B0102052102sāsanapaṭṭhānadutiyabhūmi（教法起源第二地）

Sāsanapaṭṭhānadutiyabhūmi
Tattha katamaṃ sāsanappaṭṭhānaṃ? Saṃkilesabhāgiyaṃ suttaṃ, vāsanā bhāgiyaṃ suttaṃ, nibbedhabhāgiyaṃ suttaṃ, asekkhabhāgiyaṃ suttaṃ, saṃkilesabhāgiyañca vāsanābhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca, saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca, vāsanābhāgiyañca nibbedhabhāgiyañca. Āṇatti, phalaṃ, upāyo, āṇatti ca phalañca, phalañca upāyo ca, āṇatti ca phalañca upāyo ca. Assādo, ādīnavo, nissaraṇaṃ, assādo ca ādīnavo ca, assādo ca nissaraṇañca, ādīnavo ca nissaraṇañca, assādo ca ādīnavo ca nissaraṇañca. Lokikaṃ, lokuttaraṃ, lokikañca lokuttarañca. Kammaṃ, vipāko, kammañca vipāko ca. Niddiṭṭhaṃ, aniddiṭṭhaṃ, niddiṭṭhañca aniddiṭṭhañca. Ñāṇaṃ, ñeyyaṃ, ñāṇañca ñeyyañca. Dassanaṃ, bhāvanā, dassanañca bhāvanā ca. Vipākakammaṃ, na vipākakammaṃ, nevavipākanavipākakammaṃ . Sakavacanaṃ, paravacanaṃ, sakavacanañca paravacanañca. Sattādhiṭṭhānaṃ, dhammādhiṭṭhānaṃ, sattādhiṭṭhānañca dhammādhiṭṭhānañca. Thavo, sakavacanādhiṭṭhānaṃ, paravacanādhiṭṭhānaṃ, sakavacanādhiṭṭhānañca paravacanādhiṭṭhānañca. Kiriyaṃ, phalaṃ, kiriyañca phalañca. Anuññātaṃ, paṭikkhittaṃ, anuññātañca paṭikkhittañca. Imāni cha paṭikkhittāni.
Tattha katamaṃ saṃkilesabhāgiyaṃ suttaṃ?

Kāmandhā jālasañchannā, taṇhāchadanachāditā;

Pamattabandhunā baddhā, macchāva kumināmukhe;

Jarāmaraṇamanventi, vaccho khīrapakova [khīrūpakova (ka.) passa udā. 64] mātaraṃ.

Pañcime, bhikkhave, nīvaraṇā.

Tattha katamaṃ vāsanābhāgiyaṃ suttaṃ?

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce pasannena, bhāsati vā karoti vā;

Tato naṃ sukhamanveti, chāyāva anapāyinī.

Saṃyuttake suttaṃ.

Mahānāmassa sakkassa idaṃ bhagavā sakyānaṃ kapilavatthumhi nagare nayavitthārena saddhāsīlaparibhāvitaṃ suttaṃ bhāvaññena paribhāvitaṃ taṃ nāma pacchime kāle.

Tattha katamaṃ nibbedhabhāgiyaṃ suttaṃ?

Uddhaṃ adho [udā. 61] sabbadhi vippamutto, ayaṃ ahasmīti anānupassī;

Evaṃ vimutto udatāri oghaṃ, atiṇṇapubbaṃ apunabbhavāya.

Sīlāni nu kho bhavanti kimatthiyāni ānando pucchati satthāraṃ.

Tattha katamaṃ asekkhabhāgiyaṃ suttaṃ?

『『Yassa selūpamaṃ cittaṃ, ṭhitaṃ nānupakampati;

Virattaṃ rajanīyesu, kopaneyye [kopanīye (ka.) passa udā. 34] na kuppati;

Yassevaṃ bhāvitaṃ cittaṃ, kuto taṃ dukkhamessatī』』ti.

Sāriputto nāma bhagavā theraññataro so maṃ āsajja appaṭinissajja cārikaṃ pakkamati, sāriputtassa byākaraṇaṃ kātabbaṃ. Yassa nūna bhagavā kāyagatā sati abhāvitā assa abahulīkatā vitthārena kātabbaṃ.

Tattha katamaṃ saṃkilesabhāgiyañca vāsanābhāgiyañca?

Channamativassati [udā. 45], vivaṭaṃ nātivassati;

Tasmā channaṃ vivaretha, evaṃ taṃ nātivassati.

Channamativassatīti saṃkileso. Vivaṭaṃ nātivassatīti vāsanā. Tamo tamaparāyanoti vitthārena. Tattha yo ca tamo yo ca tamaparāyano, ayaṃ saṃkileso. Yo ca joti yo ca jotiparāyano, ayaṃ vāsanā.

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca suttaṃ?

Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadāyasaṃ dārujapabbajañca [dārujaṃ pabbajañca (pī.) dha. pa. 345; saṃ. ni.

這是對應的完整中文翻譯: 2. 教法建立的第二地 13. 其中什麼是教法的建立?污染分經、習氣分經、通達分經、無學分經、污染分與習氣分、污染分與通達分、污染分與通達分與無學分、習氣分與通達分。命令、果報、方法、命令與果報、果報與方法、命令與果報與方法。味著、過患、出離、味著與過患、味著與出離、過患與出離、味著與過患與出離。世間、出世間、世間與出世間。業、果報、業與果報。已說明、未說明、已說明與未說明。智、所知、智與所知。見、修、見與修。異熟業、非異熟業、非異熟非非異熟業。自說、他說、自說與他說。有情施設、法施設、有情施設與法施設。稱讚、自說施設、他說施設、自說施設與他說施設。作用、果報、作用與果報。允許、禁止、允許與禁止。這六種是禁止的。 14. 其中什麼是污染分經? 欲盲被網覆,貪愛遮蔽蒙; 放逸縛束縛,如魚入網口; 隨逐老與死,如犢隨母牛。諸比丘,這五種是蓋障。其中什麼是習氣分經? 心為法之先導,心為最勝心造; 若以清凈之心,或語或行為時; 樂隨之如影隨,不離形影相隨。相應部的經。世尊在迦毗羅衛城(現尼泊爾藍毗尼附近)對釋迦族人大名廣說了以信戒為修習的經,以智慧為修習,那是在後世時期。其中什麼是通達分經? 上下一切處解脫,不觀我是如此者; 如是解脫度暴流,未曾度者不再有。阿難問導師:"戒律究竟有何目的?" 其中什麼是無學分經? "其心如巖石,安住不動搖; 于可愛不貪,可怒不生嗔; 如是修心者,何處有苦惱?" 世尊說:"名為舍利弗的長老,他在冒犯我后不道歉就離開遊行,應該對舍利弗作出解釋。"應當詳細說明:"若有人不修習、不多修身至念。" 15. 其中什麼是污染分與習氣分? 覆蓋則大雨,開放則不雨; 是故應開放,如是則不雨。 "覆蓋則大雨"是污染。"開放則不雨"是習氣。應詳細解釋"黑暗趣向黑暗"。其中黑暗和趣向黑暗,這是污染。光明和趣向光明,這是習氣。其中什麼是污染分與通達分經? 智者說非堅固束縛,鐵木藤條所成者;

1.121];

Sārattarattā maṇikuṇḍalesu, puttesu dāresu ca yā apekkhā.

Na taṃ daḷhaṃ bandhanamāhu dhīrā, yadā puttesu dāresu ca yā apekkhā, ayaṃ saṃkileso. Etampi chetvā paribbajanti dhīrā anapekkhino sabbakāme pahāyāti, ayaṃ nibbedho. Yaṃ cetayitaṃ pakappitaṃ yā ca nāmarūpassa avakkanti hoti. Imehi catūhi padehi saṃkileso. Pacchimakehi catūhi nibbedho.

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ?

Ayaṃ loko santāpajāto, phassapareto rogaṃ [rodaṃ (pī.) passa udā. 30] vadati attato;

Yena yena hi maññanti, tato taṃ hoti aññathā.

Aññathābhāvī bhavasatto loko, bhavapareto bhavamevābhinandati;

Yadabhinandati taṃ bhayaṃ, yassa bhāyati taṃ dukkhaṃ;

Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati.

Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbete 『『avippamuttā bhavasmā』』ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbete 『『anissaṭā bhavasmā』』ti vadāmi. Upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo, lokamimaṃ passa, puthū avijjāya paretā bhūtā bhūtaratā bhavā aparimuttā. Ye hi keci bhavā sabbadhi sabbatthatāya sabbete bhavā aniccā dukkhā vipariṇāmadhammāti.

『『Evametaṃ yathābhūtaṃ, sammappaññāya passato;

Bhavataṇhā pahīyati, vibhavaṃ nābhinandati;

Sabbaso taṇhānaṃ khayā, asesavirāganirodho nibbānaṃ.

『『Tassa nibbutassa bhikkhuno, anupādā punabbhavo na hoti;

Abhibhūto māro vijitasaṅgāmo, upeccagā sabbabhavāni tādī』』ti.

Ayaṃ loko santāpajāto yāva dukkhanti yaṃ taṇhā saṃkileso.

Yaṃ punaggahaṇaṃ ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vimokkhamāhaṃsu, sabbete 『『avimuttā bhavasmā』』ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu 『『anissaṭā bhavasmā』』ti vadāmi. Ayaṃ diṭṭhisaṃkileso, taṃ diṭṭhisaṃkileso ca taṇhāsaṃkileso ca, ubhayametaṃ saṃkileso. Yaṃ punaggahaṇaṃ bhavavippahānāya brahmacariyaṃ vussati, yāva sabbaso upādānakkhayā sambhavā, idaṃ nibbedhabhāgiyaṃ. Tassa nibbutassa bhikkhuno yāva upaccagā sabbabhavāni tādīti idaṃ asekkhabhāgiyaṃ. Cattāro puggalā anusotagāmī saṃkileso ṭhitatto ca paṭisotagāmī ca nibbedho. Thale tiṭṭhatīti asekkhabhūmi.

Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ?

『『Dadato [udā. 75; dī. ni.

121] 在寶石環中，母親和兒子，所期望的。智者說，這並非堅固的束縛，若對兒子和妻子有所期待，這就是污染。智者們捨棄這一切，超越慾望，遠離一切，便是通達。所思所念的，所造的，皆不執著于名色。由此四種狀態形成污染。后四種狀態形成通達。其中什麼是污染分與通達分與無學分的經? 這個世界因痛苦而生，觸所引發的病痛，稱之為痛苦; 人們所認為的，便是如此不同。不同的存在者，世界因存在而歡喜; 所歡喜的便是恐懼，所畏懼的便是痛苦; 而爲了超越存在，這便是修行。那些聲稱能從存在中解脫的修行人或婆羅門，我都說他們「未從存在中解脫」。那些聲稱能從存在中解脫的修行人或婆羅門，我都說他們「未能從存在中解脫」。因依賴於執取而生的痛苦，若一切執取皆已斷絕，則痛苦不再存在。看這世間，眾生因無明而迷惑，被生死所纏繞，未能解脫。那些眾生皆是無常、痛苦和變化的法。「如此真實，正見之人所見; 對存在的渴求已斷，不再歡喜于財富; 一切渴求皆已滅盡，徹底斷絕的涅槃。「那位已滅的比丘，因無執故不再生; 被勝利的魔所征服，超越一切生死之者。」這個世界因痛苦而生，渴求便是污染。那些聲稱能從存在中解脫的修行人或婆羅門，我都說他們「未從存在中解脫」。那些聲稱能從存在中解脫的修行人或婆羅門，我都說他們「未能從存在中解脫」。這是見解的污染，見解的污染與渴求的污染，二者皆是污染。那些爲了超越存在而修行的，若一切執取皆已斷絕，便是通達。那位已滅的比丘，超越一切生死之者，這便是無學。四種有情，順流而下的污染，站立不動的，逆流而上的通達。立於地面者，便是無學之地。
其中什麼是習氣分與通達分的經? 「給予者...

2.197] puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;

Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto』』ti.

