B0102051802yuganaddhavaggo（連結品）

1. Yuganaddhavaggo

2. Yuganaddhakathā

3. Evaṃ me sutaṃ – ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi – 『『āvuso bhikkhavo』』ti. 『『Āvuso』』ti kho te bhikkhū āyasmato ānandassa paccassosuṃ. Āyasmā ānando etadavoca –

『『Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ [arahattaṃ (syā.), arahattapattiṃ a. ni. 4.170] byākaroti, sabbaso catūhi maggehi etesaṃ vā aññatarena. Katamehi catūhi?

『『Idhāvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti. Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti [bahuliṃ karoti (ka.) a. ni. 4.170 passitabbā]. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

『『Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti. Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

『『Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ [yuganandhaṃ (ka. sī. aṭṭha.)] bhāveti. Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

『『Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti. So, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva [ajjhattaññeva (syā. ka.)] santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṃ maggaṃ āsevati bhāveti bahulīkaroti. Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhonti.

『『Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattapattaṃ byākaroti, sabbaso imehi catūhi maggehi, etesaṃ vā aññatarenā』』ti.

1. Suttantaniddeso

2. 雙運品

3. 雙運之語
4. 如是我聞。一時，尊者阿難住在憍賞彌(Kosambi)的瞿師羅園。那時，尊者阿難對諸比丘說:"諸友比丘。""友!"那些比丘回答尊者阿難。尊者阿難如是說： "諸友，任何比丘或比丘尼在我面前宣稱證得阿羅漢果，皆是通過這四種道路中的某一種。哪四種? "在此，諸友，比丘修習以止為先導的觀。他修習以止為先導的觀時，道生起。他修習、培育、多修此道。他修習、培育、多修此道時，諸結斷除，隨眠滅盡。 "複次，諸友，比丘修習以觀為先導的止。他修習以觀為先導的止時，道生起。他修習、培育、多修此道。他修習、培育、多修此道時，諸結斷除，隨眠滅盡。 "複次，諸友，比丘修習止觀雙運。他修習止觀雙運時，道生起。他修習、培育、多修此道。他修習、培育、多修此道時，諸結斷除，隨眠滅盡。 "複次，諸友，比丘的心為法上的掉舉所擾。諸友，此時心內自安住、沉靜、專一、得定。道為他生起。他修習、培育、多修此道。他修習、培育、多修此道時，諸結斷除，隨眠滅盡。 "諸友，任何比丘或比丘尼在我面前宣稱證得阿羅漢果，皆是通過這四種道路中的某一種。"

5. 經文解釋

6. Kathaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti? Nekkhammavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – 『『samathapubbaṅgamaṃ vipassanaṃ bhāvetī』』ti. Bhāvetīti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

Maggo sañjāyatīti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati, pariggahaṭṭhena sammāvācā maggo sañjāyati, samuṭṭhānaṭṭhena sammākammanto maggo sañjāyati, vodānaṭṭhena sammāājīvo maggo sañjāyati, paggahaṭṭhena sammāvāyāmo maggo sañjāyati, upaṭṭhānaṭṭhena sammāsati maggo sañjāyati, avikkhepaṭṭhena sammāsamādhi maggo sañjāyati – evaṃ maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti āsevatīti kathaṃ āsevati? Āvajjanto āsevati, jānanto āsevati, passanto āsevati, paccavekkhanto āsevati, cittaṃ adhiṭṭhahanto āsevati, saddhāya adhimuccanto āsevati, vīriyaṃ paggaṇhanto āsevati, satiṃ upaṭṭhāpento āsevati, cittaṃ samādahanto āsevati, paññāya pajānanto āsevati, abhiññeyyaṃ abhijānanto āsevati, pariññeyyaṃ parijānanto āsevati, pahātabbaṃ pajahanto āsevati , bhāvetabbaṃ bhāvento āsevati, sacchikātabbaṃ sacchikaronto āsevati – evaṃ āsevati.

Bhāvetīti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti, passanto bhāveti, paccavekkhanto bhāveti, cittaṃ adhiṭṭhahanto bhāveti, saddhāya adhimuccanto bhāveti, vīriyaṃ paggaṇhanto bhāveti, satiṃ upaṭṭhāpento bhāveti, cittaṃ samādahanto bhāveti, paññāya pajānanto bhāveti, abhiññeyyaṃ abhijānanto bhāveti, pariññeyyaṃ parijānanto bhāveti, pahātabbaṃ pajahanto bhāveti, bhāvetabbaṃ bhāvento bhāveti, sacchikātabbaṃ sacchikaronto bhāveti – evaṃ bhāveti.

Bahulīkarotīti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti, passanto bahulīkaroti, paccavekkhanto bahulīkaroti, cittaṃ adhiṭṭhahanto bahulīkaroti, saddhāya adhimuccanto bahulīkaroti, vīriyaṃ paggaṇhanto bahulīkaroti, satiṃ upaṭṭhāpento bahulīkaroti, cittaṃ samādahanto bahulīkaroti, paññāya pajānanto bahulīkaroti, abhiññeyyaṃ abhijānanto bahulīkaroti, pariññeyyaṃ parijānanto bahulīkaroti, pahātabbaṃ pajahanto bahulīkaroti, bhāvetabbaṃ bhāvento bahulīkaroti, sacchikātabbaṃ sacchikaronto bahulīkaroti – evaṃ bahulīkaroti.

1. 如何修習以止為先導的觀？出離心而生的心一境性，無散亂，是定。在其中生起的諸法，以無常隨觀的意義是觀，以苦隨觀的意義是觀，以無我隨觀的意義是觀。如是先有止，後有觀。因此說"修習以止為先導的觀"。"修習"有四種修習：對於其中生起的諸法，以不超越的意義是修習，以諸根一味的意義是修習，以引導適當精進的意義是修習，以數數修習的意義是修習。 道生起是如何生起的？以見的意義，正見道生起；以思惟的意義，正思惟道生起；以攝持的意義，正語道生起；以等起的意義，正業道生起；以清凈的意義，正命道生起；以精進的意義，正精進道生起；以現起的意義，正念道生起；以無散亂的意義，正定道生起——如是道生起。 他修習、培育、多修此道。"修習"是如何修習？思惟時修習，了知時修習，見時修習，省察時修習，決意心時修習，以信勝解時修習，策勵精進時修習，確立念時修習，等持心時修習，以慧了知時修習，通達應通達的時修習，遍知應遍知的時修習，斷除應斷除的時修習，修習應修習的時修習，作證應作證的時修習——如是修習。 "培育"是如何培育？思惟時培育，了知時培育，見時培育，省察時培育，決意心時培育，以信勝解時培育，策勵精進時培育，確立念時培育，等持心時培育，以慧了知時培育，通達應通達的時培育，遍知應遍知的時培育，斷除應斷除的時培育，修習應修習的時培育，作證應作證的時培育——如是培育。 "多修"是如何多修？思惟時多修，了知時多修，見時多修，省察時多修，決意心時多修，以信勝解時多修，策勵精進時多修，確立念時多修，等持心時多修，以慧了知時多修，通達應通達的時多修，遍知應遍知的時多修，斷除應斷除的時多修，修習應修習的時多修，作證應作證的時多修——如是多修。

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyantianusayā byantīhontīti kathaṃ saññojanāni pahīyanti, anusayā byantīhonti? Sotāpattimaggena, sakkāyadiṭṭhi, vicikicchā, sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo , avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

他修習、培育、多修此道時，諸結斷除，隨眠滅盡，是如何斷除諸結、滅盡隨眠？由預流道，斷除有身見、疑、戒禁取——這三結斷除；見隨眠、疑隨眠——這兩隨眠滅盡。由一來道，粗重的欲貪結、嗔恚結——這兩結斷除；粗重的欲貪隨眠、嗔恚隨眠——這兩隨眠滅盡。由不還道，微細的欲貪結、嗔恚結——這兩結斷除；微細的欲貪隨眠、嗔恚隨眠——這兩隨眠滅盡。由阿羅漢道，色貪、無色貪、慢、掉舉、無明——這五結斷除；慢隨眠、有貪隨眠、無明隨眠——這三隨眠滅盡。如是諸結斷除，隨眠滅盡。

1. Abyāpādavasena cittassa ekaggatā avikkhepo samādhi…pe… ālokasaññāvasena cittassa ekaggatā avikkhepo samādhi…pe… paṭinissaggānupassī assāsavasena paṭinissaggānupassī passāsavasena cittassa ekaggatā avikkhepo samādhi. Tattha jāte dhamme aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Iti paṭhamaṃ samatho, pacchā vipassanā. Tena vuccati – 『『samathapubbaṅgamaṃ vipassanaṃ bhāvetī』』ti. Bhāvetīti catasso bhāvanā – tattha jātānaṃ dhammānaṃ anativattanaṭṭhena bhāvanā, indriyānaṃ ekarasaṭṭhena bhāvanā, tadupagavīriyavāhanaṭṭhena bhāvanā, āsevanaṭṭhena bhāvanā.

Maggo sañjāyatīti kathaṃ maggo sañjāyati? Dassanaṭṭhena sammādiṭṭhi maggo sañjāyati, abhiniropanaṭṭhena sammāsaṅkappo maggo sañjāyati…pe… avikkhepaṭṭhena sammāsamādhi maggo sañjāyati. Evaṃ maggo sañjāyati.

So taṃ maggaṃ āsevati bhāveti bahulīkaroti āsevatīti kathaṃ āsevati? Āvajjanto āsevati…pe… sacchikātabbaṃ sacchikaronto āsevati, evaṃ āsevati. Bhāvetīti kathaṃ bhāveti? Āvajjanto bhāveti, jānanto bhāveti…pe… sacchikātabbaṃ sacchikaronto bhāveti, evaṃ bhāveti. Bahulīkarotīti kathaṃ bahulīkaroti? Āvajjanto bahulīkaroti, jānanto bahulīkaroti…pe… sacchikātabbaṃ sacchikaronto bahulīkaroti, evaṃ bahulīkaroti.

Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saññojanāni pahīyanti, anusayā byantīhontīti kathaṃ saññojanā pahīyanti, anusayā byantīhonti? Sotāpattimaggena sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso – imāni tīṇi saññojanāni pahīyanti; diṭṭhānusayo, vicikicchānusayo – ime dve anusayā byantīhonti. Sakadāgāmimaggena oḷārikaṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; oḷāriko kāmarāgānusayo paṭighānusayo – ime dve anusayā byantīhonti. Anāgāmimaggena anusahagataṃ kāmarāgasaññojanaṃ, paṭighasaññojanaṃ – imāni dve saññojanāni pahīyanti; anusahagato kāmarāgānusayo, paṭighānusayo – ime dve anusayā byantīhonti. Arahattamaggena rūparāgo, arūparāgo, māno, uddhaccaṃ, avijjā – imāni pañca saññojanāni pahīyanti; mānānusayo, bhavarāgānusayo, avijjānusayo – ime tayo anusayā byantīhonti. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ samathapubbaṅgamaṃ vipassanaṃ bhāveti.

1. 以無嗔的方式，心一境性，無散亂，是定⋯⋯以光明想的方式，心一境性，無散亂，是定⋯⋯以出入息中隨觀舍離的方式，心一境性，無散亂，是定。在其中生起的諸法，以無常隨觀的意義是觀，以苦隨觀的意義是觀，以無我隨觀的意義是觀。如是先有止，後有觀。因此說"修習以止為先導的觀"。"修習"有四種修習：對於其中生起的諸法，以不超越的意義是修習，以諸根一味的意義是修習，以引導適當精進的意義是修習，以數數修習的意義是修習。 道生起是如何生起的？以見的意義，正見道生起；以思惟的意義，正思惟道生起⋯⋯以無散亂的意義，正定道生起。如是道生起。 他修習、培育、多修此道。"修習"是如何修習？思惟時修習⋯⋯作證應作證的時修習，如是修習。"培育"是如何培育？思惟時培育，了知時培育⋯⋯作證應作證的時培育，如是培育。"多修"是如何多修？思惟時多修，了知時多修⋯⋯作證應作證的時多修，如是多修。 他修習、培育、多修此道時，諸結斷除，隨眠滅盡，是如何斷除諸結、滅盡隨眠？由預流道，有身見、疑、戒禁取——這三結斷除；見隨眠、疑隨眠——這兩隨眠滅盡。由一來道，粗重的欲貪結、嗔恚結——這兩結斷除；粗重的欲貪隨眠、嗔恚隨眠——這兩隨眠滅盡。由不還道，微細的欲貪結、嗔恚結——這兩結斷除；微細的欲貪隨眠、嗔恚隨眠——這兩隨眠滅盡。由阿羅漢道，色貪、無色貪、慢、掉舉、無明——這五結斷除；慢隨眠、有貪隨眠、無明隨眠——這三隨眠滅盡。如是諸結斷除，隨眠滅盡。如是修習以止為先導的觀。

2. Kathaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti? Aniccato anupassanaṭṭhena vipassanā, dukkhato anupassanaṭṭhena vipassanā, anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā [vossaggārammaṇatā (syā. ka.)] cittassa ekaggatā avikkhepo. Samādhi iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – 『『vipassanāpubbaṅgamaṃ samathaṃ bhāvetī』』ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Rūpaṃ aniccato anupassanaṭṭhena vipassanā, rūpaṃ dukkhato anupassanaṭṭhena vipassanā, rūpaṃ anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – 『『vipassanāpubbaṅgamaṃ samathaṃ bhāvetī』』ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Vedanaṃ…pe… saññaṃ … saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato anupassanaṭṭhena vipassanā, jarāmaraṇaṃ dukkhato…pe… anattato anupassanaṭṭhena vipassanā. Tattha jātānaṃ dhammānañca vosaggārammaṇatā cittassa ekaggatā avikkhepo samādhi. Iti paṭhamaṃ vipassanā, pacchā samatho. Tena vuccati – 『『vipassanāpubbaṅgamaṃ samathaṃ bhāvetī』』ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ vipassanāpubbaṅgamaṃ samathaṃ bhāveti.

1. 如何修習以觀為先導的止？以無常隨觀的意義是觀，以苦隨觀的意義是觀，以無我隨觀的意義是觀。在其中生起的諸法，以舍離為所緣的心一境性，無散亂，是定。如是先有觀，後有止。因此說"修習以觀為先導的止"。"修習"有四種修習——以數數修習的意義是修習⋯⋯道生起是如何生起⋯⋯如是道生起。如是諸結斷除，隨眠滅盡。 對色以無常隨觀的意義是觀，對色以苦隨觀的意義是觀，對色以無我隨觀的意義是觀。在其中生起的諸法，以舍離為所緣的心一境性，無散亂，是定。如是先有觀，後有止。因此說"修習以觀為先導的止"。"修習"有四種修習——以數數修習的意義是修習⋯⋯道生起是如何生起⋯⋯如是道生起。如是諸結斷除，隨眠滅盡。 對受⋯⋯對想⋯⋯對行⋯⋯對識⋯⋯對眼⋯⋯對老死以無常隨觀的意義是觀，對老死以苦⋯⋯以無我隨觀的意義是觀。在其中生起的諸法，以舍離為所緣的心一境性，無散亂，是定。如是先有觀，後有止。因此說"修習以觀為先導的止"。"修習"有四種修習——以數數修習的意義是修習⋯⋯道生起是如何生起⋯⋯如是道生起。如是諸結斷除，隨眠滅盡。如是修習以觀為先導的止。

2. Kathaṃ samathavipassanaṃ yuganaddhaṃ bhāveti? Soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti. Ārammaṇaṭṭhena gocaraṭṭhena pahānaṭṭhena pariccāgaṭṭhena vuṭṭhānaṭṭhena vivaṭṭanaṭṭhena santaṭṭhena paṇītaṭṭhena vimuttaṭṭhena anāsavaṭṭhena taraṇaṭṭhena animittaṭṭhena appaṇihitaṭṭhena suññataṭṭhena ekarasaṭṭhena anativattanaṭṭhena yuganaddhaṭṭhena.

Kathaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhārammaṇo, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhārammaṇā. Iti ārammaṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ ārammaṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti.

Kathaṃ gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti gocaraṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti . Tena vuccati – 『『gocaraṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilese ca khandhe ca pajahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pajahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pahānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『pahānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilese ca khandhe ca pariccajato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca pariccajato anupassanaṭṭhena vipassanā nirodhagocarā. Iti pariccāgaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『pariccāgaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilesehi ca khandhehi ca vuṭṭhahato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vuṭṭhahato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vuṭṭhānaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『vuṭṭhānaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilesehi ca khandhehi ca vivaṭṭato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilesehi ca khandhehi ca vivaṭṭato anupassanaṭṭhena vipassanā nirodhagocarā. Iti vivaṭṭanaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『vivaṭṭanaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

1. 如何修習止觀雙運？以十六種行相修習止觀雙運。以所緣的意義、行境的意義、斷除的意義、捨棄的意義、出離的意義、退轉的意義、寂靜的意義、殊勝的意義、解脫的意義、無漏的意義、度脫的意義、無相的意義、無愿的意義、空性的意義、一味的意義、不超越的意義、雙運的意義。 如何以所緣的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，以滅盡為所緣；斷除無明時，以隨觀的意義是觀，以滅盡為所緣。如是以所緣的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以所緣的意義修習止觀雙運"。"修習"有四種修習——以數數修習的意義是修習⋯⋯道生起是如何生起⋯⋯如是道生起。如是諸結斷除，隨眠滅盡。如是以所緣的意義修習止觀雙運。 如何以行境的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，以滅盡為行境；斷除無明時，以隨觀的意義是觀，以滅盡為行境。如是以行境的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以行境的意義修習止觀雙運"。 如何以斷除的意義修習止觀雙運？斷除與掉舉相應的煩惱和蘊時，心一境性、無散亂是定，以滅盡為行境；斷除與無明相應的煩惱和蘊時，以隨觀的意義是觀，以滅盡為行境。如是以斷除的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以斷除的意義修習止觀雙運"。 如何以捨棄的意義修習止觀雙運？捨棄與掉舉相應的煩惱和蘊時，心一境性、無散亂是定，以滅盡為行境；捨棄與無明相應的煩惱和蘊時，以隨觀的意義是觀，以滅盡為行境。如是以捨棄的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以捨棄的意義修習止觀雙運"。 如何以出離的意義修習止觀雙運？出離與掉舉相應的煩惱和蘊時，心一境性、無散亂是定，以滅盡為行境；出離與無明相應的煩惱和蘊時，以隨觀的意義是觀，以滅盡為行境。如是以出離的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以出離的意義修習止觀雙運"。 如何以退轉的意義修習止觀雙運？退轉與掉舉相應的煩惱和蘊時，心一境性、無散亂是定，以滅盡為行境；退轉與無明相應的煩惱和蘊時，以隨觀的意義是觀，以滅盡為行境。如是以退轉的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以退轉的意義修習止觀雙運"。

Kathaṃ santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi santo honti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā santā hoti nirodhagocarā. Iti santaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『santaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi paṇīto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā paṇītā hoti nirodhagocarā . Iti paṇītaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『paṇītaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavā vimutto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavā vimuttā hoti nirodhagocarā. Iti rāgavirāgā cetovimutti avijjāvirāgā paññā vimuttaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『vimuttaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi kāmāsavena anāsavo hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā avijjāsavena anāsavā hoti nirodhagocarā. Iti anāsavaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『anāsavaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccasahagatakilese ca khandhe ca tarato cittassa ekaggatā avikkhepo samādhi nirodhagocaro, avijjāsahagatakilese ca khandhe ca tarato anupassanaṭṭhena vipassanā nirodhagocarā. Iti taraṇaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『taraṇaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ animittaṭṭhena samathavipassanaṃ yuganaddhaṃbhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbanimittehi animitto hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbanimittehi animittā hoti nirodhagocarā. Iti animittaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『animittaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

Kathaṃ appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbapaṇidhīhi appaṇihito hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbapaṇidhīhi appaṇihitā hoti nirodhagocarā. Iti appaṇihitaṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『appaṇihitaṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti.

如何以寂靜的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，成為寂靜，以滅盡為行境；斷除無明時，以隨觀的意義是觀，成為寂靜，以滅盡為行境。如是以寂靜的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以寂靜的意義修習止觀雙運"。 如何以殊勝的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，成為殊勝，以滅盡為行境；斷除無明時，以隨觀的意義是觀，成為殊勝，以滅盡為行境。如是以殊勝的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以殊勝的意義修習止觀雙運"。 如何以解脫的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，從欲漏解脫，以滅盡為行境；斷除無明時，以隨觀的意義是觀，從無明漏解脫，以滅盡為行境。如是以離貪而心解脫，以離無明而慧解脫，以解脫的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以解脫的意義修習止觀雙運"。 如何以無漏的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，無慾漏，以滅盡為行境；斷除無明時，以隨觀的意義是觀，無無明漏，以滅盡為行境。如是以無漏的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以無漏的意義修習止觀雙運"。 如何以度脫的意義修習止觀雙運？度脫與掉舉相應的煩惱和蘊時，心一境性、無散亂是定，以滅盡為行境；度脫與無明相應的煩惱和蘊時，以隨觀的意義是觀，以滅盡為行境。如是以度脫的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以度脫的意義修習止觀雙運"。 如何以無相的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，對一切相成為無相，以滅盡為行境；斷除無明時，以隨觀的意義是觀，對一切相成為無相，以滅盡為行境。如是以無相的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以無相的意義修習止觀雙運"。 如何以無愿的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，對一切愿成為無愿，以滅盡為行境；斷除無明時，以隨觀的意義是觀，對一切愿成為無愿，以滅盡為行境。如是以無愿的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以無愿的意義修習止觀雙運"。

Kathaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti? Uddhaccaṃ pajahato cittassa ekaggatā avikkhepo samādhi sabbābhinivesehi suñño hoti nirodhagocaro, avijjaṃ pajahato anupassanaṭṭhena vipassanā sabbābhinivesehi suññā hoti nirodhagocarā. Iti suññataṭṭhena samathavipassanā ekarasā honti, yuganaddhā honti, aññamaññaṃ nātivattantīti. Tena vuccati – 『『suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāvetī』』ti. Bhāvetīti catasso bhāvanā – āsevanaṭṭhena bhāvanā…pe… maggo sañjāyatīti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ suññataṭṭhena samathavipassanaṃ yuganaddhaṃ bhāveti. Imehi soḷasahi ākārehi samathavipassanaṃ yuganaddhaṃ bhāveti, evaṃ samathavipassanaṃ yuganaddhaṃ bhāveti.

Suttantaniddeso.

1. Dhammuddhaccavāraniddeso

如何以空性的意義修習止觀雙運？斷除掉舉時，心一境性、無散亂是定，對一切執取成為空，以滅盡為行境；斷除無明時，以隨觀的意義是觀，對一切執取成為空，以滅盡為行境。如是以空性的意義，止觀成為一味，成為雙運，彼此不相超越。因此說"以空性的意義修習止觀雙運"。"修習"有四種修習——以數數修習的意義是修習⋯⋯道生起是如何生起⋯⋯如是道生起。如是諸結斷除，隨眠滅盡。如是以空性的意義修習止觀雙運。以這十六種行相修習止觀雙運，如是修習止觀雙運。 經分別說明。 2. 法掉舉品分別說明

1. Kathaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti? Aniccato manasikaroto obhāso uppajjati, obhāso dhammoti obhāsaṃ āvajjati, tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – 『『dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati . Tassa maggo sañjāyatī』』ti kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Aniccato manasikaroto ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, 『nikanti dhammo』ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – 『『dhammuddhaccaviggahitamānaso hoti so samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyatī』』ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati, evaṃ saññojanāni pahīyanti, anusayā byantīhonti.

Dukkhato manasikaroto…pe… anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, 『nikanti dhammo』ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso anattato upaṭṭhānaṃ, aniccato upaṭṭhānaṃ, dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti . Tena vuccati – 『『dhammuddhaccaviggahitamānaso…pe… evaṃ saññojanāni pahīyanti, anusayā byantīhonti』』.

Rūpaṃ aniccato manasikaroto…pe… rūpaṃ dukkhato manasikaroto… rūpaṃ anattato manasikaroto… vedanaṃ…pe… saññaṃ… saṅkhāre… viññāṇaṃ… cakkhuṃ…pe… jarāmaraṇaṃ aniccato manasikaroto…pe… jarāmaraṇaṃ dukkhato manasikaroto, jarāmaraṇaṃ anattato manasikaroto obhāso uppajjati…pe… ñāṇaṃ uppajjati, pīti uppajjati, passaddhi uppajjati, sukhaṃ uppajjati, adhimokkho uppajjati, paggaho uppajjati, upaṭṭhānaṃ uppajjati, upekkhā uppajjati, nikanti uppajjati, 『nikanti dhammo』ti nikantiṃ āvajjati. Tato vikkhepo uddhaccaṃ. Tena uddhaccena viggahitamānaso. Jarāmaraṇaṃ anattato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Jarāmaraṇaṃ aniccato upaṭṭhānaṃ yathābhūtaṃ nappajānāti, jarāmaraṇaṃ dukkhato upaṭṭhānaṃ yathābhūtaṃ nappajānāti. Tena vuccati – 『『dhammuddhaccaviggahitamānaso hoti. So samayo, yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyatī』』ti. Kathaṃ maggo sañjāyati…pe… evaṃ maggo sañjāyati. Evaṃ saññojanāni pahīyanti, anusayā byantīhonti. Evaṃ dhammuddhaccaviggahitaṃ mānasaṃ hoti.

1. 如何心為法掉舉所執持？當作意無常時，光明生起，思惟"光明是法"而作意光明，由此散亂成為掉舉。由該掉舉所執持的心，不能如實了知無常的現起，不能如實了知苦的現起，不能如實了知無我的現起。因此說"心為法掉舉所執持。有這樣的時候，其心內住、等住、專一、得定。其道生起"。如何道生起⋯⋯如是道生起，如是諸結斷除，隨眠滅盡。 當作意無常時，智生起，喜生起，輕安生起，樂生起，勝解生起，策勵生起，念生起，捨生起，欲求生起，思惟"欲求是法"而作意欲求。由此散亂成為掉舉。由該掉舉所執持的心，不能如實了知無常的現起，不能如實了知苦的現起，不能如實了知無我的現起。因此說"心為法掉舉所執持。有這樣的時候，其心內住、等住、專一、得定。其道生起"。如何道生起⋯⋯如是道生起，如是諸結斷除，隨眠滅盡。 當作意苦時⋯⋯當作意無我時，光明生起⋯⋯智生起，喜生起，輕安生起，樂生起，勝解生起，策勵生起，念生起，捨生起，欲求生起，思惟"欲求是法"而作意欲求。由此散亂成為掉舉。由該掉舉所執持的心，不能如實了知無我的現起，不能如實了知無常的現起，不能如實了知苦的現起。因此說"心為法掉舉所執持⋯⋯如是諸結斷除，隨眠滅盡"。 當作意色無常時⋯⋯當作意色苦時⋯⋯當作意色無我時⋯⋯受⋯⋯想⋯⋯行⋯⋯識⋯⋯眼⋯⋯當作意老死無常時⋯⋯當作意老死苦時，當作意老死無我時，光明生起⋯⋯智生起，喜生起，輕安生起，樂生起，勝解生起，策勵生起，念生起，捨生起，欲求生起，思惟"欲求是法"而作意欲求。由此散亂成為掉舉。由該掉舉所執持的心，不能如實了知老死無我的現起，不能如實了知老死無常的現起，不能如實了知老死苦的現起。因此說"心為法掉舉所執持。有這樣的時候，其心內住、等住、專一、得定。其道生起"。如何道生起⋯⋯如是道生起，如是諸結斷除，隨眠滅盡。如是心為法掉舉所執持。;

7.

Obhāse ceva ñāṇe ca, pītiyā ca vikampati;

Passaddhiyā sukhe ceva, yehi cittaṃ pavedhati.

Adhimokkhe ca paggāhe, upaṭṭhāne ca kampati;

Upekkhāvajjanāya ceva, upekkhāya ca nikantiyā.

Imāni dasa ṭhānāni, paññā yassa pariccitā;

Dhammuddhaccakusalo hoti, na ca sammoha gacchati.

Vikkhipati ceva kilissati ca, cavati cittabhāvanā;

Vikkhipati na kilissati, bhāvanā parihāyati.

Vikkhipati na kilissati, bhāvanā na parihāyati;

Na ca vikkhipate cittaṃ na kilissati, na cavati cittabhāvanā.

Imehi catūhi ṭhānehi cittassa saṅkhepavikkhepaviggahitaṃ [saṅkhepaṃ vikkhepaṃ viggahitaṃ (syā.)] dasa ṭhāne sampajānātīti.

Yuganaddhakathā niṭṭhitā.

1. Saccakathā

2. Purimanidānaṃ . 『『Cattārimāni , bhikkhave [saṃ. ni. 5.1090], tathāni avitathāni anaññathāni. Katamāni cattāri? 『Idaṃ dukkha』nti, bhikkhave, tathametaṃ avitathametaṃ anaññathametaṃ ; 『ayaṃ dukkhasamudayo』ti tathametaṃ avitathametaṃ anaññathametaṃ, 『ayaṃ dukkhanirodho』ti tathametaṃ avitathametaṃ anaññathametaṃ, 『ayaṃ dukkhanirodhagāminī paṭipadā』ti tathametaṃ avitathametaṃ anaññathametaṃ. Imāni kho, bhikkhave, cattāri tathāni avitathāni anaññathāni』』.

3. Paṭhamasuttantaniddeso

Kathaṃ dukkhaṃ tathaṭṭhena saccaṃ? Cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho – ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. Evaṃ dukkhaṃ tathaṭṭhena saccaṃ.

Kathaṃ samudayo tathaṭṭhena saccaṃ? Cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho palibodhaṭṭho – ime cattāro samudayassa samudayaṭṭhā tathā avitathā anaññathā. Evaṃ samudayo tathaṭṭhena saccaṃ.

Kathaṃ nirodho tathaṭṭhena saccaṃ? Cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho – ime cattāro nirodhassa nirodhaṭṭhā tathā avitathā anaññathā. Evaṃ nirodho tathaṭṭhena saccaṃ.

Kathaṃ maggo tathaṭṭhena saccaṃ? Cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho – ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā. Evaṃ maggo tathaṭṭhena saccaṃ.

