B0102052106suttatthasamuccayabhūmi（經義總集地）

Suttatthasamuccayabhūmi
Buddhānaṃ bhagavantānaṃ sāsanaṃ tividhena saṅgahaṃ gacchati, khandhesu dhātūsu āyatanesu ca. Tattha pañcakkhandhā rūpakkhandho yāva viññāṇakkhandho. Dasa rūpaāyatanāni cakkhu rūpā ca yāva kāyo phoṭṭhabbā ca, ayaṃ rūpakkhandho. Tattha cha vedanākāyā vedanākkhandho cakkhusamphassajā vedanā yāva manosamphassajā vedanā, ayaṃ vedanākkhandho. Tattha cha saññākāyā saññākkhandho, rūpasaññā yāva dhammasaññā ime cha saññākāyā, ayaṃ saññākkhandho. Tattha cha cetanākāyā saṅkhārakkhandho, rūpasañcetanā yāva dhammasañcetanā ime cha cetanākāyā, ayaṃ saṅkhārakkhandho. Tattha cha viññāṇakāyā viññāṇakkhandho, cakkhuviññāṇaṃ yāva manoviññāṇaṃ ime cha viññāṇakāyā, ayaṃ viññāṇakkhandho. Ime pañcakkhandhā.

Tesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti esā etesaṃ pariññā. Tattha katamo khandhattho? Samūhattho khandhattho, puñjattho khandhattho, rāsattho khandhattho. Taṃ yathā dabbakkhandho vanakkhandho dārukkhandho aggikkhandho udakakkhandho vāyukkhandho iti evaṃ khandhesu sabbasaṅgahova evaṃ khandhattho.

Tattha aṭṭhārasa dhātuyo cakkhudhātu rūpadhātu cakkhuviññāṇadhātu…pe… manodhātu dhammadhātu manoviññāṇadhātu. Etāyo aṭṭhārasa dhātuyo. Tāsaṃ pariññā aniccaṃ dukkhaṃ saññā anattāti esā etāsaṃ pariññā. Tattha ko dhātuattho? Vuccate avayavattho dhātuattho. Avayavoti cakkhu no pasādo cakkhudhātu. Evaṃ pañcasu dhātūsu puna rāgavavacchedattho dhātuattho. Vavacchinnā hi cakkhudhātu. Evaṃ pañcasu punarāha ekantipakatyatthena dhātuatthoti vuccate. Taṃ yathā, pakatiyā ayaṃ puriso pittiko semhiko vātiko sannipātikoti evaṃ pakaticakkhudhātu dasannaṃ piyā ca sabbesu indriyesu…pe… visabhāgattho dhātuattho.

Tattha dvādasāyatanāni katamāni? Cha ajjhattikāni cha bāhirāni. Cakkhāyatanaṃ yāva manāyatananti ajjhattikaṃ, rūpāyatanaṃ yāva dhammāyatananti bāhiraṃ. Etāni dvādasa āyatanāni. Etesaṃ kā pariññā? Aniccaṃ dukkhaṃ saññā anattāti, esā etesaṃ pariññā. Api ca dvidhā pariññā ñātapariññā ca pahānapariññā ca. Tattha ñātapariññā nāma aniccaṃ dukkhaṃ saññā anattāti, esā ñātapariññā. Pahānapariññā pana chandarāgappahānā, esā pahānapariññā. Tattha katamo āyatanattho? Vuccate ākārattho āyatanattho. Yathā suvaṇṇākaro dubbaṇṇākaro, yathā dvīhi tehi ākārehi te te gāvā uttiṭṭhanti. Evaṃ etehi cittacetasikā gāvā uttiṭṭhanti kammakilesā dukkhadhammā ca. Punarāha āyadānattho āyatanattho. Yathā rañño āyadānehi āyo bhavati, evaṃ āyadānattho āyatanattho.

經義集地
諸佛世尊的教法以三種方式歸納,即蘊、界、處。其中五蘊是色蘊乃至識蘊。十色處是眼和色乃至身和觸,這是色蘊。其中六種受身是受蘊,眼觸所生受乃至意觸所生受,這是受蘊。其中六種想身是想蘊,色想乃至法想這六種想身,這是想蘊。其中六種思身是行蘊,色思乃至法思這六種思身,這是行蘊。其中六種識身是識蘊,眼識乃至意識這六種識身,這是識蘊。這些是五蘊。它們的遍知是什麼?無常、苦、無我的想,這是它們的遍知。其中什麼是蘊義?蘊義是集合義、堆積義、聚集義。譬如草堆、樹堆、木堆、火堆、水堆、風堆,如是在蘊中一切都包含在內,這就是蘊義。其中十八界是眼界、色界、眼識界...乃至...意界、法界、意識界。這些是十八界。它們的遍知是無常、苦、無我的想,這是它們的遍知。其中什麼是界義?說是部分義是界義。部分是指眼不是凈色是眼界。如是在五界中,又說界義是區別貪慾義。因為眼界是區別開的。如是在五界中又說界義是本性義。譬如說此人本性是膽汁質的、痰質的、風質的、三質並存的,如是本性眼界對十種可愛的和一切根...乃至...界義是不相似義。其中十二處是哪些?六內處六外處。眼處乃至意處是內處,色處乃至法處是外處。這些是十二處。它們的遍知是什麼?無常、苦、無我的想,這是它們的遍知。此外遍知有兩種:了知遍知和斷除遍知。其中了知遍知是指無常、苦、無我的想,這是了知遍知。斷除遍知則是斷除欲貪,這是斷除遍知。其中什麼是處義?說處義是形相義。譬如金礦、劣礦,如同由這兩種形相產生那些牛,如是由這些形相產生心、心所法、業、煩惱和苦法。又說處義是來源義。如同國王由來源獲得收入,如是處義是來源義。
Cattāri ariyasaccāni dukkhaṃ samudayo nirodho maggo ca. Dukkhaṃ yathā samāsena dhammācariyaṃ mānasañca, samudayo samāsena avijjā ca taṇhā ca, nirodho samāsena vijjā ca vimutti ca, maggo samāsena samatho ca vipassanā ca.

Tattha sattatiṃsa bodhipakkhikā dhammā katame? Cattāro satipaṭṭhānā yāva ariyo aṭṭhaṅgiko maggo, evamete sattatiṃsa bodhipakkhikā dhammā. Ye dhammā atītānāgatapaccuppannānaṃ buddhānaṃ bhagavantānaṃ paccekabuddhānaṃ sāvakānaṃ ca nibbānāya saṃvattantīti, so maggo cattāro satipaṭṭhānā. Katame cattāro? Idha bhikkhu kāye kāyānupassī viharati, sammappadhānaṃ…pe… iddhipādaṃ…pe… indriyāni…pe… balāni…pe… tattha ko indriyattho? Indattho indriyattho, ādhipateyyattho indriyattho, pasādattho indriyattho, asādhāraṇaṃ kassa kiriyattho indriyattho anavapariyattho balattho, thāmattho balattho, upādāyattho balattho, upatthambhanattho balattho.

Tattha katame satta bojjhaṅgā? Satisambojjhaṅgo yāva upekkhāsambojjhaṅgo. Tattha katamo aṭṭhaṅgiko maggo? Sammādiṭṭhi yāva sammāsamādhi. Tattha aṭṭhaṅgiko maggoti khandho sīlakkhandho ca samādhikkhandho ca paññākkhandho ca. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṃ sīlakkhandho. Yā ca sammāsati yo ca sammāvāyāmo yo ca sammāsamādhi, ayaṃ samādhikkhandho. Yo ca sammāsaṅkappo yā ca sammādiṭṭhi, ayaṃ paññākkhandho. Evaṃ tāyo tisso sikkhā. Evaṃ tīhākārehi dasa padāni…pe….

Tattha yogāvacaro sīlakkhandhe ṭhito dosaṃ akusalaṃ na upādiyati, dosānusayaṃ samūhanati, dosasallaṃ uddharati, dukkhavedanaṃ parijānāti, kāmadhātuṃ samatikkamati. Samādhikkhandhe ṭhito lobhaṃ akusalaṃ na upādiyati, rāgānusayaṃ samūhanati, lobhasallaṃ uddharati, sukhavedanaṃ parijānāti, rūpadhātuṃ samatikkamati. Paññākkhandhe ṭhito mohaṃ akusalaṃ na upādiyati, avijjānusayaṃ samūhanati, mohasallaṃ diṭṭhisallañca uddharati, adukkhamasukhavedanaṃ parijānāti, arūpadhātuṃ samatikkamati. Iti tīhi khandhehi tīṇi akusalamūlāni na upādiyati, cattāri sallāni uddharati, tisso vedanā parijānāti, tedhātukaṃ samatikkamati.

