B0102052107hārasampātabhūmi（榮譽圓滿地）

Hārasampātabhūmi

以下是您要求的直譯： 7. 項鍊墜落地

Jhānaṃ virāgo. Cattāri jhānāni vitthārena kātabbāni. Tāni duvidhāni; bojjhaṅgavippayuttāni ca bojjhaṅgasampayuttāni ca. Tattha bojjhaṅgavippayuttāni bāhirakāni, bojjhaṅgasampayuttāni ariyapuggalāni. Tattha yena cha puggalamūlāni tesaṃ nikkhipetvā rāgacarito, dosacarito, mohacarito, rāgadosacarito, rāgamohacarito, dosamohacarito, samabhāgacarito, iti imesaṃ puggalānaṃ jhānaṃ samāpajjitānaṃ pañca nīvaraṇāni paṭipakkho tesaṃ paṭighātāya yathā asamattho tīṇi akusalamūlāni niggaṇhāti. Lobhena akusalamūlena abhijjhā ca uddhaccañca uppilavataṃ alobhena kusalamūlena niggaṇhāti, kukkuccañca vicikicchā ca mohapakkho, taṃ amohena niggaṇhāti. Doso ca thinamiddhañca dosapakkho, taṃ adosena niggaṇhāti.

Tattha alobhassa pāripūriyā nekkhammavitakkaṃ vitakketi. Tattha adosassa pāripūriyā abyāpādavitakkaṃ vitakketi. Tattha amohassa pāripūriyā avihiṃsāvitakkaṃ vitakketi. Tattha alobhassa pāripūriyā vivitto hoti kāmehi. Tattha adosassa pāripūriyā amohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.

Vitakkāti tayo vitakkā – nekkhammavitakko abyāpādavitakko avihiṃsāvitakko. Tattha paṭhamābhinipāto vitakko, paṭiladdhassa vicaraṇaṃ vicāro. Yathā puriso dūrato purisaṃ passati āgacchantaṃ, na ca tāva jānāti eso itthīti vā purisoti vā yadā tu paṭilabhati itthīti vā purisoti vā evaṃ vaṇṇoti vā evaṃ saṇṭhānoti vā ime vitakkayanto uttari upaparikkhanti kiṃ nu kho ayaṃ sīlavā udāhu dussīlo aḍḍho vā duggatoti vā. Evaṃ vicāro vitakke appeti, vicāro cariyati ca anuvattati ca. Yathā pakkhī pubbaṃ āyūhati pacchā nāyūhati yathā āyūhanā evaṃ vitakko, yathā pakkhānaṃ pasāraṇaṃ evaṃ vicāro anupālati vitakketi vicarati vicāreti. Vitakkayati vitakketi, anuvicarati vicāreti. Kāmasaññāya paṭipakkho vitakko, byāpādasaññāya vihiṃsasaññāya ca paṭipakkho vicāro. Vitakkānaṃ kammaṃ akusalassa amanasikāro, vicārānaṃ kammaṃ jeṭṭhānaṃ saṃvāraṇā. Yathā paliko tuṇhiko sajjhāyaṃ karoti evaṃ vitakko, yathā taṃyeva anupassati evaṃ vicāro. Yathā apariññā evaṃ vitakko. Yathā pariññā evaṃ vicāro. Niruttipaṭisambhidāyañca paṭibhānapaṭisambhidāyañca vitakko, dhammapaṭisambhidāyañca atthapaṭisambhidāyañca vicāro. Kallitā kosallattaṃ cittassa vitakko, abhinīhārakosallaṃ cittassa vicāro . Idaṃ kusalaṃ idaṃ akusalaṃ idaṃ bhāvetabbaṃ idaṃ pahātabbaṃ idaṃ sacchikātabbanti vitakko, yathā pahānañca bhāvanā ca sacchikiriyā ca evaṃ vicāro. Imesu vitakkavicāresu ṭhitassa duvidhaṃ dukkhaṃ na uppajjati kāyikañca cetasikañca; duvidhaṃ sukhaṃ uppajjati kāyikañca cetasikañca. Iti vitakkajanitaṃ cetasikaṃ sukhaṃ pīti kāyikaṃ sukhaṃ kāyikoyeva. Yā tattha cittassa ekaggatā, ayaṃ samādhi. Iti paṭhamaṃ jhānaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgataṃ.

禪定的無慾。四種禪定應當詳細闡述。它們分為兩類：與覺支相離的和與覺支相連的。在這裡，與覺支相離的為外道的，與覺支相連的為聖人。這裡，若將六種根本人物去掉，剩下的貪慾、嗔恨、愚癡、貪嗔、貪愚、嗔愚、無貪嗔的這些人物所修的禪定，五種障礙則是與之相對的，正如無能為力的那三種惡根被抑制一樣。貪慾的惡根通過嫉妒和輕躁被抑制，而無貪慾的善根則被抑制，懊悔和疑慮則是愚癡的表現，這通過無愚癡被抑制。嗔恨和懈怠則是嗔恨的表現，這通過無嗔恨被抑制。在這裡，因無貪慾而充盈的無慾思維被思維。在這裡，因無嗔恨而充盈的無敵思維被思維。在這裡，因無愚癡而充盈的無傷害思維被思維。在這裡，因無貪慾而充盈的狀態遠離慾望。在這裡，因無嗔恨和無愚癡而充盈的狀態遠離邪惡的惡法，帶著思維和思考的第一禪定，安住于其中，享受快樂。思維有三種：無慾思維、無嗔恨思維、無傷害思維。在這裡，第一種思維是思維的起始，所獲得的則是思考。就像一個人從遠處看到一個人走來，但還不知道他是女人還是男人，直到他接近時才知道是女人還是男人，或者他的外貌、身材等資訊。這樣，思考便會產生，而思考則會跟隨並繼續。就像鳥兒在前方飛翔，之後不再飛翔，像這樣思維，像鳥兒的翅膀一樣展開，思考也會跟隨思維而流動。思維會思考，思考會跟隨。慾望的意識是與思維相對的，仇恨的意識和傷害的意識也是與思考相對的。思維的行為是與惡法無關的，思考的行為則是與優越的行為相對的。就像一根木棒在靜止的狀態下，思維就像這樣，正如它本身不再觀察。就像未被瞭解的思維，思考則是被瞭解的。通過語言的分辨和靈活的分辨，思維與法的分辨、意義的分辨相對應。思維是關於善與惡、應當修習與應當放棄、應當證實的思考，正如放棄與修習、證實一樣。在這些思維和思考中，若能堅持不變，則不會產生兩種身體和心靈的痛苦；而兩種身體和心靈的快樂則會產生。如此，思維所生的心靈快樂是身體的快樂，身體的快樂則是身體所獨有的。此時，心的專注便是定。這樣，第一禪定是五種覺支被抑制的，五種覺支被具足的。

Tesaṃyeva vitakkavicārānaṃ abhikkhaṇaṃ āsevanāya tassa tappoṇamānasaṃ hoti. Tassa vitakkavicārā oḷārikā khāyanti. Yañca pītisukhañca nekkhammañca oḷārikaṃ bhavati. Api ca samādhijā pīti rati ca jāyati. Tassa vicārārammaṇaṃ. Tesaṃ vūpasamā ajjhattaṃ ceto sampasīdati. Ye vitakkavicārā dve dhammānussaritabbā. Paccuppannā daraṇitabbaṃ. Tesaṃ vūpasamā ekodibhāvaṃ cittekaggataṃ hoti. Tassa ekodibhāvena pīti pāripūriṃ gacchati. Yā pīti, taṃ somanassindriyaṃ, yaṃ sukhaṃ, taṃ sukhindriyaṃ. Yā cittekaggatā, ayaṃ samādhi. Taṃ dutiyaṃ jhānaṃ caturaṅgasamannāgataṃ. So pītiyā virāgā yāti ojahi jallasahagataṃ.

這些思維和思考通過頻繁的練習，使得心傾向於它們。對他來說，思維和思考變得粗糙。而喜悅、快樂和離欲也變得粗糙。然而，由定而生的喜悅和愉悅也產生了。這是他思考的對象。通過平息這些，內心變得清凈。那些思維和思考是兩種應當憶念的法。當下應當被觀察。通過平息這些，心達到專一和集中。通過這種專一性，喜悅達到圓滿。那喜悅是悅根，那快樂是樂根。那心一境性就是定。這是具足四支的第二禪。他因為離開喜悅而進入伴隨著精華和污垢的狀態。

Tattha somanassacittamupādānanti ca so taṃ vicinanto upekkhameva manasikaroti. So pītiyā virāgā upekkhako viharati. Yathā ca pītiyā sukhamānitaṃ, taṃ kāyena paṭisaṃvedeti sampajāno viharati. Yena satisampajaññena upekkhāpāripūriṃ gacchati. Idaṃ tatiyaṃ jhānaṃ caturaṅgasamannāgataṃ.

Tathā kāyikassa sukhassa pahānāya paṭhame jhāne somanassindriyaṃ nirujjhati. Dutiye jhāne dukkhindriyaṃ nirujjhati. So sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati . Tattha catūhi indriyehi upekkhā pasādā hoti, dukkhindriyena domanassindriyena sukhindriyena somanassindriyena ca. Tesaṃ nirodhā upekkhāsampajaññaṃ hoti, tattha sukhindriyena somanassindriyena ca asati hoti, tesaṃ nirodhā satimā hoti, dukkhindriyena domanassindriyena ca asampajaññaṃ, tesaṃ nirodhā sampajaññaṃ hoti, iti upekkhāya ca saññā, sato sampajāno cittekaggatā ca idaṃ vuccate ca catutthaṃ jhānaṃ.

Tattha yo rāgacarito puggalo tassa sukhindriyañca somanassindriyañca; yo dosacarito puggalo tassa dukkhindriyañca domanassindriyañca; yo mohacarito puggalo tassa asati ca asampajaññañca.

Tattha rāgacaritassa puggalassa tatiye jhāne catutthe ca anunayo nirujjhati, dosacaritassa paṭhame jhāne dutiye ca paṭighaṃ nirujjhati, mohacaritassa puggalassa paṭhame jhāne dutiye ca asampajaññaṃ nirujjhati. Tatiye jhāne catutthe ca asati nirujjhati, evameva tesaṃ tiṇṇaṃ puggalānaṃ cattāri jhānāni vodānaṃ gamissanti.

Tattha rāgadosacaritassa puggalassa asampajaññañca anunayo ca paṭighañca, tena hānabhāgiyaṃ [pahānabhāgiyaṃ (pī. ka.)] jhānaṃ hoti. Tattha rāgamohacaritassa puggalassa anunayattaṃ ca ādīnavaṃ dassitā, taṃ tassa hānabhāgiyaṃ jhānaṃ hoti. Tattha dosamohacaritassa puggalassa paṭigho ca asati ca asampajaññañca ādīnavaṃ dassitā tena tassa hānabhāgiyaṃ jhānaṃ hoti.

在那裡，他把喜悅的心作為取著，並且他在觀察它時只注意平靜。他因為離開喜悅而保持平靜。正如喜悅帶來快樂，他以身體感受它，保持正念和正知。通過這種正念和正知，他達到平靜的圓滿。這是具足四支的第三禪。同樣地，爲了捨棄身體的快樂，在第一禪中悅根消失。在第二禪中苦根消失。他因為捨棄了樂和苦，在喜憂消失之前，進入並安住于不苦不樂、具有平靜和正念清凈的第四禪。在那裡，通過四根產生平靜的凈信，即苦根、憂根、樂根和喜根。通過它們的滅除，產生平靜和正知，在那裡因為沒有樂根和喜根而有正念，通過苦根和憂根的滅除而有正知，因此有平靜的想，有正念、正知和心一境性，這被稱為第四禪。在那裡，貪慾行者有樂根和喜根；嗔恨行者有苦根和憂根；愚癡行者有無念和無正知。在那裡，對於貪慾行者，在第三禪和第四禪中隨順消失；對於嗔恨行者，在第一禪和第二禪中敵意消失；對於愚癡行者，在第一禪和第二禪中無正知消失。在第三禪和第四禪中無念消失。就這樣，這三種人的四種禪定將達到清凈。在那裡，對於貪嗔行者，有無正知、隨順和敵意，因此禪定成為退失分。在那裡，對於貪癡行者，隨順性和過患被看到，這對他來說禪定成為退失分。在那裡，對於嗔癡行者，敵意、無念和無正知的過患被看到，因此對他來說禪定成為退失分。

Tattha rāgadosamohasamabhāgacaritassa puggalassa visesabhāgiyaṃ jhānaṃ hoti, imāni cattāri jhānāni sattasu puggalesu niddisitabbāni. Catūsu ca samādhīsu chandasamādhinā paṭhamaṃ jhānaṃ, vīriyasamādhinā dutiyaṃ jhānaṃ, cittasamādhinā tatiyaṃ jhānaṃ, vīmaṃsāsamādhinā catutthaṃ jhānaṃ. Appaṇihitena paṭhamaṃ jhānaṃ, suññatāya dutiyaṃ jhānaṃ, animittena tatiyaṃ jhānaṃ, ānāpānassatiyā catutthaṃ jhānaṃ. Kāmavitakkabyāpādānañca taṃ taṃ vūpasamena paṭhamaṃ jhānaṃ hoti, vitakkavicārānaṃ vūpasamena dutiyaṃ jhānaṃ, sukhindriyasomanassindriyānaṃ vūpasamena tatiyaṃ jhānaṃ, kāyasaṅkhārānaṃ vūpasamena catutthaṃ jhānañca. Cāgādhiṭṭhānena paṭhamaṃ jhānaṃ, saccādhiṭṭhānena dutiyaṃ jhānaṃ, paññādhiṭṭhānena tatiyaṃ jhānaṃ, upasamādhiṭṭhānena catutthaṃ jhānaṃ. Imāni cattāri jhānāni saṅkhepaniddesena niddiṭṭhāni, tattha samādhindriyaṃ pāripūriṃ gacchati. Anuvattanakāni cattāri, tattha yo paṭhamaṃ jhānaṃ nissāya āsavakkhayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya domanassindriyapaṭipakkhena. Yo dutiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya dukkhindriyapaṭipakkhena. Yo tatiyaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya dandhābhiññāya somanassindriyapaṭipakkhena. Yo catutthaṃ jhānaṃ nissāya āsavānaṃ khayaṃ pāpuṇāti, so sukhāya paṭipadāya khippābhiññāya sukhindriyapaṭipakkhena gato.

Pakiṇṇakaniddeso.

在那裡，貪嗔癡相應的行者的禪定是特別的，這四種禪定應當在七種人中說明。在四種定中，第一禪由慾望的定而生，第二禪由精進的定而生，第三禪由心的定而生，第四禪由思維的定而生。第一禪是以少許的依止，第二禪是以空無，第三禪是以無相，第四禪是以安那般那念。慾望的思維和仇恨的消退是第一禪，思維和思考的消退是第二禪，快樂根和喜悅根的消退是第三禪，身體的造作的消退是第四禪。通過捨棄的決定，第一禪，真理的決定，第二禪，智慧的決定，第三禪，平靜的決定，第四禪。這四種禪定通過概括的說明被闡述，在那裡，定根達到圓滿。這四種是隨順的，在那裡，依靠第一禪而達到漏盡的人，因快樂的修行而與憂根相對抗。依靠第二禪而達到漏盡的人，因快樂的修行而與苦根相對抗。依靠第三禪而達到漏盡的人，因快樂的修行而與喜悅根相對抗。依靠第四禪而達到漏盡的人，因快樂的修行而與樂根相對抗。雜項說明。

Yāni cattāri jhānāni, tesaṃ jhānānaṃ imāni aṅgāni, tesaṃ aṅgānaṃ samūho [sammoho (pī. ka.)] assa aṅgā, ayaṃ jhānabhūmi ko visesoti assa viseso. Ime sambhārā tehi ayaṃ samudāgamo, tassa samudāgamassa ayaṃ upanisā, tāya upanisāya ayaṃ bhāvanā. Tassā bhāvanāya ayaṃ ādīnavo. Tena ayaṃ parihāni. Kassa parihānīti tadupagajjhāyino [tadupakajjhāyino (pī. ka.)]. Taṃ yathā bhaṇitaṃ paccavekkhanto ayaṃ viseso. Tena visesena ayaṃ assādo, so kassa assādo ajhāniyā jhāyino, tassā ajhāniyā jhāyino, idaṃ kallitā kosalle ṭhitajjhānaṃ anomaddiyataṃ gacchati jhānabalaṃ, jhānabale ṭhitassa ayaṃ pāramippattassa imāni jhānaṅgāni anāvilasaṅkappo paṭhame jhāne jhānaṅgāni bhāvī. So pīti tadanusārittāva paṭhame jhāne jhānaṅgaṃ tassaṅguno ca dhammā tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgadhammatā kho pana tathā pavattassa sahagataṃ jhānaṅgadhammaṃ sasukhatāya ajjhattaṃ sampasādo dutiye jhāne jhānaṅgaṃ manosampasādanatāya tadabhisannitāya ca. Pīti dutiye jhāne jhānaṅgaṃ ajjhattaṃ sampasādanaṃ samādhitā [samādhikā (pī.)] pīti dutiye jhāne jhānaṅgaṃ, cetaso ekodibhāvo dutiye jhāne jhānaṅgaṃ, upekkhā phassatā tatiye jhāne jhānaṅgaṃ, sukhaṃ tassa aṅganti ca. Cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ, upekkhā adukkhamasukhā catutthe jhāne jhānaṅgaṃ, abhinisābhūmi upekkhāsatipārisuddhi catutthe jhāne jhānaṅgaṃ. Satipārisuddhi ca anekajjhābhūmīsu jhānaṅgasamāyuttā pīti cetaso ekodibhāvo catutthe jhāne jhānaṅgaṃ.

Tattha katamā jhānabhūmi? Savitakke savicāre vivekā anugatā paṭhame jhāne jhānabhūmi. Avitakke avicāre ajjhattaṃ sampasādanaṃ janitaṃ pītimanugatā dutiye jhāne jhānabhūmi. Sukhasātasamohitā sappītikā tatiye jhāne jhānabhūmi. Tassa sukhadukkhasahagatā abhinīhārasahagatā catutthe jhāne jhānabhūmi. Appamāṇasahagatā sattārammaṇā paṭhame jhāne jhānabhūmi. Abhibhūmiāyatanasahagatā rūpasaññīsu dutiye jhāne jhānabhūmi. Vimokkhasahagatānaṃ vimokkhesu tatiye jhāne jhānabhūmi. Anupassanāsahagatā kāyasaṅkhārā sammā catutthassa jhānassa bhūmi.