7. 在光明和智慧中，在喜悅中顫動； 在輕安和樂中，心為之震顫。 在勝解和策勵中，在念住中動搖； 在舍的作意中，以及在對舍的欲求中。 這十種情況，智慧已了知； 善巧於法掉舉，不陷入迷惑。 散亂且煩惱，心的修習退失； 散亂而不煩惱，修習則減退。 散亂而不煩惱，修習不減退； 心不散亂不煩惱，心的修習不退失。 由這四種情況，了知心的收攝、散亂、執持這十種情況。 雙運論已結束。 2. 諦論 8. 前言。"諸比丘，有四種真實、不虛妄、不異如是。何為四種？諸比丘，'此是苦'，真實如是，不虛妄如是，不異如是；'此是苦集'，真實如是，不虛妄如是，不異如是；'此是苦滅'，真實如是，不虛妄如是，不異如是；'此是趣向苦滅之道'，真實如是，不虛妄如是，不異如是。諸比丘，這就是四種真實、不虛妄、不異如是。" 1. 第一經分別說明 如何苦以真實義為諦？苦有四種苦義，真實、不虛妄、不異如是。苦的逼迫義、有為義、熱惱義、變易義——這四種是苦的苦義，真實、不虛妄、不異如是。如是苦以真實義為諦。 如何集以真實義為諦？集有四種集義，真實、不虛妄、不異如是。集的積集義、因緣義、結合義、障礙義——這四種是集的集義，真實、不虛妄、不異如是。如是集以真實義為諦。 如何滅以真實義為諦？滅有四種滅義，真實、不虛妄、不異如是。滅的出離義、遠離義、無為義、不死義——這四種是滅的滅義，真實、不虛妄、不異如是。如是滅以真實義為諦。 如何道以真實義為諦？道有四種道義，真實、不虛妄、不異如是。道的出離義、因義、見義、增上義——這四種是道的道義，真實、不虛妄、不異如是。如是道以真實義為諦。

1. Katihākārehi cattāri saccāni ekappaṭivedhāni? Catūhākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena – imehi catūhākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho – imehi catūhākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ anattaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi anattaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho anattaṭṭho, samudayassa samudayaṭṭho anattaṭṭho, nirodhassa nirodhaṭṭho anattaṭṭho, maggassa maggaṭṭho anattaṭṭho – imehi catūhākārehi anattaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ saccaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi saccaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho saccaṭṭho, samudayassa samudayaṭṭho saccaṭṭho, nirodhassa nirodhaṭṭho saccaṭṭho, maggassa maggaṭṭho saccaṭṭho – imehi catūhākārehi saccaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho – imehi catūhākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1. 以幾種行相四諦為一通達？以四種行相四諦為一通達。以真實義、無我義、諦義、通達義——以這四種行相四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以真實義四諦為一通達？以四種行相以真實義四諦為一通達。苦的苦義是真實義，集的集義是真實義，滅的滅義是真實義，道的道義是真實義——以這四種行相以真實義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以無我義四諦為一通達？以四種行相以無我義四諦為一通達。苦的苦義是無我義，集的集義是無我義，滅的滅義是無我義，道的道義是無我義——以這四種行相以無我義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以諦義四諦為一通達？以四種行相以諦義四諦為一通達。苦的苦義是諦義，集的集義是諦義，滅的滅義是諦義，道的道義是諦義——以這四種行相以諦義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以通達義四諦為一通達？以四種行相以通達義四諦為一通達。苦的苦義是通達義，集的集義是通達義，滅的滅義是通達義，道的道義是通達義——以這四種行相以通達義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。

2. Katihākārehi cattāri saccāni ekappaṭivedhāni? Yaṃ aniccaṃ taṃ dukkhaṃ, yaṃ dukkhaṃ taṃ aniccaṃ, yaṃ aniccañca dukkhañca taṃ anattā. Yaṃ aniccañca dukkhañca anattā ca taṃ tathaṃ. Yaṃ aniccaṃ ca dukkhañca anattā ca tathañca taṃ saccaṃ. Yaṃ aniccañca dukkhañca anattā ca tathañca saccañca taṃ ekasaṅgahitaṃ. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Katihākārehi cattāri saccāni ekappaṭivedhāni? Navahākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhiññaṭṭhena, pariññaṭṭhena, pahānaṭṭhena, bhāvanaṭṭhena, sacchikiriyaṭṭhena – imehi navahākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho tathaṭṭho, samudayassa samudayaṭṭho tathaṭṭho, nirodhassa nirodhaṭṭho tathaṭṭho, maggassa maggaṭṭho tathaṭṭho, abhiññāya abhiññaṭṭho tathaṭṭho, pariññāya pariññaṭṭho tathaṭṭho, pahānassa pahānaṭṭho tathaṭṭho, bhāvanāya bhāvanaṭṭho tathaṭṭho, sacchikiriyāya sacchikiriyaṭṭho tathaṭṭho – imehi navahākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ anattaṭṭhena… saccaṭṭhena… paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni? Navahākārehi paṭivedhaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa dukkhaṭṭho paṭivedhaṭṭho, samudayassa samudayaṭṭho paṭivedhaṭṭho, nirodhassa nirodhaṭṭho paṭivedhaṭṭho, maggassa maggaṭṭho paṭivedhaṭṭho, abhiññāya abhiññaṭṭho paṭivedhaṭṭho, pariññāya pariññaṭṭho paṭivedhaṭṭho, pahānassa pahānaṭṭho paṭivedhaṭṭho, bhāvanāya bhāvanaṭṭho paṭivedhaṭṭho, sacchikiriyāya sacchikiriyaṭṭho paṭivedhaṭṭho – imehi navahākārehi paṭivedhaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1. 以幾種行相四諦為一通達？凡無常即是苦，凡苦即是無常，凡無常和苦即是無我。凡無常、苦、無我即是真實。凡無常、苦、無我、真實即是諦。凡無常、苦、無我、真實、諦即是一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 以幾種行相四諦為一通達？以九種行相四諦為一通達。以真實義、無我義、諦義、通達義、證知義、遍知義、斷除義、修習義、作證義——以這九種行相四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以真實義四諦為一通達？以九種行相以真實義四諦為一通達。苦的苦義是真實義，集的集義是真實義，滅的滅義是真實義，道的道義是真實義，證知的證知義是真實義，遍知的遍知義是真實義，斷除的斷除義是真實義，修習的修習義是真實義，作證的作證義是真實義——以這九種行相以真實義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以無我義⋯⋯以諦義⋯⋯以通達義四諦為一通達？以九種行相以通達義四諦為一通達。苦的苦義是通達義，集的集義是通達義，滅的滅義是通達義，道的道義是通達義，證知的證知義是通達義，遍知的遍知義是通達義，斷除的斷除義是通達義，修習的修習義是通達義，作證的作證義是通達義——以這九種行相以通達義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。

2. Katihākārehi cattāri saccāni ekappaṭivedhāni? Dvādasahi ākārehi cattāri saccāni ekappaṭivedhāni. Tathaṭṭhena, anattaṭṭhena, saccaṭṭhena, paṭivedhaṭṭhena, abhijānanaṭṭhena, parijānanaṭṭhena, dhammaṭṭhena, tathaṭṭhena, ñātaṭṭhena, sacchikiriyaṭṭhena, phassanaṭṭhena, abhisamayaṭṭhena – imehi dvādasahi ākārehi cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ tathaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, tathaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho tathaṭṭho; nirodhassa nissaraṇaṭṭho, vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho tathaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho tathaṭṭho – imehi soḷasahi ākārehi tathaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

Kathaṃ anattaṭṭhena…pe… saccaṭṭhena… paṭivedhaṭṭhena… abhijānanaṭṭhena… parijānanaṭṭhena… dhammaṭṭhena… tathaṭṭhena… ñātaṭṭhena… sacchikiriyaṭṭhena… phassanaṭṭhena… abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni? Soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekappaṭivedhāni. Dukkhassa pīḷanaṭṭho, saṅkhataṭṭho, santāpaṭṭho, vipariṇāmaṭṭho, abhisamayaṭṭho; samudayassa āyūhanaṭṭho, nidānaṭṭho, saṃyogaṭṭho, palibodhaṭṭho, abhisamayaṭṭho; nirodhassa nissaraṇaṭṭho , vivekaṭṭho, asaṅkhataṭṭho, amataṭṭho, abhisamayaṭṭho; maggassa niyyānaṭṭho, hetuṭṭho, dassanaṭṭho, ādhipateyyaṭṭho, abhisamayaṭṭho – imehi soḷasahi ākārehi abhisamayaṭṭhena cattāri saccāni ekasaṅgahitāni. Yaṃ ekasaṅgahitaṃ taṃ ekattaṃ. Ekattaṃ ekena ñāṇena paṭivijjhatīti – cattāri saccāni ekappaṭivedhāni.

1. 以幾種行相四諦為一通達？以十二種行相四諦為一通達。以真實義、無我義、諦義、通達義、證知義、遍知義、法義、如實義、了知義、作證義、觸證義、現觀義——以這十二種行相四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以真實義四諦為一通達？以十六種行相以真實義四諦為一通達。苦的逼迫義、有為義、熱惱義、變易義是真實義；集的積集義、因緣義、結合義、障礙義是真實義；滅的出離義、遠離義、無為義、不死義是真實義；道的出離義、因義、見義、增上義是真實義——以這十六種行相以真實義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。 如何以無我義⋯⋯以諦義⋯⋯以通達義⋯⋯以證知義⋯⋯以遍知義⋯⋯以法義⋯⋯以如實義⋯⋯以了知義⋯⋯以作證義⋯⋯以觸證義⋯⋯以現觀義四諦為一通達？以十六種行相以現觀義四諦為一通達。苦的逼迫義、有為義、熱惱義、變易義是現觀義；集的積集義、因緣義、結合義、障礙義是現觀義；滅的出離義、遠離義、無為義、不死義是現觀義；道的出離義、因義、見義、增上義是現觀義——以這十六種行相以現觀義四諦為一攝。其一攝即為一性。一性由一智通達，故四諦為一通達。

2. Saccānaṃ kati lakkhaṇāni? Saccānaṃ dve lakkhaṇāni. Saṅkhatalakkhaṇañca, asaṅkhatalakkhaṇañca – saccānaṃ imāni dve lakkhaṇāni.

Saccānaṃ kati lakkhaṇāni? Saccānaṃ cha lakkhaṇāni. Saṅkhatānaṃ saccānaṃ uppādo paññāyati, vayo paññāyati, ṭhitānaṃ aññathattaṃ paññāyati asaṅkhatassa saccassa na uppādo paññāyati , na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni cha lakkhaṇāni.

Saccānaṃ kati lakkhaṇāni? Saccānaṃ dvādasa lakkhaṇāni. Dukkhasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; samudayasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; maggasaccassa uppādo paññāyati, vayo paññāyati, ṭhitassa aññathattaṃ paññāyati; nirodhasaccassa na uppādo paññāyati, na vayo paññāyati, na ṭhitassa aññathattaṃ paññāyati – saccānaṃ imāni dvādasa lakkhaṇāni.

Catunnaṃ saccānaṃ kati kusalā, kati akusalā, kati abyākatā? Samudayasaccaṃ akusalaṃ, maggasaccaṃ kusalaṃ , nirodhasaccaṃ abyākataṃ. Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ.

Siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ? Vatthuvasena pariyāyena siyāti. Kathañca siyā? Yaṃ dukkhasaccaṃ akusalaṃ, samudayasaccaṃ akusalaṃ – evaṃ akusalaṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ kusalaṃ, maggasaccaṃ kusalaṃ – evaṃ kusalaṭṭhena dve saccāni ekasaccena saṅgahitāni , ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Yaṃ dukkhasaccaṃ abyākataṃ, nirodhasaccaṃ abyākataṃ – evaṃ abyākataṭṭhena dve saccāni ekasaccena saṅgahitāni, ekasaccaṃ dvīhi saccehi saṅgahitaṃ. Evaṃ siyā tīṇi saccāni ekasaccena saṅgahitāni, ekasaccaṃ tīhi saccehi saṅgahitaṃ vatthuvasena pariyāyenāti.

1. Dutiyasuttantapāḷi

2. 『『Pubbe me, bhikkhave [saṃ. ni. 3.26], sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi – 『ko nu kho rūpassa assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko vedanāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saññāya assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko saṅkhārānaṃ assādo, ko ādīnavo, kiṃ nissaraṇaṃ; ko viññāṇassa assādo, ko ādīnavo, kiṃ nissaraṇa』nti? Tassa mayhaṃ, bhikkhave, etadahosi – 『yaṃ kho rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ rūpassa assādo. Yaṃ rūpaṃ aniccaṃ, taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ rūpassa ādīnavo. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ rūpassa nissaraṇaṃ. Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ – ayaṃ viññāṇassa assādo. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ – ayaṃ viññāṇassa ādīnavo. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ – idaṃ viññāṇassa nissaraṇaṃ』』.

『『Yāvakīvañcāhaṃ , bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ nābbhaññāsiṃ, neva tāvāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ [abhisambuddho paccaññāsiṃ (syā.) saṃ. ni.

1. 諸諦有幾種特相？諸諦有兩種特相。有為相和無為相——這是諸諦的兩種特相。 諸諦有幾種特相？諸諦有六種特相。有為諸諦可見生起、可見衰滅、住時可見變異；無為諦不可見生起、不可見衰滅、住時不可見變異——這是諸諦的六種特相。 諸諦有幾種特相？諸諦有十二種特相。苦諦可見生起、可見衰滅、住時可見變異；集諦可見生起、可見衰滅、住時可見變異；道諦可見生起、可見衰滅、住時可見變異；滅諦不可見生起、不可見衰滅、住時不可見變異——這是諸諦的十二種特相。 四諦中幾種是善、幾種是不善、幾種是無記？集諦是不善，道諦是善，滅諦是無記。苦諦或為善，或為不善，或為無記。 是否三諦可被一諦所攝，一諦可被三諦所攝？依事物和方式而言是可能的。如何可能？凡是不善的苦諦，集諦是不善——如是以不善義兩諦被一諦所攝，一諦被兩諦所攝。凡是善的苦諦，道諦是善——如是以善義兩諦被一諦所攝，一諦被兩諦所攝。凡是無記的苦諦，滅諦是無記——如是以無記義兩諦被一諦所攝，一諦被兩諦所攝。如是三諦可被一諦所攝，一諦可被三諦所攝，依事物和方式而言。
2. 第二經文
3. "諸比丘，我在菩提之前，還是未覺悟的菩薩時，我思惟：'色有什麼味、什麼患、什麼離？受有什麼味、什麼患、什麼離？想有什麼味、什麼患、什麼離？諸行有什麼味、什麼患、什麼離？識有什麼味、什麼患、什麼離？'諸比丘，我這樣思惟：'緣色而生起樂和喜悅——這是色的味。色是無常、苦、變易法——這是色的患。調伏、斷除對色的欲貪——這是色的離。緣受而⋯⋯緣想而⋯⋯緣諸行而⋯⋯緣識而生起樂和喜悅——這是識的味。識是無常、苦、變易法——這是識的患。調伏、斷除對識的欲貪——這是識的離。'" "諸比丘，只要我對這五取蘊的味如是不如實了知是味，患如是不如實了知是患，離如是不如實了知是離，諸比丘，我就不在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，宣稱'我已證得無上正等菩提'。

3.26 passitabbā] yato ca khvāhaṃ, bhikkhave, imesaṃ pañcannaṃ upādānakkhandhānaṃ evaṃ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ abbhaññāsiṃ, athāhaṃ, bhikkhave, 『sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti [cetovimutti (syā. ka.) saṃ. ni. 3.27 passitabbā]. Ayamantimā jāti, natthi dāni punabbhavo』』』ti.

1. Dutiyasuttantaniddeso

2. Yaṃ rūpaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ rūpassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ rūpaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ rūpassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo rūpasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ rūpassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.

Yaṃ vedanaṃ paṭicca…pe… yaṃ saññaṃ paṭicca… yaṃ saṅkhāre paṭicca… yaṃ viññāṇaṃ paṭicca uppajjati sukhaṃ somanassaṃ, ayaṃ viññāṇassa assādoti – pahānappaṭivedho samudayasaccaṃ. Yaṃ viññāṇaṃ aniccaṃ taṃ dukkhaṃ vipariṇāmadhammaṃ, ayaṃ viññāṇassa ādīnavoti – pariññāpaṭivedho dukkhasaccaṃ. Yo viññāṇasmiṃ chandarāgavinayo chandarāgappahānaṃ, idaṃ viññāṇassa nissaraṇanti – sacchikiriyāpaṭivedho nirodhasaccaṃ. Yā imesu tīsu ṭhānesu diṭṭhi saṅkappo vācā kammanto ājīvo vāyāmo sati samādhi – bhāvanāpaṭivedho maggasaccaṃ.

當我對這五取蘊的味如是如實了知是味，患如是如實了知是患，離如是如實了知是離，那時，諸比丘，我在天、魔、梵世界中，在沙門、婆羅門、天、人眾中，宣稱'我已證得無上正等菩提'。智見在我心中生起：'我的解脫不動搖。這是最後一生，不再有來生。'" 3. 第二經分別說明 14. "緣色而生起樂和喜悅，這是色的味"——斷通達是集諦。"色是無常、苦、變易法，這是色的患"——遍知通達是苦諦。"調伏、斷除對色的欲貪，這是色的離"——作證通達是滅諦。于這三處的見、思惟、語、業、命、精進、念、定——修習通達是道諦。 "緣受而⋯⋯緣想而⋯⋯緣諸行而⋯⋯緣識而生起樂和喜悅，這是識的味"——斷通達是集諦。"識是無常、苦、變易法，這是識的患"——遍知通達是苦諦。"調伏、斷除對識的欲貪，這是識的離"——作證通達是滅諦。于這三處的見、思惟、語、業、命、精進、念、定——修習通達是道諦。

15.Saccanti katihākārehi saccaṃ? Esanaṭṭhena , pariggahaṭṭhena, paṭivedhaṭṭhena. Kathaṃ esanaṭṭhena saccaṃ? Jarāmaraṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Jarāmaraṇaṃ jātinidānaṃ, jātisamudayaṃ, jātijātikaṃ, jātippabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Jāti kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Jāti bhavanidānā, bhavasamudayā, bhavajātikā, bhavappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Bhavo kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ . Bhavo upādānanidāno, upādānasamudayo, upādānajātiko, upādānappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Bhavaṃ ca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Upādānaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Upādānaṃ taṇhānidānaṃ, taṇhāsamudayaṃ, taṇhājātikaṃ, taṇhāpabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti upādānanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Taṇhā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Taṇhā vedanānidānā, vedanāsamudayā, vedanājātikā, vedanāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Vedanā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Vedanā phassanidānā, phassasamudayā, phassajātikā, phassappabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Phasso kiṃnidāno, kiṃsamudayo, kiṃjātiko, kiṃpabhavoti – evaṃ esanaṭṭhena saccaṃ. Phasso saḷāyatananidāno, saḷāyatanasamudayo, saḷāyatanajātiko, saḷāyatanappabhavoti – evaṃ pariggahaṭṭhena saccaṃ. Phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Saḷāyatanaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Saḷāyatanaṃ nāmarūpanidānaṃ, nāmarūpasamudayaṃ, nāmarūpajātikaṃ, nāmarūpappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1. 諦以幾種行相為諦？以尋求義、把握義、通達義為諦。 如何以尋求義為諦？老死以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。老死以生為因，以生為集，以生為生，以生為源——如是以把握義為諦。了知老死，了知老死集，了知老死滅，了知趣向老死滅之道——如是以通達義為諦。 生以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。生以有為因，以有為集，以有為生，以有為源——如是以把握義為諦。了知生，了知生集，了知生滅，了知趣向生滅之道——如是以通達義為諦。 有以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。有以取為因，以取為集，以取為生，以取為源——如是以把握義為諦。了知有，了知有集，了知有滅，了知趣向有滅之道——如是以通達義為諦。 取以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。取以愛為因，以愛為集，以愛為生，以愛為源——如是以把握義為諦。了知取，了知取集，了知取滅，了知趣向取滅之道——如是以通達義為諦。 愛以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。愛以受為因，以受為集，以受為生，以受為源——如是以把握義為諦。了知愛，了知愛集，了知愛滅，了知趣向愛滅之道——如是以通達義為諦。 受以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。受以觸為因，以觸為集，以觸為生，以觸為源——如是以把握義為諦。了知受，了知受集，了知受滅，了知趣向受滅之道——如是以通達義為諦。 觸以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。觸以六入處為因，以六入處為集，以六入處為生，以六入處為源——如是以把握義為諦。了知觸，了知觸集，了知觸滅，了知趣向觸滅之道——如是以通達義為諦。 六入處以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。六入處以名色為因，以名色為集，以名色為生，以名色為源——如是以把握義為諦。了知六入處，了知六入處集，了知六入處滅，了知趣向六入處滅之道——如是以通達義

Nāmarūpaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Nāmarūpaṃ viññāṇanidānaṃ, viññāṇasamudayaṃ, viññāṇajātikaṃ, viññāṇappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Viññāṇaṃ kiṃnidānaṃ, kiṃsamudayaṃ, kiṃjātikaṃ, kiṃpabhavanti – evaṃ esanaṭṭhena saccaṃ. Viññāṇaṃ saṅkhāranidānaṃ, saṅkhārasamudayaṃ, saṅkhārajātikaṃ , saṅkhārappabhavanti – evaṃ pariggahaṭṭhena saccaṃ. Viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

Saṅkhārā kiṃnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavāti – evaṃ esanaṭṭhena saccaṃ. Saṅkhārā avijjānidānā, avijjāsamudayā, avijjājātikā, avijjāpabhavāti – evaṃ pariggahaṭṭhena saccaṃ. Saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – evaṃ paṭivedhaṭṭhena saccaṃ.

1. Jarāmaraṇaṃ dukkhasaccaṃ, jāti samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti dukkhasaccaṃ, bhavo samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Bhavo dukkhasaccaṃ, upādānaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Upādānaṃ dukkhasaccaṃ, taṇhā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Taṇhā dukkhasaccaṃ, vedanā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Vedanā dukkhasaccaṃ, phasso samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Phasso dukkhasaccaṃ, saḷāyatanaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saḷāyatanaṃ dukkhasaccaṃ, nāmarūpaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Nāmarūpaṃ dukkhasaccaṃ, viññāṇaṃ samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Viññāṇaṃ dukkhasaccaṃ, saṅkhārā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Saṅkhārā dukkhasaccaṃ, avijjā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ.

Jarāmaraṇaṃ siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccaṃ. Jāti siyā dukkhasaccaṃ , siyā samudayasaccaṃ…pe… bhavo siyā dukkhasaccaṃ, siyā samudayasaccaṃ, ubhinnampi nissaraṇaṃ nirodhasaccaṃ, nirodhappajānanā maggasaccanti.

Bhāṇavāro.

Saccakathā niṭṭhitā.

1. Bojjhaṅgakathā

2. Sāvatthinidānaṃ. 『『Sattime , bhikkhave [saṃ. ni.

名色以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。名色以識為因，以識為集，以識為生，以識為源——如是以把握義為諦。了知名色，了知名色集，了知名色滅，了知趣向名色滅之道——如是以通達義為諦。 識以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。識以行為因，以行為集，以行為生，以行為源——如是以把握義為諦。了知識，了知識集，了知識滅，了知趣向識滅之道——如是以通達義為諦。 行以何為因？以何為集？以何為生？以何為源？——如是以尋求義為諦。行以無明為因，以無明為集，以無明為生，以無明為源——如是以把握義為諦。了知行，了知行集，了知行滅，了知趣向行滅之道——如是以通達義為諦。 16. 老死是苦諦，生是集諦，二者的出離是滅諦，了知滅是道諦。生是苦諦，有是集諦，二者的出離是滅諦，了知滅是道諦。有是苦諦，取是集諦，二者的出離是滅諦，了知滅是道諦。取是苦諦，愛是集諦，二者的出離是滅諦，了知滅是道諦。愛是苦諦，受是集諦，二者的出離是滅諦，了知滅是道諦。受是苦諦，觸是集諦，二者的出離是滅諦，了知滅是道諦。觸是苦諦，六入處是集諦，二者的出離是滅諦，了知滅是道諦。六入處是苦諦，名色是集諦，二者的出離是滅諦，了知滅是道諦。名色是苦諦，識是集諦，二者的出離是滅諦，了知滅是道諦。識是苦諦，行是集諦，二者的出離是滅諦，了知滅是道諦。行是苦諦，無明是集諦，二者的出離是滅諦，了知滅是道諦。 老死或為苦諦，或為集諦，二者的出離是滅諦，了知滅是道諦。生或為苦諦，或為集諦⋯⋯有或為苦諦，或為集諦，二者的出離是滅諦，了知滅是道諦。 誦品。 諦論結束。 3. 覺支論 17. 舍衛城因緣。"諸比丘，這

5.200], bojjhaṅgā. Katame satta? Satisambojjhaṅgo , dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo – ime kho, bhikkhave, satta bojjhaṅgā』』.

Bojjhaṅgāti kenaṭṭhena bojjhaṅgā? Bodhāya saṃvattantīti – bojjhaṅgā. Bujjhantīti – bojjhaṅgā. Anubujjhantīti – bojjhaṅgā. Paṭibujjhantīti – bojjhaṅgā. Sambujjhantīti – bojjhaṅgā.

Bujjhanaṭṭhena bojjhaṅgā, anubujjhanaṭṭhena bojjhaṅgā, paṭibujjhanaṭṭhena bojjhaṅgā, sambujjhanaṭṭhena bojjhaṅgā.

Bodhentīti – bojjhaṅgā. Anubodhentīti – bojjhaṅgā. Paṭibodhentīti – bojjhaṅgā. Sambodhentīti – bojjhaṅgā.

Bodhanaṭṭhena bojjhaṅgā, anubodhanaṭṭhena bojjhaṅgā, paṭibodhanaṭṭhena bojjhaṅgā, sambodhanaṭṭhena bojjhaṅgā.

Bodhipakkhiyaṭṭhena bojjhaṅgā, anubodhipakkhiyaṭṭhena bojjhaṅgā, paṭibodhipakkhiyaṭṭhena bojjhaṅgā, sambodhipakkhiyaṭṭhena bojjhaṅgā.

Buddhilabhanaṭṭhena bojjhaṅgā, buddhipaṭilabhanaṭṭhena bojjhaṅgā, buddhiropanaṭṭhena bojjhaṅgā, buddhiabhiropanaṭṭhena bojjhaṅgā, buddhipāpanaṭṭhena bojjhaṅgā, buddhisampāpanaṭṭhena bojjhaṅgā.

Mūlamūlakādidasakaṃ

七覺支。哪七種？念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支——諸比丘，這就是七覺支。" 覺支以何義為覺支？導向覺悟，故為覺支。覺悟，故為覺支。隨覺悟，故為覺支。對覺悟，故為覺支。正覺悟，故為覺支。 以覺悟義為覺支，以隨覺悟義為覺支，以對覺悟義為覺支，以正覺悟義為覺支。 令覺悟，故為覺支。令隨覺悟，故為覺支。令對覺悟，故為覺支。令正覺悟，故為覺支。 以令覺悟義為覺支，以令隨覺悟義為覺支，以令對覺悟義為覺支，以令正覺悟義為覺支。 以覺悟分義為覺支，以隨覺悟分義為覺支，以對覺悟分義為覺支，以正覺悟分義為覺支。 以獲得覺悟義為覺支，以再獲得覺悟義為覺支，以植入覺悟義為覺支，以再植入覺悟義為覺支，以達到覺悟義為覺支，以完全達到覺悟義為覺支。 根本十法

1. Mūlaṭṭhena bojjhaṅgā, mūlacariyaṭṭhena bojjhaṅgā, mūlapariggahaṭṭhena bojjhaṅgā, mūlaparivāraṭṭhena bojjhaṅgā , mūlaparipūraṇaṭṭhena [mūlaparipūraṭṭhena (syā. ka.) evamuparipi] bojjhaṅgā, mūlaparipākaṭṭhena bojjhaṅgā, mūlapaṭisambhidaṭṭhena bojjhaṅgā, mūlapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, mūlapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Hetuṭṭhena bojjhaṅgā, hetucariyaṭṭhena bojjhaṅgā, hetupariggahaṭṭhena bojjhaṅgā, hetuparivāraṭṭhena bojjhaṅgā, hetuparipūraṇaṭṭhena bojjhaṅgā, hetuparipākaṭṭhena bojjhaṅgā, hetupaṭisambhidaṭṭhena bojjhaṅgā, hetupaṭisambhidāpāpanaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, hetupaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Paccayaṭṭhena bojjhaṅgā, paccayacariyaṭṭhena bojjhaṅgā, paccayapariggahaṭṭhena bojjhaṅgā, paccayaparivāraṭṭhena bojjhaṅgā, paccayaparipūraṇaṭṭhena bojjhaṅgā, paccayaparipākaṭṭhena bojjhaṅgā, paccayapaṭisambhidaṭṭhena bojjhaṅgā, paccayapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, paccayapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Visuddhaṭṭhena bojjhaṅgā, visuddhicariyaṭṭhena bojjhaṅgā, visuddhipariggahaṭṭhena bojjhaṅgā, visuddhiparivāraṭṭhena bojjhaṅgā, visuddhiparipūraṇaṭṭhena bojjhaṅgā, visuddhiparipākaṭṭhena bojjhaṅgā, visuddhipaṭisambhidaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, visuddhipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Anavajjaṭṭhena bojjhaṅgā, anavajjacariyaṭṭhena bojjhaṅgā, anavajjapariggahaṭṭhena bojjhaṅgā, anavajjaparivāraṭṭhena bojjhaṅgā, anavajjaparipūraṇaṭṭhena bojjhaṅgā, anavajjaparipākaṭṭhena bojjhaṅgā, anavajjapaṭisambhidaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anavajjapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Nekkhammaṭṭhena bojjhaṅgā, nekkhammacariyaṭṭhena bojjhaṅgā, nekkhammapariggahaṭṭhena bojjhaṅgā, nekkhammaparivāraṭṭhena bojjhaṅgā, nekkhammaparipūraṇaṭṭhena bojjhaṅgā, nekkhammaparipākaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, nekkhammapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Vimuttaṭṭhena bojjhaṅgā, vimutticariyaṭṭhena bojjhaṅgā, vimuttipariggahaṭṭhena bojjhaṅgā, vimuttiparivāraṭṭhena bojjhaṅgā, vimuttiparipūraṇaṭṭhena bojjhaṅgā, vimuttiparipākaṭṭhena bojjhaṅgā, vimuttipaṭisambhidaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vimuttipaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

1. 以根本義為覺支，以根本行義為覺支，以根本攝義為覺支，以根本眷屬義為覺支，以根本圓滿義為覺支，以根本成熟義為覺支，以根本無礙解義為覺支，以達到根本無礙解義為覺支，以自在根本無礙解義為覺支，以已達自在根本無礙解義為覺支。 以因義為覺支，以因行義為覺支，以因攝義為覺支，以因眷屬義為覺支，以因圓滿義為覺支，以因成熟義為覺支，以因無礙解義為覺支，以達到因無礙解義為覺支，以自在因無礙解義為覺支，以已達自在因無礙解義為覺支。 以緣義為覺支，以緣行義為覺支，以緣攝義為覺支，以緣眷屬義為覺支，以緣圓滿義為覺支，以緣成熟義為覺支，以緣無礙解義為覺支，以達到緣無礙解義為覺支，以自在緣無礙解義為覺支，以已達自在緣無礙解義為覺支。 以清凈義為覺支，以清凈行義為覺支，以清凈攝義為覺支，以清凈眷屬義為覺支，以清凈圓滿義為覺支，以清凈成熟義為覺支，以清凈無礙解義為覺支，以達到清凈無礙解義為覺支，以自在清凈無礙解義為覺支，以已達自在清凈無礙解義為覺支。 以無過義為覺支，以無過行義為覺支，以無過攝義為覺支，以無過眷屬義為覺支，以無過圓滿義為覺支，以無過成熟義為覺支，以無過無礙解義為覺支，以達到無過無礙解義為覺支，以自在無過無礙解義為覺支，以已達自在無過無礙解義為覺支。 以出離義為覺支，以出離行義為覺支，以出離攝義為覺支，以出離眷屬義為覺支，以出離圓滿義為覺支，以出離成熟義為覺支，以出離無礙解義為覺支，以達到出離無礙解義為覺支，以自在出離無礙解義為覺支，以已達自在出離無礙解義為覺支。 以解脫義為覺支，以解脫行義為覺支，以解脫攝義為覺支，以解脫眷屬義為覺支，以解脫圓滿義為覺支，以解脫成熟義為覺支，以解脫無礙解義為覺支，以達到解脫無礙解義為覺支，以自在解脫無礙解義為覺支，以已達自在解脫無礙解義為覺支。

Anāsavaṭṭhena bojjhaṅgā, anāsavacariyaṭṭhena bojjhaṅgā, anāsavapariggahaṭṭhena bojjhaṅgā, anāsavaparivāraṭṭhena bojjhaṅgā, anāsavaparipūraṇaṭṭhena bojjhaṅgā, anāsavaparipākaṭṭhena bojjhaṅgā , anāsavapaṭisambhidaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, anāsavapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Vivekaṭṭhena bojjhaṅgā, vivekacariyaṭṭhena bojjhaṅgā, vivekapariggahaṭṭhena bojjhaṅgā, vivekaparivāraṭṭhena bojjhaṅgā, vivekaparipūraṇaṭṭhena bojjhaṅgā, vivekaparipākaṭṭhena bojjhaṅgā, vivekapaṭisambhidaṭṭhena bojjhaṅgā, vivekapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vivekapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

Vosaggaṭṭhena bojjhaṅgā, vosaggacariyaṭṭhena bojjhaṅgā, vosaggapariggahaṭṭhena bojjhaṅgā, vosaggaparivāraṭṭhena bojjhaṅgā, vosaggaparipūraṇaṭṭhena bojjhaṅgā, vosaggaparipākaṭṭhena bojjhaṅgā, vosaggapaṭisambhidaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāpāpanaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvaṭṭhena bojjhaṅgā, vosaggapaṭisambhidāya vasībhāvappattānampi bojjhaṅgā.