四聖諦是苦、集、滅、道。簡而言之,苦是法行和意,集簡而言之是無明和愛,滅簡而言之是明和解脫,道簡而言之是止和觀。其中三十七菩提分法是哪些?四念處乃至八支聖道,這些就是三十七菩提分法。那些法導致過去、未來、現在諸佛世尊、辟支佛和聲聞弟子的涅槃,那就是道,即四念處。哪四種?在此,比丘住于觀身,正勤...乃至...神足...乃至...諸根...乃至...諸力...乃至...其中什麼是根義?根義是主義,根義是增上義,根義是凈信義,根義是不共他人的作用義,力義是不動搖義,力義是力量義,力義是依止義,力義是支撐義。其中七覺支是哪些?念覺支乃至舍覺支。其中八支聖道是哪些?正見乃至正定。其中八支聖道是指蘊,即戒蘊、定蘊和慧蘊。其中正語、正業和正命,這是戒蘊。正念、正精進和正定,這是定蘊。正思惟和正見,這是慧蘊。如是有三學。如是以三種方式有十項...乃至...。其中瑜伽行者住于戒蘊時不取瞋恚不善,斷除瞋恚隨眠,拔除瞋恚刺,遍知苦受,超越欲界。住于定蘊時不取貪不善,斷除貪隨眠,拔除貪刺,遍知樂受,超越色界。住于慧蘊時不取癡不善,斷除無明隨眠,拔除癡刺和見刺,遍知不苦不樂受,超越無色界。如是以三蘊不取三不善根,拔除四刺,遍知三受,超越三界。
Tattha katamā avijjā? Yaṃ catūsu ariyasaccesu aññāṇanti vitthārena yathā so pāṇasajjesu kathaṃkathā kātabbaṃ. Tattha katamaṃ viññāṇaṃ? Cha viññāṇakāyā vedanā saññā cetanā phasso manasikāro, idaṃ nāmaṃ. Tattha katamaṃ rūpaṃ? Cātumahābhūtikaṃ catunnaṃ mahābhūtānaṃ upādāyarūpassa paññattiṃ. Iti purimakañca nāmaṃ idañca rūpaṃ tadubhayaṃ nāmarūpanti vuccati. Tattha chaḷāyatananti cha ajjhattikāni āyatanāni, cakkhu ajjhattikaṃ āyatanaṃ yāva mano ajjhattikaṃ āyatanaṃ. Phassoti cha phassakāyā cakkhusamphasso yāva manosamphassoti phasso. Cha vedanākāyā vedanā. Taṇhāti cha taṇhākāyā taṇhā. Upādānanti cattāri upādānāni kāmupādānaṃ diṭṭhupādānaṃ sīlabbatupādānaṃ attavādupādānanti upādānaṃ. Bhavoti tayo bhavā kāmabhavo rūpabhavo arūpabhavo. Tattha katamā jāti? Yā paṭhamaṃ khandhānaṃ paṭhamaṃ dhātūnaṃ paṭhamaṃ āyatanānaṃ uppatti jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, ayaṃ jāti. Tattha katamā jarā? Jarā nāma yaṃ taṃ khaṇḍiccaṃ pāliccaṃ valittacatā pavivittaṃ catunnaṃ mahābhūtānaṃ vivaṇṇataṃ bhaggo taṃ jarā hīyanā pahīyanā āyuno hāni saṃhāni indriyānaṃ paribhedo upanāho paripāko, ayaṃ jarā. Tattha katamaṃ maraṇaṃ? Maraṇaṃ nāma yaṃ tasmiṃ tasmiṃ sattanikāye tesaṃ tesaṃ sattānaṃ cuti cavanatā maraṇaṃ kālaṅkiriyā uddhumātakānaṃ bhedo kāyassa jīvitindriyassa upacchedo, idaṃ maraṇaṃ. Iti purimikā ca jarā idañca maraṇaṃ tadubhayaṃ jarāmaraṇaṃ.

Tattha andhakāratimisā yathābhūtaṃ appajānanalakkhaṇā avijjā saṅkhārānaṃ padaṭṭhānaṃ ha. Abhisaṅkharaṇalakkhaṇā saṅkhārā, upacayapunabbhavābhiropanapaccupaṭṭhānā. Te viññāṇassa padaṭṭhānaṃ. Vatthu saviññattilakkhaṇaṃ viññāṇaṃ, taṃ nāmarūpassa padaṭṭhānaṃ. Anekasannissayalakkhaṇaṃ nāmarūpaṃ, taṃ saḷāyatanassa padaṭṭhānaṃ. Indriyavavatthāpanalakkhaṇaṃ saḷāyatanaṃ, taṃ phassassa padaṭṭhānaṃ . Sannipātalakkhaṇo phasso, so vedanāya padaṭṭhānaṃ. Anubhavanalakkhaṇā vedanā, sā taṇhāya padaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, sā upādānassa padaṭṭhānaṃ. Ādānaparihananalakkhaṇaṃ upādānaṃ, taṃ bhavassa padaṭṭhānaṃ . Nānāgativikkhepalakkhaṇo bhavo, so jātiyā padaṭṭhānaṃ. Khandhānaṃ pātubhāvalakkhaṇā jāti, sā jarāya padaṭṭhānaṃ. Upanayaparipākalakkhaṇā jarā, sā maraṇassa padaṭṭhānaṃ. Āyukkhayajīvitauparodhalakkhaṇaṃ maraṇaṃ, taṃ dukkhassa padaṭṭhānaṃ. Kāyasampīḷanalakkhaṇaṃ dukkhaṃ, taṃ domanassassa padaṭṭhānaṃ. Cittasampīḷanalakkhaṇaṃ domanassaṃ, taṃ sokassa padaṭṭhānaṃ. Socanalakkhaṇo soko, so paridevassa padaṭṭhānaṃ. Vacīnicchāraṇalakkhaṇo paridevo, so upāyāsassa padaṭṭhānaṃ. Ye āyāsā te upāyāsā.

Nava padāni yattha sabbo akusalapakkho saṅgahaṃ samosaraṇaṃ gacchati. Katamāni nava padāni? Dve mūlakilesā, tīṇi akusalamūlāni, cattāro vipallāsā. Tattha dve mūlakilesā avijjā ca bhavataṇhā ca, tīṇi akusalamūlāni lobho doso moho ca. Cattāro vipallāsā [a. ni.

其中什麼是無明?對四聖諦的無知,應詳細解釋如同對生物的疑問一樣。其中什麼是識?六識身、受、想、思、觸、作意,這是名。其中什麼是色?四大種及四大種所造色的施設。如是前面的名和這個色,這兩者稱為名色。其中六處是指六內處,眼內處乃至意內處。觸是指六觸身,眼觸乃至意觸是觸。六受身是受。愛是指六愛身。取是指四取,欲取、見取、戒禁取、我語取是取。有是指三有,欲有、色有、無色有。其中什麼是生?最初蘊的生起、最初界的生起、最初處的生起,生、產生、降生、出現、蘊的顯現,這是生。其中什麼是老?所謂老是指齒落、發白、皮皺、四大種衰退、色變、破壞、衰弱、減退、壽命減少、衰減、諸根毀壞、衰老、成熟,這是老。其中什麼是死?所謂死是指在各種有情群中,那些有情的死亡、逝去、命終、死亡、屍體膨脹、身體分解、命根斷絕,這是死。如是前面的老和這個死,這兩者是老死。其中無明的特相是黑暗、愚昧,不如實了知,是諸行的近因。諸行的特相是造作,表現爲積聚、再生、種植。它們是識的近因。識的特相是了別所緣,它是名色的近因。名色的特相是互相依存,它是六處的近因。六處的特相是確立諸根,它是觸的近因。觸的特相是接觸,它是受的近因。受的特相是感受,它是愛的近因。愛的特相是執著,它是取的近因。取的特相是執取和堅持,它是有的近因。有的特相是散佈各種趣,它是生的近因。生的特相是蘊的顯現,它是老的近因。老的特相是成熟和衰退,它是死的近因。死的特相是壽命耗盡和生命終止,它是苦的近因。苦的特相是身體壓迫,它是憂的近因。憂的特相是心理壓迫,它是愁的近因。愁的特相是悲傷,它是悲的近因。悲的特相是言語哀嘆,它是惱的近因。那些煩惱就是惱。九項是一切不善法彙集、歸屬之處。哪九項?兩個根本煩惱、三個不善根、四種顛倒。其中兩個根本煩惱是無明和有愛,三個不善根是貪、瞋、癡。四種顛倒[增支部

4.49] – 『『anicce nicca』』nti saññāvipallāso cittavipallāso diṭṭhivipallāso, 『『dukkhe sukha』』nti saññāvipallāso cittavipallāso diṭṭhivipallāso, 『『anattani attā』』ti saññāvipallāso cittavipallāso diṭṭhivipallāso, 『『asubhe subha』』nti saññāvipallāso cittavipallāso diṭṭhivipallāso.

Tattha avijjā nāma catūsu ariyasaccesu yathābhūtaṃ aññāṇaṃ, ayaṃ avijjā. Bhavataṇhā nāma yo bhavesu rāgo sārāgo icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ bhavataṇhā.

Tattha katamo lobho akusalamūlaṃ?

Lobho nāma so tesu tesu paravatthūsu paradabbesu paraṭṭhānesu parasāpateyyesu parapariggahitesu lobho lubbhanā icchā mucchā patthanā nandī ajjhosānaṃ apariccāgo, ayaṃ lobho akusalamūlaṃ. Kassetaṃ mūlaṃ? Lobho lobhajassa akusalassa kāyakammassa vacīkammassa manokammassa ca, tathā yathā taṃsampayuttānaṃ cittacetasikānaṃ dhammānaṃ mūlaṃ.

Tattha katamo doso akusalamūlaṃ?

So sattesu āghāto akkhanti appaccayo byāpādo padoso anatthakāmatā cetaso paṭighāto, ayaṃ doso akusalamūlaṃ.

Kassetaṃ mūlaṃ?

Dosajassa kāyakammassa vacīkammassa manokammassa sampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

Tattha katamo moho akusalamūlaṃ?

Yaṃ catūsu ariyasaccesu anabhisamayo asampajjaggāho appaṭivedho moho muyhanā sammoho sammuyhanā avijjā tamo andhakāro āvaraṇaṃ nīvaraṇaṃ chadanaṃ acchadanaṃ [avecchadanaṃ (pī. ka.)] apasacchāgamanaṃ kusalānaṃ dhammānaṃ, ayaṃ moho akusalamūlaṃ.

Kassetaṃ mūlaṃ?

Mohajassa akusalassa kāyakammassa vacīkammassa manokammassa ca taṃsampayuttakānañca cittacetasikānaṃ dhammānaṃ mūlaṃ.

Tattha vipallāsā jānitabbā, vipallāsānaṃ vatthu jānitabbaṃ. Yaṃ vipallāsaṃ siyā, taṃ jānitabbaṃ. Tattha eko vipallāso tīṇi vipallāsāni cattāri vipallāsavatthūni. Katamo eko vipallāso ca, yena paṭipakkhena vipallāsitaṃ gaṇhāti?

『『Anicce nicca』』nti, 『『dukkhe sukha』』nti, 『『anattani attā』』ti, 『『asubhe subha』』nti, ayaṃ eko vipallāso.

Katamāni cattāri vipallāsavatthūni?

Kāyo vedanā cittaṃ dhammā ca. Imāni cattāri vipallāsavatthūni.

