不二。就像正在燃燒的油燈...同樣地，此處某人將白遍視為自我。執著和妄想是見...這是第一種以色為基礎的有身見。有身見是邪見...這些是結縛，而不是見。這就是如何將色視為自我...以這二十種方式執著有身見。有身見解說第四品完。
常見解說
以何十五種方式執著以有身為基礎的常見？此處，未聞法的凡夫不見聖者，不知聖法，不善巧聖法，不受聖法訓練，不見善人，不知善人法，不受善人法訓練，將有色的自我視為自我，或將色視為在自我中，或將自我視為在色中。將有受的自我...有想的自我...有行的自我...有識的自我視為自我，或將識視為在自我中，或將自我視為在識中。如何將有色的自我視為自我？此處，某人將受...想...行...識視為自我。他這樣想："這確實是我的自我。而我的這個自我因為這個色而有色。"他將有色的自我視為自我。就像一棵有影子的樹。有人會這樣說："這是樹，這是影子。樹是一回事，影子是另一回事。而這棵樹因為這個影子而有影子。"他將有影子的樹視為有影子。同樣地，此處某人將受...這是第一種以有身為基礎的常見。常見是邪見...這些是結縛，而不是見。這就是如何將有色的自我視為自我...以這十五種方式執著以有身為基礎的常見。常見解說第五品完。
斷見解說
Sakkāyavatthukāya ucchedadiṭṭhiyā katamehi pañcahi ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati, vedanaṃ attato samanupassati, saññaṃ attato samanupassati, saṅkhāre attato samanupassati, viññāṇaṃ attato samanupassati.

Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. 『『Yaṃ odātakasiṇaṃ, so ahaṃ ; yo ahaṃ, taṃ odātakasiṇa』』nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato…pe… ayaṃ paṭhamā sakkāyavatthukā ucchedadiṭṭhi. Ucchedadiṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… sakkāyavatthukāya ucchedadiṭṭhiyā imehi pañcahi ākārehi abhiniveso hoti.

Ucchedadiṭṭhiniddeso chaṭṭho.

Antaggāhikādiṭṭhiniddeso
以何五種方式執著以有身為基礎的斷見？此處，未聞法的凡夫不見聖者，不知聖法，不善巧聖法，不受聖法訓練，不見善人，不知善人法，不受善人法訓練，將色視為自我，將受視為自我，將想視為自我，將行視為自我，將識視為自我。如何將色視為自我？此處，某人將地遍...乃至...白遍視為自我。"凡是白遍，那就是我；凡是我，那就是白遍" - 他將白遍和自我視為不二。就像正在燃燒的油燈...這是第一種以有身為基礎的斷見。斷見是邪見...這些是結縛，而不是見。這就是如何將色視為自我...以這五種方式執著以有身為基礎的斷見。斷見解說第六品完。
邊執見解說
Antaggāhikāya diṭṭhiyā katamehi paññāsāya ākārehi abhiniveso hoti? 『『Sassato loko』』ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? 『『Asassato loko』』ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti? 『『Antavā loko』』ti – antaggāhikāya diṭṭhiyā… 『『anantavā loko』』ti – antaggāhikāya diṭṭhiyā… 『『taṃ jīvaṃ taṃ sarīra』』nti – antaggāhikāya diṭṭhiyā… 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti – antaggāhikāya diṭṭhiyā… 『『hoti tathāgato paraṃ maraṇā』』ti…pe… na hoti tathāgato paraṃ maraṇā』』ti… 『『hoti ca na ca hoti tathāgato paraṃ maraṇā』』ti… 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā katihākārehi abhiniveso hoti?

『『Sassato loko』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti…pe… 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso hoti.

[Ka] 『『sassato loko』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva sassataṃ cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『sassato loko』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā loko ceva sassatā cāti…pe… saññā loko ceva sassatā cāti…pe… saṅkhārā loko ceva sassatā cāti…pe… viññāṇaṃ loko ceva sassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī sassato lokoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. 『『Sassato loko』』ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Kha] 『『asassato loko』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… ayaṃ paṭhamā 『『asassato loko』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi diṭṭhivipatti…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā loko ceva asassatā cāti…pe… saññā loko ceva asassatā cāti…pe… saṅkhārā loko ceva asassatā cāti…pe… viññāṇaṃ loko ceva asassatañcāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo . 『『Asassato loko』』ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

以何五十種方式執著邊執見？"世界是常"的邊執見以多少種方式執著？"世界是無常"的邊執見以多少種方式執著？"世界有邊"的邊執見..."世界無邊"的邊執見..."命即是身"的邊執見..."命異身異"的邊執見..."如來死後有"的邊執見..."如來死後無"的邊執見..."如來死後亦有亦無"的邊執見..."如來死後非有非無"的邊執見以多少種方式執著？ "世界是常"的邊執見以五種方式執著..."如來死後非有非無"的邊執見以五種方式執著。 [甲]"世界是常"的邊執見以何五種方式執著？色是世界且是常 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"世界是常"的邊執見。邊執見是邪見...這些是結縛，而不是見。受是世界且是常...想是世界且是常...行是世界且是常...識是世界且是常 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第五種"世界是常"的邊執見。邊執見是邪見...這些是結縛，而不是見。"世界是常"的邊執見以這五種方式執著。 [乙]"世界是無常"的邊執見以何五種方式執著？色是世界且是無常 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見...這是第一種"世界是無常"的邊執見。邊執見是邪見，是見的過失...這些是結縛，而不是見。受是世界且是無常...想是世界且是無常...行是世界且是無常...識是世界且是無常 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。邊執見是邪見...這些是結縛，而不是見。"世界是無常"的邊執見以這五種方式執著。

[Ga] 『『antavā loko』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco parittaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – 『『antavā ayaṃ loko parivaṭumo』』ti. Antasaññī hoti. Yaṃ pharati, taṃ vatthu ceva loko ca. Yena pharati, so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『antavā loko』』ti antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Idhekacco parittaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – 『『antavā ayaṃ loko parivaṭumo』』ti. Antasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca. Yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… antavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Gha] 『『anantavā loko』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Idhekacco vipulaṃ okāsaṃ nīlakato pharati. Tassa evaṃ hoti – 『『anantavā ayaṃ loko apariyanto』』ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『anantavā loko』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Idhekacco vipulaṃ okāsaṃ pītakato pharati… lohitakato pharati… odātakato pharati… obhāsakato pharati. Tassa evaṃ hoti – 『『anantavā ayaṃ loko apariyanto』』ti. Anantasaññī hoti. Yaṃ pharati taṃ vatthu ceva loko ca; yena pharati so attā ceva loko cāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… anantavā lokoti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Ṅa] 『『taṃ jīvaṃ taṃ sarīra』』nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『taṃ jīvaṃ taṃ sarīra』』nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā jīvā ceva sarīraṃ ca… saññā jīvā ceva sarīraṃ ca… saṅkhārā jīvā ceva sarīraṃ ca… viññāṇaṃ jīvañceva sarīrañca; yaṃ jīvaṃ taṃ sarīraṃ, yaṃ sarīraṃ taṃ jīvanti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… 『『taṃ jīvaṃ taṃ sarīra』』nti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[丙]"世界有邊"的邊執見以何五種方式執著？此處，某人以藍色遍滿小範圍空間。他這樣想："這個世界是有邊的、有限的。"他有邊際想。他所遍滿的是對像和世界。以此遍滿的是自我和世界 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"世界有邊"的邊執見。邊執見是邪見...這些是結縛，而不是見。此處，某人以黃色遍滿小範圍空間...以紅色遍滿小範圍空間...以白色遍滿小範圍空間...以光明遍滿小範圍空間。他這樣想："這個世界是有邊的、有限的。"他有邊際想。他所遍滿的是對像和世界。以此遍滿的是自我和世界 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見..."世界有邊"的邊執見以這五種方式執著。 [丁]"世界無邊"的邊執見以何五種方式執著？此處，某人以藍色遍滿廣大空間。他這樣想："這個世界是無邊的、無限的。"他有無邊想。他所遍滿的是對像和世界；以此遍滿的是自我和世界 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"世界無邊"的邊執見。邊執見是邪見...這些是結縛，而不是見。此處，某人以黃色遍滿廣大空間...以紅色遍滿廣大空間...以白色遍滿廣大空間...以光明遍滿廣大空間。他這樣想："這個世界是無邊的、無限的。"他有無邊想。他所遍滿的是對像和世界；以此遍滿的是自我和世界 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見..."世界無邊"的邊執見以這五種方式執著。 [戊]"命即是身"的邊執見以何五種方式執著？色即是命也是身；凡是命那就是身，凡是身那就是命 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"命即是身"的邊執見。邊執見是邪見...這些是結縛，而不是見。受即是命也是身...想即是命也是身...行即是命也是身...識即是命也是身；凡是命那就是身，凡是身那就是命 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見..."命即是身"的邊執見以這五種方式執著。

[Ca] 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā sarīraṃ, na jīvaṃ… saññā sarīraṃ, na jīvaṃ… saṅkhārā sarīraṃ, na jīvaṃ… viññāṇaṃ sarīraṃ, na jīvaṃ; jīvaṃ na sarīraṃ. Aññaṃ jīvaṃ, aññaṃ sarīranti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… aññaṃ jīvaṃ, aññaṃ sarīranti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Cha] 『『hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『hoti tathāgato paraṃ maraṇā』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hotipi tiṭṭhatipi uppajjatipi nibbattatipīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… 『『hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Ja] 『『na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati; na hoti tathāgato paraṃ maraṇāti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgatopi kāyassa bhedā ucchijjati vinassati. 『『Na hoti tathāgato paraṃ maraṇā』』ti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… 『『na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[己]"命異身異"的邊執見以何五種方式執著？色是身，非命；命非身。命異身異 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"命異身異"的邊執見。邊執見是邪見...這些是結縛，而不是見。受是身，非命...想是身，非命...行是身，非命...識是身，非命；命非身。命異身異 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見..."命異身異"的邊執見以這五種方式執著。 [庚]"如來死後有"的邊執見以何五種方式執著？色於此處即是死法。如來身壞后是有、住、生、出生 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"如來死後有"的邊執見。邊執見是邪見...這些是結縛，而不是見。受於此處即是死法...想於此處即是死法...行於此處即是死法...識於此處即是死法。如來身壞后是有、住、生、出生 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見..."如來死後有"的邊執見以這五種方式執著。 [辛]"如來死後無"的邊執見以何五種方式執著？色於此處即是死法。如來也于身壞斷滅消失；如來死後無 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"如來死後無"的邊執見。邊執見是邪見...這些是結縛，而不是見。受於此處即是死法...想於此處即是死法...行於此處即是死法...識於此處即是死法。如來也于身壞斷滅消失。"如來死後無" - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見..."如來死後無"的邊執見以這五種方式執著。

[Jha] 『『hoti ca na ca hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『hoti ca na ca hoti tathāgato paraṃ maraṇā』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā hoti ca na ca hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi…pe… 『『hoti ca na ca hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti.

[Ña] 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā katamehi pañcahākārehi abhiniveso hoti? Rūpaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi, aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Vedanā idheva maraṇadhammā…pe… saññā idheva maraṇadhammā… saṅkhārā idheva maraṇadhammā… viññāṇaṃ idheva maraṇadhammaṃ. Tathāgato kāyassa bhedā paraṃ maraṇā neva hoti na na hotīti – abhinivesaparāmāso diṭṭhi. Tāya diṭṭhiyā so anto gahitoti – antaggāhikā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ pañcamī 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikā diṭṭhi. Antaggāhikā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. 『『Neva hoti na na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā imehi pañcahākārehi abhiniveso hoti. Antaggāhikāya diṭṭhiyā imehi paññāsāya ākārehi abhiniveso hoti.

Antaggāhikādiṭṭhiniddeso sattamo.

Pubbantānudiṭṭhiniddeso
Pubbantānudiṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cattāro sassatavādā, cattāro ekaccasassatikā, cattāro antānantikā, cattāro amarāvikkhepikā, dve adhiccasamuppannikā – pubbantānudiṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

Pubbantānudiṭṭhiniddeso aṭṭhamo.

Aparantānudiṭṭhiniddeso
Aparantānudiṭṭhiyā katamehi catucattālīsāya ākārehi abhiniveso hoti? Soḷasa saññīvādā, aṭṭha asaññīvādā, aṭṭha nevasaññīnāsaññīvādā , satta ucchedavādā, pañca diṭṭhadhammanibbānavādā – aparantānudiṭṭhiyā imehi catucattālīsāya ākārehi abhiniveso hoti.

Aparantānudiṭṭhiniddeso navamo.

10-12. Saññojanikādidiṭṭhiniddeso

[壬]"如來死後亦有亦無"的邊執見以何五種方式執著？色於此處即是死法。如來身壞后亦有亦無 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"如來死後亦有亦無"的邊執見。邊執見是邪見...這些是結縛，而不是見。受於此處即是死法...想於此處即是死法...行於此處即是死法...識於此處即是死法。如來身壞后亦有亦無 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見..."如來死後亦有亦無"的邊執見以這五種方式執著。 [癸]"如來死後非有非無"的邊執見以何五種方式執著？色於此處即是死法。如來身壞后死後非有非無 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見，見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"如來死後非有非無"的邊執見。邊執見是邪見...這些是結縛，而不是見。受於此處即是死法...想於此處即是死法...行於此處即是死法...識於此處即是死法。如來身壞后死後非有非無 - 這種執著和妄想是見。以此見執著邊際 - 故為邊執見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第五種"如來死後非有非無"的邊執見。邊執見是邪見...這些是結縛，而不是見。"如來死後非有非無"的邊執見以這五種方式執著。邊執見以這五十種方式執著。邊執見解說第七品完。 8. 前際見解說 141. 以何十八種方式執著前際見？四種常見論，四種一分常見論，四種邊無邊論，四種詭辯論，二種偶然生論 - 前際見以這十八種方式執著。前際見解說第八品完。 9. 后際見解說 142. 以何四十四種方式執著后際見？十六種有想論，八種無想論，八種非想非非想論，七種斷滅論，五種現法涅槃論 - 后際見以這四十四種方式執著。后際見解說第九品完。 10-12. 結縛等見解說;

Saññojanikāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Yā diṭṭhi diṭṭhigataṃ diṭṭhigahanaṃ…pe… diṭṭhābhiniveso diṭṭhiparāmāso – saññojanikāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.
『『Aha』』nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『aha』』nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Sotaṃ ahanti…pe… ghānaṃ ahanti…pe… jivhā ahanti…pe… kāyo ahanti…pe… mano ahanti…pe… rūpā ahanti…pe… dhammā ahanti… cakkhuviññāṇaṃ ahanti…pe… manoviññāṇaṃ ahanti – abhinivesaparāmāso. Ahanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī 『『aha』』nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. 『『Aha』』nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

『『Mama』』nti – mānavinibandhāya diṭṭhiyā katamehi aṭṭhārasahi ākārehi abhiniveso hoti? Cakkhu mamanti – abhinivesaparāmāso. Mamanti – mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā 『『mama』』nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Sotaṃ mamanti…pe… ghānaṃ mamanti…pe… jivhā mamanti…pe… kāyo mamanti…pe… mano mamanti…pe… rūpā mamanti…pe… dhammā mamanti…pe… cakkhuviññāṇaṃ mamanti…pe… manoviññāṇaṃ mamanti abhinivesaparāmāso. Mamanti mānavinibandhā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhārasamī 『『mama』』nti – mānavinibandhā diṭṭhi. Mānavinibandhā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. 『『Mama』』nti – mānavinibandhāya diṭṭhiyā imehi aṭṭhārasahi ākārehi abhiniveso hoti.

Saññojanikādidiṭṭhiniddeso dvādasamo.

Attavādapaṭisaṃyuttadiṭṭhiniddeso
結縛見以何十八種方式執著？凡是見、見趣、見叢林...見執著、見妄執 - 結縛見以這十八種方式執著。
"我"的慢繫縛見以何十八種方式執著？眼是我 - 這是執著和妄想。我 - 這是慢繫縛見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"我"的慢繫縛見。慢繫縛見是邪見...這些是結縛，而不是見。耳是我...鼻是我...舌是我...身是我...意是我...色是我...法是我...眼識是我...意識是我 - 這是執著和妄想。我 - 這是慢繫縛見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第十八種"我"的慢繫縛見。慢繫縛見是邪見...這些是結縛，而不是見。"我"的慢繫縛見以這十八種方式執著。
"我所"的慢繫縛見以何十八種方式執著？眼是我所 - 這是執著和妄想。我所 - 這是慢繫縛見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種"我所"的慢繫縛見。慢繫縛見是邪見...這些是結縛，而不是見。耳是我所...鼻是我所...舌是我所...身是我所...意是我所...色是我所...法是我所...眼識是我所...意識是我所 - 這是執著和妄想。我所 - 這是慢繫縛見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第十八種"我所"的慢繫縛見。慢繫縛見是邪見...這些是結縛，而不是見。"我所"的慢繫縛見以這十八種方式執著。結縛等見解說第十二品完。
我論相應見解說
Attavādapaṭisaṃyuttāya diṭṭhiyā katamehi vīsatiyā ākārehi abhiniveso hoti? Idha assutavā puthujjano ariyānaṃ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṃ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto rūpaṃ attato samanupassati rūpavantaṃ vā attānaṃ attani vā rūpaṃ rūpasmiṃ vā attānaṃ…pe… vedanaṃ… saññaṃ… saṅkhāre… viññāṇaṃ attato samanupassati viññāṇavantaṃ vā attānaṃ attani vā viññāṇaṃ viññāṇasmiṃ vā attānaṃ…pe….

Kathaṃ rūpaṃ attato samanupassati? Idhekacco pathavīkasiṇaṃ…pe… odātakasiṇaṃ attato samanupassati. 『『Yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇa』』nti – odātakasiṇañca attañca advayaṃ samanupassati. Seyyathāpi telappadīpassa jhāyato 『『yā acci, so vaṇṇo; yo vaṇṇo, sā accī』』ti – acciñca vaṇṇañca advayaṃ samanupassati. Evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati…pe… ayaṃ paṭhamā rūpavatthukā attavādapaṭisaṃyuttā diṭṭhi. Attavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo. Evaṃ rūpaṃ attato samanupassati…pe… attavādapaṭisaṃyuttāya diṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.

Attavādapaṭisaṃyuttadiṭṭhiniddeso terasamo.

Lokavādapaṭisaṃyuttadiṭṭhiniddeso
Lokavādapaṭisaṃyuttāya diṭṭhiyā katamehi aṭṭhahi ākārehi abhiniveso hoti? Sassato attā ca loko cāti – abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā, diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ paṭhamā lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi…pe… imāni saññojanāni, na ca diṭṭhiyo.

Asassato attā ca loko cāti…pe… sassato ca asassato ca attā ca loko cāti…pe… neva sassato nāsassato attā ca loko cāti… antavā attā ca loko cāti… anantavā attā ca loko cāti… antavā ca anantavā ca attā ca loko cāti… neva antavā na anantavā attā ca loko cāti abhinivesaparāmāso lokavādapaṭisaṃyuttā diṭṭhi. Diṭṭhi na vatthu, vatthu na diṭṭhi. Aññā diṭṭhi, aññaṃ vatthu. Yā ca diṭṭhi yañca vatthu – ayaṃ aṭṭhamī lokavādapaṭisaṃyuttā diṭṭhi. Lokavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi …pe… imāni saññojanāni, na ca diṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā imehi aṭṭhahi ākārehi abhiniveso hoti.

Lokavādapaṭisaṃyuttadiṭṭhiniddeso cuddasamo.

15-16. Bhava-vibhavadiṭṭhiniddeso

我論相應見以何二十種方式執著？此處，未聞法的凡夫不見聖者，不知聖法，不善巧聖法，不受聖法訓練，不見善人，不知善人法，不受善人法訓練，將色視為我，或將有色視為我，或將色在我中，或將我在色中...將受...想...行...將識視為我，或將有識視為我，或將識在我中，或將我在識中... 如何將色視為我？此處，某人將地遍...乃至...白遍視為我。"凡是白遍，那就是我；凡是我，那就是白遍" - 他將白遍和我視為不二。就像正在燃燒的油燈"凡是火焰，那就是顏色；凡是顏色，那就是火焰" - 將火焰和顏色視為不二。同樣地，此處某人將白遍視為我...這是第一種以色為基礎的我論相應見。我論相應見是邪見...這些是結縛，而不是見。這就是如何將色視為我...我論相應見以這二十種方式執著。我論相應見解說第十三品完。
世間論相應見解說
世間論相應見以何八種方式執著？我和世間是常 - 這種執著和妄想是世間論相應見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第一種世間論相應見。世間論相應見是邪見...這些是結縛，而不是見。我和世間是無常...我和世間是常亦無常...我和世間非常非無常...我和世間有邊...我和世間無邊...我和世間有邊亦無邊...我和世間非有邊非無邊 - 這種執著和妄想是世間論相應見。見不是對象，對像不是見。見是一回事，對象是另一回事。凡是見和對像 - 這是第八種世間論相應見。世間論相應見是邪見...這些是結縛，而不是見。世間論相應見以這八種方式執著。世間論相應見解說第十四品完。 15-16. 有見無有見解說
Olīyanābhiniveso bhavadiṭṭhi. Atidhāvanābhiniveso vibhavadiṭṭhi. Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso kati bhavadiṭṭhiyo, kati vibhavadiṭṭhiyo? Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo…pe… lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso kati bhavadiṭṭhiyo kati vibhavadiṭṭhiyo?

Assādadiṭṭhiyā pañcatiṃsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Attānudiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Micchādiṭṭhiyā dasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Sakkāyadiṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Sakkāyavatthukāya sassatadiṭṭhiyā pannarasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Sakkāyavatthukāya ucchedadiṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo.

『『Sassato loko』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. 『『Asassato loko』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo . 『『Antavā loko』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. 『『Anantavā loko』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. 『『Taṃ jīvaṃ taṃ sarīra』』nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. 『『Aññaṃ jīvaṃ aññaṃ sarīra』』nti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. 『『Hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. 『『Na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. 『『Hoti ca na ca hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo 『『neva hoti na na hoti tathāgato paraṃ maraṇā』』ti – antaggāhikāya diṭṭhiyā pañcahākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.

Pubbantānudiṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Aparantānudiṭṭhiyā catucattārīsāya ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Saññojanikāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo. Ahanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā vibhavadiṭṭhiyo. Mamanti – mānavinibandhāya diṭṭhiyā aṭṭhārasahi ākārehi abhiniveso sabbāva tā bhavadiṭṭhiyo. Attavādapaṭisaṃyuttāya diṭṭhiyā vīsatiyā ākārehi abhiniveso pannarasa bhavadiṭṭhiyo, pañca vibhavadiṭṭhiyo. Lokavādapaṭisaṃyuttāya diṭṭhiyā aṭṭhahi ākārehi abhiniveso siyā bhavadiṭṭhiyo, siyā vibhavadiṭṭhiyo.

Sabbāva tā diṭṭhiyo assādadiṭṭhiyo. Sabbāva tā diṭṭhiyo attānudiṭṭhiyo. Sabbāva tā diṭṭhiyo micchādiṭṭhiyo. Sabbāva tā diṭṭhiyo sakkāyadiṭṭhiyo. Sabbāva tā diṭṭhiyo antaggāhikā diṭṭhiyo. Sabbāva tā diṭṭhiyo saññojanikā diṭṭhiyo. Sabbāva tā diṭṭhiyo attavādapaṭisaṃyuttā diṭṭhiyo.

執取是有見。超越是無有見。樂味見以三十五種方式執著，其中多少是有見，多少是無有見？我隨見以二十種方式執著，其中多少是有見，多少是無有見？...世間論相應見以八種方式執著，其中多少是有見，多少是無有見？樂味見以三十五種方式執著，可能是有見，可能是無有見。我隨見以二十種方式執著中，十五是有見，五是無有見。邪見以十種方式執著，全都是無有見。有身見以二十種方式執著中，十五是有見，五是無有見。以有身為基礎的常見以十五種方式執著，全都是有見。以有身為基礎的斷見以五種方式執著，全都是無有見。 "世界是常"的邊執見以五種方式執著，全都是有見。"世界是無常"的邊執見以五種方式執著，全都是無有見。"世界有邊"的邊執見以五種方式執著，可能是有見，可能是無有見。"世界無邊"的邊執見以五種方式執著，可能是有見，可能是無有見。"命即是身"的邊執見以五種方式執著，全都是無有見。"命異身異"的邊執見以五種方式執著，全都是有見。"如來死後有"的邊執見以五種方式執著，全都是有見。"如來死後無"的邊執見以五種方式執著，全都是無有見。"如來死後亦有亦無"的邊執見以五種方式執著，可能是有見，可能是無有見。"如來死後非有非無"的邊執見以五種方式執著，可能是有見，可能是無有見。前際見以十八種方式執著，可能是有見，可能是無有見。后際見以四十四種方式執著，可能是有見，可能是無有見。結縛見以十八種方式執著，可能是有見，可能是無有見。"我"的慢繫縛見以十八種方式執著，全都是無有見。"我所"的慢繫縛見以十八種方式執著，全都是有見。我論相應見以二十種方式執著中，十五是有見，五是無有見。世間論相應見以八種方式執著，可能是有見，可能是無有見。所有這些見都是樂味見。所有這些見都是我隨見。所有這些見都是邪見。所有這些見都是有身見。所有這些見都是邊執見。所有這些見都是結縛見。所有這些見都是我論相應見。

Bhavañca diṭṭhiṃ vibhavañca diṭṭhiṃ, etaṃ dvayaṃ takkikā nissitāse;

Tesaṃ nirodhamhi na hatthi ñāṇaṃ, yatthāyaṃ loko viparītasaññīti.

『『Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti [oliyanti (syā. ka.) itivu. 49 passitabbā] eke, atidhāvanti eke; cakkhumanto ca passanti. Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasammuditā. Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati na pasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.

『『Kathañca , bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā [aṭṭiyamānā (syā. ka.) itivu. 49 passitabbā] harāyamānā jigucchamānā vibhavaṃ abhinandanti – 『『yato kira, bho, ayaṃ attā kāyassa bhedā paraṃ maraṇā ucchijjati vinassati na hoti paraṃ maraṇā, etaṃ santaṃ etaṃ paṇītaṃ etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.

『『Kathañca, bhikkhave, cakkhumanto ca passanti? Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati. Bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto ca passanti.

『『Yo [ayaṃ gāthā itivu. 49 dissati] bhūtaṃ bhūtato disvā, bhūtassa ca atikkamaṃ;

Yathābhūtedhimuccati, bhavataṇhā parikkhayā.

『『Sa ve bhūtapariññāto, vītataṇho bhavābhave;

Bhūtassa vibhavā bhikkhu, nāgacchati punabbhava』』nti.

Tayo puggalā vipannadiṭṭhī, tayo puggalā sampannadiṭṭhī. Katame tayo puggalā vipannadiṭṭhī? Titthiyo ca, titthiyasāvako ca, yo ca micchādiṭṭhiko – ime tayo puggalā vipannadiṭṭhī.

Katame tayo puggalā sampannadiṭṭhī? Tathāgato ca, tathāgatasāvako ca, yo ca sammādiṭṭhiko – ime tayo puggalā sampannadiṭṭhī.

『『Kodhano upanāhī ca, pāpamakkhī ca yo naro;

Vipannadiṭṭhi māyāvī, taṃ jaññā vasalo iti』』 [ime (syā.) su. ni. 116 passitabbā].

Akkodhano anupanāhī, visuddho [amakkhī (syā.) aṭṭhakathā oloketabbā] suddhataṃ gato;

Sampannadiṭṭhi medhāvī, taṃ jaññā ariyo itīti.

Tisso vipannadiṭṭhiyo, tisso sampannadiṭṭhiyo. Katamā tisso vipannadiṭṭhiyo? Etaṃ mamāti – vipannadiṭṭhi. Esohamasmīti – vipannadiṭṭhi. Eso me attāti – vipannadiṭṭhi. Imā tisso vipannadiṭṭhiyo.

Katamā tisso sampannadiṭṭhiyo? Netaṃ mamāti – sampannadiṭṭhi. Nesohamasmīti – sampannadiṭṭhi. Na meso attāti – sampannadiṭṭhi. Imā tisso sampannadiṭṭhiyo.

Etaṃ mamāti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? Esohamasmīti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo? Eso me attāti – kā diṭṭhi, kati diṭṭhiyo, katamantānuggahitā tā diṭṭhiyo?

Etaṃ mamāti – pubbantānudiṭṭhi. Aṭṭhārasa diṭṭhiyo. Pubbantānuggahitā tā diṭṭhiyo. Esohamasmīti – aparantānudiṭṭhi. Catucattārīsaṃ diṭṭhiyo. Aparantānuggahitā tā diṭṭhiyo. Esome attāti – vīsativatthukā attānudiṭṭhi. Vīsativatthukā sakkāyadiṭṭhi. Sakkāyadiṭṭhippamukhāni [sakkāyadiṭṭhippamukhena (syā.)] dvāsaṭṭhi diṭṭhigatāni. Pubbantāparantānuggahitā tā diṭṭhiyo.

有見和無有見，這兩種見是論者所依; 對於它們的滅盡，他們沒有智慧，在此世間顛倒想。 149. "諸比丘，為兩種見所纏縛的天人，一些執著，一些超越;具眼者則看見。諸比丘，如何一些執著？諸比丘，天人樂於有，喜于有，歡喜于有。當爲他們說滅有之法時，心不趨入、不信解、不安住、不確立。諸比丘，如是一些執著。諸比丘，如何一些超越？有些人因有而苦惱、羞愧、厭惡，他們歡喜無有 - '朋友，這個我在身壞命終后斷滅、消失、死後不存在，這是寂靜、殊勝、如實。'諸比丘，如是一些超越。諸比丘，如何具眼者看見？諸比丘，此處比丘如實見存在者。見存在者后，爲了厭離、離欲、滅盡存在者而修行。諸比丘，如是具眼者看見。誰如實見存在者，及超越存在者; 如實勝解，愛有盡。他實已遍知存在，離愛于諸有; 比丘因存在滅盡，不再來有。" 150. 三種人是邪見，三種人是正見。哪三種人是邪見？外道、外道弟子、邪見者 - 這三種人是邪見。哪三種人是正見？如來、如來弟子、正見者 - 這三種人是正見。 "憤怒、懷恨、惡譭謗的人，邪見、虛偽，應知他是賤民。" "不憤怒、不懷恨、清凈達清凈，正見、有智慧，應知他是聖者。" 三種邪見，三種正見。哪三種是邪見？"這是我的" - 是邪見。"這是我" - 是邪見。"這是我的我" - 是邪見。這是三種邪見。哪三種是正見？"這不是我的" - 是正見。"這不是我" - 是正見。"這不是我的我" - 是正見。這是三種正見。 "這是我的" - 是什麼見，有幾種見，是依于哪一邊的見？"這是我" - 是什麼見，有幾種見，是依于哪一邊的見？"這是我的我" - 是什麼見，有幾種見，是依于哪一邊的見？ "這是我的" - 是前際見。有十八種見。是依於前際的見。"這是我" - 是后際見。有四十四種見。是依於後際的見。"這是我的我" - 是以二十事為基礎的我見。是以二十事為基礎的有身見。以有身見為首的六十二種邪見。是依於前際后際的見。

『『Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa, kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

『『Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa, akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā.

『『Ye keci, bhikkhave, mayi niṭṭhaṃ gatā, sabbe te diṭṭhisampannā. Tesaṃ diṭṭhisampannānaṃ imesaṃ pañcannaṃ idha niṭṭhā, imesaṃ pañcannaṃ idha vihāya niṭṭhā.

『『Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ pañcannaṃ idha niṭṭhā, pañcannaṃ idha vihāya niṭṭhā. Katamesaṃ pañcannaṃ idha niṭṭhā? Sattakkhattuparamassa , kolaṃkolassa, ekabījissa, sakadāgāmissa, yo ca diṭṭheva dhamme arahā – imesaṃ pañcannaṃ idha niṭṭhā.

『『Katamesaṃ pañcannaṃ idha vihāya niṭṭhā? Antarāparinibbāyissa, upahaccaparinibbāyissa, asaṅkhāraparinibbāyissa, sasaṅkhāraparinibbāyissa, uddhaṃsotassa, akaniṭṭhagāmino – imesaṃ pañcannaṃ idha vihāya niṭṭhā.

『『Ye keci, bhikkhave, mayi aveccappasannā, sabbe te sotāpannā. Tesaṃ sotāpannānaṃ imesaṃ pañcannaṃ idha niṭṭhā. Imesaṃ pañcannaṃ idha vihāya niṭṭhāti』』.

Bhavavibhavadiṭṭhiniddeso soḷasamo.

Diṭṭhikathā niṭṭhitā.

Ānāpānassatikathā
Gaṇanavāra
Soḷasavatthukaṃ ānāpānassatisamādhiṃ [ānāpānasatisamādhiṃ (sī. aṭṭha.)] bhāvayato samādhikāni dve ñāṇasatāni uppajjanti – aṭṭha paripanthe [paribandhe (ka.)] ñāṇāni, aṭṭha ca upakāre ñāṇāni, aṭṭhārasa upakkilese ñāṇāni, terasa vodāne ñāṇāni, bāttiṃsa satokārissa [satokārīsu (syā.)] ñāṇāni, catuvīsati samādhivasena ñāṇāni, dvesattati vipassanāvasena ñāṇāni, aṭṭha nibbidāñāṇāni, aṭṭha nibbidānulomañāṇāni, aṭṭha nibbidāpaṭippassaddhiñāṇāni, ekavīsati vimuttisukhe ñāṇāni.

Katamāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni? Kāmacchando samādhissa paripantho, nekkhammaṃ samādhissa upakāraṃ. Byāpādo samādhissa paripantho, abyāpādo samādhissa upakāraṃ. Thinamiddhaṃ samādhissa paripantho, ālokasaññā samādhissa upakāraṃ. Uddhaccaṃ samādhissa paripantho, avikkhepo samādhissa upakāraṃ. Vicikicchā samādhissa paripantho, dhammavavatthānaṃ samādhissa upakāraṃ. Avijjā samādhissa paripantho, ñāṇaṃ samādhissa upakāraṃ. Arati samādhissa paripantho, pāmojjaṃ samādhissa upakāraṃ. Sabbepi akusalā dhammā samādhissa paripanthā, sabbepi kusalā dhammā samādhissa upakārā. Imāni aṭṭha paripanthe ñāṇāni, aṭṭha ca upakāre ñāṇāni.

Gaṇanavāro paṭhamo.

Soḷasañāṇaniddeso
"諸比丘，凡對我有確信者，他們都是具足見。這些具足見者中，五種在此處達到究竟，五種離此處達到究竟。哪五種在此處達到究竟？最多七次往返者、家家者、一種子者、一來者、現法阿羅漢 - 這五種在此處達到究竟。哪五種離此處達到究竟？中般涅槃者、生般涅槃者、無行般涅槃者、有行般涅槃者、上流至色究竟天者 - 這五種離此處達到究竟。諸比丘，凡對我有確信者，他們都是具足見。這些具足見者中，這五種在此處達到究竟，這五種離此處達到究竟。諸比丘，凡對我有不動信者，他們都是預流者。這些預流者中，五種在此處達到究竟，五種離此處達到究竟。哪五種在此處達到究竟？最多七次往返者、家家者、一種子者、一來者、現法阿羅漢 - 這五種在此處達到究竟。哪五種離此處達到究竟？中般涅槃者、生般涅槃者、無行般涅槃者、有行般涅槃者、上流至色究竟天者 - 這五種離此處達到究竟。諸比丘，凡對我有不動信者，他們都是預流者。這些預流者中，這五種在此處達到究竟，這五種離此處達到究竟。" 有見無有見解說第十六品完。見說完畢。
入出息念說
計數品
修習十六事入出息念定時，生起二百多種定智 - 八種障礙智，八種助益智，十八種隨煩惱智，十三種清凈智，三十二種唸作智，二十四種定力智，七十二種觀智，八種厭離智，八種隨順厭離智，八種厭離寂止智，二十一種解脫樂智。什麼是八種障礙智，八種助益智？欲貪是定的障礙，出離是定的助益。嗔恚是定的障礙，不嗔是定的助益。昏沉睡眠是定的障礙，光明想是定的助益。掉舉是定的障礙，不散亂是定的助益。疑是定的障礙，抉擇法是定的助益。無明是定的障礙，智慧是定的助益。不樂是定的障礙，喜悅是定的助益。一切不善法是定的障礙，一切善法是定的助益。這些是八種障礙智，八種助益智。計數品第一完。
十六智解說
Imehi soḷasahi ākārehi uducittaṃ cittaṃ samuducitaṃ cittaṃ ekatte santiṭṭhati, nīvaraṇehi visujjhati. Katame te ekattā? Nekkhammaṃ ekattaṃ, abyāpādo ekattaṃ, ālokasaññā ekattaṃ, avikkhepo ekattaṃ, dhammavavatthānaṃ ekattaṃ, ñāṇaṃ ekattaṃ, pāmojjaṃ ekattaṃ, sabbepi kusalā dhammā ekattā.

Nīvaraṇāti, katame te nīvaraṇā? Kāmacchando nīvaraṇaṃ, byāpādo nīvaraṇaṃ, thinamiddhaṃ nīvaraṇaṃ, uddhaccakukkuccaṃ nīvaraṇaṃ, vicikicchā nīvaraṇaṃ, avijjā nīvaraṇaṃ, arati nīvaraṇaṃ, sabbepi akusalā dhammā nīvaraṇā.

Nīvaraṇāti, kenaṭṭhena nīvaraṇā? Niyyānāvaraṇaṭṭhena nīvaraṇā. Katame te niyyānā? Nekkhammaṃ ariyānaṃ niyyānaṃ. Tena ca nekkhammena ariyā niyyanti. Kāmacchando niyyānāvaraṇaṃ. Tena ca kāmacchandena nivutattā nekkhammaṃ ariyānaṃ niyyānaṃ nappajānātīti – kāmacchando niyyānāvaraṇaṃ. Abyāpādo ariyānaṃ niyyānaṃ. Tena ca abyāpādena ariyā niyyanti. Byāpādo niyyānāvaraṇaṃ. Tena ca byāpādena nivutattā abyāpādaṃ ariyānaṃ niyyānaṃ nappajānātīti – byāpādo niyyānāvaraṇaṃ. Ālokasaññā ariyānaṃ niyyānaṃ. Tāya ca ālokasaññāya ariyā niyyanti . Thinamiddhaṃ niyyānāvaraṇaṃ. Tena ca thinamiddhena nivutattā ālokasaññaṃ ariyānaṃ niyyānaṃ nappajānātīti – thinamiddhaṃ niyyānāvaraṇaṃ. Avikkhepo ariyānaṃ niyyānaṃ. Tena ca avikkhepena ariyā niyyanti. Uddhaccaṃ niyyānāvaraṇaṃ . Tena ca uddhaccena nivutattā avikkhepaṃ ariyānaṃ niyyānaṃ nappajānātīti – uddhaccaṃ niyyānāvaraṇaṃ. Dhammavavatthānaṃ ariyānaṃ niyyānaṃ. Tena ca dhammavavatthānena ariyā niyyanti. Vicikicchā niyyānāvaraṇaṃ. Tāya ca vicikicchāya nivutattā dhammavavatthānaṃ ariyānaṃ niyyānaṃ nappajānātīti – vicikicchā niyyānāvaraṇaṃ. Ñāṇaṃ ariyānaṃ niyyānaṃ. Tena ca ñāṇena ariyā niyyanti. Avijjā niyyānāvaraṇaṃ. Tāya ca avijjāya nivutattā ñāṇaṃ ariyānaṃ niyyānaṃ nappajānātīti – avijjā niyyānāvaraṇaṃ. Pāmojjaṃ ariyānaṃ niyyānaṃ. Tena ca pāmojjena ariyā niyyanti. Arati niyyānāvaraṇaṃ. Tāya ca aratiyā nivutattā pāmojjaṃ ariyānaṃ niyyānaṃ nappajānātīti – arati niyyānāvaraṇaṃ. Sabbepi kusalā dhammā ariyānaṃ niyyānaṃ. Tehi ca kusalehi dhammehi ariyā niyyanti. Sabbepi akusalā dhammā niyyānāvaraṇā. Tehi ca akusalehi dhammehi nivutattā kusale dhamme ariyānaṃ niyyānaṃ nappajānātīti – sabbepi akusalā dhammā niyyānāvaraṇā. Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā.

Soḷasañāṇaniddeso dutiyo.

Upakkilesañāṇaniddeso

Paṭhamacchakkaṃ

以這十六種方式，起心、心生起、心善生起安住於一境，從諸障清凈。什麼是這些一境？出離是一境，不嗔是一境，光明想是一境，不散亂是一境，抉擇法是一境，智慧是一境，喜悅是一境，一切善法是一境。諸障礙是什麼？欲貪是障礙，嗔恚是障礙，昏沉睡眠是障礙，掉舉惡作是障礙，疑是障礙，無明是障礙，不樂是障礙，一切不善法是障礙。為什麼稱為障礙？因為障礙出離之義而稱為障礙。什麼是這些出離？出離是聖者的出離。以此出離聖者得出離。欲貪是出離的障礙。因為被欲貪所覆，不能了知聖者的出離 - 故欲貪是出離的障礙。不嗔是聖者的出離。以此不嗔聖者得出離。嗔恚是出離的障礙。因為被嗔恚所覆，不能了知聖者的出離 - 故嗔恚是出離的障礙。光明想是聖者的出離。以此光明想聖者得出離。昏沉睡眠是出離的障礙。因為被昏沉睡眠所覆，不能了知聖者的出離 - 故昏沉睡眠是出離的障礙。不散亂是聖者的出離。以此不散亂聖者得出離。掉舉是出離的障礙。因為被掉舉所覆，不能了知聖者的出離 - 故掉舉是出離的障礙。抉擇法是聖者的出離。以此抉擇法聖者得出離。疑是出離的障礙。因為被疑所覆，不能了知聖者的出離 - 故疑是出離的障礙。智慧是聖者的出離。以此智慧聖者得出離。無明是出離的障礙。因為被無明所覆，不能了知聖者的出離 - 故無明是出離的障礙。喜悅是聖者的出離。以此喜悅聖者得出離。不樂是出離的障礙。因為被不樂所覆，不能了知聖者的出離 - 故不樂是出離的障礙。一切善法是聖者的出離。以此諸善法聖者得出離。一切不善法是出離的障礙。因為被諸不善法所覆，不能了知聖者善法的出離 - 故一切不善法是出離的障礙。對於從這些障礙清凈心者，修習十六事入出息念定時有剎那的會遇。十六智解說第二完。
隨煩惱智解說第一六法;
Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā katame aṭṭhārasa upakkilesā uppajjanti? Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattavikkhepagataṃ cittaṃ samādhissa paripantho. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagataṃ cittaṃ samādhissa paripantho. Assāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Passāsapaṭikaṅkhanā nikanti taṇhācariyā samādhissa paripantho. Assāsenābhitunnassa passāsapaṭilābhe mucchanā samādhissa paripantho. Passāsenābhitunnassa assāsapaṭilābhe mucchanā samādhissa paripantho.

Anugacchanā ca assāsaṃ, passāsaṃ anugacchanā;

Sati ajjhattavikkhepā, kaṅkhanā bahiddhāvikkhepapatthanā [vikkhepapanthanā (syā.)].

Assāsenābhitunnassa, passāsapaṭilābhe mucchanā;

Passāsenābhitunnassa, assāsapaṭilābhe mucchanā.

Cha ete upakkilesā, ānāpānassatisamādhissa;

Yehi vikkhippamānassa [vikampamānassa (syā.)], no ca cittaṃ vimuccati;

Vimokkhaṃ appajānantā, te honti parapattiyāti.

Dutiyacchakkaṃ

Nimittaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Nimittaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato nimitte cittaṃ vikampati – samādhissa paripantho. Assāsaṃ āvajjato passāse cittaṃ vikampati – samādhissa paripantho. Passāsaṃ āvajjato assāse cittaṃ vikampati – samādhissa paripantho.

Nimittaṃ āvajjamānassa, assāse vikkhipate mano;

Assāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.

Nimittaṃ āvajjamānassa, passāse vikkhipate mano;

Passāsaṃ āvajjamānassa, nimitte cittaṃ vikampati.

Assāsaṃ āvajjamānassa, passāse vikkhipate mano;

Passāsaṃ āvajjamānassa, assāse cittaṃ vikampati.

Cha ete upakkilesā, ānāpānassatisamādhissa;

Yehi vikkhippamānassa, no ca cittaṃ vimuccati;

Vimokkhaṃ appajānantā, te honti parapattiyāti.

Tatiyacchakkaṃ

Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ – samādhissa paripantho. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ – samādhissa paripantho. Līnaṃ cittaṃ kosajjānupatitaṃ – samādhissa paripantho. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ – samādhissa paripantho. Abhinataṃ cittaṃ rāgānupatitaṃ – samādhissa paripantho. Apanataṃ cittaṃ byāpādānupatitaṃ – samādhissa paripantho.

Atītānudhāvanaṃ cittaṃ, anāgatapaṭikaṅkhanaṃ līnaṃ;

Atipaggahitaṃ abhinataṃ, apanataṃ cittaṃ na samādhiyati.

Cha ete upakkilesā, ānāpānassatisamādhissa;

Yehi upakkiliṭṭhasaṅkappo, adhicittaṃ nappajānātīti.

對於從這些障礙清凈心者，修習十六事入出息念定時有剎那的會遇，什麼是生起的十八種隨煩惱？隨念入息的始中終時，心向內散亂是定的障礙。隨念出息的始中終時，心向外散亂是定的障礙。期待入息的欲愛行為是定的障礙。期待出息的欲愛行為是定的障礙。為入息所壓迫時，貪著出息的獲得是定的障礙。為出息所壓迫時，貪著入息的獲得是定的障礙。隨逐于入息，隨逐于出息；念有內散亂，期待外散亂欲。為入息所壓，獲出息而貪著；為出息所壓，獲入息而貪著。這六種隨煩惱，是入出息念定的；由此而散亂，心不能解脫；不知解脫者，他們隨他轉。第二六法
作意相時心在入息動搖 - 是定的障礙。作意入息時心在相動搖 - 是定的障礙。作意相時心在出息動搖 - 是定的障礙。作意出息時心在相動搖 - 是定的障礙。作意入息時心在出息動搖 - 是定的障礙。作意出息時心在入息動搖 - 是定的障礙。作意于相時，心在入息散；作意入息時，心在相動搖。作意于相時，心在出息散；作意出息時，心在相動搖。作意入息時，心在出息散；作意出息時，心在入息散。這六種隨煩惱，是入出息念定的；由此而散亂，心不能解脫；不知解脫者，他們隨他轉。第三六法
追隨過去的心隨逐散亂 - 是定的障礙。期待未來的心動搖 - 是定的障礙。沉滯的心隨逐懈怠 - 是定的障礙。過分精進的心隨逐掉舉 - 是定的障礙。傾向的心隨逐貪慾 - 是定的障礙。背離的心隨逐嗔恚 - 是定的障礙。追隨過去心，期待未來沉滯；過分精進傾向，背離心不定。這六種隨煩惱，是入出息念定的；由此染污思惟，不知增上心
Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhāvikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsapaṭikaṅkhanāya nikantiyā taṇhācariyāya kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsenābhitunnassa passāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsenābhitunnassa assāsapaṭilābhe mucchitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Nimittaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato nimitte cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Assāsaṃ āvajjato passāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsaṃ āvajjato assāse cittaṃ vikampitattā kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atītānudhāvanena cittena vikkhepānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Anāgatapaṭikaṅkhanena cittena vikampitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Līnena cittena kosajjānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Atipaggahitena cittena uddhaccānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Abhinatena cittena rāgānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Apanatena cittena byāpādānupatitena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca.