以無漏義為覺支，以無漏行義為覺支，以無漏攝義為覺支，以無漏眷屬義為覺支，以無漏圓滿義為覺支，以無漏成熟義為覺支，以無漏無礙解義為覺支，以達到無漏無礙解義為覺支，以自在無漏無礙解義為覺支，以已達自在無漏無礙解義為覺支。 以遠離義為覺支，以遠離行義為覺支，以遠離攝義為覺支，以遠離眷屬義為覺支，以遠離圓滿義為覺支，以遠離成熟義為覺支，以遠離無礙解義為覺支，以達到遠離無礙解義為覺支，以自在遠離無礙解義為覺支，以已達自在遠離無礙解義為覺支。 以舍遣義為覺支，以舍遣行義為覺支，以舍遣攝義為覺支，以舍遣眷屬義為覺支，以舍遣圓滿義為覺支，以舍遣成熟義為覺支，以舍遣無礙解義為覺支，以達到舍遣無礙解義為覺支，以自在舍遣無礙解義為覺支，以已達自在舍遣無礙解義

1. Mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā . Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Mūlacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetucariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paccayacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visuddhicariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anavajjacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nekkhammacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Mūlapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipūraṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggaparipākaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāpāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Mūlapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vosaggapaṭisambhidāya vasībhāvaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe….

Pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Avisāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāvilaṭṭhaṃ bujjhantīti – bojjhaṅgā. Aniñjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekattupaṭṭhānavasena cittassa ṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivaṭṭanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Santaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṇītaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anāsavaṭṭhaṃ bujjhantīti – bojjhaṅgā. Taraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Animittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Appaṇihitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Suññataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1. 覺知根本義，故為覺支。覺知因義，故為覺支。覺知緣義，故為覺支。覺知清凈義，故為覺支。覺知無過義，故為覺支。覺知出離義，故為覺支。覺知解脫義，故為覺支。覺知無漏義，故為覺支。覺知遠離義，故為覺支。覺知舍遣義，故為覺支。 覺知根本行義，故為覺支。覺知因行義，故為覺支。覺知緣行義，故為覺支。覺知清凈行義，故為覺支。覺知無過行義，故為覺支。覺知出離行義，故為覺支。覺知解脫行義，故為覺支。覺知無漏行義，故為覺支。覺知遠離行義，故為覺支。覺知舍遣行義，故為覺支。 覺知根本攝義，故為覺支⋯⋯覺知舍遣攝義，故為覺支。覺知根本眷屬義，故為覺支⋯⋯覺知舍遣眷屬義，故為覺支。覺知根本圓滿義，故為覺支⋯⋯覺知舍遣圓滿義，故為覺支。覺知根本成熟義，故為覺支⋯⋯覺知舍遣成熟義，故為覺支。覺知根本無礙解義，故為覺支⋯⋯覺知舍遣無礙解義，故為覺支。覺知達到根本無礙解義，故為覺支⋯⋯覺知達到舍遣無礙解義，故為覺支。覺知自在根本無礙解義，故為覺支⋯⋯覺知自在舍遣無礙解義，故為覺支⋯⋯ 覺知攝義，故為覺支。覺知眷屬義，故為覺支。覺知圓滿義，故為覺支。覺知專一義，故為覺支。覺知不散亂義，故為覺支。覺知策舉義，故為覺支。覺知不散失義，故為覺支。覺知不混濁義，故為覺支。覺知不動義，故為覺支。覺知以一境性現起而心安住義，故為覺支。覺知所緣義，故為覺支。覺知行處義，故為覺支。覺知斷義，故為覺支。覺知舍離義，故為覺支。覺知出起義，故為覺支。覺知轉離義，故為覺支。覺知寂靜義，故為覺支。覺知勝妙義，故為覺支。覺知解脫義，故為覺支。覺知無漏義，故為覺支。覺知度脫義，故為覺支。覺知無相義，故為覺支。覺知無愿義，故為覺支。覺知空義，故為覺支。覺知一味義，故為覺支。覺知不超越義，故為覺支。覺知雙運義，故為覺支。覺知出離義，故為覺支。覺知因義，故為覺支。覺知見義，故為覺支。覺知增上義，故為覺支。

Samathassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vipassanāya anupassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samathavipassanānaṃ ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā. Yuganaddhassa anativattanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sikkhāya samādānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ārammaṇassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Līnassa cittassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uddhatassa cittassa niggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ubhovisuddhānaṃ ajjhupekkhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Visesādhigamaṭṭhaṃ bujjhantīti – bojjhaṅgā. Uttari paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccābhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhe patiṭṭhāpakaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Saddhindriyassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññindriyassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saddhābalassa assaddhiye akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… paññābalassa avijjāya akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Satisambojjhaṅgassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… upekkhāsambojjhaṅgassa paṭisaṅkhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammādiṭṭhiyā dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… sammāsamādhissa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Indriyānaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Balānaṃ akampiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Satipaṭṭhānānaṃ upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sammappadhānānaṃ padahanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Iddhipādānaṃ ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccānaṃ tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Payogānaṃ paṭippassaddhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phalānaṃ sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Vitakkassa abhiniropanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vicārassa upavicāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Pītiyā pharaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sukhassa abhisandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa ekaggaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhiññāya ñātaṭṭhaṃ [abhiññeyyatthaṃ (syā.)] bujjhantīti – bojjhaṅgā. Pariññāya tīraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Pahānassa pariccāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Bhāvanāya ekarasaṭṭhaṃ bujjhantīti – bojjhaṅgā . Sacchikiriyāya phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Khandhānaṃ khandhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātūnaṃ dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Āyatanānaṃ āyatanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saṅkhatānaṃ saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Asaṅkhatassa asaṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā.

覺知奢摩他的不散亂義，故為覺支。覺知毗婆舍那的隨觀義，故為覺支。覺知奢摩他與毗婆舍那的一味義，故為覺支。覺知雙運的不超越義，故為覺支。覺知學處的受持義，故為覺支。覺知所緣的行處義，故為覺支。覺知沉沒心的策舉義，故為覺支。覺知掉舉心的抑制義，故為覺支。覺知二者清凈的舍觀義，故為覺支。覺知殊勝證得義，故為覺支。覺知更上通達義，故為覺支。覺知諦現觀義，故為覺支。覺知令安住于滅義，故為覺支。 覺知信根的勝解義，故為覺支⋯⋯覺知慧根的見義，故為覺支。覺知信力于不信中不動搖義，故為覺支⋯⋯覺知慧力于無明中不動搖義，故為覺支。覺知念覺支的現起義，故為覺支⋯⋯覺知舍覺支的省察義，故為覺支。覺知正見的見義，故為覺支⋯⋯覺知正定的不散亂義，故為覺支。 覺知諸根的增上義，故為覺支。覺知諸力的不動搖義，故為覺支。覺知出離義，故為覺支。覺知道的因義，故為覺支。覺知諸念處的現起義，故為覺支。覺知諸正勤的精進義，故為覺支。覺知諸神足的成就義，故為覺支。覺知諸諦的如實義，故為覺支。覺知諸加行的止息義，故為覺支。覺知諸果的作證義，故為覺支。 覺知尋的尋求義，故為覺支。覺知伺的伺察義，故為覺支。覺知喜的遍滿義，故為覺支。覺知樂的潤澤義，故為覺支。覺知心的專一義，故為覺支。 覺知轉向義，故為覺支。覺知識知義，故為覺支。覺知了知義，故為覺支。覺知想知義，故為覺支。覺知專一義，故為覺支。覺知通智的已知義，故為覺支。覺知遍知的審察義，故為覺支。覺知斷的舍離義，故為覺支。覺知修的一味義，故為覺支。覺知證的觸證義，故為覺支。覺知諸蘊的蘊義，故為覺支。覺知諸界的界義，故為覺支。覺知諸處的處義，故為覺支。覺知諸有為的有為義，故為覺支。覺知無為的無為義，故為覺支。

Cittaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittānantariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vuṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vivaṭṭanaṭṭhaṃ [vivajjanaṭṭhaṃ (syā.)] bujjhantīti – bojjhaṅgā. Cittassa hetuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa paccayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa vatthuṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa bhūmaṭṭhaṃ [bhummaṭṭhaṃ (syā.) paṭi. ma.

覺知心義，故為覺支。覺知心無間義，故為覺支。覺知心出起義，故為覺支。覺知心轉離義，故為覺支。覺知心因義，故為覺支。覺知心緣義，故為覺支。覺知心所依義，故為覺支。覺知心地義，故為覺支。;

1.14 passitabbā] bujjhantīti – bojjhaṅgā. Cittassa ārammaṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gocaraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa cariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa gataṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa abhinīhāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Cittassa nissaraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Ekatte āvajjanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pajānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ekodaṭṭhaṃ bujjhantīti – bojjhaṅgā. ( ) [(ekatte upanibandhanaṭṭhaṃ bujjhantīti – bojjhaṅgā) (sabbattha)]. Ekatte pakkhandanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte pasīdanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte santiṭṭhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vimuccanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte etaṃ santanti passanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte yānīkataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte vatthukataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anuṭṭhitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paricitaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamāraddhaṭṭhaṃ bujjhantīti – bojjhaṅgā . Ekatte pariggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte parivāraṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paripūraṇaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte samodhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte adhiṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte āsevanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bhāvanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bahulīkammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte susamuggataṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte suvimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambujjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte bodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anubodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭibodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sambodhipakkhiyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte jotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte ujjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte anujotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte paṭijotanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Ekatte sañjotanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

1.14\ 覺知心所緣義，故為覺支。覺知心行處義，故為覺支。覺知心行為義，故為覺支。覺知心所趣義，故為覺支。覺知心引導義，故為覺支。覺知心出離義，故為覺支。覺知心解脫義，故為覺支。 覺知一境性中轉向義，故為覺支。覺知一境性中識知義，故為覺支。覺知一境性中了知義，故為覺支。覺知一境性中想知義，故為覺支。覺知一境性中專一義，故為覺支。（覺知一境性中繫縛義，故為覺支。）覺知一境性中趣入義，故為覺支。覺知一境性中凈信義，故為覺支。覺知一境性中安住義，故為覺支。覺知一境性中解脫義，故為覺支。覺知一境性中見此為寂靜義，故為覺支。覺知一境性中造作車乘義，故為覺支。覺知一境性中造作基礎義，故為覺支。覺知一境性中已生起義，故為覺支。覺知一境性中積習義，故為覺支。覺知一境性中善精進義，故為覺支。覺知一境性中攝受義，故為覺支。覺知一境性中眷屬義，故為覺支。覺知一境性中圓滿義，故為覺支。覺知一境性中和合義，故為覺支。覺知一境性中決意義，故為覺支。覺知一境性中數數修習義，故為覺支。覺知一境性中修習義，故為覺支。覺知一境性中多作義，故為覺支。覺知一境性中善生起義，故為覺支。覺知一境性中善解脫義，故為覺支。覺知一境性中覺悟義，故為覺支。覺知一境性中隨覺悟義，故為覺支。覺知一境性中對覺悟義，故為覺支。覺知一境性中正覺悟義，故為覺支。覺知一境性中令覺悟義，故為覺支。覺知一境性中令隨覺悟義，故為覺支。覺知一境性中令對覺悟義，故為覺支。覺知一境性中令正覺悟義，故為覺支。覺知一境性中覺悟分義，故為覺支。覺知一境性中隨覺悟分義，故為覺支。覺知一境性中對覺悟分義，故為覺支。覺知一境性中正覺悟分義，故為覺支。覺知一境性中照明義，故為覺支。覺知一境性中上照義，故為覺支。覺知一境性中隨照義，故為覺支。覺知一境性中對照義，故為覺支。覺知一境性中正照義，故為覺支。

Patāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virocanaṭṭhaṃ bujjhantīti – bojjhaṅgā . Kilesānaṃ santāpanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Amalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nimmalaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vivekacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgaṭṭhaṃ bujjhantīti – bojjhaṅgā. Virāgacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vosaggacariyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimuttaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vimutticariyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Chandaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Chandassa dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Vīriyaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… cittaṭṭhaṃ bujjhantīti – bojjhaṅgā…pe… vīmaṃsaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya mūlaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya pādaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya padhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya ijjhanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya adhimokkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya paggahaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya upaṭṭhānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya avikkhepaṭṭhaṃ bujjhantīti – bojjhaṅgā. Vīmaṃsāya dassanaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Dukkhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa pīḷanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa saṅkhataṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa santāpaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dukkhassa vipariṇāmaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayaṭṭhaṃ bujjhantīti – bojjhaṅgā. Samudayassa āyūhanaṭṭhaṃ nidānaṭṭhaṃ saññogaṭṭhaṃ palibodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Nirodhassa nissaraṇaṭṭhaṃ vivekaṭṭhaṃ asaṅkhataṭṭhaṃ amataṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggaṭṭhaṃ bujjhantīti – bojjhaṅgā. Maggassa niyyānaṭṭhaṃ hetuṭṭhaṃ dassanaṭṭhaṃ ādhipateyyaṭṭhaṃ bujjhantīti – bojjhaṅgā.

Tathaṭṭhaṃ bujjhantīti – bojjhaṅgā. Anattaṭṭhaṃ bujjhantīti – bojjhaṅgā. Saccaṭṭhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Parijānanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhammaṭṭhaṃ bujjhantīti – bojjhaṅgā. Dhātuṭṭhaṃ bujjhantīti – bojjhaṅgā. Ñātaṭṭhaṃ bujjhantīti – bojjhaṅgā. Sacchikiriyaṭṭhaṃ bujjhantīti – bojjhaṅgā. Phassanaṭṭhaṃ bujjhantīti – bojjhaṅgā. Abhisamayaṭṭhaṃ bujjhantīti – bojjhaṅgā.

覺知熾盛義，故為覺支。覺知光明義，故為覺支。覺知燒盡煩惱義，故為覺支。覺知無垢義，故為覺支。覺知離垢義，故為覺支。覺知無染義，故為覺支。覺知寂止義，故為覺支。覺知調伏義，故為覺支。覺知遠離義，故為覺支。覺知遠離行義，故為覺支。覺知離貪義，故為覺支。覺知離貪行義，故為覺支。覺知滅義，故為覺支。覺知滅行義，故為覺支。覺知舍遣義，故為覺支。覺知舍遣行義，故為覺支。覺知解脫義，故為覺支。覺知解脫行義，故為覺支。 覺知欲義，故為覺支。覺知欲的根本義，故為覺支。覺知欲的基礎義，故為覺支。覺知欲的精進義，故為覺支。覺知欲的成就義，故為覺支。覺知欲的勝解義，故為覺支。覺知欲的策舉義，故為覺支。覺知欲的現起義，故為覺支。覺知欲的不散亂義，故為覺支。覺知欲的見義，故為覺支。 覺知精進義，故為覺支⋯⋯覺知心義，故為覺支⋯⋯覺知觀義，故為覺支。覺知觀的根本義，故為覺支。覺知觀的基礎義，故為覺支。覺知觀的精進義，故為覺支。覺知觀的成就義，故為覺支。覺知觀的勝解義，故為覺支。覺知觀的策舉義，故為覺支。覺知觀的現起義，故為覺支。覺知觀的不散亂義，故為覺支。覺知觀的見義，故為覺支。 覺知苦義，故為覺支。覺知苦的逼迫義，故為覺支。覺知苦的有為義，故為覺支。覺知苦的熱惱義，故為覺支。覺知苦的變異義，故為覺支。覺知集義，故為覺支。覺知集的造作義、因義、繫縛義、障礙義，故為覺支。覺知滅義，故為覺支。覺知滅的出離義、遠離義、無為義、不死義，故為覺支。覺知道義，故為覺支。覺知道的出離義、因義、見義、增上義，故為覺支。 覺知如實義，故為覺支。覺知無我義，故為覺支。覺知真實義，故為覺支。覺知通達義，故為覺支。覺知證知義，故為覺支。覺知遍知義，故為覺支。覺知法義，故為覺支。覺知界義，故為覺支。覺知已知義，故為覺支。覺知作證義，故為覺支。覺知觸證義，故為覺支。覺知現觀義，故為覺支。

Nekkhammaṃ bujjhantīti – bojjhaṅgā. Abyāpādaṃ bujjhantīti – bojjhaṅgā. Ālokasaññaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṃ bujjhantīti – bojjhaṅgā. Dhammavavatthānaṃ bujjhantīti – bojjhaṅgā. Ñāṇaṃ bujjhantīti – bojjhaṅgā. Pāmojjaṃ bujjhantīti – bojjhaṅgā. Paṭhamaṃ jhānaṃ bujjhantīti – bojjhaṅgā…pe… arahattamaggaṃ bujjhantīti – bojjhaṅgā. Arahattaphalasamāpattiṃ bujjhantīti – bojjhaṅgā.

Adhimokkhaṭṭhena saddhindriyaṃ bujjhantīti – bojjhaṅgā…pe… dassanaṭṭhena paññindriyaṃ bujjhantīti – bojjhaṅgā. Assaddhiye akampiyaṭṭhena saddhābalaṃ bujjhantīti – bojjhaṅgā…pe… avijjāya akampiyaṭṭhena paññābalaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satisambojjhaṅgaṃ bujjhantīti – bojjhaṅgā…pe… paṭisaṅkhānaṭṭhena upekkhāsambojjhaṅgaṃ bujjhantīti – bojjhaṅgā.

Dassanaṭṭhena sammādiṭṭhiṃ bujjhantīti – bojjhaṅgā…pe… avikkhepaṭṭhena sammāsamādhiṃ bujjhantīti – bojjhaṅgā. Ādhipateyyaṭṭhena indriyaṃ bujjhantīti – bojjhaṅgā. Akampiyaṭṭhena balaṃ bujjhantīti – bojjhaṅgā. Niyyānaṭṭhaṃ bujjhantīti – bojjhaṅgā. Hetuṭṭhena maggaṃ bujjhantīti – bojjhaṅgā. Upaṭṭhānaṭṭhena satipaṭṭhānaṃ bujjhantīti – bojjhaṅgā. Padahanaṭṭhena sammappadhānaṃ bujjhantīti – bojjhaṅgā. Ijjhanaṭṭhena iddhipādaṃ bujjhantīti – bojjhaṅgā. Tathaṭṭhena saccaṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena samathaṃ bujjhantīti – bojjhaṅgā. Anupassanaṭṭhe vipassanaṃ …pe… ekarasaṭṭhena samathavipassanaṃ bujjhantīti – bojjhaṅgā. Anativattanaṭṭhena yuganaddhaṃ bujjhantīti – bojjhaṅgā. Saṃvaraṭṭhena sīlavisuddhiṃ bujjhantīti – bojjhaṅgā. Avikkhepaṭṭhena cittavisuddhiṃ bujjhantīti – bojjhaṅgā. Dassanaṭṭhena diṭṭhivisuddhiṃ bujjhantīti – bojjhaṅgā. Muttaṭṭhena vimokkhaṃ bujjhantīti – bojjhaṅgā. Paṭivedhaṭṭhena vijjaṃ bujjhantīti – bojjhaṅgā. Pariccāgaṭṭhena vimuttiṃ bujjhantīti – bojjhaṅgā. Samucchedaṭṭhena khaye ñāṇaṃ bujjhantīti – bojjhaṅgā. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ bujjhantīti – bojjhaṅgā.

Chandaṃ mūlaṭṭhena bujjhantīti – bojjhaṅgā. Manasikāraṃ samuṭṭhānaṭṭhena bujjhantīti – bojjhaṅgā. Phassaṃ samodhānaṭṭhena bujjhantīti – bojjhaṅgā. Vedanaṃ samosaraṇaṭṭhena bujjhantīti – bojjhaṅgā. Samādhiṃ pamukhaṭṭhena bujjhantīti – bojjhaṅgā. Satiṃ ādhipateyyaṭṭhena bujjhantīti – bojjhaṅgā. Paññaṃ tatuttaraṭṭhena bujjhantīti – bojjhaṅgā. Vimuttiṃ sāraṭṭhena bujjhantīti – bojjhaṅgā. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena bujjhantīti – bojjhaṅgā.

1. Sāvatthinidānaṃ. Tatra kho āyasmā sāriputto bhikkhū āmantesi – 『『āvuso bhikkhavo』』ti [āvusoti (syā.) saṃ. ni.

覺知出離，故為覺支。覺知無瞋，故為覺支。覺知光明想，故為覺支。覺知不散亂，故為覺支。覺知法差別，故為覺支。覺知智，故為覺支。覺知喜悅，故為覺支。覺知初禪，故為覺支⋯⋯覺知阿羅漢道，故為覺支。覺知阿羅漢果等至，故為覺支。 覺知以勝解義為信根，故為覺支⋯⋯覺知以見義為慧根，故為覺支。覺知以于不信不動搖義為信力，故為覺支⋯⋯覺知以于無明不動搖義為慧力，故為覺支。覺知以現起義爲念覺支，故為覺支⋯⋯覺知以省察義為舍覺支，故為覺支。 覺知以見義為正見，故為覺支⋯⋯覺知以不散亂義為正定，故為覺支。覺知以增上義為根，故為覺支。覺知以不動搖義為力，故為覺支。覺知出離義，故為覺支。覺知以因義為道，故為覺支。覺知以現起義爲念處，故為覺支。覺知以精進義為正勤，故為覺支。覺知以成就義為神足，故為覺支。覺知以如實義為諦，故為覺支。覺知以不散亂義為止，故為覺支。覺知以隨觀義為觀⋯⋯覺知以一味義為止觀，故為覺支。覺知以不超越義為雙運，故為覺支。覺知以防護義為戒清凈，故為覺支。覺知以不散亂義為心清凈，故為覺支。覺知以見義為見清凈，故為覺支。覺知以解脫義為解脫，故為覺支。覺知以通達義為明，故為覺支。覺知以舍離義為解脫，故為覺支。覺知以斷義為盡智，故為覺支。覺知以寂止義為無生智，故為覺支。 覺知以根本義為欲，故為覺支。覺知以生起義為作意，故為覺支。覺知以和合義為觸，故為覺支。覺知以匯聚義為受，故為覺支。覺知以首要義為定，故為覺支。覺知以增上義爲念，故為覺支。覺知以最上義為慧，故為覺支。覺知以精華義為解脫，故為覺支。覺知以究竟義為趣向不死的涅槃，故為覺支。 20. 舍衛城因緣。在那裡，尊者舍利弗對諸比丘說："諸位朋友比丘們"。

5.185 passitabbā]. 『『Āvuso』』ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

『『Sattime, āvuso, bojjhaṅgā . Katame satta? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo – ime kho, āvuso, satta bojjhaṅgā. Imesaṃ khvāhaṃ, āvuso, sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, 『āvuso, hoti, appamāṇo』ti me hoti, 『susamāraddho』ti me hoti. Tiṭṭhantañca naṃ [tiṭṭhantaṃ caraṃ (syā.) saṃ. ni. 5.185 passitabbā] 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmi. Dhammavicayasambojjhaṅgo…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, 『appamāṇo』ti me hoti, 『susamāraddho』ti me hoti. Tiṭṭhantañca naṃ 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmi.

『『Seyyathāpi, āvuso, rañño vā rājamahāmattassa vā nānārattānaṃ dussānaṃ dussakaraṇḍako pūro assa. So yaññadeva dussayugaṃ ākaṅkheyya pubbaṇhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ pubbaṇhasamayaṃ pārupeyya. Yaññadeva dussayugaṃ ākaṅkheyya majjhanhikasamayaṃ…pe… sāyanhasamayaṃ pārupituṃ, taṃ tadeva dussayugaṃ sāyanhasamayaṃ pārupeyya. Evameva khvāhaṃ, āvuso, imesaṃ sattannaṃ bojjhaṅgānaṃ yena yena bojjhaṅgena ākaṅkhāmi pubbaṇhasamayaṃ viharituṃ, tena tena bojjhaṅgena pubbaṇhasamayaṃ viharāmi. Yena yena bojjhaṅgena ākaṅkhāmi majjhanhikasamayaṃ…pe… sāyanhasamayaṃ viharituṃ, tena tena bojjhaṅgena sāyanhasamayaṃ viharāmi. Satisambojjhaṅgo iti ce me, āvuso, hoti, 『appamāṇo』ti me hoti, 『susamāraddho』ti me hoti. Tiṭṭhantañca naṃ 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmi…pe… upekkhāsambojjhaṅgo iti ce me, āvuso, hoti, 『appamāṇo』ti me hoti, 『susamāraddho』ti me hoti. Tiṭṭhantañca naṃ 『tiṭṭhatī』ti pajānāmi. Sacepi me cavati, 『idappaccayā me cavatī』ti pajānāmi』』.

Suttantaniddeso

"朋友們"，那些比丘回答尊者舍利弗。尊者舍利弗說道： "朋友們，有七覺支。哪七種？念覺支、擇法覺支⋯⋯舍覺支——朋友們，這就是七覺支。朋友們，對於這七覺支，我想以哪一覺支在上午時住，就以那一覺支在上午時住。我想以哪一覺支在中午時⋯⋯在傍晚時住，就以那一覺支在傍晚時住。朋友們，如果我有念覺支，我知道它是'無量'，我知道它是'善精進'。當它住立時，我知道'它在住立'。如果它消失，我知道'由於這個因緣它消失'。擇法覺支⋯⋯舍覺支，如果我有它，朋友們，我知道它是'無量'，我知道它是'善精進'。當它住立時，我知道'它在住立'。如果它消失，我知道'由於這個因緣它消失'。 朋友們，就像國王或大臣有一個裝滿各色衣服的衣箱。他想在上午穿哪一套衣服，就在上午穿那一套衣服。他想在中午⋯⋯在傍晚穿哪一套衣服，就在傍晚穿那一套衣服。同樣地，朋友們，對於這七覺支，我想以哪一覺支在上午時住，就以那一覺支在上午時住。我想以哪一覺支在中午⋯⋯在傍晚時住，就以那一覺支在傍晚時住。朋友們，如果我有念覺支，我知道它是'無量'，我知道它是'善精進'。當它住立時，我知道'它在住立'。如果它消失，我知道'由於這個因緣它消失'⋯⋯舍覺支，如果我有它，朋友們，我知道它是'無量'，我知道它是'善精進'。當它住立時，我知道'它在住立'。如果它消失，我知道'由於這個因緣它消失'。" 經分別終。

1. Kathaṃ satisambojjhaṅgo iti ce me hotīti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā satisambojjhaṅgo. Iti ce me hotīti bojjhaṅgo.

Kathaṃ appamāṇo iti ce me hotīti bojjhaṅgo? Pamāṇabaddhā [pamāṇavantā (syā.), aṭṭhakathā oloketabbā] kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo. Iti ce me hotīti bojjhaṅgo.

Kathaṃ susamāraddho iti ce me hotīti – bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā, samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce me hotīti bojjhaṅgo.

Kathaṃ 『『tiṭṭhantañca naṃ tiṭṭhatī』』ti pajānāmi; sacepi cavati 『『idappaccayā cavatī』』ti pajānāmi? Katihākārehi satisambojjhaṅgo tiṭṭhati? Katihākārehi satisambojjhaṅgo cavati? Aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi satisambojjhaṅgo cavati.

Katamehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati? Anuppādaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā satisambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā satisambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā satisambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi satisambojjhaṅgo tiṭṭhati.

Katamehi aṭṭhahākārehi satisambojjhaṅgo cavati? Uppādaṃ āvajjitattā satisambojjhaṅgo cavati, anuppādaṃ anāvajjitattā satisambojjhaṅgo cavati, pavattaṃ āvajjitattā satisambojjhaṅgo cavati, appavattaṃ anāvajjitattā satisambojjhaṅgo cavati, nimittaṃ āvajjitattā satisambojjhaṅgo cavati, animittaṃ anāvajjitattā satisambojjhaṅgo cavati, saṅkhāre āvajjitattā satisambojjhaṅgo cavati, nirodhaṃ anāvajjitattā satisambojjhaṅgo cavati – imehi aṭṭhahākārehi satisambojjhaṅgo cavati. Evaṃ 『『tiṭṭhantañca naṃ tiṭṭhatī』』ti pajānāmi. Sacepi cavati, 『『idappaccayā me cavatī』』ti pajānāmi…pe….

Kathaṃ upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo? Yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce me hotīti bojjhaṅgo. Seyyathāpi telappadīpassa jhāyato yāvatā acci tāvatā vaṇṇo, yāvatā vaṇṇo tāvatā acci. Evameva yāvatā nirodhūpaṭṭhāti tāvatā upekkhāsambojjhaṅgo iti ce hotīti bojjhaṅgo.

Kathaṃ appamāṇo iti ce hotīti bojjhaṅgo? Pamāṇabaddhā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā appamāṇo nirodho acalaṭṭhena asaṅkhataṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā appamāṇo iti ce hotīti bojjhaṅgo.

Kathaṃ susamāraddho iti ce hotīti bojjhaṅgo? Visamā kilesā, sabbe ca pariyuṭṭhānā, ye ca saṅkhārā ponobhavikā samadhammo nirodho santaṭṭhena paṇītaṭṭhena. Yāvatā nirodhūpaṭṭhāti tāvatā susamāraddho iti ce hotīti bojjhaṅgo.