這四種禪定中，這些是禪定的組成部分，這些組成部分的集合是組成部分，這就是禪定的特定領域。這些是通過它們的結合而產生的，這個結合的結果是這個依止，通過這個依止而產生的就是這種修行。通過這種修行而產生的就是這種過患。因此，這就是這種退失。誰的退失呢？是那些沉迷於此的人。依照所說的來反思，這就是特定的。因此，通過這種特定而獲得的樂趣，這樂趣是屬於哪些禪修者的？屬於那些禪修者的，這些禪修者的禪定力量，這些禪定力量的禪定是堅固的，禪定力量的堅固者，這些是沒有雜念的思維，在第一禪中，禪定的組成部分是生起的。那喜悅，依附於它而生起，在第一禪中，禪定的組成部分及其相關法則是通過它們的觀察而生起的。喜悅在第二禪中，禪定的組成部分的性質如同這樣發生，伴隨著喜悅的禪定法則，內心的清凈在第二禪中，禪定的組成部分通過內心的清凈而生起。喜悅在第二禪中，禪定的組成部分是內心的清凈，定力的喜悅在第二禪中，禪定的組成部分是心的專一，在第三禪中，禪定的組成部分是平靜的感受，快樂是它的組成部分。心的專一在第四禪中，禪定的組成部分，平靜的不苦不樂在第四禪中，禪定的組成部分，清凈的平靜在第四禪中，禪定的組成部分。清凈的正念在眾多的禪定中，禪定的組成部分與喜悅、心的專一在第四禪中，禪定的組成部分。那麼，什麼是禪定的領域呢？帶有思維和思考的、獨處的，屬於第一禪的禪定領域。沒有思維和思考的、內心的清凈所生起的喜悅，屬於第二禪的禪定領域。快樂的安住，帶有喜悅的，屬於第三禪的禪定領域。它的快樂和痛苦相伴，帶有深思的，屬於第四禪的禪定領域。微細的感受，帶有眾生的，屬於第一禪的禪定領域。超越的感受，帶有形相的，屬於第二禪的禪定領域。解脫的感受，屬於第三禪的禪定領域。對身體的造作的觀察，正確地屬於第四禪的領域。
Tattha katame jhānavisesā? Vivicceva kāmehi vivicca pāpakehi akusalehi dhammehi cittacetasikasahagatā kāmadhātusamatikkamanatāpi, ayaṃ jhānaviseso. Avitakkā ceva avicārā ca sappītikāya satisahagatāya pītisahagatā saññāmanasikārā samudācaranti. Ayaṃ jhānaviseso. Avitakkāya bhūmiyā avicāreyeva sati anugatā upekkhāsahagatā manasikārā samudācaranti. Tadanudhammatāya ca sati saṇḍahati [sandahati (pī.)]. Tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Satipārisuddhisahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso. Viññāṇañcāyatanasahagatāya bhūmiyaṃ ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, tañca bhūmiṃ upasampajja viharati, ayaṃ jhānaviseso.

Jhānasambhārā nekkhammavitakko sambhāro kāmavitakkavinodanādhippāyatā. Abyāpādavitakko sambhāro byāpādavitakkapaṭivinodanādhippāyatā. Avihiṃsāvitakko sambhāro vihiṃsāvitakkapaṭivinodanādhippāyatā. Indriyesu guttadvāratā appicchatā sambhāro parisuddhājīvo catunnaṃ samāpattīnaṃ sambhāro akammassa vihāritā. Maggasambhāro samāpattipajjanatā. Phalasambhāro jhānanibbattitāya jhānasamudāgamo. Kusalahetu yaṃ jhānaṃ samudayaṃ gacchanti ko ca [koci (ka.)] na kutoci nekkhammappattā samudāgacchanti. Ālambanirodhasamādhi santo samudāgacchanti. Avītikkantā samudāgacchanti. Sukhindriyaṃ somanassindriyaṃ pahānāya te ca abyāpajjatāya samudāgacchanti. Taṃ pana sandhāya samudāgacchanti. Aparidāhanāya samudāgacchanti. Ayaṃ ñāṇasamudāgamo.

那麼，什麼是禪定的特殊性呢？遠離感官慾望，遠離邪惡的不善法，伴隨著心理和精神狀態，超越欲界，這是禪定的特殊性。沒有尋和伺，伴隨著喜悅和正念，喜悅伴隨的想和作意生起。這是禪定的特殊性。在沒有尋的領域，只有伺，正念隨行，伴隨著平靜的作意生起。依照那個法則，正念被建立。他進入並安住于那個領域，這是禪定的特殊性。伴隨著正念清凈的想和作意生起，他進入並安住于那個領域，這是禪定的特殊性。在識無邊處的領域中，伴隨著無所有處的想和作意生起，他進入並安住于那個領域，這是禪定的特殊性。禪定的資糧是出離的思維，是資糧，是爲了驅除慾望思維的意圖。無恨的思維是資糧，是爲了驅除恨意思維的意圖。無害的思維是資糧，是爲了驅除傷害思維的意圖。守護根門，少欲是資糧，清凈的生活是四種定的資糧，無作為的生活。道的資糧是定的修習。果的資糧是禪定的產生，禪定的生起。善因產生禪定，從某處而來，從出離而來。依止滅盡的定是寂靜的生起。不超越的生起。爲了捨棄樂根和喜根，他們以無惱害的方式生起。關於那個，他們生起。爲了不燃燒，他們生起。這是智慧的生起。
Tattha katamā upanisā? Kalyāṇamittatā jhānassa upanisā. Kalyāṇasampavaṅkatā jhānassa upanisā. Indriyesu guttadvāratā jhānassa upanisā. Asantuṭṭhitā kusalesu dhammesu jhānassa upanisā. Saddhammassavanaṃ jhānassa upanisā. Saṃvejaniye ṭhāne saṃviggassa yoniso padhānaṃ. Ayaṃ jhānopanisā.

Tattha katamā bhāvanā? Mettāsevanā abyāpādavitakkabhāvanā. Karuṇāsevanā avihiṃsāvitakkabhāvanā. Muditābhāvanā pītisukhasampajaññā kāritā. Upekkhābhāvanā passavatā upekkhābhāvanā apassavatā upekkhā ca ajjhupekkhā ca, asubhasaññābhāvanā dukkhāpaṭipadā dandhābhiññā bhavasandhābhiññā bhavasandhānaṃ, sā chabbidhā bhāvanā bhāvitā bahulīkatā anuṭṭhitā vatthukatā yānīkatā paricitā susamāraddhā. Ayaṃ bhāvanā.

Evaṃ bhāvayantassa ayaṃ ādīnavo. Paṭhame jhāne saṅkhārasamannāgato eso dhammo assuto sāsavo. Sace esa dhammo ayaṃ sīlo āsannapaṭipakkho ca esa dhammo kāmo paticāro pativicāro samāpattīnaṃ ca sabboḷāriko esa dhammo vitakkavicāro ca. Tattha cittaṃ khobhenti, kāyo cettha kilamati, kāyamhi cettha kilante cittaṃ vihaññati. Anabhinīhārakkhamova abhiññānaṃ ime ādīnavā paṭhame jhāne.

Dutiye jhāne ime ādīnavā pītipharaṇasahagato ca eso dhammo, na samudācārasseti cittaṃ. Asodhayaṃ upagamo cesa dhammo upagamiparissayo [upagamiparicayo (pī.)] domanassapaccatthiko cesa dhammo. Tattha tattha yuttīnaṃ pīti parajjato cesa dhammo dukkaraṃ hoti, avattasantāsabhūmiparivajjayanto catūsu dukkhatāsu esa dhammo anuviddhāpanasaddhāya [anuviddhā passatiyā (pī.)] dukkhatāya ca na palibodhadukkhatāya ca abhiññādukkhatāya ca rogadukkhatāya ca, ime ādīnavā dutiye jhāne.

Tattha katame ādīnavā tatiye jhāne? Upekkhāsukhasahagatāya tattha sātāvīnaṃ pañcannaṃ upekkhāsukhaṃ parivattito esa dhammo tena niccasaññitānañca yaṃ hoti. Dukkhopaniyaṃ sukhaṃ cittassa saṅkhobhataṃ upādāya sukhadukkhāya gato savati. Sukhadukkhānukatañca upādāya anabhihārakkhamaṃ cittaṃ hoti. Abhiññāya sacchikiriyāsu sabbepi cete dhammā tīsu jhānasamāpattīsu catūhi ca dukkhatāhi anuviddhānaṃ sā bhayā dukkhatāya palibodhadukkhatāya ca abhiññāya dukkhatāya ca ime ādīnavā tatiye jhāne.

Tattha katame ādīnavā catutthe jhāne? Ākiñcaññāsamāpattikā te dhammānusamāpattikā etissā ca bhūmiyaṃ sātānaṃ bālaputhujjanānaṃ anekavidhāni diṭṭhigatāni uppajjanti. Oḷārikā sukhumehi ca rūpasaññāhi anuvidhāni etāni jhānāni sadā anudayamettājhānakalānudanukalāya sādhāraṇā, dukkarā ca sabbe cattāro mahāsambhārā samudāgatāni ca etāni jhānāni aññamaññaṃ nissāya samudāgacchanti. Ettha samudāgatā ca ete dhammā na samattā honti. Asamuggahitanimittā ca ete dhammā parihāyanti. Nirujjhanti ca ete dhammā na upādiyanti nirujjhaṅgāni ca, etesaṃ dhammānaṃ jhānāni nimittāni na jhānanimittasaññā vokirati. Appaṭiladdhapubbā ca jhāyīvasena ca bhavati [jhāyī ca vasena ca bhavati (pī. ka.)]. Imehi ādīnavehi ayaṃ jhānaparihāni.

那麼，什麼是依止呢？善友是禪定的依止。善的伴隨是禪定的依止。守護根門是禪定的依止。對善法的不滿足是禪定的依止。聽聞正法是禪定的依止。在應當警覺的地方，警覺的修習是有意義的。這就是禪定的依止。那麼，什麼是修行呢？慈心的修習是無恨思維的修行。悲心的修習是無害思維的修行。喜悅的修習是喜悅和快樂的明覺。平等心的修習是觀察的平等心，未觀察的平等心，內心的平等和外在的平等，厭惡的觀念的修習是痛苦的修行，緩慢的覺知，生死的覺知，生死的依止，這六種修行是被培養、被廣泛修習、被持續修習、被落實的、被熟練的。這就是修行。如此修行者，這就是過患。在第一禪中，具備造作的法是未聽過的有漏的法。如果這個法是戒律，近乎反對的法是這個法，慾望的反應、思維的反應、四種定的普遍法是這個法。那裡，心被擾動，身體在此受苦，身體受苦時，心也受苦。沒有依止的能力，這些是第一禪的過患。在第二禪中，這些過患是伴隨喜悅的法，這個法的心不生起。無障礙的接觸，這個法的接觸的積聚，心因憂愁而反對，這個法。那裡，那裡，喜悅的結合反對這個法，困難的生起，避免四種痛苦的法，依照此法，痛苦的生起並非是心的痛苦、覺知的痛苦、病痛的痛苦，這些是第二禪的過患。那麼，什麼是第三禪的過患呢？伴隨平等心的快樂，這裡的五種平等心的快樂是變化的，這個法是永恒的。痛苦的快樂，心的動盪，依此生起，快樂與痛苦的結合生起。快樂與痛苦的結合，依此生起，不能安住的心。通過覺知的真實體驗，這些法在三種禪定中，四種痛苦的依止，這些是恐懼的痛苦、心的痛苦、病痛的痛苦，這些是第三禪的過患。那麼，什麼是第四禪的過患呢？無所有的定是這些法的依止。許多愚癡的世俗者在這一領域中，產生多種見解。粗糙與細微的形相的觀念，依此法則，這些禪定總是與慈心的修習相應，困難的所有四種大資糧都聚集在一起，這些禪定相互依賴而生起。在這裡聚集的這些法並不完全。無所依止的這些法會消失。消失的這些法不會被執取，消失的法不會被持有，這些法的禪定的象徵不會被禪定的象徵所排斥。少許未獲得的，作為禪修者的狀態。這些過患使得禪定的退失。
Nirodhasamāpattiyā apaṭisaṅkhāya avasesasaññino ākiñcaññāyatanasahagatā saññāmanasikārā samudācaranti, so nirodhasamāpattito parihāyati. Āneñjasaññino asaññāyatanaṃ samāpannassa ākiñcaññāyatanasahagatā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā manasikārā samudācaranti, tañca bhūmiṃ na pajānāti, so tato parihāyati. Viññāṇañcāyatanaṃ samāpannassa rūpasaññāsahagatā. Vitthārena…pe… yāva paṭhame jhāne kāmasaññāsahagatā kātabbā. Sakassa [sā tassa (pī. ka.)] parihāyati, kalaṅkajjhāne kalaṅkaṃ jhāyati, parisamantato jhāyati, bhindanto jhāyati, na sajjhāyati, āyūhanto jhāyati, kiñci ca niparicito jhāyati. Atividhāvanto jhāyati, atimaññanto jhāyati, kāyasaṅkhāre appaṭisambhāre jhāyati, pariyuṭṭhānassa nissaraṇaṃ ajānanto jhāyati, nīvaraṇābhibhūto jhāyati, assāpattimanasikaronto jhānassa assādo kāmarāgapariyuṭṭhānaṃ pahānaṃ jhānassa assādo kāmarāgahetūnaṃ dhammānaṃ udayanti, nirujjhaṅgāni etesaṃ dhammānaṃ jhānāni uparimā sukhupekkhā kāmakammakilesānaṃ pahānaṃ assādo, evaṃ kho puna jhānassa assādo mahāsaṃvāsamappīḷite lokasaṃnivāse asambodhokāsā vigamessamidaṃ jhānappahānā. Ayaṃ palirodhamappalirodhalokasannivāse esanidhamidaṃ jhānaṃ anamataggasaṃsārasamāpannānaṃ sattānaṃ saṃsārappahānanā ānisaṃso, yamidaṃ jhānassa assādo kāyassa ajhāniyajhāyino bhavati. Ajhāniyajhāniyajhāyīhi aparāmasanto ajhāniyajhāyitaṃ jhāyati, yāni kalaṅkajjhāyino padāni, tāni anudhitāni paṭipakkhe.

對於涅槃的定境，依靠無分別的餘剩識，伴隨無所有處的識，心念活動而生，故從涅槃的定境中消失。對於無煩惱的識處，若已達無所有處的識，伴隨無所有處的心念活動而生，然其境界不被知曉，因此從中消失。對於已達無所有處的識，伴隨識處的識念活動而生，然其境界不被知曉，因此從中消失。對於已達識處的識，伴隨色的識念活動而生。詳細來說……直到第一禪中，伴隨欲的識念活動而生，必須要這樣做。個人則從中消失，污濁的禪定中有污濁而生，四面八方皆在禪定中，破裂而生，不再安住，縱然有些習氣仍在禪定中。極為奔波而生，極為自滿而生，身體的構造微少的未被察覺而生，因不知所緣的起伏而生，被障礙所壓制而生，心念專注于禪定的喜悅，慾望的起伏被拋棄，禪定的喜悅因慾望的因緣而生，諸法的生起，諸法的滅去，這些法的禪定在極樂的安寧中，慾望的行為和污垢的拋棄之喜，確實如此，禪定的喜悅在被大聚集壓迫的世俗中，無法覺悟的境界將會被拋棄。此乃對抗涅槃的涅槃，世俗的聚集是此禪定的特質，進入無始無終的輪迴的眾生的輪迴的拋棄之利益，正是此禪定的喜悅，亦為身心的安住者所經歷的。安住者在安住中不被幹擾，安住於此之禪定，已然有些污濁的禪定，然其反面已被抵擋。

Tattha katamaṃ jhānakosallaṃ? Samāpattikosallaṃ jhānakosallaṃ, jhānavisesakosallaṃ jhānakosallaṃ, jhānantarikakosallaṃ jhānakosallaṃ, samāpattivuṭṭhānakosallaṃ jhānakosallaṃ, jhāne sabhāvakosallaṃ jhānakosallaṃ, jhāne ādīnavakosallaṃ jhānakosallaṃ, jhāne nissaraṇakosallaṃ jhānakosallaṃ, jhānaphalena upādāya kosallaṃ, jhānaphalena paṭisaṅkhānaphale aparihānadhammatā nibbattijhāne ca kīḷitāpi visesabhāgiyaṃ jhānaṃ paṭilabbhati. Idaṃ panassāti bhavahāritā ca ārammaṇānimittaggāho anabhinīhārabalaṃ, cittekaggatā nimittāsu gatisahitā samathabalena asaṃsīdanañca jhāne maggaphalaṃ samathaṃ pavatte samādhino upekkhāpalipubbāparanimittāsayo paggāhino [maggāhino (pī.)] satibalaṃ taṃ pavattitānañca vipassanānaṃ samaññābale.

Tattha katamā jhānapāramitā? Supāramitā mettā kāmesu sattā kāmasaṅgasattāti [udā. 63 udāne passitabbaṃ] yamhi sutte desanāya vohārena dve saccāni niddiṭṭhāni, dukkhañca samudayo ca, vicayena hārena ye saṃyojanīyesu dhammesu vajjaṃ na passanti, te oghaṃ tarissantīti netaṃ ṭhānaṃ vijjati. Na tarissantīti atthi esā yutti ca vicayo ca idaṃ nu kissa padaṭṭhānaṃ, kāmesu sattāti pañca kāmaguṇā, taṃ kāmataṇhāya padaṭṭhānaṃ. Saṃyojane vajjamapassamānāti avijjāya padaṭṭhānaṃ, na hi jātu saṃyojanasaṅgasattā oghaṃ tareyyuṃ vipulaṃ mahantanti upādānassa padaṭṭhānaṃ. Kāmesu sattāti kāmā dvidhā – vatthukāmā ca kilesakāmā ca, tattha kilesakāmā kāmataṇhā kāmataṇhāya yuttā bhavanti rūpataṇhā bhavataṇhā lakkhaṇena hārena, saṃyojane vajjamapassamānāti saṃyojanassa. Yo tattha chandarāgo tassa kiṃ padaṭṭhānaṃ? Sukhā vedanā dve ca indriyāni – sukhindriyañca somanassindriyañca. Iti sukhāya vedanāya gahitāya tayopi vedanā gahitā honti. Vedanākkhandhe gahite sabbe pañcakkhandhā gahitā honti. Rūpasaddagandharasaphoṭṭhabbā gahitā, vatthukāmesu gahitesu sabbāni cha bāhirāni āyatanāni gahitāni honti. Ajjhattikabāhiresu āyatanesu yo sato, ayaṃ vuccate lakkhaṇo hāro, tattha yo oḷārikamhi kilese ajjhāvasito sabbakilesesu yo na tato sukhumataresu na vītarāgo bhavati. Tattha bāhirasaṃyojanaṃ mamanti ajjhattasaṃyojanaṃ ahanti. Tattha bhagavato ko adhippāyo? Ye oghaṃ taritukāmā te saṃyojanīyesu dhammesu ādīnavānupassino viharissantīti ayamettha bhagavato adhippāyo. Kāmesu sattāti yesu ca sattā yena ca sattā yesañca sattā ayaṃ catubbidho ākāro sabbesaṃ hārabhāgiyo.