Ānāpānassati yassa, paripuṇṇā abhāvitā;

Kāyopi iñjito hoti, cittampi hoti iñjitaṃ;

Kāyopi phandito hoti, cittampi hoti phanditaṃ.

Ānāpānassati yassa, paripuṇṇā subhāvitā;

Kāyopi aniñjito hoti, cittampi hoti aniñjitaṃ;

Kāyopi aphandito hoti, cittampi hoti aphanditanti.

Imehi ca pana nīvaraṇehi visuddhacittassa soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato khaṇikasamodhānā ime aṭṭhārasa upakkilesā uppajjanti.

Upakkilesañāṇaniddeso tatiyo.

Vodānañāṇaniddeso
隨念入息的始中終時，心向內散亂，身和心都變得激動、搖動、震動。隨念出息的始中終時，心向外散亂，身和心都變得激動、搖動、震動。由於期待入息的欲愛行為，身和心都變得激動、搖動、震動。由於期待出息的欲愛行為，身和心都變得激動、搖動、震動。為入息所壓迫時，因貪著出息的獲得，身和心都變得激動、搖動、震動。為出息所壓迫時，因貪著入息的獲得，身和心都變得激動、搖動、震動。作意相時心在入息動搖，身和心都變得激動、搖動、震動。作意入息時心在相動搖，身和心都變得激動、搖動、震動。作意相時心在出息動搖，身和心都變得激動、搖動、震動。作意出息時心在相動搖，身和心都變得激動、搖動、震動。作意入息時心在出息動搖，身和心都變得激動、搖動、震動。作意出息時心在入息動搖，身和心都變得激動、搖動、震動。追隨過去的心隨逐散亂，身和心都變得激動、搖動、震動。期待未來的心動搖，身和心都變得激動、搖動、震動。沉滯的心隨逐懈怠，身和心都變得激動、搖動、震動。過分精進的心隨逐掉舉，身和心都變得激動、搖動、震動。傾向的心隨逐貪慾，身和心都變得激動、搖動、震動。背離的心隨逐嗔恚，身和心都變得激動、搖動、震動。對於入出息念，圓滿但未修習者; 身體會搖動，心也會搖動; 身體會震動，心也會震動。對於入出息念，圓滿且善修習者; 身體不搖動，心也不搖動; 身體不震動，心也不震動。對於從這些障礙清凈心者，修習十六事入出息念定時有剎那的會遇，這些是生起的十八種隨煩惱。隨煩惱智解說第三完。
清凈智解說
Katamāni terasa vodāne ñāṇāni? Atītānudhāvanaṃ cittaṃ vikkhepānupatitaṃ; taṃ vivajjayitvā ekaṭṭhāne samādahati – evampi cittaṃ na vikkhepaṃ gacchati. Anāgatapaṭikaṅkhanaṃ cittaṃ vikampitaṃ ; taṃ vivajjayitvā tattheva adhimoceti – evampi cittaṃ na vikkhepaṃ gacchati. Līnaṃ cittaṃ kosajjānupatitaṃ; taṃ paggaṇhitvā kosajjaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Atipaggahitaṃ cittaṃ uddhaccānupatitaṃ; taṃ viniggaṇhitvā uddhaccaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Abhinataṃ cittaṃ rāgānupatitaṃ; taṃ sampajāno hutvā rāgaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Apanataṃ cittaṃ byāpādānupatitaṃ; taṃ sampajāno hutvā byāpādaṃ pajahati – evampi cittaṃ na vikkhepaṃ gacchati. Imehi chahi ṭhānehi parisuddhaṃ cittaṃ pariyodātaṃ ekattagataṃ hoti.

Katame te ekattā? Dānavosaggupaṭṭhānekattaṃ, samathanimittupaṭṭhānekattaṃ, vayalakkhaṇupaṭṭhānekattaṃ, nirodhupaṭṭhānekattaṃ. Dānavosaggupaṭṭhānekattaṃ cāgādhimuttānaṃ, samathanimittupaṭṭhānekattañca adhicittamanuyuttānaṃ, vayalakkhaṇupaṭṭhānekattañca vipassakānaṃ, nirodhupaṭṭhānekattañca ariyapuggalānaṃ – imehi catūhi ṭhānehi ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti, upekkhānubrūhitañca, ñāṇena ca sampahaṃsitaṃ.

Paṭhamassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Paṭhamassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati. Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati. Paṭhamassa jhānassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – 『『paṭhamaṃ jhānaṃ ādikalyāṇañceva hoti lakkhaṇasampannañca』』.

Paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati – paṭhamassa jhānassa upekkhānubrūhanā majjhe. Majjhassa imāni tīṇi lakkhaṇāni. Tena vuccati – 『『paṭhamaṃ jhānaṃ majjhekalyāṇañceva hoti lakkhaṇasampannañca』』.

什麼是十三種清凈智？追隨過去的心隨逐散亂；避開它后安住於一處 - 如此心不散亂。期待未來的心動搖；避開它后確立于當處 - 如此心不散亂。沉滯的心隨逐懈怠；提起它后捨棄懈怠 - 如此心不散亂。過分精進的心隨逐掉舉；抑制它后捨棄掉舉 - 如此心不散亂。傾向的心隨逐貪慾；具正知后捨棄貪慾 - 如此心不散亂。背離的心隨逐嗔恚；具正知后捨棄嗔恚 - 如此心不散亂。由這六處，心變得清凈、明凈、達一境。什麼是這些一境？舍施現起一境，止相現起一境，壞相現起一境，滅現起一境。舍施現起一境是傾向舍的人，止相現起一境是修習增上心的人，壞相現起一境是觀行者，滅現起一境是聖者 - 由這四處，達一境的心趣向行道清凈，增長舍，以智歡喜。初禪的開始是什麼，中間是什麼，結束是什麼？初禪的行道清凈是開始，增長舍是中間，歡喜是結束。初禪的行道清凈是開始。開始有幾相？開始有三相。從障礙中心得清凈，因清凈心趣向中間止相，因趣向而心投入其中。心從障礙中清凈，因清凈心趣向中間止相，因趣向而心投入其中。初禪的行道清凈是開始。這是開始的三相。因此說："初禪開始善且具相。" 初禪的增長舍是中間。中間有幾相？中間有三相。對清凈心保持舍，對止趣向保持舍，對一境現起保持舍。對清凈心保持舍，對止趣向保持舍，對一境現起保持舍 - 初禪的增長舍是中間。這是中間的三相。因此說："初禪中間善且具相。"

Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Paṭhamassa jhānassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – 『『paṭhamaṃ jhānaṃ pariyosānakalyāṇañceva hoti lakkhaṇasampannañca』』. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Dutiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Dutiyassa jhānassa paṭipadāvisuddhi ādi, upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ pītisampannañceva hoti sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Tatiyassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ sukhasampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Catutthassa jhānassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannañca upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca.

Ākāsānañcāyatanasamāpattiyā…pe… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ upekkhāsampannañceva hoti cittassa adhiṭṭhānasampannaṃ ca…pe… paññāsampannañca.

Aniccānupassanāya ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ…pe… evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca. Dukkhānupassanāya…pe… anattānupassanāya… nibbidānupassanāya… virāgānupassanāya… nirodhānupassanāya… paṭinissaggānupassanāya… khayānupassanāya… vayānupassanāya… vipariṇāmānupassanāya… animittānupassanāya… appaṇihitānupassanāya… suññatānupassanāya… adhipaññādhammavipassanāya… yathābhūtañāṇadassanāya… ādīnavānupassanāya… paṭisaṅkhānupassanāya… vivaṭṭanānupassanāya… paññāsampannañca.

初禪的歡喜是結束。結束有幾相？結束有四相。對於其中生起的諸法不超越義的歡喜，諸根一味義的歡喜，引導適合精進義的歡喜，習行義的歡喜。初禪的歡喜是結束。這是結束的四相。因此說："初禪結束善且具相。"如是達三分的心，具三種善，具十相，且具足尋、具足伺、具足喜、具足樂、具足心的確立、具足信、具足精進、具足念、具足定、具足慧。第二禪的開始是什麼，中間是什麼，結束是什麼？第二禪的行道清凈是開始，增長舍是中間，歡喜是結束......如是達三分的心，具三種善，具十相，且具足喜、具足樂、具足心的確立、具足信、具足精進、具足念、具足定、具足慧。第三禪的開始是什麼，中間是什麼，結束是什麼......如是達三分的心，具三種善，具十相，且具足樂、具足心的確立、具足信、具足精進、具足念、具足定、具足慧。第四禪的開始是什麼，中間是什麼，結束是什麼......如是達三分的心，具三種善，具十相，且具足舍、具足心的確立、具足信、具足精進、具足念、具足定、具足慧。空無邊處定......識無邊處定...無所有處定...非想非非想處定的開始是什麼，中間是什麼，結束是什麼......如是達三分的心，具三種善，具十相，且具足舍、具足心的確立......具足慧。無常隨觀的開始是什麼，中間是什麼，結束是什麼......如是達三分的心，具三種善，具十相，且具足尋、具足伺、具足喜、具足樂、具足心的確立、具足信、具足精進、具足念、具足定、具足慧。苦隨觀......無我隨觀...厭離隨觀...離欲隨觀...滅隨觀...舍遣隨觀...盡隨觀...壞隨觀...變易隨觀...無相隨觀...無愿隨觀...空隨觀...增上慧法觀...如實智見...過患隨觀...思惟隨觀...還滅隨觀...具足慧。

Sotāpattimaggassa…pe… sakadāgāmimaggassa… anāgāmimaggassa… arahattamaggassa ko ādi, kiṃ majjhe, kiṃ pariyosānaṃ? Arahattamaggassa paṭipadāvisuddhi ādi upekkhānubrūhanā majjhe, sampahaṃsanā pariyosānaṃ. Arahattamaggassa paṭipadāvisuddhi ādi. Ādissa kati lakkhaṇāni? Ādissa tīṇi lakkhaṇāni. Yo tassa paripantho tato cittaṃ visujjhati, visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, paṭipannattā tattha cittaṃ pakkhandati . Yañca paripanthato cittaṃ visujjhati, yañca visuddhattā cittaṃ majjhimaṃ samathanimittaṃ paṭipajjati, yañca paṭipannattā tattha cittaṃ pakkhandati – arahattamaggassa paṭipadāvisuddhi ādi. Ādissa imāni tīṇi lakkhaṇāni. Tena vuccati – 『『arahattamaggo ādikalyāṇo ceva hoti lakkhaṇasampanno ca』』.

Arahattamaggassa upekkhānubrūhanā majjhe. Majjhassa kati lakkhaṇāni? Majjhassa tīṇi lakkhaṇāni. Visuddhaṃ cittaṃ ajjhupekkhati, samathapaṭipannaṃ ajjhupekkhati, ekattupaṭṭhānaṃ ajjhupekkhati. Yañca visuddhaṃ cittaṃ ajjhupekkhati, yañca samathapaṭipannaṃ ajjhupekkhati, yañca ekattupaṭṭhānaṃ ajjhupekkhati. Tena vuccati – 『『arahattamaggo majjhekalyāṇo ceva hoti lakkhaṇasampanno ca』』.

Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa kati lakkhaṇāni? Pariyosānassa cattāri lakkhaṇāni. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena sampahaṃsanā, indriyānaṃ ekarasaṭṭhena sampahaṃsanā, tadupagavīriyavāhanaṭṭhena sampahaṃsanā, āsevanaṭṭhena sampahaṃsanā. Arahattamaggassa sampahaṃsanā pariyosānaṃ. Pariyosānassa imāni cattāri lakkhaṇāni. Tena vuccati – 『『arahattamaggo pariyosānakalyāṇo ceva hoti lakkhaṇasampanno ca』』. Evaṃ tivattagataṃ cittaṃ tividhakalyāṇakaṃ dasalakkhaṇasampannaṃ vitakkasampannañceva hoti vicārasampannañca pītisampannañca sukhasampannañca cittassa adhiṭṭhānasampannañca saddhāsampannañca vīriyasampannañca satisampannañca samādhisampannañca paññāsampannañca .

預流道......一來道......不還道......阿羅漢道的開始是什麼，中間是什麼，結束是什麼？阿羅漢道的行道清凈是開始，增長舍是中間，歡喜是結束。阿羅漢道的行道清凈是開始。開始有幾相？開始有三相。從障礙中心得清凈，因清凈心趣向中間止相，因趣向而心投入其中。心從障礙中清凈，因清凈心趣向中間止相，因趣向而心投入其中 - 這是阿羅漢道的行道清凈是開始。這是開始的三相。因此說："阿羅漢道開始善且具相。" 阿羅漢道的增長舍是中間。中間有幾相？中間有三相。對清凈心保持舍，對止趣向保持舍，對一境現起保持舍。對清凈心保持舍，對止趣向保持舍，對一境現起保持舍。因此說："阿羅漢道中間善且具相。" 阿羅漢道的歡喜是結束。結束有幾相？結束有四相。對於其中生起的諸法不超越義的歡喜，諸根一味義的歡喜，引導適合精進義的歡喜，習行義的歡喜。阿羅漢道的歡喜是結束。這是結束的四相。因此說："阿羅漢道結束善且具相。"如是達三分的心，具三種善，具十相，且具足尋、具足伺、具足喜、具足樂、具足心的確立、具足信、具足精進、具足念、具足定、具足慧。

159.

Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Ajānato ca tayo dhamme, bhāvanā nupalabbhati.

Nimittaṃ assāsapassāsā, anārammaṇamekacittassa;

Jānato ca tayo dhamme, bhāvanā upalabbhatīti.

Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati? Seyyathāpi rukkho same bhūmibhāge nikkhitto. Tamenaṃ puriso kakacena chindeyya. Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti; na āgate vā gate vā kakacadante manasi karoti. Na āgatā vā gatā vā kakacadantā aviditā honti , padhānañca paññāyati, payogañca sādheti. Yathā rukkho same bhūmibhāge nikkhitto. Evaṃ upanibandhanā nimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā. Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti. Evamevaṃ bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti. Visesamadhigacchati padhānañca.

Katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti – idaṃ padhānaṃ. Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti – ayaṃ payogo. Katamo viseso? Āraddhavīriyassa saññojanā pahīyanti, anusayā byantīhonti [anusayā byāsanti (syā.)]. Ayaṃ viseso. Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti , na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

159. 相、入息出息，非一心所緣；不知此三法，修習不可得。相、入息出息，非一心所緣；若知此三法，修習可獲得。如何這三法不是一心的所緣，但這三法又不是不被了知，而心又不散亂，且顯現精進，成就加行，證得殊勝？譬如一棵樹放置在平坦的地面上。有人用鋸子鋸它。那人對觸及樹的鋸齒保持念住，不作意已來或已去的鋸齒。已來或已去的鋸齒並非不被了知，且顯現精進，成就加行。如樹放置在平坦的地面上，如是繫縛于相。如鋸齒，如是入息出息。如人對觸及樹的鋸齒保持念住，不作意已來或已去的鋸齒，已來或已去的鋸齒並非不被了知，且顯現精進，成就加行。同樣地，比丘安住念于鼻端或口相而坐，不作意已來或已去的入息出息，已來或已去的入息出息並非不被了知，且顯現精進，成就加行。證得殊勝與精進。什麼是精進？發勤精進者的身心適業 - 這是精進。什麼是加行？發勤精進者的隨煩惱被斷除，尋被止息 - 這是加行。什麼是殊勝？發勤精進者的結被斷除，隨眠被除滅。這是殊勝。如是這三法不是一心的所緣，但這三法又不是不被了知，而心又不散亂，且顯現精進，成就加行，證得殊勝。

160.

Ānāpānassati yassa, paripuṇṇā subhāvitā;

Anupubbaṃ paricitā, yathā buddhena desitā;

So imaṃ lokaṃ pabhāseti, abbhā muttova candimāti.

Ānanti assāso, no passāso. Apānanti [apānanti (ka.)] passāso, no assāso. Assāsavasena upaṭṭhānaṃ sati, passāsavasena upaṭṭhānaṃ sati.

Yo assasati tassupaṭṭhāti, yo passasati tassupaṭṭhāti. Paripuṇṇāti pariggahaṭṭhena paripuṇṇā, parivāraṭṭhena paripuṇṇā, paripūraṭṭhena paripuṇṇā . Subhāvitāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Tassime cattāro bhāvanaṭṭhā yānīkatā honti vatthukatā anuṭṭhitā paricitā susamāraddhā.

Yānīkatāti yattha yattha ākaṅkhati tattha tattha vasippatto hoti balappatto vesārajjappatto . Tassa me te dhammā āvajjanapaṭibaddhā [āvajjanapaṭibandhā (ka.) evamīdisesu padesu] honti ākaṅkhapaṭibaddhā manasikārapaṭibaddhā cittuppādapaṭibaddhā. Tena vuccati – 『『yānīkatā』』ti. Vatthukatāti yasmiṃ yasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti, tasmiṃ tasmiṃ vatthusmiṃ sati supaṭṭhitā hoti. Yasmiṃ yasmiṃ vā pana vatthusmiṃ sati sūpaṭṭhitā [supaṭṭhitā (ka.)] hoti, tasmiṃ tasmiṃ vatthusmiṃ cittaṃ svādhiṭṭhitaṃ hoti. Tena vuccati – 『『vatthukatā』』ti. Anuṭṭhitāti vatthusmiṃ yena yena cittaṃ abhinīharati tena tena sati anuparivattati. Yena yena vā pana sati anuparivattati tena tena cittaṃ abhinīharati. Tena vuccati – 『『anuṭṭhitā』』ti. Paricitāti pariggahaṭṭhena paricitā, parivāraṭṭhena paricitā, paripūraṭṭhena paricitā. Satiyā pariggaṇhanto jināti pāpake akusale dhamme. Tena vuccati – 『『paricitā』』ti. Susamāraddhāti cattāro susamāraddhā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena susamāraddhā, indriyānaṃ ekarasaṭṭhena susamāraddhā, tadupagavīriyavāhanaṭṭhena susamāraddhā, tappaccanīkānaṃ kilesānaṃ susamūhatattā [susamuhatattā (ka.)] susamāraddhā.

160. 入出息念若，圓滿善修習；次第常習行，如佛所教導；彼照耀此世，如月出云間。入息是吸氣，非呼氣。出息是呼氣，非吸氣。以吸氣方式安立爲念，以呼氣方式安立爲念。對吸氣者，念安立於他；對呼氣者，念安立於他。圓滿是以把握義圓滿，以圍繞義圓滿，以圓滿義圓滿。善修習是四種修習 - 對其中生起諸法不超越義的修習，諸根一味義的修習，引導適合精進義的修習，習行義的修習。對他而言，這四種修習義成為習慣，成為依處，被確立，被習行，善加開始。成為習慣是無論在何處欲求，在那裡都達自在、得力、得無畏。對我來說，那些法系屬於轉向、系屬於欲求、系屬於作意、系屬於心生起。因此說"成為習慣"。成為依處是在任何所緣中心善確立，在那所緣中念善安立。或者在任何所緣中念善安立，在那所緣中心善確立。因此說"成為依處"。被確立是心引導到任何所緣，念就隨之而轉。或者念隨之而轉到任何所緣，心就引導到那裡。因此說"被確立"。被習行是以把握義被習行，以圍繞義被習行，以圓滿義被習行。以念把握時，戰勝惡不善法。因此說"被習行"。善加開始有四種善加開始 - 對其中生起諸法不超越義的善加開始，諸根一味義的善加開始，引導適合精進義的善加開始，因善斷除對治煩惱的善加開始。

161.Susamanti atthi samaṃ, atthi susamaṃ. Katamaṃ samaṃ? Ye tattha jātā anavajjā kusalā bodhipakkhiyā – idaṃ samaṃ. Katamaṃ susamaṃ? Yaṃ tesaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ – idaṃ susamaṃ. Iti idañca samaṃ idañca susamaṃ ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammūḷā [apamuṭṭhā (syā.)], passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ. Tena vuccati – 『『susamāraddhā』』ti.

Anupubbaṃ paricitāti dīghaṃ assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Dīghaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Rassaṃ assāsavasena purimā purimā paricitā , pacchimā pacchimā anuparicitā. Rassaṃ passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā…pe… paṭinissaggānupassī assāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Paṭinissaggānupassī passāsavasena purimā purimā paricitā, pacchimā pacchimā anuparicitā. Sabbāpi soḷasavatthukā ānāpānassatiyo aññamaññaṃ paricitā ceva honti anuparicitā ca. Tena vuccati – 『『anupubbaparicitā』』ti.

Yathāti dasa yathatthā – attadamathattho yathattho, attasamathattho yathattho, attaparinibbāpanattho yathattho, abhiññattho yathattho, pariññattho yathattho, pahānattho yathattho, bhāvanattho yathattho, sacchikiriyattho yathattho, saccābhisamayattho yathattho, nirodhe patiṭṭhāpakattho yathattho.

Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ pāpuṇi, balesu ca vasībhāvaṃ.

善加定有定，有善加定。什麼是定？其中生起的無過失、善、菩提分法 - 這是定。什麼是善加定？那些諸法的所緣、滅、涅槃 - 這是善加定。如是此定與此善加定被知、被見、被了知、被證悟、被觸及於慧。精進被髮起不退縮，念被確立不迷惑，身輕安不激動，心等持一境。因此說"善加開始"。次第習行是以長入息方式前前被習行，後後被隨習行。以長出息方式前前被習行，後後被隨習行。以短入息方式前前被習行，後後被隨習行。以短出息方式前前被習行，後後被隨習行......以舍遣隨觀入息方式前前被習行，後後被隨習行。以舍遣隨觀出息方式前前被習行，後後被隨習行。一切十六事入出息念都互相被習行且被隨習行。因此說"次第習行"。如是有十種如是義 - 調伏自己義是如是義，寂靜自己義是如是義，般涅槃自己義是如是義，證知義是如是義，遍知義是如是義，斷義是如是義，修習義是如是義，證悟義是如是義，真諦現觀義是如是義，住立於滅義是如是義。佛是那位世尊，自覺無師，於前所未聞法中自己證悟諸諦，在其中獲得一切知性，于諸力得自在。

162.Buddhoti kenaṭṭhena buddho? Bujjhitā saccānīti – buddho. Bodhetā pajāyāti – buddho. Sabbaññutāya buddho. Sabbadassāvitāya buddho. Anaññaneyyatāya buddho. Visavitāya [vikatitāya (syā.)] buddho. Khīṇāsavasaṅkhātena buddho. Nirupalepasaṅkhātena [nirupakkilesasaṅkhātena (syā.)] buddho. Ekantavītarāgoti – buddho. Ekantavītadosoti – buddho. Ekantavītamohoti – buddho. Ekantanikkilesoti – buddho. Ekāyanamaggaṃ gatoti – buddho. Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti – buddho. Abuddhivihatattā buddhipaṭilābhā – buddho. Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. Vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ – buddhoti. Desitāti attadamathattho yathattho yathā buddhena desito, attasamathattho yathattho yathā buddhena desito, attaparinibbāpanattho yathattho yathā buddhena desito…pe… nirodhe patiṭṭhāpakattho yathattho yathā buddhena desito.

Soti gahaṭṭho vā hoti pabbajito vā. Lokoti. Khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko. Eko loko – sabbe sattā āhāraṭṭhitikā…pe… aṭṭhārasa lokā – aṭṭhārasa dhātuyo. Pabhāsetīti attadamathatthaṃ yathatthaṃ abhisambuddhattā . So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attasamathatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti. Attaparinibbāpanatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti…pe… nirodhe patiṭṭhāpakatthaṃ yathatthaṃ abhisambuddhattā. So imaṃ lokaṃ obhāseti bhāseti pabhāseti.

Abbhā muttova candimāti yathā abbhā, evaṃ kilesā. Yathā cando, evaṃ ariyañāṇaṃ. Yathā candimā devaputto, evaṃ bhikkhu. Yathā cando abbhā mutto mahikā mutto dhūmarajā mutto rāhugahaṇā [rāhupāṇā (syā.)] vippamutto bhāsate ca tapate ca virocate [virocati (syā.)] ca, evamevaṃ bhikkhu sabbakilesehi vippamutto bhāsate ca tapate ca virocate ca. Tena vuccati – abbhā muttova candimāti. Imāni terasa vodāne ñāṇāni.

Vodānañāṇaniddeso catuttho.

Bhāṇavāro.

Satokāriñāṇaniddeso
佛以何義為佛？覺悟諸諦故為佛。使眾生覺悟故為佛。以一切知性故為佛。以一切見性故為佛。以無需他教故為佛。以清凈故為佛。以漏盡之稱故為佛。以無垢之稱故為佛。以完全離貪故為佛。以完全離嗔故為佛。以完全離癡故為佛。以完全無煩惱故為佛。以已行獨一道故為佛。以獨自證悟無上正等菩提故為佛。以無明破除而得覺故為佛。佛這個名字不是母親所作，不是父親所作，不是兄弟所作，不是姐妹所作，不是朋友大臣所作，不是親屬血親所作，不是沙門婆羅門所作，不是諸天所作。這是諸佛世尊在解脫終點、菩提樹下，隨一切知智的獲得而有的真實施設，即是"佛"。教導是調伏自己義是如是義如佛所教導，寂靜自己義是如是義如佛所教導，般涅槃自己義是如是義如佛所教導......住立於滅義是如是義如佛所教導。他是在家人或出家人。世間是：蘊世間、界世間、處世間、敗壞有世間、敗壞生起世間、圓滿有世間、圓滿生起世間。一世間 - 一切眾生依食而住......十八世間 - 十八界。照耀是因已覺悟調伏自己義是如是義。他照明、照亮、照耀此世間。因已覺悟寂靜自己義是如是義。他照明、照亮、照耀此世間。因已覺悟般涅槃自己義是如是義。他照明、照亮、照耀此世間......因已覺悟住立於滅義是如是義。他照明、照亮、照耀此世間。如月離云是如雲，如是煩惱。如月，如是聖智。如月天子，如是比丘。如月離云、離霧、離煙塵、離羅睺障蔽而照耀、光輝、明亮，如是比丘離一切煩惱而照耀、光輝、明亮。因此說"如月離云"。這些是十三種清凈智。清凈智解說第四完畢。誦分完畢。
唸作智解說;
Katamāni bāttiṃsa satokārissa ñāṇāni? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā. So satova assasati sato passasati. Dīghaṃ vā assasanto 『『dīghaṃ assasāmī』』ti pajānāti. Dīghaṃ vā passasanto 『『dīghaṃ passasāmī』』ti pajānāti. Rassaṃ vā assasanto 『『rassaṃ assasāmī』』ti pajānāti. Rassaṃ vā passasanto 『『rassaṃ passasāmī』』ti pajānāti. 『『Sabbakāyapaṭisaṃvedī assasissāmī』』ti sikkhati. 『『Sabbakāyapaṭisaṃvedī passasissāmī』』ti sikkhati. 『『Passambhayaṃ kāyasaṅkhāraṃ assasissāmī』』ti sikkhati. 『『Passambhayaṃ kāyasaṅkhāraṃ passasissāmī』』ti sikkhati. Pītipaṭisaṃvedī…pe… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī … passambhayaṃ cittasaṅkhāraṃ… cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ… aniccānupassī… virāgānupassī… nirodhānupassī… 『『paṭinissaggānupassī assasissāmī』』ti sikkhati. 『『Paṭinissaggānupassī passasissāmī』』ti sikkhati.

164.Idhāti imissā diṭṭhiyā, imissā khantiyā, imissā ruciyā, imasmiṃ ādāye, imasmiṃ dhamme, imasmiṃ vinaye, imasmiṃ dhammavinaye, imasmiṃ pāvacane, imasmiṃ brahmacariye, imasmiṃ satthusāsane. Tena vuccati – 『『idhā』』ti. Bhikkhūti puthujjanakalyāṇako vā hoti bhikkhu sekkho vā arahā vā akuppadhammo. Araññanti nikkhamitvā bahi indakhīlā sabbametaṃ araññaṃ. Rukkhamūlanti yattha bhikkhuno āsanaṃ paññattaṃ hoti mañco vā pīṭhaṃ vā bhisi vā taṭṭikā vā cammakhaṇḍo vā tiṇasantharo [tiṇasaṇṭharo (syā.)] vā paṇṇasantharo vā palālasantharo [palāsasaṇṭharo (syā.)] vā, tattha bhikkhu caṅkamati vā tiṭṭhati vā nisīdati vā seyyaṃ vā kappeti. Suññanti kenaci anākiṇṇaṃ hoti gahaṭṭhehi vā pabbajitehi vā. Agāranti [āgāranti (syā.)] vihāro aḍḍhayogo pāsādo hammiyaṃ guhā. Nisīdati pallaṅkaṃ ābhujitvāti nisinno hoti pallaṅkaṃ ābhujitvā . Ujuṃ kāyaṃ paṇidhāyāti ujuko hoti kāyo ṭhito [panidhito (syā.)] supaṇihito. Parimukhaṃ satiṃ upaṭṭhapetvāti. Parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati – 『『parimukhaṃ satiṃ upaṭṭhapetvā』』ti.

165.Satova assasati, sato passasatīti bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti.

Paṭhamacatukkaniddeso

什麼是三十二種唸作智？在此，比丘到林野，或到樹下，或到空閑處，結跏趺坐，端正其身，安立念于面前。他正念而入息，正念而出息。長入息時，了知"我長入息"。長出息時，了知"我長出息"。短入息時，了知"我短入息"。短出息時，了知"我短出息"。他學習"我將覺知全身而入息"。他學習"我將覺知全身而出息"。他學習"我將平靜身行而入息"。他學習"我將平靜身行而出息"。覺知喜......覺知樂......覺知心行......平靜心行......覺知心......令心歡悅......令心等持......令心解脫......隨觀無常......隨觀離貪......隨觀滅......他學習"我將隨觀舍遣而入息"。他學習"我將隨觀舍遣而出息"。
在此是在此見，在此忍，在此欲，在此執取，在此法，在此律，在此法律，在此教說，在此梵行，在此師教。因此說"在此"。比丘是善凡夫比丘或有學比丘或阿羅漢不動法比丘。林野是出離門限之外一切都是林野。樹下是比丘的坐處被安置，或床或椅或墊或席或皮革或草鋪或葉鋪或稻草鋪，比丘在那裡經行或站立或坐或臥。空閑是不被在家人或出家人佔據。處是精舍、半圓頂樓、宮殿、高樓、洞窟。結跏趺坐是以跏趺而坐。端正其身是身體正直、安立、善安立。安立念于面前。面是把握義。前是出離義。念是現起義。因此說"安立念于面前"。
正念而入息，正念而出息是以三十二種行相成爲念作者。了知長入息方式的心一境性不散亂，念被安立。以那念、那智成爲念作者。了知長出息方式的心一境性不散亂，念被安立。以那念、那智成爲念作者。了知短入息方式的心一境性不散亂，念被安立。以那念、那智成爲念作者。了知短出息方式的心一境性不散亂，念被安立。以那念、那智成爲念作者......了知隨觀舍遣入息方式、隨觀舍遣出息方式的心一境性不散亂，念被安立。以那念、那智成爲念作者。第一四法解
Kathaṃ dīghaṃ assasanto 『『dīghaṃ assasāmī』』ti pajānāti, dīghaṃ passasanto 『『dīghaṃ passasāmī』』ti pajānāti? Dīghaṃ assāsaṃ addhānasaṅkhāte assasati, dīghaṃ passāsaṃ addhānasaṅkhāte passasati, dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ addhānasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsāpi cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti.
如何長入息時了知"我長入息"，長出息時了知"我長出息"？他以長時間入長入息，以長時間出長出息，以長時間入出長入出息。以長時間入出長入出息時生起欲求。以欲求力而以長時間入更微細的長入息，以欲求力而以長時間出更微細的長出息，以欲求力而以長時間入出更微細的長入出息。以欲求力而以長時間入出更微細的長入出息時生起喜悅。以喜悅力而以長時間入更微細的長入息，以喜悅力而以長時間出更微細的長出息，以喜悅力而以長時間入出更微細的長入出息。以喜悅力而以長時間入出更微細的長入出息時，心從長入出息轉離，舍住立。以這九種行相長入出息是身。安立是念。隨觀是智。身是安立，非念；念既是安立又是念。以那念、那智隨觀那身。因此說"于身隨觀身念住修習"。

167.Anupassatīti kathaṃ taṃ kāyaṃ anupassati? Aniccato anupassati, no niccato. Dukkhato anupassati, no sukhato. Anattato anupassati, no attato. Nibbindati, no nandati. Virajjati, no rajjati. Nirodheti, no samudeti. Paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati. Dukkhato anupassanto sukhasaññaṃ pajahati. Anattato anupassanto attasaññaṃ pajahati. Nibbindanto nandiṃ pajahati. Virajjanto rāgaṃ pajahati. Nirodhento samudayaṃ pajahati. Paṭinissajjanto ādānaṃ pajahati. Evaṃ taṃ kāyaṃ anupassati.

Bhāvanāti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā. Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti. Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Kathaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vedanāya uppādo vidito hoti? Avijjāsamudayā vedanāsamudayoti – paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Taṇhāsamudayā vedanāsamudayoti… kammasamudayā vedanāsamudayoti… phassasamudayā vedanāsamudayoti paccayasamudayaṭṭhena vedanāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vedanāya uppādo vidito hoti. Evaṃ vedanāya uppādo vidito hoti.

Kathaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vedanāya upaṭṭhānaṃ viditaṃ hoti.

Kathaṃ vedanāya atthaṅgamo vidito hoti? Avijjānirodhā vedanānirodhoti – paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Taṇhānirodhā vedanānirodhoti …pe… kammanirodhā vedanānirodhoti…pe… phassanirodhā vedanānirodhoti paccayanirodhaṭṭhena vedanāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vedanāya atthaṅgamo vidito hoti. Evaṃ vedanāya atthaṅgamo vidito hoti. Evaṃ viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Kathaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ saññāya uppādo vidito hoti? Avijjāsamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Taṇhāsamudayā saññāsamudayoti…pe… kammasamudayā saññāsamudayoti…pe… phassasamudayā saññāsamudayoti – paccayasamudayaṭṭhena saññāya uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi saññāya uppādo vidito hoti. Evaṃ saññāya uppādo vidito hoti.

Kathaṃ saññāya upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ saññāya upaṭṭhānaṃ viditaṃ hoti.

隨觀是如何隨觀那身？隨觀無常，非常。隨觀苦，非樂。隨觀無我，非我。厭離，不歡喜。離貪，不貪著。滅，不生起。舍遣，不執取。隨觀無常時舍斷常想。隨觀苦時舍斷樂想。隨觀無我時舍斷我想。厭離時舍斷歡喜。離貪時舍斷貪。滅時舍斷集。舍遣時舍斷執取。如是隨觀那身。修習是四種修習 - 對其中生起諸法不超越義的修習，諸根一味義的修習，引導適合精進義的修習，習行義的修習。了知長入出息方式的心一境性不散亂時，有明瞭的受生起，明瞭地現起，明瞭地消失。有明瞭的想生起，明瞭地現起，明瞭地消失。有明瞭的尋生起，明瞭地現起，明瞭地消失。如何有明瞭的受生起，明瞭地現起，明瞭地消失？如何受的生起被了知？"無明集故受集"- 以緣集義受的生起被了知。"愛集故受集"..."業集故受集"..."觸集故受集" - 以緣集義受的生起被了知。見生起相時受的生起被了知。如是受的生起被了知。如何受的現起被了知？作意無常時滅盡現起被了知。作意苦時怖畏現起被了知。作意無我時空性現起被了知。如是受的現起被了知。如何受的消失被了知？"無明滅故受滅"- 以緣滅義受的消失被了知。"愛滅故受滅"..."業滅故受滅"..."觸滅故受滅" - 以緣滅義受的消失被了知。見變易相時受的消失被了知。如是受的消失被了知。如是有明瞭的受生起，明瞭地現起，明瞭地消失。如何有明瞭的想生起，明瞭地現起，明瞭地消失？如何想的生起被了知？"無明集故想集"- 以緣集義想的生起被了知。"愛集故想集"..."業集故想集"..."觸集故想集" - 以緣集義想的生起被了知。見生起相時想的生起被了知。如是想的生起被了知。如何想的現起被了知？作意無常時滅盡現起被了知。作意苦時怖畏現起被了知。作意無我時空性現起被了知。如是想的現起被了知。

Kathaṃ saññāya atthaṅgamo vidito hoti? Avijjānirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Taṇhānirodhā saññānirodhoti…pe… kammanirodhā saññānirodhoti…pe… phassanirodhā saññānirodhoti – paccayanirodhaṭṭhena saññāya atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi saññāya atthaṅgamo vidito hoti. Evaṃ saññāya atthaṅgamo vidito hoti. Evaṃ viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

Kathaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti? Kathaṃ vitakkānaṃ uppādo vidito hoti? Avijjāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Taṇhāsamudayā vitakkasamudayoti…pe… kammasamudayā vitakkasamudayoti…pe… saññāsamudayā vitakkasamudayoti – paccayasamudayaṭṭhena vitakkānaṃ uppādo vidito hoti. Nibbattilakkhaṇaṃ passatopi vitakkānaṃ uppādo vidito hoti. Evaṃ vitakkānaṃ uppādo vidito hoti.

Kathaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti? Aniccato manasikaroto khayatupaṭṭhānaṃ viditaṃ hoti. Dukkhato manasikaroto bhayatupaṭṭhānaṃ viditaṃ hoti. Anattato manasikaroto suññatupaṭṭhānaṃ viditaṃ hoti. Evaṃ vitakkānaṃ upaṭṭhānaṃ viditaṃ hoti.

Kathaṃ vitakkānaṃ atthaṅgamo vidito hoti? Avijjānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Taṇhānirodhā vitakkanirodhoti…pe… kammanirodhā vitakkanirodhoti…pe… saññānirodhā vitakkanirodhoti – paccayanirodhaṭṭhena vitakkānaṃ atthaṅgamo vidito hoti. Vipariṇāmalakkhaṇaṃ passatopi vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ vitakkānaṃ atthaṅgamo vidito hoti. Evaṃ viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.

如何想的消失被了知？"無明滅故想滅"- 以緣滅義想的消失被了知。"愛滅故想滅"..."業滅故想滅"..."觸滅故想滅" - 以緣滅義想的消失被了知。見變易相時想的消失被了知。如是想的消失被了知。如是有明瞭的想生起，明瞭地現起，明瞭地消失。如何有明瞭的尋生起，明瞭地現起，明瞭地消失？如何尋的生起被了知？"無明集故尋集"- 以緣集義尋的生起被了知。"愛集故尋集"..."業集故尋集"..."想集故尋集" - 以緣集義尋的生起被了知。見生起相時尋的生起被了知。如是尋的生起被了知。如何尋的現起被了知？作意無常時滅盡現起被了知。作意苦時怖畏現起被了知。作意無我時空性現起被了知。如是尋的現起被了知。如何尋的消失被了知？"無明滅故尋滅"- 以緣滅義尋的消失被了知。"愛滅故尋滅"..."業滅故尋滅"..."想滅故尋滅" - 以緣滅義尋的消失被了知。見變易相時尋的消失被了知。如是尋的消失被了知。如是有明瞭的尋生起，明瞭地現起，明瞭地消失。

Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… maggaṃ samodhāneti, dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.

Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti, paggahaṭṭhena vīriyindriyaṃ samodhāneti, upaṭṭhānaṭṭhena satindriyaṃ samodhāneti, avikkhepaṭṭhena samādhindriyaṃ samodhāneti, dassanaṭṭhena paññindriyaṃ samodhāneti. Ayaṃ puggalo imāni indriyāni imasmiṃ ārammaṇe samodhāneti. Tena vuccati – 『『indriyāni samodhānetī』』ti.

Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ. Pajānātīti puggalo. Pajānanā paññā.

Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Balāni samodhānetīti kathaṃ balāni samodhāneti? Assaddhiye akampiyaṭṭhena saddhābalaṃ samodhāneti, kosajje akampiyaṭṭhena vīriyabalaṃ samodhāneti, pamāde akampiyaṭṭhena satibalaṃ samodhāneti, uddhacce akampiyaṭṭhena samādhibalaṃ samodhāneti , avijjāya akampiyaṭṭhena paññābalaṃ samodhāneti. Ayaṃ puggalo imāni balāni imasmiṃ ārammaṇe samodhāneti . Tena vuccati – balāni samodhānetīti. Gocarañca pajānātīti…pe… tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Bojjhaṅgesamodhānetīti kathaṃ bojjhaṅge samodhāneti? Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ samodhāneti, pavicayaṭṭhena dhammavicayasambojjhaṅgaṃ samodhāneti, paggahaṭṭhena vīriyasambojjhaṅgaṃ samodhāneti, pharaṇaṭṭhena pītisambojjhaṅgaṃ samodhāneti, upasamaṭṭhena passaddhisambojjhaṅgaṃ samodhāneti, avikkhepaṭṭhena samādhisambojjhaṅgaṃ samodhāneti, paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ samodhāneti. Ayaṃ puggalo ime bojjhaṅge imasmiṃ ārammaṇe samodhāneti. Tena vuccati – 『『bojjhaṅge samodhānetī』』ti. Gocarañca pajānātīti…pe… tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Maggaṃ samodhānetīti kathaṃ maggaṃ samodhāneti? Dassanaṭṭhena sammādiṭṭhiṃ samodhāneti, abhiniropanaṭṭhena sammāsaṅkappaṃ samodhāneti, pariggahaṭṭhena sammāvācaṃ samodhāneti, samuṭṭhānaṭṭhena sammākammantaṃ samodhāneti, vodānaṭṭhena sammāājīvaṃ samodhāneti, paggahaṭṭhena sammāvāyāmaṃ samodhāneti, upaṭṭhānaṭṭhena sammāsatiṃ samodhāneti, avikkhepaṭṭhena sammāsamādhiṃ samodhāneti. Ayaṃ puggalo imaṃ maggaṃ imasmiṃ ārammaṇe samodhāneti. Tena vuccati – 『『maggaṃ samodhānetī』』ti. Gocarañca pajānātīti…pe… tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

了知長入出息方式的心一境性不散亂時，令諸根和合，了知行處，通達理趣......令道和合，令諸法和合，了知行處，通達理趣。令諸根和合是如何令諸根和合？以勝解義令信根和合，以策勵義令精進根和合，以現起義令念根和合，以不散亂義令定根和合，以見義令慧根和合。此人令這些根在此所緣中和合。因此說"令諸根和合"。了知行處是他的所緣是他的行處。他的行處是他的所緣。了知是人。了知性是慧。等是所緣的現起是等，心的不散亂是等，心的安住是等，心的清凈是等。理趣是無過失義、無煩惱義、清凈義、最上義。通達是通達所緣的現起義，通達心的不散亂義，通達心的安住義，通達心的清凈義。因此說"通達理趣"。令諸力和合是如何令諸力和合？以不動搖于不信義令信力和合，以不動搖于懈怠義令精進力和合，以不動搖于放逸義令念力和合，以不動搖于掉舉義令定力和合，以不動搖于無明義令慧力和合。此人令這些力在此所緣中和合。因此說"令諸力和合"。了知行處......因此說"通達理趣"。令諸覺支和合是如何令諸覺支和合？以現起義令念覺支和合，以簡擇義令擇法覺支和合，以策勵義令精進覺支和合，以遍滿義令喜覺支和合，以寂靜義令輕安覺支和合，以不散亂義令定覺支和合，以省察義令舍覺支和合。此人令這些覺支在此所緣中和合。因此說"令諸覺支和合"。了知行處......因此說"通達理趣"。令道和合是如何令道和合？以見義令正見和合，以勝解義令正思維和合，以攝持義令正語和合，以等起義令正業和合，以清凈義令正命和合，以策勵義令正精進和合，以現起義令正念和合，以不散亂義令正定和合。此人令這道在此所緣中和合。因此說"令道和合"。了知行處......因此說"通達理

Dhamme samodhānetīti kathaṃ dhamme samodhāneti? Ādhipateyyaṭṭhena indriyāni samodhāneti, akampiyaṭṭhena balāni samodhāneti, niyyānaṭṭhena bojjhaṅge samodhāneti, hetuṭṭhena maggaṃ samodhāneti, upaṭṭhānaṭṭhena satipaṭṭhānaṃ samodhāneti, padahanaṭṭhena sammappadhānaṃ samodhāneti, ijjhanaṭṭhena iddhipādaṃ samodhāneti tathaṭṭhena saccaṃ samodhāneti, avikkhepaṭṭhena samathaṃ samodhāneti, anupassanaṭṭhena vipassanaṃ samodhāneti, ekarasaṭṭhena samathavipassanaṃ samodhāneti, anativattanaṭṭhena yuganaddhaṃ samodhāneti, saṃvaraṭṭhena sīlavisuddhiṃ samodhāneti, avikkhepaṭṭhena cittavisuddhiṃ samodhāneti, dassanaṭṭhena diṭṭhivisuddhiṃ samodhāneti, vimuttaṭṭhena vimokkhaṃ samodhāneti , paṭivedhaṭṭhena vijjaṃ samodhāneti, pariccāgaṭṭhena vimuttiṃ samodhāneti, samucchedaṭṭhena khaye ñāṇaṃ samodhāneti , paṭippassaddhaṭṭhena anuppāde ñāṇaṃ samodhāneti, chandaṃ mūlaṭṭhena samodhāneti, manasikāraṃ samuṭṭhānaṭṭhena samodhāneti, phassaṃ samodhānaṭṭhena samodhāneti, vedanaṃ samosaraṇaṭṭhena samodhāneti, samādhiṃ pamukhaṭṭhena samodhāneti, satiṃ ādhipateyyaṭṭhena samodhāneti, paññaṃ tatuttaraṭṭhena samodhāneti, vimuttiṃ sāraṭṭhena samodhāneti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena samodhāneti. Ayaṃ puggalo ime dhamme imasmiṃ ārammaṇe samodhāneti. Tena vuccati – 『『dhamme samodhānetī』』ti.

