B0102052101ariyasaccappakāsanapaṭhamabhūmi（聖道真理初地）

Namo tassa bhagavato arahato sammāsambuddhassa

Khuddakanikāye

Peṭakopadesapāḷi

Ariyasaccappakāsanapaṭhamabhūmi

Namo sammāsambuddhānaṃ paramatthadassīnaṃ

Sīlādiguṇapāramippattānaṃ.

Duve hetū duve paccayā sāvakassa sammādiṭṭhiyā uppādāya – parato ca ghoso saccānusandhi, ajjhattañca yoniso manasikāro. Tattha katamo parato ghoso? Yā parato desanā ovādo anusāsanī saccakathā saccānulomo. Cattāri saccāni – dukkhaṃ samudayo nirodho maggo. Imesaṃ catunnaṃ saccānaṃ yā desanā sandassanā vivaraṇā vibhajanā uttānīkiriyā [uttānikiriyā (ka.)] pakāsanā – ayaṃ vuccati saccānulomo ghosoti.
Tattha katamo ajjhattaṃ yoniso manasikāro?

Ajjhattaṃ yoniso manasikāro nāma yo yathādesite dhamme bahiddhā ārammaṇaṃ anabhinīharitvā yoniso manasikāro – ayaṃ vuccati yoniso manasikāro.

Taṃākāro yoniso dvāro vidhi upāyo. Yathā puriso sukkhe kaṭṭhe vigatasnehe sukkhāya uttarāraṇiyā thale abhimanthamānaṃ bhabbo jotissa adhigamāya . Taṃ kissa hetu. Yoniso aggissa adhigamāya. Evamevassa yamidaṃ dukkhasamudayanirodhamaggānaṃ aviparītadhammadesanaṃ manasikaroti – ayaṃ vuccati yoniso manasikāro.

Yathā tisso upamā pubbe assutā ca assutapubbā ca paṭibhanti. Yo hi koci kāmesu avītarāgoti…pe… duve upamā ayoniso kātabbā pacchimesu vuttaṃ. Tattha yo ca parato ghoso yo ca ajjhattaṃ yoniso manasikāro – ime dve paccayā. Parato ghosena yā uppajjati paññā – ayaṃ vuccati sutamayī paññā. Yā ajjhattaṃ yoniso manasikārena uppajjati paññā – ayaṃ vuccati cintāmayī paññāti. Imā dve paññā veditabbā. Purimakā ca dve paccayā. Ime dve hetū dve paccayā sāvakassa sammādiṭṭhiyā uppādāya.

Tattha parato ghosassa saccānusandhissa desitassa atthaṃ avijānanto atthappaṭisaṃvedī bhavissatīti netaṃ ṭhānaṃ vijjati. Na ca atthappaṭisaṃvedī yoniso manasikarissatīti netaṃ ṭhānaṃ vijjati. Parato ghosassa saccānusandhissa desitassa atthaṃ vijānanto atthappaṭisaṃvedī bhavissatīti ṭhānametaṃ vijjati. Atthappaṭisaṃvedī ca yoniso manasikarissatīti ṭhānametaṃ vijjati. Esa hetu etaṃ ārammaṇaṃ eso upāyo sāvakassa niyyānassa, natthañño. Soyaṃ na ca suttassa atthavijānanāya saha yutto nāpi ghosānuyogena parato ghosassa atthaṃ avijānantena sakkā uttarimanussadhammaṃ alamariyañāṇadassanaṃ adhigantuṃ, tasmā nibbāyitukāmena sutamayena atthā pariyesitabbā. Tattha pariyesanāya ayaṃ anupubbī bhavati soḷasa hārā, pañca nayā, aṭṭhārasa mūlapadāni.

Tatthāyaṃ uddānagāthā

Soḷasahārā nettī, pañcanayā sāsanassa pariyeṭṭhi;

Aṭṭhārasamūlapadā, kaccāyanagottaniddiṭṭhā.

Tattha katame soḷasahārā?

Desanā vicayo yutti padaṭṭhānaṃ lakkhaṇaṃ catubyūho āvaṭṭo vibhatti parivattano vevacano paññatti otaraṇo sodhano adhiṭṭhāno parikkhāro samāropano – ime soḷasa hārā.

Tattha uddānagāthā

Desanā vicayo yutti, padaṭṭhāno ca lakkhaṇo [padaṭṭhānañca lakkhaṇaṃ (pī.)];

Catubyūho ca āvaṭṭo, vibhatti parivattano.

Vevacano ca paññatti, otaraṇo ca sodhano;

Adhiṭṭhāno parikkhāro, samāropano soḷaso – [soḷasa hārā (pī. ka.)];

南無彼世尊、阿羅漢、正等正覺者小部藏釋教 1. 闡明聖諦第一地南無正等正覺者、見最上義者、已達戒等功德波羅蜜者。 1. 有兩種因、兩種緣,能使聲聞生起正見 - 從他人聽聞真理相應之法,以及內心如理作意。其中,什麼是從他人聽聞?從他人而來的教導、勸告、教誡、真理之說、隨順真理之說。四聖諦 - 苦、集、滅、道。對這四聖諦的開示、闡明、揭示、分別、顯露、宣說 - 這被稱為隨順真理之聲。 2. 其中,什麼是內心如理作意? 所謂內心如理作意,是指對已開示的法不向外馳散注意力,而是如理作意 - 這被稱為如理作意。其相是如理,是門、是方法、是方便。就像一個人用乾燥無油的木頭,在乾燥的地面上用乾燥的上鉆木摩擦,他就有可能生火。這是什麼原因?因為他如理地生火。同樣地,當他如理作意于苦、集、滅、道這無顛倒的法教時 - 這被稱為如理作意。就像三個以前從未聽過的譬喻會出現在心中。任何人對欲沒有離貪...乃至...兩個譬喻應該不如理地作。其中,從他人聽聞和內心如理作意 - 這兩種是緣。由從他人聽聞而生起的智慧 - 這被稱為聞所成慧。由內心如理作意而生起的智慧 - 這被稱為思所成慧。這兩種智慧應當了知。前面提到的兩種緣。這兩種因、兩種緣,能使聲聞生起正見。 3. 其中,不瞭解從他人聽聞的真理相應之法所開示的義理,他將成為通達義理者,這是不可能的。不通達義理而能如理作意,這也是不可能的。瞭解從他人聽聞的真理相應之法所開示的義理,他將成為通達義理者,這是可能的。通達義理而能如理作意,這也是可能的。這是因,這是緣,這是方便,是聲聞出離的方法,別無其他。如果不具備理解經文義理的能力,也不通過聽聞而瞭解從他人聽聞的義理,就不可能證得上人法、足以成為聖者的知見。因此,希望涅槃者應當以聞所成慧尋求義理。在此,尋求的次第是十六種理趣、五種方法、十八種根本句。這裡有攝頌: 十六種理趣是導引,五種方法是尋求教法; 十八種根本句,迦旃延氏所說。 4. 其中,什麼是十六種理趣? 教說、探究、相應、基礎、特相、四展轉、轉起、分別、轉變、同義語、施設、引導、凈化、確立、資具、歸結 - 這是十六種理趣。其中有攝頌: 教說與探究,相應及基礎,特相; 四展轉與轉起,分別及轉變。同義語與施設,引導及凈化; 確立與資具,歸結為第十六。

Tattha katame pañca nayā?