Katamāni tīṇi vipallāsāni?

Saññā cittaṃ diṭṭhi ca. Imāni tīṇi vipallāsāni.

Tattha manāpike vatthumhi indriyavatthe vaṇṇāyatane vā yo nimittassa uggāho, ayaṃ saññāvipallāso. Tattha viparītacittassa vatthumhi sati viññatti, ayaṃ cittavipallāso. Tattha viparītacittassa tamhi rūpe 『『asubhe subha』』nti yā khanti ruci upekkhanā nicchayo diṭṭhi nidassanaṃ santīraṇā, ayaṃ diṭṭhivipallāso. Tattha vatthubhedena kāyesu dvādasa vipallāsā bhavanti. Tayo kāye tayo vedanāya tayo citte tayo dhamme, cattāro saññāvipallāsā cattāro cittavipallāsā cattāro diṭṭhivipallāsā, āyatanūpacayato cakkhuviññāṇasaññāsamaṅgissa rūpesu dvādasa vipallāsā yāva mano saññāsamaṅgissa, dhammesu dvādasa vipallāsā cha dvādasakā cattāri vipallāsā bhavanti. Ārammaṇanānattato hi aparimitasaṅkheyyānaṃ sattānaṃ [attānaṃ (ka.)] aparimitamasaṅkheyyā vipallāsā bhavanti hīnukkaṭṭhamajjhimatāya.

4.49] - "無常為常"的想顛倒、心顛倒、見顛倒,"苦為樂"的想顛倒、心顛倒、見顛倒,"無我為我"的想顛倒、心顛倒、見顛倒,"不凈為凈"的想顛倒、心顛倒、見顛倒。 63. 其中無明是指對四聖諦如實不知,這是無明。有愛是指對諸有的貪、染著、欲求、迷戀、希望、喜愛、執著、不捨離,這是有愛。其中什麼是貪不善根? 貪是指對他人的物品、財物、地方、財產、所有物的貪愛、貪求、慾望、迷戀、希望、喜愛、執著、不捨離,這是貪不善根。這是什麼的根?貪是貪生的不善身業、語業、意業的根,同樣也是與之相應的心、心所法的根。其中什麼是瞋不善根? 對眾生的惱怒、不忍、不悅、嗔恚、憎恨、想害、心的瞋恚,這是瞋不善根。這是什麼的根? 瞋是瞋生的身業、語業、意業及相應的心、心所法的根。其中什麼是癡不善根? 對四聖諦不證悟、不瞭解、不通達,愚癡、迷惑、昏昧、無明、黑暗、矇蔽、障礙、遮蔽、覆蓋、遮掩、不明瞭善法,這是癡不善根。這是什麼的根? 癡是癡生的不善身業、語業、意業及與之相應的心、心所法的根。其中應知顛倒,應知顛倒的所緣,應知可能的顛倒。其中一種顛倒、三種顛倒、四種顛倒所緣。什麼是一種顛倒,以什麼相反的方式執取顛倒? "無常為常"、"苦為樂"、"無我為我"、"不凈為凈",這是一種顛倒。什麼是四種顛倒所緣? 身、受、心、法。這是四種顛倒所緣。什麼是三種顛倒? 想、心、見。這是三種顛倒。其中對可意的所緣、根境、色處執取相,這是想顛倒。其中對所緣有顛倒心的表示,這是心顛倒。其中對那個色"不凈為凈"的顛倒心有接受、喜歡、忍受、決定、見解、觀點、考察,這是見顛倒。其中依所緣差別,在身等有十二種顛倒。身三種、受三種、心三種、法三種,四種想顛倒、四種心顛倒、四種見顛倒,從處的積聚來說,具眼識想者對色有十二種顛倒乃至具意想者對法有十二種顛倒,六個十二種成為四種顛倒。因所緣的差別,無量無數眾生有無量無數的顛倒,依低、中、高的差別。

Tattha pañcakkhandhā cattāri attabhāvavatthūni bhavanti. Yo rūpakkhandho, so kāyo attabhāvavatthu. Yo vedanākkhandho, so vedanā attabhāvavatthu. Yo saññākkhandho ca saṅkhārakkhandho ca, te dhammā attabhāvavatthu. Yo viññāṇakkhandho, so cittaṃ attabhāvavatthu. Iti pañcakkhandhā cattāri attabhāvavatthūni. Tattha kāye 『『asubhe subha』』nti vipallāso bhavati. Evaṃ vedanāsu…pe… citte…pe… dhammesu ca attavipallāso bhavati. Tattha catunnaṃ vipallāsānaṃ samugghātanatthaṃ bhagavā cattāro satipaṭṭhāne deseti paññapeti kāye kāyānupassī viharato 『『asubhe subha』』nti vipallāsaṃ samugghāteti, evaṃ vedanāsu, citte, dhammesu ca kātabbaṃ.

Tattha andhakāratimisā appaṭivedhalakkhaṇā avijjā, tassā vipallāsapadaṭṭhānaṃ. Ajjhosānalakkhaṇā taṇhā, tassā piyarūpasātarūpaṃ padaṭṭhānaṃ. Attāsayavañcanālakkhaṇo lobho, tassa adinnādānaṃ padaṭṭhānaṃ. Idha vivādalakkhaṇo doso, tassa pāṇātipāto padaṭṭhānaṃ. Vatthuvippaṭipattilakkhaṇo moho, tassa micchāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ avināsaggahaṇalakkhaṇā niccasaññā, tassā sabbasaṅkhārā padaṭṭhānaṃ. Sāsavaphassopagamanalakkhaṇā sukhasaññā, tassā mamaṅkāro padaṭṭhānaṃ. Dhammesu upagamanalakkhaṇā attasaññā , tassā ahaṅkāro padaṭṭhānaṃ. Vaṇṇasaṅgahaṇalakkhaṇā subhasaññā, tassā indriyaasaṃvaro padaṭṭhānaṃ. Etehi navahi padehi uddiṭṭhehi sabbo akusalapakkho niddiṭṭho bhavati, so ca kho bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttena.

Nava padāni kusalāni yattha sabbo kusalapakkho saṅgaho samosaraṇaṃ gacchanti. Katamāni nava padāni? Samatho vipassanā alobho adoso amoho aniccasaññā dukkhasaññā anattasaññā asubhasaññā ca.

Tattha katamo samatho? Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti ṭhānaṃ paṭṭhānaṃ upaṭṭhānaṃ samādhi samādhānaṃ avikkhepo avippaṭisāro vūpasamo mānaso ekaggaṃ cittassa, ayaṃ samatho.

Tattha katamā vipassanā? Khandhesu vā dhātūsu vā āyatanesu vā nāmarūpesu vā paṭiccasamuppādesu vā paṭiccasamuppannesu vā dhammesu dukkhesu vā samudayesu vā nirodhe vā magge vā kusalākusalesu vā dhammesu sāvajjaanavajjesu vā kaṇhasukkesu vā sevitabbaasevitabbesu vā so yathābhūtaṃ vicayo pavicayo vīmaṃsā paravīmaṃsā gāhanā aggāhanā pariggāhanā cittena paricitanā tulanā upaparikkhā ñāṇaṃ vijjā vā cakkhu buddhi medhā paññā obhāso āloko ābhā pabhā khaggo nārāco [nārajjo (pī. ka.)] dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ, ayaṃ vipassanā. Tenesā vipassanā iti vuccati vividhā vā esā vipassanāti, tasmā esā vipassanāti vuccati. Dvidhā cesā hi vipassanā dhammavipassanāti vuccati, dvidhā imāya passati subhañca asubhañca kaṇhañca sukkañca sevitabbañca asevitabbañca kammañca vipākañca bandhañca vimokkhañca ācayañca apacayañca pavattiñca nivattiñca saṃkilesañca vodānañca, evaṃ vipassanāti vuccati. Atha vā viiti upasaggo passanāti attho tasmā vipassanāti vuccate, ayaṃ vipassanā.