Gocarañca pajānātīti yaṃ tassa ārammaṇaṃ, taṃ tassa gocaraṃ. Yaṃ tassa gocaraṃ, taṃ tassa ārammaṇaṃ pajānātīti puggalo. Pajānanā paññā. Samanti ārammaṇassa upaṭṭhānaṃ samaṃ, cittassa avikkhepo samaṃ, cittassa adhiṭṭhānaṃ samaṃ, cittassa vodānaṃ samaṃ. Atthoti anavajjaṭṭho nikkilesaṭṭho vodānaṭṭho paramaṭṭho. Paṭivijjhatīti ārammaṇassa upaṭṭhānaṭṭhaṃ paṭivijjhati, cittassa avikkhepaṭṭhaṃ paṭivijjhati, cittassa adhiṭṭhānaṭṭhaṃ paṭivijjhati, cittassa vodānaṭṭhaṃ paṭivijjhati. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

令諸法和合是如何令諸法和合？以增上義令諸根和合，以不動搖義令諸力和合，以出離義令諸覺支和合，以因義令道和合，以現起義令念住和合，以精進義令正勤和合，以成就義令神足和合，以如實義令諦和合，以不散亂義令止和合，以隨觀義令觀和合，以一味義令止觀和合，以不超越義令雙運和合，以防護義令戒清凈和合，以不散亂義令心清凈和合，以見義令見清凈和合，以解脫義令解脫和合，以通達義令明和合，以舍離義令解脫和合，以斷義令盡智和合，以寂止義令無生智和合，以根本義令欲和合，以等起義令作意和合，以和合義令觸和合，以會合義令受和合，以首要義令定和合，以增上義令念和合，以增上慧義令慧和合，以精髓義令解脫和合，以終極義令涅槃和合。此人令這些法在此所緣中和合。因此說"令諸法和合"。了知行處是他的所緣是他的行處。他的行處是他的所緣。了知是人。了知性是慧。等是所緣的現起是等，心的不散亂是等，心的安住是等，心的清凈是等。理趣是無過失義、無煩惱義、清凈義、最上義。通達是通達所緣的現起義，通達心的不散亂義，通達心的安住義，通達心的清凈義。因此說"通達理趣"。

Kathaṃ rassaṃ assasanto 『『rassaṃ assasāmī』』ti pajānāti, rassaṃ passasanto 『『rassaṃ passasāmī』』ti pajānāti? Rassaṃ assāsaṃ ittarasaṅkhāte assasati, rassaṃ passāsaṃ ittarasaṅkhāte passasati, rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi chando uppajjati. Chandavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati. Chandavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Chandavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsaṃ ittarasaṅkhāte assasati, pāmojjavasena tato sukhumataraṃ rassaṃ passāsaṃ ittarasaṅkhāte passasati, pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatipi passasatipi. Pāmojjavasena tato sukhumataraṃ rassaṃ assāsapassāsaṃ ittarasaṅkhāte assasatopi passasatopi rassā assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti. Imehi navahākārehi rassā assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… rassaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

如何短入息時了知"我短入息"，短出息時了知"我短出息"？他以短時間入短入息，以短時間出短出息，以短時間入出短入出息。以短時間入出短入出息時生起欲求。以欲求力而以短時間入更微細的短入息，以欲求力而以短時間出更微細的短出息，以欲求力而以短時間入出更微細的短入出息。以欲求力而以短時間入出更微細的短入出息時生起喜悅。以喜悅力而以短時間入更微細的短入息，以喜悅力而以短時間出更微細的短出息，以喜悅力而以短時間入出更微細的短入出息。以喜悅力而以短時間入出更微細的短入出息時，心從短入出息轉離，舍住立。以這九種行相短入出息是身。安立是念。隨觀是智。身是安立，非念；念既是安立又是念。以那念、那智隨觀那身。因此說"于身隨觀身念住修習"。隨觀是如何隨觀那身......如是隨觀那身。修習是四種修習......習行義的修習。了知短入出息方式的心一境性不散亂時，有明瞭的受生起......了知短入出息方式的心一境性不散亂時，令諸根和合......因此說"通達理趣"。
Kathaṃ 『『sabbakāyapaṭisaṃvedī assasissāmī』』ti sikkhati, 『『sabbakāyapaṭisaṃvedī passasissāmī』』ti sikkhati? Kāyoti dve kāyā – nāmakāyo ca rūpakāyo ca. Katamo nāmakāyo? Vedanā, saññā, cetanā, phasso, manasikāro, nāmañca nāmakāyo ca, ye ca vuccanti cittasaṅkhārā – ayaṃ nāmakāyo. Katamo rūpakāyo? Cattāro ca mahābhūtā, catunnañca mahābhūtānaṃ upādāyarūpaṃ, assāso ca passāso ca, nimittañca upanibandhanā, ye ca vuccanti kāyasaṅkhārā – ayaṃ rūpakāyo.

Kathaṃ te kāyā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti. Rassaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te kāyā paṭividitā honti.

Āvajjato te kāyā paṭividitā honti, pajānato te kāyā paṭividitā honti, passato te kāyā paṭividitā honti, paccavekkhato te kāyā paṭividitā honti, cittaṃ adhiṭṭhahato te kāyā paṭividitā honti, saddhāya adhimuccato te kāyā paṭividitā honti, vīriyaṃ paggaṇhato te kāyā paṭividitā honti, satiṃ upaṭṭhāpayato te kāyā paṭividitā honti, cittaṃ samādahato te kāyā paṭividitā honti, paññāya pajānato te kāyā paṭividitā honti, abhiññeyyaṃ abhijānato te kāyā paṭividitā honti, pariññeyyaṃ parijānato te kāyā paṭividitā honti, pahātabbaṃ pajahato te kāyā paṭividitā honti, bhāvetabbaṃ bhāvayato te kāyā paṭividitā honti, sacchikātabbaṃ sacchikaroto te kāyā paṭividitā honti. Evaṃ te kāyā paṭividitā honti. Sabbakāyapaṭisaṃvedī assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā.

Sabbakāyapaṭisaṃvedī assāsapassāsānaṃ [assāsapassāsā (syā.)] saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā. Yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā. Yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati, jānanto sikkhati, passanto sikkhati, paccavekkhanto sikkhati, cittaṃ adhiṭṭhahanto sikkhati, saddhāya adhimuccanto sikkhati, vīriyaṃ paggaṇhanto sikkhati, satiṃ upaṭṭhapento sikkhati, cittaṃ samādahanto sikkhati, paññāya pajānanto sikkhati, abhiññeyyaṃ abhijānanto sikkhati, pariññeyyaṃ parijānanto sikkhati, pahātabbaṃ pajahanto sikkhati, bhāvetabbaṃ bhāvento sikkhati, sacchikātabbaṃ sacchikaronto sikkhati.

如何學習"我將覺知一切身而入息"，學習"我將覺知一切身而出息"？身有兩種身 - 名身和色身。什麼是名身？受、想、思、觸、作意、名和名身，以及所說的心行 - 這是名身。什麼是色身？四大種，及四大種所造色，入息和出息，相和繫縛，以及所說的身行 - 這是色身。如何了知這些身？了知長入息方式的心一境性不散亂時，念現起。以那念、那智了知這些身。了知長出息方式的心一境性不散亂時，念現起。以那念、那智了知這些身。了知短入息方式的心一境性不散亂時，念現起。以那念、那智了知這些身。了知短出息方式的心一境性不散亂時，念現起。以那念、那智了知這些身。轉向時了知這些身，了知時了知這些身，見時了知這些身，省察時了知這些身，心決定時了知這些身，以信勝解時了知這些身，策勵精進時了知這些身，令念現起時了知這些身，等持心時了知這些身，以慧了知時了知這些身，應證知者證知時了知這些身，應遍知者遍知時了知這些身，應斷者斷時了知這些身，應修者修時了知這些身，應作證者作證時了知這些身。如是了知這些身。覺知一切身的入出息是身。安立是念。隨觀是智。身是安立，非念。念既是安立又是念。以那念、那智隨觀那身。因此說"于身隨觀身念住修習"。隨觀是如何隨觀那身......如是隨觀那身。修習是四種修習......習行義的修習。覺知一切身的入出息以防護義是戒清凈，以不散亂義是心清凈，以見義是見清凈。其中防護義是增上戒學，不散亂義是增上心學，見義是增上慧學。轉向時學習這三學，了知時學習，見時學習，省察時學習，心決定時學習，以信勝解時學習，策勵精進時學習，令念現起時學習，等持心時學習，以慧了知時學習，應證知者證知時學習，應遍知者遍知時學習，應斷者斷時學習，應修者修時學習，應作證者作證時學習。

Sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… sabbakāyapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

覺知一切身的入出息方式的心一境性不散亂時，有明瞭的受生起......覺知一切身的入出息方式的心一境性不散亂時，令諸根和合......因此說"通達理趣"。

Kathaṃ 『『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』』ti sikkhati, 『『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』』ti sikkhati? Katamo kāyasaṅkhāro? Dīghaṃ assāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Rassaṃ assāsā rassaṃ passāsā. Sabbakāyapaṭisaṃvedī assāsā sabbakāyapaṭisaṃvedī passāsā kāyikā. Ete dhammā kāyapaṭibaddhā kāyasaṅkhārā. Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati.

Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā vinamanā sannamanā paṇamanā iñjanā phandanā calanā pakampanā – passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Yathārūpehi kāyasaṅkhārehi yā kāyassa na ānamanā na vinamanā na sannamanā na paṇamanā aniñjanā aphandanā acalanā akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.

Iti kira 『『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』』ti sikkhati, 『『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』』ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti, assāsapassāsānañca pabhāvanā na hoti, ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti; na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

Iti kira 『『passambhayaṃ kāyasaṅkhāraṃ assasissāmī』』ti sikkhati, 『『passambhayaṃ kāyasaṅkhāraṃ passasissāmī』』ti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti. Ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Yathā kathaṃ viya? Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde, atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde, atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati. Evamevaṃ paṭhamaṃ oḷārikā assāsapassāsā pavattanti; oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse, atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse, atha pacchā sukhumakaassāsapassāsānaṃ nimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti; tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi. Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati – 『『kāye kāyānupassanāsatipaṭṭhānabhāvanā』』ti.

如何學習"我將安靜身行而入息"，學習"我將安靜身行而出息"？什麼是身行？長入息是身的。這些法系屬於身的是身行。他學習安靜、止息、平息這些身行。長出息是身的。這些法系屬於身的是身行。他學習安靜、止息、平息這些身行。短入息、短出息、覺知一切身的入息、覺知一切身的出息是身的。這些法系屬於身的是身行。他學習安靜、止息、平息這些身行。由於某種身行而有身的前屈、后屈、俯屈、偃屈、動搖、震動、擺動、顫動 - 他學習"我將安靜身行而入息"，學習"我將安靜身行而出息"。由於某種身行而身無前屈、無後屈、無俯屈、無偃屈、不動搖、不震動、不擺動、不顫動，寂靜微細 - 他學習"我將安靜身行而入息"，學習"我將安靜身行而出息"。如是他學習"我將安靜身行而入息"，學習"我將安靜身行而出息"。這樣的話，既無風的獲得的顯現，也無入出息的顯現，也無入出息唸的顯現，也無入出息念定的顯現；智者既不入此定也不出此定。如是他學習"我將安靜身行而入息"，學習"我將安靜身行而出息"。這樣的話，有風的獲得的顯現，有入出息的顯現，有入出息唸的顯現，有入出息念定的顯現；智者既入此定也出此定。如何呢？譬如敲擊銅缽時，最初粗大的聲音生起。因善取粗大聲音的相、善作意、善持守，粗大聲音滅時，其後微細聲音生起。因善取微細聲音的相、善作意、善持守，微細聲音滅時，其後以微細聲音相為所緣心轉起。如是最初粗大入出息生起；因善取粗大入出息的相、善作意、善持守，粗大入出息滅時，其後微細入出息生起。因善取微細入出息的相、善作意、善持守，微細入出息滅時，其後以微細入出息相為所緣心不散亂。這樣的話，有風的獲得的顯現，有入出息的顯現，有入出息唸的顯現，有入出息念定的顯現；智者既入此定也出此定。安靜身行的入出息是身。安立是念。隨觀是智。身是安立，非念；念既是安立又是念。以那念、那智隨觀那身。因此說"于身隨觀身念住修習"。

Anupassatīti kathaṃ taṃ kāyaṃ anupassati…pe… evaṃ taṃ kāyaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ kāyasaṅkhāraṃ, assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho ayaṃ adhipaññāsikkhā. Imā tisso sikkhāyo āvajjanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati, passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti…pe… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti…pe… tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Aṭṭha anupassanāñāṇāni, aṭṭha ca upaṭṭhānānussatiyo , cattāri suttantikavatthūni kāye kāyānupassanāya.

Bhāṇavāro.

Dutiyacatukkaniddeso

隨觀是如何隨觀那身......如是隨觀那身。修習是四種修習......習行義的修習。安靜身行，入出息以防護義是戒清凈，以不散亂義是心清凈，以見義是見清凈。其中防護義是增上戒學；其中不散亂義是增上心學；其中見義是增上慧學。轉向時學習這三學......應作證者作證時學習。了知安靜身行的入出息方式的心一境性不散亂時，有明瞭的受生起......了知安靜身行的入出息方式的心一境性不散亂時，令諸根和合......因此說"通達理趣"。八種隨觀智，八種安立隨念，四種經分別事，是于身隨觀身。誦品。第二四法解說

Kathaṃ 『『pītipaṭisaṃvedī assasissāmī』』ti sikkhati 『『pītipaṭisaṃvedī passasissāmī』』ti sikkhati? Katamā pīti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ…pe… rassaṃ assāsavasena, rassaṃ passāsavasena, sabbakāyapaṭisaṃvedī assāsavasena, sabbakāyapaṭisaṃvedī passāsavasena, passambhayaṃ kāyasaṅkhāraṃ assāsavasena, passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati pīti pāmojjaṃ. Yā pīti pāmojjaṃ āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ pīti.

Kathaṃ sā pīti paṭividitā hoti? Dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Rassaṃ assāsavasena…pe… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsavasena… sabbakāyapaṭisaṃvedī passāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsavasena… passambhayaṃ kāyasaṅkhāraṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭividitā hoti. Āvajjato sā pīti paṭividitā hoti, jānato…pe… passato… paccavekkhato… cittaṃ adhiṭṭhahato… saddhāya adhimuccato… vīriyaṃ paggaṇhato… satiṃ upaṭṭhāpayato… cittaṃ samādahato… paññāya pajānato… abhiññeyyaṃ abhijānato… pariññeyyaṃ parijānato… pahātabbaṃ pajahato… bhāvetabbaṃ bhāvayato… sacchikātabbaṃ sacchikaroto sā pīti paṭividitā hoti. Evaṃ sā pīti paṭividitā hoti.

Pītipaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – 『『vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Pītipaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… pītipaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

如何學習"我將覺知喜而入息"，學習"我將覺知喜而出息"？什麼是喜？了知長入息方式的心一境性不散亂時，生起喜、悅。這喜、悅、歡喜、歡悅、欣喜、踴躍、愉悅、喜悅、心滿意是喜。了知長出息方式的心一境性不散亂時，生起喜、悅......短入息方式，短出息方式，覺知一切身入息方式，覺知一切身出息方式，安靜身行入息方式，安靜身行出息方式的心一境性不散亂時，生起喜、悅。這喜、悅、歡喜、歡悅、欣喜、踴躍、愉悅、喜悅、心滿意是喜。如何了知那喜？了知長入出息方式的心一境性不散亂時，念現起。以那念、那智了知那喜。了知長出息方式的心一境性不散亂時，念現起。以那念、那智了知那喜。短入息方式......短出息方式...覺知一切身入息方式...覺知一切身出息方式...安靜身行入息方式...安靜身行出息方式的心一境性不散亂時，念現起。以那念、那智了知那喜。轉向時了知那喜，了知......見時...省察時...心決定時...以信勝解時...策勵精進時...令念現起時...等持心時...以慧了知時...應證知者證知時...應遍知者遍知時...應斷者斷時...應修者修時...應作證者作證時了知那喜。如是了知那喜。覺知喜的入出息方式的受是安立。念是隨觀。智是了知。受是安立，非念；念既是安立又是念。以那念、那智隨觀那受。因此說"于受隨觀受念住修習"。隨觀是如何隨觀那受？隨觀無常......如是隨觀那受。修習是四種修習......習行義的修習。覺知喜的入出息以防護義是戒清凈......了知覺知喜的入出息方式的心一境性不散亂時......令諸根和合。因此說"通達理趣"。
Kathaṃ 『『sukhapaṭisaṃvedī assasissāmī』』ti sikkhati, 『『sukhapaṭisaṃvedī passasissāmī』』ti sikkhati? Sukhanti dve sukhāni – kāyikañca sukhaṃ, cetasikañca sukhaṃ. Katamaṃ kāyikaṃ sukhaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ, kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, kāyasamphassajā sātā sukhā vedanā – idaṃ kāyikaṃ sukhaṃ. Katamaṃ cetasikaṃ sukhaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ, cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ, cetosamphassajā sātā sukhā vedanā – idaṃ cetasikaṃ sukhaṃ.

Kathaṃ te sukhā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te sukhā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te sukhā paṭividitā honti. Evaṃ te sukhā paṭividitā honti. Sukhapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – 『『vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati. Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Sukhapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… sukhapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

如何學習"我將覺知樂而入息"，學習"我將覺知樂而出息"？樂有兩種樂 - 身樂和心樂。什麼是身樂？凡身的悅、身的樂，由身觸所生的悅樂感受，由身觸所生的悅樂受 - 這是身樂。什麼是心樂？凡心的悅、心的樂，由意觸所生的悅樂感受，由意觸所生的悅樂受 - 這是心樂。如何了知這些樂？了知長入息方式的心一境性不散亂時，念現起。以那念、那智了知這些樂。了知長出息方式的心一境性不散亂時，念現起。以那念、那智了知這些樂......應作證者作證時了知這些樂。如是了知這些樂。覺知樂的入出息方式的受是安立。念是隨觀。智是了知。受是安立，非念；念既是安立又是念。以那念、那智隨觀那受。因此說"于受隨觀受念住修習"。隨觀是如何隨觀那受？隨觀無常......如是隨觀那受。修習是四種修習......習行義的修習。覺知樂的入出息以防護義是戒清凈......了知覺知樂
Kathaṃ 『『cittasaṅkhārapaṭisaṃvedī assasissāmī』』ti sikkhati, 『『cittasaṅkhārapaṭisaṃvedī passasissāmī』』ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā…pe… sukhapaṭisaṃvedī assāsavasena… sukhapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā – ayaṃ cittasaṅkhāro.

Kathaṃ te cittasaṅkhārā paṭividitā honti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena te cittasaṅkhārā paṭividitā honti…pe… sacchikātabbaṃ sacchikaroto te cittasaṅkhārā paṭividitā honti. Evaṃ te cittasaṅkhārā paṭividitā honti. Cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā te ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – 『『vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati? Aniccato anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittasaṅkhārapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittasaṅkhārapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

如何學習"我將覺知心行而入息"，學習"我將覺知心行而出息"？什麼是心行？長入息方式的想和受是心所 - 這些法系屬於心的是心行。長出息方式的想和受是心所 - 這些法系屬於心的是心行......覺知樂入息方式......覺知樂出息方式的想和受是心所 - 這些法系屬於心的是心行 - 這是心行。如何了知這些心行？了知長入息方式的心一境性不散亂時，念現起。以那念、那智了知這些心行。了知長出息方式的心一境性不散亂時，念現起。以那念、那智了知這些心行......應作證者作證時了知這些心行。如是了知這些心行。覺知心行的入出息方式的受是安立。念是隨觀。智是了知。受是安立，非念；念既是安立又是念。以那念、那智隨觀那受。因此說"于受隨觀受念住修習"。隨觀是如何隨觀那受？隨觀無常......如是隨觀那受。修習是四種修習......習行義的修習。覺知心行的入出息以防護義是戒清凈......了知覺知心行的入出息方式的心一境性不散亂時......令諸根和合。因此說"通
Kathaṃ 『『passambhayaṃ cittasaṅkhāraṃ assasissāmī』』ti sikkhati, 『『passambhayaṃ cittasaṅkhāraṃ passasissāmī』』ti sikkhati? Katamo cittasaṅkhāro? Dīghaṃ assāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Dīghaṃ passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Cittasaṅkhārapaṭisaṃvedī assāsavasena… cittasaṅkhārapaṭisaṃvedī passāsavasena saññā ca vedanā ca cetasikā – ete dhammā cittapaṭibaddhā cittasaṅkhārā. Te cittasaṅkhāre passambhento nirodhento vūpasamento sikkhati. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena vedanā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Vedanā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ vedanaṃ anupassati. Tena vuccati – 『『vedanāsu vedanānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ vedanaṃ anupassati…pe… evaṃ taṃ vedanaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Passambhayaṃ cittasaṅkhāraṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… passambhayaṃ cittasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni vedanāsu vedanānupassanāya.

Tatiyacatukkaniddeso

Kathaṃ 『『cittapaṭisaṃvedī assasissāmī』』ti sikkhati, 『『cittapaṭisaṃvedī passasissāmī』』ti sikkhati? Katamaṃ taṃ cittaṃ? Dīghaṃ assāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu. Dīghaṃ passāsavasena …pe… passambhayaṃ cittasaṅkhāraṃ assāsavasena… passambhayaṃ cittasaṅkhāraṃ passāsavasena viññāṇaṃ cittaṃ. Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano mānayatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjā manoviññāṇadhātu – idaṃ cittaṃ.

Kathaṃ taṃ cittaṃ paṭividitaṃ hoti? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti. Dīghaṃ passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena taṃ cittaṃ paṭividitaṃ hoti…pe… sacchikātabbaṃ sacchikaroto taṃ cittaṃ paṭividitaṃ hoti. Evaṃ taṃ cittaṃ paṭividitaṃ hoti. Cittapaṭisaṃvedī assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – 『『citte cittānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Cittapaṭisaṃvedī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… cittapaṭisaṃvedī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

如何學習"我將安靜心行而入息"，學習"我將安靜心行而出息"？什麼是心行？長入息方式的想和受是心所 - 這些法系屬於心的是心行。他學習安靜、止息、平息這些心行。長出息方式的想和受是心所 - 這些法系屬於心的是心行。他學習安靜、止息、平息這些心行。覺知心行入息方式......覺知心行出息方式的想和受是心所 - 這些法系屬於心的是心行。他學習安靜、止息、平息這些心行。安靜心行的入出息方式的受是安立。念是隨觀。智是了知。受是安立，非念；念既是安立又是念。以那念、那智隨觀那受。因此說"于受隨觀受念住修習"。隨觀是如何隨觀那受......如是隨觀那受。修習是四種修習......習行義的修習。安靜心行的入出息以防護義是戒清凈......了知安靜心行的入出息方式的心一境性不散亂時......令諸根和合。因此說"通達理趣"。八種隨觀智，八種安立隨念，四種經分別事，是于受隨觀受。第三四法解說。
如何學習"我將覺知心而入息"，學習"我將覺知心而出息"？什麼是那心？長入息方式的識是心。凡是心、意、意識、心臟、凈白、意處、意根、識、識蘊、相應意識界。長出息方式......安靜心行入息方式......安靜心行出息方式的識是心。凡是心、意、意識、心臟、凈白、意處、意根、識、識蘊、相應意識界 - 這是心。如何了知那心？了知長入息方式的心一境性不散亂時，念現起。以那念、那智了知那心。了知長出息方式的心一境性不散亂時，念現起。以那念、那智了知那心......應作證者作證時了知那心。如是了知那心。覺知心的入出息方式的識、心是安立。念是隨觀。智是了知。心是安立，非念；念既是安立又是念。以那念、那智隨觀那心。因此說"於心隨觀心念住修習"。隨觀是如何隨觀那心......如是隨觀那心。修習是四種修習......習行義的修習。覺知心的入出息以防護義是戒清凈......了知覺知心的入出息方式的心一境性不散亂時......令諸根和合。因此說"通達理趣"。
Kathaṃ 『『abhippamodayaṃ cittaṃ assasissāmī』』ti, 『『abhippamodayaṃ cittaṃ passasissāmī』』ti sikkhati? Katamo cittassa abhippamodo? Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā. Cittassa dīghaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa…pe… cittapaṭisaṃvedī assāsavasena… cittapaṭisaṃvedī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato uppajjati cittassa abhippamodo. Yā cittassa āmodanā pamodanā hāso pahāso vitti odagyaṃ attamanatā cittassa – ayaṃ cittassa abhippamodo. Abhippamodayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – 『『citte cittānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassatīti. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Abhippamodayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… abhippamodayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Kathaṃ 『『samādahaṃ cittaṃ assasissāmī』』ti sikkhati, 『『samādahaṃ cittaṃ passasissāmī』』ti sikkhati? Katamo samādhi [katamañca samādhindiyaṃ (syā.)]? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, yā cittassa ṭhiti saṇṭhiti avaṭṭhiti [adhiṭṭiti (syā.)] avisāhāro avikkhepo avisāhaṭamānasatā [avisāhatamānasatā (syā. ka.)] samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi. Dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… samādahaṃ cittaṃ assāsavasena…pe… samādahaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – ayaṃ samādhi. Samādahaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Cittaṃ upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ cittaṃ anupassati. Tena vuccati – 『『citte cittānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Samādahaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… samādahaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

如何"我將以令心歡喜而入息"，"我將以令心歡喜而出息"而學習？什麼是心的歡喜？由長入息方式了知心一境性、不散亂而生起心的歡喜。凡是心的歡喜、愉悅、喜悅、歡愉、愉快、興奮、心滿意足。由長入出息方式了知心一境性、不散亂而生起心的歡喜。凡是心的歡喜、愉悅、喜悅、歡愉、愉快、興奮、心滿意足...乃至...由覺知心而入息方式...由覺知心而出息方式了知心一境性、不散亂而生起心的歡喜。凡是心的歡喜、愉悅、喜悅、歡愉、愉快、興奮、心滿意足 - 這就是心的歡喜。由入出息方式令心歡喜，識是心，建立是念，隨觀是智。心是建立，不是念；念既是建立又是念。以此念以此智隨觀彼心。因此稱為"於心隨觀心念住修習"。隨觀是如何隨觀彼心...乃至...如是隨觀彼心。修習是四種修習...乃至...以數數修習之義為修習。以入出息方式令心歡喜，以防護之義為戒清凈...乃至...由入出息方式了知心一境性、不散亂而令心歡喜...乃至...了知時令諸根和合。因此稱為"通達共相"。
如何"我將以令心專注而入息"而學習，"我將以令心專注而出息"而學習？什麼是定？由長入息方式心一境性、不散亂是定，凡是心的止住、安住、不動、不散亂、不散漫、靜止、定根、定力、正定。由長出息方式心一境性、不散亂是定...乃至...由令心專注而入息方式...乃至...由令心專注而出息方式心一境性、不散亂是定。凡是心的止住、安住、不動、不散亂、不散漫、靜止、定根、定力、正定 - 這就是定。由入出息方式令心專注，識是心，建立是念，隨觀是智。心是建立，不是念；念既是建立又是念。以此念以此智隨觀彼心。因此稱為"於心隨觀心念住修習"。隨觀是如何隨觀彼心...乃至...如是隨觀彼心。修習是四種修習...乃至...以數數修習之義為修習。由入出息方式令心專注，以防護之義為戒清凈...乃至...由入出息方式了知心一境性、不散亂而令心專注...乃至...了知時令諸根和合。因此稱為"通達共相"。
Kathaṃ 『『vimocayaṃ cittaṃ assasissāmī』』ti sikkhati, 『『vimocayaṃ cittaṃ passasissāmī』』ti sikkhati? 『『Rāgato vimocayaṃ cittaṃ assasissāmī』』ti sikkhati, 『『rāgato vimocayaṃ cittaṃ passasissāmī』』ti sikkhati. 『『Dosato vimocayaṃ cittaṃ assasissāmī』』ti sikkhati, 『『dosato vimocayaṃ cittaṃ passasissāmī』』ti sikkhati. 『『Mohato vimocayaṃ cittaṃ assasissāmī』』ti sikkhati…pe… mānato vimocayaṃ cittaṃ… diṭṭhiyā vimocayaṃ cittaṃ… vicikicchāya vimocayaṃ cittaṃ… thinato vimocayaṃ cittaṃ… uddhaccato vimocayaṃ cittaṃ… ahirikato vimocayaṃ cittaṃ… 『『anottappato vimocayaṃ cittaṃ assasissāmī』』ti sikkhati, 『『anottappato vimocayaṃ cittaṃ passasissāmī』』ti sikkhati. Vimocayaṃ cittaṃ assāsapassāsavasena viññāṇaṃ cittaṃ upaṭṭhānaṃ sati…pe….

Anupassatīti kathaṃ taṃ cittaṃ anupassati…pe… evaṃ taṃ cittaṃ anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Vimocayaṃ cittaṃ assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… vimocayaṃ cittaṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato …pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Aṭṭha anupassanāñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni citte cittānupassanāya.

Catutthacatukkaniddeso

如何"我將以解脫心而入息"而學習，"我將以解脫心而出息"而學習？"我將以從貪慾解脫心而入息"而學習，"我將以從貪慾解脫心而出息"而學習。"我將以從嗔恨解脫心而入息"而學習，"我將以從嗔恨解脫心而出息"而學習。"我將以從愚癡解脫心而入息"而學習...乃至...從慢解脫心...從見解脫心...從疑惑解脫心...從昏沉解脫心...從掉舉解脫心...從無慚解脫心..."我將以從無愧解脫心而入息"而學習，"我將以從無愧解脫心而出息"而學習。由入出息方式解脫心，識是心，建立是念...乃至...。隨觀是如何隨觀彼心...乃至...如是隨觀彼心。修習是四種修習...乃至...以數數修習之義為修習。由入出息方式解脫心，以防護之義為戒清凈...乃至...由入出息方式了知心一境性、不散亂而解脫心...乃至...了知時令諸根和合。因此稱為"通達共相"。八種隨觀智，八種建立隨念，四種經分別事，是於心隨觀心。第四四法說
Kathaṃ 『『aniccānupassī assasissāmī』』ti sikkhati, 『『aniccānupassī passasissāmī』』ti sikkhati? Aniccanti kiṃ aniccaṃ? Pañcakkhandhā aniccā. Kenaṭṭhena aniccā? Uppādavayaṭṭhena aniccā. Pañcannaṃ khandhānaṃ udayaṃ passanto kati lakkhaṇāni passati, vayaṃ passanto kati lakkhaṇāni passati, udayabbayaṃ passanto kati lakkhaṇāni passati? Pañcannaṃ khandhānaṃ udayaṃ passanto pañcavīsati lakkhaṇāni passati, vayaṃ passanto pañcavīsati lakkhaṇāni passati. Pañcannaṃ khandhānaṃ udayabbayaṃ passanto imāni paññāsa lakkhaṇāni passati.

『『Rūpe aniccānupassī assasissāmī』』ti sikkhati, 『『rūpe aniccānupassī passasissāmī』』ti sikkhati. 『『Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassī assasissāmī』』ti sikkhati, 『『jarāmaraṇe aniccānupassī passasissāmī』』ti sikkhati. Aniccānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – 『『dhammesu dhammānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Aniccānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… aniccānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Kathaṃ 『『virāgānupassī assasissāmī』』ti sikkhati, 『『virāgānupassī passasissāmī』』ti sikkhati? Rūpe ādīnavaṃ disvā rūpavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. 『『Rūpe virāgānupassī assasissāmī』』ti sikkhati, 『『rūpe virāgānupassī passasissāmī』』ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇavirāge chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. 『『Jarāmaraṇe virāgānupassī assasissāmī』』ti sikkhati, 『『jarāmaraṇe virāgānupassī passasissāmī』』ti sikkhati. Virāgānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – 『『dhammesu dhammānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Virāgānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… virāgānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

如何"我將以無常隨觀而入息"而學習，"我將以無常隨觀而出息"而學習？無常是什麼無常？五蘊是無常。以何義為無常？以生滅義為無常。看見五蘊的生起時看見幾種相，看見滅去時看見幾種相，看見生滅時看見幾種相？看見五蘊的生起時看見二十五種相，看見滅去時看見二十五種相。看見五蘊的生滅時看見這五十種相。 "我將以色無常隨觀而入息"而學習，"我將以色無常隨觀而出息"而學習。"我將以受...乃至...想...行...識...眼...乃至...老死無常隨觀而入息"而學習，"我將以老死無常隨觀而出息"而學習。由入出息方式無常隨觀，諸法是建立，念是隨觀，智是知。諸法是建立，不是念；念既是建立又是念。以此念以此智隨觀彼諸法。因此稱為"於法隨觀法念住修習"。隨觀是如何隨觀彼諸法...乃至...如是隨觀彼諸法。修習是四種修習...乃至...以數數修習之義為修習。由入出息方式無常隨觀，以防護之義為戒清凈...乃至...由入出息方式了知心一境性、不散亂而無常隨觀...乃至...了知時令諸根和合。因此稱為"通達共相"。如何"我將以離貪隨觀而入息"而學習，"我將以離貪隨觀而出息"而學習？見色過患后，於色離貪生起欲求，信解增上，心善立定。"我將以色離貪隨觀而入息"而學習，"我將以色離貪隨觀而出息"而學習。受...乃至...想...行...識...眼...乃至...見老死過患后，于老死離貪生起欲求，信解增上，心善立定。"我將以老死離貪隨觀而入息"而學習，"我將以老死離貪隨觀而出息"而學習。由入出息方式離貪隨觀，諸法是建立，念是隨觀，智是知。諸法是建立，不是念；念既是建立又是念。以此念以此智隨觀彼諸法。因此稱為"於法隨觀法念住修習"。隨觀是如何隨觀彼諸法...乃至...如是隨觀彼諸法。修習是四種修習...乃至...以數數修習之義為修習。由入出息方式離貪隨觀，以防護之義為戒清凈...乃至...由入出息方式了知心一境性、不散亂而離貪隨觀...乃至...了知時令諸根和合。因此稱為"通達共相"。

Kathaṃ 『『nirodhānupassī assasissāmī』』ti sikkhati, 『『nirodhānupassī passasissāmī』』ti sikkhati? Rūpe ādīnavaṃ disvā rūpanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. 『『Rūpe nirodhānupassī assasissāmī』』ti sikkhati, 『『rūpe nirodhānupassī passasissāmī』』ti sikkhati. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe ādīnavaṃ disvā jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. 『『Jarāmaraṇe nirodhānupassī assasissāmī』』ti sikkhati, 『『jarāmaraṇe nirodhānupassī passasissāmī』』ti sikkhati.

如何"我將以滅盡隨觀而入息"而學習，"我將以滅盡隨觀而出息"而學習？見色過患后，於色滅盡生起欲求，信解增上，心善立定。"我將以色滅盡隨觀而入息"而學習，"我將以色滅盡隨觀而出息"而學習。受...乃至...想...行...識...眼...乃至...見老死過患后，于老死滅盡生起欲求，信解增上，心善立定。"我將以老死滅盡隨觀而入息"而學習，"我將以老死滅盡隨觀而出息"而學習。

Katihākārehi avijjāya ādīnavo hoti? Katihākārehi avijjā nirujjhati? Pañcahākārehi avijjāya ādīnavo hoti. Aṭṭhahākārehi avijjā nirujjhati.

Katamehi pañcahākārehi avijjāya ādīnavo hoti? Aniccaṭṭhena avijjāya ādīnavo hoti, dukkhaṭṭhena avijjāya ādīnavo hoti, anattaṭṭhena avijjāya ādīnavo hoti, santāpaṭṭhena avijjāya ādīnavo hoti, vipariṇāmaṭṭhena avijjāya ādīnavo hoti – imehi pañcahākārehi avijjāya ādīnavo hoti.

Katamehi aṭṭhahākārehi avijjā nirujjhati? Nidānanirodhena avijjā nirujjhati, samudayanirodhena avijjā nirujjhati, jātinirodhena avijjā nirujjhati, pabhavanirodhena [āhāranirodhena (syā.)] avijjā nirujjhati, hetunirodhena avijjā nirujjhati, paccayanirodhena avijjā nirujjhati, ñāṇuppādena avijjā nirujjhati, nirodhupaṭṭhānena avijjā nirujjhati – imehi aṭṭhahākārehi avijjā nirujjhati. Imehi pañcahākārehi avijjāya ādīnavaṃ disvā – imehi aṭṭhahākārehi avijjānirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. 『『Avijjāya nirodhānupassī assasissāmī』』ti sikkhati, 『『avijjāya nirodhānupassī passasissāmī』』ti sikkhati.

Katihākārehi saṅkhāresu ādīnavo hoti, katihākārehi saṅkhārā nirujjhanti…pe… katihākārehi viññāṇe ādīnavo hoti, katihākārehi viññāṇaṃ nirujjhati… katihākārehi nāmarūpe ādīnavo hoti, katihākārehi nāmarūpaṃ nirujjhati… katihākārehi saḷāyatane ādīnavo hoti, katihākārehi saḷāyatanaṃ nirujjhati… katihākārehi phasse ādīnavo hoti, katihākārehi phasso nirujjhati… katihākārehi vedanāya ādīnavo hoti, katihākārehi vedanā nirujjhati… katihākārehi taṇhāya ādīnavo hoti, katihākārehi taṇhā nirujjhati… katihākārehi upādāne ādīnavo hoti, katihākārehi upādānaṃ nirujjhati… katihākārehi bhave ādīnavo hoti, katihākārehi bhavo nirujjhati… katihākārehi jātiyā ādīnavo hoti, katihākārehi jāti nirujjhati… katihākārehi jarāmaraṇe ādīnavo hoti, katihākārehi jarāmaraṇaṃ nirujjhati? Pañcahākārehi jarāmaraṇe ādīnavo hoti, aṭṭhahākārehi jarāmaraṇaṃ nirujjhati.

Katamehi pañcahākārehi jarāmaraṇe ādīnavo hoti? Aniccaṭṭhena jarāmaraṇe ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena…pe… santāpaṭṭhena…pe… vipariṇāmaṭṭhena jarāmaraṇe ādīnavo hoti – imehi pañcahākārehi jarāmaraṇe ādīnavo hoti.

Katamehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati? Nidānanirodhena jarāmaraṇaṃ nirujjhati, samudayanirodhena…pe… jātinirodhena…pe… pabhavanirodhena [bhavanirodhena (syā.)] … hetunirodhena… paccayanirodhena… ñāṇuppādena…pe… nirodhupaṭṭhānena jarāmaraṇaṃ nirujjhati – imehi aṭṭhahākārehi jarāmaraṇaṃ nirujjhati. Imehi pañcahākārehi jarāmaraṇe ādīnavaṃ disvā imehi aṭṭhahākārehi jarāmaraṇanirodhe chandajāto hoti saddhādhimutto, cittañcassa svādhiṭṭhitaṃ. 『『Jarāmaraṇe nirodhānupassī assasissāmī』』ti sikkhati, 『『jarāmaraṇe nirodhānupassī passasissāmī』』ti sikkhati. Nirodhānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – 『『dhammesu dhammānupassanāsatipaṭṭhānabhāvanā』』ti.

以幾種方式無明有過患？以幾種方式無明滅盡？以五種方式無明有過患。以八種方式無明滅盡。以哪五種方式無明有過患？以無常義無明有過患，以苦義無明有過患，以無我義無明有過患，以熱惱義無明有過患，以變易義無明有過患 - 以這五種方式無明有過患。以哪八種方式無明滅盡？以因滅無明滅盡，以集滅無明滅盡，以生滅無明滅盡，以源滅無明滅盡，以因緣滅無明滅盡，以緣滅無明滅盡，以智生起無明滅盡，以滅現前無明滅盡 - 以這八種方式無明滅盡。見到這五種方式無明的過患后 - 以這八種方式于無明滅盡生起欲求，信解增上，心善立定。"我將以無明滅盡隨觀而入息"而學習，"我將以無明滅盡隨觀而出息"而學習。以幾種方式諸行有過患，以幾種方式諸行滅盡...乃至...以幾種方式識有過患，以幾種方式識滅盡...以幾種方式名色有過患，以幾種方式名色滅盡...以幾種方式六處有過患，以幾種方式六處滅盡...以幾種方式觸有過患，以幾種方式觸滅盡...以幾種方式受有過患，以幾種方式受滅盡...以幾種方式愛有過患，以幾種方式愛滅盡...以幾種方式取有過患，以幾種方式取滅盡...以幾種方式有有過患，以幾種方式有滅盡...以幾種方式生有過患，以幾種方式生滅盡...以幾種方式老死有過患，以幾種方式老死滅盡？以五種方式老死有過患，以八種方式老死滅盡。以哪五種方式老死有過患？以無常義老死有過患，以苦義...乃至...以無我義...乃至...以熱惱義...乃至...以變易義老死有過患 - 以這五種方式老死有過患。以哪八種方式老死滅盡？以因滅老死滅盡，以集滅...乃至...以生滅...乃至...以源滅...以因緣滅...以緣滅...以智生起...乃至...以滅現前老死滅盡 - 以這八種方式老死滅盡。見到這五種方式老死的過患后，以這八種方式于老死滅盡生起欲求，信解增上，心善立定。"我將以老死滅盡隨觀而入息"而學習，"我將以老死滅盡隨觀而出息"而學習。由入出息方式滅盡隨觀，諸法是建立，念是隨觀，智是知。諸法是建立，不是念；念既是建立又是念。以此念以此智隨觀彼諸法。因此稱為"於法隨觀法念住修習"。

Anupassatīti kathaṃ te dhamme anupassati…pe… evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā…pe… āsevanaṭṭhena bhāvanā. Nirodhānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi…pe… nirodhānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato…pe… pajānanto indriyāni samodhāneti. Tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Kathaṃ 『『paṭinissaggānupassī assasissāmī』』ti sikkhati, 『『paṭinissaggānupassī passasissāmī』』ti sikkhati? Paṭinissaggāti dve paṭinissaggā – pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca. Rūpaṃ pariccajatīti – pariccāgapaṭinissaggo. Rūpanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. 『『Rūpe paṭinissaggānupassī assasissāmī』』ti sikkhati, 『『rūpe paṭinissaggānupassī passasissāmī』』ti sikkhati. Vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ pariccajatīti – pariccāgapaṭinissaggo. Jarāmaraṇanirodhe nibbāne cittaṃ pakkhandatīti – pakkhandanapaṭinissaggo. 『『Jarāmaraṇe paṭinissaggānupassī assasissāmī』』ti sikkhati, 『『jarāmaraṇe paṭinissaggānupassī passasissāmī』』ti sikkhati. Paṭinissaggānupassī assāsapassāsavasena dhammā upaṭṭhānaṃ sati anupassanā ñāṇaṃ. Dhammā upaṭṭhānaṃ, no sati; sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena te dhamme anupassati. Tena vuccati – 『『dhammesu dhammānupassanāsatipaṭṭhānabhāvanā』』ti.

Anupassatīti kathaṃ te dhamme anupassati? Aniccato anupassati, no niccato…pe… paṭinissajjati, no ādiyati. Aniccato anupassanto niccasaññaṃ pajahati…pe… paṭinissajjanto ādānaṃ pajahati. Evaṃ te dhamme anupassati. Bhāvanāti catasso bhāvanā. Tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā…pe… āsevanaṭṭhena bhāvanā. Paṭinissaggānupassī assāsapassāsānaṃ saṃvaraṭṭhena sīlavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi. Yo tattha saṃvaraṭṭho, ayaṃ adhisīlasikkhā; yo tattha avikkhepaṭṭho, ayaṃ adhicittasikkhā; yo tattha dassanaṭṭho, ayaṃ adhipaññāsikkhā – imā tisso sikkhāyo āvajjanto sikkhati jānanto sikkhati…pe… sacchikātabbaṃ sacchikaronto sikkhati.

Paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti …pe… paṭinissaggānupassī assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānanto indriyāni samodhāneti gocarañca pajānāti samatthañca paṭivijjhati; balāni samodhāneti… bojjhaṅge samodhāneti… maggaṃ samodhāneti… dhamme samodhāneti gocarañca pajānāti samatthañca paṭivijjhati.

Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… tena vuccati – 『『samatthañca paṭivijjhatī』』ti.

Aṭṭha anupassane ñāṇāni aṭṭha ca upaṭṭhānānussatiyo cattāri suttantikavatthūni dhammesu dhammānupassanāya. Imāni bāttiṃsa satokārissa ñāṇāni.

Satokāriñāṇaniddeso pañcamo.

Ñāṇarāsichakkaniddeso

隨觀是如何隨觀彼諸法...乃至...如是隨觀彼諸法。修習是四種修習...乃至...以數數修習之義為修習。由入出息方式滅盡隨觀，以防護之義為戒清凈...乃至...由入出息方式了知心一境性、不散亂而滅盡隨觀...乃至...了知時令諸根和合。因此稱為"通達共相"。 182. 如何"我將以舍離隨觀而入息"而學習，"我將以舍離隨觀而出息"而學習？舍離有二種舍離 - 斷舍舍離和趣入舍離。捨棄色 - 是斷舍舍離。心趣入色滅盡涅槃 - 是趣入舍離。"我將以色舍離隨觀而入息"而學習，"我將以色舍離隨觀而出息"而學習。受...乃至...想...行...識...眼...乃至...捨棄老死 - 是斷舍舍離。心趣入老死滅盡涅槃 - 是趣入舍離。"我將以老死舍離隨觀而入息"而學習，"我將以老死舍離隨觀而出息"而學習。由入出息方式舍離隨觀，諸法是建立，念是隨觀，智是知。諸法是建立，不是念；念既是建立又是念。以此念以此智隨觀彼諸法。因此稱為"於法隨觀法念住修習"。隨觀是如何隨觀彼諸法？以無常隨觀，不以常...乃至...舍離，不取著。以無常隨觀時舍斷常想...乃至...舍離時舍斷取著。如是隨觀彼諸法。修習是四種修習。對於其中已生諸法以不超越義為修習...乃至...以數數修習之義為修習。由入出息方式舍離隨觀，以防護之義為戒清凈，以不散亂義為心清凈，以見義為見清凈。其中防護義者，是增上戒學；其中不散亂義者，是增上心學；其中見義者，是增上慧學 - 思惟這三學而學習，了知而學習...乃至...應證知而證知而學習。由入出息方式了知心一境性、不散亂而舍離隨觀時，已知受生起，已知建立，已知消失...乃至...由入出息方式了知心一境性、不散亂而舍離隨觀時令諸根和合而了知行處並通達共相；令諸力和合...令諸覺支和合...令道和合...令諸法和合而了知行處並通達共相。令諸根和合是如何令諸根和合？以勝解義令信根和合...乃至...因此稱為"通達共相"。八種隨觀智，八種建立隨念，四種經分別事，是於法隨觀法。這些是三十二種正念者的智。第五正念者智說明。智品六法說明;

Katamāni catuvīsati samādhivasena ñāṇāni? Dīghaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, dīghaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi…pe… vimocayaṃ cittaṃ assāsavasena cittassa ekaggatā avikkhepo samādhi, vimocayaṃ cittaṃ passāsavasena cittassa ekaggatā avikkhepo samādhi. Imāni catuvīsati samādhivasena ñāṇāni.

Katamāni dvesattati vipassanāvasena ñāṇāni? Dīghaṃ assāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā, dīghaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā…pe… vimocayaṃ cittaṃ assāsaṃ, vimocayaṃ cittaṃ passāsaṃ aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Imāni dvesattati vipassanāvasena ñāṇāni.

Katamāni aṭṭha nibbidāñāṇāni? Aniccānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, aniccānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ, paṭinissaggānupassī passāsaṃ yathābhūtaṃ jānāti passatīti – nibbidāñāṇaṃ. Imāni aṭṭha nibbidāñāṇāni.

Katamāni aṭṭha nibbidānulome ñāṇāni? Aniccānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, aniccānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ, paṭinissaggānupassī passāsaṃ bhayatupaṭṭhāne paññā nibbidānulome ñāṇaṃ – imāni aṭṭha nibbidānulome ñāṇāni.

Katamāni aṭṭha nibbidāpaṭippassaddhiñāṇāni? Aniccānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, aniccānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ…pe… paṭinissaggānupassī assāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ, paṭinissaggānupassī passāsaṃ paṭisaṅkhā santiṭṭhanā paññā nibbidāpaṭippassaddhiñāṇaṃ – imāni aṭṭha nibbidāpaṭippassaddhiñāṇāni.

Katamāni ekavīsati vimuttisukhe ñāṇāni? Sotāpattimaggena sakkāyadiṭṭhiyā pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, vicikicchāya pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sīlabbataparāmāsassa…pe… diṭṭhānusayassa, vicikicchānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, sakadāgāmimaggena oḷārikassa, kāmarāgasaññojanassa…pe… paṭighasaññojanassa, oḷārikassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, anāgāmimaggena anusahagatassa kāmarāgasaññojanassa…pe… paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa, paṭighānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ, arahattamaggena, rūparāgassa…pe… arūparāgassa, mānassa, uddhaccassa, avijjāya, mānānusayassa, bhavarāgānusayassa, avijjānusayassa pahīnattā samucchinnattā uppajjati vimuttisukhe ñāṇaṃ. Imāni ekavīsati vimuttisukhe ñāṇāni. Soḷasavatthukaṃ ānāpānassatisamādhiṃ bhāvayato samadhikāni imāni dve ñāṇasatāni uppajjanti.

Ñāṇarāsichakkaniddeso chaṭṭho.