Nandiyāvaṭṭo tipukkhalo sīhavikkīḷito disālocano aṅkusoti.

Tattha uddānagāthā

Paṭhamo nandiyāvaṭṭo, dutiyo ca tipukkhalo;

Sīhavikkīḷito nāma, tatiyo hoti so nayo.

Disālocanamāhaṃsu, catuttho nayalañjako;

Pañcamo aṅkuso nāma [pañcamaṃ aṅkusaṃ āhu (pī. ka.)], sabbe pañca nayā gatā.

Tattha katamāni aṭṭhārasa mūlapadāni?

Avijjā taṇhā lobho doso moho subhasaññā sukhasaññā niccasaññā attasaññā samatho vipassanā alobho adoso amoho asubhasaññā dukkhasaññā aniccasaññā anattasaññā, imāni aṭṭhārasa mūlapadāni. Tattha nava padāni akusalāni yattha sabbaṃ akusalaṃ samosarati. Nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati.

Katamāni nava padāni akusalāni yattha sabbaṃ akusalaṃ samosarati?

Avijjā yāva attasaññā, imāni nava padāni akusalāni, yattha sabbaṃ akusalaṃ samosarati.

Katamāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati?

Samatho yāva anattasaññā, imāni nava padāni kusalāni yattha sabbaṃ kusalaṃ samosarati. Imāni aṭṭhārasa mūlapadāni.

Tattha imā uddānagāthā

Taṇhā ca avijjā lobho, doso tatheva moho ca;

Cattāro ca vipallāsā, kilesabhūmi nava padāni.

Ye ca satipaṭṭhānā samatho, vipassanā kusalamūlaṃ;

Etaṃ sabbaṃ kusalaṃ, indriyabhūmi navapadāni.

Sabbaṃ kusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;

Ekake nava mūlapadāni, ubhayato aṭṭhārasa mūlapadāni.

Imesaṃ aṭṭhārasannaṃ mūlapadānaṃ yāni nava padāni akusalāni, ayaṃ dukkhasamudayo; yāni nava padāni kusalāni, ayaṃ dukkhanirodhagāminī paṭipadā. Iti samudayassa dukkhaṃ phalaṃ, dukkhanirodhagāminiyā paṭipadāya nirodhaṃ phalaṃ. Imāni cattāri ariyasaccāni bhagavatā bārāṇasiyaṃ desitāni.

其中，什麼是五種方法？南迪雅輪、三重重疊、獅子戲、方向照明、鉤子。其中有攝頌：第一是南迪雅輪，第二是三重重疊；獅子戲名為第三，第四是方向照明；第五是鉤子，所有五種方法皆已闡明。
其中，什麼是十八種根本句？無明、貪慾、嗔恨、愚癡、善的觀念、快樂的觀念、永恒的觀念、自我的觀念、靜慮、觀察、無貪、無嗔、無癡、不凈的觀念、痛苦的觀念、無常的觀念、無我觀念，這些是十八種根本句。其中九種是惡法，所有惡法皆歸於此。九種是善法，所有善法皆歸於此。什麼是九種惡法，所有惡法皆歸於此？無明直到自我觀念，這些是九種惡法，所有惡法皆歸於此。什麼是九種善法，所有善法皆歸於此？靜慮直到無我觀念，這些是九種善法，所有善法皆歸於此。這些是十八種根本句。其中有攝頌：貪慾與無明、嗔恨、愚癡同樣存在；四種顛倒，煩惱之地九種法。那些正念的建立，靜慮、觀察是善的根本；這所有的善法，感官之地九種法。所有善法與九種法相應，九種惡法也同樣相應；單獨的九種根本句，雙方面的十八種根本句。這些十八種根本句中，九種惡法是苦的起因；九種善法是苦滅道。這就是苦的起因與苦滅道的果。此乃世尊在瓦拉那西所宣講的四聖諦。
Tattha dukkhassa ariyasaccassa aparimāṇāni akkharāni padāni byañjanāni ākārāni niruttiyo niddesā desitā etassevatthassa saṅkāsanāya pakāsanāya vivaraṇāya vibhajanāya uttānīkammatāya paññāpanāyāti yā evaṃ sabbesaṃ saccānaṃ. Iti ekamekaṃ saccaṃ aparimāṇehi akkharapadabyañjanaākāraniruttiniddesehi pariyesitabbaṃ, tañca byañjanaṃ atthaputhuttena pana attheva byañjanaputhuttena.

Yo hi koci samaṇo vā brāhmaṇo vā evaṃ vadeyya 『『ahaṃ idaṃ dukkhaṃ paccakkhāya aññaṃ dukkhaṃ paññapessāmī』』ti tassa taṃ vācāvatthukamevassa pucchito ca na sampāyissati. Evaṃ saccāni. Yañca rattiṃ bhagavā abhisambuddho, yañca rattiṃ anupādāya parinibbuto, etthantare yaṃ kiñci bhagavatā bhāsitaṃ suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abbhutadhammaṃ vedallaṃ, sabbaṃ taṃ dhammacakkaṃ pavattitaṃ. Na kiñci buddhānaṃ bhagavantānaṃ dhammadesanāya dhammacakkato bahiddhā, tassa sabbaṃ suttaṃ ariyadhammesu pariyesitabbaṃ. Tattha pariggaṇhanāya ālokasabhāni cattāri ariyasaccāni thāvarāni imāni.

Tattha katamaṃ dukkhaṃ? Jāti jarā byādhi maraṇaṃ saṃkhittena pañcupādānakkhandhā dukkhā. Tatthāyaṃ lakkhaṇaniddeso, pātubhāvalakkhaṇā jāti, paripākalakkhaṇā jarā, dukkhadukkhatālakkhaṇo byādhi, cutilakkhaṇaṃ maraṇaṃ, piyavippayogavipariṇāmaparitāpanalakkhaṇo soko, lālappanalakkhaṇo paridevo, kāyasampīḷanalakkhaṇaṃ dukkhaṃ, cittasampīḷanalakkhaṇaṃ domanassaṃ, kilesaparidahanalakkhaṇo upāyāso, amanāpasamodhānalakkhaṇo appiyasampayogo, manāpavinābhāvalakkhaṇo piyavippayogo, adhippāyavivattanalakkhaṇo alābho, apariññālakkhaṇā pañcupādānakkhandhā, paripākacutilakkhaṇaṃ jarāmaraṇaṃ, pātubhāvacutilakkhaṇaṃ cutopapatti, paṭisandhinibbattanalakkhaṇo samudayo, samudayaparijahanalakkhaṇo nirodho, anusayasamucchedalakkhaṇo maggo. Byādhilakkhaṇaṃ dukkhaṃ, sañjānanalakkhaṇo samudayo, niyyānikalakkhaṇo maggo, santilakkhaṇo nirodho. Appaṭisandhibhāvanirodhalakkhaṇā anupādisesā nibbānadhātu, dukkhañca samudayo ca, dukkhañca nirodho ca, dukkhañca maggo ca, samudayo ca dukkhañca, samudayo ca nirodho ca, samudayo ca maggo ca, nirodho ca samudayo ca, nirodho ca dukkhañca, nirodho ca maggo ca, maggo ca nirodho ca, maggo ca samudayo ca, maggo ca dukkhañca.