其中五蘊是四種身的存在。色蘊是身體的存在。受蘊是感受的存在。想蘊和行蘊是法的存在。識蘊是心的存在。如此五蘊是四種身的存在。在身體中，「不凈為凈」的顛倒存在。如此在感受中……在心中……在法中也存在自我顛倒。因此，爲了消除四種顛倒，世尊教導四念處，教導住于觀身者「在不凈中觀凈」的顛倒應消除，如此在感受、心、法中也應如此。其中黑暗的特相是無明的無知，這是顛倒的近因。執著的特相是愛，這是親愛的所緣的近因。欺騙自我的特相是貪，這是不義取的近因。在這裡，爭論的特相是瞋，這是殺生的近因。對所緣的錯誤取向的特相是癡，這是錯誤行為的近因。對於有形法的不滅的理解是常的認知，這是所有法的近因。對於愉悅的接觸的特相是樂，這是我的觀念的近因。對於法的接觸的特相是我，這是自我的近因。對於色的聚集的特相是凈，這是根本的控制的近因。通過這九個所述，所有不善法被指明，因此，聰明者能夠理解，而不聰明者則無法理解，智慧者能理解而愚者無法理解，合適者能理解而不合適者無法理解。九種善法的彙集，其中所有善法的聚集歸屬是什麼?哪九種善法?止、觀、無貪、無瞋、無癡、無常的認知、苦的認知、無我的認知、不凈的認知。其中什麼是止?是心的安定、穩定、固定、安住、保持、無動搖、無不安、寧靜、內心的專注，這是止。其中什麼是觀?在蘊、界、處、名色、因緣生起、因緣生起的法中，苦、集、滅、道、善、惡、法的有、無、黑、白、應取、應舍、行為、果報、束縛、解脫、積累、消失、行進、退卻、污染、清凈、放棄，觀察、分析、探討、理解、把握、接受、掌握、心的細緻觀察、比較、考察、智慧、明瞭、聰慧、光明、照耀、光輝、光芒、劍、箭、法的觀察覺支、正見、道的因，這就是觀。因此，這被稱為觀，多種觀察，這就是觀。實際上，這種觀有兩種，稱為法的觀，分為兩種，觀察善與不善、黑與白、應取與應舍、行為與果報、束縛與解脫、積累與消失、行進與退卻、污染與清凈、放棄，這就是觀。或者說，觀察的意義就是觀察，因此稱為觀，這就是觀。
Tattha dve rogā sattānaṃ avijjā ca bhavataṇhā ca, etesaṃ dvinnaṃ rogānaṃ nighātāya bhagavatā dve bhesajjāni vuttāni samatho ca vipassanā ca. Imāni dve bhesajjāni paṭisevento dve aroge sacchikaroti rāgavirāgaṃ cetovimuttiṃ avijjāvirāgañca paññāvimuttiṃ. Tattha taṇhārogassa samatho bhesajjaṃ, rāgavirāgā cetovimutti arogaṃ. Avijjārogassa vipassanābhesajjaṃ avijjāvirāgā paññāvimutti arogaṃ. Evañhi bhagavā cāha, 『『dve dhammā pariññeyyā [passa dī. ni. 3.352] nāmañca rūpañca, dve dhammā pahātabbā avijjā ca bhavataṇhā ca, dve dhammā bhāvetabbā samatho ca vipassanā ca, dve dhammā sacchikātabbā vijjā ca vimutti cā』』ti. Tattha samathaṃ bhāvento rūpaṃ parijānāti, rūpaṃ parijānanto taṇhaṃ pajahati, taṇhaṃ pajahanto rāgavirāgā cetovimuttiṃ sacchikaroti, vipassanaṃ bhāvento nāmaṃ parijānāti, nāmaṃ parijānanto avijjaṃ pajahati, avijjaṃ pajahanto avijjāvirāgā paññāvimuttiṃ sacchikaroti. Yadā bhikkhuno dve dhammā pariññātā bhavanti nāmañca rūpañca, tathāssa dve dhammā pahīnā bhavanti avijjā ca bhavataṇhā ca. Dve dhammā bhāvitā bhavanti samatho ca vipassanā ca, dve dhammā sacchikātabbā bhavanti vijjā ca vimutti ca. Ettāvatā bhikkhu katakicco bhavati. Esā sopādisesā nibbānadhātu. Tassa āyupariyādānā jīvitindriyassa uparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Tattha yo imesaṃ khandhānaṃ dhātuāyatanānaṃ nirodho vūpasamo aññesañca khandhadhātuāyatanānaṃ appaṭisandhi apātubhāvo, ayaṃ anupādisesā nibbānadhātu.

Tattha katamaṃ alobho kusalamūlaṃ? Yaṃdhātuko alobho alubbhanā alubbhitattaṃ anicchā apatthanā akantā anajjhosānaṃ. Ayaṃ alobho kusalamūlaṃ. Kassetaṃ mūlaṃ? Alobhajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā ariyo aṭṭhaṅgiko maggo kusalanti vuccati, so tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ, sammāsaṅkappassa sammāvāyāmassa sammāsamādhissa ca imesaṃ mūlanti, tasmā kusalamūlanti vuccati.

Tattha katamaṃ adoso kusalamūlaṃ? Yā sattesu vā saṅkhāresu vā anaghāto appaṭighāto abyāpatti abyāpādo adoso mettā mettāyanā atthakāmatā hitakāmatā cetaso pasādo, ayaṃ adoso kusalamūlaṃ. Kassetaṃ mūlaṃ? Adosajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā tiṇṇaṃ maggaṅgānaṃ mūlaṃ. Katamesaṃ tiṇṇaṃ? Sammāvācāya sammākammantassa sammāājīvassa ca imesaṃ tiṇṇaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati.

Tattha katamaṃ amoho kusalamūlaṃ? Yaṃ catūsu ariyasaccesu yathābhūtaṃ ñāṇadassanaṃ abhisamayo sammā ca paccāgamo paṭivedho amoho asammuyhanā asammoho vijjāpakāso āloko anāvaraṇaṃ sekkhānaṃ kusalānaṃ dhammānaṃ, ayaṃ amoho kusalamūlaṃ. Kassetaṃ mūlaṃ? Amohajassa kusalassa kāyakammassa vacīkammassa manokammassa taṃsampayuttānañca cittacetasikānaṃ dhammānaṃ mūlaṃ. Atha vā dvinnaṃ maggaṅgānaṃ etaṃ mūlaṃ. Katamesaṃ dvinnaṃ? Sammādiṭṭhiyā ca sammāsatiyā ca imesaṃ dvinnaṃ maggaṅgānaṃ mūlaṃ, tasmā kusalamūlanti vuccati. Evaṃ imesaṃ tīhi kusalamūlehi aṭṭhaṅgiko maggo yojetabbo.

在那裡，有兩種疾病，眾生的無明和存在的貪慾，爲了根除這兩種疾病，世尊說出了兩種藥方，即止息（samatho）和觀察（vipassanā）。這兩種藥方的運用，使得兩種健康的狀態實現了，即心的解脫（rāgavirāgaṃ cetovimutti）和無明的解脫（avijjāvirāgañca paññāvimutti）。在這裡，貪慾的病痛通過止息的藥方得以治癒，心的解脫使其健康。無明的病痛通過觀察的藥方得以治癒，無明的解脫使其健康。正如世尊所說：「有兩種法需要被徹底瞭解（見《中論》3.352），即名稱與形態；有兩種法需要被拋棄，即無明與存在的貪慾；有兩種法需要被培養，即止息與觀察；有兩種法需要被實現，即智慧與解脫。」在這裡，修習止息的人瞭解形態，瞭解形態后，放棄貪慾，放棄貪慾后，獲得心的解脫；修習觀察的人瞭解名稱，瞭解名稱后，放棄無明，放棄無明後，獲得智慧的解脫。當比丘徹底瞭解這兩種法，即名稱與形態時，這樣他就拋棄了無明與存在的貪慾。這兩種法被培養后，便成為止息與觀察，這兩種法被實現后，便成為智慧與解脫。到此，比丘的職責就完成了。這便是無餘涅槃的境界。由於生命的終止，生命的根本特性被壓制，這樣的痛苦消失了，而其他的痛苦則不再生起。在這裡，若對這些五蘊的元素、根源和感官的消滅、平息，以及其他五蘊的元素、根源的少有再生，便是無餘涅槃的境界。在這裡，什麼是無貪的善根？它是：不貪慾、不貪求、不渴望、無執著、無依賴、無強求。這個便是無貪的善根。它的根源是什麼？是與無貪相關的善法，包括身體、語言和意念的行為，以及與之相關的心法。或者，八正道也被稱為善法，它是三種道的根源。這三種道是什麼？即正思維、正精進和正定的根源，因此被稱為善根。在這裡，什麼是無恨的善根？那是在眾生或法中沒有仇恨、沒有對抗、沒有敵意、沒有怨恨、沒有惡意、沒有敵對、慈悲、慈心、利益眾生的心態，這個便是無恨的善根。它的根源是什麼？是與無恨相關的善法，包括身體、語言和意念的行為，以及與之相關的心法。或者，這也是三種道的根源。那三種道是什麼？即正語、正業和正命的根源，因此被稱為善根。在這裡，什麼是無迷的善根？那是對四種高貴真理的真實瞭解、真實見解、真實迴避、真實體驗、無迷惑、無誤解、智慧的顯現、光明、無障礙，這個便是無迷的善根。它的根源是什麼？是與無迷相關的善法，包括身體、語言和意念的行為，以及與之相關的心法。或者，這是兩種道的根源。這兩種道是什麼？即正見和正念的根源，因此被稱為善根。如此，這三種善根與八正道相結合。

Tattha katamā aniccasaññā? 『『Sabbe saṅkhārā uppādavayadhammino』』ti ca yā saññā sañjānanā vavatthapanā uggāho, ayaṃ aniccasaññā. Tassā ko nissando? Aniccasaññāya bhāvitāya bahulīkatāya aṭṭhasu lokadhammesu cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha katamā dukkhasaññā? 『『Sabbe saṅkhārā dukkhā』』ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ dukkhasaññā. Tassā ko nissando? Dukkhasaññāya bhāvitāya bahulīkatāya ālasse saṃpamāde vimhaye ca cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha katamā anattasaññā? 『『Sabbesu dhammesu anattā』』ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ anattasaññā. Tassā ko nissando, anattasaññāya bhāvitāya bahulīkatāya ahaṅkāro cittaṃ nānusandhati na sandhati, mamaṅkāro na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha katamā asubhasaññā? 『『Satta saṅkhārā asubhā』』ti yā saññā sañjānanā vavatthapanā uggāho, ayaṃ asubhasaññā. Tassā ko nissando? Asubhasaññāya bhāvitāya bahulīkatāya subhanimitte cittaṃ nānusandhati na sandhati na saṇṭhahati, upekkhā vā paṭikkūlatā vā saṇṭhahati, ayamassā nissando.

Tattha pañcannaṃ khandhānaṃ pariññā bhagavatā desitā, yo tattha asubhasaññā rūpakkhandhassa pariññattaṃ, dukkhasaññā vedanākkhandhassa pariññattaṃ, anattasaññā saññākkhandhassa saṅkhārakkhandhassa pariññattaṃ, aniccasaññā viññāṇakkhandhassa pariññattaṃ. Tattha samathena taṇhaṃ samugghāteti, vipassanā avijjaṃ samugghāteti, adosena dosaṃ samugghāteti, amohena mohaṃ samugghāteti, aniccasaññāya niccasaññaṃ samugghāteti, dukkhasaññāya sukhasaññaṃ samugghāteti, anattasaññāya attasaññaṃ samugghāteti, asubhasaññāya subhasaññaṃ samugghāteti.