『『Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatī』』ti vāsanā. 『『Kusalo ca jahāti pāpakaṃ, rāgadosamohakkhayā sanibbuto』』ti nibbedho.

Sotānugatesu dhammesu vacasā paricitesu manasānupekkhitesu diṭṭhiyā suppaṭividdhesu pañcānisaṃsā pāṭikaṅkhā. Idhekaccassa bahussutā dhammā honti dhātā apamuṭṭhā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā, so yuñjanto ghaṭento vāyamanto diṭṭheva dhamme visesaṃ pappoti. No ce diṭṭheva dhamme visesaṃ pappoti, gilāno pappoti. No ce gilāno pappoti, maraṇakālasamaye pappoti. No ce maraṇakālasamaye pappoti, devabhūto pāpuṇāti. No ce devabhūto pāpuṇāti, tena dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti.

Tatthāyaṃ diṭṭheva dhamme pāpuṇāti, ayaṃ nibbedho. Yaṃ samparāye paccekabodhiṃ pāpuṇāti, ayaṃ vāsanā. Imāni soḷasa suttāni sabbasāsanaṃ atiggaṇhanto tiṭṭhanti. Imehi soḷasahi suttehi navavidho suttanto vibhatto bhavati. So ca paññavato no duppaññassa, yuttassa no ayuttassa, akammassa vihārissa pakatiyā loke saṃkileso carati. So saṃkileso tividho – taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkileso. Tato saṃkilesato uṭṭhahanto saṃkileso dhammesu patiṭṭhahati, lokiyesu patiṭṭhahatīti. Tatthākusalo diṭṭhato sace taṃ sīlañca diṭṭhiñca parāmasati, tassa so taṇhāsaṃkileso hoti. Sace panassa evaṃ hoti 『『imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissaṃ [bhavissāmi (pī.)] devaññataro vā』』ti yassa hoti micchādiṭṭhi, etassa micchādiṭṭhisaṃkileso bhavati. Sace pana sīle patiṭṭhito aparāmaṭṭhassa hi sīlavataṃ hoti, tassa taṃ sīlavato yoniso gahitaṃ avippaṭisāraṃ janeti yāva vimuttiñāṇadassanaṃ, tañca tassa diṭṭheva dhamme kālaṅkatassa vā tamhiyeva vā pana aparāpariyāyena vā, aññesu khandhesu evaṃ sutaṃ 『『sucaritaṃ vāsanāya saṃvattatī』』ti vāsanābhāgiyaṃ suttaṃ vuccati. Tattha sīlesu ṭhitassa vinīvaraṇaṃ cittaṃ, taṃ tato sakkāyadiṭṭhippahānāya bhagavā dhammaṃ deseti. So accantaniṭṭhaṃ nibbānaṃ pāpuṇāti; yadi vā sāsanantare, accantaṃ nibbānaṃ pāpuṇāti, yadi vā ekāsane cha abhiññe. Tattha dve puggalā ariyadhamme pāpuṇanti saddhānusārī ca dhammānusārī ca. Tattha dhammānusārī ugghaṭitaññū, saddhānusārī neyyo. Tattha ugghaṭitaññū duvidho – koci tikkhindriyo koci mudindriyo. Tattha neyyopi duvidho – koci tikkhindriyo koci mudindriyo. Tattha yo ca ugghaṭitaññū mudindriyo, yo ca neyyo tikkhindriyo, ime puggalā asamindriyā honti. Tattha ime puggalā samindriyā parihāyanti ca ugghaṭitaññuto, vipañcitaññū neyyato, ime majjhimā bhūmigatā vipañcitaññū hoti. Ime tayo puggalā.

197] 功德增長,自製則不積怨恨; 善者捨棄惡行,貪嗔癡滅盡而寂靜。" "給予者功德增長,自製則不積怨恨"這是習氣。"善者捨棄惡行,貪嗔癡滅盡而寂靜"這是通達。對於聽聞的法,口中熟記,意念思惟,見解通達,可期待五種利益。在此,某些人多聞法,能持不忘,口中熟記,意念思惟,見解通達,他精進努力修行,現世就能獲得殊勝。如果現世不能獲得殊勝,臨終時能獲得。如果臨終時不能獲得,轉生天界能獲得。如果轉生天界不能獲得,以對法的愛好和喜悅而獲得獨覺菩提。其中現世獲得的,這是通達。來世獲得獨覺菩提的,這是習氣。這十六經涵蓋了一切教法。以這十六經可分為九種經。這是為有智慧者說的,不是為愚鈍者說的,是為相應者說的,不是為不相應者說的,是為無業住者說的,自然在世間行污染。那污染有三種 - 貪慾污染、見解污染、惡行污染。從那污染中出離,污染安住於法中,安住於世間法中。其中不善巧者,如果執著于戒和見,那就是他的貪慾污染。如果他這樣想:"以此戒或行或梵行,我將成為天神或某種天神",這是邪見,就會成為邪見污染。如果安住于戒,不執著于戒行,那麼他持戒正確把握,能生無悔直至解脫智見,無論是現世還是死後或未來世,在其他蘊中如是聽聞:"善行導向習氣",這被稱為習氣分經。其中安住于戒的人,心無障礙,世尊為他說法以斷除身見。他達到究竟涅槃;或者在教法中,或者在一座中證得六神通。其中有兩種人能證得聖法,即隨信行者和隨法行者。其中隨法行者是利根者,隨信行者是鈍根者。其中利根者有兩種 - 一種利根一種鈍根。其中鈍根者也有兩種 - 一種利根一種鈍根。其中利根的鈍根者和鈍根的利根者,這些人根性不平衡。其中這些根性平衡的人,從利根退失為中根,從鈍根進步為中根,這些是中等根性的人。這是三種人。
Tattha catutthā pana pañcamā ugghaṭitaññū vipañcitaññū neyyo ca, tattha ugghaṭitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, ekabījī hoti paṭhamo sotāpanno. Tattha vipañcitaññū puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, kolaṃkolo ca hoti dutiyo sotāpanno . Tattha neyyo puggalo indriyāni paṭilabhitvā dassanabhūmiyaṃ ṭhito sotāpattiphalañca pāpuṇāti, sattakkhattuparamo ca hoti , ayaṃ tatiyo sotāpanno. Ime tayo puggalā indriyavemattatāya sotāpattiphale ṭhitā.

Ugghaṭitaññū ekabījī hoti, vipañcitaññū kolaṃkolo hoti, neyyo sattakkhattuparamo hoti. Idaṃ nibbedhabhāgiyaṃ suttaṃ. Sace pana taduttari vāyamati, accantaniṭṭhaṃ nibbānaṃ pāpuṇāti. Tattha ugghaṭitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇitvā antarāparinibbāyī ca upahaccaparinibbāyī ca. Tattha vipañcitaññū puggalo yo tikkhindriyo, te dve puggalā honti – anāgāmiphalaṃ pāpuṇanti asaṅkhāraparinibbāyī ca sasaṅkhāraparinibbāyī ca. Tattha neyyo anāgāmiphalaṃ pāpuṇanto uddhaṃsoto akaniṭṭhagāmī hoti, ugghaṭitaññū ca vipañcitaññū ca, indriyanānattena ugghaṭitaññū puggalo tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo uddhaṃsoto akaniṭṭhagāmī hoti. Ugghaṭitaññū ca vipañcitaññū ca indriyanānattena ugghaṭitaññū puggalo tikkhindriyo sasaṅkhāraparinibbāyī hoti, tikkhindriyo antarāparinibbāyī hoti, ugghaṭitaññū mudindriyo upahaccaparinibbāyī hoti. Vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti, vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo upahaccaparinibbāyī hoti, vipañcitaññū tikkhindriyo asaṅkhāraparinibbāyī hoti. Vipañcitaññū mudindriyo sasaṅkhāraparinibbāyī hoti, neyyo uddhaṃsoto akaniṭṭhagāmī hoti. Iti pañca anāgāmino, chaṭṭho sakadāgāmī, tayo ca sotāpannāti ime nava sekkhā.

Tattha ugghaṭitaññū puggalo tikkhindriyo arahattaṃ pāpuṇanto dve puggalā honti ubhatobhāgavimutto paññāvimutto ca. Tattha ugghaṭitaññū puggalo mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, ṭhitakappī [ṭhitakappi (pī. ka.) passa pu. pa. 17] ca paṭivedhanabhāvo puggalo ca tikkhindriyo so arahattaṃ pāpuṇanto dve puggalā honti cetanābhabbo ca rakkhaṇābhabbo ca. Tattha vipañcitaññū mudindriyo arahattaṃ pāpuṇanto dve puggalā honti, sace ceteti na parinibbāyī, no ce ceteti parinibbāyīti. Sace anurakkhati na parinibbāyī, no ce anurakkhati parinibbāyīti. Tattha neyyo puggalo bhāvanānuyogamanuyutto parihānadhammo hoti kammaniyato vā samasīsi vā, ime nava arahanto idaṃ catubbidhaṃ suttaṃ saṃkilesabhāgiyaṃ asekkhabhāgiyaṃ. Imesu puggalesu tathāgatassa dasavidhaṃ balaṃ pavattati.