那麼什麼是禪定的善巧呢？入定的善巧是禪定的善巧，禪定特殊性的善巧是禪定的善巧，禪定間隙的善巧是禪定的善巧，入定出定的善巧是禪定的善巧，禪定中本質的善巧是禪定的善巧，禪定中過患的善巧是禪定的善巧，禪定中出離的善巧是禪定的善巧，依據禪定果報的善巧，禪定果報中觀察果報的不退轉法性，在生起禪定中游戲也能獲得特殊分的禪定。這是他的存在所帶來的，所緣相的把握是不引導的力量，心一境性伴隨相的行進是止的力量，在禪定中不沉沒是道果，在止的運作中，定的舍是前後相的依止，正念的力量是維持者，這是對已運作的諸觀的共同力量。那麼什麼是禪定波羅蜜呢？善波羅蜜是慈愛，眾生在慾望中，眾生被慾望束縛，如在經中所說的教法中以慣用語表達了兩種真理，即苦和集，以分析的方法，那些在結縛法中不見過患的人，他們將度過暴流，這是不可能的。他們不能度過，這是有道理的，這是分析，這是什麼的近因呢？眾生在慾望中，指五種欲樂，這是欲愛的近因。不見結縛中過患，這是無明的近因，因為被結縛束縛的眾生決不能度過廣大的暴流，這是執取的近因。眾生在慾望中，慾望有兩種 - 事欲和煩惱欲，其中煩惱欲是欲愛，與欲愛相應的是色愛、有愛，這是以特相的方法，不見結縛中過患，指的是結縛。其中的欲貪，它的近因是什麼？樂受和兩種根 - 樂根和喜根。如此，當樂受被把握時，三種受都被把握了。當受蘊被把握時，所有五蘊都被把握了。色、聲、香、味、觸被把握，當事欲被把握時，所有六種外處都被把握了。在內外處中保持正念，這被稱為特相的方法，其中對粗重煩惱有所執著的人，對更細微的煩惱也不能離貪。其中，外在的結縛是"我的"，內在的結縛是"我"。那麼世尊的意圖是什麼？那些想要度過暴流的人，他們將住于觀察結縛法中過患，這就是世尊在此的意圖。眾生在慾望中，指眾生所執著的，眾生因何而執著，眾生執著什麼，這四種方式是所有方法的分類。
Tattha katamāni tīṇi vipallāsāni padaṭṭhānāni ca? Cittavipallāsassa diṭṭhivipallāsassa saññāvipallāsassa tayo vipallāsā tīṇi akusalamūlāni padaṭṭhānaṃ. Tīṇi akusalamūlāni hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Catunnañca upādānānaṃ doso akusalamūlaṃ dissati. Hīnappaṇītakāriyakammassa padaṭṭhānaṃ. Yathā mātuyā vā pituno vā aññatarassa vā puna uḷārassa bhikkhuno abhayaṃ deti. Tattha añño micchā paṭipajjeyya kāyena vā vācāya vā. Tattha so byāpādamupādāya tesaṃ uḷārānaṃ rakkhāvaraṇaguttiyā anupālayanto yo uḷārānaṃ abhayaṃ deti. Tesaṃ abhaye dinne yo tattha micchā paṭipajjeyya. Tattha so byāpādaṃ upādāyanto dosajaṃ kammaṃ karoti. Yo tattha asādhu indriyā nīvaraṇaṃ yaṃ tesaṃ abhayaṃ dakkhiṇato saññaṃ idaṃ paṇītaṃ kāraṇaṃ mayā puna tattha micchāpaṭipatti ayaṃ byāpādo hīnagamivakammaṃ lobho moho ca imāni nīvaraṇāni vacanāni tāni cattāri upādānāni tehi catūhi upādānehi yo so upādāno itthī vā puriso vā tesaṃ pañcakkhandhānaṃ teyeva upādāno samudayo idaṃ dukkhañca samudayo ca soyeva desanāhāro.

Tattha kāmesu ye na pajjanti, te ādīnavānupassanāya pajjanti. Itissā kāmadhātuyā nikkhamitukāmatā, ayaṃ vuccati nekkhammacchando. Yo tattha anabhisaṅkhārānaṃ kiñci visodheti tassa dhāvarā vā, ayaṃ abyāpādacchando. Kiñci vihiṃsati, ayaṃ vihiṃsāchando. Iti nekkhammābhinīhatā tayo chandā – nekkhammacchando abyāpādacchando avihiṃsāchando. Tattha nekkhammacchando alobho; abyāpādacchando adoso; avihiṃsāchando amoho. Imāni tīṇi kusalamūlāni aṭṭhasu sampattesu parahitāni, tesaṃyeva catunnaṃ upādānānaṃ nirodhāya saṃvattanti. Sace vā puna kammaṃ kareyya kaṇhaṃ vā sukkaṃ vā tassa vipākahānāya saṃvattanti. Idaṃ kammaṃ akaṇhaṃ asukkaṃ kammakkhayāya saṃvattati. Tattha yo tiṇṇaṃ akusalamūlānaṃ nirodho, ayaṃ nirodho. Soyeva maggo tattha paṭipadāni imāni dve saccāni imāni cattāri saccāni āvaṭṭo hāro.

Kāmesu sattāti ye sekkhā, te ekenevākārena sattā. Ye puthujjanā, te dvīhākārehi sattā, tassāyaṃ pañho vibhajjabyākaraṇīyo vattabbo. Kiñcāpi sotāpanno paṭisevanāya, no ca kho abhinivese satto yo hi apacayāya padahati, na upacayāya. Sekkho hi kilesavasena kāme paṭisevati. Puthujjano pana kilesasamuṭṭhānāya kāme paṭisevati. Tattha kāmesu sattānaṃ catuoghaṃ tarissatīti vibhajjabyākaraṇīyo, ayaṃ vibhatti.

那麼有什麼三種顛倒和近因呢？心的顛倒、見的顛倒、識的顛倒，這三種顛倒是三種惡根的近因。三種惡根是低劣和高尚的行為的近因。四種執取中的過失顯現為惡根。低劣和高尚的行為的近因。比如，母親或父親或某位高僧給予某種安全。此時，另一個人若以身體或言語作不善的行為。此時，他因惡意而不保護那些高尚者，給予高尚者安全。給予他們安全的人若在此作不善的行為。此時，他因惡意而作出惡行。若在此作不善的行為，因不善的根源而作出惡行。若在此作不善的行為，若不善的根源是低劣的行為，貪慾和無明是這些障礙的言辭，這四種執取是這四種根源。由此，若是女性或男性，他們的五蘊就是這些執取的生起，這就是苦的生起。在慾望中，未能覺察者，他們將觀察到其過失。此時，她對欲界的出離慾望，這被稱為出離的渴望。若在此無所作的任何事物，若有任何障礙，這被稱為無惡意的渴望。若有任何傷害，這是傷害的渴望。如此，出離的渴望、無惡意的渴望、無傷害的渴望這三種渴望 - 出離的渴望是無貪慾；無惡意的渴望是無恨；無傷害的渴望是無癡。這三種善根在八種成就中是為他人所用，它們本身是四種執取的滅盡。若再作某種行為，無論是黑暗的或是光明的，這將導致其果報的減少。此行為若為非黑非白的行為，將導致其果報的滅盡。此時，若三種惡根的滅盡，這就是滅盡。此時的道就是這兩種真理，這四種真理是輪迴的特徵。在慾望中，眾生指那些修行者，他們以一種方式存在。那些普通人則以兩種方式存在，關於此的問題應被分析。即使是入流者，他也不應執著于存在，因為他是朝向無常的努力，而非朝向有常的努力。修行者以煩惱的緣故接觸慾望。普通人則因煩惱的生起接觸慾望。在此，眾生在慾望中將度過四種暴流，這應被分析，這是分析的結果。
Parivattanoti kāme ye neva sajjanti na ca saṃyojanehi saṃyuttā, te oghaṃ tarissanti vipulaṃ mahantanti. Ayaṃ suttassa paṭipakkho.

Vevacananti yo kāmesu satto yo ca tattha kāmānaṃ guṇo, tattha viso satto. Yepi kāmānaṃ āhārā dhammā, tattha viso satto. Tatthimaṃ kāmānaṃ vevacanaṃ pāko rajo sallaṃ gaṇḍo īti upaddavoti. Yāni vā pana aññāni vevacanāni tattha viso sattoti vevacanaṃ. Satto bandho mucchito gadhito ajjhosito kāme ajjhāpannā parimutto tabbahulavihārīti. Yāni vā pana aññāni vevacanāni, ayaṃ vevacano nāma. Kāmappacārapaññattiyā kilesagocarapaññattiyā paññattā cittanti vevacanaṃ. Satto tabbahulavihārīti yāni vā pana aññāni. Ime kāmappacārapaññattiyā kilesagocara paññattiyā paññattā, bījapaññattiyā paññattā, saṅkhārā saṃyojanapaññattiyā paññattā, upādānaṃ hetupaññattiyā paññattaṃ, puggalo puthupaññattiyā paññatto.

Otaraṇoti imāya paṭiccasamuppādo dukkhañca samudayo ca. Ye kilesā ye saṅkhārā saṃyojanāni ca pañcasu khandhesu saṅkhārakkhandho dhammāyatanesu akusalā dhammāyatanāni indriyesu sukhindriyañca, somanassindriyañca, ayaṃ indriyotaraṇo.

Sodhanoti ettako. Eseva ārambho niddisitabbo suttattho.

Adhiṭṭhānoti ime dhammā atthi ekattatāya paññattā atthi vemattatāya. Ye saññā bāhiro kāme, te vemattatāya paññattā. Pañcasu kāmaguṇesu sattāti pariyuṭṭhānavipallāsā vemattatāya paññattā oghaṃ tareyyuṃ. Vipulaṃ mahantanti avijjā ekattatāya paññattā.

Parikkhāroti tassa ko hetu ko paccayo? Ārammaṇapaccayatāya paccayo. Ayoniso ca manasikāro sannissayassa paccayatāya paccayo. Avijjā samanantarapaccayatāya paccayo. Rāgānusayo hetupaccayatāya paccayo. Ayaṃ hetu, ayaṃ paccayo.

Samāropano paccayoti ye kāmesu sattā sugatā surūpāti ayaṃ kāmadhātuyā chando rāgo te apuññamayā saṅkhārā. Te kiṃ paccayā? Avijjā paccayā. Te kissa paccayā? Viññāṇassa paccayā. Iti avijjāpaccayā saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ evametassa kevalassa mahato dukkhakkhandhassa samudayo hoti ekaṃ suttaṃ gataṃ. Pañcanīvaraṇikaṃ suttaṃ kātabbaṃ.

轉變者是那些在慾望中既不安住也不與束縛相連者，他們將度過廣大的暴流。這是此經的對立面。言語者是慾望中的眾生，慾望的特質在其中。那些慾望的食物法則，特質在其中。此時慾望的言語是粘稠的、刺痛的、臭氣的，這就是困擾。若有其他的言語，特質在其中。眾生被束縛、解脫、固定、安住于慾望中，沉浸於其中。若有其他的言語，這就是言語的特質。慾望的界限、煩惱的領域、心的界限，這就是言語的特質。眾生沉浸於其中的特質。這裡的慾望界限、煩惱領域的特質、種子的特質、因緣的特質、個人的特質。渡過者是此因緣生起的苦和集。那些煩惱、那些因緣、那些結縛在五蘊中的因緣，因緣法則是惡法則，感官中快樂的感官和愉悅的感官，這就是感官的渡過。清凈者是如此。這就是應被說明的經文的意義。決定者是這些法則因其統一性而存在，因其多樣性而存在。那些外在的慾望的識，是因其多樣性而存在。在五種欲樂中，眾生因被包圍而顛倒，因其多樣性而存在，他們將度過暴流。廣大的暴流是因無明而因其統一性而存在。周邊者的原因是什麼？是因緣的緣故。因緣的緣故是因緣的緣故。無明的直接因緣是因緣的緣故。貪慾的宿世因緣是因緣的緣故。這是因，亦是緣。聚集的緣是那些在慾望中存在的眾生，他們是善根、具相的，這些是欲界的渴望，貪慾是無功的因緣。它們的緣是什麼？是無明的緣。它們的緣是什麼？是識的緣。如此，無明是因緣，因緣是識，直到老死，這樣的因緣便是這個唯一的巨大苦的生起，這是一個經文的歸屬。應當具備五種障礙的經文。
Tattha katamo desanāhāro nāma? Yā ca abhijjhā yo ca byāpādo yañca uddhaccaṃ, ayaṃ taṇhā. Yañca thinamiddhaṃ, yañca kukkuccaṃ yā ca vicikicchā, ayaṃ diṭṭhi. Yā pana kāyassa akammaniyatā kiñcāpi taṃ middhaṃ no tu sabhāvakilesatāya kileso, iti yā ca cittasallīyanā yā ca kāyākammaniyatā, ayaṃ pakkhopakileso na tu sabhāvakileso. Tattha attasaññānupacittaṃ kilamatho kukkuccānupacittaṃ thinaṃ yā cittassa līyanā, iti ime pañca nīvaraṇā cattāri nīvaraṇāni sabhāvakilesā thinamiddhaṃ nīvaraṇapakkhopakileso. Yathā cattāro āsavā sabhāvaāsavatāya āsavā no tu cittasāsavatāya āsavā. Sabhāvatāya āsavā. Pakkhe āsavatāya āsavā. Atha panāha suttantaṃ yena te sampayuttā vā vippayuttā vā āsavā, teyeva ete vattabbā sāsavā vā anāsavā vā.

Tattha katamo vicayo. Abhijjhā kāmataṇhā rūpataṇhā bhavataṇhā. Yaṃ vā pana kiñci ajjhosānagataṃ sāsavā abhijjhitassa mettānupassiya yo anatthaṃ carati. Tattha yo byāpādaṃ uppādeti, acari carissatīti. Evaṃ nava āghātavatthūni kattabbāni, tassevaṃ byāpādānupassissa kileso yo paridāho kāyakilamatho akammaniyatā middhaṃ. Cittānupassissa paṭighātena khiyanā, idaṃ thinamiddhaṃ. Tattha adhikaraṇaavūpasamo, idaṃ uddhaccaṃ. Yaṃ kiṃ kasathamīti [karathamīti (pī. ka.)] idaṃ kukkuccaṃ. Yaṃ yathā idaṃ santīraṇaṃ, ayaṃ vicikicchā. Tattha avijjā ca taṇhā ca atthi, idaṃ pariyuṭṭhānaṃ. Āvaraṇaṃ nīvaraṇaṃ chadanaṃ upakkileso ca atthi, idaṃ kāmacchando kāmarāgapariyuṭṭhānassa padaṭṭhānaṃ. Byāpādo byāpādapariyuṭṭhānassa padaṭṭhānaṃ. Thinamiddhaṃ thinamiddhapariyuṭṭhānassa padaṭṭhānaṃ. Uddhaccakukkuccaṃ avijjāpariyuṭṭhānassa padaṭṭhānaṃ. Vicikicchā vicikicchāpariyuṭṭhānassa padaṭṭhānaṃ. Kāmarāgapariyuṭṭhānaṃ anusayasaṃyojanassa padaṭṭhānaṃ. Byāpādapariyuṭṭhānaṃ paṭighasaṃyojanassa padaṭṭhānaṃ. Thinamiddhapariyuṭṭhānaṃ mānasaṃyojanassa padaṭṭhānaṃ. Avijjāpariyuṭṭhānañca vicikicchāpariyuṭṭhānañca diṭṭhisaṃyojanassa padaṭṭhānaṃ.

Tattha katamo lakkhaṇo hāro? Kāmarāgapariyuṭṭhāne vutte sabbāni pariyuṭṭhānāni vuttāni hontīti. Saṃyojanesu vuttesu sabbasaṃyojanāni vuttāni honti. Ayaṃ lakkhaṇo hāro.

那麼什麼是教法的歸屬呢？那就是貪慾、惡意和不安，這就是渴望。還有懈怠、昏沉、憂慮和懷疑，這就是見解。若身體的不善行為，儘管這種昏沉並非本質上的煩惱，但這就是心的沉迷和身體的不善行為，這就是非本質的煩惱，而非本質的煩惱。此時，關於自我意識的執著所帶來的痛苦，憂慮的執著所帶來的懈怠，這就是心的沉迷。因此，這五種障礙是四種障礙的本質，懈怠和昏沉是非本質的煩惱。就如四種漏是本質的漏，而非心的漏。所有的漏都是本質的漏。若與這些漏相連或分離的漏，這些漏應當被如此討論，無論是有漏還是無漏。那麼什麼是分析？貪慾、慾望的貪慾、色慾的貪慾、存在的貪慾。若有任何執著于自我的，若是貪慾者，觀察慈愛的行為，若是作惡的行為。此時，若生起惡意，便會作惡。如此，新的傷害的對象應當被考慮，這就是惡意的觀察所帶來的煩惱，身體的痛苦和不善行為的懈怠。若是觀察心的，因反擊而減少，這就是懈怠。此時，若是對立的平息，這就是不安。若是如何做，這就是憂慮。若是如何，這就是懷疑。此時，無明和渴望存在，這就是執著的生起。遮蔽、障礙、遮蓋、煩惱的存在，這就是慾望的渴望和慾望的執著。惡意的存在是惡意的執著。懈怠的存在是懈怠的執著。不安和憂慮的存在是無明的執著。懷疑的存在是懷疑的執著。慾望的執著是宿命的束縛。惡意的執著是反擊的束縛。懈怠的執著是傲慢的束縛。無明的執著和懷疑的執著是見解的束縛。那麼什麼是特徵？在慾望的執著中，所有的執著都已被提及。關於束縛的執著，所有的束縛都已被提及。這就是特徵。
Tattha katamo catubyūho hāro? Ye ime pañca nīvaraṇā jhānapaṭipakkho so dukkhasamudayo. Yaṃ phalaṃ, idaṃ dukkhaṃ. Tattha kāmacchandassa nekkhammavitakko paṭipakkho; byāpādassa abyāpādavitakko paṭipakkho; tiṇṇaṃ nīvaraṇānaṃ avihiṃsāvitakko paṭipakkho. Iti ime tayo vitakkā. Nekkhammavitakko samādhikkhandhaṃ bhajati. Abyāpādavitakko sīlakkhandhaṃ bhajati. Avihiṃsāvitakko paññākkhandhaṃ bhajati. Ime tayo khandhā. Ariyo aṭṭhaṅgiko maggo nīvaraṇappahānāya saṃvattati. Yaṃ nīvaraṇappahānaṃ, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ catubyūho hāro.

Tattha katamo āvaṭṭo hāro? Pañca nīvaraṇāni dasa bhavanti. Yadapi ajjhattaṃ sārajjati , tadapi nīvaraṇaṃ. Yadapi bahiddhā sārajjati, tadapi nīvaraṇaṃ, evaṃ yāva vicikicchā ime dasa nīvaraṇā. Ajjhattabahiddhā kilesā imāni dve saṃyojanāni ajjhattasaṃyojanañca bahiddhāsaṃyojanañca. Tattha ahanti ajjhattaṃ, mamanti bahiddhā. Sakkāyadiṭṭhi ajjhattaṃ, ekasaṭṭhi diṭṭhigatāni bahiddhā. Yo ajjhattaṃ chandarāgo rūpesu avītarāgo bhavati avītacchando. Evaṃ yāva viññāṇe, ayaṃ ajjhattā taṇhā. Yaṃ chasu bāhiresu āyatanesu tīsu ca bhavesu ajjhosānaṃ, ayaṃ bahiddhā taṇhā. Imāni dve saccāni saṃyojanāni saṃyojanīyā ca dhammā. Tattha saṃyojanesu dhammesu yā nibbidānupassanā ca, ayaṃ maggo. Yaṃ saṃyojanappahānaṃ, ayaṃ nirodho. Ayaṃ āvaṭṭo hāro.

Tattha katamo vibhattihāro? Saṃyojananti na etaṃ ekaṃsena. Mānasaṃyojanaṃ diṭṭhibhāgiyanti na taṃ ekaṃsena adiṭṭhamānaṃ nissāyamānaṃ na pajahati. Yo pañca uddhambhāgiyo māno kiñcāpi so diṭṭhipakkhe siyā. Na tu orambhāgiyaṃ saṃyojanaṃ tassa pahānāya saṃvattatīti. Yo ca ahaṃkāro na paviddhoyaṃ panassa evaṃ hoti. Kadāsu nāmāhaṃ taṃ santaṃ āyatanaṃ sacchikatvā upasampajja viharissāmi, yaṃ ariyā santaṃ āyatanaṃ upasampajja viharissantīti, ayaṃ abhijjhā na ca taṃ nīvaraṇaṃ. Atthi pana arahato kāyakilesamiddhañca okkamati na ca taṃ nīvaraṇaṃ tassa thinamiddhaṃ nīvaraṇanti. Na ekaṃsena. Ayaṃ vibhattihāro.

Parivattanoti pañca nīvaraṇā pañcaṅgikena jhānena pahānaṃ gacchanti. Ayaṃ tesaṃ paṭipakkho nīvaraṇo asukassa pahīnāti na aññānuminitabbaṃ, paramatthamajjhattaṃ, ayaṃ parivattanā.