其中，苦的聖諦有無量的字句、詞語、修飾、特徵、語義、說明，旨在闡明、揭示、分別、顯露、表明、說明這些真理。因此，每一個真理都應通過無量的字句、詞語、修飾、特徵、語義、說明來探求，而這些修飾在意義上是多樣的。如果有任何修行者或婆羅門說：「我將直接觀察這個苦，並將其命名為另一個苦」，那麼他在這種言辭上是無效的，若被問及此，他將無法回答。這就是聖諦。至於那一夜，世尊證悟，亦在那一夜無所依止而涅槃，在此之間，世尊所說的任何經文、歌謠、解說、偈頌、如是說、前生故事、不可思議的法、可思議的法，皆是法輪的轉動。沒有任何佛陀們的教導超出法輪的範圍，所有的經文都應在聖法中探求。在此，歸納的四個聖諦是固定不變的。其中，什麼是苦？生、老、病、死，簡而言之，五蘊皆是苦。在此，有如下特徵的說明：出生的特徵是生，成熟的特徵是老，痛苦的特徵是病，消亡的特徵是死，因愛別離而生的特徵是憂悲，因愛別離而生的特徵是哀傷，身體受壓迫的特徵是苦，心靈受壓迫的特徵是憂愁，煩惱的特徵是苦惱，無法獲得所愿的特徵是失落，失去所愛的特徵是痛苦，意圖未遂的特徵是無所得，五蘊的特徵是苦，老死的特徵是老與死，顯現的消亡的特徵是死後再生，依生的特徵是生起，生起的消亡的特徵是滅，根除的特徵是道。病的特徵是苦，感知的特徵是生起，導向的特徵是道，安寧的特徵是滅。無再生的滅，是無依涅槃的法界，苦與生起，苦與滅，苦與道，生起與苦，生起與滅，生起與道，滅與生起，滅與苦，滅與道，道與滅，道與生起，道與苦。
Tatthimāni suttāni.

『『Yamekarattiṃ [jātaka 1 vīsatinipāte ayogharajātake] paṭhamaṃ, gabbhe vasati māṇavo;

Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī』』ti.

Aṭṭhimā, ānanda, dānupapattiyo ekuttarike suttaṃ – ayaṃ jāti.

Tattha katamā jarā?

Acaritvā [dha. pa. 155] brahmacariyaṃ, aladdhā yobbane dhanaṃ;

Jiṇṇakoñcāva jhāyanti, khīṇamaccheva pallale.

Pañca pubbanimittāni devesu – ayaṃ jarā.

Tattha katamo byādhi?

Sāmaṃ tena kuto rāja, tuvampi jarāyanti vedesi;

Khattiya kammassa phalo, loko na hi kammaṃ panayati.

Tayo gilānā – ayaṃ byādhi.

Tattha katamaṃ maraṇaṃ?

Yathāpi [dīghanikāye adholikhitagāthā] kumbhakārassa, kataṃ mattikabhājanaṃ;

Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ;

Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ.

Mamāyite passatha phandamāne [haññamāne (pī) passa su. ni. 783], maccheva appodake khīṇasote;

Etampi disvā amamo careyya, bhavesu āsattimakubbamāno.

Udakappanasuttaṃ – idaṃ maraṇaṃ.

Tattha katamo soko?

Idha socati pecca socati, pāpakārī ubhayattha socati;

So socati so vihaññati, disvā kammakiliṭṭhamattano [kammakiliṭṭhaṃ atthano (pī.) passa dha. pa. 15].

Tīṇi duccaritāni – ayaṃ soko.

Tattha katamo paridevo?

Kāmesu [su. ni. 780] giddhā pasutā pamūḷhā, avadāniyā te visame niviṭṭhā;

Dukkhūpanītā paridevayanti, kiṃsu bhavissāma ito cutāse.

Tisso vipattiyo – ayaṃ paridevo.

Tattha katamaṃ dukkhaṃ?

Sataṃ āsi ayosaṅkū [ayosaṅku (pī. ka.) passa theragā. 1197], sabbe paccattavedanā;

Jalitā jātavedāva, accisaṅghasamākulā.

Mahā vata so pariḷāho [paridāgho (pī. ka.) passa saṃ. ni.

其中有這些經文。「在某個夜晚，少年人居於胎中；他一旦出生，即便去往，也不再回頭。」這是《大集經》中的第一部經文。其中，什麼是老？未能修持梵行，未能在青春時獲得財富；如同老烏鴉般沉默，像失去魚的水草。這是五種前兆，天神們的老。其中，什麼是病？「王啊，何以如此？你也會因老而病；貴族的作為，世間並不回報。」這是三種痛苦，病。其中，什麼是死？如同陶匠所製的陶器，無論大小，皆會破裂；無論是小的還是大的，皆會到達終點，正如眾生的生命。你們看，像魚在淺水中掙扎；見到這一點，應該無所執著，在輪迴中不應貪戀。這是《水中魚經》中的死亡。其中，什麼是憂傷？在此悲傷，死後也悲傷，作惡者在兩處皆悲傷；他悲傷，他受苦，見到自己所作的污穢。這是三種惡行，憂傷。其中，什麼是哀傷？對慾望貪婪，愚昧無知，無法自拔；因痛苦而哀傷，何以生死之間？這是三種災難，哀傷。其中，什麼是苦？在百般痛苦中，所有的痛苦皆是自知；如同火焰般燃燒，眾生皆被困擾。偉大的苦惱，真是深重。

5.1113] saṃyuttake suttaṃ saccasaṃyuttesu – idaṃ dukkhaṃ.

Tattha katamaṃ domanassaṃ?

Saṅkappehi pareto [parato (ka.) passa su. ni. 824] so, kapaṇo viya jhāyati;

Sutvā paresaṃ nigghosaṃ, maṅku hoti tathāvidho.

Dveme tapanīyā dhammā – idaṃ domanassaṃ.

Tattha katamo upāyāso?

Kammārānaṃ yathā ukkā, anto ḍayhati no bahi;

Evaṃ ḍayhati me hadayaṃ, sutvā nibbattamambujaṃ.

Tayo aggī – ayaṃ upāyāso.

Tattha katamo appiyasampayogo?

Ayasāva [dha. pa. 240] malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.

Dveme tathāgataṃ abbhācikkhanti, ekuttarike suttaṃ dukesu – ayaṃ appiyasampayogo.

Tattha katamo piyavippayogo?

Supinena yathāpi saṅgataṃ, paṭibuddho puriso na passati;

Evampi piyāyitaṃ [mamāyitaṃ (pī. ka.) passa su. ni. 813] janaṃ, petaṃ kālaṅkataṃ [kālakataṃ (pī.)] na passati.

Te devā cavanadhammaṃ viditvā tīhi vācāhi anusāsanti. Ayaṃ piyavippayogo.

Yampicchaṃ na labhati, tisso māradhītaro;

Tassa ce kāmayānassa [kāmayamānassa (ka.) passa su. ni. 773], chandajātassa jantuno;

Te kāmā parihāyanti, sallaviddhova ruppati.

Saṃkhittena pañcupādānakkhandhā dukkhā.