Cittavikkhepapaṭisaṃharaṇalakkhaṇo samatho, tassa jhānāni padaṭṭhānaṃ. Sabbadhammaṃ yathābhūtaṃ paṭivedhalakkhaṇā vipassanā, tassā sabbaneyyaṃ padaṭṭhānaṃ. Icchāpaṭisaṃharaṇalakkhaṇo alobho, tassa adinnādānā veramaṇī padaṭṭhānaṃ. Abyāpādalakkhaṇo adoso, tassa pāṇātipātā veramaṇī padaṭṭhānaṃ. Vatthuappaṭihatalakkhaṇo amoho, tassa sammāpaṭipatti padaṭṭhānaṃ. Saṅkhatānaṃ dhammānaṃ vināsaggahaṇalakkhaṇā aniccasaññā, tassā udayabbayo padaṭṭhānaṃ. Sāsavaphassasañjānanalakkhaṇā dukkhasaññā, tassā vedanā padaṭṭhānaṃ. Sabbadhammaanupagamanalakkhaṇā anattasaññā, tassā dhammasaññā padaṭṭhānaṃ. Vinīlakavipubbakauddhumātakasamuggahaṇalakkhaṇā asubhasaññā, tassā nibbidā padaṭṭhānaṃ. Imesu navasu padesu upadiṭṭhesu sabbo kusalapakkho upadiṭṭho bhavati, so ca bahussutena sakkā jānituṃ no appassutena, paññavatā no duppaññena, yuttena no ayuttenāti.

在這裡，什麼是無常的觀念？「所有的法都是生滅法」，這種觀念的認知、界定和理解，這就是無常的觀念。它的果效是什麼？通過對無常觀念的修習和廣泛運用，心不再追隨、凝聚、停留於八種世俗法，或是寧靜、或是反對，這就是它的果效。在這裡，什麼是苦的觀念？「所有的法都是苦的」，這種觀念的認知、界定和理解，這就是苦的觀念。它的果效是什麼？通過對苦觀念的修習和廣泛運用，心不再追隨、凝聚、停留于安樂和快樂，或是寧靜、或是反對，這就是它的果效。在這裡，什麼是無我的觀念？「所有的法都是無我的」，這種觀念的認知、界定和理解，這就是無我的觀念。它的果效是什麼？通過對無我的觀念的修習和廣泛運用，心不再追隨、凝聚于自我和我所，或是寧靜、或是反對，這就是它的果效。在這裡，什麼是不凈的觀念？「所有的法都是不凈的」，這種觀念的認知、界定和理解，這就是不凈的觀念。它的果效是什麼？通過對不凈觀念的修習和廣泛運用，心不再追隨、凝聚於美好事物，或是寧靜、或是反對，這就是它的果效。在這裡，五蘊的徹底瞭解是世尊所教導的，其中不凈的觀念與色蘊的瞭解相關，苦的觀念與受蘊的瞭解相關，無我的觀念與識蘊的瞭解相關，無常的觀念與行蘊的瞭解相關。在這裡，通過止息可以消除貪慾，通過觀察可以消除無明，通過無恨可以消除仇恨，通過無迷可以消除迷惑，通過無常觀念可以消除常觀，通過苦觀念可以消除樂觀，通過無我的觀念可以消除我觀，通過不凈觀念可以消除凈觀。心的安定是通過抑制心的散亂而實現的，禪定是其基礎。對所有法的真實瞭解是觀察的特徵，所有法的真實瞭解是其基礎。慾望的抑制是無貪的特徵，非偷盜是其基礎。無敵意的特徵是無恨，非殺生是其基礎。無障礙的特徵是無迷，正當的修行是其基礎。對有為法的消滅是無常觀念的特徵，生滅的瞭解是其基礎。對有感覺的感知是苦觀念的特徵，感覺的瞭解是其基礎。對法的認知是無我的觀念的特徵，法的瞭解是其基礎。對不凈的感知是對不凈觀念的特徵，厭倦是其基礎。在這九個方面，所有的善法都被認知，只有通過廣博的學習才能瞭解，而非少學者，只有有智慧的人才能理解，而非無智慧的人，只有有能力的人才能做到，而非無能力的人。

Tattha niccasaññādhimuttassa aparāparaṃ cittaṃ paṇāmento satimapaccavekkhato aniccasaññā na upaṭṭhāti, pañcasu kāmaguṇesu sukhassādādhimuttassa iriyāpathassa agatimapaccavekkhato dukkhasaññā na upaṭṭhāti, khandhadhātuāyatanesu attādhimuttassa nānādhātuanekadhātuvinibbhogamapaccavekkhato anattasaññā na upaṭṭhāti, vaṇṇasaṇṭhānābhiratassa kāye subhādhimuttassa ca vippaṭicchannā asubhasaññā na upaṭṭhāti.

Avippaṭisāralakkhaṇā saddhā, saddahanā paccupaṭṭhānaṃ. Tassa cattāri sotāpattiyaṅgāni padaṭṭhānaṃ. Evañhi vuttaṃ bhagavatā [passa saṃyuttanikāye] saddhindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sotāpattiyaṅgesu kusalesu dhammesu.

Sūrāapaṭikkhepanalakkhaṇaṃ vīriyindriyaṃ, vīriyindriyārambho paccupaṭṭhānaṃ. Tassa atītā cattāro sammappadhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā [passa saṃyuttanikāye] vīriyindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu sammappadhānesu.

Sati saraṇalakkhaṇā, asammohapaccupaṭṭhānā. Tassa atītā cattāro satipaṭṭhānā padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā satindriyaṃ bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu satipaṭṭhānesu.

Ekaggalakkhaṇo samādhi, avikkhepapaccupaṭṭhāno, tassa cattāri ñāṇāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā samādhindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu jhānesu.

Pajānanalakkhaṇā paññā, bhūtatthasantīraṇā paccupaṭṭhānā, tassa cattāri ariyasaccāni padaṭṭhānaṃ. Yathā vuttaṃ bhagavatā [passa saṃyuttanikāye] paññindriyaṃ, bhikkhave, kuhiṃ daṭṭhabbaṃ, catūsu ariyasaccesu.

Cattāri cakkāni [passa a. ni. 4.31] patirūpadesavāso cakkaṃ, sappurisūpanissayo cakkaṃ, attasammāpaṇidhānaṃ cakkaṃ, pubbe katapuññatā cakkaṃ. Tattha ariyasannissayalakkhaṇo patirūpadesavāso, so sappurisūpanissayassa padaṭṭhānaṃ. Ariyasannissayalakkhaṇo sappurissūpanissayo, so attasammāpaṇidhānassa padaṭṭhānaṃ. Sammāpaṭipattilakkhaṇaṃ attasammāpaṇidhānaṃ, taṃ puññānaṃ padaṭṭhānaṃ. Kusaladhammopacayalakkhaṇaṃ puññaṃ, taṃ sabbasampattīnaṃ padaṭṭhānaṃ.

Ekādasasīlamūlakā dhammā sīlavato avippaṭisāro bhavati…pe… so vimuttiñāṇadassanaṃ 『『nāparaṃ itthattāyā』』ti pajānanā. Tattha veramaṇilakkhaṇaṃ sīlaṃ, taṃ avippaṭisārassa padaṭṭhānaṃ. Na attānuvādalakkhaṇo avippaṭisāro, so pāmojjassa padaṭṭhānaṃ. Abhippamodanalakkhaṇaṃ pāmojjaṃ, taṃ pītiyā padaṭṭhānaṃ. Attamanalakkhaṇā pīti , sā passaddhiyā padaṭṭhānaṃ. Kammaniyalakkhaṇā passaddhi, sā sukhassa padaṭṭhānaṃ. Abyāpādalakkhaṇaṃ sukhaṃ, taṃ samādhino padaṭṭhānaṃ. Avikkhepanalakkhaṇo samādhi, so yathābhūtañāṇadassanassa padaṭṭhānaṃ. Aviparītasantīraṇalakkhaṇā paññā, sā nibbidāya padaṭṭhānaṃ anālayanalakkhaṇā nibbidā, sā virāgassa padaṭṭhānaṃ. Asaṃkilesalakkhaṇo virāgo, so vimuttiyā padaṭṭhānaṃ. Akusaladhammavivekalakkhaṇā vimutti, sā vimuttino vodānassa padaṭṭhānaṃ.

在這裡，什麼是常的觀念？對於常的觀念，心在審視真實時，無常的觀念並不顯現；對於五種慾望的快樂，心在考量行走的路徑時，苦的觀念並不顯現；對於五蘊、元素和感官的多樣性，心在考量不同元素的分離時，無我的觀念並不顯現；對於形態的美麗，心在享受美好的狀態時，不凈的觀念並不顯現。不動搖的特徵是信念，信念的現前是其基礎。它有四個入流果的基礎。正如世尊所說：「信念的根基，弟子們，應在四個入流果的善法中觀察。」勇氣的不退縮特徵是精進，精進的現前是其基礎。它有四個正努力的基礎。正如世尊所說：「精進的根基，弟子們，應在四個正努力的法中觀察。」唸的特徵是安住，非迷失的現前是其基礎。它有四個正念的基礎。正如世尊所說：「唸的根基，弟子們，應在四個正念的法中觀察。」單一的特徵是定，安定的現前是其基礎。它有四個智慧的基礎。正如世尊所說：「定的根基，弟子們，應在四個禪定的法中觀察。」瞭解的特徵是智慧，真實的現前是其基礎。它有四個高貴真理的基礎。正如世尊所說：「智慧的根基，弟子們，應在四個高貴真理的法中觀察。」四個車輪，適合的居所的車輪，善人依靠的車輪，自我正念的車輪，過去所造的善業的車輪。在這裡，適合的居所的特徵是善人的依靠，因此它是善人依靠的基礎。高貴的依靠特徵是善人的依靠，因此它是自我正念的基礎。正當修行的特徵是自我正念，因此它是善業的基礎。善法的增長特徵是善業，因此它是所有財富的基礎。有十一種根基的法，對於有戒者不動搖……等……它是解脫的智慧的視見，「不再為此而存在」的瞭解。在這裡，非殺生的特徵是戒律，它是穩定的基礎。非自我辯護的特徵是穩定，因此它是愉悅的基礎。喜悅的特徵是愉悅，它是寧靜的基礎。安寧的特徵是寧靜，它是快樂的基礎。無敵意的特徵是快樂，它是定的基礎。安定的特徵是定，它是對真實的智慧的瞭解的基礎。無偏見的特徵是智慧，它是厭倦的基礎；無執著的特徵是厭倦，它是無慾的基礎。純凈的特徵是無慾，它是解脫的基礎。對惡法的分離特徵是解脫，它是解脫的根基。

Catasso ariyabhūmiyo cattāri sāmaññaphalāni. Tattha yo yathābhūtaṃ pajānāti, esā dassanabhūmi. Sotāpattiphalañca so yathābhūtaṃ pajānitvā nibbindati, idaṃ tanukāmarāgassa padaṭṭhānaṃ byāpādānaṃ. Sakadāgāmiphalañca saṇhaṃ virajjati, ayaṃ rāgavirāgā cetovimutti. Anāgāmiphalañca yaṃ avijjāvirāgā vimuccati, ayaṃ katābhūmi. Arahattañca sāmaññaphalānīti ko vacanattho, ariyo aṭṭhaṅgiko maggo sāmaññaṃ, tassetāni phalāni sāmaññaphalānīti vuccati. Kissa brahmaññaphalānīti vuccante? Brahmaññaariyo aṭṭhaṅgiko maggo, tassa tāni phalānīti brahmaññaphalānīti vuccante.