什麼是二十四種定力之智？由長入息方式心一境性、不散亂是定，由長出息方式心一境性、不散亂是定...乃至...由解脫心入息方式心一境性、不散亂是定，由解脫心出息方式心一境性、不散亂是定。這些是二十四種定力之智。什麼是七十二種觀智？以無常隨觀義觀長入息，以苦隨觀義觀，以無我隨觀義觀，以無常隨觀義觀長出息，以苦隨觀義觀，以無我隨觀義觀...乃至...以無常隨觀義觀解脫心入息，以無常隨觀義觀解脫心出息，以苦隨觀義觀，以無我隨觀義觀。這些是七十二種觀智。什麼是八種厭離智？無常隨觀入息，如實知見 - 是厭離智，無常隨觀出息，如實知見 - 是厭離智...乃至...舍離隨觀入息，如實知見 - 是厭離智，舍離隨觀出息，如實知見 - 是厭離智。這些是八種厭離智。什麼是八種隨順厭離智？無常隨觀入息，于怖畏現起的慧是隨順厭離智，無常隨觀出息，于怖畏現起的慧是隨順厭離智...乃至...舍離隨觀入息，于怖畏現起的慧是隨順厭離智，舍離隨觀出息，于怖畏現起的慧是隨順厭離智 - 這些是八種隨順厭離智。什麼是八種厭離寂止智？無常隨觀入息，審察后安住的慧是厭離寂止智，無常隨觀出息，審察后安住的慧是厭離寂止智...乃至...舍離隨觀入息，審察后安住的慧是厭離寂止智，舍離隨觀出息，審察后安住的慧是厭離寂止智 - 這些是八種厭離寂止智。什麼是二十一種解脫樂智？由預流道斷除、根除有身見而生起解脫樂智，斷除、根除疑而生起解脫樂智，斷除、根除戒禁取...乃至...見隨眠、疑隨眠而生起解脫樂智，由一來道斷除、根除粗重欲貪結...乃至...嗔恚結、粗重欲貪隨眠、嗔恚隨眠而生起解脫樂智，由不還道斷除、根除微細欲貪結...乃至...嗔恚結、微細欲貪隨眠、嗔恚隨眠而生起解脫樂智，由阿羅漢道斷除、根除色貪...乃至...無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠而生起解脫樂智。這些是二十一種解脫樂智。修習十六事安般念定時，生起這些二百多智。第六智品六法說明。;

Ānāpānassatikathā [ānāpānakathā (syā. ka.)] niṭṭhitā.

Indriyakathā
Paṭhamasuttantaniddeso
Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi – 『『bhikkhavo』』ti. 『『Bhadante』』ti [『『bhaddante』』ti (ka.)] te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni』』 [saṃ. ni. 5.471].

安般念論已結束。根論第一經分別 184. 如是我聞：一時，世尊住舍衛城(現在的夏赫特-瑪赫特)祇樹給孤獨園。爾時，世尊告諸比丘："諸比丘。"那些比丘應答世尊："大德。"世尊如是說： "諸比丘，有五根。哪五？信根、精進根、念根、定根、慧根 - 諸比丘，這些是五

Imāni pañcindriyāni katihākārehi visujjhanti? Imāni pañcindriyāni pannarasahi ākārehi visujjhanti. Assaddhe puggale parivajjayato, saddhe puggale sevato bhajato payirupāsato, pasādanīye suttante paccavekkhato – imehi tīhākārehi saddhindriyaṃ visujjhati. Kusīte puggale parivajjayato, āraddhavīriye puggale sevato bhajato payirupāsato, sammappadhāne paccavekkhato – imehi tīhākārehi vīriyindriyaṃ visujjhati. Muṭṭhassatī puggale parivajjayato, upaṭṭhitassatī puggale sevato bhajato payirupāsato, satipaṭṭhāne paccavekkhato – imehi tīhākārehi satindriyaṃ visujjhati. Asamāhite puggale parivajjayato, samāhite puggale sevato bhajato payirupāsato, jhānavimokkhe paccavekkhato – imehi tīhākārehi samādhindriyaṃ visujjhati. Duppaññe puggale parivajjayato, paññavante puggale sevato bhajato payirupāsato, gambhīrañāṇacariyaṃ paccavekkhato – imehi tīhākārehi paññindriyaṃ visujjhati. Iti ime pañca puggale parivajjayato , pañca puggale sevato bhajato payirupāsato, pañca suttantakkhandhe paccavekkhato – imehi pannarasahi ākārehi imāni pañcindriyāni visujjhanti.

Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcannaṃ indriyānaṃ bhāvanā hoti? Dasahākārehi pañcindriyāni bhāviyanti, dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti. Assaddhiyaṃ pajahanto saddhindriyaṃ bhāveti, saddhindriyaṃ bhāvento assaddhiyaṃ pajahati; kosajjaṃ pajahanto vīriyindriyaṃ bhāveti, vīriyindriyaṃ bhāvento kosajjaṃ pajahati; pamādaṃ pajahanto satindriyaṃ bhāveti, satindriyaṃ bhāvento pamādaṃ pajahati; uddhaccaṃ pajahanto samādhindriyaṃ bhāveti, samādhindriyaṃ bhāvento uddhaccaṃ pajahati; avijjaṃ pajahanto paññindriyaṃ bhāveti, paññindriyaṃ bhāvento avijjaṃ pajahati. Imehi dasahākārehi pañcindriyāni bhāviyanti, imehi dasahākārehi pañcannaṃ indriyānaṃ bhāvanā hoti.

Katihākārehi pañcindriyāni bhāvitāni honti subhāvitāni? Dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni. Assaddhiyassa pahīnattā suppahīnattā saddhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; saddhindriyassa bhāvitattā subhāvitattā assaddhiyaṃ pahīnaṃ hoti suppahīnaṃ. Kosajjassa pahīnattā suppahīnattā vīriyindriyaṃ bhāvitaṃ hoti subhāvitaṃ; vīriyindriyassa bhāvitattā subhāvitattā kosajjaṃ pahīnaṃ hoti suppahīnaṃ. Pamādassa pahīnattā suppahīnattā satindriyaṃ bhāvitaṃ hoti subhāvitaṃ; satindriyassa bhāvitattā subhāvitattā pamādo pahīno hoti suppahīno. Uddhaccassa pahīnattā suppahīnattā samādhindriyaṃ bhāvitaṃ hoti subhāvitaṃ; samādhindriyassa bhāvitattā subhāvitattā uddhaccaṃ pahīnaṃ hoti suppahīnaṃ. Avijjāya pahīnattā paññindriyaṃ bhāvitaṃ hoti subhāvitaṃ; paññindriyassa bhāvitattā subhāvitattā avijjā pahīnā hoti suppahīnā. Imehi dasahākārehi pañcindriyāni bhāvitāni honti subhāvitāni.

這五根以幾種方式清凈？這五根以十五種方式清凈。遠離不信的人，親近、結交、承事有信的人，思惟能生凈信的經典 - 以這三種方式信根清凈。遠離懈怠的人，親近、結交、承事精進的人，思惟正勤 - 以這三種方式精進根清凈。遠離失唸的人，親近、結交、承事具唸的人，思惟念處 - 以這三種方式念根清凈。遠離不定的人，親近、結交、承事入定的人，思惟禪定解脫 - 以這三種方式定根清凈。遠離惡慧的人，親近、結交、承事有慧的人，思惟甚深智行 - 以這三種方式慧根清凈。如是遠離這五種人，親近、結交、承事五種人，思惟五種經品 - 以這十五種方式這五根清凈。以幾種方式修習五根，以幾種方式是五根的修習？以十種方式修習五根，以十種方式是五根的修習。舍斷不信而修習信根，修習信根而舍斷不信；舍斷懈怠而修習精進根，修習精進根而舍斷懈怠；舍斷放逸而修習念根，修習念根而舍斷放逸；舍斷掉舉而修習定根，修習定根而舍斷掉舉；舍斷無明而修習慧根，修習慧根而舍斷無明。以這十種方式修習五根，以這十種方式是五根的修習。以幾種方式五根修習成就、善修習？以十種方式五根修習成就、善修習。由不信舍斷、善舍斷故信根修習成就、善修習；由信根修習、善修習故不信舍斷、善舍斷。由懈怠舍斷、善舍斷故精進根修習成就、善修習；由精進根修習、善修習故懈怠舍斷、善舍斷。由放逸舍斷、善舍斷故念根修習成就、善修習；由念根修習、善修習故放逸舍斷、善舍斷。由掉舉舍斷、善舍斷故定根修習成就、善修習；由定根修習、善修習故掉舉舍斷、善舍斷。由無明舍斷、善舍斷故慧根修習成就、善修習；由慧根修習、善修習故無明舍斷、善舍斷。以這十種方式五根修習成就、善修習。
Katihākārehi pañcindriyāni bhāviyanti, katihākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca? Catūhākārehi pañcindriyāni bhāviyanti catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sotāpattimaggakkhaṇe pañcindriyāni bhāviyanti; sotāpattiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Sakadāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; sakadāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Anāgāmimaggakkhaṇe pañcindriyāni bhāviyanti; anāgāmiphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Arahattamaggakkhaṇe pañcindriyāni bhāviyanti; arahattaphalakkhaṇe pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca. Iti catasso maggavisuddhiyo, catasso phalavisuddhiyo, catasso samucchedavisuddhiyo, catasso paṭippassaddhivisuddhiyo. Imehi catūhākārehi pañcindriyāni bhāviyanti; imehi catūhākārehi pañcindriyāni bhāvitāni ceva honti subhāvitāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.

Katinaṃ puggalānaṃ indriyabhāvanā; kati puggalā bhāvitindriyā? Aṭṭhannaṃ puggalānaṃ indriyabhāvanā; tayo puggalā bhāvitindriyā. Katamesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā? Sattannañca sekkhānaṃ, puthujjanakalyāṇakassa ca – imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā. Katame tayo puggalā bhāvitindriyā? Savanena buddho tathāgatassa sāvako khīṇāsavo bhāvitindriyo, sayaṃ bhūtaṭṭhena paccekasambuddho bhāvitindriyo, appameyyaṭṭhena tathāgato arahaṃ sammāsambuddho bhāvitindriyo – ime tayo puggalā bhāvitindriyā. Iti imesaṃ aṭṭhannaṃ puggalānaṃ indriyabhāvanā; ime tayo puggalā bhāvitindriyā.

Suttantaniddeso paṭhamo.

Dutiyasuttantaniddeso
Sāvatthinidānaṃ. 『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ , paññindriyaṃ. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu [ceva (ka.) saṃ. ni. 5.476] vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; na ca panete āyasmantā [āyasmanto saṃ. ni. 5.476] sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti. Ye ca kho keci [ye keci kho (syā.), ye hi keci kho (ka.) saṃ. ni. 5.476 passitabbā] bhikkhave samaṇā vā brāhmaṇā vā imesaṃ pañcannaṃ indriyānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā, brāhmaṇesu vā brāhmaṇasammatā; te ca panāyasmantā sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī』』ti.
以幾種方式修習五根，以幾種方式五根既修習成就、善修習又寂止、善寂止？以四種方式修習五根，以四種方式五根既修習成就、善修習又寂止、善寂止。于預流道剎那修習五根；于預流果剎那五根既修習成就、善修習又寂止、善寂止。於一來道剎那修習五根；於一來果剎那五根既修習成就、善修習又寂止、善寂止。于不還道剎那修習五根；于不還果剎那五根既修習成就、善修習又寂止、善寂止。于阿羅漢道剎那修習五根；于阿羅漢果剎那五根既修習成就、善修習又寂止、善寂止。如是四種道清凈，四種果清凈，四種斷除清凈，四種寂止清凈。以這四種方式修習五根；以這四種方式五根既修習成就、善修習又寂止、善寂止。幾種人有根的修習；幾種人是已修根者？八種人有根的修習；三種人是已修根者。哪八種人有根的修習？七學人和善凡夫 - 這八種人有根的修習。哪三種人是已修根者？以聞法而成為如來聲聞的漏盡者是已修根者，以自覺義而成為辟支佛是已修根者，以無量義而成為如來阿羅漢正等正覺者是已修根者 - 這三種人是已修根者。如是這八種人有根的修習；這三種人是已修根者。第一經分別已完。第二經分別
舍衛城(現在的夏赫特-瑪赫特)因緣。"諸比丘，有五根。哪五？信根、精進根、念根、定根、慧根。諸比丘，任何沙門、婆羅門不如實了知這五根的集、滅、味、患、離，諸比丘，他們不為我認可是沙門中的沙門、婆羅門中的婆羅門；這些尊者也不能于現法中以自證智作證、具足、住于沙門義或婆羅門義。諸比丘，任何沙門、婆羅門如實了知這五根的集、滅、味、患、離，諸比丘，他們為我認可是沙門中的沙門、婆羅門中的婆羅門；這些尊者能于現法中以自證智作證、具足、住于沙門義和婆羅門義。
Katihākārehi pañcannaṃ indriyānaṃ samudayo hoti; katihākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katihākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ assādo hoti, katihākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katihākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katihākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti?

Cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti. Cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti. Pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti. Asītisataṃ ākārehi [asītisatākārehi (syā.)] pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.

五根以幾種行相生起；以幾種行相了知五根的生起？以幾種行相五根滅沒；以幾種行相了知五根的滅沒？以幾種行相五根有味著；以幾種行相了知五根的味著？以幾種行相五根有過患；以幾種行相了知五根的過患？以幾種行相五根有出離；以幾種行相了知五根的出離？五根以四十種行相生起；以四十種行相了知五根的生起。五根以四十種行相滅沒；以四十種行相了知五根的滅沒。五根以二十五種行相有味著；以二十五種行相了知五根的味著。五根以二十五種行相有過患；以二十五種行相了知五根的過患。五根以一百八十種行相有出離；以一百八十種行相

Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti? Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti; paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti; upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti; avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti; dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti, paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti. Adhimokkhatthāya āvajjanāya samudayo saddhindriyassa samudayo hoti, paggahatthāya āvajjanāya samudayo vīriyindriyassa samudayo hoti, upaṭṭhānatthāya āvajjanāya samudayo satindriyassa samudayo hoti, avikkhepatthāya āvajjanāya samudayo samādhindriyassa samudayo hoti, dassanatthāya āvajjanāya samudayo paññindriyassa samudayo hoti. Adhimokkhavasena chandassa samudayo saddhindriyassa samudayo hoti, paggahavasena chandassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena chandassa samudayo satindriyassa samudayo hoti, avikkhepavasena chandassa samudayo samādhindriyassa samudayo hoti, dassanavasena chandassa samudayo paññindriyassa samudayo hoti. Adhimokkhavasena manasikārassa samudayo saddhindriyassa samudayo hoti, paggahavasena manasikārassa samudayo vīriyindriyassa samudayo hoti, upaṭṭhānavasena manasikārassa samudayo satindriyassa samudayo hoti, avikkhepavasena manasikārassa samudayo samādhindriyassa samudayo hoti, dassanavasena manasikārassa samudayo paññindriyassa samudayo hoti. Saddhindriyassa vasena ekattupaṭṭhānaṃ saddhindriyassa samudayo hoti vīriyindriyassa vasena ekattupaṭṭhānaṃ vīriyindriyassa samudayo hoti, satindriyassa vasena ekattupaṭṭhānaṃ satindriyassa samudayo hoti, samādhindriyassa vasena ekattupaṭṭhānaṃ samādhindriyassa samudayo hoti , paññindriyassa vasena ekattupaṭṭhānaṃ paññindriyassa samudayo hoti.

Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayo hoti, imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ samudayaṃ pajānāti.

通過什麼四十種行相而五根生起?通過什麼四十種行相而了知五根的生起?為勝解之目的而作意,故信根生起;以勝解力而生欲,故信根生起;以勝解力而作意,故信根生起;以信根力而顯現為一性,故信根生起。為策勵之目的而作意,故精進根生起;以策勵力而生欲,故精進根生起;以策勵力而作意,故精進根生起;以精進根力而顯現為一性,故精進根生起。為確立之目的而作意,故念根生起;以確立力而生欲,故念根生起;以確立力而作意,故念根生起;以念根力而顯現為一性,故念根生起。為不散亂之目的而作意,故定根生起;以不散亂力而生欲,故定根生起;以不散亂力而作意,故定根生起;以定根力而顯現為一性,故定根生起。為觀見之目的而作意,故慧根生起;以觀見力而生欲,故慧根生起;以觀見力而作意,故慧根生起;以慧根力而顯現為一性,故慧根生起。為勝解之目的而作意,故信根生起;為策勵之目的而作意,故精進根生起;為確立之目的而作意,故念根生起;為不散亂之目的而作意,故定根生起;為觀見之目的而作意,故慧根生起。以勝解力而生欲,故信根生起;以策勵力而生欲,故精進根生起;以確立力而生欲,故念根生起;以不散亂力而生欲,故定根生起;以觀見力而生欲,故慧根生起。以勝解力而作意,故信根生起;以策勵力而作意,故精進根生起;以確立力而作意,故念根生起;以不散亂力而作意,故定根生起;以觀見力而作意,故慧根生起。以信根力而顯現為一性,故信根生起;以精進根力而顯現為一性,故精進根生起;以念根力而顯現為一性,故念根生起;以定根力而顯現為一性,故定根生起;以慧根力而顯現為一性,故慧根生起。通過這四十種行相而五根生起,通過這四十種行相而了知五根的生起。

Katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; katamehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti? Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, saddhindriyassa vasena ekattaanupaṭṭhānaṃ [ekattaṃ anupaṭṭhānaṃ (syā.)] saddhindriyassa vasena atthaṅgamo hoti; paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti; upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti; avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti; dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.

通過什麼四十種行相而五根滅沒?通過什麼四十種行相而了知五根的滅沒?為勝解之目的而作意滅沒,故信根滅沒;以勝解力而欲滅沒,故信根滅沒;以勝解力而作意滅沒,故信根滅沒;以信根力而不顯現為一性,故信根滅沒;為策勵之目的而作意滅沒,故精進根滅沒;以策勵力而欲滅沒,故精進根滅沒;以策勵力而作意滅沒,故精進根滅沒;以精進根力而不顯現為一性,故精進根滅沒;為確立之目的而作意滅沒,故念根滅沒;以確立力而欲滅沒,故念根滅沒;以確立力而作意滅沒,故念根滅沒;以念根力而不顯現為一性,故念根滅沒;為不散亂之目的而作意滅沒,故定根滅沒;以不散亂力而欲滅沒,故定根滅沒;以不散亂力而作意滅沒,故定根滅沒;以定根力而不顯現為一性,故定根滅沒;為觀見之目的而作意滅沒,故慧根滅沒;以觀見力而欲滅沒,故慧根滅沒;以觀見力而作意滅沒,故慧根滅沒;以慧根力而不顯現為一性,故慧根滅沒。

Adhimokkhatthāya āvajjanāya atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahatthāya āvajjanāya atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānatthāya āvajjanāya atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepatthāya āvajjanāya atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanatthāya āvajjanāya atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena chandassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena chandassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena chandassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena chandassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena chandassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Adhimokkhavasena manasikārassa atthaṅgamo saddhindriyassa atthaṅgamo hoti, paggahavasena manasikārassa atthaṅgamo vīriyindriyassa atthaṅgamo hoti, upaṭṭhānavasena manasikārassa atthaṅgamo satindriyassa atthaṅgamo hoti, avikkhepavasena manasikārassa atthaṅgamo samādhindriyassa atthaṅgamo hoti, dassanavasena manasikārassa atthaṅgamo paññindriyassa atthaṅgamo hoti. Saddhindriyassa vasena ekattaanupaṭṭhānaṃ saddhindriyassa atthaṅgamo hoti, vīriyindriyassa vasena ekattaanupaṭṭhānaṃ vīriyindriyassa atthaṅgamo hoti, satindriyassa vasena ekattaanupaṭṭhānaṃ satindriyassa atthaṅgamo hoti, samādhindriyassa vasena ekattaanupaṭṭhānaṃ samādhindriyassa atthaṅgamo hoti, paññindriyassa vasena ekattaanupaṭṭhānaṃ paññindriyassa atthaṅgamo hoti.

Imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamo hoti; imehi cattārīsāya ākārehi pañcannaṃ indriyānaṃ atthaṅgamaṃ pajānāti.

Ka. assādaniddeso

為勝解之目的而作意滅沒,故信根滅沒;為策勵之目的而作意滅沒,故精進根滅沒;為確立之目的而作意滅沒,故念根滅沒;為不散亂之目的而作意滅沒,故定根滅沒;為觀見之目的而作意滅沒,故慧根滅沒。以勝解力而欲滅沒,故信根滅沒;以策勵力而欲滅沒,故精進根滅沒;以確立力而欲滅沒,故念根滅沒;以不散亂力而欲滅沒,故定根滅沒;以觀見力而欲滅沒,故慧根滅沒。以勝解力而作意滅沒,故信根滅沒;以策勵力而作意滅沒,故精進根滅沒;以確立力而作意滅沒,故念根滅沒;以不散亂力而作意滅沒,故定根滅沒;以觀見力而作意滅沒,故慧根滅沒。以信根力而不顯現為一性,故信根滅沒;以精進根力而不顯現為一性,故精進根滅沒;以念根力而不顯現為一性,故念根滅沒;以定根力而不顯現為一性,故定根滅沒;以慧根力而不顯現為一性,故慧根滅沒。通過這四十種行相而五根滅沒;通過這四十種行相而了知五根的滅沒。甲. 味之解說

Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti? Assaddhiyassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, assaddhiyapariḷāhassa anupaṭṭhānaṃ saddhindriyassa assādo hoti, adhimokkhacariyāya vesārajjaṃ saddhindriyassa assādo hoti, santo ca vihārādhigamo saddhindriyassa assādo hoti, yaṃ saddhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ saddhindriyassa assādo.

Kosajjassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, kosajjapariḷāhassa anupaṭṭhānaṃ vīriyindriyassa assādo hoti, paggahacariyāya vesārajjaṃ vīriyindriyassa assādo hoti, santo ca vihārādhigamo vīriyindriyassa assādo hoti, yaṃ vīriyindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ vīriyindriyassa assādo.

Pamādassa anupaṭṭhānaṃ satindriyassa assādo hoti, pamādapariḷāhassa anupaṭṭhānaṃ satindriyassa assādo hoti, upaṭṭhānacariyāya vesārajjaṃ satindriyassa assādo hoti, santo ca vihārādhigamo satindriyassa assādo hoti, yaṃ satindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ satindriyassa assādo.

Uddhaccassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, uddhaccapariḷāhassa anupaṭṭhānaṃ samādhindriyassa assādo hoti, avikkhepacariyāya vesārajjaṃ samādhindriyassa assādo hoti, santo ca vihārādhigamo samādhindriyassa assādo hoti, yaṃ samādhindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ samādhindriyassa assādo.

Avijjāya anupaṭṭhānaṃ paññindriyassa assādo hoti, avijjāpariḷāhassa anupaṭṭhānaṃ paññindriyassa assādo hoti, dassanacariyāya vesārajjaṃ paññindriyassa assādo hoti , santo ca vihārādhigamo paññindriyassa assādo hoti, yaṃ paññindriyaṃ paṭicca uppajjati sukhaṃ somanassaṃ ayaṃ paññindriyassa assādo.

Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ assādaṃ pajānāti.

Kha. ādīnavaniddeso

通過什麼二十五種行相而五根有味?通過什麼二十五種行相而了知五根的味?不信的不顯現是信根的味,不信的熱惱的不顯現是信根的味,勝解行的無畏是信根的味,寂靜住的證得是信根的味,緣于信根而生起的樂與喜悅是信根的味。懈怠的不顯現是精進根的味,懈怠的熱惱的不顯現是精進根的味,策勵行的無畏是精進根的味,寂靜住的證得是精進根的味,緣于精進根而生起的樂與喜悅是精進根的味。放逸的不顯現是念根的味,放逸的熱惱的不顯現是念根的味,確立行的無畏是念根的味,寂靜住的證得是念根的味,緣于念根而生起的樂與喜悅是念根的味。掉舉的不顯現是定根的味,掉舉的熱惱的不顯現是定根的味,不散亂行的無畏是定根的味,寂靜住的證得是定根的味,緣于定根而生起的樂與喜悅是定根的味。無明的不顯現是慧根的味,無明的熱惱的不顯現是慧根的味,觀見行的無畏是慧根的味,寂靜住的證得是慧根的味,緣于慧根而生起的樂與喜悅是慧根的味。通過這二十五種行相而五根有味;通過這二十五種行相而了知五根的味。乙. 過患之解
Katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; katamehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti? Assaddhiyassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, assaddhiyapariḷāhassa upaṭṭhānaṃ saddhindriyassa ādīnavo hoti, aniccaṭṭhena saddhindriyassa ādīnavo hoti, dukkhaṭṭhena saddhindriyassa ādīnavo hoti, anattaṭṭhena saddhindriyassa ādīnavo hoti.

Kosajjassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, kosajjapariḷāhassa upaṭṭhānaṃ vīriyindriyassa ādīnavo hoti, aniccaṭṭhena vīriyindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena vīriyindriyassa ādīnavo hoti.

Pamādassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, pamādapariḷāhassa upaṭṭhānaṃ satindriyassa ādīnavo hoti, aniccaṭṭhena satindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena satindriyassa ādīnavo hoti.

Uddhaccassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, uddhaccapariḷāhassa upaṭṭhānaṃ samādhindriyassa ādīnavo hoti, aniccaṭṭhena samādhindriyassa ādīnavo hoti, dukkhaṭṭhena…pe… anattaṭṭhena samādhindriyassa ādīnavo hoti.

Avijjāya upaṭṭhānaṃ paññindriyassa ādīnavo hoti, avijjāpariḷāhassa upaṭṭhānaṃ paññindriyassa ādīnavo hoti, aniccaṭṭhena paññindriyassa ādīnavo hoti, dukkhaṭṭhena paññindriyassa ādīnavo hoti, anattaṭṭhena paññindriyassa ādīnavo hoti.

Imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavo hoti; imehi pañcavīsatiyā ākārehi pañcannaṃ indriyānaṃ ādīnavaṃ pajānāti.

Ga. nissaraṇaniddeso

Katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; katamehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyā nissaṭaṃ hoti, assaddhiyapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasaddhindriyassa paṭilābhā purimatarasaddhindriyā nissaṭaṃ hoti; paggahaṭṭhena vīriyindriyaṃ kosajjā nissaṭaṃ hoti, kosajjapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītataravīriyindriyassa paṭilābhā purimataravīriyindriyā nissaṭaṃ hoti; upaṭṭhānaṭṭhena satindriyaṃ pamādā nissaṭaṃ hoti, pamādapariḷāhā nissaṭaṃ hoti , tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasatindriyassa paṭilābhā purimatarasatindriyā nissaṭaṃ hoti; avikkhepaṭṭhena samādhindriyaṃ uddhaccā nissaṭaṃ hoti, uddhaccapariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarasamādhindriyassa paṭilābhā purimatarasamādhindriyā nissaṭaṃ hoti; dassanaṭṭhena paññindriyaṃ avijjāya nissaṭaṃ hoti, avijjāpariḷāhā nissaṭaṃ hoti, tadanuvattakakilesehi ca khandhehi ca nissaṭaṃ hoti, bahiddhā ca sabbanimittehi nissaṭaṃ hoti, tato paṇītatarapaññindriyassa paṭilābhā purimatarapaññindriyā nissaṭaṃ hoti.
通過什麼二十五種行相而五根有過患?通過什麼二十五種行相而了知五根的過患?不信的顯現是信根的過患,不信的熱惱的顯現是信根的過患,以無常義是信根的過患,以苦義是信根的過患,以無我義是信根的過患。懈怠的顯現是精進根的過患,懈怠的熱惱的顯現是精進根的過患,以無常義是精進根的過患,以苦義...以無我義是精進根的過患。放逸的顯現是念根的過患,放逸的熱惱的顯現是念根的過患,以無常義是念根的過患,以苦義...以無我義是念根的過患。掉舉的顯現是定根的過患,掉舉的熱惱的顯現是定根的過患,以無常義是定根的過患,以苦義...以無我義是定根的過患。無明的顯現是慧根的過患,無明的熱惱的顯現是慧根的過患,以無常義是慧根的過患,以苦義是慧根的過患,以無我義是慧根的過患。通過這二十五種行相而五根有過患;通過這二十五種行相而了知五根的過患。丙. 出離之解說
通過什麼一百八十種行相而五根有出離?通過什麼一百八十種行相而了知五根的出離?以勝解義而信根出離不信,出離不信的熱惱,出離隨之而起的煩惱與蘊,出離外在的一切相,由獲得更殊勝的信根而出離先前的信根;以策勵義而精進根出離懈怠,出離懈怠的熱惱,出離隨之而起的煩惱與蘊,出離外在的一切相,由獲得更殊勝的精進根而出離先前的精進根;以確立義而念根出離放逸,出離放逸的熱惱,出離隨之而起的煩惱與蘊,出離外在的一切相,由獲得更殊勝的念根而出離先前的念根;以不散亂義而定根出離掉舉,出離掉舉的熱惱,出離隨之而起的煩惱與蘊,出離外在的一切相,由獲得更殊勝的定根而出離先前的定根;以觀見義而慧根出離無明,出離無明的熱惱,出離隨之而起的煩惱與蘊,出離外在的一切相,由獲得更殊勝的慧根而出離先前的慧
Pubbabhāge pañcahi indriyehi paṭhamajjhānavasena pañcindriyāni nissaṭāni honti, paṭhame jhāne pañcahindriyehi dutiyajjhānavasena pañcindriyāni nissaṭāni honti, dutiye jhāne pañcahindriyehi tatiyajjhānavasena pañcindriyāni nissaṭāni honti, tatiye jhāne pañcahindriyehi catutthajjhānavasena pañcindriyāni nissaṭāni honti, catutthe jhāne pañcahindriyehi ākāsānañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti , ākāsānañcāyatanasamāpattiyā pañcahindriyehi viññāṇañcāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcahindriyehi ākiñcaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcahindriyehi nevasaññānāsaññāyatanasamāpattivasena pañcindriyāni nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcahindriyehi aniccānupassanāvasena pañcindriyāni nissaṭāni honti.

Aniccānupassanā pañcahindriyehi dukkhānupassanāvase pañcindriyāni nissaṭāni honti, dukkhānupassanā pañcahindriyehi anattānupassanāvase pañcindriyāni nissaṭāni honti, anattānupassanā pañcahindriyehi nibbidānupassanāvasena pañcindriyāni nissaṭāni honti, nibbidānupassanāya pañcahindriyehi virāgānupassanāvasena pañcindriyāni nissaṭāni honti, virāgānupassanāya pañcahindriyehi nirodhānupassanāvasena pañcindriyāni nissaṭāni honti, nirodhānupassanāya pañcahindriyehi paṭinissaggānupassanāvasena pañcindriyāni nissaṭāni honti, paṭinissaggānupassanāya pañcahindriyehi khayānupassanāvasena pañcindriyāni nissaṭāni honti, khayānupassanāya pañcahindriyehi vayānupassanāvasena pañcindriyāni nissaṭāni honti, vayānupassanāya pañcahindriyehi vipariṇāmānupassanāvasena pañcindriyāni nissaṭāni honti, vipariṇāmānupassanāya pañcahindriyehi animittānupassanāvasena pañcindriyāni nissaṭāni honti, animittānupassanāya pañcahindriyehi appaṇihitānupassanāvasena pañcindriyāni nissaṭāni honti, appaṇihitānupassanāya pañcahindriyehi suññatānupassanāvasena pañcindriyāni nissaṭāni honti suññatānupassanāya pañcahindriyehi adhipaññādhammavipassanāvasena pañcindriyāni nissaṭāni honti. Adhipaññādhammavipassanāya pañcahindriyehi yathābhūtañāṇadassanavasena pañcindriyāni nissaṭāni honti, yathābhūtañāṇadassane pañcahindriyehi ādīnavānupassanāvasena pañcindriyāni nissaṭāni honti, ādīnavānupassanāya pañcahindriyehi paṭisaṅkhānupassanāvasena pañcindriyāni nissaṭāni honti, paṭisaṅkhānupassanāya pañcahindriyehi vivaṭṭanānupassanāvasena pañcindriyāni nissaṭāni honti. Vivaṭṭanānupassanāya pañcahindriyehi sotāpattimaggavasena pañcindriyāni nissaṭāni honti.

在前分，由五根經初禪力而五根出離，在初禪中由五根經第二禪力而五根出離，在第二禪中由五根經第三禪力而五根出離，在第三禪中由五根經第四禪力而五根出離，在第四禪中由五根經空無邊處定力而五根出離，在空無邊處定中由五根經識無邊處定力而五根出離，在識無邊處定中由五根經無所有處定力而五根出離，在無所有處定中由五根經非想非非想處定力而五根出離，在非想非非想處定中由五根經無常隨觀力而五根出離。無常隨觀中由五根經苦隨觀力而五根出離，苦隨觀中由五根經無我隨觀力而五根出離，無我隨觀中由五根經厭離隨觀力而五根出離，厭離隨觀中由五根經離染隨觀力而五根出離，離染隨觀中由五根經滅隨觀力而五根出離，滅隨觀中由五根經舍遣隨觀力而五根出離，舍遣隨觀中由五根經盡隨觀力而五根出離，盡隨觀中由五根經衰隨觀力而五根出離，衰隨觀中由五根經變易隨觀力而五根出離，變易隨觀中由五根經無相隨觀力而五根出離，無相隨觀中由五根經無愿隨觀力而五根出離，無愿隨觀中由五根經空隨觀力而五根出離，空隨觀中由五根經增上慧法觀力而五根出離。增上慧法觀中由五根經如實知見力而五根出離，如實知見中由五根經過患隨觀力而五根出離，過患隨觀中由五根經省察隨觀力而五根出離，省察隨觀中由五根經還滅隨觀力而五根出離。還滅隨觀中由五根經預流道力而五根出離。

Sotāpattimagge pañcahindriyehi sotāpattiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sotāpattiphalasamāpattiyā pañcahindriyehi sakadāgāmimaggavasena pañcindriyāni nissaṭāni honti, sakadāgāmimagge pañcahindriyehi sakadāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, sakadāgāmiphalasamāpattiyā pañcahindriyehi anāgāmimaggavasena pañcindriyāni nissaṭāni honti, anāgāmimagge pañcahindriyehi anāgāmiphalasamāpattivasena pañcindriyāni nissaṭāni honti, anāgāmiphalasamāpattiyā pañcahindriyehi arahattamaggavasena pañcindriyāni nissaṭāni honti, arahattamagge pañcahindriyehi arahattaphalasamāpattivasena pañcindriyāni nissaṭāni honti.

Nekkhamme pañcindriyāni kāmacchandato nissaṭāni honti, abyāpāde pañcindriyāni byāpādato nissaṭāni honti, ālokasaññāya pañcindriyāni thinamiddhato nissaṭāni honti, avikkhepe pañcindriyāni uddhaccato nissaṭāni honti, dhammavavatthāne pañcindriyāni vicikicchāya nissaṭāni honti, ñāṇe pañcindriyāni avijjāya nissaṭāni honti, pāmojje pañcindriyāni aratiyā nissaṭāni honti.

在預流道中由五根經預流果定力而五根出離,在預流果定中由五根經一來道力而五根出離,在一來道中由五根經一來果定力而五根出離,在一來果定中由五根經不還道力而五根出離,在不還道中由五根經不還果定力而五根出離,在不還果定中由五根經阿羅漢道力而五根出離,在阿羅漢道中由五根經阿羅漢果定力而五根出離。在出離中五根從欲貪出離,在無

在預流道（Sotāpattimagga）中，五根（pañcahindriyehi）由於進入預流果定（sotāpattiphalasamāpatti）而脫離（nissaṭāni honti）。在預流果定中，五根由於進入一來向道（sakadāgāmimagga）而脫離。在一來向道中，五根由於進入一來向果定（sakadāgāmiphalasamāpatti）而脫離。在一來向果定中，五根由於進入不還道（anāgāmimagga）而脫離。在不還道中，五根由於進入不還果定（anāgāmiphalasamāpatti）而脫離。在不還果定中，五根由於進入阿羅漢道（arahattamaggavasena）而脫離。在阿羅漢道中，五根由於進入阿羅漢果定（arahattaphalasamāpatti）而脫離。

在舍斷（Nekkhamme）中，五根從貪慾（kāmacchanda）中脫離。在無嗔（abyāpāde）中，五根從嗔恚（byāpāda）中脫離。在光明想（ālokasaññāya）中，五根從昏沉睡眠（thinamiddha）中脫離。在不散亂（avikkhepe）中，五根從掉舉（uddhacca）中脫離。在法決定（dhammavavatthāne）中，五根從疑惑（vicikicchā）中脫離。在智見（ñāṇe）中，五根從無明（avijjā）中脫離。在喜悅（pāmojje）中，五根從不樂（aratiyā）中脫離。

這段文字描述了在佛教修行中，從初階的預流道直至最終的阿羅漢果，以及在七覺支的修行中，五根（眼、耳、鼻、舌、身）是如何逐步從各種煩惱中解脫出來的過程。

Paṭhame jhāne pañcindriyāni nīvaraṇehi nissaṭāni honti, dutiye jhāne pañcindriyāni vitakkavicārehi nissaṭāni honti, tatiye jhāne pañcindriyāni pītiyā nissaṭāni honti, catutthe jhāne pañcindriyāni sukhadukkhehi nissaṭāni honti, ākāsānañcāyatanasamāpattiyā pañcindriyāni rūpasaññāya paṭighasaññāya nānattasaññāya nissaṭāni honti, viññāṇañcāyatanasamāpattiyā pañcindriyāni ākāsānañcāyatanasaññāya nissaṭāni honti, ākiñcaññāyatanasamāpattiyā pañcindriyāni viññāṇañcāyatanasaññāya nissaṭāni honti, nevasaññānāsaññāyatanasamāpattiyā pañcindriyāni ākiñcaññāyatanasaññāya nissaṭāni honti.

Aniccānupassanā pañcindriyāni niccasaññāya nissaṭāni honti, dukkhānupassanā pañcindriyāni sukhasaññāya nissaṭāni honti, anattānupassanā pañcindriyāni attasaññāya nissaṭāni honti, nibbidānupassanāya pañcindriyāni nandiyā nissaṭāni honti, virāgānupassanāya pañcindriyāni rāgato nissaṭāni honti, nirodhānupassanāya pañcindriyāni samudayato nissaṭāni honti, paṭinissaggānupassanāya pañcindriyāni ādānato nissaṭāni honti, khayānupassanāya pañcindriyāni ghanasaññāya nissaṭāni honti , vayānupassanāya pañcindriyāni āyūhanato nissaṭāni honti, vipariṇāmānupassanāya pañcindriyāni dhuvasaññāya nissaṭāni honti, animittānupassanāya pañcindriyāni nimittato nissaṭāni honti, appaṇihitānupassanāya pañcindriyāni paṇidhiyā nissaṭāni honti, suññatānupassanāya pañcindriyāni abhinivesato nissaṭāni honti. Adhipaññādhammavipassanāya pañcindriyāni sārādānābhinivesato nissaṭāni honti, yathābhūtañāṇadassane pañcindriyāni sammohābhinivesato nissaṭāni honti, ādīnavānupassanāya pañcindriyāni ālayābhinivesato nissaṭāni honti, paṭisaṅkhānupassanāya pañcindriyāni appaṭisaṅkhāya nissaṭāni honti, vivaṭṭanānupassanāya pañcindriyāni saññogābhinivesato nissaṭāni honti.

Sotāpattimagge pañcindriyāni diṭṭhekaṭṭhehi kilesehi nissaṭāni honti, sakadāgāmimagge pañcindriyāni oḷārikehi kilesehi nissaṭāni honti, anāgāmimagge pañcindriyāni anusahagatehi kilesehi nissaṭāni honti, arahattamagge pañcindriyāni sabbakilesehi nissaṭāni honti, sabbesaññeva khīṇāsavānaṃ tattha tattha pañcindriyāni nissaṭāni ceva honti sunissaṭāni ca paṭippassaddhāni ca suppaṭippassaddhāni ca.

Imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ hoti; imehi asītisataṃ ākārehi pañcannaṃ indriyānaṃ nissaraṇaṃ pajānāti.

Suttantaniddeso dutiyo.

Paṭhamabhāṇavāro.

Tatiyasuttantaniddeso
Sāvatthinidānaṃ [saṃ. ni.
在初禪中五根從諸蓋出離，在第二禪中五根從尋伺出離，在第三禪中五根從喜出離，在第四禪中五根從苦樂出離，在空無邊處定中五根從色想、對礙想、種種想出離，在識無邊處定中五根從空無邊處想出離，在無所有處定中五根從識無邊處想出離，在非想非非想處定中五根從無所有處想出離。無常隨觀時五根從常想出離，苦隨觀時五根從樂想出離，無我隨觀時五根從我想出離，厭離隨觀時五根從歡喜出離，離染隨觀時五根從貪出離，滅隨觀時五根從集出離，舍遣隨觀時五根從取著出離，盡隨觀時五根從厚實想出離，衰隨觀時五根從行作出離，變易隨觀時五根從常恒想出離，無相隨觀時五根從相出離，無愿隨觀時五根從愿出離，空隨觀時五根從執取出離。增上慧法觀時五根從實質執取出離，如實知見時五根從愚癡執取出離，過患隨觀時五根從執著出離，省察隨觀時五根從不省察出離，還滅隨觀時五根從結縛執取出離。在預流道時五根從見所斷諸煩惱出離，在一來道時五根從粗重煩惱出離，在不還道時五根從隨眠煩惱出離，在阿羅漢道時五根從一切煩

5.478-479 passitabbā]. 『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. Kattha ca, bhikkhave, saddhindriyaṃ daṭṭhabbaṃ? Catūsu sotāpattiyaṅgesu – ettha saddhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, vīriyindriyaṃ daṭṭhabbaṃ? Catūsu sammappadhānesu – ettha vīriyindriyaṃ daṭṭhabbaṃ. Kattha ca , bhikkhave, satindriyaṃ daṭṭhabbaṃ? Catūsu satipaṭṭhānesu – ettha satindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, samādhindriyaṃ daṭṭhabbaṃ? Catūsu jhānesu – ettha samādhindriyaṃ daṭṭhabbaṃ. Kattha ca, bhikkhave, paññindriyaṃ daṭṭhabbaṃ? Catūsu ariyasaccesu – ettha paññindriyaṃ daṭṭhabbaṃ』』.

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu sammappadhānesu vīriyindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu satipaṭṭhānesu satindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu jhānesu samādhindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni? Catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcindriyāni daṭṭhabbāni?

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu sammappadhānesu vīriyindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu satipaṭṭhānesu satindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu jhānesu samādhindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni. Catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Ka. pabhedagaṇananiddeso

舍衛城因緣。"諸比丘,有這五根。是哪五根?信根、精進根、念根、定根、慧根。諸比丘,在何處應見信根?在四預流支中 - 在此處應見信根。諸比丘,在何處應見精進根?在四正勤中 - 在此處應見精進根。諸比丘,在何處應見念根?在四念處中 - 在此處應見念根。諸比丘,在何處應見定根?在四禪中 - 在此處應見定根。諸比丘,在何處應見慧根?在四聖諦中 - 在此處應見慧根。" 在四預流支中以信根力應通過幾種行相見五根?在四正勤中以精進根力應通過幾種行相見五根?在四念處中以念根力應通過幾種行相見五根?在四禪中以定根力應通過幾種行相見五根?在四聖諦中以慧根力應通過幾種行相見五根? 在四預流支中以信根力應通過二十種行相見五根。在四正勤中以精進根力應通過二十種行相見五根。在四念處中以念根力應通過二十種行相見五根。在四禪中以定根力應通過二十種行相見五根。在四聖諦中以慧根力應通過二十種行相見五根。甲. 差別數目之解說
Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ , dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ; saddhammasavane sotāpattiyaṅge… yonisomanasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

在四預流支中以信根力通過哪二十種行相應見五根? 在親近善士這一預流支中,以勝解為主義應見信根,以信根力的策勵義應見精進根,以確立義應見念根,以不散亂義應見定根,以觀見義應見慧根;在聽聞正法這一預流支中...在如理作意這一預流支中...在法次法行這一預流支中,以勝解為主義應見信根,以信根力的策勵義應見精進根,以確立義應見念根,以不散亂義應見定根,以觀見義應見慧根。在四預流支中以信根力通過這二十種行相應見五根。在四正勤中以精進根力通過哪二十種行相應見五根? 在為令未生惡不善法不生的正勤中,以策勵為主義應見精進根,以精進根力的確立義應見念根,以不散亂義應見定根,以觀見義應見慧根,以勝解義應見信根。在為斷已生惡不善法的正勤中...在為令未生善法生起的正勤中...在為令已生善法住立、不忘失、增長、廣大、修習、圓滿的正勤中,以策勵為主義應見精進根,以精進根力的確立義應見念根,以不散亂義應見定根,以觀見義應見慧根,以勝解義應見信根。在四正勤中以精進根力通過這二十種行相應見五根。在四念處中以念根力通過哪二十種行相應見五根? 在身隨觀念處中,以確立為主義應見念根,以念根力的不散亂義應見定根,以觀見義應見慧根,以勝解義應見信根,以策勵義應見精進根。在受隨觀念處中...在心隨觀念處中...在法隨觀念處中,以確立為主義應見念根,以念根力的不散亂義應見定根,以觀見義應見慧根,以勝解義應見信根,以策勵義應見精進根。在四念處中以念根力通過這二十種行相應見五根。

Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Dutiye jhāne…pe… tatiye jhāne… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcindriyāni daṭṭhabbāni.

Kha. cariyavāro

在四禪中以定根力通過哪二十種行相應見五根？在初禪中，以不散亂為主義應見定根，以定根力的觀見義應見慧根，以勝解義應見信根，以策勵義應見精進根，以確立義應見念根。在第二禪中...在第三禪中...在第四禪中，以不散亂為主義應見定根，以定根力的觀見義應見慧根，以勝解義應見信根，以策勵義應見精進根，以確立義應見念根。在四禪中以定根力通過這二十種行相應見五根。在四聖諦中以慧根力通過哪二十種行相應見五根？在苦聖諦中，以觀見為主義應見慧根，以慧根力的勝解義應見信根，以策勵義應見精進根，以確立義應見念根，以不散亂義應見定根。在苦集聖諦中...在苦滅聖諦中...在趣向苦滅道聖諦中，以觀見為主義應見慧根，以慧根力的勝解義應見信根，以策勵義應見精進根，以確立義應見念根，以不散亂義應見定根。在四聖諦中以慧根力通過這二十種行相應見五根。乙. 行道品

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā?

Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena katihākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Catūsu sotāpattiyaṅgesu saddhindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā. Catūsu sammappadhānesu…pe… catūsu satipaṭṭhānesu… catūsu jhānesu… catūsu ariyasaccesu paññindriyassa vasena vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu sotāpattiyaṅgesu saddhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Sappurisasaṃseve sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Saddhammasavane sotāpattiyaṅge…pe… yoniso manasikāre sotāpattiyaṅge… dhammānudhammapaṭipattiyā sotāpattiyaṅge adhimokkhādhipateyyaṭṭhena saddhindriyassa cariyā daṭṭhabbā, saddhindriyassa vasena paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā. Catūsu sotāpattiyaṅgesu saddhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu sammappadhānesu vīriyindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya sammappadhāne…pe… anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya sammappadhāne…pe… uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā sammappadhāne paggahādhipateyyaṭṭhena vīriyindriyassa cariyā daṭṭhabbā…pe… catūsu sammappadhānesu vīriyindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

在四預流支中以信根力通過幾種行相應見五根的行持？在四正勤中...在四念處中...在四禪中...在四聖諦中以慧根力通過幾種行相應見五根的行持？在四預流支中以信根力通過二十種行相應見五根的行持。在四正勤中...在四念處中...在四禪中...在四聖諦中以慧根力通過二十種行相應見五根的行持。在四預流支中以信根力通過哪二十種行相應見五根的行持？在親近善士這一預流支中，以勝解為主義應見信根的行持，以信根力的策勵義應見精進根的行持，以確立義應見念根的行持，以不散亂義應見定根的行持，以觀見義應見慧根的行持。在聽聞正法這一預流支中...在如理作意這一預流支中...在法次法行這一預流支中，以勝解為主義應見信根的行持，以信根力的策勵義應見精進根的行持，以確立義應見念根的行持，以不散亂義應見定根的行持，以觀見義應見慧根的行持。在四預流支中以信根力通過這二十種行相應見五根的行持。在四正勤中以精進根力通過哪二十種行相應見五根的行持？在為令未生惡不善法不生的正勤中，以策勵為主義應見精進根的行持，以精進根力的確立義應見念根的行持，以不散亂義應見定根的行持，以觀見義應見慧根的行持，以勝解義應見信根的行持。在為斷已生惡不善法的正勤中...在為令未生善法生起的正勤中...在為令已生善法住立、不忘失、增長、廣大、修習、圓滿的正勤中，以策勵為主義應見精進根的行持...在四正勤中以精進根力通過這二十種行相應見五根的行持。

Catūsu satipaṭṭhānesu satindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Kāye kāyānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā, satindriyassa vasena avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā, dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā. Vedanāsu vedanānupassanāsatipaṭṭhāne…pe… citte cittānupassanāsatipaṭṭhāne…pe… dhammesu dhammānupassanāsatipaṭṭhāne upaṭṭhānādhipateyyaṭṭhena satindriyassa cariyā daṭṭhabbā…pe… catūsu satipaṭṭhānesu satindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu jhānesu samādhindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Paṭhame jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā, samādhindriyassa vasena dassanaṭṭhena paññindriyassa cariyā daṭṭhabbā, adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā. Dutiye jhāne…pe… tatiye jhāne…pe… catutthe jhāne avikkhepādhipateyyaṭṭhena samādhindriyassa cariyā daṭṭhabbā…pe… catūsu jhānesu samādhindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Catūsu ariyasaccesu paññindriyassa vasena katamehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā? Dukkhe ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Dukkhasamudaye ariyasacce…pe… dukkhanirodhe ariyasacce… dukkhanirodhagāminiyā paṭipadāya ariyasacce dassanādhipateyyaṭṭhena paññindriyassa cariyā daṭṭhabbā, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyassa cariyā daṭṭhabbā, paggahaṭṭhena vīriyindriyassa cariyā daṭṭhabbā, upaṭṭhānaṭṭhena satindriyassa cariyā daṭṭhabbā, avikkhepaṭṭhena samādhindriyassa cariyā daṭṭhabbā. Catūsu ariyasaccesu paññindriyassa vasena imehi vīsatiyā ākārehi pañcannaṃ indriyānaṃ cariyā daṭṭhabbā.

Ga. cāravihāraniddeso

在四念處中以念根力通過哪二十種行相應見五根的行持？在身隨觀念處中，以確立為主義應見念根的行持，以念根力的不散亂義應見定根的行持，以觀見義應見慧根的行持，以勝解義應見信根的行持，以策勵義應見精進根的行持。在受隨觀念處中...在心隨觀念處中...在法隨觀念處中，以確立為主義應見念根的行持...在四念處中以念根力通過這二十種行相應見五根的行持。在四禪中以定根力通過哪二十種行相應見五根的行持？在初禪中，以不散亂為主義應見定根的行持，以定根力的觀見義應見慧根的行持，以勝解義應見信根的行持，以策勵義應見精進根的行持，以確立義應見念根的行持。在第二禪中...在第三禪中...在第四禪中，以不散亂為主義應見定根的行持...在四禪中以定根力通過這二十種行相應見五根的行持。在四聖諦中以慧根力通過哪二十種行相應見五根的行持？在苦聖諦中，以觀見為主義應見慧根的行持，以慧根力的勝解義應見信根的行持，以策勵義應見精進根的行持，以確立義應見念根的行持，以不散亂義應見定根的行持。在苦集聖諦中...在苦滅聖諦中...在趣向苦滅道聖諦中，以觀見為主義應見慧根的行持，以慧根力的勝解義應見信根的行持，以策勵義應見精進根的行持，以確立義應見念根的行持，以不散亂義應見定根的行持。在四聖諦中以慧根力通過這二十種行相應見五根的行持。丙. 行持安住之解說

Cāro ca vihāro ca anubuddho hoti paṭividdho, yathācarantaṃ yathāviharantaṃ viññū sabrahmacārī gambhīresu ṭhānesu okappeyyuṃ – 『『addhā, ayamāyasmā patto vā pāpuṇissati vā』』.

Cariyāti aṭṭha cariyāyo – iriyāpathacariyā, āyatanacariyā, saticariyā, samādhicariyā, ñāṇacariyā, maggacariyā, patticariyā, lokatthacariyāti. Iriyāpathacariyāti catūsu iriyāpathesu. Āyatanacariyāti chasu ajjhattikabāhiresu āyatanesu. Saticariyāti catūsu satipaṭṭhānesu. Samādhicariyāti catūsu jhānesu. Ñāṇacariyāti catūsu ariyasaccesu. Maggacariyāti catūsu ariyamaggesu. Patticariyāti catūsu sāmaññaphalesu. Lokatthacariyāti tathāgatesu arahantesu sammāsambuddhesu, padese paccekabuddhesu, padese sāvakesu. Iriyāpathacariyā ca paṇidhisampannānaṃ, āyatanacariyā ca indriyesu guttadvārānaṃ, saticariyā ca appamādavihārīnaṃ, samādhicariyā ca adhicittamanuyuttānaṃ, ñāṇacariyā ca buddhisampannānaṃ, maggacariyā ca sammāpaṭipannānaṃ, patticariyā ca adhigataphalānaṃ, lokatthacariyā ca tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, padese paccekabuddhānaṃ, padese sāvakānaṃ. Imā aṭṭha cariyāyo.

Aparāpi aṭṭha cariyāyo. Adhimuccanto saddhāya carati, paggaṇhanto vīriyena carati, upaṭṭhāpento satiyā carati, avikkhepaṃ karonto samādhinā carati, pajānanto paññāya carati, vijānanto viññāṇacariyāya carati, evaṃ paṭipannassa kusalā dhammā āyāpentīti āyatanacariyāya carati, evaṃ paṭipanno visesamadhigacchatīti visesacariyāya carati – imā aṭṭha cariyāyo.

Aparāpi aṭṭha cariyāyo. Dassanacariyā ca sammādiṭṭhiyā, abhiniropanacariyā ca sammāsaṅkappassa, pariggahacariyā ca sammāvācāya, samuṭṭhānacariyā ca sammākammantassa, vodānacariyā ca sammāājīvassa, paggahacariyā ca sammāvāyāmassa, upaṭṭhānacariyā ca sammāsatiyā, avikkhepacariyā ca sammāsamādhissa – imā aṭṭha cariyāyo.

Vihāroti adhimuccanto saddhāya viharati, paggaṇhanto vīriyena viharati, upaṭṭhāpento satiyā viharati, avikkhepaṃ karonto samādhinā viharati, pajānanto paññāya viharati.

Anubuddhoti saddhindriyassa adhimokkhaṭṭho anubuddho hoti, vīriyindriyassa paggahaṭṭho anubuddho hoti, satindriyassa upaṭṭhānaṭṭho anubuddho hoti, samādhindriyassa avikkhepaṭṭho anubuddho hoti, paññindriyassa dassanaṭṭho anubuddho hoti.

行為和住處都被了知、通達，智者同道者在深奧之處會信賴如是行進、如是安住者 - "確實，這位尊者已經證得或將要證得"。行為是指八種行為 - 威儀行為、處行為、念行為、定行為、智行為、道行為、證行為、利世行為。威儀行為是指在四種威儀中。處行為是指在六內外處中。念行為是指在四念處中。定行為是指在四禪中。智行為是指在四聖諦中。道行為是指在四聖道中。證行為是指在四沙門果中。利世行為是指在如來阿羅漢正等覺者中，部分在辟支佛中，部分在聲聞中。威儀行為屬於願望圓滿者，處行為屬於根門守護者，念行為屬於不放逸住者，定行為屬於修習增上心者，智行為屬於覺悟圓滿者，道行為屬於正確實踐者，證行為屬於已證得果者，利世行為屬於如來阿羅漢正等覺者，部分屬於辟支佛，部分屬於聲聞。這是八種行為。另外八種行為：確信者以信而行，精進者以精進而行，確立者以念而行，作不散亂者以定而行，了知者以慧而行，識知者以識行而行，如是實踐者善法增長故以處行而行，如是實踐者證得殊勝故以殊勝行而行 - 這是八種行為。另外八種行為：正見的見行，正思惟的確立行，正語的攝持行，正業的等起行，正命的清凈行，正精進的策勵行，正念的確立行，正定的不散亂行 - 這是八種行為。住處：確信者以信而住，精進者以精進而住，確立者以念而住，作不散亂者以定而住，了知者以慧而住。了知：信根的確信義被了知，精進根的策勵義被了知，念根的確立義被了知，定根的不散亂義被了知，慧根的見義

Paṭividdhoti saddhindriyassa adhimokkhaṭṭho paṭividdho hoti, vīriyindriyassa paggahaṭṭho paṭividdho hoti, satindriyassa upaṭṭhānaṭṭho paṭividdho hoti, samādhindriyassa avikkhepaṭṭho paṭividdho hoti, paññindriyassa dassanaṭṭho paṭividdho hoti. Yathācarantanti evaṃ saddhāya carantaṃ, evaṃ vīriyena carantaṃ, evaṃ satiyā carantaṃ, evaṃ samādhinā carantaṃ, evaṃ paññāya carantaṃ. Yathāviharantanti evaṃ saddhāya viharantaṃ, evaṃ vīriyena viharantaṃ, evaṃ satiyā viharantaṃ, evaṃ samādhinā viharantaṃ, evaṃ paññāya viharantaṃ. Viññūti viññū vibhāvī medhāvī paṇḍitā buddhisampannā. Sabrahmacārīti ekakammaṃ ekuddeso samasikkhatā. Gambhīresu ṭhānesūti gambhīrāni ṭhānāni vuccanti jhānā ca vimokkhā ca samādhī ca samāpattiyo ca maggā ca phalāni ca abhiññāyo ca paṭisambhidā ca. Okappeyyunti saddaheyyuṃ adhimucceyyuṃ. Addhāti ekaṃsavacanametaṃ nissaṃsayavacanametaṃ nikkaṅkhavacanametaṃ advejjhavacanametaṃ adveḷhakavacanametaṃ niyogavacanametaṃ apaṇṇakavacanametaṃ avatthāpanavacanametaṃ – addhāti. Āyasmāti piyavacanametaṃ garuvacanametaṃ sagāravasappatissādhivacanametaṃ – āyasmāti. Pattovāti adhigato vā. Pāpuṇissati vāti adhigamissati vā.

Suttantaniddeso tatiyo.

Catutthasuttantaniddeso
Purimanidānaṃ [paripuṇṇanidānaṃ (syā. ka.)]. 『『Pañcimāni, bhikkhave, indriyāni. Katamāni pañca? Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ – imāni kho, bhikkhave, pañcindriyāni. Imāni pañcindriyāni katihākārehi kenaṭṭhena daṭṭhabbāni? Imāni pañcindriyāni chahākārehi tenaṭṭhena daṭṭhabbāni – ādhipateyyaṭṭhena ādivisodhanaṭṭhena adhimattaṭṭhena, adhiṭṭhānaṭṭhena, pariyādānaṭṭhena, patiṭṭhāpakaṭṭhena』』.

Ka. ādhipateyyaṭṭhaniddeso

通達：信根的確信義被通達，精進根的策勵義被通達，念根的確立義被通達，定根的不散亂義被通達，慧根的見義被通達。如是行進：如是以信而行進，如是以精進而行進，如是以念而行進，如是以定而行進，如是以慧而行進。如是安住：如是以信而安住，如是以精進而安住，如是以念而安住，如是以定而安住，如是以慧而安住。智者：聰明、明瞭、有智慧、賢明、具覺慧者。同道者：同一行為、同一教法、同樣學習者。深奧之處：所謂深奧之處是指禪那、解脫、定、等至、道、果、神通和無礙解。會信賴：會相信、會確信。確實：這是一個肯定語、無疑語、無疑惑語、不二語、不分歧語、必然語、無誤語、確定語 - 確實。尊者：這是親愛語、尊重語、帶有恭敬和尊重的稱呼語 - 尊者。已經證得：已經證悟。將要證得：將要證悟。經文解說第三。 4. 第四經文解說 198. 前因緣。"諸比丘，有這五根。哪五種？信根、精進根、念根、定根、慧根 - 諸比丘，這就是五根。這五根應從幾個方面、以何義來看待？這五根應從六個方面、以此義來看待 - 以增上義、以最初清凈義、以殊勝義、以確立義、以遍知義、以建立義。" 甲、增上義解

Kathaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni? Assaddhiyaṃ pajahato adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kosajjaṃ pajahato paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Pamādaṃ pajahato upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Uddhaccaṃ pajahato avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Avijjaṃ pajahato dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ.

Kāmacchandaṃ pajahato nekkhammavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena paggahādhipateyyaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, vīriyindriyassa vasena upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena upaṭṭhānādhipateyyaṭṭhena satindriyaṃ daṭṭhabbaṃ, satindriyassa vasena avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena avikkhepādhipateyyaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, samādhindriyassa vasena dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ, adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ. Kāmacchandaṃ pajahato nekkhammavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ.

如何以增上義來看待諸根？斷除不信時，應以確信增上義來看待信根；以信根的力量，應以策勵義來看待精進根，應以確立義來看待念根，應以不散亂義來看待定根，應以見義來看待慧根。斷除懈怠時，應以策勵增上義來看待精進根；以精進根的力量，應以確立義來看待念根，應以不散亂義來看待定根，應以見義來看待慧根，應以確信義來看待信根。斷除放逸時，應以確立增上義來看待念根；以念根的力量，應以不散亂義來看待定根，應以見義來看待慧根，應以確信義來看待信根，應以策勵義來看待精進根。斷除掉舉時，應以不散亂增上義來看待定根；以定根的力量，應以見義來看待慧根，應以確信義來看待信根，應以策勵義來看待精進根，應以確立義來看待念根。斷除無明時，應以見增上義來看待慧根；以慧根的力量，應以確信義來看待信根，應以策勵義來看待精進根，應以確立義來看待念根，應以不散亂義來看待定根，應以見義來看待慧根。斷除欲貪時，應以出離力的確信增上義來看待信根；以信根的力量，應以策勵義來看待精進根，應以確立義來看待念根，應以不散亂義來看待定根，應以見義來看待慧根。斷除欲貪時，應以出離力的策勵增上義來看待精進根；以精進根的力量，應以確立義來看待念根，應以不散亂義來看待定根，應以見義來看待慧根，應以確信義來看待信根。斷除欲貪時，應以出離力的確立增上義來看待念根；以念根的力量，應以不散亂義來看待定根，應以見義來看待慧根，應以確信義來看待信根，應以策勵義來看待精進根。斷除欲貪時，應以出離力的不散亂增上義來看待定根；以定根的力量，應以見義來看待慧根，應以確信義來看待信根，應以策勵義來看待精進根，應以確立義來看待念根。斷除欲貪時，應以出離力的見增上義來看待慧根；以慧根的力量，應以確信義來看待信根，應以策勵義來看待精進根，應以確立義來看待念根，應以不散亂義來看待定根。

Byāpādaṃ pajahato abyāpādavasena…pe… thinamiddhaṃ pajahato ālokasaññāvasena…pe… sabbakilese pajahato arahattamaggavasena adhimokkhādhipateyyaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, saddhindriyassa vasena paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ, dassanaṭṭhena paññindriyaṃ daṭṭhabbaṃ…pe… sabbakilese pajahato arahattamaggavasena dassanādhipateyyaṭṭhena paññindriyaṃ daṭṭhabbaṃ, paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ daṭṭhabbaṃ, paggahaṭṭhena vīriyindriyaṃ daṭṭhabbaṃ, upaṭṭhānaṭṭhena satindriyaṃ daṭṭhabbaṃ, avikkhepaṭṭhena samādhindriyaṃ daṭṭhabbaṃ. Evaṃ ādhipateyyaṭṭhena indriyāni daṭṭhabbāni.

Kha. ādivisodhanaṭṭhaniddeso

Kathaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni? Adhimokkhaṭṭhena saddhindriyaṃ, assaddhiyasaṃvaraṭṭhena [assaddhiyaṃ saṃvaraṭṭhena (syā. ka.) evamīdisesu padesupi] sīlavisuddhi – saddhindriyassa ādivisodhanā. Paggahaṭṭhena vīriyindriyaṃ, kosajjasaṃvaraṭṭhena sīlavisuddhi – vīriyindriyassa ādivisodhanā. Upaṭṭhānaṭṭhena satindriyaṃ, pamādasaṃvaraṭṭhena sīlavisuddhi – satindriyassa ādivisodhanā. Avikkhepaṭṭhena samādhindriyaṃ, uddhaccasaṃvaraṭṭhena sīlavisuddhi – samādhindriyassa ādivisodhanā. Dassanaṭṭhena paññindriyaṃ, avijjāsaṃvaraṭṭhena sīlavisuddhi – paññindriyassa ādivisodhanā. Nekkhamme pañcindriyāni, kāmacchandasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Abyāpāde pañcindriyāni, byāpādasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā…pe… arahattamagge pañcindriyāni, sabbakilesasaṃvaraṭṭhena sīlavisuddhi – pañcannaṃ indriyānaṃ ādivisodhanā. Evaṃ ādivisodhanaṭṭhena indriyāni daṭṭhabbāni.

Ga. adhimattaṭṭhaniddeso

斷除嗔恚時，以無嗔力...斷除昏沉睡眠時，以光明想力...斷除一切煩惱時，應以阿羅漢道力的確信增上義來看待信根，以信根的力量，應以策勵義來看待精進根，應以確立義來看待念根，應以不散亂義來看待定根，應以見義來看待慧根...斷除一切煩惱時，應以阿羅漢道力的見增上義來看待慧根，以慧根的力量，應以確信義來看待信根，應以策勵義來看待精進根，應以確立義來看待念根，應以不散亂義來看待定根。如是應以增上義來看待諸根。戊、最初清凈義解說 200. 如何以最初清凈義來看待諸根？以確信義的信根，以防護不信義的戒清凈 - 這是信根的最初清凈。以策勵義的精進根，以防護懈怠義的戒清凈 - 這是精進根的最初清凈。以確立義的念根，以防護放逸義的戒清凈 - 這是念根的最初清凈。以不散亂義的定根，以防護掉舉義的戒清凈 - 這是定根的最初清凈。以見義的慧根，以防護無明義的戒清凈 - 這是慧根的最初清凈。在出離中的五根，以防護欲貪義的戒清凈 - 這是五根的最初清凈。在無嗔中的五根，以防護嗔恚義的戒清凈 - 這是五根的最初清凈...在阿羅漢道中的五根，以防護一切煩惱義的戒清凈 - 這是五根的最初清凈。如是應以最初清凈義來看待諸根。己、殊勝義解說;

Kathaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni? Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti . Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathā samāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – ekarasaṭṭhena bhāvanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati [vossajjati (syā. ka.)] – vosaggavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā.
如何以殊勝義來看待諸根？修習信根時生起欲求 - 以欲求力、以信力，信根變得殊勝。以欲求力生起喜悅 - 以喜悅力、以信力，信根變得殊勝。以喜悅力生起喜 - 以喜力、以信力，信根變得殊勝。以喜力生起輕安 - 以輕安力、以信力，信根變得殊勝。以輕安力生起樂 - 以樂力、以信力，信根變得殊勝。以樂力生起光明 - 以光明力、以信力，信根變得殊勝。以光明力生起悚懼 - 以悚懼力、以信力，信根變得殊勝。悚懼后使心專注 - 以定力、以信力，信根變得殊勝。如是專注的心善加策勵 - 以策勵力、以信力，信根變得殊勝。如是策勵的心善加舍離 - 以舍力、以信力，信根變得殊勝。以舍力心從種種煩惱解脫 - 以解脫力、以信力，信根變得殊勝。由於解脫，這些法成為一味 - 以一味義、以修習力、以信力，信根變得殊勝。由於修習，從此轉向更殊勝 - 以轉向力、以信力，信根變得殊勝。由於轉向，從此捨棄 - 以捨棄力、以信力，信根變得殊勝。由於捨棄，從此滅盡 - 以滅力、以信力，信根變得殊勝。以滅力有兩種捨棄 - 遍舍捨棄和趣入舍棄。捨棄煩惱和蘊，這是遍舍捨棄。心趣入滅盡涅槃界，這是趣入舍棄。以滅力有這兩種捨棄。

Assaddhiyassa pahānāya chando uppajjati…pe… assaddhiyapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhimattaṃ hoti…pe… vīriyindriyassa bhāvanāya chando uppajjati…pe… kosajjassa pahānāya chando uppajjati… kosajjapariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… satindriyassa bhāvanāya chando uppajjati…pe… pamādassa pahānāya chando uppajjati… pamādapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… samādhindriyassa bhāvanāya chando uppajjati…pe… uddhaccassa pahānāya chando uppajjati uddhaccapariḷāhassa pahānāya chando uppajjati…pe… sabbakilesānaṃ pahānāya chando uppajjati… paññindriyassa bhāvanāya chando uppajjati…pe… avijjāya pahānāya chando uppajjati… avijjāpariḷāhassa pahānāya chando uppajjati… diṭṭhekaṭṭhānaṃ kilesānaṃ pahānāya chando uppajjati… oḷārikānaṃ kilesānaṃ pahānāya chando uppajjati… anusahagatānaṃ kilesānaṃ pahānāya chando uppajjati… sabbakilesānaṃ pahānāya chando uppajjati – chandavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Pāmojjavasena pīti uppajjati – pītivasena paññā vasena paññindriyaṃ adhimattaṃ hoti. Pītivasena passaddhi uppajjati – passaddhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Passaddhivasena sukhaṃ uppajjati – sukhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Sukhavasena obhāso uppajjati – obhāsavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Obhāsavasena saṃvego uppajjati – saṃvegavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Saṃvejetvā cittaṃ samādahati – samādhivasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāsamāhitaṃ cittaṃ sādhukaṃ paggaṇhāti – paggahavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Tathāpaggahitaṃ cittaṃ sādhukaṃ ajjhupekkhati – upekkhāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Upekkhāvasena nānattakilesehi cittaṃ vimuccati – vimokkhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vimuttattā te dhammā ekarasā honti – bhāvanāvasena [ekarasaṭṭhena bhāvanāvasena (syā. ka.) aṭṭhakathā oloketabbo] paññāvasena paññindriyaṃ adhimattaṃ hoti. Bhāvitattā tato paṇītatare vivaṭṭanti – vivaṭṭanāvasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vivaṭṭitattā tato vosajjati – vosaggavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Vosajjitattā tato nirujjhanti – nirodhavasena paññāvasena paññindriyaṃ adhimattaṃ hoti. Nirodhavasena dve vosaggā – pariccāgavosaggo ca, pakkhandanavosaggo ca. Kilese ca khandhe ca pariccajatīti – pariccāgavosaggo. Nirodhanibbānadhātuyā cittaṃ pakkhandatīti – pakkhandanavosaggo. Nirodhavasena ime dve vosaggā. Evaṃ adhimattaṭṭhena indriyāni daṭṭhabbāni.

Dutiyabhāṇavāro.

Gha. adhiṭṭhānaṭṭhaniddeso

對斷除不信生起欲求...對斷除不信熱惱生起欲求...對斷除見一處煩惱生起欲求...對斷除粗重煩惱生起欲求...對斷除隨眠煩惱生起欲求...對斷除一切煩惱生起欲求 - 以欲求力、以信力，信根變得殊勝... 對修習精進根生起欲求...對斷除懈怠生起欲求...對斷除懈怠熱惱生起欲求...對斷除見一處煩惱生起欲求...對斷除一切煩惱生起欲求... 對修習念根生起欲求...對斷除放逸生起欲求...對斷除放逸熱惱生起欲求...對斷除一切煩惱生起欲求... 對修習定根生起欲求...對斷除掉舉生起欲求...對斷除掉舉熱惱生起欲求...對斷除一切煩惱生起欲求... 對修習慧根生起欲求...對斷除無明生起欲求...對斷除無明熱惱生起欲求...對斷除見一處煩惱生起欲求...對斷除粗重煩惱生起欲求...對斷除隨眠煩惱生起欲求...對斷除一切煩惱生起欲求 - 以欲求力、以慧力，慧根變得殊勝。以欲求力生起喜悅 - 以喜悅力、以慧力，慧根變得殊勝。以喜悅力生起喜 - 以喜力、以慧力，慧根變得殊勝。以喜力生起輕安 - 以輕安力、以慧力，慧根變得殊勝。以輕安力生起樂 - 以樂力、以慧力，慧根變得殊勝。以樂力生起光明 - 以光明力、以慧力，慧根變得殊勝。以光明力生起悚懼 - 以悚懼力、以慧力，慧根變得殊勝。悚懼后使心專注 - 以定力、以慧力，慧根變得殊勝。如是專注的心善加策勵 - 以策勵力、以慧力，慧根變得殊勝。如是策勵的心善加舍離 - 以舍力、以慧力，慧根變得殊勝。以舍力心從種種煩惱解脫 - 以解脫力、以慧力，慧根變得殊勝。由於解脫，這些法成為一味 - 以修習力、以慧力，慧根變得殊勝。由於修習，從此轉向更殊勝 - 以轉向力、以慧力，慧根變得殊勝。由於轉向，從此捨棄 - 以捨棄力、以慧力，慧根變得殊勝。由於捨棄，從此滅盡 - 以滅力、以慧力，慧根變得殊勝。以滅力有兩種捨棄 - 遍舍捨棄和趣入舍棄。捨棄煩惱和蘊，這是遍舍捨棄。心趣入滅盡涅槃界，這是趣入舍棄。以滅力有這兩種捨棄。如是應以殊勝義來看待諸根。第二誦品。庚、確立義解說

Kathaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni? Saddhindriyassa bhāvanāya chando uppajjati – chandavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti. Chandavasena pāmojjaṃ uppajjati – pāmojjavasena saddhāvasena saddhindriyaṃ adhiṭṭhāti…pe… evaṃ adhiṭṭhānaṭṭhena indriyāni daṭṭhabbāni.

Ṅa. pariyādānaṭṭhaniddeso

Kathaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni? Adhimokkhaṭṭhena saddhindriyaṃ assaddhiyaṃ pariyādiyati , assaddhiyapariḷāhaṃ pariyādiyati. Paggahaṭṭhena vīriyindriyaṃ kosajjaṃ pariyādiyati, kosajjapariḷāhaṃ pariyādiyati. Upaṭṭhānaṭṭhena satindriyaṃ pamādaṃ pariyādiyati, pamādapariḷāhaṃ pariyādiyati. Avikkhepaṭṭhena samādhindriyaṃ uddhaccaṃ pariyādiyati, uddhaccapariḷāhaṃ pariyādiyati. Dassanaṭṭhena paññindriyaṃ avijjaṃ pariyādiyati, avijjāpariḷāhaṃ pariyādiyati. Nekkhamme pañcindriyāni kāmacchandaṃ pariyādiyanti. Abyāpāde pañcindriyāni byāpādaṃ pariyādiyanti. Ālokasaññāya pañcindriyāni thinamiddhaṃ pariyādiyanti. Avikkhepe pañcindriyāni uddhaccaṃ pariyādiyanti…pe… arahattamagge pañcindriyāni sabbakilese pariyādiyanti. Evaṃ pariyādānaṭṭhena indriyāni daṭṭhabbāni.

Ca. patiṭṭhāpakaṭṭhaniddeso

Kathaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni? Saddho saddhindriyaṃ adhimokkhe patiṭṭhāpeti, saddhassa saddhindriyaṃ adhimokkhe patiṭṭhāpeti. Vīriyavā vīriyindriyaṃ paggahe patiṭṭhāpeti, vīriyavato vīriyindriyaṃ paggahe patiṭṭhāpeti. Satimā satindriyaṃ upaṭṭhāne patiṭṭhāpeti, satimato satindriyaṃ upaṭṭhāne patiṭṭhāpeti. Samāhito samādhindriyaṃ avikkhepe patiṭṭhāpeti, samāhitassa samādhindriyaṃ avikkhepe patiṭṭhāpeti. Paññavā paññindriyaṃ dassane patiṭṭhāpeti, paññavato paññindriyaṃ dassane patiṭṭhāpeti. Yogāvacaro pañcindriyāni nekkhamme patiṭṭhāpeti, yogāvacarassa pañcindriyāni nekkhamme patiṭṭhāpenti. Yogāvacaro pañcindriyāni abyāpāde patiṭṭhāpeti, yogāvacarassa pañcindriyāni abyāpāde patiṭṭhāpenti. Yogāvacaro pañcindriyāni ālokasaññāya patiṭṭhāpeti, yogāvacarassa pañcindriyāni ālokasaññāya patiṭṭhāpenti. Yogāvacaro pañcindriyāni avikkhepe patiṭṭhāpeti , yogāvacarassa pañcindriyāni avikkhepe patiṭṭhāpenti…pe… yogāvacaro pañcindriyāni arahattamagge patiṭṭhāpeti, yogāvacarassa pañcindriyāni arahattamagge patiṭṭhāpenti. Evaṃ patiṭṭhāpakaṭṭhena indriyāni daṭṭhabbāni.

Suttantaniddeso catuttho.

Indriyasamodhānaṃ
如何以確立義來看待諸根？對修習信根生起欲求 - 以欲求力、以信力確立信根。以欲求力生起喜悅 - 以喜悅力、以信力確立信根...如是應以確立義來看待諸根。己、遍盡義解說如何以遍盡義來看待諸根？以確信義的信根遍盡不信，遍盡不信熱惱。以策勵義的精進根遍盡懈怠，遍盡懈怠熱惱。以確立義的念根遍盡放逸，遍盡放逸熱惱。以不散亂義的定根遍盡掉舉，遍盡掉舉熱惱。以見義的慧根遍盡無明，遍盡無明熱惱。在出離中五根遍盡欲貪。在無嗔中五根遍盡嗔恚。在光明想中五根遍盡昏沉睡眠。在不散亂中五根遍盡掉舉...在阿羅漢道中五根遍盡一切煩惱。如是應以遍盡義來看待諸根。庚、建立義解說
如何以建立義來看待諸根？具信者建立信根于確信中，為具信者建立信根于確信中。精進者建立精進根于策勵中，為精進者建立精進根于策勵中。具念者建立念根于確立中，為具念者建立念根于確立中。專注者建立定根于不散亂中，為專注者建立定根于不散亂中。具慧者建立慧根于見中，為具慧者建立慧根于見中。瑜伽行者建立五根于出離中，為瑜伽行者建立五根于出離中。瑜伽行者建立五根于無嗔中，為瑜伽行者建立五根于無嗔中。瑜伽行者建立五根于光明想中，為瑜伽行者建立五根于光明想中。瑜伽行者建立五根于不散亂中，為瑜伽行者建立五根于不散亂中...瑜伽行者建立五根于阿羅漢道中，為瑜伽行者建立五根于阿羅漢道中。如是應以建立義來看待諸根。第四經文解說。
諸根總攝;
Puthujjano samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Sekkho samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Vītarāgo samādhiṃ bhāvento katihākārehi upaṭṭhānakusalo hoti? Puthujjano samādhiṃ bhāvento sattahi ākārehi upaṭṭhānakusalo hoti. Sekkho samādhiṃ bhāvento aṭṭhahi ākārehi upaṭṭhānakusalo hoti. Vītarāgo samādhiṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti.

Puthujjano samādhiṃ bhāvento katamehi sattahākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti – puthujjano samādhiṃ bhāvento imehi sattahi ākārehi upaṭṭhānakusalo hoti.

Sekkho samādhiṃ bhāvento katamehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti, samathanimittūpaṭṭhānakusalo hoti, paggahanimittūpaṭṭhānakusalo hoti, avikkhepūpaṭṭhānakusalo hoti, obhāsūpaṭṭhānakusalo hoti, sampahaṃsanūpaṭṭhānakusalo hoti, upekkhūpaṭṭhānakusalo hoti, ekattūpaṭṭhānakusalo hoti – sekkho samādhiṃ bhāvento imehi aṭṭhahi ākārehi upaṭṭhānakusalo hoti.

Vītarāgo samādhiṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti? Āvajjitattā ārammaṇūpaṭṭhānakusalo hoti…pe… ekattūpaṭṭhānakusalo hoti, ñāṇūpaṭṭhānakusalo hoti, vimuttūpaṭṭhānakusalo hoti – vītarāgo samādhiṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti.

Puthujjano vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti? Sekkho vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti , katihākārehi anupaṭṭhānakusalo hoti? Vītarāgo vipassanaṃ bhāvento katihākārehi upaṭṭhānakusalo hoti, katihākārehi anupaṭṭhānakusalo hoti?

Puthujjano vipassanaṃ bhāvento navahi ākārehi upaṭṭhānakusalo hoti, navahi ākārehi anupaṭṭhānakusalo hoti. Sekkho vipassanaṃ bhāvento dasahi ākārehi upaṭṭhānakusalo hoti, dasahi ākārehi anupaṭṭhānakusalo hoti. Vītarāgo vipassanaṃ bhāvento dvādasahi ākārehi upaṭṭhānakusalo hoti, dvādasahi ākārehi anupaṭṭhānakusalo hoti.

Puthujjano vipassanaṃ bhāvento katamehi navahi ākārehi upaṭṭhānakusalo hoti, katamehi navahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti. Dukkhato upaṭṭhānakusalo hoti, sukhato anupaṭṭhānakusalo hoti. Anattato upaṭṭhānakusalo hoti, attato anupaṭṭhānakusalo hoti. Khayato upaṭṭhānakusalo hoti, ghanato anupaṭṭhānakusalo hoti. Vayato upaṭṭhānakusalo hoti, āyūhanānupaṭṭhānakusalo hoti. Vipariṇāmūpaṭṭhānakusalo hoti, dhuvato anupaṭṭhānakusalo hoti. Animittūpaṭṭhānakusalo hoti, nimittānupaṭṭhānakusalo hoti. Appaṇihitūpaṭṭhānakusalo hoti, paṇidhianupaṭṭhānakusalo [paṇidhānupaṭṭhānakusalo (syā.)] hoti. Suññatūpaṭṭhānakusalo hoti, abhinivesānupaṭṭhānakusalo hoti – puthujjano vipassanaṃ bhāvento imehi navahi ākārehi upaṭṭhānakusalo hoti, imehi navahi ākārehi anupaṭṭhānakusalo hoti.

凡夫修習定時，在幾方面熟練于現起？有學修習定時，在幾方面熟練于現起？離貪者修習定時，在幾方面熟練于現起？凡夫修習定時，在七方面熟練于現起。有學修習定時，在八方面熟練于現起。離貪者修習定時，在十方面熟練于現起。凡夫修習定時，在哪七方面熟練于現起？由於作意，熟練于所緣現起；熟練于止相現起；熟練于策勵相現起；熟練于不散亂現起；熟練于光明現起；熟練于喜悅現起；熟練于舍現起 - 凡夫修習定時，在這七方面熟練于現起。有學修習定時，在哪八方面熟練于現起？由於作意，熟練于所緣現起；熟練于止相現起；熟練于策勵相現起；熟練于不散亂現起；熟練于光明現起；熟練于喜悅現起；熟練于舍現起；熟練於一境性現起 - 有學修習定時，在這八方面熟練于現起。離貪者修習定時，在哪十方面熟練于現起？由於作意，熟練于所緣現起...熟練於一境性現起；熟練于智現起；熟練于解脫現起 - 離貪者修習定時，在這十方面熟練于現起。
凡夫修習觀時，在幾方面熟練于現起，在幾方面不熟練于現起？有學修習觀時，在幾方面熟練于現起，在幾方面不熟練于現起？離貪者修習觀時，在幾方面熟練于現起，在幾方面不熟練于現起？凡夫修習觀時，在九方面熟練于現起，在九方面不熟練于現起。有學修習觀時，在十方面熟練于現起，在十方面不熟練于現起。離貪者修習觀時，在十二方面熟練于現起，在十二方面不熟練于現起。凡夫修習觀時，在哪九方面熟練于現起，在哪九方面不熟練于現起？熟練于無常現起，不熟練于常現起。熟練于苦現起，不熟練於樂現起。熟練于無我現起，不熟練於我現起。熟練于滅盡現起，不熟練于堅實現起。熟練于衰敗現起，不熟練于積集現起。熟練于變異現起，不熟練于常恒現起。熟練于無相現起，不熟練于相現起。熟練于無愿現起，不熟練于愿現起。熟練于空性現起，不熟練于執取現起 - 凡夫修習觀時，在這九方面熟練于現起，在這九方面不熟練于現起。
Sekkho vipassanaṃ bhāvento katamehi dasahi ākārehi upaṭṭhānakusalo hoti, katamehi dasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… suññatūpaṭṭhānakusalo hoti, abhinivesānūpaṭṭhānakusalo hoti. Ñāṇūpaṭṭhānakusalo hoti, añāṇaanupaṭṭhānakusalo hoti – sekkho vipassanaṃ bhāvento imehi dasahi ākārehi upaṭṭhānakusalo hoti, imehi dasahi ākārehi anupaṭṭhānakusalo hoti.

Vītarāgo vipassanaṃ bhāvento katamehi dvādasahi ākārehi upaṭṭhānakusalo hoti, katamehi dvādasahi ākārehi anupaṭṭhānakusalo hoti? Aniccato upaṭṭhānakusalo hoti, niccato anupaṭṭhānakusalo hoti…pe… ñāṇūpaṭṭhānakusalo hoti, añāṇānupaṭṭhānakusalo hoti. Visaññogūpaṭṭhānakusalo hoti, saññogānupaṭṭhānakusalo hoti. Nirodhūpaṭṭhānakusalo hoti, saṅkhārānupaṭṭhānakusalo hoti – vītarāgo vipassanaṃ bhāvento imehi dvādasahi ākārehi upaṭṭhānakusalo hoti, imehi dvādasahi ākārehi anupaṭṭhānakusalo hoti.

Āvajjitattā ārammaṇūpaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati…pe… dhamme samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati. Indriyāni samodhānetīti kathaṃ indriyāni samodhāneti? Adhimokkhaṭṭhena saddhindriyaṃ samodhāneti…pe… samathanimittūpaṭṭhānakusalavasena, paggahanimittūpaṭṭhānakusalavasena, avikkhepūpaṭṭhānakusalavasena, obhāsūpaṭṭhānakusalavasena, sampahaṃsanūpaṭṭhānakusalavasena, upekkhūpaṭṭhānakusalavasena , ekattūpaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, vimuttūpaṭṭhānakusalavasena.

Aniccato upaṭṭhānakusalavasena, niccato anupaṭṭhānakusalavasena, dukkhato upaṭṭhānakusalavasena, sukhato anupaṭṭhānakusalavasena, anattato upaṭṭhānakusalavasena, attato anupaṭṭhānakusalavasena, khayato upaṭṭhānakusalavasena, ghanato anupaṭṭhānakusalavasena, vayato upaṭṭhānakusalavasena, āyūhanānupaṭṭhānakusalavasena, vipariṇāmūpaṭṭhānakusalavasena, dhuvato anupaṭṭhānakusalavasena, animittūpaṭṭhānakusalavasena, nimittānupaṭṭhānakusalavasena, appaṇihitūpaṭṭhānakusalavasena, paṇidhianupaṭṭhānakusalavasena, suññatūpaṭṭhānakusalavasena, abhinivesānupaṭṭhānakusalavasena, ñāṇūpaṭṭhānakusalavasena, añāṇānupaṭṭhānakusalavasena, visaññogūpaṭṭhānakusalavasena, saññogānupaṭṭhānakusalavasena , nirodhūpaṭṭhānakusalavasena, saṅkhārānupaṭṭhānakusalavasena indriyāni samodhāneti, gocarañca pajānāti, samatthañca paṭivijjhati.

有學修習觀時，在哪十方面熟練于現起，在哪十方面不熟練于現起？熟練于無常現起，不熟練于常現起...熟練于空性現起，不熟練于執取現起。熟練于智現起，不熟練于無智現起 - 有學修習觀時，在這十方面熟練于現起，在這十方面不熟練于現起。離貪者修習觀時，在哪十二方面熟練于現起，在哪十二方面不熟練于現起？熟練于無常現起，不熟練于常現起...熟練于智現起，不熟練于無智現起。熟練于離系現起，不熟練于繫縛現起。熟練于滅現起，不熟練於行現起 - 離貪者修習觀時，在這十二方面熟練于現起，在這十二方面不熟練于現起。由於作意，以熟練于所緣現起力統合諸根，了知行處，通達同等...統合諸法，了知行處，通達同等。如何統合諸根？以確信義統合信根...以熟練于止相現起力，以熟練于策勵相現起力，以熟練于不散亂現起力，以熟練于光明現起力，以熟練于喜悅現起力，以熟練于舍現起力，以熟練於一境性現起力，以熟練于智現起力，以熟練于解脫現起力。以熟練于無常現起力，以熟練于非常現起力，以熟練于苦現起力，以熟練于非樂現起力，以熟練于無我現起力，以熟練于非我現起力，以熟練于滅盡現起力，以熟練于非堅實現起力，以熟練于衰敗現起力，以熟練于非積集現起力，以熟練于變異現起力，以熟練于非常恒現起力，以熟練于無相現起力，以熟練于非相現起力，以熟練于無愿現起力，以熟練于非愿現起力，以熟練于空性現起力，以熟練于非執取現起力，以熟練于智現起力，以熟練于非無智現起力，以熟練于離系現起力，以熟練于非繫縛現起力，以熟練于滅現起力，以熟練于非行現起力統合諸根，了知行處，通達同等。
Catusaṭṭhiyā ākārehi tiṇṇannaṃ indriyānaṃ vasībhāvatāpaññā āsavānaṃ khaye ñāṇaṃ. Katamesaṃ tiṇṇannaṃ indriyānaṃ? Anaññātaññassāmītindriyassa, aññindriyassa, aññātāvindriyassa.

Anaññātaññassāmītindriyaṃ kati ṭhānāni gacchati? Aññindriyaṃ kati ṭhānāni gacchati? Aññātāvindriyaṃ kati ṭhānāni gacchati? Anaññātaññassāmītindriyaṃ ekaṃ ṭhānaṃ gacchati – sotāpattimaggaṃ. Aññindriyaṃ cha ṭhānāni gacchati – sotāpattiphalaṃ, sakadāgāmimaggaṃ, sakadāgāmiphalaṃ, anāgāmimaggaṃ, anāgāmiphalaṃ, arahattamaggaṃ. Aññātāvindriyaṃ ekaṃ ṭhānaṃ gacchati – arahattaphalaṃ.

Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti, vīriyindriyaṃ paggahaparivāraṃ hoti, satindriyaṃ upaṭṭhānaparivāraṃ hoti, samādhindriyaṃ avikkhepaparivāraṃ hoti, paññindriyaṃ dassanaparivāraṃ hoti, manindriyaṃ vijānanaparivāraṃ hoti, somanassindriyaṃ abhisandanaparivāraṃ hoti, jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Sotāpattimaggakkhaṇe jātā dhammā, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ, sabbeva kusalā honti, sabbeva anāsavā honti, sabbeva niyyānikā honti, sabbeva apacayagāmino honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Sotāpattimaggakkhaṇe anaññātaññassāmītindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti, aññamaññaparivārā honti, nissayaparivārā honti, sampayuttaparivārā honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti. Teva tassa ākārā ceva honti parivārā ca.

Sotāpattiphalakkhaṇe…pe… arahattaphalakkhaṇe aññātāvindriyassa saddhindriyaṃ adhimokkhaparivāraṃ hoti…pe… jīvitindriyaṃ pavattasantatādhipateyyaparivāraṃ hoti. Arahattaphalakkhaṇe jātā dhammā sabbeva abyākatā honti, ṭhapetvā cittasamuṭṭhānaṃ rūpaṃ sabbeva anāsavā honti, sabbeva lokuttarā honti, sabbeva nibbānārammaṇā honti. Arahattaphalakkhaṇe aññātāvindriyassa imāni aṭṭhindriyāni sahajātaparivārā honti . Teva tassa ākārā ceva honti parivārā ca. Iti imāni aṭṭha aṭṭhakāni catusaṭṭhi honti.

Āsavāti katame te āsavā? Kāmāsavo, bhavāsavo, diṭṭhāsavo, avijjāsavo. Katthete āsavā khīyanti [khiyyanti (ka.)]? Sotāpattimaggena anavaseso diṭṭhāsavo khīyati. Apāyagamanīyo kāmāsavo khīyati, apāyagamanīyo bhavāsavo khīyati, apāyagamanīyo avijjāsavo khīyati. Etthete āsavā khīyanti. Sakadāgāmimaggena oḷāriko kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Anāgāmimaggena anavaseso kāmāsavo khīyati, tadekaṭṭho bhavāsavo khīyati, tadekaṭṭho avijjāsavo khīyati. Etthete āsavā khīyanti. Arahattamaggena anavaseso bhavāsavo khīyati, anavaseso avijjāsavo khīyati. Etthete āsavā khīyanti.

以六十四種行相的三根自在性慧是漏盡智。哪三根？未知當知根、已知根、具知根。未知當知根到達幾處？已知根到達幾處？具知根到達幾處？未知當知根到達一處 - 預流道。已知根到達六處 - 預流果、一來道、一來果、不還道、不還果、阿羅漢道。具知根到達一處 - 阿羅漢果。在預流道剎那，未知當知根的信根是確信眷屬，精進根是策勵眷屬，念根是確立眷屬，定根是不散亂眷屬，慧根是見眷屬，意根是了知眷屬，喜根是潤澤眷屬，命根是相續主導眷屬。在預流道剎那所生諸法，除心所生色外，一切都是善，一切都是無漏，一切都是出離，一切都是趣向還滅，一切都是出世間，一切都以涅槃為所緣。在預流道剎那，未知當知根的這八根是俱生眷屬，互為眷屬，依止眷屬，相應眷屬，俱行，俱生，相雜，相應。這些既是它的行相也是眷屬。在預流果剎那...在阿羅漢果剎那，具知根的信根是確信眷屬...命根是相續主導眷屬。在阿羅漢果剎那所生諸法，除心所生色外，一切都是無記，一切都是無漏，一切都是出世間，一切都以涅槃為所緣。在阿羅漢果剎那，具知根的這八根是俱生眷屬。這些既是它的行相也是眷屬。如是這八個八法成為六十四。漏是什麼漏？欲漏、有漏、見漏、無明漏。這些漏在何處滅盡？以預流道無餘滅盡見漏。滅盡趣向惡趣的欲漏，滅盡趣向惡趣的有漏，滅盡趣向惡趣的無明漏。這些漏在此滅盡。以一來道滅盡粗重欲漏，滅盡與之俱起的有漏，滅盡與之俱起的無明漏。這些漏在此滅盡。以不還道無餘滅盡欲漏，滅盡與之俱起的有漏，滅盡與之俱起的無明漏。這些漏在此滅盡。以阿羅漢道無餘滅盡有漏，無餘滅盡無明漏。這些漏在此滅盡。

208.

Na tassa addiṭṭhamidhatthi kiñci, atho aviññātamajānitabbaṃ;

Sabbaṃ abhiññāsi yadatthi neyyaṃ, tathāgato tena samantacakkhūti.

Samantacakkhūti kenaṭṭhena samantacakkhu? Cuddasa buddhañāṇāni – dukkhe ñāṇaṃ buddhañāṇaṃ, dukkhasamudaye ñāṇaṃ buddhañāṇaṃ…pe… sabbaññutañāṇaṃ buddhañāṇaṃ, anāvaraṇañāṇaṃ buddhañāṇaṃ. Imāni cuddasa buddhañāṇāni. Imesaṃ cuddasannaṃ buddhañāṇānaṃ aṭṭha ñāṇāni sāvakasādhāraṇāni, cha ñāṇāni asādhāraṇāni sāvakehi.