Cakkhu sotañca ghānañca, jivhā kāyo tato manaṃ;

Ete lokāmisā ghorā, yattha sattā puthujjanā.

Pañcime bhikkhave khandhā – idaṃ dukkhaṃ.

Tattha katamā jarā ca maraṇañca?

Appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi mīyate [mīyati (su. ni. 810)];

Atha vāpi akicchaṃ jīvitaṃ, atha kho so jarasāpi mīyate.

Saṃyuttake pasenadisaṃyuttake suttaṃ ayyikā me kālaṅkatā – ayaṃ jarā ca maraṇañca.

Tattha katamā cuti ca upapatti ca?

『『Sabbe sattā marissanti, maraṇantaṃ hi jīvitaṃ;

Yathākammaṃ gamissanti, attakammaphalūpagā』』ti [puññapāpaphalūpagāti (saṃ. ni. 1.133)]. –

Ayaṃ cuti ca upapatti ca.

Imehi suttehi ekasadisehi ca aññehi navavidhaṃ suttaṃ taṃ anupaviṭṭhehi lakkhaṇato dukkhaṃ ñatvā sādhāraṇañca asādhāraṇañca dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Gāthāhi gāthā anuminitabbā, byākaraṇehi vā byākaraṇaṃ – idaṃ dukkhaṃ.

5.1113\這是《相應部》中《諦相應》的經文 - 這就是苦。其中，什麼是憂愁？被思慮所困擾，如同貧窮者般沉思；聽到他人的責罵，這樣的人就會感到羞愧。這兩種是令人後悔的法 - 這就是憂愁。其中，什麼是苦惱？如同鐵匠的火爐，內部燃燒而外部不燃；同樣，我的內心在燃燒，聽到新生的蓮花。這三種火 - 這就是苦惱。其中，什麼是與不愛的結合？如同鐵銹從鐵生出，然後反過來吞噬鐵；同樣，過度放縱的人，自己的行為將其引向惡道。這兩種對如來的誹謗，《增支部》中的二法經 - 這就是與不愛的結合。其中，什麼是與所愛的分離？如同在夢中相遇，醒來的人卻看不到；同樣，對所愛的人，死去的人也看不到。那些天神知道自己將要墮落時，以三種話語勸誡。這就是與所愛的分離。所欲而不得，三個魔羅的女兒；對於那些欲求的人，生起慾望的眾生；那些慾望會消失，如同被箭射中而痛苦。簡而言之，五取蘊是苦。眼、耳、鼻、舌、身，然後是意；這些是可怕的世間誘惑，凡夫眾生沉溺其中。比丘們，這五蘊 - 這就是苦。其中，什麼是老和死？生命確實短暫，即使不到百年也會死亡；即使生活無憂無慮，最終也會因老而死亡。《相應部》中《波斯匿相應》的經文"我的祖母去世了" - 這就是老和死。其中，什麼是死亡和再生？ "所有眾生都將死亡，生命以死亡為終點；他們將根據自己的業而去，承受自己行為的果報。" - 這就是死亡和再生。通過這些相似的經文和其他九種經文，瞭解苦的特徵，應該解釋共同的和不共同的苦諦。應該用偈頌推斷偈頌，或用解說推斷解說 - 這就是苦。

Tattha katamo dukkhasamudayo?

Kāmesu sattā kāmasaṅgasattā [kāmapasaṅgasattā (pī.) passa udā. 63], saṃyojane vajjamapassamānā;

Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.

Cattāro āsavā suttaṃ – ayaṃ dukkhasamudayo.

Tattha katamo dukkhanirodho?

Yamhi na māyā vasatī na māno,

Yo vītalobho amamo nirāso,

Panuṇṇakodho [panunnakodho (pī.) passa udā. 26] abhinibbutatto;

So brāhmaṇo so samaṇo sa bhikkhu.

Dvemā vimuttiyo, rāgavirāgā ca cetovimutti; avijjāvirāgā ca paññāvimutti – ayaṃ nirodho.

Tattha katamo maggo?

Eseva maggo natthañño, dassanassa visuddhiyā;

Ariyo aṭṭhaṅgiko maggo, mārassetaṃ pamohanaṃ.

Sattime, bhikkhave, bojjhaṅgā – ayaṃ maggo.

Tattha katamāni cattāri ariyasaccāni?

『『Ye dhammā [mahāva. 60] hetuppabhavā, tesaṃ hetuṃ tathāgato āha;

Tesañca yo nirodho, evaṃvādī mahāsamaṇo』』ti.

Hetuppabhavā dhammā dukkhaṃ, hetusamudayo, yaṃ bhagavato vacanaṃ. Ayaṃ dhammo yo nirodho, ye hi keci saṃyojaniyesu dhammesu assadānupassino viharanti. Kilesā taṇhā pavaḍḍhati, taṇhāpaccayā upādānaṃ…pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. Tattha yaṃ saṃyojanaṃ – ayaṃ samudayo. Ye saṃyojaniyā dhammā ye ca sokaparidevadukkhadomanassupāyāsā sambhavanti – idaṃ dukkhaṃ. Yā saṃyojaniyesu dhammesu ādīnavānupassanā – ayaṃ maggo. Parimuccati jātiyā jarāya byādhīhi maraṇehi sokehi paridevehi yāva upāyāsehi – idaṃ nibbānaṃ. Imāni cattāri saccāni.

Tattha katamā anupādisesā nibbānadhātu?

Atthaṅgatassa na pamāṇamatthi, taṃ hi vā natthi yena naṃ paññapeyya;

Sabbasaṅgānaṃ samūhatattā vidū, sitā vādasatassu [vādasatassa (pī. ka.)] sabbe.

Saṃyuttake godhikasaṃyuttaṃ.

Imāni asādhāraṇāni suttāni. Yahiṃ yahiṃ saccāni niddiṭṭhāni, tahiṃ tahiṃ saccalakkhaṇato otāretvā [ohāretvā (pī. ka.)] aparimāṇehi byañjanehi so attho pariyesitabbo. Tattha atthānuparivatti byañjanena puna byañjanānuparivatti atthena tassa ekamekassa aparimāṇāni byañjanāni imehi suttehi yathānikkhittehi cattāri ariyasaccāni niddisitabbāni. Pañcanikāye anupaviṭṭhāhi gāthāhi gāthā anuminitabbā, byākaraṇena byākaraṇaṃ. Imāni asādhāraṇāni suttāni.

Tesaṃ imā uddānagāthā

Yamekarattiṃ paṭhamaṃ, aṭṭha dānūpapattiyo;

Pañca pubbanimittāni, khīṇamacchaṃva pallalaṃ.

Sāmaṃ tena kuto rāja, tayo devā gilānakā;

Yathāpi kumbhakārassa, yathā nadidakappanaṃ.

Idha socati pecca socati, tīṇi duccaritāni ca;

Kāmesu giddhā pasutā, yāva tisso vipattiyo.

Sataṃ āsi [satamāyu (sī.), satadhātu (pī.)] ayosaṅkū, pariḷāho mahattaro;

Saṅkappehi pareto so, tattha tapaniyehi ca.

Kammārānaṃ yathā ukkā, tayo aggī pakāsitā;

Ayato malamuppannaṃ, abbhakkhānaṃ tathāgate.