Tattha sotāpanno kathaṃ hoti? Saha saccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso ca, imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā parikkhayā ariyasāvako hoti sotāpanno avinipātadhammo yāva dukkhassantaṃ karoti.

Tattha katamā sakkāyadiṭṭhi? Assutavā bālo puthujjano yāva ariyadhamme akovido, so rūpaṃ attato samanupassati yāva viññāṇasmiṃ attānaṃ, so imesu pañcasu khandhesu attaggāho vā attaniyaggāho vā esohamasmi ekasmiṃ vasavattiko [avattito (pī. ka.)] pakkhitto anuggaho anusayanto aṅgamaṅganti parati. Yā tathābhūtassa khanti ruci pekkhanā ākāraparivitakko diṭṭhinijjhāyanā abhippasannā, ayaṃ vuccate sakkāyadiṭṭhīti.

Tattha pañca diṭṭhiyo ucchedaṃ bhajanti. Katamāyo pañca? Rūpaṃ attato samanupassati, yāva viññāṇaṃ attato samanupassati, imāyo pañca ucchedaṃ bhajanti, avasesāyo pannarasa sassataṃ bhajanti. Iti sakkāyadiṭṭhipahānā dvāsaṭṭhidiṭṭhigatāni pahīyanti. Pahānā ucchedaṃ sassatañca na bhajati. Iti ucchedasassatappahānā ariyasāvakassa na kiñci diṭṭhigataṃ bhavati, aññā vā lokuttarāya sammādiṭṭhiyā. Kathaṃ pana sakkāyadiṭṭhi na bhavati? Idha ariyasāvako sutavā hoti, sabbo sukkapakkho kātabbo, yāva ariyadhammesu kovido rūpaṃ anattato samanupassati, yāva viññāṇaṃ…pe… evamassa samanupassantassa sakkāyadiṭṭhi na bhavati.

Kathaṃ vicikicchā na bhavati? Idha ariyasāvako buddhe na kaṅkhati, na vicikicchati abhippasīdati, itipi so bhagavāti sabbaṃ. Dhamme na kaṅkhati na vicikicchati sabbaṃ. Yāva taṇhakkhayo virāgo nirodho nibbānanti, iminā dutiyena ākaṅkhiyena dhammena samannāgato hoti. Saṅghe na kaṅkhati…pe… yāva pūjā devānañca manussānañcāti, iminā tatiyena ākaṅkhiyena dhammena samannāgato hoti.

Sabbe saṅkhārā dukkhāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Taṇhā dukkhasamudayoti na kaṅkhati na vicikicchati. Taṇhānirodhā dukkhanirodhoti na kaṅkhati na vicikicchati. Ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadāti na kaṅkhati na vicikicchati adhimuccati abhippasīdati. Yāva buddhe vā dhamme vā saṅghe vā dukkhe vā samudaye vā nirodhe vā magge vā kaṅkhāyanā vimati vicikicchā dvedhāpathā āsappanā [appanā (pī. ka.) dha. sa. 1008 nikkhepakaṇḍe passitabbaṃ] parisappanā anavaṭṭhānaṃ adhiṭṭhāgamanaṃ [aniṭṭhāgamanaṃ (ka.)] anekaṃso anekaṃsikatā, te tassa pahīnā bhavanti paṇunnā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.

四種高貴的境界，四種共同的果報。在這裡，誰如實瞭解，這就是見的境界。入流果者如實瞭解后，生起厭離，這就是輕微的貪慾的基礎，惡行的根源。再來，迴歸果者輕微地厭離，這就是貪慾的解脫，心的解脫。無漏果者，因無明的解脫而解脫，這就是成就的境界。至於阿羅漢的共同果報，什麼是其意義？高貴的八正道是共同的，因此這些果報被稱為共同果報。至於什麼是天人的果報？高貴的八正道的果報，因此這些果報被稱為天人的果報。在這裡，入流者是如何的？通過對真實的理解，三種羈絆被拋棄，分別是我見、疑惑、戒禁取，因這三種羈絆的拋棄，因其消失，成為入流者，具備不再墮落的法，直到痛苦的終結。在這裡，什麼是我見？無知的愚者，普通人，直到了解高貴的法，未能覺悟，他以為色是我所，直到意識中有自我，因此在這五蘊中，執著于自我或是執著於我所，認為「我就是這個」，在這方面有所執著，心中生起依賴和根深蒂固的認同。這被稱為我見。在這裡，有五種見解是破壞的。哪些是五種？色是我所，直到意識是我所，這五種見解是破壞的，其餘的十五種則認為是永恒的。這樣，拋棄我見的同時，二十七種見解被拋棄。拋棄破壞和永恒的見解，入流者沒有任何見解，除了其他的超越世俗的正見。那麼，如何才能沒有我見？這裡的入流者是有智慧的，他應當能夠理解所有的善法，直到對高貴法的瞭解，色是無我的，直到意識……等……如此，他所理解的，便沒有我見。如何沒有疑惑？這裡的入流者對佛沒有懷疑，沒有疑慮，心中安住，認為「這確實是世尊」。對法沒有懷疑，沒有疑慮，直到渴望的消滅、厭離、滅盡、涅槃，這樣他就具備第二種期待的法。對僧團沒有懷疑……等……直到對天神和人類的崇敬，這樣他就具備第三種期待的法。所有的法都是苦的，他沒有懷疑，沒有疑慮，心中安住，認為「這確實是如此」。渴望是苦的起源，他沒有懷疑，沒有疑慮。渴望的消滅是苦的消滅，他沒有懷疑，沒有疑慮。高貴的八正道是通往苦的消滅的修行，他沒有懷疑，沒有疑慮，心中安住，認為「這確實是如此」。直到對佛、法、僧、苦、集、滅、道等的懷疑，心中有迷惑和疑慮，二元路徑的困惑，疑慮的存在，導致思維的混亂，導致不安寧的狀態，許多部分的困擾，許多部分的歸屬，這些都被拋棄，成為根本斷絕，根本根除，導致無法存在的狀態。

Tattha sīlabbataparāmāso dvidhā – sīlassa vā suddhassa vā. Tattha sīlassa sīlabbataparāmāso imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā tattha kapotapādāhi accharāhi saddhiṃ kīḷissāmi ramissāmi paricarissāmīti. Yathābhūtadassananti rucivimutti rāgo rāgaparivattakā diṭṭhirūpanā passanā asantussitassa sīlabbataparāmāso. Tattha katamo suddhassa sīlabbataparāmāso? Idhekacco sīlaṃ parāmasati, sīlena sujjhati, sīlena nīyati, sīlena muccati, sukhaṃ vītikkamati, dukkhaṃ vītikkamati, sukhadukkhaṃ vītikkamati anupāpuṇāti uparimena. Tadubhayaṃ sīlavataṃ parāmasati tadubhayena sīlavatena sujjhanti muccanti nīyanti, sukhaṃ vītikkamanti, dukkhaṃ vītikkamanti, sukhadukkhaṃ vītikkamanti, anupāpuṇantīti avisucikaraṃ dhammaṃ avimuttikaraṃ dhammaṃ visucito vimuttito paccāgacchantassa yā tathābhūtassa khanti ruci mutti pekkhanā ākāraparivitakko diṭṭhinijjhāyanā passanā, ayaṃ suddhassa sīlabbataparāmāso. Ete ubho parāmāsā ariyasāvakassa pahīnā bhavanti yāva āyatiṃ anuppādadhammā, so sīlavā bhavati ariyakantehi sīlehi samannāgato akkhaṇḍehi yāva upasamasaṃvattanikehi. Imesaṃ tiṇṇaṃ saṃyojanānaṃ pahānā sutavā ariyasāvako bhavati sotāpanno avinipātadhammo, sabbaṃ.

Sahasaccābhisamayā, iti ko vacanattho? Cattāro abhisamayā, pariññābhisamayo pahānābhisamayo sacchikiriyābhisamayo bhāvanābhisamayo.

Tattha ariyasāvako dukkhaṃ pariññābhisamayena abhisameti, samudayaṃ pahānābhisamayena abhisameti, nirodhaṃ sacchikiriyābhisamayena abhisameti, maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇaṃ? Dukkhassa pariññābhisamayo, samudayassa pahānābhisamayo, nirodhassa sacchikiriyābhisamayo, maggassa bhāvanābhisamayo. Samathavipassanāya kathaṃ abhisameti? Ārammaṇe cittaṃ upanibandhetvā pañcakkhandhe dukkhato passati. Tattha yo upanibandho, ayaṃ samatho. Yā pariyogāhanā, ayaṃ vipassanā. Pañcakkhandhe dukkhāti passato yo pañcakkhandhesu ālayo nikanti upagamanaṃ ajjhosānā icchā mucchā paṇidhi patthanā pahīyati. Tattha pañcakkhandhā dukkhaṃ. Yo tattha ālayo nikanti upagamanaṃ ajjhosānaṃ icchā mucchā paṇidhi patthanā, ayaṃ samudayo. Yaṃ tassa pahānaṃ, so nirodho samatho vipassanā ca maggo, evaṃ tesaṃ catunnaṃ ariyasaccānaṃ ekakāle ekakkhaṇe ekacitte apubbaṃ acarimaṃ abhisamayo bhavati. Tenāha bhagavā 『『sahasaccābhisamayā ariyasāvakassa tīṇi saṃyojanāni pahīyantī』』ti.