21\ 怎樣是"如果我有念覺支"而為覺支？只要現起寂滅，就有念覺支。"如果我有"而為覺支。就像油燈燃燒時，有多少光焰就有多少光色，有多少光色就有多少光焰。同樣地，只要現起寂滅，就有念覺支。"如果我有"而為覺支。 怎樣是"如果我有無量"而為覺支？煩惱是有量的，一切現行[煩惱]，以及能導致再有的諸行，[而]寂滅是無量的，以不動義、無為義。只要現起寂滅，就是無量。"如果我有"而為覺支。 怎樣是"如果我有善精進"而為覺支？煩惱是不平等的，一切現行[煩惱]，以及能導致再有的諸行，[而]寂滅是平等法，以寂靜義、殊勝義。只要現起寂滅，就是善精進。"如果我有"而為覺支。 怎樣"我知道'當它住立時它在住立'；如果它消失，我知道'由於這個因緣它消失'"？以幾種行相念覺支住立？以幾種行相念覺支消失？以八種行相念覺支住立。以八種行相念覺支消失。 以哪八種行相念覺支住立？由於作意無生故念覺支住立，由於不作意生起故念覺支住立，由於作意無轉故念覺支住立，由於不作意轉起故念覺支住立，由於作意無相故念覺支住立，由於不作意諸相故念覺支住立，由於作意寂滅故念覺支住立，由於不作意諸行故念覺支住立——以這八種行相念覺支住立。 以哪八種行相念覺支消失？由於作意生起故念覺支消失，由於不作意無生故念覺支消失，由於作意轉起故念覺支消失，由於不作意無轉故念覺支消失，由於作意諸相故念覺支消失，由於不作意無相故念覺支消失，由於作意諸行故念覺支消失，由於不作意寂滅故念覺支消失——以這八種行相念覺支消失。這樣"我知道'當它住立時它在住立'；如果它消失，我知道'由於這個因緣它消失'"⋯⋯。 怎樣是"如果我有舍覺支"而為覺支？只要現起寂滅，就有舍覺支。"如果我有"而為覺支。就像油燈燃燒時，有多少光焰就有多少光色，有多少光色就有多少光焰。同樣地，只要現起寂滅，就有舍覺支。"如果我有"而為覺支。 怎樣是"如果有無量"而為覺支？煩惱是有量的，一切現行[煩惱]，以及能導致再有的諸行，[而]寂滅是無量的，以不動義、無為義。只要現起寂滅，就是無量。"如果有"而為覺支。 怎樣是"如果有善精進"而為覺支？煩惱是不平等的，一切現行[煩惱]，以及能導致再有的諸行，[而]寂滅是平等法，以寂靜義、殊勝義。只要現起寂滅，就是善精進。"如果有"而為覺支。

Kathaṃ 『『tiṭṭhantañca naṃ tiṭṭhatī』』ti pajānāmi; sacepi cavati 『『idappaccayāme cavatī』』ti pajānāmi? Katihākārehi upekkhāsambojjhaṅgo tiṭṭhati? Katihākārehi upekkhāsambojjhaṅgo cavati ? Aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati. Aṭṭhahākārehi upekkhāsambojjhaṅgo cavati.

Katamehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati? Anuppādaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, uppādaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, appavattaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, pavattaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, animittaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nimittaṃ anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, nirodhaṃ āvajjitattā upekkhāsambojjhaṅgo tiṭṭhati, saṅkhāre anāvajjitattā upekkhāsambojjhaṅgo tiṭṭhati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo tiṭṭhati.

Katamehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati? Uppādaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, anuppādaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, pavattaṃ āvajjitattā upekkhāsambojjhaṅgo cavati, appavattaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, nimittaṃ āvajjitattā upekkhāsambojjhaṅgo cavati , animittaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati, saṅkhāre āvajjitattā upekkhāsambojjhaṅgo cavati, nirodhaṃ anāvajjitattā upekkhāsambojjhaṅgo cavati – imehi aṭṭhahākārehi upekkhāsambojjhaṅgo cavati. Evaṃ 『『tiṭṭhantañca naṃ tiṭṭhatī』』ti pajānāmi; sacepi cavati, 『『idappaccayā me cavatī』』ti pajānāmi.

Bojjhaṅgakathā niṭṭhitā.

1. Mettākathā

2. Sāvatthinidānaṃ . 『『Mettāya , bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṃsā pāṭikaṅkhā. Katame ekādasa? Sukhaṃ supati, sukhaṃ paṭibujjhati, na pāpakaṃ supinaṃ passati, manussānaṃ piyo hoti, amanussānaṃ piyo hoti, devatā rakkhanti, nāssa aggi vā visaṃ vā satthaṃ vā kamati, tuvaṭaṃ cittaṃ samādhiyati, mukhavaṇṇo vippasīdati, asammūḷho kālaṅkaroti, uttari [uttariṃ (syā. pī.) a. ni.

怎樣"我知道'當它住立時它在住立'；如果它消失，我知道'由於這個因緣它消失'"？以幾種行相舍覺支住立？以幾種行相舍覺支消失？以八種行相舍覺支住立。以八種行相舍覺支消失。 以哪八種行相舍覺支住立？由於作意無生故舍覺支住立，由於不作意生起故舍覺支住立，由於作意無轉故舍覺支住立，由於不作意轉起故舍覺支住立，由於作意無相故舍覺支住立，由於不作意諸相故舍覺支住立，由於作意寂滅故舍覺支住立，由於不作意諸行故舍覺支住立——以這八種行相舍覺支住立。 以哪八種行相舍覺支消失？由於作意生起故舍覺支消失，由於不作意無生故舍覺支消失，由於作意轉起故舍覺支消失，由於不作意無轉故舍覺支消失，由於作意諸相故舍覺支消失，由於不作意無相故舍覺支消失，由於作意諸行故舍覺支消失，由於不作意寂滅故舍覺支消失——以這八種行相舍覺支消失。這樣"我知道'當它住立時它在住立'；如果它消失，我知道'由於這個因緣它消失'"。 覺支之說終。 4. 慈心之說 22. 舍衛城因緣。"諸比丘，對於修習、多修、作為車乘、作為基礎、實行、熟習、善精進的慈心解脫，可以期待十一種功德。是哪十一種？安樂入睡，安樂醒來，不見惡夢，為人所愛，為非人所愛，諸天守護，火、毒、刀不能傷害，心迅速入定，顏色明凈，臨終不昧，

11.15 passitabbā] appaṭivijjhanto brahmalokūpago hoti. Mettāya, bhikkhave, cetovimuttiyā āsevitāya bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya – ime ekādasānisaṃsā pāṭikaṅkhā』』 .

Atthi anodhiso pharaṇā mettācetovimutti, atthi odhiso pharaṇā mettācetovimutti, atthi disāpharaṇā mettācetovimutti. Katihākārehi anodhiso pharaṇā mettācetovimutti, katihākārehi odhiso pharaṇā mettācetovimutti, katihākārehi disāpharaṇā mettācetovimutti? Pañcahākārehi anodhiso pharaṇā mettācetovimutti, sattahākārehi odhiso pharaṇā mettācetovimutti, dasahākārehi disāpharaṇā mettācetovimutti.

Katamehi pañcahākārehi anodhiso pharaṇā mettācetovimutti? Sabbe sattā averā abyāpajjā [abyāpajjhā (syā.)] anīghā sukhī attānaṃ pariharantu. Sabbe pāṇā…pe… sabbe bhūtā…pe… sabbe puggalā…pe… sabbe attabhāvapariyāpannā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi pañcahākārehi anodhiso pharaṇā mettācetovimutti.

Katamehi sattahākārehi odhiso pharaṇā mettācetovimutti? Sabbā itthiyo averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe purisā…pe… sabbe ariyā…pe… sabbe anariyā…pe… sabbe devā…pe… sabbe manussā…pe… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi sattahākārehi odhiso pharaṇā mettācetovimutti.

Katamehi dasahākārehi disāpharaṇā mettācetovimutti? Sabbe puratthimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu . Sabbe pacchimāya disāya sattā…pe… sabbe uttarāya disāya sattā…pe… sabbe dakkhiṇāya disāya sattā…pe… sabbe puratthimāya anudisāya sattā…pe… sabbe pacchimāya anudisāya sattā…pe… sabbe uttarāya anudisāya sattā…pe… sabbe dakkhiṇāya anudisāya sattā…pe… sabbe heṭṭhimāya disāya sattā…pe… sabbe uparimāya disāya sattā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe puratthimāya disāya pāṇā…pe… bhūtā… puggalā… attabhāvapariyāpannā… sabbā itthiyo… sabbe purisā… sabbe ariyā… sabbe anariyā… sabbe devā… sabbe manussā… sabbe vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantu. Sabbe pacchimāya disāya vinipātikā…pe… sabbe uttarāya disāya vinipātikā… sabbe dakkhiṇāya disāya vinipātikā… sabbe puratthimāya anudisāya vinipātikā… sabbe pacchimāya anudisāya vinipātikā… sabbe uttarāya anudisāya vinipātikā… sabbe dakkhiṇāya anudisāya vinipātikā… sabbe heṭṭhimāya disāya vinipātikā… sabbe uparimāya disāya vinipātikā averā abyāpajjā anīghā sukhī attānaṃ pariharantūti. Imehi dasahākārehi disāpharaṇā mettācetovimutti.

1. Indriyavāro

若未能證悟更高[境界]則往生梵天界。諸比丘，對於修習、多修、作為車乘、作為基礎、實行、熟習、善精進的慈心解脫，可以期待這十一種功德。 有無限定遍滿的慈心解脫，有有限定遍滿的慈心解脫，有方向遍滿的慈心解脫。以幾種行相是無限定遍滿的慈心解脫，以幾種行相是有限定遍滿的慈心解脫，以幾種行相是方向遍滿的慈心解脫？以五種行相是無限定遍滿的慈心解脫，以七種行相是有限定遍滿的慈心解脫，以十種行相是方向遍滿的慈心解脫。 以哪五種行相是無限定遍滿的慈心解脫？愿一切眾生無怨、無害、無惱、快樂、自護。愿一切有息者⋯⋯一切生類⋯⋯一切補特伽羅⋯⋯一切具有自體者無怨、無害、無惱、快樂、自護。以這五種行相是無限定遍滿的慈心解脫。 以哪七種行相是有限定遍滿的慈心解脫？愿一切女人無怨、無害、無惱、快樂、自護。愿一切男人⋯⋯一切聖者⋯⋯一切非聖者⋯⋯一切天⋯⋯一切人⋯⋯一切墮處者無怨、無害、無惱、快樂、自護。以這七種行相是有限定遍滿的慈心解脫。 以哪十種行相是方向遍滿的慈心解脫？愿東方一切眾生無怨、無害、無惱、快樂、自護。愿西方一切眾生⋯⋯北方一切眾生⋯⋯南方一切眾生⋯⋯東南方一切眾生⋯⋯西南方一切眾生⋯⋯西北方一切眾生⋯⋯東北方一切眾生⋯⋯下方一切眾生⋯⋯上方一切眾生無怨、無害、無惱、快樂、自護。愿東方一切有息者⋯⋯生類⋯⋯補特伽羅⋯⋯具有自體者⋯⋯一切女人⋯⋯一切男人⋯⋯一切聖者⋯⋯一切非聖者⋯⋯一切天⋯⋯一切人⋯⋯一切墮處者無怨、無害、無惱、快樂、自護。愿西方一切墮處者⋯⋯北方一切墮處者⋯⋯南方一切墮處者⋯⋯東南方一切墮處者⋯⋯西南方一切墮處者⋯⋯西北方一切墮處者⋯⋯東北方一切墮處者⋯⋯下方一切墮處者⋯⋯上方一切墮處者無怨、無害、無惱、快樂、自護。以這十種行相是方向遍滿的慈心解脫。 1. 根

1. Sabbesaṃ sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.

Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi indriyehi mettācetovimutti bhāvīyati. Imāni pañcindriyāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi indriyehi mettācetovimutti bahulīkarīyati. Imāni pañcindriyāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi indriyehi mettācetovimutti svālaṅkatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi indriyehi mettācetovimutti suparikkhatā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi indriyehi mettācetovimutti suparivutā hoti. Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā [saṃsīdanā (ka. sī. aṭṭha.)] honti, santiṭṭhanā honti, vimuccanā honti, 『『etaṃ santa』』nti phassanā honti, yānīkatā honti , vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti , suvimuttā honti, nibbattenti jotenti patāpenti.

1. Balavāro

2. 避免加害一切眾生而不加害，避免危害而不危害，避免惱害而不惱害，避免壓迫而不壓迫，避免傷害而不傷害，愿一切眾生無怨敵，不要有怨敵，快樂，不要痛苦，身心快樂，不要身心痛苦——以這八種行相對一切眾生修慈，故為慈。意願那法，故為心。從一切嗔恚現行中解脫，故為解脫。慈與心與解脫，故為慈心解脫。 "愿一切眾生無怨敵，安穩，快樂"——以信勝解。慈心解脫由信根遍修。 "愿一切眾生無怨敵，安穩，快樂"——策勵精進。慈心解脫由精進根遍修。 "愿一切眾生無怨敵，安穩，快樂"——確立念。慈心解脫由念根遍修。 "愿一切眾生無怨敵，安穩，快樂"——心專注。慈心解脫由定根遍修。 "愿一切眾生無怨敵，安穩，快樂"——以慧了知。慈心解脫由慧根遍修。 這五根是慈心解脫的修習。以這五根修習慈心解脫。這五根是慈心解脫的修行。以這五根修行慈心解脫。這五根是慈心解脫的多修。以這五根多修慈心解脫。這五根是慈心解脫的莊嚴。以這五根慈心解脫善莊嚴。這五根是慈心解脫的資具。以這五根慈心解脫善具足。這五根是慈心解脫的眷屬。以這五根慈心解脫善圍繞。這五根是慈心解脫的修習、修行、多修、莊嚴、資具、眷屬、圓滿、俱行、俱生、相應、相應、趣入、凈信、安住、解脫、觸證"這是寂靜"、作為車乘、作為基礎、實行、熟習、善精進、善修習、善確立、善生起、善解脫、生起、照耀、光明。

3. 力

4. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.

Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati. Imāni pañca balāni mettāya cetovimuttiyā bhāvanā honti. Imehi pañcahi balehi mettācetovimutti bhāvīyati. Imāni pañca balāni mettāya cetovimuttiyā bahulīkatā honti. Imehi pañcahi balehi mettācetovimutti bahulīkarīyati. Imāni pañca balāni mettāya cetovimuttiyā alaṅkārā honti. Imehi pañcahi balehi mettācetovimutti svālaṅkatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parikkhārā honti. Imehi pañcahi balehi mettācetovimutti suparikkhatā hoti. Imāni pañca balāni mettāya cetovimuttiyā parivārā honti. Imehi pañcahi balehi mettācetovimutti suparivutā hoti. Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, 『『etaṃ santa』』nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.

1. Bojjhaṅgavāro

2. "愿一切眾生無怨敵，安穩，快樂"——于不信不動搖。慈心解脫由信力遍修。 "愿一切眾生無怨敵，安穩，快樂"——于懈怠不動搖。慈心解脫由精進力遍修。 "愿一切眾生無怨敵，安穩，快樂"——于放逸不動搖。慈心解脫由念力遍修。 "愿一切眾生無怨敵，安穩，快樂"——于掉舉不動搖。慈心解脫由定力遍修。 "愿一切眾生無怨敵，安穩，快樂"——于無明不動搖。慈心解脫由慧力遍修。 這五力是慈心解脫的修習。以這五力修習慈心解脫。這五力是慈心解脫的修行。以這五力修行慈心解脫。這五力是慈心解脫的多修。以這五力多修慈心解脫。這五力是慈心解脫的莊嚴。以這五力慈心解脫善莊嚴。這五力是慈心解脫的資具。以這五力慈心解脫善具足。這五力是慈心解脫的眷屬。以這五力慈心解脫善圍繞。這五力是慈心解脫的修習、修行、多修、莊嚴、資具、眷屬、圓滿、俱行、俱生、相應、相應、趣入、凈信、安住、解脫、觸證"這是寂靜"、作為車乘、作為基礎、實行、熟習、善精進、善修習、善確立、善生起、善解脫、生起、照耀、光明。

3. 覺支

4. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bhāvīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti bahulīkarīyati. Ime satta bojjhaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti svālaṅkatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparikkhatā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā parivārā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti suparivutā hoti. Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, 『『etaṃ santa』』nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti, nibbattenti jotenti patāpenti.

1. Maggaṅgavāro

25."愿一切眾生無怨敵，安穩，快樂"——確立念。慈心解脫由念覺支遍修。 "愿一切眾生無怨敵，安穩，快樂"——以慧簡擇。慈心解脫由擇法覺支遍修。 "愿一切眾生無怨敵，安穩，快樂"——策勵精進。慈心解脫由精進覺支遍修。 "愿一切眾生無怨敵，安穩，快樂"——平息熱惱。慈心解脫由喜覺支遍修。 "愿一切眾生無怨敵，安穩，快樂"——平息粗重。慈心解脫由輕安覺支遍修。 "愿一切眾生無怨敵，安穩，快樂"——心專注。慈心解脫由定覺支遍修。 "愿一切眾生無怨敵，安穩，快樂"——以智觀察諸煩惱。慈心解脫由舍覺支遍修。 這七覺支是慈心解脫的修習。以這七覺支修習慈心解脫。這七覺支是慈心解脫的修行。以這七覺支修行慈心解脫。這七覺支是慈心解脫的多修。以這七覺支多修慈心解脫。這七覺支是慈心解脫的莊嚴。以這七覺支慈心解脫善莊嚴。這七覺支是慈心解脫的資具。以這七覺支慈心解脫善具足。這七覺支是慈心解脫的眷屬。以這七覺支慈心解脫善圍繞。這七覺支是慈心解脫的修習、修行、多修、莊嚴、資具、眷屬、圓滿、俱行、俱生、相應、相應、趣入、凈信、安住、解脫、觸證"這是寂靜"、作為車乘、作為基礎、實行、熟習、善精進、善修習、善確立、善生起、善解脫、生起、照耀、光明。 4. 道支;

1. Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhiparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā vodāpeti . Sammāājīvaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā upaṭṭhāpeti. Sammāsatiparibhāvitā hoti mettācetovimutti.

Sabbe sattā averino hontu, khemino hontu, sukhino hontūti – sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.

Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bhāvanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bhāvīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā bahulīkatā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti bahulīkarīyati. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā alaṅkārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti svālaṅkatā honti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parikkhārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparikkhatā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā parivārā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti , bhāvanā honti , bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti, saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, 『『etaṃ santa』』nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpenti.

1. "愿一切眾生無怨敵，安穩，快樂"——正見。慈心解脫由正見遍修。 "愿一切眾生無怨敵，安穩，快樂"——正思惟。慈心解脫由正思惟遍修。 "愿一切眾生無怨敵，安穩，快樂"——正語。慈心解脫由正語遍修。 "愿一切眾生無怨敵，安穩，快樂"——正業。慈心解脫由正業遍修。 "愿一切眾生無怨敵，安穩，快樂"——正命。慈心解脫由正命遍修。 "愿一切眾生無怨敵，安穩，快樂"——正精進。慈心解脫由正精進遍修。 "愿一切眾生無怨敵，安穩，快樂"——正念。慈心解脫由正念遍修。 "愿一切眾生無怨敵，安穩，快樂"——正定。慈心解脫由正定遍修。 這八道支是慈心解脫的修習。以這八道支修習慈心解脫。這八道支是慈心解脫的修行。以這八道支修行慈心解脫。這八道支是慈心解脫的多修。以這八道支多修慈心解脫。這八道支是慈心解脫的莊嚴。以這八道支慈心解脫善莊嚴。這八道支是慈心解脫的資具。以這八道支慈心解脫善具足。這八道支是慈心解脫的眷屬。以這八道支慈心解脫善圍繞。這八道支是慈心解脫的修習、修行、多修、莊嚴、資具、眷屬、圓滿、俱行、俱生、相應、相應、趣入、凈信、安住、解脫、觸證"這是寂靜"、作為車乘、作為基礎、實行、熟習、善精進、善修習、善確立、善生起、善解脫、生起、照耀、光

2. Sabbesaṃ pāṇānaṃ…pe… sabbesaṃ bhūtānaṃ… sabbesaṃ puggalānaṃ… sabbesaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

Sabbe vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.

Sabbesaṃ puratthimāya disāya sattānaṃ…pe… sabbesaṃ pacchimāya disāya sattānaṃ… sabbesaṃ uttarāya disāya sattānaṃ… sabbesaṃ dakkhiṇāya disāya sattānaṃ… sabbesaṃ puratthimāya anudisāya sattānaṃ… sabbesaṃ pacchimāya anudisāya sattānaṃ… sabbesaṃ uttarāya anudisāya sattānaṃ… sabbesaṃ dakkhiṇāya anudisāya sattānaṃ… sabbesaṃ heṭṭhimāya disāya sattānaṃ… sabbesaṃ uparimāya disāya sattānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya sattā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya satte mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

Sabbe uparimāya disāya sattā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti…pe… nibbattenti jotenti patāpenti.

Sabbesaṃ puratthimāya disāya pāṇānaṃ…pe… bhūtānaṃ… puggalānaṃ attabhāvapariyāpannānaṃ… sabbāsaṃ itthīnaṃ… sabbesaṃ purisānaṃ… sabbesaṃ ariyānaṃ… sabbesaṃ anariyānaṃ… sabbesaṃ devānaṃ… sabbesaṃ manussānaṃ… sabbesaṃ vinipātikānaṃ… sabbesaṃ pacchimāya disāya vinipātikānaṃ… sabbesaṃ uttarāya disāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya disāya vinipātikānaṃ… sabbesaṃ puratthimāya anudisāya vinipātikānaṃ… sabbesaṃ pacchimāya anudisāya vinipātikānaṃ… sabbesaṃ uttarāya anudisāya vinipātikānaṃ… sabbesaṃ dakkhiṇāya anudisāya vinipātikānaṃ… sabbesaṃ heṭṭhimāya disāya vinipātikānaṃ… sabbesaṃ uparimāya disāya vinipātikānaṃ pīḷanaṃ vajjetvā apīḷanāya, upaghātaṃ vajjetvā anupaghātena, santāpaṃ vajjetvā asantāpena, pariyādānaṃ vajjetvā apariyādānena, vihesaṃ vajjetvā avihesāya, sabbe uparimāya disāya vinipātikā averino hontu mā verino, sukhino hontu mā dukkhino, sukhitattā hontu mā dukkhitattāti – imehi aṭṭhahākārehi sabbe uparimāya disāya vinipātike mettāyatīti – mettā. Taṃ dhammaṃ cetayatīti – ceto. Sabbabyāpādapariyuṭṭhānehi vimuccatīti – vimutti. Mettā ca ceto ca vimutti cāti – mettācetovimutti.

1. 避免加害一切有息者⋯⋯一切生類⋯⋯一切補特伽羅⋯⋯一切具有自體者⋯⋯一切女人⋯⋯一切男人⋯⋯一切聖者⋯⋯一切非聖者⋯⋯一切天⋯⋯一切人⋯⋯一切墮處者而不加害，避免危害而不危害，避免惱害而不惱害，避免壓迫而不壓迫，避免傷害而不傷害，愿一切墮處者無怨敵，不要有怨敵，快樂，不要痛苦，身心快樂，不要身心痛苦——以這八種行相對一切墮處者修慈，故為慈。意願那法，故為心。從一切嗔恚現行中解脫，故為解脫。慈與心與解脫，故為慈心解脫。 "愿一切墮處者無怨敵，安穩，快樂"——以信勝解。慈心解脫由信根遍修⋯⋯生起、照耀、光明。 避免加害東方一切眾生⋯⋯西方一切眾生⋯⋯北方一切眾生⋯⋯南方一切眾生⋯⋯東南方一切眾生⋯⋯西南方一切眾生⋯⋯西北方一切眾生⋯⋯東北方一切眾生⋯⋯下方一切眾生⋯⋯上方一切眾生而不加害，避免危害而不危害，避免惱害而不惱害，避免壓迫而不壓迫，避免傷害而不傷害，愿上方一切眾生無怨敵，不要有怨敵，快樂，不要痛苦，身心快樂，不要身心痛苦——以這八種行相對上方一切眾生修慈，故為慈。意願那法，故為心。從一切嗔恚現行中解脫，故為解脫。慈與心與解脫，故為慈心解脫。 "愿上方一切眾生無怨敵，安穩，快樂"——以信勝解。慈心解脫由信根遍修⋯⋯生起、照耀、光明。 東方一切有息者⋯⋯生類⋯⋯補特伽羅⋯⋯具有自體者⋯⋯一切女人⋯⋯一切男人⋯⋯一切聖者⋯⋯一切非聖者⋯⋯一切天⋯⋯一切人⋯⋯一切墮處者⋯⋯西方一切墮處者⋯⋯北方一切墮處者⋯⋯南方一切墮處者⋯⋯東南方一切墮處者⋯⋯西南方一切墮處者⋯⋯西北方一切墮處者⋯⋯東北方一切墮處者⋯⋯下方一切墮處者⋯⋯上方一切墮處者避免加害而不加害，避免危害而不危害，避免惱害而不惱害，避免壓迫而不壓迫，避免傷害而不傷害，愿上方一切墮處者無怨敵，不要有怨敵，快樂，不要痛苦，身心快樂，不要身心痛苦——以這八種行相對上方一切墮處者修慈，故為慈。意願那法，故為心。從一切嗔恚現行中解脫，故為解脫。慈與心與解脫，故為慈心解脫

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – saddhāya adhimuccati. Saddhindriyaparibhāvitā hoti mettācetovimutti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – vīriyaṃ paggaṇhāti. Vīriyindriyaparibhāvitā hoti mettācetovimutti.

Satiṃ upaṭṭhāpeti. Satindriyaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhindriyaparibhāvitā hoti mettācetovimutti. Paññāya pajānāti. Paññindriyaparibhāvitā hoti mettācetovimutti.

Imāni pañcindriyāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi indriyehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – assaddhiye na kampati. Saddhābalaparibhāvitā hoti mettācetovimutti. Kosajje na kampati. Vīriyabalaparibhāvitā hoti mettācetovimutti. Pamāde na kampati. Satibalaparibhāvitā hoti mettācetovimutti. Uddhacce na kampati. Samādhibalaparibhāvitā hoti mettācetovimutti. Avijjāya na kampati. Paññābalaparibhāvitā hoti mettācetovimutti.

Imāni pañca balāni mettāya cetovimuttiyā āsevanā honti. Imehi pañcahi balehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – satiṃ upaṭṭhāpeti. Satisambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Paññāya pavicināti. Dhammavicayasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Vīriyaṃ paggaṇhāti. Vīriyasambojjhaṅgaparibhāvitā hoti mettācetovimutti. Pariḷāhaṃ paṭippassambheti. Pītisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Duṭṭhullaṃ paṭippassambheti. Passaddhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Cittaṃ samādahati. Samādhisambojjhaṅgaparibhāvitā hoti mettācetovimutti. Ñāṇena kilese paṭisaṅkhāti. Upekkhāsambojjhaṅgaparibhāvitā hoti mettācetovimutti.

Ime satta bojjhaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi sattahi bojjhaṅgehi mettācetovimutti āsevīyati…pe… nibbattenti jotenti patāpenti.

Sabbe uparimāya disāya vinipātikā averino hontu, khemino hontu, sukhino hontūti – sammā passati. Sammādiṭṭhi paribhāvitā hoti mettācetovimutti. Sammā abhiniropeti. Sammāsaṅkappaparibhāvitā hoti mettācetovimutti. Sammā pariggaṇhāti. Sammāvācāparibhāvitā hoti mettācetovimutti. Sammā samuṭṭhāpeti. Sammākammantaparibhāvitā hoti mettācetovimutti. Sammā vodāpeti. Sammā ājīvaparibhāvitā hoti mettācetovimutti. Sammā paggaṇhāti. Sammāvāyāmaparibhāvitā hoti mettācetovimutti. Sammā upaṭṭhāti. Sammāsatiparibhāvitā hoti mettācetovimutti. Sammā samādahati. Sammāsamādhiparibhāvitā hoti mettācetovimutti.

"愿上方一切墮處者無怨敵，安穩，快樂"——以信勝解。慈心解脫由信根遍修。 "愿上方一切墮處者無怨敵，安穩，快樂"——策勵精進。慈心解脫由精進根遍修。 確立念。慈心解脫由念根遍修。心專注。慈心解脫由定根遍修。以慧了知。慈心解脫由慧根遍修。 這五根是慈心解脫的修習。以這五根修習慈心解脫⋯⋯生起、照耀、光明。 "愿上方一切墮處者無怨敵，安穩，快樂"——于不信不動搖。慈心解脫由信力遍修。于懈怠不動搖。慈心解脫由精進力遍修。于放逸不動搖。慈心解脫由念力遍修。于掉舉不動搖。慈心解脫由定力遍修。于無明不動搖。慈心解脫由慧力遍修。 這五力是慈心解脫的修習。以這五力修習慈心解脫⋯⋯生起、照耀、光明。 "愿上方一切墮處者無怨敵，安穩，快樂"——確立念。慈心解脫由念覺支遍修。 以慧簡擇。慈心解脫由擇法覺支遍修。策勵精進。慈心解脫由精進覺支遍修。平息熱惱。慈心解脫由喜覺支遍修。平息粗重。慈心解脫由輕安覺支遍修。心專注。慈心解脫由定覺支遍修。以智觀察諸煩惱。慈心解脫由舍覺支遍修。 這七覺支是慈心解脫的修習。以這七覺支修習慈心解脫⋯⋯生起、照耀、光明。 "愿上方一切墮處者無怨敵，安穩，快樂"——正見。慈心解脫由正見遍修。正思惟。慈心解脫由正思惟遍修。正語。慈心解脫由正語遍修。正業。慈心解脫由正業遍修。正命。慈心解脫由正命遍修。正精進。慈心解脫由正精進遍修。正念。慈心解脫由正念遍修。正定。慈心解脫由正定遍修。

Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti āsevīyati…pe… ime aṭṭha maggaṅgā mettāya cetovimuttiyā paribhāvitā honti. Imehi aṭṭhahi maggaṅgehi mettācetovimutti suparivutā hoti. Ime aṭṭha maggaṅgā mettāya cetovimuttiyā āsevanā honti, bhāvanā honti, bahulīkatā honti, alaṅkārā honti, parikkhārā honti, parivārā honti, pāripūrī honti, sahagatā honti, sahajātā honti , saṃsaṭṭhā honti, sampayuttā honti, pakkhandanā honti, pasīdanā honti, santiṭṭhanā honti, vimuccanā honti, 『『etaṃ santa』』nti phassanā honti, yānīkatā honti, vatthukatā honti, anuṭṭhitā honti, paricitā honti, susamāraddhā honti, subhāvitā honti, svādhiṭṭhitā honti, susamuggatā honti, suvimuttā honti nibbattenti jotenti patāpentīti.