Tividhaṃ devānusāsanti, supinena saṅgamo yathā;

Tisso ceva māradhītā, sallaviddhova ruppati.

Cakkhu sotañca ghānañca, pañcakkhandhā pakāsitā;

Appaṃ vata jīvitaṃ idaṃ, ayyikā me mahallikā.

Sabbe sattā marissanti, upapatti cuticayaṃ;

Kāmesu sattā pasutā, āsavehi catūhi ca.

Yamhi na māyā vasati, dvemā cetovimuttiyo;

Eseva maggo natthañño, bojjhaṅgā ca sudesitā.

其中，什麼是苦的生起？在慾望中，眾生因慾望而結合，看到羈絆的痛苦；他們無法跨越那巨大的洪流。這是四種煩惱的經文 - 這就是苦的生起。其中，什麼是苦的滅？在其中沒有幻覺，沒有傲慢，放下貪慾，超越無慾；憤怒已平息，心靈安寧；他是婆羅門，他是修行者，他是比丘。有兩種解脫，分別是心的解脫與智慧的解脫 - 這就是滅。其中，什麼是道路？這就是道路，沒有其他，通往清凈的見解；這是高貴的八正道，能讓魔王感到困惑。這是七種覺支 - 這就是道路。其中，什麼是四個聖諦？「所有法皆由因緣而生，世尊如此說；而其滅者，正如大聖所言。」因緣生法是苦，因緣生起，正是佛陀的教導。這是法的滅，任何在羈絆法中觀察的人。煩惱與渴望增長，因渴望而生的執著……如此，唯有此苦的生起。在這裡，羈絆即是生起。那些因羈絆生起的法，所產生的憂愁、哀傷、苦惱、憂愁 - 這就是苦。對那些羈絆法的觀察是有害的 - 這就是道路。擺脫生、老、病、死、憂、悲的種種痛苦 - 這就是涅槃。這就是四個聖諦。其中，什麼是無依涅槃的法？在無為中沒有量度，因無量而無法言說；因一切束縛的破除，智者皆知，所有的束縛皆破。這是《相應部》中《犁夫相應》的經文。這些是非普通的經文。在那些聖諦被提及的地方，應該從其特徵中提取出無量的解釋。在那裡，意義的迴歸與解釋的迴歸，結合在一起，便是這些經文所指的四個聖諦。通過五部經文的偈頌，應該推斷出偈頌的意義，或通過解說推斷解說 - 這些是非普通的經文。以下是這些偈頌：「在某個夜晚，第一種，八種施與的果報；五種前兆，如同失去的魚在水草中沉浮。」「王啊，何以如此？三位天神皆生病；如同陶匠，亦如河流的變化。」「在此悲傷，死後也悲傷，三種惡行；在慾望中，貪婪的眾生，直至三種災難。」「生命確實短暫，甚至不到百年也會死亡；即使生活無憂無慮，最終也會因老而死亡。」「所有眾生都將死亡，生死皆為輪迴；在慾望中，眾生因四種渴望而生。」「在其中沒有幻覺，有兩種心靈的解脫；這就是道路，覺支皆已清晰。」

Atthaṅgatassa na pamāṇamatthi, godhiko parinibbuto;

Ye dhammā hetuppabhavā, saṃyojanānupassino.

Imā dasa tesaṃ uddānagāthā.

Tatthimāni sādhāraṇāni suttāni yesu suttesu sādhāraṇāni saccāni desitāni anulomampi paṭilomampi vomissakampi. Tattha ayaṃ ādi.

Avijjāya nivuto loko, [ajitāti bhagavā]

Vivicchā pamādā nappakāsati;

Jappābhilepanaṃ [jappānulepanaṃ (ka.) passa su. ni. 1039] brūmi, dukkhamassa mahabbhayaṃ.

Tattha yā avijjā ca vivicchā ca, ayaṃ samudayo. Yaṃ mahabbhayaṃ, idaṃ dukkhaṃ. Imāni dve saccāni – dukkhañca samudayo ca. 『『Saṃyojanaṃ saṃyojaniyā ca dhammā』』ti saṃyuttake cittasaṃyuttakesu byākaraṇaṃ. Tattha yaṃ saṃyojanaṃ, ayaṃ samudayo. Ye saṃyojaniyā dhammā, idaṃ dukkhaṃ. Imāni dve saccāni – dukkhañca samudayo ca.

Tattha katamaṃ dukkhañca nirodho ca?

Ucchinnabhavataṇhassa, netticchinnassa [santacittassa (su. ni. 751)] bhikkhuno;

Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavo.

Yaṃ cittaṃ, idaṃ dukkhaṃ. Yo bhavataṇhāya upacchedo, ayaṃ dukkhanirodho. Vikkhīṇo jātisaṃsāro, natthi dāni punabbhavoti niddeso. Imāni dve saccāni – dukkhañca nirodho ca. Dvemā, bhikkhave, vimuttiyo; rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti. Yaṃ cittaṃ, idaṃ dukkhaṃ. Yā vimutti, ayaṃ nirodho. Imāni dve saccāni – dukkhañca nirodho ca.

Tattha katamaṃ dukkhañca maggo ca?

Kumbhūpamaṃ [dha. pa. 40] kāyamimaṃ viditvā, nagarūpamaṃ cittamidaṃ ṭhapetvā;

Yodhetha māraṃ paññāvudhena, jitañca rakkhe anivesano siyā.

Tattha yañca kumbhūpamo kāyo yañca nagarūpamaṃ cittaṃ, idaṃ dukkhaṃ. Yaṃ paññāvudhena māraṃ yodhethāti ayaṃ maggo. Imāni dve saccāni. Yaṃ, bhikkhave, na tumhākaṃ, taṃ pajahitabbaṃ. Yā saṃyojanā, ayaṃ maggo. Ye te dhammā anattaniyā pahātabbā, rūpaṃ yāva viññāṇaṃ, idaṃ dukkhañca maggo ca.

Tattha katamaṃ dukkhañca samudayo ca nirodho ca?

Ye keci sokā paridevitā vā, dukkhā ca [dukkhañca (pī. ka.) passa udā. 70] lokasmimanekarūpā;

Piyaṃ paṭiccappabhavanti ete, piye asante na bhavanti ete.

Ye sokaparidevā, yaṃ ca anekarūpaṃ dukkhaṃ, yaṃ pemato bhavati, idaṃ dukkhaṃ. Yaṃ pemaṃ, ayaṃ samudayo. Yo tattha chandarāgavinayo piyassa akiriyā, ayaṃ nirodho. Imāni tīṇi saccāni. Timbaruko paribbājako pacceti 『『sayaṃkataṃ paraṃkata』』nti. Yathesā vīmaṃsā, idaṃ dukkhaṃ. Yā ete dve ante anupagamma majjhimā paṭipadā avijjāpaccayā saṅkhārā yāva jātipaccayā jarāmaraṇaṃ, idampi dukkhañca samudayo ca. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti jarāmaraṇaṃ, idaṃ dukkhaṃ. Avijjā saṅkhārā taṇhā upādānaṃ, ayaṃ samudayo. Iti idaṃ sayaṃkataṃ vīmaṃseyyāti [vīmaṃsīyati (pī. ka.)] yañca paṭiccasamuppāde dukkhaṃ, idaṃ eso samudayo niddiṭṭho. Avijjānirodhā saṅkhāranirodho ca yāva ca jarāmaraṇanirodhoti ayaṃ nirodho. Imāni tīṇi saccāni dukkhañca samudayo ca nirodho ca.