Tattha katamo vevacano? Kāmacchando chandarāgo pemaṃ nikantīti vevacanaṃ. Nīvaraṇaṃ chadanaṃ upakkileso pariyuṭṭhānanti vevacanaṃ.

Paññattīti avijjāpaccayā kiccapaññattiyā [paccāpaññattiyā (ka.)] paññatti, byāpādo vikkhepapaññattiyā paññatti, thinamiddhaṃ asamugghātapaññattiyā paññatti. Evaṃ sabbepi ete pañca nīvaraṇā imamhi sutte vikkhepapaññattiyā paññatti.

Tattha katamo otaraṇo? Ime pañca nīvaraṇā avijjā ca taṇhā ca tattha avijjāmūlā nīvaraṇā. Yā taṇhā ime saṅkhārā, te avijjāpaccayā ime dve dhammā pañcasu khandhesu saṅkhārakkhandhapariyāpannā, āyatanesu dhammāyatanaṃ, dhātūsu dhammadhātu, indriyesu imesaṃ dhammānaṃ padaṭṭhānaṃ sukhindriyassa ca somanassindriyassa ca itthindriyassa ca purisindriyassa ca.

Tattha katamo sodhano hāro? Idaṃ suttaṃ yathā ārabbha nikkhittaṃ so attho bhāsito imehi pañcahi padehi.

那麼什麼是四重歸屬？這五種障礙是禪定的對立面，這就是苦的生起。那果報就是苦。在這裡，慾望的渴望是出離的思維的對立；惡意的惡意是無惡意的思維的對立；三種障礙的非傷害的思維是對立的。如此，這三種思維。出離的思維歸屬於定的領域。無惡意的思維歸屬於戒的領域。非傷害的思維歸屬於智的領域。這三種領域。高貴的八正道是爲了棄除障礙而生起的。棄除障礙的就是滅盡。這是四種真理。這就是四重歸屬。那麼什麼是輪迴的歸屬？五種障礙成為十種。若內心執著，這也是障礙。若外在執著，這也是障礙，如此直到懷疑，這十種障礙。內外的煩惱是這兩種束縛，內在的束縛和外在的束縛。在這裡，內心是「我」，外在是「我的」。若內心的執著是貪慾，外在是六十種見解。若內心的渴望貪戀於色，便不會離開渴望。如此直到意識，這是內心的渴望。若在六種外在的感官中，三種存在的執著，這是外在的渴望。這兩種真理是束縛的束縛。此時，關於束縛的法則，若有厭離的觀察，這就是道路。棄除束縛的就是滅盡。這就是輪迴的歸屬。那麼什麼是分離的歸屬？束縛並非是單一的。心理的束縛是見解的分割，並非是單一的，因其無知而依賴而不放棄。若有五種上升的傲慢，儘管它可能是見解的部分。然則，低下的束縛並不以此為棄除。若有自我意識，便不會被觸動。若我說：「我將進入那個安住的領域，親證而住」，這是高貴者的安住領域，若是親證而住，這就是貪慾，而非障礙。然則，阿羅漢會降伏身體的煩惱，而不被懈怠所障礙。這並非單一的。這就是分離的歸屬。轉變者是五種障礙通過五種禪定而被棄除。這是它們的對立面，某種程度的棄除，並非其他的，至於究竟的中道，這就是轉變。那麼什麼是言語的歸屬？慾望的渴望、貪慾的渴望、愛情的渴望，這就是言語的歸屬。障礙是遮蔽、遮蓋和煩惱的存在，這就是言語的歸屬。定義是因無明而生起的因緣的定義；惡意是因散亂而生起的定義；懈怠是因不清晰而生起的定義。如此，這五種障礙在此經文中是因散亂而生起的定義。那麼什麼是渡過的歸屬？這五種障礙是無明和渴望的根源，那裡有無明的根源的障礙。那些渴望是這些因緣，它們因無明而生起的這兩種法則，包含在五蘊中，蘊是法的領域，元素是法的本質，感官是這些法的基礎，快樂的感官、愉悅的感官、女性的感官和男性的感官。那麼什麼是清凈的歸屬？這部經文所開始的內容是以這五個詞所表達的意義。

Tattha kāmacchando ca byāpādo ca vicikicchā ca na ekattatāya paññattā, kāmāti na ekattatāya paññattā, atha khalu vemattatāya paññattā. Ayaṃ adhiṭṭhāno hāro.

Tattha katamo parikkhāro? Kāmacchandassa ayoniso manasikāro subhārammaṇapaccayo; subhanimittañca hetu. Byāpādassa ayoniso manasikāro āghātavatthūni ca paccayo; paṭighānusayo hetu. Thinamiddhassa paṭisaṃhāro paccayo; pavattiyā kilamathā calanā tañca hetu. Uddhaccakukkuccassa rajanīyaṃ ārammaṇiyaṃ assādiyākindriyaṃ tāva aparipuṇṇañca ñāṇaṃ paccayo; kāmasaññā ca diṭṭhianusayo ca hetu. Vicikicchāya nava mānavidhā ārammaṇaṃ mānānusayo, sova paccayo; vicikicchānusayo hetu. Ete pañca dhammā sahetu sappaccayā uppajjanti.

Tattha katamo samāropano hāro? Ime pañca nīvaraṇā cattāropi ete āsavā gaṇḍāpi [taṇhāpi (pī.)] ete sallāpi ete upādānāni ete. Tesu eva bāhiresu dhammesu saṃkilesabhāgiyaṃ suttanti paññattiṃ gacchati. Ayaṃ samāropano hāro.

Niddiṭṭhaṃ saṃkilesikabhāgiyaṃ suttaṃ.

在這裡，慾望的渴望、惡意和懷疑並非是統一的定義，慾望也並非是統一的定義，而是多樣的定義。這是決斷的歸屬。那麼什麼是周邊的歸屬？慾望的非正念心所依賴的良好對像；美好的跡象也是因。惡意的非正念心所依賴的傷害對像；反擊的宿命也是因。懈怠的保持是因；因其活動而痛苦的動搖也是因。不安和憂慮的愉悅對象是未圓滿的智慧的因；慾望的意識和見解的宿命也是因。懷疑的九種人法對象是自我宿命，亦是因；懷疑的宿命也是因。這五種法則是有因的，具備條件而生起。那麼什麼是聚集的歸屬？這五種障礙也是四種漏，皆是渴望，皆是刺痛，皆是苦惱，皆是執著。對此，外在的法則是污垢的部分，便成為定義。這是聚集的歸屬。已提及的污垢的部分的定義。

Manopubbaṅgamā dhammāti gāthā.

Tattha katamo desanā hāro? Imamhi sutte ko attho khandhavavatthānena viññāṇakkhandhaṃ deseti, dhātuvavatthānena manoviññāṇadhātuṃ, āyatanavavatthānena manāyatanaṃ, indriyavavatthānena manindriyaṃ. Tassa kiṃ pubbaṅgamā dhammā? Saṃkhittena cha dhammā pubbaṅgamā dhammā kusalamūlāni ca akusalamūlāni ca animittaṃ imamhi sutte kusalamūlaṃ desitaṃ. Tattha katamā manopubbaṅgamā dhammā? Mano tesaṃ pubbaṅgamaṃ, yathāpi balassa rājā pubbaṅgamo, evameva dhammānaṃ manopubbaṅgamā. Tattha tividhānaṃ pubbaṅgamānaṃ nekkhammacchandena abyāpādacchandena avihiṃsāchandena. Alobhassa nekkhammacchandena pubbaṅgamā. Adosassa abyāpādacchandena pubbaṅgamā. Amohassa avihiṃsāchandena pubbaṅgamā. Tattha manoseṭṭhāti manasā ime dhammā ussaṭā manena vā nimmitā. Manova imesaṃ dhammānaṃ seṭṭhoti manova imesaṃ dhammānaṃ seṭṭhajeṭṭhoti manova imesaṃ dhammānaṃ ādhipaccaṃ karotīti manoseṭṭhā. Manojavāti yattha mano gacchati. Tattha ime dhammā gacchantīti manojavā. Yathā vāto sīghaṃ gacchati añño vā koci sīghaṃ gāmako vuccate vātajavoti pakkhigāmikoti, evameva ime dhammā manena sampajāyamānā gacchanti, tattha ime dhammā gacchantīti manojavāti. Te tividhā chandasamudānitā anāvilatā ca saṅkappo. Sattavidhā ca kāyikaṃ sucaritaṃ vācasikaṃ sucaritaṃ, te dasa kusalakammapathā. Tattha manasā ce pasannenāti manokammaṃ. Bhāsati vāti vacīkammaṃ. Karoti vāti kāyakammaṃ. Imehi imasmiṃ sutte dasa kusalakammapathā paramāpi santā sīlavatā paramā. So bhavati vivattiyaṃ na lokaniyyānāya vāsanābhāgiyaṃ suttaṃ bhavati. Ayaṃ desanā.

Tattha katamo vicayo hāro? Manopubbaṅgamā dhammāti kusalamūlāni ca aṭṭhaṅgasammattāni. Idaṃ suttaṃ.

Yuttīti dasannaṃ kusalakammapathānaṃ yo vipāko, so sukhavedanīyo abyāpādassaṅgamāno. Chāyāva anapāyinīti anugacchati atthi esā yutti.

Padaṭṭhānanti aṭṭhārasannaṃ manopavicārānaṃ padaṭṭhānaṃ. Manopubbaṅgamā dhammāti sabbakusalapakkhassa ime dhammā padaṭṭhānaṃ. Manasā ce pasannenāti yo cetaso pasādo, idaṃ saddhindriyassa padaṭṭhānaṃ. Bhāsati vāti sammāvācāya. Karoti vāti sammākammantassa ca sammāvāyāmassa ca padaṭṭhānaṃ.

Lakkhaṇoti iti pubbaṅgamā dhammāti vedanāpubbaṅgamāpi ete, saññāpubbaṅgamāpi ete, saṅkhārapubbaṅgamāpi ete. Ye keci dhammā sahajātā sabbe pubbaṅgamā etesaṃ dhammānaṃ. Tato naṃ sukhamanvetīti somanassamapi naṃ anveti yaṃ susukhacchāyā tadāpi naṃ sukhaṃ tadapi anveti.

"心為法的先導"這首偈頌。那麼什麼是教法的歸屬？在這部經中，什麼是以蘊的區分來教導識蘊的意義,以界的區分來教導意識界,以處的區分來教導意處,以根的區分來教導意根。那麼什麼是法的先導呢?簡而言之,六法是先導法,即善根和不善根,在這部經中教導了無相的善根。那麼什麼是心為先導的法?心是它們的先導,就像國王是軍隊的先導一樣,心也是諸法的先導。在這裡,有三種先導:出離欲、無恚欲、無害欲。以出離欲為無貪的先導。以無恚欲為無瞋的先導。以無害欲為無癡的先導。在這裡,"心為主"是指這些法由心所升起或由心所創造。心是這些法中最殊勝的,心是這些法中最上最尊的,心對這些法有主導權,因此說心為主。"心為速"是指心去到哪裡,這些法就去到哪裡,因此說心為速。就像風速行,或者說某人速行如風或如飛鳥,同樣地,這些法隨心而生而行,因此說心為速。它們有三種欲生起,無染污的思惟。七種身善行和語善行,這十善業道。在這裡,"若以清凈心"是意業。"或說"是語業。"或做"是身業。在這部經中,這些是十善業道,是最高的,是持戒者的最高。它成為轉向出世間,而非世間的習氣分的經。這就是教法。那麼什麼是分析的歸屬?"心為法的先導"是指善根和八正道。這就是這部經。合理性是指十善業道的果報是樂受,無恚隨行。"如影不離"是指跟隨,這是合理的。基礎是指十八種意行的基礎。"心為法的先導"是一切善法的基礎。"若以清凈心"中的心清凈是信根的基礎。"或說"是正語的基礎。"或做"是正業和正精進的基礎。特徵是指這些先導法也是受的先導,也是想的先導,也是行的先導。任何與之俱生的法都是這些法的先導。"樂隨之而行"是指樂受隨之而行,如同良好的影子,樂也隨之而行。
Tattha katamo catubyūho hāro? Manopubbaṅgamāti na idaṃ ekādivacanaṃ. Kiṃ kāraṇā? Sabbe yeva ime chaviññāṇakāyā, imamhi bhagavato ko adhippāyo? Ye sukhena atthikā, te manaṃ pasādentīti ayaṃ imamhi sutte bhagavato adhippāyo. Attho pubbeyeva niddiṭṭho.

Yāni hi kusalamūlāni, tāni aṭṭhānisaṃsamattā hetu, ayaṃ aṭṭhaṅgiko maggo. Dasa ṭhānāni desanāhetūni desanāpaccayā niddesanā ca. Tattha yaṃ maññe dukkhena saha nāmarūpaṃ viññāṇasaccanti aṅgena kusalamūlaṃ pahīyati, ayaṃ appahīnabhūmiyaṃ samudayo. Yaṃ tesaṃ pahānā, ayaṃ nirodho. Imāni cattāri saccāni. Ayaṃ āvaṭṭo hāro.

Vibhattīti –

Manopubbaṅgamā dhammā, manoseṭṭhā manomayā;

Manasā ce pasannena, bhāsati vā karoti vā;

Tato naṃ sukhamanveti, chāyāva anapāyinīti.

Taṃ na ekaṃsena samaṇassa vā brāhmaṇassa vā pana hoti. Tassa vā micchādiṭṭhikassa sakasatthe cittaṃ pasādeti, tena ca pasannena cittena bhāsati byākaroti na taṃ sukhamanveti na chāyāva anugāminī, dukkhameva taṃ anveti. Yathā vahantaṃ cakkaṃ padamanveti, idaṃ taṃ vibhajjabyākaraṇīyaṃ. Manasā ce pasannena kāyakammaṃ vacīkammaṃ sukhavedanīyanti samaggate sukhavedanīyaṃ micchaggate dukkhavedanīyaṃ, ayaṃ vibhatti.

Tattha katamo parivattano hāro? Manopubbaṅgamā dhammāti yaṃ manasā paduṭṭhena bhāsati vā karoti vā dukkhamassānugāminī, etāniyeva dve suttāni bhāsitāni esa eva ca paṭipakkho. Vevacananti yadidaṃ manocittaṃ viññāṇaṃ manindriyaṃ manoviññāṇadhātu.

Paññattīti manopubbaṅgamā dhammāti ayaṃ mano kiñci paññattiyā paññattaṃ. Dhammāti kusalakammapathapaññattiyā paññattaṃ. Manoseṭṭhāti visiṭṭhapaññattiyā paññattaṃ. Manojavāti sahapaññattiyā paññattaṃ. Cittanti nekkhammapaññattiyā paññattaṃ. Manasā ce pasannenāti saddhindriyapaññattiyā paññattaṃ. Manasā ce pasannenāti anāvilasaṅkappadutiyajjhānapaññattiyā paññattaṃ . Manasā ce pasannenāti assaddhānaṃ paṭipakkhapaññattiyā paññattaṃ. Bhāsati vāti sammāvācāpaññattiyā paññattaṃ. Karoti vāti sammākammantapaññattiyā paññattaṃ. Tato naṃ sukhamanvetīti jhānasamādhānaṃ. Indriyesu manindriyaṃ. Paṭiccasamuppāde viññāṇaṃ. Manopubbaṅgamā dhammāti mettā ca mudutā ca jhānesu dutiyaṃ jhānaṃ tatiyañca. Khandhesu saṅkhārakkhandhapariyāpanno. Dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Yaṃ kusalaṃ indriyesu sukhindriyañca somanassindriyañca padaṭṭhānaṃ. Imesaṃ dhammānaṃ paṭiccasamuppannānaṃ phassapaccayā sukhavedanīyo phasso sukhavedanā manopavicāresu somanassavicāro chattiṃsesu paṭhamapadesu cha somanassanekkhammassitā. Iti ayaṃ otaraṇo hāro.

Tattha katamo sodhano hāro? Yaṃ atthaṃ ārabbha idaṃ suttaṃ bhāsitaṃ. So attho niyutto etamatthaṃ ārabbha suttaṃ. Ayaṃ sodhano hāro.

那麼什麼是四重歸屬？「心為法的先導」並非是單一的表達。為何如此？所有這些都是意識的屬性，在這部經中，佛陀的意圖是什麼？那些享有快樂的存在，能夠使心安定，這就是在這部經中佛陀的意圖。意義早已闡明。那些善根，因其安住的利益，這就是八正道。十個地方是教導的因緣，因教導而生起的說明。在這裡，若我認為苦與名色相伴隨，識的真實存在是善根的對立，這便是微弱的根源。那些是它們的棄除，這就是滅盡。這是四種真理。這是輪迴的歸屬。分開而言—— 「心為法的先導，心為最上，心所造；若以清凈心，則言語或行為；因此快樂隨之而來，如影不離。」這並非單一的，或是出家人或是婆羅門的心。若是錯誤見者的心安定於自我，因而以安定的心言語或宣講，則不會隨之而來快樂，如同影子不隨行，唯有苦隨之而來。就像輪子隨車而轉，這便是應當分開的說明。若以清凈心，身業、語業皆是快樂的，若善行則是快樂，若惡行則是苦，這便是分開。那麼什麼是轉變的歸屬？「心為法的先導」是指若心污濁時言語或行為則隨之而來苦，這兩部經是相對的。言語是指心、意識、意根、意識界。定義是指「心為法的先導」，這心是以某種定義而定義的。法是指善業路徑的定義。心為主是指特定的定義。心為速是指共同的定義。心是出離的定義。若以清凈心，是指音聲根的定義。若以清凈心，是指無染的思惟的第二禪的定義。若以清凈心，是指無信的相對定義。言語是指正語的定義。行為是指正業的定義。因而快樂隨之而來，禪定的安住。根中有意根。因緣生起的識。心為法的先導是慈心和柔和心，是第二禪和第三禪。蘊中包含有行蘊。元素中有法的元素，處中有法的處。若是善根，在根中有快樂根和愉悅根的基礎。這些法因緣生起的觸所依賴的快樂感受，快樂感受在心的思維中，愉悅的思維在三十六個初步的地方，六個愉悅的出離的思維。因此這是渡過的歸屬。那麼什麼是清凈的歸屬？以此為基礎而說這部經。這個意義是指這部經所闡述的內容。這是清凈的歸屬。
Tattha katamo adhiṭṭhāno hāro? Manopubbaṅgamā dhammāti vevacanapaññatti, na ekattapaññatti. Dhammāti ekato na vevacanapaññatti. Manasā ce pasannenāti so pasādo dvidho ajjhattañca abyāpādāvikkhambhanabahiddhā ca okappanato. So ajjhattapasādo dvidho. Samugghātapasādo ca vikkhambhanapasādo ca byāpādapariyuṭṭhānaṃ. Vighāto na mūlapasādo jātamūlampi vā. Pasādo sabyāpādaṃ vighātena. Tato naṃ sukhamanvetīti sukhaṃ kāyikañca cetasikañca appiyavippayogopi piyasampayogopi nekkhammasukhampi puthujjanasukhampi pītisambojjhaṅgampi cetasikaṃ sukhaṃ . Yampi passaddhakāyo sukhaṃ vedeti, tampi kāyikaṃ sukhaṃ bojjhaṅgā ca cetasikaṃ sukhaṃ. Yampi passaddhakāyo sukhaṃ vedesi, tampi tañca sukhapadaṭṭhānaṃ paññattiyā yathāvuttaṃ taṃ aparāmaṭṭhaṃ kusalānaṃ dhammānaṃ. Anvetīti appanā sandissati na cāyaṃ vā pattabhūto anveti. Tadidaṃ suttaṃ dvīhi ākārehi adhiṭṭhātabbaṃ. Hetunā ca yo pasannamānaso vipākena ca yo dukkhavedanīyo.