其中第四種是第五種，利根者、通達者、可引導者。在這裡，利根者獲得感官，站在見道的境地，獲得初果的聖者，稱為獨根者，第一的入流者。在這裡，通達者獲得感官，站在見道的境地，獲得初果的聖者，稱為雜根者，第二的入流者。在這裡，可引導者獲得感官，站在見道的境地，獲得初果的聖者，稱為七次返還者，這是第三的入流者。這三類人因感官的不同而獲得入流果。利根者是獨根者，通達者是雜根者，可引導者是七次返還者。這是通達分經。如果他再努力，便能獲得究竟涅槃。在這裡，利根者若是利根，則有兩類人——獲得無餘涅槃的非返還者與獲得有餘涅槃的非返還者。在這裡，通達者若是利根，則有兩類人——獲得無餘涅槃的非返還者與獲得有餘涅槃的非返還者。在這裡，可引導者獲得無餘涅槃，成為不返還者，利根者與通達者，因感官的不同，利根者為利根的非返還者，利根者為鈍根的非返還者。利根者與通達者，因感官的不同，利根者為利根的有餘涅槃者，利根者為鈍根的非返還者。通達者為利根的無餘涅槃者，通達者為鈍根的有餘涅槃者，可引導者為有餘涅槃者，通達者為利根的無餘涅槃者。通達者為鈍根的有餘涅槃者，可引導者為不返還者。這樣五位非返還者，六位初果者，三位入流者，這就是九種修行者。在這裡，利根者若是利根，獲得阿羅漢果的有兩類人，皆為雙解脫與智慧解脫。在這裡，利根者若是鈍根，獲得阿羅漢果的有兩類人，持久的與理解的，若是利根者則獲得阿羅漢果的有兩類人，具備意志與保護的。在這裡，通達者若是鈍根，獲得阿羅漢果的有兩類人，若意志則不返還，若無意志則返還。若是保護則不返還，若不保護則返還。在這裡，可引導者若是修行的行者，若是放棄的法則，若是行為的法則，若是相同的法則，這九位阿羅漢，這就是四種經，涵蓋污染與無學。于這些人中，世尊的十種力量顯現。
Katamaṃ dasavidhaṃ? Idha buddhānaṃ bhagavantānaṃ appavattite dhammacakke mahesakkhā devaputtā yācanāya abhiyātā [atiyātā (pī. ka.)] honti 『『desetu sugato dhamma』』nti. So anuttarena buddhacakkhunā volokento addasāsi sattānaṃ tayo rāsīnaṃ sammattaniyato micchattaniyato aniyato. Tattha sammattaniyato rāsi micchāsatiṃ āpajjeyyāti netaṃ ṭhānaṃ vijjati, asatthuko parinibbāyeyyāti netaṃ ṭhānaṃ vijjati, samāpattiṃ āpajjeyyāti ṭhānametaṃ vijjati. Tattha micchattaniyato rāsi ariyasamāpattiṃ paṭipajjissatīti netaṃ ṭhānaṃ vijjati, anariyamicchāpaṭipattiṃ paṭipajjissatīti ṭhānametaṃ vijjati. Tattha aniyato rāsi sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamāno sammattaniyatarāsiṃ gamissatīti netaṃ ṭhānaṃ vijjati. Sammāpaṭipajjamānaṃ sammattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati, micchāpaṭipajjamānaṃ micchattaniyatarāsiṃ gamissatīti ṭhānametaṃ vijjati. Ime tayo anuttarena buddhacakkhunā volokentassa sammāsambuddhassa me sato ime dhammā anabhisambuddhāti ettavatā maṃ koci sahadhammena paṭicodissatīti netaṃ ṭhānaṃ vijjati, vītarāgassa te paṭijānato akhīṇāsavatāya sahadhammena koci paṭicodissatīti netaṃ ṭhānaṃ vijjati. Yato pana imassa aniyatassa rāsissa dhammadesanā, sā na dissati takkarassa sammādukkhakkhayāyāti netaṃ ṭhānaṃ vijjati, tathā ovadito yaṃ pana me aniyatarāsi sāvako pubbenāparaṃ visesaṃ na sacchikarissatīti netaṃ ṭhānaṃ vijjati.
什麼是十種力量？在這裡，佛陀們尊貴的教法車未轉動時，偉大的天子們因請求而前來，稱道：「請宣說，善者的法。」他以無上的佛眼觀察，見到眾生的三種狀態：正見的、邪見的、無見的。在這裡，正見的狀態是指若犯錯，則不應存在此處，若無法解脫，則不應存在此處，若能達至定，則應存在此處。在這裡，邪見的狀態是指若修行正道，則應存在此處，若修行邪道，則應存在此處。在這裡，無見的狀態是指若正修行，正見的狀態將會到達此處，若邪修行，則不應存在此處。若正修行的狀態將會到達此處，若邪修行的狀態將會到達此處。這三種狀態在無上的佛眼下，觀察到的正覺者所說的法，沒有人能以相同的法來勸導他。因無貪而證得無學的，若有相同的法來勸導他。由於此無見的狀態的法教，無法看到正滅苦的法，因此此處不應存在。如此所教導的，若有此無見的狀態的弟子，在過去與未來的特殊法則中，無法證得。
Yaṃ kho muni nānappakārassa nānāniruttiyo devanāgayakkhānaṃ dameti dhamme vavatthānena vatvā kāraṇato aññaṃ pāraṃ gamissatīti netaṃ ṭhānaṃ vijjati. Dhammapaṭisambhidā. Yato panimā niruttito satta satta niruttiyo nābhisambhuneyyāti netaṃ ṭhānaṃ vijjati. Niruttipaṭisambhidā. Nirutti kho pana abhisamaggaratānaṃ sāvakānaṃ tamatthamaviññāpayeti netaṃ ṭhānaṃ vijjati. Atthapaṭisambhidā . Mahesakkhā devaputtā upasaṅkamitvā pañhe pucchiṃsu . Kāyikena vā mānasikena vā paripīḷitassa hatthakuṇīti vā pāde vā khañje dandhassa [dantassa (pī. ka.)] so attho na paribhājiyatīti netaṃ ṭhānaṃ vijjati. Paṭibhānapaṭisambhidā. Yamhi taṃ tesaṃ hoti tamhi asantaṃ bhavatīti netaṃ ṭhānaṃ vijjati. Yaṃ hi nāsaṃ tesaṃ na bhavati, tamhi nāsaṃ tesaṃ bhavissatīti netaṃ ṭhānaṃ vijjati. Evaṃ samudayassa nirodhāya dasa akusalakammapathā. Māro vā indo vā brahmā vā tathāgato vā cakkavattī vā so vata nāma mātugāmo bhavissatīti netaṃ ṭhānaṃ vijjati, puriso assa rājā cakkavattī sakko devānamindo bhavissatīti ṭhānametaṃ vijjati. Itissa evarūpaṃ balaṃ evarūpaṃ ñāṇaṃ, idaṃ vuccati ṭhānāṭṭhānañāṇaṃ paṭhamaṃ tathāgatabalaṃ taṃ niddisitabbaṃ. Tīhi rāsīhi catūhi vesārajjehi catūhi paṭisambhidāhi paṭiccasamuppādassa pavattiyaṃ nivattiyaṃ bhāgiyañca. Kusalaṃ kusalavipākesu ca upapajjati yañca itthipurisānaṃ. Idaṃ paṭhamaṃ balaṃ tathāgato evaṃ jānāti.

Yesaṃ pana sammattaniyato rāsi, nāyaṃ sabbatthagāminī paṭipadā, nibbānagāminīyevāyaṃ paṭipadā. Tattha siyā micchattaniyato rāsi, esāpi na sabbatthagāminī paṭipadā. Sakkāyasamudayagāminīyevāyaṃ paṭipadā hotu, ayaṃ tattha tattha paṭipattiyā ṭhito gacchati nibbānaṃ, gacchati apāyaṃ, gacchati devamanussassa. Yaṃ yaṃ vā paṭipadaṃ paṭipajjeyya sabbattha gaccheyya, ayaṃ sabbatthagāminī paṭipadā. Yaṃ ettha ñāṇaṃ yathābhūtaṃ, idaṃ vuccati sabbatthagāminī paṭipadāñāṇaṃ dutiyaṃ tathāgatabalaṃ.

Sā kho panāyaṃ sabbatthagāminī paṭipadā nānādhimuttā keci kāmesu keci dukkarakāriyaṃ keci attakilamathānuyogamanuyuttā keci saṃsārena suddhiṃ paccenti keci anajjābhāvanāti. Tena tena caritena vinibandhānaṃ sattānaṃ yaṃ ñāṇaṃ yathābhūtaṃ nānāgataṃ lokassa anekādhimuttagataṃ yathābhūtaṃ pajānāti. Idaṃ tatiyaṃ tathāgatabalaṃ.

Tattha sattānaṃ adhimuttā bhavanti āsevanti bhāventi bahulīkaronti. Tesaṃ kammupasayānaṃ tadādhimuttānaṃ. Sā ceva dhātu saṃvahati. Katarā panesā dhātu nekkhammadhātu baladhātu kāci sampatti kāci micchattañca dhātu adhimuttā bhavanti. Aññatarā uttari na samanupassanti. Te tadevaṭṭhānaṃ mayā jarāmaraṇassa abhinivissa voharanti 『『idameva saccaṃ moghamañña』』nti. Yathā bhagavā sakkassa devānamindassa bhāsitaṃ. Yaṃ tattha yathābhūtaṃ ñāṇaṃ. Idaṃ vuccati catutthaṃ tathāgatabalaṃ.

什麼是十種力量？在這裡，修行者以不同的方式馴服天神、龍、夜叉等，依照法的規定，才能達到其他的境地，因此不應存在此處。這是法的通達。由於這些不同的說法有七種，七種說法不應被理解，因此不應存在此處。這是語言的通達。語言的確能讓修行者理解其意義，因此不應存在此處。這是意義的通達。偉大的天子們前來詢問問題。無論是身體上的還是心理上的，若被壓迫的手或腳或其他部位，意義便無法被表達，因此不應存在此處。這是智慧的通達。若在他們中間存在某種狀態，則那狀態便是不善的。因此不應存在此處。若在他們中間不存在某種狀態，則那狀態便會存在。因此不應存在此處。這樣，十種不善的行為路徑即是因緣的消滅。無論是魔王、天帝、梵天、如來或轉輪聖王，確實會成為母親，因此不應存在此處，若是人，便會成為轉輪聖王或天帝。因此此處是存在的。這種力量、這種智慧，這被稱為位置、處所的智慧，第一的如來力量應當被闡明。通過三種狀態、四種王國、四種通達，因緣的產生、消滅及其相關的。善行及其善果之中，出生於人或天。這是第一的如來力量，如此知曉。然而，那些正見的狀態，並不是處處可行的道路，這條道路只通向涅槃。那裡可能存在邪見的狀態，這條道路同樣不是處處可行的道路。可能是身見的產生之路，這條道路確實在各處行走，通向涅槃，通向惡道，通向天人。無論走哪條路，皆可到達，故這條道路是處處可行的。此處的智慧如實存在，這被稱為處處可行的道路的智慧，第二的如來力量。然而，這條處處可行的道路是多樣的，有些人對慾望有不同的執著，有些人從事艱難的事業，有些人修行自我苦行，有些人則在輪迴中追求清凈。因此，因而因緣而生的眾生，若如實知曉，便能瞭解世界的多樣性。這是第三的如來力量。因此，眾生對其有所執著，追隨、修行、廣泛地進行。對於那些因業而生的眾生，便是對其執著。它不僅承載著元素。究竟是何種元素？是無貪的元素、力量的元素，某種成就或某種邪見的元素，皆對其執著。某一類元素不再相互觀察。它們就這樣依附於生死輪迴，認為「這就是唯一的真實，其他皆為虛妄」。如同世尊所說的，天帝所說的。那裡的智慧如實存在。這被稱為第四的如來力量。

Tattha yaṃyeva dhātu [yaṃ yadeva dhātuṃ (ka.)] seṭṭhanti taṃ taṃ kāyena ca vācāya ca ārambhanti cetasiko. Ārambho cetanā kammaṃ kāyikā vācasikā ārambho cetasikattā kammantaraṃ tathāgato evaṃ pajānāti 『『iminā sattena evaṃ dhātukena evarūpaṃ kammaṃ kataṃ, taṃ atītamaddhānaṃ iminā hetunā tassa evarūpo vipāko vipaccati etarahi vipaccissati vā anāgatamaddhāna』』nti. Evaṃ paccuppannamaddhānaṃ pajānāti 『『ayaṃ puggalo evaṃdhātuko idaṃ kammaṃ karoti』』. Taṇhāya ca diṭṭhiyā ca iminā hetunā na tassa vipāko diṭṭheyeva dhamme nibbattissati, upapajje vā』』ti aparamhi vā pariyāye evaṃ pajānāti 『『ayaṃ puggalo evarūpaṃ kammaṃ karissati anāgatamaddhānaṃ, iminā hetunā tassa evarūpo vipāko nibbattissati, iminā hetunā yāni cattāri kammaṭṭhānāni idaṃ kammaṭṭhānaṃ paccuppannasukhaṃ āyatiṃ ca sukhavipākaṃ』』 …pe… iti ayaṃ atītānāgatapaccuppannānaṃ kammasamādānānaṃ hetuso ṭhānaso vipākavemattataṃ pajānāti uccāvacā hīnapaṇītatā, idaṃ vuccati kammavipākañāṇaṃ pañcamaṃ tathāgatabalaṃ.

Tathā sattā yaṃ vā kammasamādānaṃ samādiyantā tattha evaṃ pajānāti imassa puggalassa kammādhimuttassa rāgacaritassa nekkhammadhātūnaṃ pāripūriṃ gacchanti, tassa rāgānugate suññamānassa paṭhamaṃ jhānaṃ saṃkilissati, sace puna uttari vāyāmato jhānavodānagate mānase visesabhāgiyaṃ paṭipadaṃ anuyuñjiyati. Tassa hi jhānabhāgiyaṃyeva paṭhamajjhāne ṭhitassa dutiyaṃ jhānaṃ vodānaṃ gacchati, tatiyañca jhānaṃ samāpajjitukāmassa somanassindriyaṃ cittaṃ pariyādāya tiṭṭhati, tassa sā pīti avisesabhāgiyaṃ tatiyaṃ jhānaṃ ādissa tiṭṭhati. Sace tassa nissaraṇaṃ yathābhūtaṃ pajānāti. Tathāgatassa catutthajjhānaṃ vodānaṃ gacchatiyeva, catutthassa jhānassa hānabhāgiyā dhammā, te ca dhammā yattha pajāyanti yehi catutthajjhānaṃ vodānaṃ dissati. Evaṃ ajjhāsayasamāpattiyā yā catasso samāpattiyo tīṇi vimokkhamukhāni aṭṭha vimokkhajhānānīti cattāri jhānāni vimokkhāti. Aṭṭha ca vimokkhā tīṇi ca vimokkhamukhāni. Samādhīti cattāro samādhī – chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhīti. Samāpattiyo catasso ajjhāsayasamāpattiyo iti imesaṃ jhānānaṃ vimokkhasamāpattīti evarūpo saṃkileso rāgacaritassa puggalassa. Evaṃ dosacaritassa. Mohacaritassa. Rāgacaritassa puggalassa evarūpaṃ vodānaṃ iti yaṃ ettha ñāṇaṃ yathābhūtaṃ asādhāraṇaṃ sabbasattehi. Idaṃ vuccati chaṭṭhaṃ tathāgatabalaṃ.