Tattha katamaṃ dukkhañca samudayo ca maggo ca?

『『Yo dukkhamaddakkhi [saṃ. ni.

Atthaṅgatassa na pamāṇamatthi, godhiko parinibbuto; Ye dhammā hetuppabhavā, saṃyojanānupassino. 這是十種的偈頌。 10. 其中有這些普通的經文，在這些經文中，已講述普通的真理，順應與逆反皆有闡述。這裡是開頭。「因無明而被束縛的世間，無法逃脫放縱的苦；我說，這就是痛苦的巨大威脅。」在這裡，所說的無明和放縱，這就是生起。那巨大的威脅，這就是苦。這是兩個真理 - 苦與生起。「羈絆和羈絆的法」在《相應部》中《心相應》的闡述。在這裡，所說的羈絆，這就是生起。那些羈絆的法，這就是苦。這是兩個真理 - 苦與生起。其中，什麼是苦與滅？對於斷絕了生的渴望，眼睛已斷絕的比丘；生死輪迴已消失，現今再無再生。那心靈，這就是苦。對生的渴望的斷絕，這就是苦的滅。生死輪迴已消失，現今再無再生的闡述。這是兩個真理 - 苦與滅。比丘們，有兩種解脫；分別是貪慾的解脫與無明的解脫。那心靈，這就是苦。那解脫，這就是滅。這是兩個真理 - 苦與滅。其中，什麼是苦與道路？如同陶罐般的身體，知曉這個，心如城市般的存在；用智慧的武器抵抗魔王，戰勝並保護自己。在這裡，陶罐般的身體與城市般的心靈，這就是苦。用智慧的武器抵抗魔王，這就是道路。這是兩個真理。比丘們，應該放下那些不是你們的。那些羈絆，這就是道路。那些法則應被放下，從色身到意識，這就是苦與道路。其中，什麼是苦與生起和滅？那些因悲傷而哀悼的，或是眾多形式的苦；所愛的因緣而生，這些所愛的因緣並不存在。那些悲傷與哀悼，及各種形式的苦，因所愛的而生，這就是苦。那所愛的，這就是生起。對所愛的渴望的斷絕，這就是滅。這是三個真理。Timbaruko（現代地名不詳）出家人說：「這是自己所做的，亦是他人所做的。」如是思考，這就是苦。那些不進入兩端的中道，因無明而生的行，直至因生而老死，這也是苦與生起。意識、名色、六處、接觸、感覺、存在、出生、老死，這就是苦。無明、行、渴望、執著，這就是生起。如此，這就是自己所做的，值得思考的；而依賴因緣的苦，這就是所說的生起。無明的滅，行的滅，直至老死的滅，這就是滅。這是三個真理，苦與生起和滅。 11. 其中，什麼是苦與生起和道路？「誰看見了苦……」

1.157] yatonidānaṃ, kāmesu so jantu kathaṃ nameyya;

Kāmā hi loke saṅgāti ñatvā, tesaṃ satīmā vinayāya sikkhe』』ti.

Yo dukkhamaddakkhi, idaṃ dukkhaṃ. Yato bhavati, ayaṃ samudayo. Sandiṭṭhaṃ yato bhavati yāva tassa vinayāya sikkhā, ayaṃ maggo. Imāni tīṇi saccāni.

Ekādasaṅguttaresu gopālakopamasuttaṃ.

Tattha yāva rūpasaññuttā yañca saḷāyatanaṃ yathā vaṇaṃ paṭicchādeti yañca titthaṃ yathā ca labhati dhammūpasañhitaṃ uḷāraṃ pītipāmojjaṃ catubbidhaṃ ca attabhāvato ca vatthu, idaṃ dukkhaṃ. Yāva āsāṭikaṃ hāretā [sāṭetā (sī. pī.) passa aṅguttaranikāye] hoti, ayaṃ samudayo. Rūpasaññuttā āsāṭakaharaṇaṃ [āsāṭikasāṭanā (pī.)] vaṇapaṭicchādanaṃ vīthiññutā gocarakusalañca, ayaṃ maggo. Avasesā dhammā atthi hetū atthi paccayā atthi nissayā sāvasesadohitā anekapūjā ca kalyāṇamittatappaccayā dhammā vīthiññutā ca hetu, imāni tīṇi saccāni.

Tattha katamaṃ dukkhañca maggo ca nirodho ca?

Sati kāyagatā upaṭṭhitā, chasu phassāyatanesu saṃvuto [saṃvaro (pī. ka.) passa udā. 25];

Satataṃ bhikkhu samāhito, jaññā [jāneyya (pī. ka.)] nibbānamattano.

Tattha yā ca kāyagatā sati yañca saḷāyatanaṃ yattha sabbañcetaṃ dukkhaṃ. Yā ca kāyagatā sati yo ca sīlasaṃvaro yo ca samādhi yattha yā sati, ayaṃ paññākkhandho. Sabbampi sīlakkhandho samādhikkhandho, ayaṃ maggo. Evaṃvihārinā ñātabbaṃ nibbānaṃ. Ayaṃ nirodho, imāni tīṇi saccāni. Sīle patiṭṭhāya dve dhammā bhāvetabbā samatho ca vipassanā ca. Tattha yaṃ cittasahajātā dhammā, idaṃ dukkhaṃ. Yo ca samatho yā ca vipassanā, ayaṃ maggo. Rāgavirāgā ca cetovimutti, avijjāvirāgā ca paññāvimutti, ayaṃ nirodho. Imāni tīṇi saccāni.

Tattha katamo samudayo ca nirodho ca?

Āsā ca pīhā abhinandanā ca, anekadhātūsu sarā patiṭṭhitā;

Aññāṇamūlappabhavā pajappitā, sabbā mayā byantikatā samūlikā.

Aññāṇamūlappabhavāti purimakehi samudayo. Sabbā mayā byantikatā samūlikāti nirodho. Imāni dve saccāni. Catunnaṃ dhammānaṃ ananubodhā appaṭivedhā vitthārena kātabbaṃ. Ariyassa sīlassa samādhino paññāya vimuttiyā. Tattha yo imesaṃ catunnaṃ dhammānaṃ ananubodhā appaṭivedhā, ayaṃ samudayo. Paṭivedho bhavanettiyā, ayaṃ nirodho. Ayaṃ samudayo ca nirodho ca.

Tattha katamo samudayo ca maggo ca?

Yāni [su. ni. 1041] sotāni lokasmiṃ, [ajitāti bhagavā]

Sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.

Yāni sotānīti ayaṃ samudayo. Yā ca paññā yā ca sati nivāraṇaṃ pidhānañca, ayaṃ maggo. Imāni dve saccāni. Sañcetaniyaṃ suttaṃ daḷhanemiyānākāro chahi māsehi niddiṭṭho. Tattha yaṃ kāyaṃ kāyakammaṃ savaṅkaṃ sadosaṃ sakasāvaṃ yā savaṅkatā sadosatā sakasāvatā, ayaṃ samudayo. Evaṃ vacīkammaṃ manokammaṃ avaṅkaṃ adosaṃ akasāvaṃ, yā avaṅkatā adosatā akasāvatā, ayaṃ maggo. Evaṃ vacīkammaṃ manokammaṃ. Imāni dve saccāni samudayo ca maggo ca.

