B0102052105pañcamabhūmi（第五地）

  1. Pañcamabhūmi

  2. Tattha katamo hāravibhaṅgo? Yattha soḷasa hārā akkharaso bhedaṃ gacchanti. Tattha ādimhi desanāhāro. Tattha ayaṃ gāthā kusalā vā akusalā vā saccāni vā saccekadeso vā. Kiṃ desitanti? Sutte vīmaṃsā desanāhāro. Yathā ariyasaccāni nikkhepo cattāri saccāni sādhāraṇāni asādhāraṇāni ca. Yāni ca aṭṭhārasa padāni dukkhato satta padāni saṅkhepena kāyikena cetasikena dukkhena, appiyasampayogena piyavippayogena ca tīhi ca saṅkhatāhi. Tattha tīṇi saṅkhatalakkhaṇāni tisso dukkhatā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya dukkhatā ca saṅkhatalakkhaṇaṃ, vipariṇāmadukkhatāya dukkhatāti aññathatthaṃ ca saṅkhatalakkhaṇaṃ, dukkhadukkhatāya ca dukkhatā, imesaṃ tiṇṇaṃ saṅkhatalakkhaṇānaṃ tīsu vedanābhūmīsu adukkhamasukhā vedanā uppādo saṅkhatalakkhaṇaṃ, saṅkhāradukkhatāya ca dukkhatā tayo saṅkhatalakkhaṇaṃ, sukhā vedanāya ca vipariṇāmadukkhatāya ca dukkhatāti aññathattaṃ saṅkhatalakkhaṇaṃ, dukkhāvedanā dukkhadukkhatā ca dukkhatā imamhi imesu navapadesu paṭhamakesu sattasu padesu soḷasasu padesu dukkhā pariyesitabbā, ekādasa dukkhatāya ca lakkhaṇaṃ niddese niddiṭṭhaṃ. Pātubhāvalakkhaṇā jātiyā ca pātubhāvacutilakkhaṇo cutoti vitthārena pannarasapadāni kattabbāni, evaṃ sādhāraṇāni asādhāraṇāni ca sattasu dasasu padesu saññāsa tividhe ca sāsanappaṭṭhāne aṭṭhārasavidhesu ca suttādhiṭṭhānesu dasavidhesu ca suttavidheyyesu soḷasavidhesu ca hāresu ekavīsatividhāya ca pavicayavīmaṃsāyāti idaṃ desitaṃ. Yathābhūtañca desitanti, ayaṃ vuccati desanāhāro.

第五地 那裡什麼是奪取的分解？在那裡十六個奪取字母分開。那裡在開始的地方是教導的奪取。那裡這首歌是善的或惡的或真實的或真實的地方。什麼是教導？經文的思考是教導的奪取。就像高貴的真理的引入四個真理一般，普遍的和非普遍的。還有那十八個詞從痛苦中七個詞簡要地通過身體和心智的痛苦，因不喜歡的結合和喜歡的分離而有三種結合。那裡三種結合的特徵三種痛苦的產生的結合的特徵，因變化的痛苦而痛苦的結合的特徵，因變異的痛苦而痛苦的結合的特徵，痛苦的痛苦也痛苦，關於這三種結合的三種感覺的領域中沒有痛苦的快樂的感覺產生的結合的特徵，因變化的痛苦而痛苦的三種結合的特徵，快樂的感覺因變化的痛苦而痛苦的結合的特徵，痛苦的感覺痛苦的痛苦也痛苦，在這九個地方的第一處七個地方的十六個地方痛苦應被追尋，關於十一種痛苦的特徵在解釋中已被指出。顯現的特徵因出生而顯現的顯現的消失的特徵是應詳細說明的十五個詞，這樣普遍的和非普遍的在七個十個地方的認知上三種的教導的基礎上十八種的經文的規定中十種的經文的規定中十六種的奪取中二十種的思考的思維，這就是被教導的。就如實相的教導，這被稱為教導的奪取。

  1. Tattha katamo vicayo hāro?

Padaṃ pañhā ca pucchā ca, kiṃ pubbaṃ kiñca pacchimaṃ;

Anugīti sā ca vicayo, hāro vicayoti niddiṭṭho.

Padanti paṭhamaṃ padaṃ. Tassa ko attho? Yaṃ bhagavā puṭṭho āyasmatā ajitena taṃ gahetabbaṃ, katipadāni puṭṭhāni yathākiṃ kenassu nivuto lokoti gāthā, imāni katipadāni cattāri iti visajjanāya pucchā. Yattakehi padehi bhagavatā visajjitāni padāni iti pucchāya ca yā padānaṃ saṅkāsanā, idaṃ vuccati padanti.

Pañhāti imāni cattāri padāni. Kati pañhā? Eko vā dve vā taduttari vā imāni cattāri padāni eko pañho, atthānuparivatti byañjanaṃ hoti, sambahulānipi padāni ekamevatthaṃ pucchati. Imāni cattāri padāni anuparivattīni taṃ byañjanena eko pañhova hoti. Kenassu nivuto lokoti lokaṃ sandhāya pucchati, kenassu nappakāsati kissābhilepanaṃ brūsīti taṃyeva pucchati. Kiṃsu tassa mahabbhayanti taṃyeva pucchati. Evaṃ atthānuparivatti byañjanaṃ eko pañho hoti, so pañho catubbidho ekaṃsabyākaraṇīyo vibhajjabyākaraṇīyo paṭipucchābyākaraṇīyo ṭhapaniyoti. Tattha cakkhu aniccanti ekaṃsabyākaraṇīyo, yaṃ aniccaṃ taṃ dukkhanti vibhajjabyākaraṇīyo, siyā aniccaṃ na cakkhu, yānipi āyatanāni ca na cakkhu, tānipi aniccanti na cakkhuyeva, ayaṃ vibhajjabyākaraṇīyo, yaṃ cakkhu taṃ cakkhundriyaṃ neti paṭipucchābyākaraṇīyo, taṃ cakkhu tathāgatoti ṭhapaniyo. Aññatra cakkhunāti ṭhapaniyo pañho. Idaṃ pañhaṃ bhagavā kiṃ pucchito, lokassa saṃkileso pucchito. Kiṃ kāraṇaṃ? Tividho hi saṃkileso taṇhāsaṃkileso ca diṭṭhisaṃkileso ca duccaritasaṃkileso ca. Tattha avijjāya nivutoti avijjaṃ dasseti, jappāti taṇhaṃ dasseti, mahabbhayanti akusalassa kammassa vipākaṃ dasseti, sotaṃ nāma sukhavedanīyassa kammassa dukkhavedanīyo vipāko bhavissatīti netaṃ ṭhānaṃ vijjatīti bhagavā visajjeti, catūhi yo padehi avijjāya nivuto lokoti…pe… evaṃ vuccati.

那裡什麼是思考的奪取？ 詞語和問題，什麼是前面的，什麼是後面的； 追隨和思考，奪取被稱為思考。 詞語是第一個詞。那麼它有什麼意義？當佛陀被尊者阿吉提問時，應該抓住什麼，問到的詞是什麼，如何以什麼方式被問到，歌謠，這些是問到的詞是四個，以此來解釋。對於那些被佛陀解釋的詞，問到的詞是指這些詞，這被稱為詞。 問題是這四個詞。多少個問題？一個或兩個或更多的，這四個詞是一個問題，意義的展開是指示，許多詞也問到同一個事物。這四個詞是相互展開的，因此是一個問題。關於什麼被問到，指的是世界，關於什麼不被說明，是什麼樣的塗抹，這正是被問到的。什麼是其大恐怖，這正是被問到的。因此，意義的展開是一個問題，這個問題是四種的，單一的說明，分開說明，追問說明，設定說明。那裡眼睛是無常的，這是單一的說明，什麼是無常的就是痛苦，可能是無常的不是眼睛，所有的感官也不是眼睛，它們也是無常的，眼睛是眼睛的感官，因此是追問說明，這眼睛是如來。除了眼睛以外的應設定為問題。這問題佛陀被問到，問到的是世界的污染。什麼原因？三種污染：慾望的污染、見解的污染和不善行的污染。在那裡被無明所遮蔽，顯示出無明，顯示出慾望，顯示出惡行的果報，聽覺是快樂的行為的痛苦的果報，這個地方是不存在的，佛陀解釋道，關於四個詞被無明遮蔽的世界……等……如此被稱為。

  1. Taduttari paṭipucchati, savanti sabbadhi sotāti gāthā, cattāri padāni pucchati taṃ bhagavā dvīhi padehi visajjeti.

Yāni sotāni lokasmiṃ, sati tesaṃ nivāraṇaṃ;

Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhīyare.

Imāni cattāri padāni dvīhi padehi visajjeti. Idaṃ padanti pucchito, tassa saṃkiliṭṭhassa lokassa vodānaṃ pucchito, sotāni cha taṇhākāyā bahulādhivacanena niddiṭṭhā bhavanti sabbehi āyatanehi. Tāni sotāni kena nivāriyantīti pariyuṭṭhānapahānaṃ pucchati, kena sotā pidhīyareti anusayasamugghātaṃ pucchati. Tattha bhagavā chasu dvāresu satiyā deseti, yo hi sampajāno viharati satidovārike ca tassa indriyāni guttāni sambhavanti. Tattha guttesu indriyesu yā yā vipassanā, sā sā tesaṃ tesaṃ sotānaṃ tassā ca avijjāya yo loko nivuto accantapahānāya saṃvattati. Evaṃ sotāni pihitānipi bhavanti tato uttari pucchati.

Paññā ca sati ca nāmarūpassa kho tassa bhagavantaṃ puṭṭhumāgamma katthetaṃ upasammati imāni cattāri padāni bhagavā ekena padena visajjeti.

Yametaṃ pañhaṃ apucchi [pucchase pañhaṃ (pī. ka.) passa su. ni. 1043], ajita taṃ vadāmi te…pe…;

Viññāṇassa nirodhena, etthetaṃ upasammati.

Iminā pañhena kiṃ pucchati? Anupādisesanibbānadhātuṃ pucchati, taṃ bhagavā anupādisesāya nibbānadhātuyā visajjeti. Tattha paṭhamena pañhena saṃkilesaṃ pucchati. Dutiyena pañhena vodānaṃ pucchati. Tatiyena pañhena sopādisesanibbānadhātuṃ pucchati. Catutthena pañhena anupādisesanibbānadhātuṃ paṭipucchati tato uttari paṭipucchati.

Ye ca saṅkhātadhammāse, ye ca sekhā [sekkhā (ka.) passa su. ni. 1044] puthū idha;

Tesaṃ me nipako iriyaṃ, puṭṭho pabrūhi mārisa.

Imāni cattāri padāni pucchati. Kati ca pana te pañhe saṅkhātadhammā ca arahantā sekkhā ca? Kiṃ pubbaṃ kiñca pacchimanti ayamattho. Tattha kataraṃ paṭhamaṃ pucchati, kataraṃ pacchā? Arahantaṃ paṭhamaṃ pucchati. Sekkhadhamme tattha kena padena saṅkhātadhammāti arahanto gahitā, puthūti sekkhā gahitā. Tesaṃ me nipakoti sādhāraṇaṃ padaṃ bhagavantaṃ pucchati. Tassa sādhāraṇāni ca asādhāraṇāni ca pañhesu pucchitabbāni. Taṃ bhagavā visajjeti. Na tathā puṭṭhaṃ, paṭhamaṃ puṭṭhaṃ, taṃ pacchā visajjeti. Yaṃ pacchā pucchitaṃ paṭhamaṃ visajjeti. Kiñca idaṃ pucchitaṃ visuddhānaṃ visujjhantānañca kā iriyāti idaṃ pucchi, taṃ kāmesu nābhigijjheyya. Manasānāvilo siyāti pariyuṭṭhānāni vitakkena ca bhagavā nivāreti, dve pana vitakkaanāvilatāya pariyuṭṭhānaṃ, yathā nīvaraṇesu niddiṭṭhaṃ. Kusalā sabbadhammesūti arahantaṃ visajjeti.