Tattha tathāgato evaṃ pajānāti lokikā dhammā lokuttarā dhammā bhāvanābhāgiyaṃ indriyaṃ nāmaṃ labhanti. Ādhipateyyabhūmiṃ upādāya balaṃ nāmaṃ labhanti thāmagataṃ mano manindriyaṃ taṃ upādāya. Vīriyaṃ nāmaṃ labhanti ārambhadhātuṃ upādāya. Itissa deva evarūpaṃ ñāṇaṃ imehi ca dhammehi ime puggalā samannāgatātipi dhammadesanaṃ akāsi. Ākārato ca vokārato ca āsayajjhāsayassa adhimuttisamannāgatānaṃ. Idaṃ vuccati parasattānaṃ parapuggalānaṃ indriyabalavīriyavemattataṃ ñāṇaṃ sattamaṃ tathāgatabalaṃ.

在那裡，任何元素的最上者，都是通過身體和言語而開始的，心意所起。開始即是意志，行為是身體的或言語的，開始因心意而有，因此如來確實知曉：「以此眾生，這樣的元素，這樣的行為已經做成，因而在過去的時間裡，由於這個因，產生了這樣的果，現在或將來將會產生。」如此，他也知曉目前的情況：「這個人以這樣的元素而做這樣的行為。」由於貪慾和見解的因，不會在現法中生起果報，或生於後世。」在另一種情況下，他也這樣知曉：「這個人將會以這樣的方式做出行為，在未來的時間裡，由於這個因，將會生起這樣的果，因而這四種行為的處所，將會生起目前的快樂，及其快樂的果……」等等。因此，這是關於過去、未來和現在的行為因果關係的理解，關於果報的差異，理解高低、卑賤、尊貴，這被稱為行為果報的智慧，這是第五的如來力量。因此，眾生在行為因果中，確實知曉：「這個人因行為的執著，因貪慾的性質，達到無貪的元素的圓滿。」在貪慾的追隨下，第一禪會變得混雜，如果再進一步努力，便會在禪的引導下，心意的特殊道路中進行。因為在第一禪中，若保持禪的狀態，第二禪便會引導而去，第三禪欲求安住的心意，便會停留，心意的快樂便會引導至第三禪。如果他如實知曉解脫，便會引導至如來的第四禪，第四禪的特質，便會顯現於此，因而第四禪的果報顯現。如此，因心意的安住而有的四種安住，三種解脫之門，八種解脫禪，便是四種禪的解脫。八種解脫和三種解脫之門。四種安住——慾望的安住、精進的安住、心意的安住、思維的安住。四種安住的狀態，即是這些禪的解脫狀態，這種狀態是具有污染的，因貪慾的眾生。如此，因嗔恨的眾生，因無明的眾生，因貪慾的眾生，所引導的狀態，便是此處的智慧，如實存在，這被稱為第六的如來力量。在這裡，如來知曉世間法與出世間法，因修行而得的能力，名為「能力」。依據主導的基礎，便獲得力量，名為「力量」。他獲得的精進，名為「精進」。因此，天神以這樣的智慧，向這些法與這些眾生進行教導。依照形式與語言，關於心意的執著與心意的狀態，這被稱為他者的眾生的力量、他者的眾生的智慧，這是第七的如來力量。

Tattha ca tathāgato lokādīsu ca bhūmīsu saṃyojanānañca sekkhānaṃ dvīhi balehi gatiṃ pajānāti, pubbenivāsānussatiyā atīte saṃsāre etarahi ca paccuppanne dibbacakkhunā cutūpapātaṃ iti imāni dve balāni dibbacakkhuto abhinīhitāni. So atītamaddhānaṃ dibbassa cakkhuno gocaro so etarahi sati gocaro iti attano ca paresaṃ ca pubbenivāsañāṇaṃ anekavidhaṃ nānappakārakaṃ paccuppannamaddhānaṃ dibbena cakkhunā imāni dve tathāgatabalāni, aṭṭhamaṃ pubbenivāso, navamaṃ dibbacakkhu.

Puna caparaṃ tathāgato ariyapuggalānaṃ jhānaṃ vodānaṃ nibbedhabhāgiyaṃ pajānāti ayaṃ puggalo iminā maggena imāya paṭipadāya āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sacchikatvā upasampajja viharatīti iti attano ca āsavānaṃ khayaṃ ñāṇaṃ diṭṭhekaṭṭhānaṃ catubhūmimupādāya yāva navannaṃ arahantānaṃ āsavakkhayo odhiso sekkhānaṃ anodhiso arahantānaṃ. Tattha cetovimutti dvīhi āsavehi anāsavā kāmāsavena ca bhavāsavena ca, paññāvimutti dvīhi āsavehi anāsavā diṭṭhāsavena ca avijjāsavena ca, imāsaṃ dvinnaṃ vimuttīnaṃ yathābhūtaṃ ñāṇaṃ, idaṃ vuccati āsavakkhaye ñāṇaṃ. Dasamaṃ tathāgatabalaṃ.

在那裡，如來知曉世間的領域、束縛的因緣，以及修行者的兩種力量所導向的去處。憑藉前生回憶，在過去的輪迴中、現在的當下，以天眼觀察，死後再生，這兩種力量由天眼所指引。他以天眼觀察過去，觀察現在，觀察自己及他人的前生知識，種種不同的當下情況，這兩種如來力量，第一是前生的回憶，第二是天眼。再者，如來知曉聖者的禪定，關於解脫的部分，知曉這個人通過這條道路、這條修行，能夠滅盡塵垢，獲得無塵的心解脫、智慧解脫，親自證悟后在現法中安住。因此，關於自己塵垢的滅盡，知曉現法的根基，依照四種領域，直至九位阿羅漢的塵垢滅盡，和無塵的修行者的阿羅漢。這裡，心解脫是指無塵的兩種塵垢，欲塵和存在塵；智慧解脫是指無塵的兩種塵垢，見塵和無明塵。這兩種解脫的如實知曉，這被稱為塵垢滅盡的智慧，這是第十的如來力量。

Imesu dasasu balesu ṭhito tathāgato pañcavidhaṃ sāsanaṃ deseti saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ dassanabhāgiyaṃ bhāvanābhāgiyaṃ asekkhabhāgiyaṃ. Tattha yo taṇhāsaṃkileso, imassa alobho nissaraṇaṃ. Yo diṭṭhisaṃkileso, imassa amoho nissaraṇaṃ. Yo duccaritasaṃkileso, imassa tīṇi kusalāni nissaraṇaṃ. Kiṃ nidānaṃ? Tīṇi imāni [tīṇi hi imāni (pī.)] manoduccaritāni – abhijjhā byāpādo micchādiṭṭhi. Tattha abhijjhā manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, adinnādānaṃ sabbañca tadupanibbaddhaṃ vācākammaṃ upaṭṭhapeti, musāvādañca sabbavitathaṃ sabbaṃ vācamabhāvaṃ sabbamakkhaṃ palāsaṃ abhijjhā akusalamūlanti, sucarite sucaritaṃ musāvādā adinnādānā abhijjhāya cetanā, tattha byāpādo manoduccaritaṃ kāyakammaṃ upaṭṭhapeti, pāṇātipātaṃ sabbañca metaṃ ākaḍḍhanaṃ parikaḍḍhanaṃ nibbaddhaṃ rocanaṃ vācākammaṃ upaṭṭhapeti, pisuṇavācaṃ pharusavācaṃ micchādiṭṭhi manoduccaritañca abhijjhaṃ byāpādaṃ micchādiṭṭhiṃ payojeti, tassa yo koci micchādiṭṭhi cāgo rāgajo vā dosajo vā sabbaso micchādiṭṭhi sambhūto iminā kāraṇena micchādiṭṭhiṃ upaṭṭhapeti, kāmesumicchācāraṃ vacīkammaṃ upaṭṭhapeti samphappalāpaṃ. Imāni tīṇi duccaritāni akusalamūlāni.

Yā abhijjhā, so lobho. Yo byāpādo, so doso. Yā micchādiṭṭhi, so moho. Tāni aṭṭha micchattāni upaṭṭhapenti. Tesu gahitesu tīsu akusalamūlesu dasavidhaṃ akusalamūlaṃ pāripūriṃ gacchati, tassa tividhassa duccaritasaṃkilesassa vāsanābhāgiyañca suttaṃ nissaraṇaṃ. Tattha yo bahusito niddeso yathā lobho doso mohopi, tattha asituṃ ettha lobho ussado tena kāraṇena tesu vā dhammesu lobho paññapiyati. Tatthāyaṃ moho akusalaṃ moho ayaṃ avijjā, sā catubbidhā rūpe abhiniviṭṭhā, rūpaṃ attato samanupassati, avijjāgato rūpavantaṃ attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ. Tattha katamaṃ padaṃ sakkāyadiṭṭhiyā ucchedaṃ vadati 『『taṃ jīvaṃ taṃ sarīra』』nti natthikadiṭṭhi adhiccasamuppannadiṭṭhi ca añño ca karoti, añño paṭisaṃvediyati. Pacchimasaṭṭhikappānaṃ tīṇi padāni sakkāyadiṭṭhiyā sassataṃ bhajanti 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti akiriyañca taṃ dukkhamicchato ahetukā ca patanti anajjhābhāvo ca kammānaṃ sabbañca mānayi [mānati (pī.)]. Tattha 『『idameva saccaṃ moghamañña』』nti saṃsārena suddhi ājīvakā chaḷāsīti paññapenti. Yathārūpe sakkāyadiṭṭhiyā catuvatthukā, evaṃ pañcasu khandhesu vīsativatthukā sakkāyadiṭṭhiyā sassataṃ bhajati. Aññājīvakā ca sassatavādike ca sīlabbataṃ bhajanti parāmasanti iminā bhavissāmi devo vā devaññataro vā, ayaṃ sīlabbataparāmāso. Tattha sakkāyadiṭṭhiyā so rūpaṃ attato samanupassati, 『『taṃ jīvaṃ taṃ sarīra』』miti taṃ kaṅkhati vicikicchati nādhimuccati nābhippasīdati pubbante aparante pubbantāparante…pe… iti vāsanābhāgiyesu ṭhitassa ayaṃ upakkileso.