Parikkhāroti bhagavā pañcasatena bhikkhusaṅghena nagaraṃ pavisati rājagahaṃ. Tattha manusso puggalo bhagavantaṃ parivisati, tassa pasādo uppanno kusalamūlapubbayogāvacaropi. So aññesañca akkhāti, idaṃ vācaṃ bhāsati lābhā tesaṃ, yesaṃ nivesanaṃ bhagavā pavisati, amhākampi yadi bhaveyya mayampi bhagavato saṃpasādaṃ lacchamhāti. Yena bhagavā tenañjaliṃ paṇāmetvā 『『namo bhagavato namo bhagavato』』ti abyāpādamāno ekamante aṭṭhāsi. Tadanantare bhagavā imaṃ suttaṃ abhāsittha 『『manopubbaṅgamā dhammā』』ti. Sabbaṃ suttaṃ tathā yaṃ paresaṃ bhāsati idaṃ vācākammaṃ. Yaṃ añjaliṃ paṇāmeti, idaṃ kāyakammaṃ. Yo manopasādo, idaṃ manokammaṃ. Tattha yaṃ paresaṃ pakāseti bhāsati vaṇṇaṃ. Yesaṃ bhagavā nivesanaṃ gacchatīti. Sabbaṃ tassa alobho kusalamūlaṃ. Yaṃ bhagavati mettacitto, tassa adoso kusalamūlaṃ . Yaṃ añjaliṃ paṇāmeti mānañca niggaṇhāti, tatthassa amoho kusalamūlaṃ pātubhavati. Yaṃ uḷārapaññaṃ paṭilabhati, idamassa diṭṭhivipallāsappahānaṃ. Yaṃ tathāyeva saṃvaro hoti, idamassa saññāvipallāsappahānaṃ. Yaṃ manassa pasādanaṃ, idamassa cittavipallāsappahānanti akusalavipallāsānaṃ vikkhambhanaṃ pahānaṃ paccayo. Tīṇi kusalamūlāni yo anāvilacittasaṅkappo, so tassa manasikāroti vuccati. Yaṃ kilesehi vikkhambhanaṃ iti vipallāsā ca ārammaṇā sappaccayatāya paccayo kusalamūlāni ca sandissayatāya paccayo, so ca manasikāro hetunā iminā paccayena cittaṃ uppannaṃ. Tattha yaṃ sasatthārammaṇaṃ cittaṃ pavattaṃ ayaṃ buddhānussati. Yampi bhagavato guṇe manasi karoti, ayamassa dhammānussati. Tattha satisampajaññaṃ hetu, ayañca paccayo. Vācā paññā hetu vitakkavicārā paccayo. Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.

那麼什麼是決斷的歸屬？「心為法的先導」是指多重的定義，而非單一的定義。法是指整體，而非多重的定義。若以清凈心，則此安定有二種：內在的無恚和外在的安定。因此，內在的安定有二種。內外的安定和無恚的干擾。破壞並非是根本安定，哪怕是根本的安定。安定是通過無恚的破壞而生起的。因此，快樂隨之而來，包括身體的快樂和心的快樂，輕微的離去也好，親近的結合也好，出離的快樂和世俗的快樂，以及覺醒的快樂，皆是心的快樂。若是安定的身體感受快樂，那麼身體的快樂和覺醒的快樂皆是心的快樂。若是安定的身體感受快樂，那麼這也是快樂的基礎，按照定義如前所述，這並非是極少的善法。隨之而來的是安住的體現，並非是已達到的安住。因此，這部經應從兩個方面來理解。因緣而生的安定心，因緣而生的苦受。周邊的歸屬是指，佛陀以五百比丘進入城市，來到王舍城。在那裡，眾生圍繞著佛陀，因善根的緣故而生起安定。此人向他人講述：「這是我的話，對於那些住處，若佛陀進入我們這裡，我們也能獲得佛陀的安定。」因此，佛陀合掌說道：「禮敬佛陀，禮敬佛陀。」不帶有無恚地站在一旁。隨後，佛陀宣講了這部經：「心為法的先導。」整部經中，佛陀所說的都是言語的行為。若合掌，這是身體的行為。若是心的安定，這是心的行為。在那裡，佛陀所講述的就是他所進入的住處。所有的無貪是善根。若佛陀慈悲心，便是無恚的善根。若合掌則摒棄傲慢，此時無癡的善根顯現。若獲得深厚的智慧，這是對見解顛倒的放棄。若如此自我約束，這是對想法顛倒的放棄。若心的安定，這是對心的顛倒的放棄，因而是對不善的顛倒的抑制與放棄的因緣。若有三種善根，心的安定是無染的心思，這便是心的思維。若是有煩惱的抑制，便是顛倒的因緣，因緣而生的善根也因其顯現而生起，因此這心的思維因緣而生。若是具有善的對象的心的運作，這便是對佛的念想。若心思念佛陀的功德，這就是對法的思念。在這裡，正念和正知是因緣，這也是因緣。言語是智慧的因緣，思維與思考是因緣。身體的造作是因緣，因緣而生的快樂的行為是因緣。
Tattha katamo samāropano hāro? Manasāyeva pasannena satoyevettha pasanno api ca cittavodānā sattā vimuccantīti tena sattā cittapubbaṅgamā cittena pasannena cetanāpi tattha cittabhūtā bhavantīti paṭighā ayaṃ cetanānaṃ pasādena kāyo cassa pasādo , so ca ārabhati pasādena pasanno saññānanti cassa aviparītā, so pañcavidho vikkhambhanā, kāyapassambhanāyevā pasādo cittasito cittaṃ pana pubbaṃyeva pasannaṃ. Ayaṃ samāropanā. Evaṃ pañcannampi pasādo. Tato naṃ sukhamanvetīti katamaṃ bhagavā niddisati? Na hi attasaccaṃ tassa kammassa vipāko anveti. Tassa upāyo anugacchati yadā sitapaccayā uppajjate somanassaṃ avippaṭisāropi anveti. Ayaṃ samāropano hāro.

Mahānāma sakkassa suttaṃ [passa saṃ. ni.

那麼什麼是歸納的歸屬？以心的安定為先，眾生因安定而解脫，因此眾生因心的安定而生起的意志也在此，因而心的存在是因心的安定而生起的。因安定而生起的身體也是因安定而生起的，因而以安定為基礎的感知是無顛倒的，這有五種抑制，身體的安定是安定的，心的安定則是先前的安定。此即為歸納的說明。如此五種安定。然後，佛陀所指的是什麼？並非是自我的真實，因其行為的果報而隨之而來。其方法是隨之而來，當因冷的緣故而生起快樂時，亦不會被抑制而隨之而來。這便是歸納的歸屬。大王，薩迦神的經文。

5.1017]. Tasmiṃ ce samaye assato asampajāno kālaṃ kareyya kāme bhavati. Assato abhisamāhāro yo mā bhāyi, mahānāma, yaṃ taṃ cittaṃ dīgharattaṃ saddhāparibhāvitaṃ sīlaparibhāvitaṃ sutacāgaparibhāvitanti vitthārena kātabbaṃ. Cāgena ca paññāya ca kiṃ dasseti? Yā saddhā, sā cetaso pasādo. Yā anāvilasaṅkappitā, sā saddhā. Kiṃ kāraṇā? Anāvilalakkhaṇā. Anāvilalakkhaṇā hi saddhā. Apare āhu guṇaparisuddhiniṭṭhāgamanalakkhaṇā, yañca apare vā vacanapaṭiggahalakkhaṇā saddhā. Aparo pariyāyo attānaṃ yadi evaṃ okappeti 『『nāhaṃ kiñci jānāmīti esā ahaṃ tattha anuññattā anaññatā』』ti. Ayaṃ saddhāti. Aparo pariyāyo ekasaṭṭhiyā diṭṭhigatānaṃ ādīnavānupassanā aniccaṃ dukkhamanattāti. Tena ca padiṭṭhaṃ bhavati yathā gambhīre udapāne udakaṃ cakkhunā passati na ca kāyena abhisambhunāti. Evamassa ariyā nijjhānakkhantiyā diṭṭhi bhavati, na ca sacchikatā. Ayaṃ vuccati saddhā. Sā ca lokikā. Aparo pariyāyo khamati puthujjanabhūtassa vīsati cāti ko sakkāyādhīnā na niveso. Na etaṃ ekanti nayasaññā yathābhūtaṃ diṭṭhiyā tu khalu mudūhi pañcahi indriyehi dassanamaggena pahīnā bhavanti. Diṭṭhekaṭṭhā ca kilesā, ayaṃ saddhā.

Sotāpattaṅgamadukkhāyaṃ bhūmiyaṃ paripuṇṇā vuccati. Tasmiṃyeva bhūmiyaṃ sekkhasīlaṃ ariyā dhāranti vuccati. Tasmiṃyeva bhūmiyaṃ mudupaññā paññindriyanti vuccati. Tasmiṃyeva bhūmiyaṃ khandhehi anatthikatā, ayaṃ cāgo. Tasmā saddhā cāgādhiṭṭhānena niddisitabbā. Yatikena [tena (ka.)] bhiyyo manena sā hissa viparītā diṭṭhikā assaddhā, sā nayanaupadhīsu pamattā samādinnā. Tattha saddhindriyaṃ yo kāmaṃ parivissanti iti santapāpapaṭinissaggā na cāgādhiṭṭhānaṃ paññindriyena paññādhiṭṭhānaṃ, sīlena upasamādhiṭṭhānaṃ. Ime cattāro dhammā sīlaṃ paribhāvayanti saddhā sīlaṃ cāgo ca paññāti. Tattha saddhāya oghaṃ tarati. Yaṃ sīlaṃ, ayaṃ appamādo. Yo cāgo, idaṃ paññāya kammaṃ. Yā paññā, idaṃ paññindriyaṃ, tattha yaṃ saddhindriyaṃ. Taṃ tīsu aveccappasādesu. Yaṃ sīlaṃ, taṃ saddhindriyesu. Yo cāgo, so catūsu jhānesu. Yā paññā, sā saccesu, sati sabbatthagāminī. Tassa sekkhassa bhaddikā bhati, bhaddiko abhisamparāyo. Tassa sammuṭṭhassatikassa sīlaṃ karontassa na kāyasammuṭṭhassatitāya tāni vā indriyāni taṃ vā kusalamūlaṃ kammavipākaṃ bhavati. Tassa tikassa atthaniddeso. Tattha saddhā sīlaṃ cāgo paññā cattāro dhammā. Yā saddhā yā ca paññā, idaṃ manosucaritaṃ. Yaṃ sīlaṃ, idaṃ kāyikaṃ vācasikaṃ sucaritaṃ. Yo cāgo, idaṃ cetasikaṃ alobho sucaritaṃ. Iti citte gahite pañcakkhandhā gahitā bhavanti. Imehi dhammehi sucaritaṃ idaṃ dukkhañca ariyasaccaṃ padaṭṭhānaṃ maggassa.

5.1017]. 在那時，若是心不清醒而沉迷於慾望，便會遭遇死亡。若是心不清醒的聚集，莫要害怕，偉大的名，應該詳細闡述那顆信心，長久以來被信仰、道德、聽聞與捨棄所滋養。捨棄與智慧又能顯現什麼呢？那信心，就是心的安定。那無染的思維，就是信心。為何如此？因其無染的特徵。無染的特徵確實是信心。還有人提到，特徵是品質的純凈與最終的到達，或是言語的接受特徵的信心。還有一種解釋是，若自我如是安住：「我什麼都不知道」，這是我在那兒被允許的，非他者。此即信心。還有一種解釋是對單一的見解的利弊觀察，無常、苦、無我。因此，這樣的觀察如同在深淵的水中，眼睛所見而非身體的接觸。如此，若有高尚的出離，便是見解，而非證悟。這被稱為信心。且此為世俗的信心。還有一種解釋是，若是對世俗人而言，二十種的信心，誰能依賴於自我？這並非是單一的，依于真實的見解，確實是柔和的，五根的觀察法被拋棄。此處的煩惱，便是信心。在入流者所到之地，稱為滿盈。在此地，修習者的道德被稱為高尚。在此地，柔和的智慧被稱為智慧根。在此地，五蘊的無益，這就是捨棄。因此，信心應以捨棄為基礎來闡述。若是因此而更加偏離，便是錯誤的見解，信心則是無恚的，處於無知的狀態。此處信根若是慾望的追逐，則是因貪慾的放棄而非捨棄的基礎，因智慧的捨棄而非道德的安定。此四法為信心滋養的道德，信心、捨棄和智慧。此處，信心能渡過洪流。那道德，即是精進。若是捨棄，這就是智慧的行為。那智慧，就是智慧的根，那裡有信根。此三種安定在三種無染的快樂中。那道德，便是信根。若是捨棄，便是在四種禪中。那智慧，則是證悟的，隨處可得。此修習者的福報，幸福的結果。若是他在修習道德，便不會因身體的安定而生起這些根。此處的三種解釋。此處的信心、道德、捨棄與智慧四法。那信心與智慧，便是心的善行。那道德，就是身體的或言語的善行。若是捨棄，這就是心的無貪的善行。如此，心中所執的五蘊被掌握。這些法則的善行，便是苦與高尚的真理的基礎。

Tattha katamo vicayo hāro? Yā ca saddhā yañca sīlaṃ. Taṃ kissa karoti? Yā saddhā tāya bhagavantaṃ anussarati mattenapi hatthinā samāgatā, assa bho kukkurā sabbaṃ sīlena nappaṭipajjati kāyena vā vācāya vā ṭhānaṃ visārado bhavatīti avippaṭisārī paññā yassa paññattaṃ upaṭṭhapeti. Tassa akhaṇḍassa sīlaṃ yaṃ na pacchi tassaṃ mohassa akusalacittaṃ uppajjati micchādiṭṭhisahagataṃ vā, ayaṃ vicayo hāro. Dhammavādino bhaddikārāti bhavissati atthi esā yutti.

Tattha katamo padaṭṭhāno hāro? Yamidaṃ cittaṃ dīgharattaṃ paribhāvitaṃ saddhāya sīlena cāgena paññāya samādhinā paṭhamajjhānassa padaṭṭhānaṃ. Yā saddhā assa anāvilasaṅkappo, taṃ dutiyajjhānassa padaṭṭhānaṃ. Tīṇi ca aveccappasādā yaṃ sīlaṃ, taṃ ariyakantaṃ, taṃ sīlakkhandhassa padaṭṭhānaṃ. Yā paññā, sā paññākkhandhassa padaṭṭhānaṃ. Ime ca dhammā idañca cittaṃ ekodibhūtasamādhissa padaṭṭhānaṃ. Saddhā saddhindriyassa padaṭṭhānaṃ. Cāgo samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Saddhā ca paññā ca vipassanā padaṭṭhānaṃ. Sīlañca cāgo ca samathassa padaṭṭhānaṃ. Saddhā ca paññā ca avijjā virāgāya paññāvimuttiyā padaṭṭhānaṃ. Sīlañca cāgo ca rāgavirāgāya cetovimuttiyā padaṭṭhānaṃ.

Tattha katamo lakkhaṇo hāro? Viññāṇe vutte saddhāsatibhāvite sabbe pañcakkhandhā vuttā bhavanti. Saddhāya bhaṇitāya sabbāni satta dhanāni bhaṇitāni honti saddhādhanaṃ…pe… sīlakkhandhe vutte samādhikkhandho ca paññākkhandho ca vuttā bhavanti. Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ pacchimake kāle na tadanuparivatti bhavissatīti netaṃ ṭhānaṃ vijjati. Tattha saññāpi tadanuparivattinī bhavati. Yepi tajjātikā dhammā, tepi tadanuparivattino bhavanti. Rūpasaññā rūpasañcetanānupassanamanasikāro evaṃ channaṃ āyatanānaṃ viññāṇakāye, ayaṃ lakkhaṇo hāro.

Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo? Ye bhaddikaṃ bhatiṃ ākaṅkheyya bhaddikañca abhisamparāyaṃ, te saddhaṃ sīlaṃ cāgaṃ paññañca manasi karissanti, ayaṃ adhippāyo. Ye caññepi sattā tathāgatassa sammukhaṃ na paṭiyujjhante, imaṃ dhammaṃ sotā avippaṭisārato kālaṃ karissantīti, ayaṃ adhippāyo.

那麼什麼是分析的歸屬？那信心和道德。它們有什麼作用？那信心使人憶念佛陀，哪怕是僅僅用手指觸碰，狗也不會因道德而不如法地行為，無論是身體還是言語，皆能達到安定的狀態，因此智慧不被抑制，智慧的顯現是無染的。那無缺的道德，不會生起無明的噁心，或是與錯誤見解相伴隨的，便是分析的歸屬。正法的教導將會有益，這是一種推理。那麼什麼是基礎的歸屬？這顆心長久以來被信心、道德、捨棄和智慧所滋養，是初禪的基礎。那信心是無染的思維，這便是第二禪的基礎。三種無染的安定，那道德便是高尚的，這便是道德的基礎。那智慧，是智慧的基礎。這些法則和這顆心，便是獨一無二的安定的基礎。信心是信根的基礎。捨棄是安定根的基礎。智慧是智慧根的基礎。信心和智慧是觀察的基礎。道德和捨棄是安住的基礎。信心和智慧是無明的解脫的基礎。道德和捨棄是對貪慾的心解脫的基礎。那麼什麼是特徵的歸屬？在意識中所說的信心，所有的五蘊皆被提及。因信心而說的所有七種財富皆被提及，信心的財富……等等……在道德的領域中，安定的領域和智慧的領域也被提及。那顆心長久以來被滋養，在最後的時刻不會迴轉，這個地方是不存在的。此處的感知也是不會迴轉的。那些法則，亦是不會迴轉的。形象的感知、形象的思維的觀察、心的專注，便是六種感官的意識，這便是特徵的歸屬。那麼什麼是四重的歸屬？在這裡，佛陀的意圖是什麼？那些希望擁有福德的人，渴望獲得福德的未來，他們會思念信心、道德、捨棄和智慧，這便是意圖。那些眾生在如來面前並不違逆，他們會如法地修行此法，安住於此，便是意圖。
Tattha katamo āvaṭṭo hāro? Idampi cattāro dhammā saddhā ca paññā ca assaddhiyañca avijjañca hananti. Sīlañca cāgo ca taṇhā ca dosañca hananti. Tassa dve mūlāni pahīyanti. Dukkhaṃ nivatteti appahīnabhūmiyañca dvimūlāni pañcakkhandhā. Dve ariyasaccāni samatho ca vipassanā ca. Dvinnaṃ mūlānaṃ pahānaṃ. Imāni dve saccāni nirodho ca maggo ca. Ayaṃ āvaṭṭo hāro.

Tattha katamo vibhatti? Yaṃ taṃ cittaṃ saddhāparibhāvitaṃ…pe… sace puthujjanassa tassapi bhaddikā bhati bhavissatīti na ekaṃsena tassa kammaṃ diṭṭheyeva dhamme vipākanti paccessati, aparamhi vā pariyāye bhavissati. Yaṃ vā atītaṃ vipākāya paccupaṭṭhitaṃ, tappaccayāni cetāni, ye yathā mahākammavibhaṅge 『『tenāyaṃ vibhajjabyākaraṇiyo niddeso dhammacārino yā bhaddikā bhatī』』ti.

Tattha katamā parivattanā? Assaddhiyaṃ dussīlyaṃ yaṃ maccheraṃ duppaññaṃ ca [duppaññiyaṃ (ka.)] yañca paṭipakkhena pahīnā bhavanti, ayaṃ parivattanā.