Kenassu tarati oghanti gāthā, imāni cattāri padāni. Cattāroyeva pañhā. Kiṃ kāraṇaṃ, na hi ettha atthānuparivatti byañjanaṃ [yathānuparivatthivajjaṃ (pī. ka.)] yathā paṭhamaṃ ajitapañhesu, tassa na ekaṃsena bahūni visajjanāni, bahukā pañhā, ekova na cāpi, sabbe pucchati, pubbe visajjito, yathā catuttho ajitopañhe, yaṃ ettha yathābhūtaṃ pariyesanāpadabandhena visajjanāyo evaṃ yathābhūtaṃ pariyesati. Yo puna ettha yaṃ evaṃ pucchati tattha ayamākāro pucchanāyaṃ antojaṭā bahijaṭāti gāthā [saṃ. ni.

更進一步地詢問，"流向一切方向的諸流"這首偈頌，問到四個詞，佛陀用兩個詞來回答。 世間的諸流， 正念是它們的防護； 我說諸流的防護， 以智慧它們被遮蔽。 這四個詞用兩個詞來回答。這是詞語被問到，被問到的是那個污染的世界的清凈，諸流是六種愛慾的身，以多種說法被指出是一切感官。那些諸流被什麼阻止，問的是斷除現行煩惱，諸流被什麼遮蔽，問的是斷除隨眠煩惱。在那裡佛陀教導在六門中的正念，誰住于正知正念，他的諸根就會被守護。在那裡諸根被守護時，哪些觀智，那些就是對那些諸流和那無明所遮蔽的世界導向徹底斷除。這樣諸流即使被遮蔽也會更進一步地詢問。 智慧和正念以及名色，這是向佛陀詢問的，在哪裡這個平息，這四個詞佛陀用一個詞來回答。 你所問的這個問題，阿吉陀，我告訴你……等； 隨著識的滅盡，在這裡這個平息。 這個問題問的是什麼？問的是無餘涅槃界，佛陀以無餘涅槃界來回答。在那裡第一個問題問的是污染。第二個問題問的是清凈。第三個問題問的是有餘涅槃界。第四個問題問的是無餘涅槃界，然後更進一步地詢問。 那些已知法的人，和那些還在學習的眾多人； 請告訴我他們的行為，智者啊，被問到時。 問到這四個詞。有多少個問題是已知法的人和阿羅漢以及學習者？什麼是前面的，什麼是後面的，這是意思。在那裡哪個先問，哪個后問？先問阿羅漢。學習法中以哪個詞已知法是指阿羅漢，眾多是指學習者。"他們的智者"是共同的詞，問佛陀。那共同的和不共同的應在問題中被問到。佛陀回答那個。不是那樣被問到的，先被問到的，後來回答。後來被問到的先回答。這裡問的是什麼，清凈者和正在清凈者的什麼行為，這是所問的，那不應貪著于欲樂。心不應混濁，佛陀以尋思來防止現行煩惱，兩種尋思的不混濁是現行煩惱，如在障礙中所說。善巧於一切法是回答阿羅漢。 "以什麼渡過暴流"這首偈頌，這四個詞。正是四個問題。什麼原因，這裡沒有意義的展開指示，如第一個阿吉陀的問題，那不是單一的許多回答，許多問題，不只是一個，全部都問，之前已回答，如第四個阿吉陀的問題，這裡如實地以探究詞的結合來回答，如此如實地探究。再者這裡如此問到的地方，這是問題的形式，"內結外結"這首偈頌[相應部]

1.29] pucchitavisajjanāya maggitabbā. Kathaṃ visajjitāti bhagavāti visajjeti? Sīle patiṭṭhāya naro sapaññoti gāthā. Tattha cittabhāvanāya samathā, paññābhāvanāya vipassanā. Tattha evaṃ anumīyati, ye dhammā samathena ca vipassanāya ca pahīyanti, te ime antojaṭā bahijaṭā. Tattha visajjanaṃ samathena rāgo pahīyati, vipassanāya avijjā. Ajjhattavatthuko rāgo antojaṭā, bāhiravatthuko rāgo bahijaṭā. Ajjhattavatthukā sakkāyadiṭṭhi, ayaṃ antojaṭā. Ekasaṭṭhi diṭṭhigatāni ca bāhiravatthukāni bahijaṭā, yā hi ajjhattavatthukā yā diṭṭhibhāgiyena bhavissati, ayaṃ jaṭā. Tathā saṃkhittena yā kāci ajjhattavatthukā taṇhā ca diṭṭhi ca, ayaṃ antojaṭā. Yā kāci bāhiravatthukā taṇhā ca diṭṭhi ca, ayaṃ bahijaṭā.

Yathā devatā bhagavantaṃ pucchati 『『catucakkaṃ navadvāra』』nti gāthā [saṃyuttanikāye]. Tattha bhagavā visajjeti 『『chetvā naddhiṃ varattaṃ cā』』ti gāthā, idaṃ bhagavā dukkhanirodhagāminiṃ paṭipadaṃ visajjeti. Imāya visajjanāya bhagavā anumīyati kilese ettha purimāya gāthāya niddisitabbena. Taṃ hi catucakkanti cattāro vā hatthapādā. Navadvāranti nava vaṇamukhāni. Yathā catucakkanti cattāro upādānā, upādānappaccayā bhavo, upādānanirodhā bhavanirodho. Navadvāranti nava mānavidhā, mānajātikāya hi dukkhaṃ seyyenamhi paraso tīṇi tikāni puṇṇaṃ. Tikena saṃyuttaṃ hi pañcakāmaguṇiko rāgo. Tattha naddhīti taṇhā visajjīyati. Varattanti mānaṃ visajjeti, icchā lobho ca pāpakoti pañcakāmaguṇiko rāgo. Tattha visamalobho pāpakoti niddisiyati samūlataṇhanti. Aññāṇamūlakā taṇhāti aññāṇamūlakā taṇhā, taṇhāya ca diṭṭhiyā ca pahānaṃ. Ye ca puna aññepi keci catucakkayogena teneva kāraṇena ca yujjanti, saṃsāragāmino dhammā sabbe niddisitabbā. Tatthāyaṃ gāthā visajjanā pucchāya ca visajjanāya sameti [samaṃti (pī.)]. Yaṃ yadi sandena atha saha byākaraṇena anugītiyaṃ ca so vicayoti bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati.

  1. Aṭṭhahi , bhikkhave, aṅgehi samannāgato bhikkhu dūteyyaṃ gantumarahati [kātumarahati (pī. ka.) passa a. ni.

1.29] 應在問題和回答中尋找。如何回答佛陀回答說？"有智慧的人立足於戒"這首偈頌。那裡心的修習是止，智慧的修習是觀。那裡這樣推論，那些以止和觀斷除的法，就是這些內結和外結。那裡回答以止斷除貪慾，以觀斷除無明。內在對象的貪慾是內結，外在對象的貪慾是外結。內在對象的身見，這是內結。六十一種邪見是外在對象的外結，那些內在對象的屬於見的部分，這是結。同樣簡要地說，任何內在對象的貪愛和見，這是內結。任何外在對象的貪愛和見，這是外結。 就像天神問佛陀"四輪九門"這首偈頌[相應部]。那裡佛陀回答"切斷繩索和皮帶"這首偈頌，這是佛陀回答導向苦滅的道路。通過這個回答，佛陀推論煩惱應在前面的偈頌中指出。那四輪是四肢。九門是九個傷口。如四輪是四取，緣取有有，取滅則有滅。九門是九種慢，因為慢類的苦，我勝過他人三種三法圓滿。三法相應的是五欲功德的貪慾。那裡繩索指的是貪愛被解釋。皮帶指的是慢被解釋，慾望和邪惡的貪婪是五欲功德的貪慾。那裡不正當的貪婪被指為邪惡，連根拔除貪愛。無明為根本的貪愛是無明為根本的貪愛，斷除貪愛和見。那些其他任何以四輪相應的同樣原因相應的，輪迴的諸法都應被指出。那裡這首偈頌回答與問題和回答相符。如果以韻律或者以解釋和追隨，那就是思考，佛陀放下多少詞，就以多少詞追隨。 諸比丘，具備八支的比丘值得去做使者[值得做使者(其他版本)參見增支部

8.16]. Imāni aṭṭha padāni nikkhittāni. Chahi padehi bhagavā anugāyati.

『『Yo ve na byathati [byāthati (ka.)] patvā, parisaṃ uggavādiniṃ;

Na ca hāpeti vacanaṃ, na ca chādeti sāsanaṃ.

『『Asandiddhiṃ ca bhaṇati, pucchito na ca kuppati;

Sa ve tādisako bhikkhu, dūteyyaṃ gantumarahatī』』ti.

Tattha pana bhagavā yattakāni padāni nikkhipati, tattakehi anugāyati. Sattahi, bhikkhave, aṅgehi samannāgato kalyāṇamitto piyo garubhāvanīyoti vitthārena, idaṃ bhagavā sattahi padehi anugāyati. Iti bahussutavā anugāyati, appatarakathaṃ padaṃ vā nikkhepo, bahussutavā nava padāni nikkhepo, appatarikā anugītiyā bahutarikā anugāyati. Ayaṃ vuccati te anugīti ca vicayo, ayaṃ vicayo nāma hāro.

Tattha katamo yuttihāro?

Sabbesaṃ hārānaṃ, yā bhūmī yo ca gocaro tesaṃ;

Yuttāyutti parikkhā, hāro yuttīti niddiṭṭho.

Hārānaṃ soḷasannaṃ yathā desanā yathā vicayo yo ca niddisiyati, ayaṃ niddeso. Ayaṃ pucchā suttesu na yujjatīti yā tattha vīmaṃsā, ayaṃ yutti.

Yathā hi sahetū sappaccayā sattā saṃkilissanti, atthi hetu atthi paccayo sattānaṃ saṃkilesāya, sahetū sappaccayā sattā visujjhanti, atthi hetu atthi paccayo sattānaṃ visuddhiyā. Sīlavatā, ānanda, puggalena na veyyākaraṇiyā kinti me vippaṭisāro uppādeyya…pe… abyākaraṇaṃ kattabbaṃ, ayaṃ visuddhiyā maggo. Tassa hetu ko paccayo, sīlakkhandhassa cattāri cattāri hetu ca paccayo ca. Sappurisasaṃsevo yo ca patirūpadesavāso ca, ayaṃ upādāpaccayatā sappaccayo. Yaṃ porāṇakammaṃ assa vipāko paccayo, tāya paccayāya attasammāpaṇidhi, ayaṃ hetu. Iti sīlakkhandho sahetu sappaccayoti idaṃ lokikaṃ sīlaṃ.