Mettākathā niṭṭhitā.

1. Virāgakathā

這八道支是慈心解脫的修習。以這八道支修習慈心解脫⋯⋯這八道支是慈心解脫的遍修。以這八道支慈心解脫善圍繞。這八道支是慈心解脫的修習、修行、多修、莊嚴、資具、眷屬、圓滿、俱行、俱生、相應、相應、趣入、凈信、安住、解脫、觸證"這是寂靜"、作為車乘、作為基礎、實行、熟習、善精進、善修習、善確立、善生起、善解脫、生起、照耀、光明。 慈之論已竟。 5. 離染之論;

1. Virāgo maggo, vimutti phalaṃ. Kathaṃ virāgo maggo? Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato [samupāgato (syā.)] virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho [vimokkho (syā.), mokkho (aṭṭha.)] ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā virajjati. Pariggahaṭṭhena sammāvācā micchāvācāya virajjati. Samuṭṭhānaṭṭhena sammākammanto micchākammantā virajjati. Vodānaṭṭhena sammāājīvo micchāājīvā virajjati. Paggahaṭṭhena sammāvāyāmo micchāvāyāmā virajjati. Upaṭṭhānaṭṭhena sammāsati micchāsatiyā virajjati. Avikkhepaṭṭhena sammāsamādhi micchāsamādhito virajjati. Tadanuvattakakilesehi ca khandhehi ca virajjati. Bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo . Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā, ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Sakadāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo. Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Anāgāmimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati. Virāgo virāgārammaṇo…pe… maggānaṃ aṭṭhaṅgiko seṭṭho.

1. 離染是道，解脫是果。如何離染是道？在入流道剎那，以見之義正見從邪見離染，從隨順之煩惱與諸蘊離染，從外一切相離染。離染以離染為所緣，以離染為行處，在離染中生起，住于離染，確立于離染。 離染有二種離染——涅槃是離染，凡緣涅槃所生諸法皆為離染——是為離染。七俱生支趨向離染，故為離染道。諸佛與聲聞以此道趨向未到方所涅槃，故為八支道。就諸沙門婆羅門外道之道而言，唯此八聖道是最上、最勝、最尊、最高、最妙，故八支道為諸道中最勝。 以思惟之義正思惟從邪思惟離染。以攝持之義正語從邪語離染。以等起之義正業從邪業離染。以清凈之義正命從邪命離染。以策勵之義正精進從邪精進離染。以現起之義正念從邪念離染。以不散亂之義正定從邪定離染。從隨順之煩惱與諸蘊離染。從外一切相離染。離染以離染為所緣，以離染為行處，在離染中生起，住于離染，確立于離染。 離染有二種離染——涅槃是離染，凡緣涅槃所生諸法皆為離染——是為離染。七俱生支趨向離染，故為離染道。諸佛與聲聞以此道趨向未到方所涅槃，故為八支道。就諸沙門婆羅門外道之道而言，唯此八聖道是最上、最勝、最尊、最高、最妙，故八支道為諸道中最勝。 在一來道剎那，以見之義正見⋯⋯以不散亂之義正定從粗重欲貪結、嗔恚結，粗重欲貪隨眠、嗔恚隨眠離染，從隨順之煩惱與諸蘊離染，從外一切相離染。離染以離染為所緣，以離染為行處，在離染中生起，住于離染，確立于離染。 離染有二種離染——涅槃是離染，凡緣涅槃所生諸法皆為離染——是為離染。七俱生支趨向離染，故為離染道。諸佛與聲聞以此道趨向未到方所涅槃，故為八支道。就諸沙門婆羅門外道之道而言，唯此八聖道是最上、最勝、最尊、最高、最妙，故八支道為諸道中最勝。 在不還道剎那，以見之義正見⋯⋯以不散亂之義正定從細微欲貪結、嗔恚結，細微欲貪隨眠、嗔恚隨眠離染，從隨順之煩惱與諸蘊離染，從外一切相離染。離染以離染為所緣⋯⋯故八支道為諸道中最

Arahattamaggakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā virajjati, tadanuvattakakilesehi ca khandhehi ca virajjati, bahiddhā ca sabbanimittehi virajjati virāgo virāgārammaṇo virāgagocaro virāge samudāgato virāge ṭhito virāge patiṭṭhito.

Virāgoti dve virāgā – nibbānañca virāgo, ye ca nibbānārammaṇatājātā dhammā sabbe virāgā hontīti – virāgā. Sahajātāni sattaṅgāni virāgaṃ gacchantīti – virāgo maggo. Etena maggena buddhā ca sāvakā ca agataṃ disaṃ nibbānaṃ gacchantīti – aṭṭhaṅgiko maggo . Yāvatā puthusamaṇabrāhmaṇānaṃ parappavādānaṃ maggā. Ayameva ariyo aṭṭhaṅgiko maggo aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cāti – maggānaṃ aṭṭhaṅgiko seṭṭho.

Dassanavirāgo sammādiṭṭhi. Abhiniropanavirāgo sammāsaṅkappo. Pariggahavirāgo sammāvācā. Samuṭṭhānavirāgo sammākammanto. Vodānavirāgo sammāājīvo . Paggahavirāgo sammāvāyāmo. Upaṭṭhānavirāgo sammāsati. Avikkhepavirāgo sammāsamādhi. Upaṭṭhānavirāgo satisambojjhaṅgo. Pavicayavirāgo dhammavicayasambojjhaṅgo. Paggahavirāgo vīriyasambojjhaṅgo. Pharaṇavirāgo pītisambojjhaṅgo. Upasamavirāgo passaddhisambojjhaṅgo. Avikkhepavirāgo samādhisambojjhaṅgo. Paṭisaṅkhānavirāgo upekkhāsambojjhaṅgo. Assaddhiye akampiyavirāgo saddhābalaṃ. Kosajje akampiyavirāgo vīriyabalaṃ. Pamāde akampiyavirāgo satibalaṃ. Uddhacce akampiyavirāgo samādhibalaṃ. Avijjāya akampiyavirāgo paññābalaṃ. Adhimokkhavirāgo saddhindriyaṃ. Paggahavirāgo vīriyindriyaṃ. Upaṭṭhānavirāgo satindriyaṃ. Avikkhepavirāgo samādhindriyaṃ. Dassanavirāgo paññindriyaṃ. Ādhipateyyaṭṭhena indriyāni virāgo. Akampiyaṭṭhena balaṃ virāgo. Niyyānaṭṭhena bojjhaṅgā virāgo. Hetuṭṭhena maggo virāgo. Upaṭṭhānaṭṭhena satipaṭṭhānā virāgo. Padahanaṭṭhena sammappadhānā virāgo. Ijjhanaṭṭhena iddhipādā virāgo. Tathaṭṭhena saccā virāgo. Avikkhepaṭṭhena samatho virāgo. Anupassanaṭṭhena vipassanā virāgo. Ekarasaṭṭhena samathavipassanā virāgo. Anativattanaṭṭhena yuganaddhaṃ virāgo. Saṃvaraṭṭhena sīlavisuddhi virāgo. Avikkhepaṭṭhena cittavisuddhi virāgo. Dassanaṭṭhena diṭṭhivisuddhi virāgo. Vimuttaṭṭhena vimokkho virāgo. Paṭivedhaṭṭhena vijjā virāgo. Pariccāgaṭṭhena vimutti virāgo. Samucchedaṭṭhena khaye ñāṇaṃ virāgo. Chando mūlaṭṭhena virāgo. Manasikāro samuṭṭhānaṭṭhena virāgo. Phasso samodhānaṭṭhena virāgo. Vedanā samosaraṇaṭṭhena virāgo. Samādhi pamukhaṭṭhena virāgo. Sati ādhipateyyaṭṭhena virāgo. Paññā tatuttaraṭṭhena virāgo. Vimutti sāraṭṭhena virāgo. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo.

Dassanamaggo sammādiṭṭhi, abhiniropanamaggo sammāsaṅkappo…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena maggo. Evaṃ virāgo maggo.

在阿羅漢道剎那，以見之義正見⋯⋯以不散亂之義正定從色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠離染，從隨順之煩惱與諸蘊離染，從外一切相離染。離染以離染為所緣，以離染為行處，在離染中生起，住于離染，確立于離染。 離染有二種離染——涅槃是離染，凡緣涅槃所生諸法皆為離染——是為離染。七俱生支趨向離染，故為離染道。諸佛與聲聞以此道趨向未到方所涅槃，故為八支道。就諸沙門婆羅門外道之道而言，唯此八聖道是最上、最勝、最尊、最高、最妙，故八支道為諸道中最勝。 見離染是正見。思惟離染是正思惟。攝持離染是正語。等起離染是正業。清凈離染是正命。策勵離染是正精進。現起離染是正念。不散亂離染是正定。現起離染是念覺支。簡擇離染是擇法覺支。策勵離染是精進覺支。遍滿離染是喜覺支。寂止離染是輕安覺支。不散亂離染是定覺支。觀察離染是舍覺支。于不信不動離染是信力。于懈怠不動離染是精進力。于放逸不動離染是念力。于掉舉不動離染是定力。于無明不動離染是慧力。勝解離染是信根。策勵離染是精進根。現起離染是念根。不散亂離染是定根。見離染是慧根。以增上義諸根是離染。以不動義力是離染。以出離義覺支是離染。以因義道是離染。以現起義念處是離染。以正勤義正勤是離染。以成就義神足是離染。以如實義諦是離染。以不散亂義止是離染。以觀照義觀是離染。以一味義止觀是離染。以不超越義雙運是離染。以防護義戒清凈是離染。以不散亂義心清凈是離染。以見義見清凈是離染。以解脫義解脫是離染。以通達義明是離染。以舍離義解脫是離染。以斷義盡智是離染。欲以根本義是離染。作意以等起義是離染。觸以集合義是離染。受以會合義是離染。定以上首義是離染。念以增上義是離染。慧以增上智義是離染。解脫以精要義是離染。入不死涅槃以終極義是道。 見道是正見，思惟道是正思惟⋯⋯入不死涅槃以終極義是道。如是離染是道。

1. Kathaṃ vimutti phalaṃ? Sotāpattiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vimuttā hoti, tadanuvattakakilesehi ca khandhehi ca vimuttā hoti, bahiddhā ca sabbanimittehi vimuttā hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve muttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe ca vimuttā hontīti – vimutti phalaṃ.

Abhiniropanaṭṭhena sammāsaṅkappo micchāsaṅkappā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

Pariggahaṭṭhena sammāvācā micchāvācāya vimuttā hoti, samuṭṭhānaṭṭhena sammākammanto micchākammantā vimutto hoti, vodānaṭṭhena sammāājīvo micchāājīvā vimutto hoti, paggahaṭṭhena sammāvāyāmo micchāvāyāmā vimutto hoti, upaṭṭhānaṭṭhena sammāsati micchāsatiyā vimuttā hoti, avikkhepaṭṭhena sammāsamādhi micchāsamādhito vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti. Dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

Sakadāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi oḷārikā kāmarāgasaññojanā paṭighasaññojanā oḷārikā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatājātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

Anāgāmiphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi anusahagatā kāmarāgasaññojanā paṭighasaññojanā anusahagatā kāmarāgānusayā paṭighānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā…pe….

Arahattaphalakkhaṇe dassanaṭṭhena sammādiṭṭhi…pe… avikkhepaṭṭhena sammāsamādhi rūparāgā arūparāgā mānā uddhaccā avijjāya mānānusayā bhavarāgānusayā avijjānusayā vimutto hoti, tadanuvattakakilesehi ca khandhehi ca vimutto hoti, bahiddhā ca sabbanimittehi vimutto hoti, vimutti vimuttārammaṇā vimuttigocarā vimuttiyā samudāgatā vimuttiyā ṭhitā vimuttiyā patiṭṭhitā. Vimuttīti dve vimuttiyo – nibbānañca vimutti, ye ca nibbānārammaṇatā jātā dhammā sabbe vimuttā hontīti – vimutti phalaṃ.

1. 如何解脫是果？在入流果剎那，以見之義正見從邪見解脫，從隨順之煩惱與諸蘊解脫，從外一切相解脫，解脫以解脫為所緣，以解脫為行處，在解脫中生起，住于解脫，確立于解脫。解脫有二種解脫——涅槃是解脫，凡緣涅槃所生諸法皆為解脫——是為解脫果。 以思惟之義正思惟從邪思惟解脫，從隨順之煩惱與諸蘊解脫，從外一切相解脫，解脫以解脫為所緣，以解脫為行處，在解脫中生起，住于解脫，確立于解脫。解脫有二種解脫——涅槃是解脫，凡緣涅槃所生諸法皆為解脫——是為解脫果。 以攝持之義正語從邪語解脫，以等起之義正業從邪業解脫，以清凈之義正命從邪命解脫，以策勵之義正精進從邪精進解脫，以現起之義正念從邪念解脫，以不散亂之義正定從邪定解脫，從隨順之煩惱與諸蘊解脫，從外一切相解脫，解脫以解脫為所緣，以解脫為行處，在解脫中生起，住于解脫，確立于解脫。解脫有二種解脫——涅槃是解脫，凡緣涅槃所生諸法皆為解脫——是為解脫果。 在一來果剎那，以見之義正見⋯⋯以不散亂之義正定從粗重欲貪結、嗔恚結，粗重欲貪隨眠、嗔恚隨眠解脫，從隨順之煩惱與諸蘊解脫，從外一切相解脫，解脫以解脫為所緣，以解脫為行處，在解脫中生起，住于解脫，確立于解脫。解脫有二種解脫——涅槃是解脫，凡緣涅槃所生諸法皆為解脫——是為解脫果。 在不還果剎那，以見之義正見⋯⋯以不散亂之義正定從細微欲貪結、嗔恚結，細微欲貪隨眠、嗔恚隨眠解脫，從隨順之煩惱與諸蘊解脫，從外一切相解脫，解脫以解脫為所緣，以解脫為行處，在解脫中生起，住于解脫，確立于解脫⋯⋯。 在阿羅漢果剎那，以見之義正見⋯⋯以不散亂之義正定從色貪、無色貪、慢、掉舉、無明、慢隨眠、有貪隨眠、無明隨眠解脫，從隨順之煩惱與諸蘊解脫，從外一切相解脫，解脫以解脫為所緣，以解脫為行處，在解脫中生起，住于解脫，確立于解脫。解脫有二種解脫——涅槃是解脫，凡緣涅槃所生諸法皆為解脫——是為解脫

Dassanavimutti sammādiṭṭhi…pe… avikkhepavimutti sammāsamādhi, upaṭṭhānavimutti satisambojjhaṅgo, paṭisaṅkhānavimutti upekkhāsambojjhaṅgo. Assaddhiye akampiyavimutti saddhābalaṃ…pe… avijjāya akampiyavimutti paññābalaṃ. Adhimokkhavimutti saddhindriyaṃ…pe… dassanavimutti paññindriyaṃ.

Ādhipateyyaṭṭhena indriyā vimutti. Akampiyaṭṭhena balā vimutti, niyyānaṭṭhena bojjhaṅgā vimutti, hetuṭṭhena maggo vimutti, upaṭṭhānaṭṭhena satipaṭṭhānā vimutti, padahanaṭṭhena sammappadhānā vimutti, ijjhanaṭṭhena iddhipādā vimutti, tathaṭṭhena saccā vimutti, avikkhepaṭṭhena samatho vimutti, anupassanaṭṭhena vipassanā vimutti, ekarasaṭṭhena samathavipassanā vimutti, anativattanaṭṭhena yuganaddhaṃ vimutti, saṃvaraṭṭhena sīlavisuddhi vimutti, avikkhepaṭṭhena cittavisuddhi vimutti, dassanaṭṭhena diṭṭhivisuddhi vimutti, vimuttaṭṭhena vimokkho vimutti, paṭivedhaṭṭhena vijjā vimutti, pariccāgaṭṭhena vimutti vimutti, paṭippassaddhiyaṭṭhena anuppāde ñāṇaṃ vimutti, chando mūlaṭṭhena vimutti, manasikāro samuṭṭhānaṭṭhena vimutti, phasso samodhānaṭṭhena vimutti, vedanā samosaraṇaṭṭhena vimutti, samādhi pamukhaṭṭhena vimutti, sati ādhipateyyaṭṭhena vimutti, paññā tatuttaraṭṭhena vimutti, vimutti sāraṭṭhena vimutti, amatogadhaṃ nibbānaṃ pariyosānaṭṭhena vimutti. Evaṃ vimutti phalaṃ. Evaṃ virāgo maggo , vimutti phalanti.

Virāgakathā niṭṭhitā.

1. Paṭisambhidākathā

2. Dhammacakkapavattanavāro

3. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā pañcavaggiye bhikkhū āmantesi –

『『Dveme , bhikkhave, antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṃ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṃhito; yo cāyaṃ attakilamathānuyogo dukkho anariyo anatthasaṃhito. Ete kho [ete te (syā. ka. sī. aṭṭha.) saṃ. ni.

見解脫是正見⋯⋯不散亂解脫是正定，現起解脫是念覺支，觀察解脫是舍覺支。于不信不動解脫是信力⋯⋯于無明不動解脫是慧力。勝解解脫是信根⋯⋯見解脫是慧根。 以增上義諸根是解脫。以不動義諸力是解脫，以出離義覺支是解脫，以因義道是解脫，以現起義念處是解脫，以正勤義正勤是解脫，以成就義神足是解脫，以如實義諦是解脫，以不散亂義止是解脫，以觀照義觀是解脫，以一味義止觀是解脫，以不超越義雙運是解脫，以防護義戒清凈是解脫，以不散亂義心清凈是解脫，以見義見清凈是解脫，以解脫義解脫是解脫，以通達義明是解脫，以舍離義解脫是解脫，以寂止義無生智是解脫，欲以根本義是解脫，作意以等起義是解脫，觸以集合義是解脫，受以會合義是解脫，定以上首義是解脫，念以增上義是解脫，慧以增上智義是解脫，解脫以精要義是解脫，入不死涅槃以終極義是解脫。如是解脫是果。如是離染是道，解脫是果。 離染之論已竟。 6. 無礙解之論 1. 法輪轉起品 30. 如是我聞——一時，世尊住波羅奈仙人墮處鹿野苑。于彼處世尊告五比丘眾： "諸比丘，此二邊出家人不應親近。何等為二？即于諸欲追求欲樂，是下劣、粗俗、凡夫之法、非聖、無義；以及自我折磨之苦行，是苦、非聖、無義。此二邊，[

5.1081; mahāva. 13 passitabbā], bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

『『Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati.

『『Idaṃ kho pana, bhikkhave, dukkhaṃ ariyasaccaṃ. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā. Idaṃ kho pana, bhikkhave, dukkhasamudayaṃ ariyasaccaṃ – yāyaṃ taṇhā ponobhavikā nandirāgasahagatā tatratatrābhinandinī , seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā. Idaṃ kho pana, bhikkhave, dukkhanirodhaṃ ariyasaccaṃ – yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. Idaṃ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṃ – ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

『『『Idaṃ dukkhaṃ ariyasacca』nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya』nti me, bhikkhave…pe… pariññātanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

『『『Idaṃ dukkhasamudayaṃ ariyasacca』nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba』nti me, bhikkhave…pe… pahīnanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

『『『Idaṃ dukkhanirodhaṃ ariyasacca』nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba』nti me, bhikkhave…pe… sacchikatanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

『『『Idaṃ dukkhanirodhagāminī paṭipadā ariyasacca』nti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. 『Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba』nti me, bhikkhave…pe… bhāvitanti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

諸比丘]，不親近此二邊，如來證悟中道，能生眼、生智，趣向寂靜、證智、正覺、涅槃。 "諸比丘，何為如來所證悟的中道，能生眼、生智，趣向寂靜、證智、正覺、涅槃?即此八聖道分，所謂：正見⋯⋯正定。諸比丘，此即是如來所證悟的中道，能生眼、生智，趣向寂靜、證智、正覺、涅槃。 "諸比丘，此是苦聖諦。生是苦，老是苦，病是苦，死是苦，怨憎會是苦，愛別離是苦，所求不得是苦；略說則五取蘊是苦。諸比丘，此是苦集聖諦，即是渴愛，能引導再生，與喜貪俱，處處耽著，所謂：欲愛、有愛、無有愛。諸比丘，此是苦滅聖諦，即是彼愛的無餘離滅、舍離、遣返、解脫、無著。諸比丘，此是趣苦滅道聖諦，即是此八聖道分，所謂：正見⋯⋯正定。 "諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此是苦聖諦'。諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此苦聖諦應遍知'⋯⋯'已遍知'。 "諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此是苦集聖諦'。諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此苦集聖諦應斷'⋯⋯'已斷'。 "諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此是苦滅聖諦'。諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此苦滅聖諦應證'⋯⋯'已證'。 "諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此是趣苦滅道聖諦'。諸比丘，於前所未聞法中，我眼生、智生、慧生、明生、光明生，謂'此趣苦滅道聖諦應修'⋯⋯'已修'。

『『Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ na suvisuddhaṃ ahosi , neva tāvāhaṃ, bhikkhave , sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṃ tiparivaṭṭaṃ dvādasākāraṃ yathābhūtaṃ ñāṇadassanaṃ suvisuddhaṃ ahosi, athāhaṃ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya 『anuttaraṃ sammāsambodhiṃ abhisambuddho』ti paccaññāsiṃ. Ñāṇañca pana me dassanaṃ udapādi – 『akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo』』』ti.

Idamavoca bhagavā. Attamanā pañcavaggiyā bhikkhū bhagavato bhāsitaṃ abhinandunti.

Imasmiñca pana veyyākaraṇasmiṃ bhaññamāne āyasmato koṇḍaññassa virajaṃ vītamalaṃ dhammacakkhuṃ udapādi – 『『yaṃ kiñci samudayadhammaṃ, sabbaṃ taṃ nirodhadhamma』』nti.

Pavattite ca pana bhagavatā dhammacakke bhummā [bhūmā (ka.)] devā saddamanussāvesuṃ – 『『etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi』』nti. Bhummānaṃ devānaṃ saddaṃ sutvā cātumahārājikā [cātummahārājikā (syā.)] devā saddamanussāvesuṃ…pe… cātumahārājikānaṃ devānaṃ saddaṃ sutvā tāvatiṃsā devā…pe… yāmā devā…pe… tusitā devā…pe… nimmānaratī devā…pe… paranimmitavasavattī devā…pe… brahmakāyikā devā saddamanussāvesuṃ – 『『etaṃ bhagavatā bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmi』』nti.

Itiha tena khaṇena tena layena tena muhuttena yāva brahmalokā saddo abbhuggacchi. Ayañca dasasahassī lokadhātu saṃkampi sampakampi sampavedhi, appamāṇo ca uḷāro obhāso loke pāturahosi atikkamma [atikkammeva (syā. ka.) saṃ. ni.

"諸比丘，只要我對這四聖諦如是三轉十二行相的如實智見未極清凈，我就不曾在天、魔、梵世界中，在含沙門、婆羅門的眾生世界，天人、人眾中，自稱已證得無上正等正覺。諸比丘，當我對這四聖諦如是三轉十二行相的如實智見極清凈時，我于天、魔、梵世界中，在含沙門、婆羅門的眾生世界，天人、人眾中，自稱已證得無上正等正覺。智見生起：'我解脫不動，此為最後生，不再有後有'。" 世尊說此。五比丘眾歡喜，隨喜世尊所說。 當此解說被宣說時，具壽憍陳如生起遠塵離垢之法眼——"凡是集起之法，一切皆是滅盡之法"。 當世尊轉法輪時，地居天發聲宣告："此是世尊在波羅奈仙人墮處鹿野苑轉無上法輪，沙門、婆羅門、天、魔、梵或世間任何者所不能逆轉。"聞地居天之聲，四大天王天發聲宣告⋯⋯聞四大天王天之聲，三十三天⋯⋯夜摩天⋯⋯兜率天⋯⋯化樂天⋯⋯他化自在天⋯⋯梵眾天發聲宣告："此是世尊在波羅奈仙人墮處鹿野苑轉無上法輪，沙門、婆羅門、天、魔、梵或世間任何者所不能逆轉。" 如是於此剎那、此須臾、此瞬間，聲音上達梵世。此千世界震動、大震動、遍震動，無量廣大光明現於世間，超越;

5.1081 passitabbā] devānaṃ devānubhāvanti.

Atha kho bhagavā imaṃ udānaṃ udānesi – 『『aññāsi vata, bho, koṇḍañño; aññāsi vata, bho, koṇḍañño』』ti. Iti hidaṃ āyasmato koṇḍaññassa aññāsikoṇḍañño tveva [aññākoṇḍaññotveva (syā.)] nāmaṃ ahosi.

[Ka] 『idaṃ dukkhaṃ ariyasacca』nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『dhammesu ñāṇaṃ dhammapaṭisambhidā』』.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『atthesu ñāṇaṃ atthapaṭisambhidā』』.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyā niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『niruttīsu ñāṇaṃ niruttipaṭisambhidā』』.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā』』.

『『『Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya』nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca . Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『dhammesu ñāṇaṃ dhammapaṭisambhidā』』.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『atthesu ñāṇaṃ atthapaṭisambhidā』』.

諸天之威力。 於是世尊說此自說："實在的，憍陳如已了知；實在的，憍陳如已了知。"因此，具壽憍陳如得名為"阿若憍陳如"。 [說明]"'此是苦聖諦'，於前所未聞法中，眼生、智生、慧生、明生、光明生。" 眼生是何義？智生是何義？慧生是何義？明生是何義？光明生是何義？眼生是見義。智生是知義。慧生是了知義。明生是通達義。光明生是照明義。 眼是法，智是法，慧是法，明是法，光明是法。此五法是法無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸法的智是法無礙解。" 見義是義，知義是義，了知義是義，通達義是義，照明義是義。此五義是義無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸義的智是義無礙解。" 顯示五法的語句、詞、說法，顯示五義的語句、詞、說法。此十種詞是詞無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸詞的智是詞無礙解。" 於五法的諸智，於五義的諸智，於十種詞的諸智。此二十智是辯無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸辯的智是辯無礙解。" "'此苦聖諦應遍知'⋯⋯'已遍知'，於前所未聞法中，眼生、智生、慧生、明生、光明生。" 眼生是何義？智生是何義？慧生是何義？明生是何義？光明生是何義？眼生是見義。智生是知義。慧生是了知義。明生是通達義。光明生是照明義。 眼是法，智是法，慧是法，明是法，光明是法。此五法是法無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸法的智是法無礙解。" 見義是義，知義是義，了知義是義，通達義是義，照明義是義。此五義是義無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸義的智是義無礙解。"

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『niruttīsu ñāṇaṃ niruttipaṭisambhidā』』.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā』』.

Dukkhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Kha] 『『『idaṃ dukkhasamudayaṃ ariyasacca』nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. 『Taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba』nti…pe… pahīnanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe. … āloko udapādi…pe…』』.

Dukkhasamudaye ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Ga] 『『『idaṃ dukkhanirodhaṃ ariyasacca』nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. 『Taṃ kho panidaṃ dukkhanirodhaṃ ariyasaccaṃ sacchikātabba』nti…pe… sacchikatanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…』』.

Dukkhanirodhe ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Gha] 『『『idaṃ dukkhanirodhagāminī paṭipadā ariyasacca』nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. 『Taṃ kho panidaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ bhāvetabba』nti…pe… bhāvitanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…』』.

Dukkhanirodhagāminiyā paṭipadāya ariyasacce pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu ariyasaccesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

1. Satipaṭṭhānavāro

顯示五法的語句、詞、說法，顯示五義的語句、詞、說法。此十種詞是詞無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸詞的智是詞無礙解。" 於五法的諸智，於五義的諸智

1. 『『『Ayaṃ kāye kāyānupassanā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti me, bhikkhave,…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』.

『『Ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』.

[Ka] 『『『ayaṃ kāye kāyānupassanā』ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññāudapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『dhammesu ñāṇaṃ dhammapaṭisambhidā』』.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『atthesu ñāṇaṃ atthapaṭisambhidā』』.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā . Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『niruttīsu ñāṇaṃ niruttipaṭisambhidā』』.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā』』.

Kāye kāyānupassanāsatipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Kha-gha] 『『ayaṃ vedanāsu…pe… ayaṃ citte…pe… ayaṃ dhammesu dhammānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbā ti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…』』.

Dhammesu dhammānupassanā satipaṭṭhāne pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu satipaṭṭhānesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

1. Iddhipādavāro

2. "諸比丘，'此為身隨觀身'，於前所未聞法中，我眼生⋯⋯光明生。諸比丘，'此身隨觀身應修習'⋯⋯'已修習'，於前所未聞法中，我眼生⋯⋯光明生。" "諸比丘，'此于受⋯⋯此於心⋯⋯此於法隨觀法'，於前所未聞法中，我眼生⋯⋯光明生。'此法隨觀法應修習'⋯⋯'已修習'，於前所未聞法中，我眼生⋯⋯光明生。" "'此為身隨觀身'，於前所未聞法中，眼生⋯⋯光明生⋯⋯'此身隨觀身應修習'⋯⋯'已修習'，於前所未聞法中，眼生、智生、慧生、明生、光明生。" 眼生是何義？智生是何義？慧生是何義？明生是何義？光明生是何義？眼生是見義。智生是知義。慧生是了知義。明生是通達義。光明生是照明義。 眼是法，智是法，慧是法，明是法，光明是法。此五法是法無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸法的智是法無礙解。" 見義是義，知義是義，了知義是義，通達義是義，照明義是義。此五義是義無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸義的智是義無礙解。" 顯示五法的語句、詞、說法，顯示五義的語句、詞、說法。此十種詞是詞無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸詞的智是詞無礙解。" 於五法的諸智，於五義的諸智，於十種詞的諸智。此二十智是辯無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸辯的智是辯無礙解。" 于身隨觀身念處有十五法，十五義，三十詞，六十智。 "此于受⋯⋯此於心⋯⋯此於法隨觀法，於前所未聞法中，眼生⋯⋯光明生⋯⋯'此法隨觀法應修習'⋯⋯'已修習'，於前所未聞法中，眼生⋯⋯光明生⋯⋯。" 於法隨觀法念處有十五法，十五義，三十詞，六十智。 於四念處有六十法，六十義，一百二十詞，二百四十智。

3. 神足品;

4. 『『Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

『『Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』.

[Ka] 『『『ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo』ti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Ālokoudapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, ñāṇaṃ dhammo, paññā dhammo, vijjā dhammo, āloko dhammo. Ime pañca dhammā dhammapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『dhammesu ñāṇaṃ dhammapaṭisambhidā』』.

Dassanaṭṭho attho, ñātaṭṭho attho, pajānanaṭṭho attho, paṭivedhaṭṭho attho, obhāsaṭṭho attho. Ime pañca atthā atthapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『atthesu ñāṇaṃ atthapaṭisambhidā』』.

Pañca dhamme sandassetuṃ byañjananiruttābhilāpā, pañca atthe sandassetuṃ byañjananiruttābhilāpā. Imā dasa niruttiyo niruttipaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『niruttīsu ñāṇaṃ niruttipaṭisambhidā』』.