Yāvatā dukkhassa dukkhaṭṭho ñāto, aññāto dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā dukkhassa dukkhaṭṭho diṭṭho vidito sacchikato phassito paññāya; aphassito paññāya dukkhaṭṭho natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ. Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho… yāvatā maggassa maggaṭṭho… yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho… yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho… yāvatā indriyaparopariyatte ñāṇaṃ… yāvatā sattānaṃ āsayānusaye ñāṇaṃ… yāvatā yamakapāṭihīre ñāṇaṃ… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ… yāvatā sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, taṃ ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya natthīti – samantacakkhu. Yaṃ samantacakkhu taṃ paññindriyaṃ. Paññindriyassa vasena adhimokkhaṭṭhena saddhindriyaṃ, paggahaṭṭhena vīriyindriyaṃ, upaṭṭhānaṭṭhena satindriyaṃ, avikkhepaṭṭhena samādhindriyaṃ.

Saddahanto paggaṇhāti, paggaṇhanto saddahati. Saddahanto upaṭṭhāpeti, upaṭṭhāpento saddahati. Saddahanto samādahati, samādahanto saddahati. Saddahanto pajānāti, pajānanto saddahati. Paggaṇhanto upaṭṭhāpeti, upaṭṭhāpento paggaṇhāti. Paggaṇhanto samādahati, samādahanto paggaṇhāti. Paggaṇhanto pajānāti, pajānanto paggaṇhāti. Paggaṇhanto saddahati, saddahanto paggaṇhāti. Upaṭṭhāpento samādahati, samādahanto upaṭṭhāpeti. Upaṭṭhāpento pajānāti, pajānanto upaṭṭhāpeti. Upaṭṭhāpento saddahati, saddahanto upaṭṭhāpeti. Upaṭṭhāpento paggaṇhāti, paggaṇhanto upaṭṭhāpeti. Samādahanto pajānāti, pajānanto samādahati. Samādahanto saddahati, saddahanto samādahati. Samādahanto paggaṇhāti, paggaṇhanto samādahati. Samādahanto upaṭṭhāpeti, upaṭṭhāpento samādahati. Pajānanto saddahati, saddahanto pajānāti. Pajānanto paggaṇhāti, paggaṇhanto pajānāti. Pajānanto upaṭṭhāpeti, upaṭṭhāpento pajānāti. Pajānanto samādahati, samādahanto pajānāti.

208. 在此沒有任何他未見之事，也無任何未知當知之事；一切應知之事他已遍知，故如來稱為普眼。普眼是以何義為普眼？十四種佛智 - 苦智是佛智，苦集智是佛智...一切知智是佛智，無礙智是佛智。這十四種佛智。這十四種佛智中八智與聲聞共通，六智不與聲聞共通。凡是苦的苦義已知，沒有未知的苦義 - 是為普眼。凡是普眼即是慧根。以慧根力，以確信義是信根，以策勵義是精進根，以確立義是念根，以不散亂義是定根。凡是苦的苦義已見、已知、已證、已以慧觸及；沒有未以慧觸及的苦義 - 是為普眼。凡是普眼即是慧根。以慧根力，以確信義是信根，以策勵義是精進根，以確立義是念根，以不散亂義是定根。凡是集的集義...凡是滅的滅義...凡是道的道義...凡是義分別的義分別義...凡是法分別的法分別義...凡是詞分別的詞分別義...凡是辯分別的辯分別義...凡是根上下智...凡是眾生意樂隨眠智...凡是雙神變智...凡是大悲定智...凡是天界、魔界、梵界、沙門婆羅門界、天人世間中所見、所聞、所覺、所知、所得、所求、意所思維，皆已知、已見、已了知、已證、已以慧觸及。無未以慧觸及者 - 是為普眼。凡是普眼即是慧根。以慧根力，以確信義是信根，以策勵義是精進根，以確立義是念根，以不散亂義是定根。信時策勵，策勵時信。信時確立，確立時信。信時專注，專注時信。信時了知，了知時信。策勵時確立，確立時策勵。策勵時專注，專注時策勵。策勵時了知，了知時策勵。策勵時信，信時策勵。確立時專注，專注時確立。確立時了知，了知時確立。確立時信，信時確立。確立時策勵，策勵時確立。專注時了知，了知時專注。專注時信，信時專注。專注時策勵，策勵時專注。專注時確立，確立時專注。了知時信，信時了知。了知時策勵，策勵時了知。了知時確立，確立時了知。了知時專注，專注時了知。

Saddahitattā paggahitaṃ, paggahitattā saddahitaṃ. Saddahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā saddahitaṃ. Saddahitattā samādahitaṃ, samādahitattā saddahitaṃ. Saddahitattā pajānitaṃ, pajānitattā saddahitaṃ. Paggahitattā upaṭṭhāpitaṃ , upaṭṭhāpitattā paggahitaṃ. Paggahitattā samādahitaṃ, samādahitattā paggahitaṃ. Paggahitattā pajānitaṃ pajānitattā paggahitaṃ. Paggahitattā saddahitaṃ, saddahitattā paggahitaṃ. Upaṭṭhāpitattā samādahitaṃ, samādahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā pajānitaṃ, pajānitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā saddahitaṃ, saddahitattā upaṭṭhāpitaṃ. Upaṭṭhāpitattā paggahitaṃ, paggahitattā upaṭṭhāpitaṃ. Samādahitattā pajānitaṃ, pajānitattā samādahitaṃ. Samādahitattā saddahitaṃ, saddahitattā samādahitaṃ. Samādahitattā paggahitaṃ, paggahitattā samādahitaṃ. Samādahitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā samādahitaṃ. Pajānitattā saddahitaṃ, saddahitattā pajānitaṃ. Pajānitattā paggahitaṃ, paggahitattā pajānitaṃ. Pajānitattā upaṭṭhāpitaṃ, upaṭṭhāpitattā pajānitaṃ. Pajānitattā samādahitaṃ, samādahitattā pajānitaṃ.

Yaṃ buddhacakkhu taṃ buddhañāṇaṃ, yaṃ buddhañāṇaṃ taṃ buddhacakkhu, yena cakkhunā tathāgato satte passati apparajakkhe mahārajakkhe tikkhindriye mudindriye svākāre dvākāre suviññāpaye duviññāpaye appekacce paralokavajjabhayadassāvino [paralokavajjabhayadassāvine (syā. ka.)], appekacce naparalokavajjabhayadassāvino.

Apparajakkhe mahārajakkheti saddho puggalo apparajakkho, assaddho puggalo mahārajakkho. Āraddhavīriyo puggalo apparajakkho, kusīto puggalo mahārajakkho. Upaṭṭhitassati puggalo apparajakkho, muṭṭhassati puggalo mahārajakkho. Samāhito puggalo apparajakkho, asamāhito puggalo mahārajakkho. Paññavā puggalo apparajakkho, duppañño puggalo mahārajakkho.

Tikkhindriye mudindriyeti saddho puggalo tikkhindriyo, assaddho puggalo mudindriyo…pe… paññavā puggalo tikkhindriyo, duppañño puggalo mudindriyo. Svākāre dvākāreti saddho puggalo svākāro, assaddho puggalo dvākāro…pe… paññavā puggalo svākāro, duppañño puggalo dvākāro. Suviññāpaye duviññāpayeti saddho puggalo suviññāpayo, assaddho puggalo duviññāpayo…pe… paññavā puggalo suviññāpayo, duppañño puggalo duviññāpayo.

Appekacceparalokavajjabhayadassāvino, appekacce naparalokavajjabhayadassāvinoti saddho puggalo paralokavajjabhayadassāvī, assaddho puggalo naparalokavajjabhayadassāvī. Āraddhavīriyo puggalo paralokavajjabhayadassāvī , kusīto puggalo naparalokavajjabhayadassāvī…pe… paññavā puggalo paralokavajjabhayadassāvī, duppañño puggalo naparalokavajjabhayadassāvī.

Lokoti khandhaloko dhātuloko āyatanaloko vipattibhavaloko vipattisambhavaloko sampattibhavaloko sampattisambhavaloko.

Eko loko – sabbe sattā āhāraṭṭhitikā. Dve lokā – nāmañca rūpañca. Tayo lokā – tisso vedanā. Cattāro lokā – cattāro āhārā. Pañca lokā – pañcupādānakkhandhā. Cha lokā – cha ajjhattikāni āyatanāni. Satta lokā – satta viññāṇaṭṭhitiyo. Aṭṭha lokā – aṭṭha lokadhammā. Nava lokā – nava sattāvāsā. Dasa lokā – dasāyatanāni. Dvādasa lokā – dvādasāyatanāni. Aṭṭhārasa lokā – aṭṭhārasa dhātuyo.

由於已信而策勵，由於已策勵而信。由於已信而確立，由於已確立而信。由於已信而專注，由於已專注而信。由於已信而了知，由於已了知而信。由於已策勵而確立，由於已確立而策勵。由於已策勵而專注，由於已專注而策勵。由於已策勵而了知，由於已了知而策勵。由於已策勵而信，由於已信而策勵。由於已確立而專注，由於已專注而確立。由於已確立而了知，由於已了知而確立。由於已確立而信，由於已信而確立。由於已確立而策勵，由於已策勵而確立。由於已專注而了知，由於已了知而專注。由於已專注而信，由於已信而專注。由於已專注而策勵，由於已策勵而專注。由於已專注而確立，由於已確立而專注。由於已了知而信，由於已信而了知。由於已了知而策勵，由於已策勵而了知。由於已了知而確立，由於已確立而了知。由於已了知而專注，由於已專注而了知。凡是佛眼即是佛智，凡是佛智即是佛眼，以此眼如來見眾生少塵垢者多塵垢者、利根者鈍根者、善相者惡相者、易度者難度者，有些見後世過患怖畏，有些不見後世過患怖畏。少塵垢者多塵垢者：有信之人是少塵垢者，無信之人是多塵垢者。精進之人是少塵垢者，懈怠之人是多塵垢者。具念之人是少塵垢者，失念之人是多塵垢者。專注之人是少塵垢者，不專注之人是多塵垢者。有慧之人是少塵垢者，無慧之人是多塵垢者。利根者鈍根者：有信之人是利根者，無信之人是鈍根者...有慧之人是利根者，無慧之人是鈍根者。善相者惡相者：有信之人是善相者，無信之人是惡相者...有慧之人是善相者，無慧之人是惡相者。易度者難度者：有信之人是易度者，無信之人是難度者...有慧之人是易度者，無慧之人是難度者。有些見後世過患怖畏，有些不見後世過患怖畏：有信之人見後世過患怖畏，無信之人不見後世過患怖畏。精進之人見後世過患怖畏，懈怠之人不見後世過患怖畏...有慧之人見後世過患怖畏，無慧之人不見後世過患怖畏。世間：蘊世間、界世間、處世間、變易有世間、變易生起世間、成就有世間、成就生起世間。一世間 - 一切眾生以食而住。二世間 - 名與色。三世間 - 三受。四世間 - 四食。五世間 - 五取蘊。六世間 - 六內處。七世間 - 七識住。八世間 - 八世間法。九世間 - 九有情居。十世間 - 十處。十二世間 - 十二處。十八世間 - 十八界。

Vajjanti sabbe kilesā vajjā, sabbe duccaritā vajjā, sabbe abhisaṅkhārā vajjā, sabbe bhavagāmikammā vajjā. Iti imasmiñca loke imasmiñca vajje tibbā bhayasaññā paccupaṭṭhitā honti, seyyathāpi ukkhittāsike vadhake. Imehi paññāsāya ākārehi imāni pañcindriyāni jānāti passati aññāti paṭivijjhatīti.

Indriyasamodhāno pañcamo.

Tatiyabhāṇavāro.

Indriyakathā niṭṭhitā.

Vimokkhakathā
Uddeso
Purimanidānaṃ . 『『Tayome , bhikkhave, vimokkhā. Katame tayo? Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho – ime kho, bhikkhave, tayo vimokkhā.

『『Api ca, aṭṭhasaṭṭhi vimokkhā – suññato vimokkho, animitto vimokkho, appaṇihito vimokkho; ajjhattavuṭṭhāno vimokkho, bahiddhāvuṭṭhāno vimokkho, dubhato vuṭṭhāno vimokkho; ajjhattavuṭṭhānā cattāro vimokkhā, bahiddhāvuṭṭhānā cattāro vimokkhā, dubhato vuṭṭhānā cattāro vimokkhā; ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā, bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā, dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā; ajjhattavuṭṭhānapaṭippassaddhī [ajjhattavuṭṭhānā paṭippassaddhī (syā.)] cattāro vimokkhā, bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā, dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā; rūpī rūpāni passatīti vimokkho, ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti vimokkho, subhaṃ teva adhimutto hotīti vimokkho; ākāsānañcāyatanasamāpatti vimokkho, viññāṇañcāyatanasamāpatti vimokkho, ākiñcaññāyatanasamāpatti vimokkho; nevasaññānāsaññāyatanasamāpatti vimokkho, saññāvedayitanirodhasamāpatti vimokkho; samayavimokkho, asamayavimokkho; sāmayiko vimokkho, asāmayiko vimokkho; kuppo vimokkho, akuppo vimokkho; lokiyo vimokkho, lokuttaro vimokkho; sāsavo vimokkho, anāsavo vimokkho; sāmiso vimokkho, nirāmiso vimokkho; nirāmisānirāmisataro vimokkho, paṇihito vimokkho, appaṇihito vimokkho, paṇihitappaṭippassaddhi vimokkho; saññutto vimokkho, visaññutto vimokkho; ekattavimokkho, nānattavimokkho , saññāvimokkho, ñāṇavimokkho; sītisiyāvimokkho [sītīsiyāvimokkho (sī. aṭṭha.)], jhānavimokkho, anupādācittassa vimokkho』』.

Niddeso

一切煩惱是過患，一切惡行是過患，一切有為是過患，一切有趣業是過患。如是對此世間、此過患生起強烈的怖畏想，如同對舉劍的劊子手。以這五十種行相知、見、了知、通達這五根。第五根總攝。第三誦分。根說結束。 5. 解脫說 1. 攝頌 209. 前緣起。"諸比丘，有三種解脫。哪三種？空解脫、無相解脫、無愿解脫 - 諸比丘，這是三種解脫。又有六十八種解脫 - 空解脫、無相解脫、無愿解脫；內出起解脫、外出起解脫、雙出起解脫；內出起四解脫、外出起四解脫、雙出起四解脫；內出起隨順四解脫、外出起隨順四解脫、雙出起隨順四解脫；內出起止息四解脫、外出起止息四解脫、雙出起止息四解脫；有色見色為解脫、內無色想外見色為解脫、凈勝解為解脫；空無邊處定解脫、識無邊處定解脫、無所有處定解脫；非想非非想處定解脫、想受滅定解脫；時解脫、非時解脫；有時解脫、非有時解脫；動搖解脫、不動搖解脫；世間解脫、出世間解脫；有漏解脫、無漏解脫；有食解脫、無食解脫；無食更無食解脫、有愿解脫、無愿解脫、有愿止息解脫；相應解脫、離系解脫；一性解脫、異性解脫、想解脫、智解脫；寂靜解脫、禪定解脫、無取著心解脫。" 2. 解說

Katamo suññato vimokkho? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『『suññamidaṃ attena vā attaniyena vā』』ti. So tattha abhinivesaṃ na karotīti – suññato vimokkho. Ayaṃ suññato vimokkho.

Katamo animitto vimokkho? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『『suññamidaṃ attena vā attaniyena vā』』ti. So tattha nimittaṃ na karotīti – animitto vimokkho. Ayaṃ animitto vimokkho.

Katamo appaṇihito vimokkho? Idha bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati – 『『suññamidaṃ attena vā attaniyena vā』』ti. So tattha paṇidhiṃ na karotīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho.

Katamo ajjhattavuṭṭhāno vimokkho? Cattāri jhānāni – ayaṃ ajjhattavuṭṭhāno vimokkho. Katamo bahiddhāvuṭṭhāno vimokkho? Catasso arūpasamāpattiyo – ayaṃ bahiddhāvuṭṭhāno vimokkho. Katamo dubhato vuṭṭhāno vimokkho? Cattāro ariyamaggā – ayaṃ dubhato vuṭṭhāno vimokkho.

Katame ajjhattavuṭṭhānā cattāro vimokkhā? Paṭhamaṃ jhānaṃ nīvaraṇehi vuṭṭhāti. Dutiyaṃ jhānaṃ vitakkavicārehi vuṭṭhāti. Tatiyaṃ jhānaṃ pītiyā vuṭṭhāti. Catutthaṃ jhānaṃ sukhadukkhehi vuṭṭhāti. Ime ajjhattavuṭṭhānā cattāro vimokkhā.

Katame bahiddhāvuṭṭhānā cattāro vimokkhā? Ākāsānañcāyatanasamāpatti rūpasaññāya paṭighasaññāya nānattasaññāya vuṭṭhāti. Viññāṇañcāyatanasamāpatti ākāsānañcāyatanasaññāya vuṭṭhāti. Ākiñcaññāyatanasamāpatti viññāṇañcāyatanasaññāya vuṭṭhāti. Nevasaññānāsaññāyatanasamāpatti ākiñcaññāyatanasaññāya vuṭṭhāti. Ime bahiddhāvuṭṭhānā cattāro vimokkhā.

Katame dubhato vuṭṭhānā cattāro vimokkhā? Sotāpattimaggo sakkāyadiṭṭhivicikicchāsīlabbataparāmāsā diṭṭhānusayā vicikicchānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Sakadāgāmimaggo oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti . Anāgāmimaggo anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Arahattamaggo rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. Ime dubhato vuṭṭhānā cattāro vimokkhā.

什麼是空解脫？在此，比丘到林中、樹下或空閑處，如是思惟："這是空，無我或我所。"他不對此執著 - 這是空解脫。這是空解脫。什麼是無相解脫？在此，比丘到林中、樹下或空閑處，如是思惟："這是空，無我或我所。"他不對此作相 - 這是無相解脫。這是無相解脫。什麼是無愿解脫？在此，比丘到林中、樹下或空閑處，如是思惟："這是空，無我或我所。"他不對此作愿 - 這是無愿解脫。這是無愿解脫。什麼是內出起解脫？四禪 - 這是內出起解脫。什麼是外出起解脫？四無色定 - 這是外出起解脫。什麼是雙出起解脫？四聖道 - 這是雙出起解脫。什麼是內出起四解脫？初禪出離諸蓋。第二禪出離尋伺。第三禪出離喜。第四禪出離樂苦。這些是內出起四解脫。什麼是外出起四解脫？空無邊處定出離色想、有對想、種種想。識無邊處定出離空無邊處想。無所有處定出離識無邊處想。非想非非想處定出離無所有處想。這些是外出起四解脫。什麼是雙出起四解脫？預流道出離有身見、疑、戒禁取、見隨眠、疑隨眠，出離與之俱起的煩惱和蘊，出離外的一切相。一來道出離粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠，出離與之俱起的煩惱和蘊，出離外的一切相。不還道出離微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠，出離與之俱起的煩惱和蘊，出離外的一切相。阿羅漢道出離色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠，出離與之俱起的煩惱和蘊，出離外的一切相。這些是雙出起四解脫。
Katame ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā? Paṭhamaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, dutiyaṃ jhānaṃ paṭilābhatthāya…pe… tatiyaṃ jhānaṃ paṭilābhatthāya…pe… catutthaṃ jhānaṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime ajjhattavuṭṭhānānaṃ anulomā cattāro vimokkhā.

Katame bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā? Ākāsānañcāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca, viññāṇañcāyatanasamāpattiṃ…pe… ākiñcaññāyatanasamāpattiṃ …pe… nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca – ime bahiddhāvuṭṭhānānaṃ anulomā cattāro vimokkhā.

Katame dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā? Sotāpattimaggaṃ paṭilābhatthāya aniccānupassanā,dukkhānupassanā,anattānupassanā. Sakadāgāmimaggaṃ paṭilābhatthāya…pe… anāgāmimaggaṃ paṭilābhatthāya…pe… arahattamaggaṃ paṭilābhatthāya aniccānupassanā,dukkhānupassanā,anattānupassanā – ime dubhato vuṭṭhānānaṃ anulomā cattāro vimokkhā.

Katame ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā? Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa…pe… tatiyassa jhānassa…pe… catutthassa jhānassa paṭilābho vā vipāko vā – ime ajjhattavuṭṭhānapaṭippassaddhī cattāro vimokkhā.

Katame bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā? Ākāsānañcāyatanasamāpattiyā paṭilābho vā vipāko vā, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā…pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ime bahiddhāvuṭṭhānapaṭippassaddhī cattāro vimokkhā.

Katame dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā? Sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ , anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ – ime dubhato vuṭṭhānapaṭippassaddhī cattāro vimokkhā.

什麼是內出起隨順四解脫？為獲得初禪的尋、伺、喜、樂、心一境性，為獲得第二禪...為獲得第三禪...為獲得第四禪的尋、伺、喜、樂、心一境性 - 這些是內出起隨順四解脫。什麼是外出起隨順四解脫？為獲得空無邊處定的尋、伺、喜、樂、心一境性，為獲得識無邊處定...為獲得無所有處定...為獲得非想非非想處定的尋、伺、喜、樂、心一境性 - 這些是外出起隨順四解脫。什麼是雙出起隨順四解脫？為獲得預流道的無常隨觀、苦隨觀、無我隨觀。為獲得一來道...為獲得不還道...為獲得阿羅漢道的無常隨觀、苦隨觀、無我隨觀 - 這些是雙出起隨順四解脫。什麼是內出起止息四解脫？初禪的獲得或果報，第二禪...第三禪...第四禪的獲得或果報 - 這些是內出起止息四解脫。什麼是外出起止息四解脫？空無邊處定的獲得或果報，識無邊處定...無所有處定...非想非非想處定的獲得或果報 - 這些是外出起止息四解脫。什麼是雙出起止息四解脫？預流道的預流果，一來道的一來果，不還道的不還果，阿羅漢道的阿羅漢果 - 這些是雙出起止息四解脫。
Kathaṃ rūpī rūpāni passatīti – vimokkho? Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ manasikaroti, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ [supadhāritaṃ (ka.)] upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – 『『ajjhattañca bahiddhā ca ubhayamidaṃ rūpa』』nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ manasikaroti, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – 『『ajjhattañca bahiddhā ca ubhayamidaṃ rūpa』』nti, rūpasaññī hoti. Evaṃ rūpī rūpāni passatīti – vimokkho.

Kathaṃ ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti – vimokkho? Idhekacco ajjhattaṃ paccattaṃ nīlanimittaṃ na manasikaroti, nīlasaññaṃ na paṭilabhati; bahiddhā nīlanimitte cittaṃ upasaṃharati, nīlasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – 『『ajjhattaṃ arūpaṃ, bahiddhā rūpamida』』nti, rūpasaññī hoti. Idhekacco ajjhattaṃ paccattaṃ pītanimittaṃ…pe… lohitanimittaṃ…pe… odātanimittaṃ na manasikaroti, odātasaññaṃ na paṭilabhati; bahiddhā odātanimitte cittaṃ upasaṃharati, odātasaññaṃ paṭilabhati. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, svāvatthitaṃ avatthāpeti. So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā svāvatthitaṃ avatthāpetvā āsevati bhāveti bahulīkaroti. Tassa evaṃ hoti – 『『ajjhattaṃ arūpaṃ bahiddhā rūpamida』』nti, rūpasaññī hoti. Evaṃ ajjhattaṃ arūpasaññī bahiddhā rūpāni passatīti – vimokkho.

如何是"有色見色"解脫？在此，某人內在專注于青相，獲得青想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，將心轉向外在青相，獲得青想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修習、培育、多作。他如是思惟："此是內外兩者之色"，成為有色想者。在此，某人內在專注于黃相...赤相...白相，獲得白想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，將心轉向外在白相，獲得白想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修習、培育、多作。他如是思惟："此是內外兩者之色"，成為有色想者。如是為"有色見色"解脫。如何是"內無色想外見色"解脫？在此，某人內在不專注于青相，不獲得青想；將心轉向外在青相，獲得青想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修習、培育、多作。他如是思惟："內無色，外有色"，成為有色想者。在此，某人內在不專注于黃相...赤相...白相，不獲得白想；將心轉向外在白相，獲得白想。他善取彼相，善持、善安立。他善取、善持、善安立彼相后，修習、培育、多作。他如是思惟："內無色，外有色"，成為有色想者。如是為"內無色想外見色"解脫。

Kathaṃ 『『subha』』nteva adhimutto hotīti – vimokkho? Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (syā.)] pharitvā viharati. Mettāya bhāvitattā sattā appaṭikūlā honti. Karuṇāsahagatena cetasā…pe… karuṇāya bhāvitattā sattā appaṭikūlā honti. Muditāsahagatena cetasā…pe… muditāya bhāvitattā sattā appaṭikūlā honti. Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati…pe… upekkhāya bhāvitattā sattā appaṭikūlā honti. Evaṃ 『『subhaṃ』』 teva adhimutto hotīti – vimokkho.

如何是"凈勝解"解脫？在此，比丘以慈俱心遍滿一方而住，如是第二方，如是第三方，如是第四方。如是上下四維一切處，對一切如對自己，以廣大、無量、無怨、無害的慈俱心遍滿全世界而住。由於修習慈心，眾生不再令人厭惡。以悲俱心...由於修習悲心，眾生不再令人厭惡。以喜俱心...由於修習喜心，眾生不再令人厭惡。以舍俱心遍滿一方而住...由於修習舍心，眾生不再令人厭惡。如是為"凈勝解"解脫。

Katamo ākāsānañcāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 『『ananto ākāso』』ti ākāsānañcāyatanaṃ upasampajja viharati – ayaṃ ākāsānañcāyatanasamāpatti vimokkho.

Katamo viññāṇañcāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso ākāsānañcāyatanaṃ samatikkamma 『『anantaṃ viññāṇa』』nti viññāṇañcāyatanaṃ upasampajja viharati – ayaṃ viññāṇañcāyatanasamāpatti vimokkho.

Katamo ākiñcaññāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso viññāṇañcāyatanaṃ samatikkamma 『『natthi kiñcī』』ti ākiñcaññāyatanaṃ upasampajja viharati – ayaṃ ākiñcaññāyatanasamāpatti vimokkho .

Katamo nevasaññānāsaññāyatanasamāpatti vimokkho? Idha bhikkhu sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati – ayaṃ nevasaññānāsaññāyatanasamāpatti vimokkho.

Katamo saññāvedayitanirodhasamāpatti vimokkho? Idha bhikkhu sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati – ayaṃ saññāvedayitanirodhasamāpatti vimokkho.

Katamo samayavimokkho? Cattāri ca jhānāni catasso ca arūpasamāpattiyo – ayaṃ samayavimokkho.

Katamo asamayavimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asamayavimokkho.

Katamo sāmayiko vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāmayiko vimokkho.

Katamo asāmayiko vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ asāmayiko vimokkho.

Katamo kuppo vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ kuppo vimokkho.

Katamo akuppo vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ akuppo vimokkho.

Katamo lokiyo vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ lokiyo vimokkho.

Katamo lokuttaro vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ lokuttaro vimokkho.

Katamo sāsavo vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ sāsavo vimokkho.

Katamo anāsavo vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ anāsavo vimokkho.

Katamo sāmiso vimokkho? Rūpappaṭisaññutto vimokkho – ayaṃ sāmiso vimokkho.

Katamo nirāmiso vimokkho? Arūpappaṭisaññutto vimokkho – ayaṃ nirāmiso vimokkho.

Katamo nirāmisā nirāmisataro vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ nirāmisānirāmisataro vimokkho.

Katamo paṇihito vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ paṇihito vimokkho. Katamo appaṇihito vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ appaṇihito vimokkho.

Katamo paṇihitappaṭippassaddhi vimokkho? Paṭhamassa jhānassa paṭilābho vā vipāko vā …pe… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā – ayaṃ paṇihitappaṭippassaddhi vimokkho.

Katamo saññutto vimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ saññutto vimokkho.

什麼是空無邊處定解脫？在此，比丘完全超越色想，滅除有對想，不作意種種想，以"空無邊"而證入空無邊處定而住 - 這是空無邊處定解脫。什麼是識無邊處定解脫？在此，比丘完全超越空無邊處，以"識無邊"而證入識無邊處定而住 - 這是識無邊處定解脫。什麼是無所有處定解脫？在此，比丘完全超越識無邊處，以"無所有"而證入無所有處定而住 - 這是無所有處定解脫。什麼是非想非非想處定解脫？在此，比丘完全超越無所有處，證入非想非非想處定而住 - 這是非想非非想處定解脫。什麼是想受滅定解脫？在此，比丘完全超越非想非非想處，證入想受滅定而住 - 這是想受滅定解脫。什麼是時解脫？四禪與四無色定 - 這是時解脫。什麼是非時解脫？四聖道、四沙門果與涅槃 - 這是非時解脫。什麼是有時解脫？四禪與四無色定 - 這是有時解脫。什麼是非有時解脫？四聖

這段巴利文經文描述了不同型別的禪定(samādhi)和解脫(vimokkha)。我將逐一翻譯並解釋：

四無色定及滅盡定:

什麼是空無邊處定解脫(ākāsānañcāyatanasamāpatti vimokkho)? 比丘完全超越了色想，滅除有對想，不專注于種種想，作意「虛空是無邊際的」，從而進入空無邊處定而住——這就是空無邊處定解脫。
什麼是識無邊處定解脫(viññāṇañcāyatanasamāpatti vimokkho)? 比丘完全超越了空無邊處定，作意「識是無邊際的」，從而進入識無邊處定而住——這就是識無邊處定解脫。
什麼是無所有處定解脫(ākiñcaññāyatanasamāpatti vimokkho)? 比丘完全超越了識無邊處定，作意「沒有什麼」，從而進入無所有處定而住——這就是無所有處定解脫。
什麼是非想非非想處定解脫(nevasaññānāsaññāyatanasamāpatti vimokkho)? 比丘完全超越了無所有處定，進入非想非非想處定而住——這就是非想非非想處定解脫。
什麼是滅受想定解脫(saññāvedayitanirodhasamāpatti vimokkho)? 比丘完全超越了非想非非想處定，進入滅受想定而住——這就是滅受想定解脫。

有時間解脫和無時間解脫:

什麼是「有時間」解脫(samayavimokkho)? 四禪和四無色定——這就是「有時間」解脫。
什麼是「無時間」解脫(asamayavimokkho)? 四聖道、四沙門果以及涅槃——這就是「無時間」解脫。

有時間解脫和無時間解脫 (重複，略有不同):

什麼是「有時間」解脫(sāmayiko vimokkho)? 四禪和四無色定——這就是「有時間」解脫。
什麼是「無時間」解脫(asāmayiko vimokkho)? 四聖道、四沙門果以及涅槃——這就是「無時間」解脫。

有結解脫和無結解脫:

什麼是「有結」解脫(kuppo vimokkho)? 四禪和四無色定——這就是「有結」解脫。
什麼是「無結」解脫(akuppō vimokkho)? 四聖道、四沙門果以及涅槃——這就是「無結」解脫。

世間解脫和出世間解脫:

什麼是世間解脫(lokiyo vimokkho)? 四禪和四無色定——這就是世間解脫。
什麼是出世間解脫(lokuttaro vimokkho)? 四聖道、四沙門果以及涅槃——這就是出世間解脫。

有漏解脫和無漏解脫:

什麼是「有漏」解脫(sāsavo vimokkho)? 四禪和四無色定——這就是「有漏」解脫。
什麼是「無漏」解脫(anāsavo vimokkho)? 四聖道、四沙門果以及涅槃——這就是「無漏」解脫。

有餘依涅槃和無餘依涅槃:

什麼是「有餘依」解脫(sāmiso vimokkho)? 色界解脫——這就是「有餘依」解脫。
什麼是「無餘依」解脫(nirāmiso vimokkho)? 無色界解脫——這就是「無餘依」解脫。
什麼是「無餘依」中最「無餘依」的解脫(nirāmisā nirāmisataro vimokkho)? 四聖道、四沙門果以及涅槃——這就是「無餘依」中最「無餘依」的解脫。

有安置解脫和無安置解脫:

什麼是「有安置」解脫(paṇihito vimokkho)? 四禪和四無色定——這就是「有安置」解脫。
什麼是「無安置」解脫(appaṇihito vimokkho)? 四聖道、四沙門果以及涅槃——這就是「無安置」解脫。

有安置止息解脫:

什麼是「有安置止息」解脫(paṇihitappaṭippassaddhi vimokkho)? 初禪的現起或異熟……乃至……非想非非想處定的現起或異熟——這就是「有安置止息」解脫。

有尋有伺等至解脫:

什麼是「有尋有伺等至」解脫(saññutto vimokkho)? 四禪和四無色定——這就是「有尋有伺等至」解脫。

這段經文主要闡述了不同層次的禪定和解脫，其中四禪八定屬於世間禪定，而四聖道、四沙門果和涅槃則屬於出世間解脫。通過修習禪定，最終達到涅槃的境界。

Katamo visaññutto vimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ visaññutto vimokkho.

Katamo ekattavimokkho? Cattāro ca ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ayaṃ ekattavimokkho.

Katamo nānattavimokkho? Cattāri ca jhānāni, catasso ca arūpasamāpattiyo – ayaṃ nānattavimokkho.

Katamo saññāvimokkho? Siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti, vatthuvasena pariyāyena. Kathañca siyā? Aniccānupassanāñāṃ niccato saññāya muccatīti – saññāvimokkho . Dukkhānupassanāñāṃ sukhato saññāya muccatīti – saññāvimokkho. Anattānupassanāñāṇaṃ attato saññāya muccatīti – saññāvimokkho. Nibbidānupassanāñāṇaṃ nandiyā saññāya muccatīti – saññāvimokkho. Virāgānupassanāñāṇaṃ rāgato saññāya muccatīti – saññāvimokkho. Nirodhānupassanāñāṇaṃ samudayato saññāya muccatīti – saññāvimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato saññāya muccatīti – saññāvimokkho. Animittānupassanāñāṇaṃ nimittato saññāya muccatīti – saññāvimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā saññāya muccatīti – saññāvimokkho. Suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho. Evaṃ siyā eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena.

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato saññāya muccatīti – saññāvimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato saññāya muccatīti – saññāvimokkho . Evaṃ siyā, eko saññāvimokkho dasa saññāvimokkhā honti, dasa saññāvimokkhā eko saññāvimokkho hoti vatthuvasena pariyāyena – ayaṃ saññāvimokkho.

什麼是離系解脫？四聖道、四沙門果與涅槃 - 這是離系解脫。什麼是一性解脫？四聖道、四沙門果與涅槃 - 這是一性解脫。什麼是異性解脫？四禪與四無色定 - 這是異性解脫。 214. 什麼是想解脫？或一想解脫成為十想解脫，十想解脫成為一想解脫，依事依方便。如何或成？無常隨觀智從常想解脫 - 是為想解脫。苦隨觀智從樂想解脫 - 是為想解脫。無我隨觀智從我想解脫 - 是為想解脫。厭離隨觀智從喜想解脫 - 是為想解脫。離貪隨觀智從貪想解脫 - 是為想解脫。滅隨觀智從集想解脫 - 是為想解脫。舍遣隨觀智從取想解脫 - 是為想解脫。無相隨觀智從相想解脫 - 是為想解脫。無愿隨觀智從愿想解脫 - 是為想解脫。空隨觀智從執著想解脫 - 是為想解脫。如是或一想解脫成為十想解脫，十想解脫成為一想解脫，依事依方便。於色無常隨觀智從常想解脫 - 是為想解脫...於色空隨觀智從執著想解脫 - 是為想解脫。如是或一想解脫成為十想解脫，十想解脫成為一想解脫，依事依方便。于受...于想...于諸行...于識...于眼...于老死無常隨觀智從常想解脫 - 是為想解脫...于老死空隨觀智從執著想解脫 - 是為想解脫。如是或一想解脫成為十想解脫，十想解脫成為一想解脫，依事依方便 - 這是想解脫。

Katamo ñāṇavimokkho? Siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena siyāti . Kathañca siyā? Aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho. Dukkhānupassanā yathābhūtaṃ ñāṇaṃ sukhato sammohā aññāṇā muccatīti – ñāṇavimokkho. Anattānupassanā yathābhūtaṃ ñāṇaṃ attato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nibbidānupassanā yathābhūtaṃ ñāṇaṃ nandiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Virāgānupassanā yathābhūtaṃ ñāṇaṃ rāgato sammohā aññāṇā muccatīti – ñāṇavimokkho. Nirodhānupassanā yathābhūtaṃ ñāṇaṃ samudayato sammohā aññāṇā muccatīti – ñāṇavimokkho. Paṭinissaggānupassanā yathābhūtaṃ ñāṇaṃ ādānato sammohā aññāṇā muccatīti – ñāṇavimokkho. Animittānupassanā yathābhūtaṃ ñāṇaṃ nimittato sammohā aññāṇā muccatīti – ñāṇavimokkho. Appaṇihitānupassanā thābhūtaṃ ñāṇaṃ paṇidhiyā sammohā aññāṇā muccatīti – ñāṇavimokkho. Suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… rūpe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena.

Vedanāya …pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā yathābhūtaṃ ñāṇaṃ niccato sammohā aññāṇā muccatīti – ñāṇavimokkho…pe… jarāmaraṇe suññatānupassanā yathābhūtaṃ ñāṇaṃ abhinivesato sammohā aññāṇā muccatīti – ñāṇavimokkho. Evaṃ siyā eko ñāṇavimokkho dasa ñāṇavimokkhā honti, dasa ñāṇavimokkhā eko ñāṇavimokkho hoti vatthuvasena pariyāyena – ayaṃ ñāṇavimokkho.

什麼是智解脫？或一智解脫成為十智解脫，十智解脫成為一智解脫，依事依方便。如何或成？無常隨觀如實智從常的愚癡無知解脫 - 是為智解脫。苦隨觀如實智從樂的愚癡無知解脫 - 是為智解脫。無我隨觀如實智從我的愚癡無知解脫 - 是為智解脫。厭離隨觀如實智從喜的愚癡無知解脫 - 是為智解脫。離貪隨觀如實智從貪的愚癡無知解脫 - 是為智解脫。滅隨觀如實智從集的愚癡無知解脫 - 是為智解脫。舍遣隨觀如實智從取的愚癡無知解脫 - 是為智解脫。無相隨觀如實智從相的愚癡無知解脫 - 是為智解脫。無愿隨觀如實智從愿的愚癡無知解脫 - 是為智解脫。空隨觀如實智從執著的愚癡無知解脫 - 是為智解脫。如是或一智解脫成為十智解脫，十智解脫成為一智解脫，依事依方便。於色無常隨觀如實智從常的愚癡無知解脫 - 是為智解脫...於色空隨觀如實智從執著的愚癡無知解脫 - 是為智解脫。如是或一智解脫成為十智解脫，十智解脫成為一智解脫，依事依方便。于受...于想...于諸行...于識...于眼...于老死無常隨觀如實智從常的愚癡無知解脫 - 是為智解脫...于老死空隨觀如實智從執著的愚癡無知解脫 - 是為智解脫。如是或一智解脫成為十智解脫，十智解脫成為一智解脫，依事依方便 - 這是智解脫。
Katamo sītisiyāvimokkho? Siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena siyāti. Kathañca siyā? Aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Dukkhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ sukhato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Anattānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ attato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Nibbidānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nandiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Virāgānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ rāgato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho . Nirodhānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ samudayato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Paṭinissaggānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ ādānato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Animittānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ nimittato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Appaṇihitānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ paṇidhiyā santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… rūpe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena.

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ niccato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho…pe… jarāmaraṇe suññatānupassanā anuttaraṃ sītibhāvaṃ ñāṇaṃ abhinivesato santāpapariḷāhadarathā muccatīti – sītisiyāvimokkho. Evaṃ siyā eko sītisiyāvimokkho dasa sītisiyāvimokkhā honti, dasa sītisiyāvimokkhā eko sītisiyāvimokkho hoti vatthuvasena pariyāyena – ayaṃ sītisiyāvimokkho.

什麼是清涼解脫？或一清涼解脫成為十清涼解脫，十清涼解脫成為一清涼解脫，依事依方便。如何或成？無常隨觀無上清涼智從常的熱惱煩擾解脫 - 是為清涼解脫。苦隨觀無上清涼智從樂的熱惱煩擾解脫 - 是為清涼解脫。無我隨觀無上清涼智從我的熱惱煩擾解脫 - 是為清涼解脫。厭離隨觀無上清涼智從喜的熱惱煩擾解脫 - 是為清涼解脫。離貪隨觀無上清涼智從貪的熱惱煩擾解脫 - 是為清涼解脫。滅隨觀無上清涼智從集的熱惱煩擾解脫 - 是為清涼解脫。舍遣隨觀無上清涼智從取的熱惱煩擾解脫 - 是為清涼解脫。無相隨觀無上清涼智從相的熱惱煩擾解脫 - 是為清涼解脫。無愿隨觀無上清涼智從愿的熱惱煩擾解脫 - 是為清涼解脫。空隨觀無上清涼智從執著的熱惱煩擾解脫 - 是為清涼解脫。如是或一清涼解脫成為十清涼解脫，十清涼解脫成為一清涼解脫，依事依方便。於色無常隨觀無上清涼智從常的熱惱煩擾解脫 - 是為清涼解脫...於色空隨觀無上清涼智從執著的熱惱煩擾解脫 - 是為清涼解脫。如是或一清涼解脫成為十清涼解脫，十清涼解脫成為一清涼解脫，依事依方便。于受...于想...于諸行...于識...于眼...于老死無常隨觀無上清涼智從常的熱惱煩擾解脫 - 是為清涼解脫...于老死空隨觀無上清涼智從執著的熱惱煩擾解脫 - 是為清涼解脫。如是或一清涼解脫成為十清涼解脫，十清涼解脫成為一清涼解脫，依事依方便 - 這是清涼解脫。
Katamo jhānavimokkho? Nekkhammaṃ jhāyatīti [jāyatīti (syā.)] jhānaṃ. Kāmacchandaṃ jhāpetīti – jhānaṃ. Jhāyanto [jāyanto (syā.)] muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Abyāpādo jhāyatīti – jhānaṃ. Byāpādaṃ jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho. Ālokasaññā jhāyatīti – jhānaṃ. Thinamiddhaṃ jhāpetīti – jhānaṃ…pe… avikkhepo jhāyatīti – jhānaṃ. Uddhaccaṃ jhāpetīti – jhānaṃ. Dhammavavatthānaṃ jhāyatīti – jhānaṃ. Vicikicchaṃ jhāpetīti – jhānaṃ. Ñāṇaṃ jhāyatīti – jhānaṃ. Avijjaṃ jhāpetīti – jhānaṃ. Pāmojjaṃ jhāyatīti – jhānaṃ. Aratiṃ jhāpetīti – jhānaṃ. Paṭhamaṃ jhānaṃ jhāyatīti – jhānaṃ. Nīvaraṇe jhāpetīti – jhānaṃ…pe… arahattamaggo jhāyatīti – jhānaṃ. Sabbakilese jhāpetīti – jhānaṃ. Jhāyanto muccatīti – jhānavimokkho. Jhāpento muccatīti – jhānavimokkho. Jhāyantīti – dhammā. Jhāpetīti – kilese. Jhāte ca jhāpe ca jānātīti – jhānavimokkho – ayaṃ jhānavimokkho.
什麼是禪解脫？出離而禪修，是為禪。燒盡欲貪，是為禪。禪修而解脫，是為禪解脫。燒盡而解脫，是為禪解脫。禪修者，是為諸法。燒盡者，是為諸煩惱。知所禪修和所燒盡，是為禪解脫。無瞋而禪修，是為禪。燒盡瞋恚，是為禪。禪修而解脫，是為禪解脫。燒盡而解脫，是為禪解脫。禪修者，是為諸法。燒盡者，是為諸煩惱。知所禪修和所燒盡，是為禪解脫。光明想而禪修，是為禪。燒盡昏沉睡眠，是為禪...不散亂而禪修，是為禪。燒盡掉舉，是為禪。法差別而禪修，是為禪。燒盡疑惑，是為禪。智而禪修，是為禪。燒盡無明，是為禪。喜而禪修，是為禪。燒盡不樂，是為禪。初禪而禪修，是為禪。燒盡諸蓋，是為禪...阿羅漢道而禪修，是為禪。燒盡一切煩惱，是為禪。禪修而解脫，是為禪解脫。燒盡而解脫，是為禪解脫。禪修者，是為諸法。燒盡者，是為諸煩惱。知所禪修和所燒盡，是為禪解脫 - 這是禪解脫。
Katamo anupādā cittassa vimokkho? Siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena siyāti . Kathañca siyā? Aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho. Dukkhānupassanāñāṇaṃ sukhato upādānā muccatīti – anupādācittassa vimokkho. Anattānupassanāñāṇaṃ attato upādānā muccatīti – anupādācittassa vimokkho. Nibbidānupassanāñāṇaṃ nandiyā upādānā muccatīti – anupādācittassa vimokkho. Virāgānupassanāñāṇaṃ rāgato upādānā muccatīti – anupādācittassa vimokkho. Nirodhānupassanāñāṇaṃ samudayato upādānā muccatīti – anupādācittassa vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato upādānā muccatīti – anupādācittassa vimokkho. Animittānupassanāñāṇaṃ nimittato upādānā muccatīti – anupādācittassa vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā upādānā muccatīti – anupādācittassa vimokkho. Suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

Rūpe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… rūpe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti, dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato upādānā muccatīti – anupādācittassa vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato upādānā muccatīti – anupādācittassa vimokkho. Evaṃ siyā eko anupādācittassa vimokkho dasa anupādācittassa vimokkhā honti , dasa anupādācittassa vimokkhā eko anupādācittassa vimokkho hoti vatthuvasena pariyāyena.

Aniccānupassanāñāṇaṃ katihupādānehi muccati? Dukkhānupassanāñāṇaṃ katihupādānehi muccati? Anattānupassanāñāṇaṃ katihupādānehi muccati? Nibbidānupassanāñāṇaṃ…pe… virāgānupassanāñāṇaṃ… nirodhānupassanāñāṇaṃ… paṭinissaggānupassanāñāṇaṃ… animittānupassanāñāṇaṃ… appaṇihitānupassanāñāṇaṃ… suññatānupassanāñāṇaṃ katihupādānehi muccatīti?

Aniccānupassanāñāṇaṃ tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ ekupādānā muccati. Anattānupassanāñāṇaṃ tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ catūhupādānehi muccati. Animittānupassanāñāṇaṃ tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ tīhupādānehi muccati.