Yaṃ pana lokuttaraṃ sīlaṃ, tassa tīṇi indriyāni paccayo – saddhindriyaṃ vīriyindriyaṃ samādhindriyaṃ – ayaṃ paccayo. Satindriyañca paññindriyañca hetu. Paññāya nibbedhagāminiyā, yaṃ sīlaṃ jāyati. Sotāpannassa ca sīlaṃ tenāyaṃ hetu ayaṃ paccayo. Yaṃ puna samādhino passaddhi ca pīti ca pāmojjaṃ paccayo. Yaṃ sukhaṃ hetu tena samādhikkhandho sahetu sappaccayo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññā. Tassa paratoghoso ajjhattaṃ ca yoniso manasikāro hetu ca paccayo ca, iti ime tayo khandhā sahetū sappaccayā evaṃ satta paññā. Sattabyākaraṇīsu ca suttesu na yujjati. Ayaṃ yuttihāro. So catūsu mahāpadesesu daṭṭhabbo.

8.16]。這八個詞被放下。佛陀用六個詞來追隨。 "誰遇到言詞激烈的眾會， 不會動搖,也不會減損言語, 不會隱藏教導。 說話不含糊,被問到時不生氣, 這樣的比丘,值得去做使者。" 那裡佛陀放下多少詞,就以多少詞追隨。"諸比丘,具備七支的善友是可愛的、尊重的、值得尊敬的"等等詳細說明,這是佛陀以七個詞來追隨。因此多聞者追隨,較少的話語或詞的放下,多聞者九個詞的放下,較少的追隨較多的追隨。這被稱為追隨和思考,這就是名為思考的奪取。 那裡什麼是相應的奪取? 一切奪取的,基礎和行境, 相應不相應的考察,被稱為相應的奪取。 十六種奪取如教導如思考被指出,這是解釋。這個問題在經中不相應,那裡的考察,這是相應。 就像有因有緣的眾生被污染,有因有緣眾生被污染,有因有緣的眾生清凈,有因有緣眾生清凈。阿難,持戒的人不應解釋"我怎樣才能生起悔恨"……等……應該不回答,這是清凈的道路。那有什麼因什麼緣,戒蘊的四種四種因和緣。親近善人和住在適當的地方,這是緣起緣。那過去的業是果報的緣,以那緣正確的自我決心,這是因。因此戒蘊有因有緣,這是世間的戒。 那出世間的戒,那三根是緣 - 信根、精進根、定根 - 這是緣。念根和慧根是因。以慧洞察而生的戒。須陀洹的戒,以此這是因這是緣。再者定的輕安和喜悅是緣。樂是因,以此定蘊有因有緣。定者如實了知,這是慧。那聽聞他人和內在如理作意是因和緣,因此這三蘊有因有緣,如此七種慧。在七種解答的經中不相應。這是相應的奪取。它應在四大教法中被看到。

  1. Tattha katamaṃ padaṭṭhānaṃ?

Dhammaṃ deseti jino, tassa ca dhammassa yaṃ padaṭṭhānaṃ;

Iti yāva sabbadhammā, eso hāro padaṭṭhāno.

Tattha pañcakāmaguṇā kāmarāgassa padaṭṭhānaṃ. Yesaṃ kesañci kāmarāgo uppajjati uppanno vā uppajjissati vā, etesu yepi pañcasu rūpesu āyatanesu nāññatra etehi kāmarāgassa padaṭṭhānanti. Vuccate, tena pañca kāmaguṇā kāmarāgassa padaṭṭhānaṃ. Pañcindriyāni rūparāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Pañcakkhandhā sakkāyadiṭṭhiyā padaṭṭhānaṃ. Ekasaṭṭhi diṭṭhigatāni diṭṭhirāgassa padaṭṭhānaṃ. Kāmadhātu kāmarāgassa padaṭṭhānaṃ. Arūpadhātu arūparāgassa padaṭṭhānaṃ. Sukhasaññā kāmarāgassa padaṭṭhānaṃ. Byāpādasaññā byāpādassa padaṭṭhānaṃ. Asampajaññatā sammohassa padaṭṭhānaṃ. Nava āghātavatthūni byāpādassa padaṭṭhānaṃ. Navavidhaṃ mānaṃ [navamānaṃ vidhamānassa (pī. ka.)] mānassa padaṭṭhānaṃ. Sukhā vedanā rāgānusayassa padaṭṭhānaṃ. Dukkhā vedanā paṭighānusayassa padaṭṭhānaṃ. Adukkhamasukhā vedanā avijjānusayassa padaṭṭhānaṃ. Attavādupādānañca musāvādo ca lobhassa padaṭṭhānaṃ. Pāṇātipāto ca pisuṇavācā ca pharusavācā ca byāpādassa padaṭṭhānaṃ. Micchattañca samphappalāpo ca mohassa padaṭṭhānaṃ. Bhavaṃ bhogañca vokāro ahaṃkārassa padaṭṭhānaṃ. Bāhirānaṃ pariggaho mamaṃkārassa padaṭṭhānaṃ. Kāyassa saṅgaṃ [kāyavaṅkaṃ (pī.)] diṭṭhiyā padaṭṭhānaṃ. Kāyikadoso dosassa padaṭṭhānaṃ. Kāyikakāsāvo lobhassa padaṭṭhānaṃ. Yo yo vā pana dhammo yena yena ārammaṇena uppajjati saccādhiṭṭhānena vā dhammādhiṭṭhānena vā anusayanena vā, so dhammo tassa padaṭṭhānaṃ. Tena sārammaṇena so dhammo uppajjati.

Yathā manusso purimassa padassa padaṭṭhānaṃ alabhanto dutiyaṃ padaṃ uddharati, so pacchānupadaṃ saṃharati. Yadi pana yo na dutiyapadassa padaṭṭhānaṃ labhati, aparaṃ padaṃ uddharati. Tassa yo ceso paccayo bhavati. Evaṃ dhammo kusalo vā akusalo vā abyākato vā padaṭṭhānaṃ alabhanto na pavattati. Yathā payuttassa dhammassa yonilābho [yoniso lābho (pī.)], ayaṃ vuccati padaṭṭhāno hāro.

那麼什麼是基礎？ 佛陀講授法，法的基礎是什麼； 因此所有法，都是這個基礎。 其中五種慾望的享樂是慾望貪慾的基礎。若有任何慾望貪慾生起，或已經生起或將生起，在這五種色法的感官中，除了這些，慾望貪慾的基礎就是這樣。於是這五種慾望的享樂是慾望貪慾的基礎。五種根是色貪的基礎。心根是有為貪的基礎。五蘊是身見的基礎。六十一種邪見是見貪的基礎。欲界是慾望貪慾的基礎。無色界是無色貪慾的基礎。快樂的覺知是慾望貪慾的基礎。痛苦的覺知是痛苦的基礎。無苦無樂的覺知是無明的基礎。對自我的執著和謊言是貪慾的基礎。殺生、惡口、粗口是痛苦的基礎。邪見和無意義的閑聊是無明的基礎。存在和享受是自我中心的基礎。外在的執著是我執的基礎。身體的執著是見的基礎。身體的過失是過失的基礎。身體的貪慾是貪慾的基礎。任何法，無論是通過哪個對像生起，無論是通過真理的確定，還是通過法的確定，或是通過隨眠的生起，都是法的基礎。通過那個對象，那個法生起。 就像一個人無法獲得前一個基礎，便提升到第二個基礎，他就會收回后一個基礎。如果沒有獲得第二個基礎，就提升到另一個基礎。那個基礎成為條件。這樣，法無論是善或不善，或是未說明的，若未獲得基礎，則不會產生。就像與法相應的正念，這是被稱為基礎的奪取。

  1. Tattha katamo lakkhaṇo hāro?

Vuttamhi ekadhamme, ye dhammā ekalakkhaṇā tena;

Sabbe bhavanti vuttā, so hāro lakkhaṇo nāma.

Yesañca susamāraddhā, niccaṃ kāyagatāsatīti gāthāya vuttāya kāyagatāsatiyā vuttā vedanāgatā cittagatā dhammagatā ca sati catunnaṃ satipaṭṭhānānaṃ ekena satipaṭṭhānena. Na hi cittaṃ ekasmiṃ viññāṇaṭṭhitiyā pavattati, nānāsu gatīsu pavattati, kāyagatāsatiyā vuttāya vuttā vedanāgatā cittadhammagatā ca. Na hi kāyagatāsatiyā bhāvitāya satipaṭṭhānā cattāro bhāvanāpāripūriṃ na gacchanti. Evaṃ tassadisesu dhammesu vuttesu sabbadhammā vuttā ca bhavanti.

Sacittapariyodāpanaṃ, etaṃ buddhāna sāsananti gāthā cetasikā dhammā vuttā, citte rūpaṃ vuttaṃ. Idaṃ nāmarūpaṃ dukkhaṃ ariyasaccaṃ. Tato sacittapariyodāpanā yaṃ yaṃ odapeti, taṃ dukkhaṃ. Yena odapeti, so maggo. Yato odapanā, so nirodho. Cakkhuṃ ca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ, tattha sahajātā vedanā saññā cetanā phasso manasikāro ete te dhammā ekalakkhaṇā uppādalakkhaṇena. Yo ca rūpe nibbindati, vedanāya so nibbindati, saññāsaṅkhāraviññāṇesupi so nibbindati. Iti ye ekalakkhaṇā dhammā, tesaṃ ekamhi dhamme niddiṭṭhe sabbe dhammā niddiṭṭhā honti, ayaṃ vuccati lakkhaṇo hāro.

Tattha katamo catubyūho hāro?

Nirutti adhippāyo ca, byañjanā desanāya ca;

Suttattho pubbāparasandhi, eso hāro catubyūho.

Tattha katamā nirutti, sā kathaṃ pariyesitabbā [passitabbā (pī. ka.)]? Yathā vuttaṃ bhagavatā ekādasahi aṅgehi samannāgato bhikkhu khippaṃ dhammesu mahattaṃ pāpuṇāti, atthakusalo ca hoti, dhammakusalo ca hoti, niruttikusalo ca hoti, itthādhivacanakusalo ca hoti, purisādhivacanakusalo ca, vipurisādhivacanakusalo ca, atītādhivacanakusalo ca, anāgatādhivacanakusalo ca, paccuppannādhivacanakusalo ca. Ekādhippāyena kusalo nānādhippāyena kusalo. Kimhi desitaṃ, atītānāgatapaccuppannaṃ. Itthādhivacanena purisādhivacanena vipurisādhivacanena sabbaṃ yathāsuttaṃ niddiṭṭhaṃ. Taṃ byañjanato niruttikosallato yo yaṃ suttassa suniruttidunniruttitaṃ avekkhati, idaṃ evaṃ niropayitabbaṃ. Idampi na niropayitabbaṃ. Idaṃ vuccate niruttikosallaṃ.

那麼什麼是特相的奪取? 當說一法時,與此同一特相的諸法; 全都被說出,這就是名為特相的奪取。 對於那些善於開始的人,常常保持身念這首偈頌中所說的身念,也說了受念、心念和法念,通過四念處中的一個念處。因為心不會只在一個識住處運作,而是在各種狀態中運作,說了身念也就說了受念、心念和法念。因為修習身念時,四念處不會不達到圓滿。這樣在說類似的法時,一切法都被說出。 凈化自心,這是諸佛的教導這首偈頌說的是心所法,在心中說了色法。這名色是苦聖諦。從中凈化自心所凈化的,那是苦。用什麼凈化,那是道。從哪裡凈化,那是滅。緣眼和色生起眼識,其中俱生的受、想、思、觸、作意,這些法以生起為同一特相。厭離色的人,也厭離受,也厭離想、行、識。這樣具有同一特相的法,在說一法時就說了一切法,這被稱為特相的奪取。 那麼什麼是四分的奪取? 詞義和意圖,文句和教導, 經義和前後關聯,這是四分的奪取。 其中什麼是詞義,它如何被尋求[被看到(其他版本)]?就像佛陀所說,具備十一支的比丘迅速在諸法中達到偉大,善巧于義、善巧於法、善巧于詞義、善巧于女性詞、善巧于男性詞、善巧于中性詞、善巧於過去詞、善巧于未來詞、善巧于現在詞。善巧於一種意圖,善巧于多種意圖。在什麼中被教導,過去未來現在。以女性詞男性詞中性詞,一切如經中所說。那從文句中,從詞義善巧中,誰觀察經的善說和惡說,這應該這樣確立。這也不應確立。這被稱為詞義善巧。

  1. Tattha katamaṃ adhippāyakosallaṃ? Yathādesitassa suttassa sabbassa vāraṃ gacchati imena bhagavatā desitabbanti. Yathā kiṃ appamādo amataṃ padaṃ, pamādo maccuno padanti gāthā. Ettha bhagavato ko adhippāyo? Ye asītimeva ākaṅkhanti te appamattā viharissanti, ayaṃ adhippāyo.