Tattha katamaṃ vevacanaṃ? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitaṃ cittaṃ manoviññāṇaṃ…pe… yaṃ saddhābalaṃ saddhindriyaṃ, yaṃ sīlaṃ taṃ sucaritaṃ, saṃyamo niyamo damo khandhatā imāni tassa vevacanāni. Yo cāgo so paṭinissaggo alobho vosaggo cāgoyiṭṭhānaṃ. Yā paññā sā paññattā paññappabhā paññindriyaṃ paññābalaṃ.

Tattha katamā paññatti? Yaṃ taṃ cittaṃ bījaṃ paññattiyā paññattaṃ. Paribhāvanā vāsanā paññattiyā paññatti. Saddhā pasādapaññattiyā paññattā. Sīlaṃ sucaritapaññattiyā paññattaṃ. Cāgo puññakiriyapaññattiyā paññatto. Paññā vīmaṃsapaññattiyā paññattā. Ime tayo dhammā saddhā sīlaṃ cāgo paññavato pārisuddhiṃ gacchanti.

Tattha katamo otaraṇo? Yaṃ cittaṃ, taṃ khandhesu viññāṇakkhandho, dhātūsu manoviññāṇadhātu, āyatanesu manāyatanaṃ. Ye cattāro dhammā, te khandhesu saṅkhārakkhandhe pariyāpannā…pe… dhātūsu āyatanesu.

Tattha katamo sodhano hāro? Idaṃ bhagavato bhāsitaṃ mahānāmena sakkena pucchitena sabbaṃ taṃ niyuttaṃ.

Tattha katamo adhiṭṭhāno? Idaṃ cittaṃ vemattatāya paññattaṃ akusalehi cittehi aparibhāvitehi paribhāvitanti yāni puna paribhāvitāni aññesampi tattha upādāya paññattaṃ sabbepime cattāro dhammā ekattatāya paññattā. Bhaddikā bhatīti kāmabhogino teva rūpadhātu arūpadhātu manussāti sabbā bhaddikā bhati tadeva kathāya paññattaṃ, ayaṃ paññatti.

Tattha katamo parikkhāro? Cittassa indriyāni paccayo ādhipateyyapaccayatāya manasikāro. Hetupaccayatāya paccayo. Saddhāya lokikā paññā hetupaccayatāya paccayo. Yoniso ca manasikāro paccayo. Sīlassa patirūpadesavāso paccayo. Attasammāpaṇidhānañca hetu. Cāgassa alobho hetu. Avippaṭisāro ca hetupaccayo. Paññā parato ca ghoso ajjhattañca yoniso manasikāro hetupaccayo ca.

Tattha katamo samāropano? Yaṃ taṃ cittaṃ dīgharattaṃ paribhāvitanti cetasikāpi. Ettha sabbe dhammā paribhāvitā bhaddikā te bhati bhavissati, bhaddikā upapattiko abhisamparāyo. Iti ye keci manussakā upabhogaparibhogā sabbe bhaddikā bhatiyeva, ayaṃ samāropano.

那麼什麼是迴轉的歸屬？這四種法則，信心和智慧能夠消除不信和無明。道德和捨棄能夠消除貪慾和嗔恨。因此，兩種根源被消除。苦難被停止，在未被消除的境界中，兩種根源是五蘊。兩種高尚的真理是安住和觀察。兩種根源的消除。這兩種真理是滅諦和道諦。這便是迴轉的歸屬。那麼什麼是區分？那顆被信心滋養的心……等等……若是凡夫，他也將會有福德，但並不一定會在當下看到業的果報，可能會在未來的某個時候顯現。或是過去的果報已經顯現，這些都是因緣，正如在大業分別經中所說："因此，這是一個需要分別解釋的教導，關於正法修行者的福德"。那麼什麼是轉變？不信、不道德、吝嗇和愚昧，以及通過對立面而被消除的，這就是轉變。那麼什麼是同義詞？那顆長久以來被滋養的心，心、意識……等等……那信心的力量是信根，那道德就是善行，自製、規範、克制、蘊含，這些都是它的同義詞。那捨棄就是放下、無貪、捨棄、佈施。那智慧就是智慧的光明、智慧根、智慧力。那麼什麼是概念？那顆心被稱為種子的概念。滋養被稱為熏習的概念。信心被稱為凈信的概念。道德被稱為善行的概念。捨棄被稱為功德的概念。智慧被稱為觀察的概念。這三種法則：信心、道德、捨棄，對於有智慧的人來說會達到清凈。那麼什麼是歸入？那心，在蘊中是識蘊，在界中是意識界，在處中是意處。那四種法則，它們包含在蘊中的行蘊……等等……在界中在處中。那麼什麼是凈化的歸屬？這是世尊對薩迦族的摩訶男所問的回答，全都是恰當的。那麼什麼是確立？這顆心因其多樣性而被稱為不被不善心所滋養而被滋養，那些再次被滋養的，對其他人來說也是如此被稱呼的，所有這四種法則都以其一致性而被稱呼。"福德"是指對欲界、色界、無色界和人類來說都是福德，這在討論中被稱為概念，這就是概念。那麼什麼是資具？心的根是因緣，是增上緣的因緣，作意是因緣。因緣性的因緣。對信心來說，世俗的智慧是因緣性的因緣。如理作意是因緣。對道德來說，住在適當的地方是因緣。正確的自我決心是因。對捨棄來說，無貪是因。無悔是因緣。對智慧來說，從他人聽聞和內在的如理作意是因緣。那麼什麼是歸納？那顆長久以來被滋養的心也包括心所。在這裡，所有的法則都被滋養，他們將會有福德，福德的來生。因此，所有人類的享受和使用都是福德，這就是歸納。
Uddhaṃ adho sabbadhi vītarāgoti gāthā [passa udā. 61 udāne]. Tattha kiṃ uddhaṃ nāma? Yaṃ ito uddhaṃ bhavissati anāgāmī, idaṃ uddhaṃ. Adho nāma yamatikkantamatītaṃ, idamavoca apadānatanti uddhaṃ. Tattha atītena sassatadiṭṭhi pubbantākappikānaṃ aparantadiṭṭhi kesañci, ucchedadiṭṭhiṃ yaṃ [ucchedadiṭṭhiyaṃ (ka.)] vuttakappikānaṃ imā ceva diṭṭhiyo ucchedadiṭṭhi ca sassatadiṭṭhi ca. Tatthāyaṃ sassatadiṭṭhi imāni pannarasa padāni sakkāyadiṭṭhi sassataṃ bhajanti. Rūpavantaṃ me attā, attani me rūpaṃ, rūpaṃ me attāti yaduccate paññaṃ paridahanti. Yā ucchedadiṭṭhi sā pañcasatāni ucchedaṃ bhajanti. Te 『『taṃ jīvaṃ taṃ sarīra』』nti passanti, rūpaṃ me attāti tathārūpā catubbidhā sakkāyadiṭṭhi ucchedena ca sassatena ca. Evaṃ pañcasu khandhesu vīsativatthukāya diṭṭhiyā pannarasa padāni pubbantaṃ bhajanti. Sassatadiṭṭhiyā pañca padāni aparantaṃ bhajanti ucchedadiṭṭhiyā. Tattha 『『ayamahamasmī』』ti passantā rūpaṃ attato samanupassati, so ucchedavādī rūpavantañca attānaṃ, attani ca rūpaṃ, rūpasmiṃ vā attāti so passati cāti iti ucchedadiṭṭhi ca, attato paṭissarati sassatadiṭṭhi pubbantato ca paṭissarati. 『『Ayamahamasmī』』ti na samanupassati. Tassa diṭṭhāsavā pahānaṃ gacchanti. Yo tīsu addhāsu pubbante ca aparante ca tena tena niddiṭṭhānena uddhaṃ adho sabbadhi vītarāgo 『『ahamasmī』』ti na anupassatīti iminā dvārena iminā payogena iminā upāyena idaṃ dassanabhūmi ca sotāpattiphalañca so ariyo payogo anabhāvaṃgatena saṃsārena apunabbhavāti yo koci ariyo payogo punabbhavāya mudūni vā pañcindriyāni majjhāni adhimattāni vā sabbaṃ apunabbhavappahānāya saṃvattanti. Ahanti diṭṭhogho kāmogho bhavogho avijjogho ca odhiso. Tattha desanāhārena cattāri saccāni pañcahi indriyehi sotāpattiphalena ca dve saccāni maggo ca nirodho ca. Sakkāyasamudayena dve saccāni dukkhañca samudayo ca, ayaṃ desanā hāro.

Tattha katamo vicayo? 『『Ayamahamasmī』』ti asamanupassanto tīṇi dassanappahātabbāni saṃyojanāni pajahati. Ayaṃ vicayo.

Tattha katamā yutti? Tividhā puggalā koci ugghaṭitaññū koci vipañcitaññū koci neyyo. Ugghaṭitaññū tikkhindriyo ca tato vipañcitaññū mudindriyo tato mudindriyehi neyyo. Tattha ugghaṭitaññū tikkhindriyatāya dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, ekabījako bhavati. Ayaṃ paṭhamo sotāpanno. Vipañcitaññū mudūhi indriyehi dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, kolaṃkolo ca hoti. Ayaṃ dutiyo sotāpanno. Tattha neyyo dassanabhūmimāgamma sotāpattiphalaṃ pāpuṇāti, sattakkhattuparamo ca bhavati. Ayaṃ tatiyo sotāpanno.

Atthi esā yutti mudumajjhādhimattehi indriyehi mudumajjhādhimattaṃ bhūmiṃ sacchikareyya sakkāyadiṭṭhippahānena vā diṭṭhigatāni pajahati. Ayaṃ yutti.

上下皆無執著，便是解脫的歌。那裡什麼是「上」？那是指未來的無漏者，這就是「上」。「下」是指超越過去的，這就是所說的「超越」。在此，過去的永恒見解與未來的見解，某些是存在的，某些是斷滅的，這些見解包括永恒見解與斷滅見解。在這裡，永恒見解是這五種見解，認為「我有永恒的自我，身是我，或我在身中」。若是說「我有永恒的自我」，那智慧就被遮蔽。那斷滅見解則是五百種的斷滅。它們看作「那是生命，那是身體」，認為「身是我」，這樣的見解有四種，包括斷滅與永恒。因此，在五蘊中，二十種的見解歸屬於過去。永恒見解的五種歸屬於未來，斷滅見解的歸屬。此處「我就是我」，是看作身與我相應的，因此斷滅者認為身與我相應，身在我中，或我在身中，這就是斷滅見解，因而永恒見解也被遮蔽。若是「我就是我」，則不相應。因此，這些見解將被拋棄。那在這三種狀態中，過去與未來，依此所指的上下皆無執著，「我就是我」的見解並不被觀察，因此通過這條道路，這個方法，這個方式，便是見證的境界與入流果，那個高尚的修行者通過無生的輪迴而不再生起。此處的「我」是見解的重擔，慾望的重擔，存在的重擔，無明的重擔。此處的教導通過四種真理與五根，依入流果而有兩種真理，及其所依的滅與道。因身見的生起而有兩種真理，苦與生起，這就是教導的歸屬。那麼什麼是分析？「我就是我」，不相應地觀察，拋棄三種應當拋棄的束縛。這就是分析。那麼什麼是推理？有三種人：有些人是直覺者，有些是智慧者，還有些是引導者。直覺者因其敏銳的根，便能達到見證的境界，獲得入流果，成為單一的種子。這是第一種入流者。智慧者通過柔和的根，達到見證的境界，成為多樣的。這是第二種入流者。在這裡，引導者達到見證的境界，成為七次出生的。這是第三種入流者。有這樣的推理，若是柔和、中等、強的根，便能證悟，拋棄身見的見解。這就是推理。

Tattha katamo padaṭṭhāno? Tattha sakkāyadiṭṭhi sabbamicchādiṭṭhiyā padaṭṭhānaṃ. Sakkāyo nāmarūpassa padaṭṭhānaṃ. Nāmarūpaṃ sakkāyadiṭṭhiyā padaṭṭhānaṃ. Pañca indriyāni rūpīni rūparāgassa padaṭṭhānaṃ. Saḷāyatanaṃ ahaṃkārassa padaṭṭhānaṃ. Tattha katamo lakkhaṇo? Dvīsu diṭṭhīsu pahīnāsu tattha ekā diṭṭhi diṭṭhigatāni pahānaṃ gacchanti. Uddhaṃ ca adho ca vītarāgo sabbarajanīyesu vītarāgo hoti. Tajjā parabhūmiyaṃ, idaṃ paccayanti yathābhūtaṃ passati. So sabbapaṭiccasamuppādaṃ āmasati. Ayaṃ lakkhaṇo hāro.

那裡什麼是基礎？那裡所有的錯見都是自我見的基礎。自我是名色的基礎。名色是自我見的基礎。五種感官是色的貪慾的基礎。六根是自我意識的基礎。那裡什麼是特徵？在兩種見解中，放棄的那裡有一種見解，放棄的見解是放棄的。向上和向下都無慾，在所有的世間中都無慾。由於這個，超越了他者的領域，真實地看待事物。這樣他就能完全理解因緣生起法。這就是特徵的特徵。

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā ye nābhiramissanti, te diṭṭhippahānāya vāyamissanti. Ayamettha bhagavato adhippāyo. Ayaṃ catubyūho hāro.

Tattha katamo āvaṭṭo hāro? Yānimāni mudūni pañcindriyāni tāni orambhāgiyāni pañcindriyāni. Sabbena sabbaṃ samūhananti abhijjhābyāpādo ca bhāvanākārena sekkhāya vimuttiyā balaṃ saddhā, uddhambhāgiyāni diṭṭhivasena balaṃ saddhā, vīriyindriyaṃ ārabhitattā satindriyaṃ paggahitattā accantaṃ niṭṭhaṃ gacchanti. Tattha yāni indriyāni, ayaṃ maggo saṃkilesappahānaṃ. Ayaṃ nirodho āyatiṃ anuppādadhammo, idaṃ dukkhaṃ. Ayaṃ āvaṭṭo hāro.

Tattha katamo vibhatti hāro? 『『Ayamahamasmī』』ti yo samanupassati, so ca kho adhimattena lokikā yaṃ bhūmiyaṃ na tu ariyena payogena so sakkāyadiṭṭhi pajahati. Yaṃ vuccati tajjāya bhūmiyā adhimattāya. Tattha tajjāya bhūmiyaṃ pañcahi ākārehi adhimattataṃ paṭilabhati sīlena vatena bāhussaccena samādhinā nekkhammasukhena. Tattha appatte pattasaññī adhimānaṃ gaṇhāti. Etasmiṃyeva vatthuppattiyaṃ bhagavā idaṃ suttaṃ bhāsati. Sīlavā vatamattenāti. Tattha yo appatte pattasaññī tassa yo samādhi, so sāmiso kāpurisasevito pana so kāpurisā vuccanti puthujjanā. Āmisaṃ yañca ariyamaggamāgamma lokikā anariyaṃ tena samādhi hoti anariyo kāpurisasevito. Yo pana ariyākārena yathābhūtaṃ na jānāti na passati [jānāti passati (pī.)], so adhigamanaṃ pajahati yo ariyena samādhinā akāpurisasevitena nirāmisena nīyati, tattha akāpurisā vuccanti ariyapuggalā. Yo tehi sevito samādhi, so akāpurisasevito. Tasmā ekaṃ vibhajjabyākaraṇīyaṃ 『『ayamahamasmī』』ti asamanupassanto tathā pāteti.

Tattha katamā parivattanā? Imāya dassanabhūmiyā kilesā pahātabbā, tehi pahīyanti aniddiṭṭhāpi bhagavatā niddisitabbā yo.

Tattha katamaṃ vevacanaṃ? Yā sakkāyadiṭṭhiyā attadiṭṭhiyā. Ayaṃ bhūmi. Ye kilesā pahātabbā. Te appahīyanti aniddiṭṭhāpi bhagavatā sassatadiṭṭhi ca ucchedadiṭṭhi ca, sā pariyantadiṭṭhi ca. Yā apariyantadiṭṭhi ca, sā sassatadiṭṭhi ca. Yā ucchedadiṭṭhi, sā natthikā diṭṭhi. Yā sassatadiṭṭhi, sā akiriyadiṭṭhi. Idaṃ vevacanaṃ.

Tattha katamā paññatti? Taṇhā saṃyojanapaññattiyā paññattā. Maggo paṭilābhapaññattiyā paññatto. Indriyā paṭilābhapaññattiyā paññattāti. Tattha katamo otaraṇo? Sakkāyo dukkhaṃ dassanappahātabbo. Samudayo maggo. Indriyāni tāni ca niddiṭṭhāni khandhadhātuāyatanesu.

Tattha katamo sodhano hāro? Yañhi ārabbha bhagavatā idaṃ suttaṃ bhāsitaṃ, so ārabbha niddiṭṭho. Tattha katamo parikkhāro? Nāmarūpassa hetupaccayopi viññāṇaṃ hetu bījaṃ. Tena avijjā ca saṅkhārā ca paccayo. Nivattinayo na aparo pariyāyo sabbabhavo, ye ca sabbabhavassa hetu parabhaṇḍapaccayo iti sammādiṭṭhi parato ca ghoso yoniso ca manasikāro paccayo . Yā paññā uppādeti, esā hetu sammādiṭṭhiyā sammāsaṅkappo bhavati, yā sammāsamādhi [sammādiṭṭhi (pī.)], ayaṃ parikkhāro.

那裡什麼是四種基礎？在這部經中，佛陀的意圖是什麼？那些眾生，那些不願意接受的，他們將努力放棄錯誤的見解。這是佛陀在這裡的意圖。這就是四種基礎。那裡什麼是輪迴的基礎？這些柔軟的五根感官是地獄的五根感官。所有的慾望和煩惱都將完全消除，依靠修行者的解脫力量、信心的力量、上升的見解力量、勇氣的力量、專注的力量、覺知的力量，最終達到徹底的解脫。那裡那些感官，這就是通往污垢消除的道路。這就是涅槃的基礎，永恒的不再生法，這就是痛苦。這就是輪迴的基礎。那裡什麼是分解的基礎？「這是我存在」的人，他確實以極大的方式在世俗的領域中，不是通過聖者的修行而放棄自我見。被稱為在那個領域中以極大的方式。那裡在那個領域中，通過五種特徵以極大的方式獲得，依靠道德、言語、廣博的智慧、禪定和出離的快樂。那裡未獲得的，獲得的意識會把極大視為極小。在這一點上，佛陀在這部經中說了這句話。守戒者僅僅是守戒而已。那裡如果未獲得的意識，那個意識的禪定，便是世俗的、凡夫的。世俗的、非聖者的修行，若是依靠聖者的方式，真實地不知、不見（知、見），則放棄了獲得，依靠聖者的禪定而不被凡夫所用，便是非物質的，那裡稱為聖人。若依靠他們所修的禪定，便是非物質的。因此，若不觀察「這是我存在」，則會墮落。那裡什麼是轉變？在這看得見的領域中，煩惱應當被放棄，這些被放棄的是未被看見，但應當被佛陀所說明的。那裡什麼是定義？是自我見和自我觀念的定義。這是領域。那些煩惱應當被放棄。它們未被放棄的，是佛陀所說的永恒見和斷滅見，那是有限見。那有限見是永恒見。那斷滅見是不存在的見。那永恒見是無為的見。這就是定義。那裡什麼是描述？渴望是纏縛的描述。道路是獲得的描述。感官是獲得的描述。那裡什麼是下降？自我是痛苦的應當被看見。生起的道路。那些感官在五蘊、四大、六處中被提到。那裡什麼是清凈的基礎？因緣法是佛陀所說的，這個是因緣法的描述。那裡什麼是條件？名色的因緣是意識的因，因緣的種子。因此無明和行是條件。轉生的方式不是其他的條件，所有的存在，所有存在的因緣，都是正確的見解和正確的思維的條件。那智慧的生起，這個因是正確的見解和正確的思維，所獲得的正念是正確的，這就是描述。

Tattha katamo samāropano? 『『Ayamahamasmī』』ti asamanupassī dukkhato rogato…pe… pannarasa padāni. Sīlāni bhagavā kimatthiyāni kimānisaṃsāni. Sīlāni, ānanda, avippaṭisāratthāni yāva vimutti. Tattha duvidho attho – purisattho ca vacanattho ca.