Pañcasu dhammesu ñāṇāni, pañcasu atthesu ñāṇāni, dasasu niruttīsu ñāṇāni. Imāni vīsati ñāṇāni paṭibhānapaṭisambhidāya ārammaṇā ceva honti gocarā ca. Ye tassā ārammaṇā te tassā gocarā. Ye tassā gocarā te tassā ārammaṇā. Tena vuccati – 『『paṭibhānesu ñāṇaṃ paṭibhānapaṭisambhidā』』.

Chandasamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

[Kha-gha] 『『ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe…』』.

1. "諸比丘，'此為具足欲定勤行之神足'，於前所未聞法中，我眼生⋯⋯光明生。諸比丘，'此具足欲定勤行之神足應修習'⋯⋯'已修習'，於前所未聞法中，我眼生⋯⋯光明生。" "諸比丘，'此精進定⋯⋯此心定⋯⋯此觀定勤行之神足'，於前所未聞法中，我眼生⋯⋯光明生。'此觀定勤行之神足應修習'，於前所未聞法中，我眼生⋯⋯光明生。" "'此為具足欲定勤行之神足'，於前所未聞法中，眼生⋯⋯光明生⋯⋯'此具足欲定勤行之神足應修習'⋯⋯'已修習'，於前所未聞法中，眼生、智生、慧生、明生、光明生。" 眼生是何義？智生是何義？慧生是何義？明生是何義？光明生是何義？眼生是見義。智生是知義。慧生是了知義。明生是通達義。光明生是照明義。 眼是法，智是法，慧是法，明是法，光明是法。此五法是法無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸法的智是法無礙解。" 見義是義，知義是義，了知義是義，通達義是義，照明義是義。此五義是義無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸義的智是義無礙解。" 顯示五法的語句、詞、說法，顯示五義的語句、詞、說法。此十種詞是詞無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸詞的智是詞無礙解。" 於五法的諸智，於五義的諸智，於十種詞的諸智。此二十智是辯無礙解的所緣和行境。凡是其所緣即是其行境。凡是其行境即是其所緣。故說："于諸辯的智是辯無礙解。" 于具足欲定勤行之神足有十五法，十五義，三十詞，六十智。 "此精進定⋯⋯此心定⋯⋯此觀定勤行之神足，於前所未聞法中，眼生⋯⋯光明生⋯⋯'此觀定勤行之神足應修習'⋯⋯'已修習'，於前所未聞法中，眼生⋯⋯光明生⋯⋯。"

Vīmaṃsāsamādhipadhānasaṅkhārasamannāgate iddhipāde pannarasa dhammā, pannarasa atthā, tiṃsa niruttiyo, saṭṭhi ñāṇāni.

Catūsu iddhipādesu saṭṭhi dhammā, saṭṭhi atthā, vīsatisataniruttiyo, cattālīsañca dve ca ñāṇasatāni.

1. Sattabodhisattavāro

2. 『『『Samudayo samudayo』ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. 『Nirodho nirodho』ti kho, bhikkhave, vipassissa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』. Vipassissa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsaṃ [cattālīsa (ka.)] ñāṇāni.

『『『Samudayo samudayo』ti kho, bhikkhave, sikhissa bodhisattassa…pe… vessabhussa bodhisattassa…pe… kakusandhassa bodhisattassa…pe… koṇāgamanassa bodhisattassa…pe… kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. 『Nirodho nirodho』ti kho, bhikkhave, kassapassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』. Kassapassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.

『『『Samudayo samudayo』ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. 『Nirodho nirodho』ti kho, bhikkhave, gotamassa bodhisattassa pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』. Gotamassa bodhisattassa veyyākaraṇe dasa dhammā, dasa atthā, vīsati niruttiyo, cattālīsa ñāṇāni.

Sattannaṃ bodhisattānaṃ sattasu veyyākaraṇesu sattati dhammā, sattati atthā, cattālīsasataṃ [cattārīsasatā (syā.)] niruttiyo, asīti ca dve ca ñāṇasatāni.

1. Abhiññādivāro

2. 『『『Yāvatā abhiññāya abhiññaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya abhiññaṭṭho natthī』ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』. Abhiññāya abhiññaṭṭhe pañcavīsati dhammā , pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

『『『Yāvatā pariññāya pariññaṭṭho…pe… yāvatā pahānassa pahānaṭṭho…pe… yāvatā bhāvanāya bhāvanaṭṭho…pe… yāvatā sacchikiriyāya sacchikiriyaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya sacchikiriyaṭṭho natthī』ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』. Sacchikiriyāya sacchikiriyaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Abhiññāya abhiññaṭṭhe, pariññāya pariññaṭṭhe, pahānāya pahānaṭṭhe, bhāvanāya bhāvanaṭṭhe, sacchikiriyāya sacchikiriyaṭṭhe pañcavīsasataṃ dhammā, pañcavīsasataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

1. Khandhādivāro

于觀定勤行之神足有十五法，十五義，三十詞，六十智。 於四神足有六十法，六十義，一百二十詞，二百四十智。 4. 七菩薩品 33. "諸比丘，'集起、集起'，毗婆尸菩薩於前所未聞法中，眼生⋯⋯光明生。'滅盡、滅盡'，諸比丘，毗婆尸菩薩於前所未聞法中，眼生⋯⋯光明生。"于毗婆尸菩薩之解說有十法，十義，二十詞，四十智。 "'集起、集起'，諸比丘，尸棄菩薩⋯⋯毗舍浮菩薩⋯⋯拘留孫菩薩⋯⋯拘那含牟尼菩薩⋯⋯迦葉菩薩於前所未聞法中，眼生⋯⋯光明生。'滅盡、滅盡'，諸比丘，迦葉菩薩於前所未聞法中，眼生⋯⋯光明生。"于迦葉菩薩之解說有十法，十義，二十詞，四十智。 "'集起、集起'，諸比丘，瞿曇菩薩於前所未聞法中，眼生⋯⋯光明生。'滅盡、滅盡'，諸比丘，瞿曇菩薩於前所未聞法中，眼生⋯⋯光明生。"于瞿曇菩薩之解說有十法，十義，二十詞，四十智。 於七菩薩的七種解說中有七十法，七十義，一百四十詞，二百八十智。 5. 通達等品 34. "'凡通達義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之通達義不存在'——眼生、智生、慧生、明生、光明生。"于通達之通達義有二十五法，二十五義，五十詞，一百智。 "'凡遍知之遍知義⋯⋯凡斷之斷義⋯⋯凡修習之修習義⋯⋯凡證悟之證悟義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之證悟義不存在'——眼生、智生、慧生、明生、光明生。"于證悟之證悟義有二十五法，二十五義，五十詞，一百智。 于通達之通達義、遍知之遍知義、斷之斷義、修習之修習義、證悟之證悟義有一百二十五法，一百二十五義，二百五十詞，五百智。 6. 蘊等品

1. 『『『Yāvatā khandhānaṃ khandhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya khandhaṭṭho natthī』ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』. Khandhānaṃ khandhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

『『『Yāvatā dhātūnaṃ dhātuṭṭho…pe… yāvatā āyatanānaṃ āyatanaṭṭho…pe… yāvatā saṅkhatānaṃ saṅkhataṭṭho…pe… yāvatā asaṅkhatassa asaṅkhataṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya asaṅkhataṭṭho natthī』ti – cakkhuṃ udapādi…pe… āloko udapādi』』. Asaṅkhatassa asaṅkhataṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Khandhānaṃ khandhaṭṭhe, dhātūnaṃ dhātuṭṭhe, āyatanānaṃ āyatanaṭṭhe saṅkhatānaṃ saṅkhataṭṭhe, asaṅkhatassa asaṅkhataṭṭhe pañcavīsatisataṃ dhammā, pañcavīsatisataṃ atthā, aḍḍhateyyāni niruttisatāni, pañca ñāṇasatāni.

1. Saccavāro

2. 『『『Yāvatā dukkhassa dukkhaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya dukkhaṭṭho natthī』ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi』』. Dukkhassa dukkhaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

『『『Yāvatā samudayassa samudayaṭṭho…pe… yāvatā nirodhassa nirodhaṭṭho…pe… yāvatā maggassa maggaṭṭho ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya maggaṭṭho natthī』ti – cakkhuṃ udapādi…pe… āloko udapādi』』. Maggassa maggaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Catūsu ariyasaccesu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

1. Paṭisambhidāvāro

2. 『『『Yāvatā atthapaṭisambhidāya atthapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya atthapaṭisambhidaṭṭho natthī』ti – cakkhuṃ udapādi…pe… āloko udapādi』』. Atthapaṭisambhidāya atthapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

『『『Yāvatā dhammapaṭisambhidāya dhammapaṭisambhidaṭṭho…pe… yāvatā niruttipaṭisambhidāya niruttipaṭisambhidaṭṭho…pe… yāvatā paṭibhānapaṭisambhidāya paṭibhānapaṭisambhidaṭṭho, ñāto diṭṭho vidito sacchikato phassito paññāya. Aphassito paññāya paṭibhānapaṭisambhidaṭṭho natthī』ti – cakkhuṃ udapādi …pe… āloko udapādi』』. Paṭibhānapaṭisambhidaṭṭhe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Catūsu paṭisambhidāsu sataṃ dhammā, sataṃ atthā, dve niruttisatāni, cattāri ñāṇasatāni.

1. Chabuddhadhammavāro

2. "'凡諸蘊之蘊義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之蘊義不存在'——眼生、智生、慧生、明生、光明生。"于諸蘊之蘊義有二十五法，二十五義，五十詞，一百智。 "'凡諸界之界義⋯⋯凡諸處之處義⋯⋯凡有為之有為義⋯⋯凡無為之無為義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之無為義不存在'——眼生⋯⋯光明生。"于無為之無為義有二十五法，二十五義，五十詞，一百智。 于諸蘊之蘊義、諸界之界義、諸處之處義、有為之有為義、無為之無為義有一百二十五法，一百二十五義，二百五十詞，五百智。

3. 諦品
4. "'凡苦之苦義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之苦義不存在'——眼生、智生、慧生、明生、光明生。"于苦之苦義有二十五法，二十五義，五十詞，一百智。 "'凡集之集義⋯⋯凡滅之滅義⋯⋯凡道之道義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之道義不存在'——眼生⋯⋯光明生。"于道之道義有二十五法，二十五義，五十詞，一百智。 於四聖諦有一百法，一百義，二百詞，四百智。
5. 無礙解品
6. "'凡義無礙解之義無礙解義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之義無礙解義不存在'——眼生⋯⋯光明生。"于義無礙解之義無礙解義有二十五法，二十五義，五十詞，一百智。 "'凡法無礙解之法無礙解義⋯⋯凡詞無礙解之詞無礙解義⋯⋯凡辯無礙解之辯無礙解義之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之辯無礙解義不存在'——眼生⋯⋯光明生。"于辯無礙解義有二十五法，二十五義，五十詞，一百智。 於四無礙解有一百法，一百義，二百詞，四百智。

7. 六佛法品

8. 『『『Yāvatā indriyaparopariyatte ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya indriyaparopariyatte ñāṇaṃ natthī』ti – cakkhuṃ udapādi…pe… āloko udapādi』』. Indriyaparopariyatte ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

『『『Yāvatā sattānaṃ āsayānusaye ñāṇaṃ…pe… yāvatā yamakapāṭihīre ñāṇaṃ …pe… yāvatā mahākaruṇāsamāpattiyā ñāṇaṃ…pe… yāvatā sabbaññutaññāṇaṃ…pe… yāvatā anāvaraṇaṃ ñāṇaṃ, ñātaṃ diṭṭhaṃ viditaṃ sacchikataṃ phassitaṃ paññāya. Aphassitaṃ paññāya anāvaraṇaṃ ñāṇaṃ natthī』ti – cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi , vijjā udapādi, āloko udapādi』』. Anāvaraṇe ñāṇe pañcavīsati dhammā, pañcavīsati atthā, paññāsa niruttiyo, sataṃ ñāṇāni.

Chasu buddhadhammesu diyaḍḍhasataṃ dhammā, diyaḍḍhasataṃ atthā, tīṇi niruttisatāni, cha ñāṇasatāni.

Paṭisambhidādhikaraṇe [paṭisambhidāpakaraṇe (syā.)] aḍḍhanavadhammasatāni [aḍḍhanavamāni dhammasatāni (syā.), aḍḍhanavamadhammasatāni (ka.)], aḍḍhanavaatthasatāni, niruttisahassañca satta ca niruttisatāni, tīṇi ca ñāṇasahassāni, cattāri ca ñāṇasatānīti.

Paṭisambhidākathā niṭṭhitā.

1. Dhammacakkakathā

2. Saccavāro

3. Ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati…pe… iti hidaṃ āyasmato koṇḍaññassa 『『aññāsikoṇḍañño』』 tveva nāmaṃ ahosi.

[Ka] 『『idaṃ dukkhaṃ ariyasacca』』nti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññā udapādīti – pajānanaṭṭhena . Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.

1. "'凡於諸根上下智之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之諸根上下智不存在'——眼生⋯⋯光明生。"于諸根上下智有二十五法，二十五義，五十詞，一百智。 "'凡於眾生意樂隨眠智⋯⋯凡於雙神變智⋯⋯凡於大悲定智⋯⋯凡於一切智智⋯⋯凡於無障礙智之所及，已被智知、見、了知、證悟、以慧觸及。未以慧觸及之無障礙智不存在'——眼生、智生、慧生、明生、光明生。"于無障礙智有二十五法，二十五義，五十詞，一百智。 於六佛法有一百五十法，一百五十義，三百詞，六百智。 于無礙解品有八百五十法，八百五十義，一千七百詞，三千四百智。 無礙解論已竟。
2. 法輪論
3. 諦品
4. 一時，世尊住波羅奈⋯⋯因此具壽憍陳如得名為"阿若憍陳如"。 "'此是苦聖諦'，於前所未聞法中，眼生、智生、慧生、明生、光明生。" 眼生是何義？智生是何義？慧生是何義？明生是何義？光明生是何義？眼生是見義。智生是知義。慧生是了知義。明生是通達義。光明生是照明義。 眼是法，見義是義。智是法，知義是義。慧是法，了知義是義。明是法，通達義是義。光明是法，照明義是義。此五法五義是苦事、諦事，以諦為所緣、行境，攝於諦中，屬於諦，生於諦中，住于諦中，安立於諦中。

40.Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ . Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme vesārajjappatto pavattetīti – dhammacakkaṃ. Dhamme vesārajjaṃ pāpento pavattetīti – dhammacakkaṃ. Dhammaṃ sakkaronto pavattetīti – dhammacakkaṃ. Dhammaṃ garuṃ karonto [garukaronto (syā.)] pavattetīti – dhammacakkaṃ. Dhammaṃ mānento pavattetīti – dhammacakkaṃ. Dhammaṃ pūjento pavattetīti – dhammacakkaṃ . Dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.

Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saddhābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyabalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhibalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññābalaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Satisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dhammavicayasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vīriyasambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pītisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Passaddhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhisambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upekkhāsambojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ . Sammādiṭṭhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsaṅkappo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvācā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammākammanto dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāājīvo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāvāyāmo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsati dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sammāsamādhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

1. 法輪是何義？法輪者： 轉法及輪故為法輪。轉輪及法故為法輪。以法而轉故為法輪。 以法行而轉故為法輪。住法而轉故為法輪。安立於法而轉故為法輪。 令安立於法而轉故為法輪。於法得自在而轉故為法輪。 令得法自在而轉故為法輪。於法得究竟而轉故為法輪。 令得法究竟而轉故為法輪。於法得無畏而轉故為法輪。 令得法無畏而轉故為法輪。尊重法而轉故為法輪。 恭敬法而轉故為法輪。尊崇法而轉故為法輪。 供養法而轉故為法輪。禮敬法而轉故為法輪。 以法為旗幟而轉故為法輪。以法為幢而轉故為法輪。 以法為主而轉故為法輪。此法輪沙門、婆羅門、天、魔、梵或世間任何者皆不能逆轉，故為法輪。 信根是法。轉彼法故為法輪。精進根是法。轉彼法故為法輪。念根是法。轉彼法故為法輪。定根是法。轉彼法故為法輪。慧根是法。轉彼法故為法輪。信力是法。轉彼法故為法輪。精進力是法。轉彼法故為法輪。念力是法。轉彼法故為法輪。定力是法。轉彼法故為法輪。慧力是法。轉彼法故為法輪。念覺支是法。轉彼法故為法輪。擇法覺支是法。轉彼法故為法輪。精進覺支是法。轉彼法故為法輪。喜覺支是法。轉彼法故為法輪。輕安覺支是法。轉彼法故為法輪。定覺支是法。轉彼法故為法輪。舍覺支是法。轉彼法故為法輪。正見是法。轉彼法故為法輪。正思惟是法。轉彼法故為法輪。正語是法。轉彼法故為法輪。正業是法。轉彼法故為法輪。正命是法。轉彼法故為法輪。正精進是法。轉彼法故為法輪。正念是法。轉彼法故為法輪。正定是法。轉彼法故為法輪。

Ādhipateyyaṭṭhena indriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Akampiyaṭṭhena balaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Niyyānikaṭṭhena bojjhaṅgo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Hetuṭṭhena maggo dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Upaṭṭhānaṭṭhena satipaṭṭhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Padahanaṭṭhena sammappadhānā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ijjhanaṭṭhena iddhipādā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Tathaṭṭhena saccā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena samatho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anupassanaṭṭhena vipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Ekarasaṭṭhena samathavipassanā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Anativattanaṭṭhena yuganaddhaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Saṃvaraṭṭhena sīlavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Avikkhepaṭṭhena cittavisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Dassanaṭṭhena diṭṭhivisuddhi dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Muttaṭṭhena vimokkho dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭivedhaṭṭhena vijjā dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Pariccāgaṭṭhena vimutti dhammo . Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samucchedaṭṭhena khaye ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paṭippassaddhaṭṭhena anuppāde ñāṇaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Chando mūlaṭṭhena dhammo. Taṃ dhammo pavattetīti – dhammacakkaṃ. Manasikāro samuṭṭhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Phasso samodhānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vedanā samosaraṇaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Samādhi pamukhaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Sati ādhipateyyaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Paññā tatuttaraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Vimutti sāraṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ. Amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

『『Taṃ kho panidaṃ dukkhaṃ ariyasaccaṃ pariññeyya』』nti…pe… pariññātanti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena. Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā dukkhavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.

以增上義故根是法。轉彼法故為法輪。以不動義故力是法。轉彼法故為法輪。以出離義故覺支是法。轉彼法故為法輪。以因義故道是法。轉彼法故為法輪。以現起義故念處是法。轉彼法故為法輪。以正勤義故正勤是法。轉彼法故為法輪。以成就義故神足是法。轉彼法故為法輪。以如實義故諦是法。轉彼法故為法輪。以不散亂義故止是法。轉彼法故為法輪。以隨觀義故觀是法。轉彼法故為法輪。以一味義故止觀是法。轉彼法故為法輪。以不超越義故止觀雙運是法。轉彼法故為法輪。以防護義故戒清凈是法。轉彼法故為法輪。以不散亂義故心清凈是法。轉彼法故為法輪。以見義故見清凈是法。轉彼法故為法輪。以解脫義故解脫是法。轉彼法故為法輪。以通達義故明是法。轉彼法故為法輪。以舍離義故解脫是法。轉彼法故為法輪。以斷義故盡智是法。轉彼法故為法輪。以寂止義故無生智是法。轉彼法故為法輪。欲以根本義故是法。轉彼法故為法輪。作意以等起義故是法。轉彼法故為法輪。觸以集合義故是法。轉彼法故為法輪。受以彙集義故是法。轉彼法故為法輪。定以為首義故是法。轉彼法故為法輪。念以增上義故是法。轉彼法故為法輪。慧以最上義故是法。轉彼法故為法輪。解脫以精髓義故是法。轉彼法故為法輪。涅槃趣向不死以究竟義故是法。轉彼法故為法輪。 "此苦聖諦應遍知"⋯⋯"已遍知"，於前所未聞法中，眼生⋯⋯光明生。 眼生是何義⋯⋯光明生是何義？眼生是見義⋯⋯光明生是照明義。眼是法，見義是義⋯⋯光明是法，照明義是義。此五法五義是苦事、諦事，以諦為所緣、行境，攝於諦中，屬於諦，生於諦中，住于諦中，安立於諦中。

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammapariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

[Kha-gha] 『『idaṃ dukkhasamudayaṃ ariyasacca』』nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… 『『taṃ kho panidaṃ dukkhasamudayaṃ ariyasaccaṃ pahātabba』』nti…pe… 『『pahīna』』nti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā samudayavatthukā saccavatthukā…pe… nirodhavatthukā saccavatthukā…pe… maggavatthukā saccavatthukā saccārammaṇā saccagocarā saccasaṅgahitā saccapariyāpannā sacce samudāgatā sacce ṭhitā sacce patiṭṭhitā.

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

1. Satipaṭṭhānavāro

法輪是何義？法輪者： 轉法及輪故為法輪。轉輪及法故為法輪。以法而轉故為法輪。 以法行而轉故為法輪。住法而轉故為法輪。安立於法而轉故為法輪。 ⋯⋯ 涅槃趣向不死以究竟義故是法。轉彼法故為法輪。 "此是苦集聖諦"，於前所未聞法中，眼生⋯⋯光明生⋯⋯"此苦集聖諦應斷"⋯⋯"已斷"，於前所未聞法中，眼生⋯⋯光明生。 眼生是何義⋯⋯光明生是何義？眼生是見義⋯⋯光明生是照明義。 眼是法，見義是義⋯⋯光明是法，照明義是義。此五法五義是集事、諦事⋯⋯滅事、諦事⋯⋯道事、諦事，以諦為所緣、行境，攝於諦中，屬於諦，生於諦中，住于諦中，安立於諦中。 法輪是何義？法輪者： 轉法及輪故為法輪。轉輪及法故為法輪。以法而轉故為法輪。 以法行而轉故為法輪。住法而轉故為法輪。安立於法而轉故為法輪。 ⋯⋯ 涅槃趣向不死以究竟義故是法。轉彼法故為法輪。 2. 念處品

1. 『『『Ayaṃ kāye kāyānupassanā』ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti me, bhikkhave,…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』.

『『Ayaṃ vedanāsu…pe… ayaṃ citte… ayaṃ dhammesu dhammānupassanāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. Sā kho panāyaṃ dhammesu dhammānupassanā bhāvetabbāti me, bhikkhave…pe… bhāvitāti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』.

Ayaṃ kāye kāyānupassanāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… sā kho panāyaṃ kāye kāyānupassanā bhāvetabbāti…pe… bhāvitāti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā kāyavatthukā satipaṭṭhānavatthukā…pe… vedanāvatthukā satipaṭṭhānavatthukā… cittavatthukā satipaṭṭhānavatthukā… dhammavatthukā satipaṭṭhānavatthukā satipaṭṭhānārammaṇā satipaṭṭhānagocarā satipaṭṭhānasaṅgahitā satipaṭṭhānapariyāpannā satipaṭṭhāne samudāgatā satipaṭṭhāne ṭhitā satipaṭṭhāne patiṭṭhitā.

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ …pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

1. Iddhipādavāro

2. "諸比丘，'此是身隨觀身'，於前所未聞法中，我眼生⋯⋯光明生。諸比丘，'此身隨觀身應修習'⋯⋯諸比丘，'此身隨觀身已修習'，於前所未聞法中，我眼生⋯⋯光明生。" "諸比丘，'此是受⋯⋯此是心⋯⋯此是法隨觀法'，於前所未聞法中，我眼生⋯⋯光明生。諸比丘，'此法隨觀法應修習'⋯⋯諸比丘，'此法隨觀法已修習'，於前所未聞法中，我眼生⋯⋯光明生。" "此是身隨觀身"，於前所未聞法中，眼生⋯⋯光明生⋯⋯"此身隨觀身應修習"⋯⋯"已修習"，於前所未聞法中，眼生⋯⋯光明生。 眼生是何義⋯⋯光明生是何義？眼生是見義⋯⋯光明生是照明義。 眼是法，見義是義⋯⋯光明是法，照明義是義。此五法五義是身事、念處事⋯⋯受事、念處事⋯⋯心事、念處事⋯⋯法事、念處事，以念處為所緣、行境，攝於念處中，屬於念處，生於念處中，住于念處中，安立於念處中。 法輪是何義？法輪者： 轉法及輪故為法輪。轉輪及法故為法輪。以法而轉故為法輪。 以法行而轉故為法輪。住法而轉故為法輪。安立於法而轉故為法輪。 ⋯⋯ 涅槃趣向不死以究竟義故是法。轉彼法故為法輪。

3. 神足品

4. 『『『Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo』ti me , bhikkhave pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. 『So kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabbo』ti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

『『Ayaṃ vīriyasamādhi…pe… ayaṃ cittasamādhi…pe… ayaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi. So kho panāyaṃ vīmaṃsāsamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti me, bhikkhave…pe… bhāvitoti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi』』.

Ayaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ chandasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi, ñāṇaṃ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.

Cakkhuṃ udapādīti – kenaṭṭhena? Ñāṇaṃ udapādīti – kenaṭṭhena? Paññā udapādīti – kenaṭṭhena? Vijjā udapādīti – kenaṭṭhena? Āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena. Ñāṇaṃ udapādīti – ñātaṭṭhena. Paññāudapādīti – pajānanaṭṭhena. Vijjā udapādīti – paṭivedhaṭṭhena. Āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho. Ñāṇaṃ dhammo, ñātaṭṭho attho. Paññā dhammo, pajānanaṭṭho attho. Vijjā dhammo, paṭivedhaṭṭho attho. Āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā chandavatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā.

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhāpento pavattetīti – dhammacakkaṃ. Dhamme vasippatto pavattetīti – dhammacakkaṃ. Dhamme vasiṃ pāpento pavattetīti – dhammacakkaṃ. Dhamme pāramippatto pavattetīti – dhammacakkaṃ. Dhamme pāramiṃ pāpento pavattetīti – dhammacakkaṃ…pe… dhammaṃ apacāyamāno pavattetīti – dhammacakkaṃ. Dhammaddhajo pavattetīti – dhammacakkaṃ. Dhammaketu pavattetīti – dhammacakkaṃ. Dhammādhipateyyo pavattetīti – dhammacakkaṃ. Taṃ kho pana dhammacakkaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti – dhammacakkaṃ.

Saddhindriyaṃ dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkaṃ.

Ayaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi…pe… so kho panāyaṃ vīriyasamādhipadhānasaṅkhārasamannāgato iddhipādo bhāvetabboti…pe… bhāvitoti pubbe ananussutesu dhammesu cakkhuṃ udapādi…pe… āloko udapādi.

1. "諸比丘，'此是欲定勤行成就神足'，於前所未聞法中，我眼生⋯⋯光明生。諸比丘，'此欲定勤行成就神足應修習'⋯⋯諸比丘，'此欲定勤行成就神足已修習'，於前所未聞法中，我眼生⋯⋯光明生。" "諸比丘，'此精進定⋯⋯此心定⋯⋯此觀定勤行成就神足'，於前所未聞法中，我眼生⋯⋯光明生。諸比丘，'此觀定勤行成就神足應修習'⋯⋯諸比丘，'此觀定勤行成就神足已修習'，於前所未聞法中，我眼生⋯⋯光明生。" "此是欲定勤行成就神足"，於前所未聞法中，眼生⋯⋯光明生⋯⋯"此欲定勤行成就神足應修習"⋯⋯"已修習"，於前所未聞法中，眼生、智生、慧生、明生、光明生。 眼生是何義？智生是何義？慧生是何義？明生是何義？光明生是何義？眼生是見義。智生是知義。慧生是了知義。明生是通達義。光明生是照明義。 眼是法，見義是義。智是法，知義是義。慧是法，了知義是義。明是法，通達義是義。光明是法，照明義是義。此五法五義是欲事、神足事，以神足為所緣、行境，攝於神足中，屬於神足，生於神足中，住于神足中，安立於神足中。 法輪是何義？法輪者：轉法及輪故為法輪。轉輪及法故為法輪。以法而轉故為法輪。以法行而轉故為法輪。住法而轉故為法輪。安立於法而轉故為法輪。令安立於法而轉故為法輪。於法得自在而轉故為法輪。令得法自在而轉故為法輪。於法得究竟而轉故為法輪。令得法究竟而轉故為法輪⋯⋯禮敬法而轉故為法輪。以法為旗幟而轉故為法輪。以法為幢而轉故為法輪。以法為主而轉故為法輪。此法輪沙門、婆羅門、天、魔、梵或世間任何者皆不能逆轉，故為法輪。 信根是法。轉彼法故為法輪⋯⋯涅槃趣向不死以究竟義故是法。轉彼法故為法輪。 "此是精進定勤行成就神足"，於前所未聞法中，眼生⋯⋯光明生⋯⋯"此精進定勤行成就神足應修習"⋯⋯"已修習"，於前所未聞法中，眼生⋯⋯光明生。

Cakkhuṃ udapādīti – kenaṭṭhena…pe… āloko udapādīti – kenaṭṭhena? Cakkhuṃ udapādīti – dassanaṭṭhena…pe… āloko udapādīti – obhāsaṭṭhena.

Cakkhuṃ dhammo, dassanaṭṭho attho…pe… āloko dhammo, obhāsaṭṭho attho. Ime pañca dhammā pañca atthā vīriyavatthukā iddhipādavatthukā…pe… cittavatthukā iddhipādavatthukā… vīmaṃsāvatthukā iddhipādavatthukā iddhipādārammaṇā iddhipādagocarā iddhipādasaṅgahitā iddhipādapariyāpannā iddhipāde samudāgatā iddhipāde ṭhitā iddhipāde patiṭṭhitā .

Dhammacakkanti kenaṭṭhena dhammacakkaṃ? Dhammañca pavatteti cakkañcāti – dhammacakkaṃ. Cakkañca pavatteti dhammañcāti – dhammacakkaṃ. Dhammena pavattetīti – dhammacakkaṃ. Dhammacariyāya pavattetīti – dhammacakkaṃ. Dhamme ṭhito pavattetīti – dhammacakkaṃ. Dhamme patiṭṭhito pavattetīti – dhammacakkaṃ…pe… amatogadhaṃ nibbānaṃ pariyosānaṭṭhena dhammo. Taṃ dhammaṃ pavattetīti – dhammacakkanti.

Dhammacakkakathā niṭṭhitā.

1. Lokuttarakathā

眼生是何義⋯⋯光明生是何義？眼生是見義⋯⋯光明生是照明義。 眼是法，見義是義⋯⋯光明是法，照明義是義。此五法五義是精進事、神足事⋯⋯心事、神足事⋯⋯觀事、神足事，以神足為所緣、行境，攝於神足中，屬於神足，生於神足中，住于神足中，安立於神足中。 法輪是何義？法輪者： 轉法及輪故為法輪。轉輪及法故為法輪。以法而轉故為法輪。 以法行而轉故為法輪。住法而轉故為法輪。安立於法而轉故為法輪。 ⋯⋯ 涅槃趣向不死以究竟義故是法。轉彼法故為法輪。 法輪論已竟。 8. 出世間論

1. Katame dhammā lokuttarā? Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, cattāro ariyamaggā, cattāri ca sāmaññaphalāni, nibbānañca – ime dhammā lokuttarā.