Yogassa kālaṃ na nivattati yā ca, so na tattha pāpintave bhavanti;

Vedanāmaggaisinā [vedanāmaggaṃ isinā (pī.)] paveditaṃ, dhutarajāsavā dukkhā pamokkhātā.

Ettha bhagavato ko adhippāyo? Ye dukkhe nāssādakā [dukkhena sādhakā (pī.)], te vīriyamārabhissanti dukkhakkhayāyāti. Ayaṃ tattha bhagavato adhippāyo. Iti gāthāya vā byākaraṇena vā desite iminā suttena sādhakā, yo evaṃ dhammānudhammaṃ paṭipajjatīti so adhippāyo, ayaṃ vuccati desanādhippāyo.

Tattha katamo pubbāparasandhi? Yaṃ gāthāyaṃ vā suttesu vā padāni asīti tāni bhavanti evaṃ vā evameti tassā gāthāya suttassa vā yāni purimāni padāni yāni ca pacchimakāni , tāni samosāretabbāni. Evaṃ so pubbāparena sandhi ñāyati. Yā ekā samāraddhā gāthā dve tīṇi vā tassa mekadese bhāsitānaṃ abhāsitāhi gāthāhi aniddiṭṭho attho bhavati tadupadhāritabbaṃ. Yaṃva sabbā [yaṃ vattabbaṃ (pī.)] itissa pariyesamānassa pariyesanā kaṅkhā, tassa vā puggalassa paññattīnaṃ apare pariyesitabbaṃ. Idaṃ vuccate pubbāparena sandhi. Kosallanti vatthuto nidānakosallaṃ. Byañjanato niruttikosallaṃ. Desanādhippāyakosallaṃ. Pubbāparena sandhikosallaṃ. Tattha tassa gāthā pariyesitā nidānaṃ vā. Upalabbhituṃ na attho niddisitabbo vatthuto nidānakosallaṃ atthakosallaṃ imehi catūhi padehi attho pariyesiyanto yathābhūtaṃ pariyiṭṭho hoti. Atha ca sabbo vatthuto vā nidānena vā yo adhippāyo byañjano nirutti sandhi ca anuttaro eso pubbāparena evaṃ suttatthena desitabbaṃ. Ayaṃ catubyūho hāro.

那麼什麼是意圖善巧?就像所教導的經,全部都歸於"應該由世尊以這個來教導"。比如"不放逸是不死之道,放逸是死亡之道"這首偈頌。這裡世尊的意圖是什麼?那些只希求八十的人會安住于不放逸,這是意圖。 瑜伽的時間不會停止, 他們在那裡不會變得邪惡; 仙人宣說感受之道, 擺脫了塵垢和煩惱,從苦中解脫。 這裡世尊的意圖是什麼?那些不樂於苦的人,會爲了滅苦而精進。這是世尊在這裡的意圖。這樣通過偈頌或解釋所教導的,通過這個經來證實,誰這樣如法修行,那就是意圖,這被稱為教導的意圖。 那麼什麼是前後關聯?在偈頌或經中有八十個詞,它們是這樣或那樣的,那首偈頌或經的前面的詞和後面的詞,應該被聯繫起來。這樣通過前後關係知道關聯。一首開始的偈頌有兩三個部分被說出,未說出的偈頌中未指出的意思應該被考慮。或者全部[應該說的(其他版本)]這樣尋求時的尋求和懷疑,或者那個人的概念應該進一步尋求。這被稱為前後關聯。善巧是從事實上的因緣善巧。從文句上的詞義善巧。教導意圖的善巧。前後關聯的善巧。其中那首偈頌被尋求或因緣。不能獲得的意義應該被指出,從事實上的因緣善巧是意義善巧,通過這四個詞尋求意義時,如實被尋求。然後一切從事實或因緣,意圖、文句、詞義和關聯是無上的,這樣應該通過前後關係和經義來教導。這是四分的奪取。

  1. Tattha katamo āvaṭṭo hāro?

Ekamhi padaṭṭhāne, pariyesati sesakaṃ padaṭṭhānaṃ;

Āvaṭṭati paṭipakkhe, āvaṭṭo nāma so hāro.

Yathā kiṃ unnaḷānaṃ pamattānanti gāthāyo. Yaṃ pamādo, idaṃ kissa padaṭṭhānaṃ? Kusalānaṃ dhammānaṃ osaggassa. Kusaladhammosaggo pana kissa padaṭṭhānaṃ ? Akusaladhammapaṭisevanāya. Kissa padaṭṭhānaṃ, kusaladhammapaṭisevanāya? Kissa padaṭṭhānaṃ, kilesavatthupaṭisevanāya? Iti pamādena mohapakkhiyā diṭṭhi avijjā chandarāgapakkhiyā. Tattha taṇhā ca diṭṭhi cattāro āsavā taṇhā kāmāsavo ca bhavāsavo ca diṭṭhāsavo ca avijjāsavo ca. Tattha citte atthīti diṭṭhi cetasikesu niccanti pañcasu kāmaguṇesu ajjhāvahanena kāmāsavo, upapattīsu āsatti bhavāsavo. Tattha rūpakāyo kāmāsavassa bhavāsavassa ca padaṭṭhānaṃ. Nāmakāyo diṭṭhāsavassa avijjāsavassa ca padaṭṭhānaṃ.

Tattha alliyanāya ajjhattavāhanaṃ kāmāsavassa lakkhaṇaṃ. Patthanaganthanaabhisaṅkhārakāyasaṅkhāraṇaṃ bhavāsavassa lakkhaṇaṃ, abhiniveso ca parāmāso ca diṭṭhāsavassa lakkhaṇaṃ. Appaṭivedho dhammesu asampajaññā ca avijjāsavassa lakkhaṇaṃ. Ime cattāro āsavā cattāri upādānāni. Kāmāsavo kāmupādānaṃ, bhavāsavo bhavupādānaṃ, diṭṭhāsavo diṭṭhupādānaṃ, avijjāsavo attavādupādānaṃ, imehi catūhi upādānehi pañcakkhandhā. Tattha avijjāsavo citte pahātabbo, so citte cittānupassissa pahīyati. Diṭṭhāsavo dhammesu pahātabbo, so dhammesu dhammānupassissa pahīyati. Bhavāsavo āsattiyā pahātabbo, so vedanāsu vedanānupassissa pahīyati. Kāmāsavo pañcasu kāmaguṇesu pahātabbo, so kāye kāyānupassissa pahīyati. Tattha kāyānupassanā dukkhamariyasaccaṃ bhajati. Vedanānupassanā pañcannaṃ indriyānaṃ paccayo sukhindriyassa dukkhindriyassa somanassindriyassa domanassindriyassa upekkhindriyassa, sattakilesopacāro tena samudayaṃ bhajati. Citte cittānupassanā nirodhaṃ bhajati. Dhammesu dhammānupassanā maggaṃ bhajati. Tenassa catūsu ca dassanena tasseva sabbe pahīyanti, yena niddiṭṭhā paṭhamaṃ unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā. Jānato hi passato āsavānaṃ khayo dukkhaṃ samudayo nirodho maggo hi akusalā dhammā. Evaṃ pariyesitabbā. Yāva tassa akusalassa gati tato paṭipakkhena akusale dhamme pariyesati tesaṃ kilesānaṃ hārena āvaṭṭati. Ayaṃ vuccate āvaṭṭo hāro. Evaṃ sukkāpi dhammā pariyesitabbā. Akusaladhamme āgamissa.

Tattha āvaṭṭassa hārassa ayaṃ bhūmi sati upaṭṭhānā ca vipallāsā ca cattāri ñāṇāni sakkāyasamuppādāyagāminī ca paṭipadā sakkāyanirodhagāminī paṭipadā.

那麼什麼是輪迴的奪取? 在一個基礎上,尋求其他的基礎; 輪迴在對立面上,這被稱為輪迴的奪取。 就像"不放逸的無常"的偈頌。什麼是放逸,這是什麼基礎?是善法的放棄。善法的放棄又是什麼基礎?是對惡法的追隨。什麼基礎,對善法的追隨?什麼基礎,對煩惱的追隨?因此,通過放逸的愚癡方面,有見和無明的貪慾。那裡有慾望和見,四種流轉:欲流、存在流、見流和無明流。在那裡,心中有意義的見,通過五種慾望的感官,貪慾生起,在投生中執著于存在流。那裡色身是欲流和存在流的基礎。名身是見流和無明流的基礎。 在那裡,通過內在的依賴,欲流的特徵。願望的聚集、造作的身心造作是存在流的特徵,執著和執念是見流的特徵。對法的微細理解、無覺知是無明流的特徵。這四種流是四種執著。欲流是對慾望的執著,存在流是對存在的執著,見流是對見的執著,無明流是對自我的執著,這四種執著與五蘊相應。在那裡,無明流應在心中被放棄,因此在心中觀察心的應被放棄。見流應在法中被放棄,因此在法中觀察法的應被放棄。存在流應在執著中被放棄,因此在感受中觀察感受的應被放棄。欲流應在五種慾望中被放棄,因此在身體中觀察身體的應被放棄。在那裡,身體的觀察分離苦的聖諦。感受的觀察與五根的條件有關,有快樂根、痛苦根、喜悅根、不悅根和無分別根,這七種煩惱的接近因此分離。心的觀察分離滅。法的觀察分離道。因此通過這四種觀察,所有的都被放棄,通過這些被指出的,最初的不放逸者增進了流轉。因為知道者觀察到流轉的滅、苦、因和滅、道是惡法。這樣應當被尋求。只要那惡法的去向,就從對立面尋求惡法,因此以煩惱的損害輪迴。這被稱為輪迴的奪取。這樣,即使是乾枯的法也應當被尋求。惡法將會到來。 在那裡,輪迴的奪取有這個基礎,存在和建立的顛倒,以及四種智慧:身見的生起之道和身見的滅去之道。

  1. Tattha katamo vibhatti hāro? Yaṃ kiñci vibhajjabyākaraṇīyaṃ vuccati vibhatti hāro. Yathā kiṃ āgantvā ca puna puggalo hoti, no vāgataṃ na paribhāsati [no vā na paribhāsati (pī.), na tāvāyaṃ paribhāsi (ka.)] paripucchatāya pañhāya atiyanaṃ ekassa kiñci – ayaṃ vuccate vibhatti hāro.