在這十種力量中，如來闡述五種教法：污垢的部分、習氣的部分、見解的部分、修行的部分、無學的部分。在這裡，若有貪慾的污垢，則此人無貪即是解脫。若有見解的污垢，則此人無迷惑即是解脫。若有不善行為的污垢，則此人有三種善法即是解脫。什麼是因緣？這三種不善的心理行為——貪慾、嗔恨、邪見。在這裡，貪慾的心理行為引起身體行為，導致對不正當的取物，所有與之相關的言語行為，導致虛假言語、所有的謊言、所有的惡言，貪慾是惡法的根源；而善行的善行中，貪慾引起的意志，導致身體行為，導致殺生、所有的傷害、所有的侵害，與言語行為有關，導致惡言、粗言、邪見，貪慾引起的嗔恨，邪見則引發了貪慾的行為，導致不正當的行為。這裡有三種不善行為，皆是惡法的根源。那貪慾即是貪。那嗔恨即是嗔。那邪見即是無明。它們引發八種邪法。若將這三種不善的根源納入考量，便會導致十種不善的根源的圓滿。因此，這三種不善的根源的習氣部分，便是解脫。在這裡，若是有廣泛的描述，貪、嗔、無明也同樣存在，因而在這些法中，貪慾顯現。這裡的無明是惡的無明，即無知，分為四種，執著於色，執著于自我，因無明而有的色法，執著于自我或色法，或執著于自我。這裡若有任何言論，若以身見為基礎，便會說「那是生命，那是身體」，這便是無有的見解，超越因緣的見解，另有一種體驗。關於后六十劫的三種言論，身見則認為「有一個生命，有一個身體」，這便是無為，因而欲求痛苦，因而無緣而墮落，所有的行為皆是被貪慾所驅使。在這裡，「這就是唯一的真實，其他皆為虛妄」，因此，因緣的清凈，修行者便會顯現。若以身見為基礎，便會執著於四種法，若以五蘊為基礎，便會執著於二十種法。其他的修行者與持有永恒見解者，皆執著于戒律，因而執著于「我將成為天神或其他天神」，這便是戒律的執著。在這裡，身見便是執著於色，認為「那是生命，那是身體」，因而懷疑、疑慮，無法放下，無法安住，過去與未來，過去與未來……等等，這便是習氣的部分所引發的污染。
Tattha saddhindriyena sabbaṃ vicikicchitaṃ pajahati, paññindriyena udayabbayaṃ passati, samādhindriyena cittaṃ ekodi karoti vīriyindriyena ārabhati. So imehi pañcahi indriyehi saddhānusārī aveccappasāde nirato anantariyaṃ samādhiṃ uppādeti. Indriyehi suddhehi dhammānusārī appaccayatāya anantariyaṃ samādhiṃ uppādeti. So 『『idaṃ dukkha』』nti yathābhūtaṃ pajānāti. Saccāni idaṃ dassanabhāgiyaṃ suttaṃ. Tassa pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ tīṇi saṃyojanāni dassanapahātabbāni sabbena sabbaṃ pahīnāni dve puggalakatāni. Tattha tīṇi akusalamūlāni bhāvanāpahātabbāni uparikkhittāni cha bhave nibbattenti. Tattha tesu abhijjhāya ca byāpādesu tanukatesu cha bhavā parikkhayā mariyādaṃ gacchanti, dve bhavā avasiṭṭhā. Tassa abhijjhā ca byāpādo ca sabbena sabbaṃ parikkhīṇā honti. Eko bhavo avasiṭṭho hoti. So ca mānavasena nibbatteti. Kiñcāpi ettha aññepi cattāro kilesā rūparāgo bhavarāgo avijjā uddhaccaṃ ketusmimānabhūtā nappaṭibalā asmimānaṃ vinivattetuṃ, sabbepi te asmimānassa pahānaṃ ārabhate. Khīṇesu na ca tesu idamuttaridassanabhūmiyaṃ pañcasu sekkhapuggalesu tīsu ca paṭippannakesu dvīsu ca phalaṭṭhesu bhāvanābhāgiyaṃ suttaṃ. Taduttari asekkhabhāgiyasuttaṃ, katthaci bhūmi nipīḷiyati. Idañca pañcamaṃ suttaṃ. Tiṇṇaṃ puggalānaṃ desitaṃ puthujjanassa sekkhassa asekkhassa saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ. Puthujjanassa dassanabhāgiyaṃ. Bhāvanābhāgiyaṃ pañcannaṃ sekkhānaṃ. Yaṃ paṭhamaniddiṭṭhaṃ asekkhabhāgiyaṃ sabbesaṃ arahantānaṃ. Sā pana pañcavidhā sattavīsaākāre [sattavīsaṃ ākāre (pī.)] pariyesitabbaṃ. Etesu tassa gatīnaṃ tato uttari. Tañca kho saṅkhepena paññāsāya ākārehi sampatati, ye paññāsa ākārā sāsane niddiṭṭhā, te saṅkhipiyantā dasahi ākārehi patanti. Ye ariyasaccaṃ nikkhepena ṭhite saṅkhipiyattā aṭṭhasu ākāresu patanti. Catūsu ca sādhāraṇesu suttesu yā hārasampātassa bhūmi, te saṅkhipiyantā pañcasu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye bhāvanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā catūsu suttesu patanti. Saṃkilesabhāgiye vāsanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyamānā tīsu suttesu patanti, puthujjanabhāgiye sekkhabhāgiye asekkhabhāgiye ca. Te saṅkhipiyantā dvīsu suttesu patanti nibbedhabhāgiye ca pubbayogabhāgiye ca. Yathā vuttaṃ bhagavatā dve atthavase sampassamānā tathāgatā arahanto sammāsambuddhā dhammaṃ desenti suttaṃ geyyaṃ…pe… satthā pubbayogasamannāgate appakasirena maññamānā vasiyanti pubbayogā ca bhavissanti santānaṃ maññamānādharāya. Tattha paññāvemattataṃ attano samanupassamānena aṭṭhavidhe suttasaṅkhepe, yattha yattha sakkoti, tattha tattha yojetabbaṃ. Tattha tattha yojetvā suttassa attho niddisitabbo. Na hi sati vedanā mano dhāretvā sakkā yena kenaci suttassa attho yathābhūtaṃ niddisituṃ.

Tattha purimakānaṃ suttānaṃ imā uddānagāthā

Kāmandhā jālasañchannā, pañca nīvaraṇāni ca;

Manopubbaṅgamā dhammā, mahānāmo ca sākiyo.

Uddhaṃ adho vippamutto, yañca sīlakimatthiyā;

Yassa selūpamaṃ cittaṃ, upatissa pucchādikā.

在這裡，信根摒棄一切疑慮，智慧根觀察生滅，定根使心意統一，精進根則開始行動。他依靠這五種根，遵循信仰，專注于無間斷的定。以清凈的根，遵循法，因而生起無間斷的定。他如實知曉「這是苦」。真理，這屬於見解的教法。對於五種地獄的束縛，有三種束縛是應當被放棄的，所有的都應被完全放棄，有兩種是眾生的。這裡三種不善的根源應當被修行所放棄，已被超越的，六道中生起。對此，因貪慾和嗔恨而生的六道，因其消亡而達到限制，剩下的有兩道。因而貪慾和嗔恨皆被完全消除。剩下的只有一種道。這個道是以人類的身份而生起的。儘管在這裡，其他的四種煩惱，色的貪慾、輪迴的貪慾、無明、煩惱，這些都無法阻止自我意識，所有這些都開始放棄自我意識的放棄。對於已經消滅的那些，在這超越的見解中，五種修行者中，三種修行者，兩個果位，屬於修行的教法。接下來是無學的教法，在某些情況下，領域被壓迫。這也是第五的教法。對於三種眾生，教導了平凡人、修行者和無學者的污垢的部分、習氣的部分。平凡人的見解部分。修行的部分屬於五種修行者。那第一所陳述的無學的部分，屬於所有的阿羅漢。它有五種形式，二十種樣式。這些中的去處比那更高。它的總結是以五十種形式而成，那五十種形式在教法中被提及，概括為十種形式。那些在聖道中被確立的，因而在八個形式中落入。四個共同的教法中，關於財富的部分，概括為五種教法。污垢的部分、習氣的部分、修行的部分、解脫的部分和無學的部分。它們概括為四種教法。污垢的部分、習氣的部分、修行的部分、解脫的部分和無學的部分。它們概括為三種教法，平凡的部分、修行的部分和無學的部分。它們概括為兩個教法，修行的部分和前行的部分。正如佛陀所說，兩個目的的清晰，諸如來阿羅漢們如實地講法，教導的教法……等等，師者在前行的修行中，少許的自我意識也會存在，前行的道也將存在，成為一種流派的自我意識。在那裡，智慧的差異通過自我觀察而顯現於八種教法的概述中，無論在哪裡都能做到，哪裡都應當應用。那裡，那裡應用后，教法的意義應當被闡明。因為在痛苦的感覺中，心無法保持，因而無法以任何方式如實闡明教法的意義。在這裡，前面的教法的總結詩句：被慾望所盲，五種障礙；心所先行的法，偉大的釋迦牟尼。向上向下解脫，因持戒而得；他心如山，問者如是。

Yassa kāyagatāsati, channaṃ tamoparāyaṇo;

Na taṃ daḷhaṃ cetasikaṃ, ayaṃ lokotiādikaṃ.

Cattāro ceva puggalā, dadato puññaṃ pavaḍḍhitaṃ;

Sotānugatadhammesu, imā tesaṃ uddānagāthā.

Tattha katamā āṇatti?

Sace bhāyatha [udā. 44] dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

『『Atīte , rādha, rūpe anapekkho hohī』』ti vitthārena kātabbā. 『『Sīlavantena , ānanda, puggalena sadā karaṇīyā kintime avippaṭisāro assā』』ti. Ayaṃ vuccati āṇatti.

Tattha katamaṃ phalaṃ?

Dhammo have rakkhati dhammacāriṃ, chattaṃ mahantaṃ yatha vassakāle;

Esānisaṃso dhamme suciṇṇe, na duggatiṃ gacchati dhammacārī.

Idaṃ phalaṃ.

Tattha katamo upāyo?

『『Sabbe dhammā [dha. pa. 279] anattā』』ti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

『『Sattahaṅgehi samannāgato kho, bhikkhu, api himavantaṃ pabbatarājānaṃ cāleyya, ko pana vādo chavaṃ avijjaṃ sattakesu』』 veyyākaraṇaṃ kātabbaṃ. Ayaṃ upāyo.

Tattha katamā āṇatti ca phalañca?

Sace bhāyatha dukkhassa, sace vo dukkhamappiyaṃ;

Mākattha pāpakaṃ kammaṃ, āvi vā yadi vā raho.

Sace hi pāpakaṃ kammaṃ, karotha vā karissatha;

Na vo dukkhā pamokkhātthi, upaccāpi palāyataṃ [palāyato (pī.)].

Purimikāya gāthāya āṇatti pacchimikāya phalaṃ. Sīle patiṭṭhāya dve dhammā bhāvetabbā yā ca cittabhāvanā yā ca paññābhāvanā yā ca āṇatti rāgavirāgā ca phalaṃ.

Tattha katamaṃ phalañca upāyo ca?

Sīle patiṭṭhāya [saṃ. ni. 1.23] naro sapañño, cittaṃ paññañca bhāvayaṃ;

Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭaṃ.

Purimikāya aḍḍhagāthāya upāyo, pacchimikāya aḍḍhagāthāya phalaṃ. Nandiyo [nandiko (pī. ka.)] sakko isivutthapuririkāmaekarakkhe [isivutta… (pī.)] suttaṃ mūlato upādāya yāva chasu dhammesu. Uttari pañcasu dhammesu yācayogo [yo ca yogo (pī.)] karaṇīyo, ayaṃ upāyo. Asahagatassa kāmāsavāpi cittaṃ muccatīti. Sabbāsu chasu tīsu. Ayaṃ upāyo ca phalañca.

Tattha katamā āṇatti ca phalañca upāyo ca?

Suññato lokaṃ avekkhassu, mogharāja sadā sato;

Attānudiṭṭhiṃ uhacca [ūhacca (su. ni. 1125)], evaṃ maccutaro siyā.

『『Suññato lokaṃ avekkhassu, mogharājā』』ti āṇatti. 『『Sadā sato』』ti upāyo. 『『Attānudiṭṭhiṃ uhacca, evaṃ maccutaro siyā』』ti phalaṃ. Samādhiṃ, bhikkhave, bhāvetha, samāhito, bhikkhave, bhikkhu rūpaṃ aniccanti pajānāti. Evaṃ passaṃ ariyasāvako parimuccati jātiyāpi…pe… upāyāsehipi idha tīṇipi』』.

Tattha katamo assādo?

Kāmaṃ kāmayamānassa, tassa cetaṃ samijjhati. Ayaṃ assādo.

『『Dhammacariyā samacariyā kusalacariyā hetūhi, brāhmaṇa, evamidhekacce sattā kāyassa bhedā sugatiṃ saggaṃ lokaṃ upapajjanti』』. Ayaṃ assādo.

Tattha katamo ādīnavo?

Kāmesu ve haññate sabbā mucceva – ayaṃ ādīnavo. Pasenadisaṃyuttake sutte pabbatopamā – ayaṃ ādīnavo.

Tattha katamaṃ nissaraṇaṃ?