Lokuttarāti kenaṭṭhena lokuttarā? Lokaṃ tarantīti – lokuttarā. Lokā uttarantīti – lokuttarā. Lokato uttarantīti – lokuttarā. Lokamhā uttarantīti – lokuttarā. Lokaṃ atikkamantīti – lokuttarā. Lokaṃ samatikkamantīti – lokuttarā. Lokaṃ samatikkantāti – lokuttarā. Lokena atirekāti – lokuttarā. Lokantaṃ tarantīti – lokuttarā. Lokā nissarantīti – lokuttarā. Lokato nissarantīti – lokuttarā. Lokamhā nissarantīti – lokuttarā. Lokā nissaṭāti – lokuttarā. Lokena nissaṭāti – lokuttarā. Lokamhā nissaṭāti – lokuttarā. Loke na tiṭṭhantīti – lokuttarā. Lokasmiṃ na tiṭṭhantīti – lokuttarā. Loke na limpantīti – lokuttarā. Lokena na limpantīti – lokuttarā. Loke asaṃlittāti – lokuttarā. Lokena asaṃlittāti – lokuttarā. Loke anupalittāti – lokuttarā. Lokena anupalittāti – lokuttarā. Loke vippamuttāti – lokuttarā. Lokena vippamuttāti – lokuttarā. Lokā vippamuttāti – lokuttarā. Lokato vippamuttāti – lokuttarā. Lokamhā vippamuttāti – lokuttarā. Loke visaññuttāti – lokuttarā. Lokena visaññuttāti – lokuttarā. Lokā visaññuttāti – lokuttarā. Lokasmiṃ visaññuttāti – lokuttarā. Lokato visaññuttāti – lokuttarā. Lokamhā visaññuttāti – lokuttarā. Lokā sujjhantīti – lokuttarā. Lokato sujjhantīti – lokuttarā. Lokamhā sujjhantīti – lokuttarā. Lokā visujjhantīti – lokuttarā. Lokato visujjhantīti – lokuttarā. Lokamhā visujjhantīti – lokuttarā. Lokā vuṭṭhahantīti [uddharantīti (ka.), uṭṭhahantīti (sī. aṭṭha.)] – lokuttarā. Lokato vuṭṭhahantīti – lokuttarā. Lokamhā vuṭṭhahantīti – lokuttarā. Lokā vivaṭṭantīti – lokuttarā . Lokato vivaṭṭantīti – lokuttarā. Lokamhā vivaṭṭantīti – lokuttarā. Loke na sajjantīti – lokuttarā. Loke na gayhantīti – lokuttarā. Loke na bajjhantīti – lokuttarā. Lokaṃ samucchindantīti – lokuttarā. Lokaṃ samucchinnattāti – lokuttarā. Lokaṃ paṭippassambhentīti – lokuttarā. Lokaṃ paṭippassambhitattāti – lokuttarā. Lokassa apathāti – lokuttarā. Lokassa agatīti – lokuttarā. Lokassa avisayāti – lokuttarā. Lokassa asādhāraṇāti – lokuttarā. Lokaṃ vamantīti – lokuttarā. Lokaṃ na paccāvamantīti – lokuttarā. Lokaṃ pajahantīti – lokuttarā. Lokaṃ na upādiyantīti – lokuttarā. Lokaṃ visinentīti – lokuttarā. Lokaṃ na ussinentīti – lokuttarā. Lokaṃ vidhūpentīti – lokuttarā. Lokaṃ na saṃdhūpentīti – lokuttarā. Lokaṃ samatikkamma abhibhuyya tiṭṭhantīti – lokuttarā.

Lokuttarakathā niṭṭhitā.

1. Balakathā

2. Sāvatthinidānaṃ [saṃ. ni.

3. 何為出世間法？四念處、四正勤、四神足、五根、五力、七覺支、八聖道分、四聖道、四沙門果及涅槃 - 這些是出世間法。 出世間是何義？ 超越世間故為出世間。出離世間故為出世間。 從世間出離故為出世間。從世間超越故為出世間。 超過世間故為出世間。完全超過世間故為出世間。 已完全超過世間故為出世間。勝於世間故為出世間。 度世間邊故為出世間。從世間出離故為出世間。 從世間解脫故為出世間。從世間離去故為出世間。 已從世間離故為出世間。已由世間離故為出世間。 已從世間出故為出世間。不住世間故為出世間。 不住於世間故為出世間。不染著世間故為出世間。 不為世間所染故為出世間。不染著於世間故為出世間。 不為世間所染著故為出世間。不執著於世間故為出世間。 不為世間所執著故為出世間。解脫於世間故為出世間。 由世間解脫故為出世間。從世間解脫故為出世間。 從世間離系故為出世間。由世間離系故為出世間。 從世間離系故為出世間。於世間離系故為出世間。 從世間清凈故為出世間。從世間遍清凈故為出世間。 從世間出起故為出世間。從世間轉離故為出世間。 不執著世間故為出世間。不為世間所執故為出世間。 不為世間所縛故為出世間。斷除世間故為出世間。 已斷世間故為出世間。止息世間故為出世間。 已止息世間故為出世間。非世間道故為出世間。 非世間趣故為出世間。非世間境故為出世間。 非世間共有故為出世間。棄世間故為出世間。 不復還世間故為出世間。舍世間故為出世間。 不取世間故為出世間。解開世間故為出世間。 不繫縛世間故為出世間。消散世間故為出世間。 不集聚世間故為出世間。超越勝伏世間而住故為出世間。 出世間論已竟。

4. 力論
5. 舍衛城緣起;

5.705-716 passitabbā]. 『『Pañcimāni , bhikkhave, balāni. Katamāni pañca? Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ – imāni kho, bhikkhave, pañca balāni.

『『Api ca, aṭṭhasaṭṭhi balāni – saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ, hiribalaṃ, ottappabalaṃ, paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ, khantibalaṃ, paññattibalaṃ, nijjhattibalaṃ, issariyabalaṃ , adhiṭṭhānabalaṃ, samathabalaṃ, vipassanābalaṃ, dasa sekhabalāni, dasa asekhabalāni, dasa khīṇāsavabalāni, dasa iddhibalāni, dasa tathāgatabalāni』』.

Katamaṃ saddhābalaṃ? Assaddhiye na kampatīti – saddhābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena saddhābalaṃ, kilesānaṃ pariyādānaṭṭhena saddhābalaṃ, paṭivedhādivisodhanaṭṭhena saddhābalaṃ, cittassa adhiṭṭhānaṭṭhena saddhābalaṃ, cittassa vodānaṭṭhena saddhābalaṃ, visesādhigamaṭṭhena saddhābalaṃ, uttari paṭivedhaṭṭhena saddhābalaṃ, saccābhisamayaṭṭhena saddhābalaṃ, nirodhe patiṭṭhāpakaṭṭhena saddhābalaṃ. Idaṃ saddhābalaṃ.

Katamaṃ vīriyabalaṃ? Kosajje na kampatīti – vīriyabalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena vīriyabalaṃ, kilesānaṃ pariyādānaṭṭhena vīriyabalaṃ, paṭivedhādivisodhanaṭṭhena vīriyabalaṃ, cittassa adhiṭṭhānaṭṭhena vīriyabalaṃ, cittassa vodānaṭṭhena vīriyabalaṃ, visesādhigamaṭṭhena vīriyabalaṃ, uttari paṭivedhaṭṭhena vīriyabalaṃ, saccābhisamayaṭṭhena vīriyabalaṃ, nirodhe patiṭṭhāpakaṭṭhena vīriyabalaṃ. Idaṃ vīriyabalaṃ.

Katamaṃ satibalaṃ? Pamāde na kampatīti – satibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena satibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena satibalaṃ. Idaṃ satibalaṃ.

Katamaṃ samādhibalaṃ? Uddhacce na kampatīti – samādhibalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena samādhibalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena samādhibalaṃ. Idaṃ samādhibalaṃ.

Katamaṃ paññābalaṃ? Avijjāya na kampatīti – paññābalaṃ. Sahajātānaṃ dhammānaṃ upatthambhanaṭṭhena paññābalaṃ…pe… nirodhe patiṭṭhāpakaṭṭhena paññābalaṃ. Idaṃ paññābalaṃ.

Katamaṃ hiribalaṃ? Nekkhammena kāmacchandaṃ hirīyatīti [hiriyatīti (syā. ka.)] – hiribalaṃ. Abyāpādena byāpādaṃ hirīyatīti – hiribalaṃ. Ālokasaññāya thinamiddhaṃ hirīyatīti – hiribalaṃ. Avikkhepena uddhaccaṃ hirīyatīti – hiribalaṃ. Dhammavavatthānena vicikicchaṃ hirīyatīti – hiribalaṃ. Ñāṇena avijjaṃ hirīyatīti – hiribalaṃ. Pāmojjena aratiṃ hirīyatīti – hiribalaṃ. Paṭhamena jhānena nīvaraṇe hirīyatīti – hiribalaṃ…pe… arahattamaggena sabbakilese hirīyatīti – hiribalaṃ. Idaṃ hiribalaṃ.

Katamaṃ ottappabalaṃ? Nekkhammena kāmacchandaṃ ottappatīti – ottappabalaṃ. Abyāpādena byāpādaṃ ottappatīti – ottappabalaṃ. Ālokasaññāya thinamiddhaṃ ottappatīti – ottappabalaṃ. Avikkhepena uddhaccaṃ ottappatīti – ottappabalaṃ. Dhammavavatthānena vicikicchaṃ ottappatīti – ottappabalaṃ. Ñāṇena avijjaṃ ottappatīti – ottappabalaṃ . Pāmojjena aratiṃ ottappatīti – ottappabalaṃ. Paṭhamena jhānena nīvaraṇe ottappatīti – ottappabalaṃ…pe… arahattamaggena sabbakilese ottappatīti – ottappabalaṃ. Idaṃ ottappabalaṃ.

"諸比丘,有這五種力。哪五種?信力、精進力、念力、定力、慧力 - 諸比丘,這就是五力。 "此外,有六十八種力 - 信力、精進力、念力、定力、慧力、慚力、愧力、思擇力、修習力、無過失力、攝受力、忍耐力、施設力、思惟力、自在力、決意力、止力、觀力、十有學力、十無學力、十漏盡力、十神通力、十如來力。" 什麼是信力?不為不信所動搖,是為信力。以支援俱生諸法義故為信力,以遍盡煩惱義故為信力,以通達等凈化義故為信力,以心決定義故為信力,以心清凈義故為信力,以證得殊勝義故為信力,以更上通達義故為信力,以現觀真諦義故為信力,以安立於滅義故為信力。這是信力。 什麼是精進力?不為懈怠所動搖,是為精進力。以支援俱生諸法義故為精進力,以遍盡煩惱義故為精進力,以通達等凈化義故為精進力,以心決定義故為精進力,以心清凈義故為精進力,以證得殊勝義故為精進力,以更上通達義故為精進力,以現觀真諦義故為精進力,以安立於滅義故為精進力。這是精進力。 什麼是念力?不為放逸所動搖,是爲念力。以支援俱生諸法義故爲念力⋯⋯以安立於滅義故爲念力。這是念力。 什麼是定力?不為掉舉所動搖,是為定力。以支援俱生諸法義故為定力⋯⋯以安立於滅義故為定力。這是定力。 什麼是慧力?不為無明所動搖,是為慧力。以支援俱生諸法義故為慧力⋯⋯以安立於滅義故為慧力。這是慧力。 什麼是慚力?以出離慚愧於欲貪,是為慚力。以無瞋慚愧於瞋恚,是為慚力。以光明想慚愧於昏沉睡眠,是為慚力。以不散亂慚愧於掉舉,是為慚力。以法差別慚愧於疑,是為慚力。以智慚愧於無明,是為慚力。以喜悅慚愧於不樂,是為慚力。以初禪慚愧於諸蓋,是為慚力⋯⋯以阿羅漢道慚愧於一切煩惱,是為慚力。這是慚力。 什麼是愧力?以出離畏懼於欲貪,是為愧力。以無瞋畏懼於瞋恚,是為愧力。以光明想畏懼於昏沉睡眠,是為愧力。以不散亂畏懼於掉舉,是為愧力。以法差別畏懼於疑,是為愧力。以智畏懼於無明,是為愧力。以喜悅畏懼於不樂,是為愧力。以初禪畏懼於諸蓋,是為愧力⋯⋯以阿羅漢道畏懼於一切煩惱,是為愧力。這是愧力。

Katamaṃ paṭisaṅkhānabalaṃ? Nekkhammena kāmacchandaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Abyāpādena byāpādaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ālokasaññāya thinamiddhaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Avikkhepena uddhaccaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Dhammavavatthānena vicikicchaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Ñāṇena avijjaṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ . Pāmojjena aratiṃ paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Paṭhamena jhānena nīvaraṇe paṭisaṅkhātīti – paṭisaṅkhānabalaṃ…pe… arahattamaggena sabbakilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Idaṃ paṭisaṅkhānabalaṃ.

Katamaṃ bhāvanābalaṃ? Kāmacchandaṃ pajahanto nekkhammaṃ bhāvetīti – bhāvanābalaṃ. Byāpādaṃ pajahanto abyāpādaṃ bhāvetīti – bhāvanābalaṃ. Thinamiddhaṃ pajahanto ālokasaññaṃ bhāvetīti – bhāvanābalaṃ. Uddhaccaṃ pajahanto avikkhepaṃ bhāvetīti – bhāvanābalaṃ. Vicikicchaṃ pajahanto dhammavavatthānaṃ bhāvetīti – bhāvanābalaṃ. Avijjaṃ pajahanto ñāṇaṃ bhāvetīti – bhāvanābalaṃ. Aratiṃ pajahanto pāmojjaṃ bhāvetīti – bhāvanābalaṃ. Nīvaraṇe pajahanto paṭhamaṃ jhānaṃ bhāvetīti – bhāvanābalaṃ…pe… sabbakilese pajahanto arahattamaggaṃ bhāvetīti – bhāvanābalaṃ. Idaṃ bhāvanābalaṃ.

Katamaṃ anavajjabalaṃ? Kāmacchandassa pahīnattā nekkhamme natthi kiñci vajjanti – anavajjabalaṃ. Byāpādassa pahīnattā abyāpāde natthi kiñci vajjanti – anavajjabalaṃ. Thinamiddhassa pahīnattā ālokasaññāya natthi kiñci vajjanti – anavajjabalaṃ. Uddhaccassa pahīnattā avikkhepe natthi kiñci vajjanti – anavajjabalaṃ. Vicikicchāya pahīnattā dhammavavatthāne natthi kiñci vajjanti – anavajjabalaṃ. Avijjāya pahīnattā ñāṇe natthi kiñci vajjanti – anavajjabalaṃ. Aratiyā pahīnattā pāmojje natthi kiñci vajjanti anavajjabalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamajjhāne natthi kiñci vajjanti – anavajjabalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamagge natthi kiñci vajjanti – anavajjabalaṃ. Idaṃ anavajjabalaṃ.

Katamaṃ saṅgahabalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Idaṃ saṅgahabalaṃ.

Katamaṃ khantibalaṃ? Kāmacchandassa pahīnattā nekkhammaṃ khamatīti – khantibalaṃ. Byāpādassa pahīnattā abyāpādo khamatīti – khantibalaṃ. Thinamiddhassa pahīnattā ālokasaññā khamatīti – khantibalaṃ. Uddhaccassa pahīnattā avikkhepo khamatīti – khantibalaṃ. Vicikicchāya pahīnattā dhammavavatthānaṃ khamatīti – khantibalaṃ. Avijjāya pahīnattā ñāṇaṃ khamatīti – khantibalaṃ. Aratiyā pahīnattā pāmojjaṃ khamatīti – khantibalaṃ. Nīvaraṇānaṃ pahīnattā paṭhamaṃ jhānaṃ khamatīti – khantibalaṃ…pe… sabbakilesānaṃ pahīnattā arahattamaggo khamatīti – khantibalaṃ. Idaṃ khantibalaṃ.

什麼是思擇力？以出離思擇于欲貪，是為思擇力。以無瞋思擇于瞋恚，是為思擇力。以

Katamaṃ paññattibalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ paññapetīti – paññattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ paññapetīti – paññattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ paññapetīti – paññattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ paññapetīti – paññattibalaṃ. Idaṃ paññattibalaṃ.

Katamaṃ nijjhattibalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ nijjhāpetīti – nijjhattibalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Idaṃ nijjhattibalaṃ.

Katamaṃ issariyabalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ vasaṃ vattetīti – issariyabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Idaṃ issariyabalaṃ.

Katamaṃ adhiṭṭhānabalaṃ? Kāmacchandaṃ pajahanto nekkhammavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Byāpādaṃ pajahanto abyāpādavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Thinamiddhaṃ pajahanto ālokasaññāvasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ…pe… sabbakilese pajahanto arahattamaggavasena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Idaṃ adhiṭṭhānabalaṃ.

Katamaṃ samathabalaṃ? Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ, abyāpādavasena cittassa ekaggatā avikkhepo samathabalaṃ, ālokasaññāvasena cittassa ekaggatā avikkhepo samathabalaṃ…pe… paṭinissaggānupassī assāsavasena cittassa ekaggatā avikkhepo samathabalaṃ, paṭinissaggānupassī passāsavasena cittassa ekaggatā 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 kampatī na calati na vedhatīti – samathabalaṃ. Idaṃ samathabalaṃ.

什麼是施設力?捨棄欲貪,以出離方式施設心,是為施設力。捨棄瞋恚,以無瞋方式施設心,是為施設力。捨棄昏沉睡眠,以光明想方式施設心,是為施設力⋯⋯捨棄一切煩惱,以阿羅漢道方式施設心,是為施設力。這是施設力。 什麼是思惟力?捨棄欲貪,以出離方式思惟心,是為思惟力。捨棄瞋恚,以無瞋方式思惟心,是為思惟力。捨棄昏沉睡眠,以光明想方式思惟心,是為思惟力⋯⋯捨棄一切煩惱,以阿羅漢道方式思惟心,是為思惟力。這是思惟力。 什麼是自在力?捨棄欲貪,以出離方式使心自在,是為自在力。捨棄瞋恚,以無瞋方式使心自在,是為自在力。捨棄昏沉睡眠,以光明想方式使心自在,是為自在力⋯⋯捨棄一切煩惱,以阿羅漢道方式使心自在,是為自在力。這是自在力。 什麼是決意力?捨棄欲貪,以出離方式決意心,是為決意力。捨棄瞋恚,以無瞋方式決意心,是為決意力。捨棄昏沉睡眠,以光明想方式決意心,是為決意力⋯⋯捨棄一切煩惱,以阿羅漢道方式決意心,是為決意力。這是決意力。 什麼是止力?以出離方式心一境性不散亂是止力,以無瞋方式心一境性不散亂是止力,以光明想方式心一境性不散亂是止力⋯⋯以入息隨觀舍遣方式心一境性不散亂是止力,以出息隨觀舍遣方式心一境性不散亂是止力。 止力是何義?以初禪不為諸蓋所動,是為止力。以第二禪不為尋伺所動,是為止力。以第三禪不為喜所動,是為止力。以第四禪不為樂苦所動,是為止力。以空無邊處定不為色想、有對想、種種想所動,是為止力。以識無邊處定不為空無邊處想所動,是為止力。以無所有處定不為識無邊處想所動,是為止力。以非想非非想處定不為無所有處想所動,是為止力。不為掉舉及掉舉俱生煩惱與諸蘊所動、不搖、不震,是為止力。這是止力。

Katamaṃ vipassanābalaṃ? Aniccānupassanā vipassanābalaṃ, dukkhānupassanā vipassanābalaṃ…pe… paṭinissaggānupassanā vipassanābalaṃ, rūpe aniccānupassanā vipassanābalaṃ, rūpe dukkhānupassanā vipassanābalaṃ…pe… rūpe paṭinassaggānupassanā vipassanābalaṃ, vedanāya…pe… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ…pe… jarāmaraṇe aniccānupassanā vipassanābalaṃ, jarāmaraṇe dukkhānupassanā vipassanābalaṃ…pe… jarāmaraṇe paṭinissaggānupassanā vipassanābalaṃ. Vipassanābalanti kenaṭṭhena vipassanābalaṃ? Aniccānupassanāya niccasaññāya na kampatīti – vipassanābalaṃ. Dukkhānupassanāya sukhasaññāya na kampatīti – vipassanābalaṃ. Anattānupassanāya attasaññāya kampatīti – vipassanābalaṃ. Nibbidānupassanāya nandiyā na kampatīti – vipassanābalaṃ. Virāgānupassanāya rāge na kampatīti – vipassanābalaṃ. Nirodhānupassanā samudaye na kampatīti – vipassanābalaṃ . Paṭinissaggānupassanāya ādāne na kampatīti – vipassanābalaṃ. Avijjāya avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti – vipassanābalaṃ. Idaṃ vipassanābalaṃ.

Katamāni dasa sekhabalāni, dasa asekhabalāni? Sammādiṭṭhiṃ [sammādiṭṭhi (ka.) evamīdisesu navasu padesu dutiyantavacanena. dī. ni. 3.348 passitabbā] sikkhatīti – sekhabalaṃ. Tattha sikkhitattā asekhabalaṃ. Sammāsaṅkappaṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ . Sammāvācaṃ…pe… sammākammantaṃ… sammāājīvaṃ… sammāvāyāmaṃ… sammāsatiṃ… sammāsamādhiṃ… sammāñāṇaṃ…pe… sammāvimuttiṃ sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Imāni dasa sekhabalāni, dasa asekhabalāni.

Katamāni dasa khīṇāsavabalāni?[a. ni.

什麼是觀力？無常隨觀是觀力，苦隨觀是觀力⋯⋯舍遣隨觀是觀力，於色無常隨觀是觀力，於色苦隨觀是觀力⋯⋯於色舍遣隨觀是觀力，于受⋯⋯于想⋯⋯於行⋯⋯于識⋯⋯于眼⋯⋯乃至於老死無常隨觀是觀力，于老死苦隨觀是觀力⋯⋯于老死舍遣隨觀是觀力。 觀力是何義？以無常隨觀不為常想所動,是為觀力。以苦隨觀不為樂想所動,是為觀力。以無我隨觀不為我想所動,是為觀力。以厭離隨觀不為歡喜所動,是為觀力。以離貪隨觀不為貪所動,是為觀力。以滅隨觀不為集所動,是為觀力。以舍遣隨觀不為取著所動,是為觀力。不為無明及無明俱生煩惱與諸蘊所動、不搖、不震,是為觀力。這是觀力。 什麼是十有學力、十無學力？修學正見,是為有學力。於此已修學,是為無學力。修學正思惟,是為有學力。於此已修學,是為無學力。修學正語⋯⋯正業⋯⋯正命⋯⋯正精進⋯⋯正念⋯⋯正定⋯⋯正智⋯⋯修學正解脫,是為有學力。於此已修學,是為無學力。這是十有學力、十無學力。 什麼是十漏盡力？

10.90 passitabbā] Idha khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – 『『khīṇā me āsavā』』ti.

Puna caparaṃ khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. Yampi khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – 『『khīṇā me āsavā』』ti.

Puna caparaṃ khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ [byantibhūtaṃ (ka.)] sabbaso āsavaṭṭhāniyehi dhammehi. Yampi khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantibhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – 『『khīṇā me āsavā』』ti.

Puna caparaṃ khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. Yampi khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – 『『khīṇā me āsavā』』ti.

Puna caparaṃ khīṇāsavassa bhikkhuno cattāro sammappadhānā bhāvitā honti subhāvitā…pe… cattāro iddhipādā bhāvitā honti subhāvitā… pañcindriyāni bhāvitāni honti subhāvitāni… pañca balāni bhāvitāni honti subhāvitāni… satta bojjhaṅgā bhāvitā honti subhāvitā…pe… ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. Yampi khīṇāsavassa bhikkhuno aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – 『『khīṇā me āsavā』』ti. Imāni dasa khīṇāsavabalāni.

Katamāni dasa iddhibalāni? Adhiṭṭhānā iddhi, vikubbanā iddhi, manomayā iddhi, ñāṇavipphārā iddhi, samādhivipphārā iddhi, ariyā iddhi, kammavipākajā iddhi, puññavato iddhi, vijjāmayā iddhi, tattha tattha sammā payogappaccayā ijjhanaṭṭhena iddhi – imāni dasa iddhibalāni.

Katamāni dasa tathāgatabalāni? Idha tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti. Yampi tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

Puna caparaṃ tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti. Yampi tathāgato atītānāgatapaccuppannānaṃ kammasamādānānaṃ ṭhānaso hetuso vipākaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ, nadati, brahmacakkaṃ pavatteti.

此處,漏盡比丘以正慧如實善見一切行是無常。漏盡比丘以正慧如實善見一切行是無常,這是漏盡比丘的力,依此力漏盡比丘自稱漏已盡:"我的諸漏已盡"。 複次,漏盡比丘以正慧如實善見諸欲如火坑。漏盡比丘以正慧如實善見諸欲如火坑,這是漏盡比丘的力,依此力漏盡比丘自稱漏已盡:"我的諸漏已盡"。 複次,漏盡比丘的心傾向遠離、趨向遠離、臨入遠離、住于遠離,樂於出離,於一切漏處諸法離系。漏盡比丘的心傾向遠離、趨向遠離、臨入遠離、住于遠離,樂於出離,於一切漏處諸法離系,這是漏盡比丘的力,依此力漏盡比丘自稱漏已盡:"我的諸漏已盡"。 複次,漏盡比丘修習四念處,善修習。漏盡比丘修習四念處,善修習,這是漏盡比丘的力,依此力漏盡比丘自稱漏已盡:"我的諸漏已盡"。 複次,漏盡比丘修習四正勤,善修習⋯⋯修習四神足,善修習⋯⋯修習五根,善修習⋯⋯修習五力,善修習⋯⋯修習七覺支,善修習⋯⋯修習八聖道,善修習。漏盡比丘修習八聖道,善修習,這是漏盡比丘的力,依此力漏盡比丘自稱漏已盡:"我的諸漏已盡"。這是十漏盡力。 什麼是十神通力?決意神通、變化神通、意所成神通、智遍滿神通、定遍滿神通、聖神通、業報生神通、福德者神通、明所成神通、于彼彼處正加行緣而成就義的神通 - 這是十神通力。 什麼是十如來力?此處,如來如實知是處為是處,非處為非處。如來如實知是處為是處,非處為非處,這是如來的如來力,依此力如來自稱最上位,于眾中作獅子吼,轉梵輪。 複次,如來如實知過去、未來、現在諸業的受持,依處、因及果報。如來如實知過去、未來、現在諸業的受持,依處、因及果報,這是如來的如來力,依此力如來自稱最上位,于眾中作獅子吼,轉梵輪。

Puna caparaṃ tathāgato sabbatthagāminiṃ paṭipadaṃ [sabbatthagāminīpaṭipadaṃ (syā.) ma. ni. 1.148 passitabbā] yathābhūtaṃ pajānāti. Yampi tathāgato sabbatthagāminiṃ paṭipadaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.

Puna caparaṃ tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti. Yampi tathāgato anekadhātunānādhātulokaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti. Yampi tathāgato sattānaṃ nānādhimuttikataṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti. Yampi tathāgato parasattānaṃ parapuggalānaṃ indriyaparopariyattaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti. Yampi tathāgato jhānavimokkhasamādhisamāpattīnaṃ saṃkilesaṃ vodānaṃ vuṭṭhānaṃ yathābhūtaṃ pajānāti, idampi tathāgatassa…pe….

Puna caparaṃ tathāgato anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. Yampi tathāgato anekavihitaṃ pubbenivāsaṃ anussarati. Seyyathidaṃ – ekampi jātiṃ dvepi jātiyo…pe… idampi tathāgatassa…pe….

Puna caparaṃ tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… yampi tathāgato dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne…pe… idampi tathāgatassa…pe….

Puna caparaṃ tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. Yampi tathāgato āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, idampi tathāgatassa tathāgatabalaṃ hoti, yaṃ balaṃ āgamma tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti. Imāni dasa tathāgatabalāni.

複次,如來如實知一切處趣道。如來如實知一切處趣道,這是如來的如來力,依此力如來自稱最上位,于眾中作獅子吼,轉梵輪。 複次,如來如實知種種界、異界世間。如來如實知種種界、異界世間,這也是如來的⋯⋯。 複次,如來如實知眾生種種勝解。如來如實知眾生種種勝解,這也是如來的⋯⋯。 複次,如來如實知其他眾生、其他補特伽羅諸根的上下。如來如實知其他眾生、其他補特伽羅諸根的上下,這也是如來的⋯⋯。 複次,如來如實知禪、解脫、定、等至的染污、清凈、出離。如來如實知禪、解脫、定、等至的染污、清凈、出離,這也是如來的⋯⋯。 複次,如來憶念種種宿住,即:一生、二生⋯⋯如是具相、具境地憶念種種宿住。如來憶念種種宿住,即:一生、二生⋯⋯這也是如來的⋯⋯。 複次,如來以清凈超人的天眼見眾生死時、生時⋯⋯如來以清凈超人的天眼見眾生死時、生時⋯⋯這也是如來的⋯⋯。 複次,如來由諸漏盡,于現法中自證知、作證、具足住無漏心解脫、慧解脫。如來由諸漏盡,于現法中自證知、作證、具足住無漏心解脫、慧解脫,這是如來的如來力,依此力如來自稱最上位,于眾中作獅子吼,轉梵輪。這是十如來力。

1. Kenaṭṭhena saddhābalaṃ? Kenaṭṭhena vīriyabalaṃ? Kenaṭṭhena satibalaṃ? Kenaṭṭhena samādhibalaṃ? Kenaṭṭhena paññābalaṃ? Kenaṭṭhena hiribalaṃ? Kenaṭṭhena ottappabalaṃ? Kenaṭṭhena paṭisaṅkhānabalaṃ…pe… kenaṭṭhena tathāgatabalaṃ?

Assaddhiye akampiyaṭṭhena saddhābalaṃ. Kosajje akampiyaṭṭhena vīriyabalaṃ. Pamāde akampiyaṭṭhena satibalaṃ. Uddhacce akampiyaṭṭhena samādhibalaṃ. Avijjāya akampiyaṭṭhena paññābalaṃ . Hirīyati pāpake akusale dhammeti – hiribalaṃ. Ottappati pāpake akusale dhammeti – ottappabalaṃ. Ñāṇena kilese paṭisaṅkhātīti – paṭisaṅkhānabalaṃ. Tattha jātā dhammā ekarasā hontīti – bhāvanābalaṃ. Tattha natthi kiñci vajjanti – anavajjabalaṃ. Tena cittaṃ saṅgaṇhātīti – saṅgahabalaṃ. Taṃ tassa khamatīti – [taṃ khamatīti (ka.)] khantibalaṃ. Tena cittaṃ paññapetīti – paññattibalaṃ. Tena cittaṃ nijjhāpetīti – nijjhattibalaṃ. Tena cittaṃ vasaṃ vattetīti – issariyabalaṃ. Tena cittaṃ adhiṭṭhātīti – adhiṭṭhānabalaṃ. Tena cittaṃ ekagganti – samathabalaṃ. Tattha jāte dhamme anupassatīti – vipassanābalaṃ. Tattha sikkhatīti – sekhabalaṃ. Tattha sikkhitattā – asekhabalaṃ. Tena āsavā khīṇāti – khīṇāsavabalaṃ. Tassa ijjhatīti – iddhibalaṃ. Appameyyaṭṭhena tathāgatabalanti.