Tattha katamo parivattano hāro. Yaṃ kiñci paṭipakkhaniddeso, ayaṃ vuccati parivattano hāro. Yathā vuttaṃ bhagavatā sammādiṭṭhikassa purisapuggalassa micchādiṭṭhi nijjiṇṇā hotīti vitthārena sabbāni maggaṅgāni. Ayaṃ vuccate parivattano hāro.

Tattha katamo vevacano hāro?

Vevacanehi anekehi, ekaṃ dhammaṃ pakāsitaṃ;

Sutte yo jānāti suttavidū, vevacano nāma so hāro.

Yathā āyasmā sāriputto ekamhi vatthumhi vevacanena nānāvuttena bhagavatā pasaṃsito 『『mahāpañño sāriputto hāsapañño javanapañño』』ti idaṃ paññāya vevacanaṃ. Yathā ca maggavibhaṅge niyyānattho ekamekaṃ maggaṅgaṃ vevacanehi niddiṭṭhaṃ. Evaṃ avijjāya vevacanā. Ekaṃ akusalamūlaṃ tadeva santaṃ tesu tesu janapadesu tena tena pajānanti. Na hi anena tadevapi ālapiyanti aññaṃ bhajati. Sabbakāmajahassa bhikkhunoti kāmā ālapitā. Yassa nitthiṇṇo saṅkoti teyeva kāme saṅkāti ālapati. Suṇamānassa puretaraṃ rajjanti teyeva kāme rajjanti ālapati. Evaṃ suttamhi yo dhammo desiyati tassa pariyeṭṭhi 『『katamassa dhammassa idaṃ nāmaṃ katamassa idaṃ vevacana』』nti. Sabbaññū hi yesaṃ yesaṃ yā nirutti hoti, yathāgāmi tena tena desetīti tassa vevacanaṃ pariyesitabbaṃ. Ayaṃ vevacano hāro.

  1. Tattha katamo paññatti hāro? Cattāri ariyasaccānīti suttaṃ niddisati, nikkhepapaññatti. Yā samudayapaññatti. Kabaḷīkāre āhāre atthi chando atthi rāgo yāva patiṭṭhitaṃ. Tattha viññāṇaṃ pabhavapaññattiṃ paññapeti. Kabaḷīkāre āhāre natthi chando…pe… samugghāti paññatti.

Tassa kāmāsavāpi cittaṃ vimuccati, bhavāsavāpi cittaṃ vimuccati, avijjāsavāpi cittaṃ vimuccatīti pahānapaññattiṃ paññapeti. Taṇhā yassa purakkhatā paññā parivattati gāthā manāpapaññattiṃ paññapeti. Evaṃ pana manāpapaññattīti ekadhammaṃ bhagavā paññapeti. Na hi taṇhā dukkhasamudayoti kāretvā sabbattha taṇhāsamudayo niddisitabbo. Yathā uppannaṃ kāmavitakkaṃ nādhivāseti vinodeti pajahatīti paṭikkhepapaññatti. Evaṃ sabbesaṃ dhammānaṃ kusalānañca akusalānañca yañcassa dhammakkhettaṃ bhavati, so ceva dhammo tattha pavattati. Tadavasiṭṭhā dhammā tassānuvattakā honti. Sā duvidhā paññatti – parādhīnapaññatti ca sādhīnapaññatti ca. Katamā sādhīnapaññatti? Samādhiṃ, bhikkhave [passa saṃ. ni.

那麼什麼是分別的奪取?任何應該分別解釋的被稱為分別的奪取。比如"人來了又回去,或者沒來不譴責"通過詢問的方式問一個人某事 - 這被稱為分別的奪取。 那麼什麼是轉變的奪取?任何對立面的指示,這被稱為轉變的奪取。就像世尊所說的,正見的人邪見被克服了,詳細說明所有的道支。這被稱為轉變的奪取。 那麼什麼是同義詞的奪取? 以多種同義詞,闡明一個法; 在經中知道的人,是經的專家,這被稱為同義詞的奪取。 就像尊者舍利弗在一個事物上以同義詞被世尊用不同方式讚歎:"舍利弗是大智慧、快樂智慧、敏捷智慧",這是智慧的同義詞。就像在道分別中,出離的意義每一個道支都用同義詞來指示。這樣無明也有同義詞。一個不善根在不同的地方以不同的方式被人們瞭解。因為不是用這個來稱呼同一件事,而是指其他的。"比丘已捨棄一切慾望"中慾望被稱呼。"他已超越疑惑"中同樣稱呼那些慾望為疑惑。"聽聞時先前就喜愛"中同樣稱呼那些慾望為喜愛。這樣在經中所教導的法,應該尋求"這是哪個法的名稱,這是哪個的同義詞"。因為一切知者對於各種人有各種語言,隨順而用各種方式教導,因此應該尋求它的同義詞。這是同義詞的奪取。 那麼什麼是概念的奪取?指示"四聖諦"的經,這是安立概念。什麼是集的概念。在段食中有慾望有貪愛直到建立。在那裡識表明生起的概念。在段食中沒有慾望...完全斷絕的概念。 "他的心從欲漏解脫,從有漏解脫,從無明漏解脫"表明斷除的概念。"貪愛在前的人智慧轉變"這首偈頌表明可愛的概念。這樣世尊安立一法為可愛的概念。因為貪愛不是苦集,所以不應該在所有地方指示貪愛集。"不容忍已生起的欲尋,驅除、捨棄"這是否定的概念。這樣對所有善法和不善法,以及它的法界,那個法在那裡運作。其餘的法都隨順於它。這有兩種概念 - 依他的概念和自在的概念。什麼是自在的概念?比丘們,定[見相應部]

3.5], bhāvetha, samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānāti. 『『Rūpaṃ anicca』』nti yathābhūtaṃ pajānāti, ayaṃ sādhīnapaññatti parādhīnapaññatti ca, sā paññatti paññāya ca sīlassa ca, yathā cattāri jhānāni bhāvetha. Tassa atthi samādhindriyaṃ mudūni cattāri indriyāni tāni catuparādhīnāni, tīṇi aveccappasādeti parādhīnaṃ samādhindriyaṃ cattāri indriyāni parādhīnāti catūsu ariyasaccesu aparādhīnaṃ paññindriyaṃ satipaṭṭhānesu sammappadhānesu vīriyindriyaṃ. Iti sake padaṭṭhāne sake khettasādhīno so dhammo, so ca tattha paññāpetabbo. Tassa paṭipakkhā nighāto niddisitabbo. Etthāyaṃ anekākārapaññatti kena kāraṇena ayaṃ dhammo paññattoti. Ayaṃ vuccate paññatti.

3.5]修習,比丘們,有定的比丘如實了知。如實了知"色是無常",這是自在的概念和依他的概念,那個概念是智慧和戒的,就像修習四禪那。他有定根,四根柔軟,那四個是依他的,三個是不動的信,定根是依他的,四根是依他的,在四聖諦中慧根是不依他的,在念處和正勤中精進根。這樣在自己的基礎上,在自己的領域中那個法是自在的,它應該在那裡被安立。它的對立面應該被指示為毀滅。在這裡,這種多方面的概念是由於什麼原因這個法被安立?這被稱為概念。

  1. Tattha katamo otaraṇo hāro? Chasu dhammesu otāretabbaṃ. Katamesu chasu? Khandhesu dhātūsu āyatanesu indriyesu saccesu paṭiccasamuppādesu. Natthi taṃ suttaṃ vā gāthā vā byākaraṇaṃ vā. Imesu channaṃ dhammānaṃ aññatarasmiṃ na sandissati. Ettāvatā esa sabbā desanā yā tā khandhā vā dhātuyo vā āyatanāni vā saccāni vā paṭiccasamuppādo vā, tattha pañcannaṃ khandhānaṃ vedanākkhandho rāgadosamohānaṃ padaṭṭhānaṃ. Tattha tisso vedanāyo tassa sukhāya vedanāya somanasso savicāro, dukkhāya vedanāya domanasso savicāro, adukkhamasukhāya vedanāya upekkho savicāro. Yaṃ puna tattha vedayitaṃ idaṃ dukkhasaccaṃ, khandhesu saṅkhārakkhandho tattha kāyo pamattaṃ saupavattati, tañca saṅkhāragato dvidhā ca bhavaṅgotaraṇaṃ kammaṃ tīṇi ca saṅkhārāni puññābhisaṅkhārā vā apuññā vā āneñjā vā hetu sabbasarāgassa no vītarāgassa, dosassa abhisaṅkhārāni ca avītarāgo ceteti ca pakappeti ca, vītarāgo pana ceteti ca no abhisaṅkharoti, yaṃ uṇhaṃ vajiraṃ kaṭṭhe vā rukkhe vā aññattha vā patantaṃ bhindati ca ḍahati ca, evaṃ sarāgacetanā ceteti ca abhisaṅkharoti ca. Yathā sataṃ vajiraṃ na bhindati na ca ḍahati, evaṃ vītarāgacetanā ceteti na ca abhisaṅkharoti. Tattha pañcannaṃ khandhānaṃ eko khandho anindriyasarīraṃ saññākkhandho.

Tattha dhātūnaṃ aṭṭhārasa dhātuyo. Tattha yā rūpī dasa dhātuyo, tāsu desiyamānāsu rūpakkhandho niddisitabbo, dukkhaṃ ariyasaccaṃ. Yepi ca cha viññāṇakāyā manodhātusattamā, tattha viññāṇakkhandho ca niddisitabbo, dukkhaṃ ariyasaccaṃ. Dhammadhātu pana dhammasamosaraṇā, so dhammo hetunā ca nissandena ca phalena ca kiccena ca vevacanena ca yena yena upalabbhati, tena tena niddisitabbo. Yadi vā kusalā yadi vā akusalā yadi vā abyākatā yadi vā asaṅkhatā. Dvādasannaṃ āyatanānaṃ dasa āyatanāni rūpāni taṃ dukkhaṃ ariyasaccaṃ niddisitabbaṃ. Rūpakkhandho ca manāyatanañca viññāṇakkhandhena niddisitabbaṃ, dukkhaṃ ariyasaccaṃ. Dhammāyatanaṃ nānādhammasamosaraṇaṃ. Tattha ye dhammā indriyānaṃ indriyesu niddisitabbā, ye anindriyānaṃ anindriyesu niddisitabbā. Pariyāyato ca otāretabbā. Yathā sā dhammadhātu tathā dhammāyatanaṃ pariyesitabbaṃ. Yāyeva hi dhammadhātu tadeva dhammāyatanaṃ anūnaṃ anadhikaṃ.

Tattha paṭiccasamuppādo atthi tividho, atthi catubbidho, atthi duvidho. Tattha tividho paṭiccasamuppādo hetuphalanissando. Avijjā saṅkhārā taṇhā upādānaṃ ca ayaṃ hetu, viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā ca ayaṃ paccayo, yo bhavo ayaṃ vipāko, yā jāti maraṇaṃ ayaṃ nissando.

Kathaṃ catubbidho hetu paccayo vipāko nissando ca? Avijjā ca taṇhāsaṅkhārā ca upādānaṃ ca – ayaṃ hetu. Viññāṇaṃ nāmarūpassa paccayo. Nāmarūpaṃ upapajjati, tathā upapannassa saḷāyatanaṃ phasso vedanā ca – ayaṃ paccayo. Yo bhavo ayaṃ vipāko. Yā jāti yā ca jarāmaraṇaṃ – ayaṃ nissando.