Yo kāme parivajjeti, sappasseva padā siro;

Somaṃ visattikaṃ loke, sato samativattati.

Saṃyuttake suttaṃ pāricchattako paṇḍupalāso sannipalāso – idaṃ nissaraṇaṃ.

Tattha katamo assādo ca ādīnavo ca?

Yāni [jā. 1.

Yassa kāyagatāsati, channaṃ tamoparāyaṇo; Na taṃ daḷhaṃ cetasikaṃ, ayaṃ lokotiādikaṃ. Cattāro ceva puggalā, dadato puññaṃ pavaḍḍhitaṃ; Sotānugatadhammesu, imā tesaṃ uddānagāthā。 22. 在這裡，什麼是戒律？若你畏懼痛苦，若你不喜痛苦；不要做惡行，無論是公開的或秘密的。「過去，拉達，若不依賴色法」，應詳細闡述。「由有戒的人，阿難，應該常常做什麼呢？」這被稱為戒律。在這裡，什麼是果報？法確實保護行法者，如同大傘在雨季；行法者在清凈的法中，絕不墮入惡道。這就是果報。在這裡，什麼是方法？「所有法皆無我」，當智慧觀察時；然後對苦產生厭離，這就是通往清凈的道路。「若有七個方面的具足，僧人，即使能搖動喜馬拉雅山，何況是無明在眾生中？」應當做這樣的闡述。這就是方法。在這裡，什麼是戒律和果報？若你畏懼痛苦，若你不喜痛苦；不要做惡行，無論是公開的或秘密的。若確實做了惡行，不論是做或不做；你們沒有從痛苦中解脫，甚至要逃避。前面的詩句是戒律，後面的詩句是果報。以戒為基礎，必須修習兩種法：心的修習和智慧的修習，以及戒律、貪慾、厭離和果報。在這裡，什麼是果報和方法？以戒為基礎，聰明的人，修習心與智慧；精進而機警的僧人，能解脫此纏繞。前面的半詩是方法，後面的半詩是果報。南迪（南迪可）如同獨角獸，依照根本，直到六種法中。在五種法中，所請求的應當被做，這就是方法。對慾望的纏繞，心也能解脫。在所有這六種法中。這就是方法和果報。在這裡，什麼是戒律、果報和方法？觀察空寂的世界，像愚者般常常保持警覺；拋棄自我見，便能超越死亡。「觀察空寂的世界，愚者」，這就是戒律。「常常保持警覺」，這就是方法。「拋棄自我見，便能超越死亡」，這就是果報。「僧人，應當修習定，僧人應當專注，僧人如實知曉色法無常。」如是見到的聖者，能超越生死……等等，方法的部分也在這裡有三種。 23. 在這裡，什麼是愉悅？慾望的欲求者，心中向其趨近。這是愉悅。「因行法、平等法、善法的因緣，婆羅門，這樣一些眾生因身體的解脫而生於善道，天界。」這是愉悅。在這裡，什麼是痛苦？在慾望中，所有的都被傷害，皆如同失去——這就是痛苦。在與帕塞納迪相關的教法中，像山般的痛苦——這就是痛苦。在這裡，什麼是解脫？他遠離慾望，猶如大象之頭；在世間中如同月亮，心中保持警覺。在相應的教法中，像帕里查塔樹般的智慧——這就是解脫。在這裡，什麼是愉悅和痛苦？那些……

2.144 dukanipāte] karoti puriso, tāni attani passati;

Kalyāṇakārī kalyāṇaṃ, pāpakārī ca pāpakaṃ.

Tattha yaṃ pāpakārī paccanubhoti ayaṃ assādo. Lābhālābhaaṭṭhakesu byākaraṇaṃ, tattha alābho ayaso nindā dukkhaṃ, ayaṃ ādīnavo. Lābho yaso sukhaṃ pasaṃsā, ayaṃ assādo.

Tattha katamaṃ assādo ca nissaraṇañca?

『『Sukho vipāko puññānaṃ, adhippāyo ca ijjhati;

Khippañca paramaṃ santiṃ, nibbānamadhigacchatī』』ti.

Yo ca vipāko puññānaṃ yā ca adhippāyassa ijjhanā, ayaṃ assādo. Yaṃ khippañca paramaṃ santiṃ nibbānamadhigacchati, idaṃ nissaraṇaṃ.

Bāttiṃsāya ceva mahāpurisalakkhaṇehi samannāgatassa mahāpurisassa dveyeva gatiyo honti, sace agāraṃ ajjhāvasati, rājā hoti cakkavattī yāva abhivijinitvā ajjhāvasati ayaṃ assādo. Sace agārasmā anagāriyaṃ pabbajati sabbena oghena [osadhena (pī. ka.)] nissaraṇaṃ ayaṃ assādo ca nissaraṇañca.

Tattha katamo ādīnavo ca nissaraṇañca?

Ādānassa [ādinnassa (ka.)] bhayaṃ ñatvā, jātimaraṇasambhavaṃ;

Anādātuṃ nibbattati, jātimaraṇasaṅkhayā.

Purimikāya aḍḍhagāthāya jātimaraṇasambhavo ādīnavo. Anādātuṃ nibbattati jātimaraṇasaṅkhayāti nissaraṇaṃ.

Kicchaṃ vatāyaṃ loko āpanno yamidaṃ jāyate ca mīyate ca. Yāva kudassunāmassa dukkhassa anto bhavissati parato vāti ettha yā uparikkhā, ayaṃ ādīnavo. Yo gedhaṃ ñatvā abhinikkhamati yāva purāṇakāya rājadhāniyā, idaṃ nissaraṇaṃ. Ayaṃ ādīnavo ca nissaraṇañca.

Tattha katamo assādo ca ādīnavo ca nissaraṇañca?

Kāmā hi citrā vividhā [madhurā (theragā. 787)] manoramā, virūparūpehi mathenti cittaṃ;

Tasmā ahaṃ [theragā. 787] pabbajitomhi rāja, apaṇṇakaṃ sāmaññameva seyyo.

Yaṃ 『『kāmā hi citrā vividhā manoramā』』ti ayaṃ assādo. Yaṃ 『『virūparūpehi mathenti citta』』nti ayaṃ ādīnavo. Yaṃ ahaṃ agārasmā pabbajitomhi rāja apaṇṇakaṃ sāmaññameva seyyoti idaṃ nissaraṇaṃ.

Balavaṃ bālopamasuttaṃ yaṃ āsāya vā vedanīyaṃ kammaṃ gāhati, tathā cepi yaṃ yaṃ pāpakammaṃ anubhoti, tattha dukkhavedanīyena kammena abhāvitakāyena ca yāva parittacetaso ca ādīnavaṃ dasseti sukhavedanīyena kammena assādeti. Yaṃ purāsadiso hoti. Bhāvitacitto bhāvitakāyo bhāvitapañño mahānāmo aparittacetaso, idaṃ nissaraṇaṃ.

2.144 在痛苦的深淵中，一個人所做的，他在心中看見；善行者善行，惡行者惡行。在這裡，惡行者所經歷的，這就是愉悅。在得失的方面，闡述中，失去名聲是痛苦，這就是痛苦。獲得名聲是快樂，稱讚是幸福，這就是愉悅。在這裡，什麼是愉悅和解脫？「善行的果報是快樂，意圖也獲得成就；迅速獲得最高的安寧，得證涅槃。」那善行的果報和意圖的成就，這就是愉悅。「迅速獲得最高的安寧，得證涅槃」，這就是解脫。擁有三十種大人特徵的偉大人物，只有兩種去處，若他住在家中，成為轉輪王，直到征服而住，這就是愉悅。若他從家中出家，完全解脫于所有的束縛，這就是愉悅和解脫。在這裡，什麼是痛苦和解脫？「知曉貪慾的恐懼，生死的因緣；不再生起，因生死的消亡。」前半句的生死因緣是痛苦。「不再生起，因生死的消亡」，這就是解脫。這世間確實艱難，因而生起、消亡；只要在苦難的深淵中存在，這就是痛苦。他知曉危險而出離，直到古老的身體之都，這就是解脫。這就是痛苦和解脫。在這裡，什麼是愉悅、痛苦和解脫？慾望確實多樣而美妙，令人心醉；因此，我出家了，王者，寧可選擇平凡的生活。「慾望確實多樣而美妙」，這就是愉悅。「令人心醉」，這就是痛苦。「因此，我從家中出家，寧可選擇平凡的生活」，這就是解脫。強大的比喻中，若依賴於痛苦的行為，無論他經歷了什麼惡行，在痛苦的感受中，未發展身體的，直到心微弱，顯示出痛苦的本質。那如同古老的城堡。修行的心、修行的身體、修行的智慧，偉大的名字，心微弱，這就是解脫。

Tattha katamaṃ lokikaṃ suttaṃ?

Na hi pāpaṃ kataṃ kammaṃ, sajjukhīraṃva muccati;

Ḍahantaṃ bālamanveti, bhasmacchannova [bhasmāchannova (ka.) passa dha. pa. 71] pāvako.

Cattāri agatigamanāni, idaṃ lokikaṃ suttaṃ.

Tattha katamaṃ lokuttaraṃ suttaṃ?

『『Yassindriyāni samathaṅgatāni [samathaṃ gatāni (pī.) passa dha. pa. 94], assā yathā sārathinā sudantā;

Pahīnamānassa anāsavassa, devāpi tassa pihayanti tādino』』ti.

『『Ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmī』』ti idaṃ lokuttaraṃ suttaṃ.

Tattha katamaṃ lokikaṃ lokuttarañca suttaṃ?

Sattiyā viya omaṭṭho, dayhamānova matthake;

Kāmarāgappahānāya, sato bhikkhu paribbaje.

『『Sattiyā viya omaṭṭho, dayhamānova matthake』』ti lokikaṃ;

『『Kāmarāgappahānāya, sato bhikkhu paribbaje』』ti lokuttaraṃ;

Kabaḷīkāre āhāre atthi chandoti lokikaṃ. Natthi chandoti lokuttaraṃ suttaṃ.

Tattha katamaṃ kammaṃ?

Yo pāṇamatipāteti, musāvādañca bhāsati;

Loke adinnaṃ ādiyati [ādiyi (ka.) passa a. ni. 5.174], paradārañca gacchati.

Surāmerayapānañca, yo naro anuyuñjati;

Appahāya pañca verāni, dussīlo iti vuccati.

Tīṇimāni, bhikkhave, duccaritāni. Idaṃ kammaṃ.

Tattha katamo vipāko?

Saṭṭhivassasahassāni, yathārūpī vipaccagā.

『『Diṭṭhā mayā, bhikkhave [saṃ. ni. 4.135], cha phassāyatanikā nāma nirayā. Diṭṭhā mayā, bhikkhave, cha phassāyatanikā nāma saggā』』. Ayaṃ vipāko.

Tattha katamaṃ kammañca vipāko ca?

Ayasāva malaṃ samuṭṭhitaṃ, tatuṭṭhāya tameva khādati;

Evaṃ atidhonacārinaṃ, sāni kammāni nayanti duggatiṃ.

Ayasāva malaṃ samuṭṭhitaṃ, yāva sāni kammānīti idaṃ kammaṃ. Nayanti duggatinti vipāko.

Catūsu sammāpaṭipajjamāno mātari pitari tathāgate tathāgatasāvake yā sammāpaṭipatti, idaṃ kammaṃ. Yaṃ devesu upapajjati, ayaṃ vipāko. Idaṃ kammañca vipāko ca.

在這裡，什麼是世間的教法？不作惡行，如同釋放奴隸般獲得自由；愚昧的人追隨，像被火燒燬般。這四種去處，這就是世間的教法。在這裡，什麼是出世間的教法？「當所有感官都被調
Tattha katamaṃ niddiṭṭhaṃ suttaṃ?

Nelaṅgo setapacchādo, ekāro vattatī [vattate (ka.) udā. 65] ratho;

Anīghaṃ passa āyantaṃ, chinnasotaṃ abandhanaṃ;

Yaṃ vā cittaṃ samaṇesu, cittāgahapati dissati.