Balakathā niṭṭhitā.

1. Suññakathā

2. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca –

『『『Suñño loko, suñño loko』ti, bhante, vuccati . Kittāvatā nu kho, bhante, 『suñño loko』ti vuccatī』』ti? 『『Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā, tasmā 『suñño loko』ti vuccati. Kiñcānanda [kiñca ānanda saṃ. ni. 4.85], suññaṃ attena vā attaniyena vā? Cakkhu kho, ānanda, suññaṃ attena vā attaniyena vā. Rūpā suññā attena vā attaniyena vā. Cakkhuviññāṇaṃ suññaṃ attena vā attaniyena vā. Cakkhusamphasso suñño attena vā attaniyena vā. Yampidaṃ [yadidaṃ (ka.) saṃ. ni. 4.85 passitabbā] cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā.

『『Sotaṃ suññaṃ…pe… saddā suññā… ghānaṃ suññaṃ… gandhā suññā… jivhā suññā… rasā suññā… kāyo suñño… phoṭṭhabbā suññā… mano suñño attena vā attaniyena vā. Dhammā suññā attena vā attaniyena vā. Manoviññāṇaṃ suññaṃ attena vā attaniyena vā. Manosamphasso suñño attena vā attaniyena vā. Yampidaṃ manosamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā adukkhamasukhaṃ vā, tampi suññaṃ attena vā attaniyena vā. Yasmā kho, ānanda, suññaṃ attena vā attaniyena vā tasmā 『suñño loko』ti vuccatī』』ti.

1. Mātikā

2. 以何義為信力?以何義為精進力?以何義爲念力?以何義為定力?以何義為慧力?以何義為慚力?以何義為愧力?以何義為思擇力?⋯⋯以何義為如來力? 以不為不信所動搖義為信力。以不為懈怠所動搖義為精進力。以不為放逸所動搖義爲念力。以不為掉舉所動搖義為定力。以不為無明所動搖義為慧力。對惡不善法慚恥,是為慚力。對惡不善法畏懼,是為愧力。以智思擇諸煩惱,是為思擇力。於此所生諸法等味,是為修習力。於此無有過失,是為無過失力。以此攝心,是為攝受力。以此忍受,是為忍耐力。以此施設心,是為施設力。以此思惟心,是為思惟力。以此使心自在,是為自在力。以此決意心,是為決意力。以此使心一境,是為止力。於此所生諸法隨觀,是為觀力。於此修學,是為有學力。於此已修學,是為無學力。以此諸漏已盡,是為漏盡力。以此成就,是為神通力。以不可量義為如來力。 力之論已竟。

3. 空之論
4. 如是我聞。一時,世尊住舍衛城祇樹給孤獨園。爾時,具壽阿難往詣世尊所。詣已,禮敬世尊,坐於一面。坐於一面的具壽阿難白世尊言: "大德,人們說'空世間,空世間'。大德,以何義而說'空世間'?" "阿難,由於空無我或我所,故說'空世間'。阿難,何者空無我或我所?阿難,眼空無我或我所。色空無我或我所。眼識空無我或我所。眼觸空無我或我所。緣此眼觸所生之受,或樂或苦或不苦不樂,彼亦空無我或我所。 耳空⋯⋯聲空⋯⋯鼻空⋯⋯香空⋯⋯舌空⋯⋯味空⋯⋯身空⋯⋯觸空⋯⋯意空無我或我所。法空無我或我所。意識空無我或我所。意觸空無我或我所。緣此意觸所生之受,或樂或苦或不苦不樂,彼亦空無我或我所。阿難,由於空無我或我所,故說'空世間'。"

5. 攝頌

6. Suññasuññaṃ [suññaṃ suññaṃ (syā.)], saṅkhārasuññaṃ, vipariṇāmasuññaṃ, aggasuññaṃ, lakkhaṇasuññaṃ, vikkhambhanasuññaṃ, tadaṅgasuññaṃ, samucchedasuññaṃ, paṭippassaddhisuññaṃ , nissaraṇasuññaṃ, ajjhattasuññaṃ , bahiddhāsuññaṃ, dubhatosuññaṃ, sabhāgasuññaṃ, visabhāgasuññaṃ, esanāsuññaṃ, pariggahasuññaṃ, paṭilābhasuññaṃ, paṭivedhasuññaṃ, ekattasuññaṃ, nānattasuññaṃ, khantisuññaṃ, adhiṭṭhānasuññaṃ, pariyogāhaṇasuññaṃ [pariyogāhanasuññaṃ (syā.)], sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññaṃ.

7. Niddeso

8. 空中之空、行空、變易空、第一義空、相空、鎮伏空、彼分空、斷空、止息空、出離空、內空、外空、內外空、同分空、異分空、尋求空、攝受空、獲得空、通達空、一性空、種種性空、忍空、決意空、深入空、正知者行盡一切空性之最上義空。

9. 解釋

10. Katamaṃ suññasuññaṃ? Cakkhu suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Sotaṃ suññaṃ…pe… ghānaṃ suññaṃ… jivhā suññā… kāyo suñño… mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ suññasuññaṃ.

Katamaṃ saṅkhārasuññaṃ? Tayo saṅkhārā – puññābhisaṅkhāro, apuññābhisaṅkhāro, āneñjābhisaṅkhāro. Puññābhisaṅkhāro apuññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Apuññābhisaṅkhāro puññābhisaṅkhārena ca āneñjābhisaṅkhārena ca suñño. Āneñjābhisaṅkhāro puññābhisaṅkhārena ca apuññābhisaṅkhārena ca suñño. Ime tayo saṅkhārā.

Aparepi tayo saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Kāyasaṅkhāro vacīsaṅkhārena ca cittasaṅkhārena ca suñño. Vacīsaṅkhāro kāyasaṅkhārena ca cittasaṅkhārena ca suñño. Cittasaṅkhāro kāyasaṅkhārena ca vacīsaṅkhārena ca suñño. Ime tayo saṅkhārā.

Aparepi tayo saṅkhārā – atītā saṅkhārā, anāgatā saṅkhārā, paccuppannā saṅkhārā. Atītā saṅkhārā anāgatehi ca paccuppannehi ca saṅkhārehi suññā. Anāgatā saṅkhārā atītehi ca paccuppannehi ca saṅkhārehi suññā paccuppannā saṅkhārā atītehi ca anāgatehi ca saṅkhārehi suññā. Ime tayo saṅkhārā; idaṃ saṅkhārasuññaṃ.

Katamaṃ vipariṇāmasuññaṃ? Jātaṃ rūpaṃ sabhāvena suññaṃ. Vigataṃ rūpaṃ vipariṇatañceva suññañca. Jātā vedanā sabhāvena suññā. Vigatā vedanā vipariṇatā ceva suññā ca …pe… jātā saññā… jātā saṅkhārā… jātaṃ viññāṇaṃ… jātaṃ cakkhu…pe… jāto bhavo sabhāvena suñño. Vigato bhavo vipariṇato ceva suñño ca. Idaṃ vipariṇāmasuññaṃ.

Katamaṃ aggasuññaṃ? Aggametaṃ padaṃ seṭṭhametaṃ padaṃ visiṭṭhametaṃ [viseṭṭhametaṃ (ka.)] padaṃ yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ. Idaṃ aggasuññaṃ.

Katamaṃ lakkhaṇasuññaṃ? Dve lakkhaṇāni – bālalakkhaṇañca paṇḍitalakkhaṇañca. Bālalakkhaṇaṃ paṇḍitalakkhaṇena suññaṃ. Paṇḍitalakkhaṇaṃ bālalakkhaṇena suññaṃ. Tīṇi lakkhaṇāni – uppādalakkhaṇaṃ, vayalakkhaṇaṃ, ṭhitaññathattalakkhaṇaṃ. Uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ, ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ.

Rūpassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Rūpassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Vedanāya…pe… saññāya… saṅkhārānaṃ… viññāṇassa… cakkhussa… jarāmaraṇassa uppādalakkhaṇaṃ vayalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa vayalakkhaṇaṃ uppādalakkhaṇena ca ṭhitaññathattalakkhaṇena ca suññaṃ. Jarāmaraṇassa ṭhitaññathattalakkhaṇaṃ uppādalakkhaṇena ca vayalakkhaṇena ca suññaṃ. Idaṃ lakkhaṇasuññaṃ.

1. 什麼是空中之空？眼空無我或我所,或常,或恒,或永恒,或不變易法。耳空⋯⋯鼻空⋯⋯舌空⋯⋯身空⋯⋯意空無我或我所,或常,或恒,或永恒,或不變易法。這是空中之空。 什麼是行空？有三種行 - 福行、非福行、不動行。福行空無非福行與不動行。非福行空無福行與不動行。不動行空無福行與非福行。這是三種行。 復有三種行 - 身行、語行、心行。身行空無語行與心行。語行空無身行與心行。心行空無身行與語行。這是三種行。 復有三種行 - 過去行、未來行、現在行。過去行空無未來與現在行。未來行空無過去與現在行。現在行空無過去與未來行。這是三種行;這是行空。 什麼是變易空？已生色以自性為空。已滅色既變易又空。已生受以自性為空。已滅受既變易又空⋯⋯已生想⋯⋯已生行⋯⋯已生識⋯⋯已生眼⋯⋯已生有以自性為空。已滅有既變易又空。這是變易空。 什麼是第一義空？這是最上句、最勝句、最殊勝句,即:一切行寂止、一切依舍離、愛盡、離貪、滅、涅槃。這是第一義空。 什麼是相空？有二相 - 愚相與智相。愚相空無智相。智相空無愚相。有三相 - 生相、滅相、住異相。生相空無滅相與住異相。滅相空無生相與住異相。住異相空無生相與滅相。 色之生相空無滅相與住異相。色之滅相空無生相與住異相。色之住異相空無生相與滅相。受⋯⋯想⋯⋯行⋯⋯識⋯⋯眼⋯⋯老死之生相空無滅相與住異相。老死之滅相空無生相與住異相。老死之住異相空無生相與滅相。這是相空。

Katamaṃ vikkhambhanasuññaṃ? Nekkhammena kāmacchando vikkhambhito ceva suñño ca. Abyāpādena byāpādo vikkhambhito ceva suñño ca. Ālokasaññāya thinamiddhaṃ vikkhambhitañceva suññañca. Avikkhepena uddhaccaṃ vikkhambhitañceva suññañca. Dhammavavatthānena vicikicchā vikkhambhitā ceva suññā ca. Ñāṇena avijjā vikkhambhitā ceva suññā ca. Pāmojjena arati vikkhambhitā ceva suññā ca. Paṭhamena jhānena nīvaraṇā vikkhambhitā ceva suññā ca…pe… arahattamaggena sabbakilesā vikkhambhitā ceva suññā ca. Idaṃ vikkhambhanasuññaṃ.

Katamaṃ tadaṅgasuññaṃ? Nekkhammena kāmacchando tadaṅgasuñño. Abyāpādena byāpādo tadaṅgasuñño. Ālokasaññāya thinamiddhaṃ tadaṅgasuññaṃ. Avikkhepena uddhaccaṃ tadaṅgasuññaṃ. Dhammavavatthānena vicikicchā tadaṅgasuññā. Ñāṇena avijjā tadaṅgasuññā. Pāmojjena arati tadaṅgasuññā. Paṭhamena jhānena nīvaraṇā tadaṅgasuññā…pe… vivaṭṭanānupassanāya saññogābhiniveso tadaṅgasuñño. Idaṃ tadaṅgasuññaṃ.

Katamaṃ samucchedasuññaṃ? Nekkhammena kāmacchando samucchinno ceva suñño ca. Abyāpādena byāpādo samucchinno ceva suñño ca. Ālokasaññāya thinamiddhaṃ samucchinnañceva suññañca. Avikkhepena uddhaccaṃ samucchinnañceva suññañca. Dhammavavatthānena vicikicchā samucchinnā ceva suññā ca. Ñāṇena avijjā samucchinnā ceva suññā ca. Pāmojjena arati samucchinnā ceva suññā ca. Paṭhamena jhānena nīvaraṇā samucchinnā ceva suññā ca…pe… arahattamaggena sabbakilesā samucchinnā ceva suññā ca. Idaṃ samucchedasuññaṃ.

Katamaṃ paṭippassaddhisuññaṃ? Nekkhammena kāmacchando paṭippassaddho ceva suñño ca. Abyāpādena byāpādo paṭippassaddho ceva suñño ca. Ālokasaññāya thinamiddhaṃ paṭippassaddhañceva suññañca. Avikkhepena uddhaccaṃ paṭippassaddhañceva suññañca . Dhammavavatthānena vicikicchā paṭippassaddhā ceva suññā ca. Ñāṇena avijjā paṭippassaddhā ceva suññā ca. Pāmojjena arati paṭippassaddhā ceva suññā ca. Paṭhamena jhānena nīvaraṇā paṭippassaddhā ceva suññā ca…pe… arahattamaggena sabbakilesā paṭippassaddhā ceva suññā ca. Idaṃ paṭippassaddhisuññaṃ.

Katamaṃ nissaraṇasuññaṃ? Nekkhammena kāmacchando nissaṭo ceva suñño ca. Abyāpādena byāpādo nissaṭo ceva suñño ca. Ālokasaññāya thinamiddhaṃ nissaṭañceva suññañca. Avikkhepena uddhaccaṃ nissaṭañceva suññañca. Dhammavavatthānena vicikicchā nissaṭā ceva suññā ca. Ñāṇena avijjā nissaṭā ceva suññā ca. Pāmojjena arati nissaṭā ceva suññā ca. Paṭhamena jhānena nīvaraṇā nissaṭā ceva suññā ca …pe… arahattamaggena sabbakilesā nissaṭā ceva suññā ca. Idaṃ nissaraṇasuññaṃ.

Katamaṃ ajjhattasuññaṃ? Ajjhattaṃ cakkhuṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Ajjhattaṃ sotaṃ suññaṃ… ajjhattaṃ ghānaṃ suññaṃ… ajjhattaṃ jivhā suññā… ajjhattaṃ kāyo suñño… ajjhattaṃ mano suñño attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ ajjhattasuññaṃ.

Katamaṃ bahiddhāsuññaṃ? Bahiddhā rūpā suññā…pe… bahiddhā dhammā suññā attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ bahiddhāsuññaṃ.

什麼是鎮伏空？以出離鎮伏欲貪且空。以無恚鎮伏恚且空。以光明想鎮伏昏沉睡眠且空。以無散亂鎮伏掉舉且空。以法差別鎮伏疑且空。以智鎮伏無明且空。以喜悅鎮伏不樂且空。以初禪鎮伏諸蓋且空⋯⋯以阿羅漢道鎮伏一切煩惱且空。這是鎮伏空。 什麼是彼分空？以出離,欲貪彼分空。以無恚,恚彼分空。以光明想,昏沉睡眠彼分空。以無散亂,掉舉彼分空。以法差別,疑彼分空。以智,無明彼分空。以喜悅,不樂彼分空。以初禪,諸蓋彼分空⋯⋯以離系隨觀,結縛執取彼分空。這是彼分空。 什麼是斷空？以出離斷除欲貪且空。以無恚斷除恚且空。以光明想斷除昏沉睡眠且空。以無散亂斷除掉舉且空。以法差別斷除疑且空。以智斷除無明且空。以喜悅斷除不樂且空。以初禪斷除諸蓋且空⋯⋯以阿羅漢道斷除一切煩惱且空。這是斷空。 什麼是止息空？以出離止息欲貪且空。以無恚止息恚且空。以光明想止息昏沉睡眠且空。以無散亂止息掉舉且空。以法差別止息疑且空。以智止息無明且空。以喜悅止息不樂且空。以初禪止息諸蓋且空⋯⋯以阿羅漢道止息一切煩惱且空。這是止息空。 什麼是出離空？以出離舍離欲貪且空。以無恚舍離恚且空。以光明想舍離昏沉睡眠且空。以無散亂舍離掉舉且空。以法差別舍離疑且空。以智舍離無明且空。以喜悅舍離不樂且空。以初禪舍離諸蓋且空⋯⋯以阿羅漢道舍離一切煩惱且空。這是出離空。 什麼是內空？內眼空無我或我所,或常,或恒,或永恒,或不變易法。內耳空⋯⋯內鼻空⋯⋯內舌空⋯⋯內身空⋯⋯內意空無我或我所,或常,或恒,或永恒,或不變易法。這是內空。 什麼是外空？外色空⋯⋯外法空無我或我所,或常,或恒,或永恒,或不變易法。這是外空。

Katamaṃ dubhatosuññaṃ? Yañca ajjhattaṃ cakkhu ye ca bahiddhā rūpā ubhayametaṃ suññaṃ [ubhayato taṃ suññā (syā.)] attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Yañca ajjhattaṃ sotaṃ ye ca bahiddhā saddā…pe… yañca ajjhattaṃ ghānaṃ ye ca bahiddhā gandhā… yā ca ajjhattaṃ jivhā ye ca bahiddhā rasā… yo ca ajjhattaṃ kāyo ye ca bahiddhā phoṭṭhabbā… yo ca ajjhattaṃ mano ye ca bahiddhā dhammā ubhayametaṃ suññaṃ attena vā attaniyena vā niccena vā dhuvena vā sassatena vā avipariṇāmadhammena vā. Idaṃ dubhatosuññaṃ.

Katamaṃ sabhāgasuññaṃ? Cha ajjhattikāni āyatanāni sabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni sabhāgāni ceva suññāni ca. Cha viññāṇakāyā sabhāgā ceva suññā ca. Cha phassakāyā sabhāgā ceva suññā ca. Cha vedanākāyā sabhāgā ceva suññā ca. Cha saññākāyā sabhāgā ceva suññā ca. Cha cetanākāyā sabhāgā ceva suññā ca. Idaṃ sabhāgasuññaṃ.

Katamaṃ visabhāgasuññaṃ? Cha ajjhattikāni āyatanāni chahi bāhirehi āyatanehi visabhāgāni ceva suññāni ca. Cha bāhirāni āyatanāni chahi viññāṇakāyehi visabhāgāni ceva suññāni ca. Cha viññāṇakāyā chahi phassakāyehi visabhāgā ceva suññā ca. Cha phassakāyā chahi vedanākāyehi visabhāgā ceva suññā ca. Cha vedanākāyā chahi saññākāyehi visabhāgā ceva suññā ca. Cha saññākāyā chahi cetanākāyehi visabhāgā ceva suññā ca. Idaṃ visabhāgasuññaṃ.

Katamaṃ esanāsuññaṃ? Nekkhammesanā kāmacchandena suññā. Abyāpādesanā byāpādena suññā. Ālokasaññesanā thinamiddhena suññā. Avikkhepesanā uddhaccena suññā. Dhammavavatthānesanā vicikicchāya suññā. Ñāṇesanā avijjāya suññā. Pāmojjesanā aratiyā suññā. Paṭhamajjhānesanā nīvaraṇehi suññā…pe… arahattamaggesanā sabbakilesehi suññā. Idaṃ esanāsuññaṃ.

Katamaṃ pariggahasuññaṃ? Nekkhammapariggaho kāmacchandena suñño. Abyāpādapariggaho byāpādena suñño. Ālokasaññāpariggaho thinamiddhena suñño. Avikkhepapariggaho uddhaccena suñño . Dhammavavatthānapariggaho vicikicchāya suñño. Ñāṇapariggaho avijjāya suñño. Pāmojjapariggaho aratiyā suñño. Paṭhamajjhānapariggaho nīvaraṇehi suñño…pe… arahattamaggapariggaho sabbakilesehi suñño. Idaṃ pariggahasuññaṃ.

Katamaṃ paṭilābhasuññaṃ? Nekkhammapaṭilābho kāmacchandena suñño. Abyāpādapaṭilābho byāpādena suñño. Ālokasaññāpaṭilābho thinamiddhena suñño. Avikkhepapaṭilābho uddhaccena suñño. Dhammavavatthānapaṭilābho vicikicchāya suñño. Ñāṇapaṭilābho avijjāya suñño. Pāmojjapaṭilābho aratiyā suñño. Paṭhamajjhānapaṭilābho nīvaraṇehi suñño…pe… arahattamaggapaṭilābho sabbakilesehi suñño. Idaṃ paṭilābhasuññaṃ.

Katamaṃ paṭivedhasuññaṃ? Nekkhammappaṭivedho kāmacchandena suñño. Abyāpādappaṭivedho byāpādena suñño. Ālokasaññāppaṭivedho thinamiddhena suñño. Avikkhepappaṭivedho uddhaccena suñño. Dhammavavatthānappaṭivedho vicikicchāya suñño. Ñāṇappaṭivedho avijjāya suñño. Pāmojjappaṭivedho aratiyā suñño. Paṭhamajjhānappaṭivedho nīvaraṇehi suñño…pe… arahattamaggappaṭivedho sabbakilesehi suñño. Idaṃ paṭivedhasuññaṃ.

什麼是內外空？內眼與外色,二者空無我或我所,或常,或恒,或永恒,或不變易法。內耳與外聲⋯⋯內鼻與外香⋯⋯內舌與外味⋯⋯內身與外觸⋯⋯內意與外法,二者空無我或我所,或常,或恒,或永恒,或不變易法。這是內外空。 什麼是同分空？六內處同分且空。六外處同分且空。六識身同分且空。六觸身同分且空。六受身同分且空。六想身同分且空。六思身同分且空。這是同分空。 什麼是異分空？六內處與六外處異分且空。六外處與六識身異分且空。六識身與六觸身異分且空。六觸身與六受身異分且空。六受身與六想身異分且空。六想身與六思身異分且空。這是異分空。 什麼是尋求空？出離尋求空無慾貪。無恚尋求空無恚。光明想尋求空無昏沉睡眠。無散亂尋求空無掉舉。法差別尋求空無疑。智尋求空無無明。喜悅尋求空無不樂。初禪尋求空無諸蓋⋯⋯阿羅漢道尋求空無一切煩惱。這是尋求空。 什麼是攝受空？出離攝受空無慾貪。無恚攝受空無恚。光明想攝受空無昏沉睡眠。無散亂攝受空無掉舉。法差別攝受空無疑。智攝受空無無明。喜悅攝受空無不樂。初禪攝受空無諸蓋⋯⋯阿羅漢道攝受空無一切煩惱。這是攝受空。 什麼是獲得空？出離獲得空無慾貪。無恚獲得空無恚。光明想獲得空無昏沉睡眠。無散亂獲得空無掉舉。法差別獲得空無疑。智獲得空無無明。喜悅獲得空無不樂。初禪獲得空無諸蓋⋯⋯阿羅漢道獲得空無一切煩惱。這是獲得空。 什麼是通達空？出離通達空無慾貪。無恚通達空無恚。光明想通達空無昏沉睡眠。無散亂通達空無掉舉。法差別通達空無疑。智通達空無無明。喜悅通達空無不樂。初禪通達空無諸蓋⋯⋯阿羅漢道通達空無一切煩惱。這是通達空。

Katamaṃ ekattasuññaṃ, nānattasuññaṃ? Kāmacchando nānattaṃ, nekkhammaṃ ekattaṃ. Nekkhammekattaṃ cetayato kāmacchandena suññaṃ. Byāpādo nānattaṃ, abyāpādo ekattaṃ. Abyāpādekattaṃ cetayato byāpādena suññaṃ. Thinamiddhaṃ nānattaṃ, ālokasaññā ekattaṃ. Ālokasaññekattaṃ cetayato thinamiddhena suññaṃ. Uddhaccaṃ nānattaṃ, avikkhepo ekattaṃ. Avikkhepekattaṃ cetayato uddhaccena suññaṃ. Vicikicchā nānattaṃ, dhammavavatthānaṃ ekattaṃ. Dhammavavatthānekattaṃ cetayato vicikicchāya suññaṃ. Avijjā nānattaṃ, ñāṇaṃ ekattaṃ. Ñāṇekattaṃ cetayato avijjāya suññaṃ. Arati nānattaṃ, pāmojjaṃ ekattaṃ. Pāmojjekattaṃ cetayato aratiyā suññaṃ. Nīvaraṇā nānattaṃ, paṭhamajjhānaṃ ekattaṃ. Paṭhamajjhānekattaṃ cetayato nīvaraṇehi suññaṃ…pe… sabbakilesā nānattaṃ, arahattamaggo ekattaṃ. Arahattamaggekattaṃ cetayato sabbakilesehi suññaṃ. Idaṃ ekattasuññaṃ nānattasuññaṃ.

Katamaṃ khantisuññaṃ? Nekkhammakhanti kāmacchandena suññā. Abyāpādakhanti byāpādena suññā. Ālokasaññākhanti thinamiddhena suññā. Avikkhepakhanti uddhaccena suññā. Dhammavavatthānakhanti vicikicchāya suññā. Ñāṇakhanti avijjāya suññā. Pāmojjakhanti aratiyā suññā. Paṭhamajjhānakhanti nīvaraṇehi suññā…pe… arahattamaggakhanti sabbakilesehi suññā. Idaṃ khantisuññaṃ.

Katamaṃ adhiṭṭhānasuññaṃ? Nekkhammādhiṭṭhānaṃ kāmacchandena suññaṃ. Abyāpādādhiṭṭhānaṃ byāpādena suññaṃ. Ālokasaññādhiṭṭhānaṃ thinamiddhena suññaṃ. Avikkhepādhiṭṭhānaṃ uddhaccena suññaṃ. Dhammavavatthānādhiṭṭhānaṃ vicikicchāya suññaṃ. Ñāṇādhiṭṭhānaṃ avijjāya suññaṃ. Pāmojjādhiṭṭhānaṃ aratiyā suññaṃ. Paṭhamajjhānādhiṭṭhānaṃ nīvaraṇehi suññaṃ…pe… arahattamaggādhiṭṭhānaṃ sabbakilesehi suññaṃ. Idaṃ adhiṭṭhānasuññaṃ.

Katamaṃ pariyogāhaṇasuññaṃ? Nekkhammapariyogāhaṇaṃ kāmacchandena suññaṃ. Abyāpādapariyogāhaṇaṃ byāpādena suññaṃ. Ālokasaññāpariyogāhaṇaṃ thinamiddhena suññaṃ. Avikkhepapariyogāhaṇaṃ uddhaccena suññaṃ. Dhammavavatthānapariyogāhaṇaṃ vicikicchāya suññaṃ. Ñāṇapariyogāhaṇaṃ avijjāya suññaṃ. Pāmojjapariyogāhaṇaṃ aratiyā suññaṃ. Paṭhamajjhānapariyogāhaṇaṃ nīvaraṇehi suññaṃ…pe… arahattamaggapariyogāhaṇaṃ sabbakilesehi suññaṃ. Idaṃ pariyogāhaṇasuññaṃ.

Katamaṃ sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññaṃ? Idha sampajāno nekkhammena kāmacchandassa pavattaṃ pariyādiyati, abyāpādena byāpādassa pavattaṃ pariyādiyati, ālokasaññāya thinamiddhassa pavattaṃ pariyādiyati, avikkhepena uddhaccassa pavattaṃ pariyādiyati, dhammavavatthānena vicikicchāya pavattaṃ pariyādiyati, ñāṇena avijjāya pavattaṃ pariyādiyati, pāmojjena aratiyā pavattaṃ pariyādiyati, paṭhamena jhānena nīvaraṇānaṃ pavattaṃ pariyādiyati…pe… arahattamaggena sabbakilesānaṃ pavattaṃ pariyādiyati. Atha vā pana sampajānassa anupādisesāya nibbānadhātuyā parinibbāyantassa idaṃ ceva cakkhupavattaṃ pariyādiyati, aññañca cakkhupavattaṃ na uppajjati. Idañceva sotapavattaṃ…pe… ghānapavattaṃ… jivhāpavattaṃ… kāyapavattaṃ… manopavattaṃ pariyādiyati, aññañca manopavattaṃ na uppajjati. Idaṃ sampajānassa pavattapariyādānaṃ sabbasuññatānaṃ paramatthasuññanti.

Suññakathā niṭṭhitā.

什麼是一性空、種種性空？欲貪是種種性,出離是一性。思惟出離一性者空無慾貪。恚是種種性,無恚是一性。思惟無恚一性者空無恚。昏沉睡眠是種種性,光明想是一性。思惟光明想一性者空無昏沉睡眠。掉舉是種種性,無散亂是一性。思惟無散亂一性者空無掉舉。疑是種種性,法差別是一性。思惟法差別一性者空無疑。無明是種種性,智是一性。思惟智一性者空無無明。不樂是種種性,喜悅是一性。思惟喜悅一性者空無不樂。諸蓋是種種性,初禪是一性。思惟初禪一性者空無諸蓋⋯⋯一切煩惱是種種性,阿羅漢道是一性。思惟阿羅漢道一性者空無一切煩惱。這是一性空、種種性空。 什麼是忍空？出離忍空無慾貪。無恚忍空無恚。光明想忍空無昏沉睡眠。無散亂忍空無掉舉。法差別忍空無疑。智忍空無無明。喜悅忍空無不樂。初禪忍空無諸蓋⋯⋯阿羅漢道忍空無一切煩惱。這是忍空。 什麼是決意空？出離決意空無慾貪。無恚決意空無恚。光明想決意空無昏沉睡眠。無散亂決意空無掉舉。法差別決意空無疑。智決意空無無明。喜悅決意空無不樂。初禪決意空無諸蓋⋯⋯阿羅漢道決意空無一切煩惱。這是決意空。 什麼是深入空？出離深入空無慾貪。無恚深入空無恚。光明想深入空無昏沉睡眠。無散亂深入空無掉舉。法差別深入空無疑。智深入空無無明。喜悅深入空無不樂。初禪深入空無諸蓋⋯⋯阿羅漢道深入空無一切煩惱。這是深入空。 什麼是正知者行盡一切空性之最上義空？此中,正知者以出離盡欲貪之行,以無恚盡恚之行,以光明想盡昏沉睡眠之行,以無散亂盡掉舉之行,以法差別盡疑之行,以智盡無明之行,以喜悅盡不樂之行,以初禪盡諸蓋之行⋯⋯以阿羅漢道盡一切煩惱之行。或者,正知者入無餘依涅槃界般涅槃時,此眼之行盡,不再生起其他眼之行。此耳之行⋯⋯鼻之行⋯⋯舌之行⋯⋯身之行⋯⋯意之行盡,不再生起其他意之行。這是正知者行盡一切空性之最上義空。 空之論已竟。

Yuganaddhavaggo dutiyo.

Tassuddānaṃ –

Yuganaddhā saccabojjhaṅgā, mettā virāgapañcamā;

Paṭisambhidā dhammacakkaṃ, lokuttarabalasuññāti.

雙修品第二。 其攝頌： 雙修與諦覺支，慈與離染為第五； 無礙解與法輪，出世間力與空性。

Esa nikāyadharehi ṭhapito, asamo dutiyo pavaro

Varavaggoti.

這是誦持聖典者所制定的，無與倫比的第二殊勝品。