Kathaṃ duvidho paṭiccasamuppādo? Avijjā saṅkhārā taṇhā upādānaṃ – ayaṃ samudayo. Viññāṇaṃ nāmarūpaṃ saḷāyatanaṃ phasso vedanā bhavo jāti maraṇañca – idaṃ dukkhaṃ. Yaṃ pana avijjānirodhā saṅkhāranirodho imāni tappaṭipakkhena dve saccāni. Tasmā paṭiccasamuppādo yena ākārena niddiṭṭho, tena tena niddisitabbo.

那麼什麼是沉淪的奪取?在六種法中需要沉淪。哪六種?在五蘊、元素、處所、感官、真理、因緣生起中。沒有那部經、那首偈、那種解釋。在這六種法中沒有一個是顯現的。到此為止,所有的教導都是關於五蘊或元素、處所、真理或因緣生起的,在五蘊中,感受蘊是貪、恚、癡的基礎。在那裡有三種感受:對快樂的感受是快樂的、有覺知的;對痛苦的感受是痛苦的、有覺知的;對不苦不樂的感受是中立的、有覺知的。再者,那裡的感受是苦的真理,在五蘊中,行蘊的身體如同醉酒者一樣起伏不定,而且行蘊分為兩類,即生起的行為,有三種行為:善的行為或不善的行為或無為的行為,與一切的貪慾無關,與無貪的行為無關;憤怒的行為與無憤怒的行為相對立。就像熱的金剛石在木頭或樹上或其他地方落下時會破裂或燃燒一樣,貪慾的意圖會生起並造成行為。就像冷的金剛石不會破裂也不會燃燒一樣,無貪的意圖生起而不會造成行為。在那裡,五蘊中有一個蘊是非感官的身體,即識蘊。 在那裡有十八種元素。在那裡,十種色法,在這些被描述的色蘊中,應當指示苦的真理。以及六種意識法,在這裡應當指示識蘊,苦的真理。法元素是法的匯聚,那個法因緣和果、效用和同義詞而被指示。若是善法或不善法或未分類或無為的。十二種處所中的十種處所是色法,應當指示苦的真理。色蘊和意識處所應當被指示為識蘊,苦的真理。法處所是各種法的匯聚。在那裡,那些法應當在感官中被指示,那些法應當在非感官中被指示。需要從不同的角度進行沉淪。就像法元素那樣,法處所應當被尋求。因為法元素就是法處所,沒有多也沒有少。 在那裡因緣生起有三種,有四種,有兩種。在那裡三種因緣生起是因、果、因緣。無明、行、欲、執是這個因;識、名色、六處、觸、感受是這個條件;這個存在是果;這個出生、老死是因緣。 那麼四種因、條件、果、因緣是如何存在的?無明、行、欲、執是這個因。識是名色的條件。名色生起,這樣在生起的條件中六處、觸、感受是這個條件。這個存在是果。這個出生和老死是因緣。 那麼兩種因緣生起是如何存在的?無明、行、欲、執是這個生起。識、名色、六處、觸、感受、存在、出生和老死是這個苦。再者,無明的滅除和行的滅除是這兩個真理的對立。因此因緣生起應根據所指示的方式被說明。

Tathā bāvīsati indriyāni. Dvādasa indriyāni cakkhundriyāni cakkhundriyaṃ yena domanassindriyaṃ, idaṃ dukkhaṃ. Purisindriyaṃ ca diṭṭhiyā ca taṇhāpadaṭṭhānaṃ. Yato puriso purisakānaṃ taṃ evaṃ kātabbatā. Atha ajjhattaṃ sārajjati. Ayaṃ ahaṃkāro taṃ yasā sāratto bahiddhā pariyesati, ayaṃ mamaṃkāro evaṃ itthī, tattha sukhindriyaṃ ca somanassindriyaṃ ca purisindriyassānuvattakā honti. Tassa adhippāyaparipuṇṇā lobhadhammā kusalamūle pavaḍḍhenti. Tassa ce ayamadhippāyo na pāripūriṃ gacchati. Tassa dukkhindriyaṃ ca domanassindriyaṃ ca vattati. Doso ca akusalamūlaṃ pavaḍḍhati. Sace pana upekkhā bhāveti upekkhindriyassa anuvattakāmā bhavati. Amoho ca kusalamūlaṃ pavaḍḍhati. Iti satta indriyāni kilesavatthumupādāya ananvemāni avamāni sabbassa vedanā itthindriyaṃ purisindriyaṃ. Tattha aṭṭha indriyāni saddhindriyaṃ yāva aññātāvino indriyaṃ, ayaṃ dukkhanirodhagāminī paṭipadā. Dasannaṃ paññindriyānaṃ kāmarāgassa padaṭṭhānaṃ. Manindriyaṃ bhavarāgassa padaṭṭhānaṃ. Paññindriyāni rūparāgassa padaṭṭhānaṃ. Itthindriyaṃ ca purisindriyaṃ ca satta paññattiyā padaṭṭhānaṃ. Tattha yena yena indriyena yuttaṃ vā gāthāya otāretuṃ sakkoti, tena tena niddisitabbo. Evaṃ khandhesu dhātūsu āyatanesu saccesu paṭiccasamuppādesu ayaṃ otaraṇo hāro.

  1. Tattha katamo sodhano hāro? Yo gāthā ekena ārambho bhāsissanti. Tattha ekissā bhāsitāya avasiṭṭhāsu bhāsitāsu so attho na niddisitabbo. Kiṃ kāraṇaṃ? Na hi tāva so attho bhāsito, so abhāsito na sakkā niddisituṃ. Yathā kiṃ appamādo amataṃ padanti gāthā ayamekā gāthā niddisitabbā. Kiṃ kāraṇaṃ, atthikkhātāva imassa ārambhassa anabhāsitaṃ?

Evaṃ [etaṃ (pī.) passa dha. pa. 22] visesato ñatvā, appamādamhi paṇḍitā;

Appamāde pamodanti, ariyānaṃ gocare ratāti.

Idaṃ abhāsitaṃ. Imissāpi gāthāya bhāsitāya attho niddisitabbo. Kiṃ kāraṇaṃ, atthi tattha avasiṭṭhaṃ? Te jhāyino [dha. pa. 23] sātatikā, niccaṃ daḷhaparakkamāti gāthā, evaṃ imā gāthāyo upadhāritā yadā bhavanti, tadā attho niddisitabbo. Evaṃ assutapubbesu suttesu byākaraṇesu vā ekuddeso bhāsito. Yā vīmaṃsā tulanā idaṃ atthi kiccaṃ, idaṃ suttaṃ bhāsitaṃ tassa vevacanaṃ niddiṭṭhaṃ vā na vāti. Tattha yā vīmaṃsā, ayaṃ vuccate sodhano hāro.

同樣,有二十二根。十二根是眼根等到憂根,這是苦。男根和見是渴愛的基礎。因此男人有男性的行為。然後內在執著。這是我執,因為名聲而執著,外在尋求,這是我所執。女人也是如此,在那裡樂根和喜根隨順於男根。當他的意圖得到滿足時,貪法增長善根。如果他的意圖不能圓滿,苦根和憂根就會運作。嗔恚和不善根就會增長。如果修習舍,就會隨順於舍根。無癡和善根就會增長。因此七根依于煩惱事而不隨順,不低劣,一切的受、女根、男根。在那裡八根從信根到具知根,這是趣向苦滅的道路。十種慧根是欲貪的基礎。意根是有貪的基礎。慧根是色貪的基礎。女根和男根是七種概念的基礎。在那裡,通過任何根能夠進入偈頌,就應該用那個來指示。這樣在蘊、界、處、諦、緣起中,這是沉淪的奪取。 那麼什麼是凈化的奪取?一首偈頌以一個開始來說。在那裡,說了一個后,其餘的未說,那個意義不應該被指示。為什麼?因為那個意義還沒有被說出,未說的不能被指示。比如"不放逸是不死之道"這首偈頌應該被指示。為什麼,這個開始的意義已經被說明了嗎? 這樣特別地知道后,智者在不放逸中; 歡喜于不放逸,樂於聖者的行境。 這是未說的。即使這首偈頌被說了,意義也應該被指示。為什麼,那裡還有剩餘的嗎?"他們是禪修者,持續不斷,常常精進努力"這首偈頌,這樣當這些偈頌被考慮時,那時意義應該被指示。這樣在以前未聽過的經或解釋中,一個指示被說出。那個思考、衡量這有什麼作用,這個經被說了,它的同義詞被指示了還是沒有。在那裡的思考,這被稱為凈化的奪取。

  1. Tattha katamo adhiṭṭhāno hāro? Ekattatā ca vemattatā ca. Tattha kitapaññatti ca kiccapaññatti ca. Sā ekattatā ca vemattatā ca yathā paññatti ekavevacanena vemattatā pajānātīti paññā, sā ca ādhipateyyaṭṭhena paññatti. Yaṃ anomattiyaṭṭhena paññattanti. Taṃ anomattiyaṭṭhena paññābalaṃ. Tanubhūtā gocarattavasā sevasati tīsu ratanesu anussati buddhānussati dhammānussati saṅghānussati aviparītānussaraṇatāya. Sammādiṭṭhi dhammānaṃ pavicayena dhammavicayasambojjhaṅgo abhinīhārato abhiññāti. Saṅkhepena maggā kā vatthu avikopanatāya ekattā, yathā uṇhena saṃsaṭṭhaṃ uṇhodakaṃ, sītena saṃsaṭṭhaṃ sītodakaṃ khārodakaṃ guḷhodakanti, idaṃ ekattatā vemattatā ca.

Atthi puna dhammo nānādhammasaṅghato ekato yathārūpaṃ cattāro vāretabbā, tañca rūpanti ekattatā. Pathavīdhātu āpo tejo vāyodhātūti vemattatā. Evaṃ sabbā catasso dhātuyo rūpanti ekattatā, pathavīdhātu āpo tejo vāyodhātūti vemattatā. Pathavīdhātūti lakkhaṇato ekattatā, saṃkiṇṇavatthuto vemattatā. Yaṃ kiñci kakkhaḷalakkhaṇaṃ, sabbaṃ taṃ pathavīdhātūti ekattatā. Kesā lomā nakhā dantā chavi cammanti vemattatā. Evaṃ sabbaṃ catasso dhātuyo rūpanti ekattaṃ. Saddā gandhā rasā phoṭṭhabbāti vemattatā.

Atthi puna dhammo vemattatā añño nāmaṃ labhati. Yathā kāyānupassanāya navasaññā vinīlakasaññā uddhumātakasaññā, ayaṃ asubhasaññā, yā ekattatā ārammaṇato vemattato, sā evaṃ saññāvedanāsu ādīnavaṃ samanupassato tathādhiṭṭhānaṃ samādhindriyaṃ ca sāyeva dhammesu tattha saññābhāvanā vīriyindriyaṃ ca dhammesu dhammānupassanā citte attasaññaṃ pajahato paññindriyaṃ ca citte cittānupassanā. (Iti) [( ) natthi pī. potthake] yo koci ñāṇapacāro sabbaso paññāya gocaro paññā, ayaṃ vemattatā, yathā kāmarāgo bhavarāgo diṭṭhirāgoti vemattatā taṇhāya. Iti yaṃ ekattatāya ca vemattatāya ca ñāṇaṃ vīmaṃsanā tulanā. Ayaṃ adhiṭṭhāno hāro.