Evaṃ imāya gāthāya niddiṭṭho attho.

Gopālakopame ekādasa padāni. Evaṃ kho, bhikkhave, bhikkhu rūpaññū hoti. Yā ca atirekapūjāya pūjetā hotīti. Imāni ekādasa padāni yathābhāsitāni niddiṭṭho attho.

Tattha katamo aniddiṭṭho attho?

Sukho viveko tuṭṭhassa, sutadhammassa passato;

Abyāpajjaṃ [abyāpajjhaṃ (pī. ka.) passa udā. 11] sukhaṃ loke, pāṇabhūtesu saṃyamoti.

Sukhā virāgatā loke, kāmānaṃ samatikkamo;

Asmimānassa yo vinayo, etaṃ ve paramaṃ sukhanti.

Idaṃ aniddiṭṭhaṃ. Aṭṭha mahāpurisavitakkā. Idaṃ aniddiṭṭhaṃ.

Tattha katamaṃ niddiṭṭhañca aniddiṭṭhañca?

Pasannanetto [su. ni. 555] sumukho, brahā uju patāpavā;

Majjhe samaṇasaṅghassa, ādiccova virocasi.

Pasannanetto yāva ādiccova virocasīti niddiṭṭho. Pasannanetto yo bhagavā kathañca pana pasannanettatā, kathaṃ sumukhatā, kathaṃ brahakāyatā, kathaṃ ujukatā, kathaṃ patāpavatā, kathaṃ virocatāti aniddiṭṭho. Pheṇapiṇḍopamaṃ veyyākaraṇaṃ yathā pheṇapiṇḍo evaṃ rūpaṃ yathā pubbuḷo evaṃ vedanā māyā viññāṇaṃ pañcakkhandhā pañcahi upamāhi niddiṭṭhā. Kena kāraṇena pheṇapiṇḍopamaṃ rūpaṃ sabbañca cakkhuviññeyyaṃ yaṃ vā catūhi āyatanehi? Kathaṃ vedanā pubbuḷūpamā? Katarā ca sā vedanā sukhā dukkhā adukkhamasukhā? Evamesā aniddiṭṭhā. Evaṃ niddiṭṭhañca aniddiṭṭhañca.

Tattha katamaṃ ñāṇaṃ?

Paññā hi seṭṭhā lokasmiṃ, yāyaṃ nibbedhagāminī;

Yāya [yāyaṃ (ka.) passa itivu. 41] sammā pajānāti, jātimaraṇasaṅkhayaṃ.

Tīṇimāni indriyāni anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyaṃ, idaṃ ñāṇaṃ.

Tattha katamaṃ neyyaṃ?

Kāmesu [udā. 63] sattā kāmasaṅgasattā, saṃyojane vajjamapassamānā;

Na hi jātu saṃyojanasaṅgasattā, oghaṃ tareyyuṃ vipulaṃ mahantaṃ.

Catūhi aṅgehi samannāgatā kāyassa bhedā devesu uppajjanti. Udāne kāpiyaṃ suttaṃ apaṇṇakapasādanīyaṃ – idaṃ neyyaṃ.

Tattha katamaṃ ñāṇañca neyyañca?

Sabbe dhammā anattāti, yadā paññāya passati;

Atha nibbindati dukkhe, esa maggo visuddhiyā.

Yadā passatīti ñāṇaṃ. Yo sabbadhamme anattākārena upaṭṭhapeti idaṃ neyyaṃ.

Cattāri ariyasaccāni, tattha tīṇi neyyāni maggasaccaṃ sīlakkhandho ca paññākkhandho ca, idaṃ ñāṇañca neyyañca.

Tattha katamaṃ dassanaṃ?

Eseva maggo [dha. pa. 274 dhammapade] natthañño, dassanassa visuddhiyā;

Etañhi tumhe paṭipajjatha, mārassetaṃ pamohanaṃ.

Catūhi aṅgehi samannāgato ariyasāvako attanāva [attanāyeva (ka.) saṃ. ni.

在這裡，什麼是被描述的教法？如同白色的牛車，單一的車輪在轉動；看那不受束縛的，像被火焰覆蓋的；或是心中對修行者的觀察，心的主宰顯現。因此，以上詩句中描述的意思。像牧人的比喻有十一種。因此，僧人，確實具備色法的智慧。那些因超越的供養而被供養的。這些十一種如所述的意思。在這裡，什麼是未被描述的意思？「快樂是隔離的滿足，聽聞法的觀察；在世間中不動搖的快樂，生靈中保持安寧。」快樂是對世間的厭離，超越慾望的；「自我執著的調伏，這是極大的快樂。」這是未被描述的。八種偉人思維。這是未被描述的。在這裡，什麼是被描述的和未被描述的意思？「目光清澈，面容和善，梵天直立而威嚴；在修行僧團的中央，猶如太陽般光輝。」「目光清澈，猶如太陽般光輝」是被描述的；「超越慾望的調伏，善良的僧人出家」是未被描述的；在食物中有貪慾的存在是被描述的。而沒有貪慾的則是未被描述的教法。在這裡，什麼是業？「誰殺生，誰說謊；在世間中不義之物，奪取他人的財物；侵犯他人的配偶。」「飲酒作樂的人，若不放棄五種敵人，則被稱為不善者。」這三種，僧人，這是惡行。在這裡，什麼是果報？「六十億次，依照因果法則。」「我見到的，僧人，六種感官接觸的地獄；我見到的，僧人，六種感官接觸的天界。」這就是果報。在這裡，什麼是業和果報？「如同鐵銹般的污垢，依靠同樣的物質而生；如此，依靠惡行者，這些業引導至惡道。」「如同鐵銹般的污垢，依靠業而產生」，這是業。「引導至惡道」，這是果報。在四種正道上，父母、如來、如來弟子，所行的正道，這是業。「誰在天界中出生」，這就是果報。這就是業和果報。
在這裡，什麼是智慧？智慧確實是世間中最為卓越的，它是通向解脫的道路；它能如實知曉生死的消亡。這三種感官，非他知感官、他知感官、他知感官，這是智慧。在這裡，什麼是可引導的？「在慾望中，眾生是慾望的結合者，在束縛中無法看見；絕不會有任何束縛的眾生，能夠渡過巨大而廣闊的洪流。」四種因緣，具足而生，眾生因身體的解脫而生於天界。在《經》中有此教法，非凡的供養——這就是可引導的。在這裡，什麼是智慧和可引導的？「所有法皆無我」，當智慧觀察時；然後對苦產生厭離，這就是通往清凈的道路。當觀察時，這就是智慧。「誰依無我之法而存在」，這就是可引導的。四種高貴的真理，其中三種是可引導的，正道的真理、戒律的法和智慧的法，這就是智慧和可引導的。
在這裡，什麼是見解？「這就是正道，沒有其他，通往見解的清凈；這確實是你們應當踐行的，這確實是魔的迷惑。」四種因緣，具足的高貴的修行者，自己……

5.1003] attānaṃ byākareyya 『『khīṇanirayomhi yāva sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo』』ti. Idaṃ dassanaṃ.

Tattha katamā bhāvanā?

Yassindriyāni subhāvitāni, ajjhattaṃ bahiddhā ca sabbaloke;

So puggalo mati ca rūpasaññī, sumohagatā na jānāti [kiṃsu mohagatānu jānāti (ka.)].

Cattāri dhammapadāni – anabhijjhā abyāpādo sammāsati sammāsamādhi. Ayaṃ bhāvanā.

Tattha katamaṃ dassanañca bhāvanā ca?

Vacasā manasātha kammunā ca, aviruddho sammā viditvā [viditvāna (ka.) su. ni. 367] dhammaṃ;

Nibbānapadābhipatthayāno, sammā so loke paribbajeyya.

Sotāpattiphalaṃ sacchikātukāmena katame dhammā manasikātabbā, bhagavā āha pañcupādānakkhandhā. Idaṃ dassanañca bhāvanā ca.

Tattha katame vipākadhammadhammā?

Yāni karoti purisoti vitthāro. Tīṇimāni, bhikkhave, sucaritāni. Ime vipākadhammadhammā.

Tattha katame navipākadhammadhammā?

Rūpaṃ vedayitaṃ saññā, viññāṇaṃ yā ceva cetanā;

Nesohamasmi na meso attā, iti diṭṭho virajjati.

Pañcime, bhikkhave, khandhā – ime navipākadhammadhammā.

Tattha katamo nevavipāko navipākadhammadhammo?

『『Ye evaṃ paṭipajjanti, nayaṃ buddhena desitaṃ;

Te dukkhassantaṃ karissanti, satthusāsanakārakā』』ti.

Iti yā ca sammāpaṭipatti yo ca nirodho, ubhayametaṃ nevavipāko navipākadhammo. Brahmacariyaṃ vo, bhikkhave, desessāmi, brahmacariyaphalāni ca brahmacariyañca ariyo aṭṭhaṅgiko maggo brahmacariyaphalāni sotāpattiphalaṃ yāva arahattaṃ.

Tattha katamaṃ sakavacanaṃ?

Sabbapāpassa akaraṇaṃ, kusalassa upasampadā;

Sacittapariyodapanaṃ, etaṃ buddhāna sāsanaṃ.

Tīṇimāni, bhikkhave, vimokkhamukhāni. Idaṃ sakavacanaṃ.

Tattha katamaṃ paravacanaṃ?

Natthi puttasamaṃ pemaṃ, natthi goṇasamitaṃ dhanaṃ;

Natthi sūriyasamā ābhā, samuddaparamā sarā.

Hetunā mārisā kosiyā subhāsitena saṅgāmavijayo sopi nāma, bhikkhave, sakko devānamindo sakaṃ phalaṃ paribhuñjamānoti vitthārena kātabbaṃ. Idaṃ paravacanaṃ.

Tattha katamaṃ sakavacanañca paravacanañca?

『『Yaṃ pattaṃ yañca pattabbaṃ, ubhayametaṃ rajānukiṇṇaṃ;

Ye evaṃvādino natthi, tesaṃ kāmesu doso』』ti.

Idaṃ paravacanaṃ. Ye ca kho te ubho ante anupagamma vaṭṭaṃ tesaṃ natthi paññāpanāya. Idaṃ sakavacanaṃ.

『『Nandati puttehi puttimā, gomā gohi [bhogiko bhogehi (pī.) saṃ. ni. 1.12] tatheva nandati;

Upadhī hi narassa nandanā, na hi so nandati yo nirūpadhī』』ti – paravacanaṃ.

『『Socati puttehi puttimā, gomā gohi tatheva socati;

Upadhī hi narassa socanā, na hi so socati yo nirūpadhī』』ti – sakavacanaṃ.

Idaṃ sakavacanaṃ paravacanañca.

5.1003 在此，他應當自我宣告：「我已斷盡地獄，我確實是已入流者，不再墮落的法則，必定走向覺悟。」這是見解。在這裡，什麼是修行？「當感官被善良地修習，內外在於全世界；此人心智與形象相知，愚癡的狀態不知為何。」四種法句——無貪、無害、正念、正定。這就是修行。在這裡，什麼是見解和修行？「通過言語、心思和行為，無衝突地，如實知曉法；渴望涅槃之道，他在世間應當出家。」「為實現入流果的人，應當思維的法，如佛所說的五蘊。」這就是見解和修行。 28. 在這裡，什麼是果報法？「他所作的，作為人所做的詳細；三種，僧人，這是善行。這些是果報法。」在這裡，什麼是非果報法？「色、受、想、行、識，這些是非果報法。」「我不是這個，我不是我，如此被觀察，便會厭離。」這五種，僧人，這是非果報法。在這裡，什麼是既非果報又非果報法？「那些如是行走，這是佛所教導；他們將造作痛苦的盡頭，這是善知識的教導。」因此，正當的修行和滅盡，兩者皆為既非果報又非果報法。「我將為你們講解梵行，梵行的果報，以及梵行的高貴八正道，直到入流果，直至阿羅漢果。」 29. 在這裡，什麼是自我言辭？「所有惡行不作，善行的成就；清凈心的洗滌，這就是佛陀的教導。」三種，僧人，這是自我言辭。在這裡，什麼是他人言辭？「沒有兒子般的愛，沒有牛群般的財富；沒有太陽般的光輝，沒有大海般的深邃。」因此，因緣的原因，米爾薩·科西耶以美好的言辭，勝利于戰爭，這也是天神中最能享受自己果報的。這就是他人言辭。在這裡，什麼是自我言辭和他人言辭？「所獲得的與所應獲得的，兩者皆為王的財富；那些如是說的人，在慾望中沒有過失。」這就是他人言辭。「那些確實不追求兩者的，在輪迴中沒有智慧的表現。」這就是自我言辭。「因兒子而歡喜的母親，如牛群般的財富也如此歡喜；對有形的事物來說，無執著的人不歡喜。」這就是他人言辭。「因兒子而悲傷的母親，如牛群般的財富也如此悲傷；對有形的事物來說，無執著的人不悲傷。」這就是自我言辭。這就是自我言辭和他人言辭。

Tattha katamaṃ sattādhiṭṭhānaṃ?