什麼是心無取著解脫？或一心無取著解脫成為十心無取著解脫，十心無取著解脫成為一心無取著解脫，依事依方便。如何或成？無常隨觀智從常的取著解脫 - 是為心無取著解脫。苦隨觀智從樂的取著解脫 - 是為心無取著解脫。無我隨觀智從我的取著解脫 - 是為心無取著解脫。厭離隨觀智從喜的取著解脫 - 是為心無取著解脫。離貪隨觀智從貪的取著解脫 - 是為心無取著解脫。滅隨觀智從集的取著解脫 - 是為心無取著解脫。舍遣隨觀智從取的取著解脫 - 是為心無取著解脫。無相隨觀智從相的取著解脫 - 是為心無取著解脫。無愿隨觀智從愿的取著解脫 - 是為心無取著解脫。空隨觀智從執著的取著解脫 - 是為心無取著解脫。如是或一心無取著解脫成為十心無取著解脫，十心無取著解脫成為一心無取著解脫，依事依方便。於色無常隨觀智從常的取著解脫 - 是為心無取著解脫...於色空隨觀智從執著的取著解脫 - 是為心無取著解脫。如是或一心無取著解脫成為十心無取著解脫，十心無取著解脫成為一心無取著解脫，依事依方便。于受...于想...于諸行...于識...于眼...于老死無常隨觀智從常的取著解脫 - 是為心無取著解脫...于老死空隨觀智從執著的取著解脫 - 是為心無取著解脫。如是或一心無取著解脫成為十心無取著解脫，十心無取著解脫成為一心無取著解脫，依事依方便。無常隨觀智從幾種取著解脫？苦隨觀智從幾種取著解脫？無我隨觀智從幾種取著解脫？厭離隨觀智...離貪隨觀智...滅隨觀智...舍遣隨觀智...無相隨觀智...無愿隨觀智...空隨觀智從幾種取著解脫？無常隨觀智從三種取著解脫。苦隨觀智從一種取著解脫。無我隨觀智從三種取著解脫。厭離隨觀智從一種取著解脫。離貪隨觀智從一種取著解脫。滅隨觀智從四種取著解脫。舍遣隨觀智從四種取著解脫。無相隨觀智從三種取著解脫。無愿隨觀智從一種取著解脫。空隨觀智從三種取著解脫。

Aniccānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – aniccānupassanāñāṇaṃ imehi tīhupādānehi muccati. Dukkhānupassanāñāṇaṃ katamā ekupādānā [ekūpādānā (sī. aṭṭha.)] muccati? Kāmupādānā – dukkhānupassanāñāṇaṃ idaṃ ekupādānā muccati. [imā ekupādānā (syā.)] Anattānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – anattānupassanāñāṇaṃ imehi tīhupādānehi muccati. Nibbidānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – nibbidānupassanāñāṇaṃ idaṃ ekupādānā muccati. Virāgānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – virāgānupassanāñāṇaṃ idaṃ ekupādānā muccati. Nirodhānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – nirodhānupassanāñāṇaṃ imehi catūhupādānehi muccati. Paṭinissaggānupassanāñāṇaṃ katamehi catūhupādānehi muccati? Kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – paṭinissaggānupassanāñāṇaṃ imehi catūhupādānehi muccati. Animittānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – animittānupassanāñāṇaṃ imehi tīhupādānehi muccati. Appaṇihitānupassanāñāṇaṃ katamā ekupādānā muccati? Kāmupādānā – appaṇihitānupassanāñāṇaṃ idaṃ ekupādānā muccati. Suññatānupassanāñāṇaṃ katamehi tīhupādānehi muccati? Diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – suññatānupassanāñāṇaṃ imehi tīhupādānehi muccati.

Yañca aniccānupassanāñāṇaṃ, yañca anattānupassanāñāṇaṃ, yañca animittānupassanāñāṇaṃ, yañca suññatānupassanāñāṇaṃ – imāni cattāri ñāṇāni tīhupādānehi muccanti – diṭṭhupādānā, sīlabbatupādānā, attavādupādānā. Yañca dukkhānupassanāñāṇaṃ, yaṃ ca nibbidānupassanāñāṇaṃ, yañca virāgānupassanāñāṇaṃ, yañca appaṇihitānupassanāñāṇaṃ – imāni cattāri ñāṇāni ekupādānā muccanti – kāmupādānā. Yañca nirodhānupassanāñāṇaṃ, yañca paṭinissaggānupassanāñāṇaṃ – imāni dve ñāṇāni catūhupādānehi muccanti – kāmupādānā, diṭṭhupādānā, sīlabbatupādānā, attavādupādānā – ayaṃ anupādācittassa vimokkho.

Vimokkhakathāya paṭhamabhāṇavāro.

無常隨觀智從哪三種取著解脫？從見取著、戒禁取著、我論取著 - 無常隨觀智從這三種取著解脫。苦隨觀智從哪一種取著解脫？從欲取著 - 苦隨觀智從這一種取著解脫。無我隨觀智從哪三種取著解脫？從見取著、戒禁取著、我論取著 - 無我隨觀智從這三種取著解脫。厭離隨觀智從哪一種取著解脫？從欲取著 - 厭離隨觀智從這一種取著解脫。離貪隨觀智從哪一種取著解脫？從欲取著 - 離貪隨觀智從這一種取著解脫。滅隨觀智從哪四種取著解脫？從欲取著、見取著、戒禁取著、我論取著 - 滅隨觀智從這四種取著解脫。舍遣隨觀智從哪四種取著解脫？從欲取著、見取著、戒禁取著、我論取著 - 舍遣隨觀智從這四種取著解脫。無相隨觀智從哪三種取著解脫？從見取著、戒禁取著、我論取著 - 無相隨觀智從這三種取著解脫。無愿隨觀智從哪一種取著解脫？從欲取著 - 無愿隨觀智從這一種取著解脫。空隨觀智從哪三種取著解脫？從見取著、戒禁取著、我論取著 - 空隨觀智從這三種取著解脫。無常隨觀智、無我隨觀智、無相隨觀智、空隨觀智 - 這四種智從三種取著解脫 - 從見取著、戒禁取著、我論取著。苦隨觀智、厭離隨觀智、離貪隨觀智、無愿隨觀智 - 這四種智從一種取著解脫 - 從欲取著。滅隨觀智、舍遣隨觀智 - 這兩種智從四種取著解脫 - 從欲取著、見取著、戒禁取著、我論取著 - 這是心無取著解脫。解脫論第一誦品終

Tīṇi kho panimāni vimokkhamukhāni lokaniyyānāya saṃvattanti. Sabbasaṅkhāre paricchedaparivaṭumato [paricchedaparivaṭṭumato (syā.)] samanupassanatāya animittāya ca dhātuyā cittasampakkhandanatāya, sabbasaṅkhāresu manosamuttejanatāya appaṇihitāya ca dhātuyā cittasampakkhandanatāya, sabbadhamme parato samanupassanatāya suññatāya ca dhātuyā cittasampakkhandanatāya – imāni tīṇi vimokkhamukhāni lokaniyyānāya saṃvattanti.

Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti, dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti, anattato manasikaroto suññato saṅkhārā upaṭṭhanti.

Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti . Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.

Aniccato manasikaronto adhimokkhabahulo katamindriyaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamindriyaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamindriyaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo saddhindriyaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo samādhindriyaṃ paṭilabhati. Anattato manasikaronto vedabahulo paññindriyaṃ paṭilabhati.

有這三種解脫門趣向出世間。由於觀察一切諸行的界限周遍性以及心傾向無相界，由於在一切諸行中心的振奮以及心傾向無愿界，由於觀察一切諸法為他以及心傾向空界 - 這三種解脫門趣向出世間。作意無常時諸行如何顯現？作意苦時諸行如何顯現？作意無我時諸行如何顯現？作意無常時諸行顯現為滅盡，作意苦時諸行顯現為怖畏，作意無我時諸行顯現為空。作意無常時心多何性？作意苦時心多何性？作意無我時心多何性？作意無常時心多勝解性。作意苦時心多輕安性。作意無我時心多智性。作意無常時多勝解者獲得何根？作意苦時多輕安者獲得何根？作意無我時多智者獲得何根？作意無常時多勝解者獲得信根。作意苦時多輕安者獲得定根。作意無我時多智者獲得慧根。;

Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā [tadanvayāni (syā.)] honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti, bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti , sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti , ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa indriyabhāvanā.

作意無常時多勝解者何根成為主導，修習時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，誰在修習？作意苦時多輕安者何根成為主導，修習時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，誰在修習？作意無我時多智者何根成為主導，修習時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，誰在修習？作意無常時多勝解者信根成為主導。修習時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。正確實踐者修習；不正確實踐者無諸根修習。作意苦時多輕安者定根成為主導。修習時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。正確實踐者修習；不正確實踐者無諸根修習。作意無我時多智者慧根成為主導。修習時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。正確實踐者修習；不正確實踐者無諸根修習。

Aniccato manasikaroto adhimokkhabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti , aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamindriyaṃ ādhipateyyaṃ hoti? Bhāvanāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti? Paṭivedhakāle katamindriyaṃ ādhipateyyaṃ hoti? Paṭivedhāya katindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti? Kenaṭṭhena bhāvanā? Kenaṭṭhena paṭivedho?

Aniccato manasikaroto adhimokkhabahulassa saddhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa samādhindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakāle paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa paññindriyaṃ ādhipateyyaṃ hoti. Bhāvanāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭivedhakālepi paññindriyaṃ ādhipateyyaṃ hoti. Paṭivedhāya cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Dassanaṭṭhena paṭivedho. Evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.

作意無常時多勝解者何根成為主導？修習時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣？通達時何根成為主導？通達時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味？以何義為修習？以何義為通達？作意苦時多輕安者何根成為主導？修習時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣？通達時何根成為主導？通達時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味？以何義為修習？以何義為通達？作意無我時多智者何根成為主導？修習時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣？通達時何根成為主導？通達時幾根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味？以何義為修習？以何義為通達？作意無常時多勝解者信根成為主導。修習時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣。通達時慧根成為主導。通達時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。以見義為通達。如是通達者也修習，修習者也通達。作意苦時多輕安者定根成為主導。修習時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣。通達時慧根成為主導。通達時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。以見義為通達。如是通達者也修習，修習者也通達。作意無我時多智者慧根成為主導。修習時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣。通達時也是慧根成為主導。通達時四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。以見義為通達。如是通達者也修習，修習者也通達。
Aniccato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā saddhāvimutto [saddhādhimutto (syā.)] hoti? Dukkhato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā kāyasakkhī [kāyasakkhi (syā. ka.) abhi. pu. pa. 95 passitabbā] hoti? Anattato manasikaroto katamindriyaṃ adhimattaṃ hoti? Katamindriyassa adhimattattā diṭṭhippatto hoti?

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti.

Saddahanto vimuttoti – saddhāvimutto. Phuṭṭhattā sacchikatoti [sacchikarotīti (syā. pī.)] – kāyasakkhī. Diṭṭhattā pattoti – diṭṭhippatto. Saddahanto vimuccatīti – saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti – kāyasakkhī. 『『Dukkhā saṅkhārā, sukho nirodho』』ti ñātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāyāti – diṭṭhippatto. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena siyāti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Anattato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Evaṃ ime tayo puggalā saddhindriyassa vasena saddhāvimuttā.

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Aniccato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Evaṃ ime tayo puggalā samādhindriyassa vasena kāyasakkhī.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Aniccato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Dukkhato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Evaṃ ime tayo puggalā paññindriyassa vasena diṭṭhippattā.

作意無常時何根成為增上？因何根增上而成為信解脫者？作意苦時何根成為增上？因何根增上而成為身證者？作意無我時何根成為增上？因何根增上而成為見至者？作意無常時信根成為增上。因信根增上而成為信解脫者。作意苦時定根成為增上。因定根增上而成為身證者。作意無我時慧根成為增上。因慧根增上而成為見至者。因信解而解脫，故名信解脫者。因已觸證而現證，故名身證者。因已見而達到，故名見至者。因信解而解脫，故名信解脫者。先觸禪觸，后現證滅、涅槃，故名身證者。"諸行是苦，滅是樂"，已知、已見、已了知、已現證、已以慧觸及，故名見至者。這些信解脫者、身證者、見至者三種人，依事依方便或成為信解脫者、身證者、見至者。如何或成？作意無常時信根成為增上。因信根增上而成為信解脫者。作意苦時信根成為增上。因信根增上而成為信解脫者。作意無我時信根成為增上。因信根增上而成為信解脫者。如是這三種人依信根而成為信解脫者。作意苦時定根成為增上。因定根增上而成為身證者。作意無我時定根成為增上。因定根增上而成為身證者。作意無常時定根成為增上。因定根增上而成為身證者。如是這三種人依定根而成為身證者。作意無我時慧根成為增上。因慧根增上而成為見至者。作意無常時慧根成為增上。因慧根增上而成為見至者。作意苦時慧根成為增上。因慧根增上而成為見至者。如是這三種人依慧根而成為見

Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, siyā ime tayo puggalā…pe… aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto siyāti. Kathañca siyā? Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti. Saddhindriyassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti. Samādhindriyassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti. Paññindriyassa adhimattattā diṭṭhippatto hoti. Yo cāyaṃ puggalo saddhāvimutto, yo ca kāyasakkhī, yo ca diṭṭhippatto, evaṃ siyā ime tayo puggalā saddhāvimuttāpi kāyasakkhīpi diṭṭhippattāpi vatthuvasena pariyāyena. Aññoyeva saddhāvimutto, añño kāyasakkhī, añño diṭṭhippatto.

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – 『『saddhānusārī』』. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci saddhindriyassa vasena sotāpattimaggaṃ paṭilabhanti , sabbe te saddhānusārino.

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – 『『saddhāvimutto』』. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni . Yehi keci saddhindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te saddhāvimuttā.

Aniccato manasikaroto saddhindriyaṃ adhimattaṃ hoti, saddhindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati… arahattaṃ [arahattaphalaṃ (syā. ka.) aṭṭhakathā oloketabbā] sacchikataṃ hoti; tena vuccati – 『『saddhāvimutto』』. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Saddhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci saddhindriyassa vasena arahattaṃ sacchikatā, sabbe te saddhāvimuttā.

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – 『『kāyasakkhī』』. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti. Samādhindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci samādhindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te kāyasakkhī.

這信解脫者、身證者、見至者三種人，如是或成為信解脫者、身證者、見至者，依事依方便。這信解脫者、身證者、見至者三種人，或成為......信解脫者是一種，身證者是另一種，見至者又是另一種。如何或成？作意無常時信根成為增上。因信根增上而成為信解脫者。作意苦時定根成為增上。因定根增上而成為身證者。作意無我時慧根成為增上。因慧根增上而成為見至者。如是這信解脫者、身證者、見至者三種人，或成為信解脫者、身證者、見至者，依事依方便。信解脫者是一種，身證者是另一種，見至者又是另一種。作意無常時信根成為增上，因信根增上而獲得預流道；故稱為"隨信行者"。四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣。依信根而有四根的修習。凡是依信根而獲得預流道的，他們都是隨信行者。作意無常時信根成為增上，因信根增上而現證預流果；故稱為"信解脫者"。四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣。依信根而四根得到修習、善修習。凡是依信根而現證預流果的，他們都是信解脫者。作意無常時信根成為增上，因信根增上而獲得一來道...現證一來果...獲得不還道...現證不還果...獲得阿羅漢道...現證阿羅漢果；故稱為"信解脫者"。四根成為隨順...成為相應緣。依信根而四根得到修習、善修習。凡是依信根而現證阿羅漢果的，他們都是信解脫者。作意苦時定根成為增上，因定根增上而獲得預流道；故稱為"身證者"。四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣。依定根而有四根的修習。凡是依定根而獲得預流道的，他們都是身證者。

Dukkhato manasikaroto samādhindriyaṃ adhimattaṃ hoti, samādhindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti…pe… sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – 『『kāyasakkhī』』. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Samādhindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci samādhindriyassa vasena arahattaṃ sacchikatā, sabbe te kāyasakkhī.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattimaggaṃ paṭilabhati; tena vuccati – 『『dhammānusārī』』. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena catunnaṃ indriyānaṃ bhāvanā hoti. Ye hi keci paññindriyassa vasena sotāpattimaggaṃ paṭilabhanti, sabbe te dhammānusārino.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sotāpattiphalaṃ sacchikataṃ hoti; tena vuccati – 『『diṭṭhippatto』』. Cattārindriyāni tadanvayā honti…pe… sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena sotāpattiphalaṃ sacchikatā, sabbe te diṭṭhippattā.

Anattato manasikaroto paññindriyaṃ adhimattaṃ hoti, paññindriyassa adhimattattā sakadāgāmimaggaṃ paṭilabhati…pe… sakadāgāmiphalaṃ sacchikataṃ hoti…pe… anāgāmimaggaṃ paṭilabhati…pe… anāgāmiphalaṃ sacchikataṃ hoti…pe… arahattamaggaṃ paṭilabhati…pe… arahattaṃ sacchikataṃ hoti; tena vuccati – 『『diṭṭhippatto』』. Cattārindriyāni tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paññindriyassa vasena cattārindriyāni bhāvitāni honti subhāvitāni. Yehi keci paññindriyassa vasena arahattaṃ sacchikatā, sabbe te diṭṭhippattā.

作意苦時定根成為增上，因定根增上而現證預流果...獲得一來道...現證一來果...獲得不還道...現證不還果...獲得阿羅漢道...現證阿羅漢果；故稱為"身證者"。四根成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣。依定根而四根得到修習、善修習。凡是依定根而現證阿羅漢果的，他們都是身證者。作意無我時慧根成為增上，因慧根增上而獲得預流道；故稱為"隨法行者"。四根成為隨順...成為相應緣。依慧根而有四根的修習。凡是依慧根而獲得預流道的，他們都是隨法行者。作意無我時慧根成為增上，因慧根增上而現證預流果；故稱為"見至

Ye hi keci nekkhammaṃ bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci abyāpādaṃ…pe… ālokasaññaṃ… avikkhepaṃ… dhammavavatthānaṃ… ñāṇaṃ… pāmojjaṃ… paṭhamaṃ jhānaṃ… dutiyaṃ jhānaṃ… tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ… ākāsānañcāyatanasamāpattiṃ… viññāṇañcāyatanasamāpattiṃ … ākiñcaññāyatanasamāpattiṃ… nevasaññānāsaññāyatanasamāpattiṃ… aniccānupassanaṃ… dukkhānupassanaṃ… anattānupassanaṃ… nibbidānupassanaṃ… virāgānupassanaṃ … nirodhānupassanaṃ… paṭinissaggānupassanaṃ… khayānupassanaṃ… vayānupassanaṃ… vipariṇāmānupassanaṃ… animittānupassanaṃ… appaṇihitānupassanaṃ… suññatānupassanaṃ… adhipaññādhammavipassanaṃ… yathābhūtañāṇadassanaṃ… ādīnavānupassanaṃ… paṭisaṅkhānupassanaṃ… vivaṭṭanānupassanaṃ… sotāpattimaggaṃ… sakadāgāmimaggaṃ… anāgāmimaggaṃ… arahattamaggaṃ….

Ye hi keci cattāro satipaṭṭhāne… cattāro sammappadhāne… cattāro iddhipāde… pañcindriyāni… pañca balāni… satta bojjhaṅge… ariyaṃ aṭṭhaṅgikaṃ maggaṃ… ye hi keci aṭṭha vimokkhe bhāvitā vā bhāventi vā bhāvissanti vā, adhigatā vā adhigacchanti vā adhigamissanti vā, pattā vā pāpuṇanti vā pāpuṇissanti vā, paṭiladdhā vā paṭilabhanti vā paṭilabhissanti vā, paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci catasso paṭisambhidā pattā vā pāpuṇanti vā pāpuṇissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci tisso vijjā paṭividdhā vā paṭivijjhanti vā paṭivijjhissanti vā…pe… sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Ye hi keci tisso sikkhā sikkhitā vā sikkhanti vā sikkhissanti vā, sacchikatā vā sacchikaronti vā sacchikarissanti vā, phassitā vā phassanti vā phassissanti vā, vasippattā vā pāpuṇanti vā pāpuṇissanti vā, pāramippattā vā pāpuṇanti vā pāpuṇissanti vā, vesārajjappattā vā pāpuṇanti vā pāpuṇissanti vā, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

凡是已修習、正在修習或將要修習出離，已證得、正在證得或將要證得，已達到、正在達到或將要達到，已獲得、正在獲得或將要獲得，已通達、正在通達或將要通達，已現證、正在現證或將要現證，已觸及、正在觸及或將要觸及，已達到自在、正在達到自在或將要達到自在，已達到究竟、正在達到究竟或將要達到究竟，已達到無畏、正在達到無畏或將要達到無畏的人，他們全都依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。凡是已修習、正在修習或將要修習無恚...光明想...不散亂...法差別...智...喜悅...初禪...第二禪...第三禪...第四禪...空無邊處定...識無邊處定...無所有處定...非想非非想處定...無常隨觀...苦隨觀...無我隨觀...厭離隨觀...離貪隨觀...滅隨觀...舍遣隨觀...盡隨觀...衰隨觀...變壞隨觀...無相隨觀...無愿隨觀...空隨觀...增上慧法觀...如實知見...過患隨觀...思惟隨觀...還滅隨觀...預流道...一來道...不還道...阿羅漢道的人... 凡是已修習、正在修習或將要修習四念處...四正勤...四神足...五根...五力...七覺支...八聖道...凡是已修習、正在修習或將要修習八解脫，已證得、正在證得或將要證得，已達到、正在達到或將要達到，已獲得、正在獲得或將要獲得，已通達、正在通達或將要通達，已現證、正在現證或將要現證，已觸及、正在觸及或將要觸及，已達到自在、正在達到自在或將要達到自在，已達到究竟、正在達到究竟或將要達到究竟，已達到無畏、正在達到無畏或將要達到無畏的人，他們全都依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。凡是已達到、正在達到或將要達到四無礙解的人...他們全都依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。凡是已通達、正在通達或將要通達三明的人...他們全都依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。凡是已學習、正在學習或將要學習三學，已現證、正在現證或將要現證，已觸及、正在觸及或將要觸及，已達到自在、正在達到自在或將要達到自在，已達到究竟、正在達到究竟或將要達到究竟，已達到無畏、正在達到無畏或將要達到無畏的人，他們全都依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。

Ye hi keci dukkhaṃ parijānanti samudayaṃ pajahanti nirodhaṃ sacchikaronti maggaṃ bhāventi, sabbe te saddhindriyassa vasena saddhāvimuttā, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippattā.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati ? Navahākārehi saccappaṭivedho hoti, navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānappaṭivedhaṃ paṭivijjhati, nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati, maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Abhiññāpaṭivedho ca sabbadhammānaṃ, pariññāpaṭivedho ca sabbasaṅkhārānaṃ, pahānappaṭivedho ca sabbākusalānaṃ, bhāvanāpaṭivedho ca catunnaṃ maggānaṃ, sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto saddhindriyassa vasena saddhāvimutto, samādhindriyassa vasena kāyasakkhī, paññindriyassa vasena diṭṭhippatto.

Dutiyabhāṇavāro.

Aniccato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Dukkhato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Anattato manasikaroto kathaṃ saṅkhārā upaṭṭhanti? Aniccato manasikaroto khayato saṅkhārā upaṭṭhanti. Dukkhato manasikaroto bhayato saṅkhārā upaṭṭhanti. Anattato manasikaroto suññato saṅkhārā upaṭṭhanti.

Aniccato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Dukkhato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Anattato manasikaroto kiṃ bahulaṃ cittaṃ hoti? Aniccato manasikaroto adhimokkhabahulaṃ cittaṃ hoti. Dukkhato manasikaroto passaddhibahulaṃ cittaṃ hoti. Anattato manasikaroto vedabahulaṃ cittaṃ hoti.

Aniccato manasikaronto adhimokkhabahulo katamaṃ vimokkhaṃ paṭilabhati? Dukkhato manasikaronto passaddhibahulo katamaṃ vimokkhaṃ paṭilabhati? Anattato manasikaronto vedabahulo katamaṃ vimokkhaṃ paṭilabhati? Aniccato manasikaronto adhimokkhabahulo animittaṃ vimokkhaṃ paṭilabhati. Dukkhato manasikaronto passaddhibahulo appaṇihitaṃ vimokkhaṃ paṭilabhati. Anattato manasikaronto vedabahulo suññataṃ vimokkhaṃ paṭilabhati.

凡是遍知苦、斷除集、證悟滅、修習道的人，他們全都依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。以幾種方式有真諦的通達？以幾種方式通達諸諦？以四種方式有真諦的通達。以四種方式通達諸諦。通達苦諦以遍知通達，通達集諦以斷除通達，通達滅諦以現證通達，通達道諦以修習通達。以這四種方式有真諦的通達。以這四種方式通達諸諦時，依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。以幾種方式有真諦的通達？以幾種方式通達諸諦？以九種方式有真諦的通達，以九種方式通達諸諦。通達苦諦以遍知通達，通達集諦以斷除通達，通達滅諦以現證通達，通達道諦以修習通達。通達一切法以證知通達，通達一切行以遍知通達，通達一切不善以斷除通達，通達四道以修習通達，通達滅以現證通達。以這九種方式有真諦的通達。以這九種方式通達諸諦時，依信根而成為信解脫者，依定根而成為身證者，依慧根而成為見至者。第二誦分。 223. 作意無常時諸行如何顯現？作意苦時諸行如何顯現？作意無我時諸行如何顯現？作意無常時諸行以盡滅顯現。作意苦時諸行以怖畏顯現。作意無我時諸行以空顯現。作意無常時心以何為多？作意苦時心以何為多？作意無我時心以何為多？作意無常時心以勝解為多。作意苦時心以輕安為多。作意無我時心以智為多。作意無常時多勝解者獲得何解脫？作意苦時多輕安者獲得何解脫？作意無我時多智者獲得何解脫？作意無常時多勝解者獲得無相解脫。作意苦時多輕安者獲得無愿解脫。作意無我時多智者獲得空解脫。;

Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, ko bhāveti?

Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti. Bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti. Ekarasaṭṭhena bhāvanā. Yo sammāpaṭipanno so bhāveti; natthi micchāpaṭipannassa vimokkhabhāvanā.

作意無常時多勝解者何解脫成為主導，修習時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，誰在修習？作意苦時多輕安者何解脫成為主導，修習時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，誰在修習？作意無我時多智者何解脫成為主導，修習時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，誰在修習？作意無常時多勝解者無相解脫成為主導。修習時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。正確行道者修習；邪行道者無解脫修習。作意苦時多輕安者無愿解脫成為主導。修習時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。正確行道者修習；邪行道者無解脫修習。作意無我時多智者空解脫成為主導。修習時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味。以一味義為修習。正確行道者修習；邪行道者無解脫修習。

Aniccato manasikaroto adhimokkhabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Dukkhato manasikaroto passaddhibahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho? Anattato manasikaroto vedabahulassa katamo vimokkho ādhipateyyo hoti, bhāvanāya kati vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakāle katamo vimokkho ādhipateyyo hoti, paṭivedhāya kativimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti , nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, kenaṭṭhena bhāvanā, kenaṭṭhena paṭivedho?

作意無常時多勝解者何解脫成為主導，修習時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，通達時何解脫成為主導，通達時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，以何義為通達？作意苦時多輕安者何解脫成為主導，修習時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，通達時何解脫成為主導，通達時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，以何義為通達？作意無我時多智者何解脫成為主導，修習時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，通達時何解脫成為主導，通達時幾解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以何義為修習，以何義

Aniccato manasikaroto adhimokkhabahulassa animitto vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi animitto vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Dukkhato manasikaroto passaddhibahulassa appaṇihito vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi appaṇihito vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati. Anattato manasikaroto vedabahulassa suññato vimokkho ādhipateyyo hoti, bhāvanāya dve vimokkhā tadanvayā honti sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, paṭivedhakālepi suññato vimokkho ādhipateyyo hoti, paṭivedhāya dve vimokkhā tadanvayā honti, sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti, ekarasā honti, ekarasaṭṭhena bhāvanā, dassanaṭṭhena paṭivedho, evaṃ paṭivijjhantopi bhāveti, bhāventopi paṭivijjhati.
作意無常時多勝解者無相解脫成為主導，修習時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，通達時也是無相解脫成為主導，通達時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以一味義為修習，以見義為通達，如是通達者也修習，修習者也通達。作意苦時多輕安者無愿解脫成為主導，修習時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，通達時也是無愿解脫成為主導，通達時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以一味義為修習，以見義為通達，如是通達者也修習，修習者也通達。作意無我時多智者空解脫成為主導，修習時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，通達時也是空解脫成為主導，通達時二解脫成為隨順、成為俱生緣、成為相互緣、成為依止緣、成為相應緣、成為一味，以一味義為修習，以見義為通達，如是通達者也修習，修習者也通達。
Aniccato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā saddhāvimutto hoti ? Dukkhato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā kāyasakkhī hoti? Anattato manasikaroto katamo vimokkho adhimatto hoti? Katamavimokkhassa adhimattattā diṭṭhippatto hoti?

Aniccato manasikaroto animitto vimokkho adhimatto hoti. Animittavimokkhassa adhimattattā saddhāvimutto hoti. Dukkhato manasikaroto appaṇihito vimokkho adhimatto hoti. Appaṇihitavimokkhassa adhimattattā kāyasakkhī hoti. Anattato manasikaroto suññato vimokkho adhimatto hoti. Suññatavimokkhassa adhimattattā diṭṭhippatto hoti.

Saddahanto vimuttoti – saddhāvimutto. Phuṭṭhattā sacchikatoti – kāyasakkhī. Diṭṭhattā pattoti – diṭṭhippatto. Saddahanto vimuccatīti – saddhāvimutto. Jhānaphassaṃ paṭhamaṃ phusati, pacchā nirodhaṃ nibbānaṃ sacchikarotīti – kāyasakkhī. 『『Dukkhā saṅkhārā, sukho nirodho』』ti viññātaṃ hoti diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāyāti – diṭṭhippatto…pe… ye hi keci nekkhammaṃ bhāvitā vā bhāventi vā bhāvissanti vā…pe… sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā.

Ye hi keci abyāpādaṃ… ālokasaññaṃ… avikkhepaṃ… ye hi keci dukkhaṃ parijānanti, samudayaṃ pajahanti, nirodhaṃ sacchikaronti, maggaṃ bhāventi, sabbe te animittavimokkhassa vasena saddhāvimuttā, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippattā.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Catūhākārehi saccappaṭivedho hoti. Catūhākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati, samudayasaccaṃ pahānapaṭivedhaṃ paṭivijjhati. Nirodhasaccaṃ sacchikiriyāpaṭivedhaṃ paṭivijjhati. Maggasaccaṃ bhāvanāpaṭivedhaṃ paṭivijjhati. Imehi catūhākārehi saccappaṭivedho hoti. Imehi catūhākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.

Katihākārehi saccappaṭivedho hoti? Katihākārehi saccāni paṭivijjhati? Navahākārehi saccappaṭivedho hoti. Navahākārehi saccāni paṭivijjhati. Dukkhasaccaṃ pariññāpaṭivedhaṃ paṭivijjhati…pe… sacchikiriyāpaṭivedho ca nirodhassa. Imehi navahākārehi saccappaṭivedho hoti. Imehi navahākārehi saccāni paṭivijjhanto animittavimokkhassa vasena saddhāvimutto, appaṇihitavimokkhassa vasena kāyasakkhī, suññatavimokkhassa vasena diṭṭhippatto.

作意無常時何解脫成為增上？因何解脫增上而成為信解脫者？作意苦時何解脫成為增上？因何解脫增上而成為身證者？作意無我時何解脫成為增上？因何解脫增上而成為見至者？作意無常時無相解脫成為增上。因無相解脫增上而成為信解脫者。作意苦時無愿解脫成為增上。因無愿解脫增上而成為身證者。作意無我時空解脫成為增上。因空解脫增上而成為見至者。因信而解脫為信解脫者。因觸證而現證為身證者。因見而達到為見至者。因信而解脫為信解脫者。先觸禪觸，后現證滅、涅槃為身證者。"諸行是苦，滅是樂"以慧而知、見、了知、現證、觸證為見至者...凡是已修習、正在修習或將要修習出離的...他們全都依無相解脫而成為信解脫者，依無愿解脫而成為身證者，依空解脫而成為見至者。凡是無恚...光明想...不散亂...凡是遍知苦、斷除集、證悟滅、修習道的人，他們全都依無相解脫而成為信解脫者，依無愿解脫而成為身證者，依空解脫而成為見至者。以幾種方式有真諦的通達？以幾種方式通達諸諦？以四種方式有真諦的通達。以四種方式通達諸諦。通達苦諦以遍知通達，通達集諦以斷除通達，通達滅諦以現證通達，通達道諦以修習通達。以這四種方式有真諦的通達。以這四種方式通達諸諦時，依無相解脫而成為信解脫者，依無愿解脫而成為身證者，依空解脫而成為見至者。以幾種方式有真諦的通達？以幾種方式通達諸諦？以九種方式有真諦的通達。以九種方式通達諸諦。通達苦諦以遍知通達...通達滅以現證通達。以這九種方式有真諦的通達。以這九種方式通達諸諦時，依無相解脫而成為信解脫者，依無愿解脫而成為身證者，依空解脫而成為見至者。
Aniccato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Dukkhato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti? Kattha kaṅkhā pahīyati? Anattato manasikaronto katame dhamme yathābhūtaṃ jānāti passati? Kathaṃ sammādassanaṃ hoti? Kathaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti? Kattha kaṅkhā pahīyati?

Aniccato manasikaronto nimittaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā aniccato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Dukkhato manasikaronto pavattaṃ yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe saṅkhārā dukkhato sudiṭṭhā honti. Ettha kaṅkhā pahīyati. Anattato manasikaronto nimittañca pavattañca yathābhūtaṃ jānāti passati; tena vuccati – sammādassanaṃ. Evaṃ tadanvayena sabbe dhammā anattato sudiṭṭhā honti. Ettha kaṅkhā pahīyati.

Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yañca yathābhūtaṃ ñāṇaṃ yañca sammādassanaṃ yā ca kaṅkhāvitaraṇā, ime dhammā ekatthā, byañjanameva nānaṃ.

Aniccato manasikaroto kiṃ bhayato upaṭṭhāti? Dukkhato manasikaroto kiṃ bhayato upaṭṭhāti? Anattato manasikaroto kiṃ bhayato upaṭṭhāti? Aniccato manasikaroto nimittaṃ bhayato upaṭṭhāti . Dukkhato manasikaroto pavattaṃ bhayato upaṭṭhāti. Anattato manasikaroto nimittañca pavattañca bhayato upaṭṭhāti.

Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bhayatupaṭṭhāne paññā yañca ādīnave ñāṇaṃ yā ca nibbidā, ime dhammā ekatthā, byañjanameva nānaṃ.

Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca anattānupassanā yā ca suññatānupassanā, ime dhammā ekatthā, byañjanameva nānaṃ.

Aniccato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Dukkhato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Anattato manasikaroto kiṃ paṭisaṅkhā ñāṇaṃ uppajjati? Aniccato manasikaroto nimittaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Dukkhato manasikaroto pavattaṃ paṭisaṅkhā ñāṇaṃ uppajjati. Anattato manasikaroto nimittañca pavattañca paṭisaṅkhā ñāṇaṃ uppajjati.

Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca muccitukamyatā yā ca paṭisaṅkhānupassanā yā ca saṅkhārupekkhā, ime dhammā ekatthā, byañjanameva nānaṃ.

作意無常時如實知見何法？如何成為正見？如何隨順而善見一切行為無常？在何處斷疑？作意苦時如實知見何法？如何成為正見？如何隨順而善見一切行為苦？在何處斷疑？作意無我時如實知見何法？如何成為正見？如何隨順而善見一切法為無我？在何處斷疑？作意無常時如實知見相；因此稱為正見。如是隨順而善見一切行為無常。在此斷疑。作意苦時如實知見轉起；因此稱為正見。如是隨順而善見一切行為苦。在此斷疑。作意無我時如實知見相與轉起；因此稱為正見。如是隨順而善見一切法為無我。在此斷疑。如實智、正見與度疑，這些法是異義異文，還是同義僅文異？如實智、正見與度疑，這些法是同義，僅文異。作意無常時何者顯現為怖畏？作意苦時何者顯現為怖畏？作意無我時何者顯現為怖畏？作意無常時相顯現為怖畏。作意苦時轉起顯現為怖畏。作意無我時相與轉起顯現為怖畏。怖畏現起慧、過患智與厭離，這些法是異義異文，還是同義僅文異？怖畏現起慧、過患智與厭離，這些法是同義，僅文異。無我隨觀與空隨觀，這些法是異義異文，還是同義僅文異？無我隨觀與空隨觀，這些法是同義，僅文異。作意無常時思擇而生何智？作意苦時思擇而生何智？作意無我時思擇而生何智？作意無常時思擇相而生智。作意苦時思擇轉起而生智。作意無我時思擇相與轉起而生智。欲解脫、思擇隨觀與行舍，這些法是異義異文，還是同義僅文異？欲解脫、思擇隨觀與行舍，這些法是同義，僅文異。

Aniccato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Dukkhato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Anattato manasikaroto kuto cittaṃ vuṭṭhāti, kattha cittaṃ pakkhandati? Aniccato manasikaroto nimittā cittaṃ vuṭṭhāti, animitte cittaṃ pakkhandati. Dukkhato manasikaroto pavattā cittaṃ vuṭṭhāti, appavatte cittaṃ pakkhandati. Anattato manasikaroto nimittā ca pavattā ca cittaṃ vuṭṭhāti, animitte appavatte nirodhe nibbānadhātuyā [nirodhanibbānadhātuyā (sī.)] cittaṃ pakkhandati.

Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca bahiddhāvuṭṭhānavivaṭṭane paññā ye ca gotrabhū dhammā, ime dhammā ekatthā, byañjanameva nānaṃ.

Aniccato manasikaronto katamena vimokkhena vimuccati? Dukkhato manasikaronto katamena vimokkhena vimuccati? Anattato manasikaronto katamena vimokkhena vimuccati? Aniccato manasikaronto animittavimokkhena vimuccati. Dukkhato manasikaronto appaṇihitavimokkhena vimuccati. Anattato manasikaronto suññatavimokkhena vimuccati. Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ , ime dhammā nānatthā ceva nānābyañjanā ca, udāhu ekatthā, byañjanameva nānanti? Yā ca dubhatovuṭṭhānavivaṭṭane paññā yañca magge ñāṇaṃ, ime dhammā ekatthā, byañjanameva nānaṃ.

作意無常時心從何處出起，心趣入何處？作意苦時心從何處出起，心趣入何處？作意無我時心從何處出起，心趣入何處？作意無常時心從相出起，心趣入無相。作意苦時心從轉起出起，心趣入無轉起。作意無我時心從相和轉起出起，心趣入無相、無轉起、滅、涅槃界。從外出起轉向的慧與種姓法，這些法是異義異文，還是同義僅文異？從外出起轉向的慧與種姓法，這些法是同義，僅文異。作意無常時以何解脫而解脫？作意苦時以何解脫而解脫？作意無我時以何解脫而解脫？作意無常時以無相解脫而解脫。作意苦時以無愿解脫而解脫。作意無我時以空解脫而解脫。從兩方出起轉向的慧與道智，這些法是異義異文，還是同義僅文異？從兩方出起轉向的慧與道智，這些法是同義，僅文異。

Katihākārehi tayo vimokkhā nānākkhaṇe [nānākhaṇe (syā. ka.)] honti? Katihākārehi tayo vimokkhā ekakkhaṇe honti? Catūhākārehi tayo vimokkhā nānākkhaṇe honti. Sattahākārehi tayo vimokkhā ekakkhaṇe honti.

Katamehi catūhākārehi tayo vimokkhā nānākkhaṇe honti? Ādhipateyyaṭṭhena, adhiṭṭhānaṭṭhena, abhinīhāraṭṭhena, niyyānaṭṭhena. Kathaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaroto animitto vimokkho ādhipateyyo hoti, dukkhato manasikaroto appaṇihito vimokkho ādhipateyyo hoti, anattato manasikaroto suññato vimokkho ādhipateyyo hoti. Evaṃ ādhipateyyaṭṭhena tayo vimokkhā nānākkhaṇe honti.

Kathaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ adhiṭṭhāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ adhiṭṭhāti, anattato manasikaronto suññatavimokkhassa vasena cittaṃ adhiṭṭhāti. Evaṃ adhiṭṭhānaṭṭhena tayo vimokkhā nānākkhaṇe honti.

Kathaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena cittaṃ abhinīharati, dukkhato manasikaronto appaṇihitavimokkhassa vasena cittaṃ abhinīharati, anattato manasikaronto suññatavimokkhassa vasena cittaṃ abhinīharati. Evaṃ abhinīhāraṭṭhena tayo vimokkhā nānākkhaṇe honti.

Kathaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti? Aniccato manasikaronto animittavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, dukkhato manasikaronto appaṇihitavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti, anattato manasikaronto suññatavimokkhassa vasena nirodhaṃ nibbānaṃ niyyāti. Evaṃ niyyānaṭṭhena tayo vimokkhā nānākkhaṇe honti. Imehi catūhākārehi tayo vimokkhā nānākkhaṇe honti.

Katamehi sattahākārehi tayo vimokkhā ekakkhaṇe honti ? Samodhānaṭṭhena, adhigamanaṭṭhena, paṭilābhaṭṭhena paṭivedhaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena. Kathaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti? Aniccato manasikaronto nimittā muccatīti – animitto vimokkho. Yato muccati, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.

Dukkhato manasikaronto paṇidhiyā muccatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti.

以幾種方式三解脫在不同剎那？以幾種方式三解脫在同一剎那？以四種方式三解脫在不同剎那。以七種方式三解脫在同一剎那。以何四種方式三解脫在不同剎那？以主導義、決意義、引導義、出離義。如何以主導義三解脫在不同剎那？作意無常時無相解脫成為主導，作意苦時無愿解脫成為主導，作意無我時空解脫成為主導。如是以主導義三解脫在不同剎那。如何以決意義三解脫在不同剎那？作意無常時依無相解脫而決意心，作意苦時依無愿解脫而決意心，作意無我時依空解脫而決意心。如是以決意義三解脫在不同剎那。如何以引導義三解脫在不同剎那？作意無常時依無相解脫而引導心，作意苦時依無愿解脫而引導心，作意無我時依空解脫而引導心。如是以引導義三解脫在不同剎那。如何以出離義三解脫在不同剎那？作意無常時依無相解脫而出離到滅、涅槃，作意苦時依無愿解脫而出離到滅、涅槃，作意無我時依空解脫而出離到滅、涅槃。如是以出離義三解脫在不同剎那。以這四種方式三解脫在不同剎那。以何七種方式三解脫在同一剎那？以綜合義、證得義、獲得義、通達義、現證義、觸證義、現觀義。如何以綜合義、證得義、獲得義、通達義、現證義、觸證義、現觀義三解脫在同一剎那？作意無常時從相解脫為無相解脫。從何處解脫，于彼不願為無愿解脫。於何處不願，以彼為空為空解脫。以何為空，以彼相為無相為無相解脫。如是以綜合義、證得義、獲得義、通達義、現證義、觸證義、現觀義三解脫在同一剎那。作意苦時從愿解脫為無愿解脫。於何處不願，以彼為空為空解脫。以何為空，以彼相為無相為無相解脫。以何相為無相，于彼不願為無愿解脫。如是以綜合義、證得義、獲得義、通達義、現證義、觸證義、現觀義三解脫在同一剎那。

Anattato manasikaronto abhinivesā muccatīti – suññato vimokkho. Yena suñño, tena nimittena animittoti – animitto vimokkho. Yena nimittena animitto, tattha na paṇidahatīti – appaṇihito vimokkho. Yattha na paṇidahati, tena suññoti – suññato vimokkho. Evaṃ samodhānaṭṭhena adhigamanaṭṭhena paṭilābhaṭṭhena paṭivedhaṭṭhena sacchikiriyaṭṭhena phassanaṭṭhena abhisamayaṭṭhena tayo vimokkhā ekakkhaṇe honti. Imehi sattahākārehi tayo vimokkhā ekakkhaṇe honti.

作意無我時從執著解脫為空解脫。以何為空，以彼相為無相為無相解脫。以何相為無相，于彼不願為無愿解脫。於何處不願，以彼為空為空解脫。如是以綜合義、證得義、獲得義、通達義、現證義、觸證義、現觀義三解脫在同一剎那。以這七種方式三解脫在同一剎那。

Atthi vimokkho, atthi mukhaṃ, atthi vimokkhamukhaṃ, atthi vimokkhapaccanīkaṃ, atthi vimokkhānulomaṃ, atthi vimokkhavivaṭṭo, atthi vimokkhabhāvanā, atthi vimokkhappaṭippassaddhi.

Katamo vimokkho? Suññato vimokkho, animitto vimokkho, appaṇihito vimokkho. Katamo suññato vimokkho? Aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho. Dukkhānupassanāñāṇaṃ sukhato abhinivesā muccatīti – suññato vimokkho. Anattānupassanāñāṇaṃ attato abhinivesā muccatīti – suññato vimokkho. Nibbidānupassanāñāṇaṃ nandiyā abhinivesā muccatīti – suññato vimokkho. Virāgānupassanāñāṇaṃ rāgato abhinivesā muccatīti – suññato vimokkho. Nirodhānupassanāñāṇaṃ samudayato abhinivesā muccatīti – suññato vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato abhinivesā muccatīti – suññato vimokkho. Animittānupassanāñāṇaṃ nimittato abhinivesā muccatīti – suññato vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā abhinivesā muccatīti – suññato vimokkho. Suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho.

Rūpe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… rūpe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato abhinivesā muccatīti – suññato vimokkho…pe… jarāmaraṇe suññatānupassanāñāṇaṃ sabbābhinivesehi muccatīti – suññato vimokkho. Ayaṃ suññato vimokkho.

Katamo animitto vimokkho? Aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho. Dukkhānupassanāñāṇaṃ sukhato nimittā muccatīti – animitto vimokkho. Anattānupassanāñāṇaṃ attato nimittā muccatīti – animitto vimokkho. Nibbidānupassanāñāṇaṃ nandiyā nimittā muccatīti – animitto vimokkho. Virāgānupassanāñāṇaṃ rāgato nimittā muccatīti – animitto vimokkho. Nirodhānupassanāñāṇaṃ samudayato nimittā muccatīti – animitto vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato nimittā muccatīti – animitto vimokkho. Animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho.

Rūpe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho …pe… rūpe animittānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Rūpe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato nimittā muccatīti – animitto vimokkho…pe… jarāmaraṇe aniccānupassanāñāṇaṃ sabbanimittehi muccatīti – animitto vimokkho. Jarāmaraṇe appaṇihitānupassanāñāṇaṃ paṇidhiyā nimittā muccatīti – animitto vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato nimittā muccatīti – animitto vimokkho. Ayaṃ animitto vimokkho.

有解脫、有門、有解脫門、有解脫對治、有解脫隨順、有解脫轉向、有解脫修習、有解脫寂止。什麼是解脫？空解脫、無相解脫、無愿解脫。什麼是空解脫？無常隨觀智從常的執著解脫為空解脫。苦隨觀智從樂的執著解脫為空解脫。無我隨觀智從我的執著解脫為空解脫。厭離隨觀智從喜的執著解脫為空解脫。離貪隨觀智從貪的執著解脫為空解脫。滅隨觀智從集的執著解脫為空解脫。舍遣隨觀智從取的執著解脫為空解脫。無相隨觀智從相的執著解脫為空解脫。無愿隨觀智從愿的執著解脫為空解脫。空隨觀智從一切執著解脫為空解脫。於色無常隨觀智從常的執著解脫為空解脫...於色空隨觀智從一切執著解脫為空解脫。于受...于想...于諸行...于識...于眼...乃至於老死無常隨觀智從常的執著解脫為空解脫...乃至於老死空隨觀智從一切執著解脫為空解脫。這是空解脫。什麼是無相解脫？無常隨觀智從常相解脫為無相解脫。苦隨觀智從樂相解脫為無相解脫。無我隨觀智從我相解脫為無相解脫。厭離隨觀智從喜相解脫為無相解脫。離貪隨觀智從貪相解脫為無相解脫。滅隨觀智從集相解脫為無相解脫。舍遣隨觀智從取相解脫為無相解脫。無相隨觀智從一切相解脫為無相解脫。無愿隨觀智從愿相解脫為無相解脫。空隨觀智從執著相解脫為無相解脫。於色無常隨觀智從常相解脫為無相解脫...於色無相隨觀智從一切相解脫為無相解脫。於色無愿隨觀智從愿相解脫為無相解脫。於色空隨觀智從執著相解脫為無相解脫。于受...于想...于諸行...于識...于眼...乃至於老死無常隨觀智從常相解脫為無相解脫...乃至於老死無常隨觀智從一切相解脫為無相解脫。于老死無愿隨觀智從愿相解脫為無相解脫。于老死空隨觀智從執著相解脫為無相解脫。這是無相解脫。

Katamo appaṇihito vimokkho? Aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho. Dukkhānupassanāñāṇaṃ sukhato paṇidhiyā muccatīti – appaṇihito vimokkho. Anattānupassanāñāṇaṃ attato paṇidhiyā muccatīti – appaṇihito vimokkho. Nibbidānupassanāñāṇaṃ nandiyā paṇidhiyā muccatīti – appaṇihito vimokkho. Virāgānupassanāñāṇaṃ rāgato paṇidhiyā muccatīti – appaṇihito vimokkho. Nirodhānupassanāñāṇaṃ samudayato paṇidhiyā muccatīti – appaṇihito vimokkho. Paṭinissaggānupassanāñāṇaṃ ādānato paṇidhiyā muccatīti – appaṇihito vimokkho. Animittānupassanāñāṇaṃ nimittato paṇidhiyā muccatīti – appaṇihito vimokkho. Appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho.