那麼什麼是堅定的奪取?一體性和多樣性。在那裡有一定的概念和功能的概念。它是一體性和多樣性,如同通過單一的表達而了知多樣性,這是智慧,而且是基於主權的概念。那是基於不變的概念。那是不變的智慧力量。微細的事物依賴於三種寶物的領域,記念佛、法、僧,因不偏離的記念而存在。正見法的分析是法的分析的覺支,因深思而瞭解。簡而言之,道路的基礎是穩定性,如同熱水與熱水相接,冷水與冷水相接,食鹽水與糖水相接,這就是一體性和多樣性。 再者,存在一種法,多樣性的聚合是統一的,如同四種應當避免的事物,那是色法。一體性是地元素、水元素、火元素、風元素的多樣性。這樣所有四種元素是色法的一體性,地元素、水元素、火元素、風元素是多樣性。地元素是從特徵上看的一體性,從混合的事物上看是多樣性。任何帶有粗糙特徵的事物,都可以被稱為地元素的一體性。頭髮、體毛、指甲、牙齒、面板是多樣性。這樣所有四種元素是色法的一體性。聲音、氣味、味道、觸感是多樣性。 再者,存在一種法,多樣性獲得了另一個名稱。比如通過身體的觀照,九種覺知、明瞭覺知、升起覺知、這是非凈觀,那是一體性的對象,在多樣性中,如同觀察到不凈的感受,那麼堅定的修習是定根,在法中,那是感知的修習,精進根也在法中,在法的觀照中,心中放棄自我意識,智慧根也在心中,在心的觀照中。（因此）任何知識的障礙都是智慧的領域,這是多樣性,如同欲貪、存在的貪、見的貪是多樣性。這樣在一體性和多樣性中,智慧的思考和比較。這就是堅定的奪取。

  1. Tattha katamo parikkhāro hāro? Sahetu sappaccayaṃ vodānañca saṃkileso ca, yaṃ tadubhayaṃ pariyeṭṭhi, sa parikkhāro hāro. Iti dhammānaṃ sahetukānaṃ hetu pariyesitabbo, sappaccayānaṃ paccayo pariyesitabbo.

Tattha kiṃ nānākaraṇaṃ, hetussa ca paccayassa ca? Sabhāvo hetu, parabhāvo paccayo. Parabhāvassa paccayo hetupi, sabhāvassa hetuyā parabhāvassa kassaci paccayo avutto hetu, vutto paccayo. Ajjhattiko hetu, bāhiro paccayo. Sabhāvo hetu, parabhāvo paccayo. Nibbattako hetu, paṭiggāhako [pariggāhako (ka.)] paccayo. Nevāsiko hetu, āgantuko paccayo. Asādhāraṇo hetu, sādhāraṇo paccayo. Ekoyeva hetu, aparāparo paccayo.

Hetussa upakaraṇaṃ samudānetabbo. Samudānaṃ hetu, tattha duvidho hetu. Duvidho paccayo – samanantarapaccayo ca paramparapaccayo ca. Hetupi duvidho – samanantarahetu ca paramparahetu ca. Tattha katamo paramparapaccayo? Avijjā nāmarūpassa paramparapaccayo, viññāṇaṃ samanantarapaccayatāya paccayo. Yadi ādimhi avijjānirodho bhavati nāmarūpassa nirodhopi. Tattha samanantaraṃ kiṃ kāraṇaṃ paramparapaccayo samanantarapaccayo samuddānito, ayaṃ paccayato. Tattha katamo paramparahetu? Vijānantassa paramparahetutāya hetu, aññākāro samanantarahetutāya hetu. Yassa hi yaṃ samanantaraṃ nibbattati, so tassa hetupi jātinirodhā bahi ākāranirodho, ākāranirodhā daṇḍanirodho, daṇḍanirodhā khaṇḍanirodho. Evaṃ hetupi dvidhā so tāhi passitabbo.

Paṭiccasamuppādo yathā avijjāpaccayo tassa puna kiṃpaccayo, ayoniso manasikāro. So kassa paccayo saṅkhārānaṃ, iti paccayo ca samuppannaṃ ca tassa ko hetu avijjāyeva . Tathā hi purimā koṭi na paññāyati. Tattha avijjānusayo avijjāpariyuṭṭhānassa hetu purimā hetu pacchā paccayo, sāpi avijjāsaṅkhārānaṃ paccayo catūhi kāraṇehi sahajātapaccayatāya samanantarapaccayatāya abhisandanapaccayatāya patiṭṭhānapaccayatāya.

那麼什麼是條件的奪取?有因、有果、以及污垢,這兩者都被尋求,這就是條件的奪取。因此,應當尋求法的因,應當尋求良好的條件的果。 那麼什麼是多樣的因與果?本性是因,外在是果。外在的果也是因,本性的因與外在的果沒有被說出,而被說出的則是因。內在的因,外在的果。本性的因,外在的果。生起的因,接受的果。非定的因,外來的果。非常規的因,常規的果。唯一的因,彼此的果。 因的輔助應當被歸納。歸納的因,在這裡有兩種因。兩種果——即緊接的果與逐次的果。因也有兩種——即緊接的因與逐次的因。在這裡什麼是逐次的果?無明是名色的逐次的果,識是緊接的果。若在開始時無明滅除,名色也滅除。在那裡緊接的是什麼原因?逐次的果是緊接的果的歸納,這是因的果。在這裡什麼是逐次的因?認識的逐次的因,其他方式是緊接的因。因為任何緊接的事物都是由其因而生起的,因此它的因在出生時滅除,外在的特徵滅除,特徵滅除后,因滅除。這樣因也應當分為兩類,以便觀察。 因緣生起如同無明的因,那麼還有什麼因?不善的思維。它是因的果,因此因緣與生起的因有什麼關係?無明正是如此。確實,前面的部分並不明顯。在那裡,無明的潛藏是無明的顯現的因,前面的因與後面的果,它也是無明與行的果,因由四個原因而生起,即共生的果、緊接的果、聯繫的果、存在的果。

  1. Kathaṃ sahajātapaccayatāya avijjāsaṅkhārānaṃ paccayo? Yaṃ cittaṃ rāgapariyuṭṭhaṃ, tattha avijjāpariyuṭṭhānena sabbaṃ paññāya gocaraṃ hanti. Tattha saṅkhārā tipaccayaṭṭhikā addhābhūmikāramahattassa [laddhā bhūmikaramahattassa (pī. ka.)] ayaṃ avijjāsahasamuppannaṃ vuddhiṃ virūḷhiṃ vepullatamāpajjantī catūhi kāraṇehi paññā pahīyati. Katamehi catūhi? Anusayo pariyuṭṭhānaṃ saṃyojanaṃ upādānaṃ. Tattha anusayo pariyuṭṭhānaṃ jāti pariyuṭṭhitā saṃyujjati saṃyuttā upādiyati upādānapaccayā bhavo. Evaṃ te saṅkhārā tividhā uppannā bhūmigatā nāsaññattha ayaṃ maggena vinītattāyāti [vinibhattāya (pī.), vinibhattatāya (ka.)] te thāmagatā apativinītātipi te saṅkhārāti vuccati, evaṃ sahetusamuppannaṭṭhena atthi meva paccayā saṅkhārānaṃ paccayo niddiṭṭhaṃ apanetvā kusalaṃ akusalaṃ kusalo ca akusalo ca pakkhipitabbo, vipākadhammā apanetvā vacanīyaṃ avacanīyaṃ vacanīyañca avacanīyañca pakkhipitabbaṃ, bhavaapevirittā, sabbasuttaṃ parikkhipitabbaṃ.

Dasa tathāgatabalāni cattāri vesārajjāni puññāni anaññākataṃ avijjā samanantarapaccayatāya saṅkhārānaṃ paccayo yena cittena saha samuppannā avijjā tassa cittassa samanantaracittaṃ samuppannanti, tassa yaṃ samanantaracittaṃ samuppannanti, tassa pacchimassa cittassa purimacittaṃ hetupaccayatāya paccayo, tena avijjā hetu tena cittena upādānaṃ anokāsakatā ñāṇaṃ na uppajjanti. Yā tassa appamādā dhātu abhijjhābhisanditā tahiṃ vipallāsā uppajjanti 『『asubhe subha』』nti 『『dukkhe sukha』』nti, tattha saṅkhārā uppajjanti rattā duṭṭhā mūlassa cetanā rāgapariyuṭṭhānena byāpādapariyuṭṭhānena avijjāpariyuṭṭhānena diṭṭhivipallāso vatthuniddese niddisitabbo , yaṃ viparītacitto vijānāti ayaṃ cittavipallāso, yā viparītasaññā upaggaṇhāti ayaṃ saññāvipallāso. Yaṃ viparītadiṭṭhi abhinivisati ayaṃ diṭṭhivipallāso. Aṭṭha micchattāni vaḍḍhanti, tīṇi akusalāni ayoniso manasikāre uppannaṃ viññāṇañca vijjañca karonti. Iti pubbāparante akusalānātaritaro saṅkhārā vuddhiṃ vepullataṃ gacchanti. Te ca mahatā ca appaṭividitā ponobhavikā [ponobbhavikā (ka.)] saṅkhārā bhavanti. Iti evaṃ avijjā sahajātapaccayatāya saṅkhārānaṃ paccayo samanantarapaccayatāya ca.

如何通過共生的果而成為無明的行的因?當心被貪慾所纏繞時,因無明的纏繞,一切智慧的領域都被摧毀。在那裡,行有三種條件,即根本、階段、和廣度,這是因無明而生起的增長、繁茂、和極盛,智慧因四種原因而減少。哪四種?潛藏、纏繞、束縛、執取。在那裡,潛藏和纏繞是出生,纏繞的生起是因,執取因而生起。這樣,這些行有三種出生,是屬於根本的,這因而被稱為有道理的,因此這些行被稱為因緣生起的,從因的角度來看,行的因被明確地指出,除了善法與不善法,善法與不善法都應被歸入,果法應被排除,可說的與不可說的也應被歸入,生與滅的法則,一切的經文應被歸入。 十種如來之力、四種威德、善行的不可替代性,因無明的緊接而成為行的因,由此心所生的無明與該心的緊接的心同樣生起,那緊接的心所生的,那後來的心與前面的心因果關係,因此無明是因,因此心的執取因而生起,智慧無法生起。那裡的不放逸的根源是貪慾的滋生,因此產生了顛倒的觀念：「不凈是凈」、「苦是樂」。在那裡,行生起,因貪慾的纏繞、嗔恚的纏繞、無明的纏繞,應當指明見的顛倒,那是顛倒的心所知,那顛倒的觀念所接受的,那是觀念的顛倒。那顛倒的見所執著的,那是見的顛倒。八種錯誤的觀念增加,三種不善的因緣生起,不善的思維生起的意識與智慧。這樣,在前後之間,不善的行更為增長與繁茂。它們是大量且不為人知的再生行。由此可見,無明作為共生的因與行的因,以及緊接的因。

  1. Kathaṃ abhisandanākārena avijjā saṅkhārānaṃ paccayo? Sā avijjā te saṅkhāre abhisanneti parippharati. Seyyathāpi nāma uppalaṃ vā padumaṃ vā taṃ udake vaḍḍhaṃ assa, sītena vārinā abhisannaṃ parisandanaṃ vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Evaṃ abhisandanaṭṭhena avijjā saṅkhārānaṃ paccayo.

Kathaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo? Te saṅkhārā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjanti. Seyyathāpi nāma uppalaṃ vā padumaṃ vā pathaviṃ nissāya pathaviṃ patiṭṭhāya vuddhiṃ virūḷhiṃ vepullataṃ āpajjati. Ete saṅkhārā avijjāyaṃ patiṭṭhitā avijjāyaṃ nissāya vuddhiṃ virūḷhiṃ vepullataṃ gacchanti. Evaṃ patiṭṭhahanaṭṭhena avijjā saṅkhārānaṃ paccayo.