1.157\ 從何而來，這個眾生在慾望中如何能得到安寧；慾望在世間聚集，知曉后，須修習以保持正念。「誰看見了苦，這就是苦。從何而來，這就是生起。可見的，從何而來，直到他的修習，這就是道路。這是三個真理。這是《十一相應》中《牧人比喻經》。在這裡，至於與色的感覺相關的，及六處如何遮蔽，及所獲得的法的喜悅，四種的身心狀態，這就是苦。至於慾望的消失，這就是生起。與色的感覺相關的慾望的消失，遮蔽的狀態，及對食物的適應，這就是道路。其他的法則都有因，有緣，有依，許多的敬重，善友的因緣，及法的適應，這也是三個真理。其中，什麼是苦與道路和滅？正念在身體上保持，六種接觸的感覺受到控制；比丘常常專注，知曉涅槃的自我。在這裡，身體的正念與六處，所有這些都是苦。身體的正念、道德的控制、專注的狀態，正念的存在，這就是智慧的聚集。所有的道德、專注，這就是道路。如此修行者應知曉涅槃。這是滅，這也是三個真理。以道德為基礎，應修習兩種法，平靜與觀照。在這裡，心生的法，這就是苦。平靜與觀照，這就是道路。貪慾的解脫與無明的解脫，這就是滅。這是三個真理。其中，什麼是生起與滅？渴望、渴求與歡喜，依附於許多的元素；皆因無明而生，所有這些因我而起。因無明而生的，這就是生起。所有這些因我而起的，這就是滅。這是兩個真理。對於四種法的無知，微小的認識，需詳細說明。對於高貴的道德、專注與智慧的解脫。在這裡，若對這四種法的無知微小的認識，這就是生起。對存在的認識，這就是滅。這是生起與滅。其中，什麼是生起與道路？「在世間的耳朵，正如世尊所說，正念是它們的防護；我說，耳朵的控制，智慧將其遮蔽。」在這裡，耳朵，這就是生起。智慧與正念的防護與遮蔽，這就是道路。這是兩個真理。關於聚集的經文，六個月內被闡述。在這裡，身體的行為、身體的行為、所有的惡行，這就是生起。如此言語的行為與心的行為，沒有過失的，這就是道路。這是兩個真理，生起與道路。

Tattha katamo samudayo ca nirodho ca maggo ca?

『『Nissitassa calitaṃ, anissitassa calitaṃ natthi, calite asati passaddhi, passaddhiyā sati nati na hoti, natiyā asati [asatiyā (pī.) passa udā. 74] āgatigati na hoti, āgatigatiyā asati cutūpapāto na hoti, cutūpapāte asati nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassā』』ti.

Tattha dve nissayā, ayaṃ samudayo. Yo ca anissayo, yā ca anati, ayaṃ maggo. Yā āgatigati na hoti cutūpapāto ca yo esevanto dukkhassāti, ayaṃ nirodho. Imāni tīṇi saccāni. Anupaṭṭhitakāyagatā sati…pe… yaṃ vimuttiñāṇadassanaṃ, ayaṃ samudayo. Ekārasaupanissayā vimuttiyo yāva upanissayaupasampadā upaṭṭhitakāyagatāsatissa viharati. Sīlasaṃvaro sosāniyo hoti, yañca vimuttiñāṇadassanaṃ, ayaṃ maggo. Yā ca vimutti, ayaṃ nirodho. Imāni tīṇi saccāni. Samudayo ca nirodho ca maggo ca.

Tattha katamo samudayo ca nirodho ca maggo ca? 「依賴的東西是動搖的，非依賴的東西是不會動搖的，動搖時若無安寧，安寧時不生動搖，動搖時若無去來，去來時若無滅生，滅生時若無此處、彼處、兩者之間。此即是苦的盡頭。」在這裡，依賴的二種，這就是生起。若無依賴，若無動搖，這就是道路。若無去來，滅生的狀態，這就是苦的盡頭。這是三個真理。未建立的身體正念……等……那智慧的解脫與見解，這就是生起。單一的依賴解脫，直至依賴的完善，保持身體正念的狀態。道德的控制是必需的，那智慧的解脫與見解，這就是道路。那解脫，這就是滅。這是三個真理。生起、滅與道路。

Tattha katamo nirodho ca maggo ca?

Sayaṃ katena saccena, tena attanā abhinibbānagato vitiṇṇakaṅkho;

Vibhavañca ñatvā lokasmiṃ, tāva khīṇapunabbhavo sa bhikkhu.

Yaṃ saccena, ayaṃ maggo. Yaṃ khīṇapunabbhavo, ayaṃ nirodho. Imāni dve saccāni. Pañca vimuttāyatanāni satthā vā dhammaṃ desesi aññataro vā viññū sabrahmacārīti vitthārena kātabbā. Tassa atthappaṭisaṃvedissa pāmojjaṃ jāyati, pamuditassa pīti jāyati, yāva nibbindanto virajjati, ayaṃ maggo. Yā vimutti, ayaṃ nirodho. Evaṃ pañca vimuttāyatanāni vitthārena. Imāni dve saccāni nirodho ca maggo ca.

Imāni sādhāraṇāni suttāni. Imehi sādhāraṇehi suttehi yathānikkhittehi paṭivedhato ca lakkhaṇato ca otāretvā aññāni suttāni niddisitabbāni aparihāyantena. Gāthāhi gāthā anuminitabbā, byākaraṇehi byākaraṇaṃ. Ime ca sādhāraṇā dasa parivaḍḍhakā eko ca catukko niddeso sādhāraṇo. Ayañca pakiṇṇakaniddeso. Ekaṃ pañca cha ca savekadeso sabbaṃ. Ime dve parivajjanā purimakā ca dasa. Ime dvādasa parivaḍḍhakā saccāni. Ettāvatā sabbaṃ suttaṃ natthi, taṃ byākaraṇaṃ vā gāthā viya. Imehi dvādasahi parivaḍḍhakehi na otarituṃ appamattena pariyesitvā niddisitabbā.

Tatthāyaṃ saṅkhepo. Sabbaṃ dukkhaṃ sattahi padehi samosaraṇaṃ gacchati. Katarehi sattahi? Appiyasampayogo ca piyavippayogo ca, imehi dvīhi padehi sabbaṃ dukkhaṃ niddisitabbaṃ. Tassa dve nissayā – kāyo ca cittañca . Tena vuccati 『『kāyikaṃ dukkhaṃ cetasikañce』』ti, natthi taṃ dukkhaṃ na kāyikaṃ vā na cetasikaṃ, sabbaṃ dukkhaṃ dvīhi dukkhehi niddisitabbaṃ kāyikena ca cetasikena ca. Tīhi dukkhatāhi saṅgahitaṃ dukkhadukkhatāya saṅkhāradukkhatāya vipariṇāmadukkhatāya. Iti taṃ sabbaṃ dukkhaṃ tīhi dukkhatāhi saṅgahitaṃ. Iti idañca dukkhaṃ tividhaṃ. Duvidhaṃ dukkhaṃ kāyikañca cetasikañca. Duvidhaṃ appiyasampayogo ca piyavippayogo ca. Idaṃ sattavidhaṃ dukkhaṃ.