Rūpe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… rūpe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Rūpe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanāñāṇaṃ niccato paṇidhiyā muccatīti – appaṇihito vimokkho…pe… jarāmaraṇe appaṇihitānupassanāñāṇaṃ sabbapaṇidhīhi muccatīti – appaṇihito vimokkho. Jarāmaraṇe suññatānupassanāñāṇaṃ abhinivesato paṇidhiyā muccatīti – appaṇihito vimokkho. Ayaṃ appaṇihito vimokkho. Ayaṃ vimokkho.

什麼是無愿解脫？無常隨觀智從常的愿解脫為無愿解脫。苦隨觀智從樂的愿解脫為無愿解脫。無我隨觀智從我的愿解脫為無愿解脫。厭離隨觀智從喜的愿解脫為無愿解脫。離貪隨觀智從貪的愿解脫為無愿解脫。滅隨觀智從集的愿解脫為無愿解脫。舍遣隨觀智從取的愿解脫為無愿解脫。無相隨觀智從相的愿解脫為無愿解脫。無愿隨觀智從一切愿解脫為無愿解脫。空隨觀智從執著的愿解脫為無愿解脫。於色無常隨觀智從常的愿解脫為無愿解脫...於色無愿隨觀智從一切愿解脫為無愿解脫。於色空隨觀智從執著的愿解脫為無愿解脫。于受...于想...于諸行...于識...于眼...乃至於老死無常隨觀智從常的愿解脫為無愿解脫...乃至於老死無愿隨觀智從一切愿解脫為無愿解脫。于老死空隨觀智從執著的愿解脫為無愿解脫。這是無愿解脫。這是解脫。

Katamaṃ mukhaṃ? Ye tattha jātā anavajjā kusalā bodhipakkhiyādhammā, idaṃ mukhaṃ.

Katamaṃ vimokkhamukhaṃ? Yaṃ tesaṃ dhammānaṃ ārammaṇaṃ nirodho nibbānaṃ, idaṃ vimokkhamukhaṃ. Vimokkhañca mukhañca vimokkhamukhaṃ, idaṃ vimokkhamukhaṃ.

Katamaṃ vimokkhapaccanīkaṃ? Tīṇi akusalamūlāni vimokkhapaccanīkāni, tīṇi duccaritāni vimokkhapaccanīkāni, sabbepi akusalā dhammā vimokkhapaccanīkā, idaṃ vimokkhapaccanīkaṃ.

Katamaṃ vimokkhānulomaṃ? Tīṇi kusalamūlāni vimokkhānulomāni, tīṇi sucaritāni vimokkhānulomāni, sabbepi kusalā dhammā vimokkhānulomā, idaṃ vimokkhānulomaṃ.

Katamo vimokkhavivaṭṭo? Saññāvivaṭṭo, cetovivaṭṭo, cittavivaṭṭo, ñāṇavivaṭṭo, vimokkhavivaṭṭo, saccavivaṭṭo. Sañjānanto vivaṭṭatīti – saññāvivaṭṭo. Cetayanto vivaṭṭatīti – cetovivaṭṭo. Vijānanto vivaṭṭatīti – cittavivaṭṭo. Ñāṇaṃ karonto vivaṭṭatīti – ñāṇavivaṭṭo. Vosajjanto vivaṭṭatīti – vimokkhavivaṭṭo. Tathaṭṭhena vivaṭṭatīti – saccavivaṭṭo.

Yattha saññāvivaṭṭo tattha cetovivaṭṭo, yattha cetovivaṭṭo tattha saññāvivaṭṭo, yattha saññāvivaṭṭo cetovivaṭṭo tattha cittavivaṭṭo, yattha cittavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo tattha ñāṇavivaṭṭo, yattha ñāṇavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo tattha vimokkhavivaṭṭo, yattha vimokkhavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo. Yattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo tattha saccavivaṭṭo, yattha saccavivaṭṭo tattha saññāvivaṭṭo cetovivaṭṭo cittavivaṭṭo ñāṇavivaṭṭo vimokkhavivaṭṭo. Ayaṃ vimokkhavivaṭṭo.

Katamā vimokkhabhāvanā? Paṭhamassa jhānassa āsevanā bhāvanā bahulīkammaṃ, dutiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, tatiyassa jhānassa āsevanā bhāvanā bahulīkammaṃ, catutthassa jhānassa āsevanā bhāvanā bahulīkammaṃ, ākāsānañcāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, viññāṇañcāyatanasamāpattiyā…pe… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā āsevanā bhāvanā bahulīkammaṃ, sotāpattimaggassa āsevanā bhāvanā bahulīkammaṃ, sakadāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, anāgāmimaggassa āsevanā bhāvanā bahulīkammaṃ, arahattamaggassa āsevanā bhāvanā bahulīkammaṃ, ayaṃ vimokkhabhāvanā.

Katamā vimokkhappaṭippassaddhi? Paṭhamassa jhānassa paṭilābho vā vipāko vā, dutiyassa jhānassa paṭilābho vā vipāko vā, tatiyassa jhānassa…pe… catutthassa jhānassa… ākāsānañcāyatanasamāpattiyā… viññāṇañcāyatanasamāpattiyā… ākiñcaññāyatanasamāpattiyā… nevasaññānāsaññāyatanasamāpattiyā paṭilābho vā vipāko vā, sotāpattimaggassa sotāpattiphalaṃ, sakadāgāmimaggassa sakadāgāmiphalaṃ, anāgāmimaggassa anāgāmiphalaṃ, arahattamaggassa arahattaphalaṃ, ayaṃ vimokkhappaṭippassaddhīti.

Tatiyabhāṇavāro.

Vimokkhakathā niṭṭhitā.

Gatikathā
什麼是門？於此生起的無過失、善、菩提分法，這是門。什麼是解脫門？那些法的所緣滅、涅槃，這是解脫門。解脫與門為解脫門，這是解脫門。什麼是解脫對治？三不善根是解脫對治，三惡行是解脫對治，一切不善法是解脫對治，這是解脫對治。什麼是解脫隨順？三善根是解脫隨順，三善行是解脫隨順，一切善法是解脫隨順，這是解脫隨順。什麼是解脫轉向？想轉向、思轉向、心轉向、智轉向、解脫轉向、諦轉向。知想而轉向為想轉向。思慮而轉向為思轉向。了知而轉向為心轉向。作智而轉向為智轉向。舍離而轉向為解脫轉向。以如實而轉向為諦轉向。哪裡有想轉向哪裡有思轉向，哪裡有思轉向哪裡有想轉向，哪裡有想轉向思轉向哪裡有心轉向，哪裡有心轉向哪裡有想轉向思轉向。哪裡有想轉向思轉向心轉向哪裡有智轉向，哪裡有智轉向哪裡有想轉向思轉向心轉向。哪裡有想轉向思轉向心轉向智轉向哪裡有解脫轉向，哪裡有解脫轉向哪裡有想轉向思轉向心轉向智轉向。哪裡有想轉向思轉向心轉向智轉向解脫轉向哪裡有諦轉向，哪裡有諦轉向哪裡有想轉向思轉向心轉向智轉向解脫轉向。這是解脫轉向。什麼是解脫修習？初禪的習行、修習、多作，第二禪的習行、修習、多作，第三禪的習行、修習、多作，第四禪的習行、修習、多作，空無邊處定的習行、修習、多作，識無邊處定...無所有處定...非想非非想處定的習行、修習、多作，預流道的習行、修習、多作，一來道的習行、修習、多作，不還道的習行、修習、多作，阿羅漢道的習行、修習、多作，這是解脫修習。什麼是解脫寂止？初禪的獲得或果報，第二禪的獲得或果報，第三禪...第四禪...空無邊處定...識無邊處定...無所有處定...非想非非想處定的獲得或果報，預流道的預流果，一來道的一來果，不還道的不還果，阿羅漢道的阿羅漢果，這是解脫寂止。第三誦分。解脫論完。第六趣論
Gatisampattiyā ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Rūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti? Arūpāvacarānaṃ devānaṃ katinaṃ hetūnaṃ paccayā upapatti hoti?

Gatisampattiyā ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Rūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti. Arūpāvacarānaṃ devānaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

趣圓滿中與智相應的幾因緣生起？剎帝利大富家、婆羅門大富家、居士大富家、欲界諸天與智相應的幾因緣生起？色界諸天幾因緣生起？無色界諸天幾因緣生起？趣圓滿中與智相應的八因緣生起。剎帝利大富家、婆羅門大富家、居士大富家、欲界諸天與智相應的八因緣生起。色界諸天八因緣生起。無色界諸天八因緣生起。

我理解了您的要求。我會將文字完整直譯成簡體中文,保留所有內容不省略,在章節編號數字後加反斜槓,不輸出巴利文對照,對於詩歌體儘量保持對仗,對古代地名如果確定現代對應地名會在括號內註明。我會一次性完整輸出全部內容,不會遺漏任何句子。請提供需要翻譯的原文,我將按照您的要求進行翻譯。

Gatisampattiyā ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ』』 .

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti , vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『kusalamūlapaccayāpi saṅkhārā』』. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『akusalamūlapaccayāpi saṅkhārā』』. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ』』.

在善趣中與智相應的情況下，由哪八因的緣而有投生？在善業速行剎那時有三個善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由善根為緣而有諸行"。在渴愛剎那有兩個不善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由不善根為緣而有諸行"。在結生剎那有三個無記因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由名色為緣而有識，也由識為緣而有名色"。在結生剎那，五蘊成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，四大種成為俱生緣、相互緣、依止緣。在結生剎那，三命行成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，名與色成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，這十四法成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，四無色蘊成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，五根成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，三因成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，名與識成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，這十四法成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，這二十八法成為俱生緣、相互緣、依止緣、不相應緣。在善趣中與智相應的情況下，由這八因的緣而有投生。對於剎帝利大富豪、婆羅門大富豪、居士大富豪、欲界天神，在與智相應的情況下，由哪八因的緣而有投生？在善業速行剎那時有三個善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由善根為緣而有諸行"。在渴愛剎那有兩個不善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由不善根為緣而有諸行"。在結生剎那有三個無記因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由名色為緣而有識，也由識為緣而有名色"。

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime aṭṭhavīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇasampayutte imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

Rūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā…pe… rūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

Arūpāvacarānaṃ devānaṃ katamesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe tayo hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『kusalamūlapaccayāpi saṅkhārā』』. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『akusalamūlapaccayāpi saṅkhārā』』. Paṭisandhikkhaṇe tayo hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『nāmapaccayāpi viññāṇaṃ viññāṇapaccayāpi nāmaṃ』』.

Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe pañcindriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe tayo hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Arūpāvacarānaṃ devānaṃ imesaṃ aṭṭhannaṃ hetūnaṃ paccayā upapatti hoti.

在結生剎那，五蘊成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，四大種成為俱生緣、相互緣、依止緣。在結生剎那，三命行成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，名與色成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，這十四法成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，四無色蘊成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，五根成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，三因成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，名與識成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，這十四法成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，這二十八法成為俱生緣、相互緣、依止緣、不相應緣。對於剎帝利大富豪、婆羅門大富豪、居士大富豪、欲界天神，在與智相應的情況下，由這八因的緣而有投生。對於色界天神，由哪八因的緣而有投生？在善業速行剎那時有三個善因......對於色界天神，由這八因的緣而有投生。對於無色界天神，由哪八因的緣而有投生？在善業速行剎那時有三個善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由善根為緣而有諸行"。在渴愛剎那有兩個不善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由不善根為緣而有諸行"。在結生剎那有三個無記因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由名為緣而有識，也由識為緣而有名"。在結生剎那，四無色蘊成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，五根成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，三因成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，名與識成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，這十四法成為俱生緣、相互緣、依止緣、相應緣。對於無色界天神，由這八因的緣而有投生。

Gatisampattiyā ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti? Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katinaṃ hetūnaṃ paccayā upapatti hoti?

Gatisampattiyā ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti. Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte channaṃ hetūnaṃ paccayā upapatti hoti .

Gatisampattiyā ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – kusalamūlapaccayāpi saṅkhārā. Nikantikkhaṇe dve hetū akusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – akusalamūlapaccayāpi saṅkhārā. Paṭisandhikkhaṇe dve hetū abyākatā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『nāmarūpapaccayāpi viññāṇaṃ, viññāṇapaccayāpi nāmarūpaṃ』』.

Paṭisandhikkhaṇe pañcakkhandhā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro mahābhūtā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti. Paṭisandhikkhaṇe tayo jīvitasaṅkhārā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca rūpañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe ime cuddasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Paṭisandhikkhaṇe cattāro khandhā arūpino sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe cattāri indriyāni sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe dve hetū sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe nāmañca viññāṇañca sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti. Paṭisandhikkhaṇe ime dvādasa dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, sampayuttapaccayā honti . Paṭisandhikkhaṇe ime chabbīsati dhammā sahajātapaccayā honti, aññamaññapaccayā honti, nissayapaccayā honti, vippayuttapaccayā honti. Gatisampattiyā ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hoti.

Khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte katamesaṃ channaṃ hetūnaṃ paccayā upapatti hoti? Kusalakammassa javanakkhaṇe dve hetū kusalā; tasmiṃ khaṇe jātacetanāya sahajātapaccayā honti. Tena vuccati – 『『kusalamūlapaccayāpi saṅkhārā…pe… khattiyamahāsālānaṃ brāhmaṇamahāsālānaṃ gahapatimahāsālānaṃ kāmāvacarānaṃ devānaṃ ñāṇavippayutte imesaṃ channaṃ hetūnaṃ paccayā upapatti hotī』』ti.

Gatikathā niṭṭhitā.

Kammakathā
在善趣中與智不相應的情況下，由多少因的緣而有投生？對於剎帝利大富豪、婆羅門大富豪、居士大富豪、欲界天神，在與智不相應的情況下，由多少因的緣而有投生？在善趣中與智不相應的情況下，由六因的緣而有投生。對於剎帝利大富豪、婆羅門大富豪、居士大富豪、欲界天神，在與智不相應的情況下，由六因的緣而有投生。在善趣中與智不相應的情況下，由哪六因的緣而有投生？在善業速行剎那時有兩個善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由善根為緣而有諸行"。在渴愛剎那有兩個不善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由不善根為緣而有諸行"。在結生剎那有兩個無記因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由名色為緣而有識，也由識為緣而有名色"。在結生剎那，五蘊成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，四大種成為俱生緣、相互緣、依止緣。在結生剎那，三命行成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，名與色成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，這十四法成為俱生緣、相互緣、依止緣、不相應緣。在結生剎那，四無色蘊成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，四根成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，兩因成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，名與識成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，這十二法成為俱生緣、相互緣、依止緣、相應緣。在結生剎那，這二十六法成為俱生緣、相互緣、依止緣、不相應緣。在善趣中與智不相應的情況下，由這六因的緣而有投生。對於剎帝利大富豪、婆羅門大富豪、居士大富豪、欲界天神，在與智不相應的情況下，由哪六因的緣而有投生？在善業速行剎那時有兩個善因；在那個剎那，與所生的思心所成為俱生緣。因此說——"也由善根為緣而有諸行......對於剎帝利大富豪、婆羅門大富豪、居士大富豪、欲界天神，在與智不相應的情況下，由這六因的緣而有投生"。趣分別論結束。
業論
Ahosi kammaṃ, ahosi kammavipāko. Ahosi kammaṃ, nāhosi kammavipāko. Ahosi kammaṃ, atthi kammavipāko. Ahosi kammaṃ, natthi kammavipāko. Ahosi kammaṃ, bhavissati kammavipāko. Ahosi kammaṃ, na bhavissati kammavipāko. [Atītakammaṃ]

Atthi kammaṃ, atthi kammavipāko. Atthi kammaṃ, natthi kammavipāko. Atthi kammaṃ, bhavissati kammavipāko . Atthi kammaṃ, na bhavissati kammavipāko. [Paccuppannakammaṃ]

Bhavissati kammaṃ, bhavissati kammavipāko. Bhavissati kammaṃ, na bhavissati kammavipāko. [Anāgatakammaṃ]

曾有業，曾有業果報。曾有業，未曾有業果報。曾有業，現有業果報。曾有業，現無業果報。曾有業，將有業果報。曾有業，將無業果報。[過去業] 現有業，現有業果報。現有業，現無業果報。現有業，將有業果報。現有業，將無業果報。[現在業] 將有業，將有業果報。將有業，將無業果報。[未來業]
Ahosi kusalaṃ kammaṃ, ahosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, nāhosi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Ahosi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

Atthi kusalaṃ kammaṃ, atthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, natthi kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Atthi kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

Bhavissati kusalaṃ kammaṃ, bhavissati kusalassa kammassa vipāko. Bhavissati kusalaṃ kammaṃ, na bhavissati kusalassa kammassa vipāko.

Ahosi akusalaṃ kammaṃ, ahosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, nāhosi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Ahosi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

Atthi akusalaṃ kammaṃ, atthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, natthi akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Atthi akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

Bhavissati akusalaṃ kammaṃ, bhavissati akusalassa kammassa vipāko. Bhavissati akusalaṃ kammaṃ, na bhavissati akusalassa kammassa vipāko.

Ahosi sāvajjaṃ kammaṃ…pe… ahosi anavajjaṃ kammaṃ…pe… ahosi kaṇhaṃ kammaṃ…pe… ahosi sukkaṃ kammaṃ…pe… ahosi sukhudrayaṃ kammaṃ…pe… ahosi dukkhudrayaṃ kammaṃ…pe… ahosi sukhavipākaṃ kammaṃ…pe… ahosi dukkhavipākaṃ kammaṃ, ahosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, nāhosi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Ahosi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.

Atthi dukkhavipākaṃ kammaṃ, atthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, natthi dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Atthi dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipāko.

Bhavissati dukkhavipākaṃ kammaṃ, bhavissati dukkhavipākassa kammassa vipāko. Bhavissati dukkhavipākaṃ kammaṃ, na bhavissati dukkhavipākassa kammassa vipākoti.

Kammakathā niṭṭhitā.

Vipallāsakathā
Purimanidānaṃ . 『『Cattārome , bhikkhave [a. ni.
曾有善業，曾有善業的果報。曾有善業，未曾有善業的果報。曾有善業，現有善業的果報。曾有善業，現無善業的果報。曾有善業，將有善業的果報。曾有善業，將無善業的果報。現有善業，現有善業的果報。現有善業，現無善業的果報。現有善業，將有善業的果報。現有善業，將無善業的果報。將有善業，將有善業的果報。將有善業，將無善業的果報。曾有不善業，曾有不善業的果報。曾有不善業，未曾有不善業的果報。曾有不善業，現有不善業的果報。曾有不善業，現無不善業的果報。曾有不善業，將有不善業的果報。曾有不善業，將無不善業的果報。現有不善業，現有不善業的果報。現有不善業，現無不善業的果報。現有不善業，將有不善業的果報。現有不善業，將無不善業的果報。將有不善業，將有不善業的果報。將有不善業，將無不善業的果報。曾有有過業......曾有無過業......曾有黑業......曾有白業......曾有引樂業......曾有引苦業......曾有樂報業......曾有苦報業，曾有苦報業的果報。曾有苦報業，未曾有苦報業的果報。曾有苦報業，現有苦報業的果報。曾有苦報業，現無苦報業的果報。曾有苦報業，將有苦報業的果報。曾有苦報業，將無苦報業的果報。現有苦報業，現有苦報業的果報。現有苦報業，現無苦報業的果報。現有苦報業，將有苦報業的果報。現有苦報業，將無苦報業的果報。將有苦報業，將有苦報業的果報。將有苦報業，將無苦報業的果報。業論結束。
顛倒論
前說。"諸比丘，這四種......"

4.49 passitabbā], saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso. Asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso. Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

『『Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro? Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso. Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā』』ti.

『『Anicce niccasaññino, dukkhe ca sukhasaññino;

Anattani ca attāti [attasaññino (syā.) a. ni. 4.49 passitabbā], asubhe subhasaññino;

Micchādiṭṭhihatā sattā, khittacittā visaññino.

『『Te yogayuttā mārassa, ayogakkhemino janā;

Sattā gacchanti saṃsāraṃ, jātimaraṇagāmino.

『『Yadā ca buddhā lokasmiṃ, uppajjanti pabhaṅkarā;

Te imaṃ dhammaṃ pakāsenti, dukkhūpasamagāminaṃ.

『『Tesaṃ sutvāna sappaññā, sacittaṃ paccaladdhu [paccaladdhuṃ (syā.), paccaladdhā a. ni. 4.49] te;

Aniccaṃ aniccato dakkhuṃ, dukkhamaddakkhu dukkhato.

『『Anattani anattāti, asubhaṃ asubhataddasuṃ;

Sammādiṭṭhisamādānā, sabbaṃ dukkhaṃ upaccagu』』nti.

Ime cattāro vipallāsā diṭṭhisampannassa puggalassa pahīnā, appahīnāti. Keci pahīnā, keci appahīnā? Anicce niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Dukkhe sukhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Anattani attāti saññāvipallāso cittavipallāso diṭṭhivipallāso pahīno. Asubhe subhanti saññā uppajjati, cittaṃ uppajjati, diṭṭhivipallāso pahīno. Dvīsu vatthūsu cha vipallāsā pahīnā . Dvīsu vatthūsu dve vipallāsā pahīnā, cattāro vipallāsā appahīnā. Catūsu vatthūsu aṭṭha vipallāsā pahīnā, cattāro vipallāsā appahīnāti.

Vipallāsakathā niṭṭhitā.

Maggakathā

4.49] 應當看到，有四種想顛倒、心顛倒、見顛倒。哪四種？諸比丘，于無常認為常，這是想顛倒、心顛倒、見顛倒。諸比丘，于苦認為樂，這是想顛倒、心顛倒、見顛倒。諸比丘，于無我認為有我，這是想顛倒、心顛倒、見顛倒。諸比丘，于不凈認為凈，這是想顛倒、心顛倒、見顛倒。諸比丘，這就是四種想顛倒、心顛倒、見顛倒。 "諸比丘，有四種非想顛倒、非心顛倒、非見顛倒。哪四種？諸比丘，于無常認為無常，這是非想顛倒、非心顛倒、非見顛倒。諸比丘，于苦認為苦，這是非想顛倒、非心顛倒、非見顛倒。諸比丘，于無我認為無我，這是非想顛倒、非心顛倒、非見顛倒。諸比丘，于不凈認為不凈，這是非想顛倒、非心顛倒、非見顛倒。諸比丘，這就是四種非想顛倒、非心顛倒、非見顛倒。" "于無常想常，于苦想為樂，于無我想我，于不凈想凈；邪見所害眾，亂心失正念。彼為魔繫縛，無安穩眾生；輪迴于生死，往來不止息。當諸佛出世，光明照世間；宣說此妙法，導向苦寂滅。智者聞其教，正念復明覺；見無常非常，知苦即是苦。無我見無我，不凈觀不凈；正見善攝受，超越一切苦。" 這四種顛倒，對於具足見的人已斷除了嗎，還是未斷除？有些已斷除，有些未斷除？于無常認為常的想顛倒、心顛倒、見顛倒已斷除。于苦認為樂的想生起，心生起，見顛倒已斷除。于無我認為有我的想顛倒、心顛倒、見顛倒已斷除。于不凈認為凈的想生起，心生起，見顛倒已斷除。在兩種事上，六種顛倒已斷除。在兩種事上，兩種顛倒已斷除，四種顛倒未斷除。在四種事上，八種顛倒已斷除，四種顛倒未斷除。顛倒論結束。 9. 道論

Maggoti kenaṭṭhena maggo? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya [uttariṃ paṭivedhāya (syā.)] maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Pariggahaṭṭhena sammāvācā micchāvācāya pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Samuṭṭhānaṭṭhena sammākammanto micchākammantassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Vodānaṭṭhena sammāājīvo micchāājīvassa pahānāya maggo ceva hetu ca…pe… paggahaṭṭhena sammāvāyāmo micchāvāyāmassa pahānāya maggo ceva hetu ca…pe… upaṭṭhānaṭṭhena sammāsati micchāsatiyā pahānāya maggo ceva hetu ca…pe… avikkhepaṭṭhena sammāsamādhi micchāsamādhissa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

"道"以何義為道？在入流道剎那，正見以見的意義，為斷除邪見而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。正思維以深入思維的意義，為斷除邪思維而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。正語以攝持的意義，為斷除邪語而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。正業以等起的意義，為斷除邪業而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。正命以清凈的意義，為斷除邪命而是道也是因......正精進以策勵的意義，為斷除邪精進而是道也是因......正念以現起的意義，為斷除邪念而是道也是因......正定以不散亂的意義，為斷除邪定而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikassa kāmarāgasaññojanassa paṭighasaññojanassa oḷārikassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatassa kāmarāgasaññojanassa paṭighasaññojanassa, anusahagatassa kāmarāgānusayassa paṭighānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa vodānāya maggo ceva hetu ca , visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgassa arūparāgassa mānassa uddhaccassa avijjāya, mānānusayassa bhavarāgānusayassa avijjānusayassa pahānāya maggo ceva hetu ca, sahajātānaṃ dhammānaṃ upatthambhanāya maggo ceva hetu ca, kilesānaṃ pariyādānāya maggo ceva hetu ca, paṭivedhādivisodhanāya maggo ceva hetu ca, cittassa adhiṭṭhānāya maggo ceva hetu ca, cittassa, vodānāya maggo ceva hetu ca, visesādhigamāya maggo ceva hetu ca, uttari paṭivedhāya maggo ceva hetu ca, saccābhisamayāya maggo ceva, hetu ca, nirodhe patiṭṭhāpanāya maggo ceva hetu ca.

Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo , pariggahamaggo sammāvācā, samuṭṭhānamaggo sammākammanto, vodānamaggo sammāājīvo, paggahamaggo sammāvāyāmo, upaṭṭhānamaggo sammāsati, avikkhepamaggo sammāsamādhi. Upaṭṭhānamaggo satisambojjhaṅgo, pavicayamaggo dhammavicayasambojjhaṅgo, paggahamaggo vīriyasambojjhaṅgo, pharaṇamaggo pītisambojjhaṅgo, upasamamaggo passaddhisambojjhaṅgo, avikkhepamaggo samādhisambojjhaṅgo, paṭisaṅkhānamaggo upekkhāsambojjhaṅgo.

Assaddhiye akampiyamaggo saddhābalaṃ, kosajje akampiyamaggo vīriyabalaṃ, pamāde akampiyamaggo satibalaṃ, uddhacce akampiyamaggo samādhibalaṃ, avijjāya akampiyamaggo paññābalaṃ. Adhimokkhamaggo saddhindriyaṃ, paggahamaggo vīriyindriyaṃ, upaṭṭhānamaggo satindriyaṃ, avikkhepamaggo samādhindriyaṃ, dassanamaggo paññindriyaṃ.

在一來道剎那，正見以見的意義......正定以不散亂的意義，為斷除粗重的欲貪結、嗔恚結、粗重的欲貪隨眠、嗔恚隨眠而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。在不還道剎那，正見以見的意義......正定以不散亂的意義，為斷除微細的欲貪結、嗔恚結、微細的欲貪隨眠、嗔恚隨眠而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。在阿羅漢道剎那，正見以見的意義......正定以不散亂的意義，為斷除色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠而是道也是因，為支援俱生諸法而是道也是因，為遍盡諸煩惱而是道也是因，為凈化始覺等而是道也是因，為心的確立而是道也是因，為心的清凈而是道也是因，為證得殊勝而是道也是因，為更上的通達而是道也是因，為現觀諸諦而是道也是因，為確立于滅而是道也是因。見道是正見，深入思維道是正思維，攝持道是正語，等起道是正業，清凈道是正命，策勵道是正精進，現起道是正念，不散亂道是正定。現起道是念覺支，簡擇道是擇法覺支，策勵道是精進覺支，遍滿道是喜覺支，寂止道是輕安覺支，不散亂道是定覺支，簡擇道是舍覺支。于不信不動搖道是信力，于懈怠不動搖道是精進力，于放逸不動搖道是念力，于掉舉不動搖道是定力，于無明不動搖道是慧力。勝解道是信根，策勵道是精進根，現起道是念根，不散亂道是定根，見道是慧根。

Ādhipateyyaṭṭhena indriyā maggo, akampiyaṭṭhena balā maggo, niyyānaṭṭhena bojjhaṅgā maggo, hetuṭṭhena maggaṅgā maggo, upaṭṭhānaṭṭhena satipaṭṭhānā maggo, padahanaṭṭhena sammappadhānā maggo, ijjhanaṭṭhena iddhipādā maggo, tathaṭṭhena saccāni maggo, avikkhepaṭṭhena samatho maggo, anupassanaṭṭhena vipassanā maggo, ekarasaṭṭhena samathavipassanā maggo, anativattanaṭṭhena yuganaddhā maggo, saṃvaraṭṭhena sīlavisuddhi maggo, avikkhepaṭṭhena cittavisuddhi maggo, dassanaṭṭhena diṭṭhivisuddhi maggo, muttaṭṭhena vimokkho maggo, paṭivedhaṭṭhena vijjā maggo, pariccāgaṭṭhena vimutti maggo, samucchedaṭṭhena khaye ñāṇaṃ maggo, chando mūlaṭṭhena maggo, manasikāro samuṭṭhānaṭṭhena maggo, phasso samodhānaṭṭhena maggo, vedanā samosaraṇaṭṭhena maggo, samādhi pamukhaṭṭhena maggo, sati ādhipateyyaṭṭhena maggo, paññā tatuttaraṭṭhena maggo, vimutti sāraṭṭhena maggo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggoti.

Maggakathā niṭṭhitā.

Maṇḍapeyyakathā
『『Maṇḍapeyyamidaṃ , bhikkhave, brahmacariyaṃ. Satthā sammukhībhūto tidhattamaṇḍo [tividho maṇḍo (bahūsu) aṭṭhakathā oloketabbā]. Satthari sammukhībhūte desanāmaṇḍo, paṭiggahamaṇḍo, brahmacariyamaṇḍo』』.

Katamo desanāmaṇḍo? Catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ [uttānikammaṃ (ka.)], catunnaṃ satipaṭṭhānānaṃ…pe… catunnaṃ sammappadhānānaṃ… catunnaṃ iddhipādānaṃ… pañcannaṃ indriyānaṃ… pañcannaṃ balānaṃ… sattannaṃ bojjhaṅgānaṃ… ariyassa aṭṭhaṅgikassa maggassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ – ayaṃ desanāmaṇḍo.

Katamo paṭiggahamaṇḍo? Bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā ye vā panaññepi keci viññātāro – ayaṃ paṭiggahamaṇḍo.

Katamo brahmacariyamaṇḍo? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi – ayaṃ brahmacariyamaṇḍo.

以增上義，諸根是道；以不動搖義，諸力是道；以出離義，諸覺支是道；以因義，諸道支是道；以現起義，諸念住是道；以精勤義，諸正勤是道；以成就義，諸神足是道；以如實義，諸諦是道；以不散亂義，止是道；以觀察義，觀是道；以一味義，止觀是道；以不超越義，止觀雙運是道；以防護義，戒清凈是道；以不散亂義，心清凈是道；以見義，見清凈是道；以解脫義，解脫是道；以通達義，明是道；以舍離義，解脫是道；以斷除義，盡智是道；欲以根本義是道；作意以等起義是道；觸以和合義是道；受以匯聚義是道；定以首要義是道；念以增上義是道；慧以殊勝義是道；解脫以精華義是道；以涅槃為不死依歸，以究竟義是道。道論結束。 10. 精華飲論 238. "諸比丘，此梵行是精華飲。導師現前時有三種精華。當導師現前時，有說法精華、領受精華、梵行精華。" 什麼是說法精華？四聖諦的宣說、開示、安立、建立、開顯、分別、明瞭；四念住......四正勤......四神足......五根......五力......七覺支......八聖道的宣說、開示、安立、建立、開顯、分別、明瞭——這是說法精華。什麼是領受精華？比丘、比丘尼、優婆塞、優婆夷、天神、人類或其他任何有智之人——這是領受精華。什麼是梵行精華？就是這八支聖道，即：正見、正思維、正語、正業、正命、正精進、正念、正定——這是梵行精華。

Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhindriyassa adhimokkhamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyindriyassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satindriyassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhindriyassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjaṃ kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññindriyassa dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; assaddhiyaṃ kasaṭaṃ chaḍḍetvā saddhābalassa assaddhiye akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyabalassa kosajje akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satibalassa pamāde akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhibalassa uddhacce akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā paññābalassa avijjāya akampiyamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

Upaṭṭhānamaṇḍo satisambojjhaṅgā, pamādo kasaṭo; pamādaṃ kasaṭaṃ chaḍḍetvā satisambojjhaṅgassa upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; avijjaṃ kasaṭaṃ chaḍḍetvā dhammavicayasambojjhaṅgassa pavicayamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; kosajjaṃ kasaṭaṃ chaḍḍetvā vīriyasambojjhaṅgassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; pariḷāhaṃ kasaṭaṃ chaḍḍetvā pītisambojjhaṅgassa pharaṇamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo , duṭṭhullaṃ kasaṭo; duṭṭhullaṃ kasaṭaṃ chaḍḍetvā passaddhisambojjhaṅgassa upasamamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; uddhaccaṃ kasaṭaṃ chaḍḍetvā samādhisambojjhaṅgassa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, appaṭisaṅkhā kasaṭo; appaṭisaṅkhaṃ kasaṭaṃ chaḍḍetvā upekkhāsambojjhaṅgassa paṭisaṅkhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

信根是勝解精華，不信是渣滓；捨棄不信渣滓而飲信根的勝解精華——此為精華飲。精進根是策勵精華，懈怠是渣滓；捨棄懈怠渣滓而飲精進根的策勵精華——此為精華飲。念根是現起精華，放逸是渣滓；捨棄放逸渣滓而飲念根的現起精華——此為精華飲。定根是不散亂精華，掉舉是渣滓；捨棄掉舉渣滓而飲定根的不散亂精華——此為精華飲。慧根是見精華，無明是渣滓；捨棄無明渣滓而飲慧根的見精華——此為精華飲。信力是于不信不動搖精華，不信是渣滓；捨棄不信渣滓而飲信力的于不信不動搖精華——此為精華飲。精進力是于懈怠不動搖精華，懈怠是渣滓；捨棄懈怠渣滓而飲精進力的于懈怠不動搖精華——此為精華飲。念力是于放逸不動搖精華，放逸是渣滓；捨棄放逸渣滓而飲念力的于放逸不動搖精華——此為精華飲。定力是于掉舉不動搖精華，掉舉是渣滓；捨棄掉舉渣滓而飲定力的于掉舉不動搖精華——此為精華飲。慧力是于無明不動搖精華，無明是渣滓；捨棄無明渣滓而飲慧力的于無明不動搖精華——此為精華飲。念覺支是現起精華，放逸是渣滓；捨棄放逸渣滓而飲念覺支的現起精華——此為精華飲。擇法覺支是簡擇精華，無明是渣滓；捨棄無明渣滓而飲擇法覺支的簡擇精華——此為精華飲。精進覺支是策勵精華，懈怠是渣滓；捨棄懈怠渣滓而飲精進覺支的策勵精華——此為精華飲。喜覺支是遍滿精華，熱惱是渣滓；捨棄熱惱渣滓而飲喜覺支的遍滿精華——此為精華飲。輕安覺支是寂止精華，粗重是渣滓；捨棄粗重渣滓而飲輕安覺支的寂止精華——此為精華飲。定覺支是不散亂精華，掉舉是渣滓；捨棄掉舉渣滓而飲定覺支的不散亂精華——此為精華飲。舍覺支是簡擇精華，不簡擇是渣滓；捨棄不簡擇渣滓而飲舍覺支的簡擇精華——此為精華飲。

Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; micchādiṭṭhiṃ kasaṭaṃ chaḍḍetvā sammādiṭṭhiyā dassanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; micchāsaṅkappaṃ kasaṭaṃ chaḍḍetvā sammāsaṅkappassa abhiniropanamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; micchāvācaṃ kasaṭaṃ chaḍḍetvā sammāvācāya pariggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; micchākammantaṃ kasaṭaṃ chaḍḍetvā sammākammantassa samuṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; micchāājīvaṃ kasaṭaṃ chaḍḍetvā sammāājīvassa vodānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; micchāvāyāmaṃ kasaṭaṃ chaḍḍetvā sammāvāyāmassa paggahamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; micchāsatiṃ kasaṭaṃ chaḍḍetvā sammāsatiyā upaṭṭhānamaṇḍaṃ pivatīti – maṇḍapeyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; micchāsamādhiṃ kasaṭaṃ chaḍḍetvā sammāsamādhissa avikkhepamaṇḍaṃ pivatīti – maṇḍapeyyaṃ.

正見是見精華，邪見是渣滓；捨棄邪見渣滓而飲正見的見精華——此為精華飲。正思維是深入思維精華，邪思維是渣滓；捨棄邪思維渣滓而飲正思維的深入思維精華——此為精華飲。正語是攝持精華，邪語是渣滓；捨棄邪語渣滓而飲正語的攝持精華——此為精華飲。正業是等起精華，邪業是渣滓；捨棄邪業渣滓而飲正業的等起精華——此為精華飲。正命是清凈精華，邪命是渣滓；捨棄邪命渣滓而飲正命的清凈精華——此為精華飲。正精進是策勵精華，邪精進是渣滓；捨棄邪精進渣滓而飲正精進的策勵精華——此為精華飲。正念是現起精華，邪念是渣滓；捨棄邪念渣滓而飲正念的現起精華——此為精華飲。正定是不散亂精華，邪定是渣滓；捨棄邪定渣滓而飲正定的不散亂精華——此為精

Atthi maṇḍo, atthi peyyaṃ, atthi kasaṭo. Adhimokkhamaṇḍo saddhindriyaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyindriyaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo satindriyaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhindriyaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Dassanamaṇḍo paññindriyaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Assaddhiye akampiyamaṇḍo saddhābalaṃ, assaddhiyaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Kosajje akampiyamaṇḍo vīriyabalaṃ, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pamāde akampiyamaṇḍo satibalaṃ, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Uddhacce akampiyamaṇḍo samādhibalaṃ, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avijjāya akampiyamaṇḍo paññābalaṃ, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Upaṭṭhānamaṇḍo satisambojjhaṅgo, pamādo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pavicayamaṇḍo dhammavicayasambojjhaṅgo, avijjā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo vīriyasambojjhaṅgo, kosajjaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pharaṇamaṇḍo pītisambojjhaṅgo, pariḷāho kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upasamamaṇḍo passaddhisambojjhaṅgo, duṭṭhullaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo samādhisambojjhaṅgo, uddhaccaṃ kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo, apaṭisaṅkhā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Dassanamaṇḍo sammādiṭṭhi, micchādiṭṭhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Abhiniropanamaṇḍo sammāsaṅkappo, micchāsaṅkappo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Pariggahamaṇḍo sammāvācā, micchāvācā kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Samuṭṭhānamaṇḍo sammākammanto, micchākammanto kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Vodānamaṇḍo sammāājīvo, micchāājīvo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Paggahamaṇḍo sammāvāyāmo, micchāvāyāmo kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Upaṭṭhānamaṇḍo sammāsati, micchāsati kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ. Avikkhepamaṇḍo sammāsamādhi, micchāsamādhi kasaṭo; yo tattha attharaso dhammaraso vimuttiraso – idaṃ peyyaṃ.

Dassanamaṇḍo sammādiṭṭhi… abhiniropanamaṇḍo sammāsaṅkappo… pariggahamaṇḍo sammāvācā… samuṭṭhānamaṇḍo sammākammanto… vodānamaṇḍo sammāājīvo… paggahamaṇḍo sammāvāyāmo… upaṭṭhānamaṇḍo sammāsati… avikkhepamaṇḍo sammāsamādhi.

有精華，有可飲，有渣滓。信根是勝解精華，不信是渣滓；其中的義味、法味、解脫味——這是可飲。精進根是策勵精華，懈怠是渣滓；其中的義味、法味、解脫味——這是可飲。念根是現起精華，放逸是渣滓；其中的義味、法味、解脫味——這是可飲。定根是不散亂精華，掉舉是渣滓；其中的義味、法味、解脫味——這是可飲。慧根是見精華，無明是渣滓；其中的義味、法味、解脫味——這是可飲。信力是于不信不動搖精華，不信是渣滓；其中的義味、法味、解脫味——這是可飲。精進力是于懈怠不動搖精華，懈怠是渣滓；其中的義味、法味、解脫味——這是可飲。念力是于放逸不動搖精華，放逸是渣滓；其中的義味、法味、解脫味——這是可飲。定力是于掉舉不動搖精華，掉舉是渣滓；其中的義味、法味、解脫味——這是可飲。慧力是于無明不動搖精華，無明是渣滓；其中的義味、法味、解脫味——這是可飲。念覺支是現起精華，放逸是渣滓；其中的義味、法味、解脫味——這是可飲。擇法覺支是簡擇精華，無明是渣滓；其中的義味、法味、解脫味——這是可飲。精進覺支是策勵精華，懈怠是渣滓；其中的義味、法味、解脫味——這是可飲。喜覺支是遍滿精華，熱惱是渣滓；其中的義味、法味、解脫味——這是可飲。輕安覺支是寂止精華，粗重是渣滓；其中的義味、法味、解脫味——這是可飲。定覺支是不散亂精華，掉舉是渣滓；其中的義味、法味、解脫味——這是可飲。舍覺支是簡擇精華，不簡擇是渣滓；其中的義味、法味、解脫味——這是可飲。正見是見精華，邪見是渣滓；其中的義味、法味、解脫味——這是可飲。正思維是深入思維精華，邪思維是渣滓；其中的義味、法味、解脫味——這是可飲。正語是攝持精華，邪語是渣滓；其中的義味、法味、解脫味——這是可飲。正業是等起精華，邪業是渣滓；其中的義味、法味、解脫味——這是可飲。正命是清凈精華，邪命是渣滓；其中的義味、法味、解脫味——這是可飲。正精進是策勵精華，邪精進是渣滓；其中的義味、法味、解脫味——這是可飲。正念是現起精華，邪念是渣滓；其中的義味、法味、解脫味——這是可飲。正定是不散亂精華，邪定是渣滓；其中的義味、法味、解脫味——這是可飲。正見是見精華...正思維是深入思維精華...正語是攝持精華...正業是等起精華...正命是清凈精華...正精進是策勵精華...正念是現起精華...正定是不散亂精華。

Upaṭṭhānamaṇḍo satisambojjhaṅgo… pavicayamaṇḍo dhammavicayasambojjhaṅgo… paggahamaṇḍo vīriyasambojjhaṅgo… pharaṇamaṇḍo pītisambojjhaṅgo… upasamamaṇḍo passaddhisambojjhaṅgo… avikkhepamaṇḍo samādhisambojjhaṅgo… paṭisaṅkhānamaṇḍo upekkhāsambojjhaṅgo.

Assaddhiye akampiyamaṇḍo saddhābalaṃ… kosajje akampiyamaṇḍo vīriyabalaṃ… pamāde akampiyamaṇḍo satibalaṃ… uddhacce akampiyamaṇḍo samādhibalaṃ… avijjāya akampiyamaṇḍo paññābalaṃ.

Adhimokkhamaṇḍo saddhindriyaṃ… paggahamaṇḍo vīriyindriyaṃ… upaṭṭhānamaṇḍo satindriyaṃ… avikkhepamaṇḍo samādhindriyaṃ… dassanamaṇḍo paññindriyaṃ.

Ādhipateyyaṭṭhena indriyā maṇḍo, akampiyaṭṭhena balā maṇḍo, niyyānaṭṭhena bojjhaṅgā maṇḍo, hetuṭṭhena maggo maṇḍo, upaṭṭhānaṭṭhena satipaṭṭhānā maṇḍo, padahanaṭṭhena sammappadhānā maṇḍo, ijjhanaṭṭhena iddhipādā maṇḍo, tathaṭṭhena saccā maṇḍo, avikkhepaṭṭhena samatho maṇḍo, anupassanaṭṭhena vipassanā maṇḍo, ekarasaṭṭhena samathavipassanā maṇḍo, anativattanaṭṭhena yuganaddhā maṇḍo, saṃvaraṭṭhena sīlavisuddhi maṇḍo, avikkhepaṭṭhena cittavisuddhi maṇḍo, dassanaṭṭhena diṭṭhivisuddhi maṇḍo, muttaṭṭhena vimokkho maṇḍo, paṭivedhaṭṭhena vijjā maṇḍo, pariccāgaṭṭhena vimutti maṇḍo, samucchedaṭṭhena khaye ñāṇaṃ maṇḍo, paṭippassaddhaṭṭhena anuppāde ñāṇaṃ maṇḍo, chando mūlaṭṭhena maṇḍo, manasikāro samuṭṭhānaṭṭhena maṇḍo, phasso samodhānaṭṭhena maṇḍo, vedanā samosaraṇaṭṭhena maṇḍo, samādhi pamukhaṭṭhena maṇḍo, sati ādhipateyyaṭṭhena maṇḍo, paññā tatuttaraṭṭhena maṇḍo, vimutti sāraṭṭhena maṇḍo, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maṇḍoti.

Catutthabhāṇavāro.

Maṇḍapeyyakathā niṭṭhitā.

Mahāvaggo paṭhamo.

Tassuddānaṃ –

Ñāṇadiṭṭhī ca assāsā, indriyaṃ vimokkhapañcamā;

Gatikammavipallāsā, maggo maṇḍena te dasāti.

念覺支是現起精華...擇法覺支是簡擇精華...精進覺支是策勵精華...喜覺支是遍滿精華...輕安覺支是寂止精華...定覺支是不散亂精華...舍覺支是簡擇精華。信力是于不信不動搖精華...精進力是于懈怠不動搖精華...念力是于放逸不動搖精華...定力是于掉舉不動搖精華...慧力是于無明不動搖精華。信根是勝解精華...精進根是策勵精華...念根是現起精華...定根是不散亂精華...慧根是見精華。諸根以增上義是精華，諸力以不動搖義是精華，諸覺支以出離義是精華，道以因義是精華，諸念住以現起義是精華，諸正勤以精勤義是精華，諸神足以成就義是精華，諸諦以如實義是精華，止以不散亂義是精華，觀以觀察義是精華，止觀以一味義是精華，止觀雙運以不超越義是精華，戒清凈以防護義是精華，心清凈以不散亂義是精華，見清凈以見義是精華，解脫以解脫義是精華，明以通達義是精華，解脫以舍離義是精華，盡智以斷除義是精華，無生智以寂止義是精華，欲以根本義是精華，作意以等起義是精華，觸以和合義是精華，受以匯聚義是精華，定以首要義是精華，念以增上義是精華，慧以殊勝義是精華，解脫以精華義是精華，以涅槃為不死依歸，以究竟義是精華。第四誦分精華飲論結束大品第一其摘要：智、見與安般，根及解脫五，趣、業與顛倒，道與精華十。

Esa nikāyadharehi ṭhapito, asamo [assamo (syā.)] paṭhamo pavaro

Varavaggoti [varamaggoti (syā.)].

這是由誦持聖典者所確立的，無與倫比的第一最勝最勝品。