Ye keci bhūtā bhavissanti ye vāpi, sabbe gamissanti pahāya dehaṃ;

Taṃ sabbajāniṃ kusalo viditvā, dhamme [ātāpiyo (udā. 42)] ṭhito brahmacariyaṃ careyya.

Tayome, bhikkhave, satthāro, tathāgato arahaṃ sekkho paṭipado. Idaṃ sattādhiṭṭhānaṃ.

Tattha katamaṃ dhammādhiṭṭhānaṃ?

Yañca kāmasukhaṃ [udā. 12] loke, yañcidaṃ diviyaṃ sukhaṃ;

Taṇhakkhayasukhassete, kalaṃ nāgghanti soḷasiṃ.

Sattime , bhikkhave, bojjhaṅgā, idaṃ dhammādhiṭṭhānaṃ.

Tattha katamaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca? Duddasamantaṃ saccaṃ duddaso paṭivedho bālehi, jānato passato natthi nandīti vadāmi. Duddasamantaṃ saccaṃ duddaso paṭivedho bālehīti dhammādhiṭṭhānaṃ. Jānato passato natthi nandīti sattādhiṭṭhānaṃ. Dārukkhandhopamaṃ gaṅgāya tīriyā orimañca tīraṃ pārimañca tīraṃ thale vā [thaleva ca (ka.) saṃyuttanikāye] na ca ussīdanaṃ, majjhe ca na saṃsīdanaṃ manussaggāho ca amanussaggāho ca antopūtibhāvo ca, idaṃ dhammādhiṭṭhānaṃ. Evaṃ pana bhikkhu nibbānaninno bhavissati nibbānaparāyaṇoti sattādhiṭṭhānaṃ. Idaṃ sattādhiṭṭhānañca dhammādhiṭṭhānañca.

Tattha katamo thavo?

Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;

Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.

Tīṇimāni, bhikkhave, aggāni – buddho sattānaṃ, virāgo dhammānaṃ, saṅgho gaṇānaṃ. Ayaṃ thavo.

在這裡，什麼是生存的基礎？「所有生物將會出生，或已出生，皆將離開身體；明瞭這一切的智者，在法中安住，修行梵行。」這三者，僧人，是導師、如來、應供者、修行者的道路。這就是生存的基礎。在這裡，什麼是法的基礎？「世間的欲樂，或是此生的快樂；但欲滅盡的快樂，卻不值十六分。」這七種，僧人，這是法的基礎。在這裡，什麼是生存的基礎和法的基礎？「難以理解的真理，難以領悟的覺知，愚者所知；我說：『明瞭者無所歡喜。』難以理解的真理，難以領悟的覺知，愚者所知；這是法的基礎。明瞭者無所歡喜，這是生存的基礎。如同木塊橫渡，在恒河的兩岸，不沉沒於水中，也不在水中沉淪，人類與非人類的捕獲，以及內在的污穢，這就是法的基礎。因此，僧人，將會進入涅槃，以涅槃為目標，是生存的基礎。這就是生存的基礎和法的基礎。在這裡，什麼是優越的？「八正道是最優，四種真理是最根本；無慾是法中最優，智者是雙足中的最優。」這三者，僧人，是最為卓越的—— 佛是眾生中的，無慾是法中的，僧團是群體中的。這就是優越。
Tattha katamaṃ anuññātaṃ?

Kāyena [dha. pa. 361] saṃvaro sādhu, sādhu vācāya saṃvaro;

Manasā saṃvaro sādhu, sādhu sabbattha saṃvuto;

Sabbattha saṃvuto bhikkhu, sabbadukkhā pamuccati.

Idaṃ bhagavatā anuññātaṃ.

Tīṇimāni, bhikkhave, karaṇīyāni – kāyasucaritaṃ vacīsucaritaṃ manosucaritaṃ. Idaṃ anuññātaṃ.

Tattha katamaṃ paṭikkhittaṃ?

Natthi puttasamaṃ pemaṃ. Vitthāro idaṃ paṭikkhittaṃ.

Tīṇimāni, bhikkhave, akaraṇīyāni sayaṃ abhiññāya desitāni. Katamāni tīṇi? Kāyaduccaritaṃ vacīduccaritaṃ manoduccaritaṃ. Idaṃ paṭikkhittaṃ.

Tattha katamaṃ anuññātañca paṭikkhittañca?

Kāyena kusalaṃ kare, assa kāyena saṃvuto;

Kāyaduccaritaṃ hitvā, kāyasucaritaṃ care.

Dvīhi paṭhamapadehi catutthena ca padena anujānāti. Kāyaduccaritaṃ hitvāti tatiyena padena paṭikkhittanti. Mahāvibhaṅgo aciratapānādo.

Tatthimā uddānagāthā

Sace bhāyasi dukkhassa, mābhinandi anāgataṃ;

Vassakāle yathā chattaṃ, kusalāni kamatthake.

Sabbe dhammā anattāti, samāgataṃ vicālaye;

Na vo dukkhā pamokkhātthi, samatho ca vipassanā.

Kāmacchandaṃ upādāya, yo so vitakkehi khajjati;

Subhāvitatte bojjhaṅge, so imaṃ vijaṭaye jaṭaṃ.

Suññato lokaṃ avekkhassu, samādhibhāvi bhāvase;

Kāmaṃ kāmayamānassa, dhammacariyāya sugatiṃ.

Haññate sabbā mucceva, nippoṭhento catuddisā;

Yo kāme parivajjeti, pārichattopameva ca.

Yāni karoti puriso, lokadhammā pakāsitā;

Sukho vipāko puññānaṃ, tatiyaṃ aññaṃ na vijjati.

Ādānassa bhayaṃ ñatvā, jāyate jīyatepi ca;

Kāmā hi citrā vividhā, atha loṇasallopamaṃ.

Na hi pāpaṃ kataṃ kammaṃ, agatīhi ca gacchati;

Yassindriyāni samathaṅgatāni, tatheva pañcañāṇiko.

Sattiyā viya omaṭṭho, viññāṇañca patiṭṭhitā;

Yo pāṇamatipāteti, tīṇi duccaritāni ca.

Saṭṭhivassasahassāni, khaṇaṃ laddhāna dullabhaṃ;

Ayasāva malaṃ samuṭṭhitaṃ, catūsu paṭipattisu.

Nelaṅgo setapacchādo, atha gopālakopamaṃ;

Sukho viveko tuṭṭhassa, vitakkā ca sudesitā.

Pheṇapiṇḍopamaṃ rūpaṃ, brahā uju patāpavā;

Paññā hi seṭṭhā lokasmiṃ, anaññā tīṇi indriyāni.

Kāmesu sattā kāmasaṅgasattā, atha vaṇṇo rahassavā;

Sabbe dhammā anattāti, ariyasaccañca desitaṃ.

Eseva maggo natthañño, sotāpannoti byākare;

Yassindriyāni subhāvitāni, atha dhammapadehi ca.

Vacasā manasā ceva, pañcakkhandhā aniccato;

Yāni karoti puriso, tīṇi sucaritāni ca.

Rūpaṃ vedayitaṃ saññā, pañcakkhandhā pakāsitā;

Yo evaṃ paṭipajjati, brahmā ceva phalāni ca.

Sabbapāpassa akaraṇaṃ, vimokkhā taṃ hi desitā;

Natthi puttasamaṃ pemaṃ, devānaṃ asurāna ca.

Yaṃ pattaṃ yañca pattabbaṃ, nandati socati niccaṃ;

Ye keci bhūtā bhavissanti, satthāro ca pakāsitā.

Yañca kāmasukhaṃ loke, bojjhaṅgā ca sudesitā;

Maggānaṭṭhaṅgiko seṭṭho, tayo ca aggapattiyo.

Kāyena saṃvaro sādhu, karaṇīyañca desitaṃ;

Natthi attasamaṃ pemaṃ, ariyā tīṇi ca desitā.

在這裡，什麼是允許的？「以身的節制是善，以言語的節制是善；以心的節制是善，在各處皆應節制；在各處節制的僧人，將解脫所有苦。」這是佛所允許的。三種，僧人，應當做的——身的善行、口的善行、心的善行。這就是允許的。在這裡，什麼是禁止的？「沒有什麼能比兒子更可愛。」這是禁止的詳細。三種，僧人，應當不做的，已自知而教導的。哪三種？身的不善行、口的不善行、心的不善行。這就是禁止的。在這裡，什麼是允許和禁止的？「以身行善，必定應節制；捨棄身的不善行，應當修行身的善行。」以兩種第一的詞和第四的詞給予允許。「捨棄身的不善行」以第三的詞給予禁止。《大分別論》不久前所講。在這裡是總結的詩句：「若畏懼苦的到來，則不應貪戀未來；如雨季中撐傘，應當善行於當下。」「所有法皆無我」，應當聚集思考；「你們無苦可解脫，止息與觀察。」「因欲而生的貪念，他在思維中被吞噬；具備善根的覺醒，他便能解開束縛。」「應當觀察空寂的世界，修習的心應當堅固；對慾望有所渴求，以法行而得善果。」「所有皆將被毀滅，四方皆不再存在；誰捨棄慾望，如同珍貴的花朵。」「他所作的，世間法皆顯現；善行的果報快樂，沒有其他可比。」「知曉貪慾的恐懼，生與死皆生；慾望確實多樣，如同鹽和刺。」「沒有惡行的行為，便不會去往惡道；誰的感官得到安寧，五種智慧亦然。」「如同水流般的生存，意識也得安住；誰殺生，三種不善行皆然。」「六十億次，片刻獲得難得；如同鐵銹般的污垢，在四種修行中。」「如同白色的牛車，而牧人的比喻；快樂是隔離的滿足，思維應當明晰。」「如泡沫般的形象，梵天直立而威嚴；智慧確實是世間中最優，三種感官無他。」「在慾望中眾生是慾望的結合者，而色彩則是隱秘的；所有法皆無我，四聖諦已被教導。」「這就是正道，沒有其他，為已入流者所宣說；誰的感官被善良修習，以及法句中的教導。」「以言語和心思，五蘊皆無常；他所作的，三種善行皆然。」「色、受、想、行、識，五蘊皆顯現；誰如是行走，他亦能得果報。」「所有惡行不作，解脫的法則已被教導；沒有什麼能比兒子更可愛，神與阿修羅皆然。」「所獲得的與所應獲得的，常常歡喜與悲傷；所有生物將會出生，導師們皆已顯現。」「世間的欲樂，覺醒的法則已被教導；八正道是最優，三種是最為卓越。」「以身的節制是善，應當做的已被教導；沒有什麼能比自我更可愛，三種高貴的法則已被教導。」

Kāyena kusalaṃ abhirato, vinayañca kāmasukhaṃ loke;

Bojjhaṅgā ca sudesitā, duddasaṃ anataṃ ceva parāparaṃ ca;

Peṭakopadese sāsanappaṭṭhānaṃ nāma dutiyabhūmi samattā.

以身行善而歡喜，調伏世間欲樂；覺支已被善說，難見無我及高低；《藏論指導》中教法建立之第二地已完成。