Puna rāgasahagatassa kammassa vipākena paṭisandhimhi bhavo nibbattati, taṃ kammassa [kāmassa (pī.)] sabbaṃ abhiniviṭṭhaṃ aññāṇavasena ponobhavikā saṅkhārāti vuccanti, evampi avijjāpaccayā saṅkhārā atthi. Puna pañcasu ye ca sekkhā puggalā, ye ca asaññisamāpattiṃ samāpannā, ye ca bhavagatā, ye ca antogatāyeva saṃsedajā, ye ca vā pana añño hi koci anāgāmibhūtā na cetenti na ca patthenti, tesaṃ kiṃ paccayā saṅkhārā. Puna rāgā atthi tesaṃ saṅkhārāni upādānāni cittamanussarantiyeva avipakkavipākasamūhatā asamucchinnapaccayā tesaṃ puna ca gato bhavati. Evampi hi avijjāpaccayā saṅkhārā. Puna sā te na upādānā napi saṅkhārā atthi, puna tesaṃ satta anusayā asamūhatā asamucchinnā tadārammaṇaṃ bhavati. Viññāṇassa patiṭṭhāya viññāṇapaccayā nāmarūpaṃ. Evampi avijjāpaccayā saṅkhārā. Puna sā yaṃ kiñci kammaṃ ācayagāmi sabbaṃ taṃ avijjāvasena abhisaṅkhariyati taṇhāvasena ca allīyati aññāṇavasena ca tattha ādīnavampi na jānāti. Tadeva viññāṇabījaṃ bhavati, sāyeva taṇhāsineho bhavati. Sāyeva avijjā sammohoti. Evampi avijjāpaccayā saṅkhārā vattabbā. Iti imehi ākārehi avijjā saṅkhārānaṃ paccayo.

如何通過接觸的方式使無明成為行的因?那無明使這些行接觸、滋生。就像水中的睡蓮或蓮花,在冷水的接觸中,增長、繁茂、極盛。如此,在接觸的意義上,無明成為行的因。 如何通過建立的方式使無明成為行的因?這些行依賴於無明而增長、繁茂、極盛。就像水中的睡蓮或蓮花,依靠大地而建立,增長、繁茂、極盛。這些行建立在無明之上,依賴於無明而增長、繁茂、極盛。如此,在建立的意義上,無明成為行的因。 再者,因貪慾所產生的行為的果報在再生中生起,那行為的所有因都被稱為再生的行,因無明的緣故,這些行也存在。再者,在五種修行者中,那些達到無想定的人,那些已經進入生死輪迴的人,那些在輪迴內的人,以及任何非阿那含者,他們不思考也不渴望,他們的行因是什麼?再者,貪慾存在於他們的行中,他們的行因被心所思念,因不失去的果報而生起,再次迴歸。確實,因無明的緣故,行也存在。再者,這些行既不是執取,也不是行的存在,而是他們的七種潛藏,不失去、不混淆,那時的對象便存在。意識的建立依賴於意識,因而名色存在。如此,因無明的緣故,行也存在。再者,任何行為都因積聚而來,而這一切因無明的緣故而被造作,因渴望而陷入,因無知而不知其苦處。這便成為意識的種子,也是渴望的根源。它也成為無明的迷惑。如此,因無明的緣故,行應當被認為是存在的。由此可見,無明成為行的因。

Tattha avijjāya hetu ayoniso manasikāro paccayo hoti. Tattha abhicchedo ayaṃ tattha tatiyaṃ balaṃ [phalaṃ (pī.)] nivatti, ayaṃ paṭisandhi. Tattha punabbhavo yo avecchedo asamugghātanaṭṭhena ayaṃ anusayo. Yathā paṭākaṃ vā sāṭakaṃ vā dve janā pīḷesu ca ekā vā balaṃ vā assa nivāṭassesu, na pana pīḷesu soseyya. Tattha yaṃ sinehā āpodhātu anupullanā sosetabbā. Uṇhadhātumāgamma sace puna taṃ ākāse nikkhipeyya taṃ ussāvena yebhuyyataraṃ sinehamāpajjeyya, na hi anāgamma tejodhātuṃ parisesaṃ gaccheyya. Evameva bhavaggaparamāpi samāpatti na anurūpassa samugghātāya saṃvattati. Te hi ālayanti sammasanti, na ca taṇhāya taṇhāpahānaṃ gacchanti. Tattha so asamugghāto. Avijjāya anusayo ca cittassa sampalibodho, idaṃ pariyuṭṭhānaṃ. Yathābhūtaṃ viññāṇassa appaṭivedho ayaṃ avijjāāsavo avijjāviññāṇabījaṃ bhavati. Yaṃ bījaṃ so hetu na samucchijjati, asamucchijjanto paṭisandehati. Paṭisandahanto na samugghātaṃ gacchati. Asamugghātaṃ cittaṃ pariyonahati, pariyonaddhacitto yathābhūtaṃ nappajānāti, iti saññāṇassa sāsavattho, avijjattho, hetuattho, avacchedattho, anivattiattho, phalattho paṭisandhiattho, punabbhavattho, asamugghātattho, anusayattho, pariyuṭṭhānattho, apaṭivedhanattho. Ettāvatā avijjāya khettaṃ niddiṭṭhaṃ bhavati. Ayaṃ vuccate parikkhāro nāma hāro.

那裡,無明的因是不如理作意的緣。在那裡,斷絕是第三種力量的停止,這是結生。在那裡,再有是不斷絕,因為沒有根除,這是潛伏。就像兩個人或一個人用力拉扯布或衣服,但不能在陽光下晾乾。在那裡,應當乾燥的是水界的粘性。如果再次置於熱源上,然後放在空中,它會因水分而變得更加潮濕,因為沒有遇到火界而完全乾燥。同樣,即使是最高層次的禪定也不能導致適當的根除。他們確實執著和思考,但不能通過渴愛來去除渴愛。在那裡,這是不根除。無明的潛伏和心的障礙,這是纏縛。如實不了知識是無明漏,成為無明識的種子。那種子是因,不被切斷,不被切斷就會再結生。再結生就不會被根除。未被根除的心被包裹,被包裹的心不能如實了知,因此知識有漏,無明,因,不斷,不停,果,結生,再有,不根除,潛伏,纏縛,不通達的意義。至此,無明的領域被指明。這被稱為條件的奪取。

  1. Tattha katamo samāropano hāro? Ugghaṭitamhi tamhi santañceva ca naṃ vitthāraṃ pana vattabbaṃ. Vitthāravidhaṃ cittaññā ayaṃ samāropano hāro. Tattha nāmaniddeso upaghaṭakā [ugghaṭakā (pī.)] vatthuniddeso vevacanaṃ vatthubhūto vitthāro. Yathā kiṃ, yā bhikkhūnaṃ vattato [nivattato (pī.)] pahātabbo, ayaṃ upaghaṭanā.

Tattha katamo samāropano? Kiñci na vattabbaṃ, rūparāgaṃ vā nāmavantapahātabbaṃ [nāmamantapahātabbaṃ (ka.)]. Yāva viññāṇanti vitthārena kātabbāni. Avijjā tā opammena paññāpetabbā, ayaṃ samāropano. Nissitacittassa ca mattiko ca nissayo taṇhā ca diṭṭhi ca. Tattha diṭṭhi avijjā taṇhā saṅkhārā. Tattha diṭṭhipaccayā taṇhā ime avijjāpaccayā saṅkhārā. Tattha nissitaṃ viññāṇaṃ idaṃ saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, idaṃ saṃkhittena bhāsite avasiṭṭhaṃ paropayati.

Anissitassa [passa udā. 74] calitaṃ natthīti tassa evaṃ diṭṭhiyā taṇhāya ca pahānaṃ tattha diṭṭhiavijjānirodhāya bhūtaṃ viññāṇaṃ sarāgaṭṭhāniyesu dhammesu taṃ taṃ dhammaṃ upecca aññaṃ dhammaṃ dhāvati makkaṭopamatāya, atha khvassa parittesu dhammesu sarāgaṭṭhāniyesu chandarāgo natthi kuto tato calanā, adhimattesu sattesu cittaṃ nivessayati taṃ apatiṭṭhitaṃ viññāṇaṃ anāhāraṃ nirujjhati viññāṇanirodhā nāmarūpanirodho yāva jarāmaraṇanirodho. Ayaṃ samāropano.

Tattha rāgavasena viññāṇassa calitaṃ sapariggaho, tasmiṃ calite asati yo parikilesopacāro tividho aggi paṭippassaddho bhavati. Tenāha calite asante passaddhi hoti. Tattha yaṃ samāropanā passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. Yāva vimuttitamiti ñāṇadassanaṃ bhavati. So āsavānaṃ khayā ca vimutti no upapajjati. Tassa upapattissa āgatigatiyā asantiyā nevidha na huraṃ na ubhayamantarena. Esevanto dukkhassāti anupādisesā nibbānadhātu. Idamassa suttassa majjhe samāropitaṃ paṭiccasamuppāde ca vimuttiyaṃ ca yogo na ca etaṃ tassa saṃkhittena bhāsitassa vitthārena atthaṃ vibhajjanti. Ayaṃ vuccate samāropano hāro. Na ca saṃkilesabhāgiyena suttena saṃkilesabhāgiyo ye ca dhammā samāropayitabbā nāññe. Evaṃ vāsanābhāgiye nibbedhabhāgiye, ayaṃ samāropano hāro. Ime soḷasa hārā.

那裡，什麼是歸納的奪取？在被揭示的情況下，既有安寧也有擴充套件。擴充套件的方式是心的不同，這是歸納的奪取。在那裡，名的描述是揭示的，物質的描述是具體的擴充套件。就像什麼，應該被出家人所放棄的，這是揭示。 那裡，什麼是歸納？任何事情都不應被歸納，色慾或名的放棄。應當以意識為基礎進行擴充套件。無明應通過比喻來說明，這就是歸納。依賴於心的執取，粘著、執取、見、無明、渴望、行。在那裡，見、無明、渴望、行。依賴於見而生起的渴望，這些行因無明而生起。在那裡，依賴於意識的存在，這是因行而生的意識，直到老死，這是簡要的闡述。 不依賴的，動盪的沒有，這樣的見解和渴望的放棄，在那裡見與無明的滅盡，成爲了有渴望的法則，依次流轉，像猴子一樣，若在微小的法則中，沒有渴望的法則，何以動盪？在極大的眾生中，心被安住，這樣未被安住的意識不再存在，意識的滅盡，名色的滅盡，直到老死的滅盡。這就是歸納。 在那裡，因貪慾而動盪的意識帶著執取，在動盪的情況下，若沒有，污染的接近有三種，火焰的安寧。故而在動盪的情況下，安寧產生。在那裡，歸納的安寧的身體感受快樂，快樂的心進入禪定。直到解脫，這就是知識的顯現。因漏的滅盡，解脫不再生起。對於再生的到來和去去不去的狀態，沒有去也沒有來。此處即是痛苦的終結，即無餘的涅槃之地。此處的經文中，歸納被置於因緣生起與解脫的結合中，且不將其簡略地闡述。這個被稱為歸納的奪取。並且沒有通過污垢的部分的經文，污垢的部分是應當歸納的法則，沒有其他。如此，依賴於習氣的部分，歸納的部分，這就是歸納的奪取。這是十六種奪取。

Suvīrassa mahākaccāyanassa jambuvanavāsino peṭakopadese

Pañcamā bhūmi.

住在閻浮林的大迦旃延·蘇維拉的《藏釋》 第五地