那裡什麼是總結？不觀察"這是我存在"的人，從痛苦、疾病等方面來看......十五個方面。佛陀啊，戒律有什麼目的，有什麼利益？阿難啊，戒律的目的是不後悔，直至解脫。那裡有兩種意義 - 人的意義和言語的意義。

Tattha katamo purisattho? Yāyaṃ na pacchānutāpitā ayaṃ avippaṭisāro, ayaṃ purisattho. Yathā koci brūhayati imatthamāsevati so bhaṇeyya, kiñci mamettha adhīnaṃ tassatthāya idaṃ kiriyaṃ ārabhāmīti. Ayaṃ purisattho.

Tattha katamo vacanattho? Sīlāni kāyikaṃ vā vācasikaṃ vā sucaritaṃ avippaṭisāroti. Tattha sīlassa vatassa ca bhāsoyeva. Anaññā sugatakammatā sucaritaṃ ayaṃ avippaṭisāro. Evaṃ yāva vimuttīti ekamekasmiṃ pade dve atthā – purisattho ca vacanattho ca, yathā imamhi sutte evaṃ sabbesu suttesu dve dve atthā. Ayaṃ hi paramattho uttamattho ca. Yaṃ nibbānasacchikaṃ nissāya yaṃ sakaṃ sacchikātabbaṃ bhavati, so vuccati katassa [satassa (ka.)] katthoti. Ayaṃ puna vevacanaṃ sampajānāti. Iminā niyuttatthamabhilabbhanti vacanattho. Tattha yaṃ atthaṃ sāvako abhikaṅkhati. Tassa yo paṭilābho, ayaṃ purisattho. Yaṃ yaṃ bhagavā dhammaṃ deseti, tassa tassa dhammassa yā atthaviññatti. Ayaṃ attho, tattha sīlānaṃ avippaṭisāro atthopi ānisaṃsopi. Eso ca ānisaṃso yaṃ duggatiṃ na gacchati. Yathā taṃ bhagavatā esānisaṃso dhamme suciṇṇe na duggatiṃ gacchati dhammacārī, ayaṃ attho.

那裡什麼是人的意義？這是未被後悔的，這是不後悔的，這就是人的意義。就像某人說：「我依靠這個而開始做任何事情」，那麼他可以說：「任何事情都是我所掌控的，這個行為是爲了那個目的。」這就是人的意義。那裡什麼是言語的意義？戒律是身口的良好行為，這是不後悔的。因此，戒律和言語的意義是相同的。沒有其他的，善行的良好行為是這個不後悔的。如此直到解脫，單一的詞中有兩個意義 - 人的意義和言語的意義，就像在這部經中以及所有經文中都有兩個意義。這確實是究竟的意義，最優的意義。依靠涅槃的真實，什麼是自己應當實現的，那就被稱為「什麼是做的（或已做的）」。這又是定義的描述。通過這個，言語的意義被理解。那裡，聽者所渴望的意義。那個所獲得的，這就是人的意義。無論佛陀教導什麼法，那法的意義就是那個意義。這就是意義，那裡戒律的不後悔的意義也是利益。這就是利益，那個不墮落的利益。就像佛陀所說，善行的人不墮落，這個意義。

Yaṃ puriso bhāvanābhūmiyaṃ sīlāni ārabbha sīlena saṃyutto hoti evaṃ yāva vimutti tathā sīlakkhandho. Tattha yo ca avippaṭisāro anusayavasena niddiṭṭho, tañca sīlaṃ ayaṃ sīlakkhandho. Pāmojjapītipassaddhīti ca samādhindriyena, ayaṃ samādhikkhandho. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ paññākkhandho. Ime tayo khandhā sīlaṃ samādhi paññā ca tathā sīlaṃ paripūreti yaṃ vīriyindriyaṃ tena kāraṇena so sīlaṃ paripūreti, anuppannassa ca akusalassa anuppādāya vāyamati, uppannassa ca pahānāya anuppannassa ca kusalassa uppādāya, uppannassa ca kusalassa bhiyyobhāvāya iti vīriyindriyaṃ niddiṭṭhaṃ. Tattha yo samādhikkhandho , idaṃ samādhindriyaṃ. Paññākkhandho paññindriyaṃ, taṃ catūsu sammappadhānesu daṭṭhabbaṃ. Tathā yo anuppannassa ca akusalassa anuppādāya vāyamati, idaṃ paṭhamaṃ sammappadhānaṃ. Yaṃ uppannassa, idaṃ dutiyaṃ. Cattāri sammappadhānāni catūsu jhānesu passitabbāni. Tathā sīlakkhandhena nekkhammadhātu ca adhikā [ādikā (pī.)], tayo ca vitakkā nekkhammavitakko abyāpādavitakko avihiṃsāvitakko ca. Sādhāraṇabhūtā. Yā piyāyamānassa pāmojjena idaṃ kāyikaṃ sukhaṃ ānitaṃ aniyamītipemena, idaṃ dukkhaṃ. Yo tattha avikkhepo, ayaṃ samādhi. Idaṃ pañcaṅgikaṃ paṭhamaṃ jhānaṃ. Yā cetasikā passaddhi savitakkaṃ savicāraṃ virodhanaṃ, yo kileso ca paridāho, so paṭhame jhāne niruddho. Tathā yā ca kilesapassaddhi yā ca vitakkavicārānaṃ passaddhi, ubhayepi ete dhamme passaddhāyaṃ. Tattha kāyassa cittassa ca sukhaṃ sukhāyanā, idaṃ pītisukhino passaddhi. Yopi ekodibhāvo cittassa, tena ekodibhāvena yaṃ cittassa ajjhattaṃ sampasādanaṃ, idaṃ catutthaṃ jhānaṅgaṃ. Iti ajjhattañca sampasādo cetaso ca ekodibhāvo pīti ca sukhañca, idaṃ dutiyaṃ jhānaṃ caturaṅgikaṃ. Yo passaddhakāyo sukhaṃ vedeti, tena adhimattena sukhena pharitvā sukhaṃ cetasikaṃ yaṃ, so pītivītarāgo evaṃ tassa pītivītarāgatāya upekkhaṃ paṭilabhati. So pītiyā ca virāgā upekkhaṃ paṭilabhati. Sukhañca paṭisaṃvedeti. Sati ca sammā paññāya paṭilabhati. Sace sati ekaggatā idaṃ pañcaṅgikaṃ tatiyaṃ jhānaṃ. Yaṃ sukhino cittaṃ samādhiyati, ayaṃ ekaggatāya parāvidhānabhāgiyā, paṭhame jhāne atthi cittekaggatā no cakkhussa vedanā sabbaṃ pāripūriṃ gacchati. Yathā catutthe jhāne, tathā yā upekkhā passambhayaṃ satisampajaññaṃ cittekaggatā ca, idaṃ catutthaṃ jhānaṃ.

那裡什麼是人的意義？在修行的基礎上，依靠戒律而結合，直到解脫，這就是戒律的集合。那裡所說的不後悔，依賴於根本的煩惱，這就是戒律。這是歡喜與寧靜，依靠專注的力量，這就是專注的集合。所專注的如實知曉，這就是智慧的集合。這三種集合，戒律、專注、智慧，正如戒律的圓滿，那是依靠勇氣的力量，因此戒律得以圓滿，努力避免未生起的惡法，努力放棄已生起的惡法，努力增加已生起的善法，這就是勇氣的描述。那裡所說的專注的集合，這是專注的力量。智慧的集合是智慧的力量，這在四種正勤中應當被觀察。如此，努力避免未生起的惡法，這是第一正勤。已生起的，這是第二正勤。四種正勤應當在四種禪定中被觀察。如此，戒律的集合和出離的領域也更為顯著。三個思維，出離思維、無害思維、無傷害思維，都是一般的。依靠喜悅的歡喜，帶來身體的快樂，這就是快樂。那裡無動搖的，這就是專注。這是五根的第一禪。心的寧靜、思維的專注，克制的煩惱，煩惱的痛苦在第一禪中被抑制。並且，煩惱的寧靜和思維的專注，這兩者都在寧靜中。那裡身體與心的快樂，快樂的安寧，這就是喜悅的快樂。無論是內心的統一，憑藉這個內心的統一，所獲得的內心的安寧，這就是第四禪的特徵。如此，內心的安寧、心的統一、喜悅和快樂，這就是第二禪的四個特徵。那寧靜的身體感受快樂，因此以極大的快樂充滿心靈，因而獲得了超越慾望的寧靜。因而從喜悅中獲得了超越慾望的寧靜。快樂也得以體驗。正念與智慧得以生起。如果有正念的專注，這就是五根的第三禪。快樂的心得以專注，這就是專注的部分，第一禪中有心的專注，沒有眼睛的感受，所有的圓滿都達到了。正如在第四禪中，寧靜的觀察、正念的清醒、心的專注，這就是第四禪。

Yathā samādhi dassayitabbaṃ, tathā paññindriyaṃ taṃ catūsu ariyasaccesu passitabbaṃ. Yaṃ samāhito yathābhūtaṃ pajānāti, sā pajānanā catubbidhā asubhato dukkhato anattato ca, yadārammaṇaṃ taṃ dukkhaṃ ariyasaccaṃ, yaṃ pajānanto nibbindati vimuccati tathā yaṃ kāmāsavassa pahānaṃ bhavāsavassa diṭṭhāsavassa avijjāsavassa, ayaṃ nirodho appahīnabhūmiyaṃ āsavasamudayo. Imāni cattāri ariyasaccāni yathā paññindriyaṃ passitabbaṃ. Yathāyaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dassanabhūmi. Sotāpattiphalañca yathābhūtaṃ pajānanto nibbindatīti, idaṃ tanukañca. Kāmarāgabyāpādaṃ sakadāgāmiphalañca yaṃ nibbindati virajjati, ayaṃ paṭhamajjhānabhāvanābhūmi ca rāgavirāgā cetovimutti anāgāmiphalañca. Yaṃ vimutti vimuccati, ayaṃ avijjāvirāgā paññāvimutti arahattañca. Ime avippaṭisārā ca vīriyindriyañca cattāro sammappadhānā avippaṭisārā tañca upari yāva samādhi, evaṃ te cattāri jhānāni samādhindriyañca yaṃ samāhito yathābhūtaṃ pajānāti. Ime cattāro satipaṭṭhānā sīlapāripūrimupādāya cāgasaṃhitena ca nibbedhikānañca nimittānaṃ anāvilamanā, idaṃ satindriyaṃ cattāro satipaṭṭhānā. Yaṃ puna imāya dhammadesanāya tīsu ṭhānesu diṭṭhogamanakindriyaṃ kilesapahānena ca sekkhasīlaṃ, idaṃ saddhindriyaṃ. Cattāri ca sotāpattiyaṅgāni phalāni. Samādhindriyāni sopaniyāhārīni sabbasuttesu niddisitabbāni. Yaṃ jhānaṃ paṭilabhanaṃ vīriyagahitaṃyeva ñāṇaṃ paṭissarato, ayaṃ sutamayī paññā. Yo samādhi pubbāparanimittābhāso anomagatitāya yathākāmo, ayaṃ cintāmayī paññā, yaṃ tathāsamāhito yathābhūtaṃ pajānāti, ayaṃ bhāvanāmayī paññā. Ayaṃ suttaniddeso.

Imaṃ suttaṃ nibbedhabhāgiyaṃ bujjhakāradhikaṃ bujjhitabbaṃ. Yehi aṅgehi samannāgataṃ taṃ bujjhissanti tassa aṅgāni bujjhissanti, tena bojjhaṅgā. Tathā ādito yāva sīlaṃ vataṃ cetanā karaṇīyā, kissa sīlāni pāripūreti. Anuppannassa ca akusalassa anuppādāya uppannassa ca akusalassa pahānāya anuppannassa kusalassa uppādāya uppannassa ca kusalassa bhiyyobhāvāya, idaṃ vīriyaṃ tassa tassa bujjhitassa aṅganti. Ayaṃ vīriyasambojjhaṅgo. Iminā vīriyena dve dhammā ādito avippaṭisāro pāmojjañca yā puna pīti avippaṭisārapaccayā pāmojjapaccayā, ayaṃ pītisambojjhaṅgo. Yaṃ pītimanassa kāyo passambhati. Ayaṃ passaddhisambojjhaṅgo. Tena kāyikasukhamānitaṃ yaṃ sukhino cittaṃ samādhiyati, ayaṃ samādhisambojjhaṅgo. Yaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dhammavicayasambojjhaṅgo. Yā sīlamupādāya pañcannaṃ bojjhaṅgānaṃ upādāyānulomatā nimittāyanā pītibhāgiyānañca visesabhāgiyānañca apilāpanatā sahagatā hoti anavamaggo, ayaṃ satisambojjhaṅgo. Yaṃ yathābhūtaṃ pajānāti, accāraddhavīriyaṃ karoti. Uddhaccabhūmīti katā abhipatthitaṃ peseti. Kosajjabhūmīti garahito rahitehi aṅgehi bujjhati yaṃ cakkhusamathapathaṃ, sā upekkhāti. Tena sā upekkhā tassa bojjhaṅgassa aṅganti karitvā upekkhāsambojjhaṅgoti vuccate. Eso suttaniddeso.

正如應當展示專注，智慧的力量也應當在四聖諦中被觀察。所專注的如實知曉，那種知曉有四種：不凈、痛苦、無我，以及所緣是苦諦。知曉后厭離、解脫，如此放棄欲漏、有漏、見漏、無明漏，這就是滅諦。在未斷除的基礎上，漏的集起是集諦。這四聖諦應當如同智慧的力量被觀察。正如這個專注的如實知曉，這是見地的基礎。預流果的如實知曉而厭離，這是微弱的。欲貪、嗔恚的一來果，所厭離、離貪的，這是初禪修習的基礎，以及離貪的心解脫和不還果。所解脫的解脫，這是無明的離貪、慧解脫和阿羅漢果。這些不後悔和勇猛的力量，四正勤，不後悔，以及上至專注，如此那四禪和專注的力量，所專注的如實知曉。這四念處，依靠戒律的圓滿和舍離的結合，以及洞察的標誌，心無污濁，這是念的力量，四念處。再者，通過這個法的教導，在三個地方見到的行道力量，通過斷除煩惱和有學的戒律，這是信的力量。四預流支分和果。專注的力量應當在所有經中被解釋為帶來增長的。所獲得的禪那，正是勇猛所把握的智慧的憶念，這是聞所成慧。專注是前後標誌的顯現，因無障礙而如願，這是思所成慧。如此專注的如實知曉，這是修所成慧。這是經的解釋。這部經應當被理解為具有洞察部分，增加覺悟的因素。由哪些因素具備，他們將覺悟，那些因素將被覺悟，因此是覺支。如此從開始到戒律、誓言、意圖都應當被做。為什麼戒律圓滿？爲了未生起的不善法不生起，已生起的不善法斷除，未生起的善法生起，已生起的善法增長，這是精進，是那個覺悟的因素。這是精進覺支。通過這個精進，兩個法從開始就不後悔和歡喜，再者歡喜是由於不後悔和歡喜為緣，這是喜覺支。歡喜的人身體輕安。這是輕安覺支。由此帶來身體的快樂，快樂的心得以專注，這是定覺支。所專注的如實知曉，這是擇法覺支。依靠戒律，依靠五覺支，隨順、作為標誌、喜的部分、特殊的部分，不沉沒、相應、不退轉，這是念覺支。如實知曉，過度精進。被認為是掉舉的基礎，送出所期望的。被認為是懈怠的基礎，被責備，由缺乏的因素而覺悟，那是眼睛平靜的道路，那是舍。因此那個舍作為那個覺支的因素而被稱為舍覺支。這是經的解釋。

Tattha katamā desanā? Asmiṃ sutte cattāri ariyasaccāni desitāni. Tattha katamo vicayo? Sīlavato avippaṭisāro yāva vimutti imissāya pucchāya minikimatthassamīti dve padāni pucchā dve padāni visajjanāni dvīhi padehi dve abhiññaṃ dvīhi ceva padehi visajjanā kiṃ pucchati nibbādhikaṃ kāyabhūmiṃ kammassa tathā hi patiṭṭhā ca asekkhe dhamme uppādeti. Tattha katamā yutti? Sīlavato avippaṭisāro bhavati kiṃ nicchandassa ca virāgo atthi esā yutti. Tattha katamaṃ padaṭṭhānaṃ? Vīriyaṃ vīriyindriyassa padaṭṭhānaṃ. Samādhi samādhindriyassa padaṭṭhānaṃ. Paññā paññindriyassa padaṭṭhānaṃ. Vīriyaṃ adosassa padaṭṭhānaṃ. Samādhi alobhassa padaṭṭhānaṃ. Paññā amohassa padaṭṭhānaṃ. Vīriyindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāvācāya sammākammantassa sammāājīvassa. Samādhindriyaṃ tiṇṇaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsaṅkappassa sammāvācāya sammāsamādhino. Paññindriyaṃ dvinnaṃ maggaṅgānaṃ padaṭṭhānaṃ, sammāsatiyā sammādiṭṭhiyā ca.

Tattha katamo lakkhaṇo? Sīlakkhandhe vutte sabbe tayo khandhā vuttā bhavanti, sīlameva hi selopamatā yathā selo sabbapaccatthikehi akaraṇīyo evaṃ taṃ cittaṃ sabbakilesehi na kampatīti, ayaṃ amoho. Virattaṃ [passa udā. 34 udānapāḷiyaṃ] rajanīyesūti ayaṃ alobho. Kopaneyye na kuppatīti ayaṃ adoso. Tattha paññā amoho kusalamūlaṃ, alobho alobhoyeva, adoso adosoyeva. Imehi tīhi kusalamūlehi sekkhabhūmiyaṃ ṭhito asekkhamaggaṃ uppādeti. Sekkhabhūmi sampattikammadhamme uppādeti, sā ca sammāvimutti, yañca vimuttirasañāṇadassanaṃ ime dasa asekkhānaṃ arahattaṃ dhammā. Tattha aṭṭhaṅgikena maggena catubbidhā bhāvanāpi labbhati. Sīlabhāvanā kāyabhāvanā cittabhāvanā paññābhāvanā ca. Tattha sammākammantena sammāājīvena ca kāyo bhāvito. Sammāvācāya sammāvāyāmena ca sīlaṃ bhāvitaṃ. Sammāsaṅkappena sammāsamādhinā ca cittaṃ bhāvitaṃ. Sammādiṭṭhiyā sammāsatiyā ca paññā bhāvitā. Imāya catubbidhāya bhāvanāya dve dhammā bhāvanāpāripūriṃ gacchanti cittaṃ paññañca. Cittaṃ bhāvanāya samatho, paññā bhāvanāya vipassanā. Tattha paññā avijjāpahānena cittaṃ upakkilesehi amissīkatanti. Paññā bhāvanāya cittabhāvanaṃyeva paripūreti. Evaṃ yassa subhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti. Api ca kho pana tassa āyasmato abyāpādadhātu adhimuttā, na so petaṃ samāpanno tassa saṅkhāpahāraṃ deti, saṅkhāvitakkite sarīre dukkhaṃ na vediyati, ayaṃ suttattho.