在這裡，戒禁取有兩種——是戒的或是純凈的。在這裡，若是戒的戒禁取，因我會以戒、誓言、苦行或是梵行而成為天神，或成為某種天神，與鴿子、花神一起遊玩、歡愉、侍奉。正如對真實的見解，愉悅的解脫是貪慾的轉變，見解的形式是觀察，心中不滿足的戒禁取。這裡什麼是純凈的戒禁取？在這裡，有人依賴戒律，因戒律而清凈，因戒律而解脫，因戒律而得到解脫，快樂地超越痛苦，痛苦地超越快樂，快樂與痛苦都超越，無法得到更高的境界。兩者都依賴於有戒之人，因這兩者而因有戒之人而清凈、解脫、引導，快樂地超越，痛苦地超越，快樂與痛苦都超越，無法得到更高的境界。這是非污穢的法，非解脫的法，清凈的法，因其真實的理解而生起的，愉悅的解脫是觀察，見解的轉變是觀察，這就是純凈的戒禁取。這兩種戒禁取被高貴的弟子拋棄，直到永恒的無生法，因此他是有戒的人，具備高貴的戒律，完全具備，直到通向寧靜的道路。通過拋棄這三種羈絆，智慧的高貴弟子成為入流者，具備不再墮落的法，所有的法。通過三種理解，這是什麼意義？四種理解，徹底理解的理解、拋棄的理解、真實的實現的理解、修習的理解。在這裡，高貴的弟子通過徹底理解痛苦而理解，拋棄痛苦而理解，真實實現滅盡而理解，修習道路而理解。為什麼？因為痛苦的徹底理解，痛苦的拋棄，滅盡的真實實現，修習的道路。通過止息與觀察，如何理解？將心專注於五蘊，觀察痛苦。在這裡，心的專注，這就是止息。所觀察的，這就是觀察。觀察五蘊是痛苦的，觀察者在五蘊中有依附、沉溺、接觸、執著、迷惑、渴望、追求被拋棄。在這裡，五蘊是痛苦。依附、沉溺、接觸、執著、迷惑、渴望、追求，這就是生起。其拋棄即是滅盡，止息、觀察與道路，因此，在這四個高貴真理中，若在同一時刻、同一瞬間、同一心中，就會產生非凡的絕妙的理解。因此，世尊說：「通過三種理解，高貴的弟子拋棄了三種羈絆。」

Tattha samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti, dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Kiṃ kāraṇā? Dukkhaṃ pariññābhisamayo, yāva maggaṃ bhāvanābhisamayo. Evaṃ diṭṭhanto yathā nāvā jalaṃ gacchantī cattāri kiccāni karoti, pārimaṃ tīraṃ pāpeti, orimaṃ tīraṃ jahati, bhāraṃ vahati, sotaṃ chindati; evameva samathavipassanā yuganaddhā vattamānā ekakāle ekakkhaṇe ekacitte cattāri kiccāni karoti , dukkhaṃ pariññābhisamayena abhisameti, yāva maggaṃ bhāvanābhisamayena abhisameti. Yathā vā sūriyo udayanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, sītaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe… yathā padīpo jalanto ekakāle apubbaṃ acarimaṃ cattāri kiccāni karoti, andhakāraṃ vidhamati, ālokaṃ pātukaroti, rūpaṃ nidassīyati, upādānaṃ pariyādiyati; evameva samathavipassanā yuganaddhā vattamānā ekakāle…pe….

Yadā ariyasāvako sotāpanno bhavati avinipātadhammo niyato yāva dukkhassantaṃ karoti, ayaṃ dassanabhūmi. Sotāpattiphalañca sotāpattiphale ṭhito uttari samathavipassanaṃ bhāvento yuganaddhā vattamānā kāmarāgabyāpādānaṃ yebhuyyena pahānā ariyasāvako hoti. Sakadāgāmi pariniṭṭhitattā sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti, ayaṃ tanubhūmi.

Sakadāgāmiphalañca yo sakadāgāmiphale ṭhito vipassanaṃ bhāvento kāmarāgabyāpāde sānusaye anavasesaṃ pajahati, kāmarāgabyāpādesu anavasesaṃ pahīnesu pañcorambhāgiyāni saṃyojanāni pahīnāni bhavanti sakkāyadiṭṭhi sīlabbataparāmāso vicikicchā kāmacchando byāpādo ca, imesaṃ pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānā [pahānāya (pī. ka.)] ariyasāvako hoti anāgāmī tattha parinibbāyī anāvattidhammo tasmā lokā, ayaṃ vītarāgabhūmi.

Anāgāmiphalañca anāgāmiphale ṭhito uttari samathavipassanaṃ bhāvento pañca uddhambhāgiyāni saṃyojanāni pajahati rūparāgaarūparāgamānauddhaccaavijjañca. Imesaṃ pañcannaṃ uddhambhāgiyānaṃ saṃyojanānaṃ pahānā ariyasāvako arahā bhavati, khīṇāsavo vusitavā sammadaññā [sampajañño (pī. ka.)] vimutto parikkhīṇabhavasaṃyojano anuppattasadattho, ayaṃ katābhūmi.

Arahantova ayaṃ sopādisesā nibbānadhātu. Tassa āyukkhayā jīvitindriyāparodhā idañca dukkhaṃ nirujjhati, aññañca dukkhaṃ na uppajjati. Yo imassa dukkhassa nirodho vūpasamo, aññassa ca apātubhāvo, ayaṃ anupādisesā nibbānadhātu. Imā dve nibbānadhātuyo. Iti saccāni vuttāni. Saccābhisamayo vutto, kilesavavatthānaṃ vuttaṃ, pahānaṃ vuttaṃ, bhūmiyo vuttā, phalāni vuttāni, nibbānadhātuyo vuttā. Evamimesu vuttesu sabbabodhi vuttā bhavati. Ettha yogo karaṇīyo.

在這裡，止與觀是相輔相成的，正在進行中，在同一時間、同一時刻、同一心中，完成四種任務：通過徹底理解痛苦而理解，直到通過修習道路而理解。為什麼？因為痛苦的徹底理解，直到通過修習道路而理解。就像一艘船在水中行駛，完成四種任務，抵達彼岸，放棄岸邊，承擔重擔，切斷水流；同樣，止與觀相輔相成，正在進行中，在同一時間、同一時刻、同一心中，完成四種任務：通過徹底理解痛苦而理解，直到通過修習道路而理解。又如日出時，完成四種任務，驅散黑暗，顯現光明，顯現形態，溫暖寒冷；同樣，止與觀相輔相成，正在進行中，在同一時間……等……就像一盞燈點燃時，完成四種任務，驅散黑暗，顯現光明，顯現形態，溫暖寒冷；同樣，止與觀相輔相成，正在進行中，在同一時間……等…… 當高貴的成為入流者，具備不再墮落的法，直到痛苦的終結，這就是見的境界。入流果者在入流果中，處於止與觀的狀態，正在進行中，通常拋棄貪慾與惡行的高貴。再來，迴歸果者因已完成而來到此世，直到痛苦的終結，這就是輕微的境界。迴歸果者在迴歸果中，處於止與觀的狀態，拋棄貪慾與惡行的餘留，完全拋棄貪慾與惡行的五種下分的羈絆，拋棄我見、戒禁取、懷疑、慾望與惡意，因這五種下分的羈絆被拋棄，成為無漏者，涅槃的狀態，因此他是無貪的境界。無漏果者在無漏果中，處於止與觀的狀態，拋棄五種上分的羈絆，分別是色的貪慾、無色的貪慾、懈怠、無明。因這五種上分的羈絆被拋棄，成為阿羅漢，已斷盡煩惱，完全明瞭，解脫，徹底斷絕生死的羈絆，達到真實的目標，這就是成就的境界。阿羅漢是有餘依的涅槃法。因其生命的終結，感官的失去，這種痛苦消失，其他的痛苦不再生起。若此痛苦的滅盡是消除，其他的也不再出現，這就是無餘依的涅槃法。這是兩種涅槃法。因此，真理已被闡述。真理的理解已被闡述，煩惱的根源已被闡述，拋棄已被闡述，境界已被闡述，果報已被闡述，涅槃法已被闡述。如此，在這些闡述中，所有的覺悟已被闡述。因此，在這裡，修行是應當進行的。

Tattha katamāyo nava anupubbasamāpattiyo? Cattāri jhānāni catasso ca arūpasamāpattiyo nirodhasamāpatti ca. Tattha cattāri jhānāni katamāni? Idha, bhikkhave, [passa dīghanikāye] bhikkhu vivicceva kāmehīti vitthārena kātabbāni. Tattha katamā cattāro arūpasamāpattiyo? Virāgino vata vattabbo, yāva nirodhasamāpatti vitthārena kātabbā. Imāyo nava anupubbasamāpattiyo.