Tattha tividho samudayo acatuttho apañcamo. Katamo tividho? Taṇhā ca diṭṭhi ca kammaṃ. Tattha taṇhā ca bhavasamudayo kammaṃ. Tathā [tattha (pī.)] nibbattassa hīnapaṇītatā [hīnapaṇītatāya (pī.)], ayaṃ samudayo. Iti yāpi bhavagatīsu hīnatā ca paṇītatā ca, yāpi tīhi dukkhatāhi saṅgahitā, yopi dvīhi mūlehi samudānīto avijjāya nivutassa bhavataṇhāsaṃyuttassa saviññāṇako kāyo, sopi tīhi dukkhatāhi saṅgahito.

其中,什麼是滅與道路? 通過自己所作的真理,由此自我達到涅槃,超越疑惑; 了知世間的毀滅,如此比丘不再輪迴。那真理,這就是道路。那不再輪迴,這就是滅。這是兩個真理。五種解脫處,導師或法的教導,或者智者同修等,應詳細闡述。對於理解意義的人,喜悅生起,歡喜的人,喜樂生起,直至厭離而離欲,這就是道路。那解脫,這就是滅。如此詳述五種解脫處。這是兩個真理,滅與道路。這些是普通的經文。依據這些普通的經文,如實安置,從理解和特徵出發,應闡述其他經文而不偏離。應以偈頌推論偈頌,以解釋推論解釋。這些普通的十種擴充套件和一個四種分析是普通的。這是雜項分析。一、五、六和部分全部。這兩種應避免的和前面的十種。這十二種擴充套件的真理。至此,所有的經文都不存在,那解釋或偈頌也是如此。對於這十二種擴充套件,不應輕視,應仔細尋求並闡述。這裡是總結。所有的苦都歸結為七個方面。哪七個方面?與不喜歡的結合和與喜歡的分離,以這兩個方面應闡述所有的苦。它有兩個依處 - 身體和心靈。因此說"身體的苦和心理的苦",沒有苦不是身體的或心理的,所有的苦應以兩種苦來闡述,即身體的和心理的。以三種苦性概括:苦苦性、行苦性、壞苦性。如此,所有的苦都被這三種苦性所概括。因此這苦是三種。苦有兩種:身體的和心理的。兩種是與不喜歡的結合和與喜歡的分離。這就是七種苦。其中,生起有三種,沒有第四種或第五種。哪三種?渴愛、見解和業。其中渴愛和有的生起是業。如此出生者的低劣與高貴,這就是生起。因此,在有的去處中的低劣與高貴,以及被三種苦性所概括的,以及由兩個根源所生的,被無明所覆蓋的,與有的渴愛相應的有意識的身體,也被三種苦性所概括。

Tathā vipallāsato diṭṭhibhavagantabbā. Sā sattavidhā niddisitabbā. Eko vipallāso tīṇi niddisīyati, cattāri vipallāsavatthūni. Tattha katamo eko vipallāso? Yo viparītaggāho paṭikkhepena, otaraṇaṃ yathā 『『anicce nicca』』miti viparītaṃ gaṇhāti. Evaṃ cattāro vipallāsā. Ayameko vipallāsīyati saññā cittaṃ diṭṭhi. Katamāni cattāri vipallāsavatthūni ? Kāyo vedanā cittaṃ dhammā. Evaṃ vipallāsagatassa akusalañca pavaḍḍheti. Tattha saññāvipallāso dosaṃ akusalamūlaṃ pavaḍḍheti. Cittavipallāso lobhaṃ akusalamūlaṃ pavaḍḍheti. Diṭṭhivipallāso mohaṃ akusalamūlaṃ pavaḍḍheti. Tattha dosassa akusalamūlassa tīṇi micchattāni phalaṃ – micchāvācā micchākammanto micchāājīvo; lobhassa akusalamūlassa tīṇi micchattāni phalaṃ – micchāsaṅkappo micchāvāyāmo micchāsamādhi; mohassa akusalamūlassa dve micchattāni phalaṃ – micchādiṭṭhi ca micchāsati ca. Evaṃ akusalaṃ sahetu sappaccayaṃ vipallāsā ca paccayo, akusalamūlāni sahetū eteyeva paṭipakkhena anūnā anadhikā dvīhi paccayehi niddisitabbā. Nirodhe ca magge ca vipallāsamupādāya parato [parito (pī.)] paṭipakkhena catasso.

Tatthimā uddānagāthā

Avijjāya nivuto loko, cittaṃ saṃyojanampi;

Sā pacchinnabhavataṇhā, dvemā ceva vimuttiyo.

Kumbhūpamaṃ kāyamimaṃ, yaṃ na tumhākaṃ taṃ pajaha [jahā (pī. ka.)];

Ye keci sokaparidevā, timbaruko ca sayaṃkataṃ.

Dukkhaṃ diṭṭhi ca uppannaṃ, yañca gopālakopamaṃ;

Sati kāyagatā māhu, samatho ca vipassanā.

Āsā pihā ca abhinandanā ca, catunnamananubodhanā;

Yāni sotāni lokasmiṃ, daḷhaṃ nemiyānākāro.

Yaṃ nissitassa calitaṃ, anupaṭṭhitakāyagatāsati;

Sayaṃ katena saccena, vimuttāyatanehi ca.

如此,從顛倒來看,應理解見解和有。它應被闡述為七種。一種顛倒被解釋為三種,四種顛倒的對象。其中,什麼是一種顛倒?那是相反的理解,通過否定,如"在無常中理解為常"這樣相反的理解。如此有四種顛倒。這一種顛倒是感知、心和見解。什麼是四種顛倒的對象?身體、感受、心和法。如此陷入顛倒者增長不善。其中,感知的顛倒增長瞋恨這個不善根。心的顛倒增長貪慾這個不善根。見解的顛倒增長愚癡這個不善根。其中,瞋恨這個不善根的果是三種邪:邪語、邪業、邪命;貪慾這個不善根的果是三種邪:邪思惟、邪精進、邪定;愚癡這個不善根的果是兩種邪:邪見和邪念。如此不善有因有緣,顛倒也是緣,不善根有因,這些應以相反的方式,不多不少,以兩種緣來闡述。在滅和道中,依據顛倒,以相反的方式有四種。這裡是總結偈: 無明所覆蓋的世界,心也是結縛; 那已斷的有愛,這兩種解脫。這身體如陶罐,不屬於你的應捨棄; 任何悲傷哀嘆,以及自作自受。苦和見解已生起,以及牧人的比喻; 身念住被稱為,平靜與觀照。渴望、渴求與歡喜,四種的不瞭解; 世間的諸多耳朵,堅固輪軸的形態。依賴者的動搖,未建立的身念住; 以自作的真理,和解脫處。

Peṭakopadese mahākaccāyanena bhāsite paṭhamabhūmi ariyasaccappakāsanā nātaṃ jīvatā bhagavatā mādisena samuddanena tathāgatenāti.

在《佩塔科帕德薩》中，由大迦葉所說，第一地是聖諦的顯現，不是由如來所說的那樣的生存狀態。