Tattha katamaṃ paṭhamaṃ jhānaṃ? Pañcaṅgavippayuttaṃ pañcaṅgasamannāgataṃ. Katamehi pañcahi aṅgehi vippayuttaṃ? Pañcahi nīvaraṇehi. Tattha katamāni pañca nīvaraṇāni? Kāmacchandoti vitthāretabbo. Tattha katamo kāmacchando? Yo pañcasu kāmaguṇesu chandarāgo pemaṃ nikanti ajjhosānaṃ icchā mucchā patthanā apariccāgo anusayo pariyuṭṭhānaṃ, ayaṃ kāmacchandanīvaraṇaṃ. Tattha katamaṃ byāpādanīvaraṇaṃ? Yo sattesu saṅkhāresu ca āghāto…pe… yathā dose tathā nioṭṭhānā, ayaṃ byāpādo nīvaraṇaṃ. Tattha katamaṃ middhaṃ? Yā cittassa jaḷatā cittassa garuttaṃ cittassa akammanīyatā cittassa nikkhepo niddāyanā pacalikatā pacalāyanā pacalāyanaṃ, idaṃ middhaṃ. Tattha katamaṃ thinaṃ [thīnaṃ (pī.)]? Yā kāyassa thinatā jaḷatā kāyassa garuttā kāyassa appassaddhi, idaṃ thinaṃ. Iti idañca thinaṃ purimakañca middhaṃ tadubhayaṃ thinamiddhanīvaraṇanti vuccati. Tattha katamaṃ uddhaccaṃ? Yo avūpasamo cittassa, idaṃ uddhaccaṃ. Tattha katamaṃ kukkuccaṃ? Yo cetaso vilekho alañcanā vilañcanā hadayalekho vippaṭisāro, idaṃ kukkuccaṃ. Iti idañca kukkuccaṃ purimakañca uddhaccaṃ tadubhayaṃ uddhaccakukkuccanīvaraṇanti vuccati. Tattha katamaṃ vicikicchānīvaraṇaṃ? Yo buddhe vā dhamme vā saṅghe vā…pe… ayaṃ vicikicchā. Api ca kho pana pañca vicikicchāyo samanantarāyikā desantarāyikā samāpattantarāyikā maggantarāyikā saggantarāyikā, imāyo pañca vicikicchāyo . Idha pana samāpattantarāyikā vicikicchā adhippetā. Ime pañca nīvaraṇā.

Tattha nīvaraṇānīti ko vacanattho, kuto nivārayantīti? Sabbato kusalapakkhikā nivārayanti. Kathaṃ [kiṃ kaṃ (pī. ka.)] nivārayanti? Kāmacchando asubhato nivārayati, byāpādo mettāya [mettato (pī.)] nivārayati, thinaṃ passaddhito nivārayati, middhaṃ vīriyārambhato nivārayati, uddhaccaṃ samathato nivārayati, kukkuccaṃ avippaṭisārato nivārayati, vicikicchā paññāto paṭiccasamuppādato nivārayati.

Aparo pariyāyo. Kāmacchando alobhato kusalamūlato nivārayati, byāpādo adosato nivārayati, thinamiddhaṃ samādhito nivārayati, uddhaccakukkuccaṃ satipaṭṭhānehi nivārayati, vicikicchā amohato kusalamūlato nivārayati.

Aparo pariyāyo. Tayo vihārā dibbavihāro brahmavihāro ariyavihāro. Dibbavihāro cattāri jhānāni, brahmavihāro cattāri appamāṇāni, ariyavihāro sattatiṃsa bodhipakkhiyā dhammā. Tattha kāmacchando uddhaccaṃ kukkuccañca dibbavihāraṃ nivārayati, byāpādo brahmavihāraṃ nivārayati, thinamiddhaṃ vicikicchā ca ariyavihāraṃ nivārayati.

Aparo pariyāyo. Kāmacchando byāpādo uddhaccakukkuccañca samathaṃ nivārayanti, thinamiddhaṃ vicikicchā ca vipassanaṃ nivārayanti, ato nīvaraṇanti vuccante. Imehi pañcahi aṅgehi vippayuttaṃ paṭhamaṃ jhānaṃ.

在這裡，什麼是九種漸進的定境？四種禪定、四種無色定和滅盡定。在這裡，四種禪定是什麼？在這裡，僧人，離開慾望的境界，詳細地應當瞭解。這裡四種無色定是什麼？應當瞭解的是，至於滅盡定，詳細地應當瞭解。這就是九種漸進的定境。在這裡，什麼是第一禪？五種因素相離、五種因素具足。哪些是五種因素？是五種障礙。在這裡，五種障礙是什麼？慾望應當詳細瞭解。在這裡，什麼是慾望？在五種感官的享樂中，有渴望、貪愛、執著、慾望、迷惑、追求、放棄、根深蒂固的依戀和煩惱，這就是慾望的障礙。在這裡，什麼是惡行的障礙？在眾生的法中，有侵害……等……如同對痛苦的見解，這就是惡行的障礙。在這裡，什麼是懈怠？是心的沉重、心的笨重、心的不活躍、心的無精打采、沉睡、無意識、動搖、搖晃、搖擺，這就是懈怠。在這裡，什麼是無精打采？是身體的懈怠、身體的沉重、身體的不安穩，這就是無精打采。如此，這無精打采和前面的懈怠，兩者合在一起被稱為懈怠和無精打采的障礙。在這裡，什麼是煩躁？是心的不安寧，這就是煩躁。在這裡，什麼是疑慮？是心的動搖、猶豫、困惑、焦慮、心的波動，這就是疑慮。如此，這疑慮和前面的煩躁，兩者合在一起被稱為煩躁和疑慮的障礙。在這裡，什麼是懷疑的障礙？是對佛、法、僧……等的懷疑。這五種懷疑是相互關聯的，分別是對教義、對定、對道路、對天界的懷疑，這五種懷疑。在這裡，懷疑的障礙是指對定的懷疑。這五種障礙。在這裡，什麼是障礙？從哪裡而來？一切都是從善法的對立而來的。如何阻止？慾望從不凈中阻止，惡行從慈悲中阻止，無精打采從安寧中阻止，懈怠從精進中阻止，煩躁從止息中阻止，疑慮從智慧中阻止。另外一種解釋。慾望從無貪慾的善根中阻止，惡行從無怨恨中阻止，無精打采和懈怠從定中阻止，煩躁和疑慮從正念中阻止。此外，還有一種解釋。三種住處：天的住處、梵的住處、高貴的住處。天的住處是四種禪定，梵的住處是四種無量，高貴的住處是三十七種覺支。在這裡，慾望、煩躁和疑慮都阻止天的住處，惡行阻止梵的住處，無精打采和懷疑阻止高貴的住處。另外一種解釋。慾望、惡行、煩躁和疑慮都阻止止息，懈怠和懷疑都阻止觀察，因此被稱為障礙。這五種因素與第一禪相結合。

Katamehi pañcahi aṅgehi sampayuttaṃ paṭhamaṃ jhānaṃ? Vitakkavicārehi pītiyā sukhena ca cittekaggatāya ca. Imesaṃ pañcannaṃ aṅgānaṃ uppādapaṭilābhasamannāgamo sacchikiriyaṃ paṭhamaṃ jhānaṃ paṭiladdhanti vuccati. Imāni pañca aṅgāni uppādetvā viharatīti, tena vuccate paṭhamaṃ jhānaṃ upasampajja viharatīti dibbena vihārena.

Tattha dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ pītisukhena cittekaggatāya ajjhattaṃ sampasādanena imāni cattāri aṅgāni uppādetvā sampādetvā viharati, tena vuccati dutiyaṃ jhānaṃ upasampajja viharatīti.

Tattha pañcaṅgasamannāgataṃ tatiyaṃ jhānaṃ satiyā sampajaññe sukhena cittekaggatāya upekkhāya imāni pañcaṅgāni uppādetvā sampādetvā viharati, tena vuccati tatiyaṃ jhānaṃ upasampajja viharatīti.

Tattha catutthaṃ jhānaṃ caturaṅgasamannāgataṃ upekkhāya satipārisuddhiyā adukkhamasukhāya vedanāya cittekaggatā ca, imehi catūhaṅgehi samannāgataṃ catutthaṃ jhānaṃ. Iti imesaṃ catunnaṃ aṅgānaṃ uppādo paṭilābho samannāgamo sacchikiriyā catutthaṃ jhānaṃ paṭiladdhanti vuccati. Imāni cattāri jhānāni uppādetvā sampādetvā upasampajja viharati, tena vuccati dibbena vihārena viharatīti.

Tattha katamo aniccaṭṭho? Pīḷanaṭṭho aniccaṭṭho pabhaṅgaṭṭho sampāpanaṭṭho vivekaṭṭho aniccaṭṭho, ayaṃ aniccaṭṭho.

Tattha katamo dukkhaṭṭho? Pīḷanaṭṭho dukkhaṭṭho sampīḷanaṭṭho saṃvegaṭṭho byādhinaṭṭho, ayaṃ dukkhaṭṭho.

Tattha katamo suññaṭṭho? Anupalitto suññaṭṭho, asambhājanaṭṭho gatapaṭṭho [appaṭṭho (pī.)] vivaṭṭaṭṭho, ayaṃ suññaṭṭho.

Tattha katamo anattaṭṭho? Anissariyaṭṭho anattaṭṭho, avasavattanaṭṭho, akāmakāriṭṭho parividaṭṭho, ayaṃ anattaṭṭhoti.

第一禪與哪五種因素相應?與尋、伺、喜、樂和心一境性相應。這五種因素的生起、獲得和具足被稱為實現第一禪。他通過產生這五種因素而安住,因此稱為"進入並安住于第一禪",這是天界的住處。第二禪具足四種因素:喜、樂、心一境性和內在的凈信。他通過產生和完善這四種因素而安住,因此稱為"進入並安住于第二禪"。第三禪具足五種因素:念、正知、樂、心一境性和舍。他通過產生和完善這五種因素而安住,因此稱為"進入並安住于第三禪"。第四禪具足四種因素:舍、唸的清凈、不苦不樂的感受和心一境性。第四禪具足這四種因素。這四種因素的生起、獲得、具足和實現被稱為獲得第四禪。他通過產生、完善和進入這四種禪那而安住,因此稱為"以天界的住處而安住"。在這裡,什麼是無常義?壓迫義是無常義,破壞義是無常義,達到義是無常義,遠離義是無常義,這就是無常義。在這裡,什麼是苦義?壓迫義是苦義,完全壓迫義是苦義,悚懼義是苦義,病痛義是苦義,這就是苦義。在這裡,什麼是空義?不執著義是空義,不共享義是空義,去除義是空義,離開義是空義,這就是空義。在這裡,什麼是無我義?無主宰義是無我義,不受控制義是無我義,不如意義是無我義,被他人責備義是無我義,這就是無我義。

Suttatthasamuccayo nāma saṃvattisantikā peṭakabhūmi samattā.

經義集要名為接近輪迴的藏地已經完成。