那裡什麼是教導？在這部經中教導了四聖諦。那裡什麼是分析？有戒的人不後悔直到解脫，對於這個問題"我將達到什麼目的"，兩個詞是問題，兩個詞是回答，用兩個詞表達兩種智慧，用兩個詞回答。問什麼？無障礙的身體基礎，業的穩固，如此產生無學法。那裡什麼是適當？有戒的人不後悔，為什麼無慾望和離貪存在，這是適當的。那裡什麼是基礎？精進是精進根的基礎。定是定根的基礎。慧是慧根的基礎。精進是無嗔的基礎。定是無貪的基礎。慧是無癡的基礎。精進根是三道支的基礎，正語、正業、正命。定根是三道支的基礎，正思惟、正語、正定。慧根是兩道支的基礎，正念和正見。那裡什麼是特徵？說到戒蘊時，所有三蘊都被說到，戒就像石頭一樣，就像石頭不被所有敵人所動搖，同樣那個心不被所有煩惱所動搖，這是無癡。對可愛之物離貪，這是無貪。對可怒之事不生氣，這是無嗔。那裡慧是無癡，是善根，無貪就是無貪，無嗔就是無嗔。通過這三善根，站在有學地上產生無學道。有學地產產生就的法，那是正解脫，以及解脫味的智見，這十法是無學阿羅漢的法。那裡通過八正道獲得四種修習。戒修習、身修習、心修習和慧修習。那裡通過正業和正命，身體得到修習。通過正語和正精進，戒得到修習。通過正思惟和正定，心得到修習。通過正見和正念，慧得到修習。通過這四種修習，兩法達到修習的圓滿，即心和慧。心的修習是止，慧的修習是觀。那裡慧通過斷除無明使心不與煩惱混雜。慧的修習完成心的修習。如此，心得到善修，苦從何處來？而且，那位尊者傾向於無嗔界，他沒有進入那個（禪定），給予他思惟的打擊，在思惟的身體中不感受苦，這是經的意義。
Tattha katamā desanā? Imamhi sutte dasa asekkhā arahattadhammā desitā appamāṇā ca sammā vibhāvanā. Tattha katamo vicayo? Selopamatā ye ye dhammā vedanīyasukhadukkhopagatā, te sabbe nirūpaṃ vānupassantānaṃ vūpagatā kāyato vedayitaparikkhāro appavattito dukkhaṃ na vediyati. Tattha katamā yutti, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ [naṃ (ka.)] dukkhamessatīti. Tīsu bhāvanāsu dukkhaṃ nakkhamati cittaṃ cittabhāvanāya ca. Nirodhabhāvanāya ca ānantarikā samādhibhāvanāya ca. Iti yassevaṃ bhāvitaṃ cittanti samādhi phalassa padaṭṭhānaṃ.

Tattha katamo lakkhaṇo? Yassevaṃ bhāvitaṃ [passa udā. 34 udānapāḷiyaṃ] cittanti cittāni bhāvitāni yathā paṭhamaṃ niddiṭṭhāni paññā sīlaṃ kāyo cittaṃ, sīlampi subhāvitaṃ kāyikacetasikañca ṭhitattā nānupakampatīti vedanāpi tathā saññāpi saṅkhārāpi. Kuto taṃ dukkhamessatīti sukhampi nānugacchati, adukkhamasukhampi nāgatanti.

Tattha katamo catubyūho hāro? Idha bhagavato ko adhippāyo? Ye dukkhena adhikā bhavissanti, te evarūpāhi samāpattīhi virahissanti. Ayamettha bhagavato adhippāyo. Ye ca appasannā, te hi bhavissanti, pasannānañca pītipāmojjaṃ bhavissati, ayaṃ tattha bhagavato adhippāyo. Āvaṭṭoti natthi āvaṭṭanassa bhūmi.

Vibhattīti yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti duvidho niddeso – dukkhahetuniddeso ca paṭipakkhaniddeso ca. Ko so dukkhahetu? Yato dukkhaṃ āgacchati paṭipakkhe vutte sesadhammānaṃ sīlaṃ hetu ca paccayo ca, te sabbe dhammā vuttā honti. Ekabodhipakkhiye dhamme vutte sabbe bodhagamanīyā dhammā vuttā bhavanti.

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye avippaṭisārena chandikā, te sīlapāripūrī bhavanti pāmojjachandikā avippaṭisārīpāripūrī, ayamettha bhagavato adhippāyo…pe… ayaṃ catubyūho hāro.

Tattha katamo āvaṭṭo? Idaṃ suttaṃ nibbedhabhāgiyaṃ. Yo nibbedho, ayaṃ nirodho. Yena nibbijjhati, so maggo. Yaṃ nibbijjhati, taṃ dukkhaṃ. Yaṃ nibbedhagāminā maggena pahīyati, samudayoyaṃ vutto.

Tattha katamā vibhatti? Sīlavato avippaṭisāroti vibhajjabyākaraṇīyaṃ, parāmasantassa natthi avippaṭisāro yāva dosakataṃ kāyena vā vācāya vā akusalaṃ ārabhati. Kiñcipissa evaṃ hoti 『『sukatametaṃ sucaritametaṃ no cassa tena avippaṭisārena pāmojjaṃ jāyati yāva vimutti, tassa sīlavato avippaṭisāro』』ti vibhajjabyākaraṇīyaṃ, ayaṃ vibhattihāro.

Tattha katamā parivattanā? Imehi sattahi upanisāsampattīhi ekādasa upanisā vibhattiyaṃ pajahānaṃ pajahanti, ayaṃ parivattanā.

Tattha katamā vevacanā? Imesaṃ ariyadhammānaṃ balabojjhaṅgavimokkhasamādhisamāpattīnaṃ imāni vevacanāni.

Tattha katamā paññatti? Sīlavato avippaṭisāroti sīlakkhandhe nekkhammapaññattiyā paññattaṃ, nisajjapaññatti ca evaṃ dasa aṅgāni dvīhi dvīhi aṅgehi paññattāni.

Tattha katamo otaraṇo? Idaṃ nibbedhabhāgiyasuttaṃ pañcasu otiṇṇaṃ yathā yaṃ paṭhamaṃ niddiṭṭhaṃ evamindriyādikhandhadhātuāyatanesu niddisitabbāni.

Tattha katamo sodhano hāro? Sīlavato avippaṭisāroti na tāva suddho ārambho avippaṭisārino pāmojjanti na tāva suddho ārambho yāni ekādasa padāni desitāni yadā tadā suddho ārambho, ayaṃ sodhano.

那裡什麼是教導？在這部經中教導了十種無學阿羅漢法，且有廣泛的正分別。那裡什麼是分析？所有那些如石頭般的法，經歷可感受的快樂與痛苦的，全部都不動搖，因不動搖而不感受身體的痛苦。那裡什麼是適當？那樣修習的心，苦從何處來？在三種修習中，心不動搖，心的修習與滅的修習、立即的專注修習。如此，那樣修習的心，這是專注果的基礎。那裡什麼是特徵？那樣修習的心，心的修習如同第一所述的智慧、戒律、身體、心，戒律也好，善修的身體與心的安定不動搖，感受、念、行也同樣。苦從何處來？快樂也不隨之而來，非苦非樂也不隨之而來。那裡什麼是四重的要素？這裡佛陀的意圖是什麼？那些將因痛苦而增加的人，將因這樣的定而遠離。這是佛陀的意圖。那些信心不足的人，他們將存在，信心者將有歡喜與快樂，這也是佛陀的意圖。沒有輪迴的地方，沒有輪迴的基礎。分開而說，修習的心從何處來？這是雙重的解釋——苦因的解釋與反對的解釋。什麼是苦因？從哪裡痛苦來，反對的說法是，其他法是戒律的因與緣，所有法都被提及。提到單一的菩提因時，所有的通往覺悟的法都被提及。那裡什麼是四重的要素？在這部經中佛陀的意圖是什麼？那些不動搖的慾望者，他們將有戒律的圓滿，歡喜的慾望者不動搖的圓滿，這也是佛陀的意圖……等……這是四重的要素。那裡什麼是輪迴？這部經是具有洞察部分的。誰有洞察，這是滅。通過誰的洞察，那個是道路。什麼被洞察，那是苦。通過洞察的道路，苦被斷除，這就是所說的集。那裡什麼是分開？有戒的人不動搖，這是應當解釋的，直到沒有不動搖，直到身體或言語中未開始不善法。對此有些人會說：「這是善，這是善行，但他因不動搖而生起歡喜，直到解脫，因而有戒的人不動搖。」這是應當解釋的，這就是分開的要素。那裡什麼是轉變？通過這七種修習的成就，十一種修習被分開，放棄，放棄，這是轉變。那裡什麼是定義？有戒的人不動搖，這在戒蘊中是出離的定義，且也有不應當的定義，這樣十個部分在兩個部分中被定義。那裡什麼是下降？這是具有洞察部分的經文，五種下降如同第一所述，諸根、蘊、界、處都應被解釋。那裡什麼是凈化的要素？有戒的人不動搖，因而不是完全的清凈，不動搖的開始並不會使歡喜生起，直到完全的開始，那是清凈的開始，這就是凈化。

Tattha katamo adhiṭṭhāno? Sīlavemattatāya paññattaṃ evaṃ dasa padāni sabbāni sīlakkhandhassa ānisaṃso, te ca patirūpadesavāso ca paccayo attasammāpaṇidhānañca hetu, samādhikkhandhassa sukhaṃ hetu passaddhi paccayo, yena jhānasahajāti ca ṭhānanti jhānaṅgā aparo pariyāyo kāmesu ādīnavānupassanā samādhino paccayo nekkhamme ānisaṃsadassāvitā hetu.

Tattha katamā samāropanā? Yaṃ vīriyindriyaṃ, so sīlakkhandho. Yaṃ sīlaṃ, te cattāro dhammā padhānā. Yaṃ dhammānudhammapaṭipatti, so pātimokkhasaṃvaro.

Yassa selopamaṃ cittanti gāthā [passa udā. 34 udāne], selopamanti upamā yathā selo vātena na kampati na uṇhena na sītena saṃkampati. Yathā anekā acetanā, te uṇhena milāyanti, sītena avasussanti, vātena bhajanti. Na evaṃ selo virattaṃ rajanīyesu dosanīye na dussatīti kāraṇaṃ dosanīye domanassantaṃ, na duṭṭhena vā kampati uṇhena vā, so milāyati sītena vā avasussati, evaṃ cittaṃ rāgena nānussati sītena kampatīti. Kiṃ kāraṇaṃ? Virattaṃ rajanīyesu dosanīye na dussati. Kiṃ kāraṇaṃ? Dosanīye panassanti na dussati, aduṭṭhaṃ taṃ na kosissanti, tena kuppanīye na kuppati, yassevaṃ bhāvitaṃ cittaṃ kuto taṃ dukkhaniddeso ca kuto evarūpassa dukkhaṃ āgamissatīti niddiṭṭhaṃ.

Parivattanāti kuto taṃ dukkhamessatīti yaṃ cetasikaṃ sukhaṃ anupādisesā ayaṃ natthi sopādisesā ayaṃ atthi. Puna evamāhaṃsu taṃ khaṇaṃ taṃ muhuttaṃ ubhayameva avedayitaṃ sopādisesaṃ yañca anupādisesaṃ yañca taṃ khaṇaṃ taṃ muhuttaṃ anupādisesaṃ yañca sopādisesaṃ ca avedayitaṃ. Sukhamāpannassa anāvattikanti ayamettha viseso parivattanā.

Tattha katamo vevacano? Yassevaṃ bhāvitaṃ cittaṃ vā bhāvitaṃ subhāvitaṃ anuṭṭhitaṃ vatthukataṃ susamāraddhaṃ. Cittanti mano viññāṇaṃ manindriyaṃ manoviññāṇadhātu.

Tattha katamā paññatti? Cittaṃ mano saṅkhārā vūpasamapaññattiyā paññattaṃ. Samādhi asekkhapaññattiyā paññatto. Dukkhaṃ ucchinnapaññattiyā paññattaṃ.

Tattha katamo otaraṇo? Citte niddiṭṭhe pañcakkhandhā niddiṭṭhā honti, ayaṃ khandhesu otaraṇo, manoviññāṇadhātuyā niddiṭṭhāya aṭṭhārasa dhātuyo niddiṭṭhā honti, ayaṃ dhātūsu otaraṇo. Manāyatane niddiṭṭhe sabbāni āyatanāni niddiṭṭhāni honti. Tattha manāyatanaṃ nāmarūpassa padaṭṭhānaṃ. Nāmarūpapaccayā saḷāyatanaṃ. Tathā paṭiccasamuppāde. Ayaṃ otaraṇo. Tattha katamo sodhano suddhoyeva ārambho.

Tattha katamo adhiṭṭhāno? Chaḷindriyaṃ bhāvanā ekattāyaṃ paññatti chaṭṭhitena kāyo ekattāya paññatto.

Tattha katamo parikkhāro? Cittassa pubbahetu samuppādāya manasikāro ca tappoṇatā ca yaṃ asamāhitabhūmiyaṃ ca visesadhammānaṃ abhāvitattā cittasatataṃ gacchati, sace samādhino sukhaṃ hetu avippaṭisāro paccayo, ayaṃ hetu ayaṃ paccayo parikkhāro.

Tattha katamā samāropanā? Yassevaṃ bhāvitanti tassa dhammā samāropayitabbā. Kāyo sīlaṃ paññā bhāvitacittanti anabhirataṃ anapaṇataṃ anekaṃ anutaṃ anāpajjāsattaṃ ayaṃ samaññāyatanā na tassa sekkhassa sammāsamādhi sabbe asekkhā dasa arahantadhammā niddiṭṭhā honti. Asekkhabhāgiyāni suttāni.

Tattha katamo adhiṭṭhāno? 有戒的微細性被定義為這樣，所有十種法都是戒蘊的利益，它們是適合的地方的緣起和自我正當的意圖，專注蘊的快樂是因心的安定而生，因而具備禪那的狀態，禪那的因是對慾望的苦的觀察，因而顯現出出離的利益。 Tattha katamā samāropanā? 這就是精進根，精進蘊。什麼是戒律？那是四種法的努力。什麼是法的修習？那是對戒律的守護。 95. 他說：「如同石頭的心」，詩句中說到，石頭比喻就像石頭一樣，不因風而動搖，不因熱而動搖，也不因冷而動搖。就像許多無意識的存在，它們因熱而枯萎，因冷而乾枯，因風而破碎。石頭並不因可愛的事物而動搖，也不因可恨的事物而動搖；可恨的事物不會使它動搖，不因壞事而動搖，不因熱而動搖，反而因冷而枯萎，正如心不因貪慾而動搖，因冷而動搖。是什麼原因？因可愛的事物而不動搖。是什麼原因？因可恨的事物而不動搖，不因惡而動搖，因此不會被煩惱所動搖。那樣修習的心，苦從何而來？哪有這樣的苦會降臨？關於轉變，苦從何而來？那種心的快樂沒有依賴，存在的快樂沒有，非依賴的快樂有。再者，他們說，在那一瞬間，那一剎那，二者都是無感知的，依賴的和非依賴的，在那一瞬間，那一剎那，非依賴的和依賴的都是無感知的。對於獲得快樂的人來說，不回頭，這是特別的轉變。 Tattha katamo vevacano? 那樣修習的心，或被修習的心，善修的、安定的、具足的、良好的。心即是意識，心的根，心的意識元素。 Tattha katamā paññatti? 心是意識，行是安寧的定義。專注是無學的定義。苦是被斷除的定義。 Tattha katamo otaraṇo? 在心中所述的五蘊被提及，這是在蘊中的下降，意識元素被提及的十七個元素被提及，這是在元素中的下降。在心所依的地方，所有的處所都被提及。那裡意識的基礎是名色的基礎。因名色而有六處。如此因緣生起。這是下降。那裡什麼是凈化？這就是清凈的開始。 Tattha katamo adhiṭṭhāno? 六根的修習在統一中被定義，身體的統一被定義。 Tattha katamo parikkhāro? 心的前因生起，意識的關注與安定，因而在不專注的狀態中，特殊的法因未被修習，心不斷地流動；若專注的快樂是因不動搖的緣起，這就是因，這就是緣，特徵。 Tattha katamā samāropanā? 那樣修習的法應當被歸納。身體、戒律、智慧、修習的心是不貪的、不懈怠的、不多的、不少的、不貪的，所有這些都是無學的，所有的無學法十種阿羅漢法都被提及。無學的部分的經文。

Yassa nūna, bhante, kāyagatāsati abhāvitā, ayaṃ so aññataraṃ sabrahmacāriṃ [sabrahmacārīnaṃ (ka.)] āsajja samāpajja appaṭinisajja janapadacārikaṃ pakkameyya, so āyasmā imasmiṃ vippaṭijānāti dve pajāni paṭijānāti cittabhāvanāyañca diṭṭhiyā pahānaṃ, kāyabhāvanāyañca diṭṭhippahānaṃ, kāyabhāvanāyañca taṇhāpahānaṃ, yaṃ paṭhamaṃ upamaṃ karoti. Asucināpi sucināpi pathavī neva aṭṭiyati na jigucchati na pītipāmojjaṃ paṭilabhati, evameva hi pathavīsamena so cetasā anvayena appakena averena abyāpajjena viharāmīti. Iti so āyasmā kiṃ paṭijānāti, kāyabhāvanāya sukhindriyapahānaṃ paṭijānāti, cittabhāvanāya somanassindriyapahānaṃ paṭijānāti. Kāyikā vedanā rāgānusayamanugatānaṃ sukhindriyaṃ paṭikkhipati. Na hi vedanākkhandhaṃ yā cetasikā sukhavedanā tattha ayaṃ paṭilābhapaccayā uppajjati sukhaṃ somanassaṃ. Sotaṃ paṭikkhipati, na hi manosamphassajaṃ vedanaṃ. Tattha catūsu mahābhūtesu rūpakkhandhassa anusayapaṭighapahānaṃ bhaṇati. Kāme rūpañca tañca asekkhabhūmiyaṃ. Kāye kāyānupassanā diṭṭhadhammasukhavihārañca. Balena ca ussāhena ca sabbaṃ manasi katattānaṃ pahānaṃ medaṃ katālikāya ca purisena ca maṇḍanakajātikena ca, etehi imassa mātāpitusambhūtaṃ paccavekkhaṇaṃ, so kāyena ca kāyānupassanāya ca cittena ca cittānupassanāya ca dve dhamme dhāreti. Kāyakilesavatthuṃ cittena ca cittasannissaye cittena subhāvitena sattannaṃ ca samāpattīnaṃ viharituṃ paṭijānāti.

Gahapatiputtopamatāya ca yathā gahapatiputtassa nānāraṅgānaṃ vatthakaraṇḍako puṇṇo bhaveyya, so yaṃ yadeva vatthayugaṃ pubbaṇhasamaye ākaṅkhati, pubbaṇhasamaye nibbāpeti, evaṃ majjhanhikasamaye, sāyanhasamaye, evameva so āyasmā cittassa subhāvitattā yathārūpena vihārena ākaṅkhati pubbaṇhasamayaṃ viharituṃ, tathārūpena [yathārūpena (pī. ka.)] pubbaṇhasamayaṃ viharati, majjhanhikasamaye, sāyanhasamaye. Tena vesa āyasmatā upamāya me āsitāya pathavī vā anuttarā indriyabhāvanā bhāvitacittena. Tena so āyasmā idaṃ aṭṭhavidhaṃ bhāvanaṃ paṭijānāti catūsu mahābhūtesu, kāyabhāvanaṃ upakacaṇḍālaṃ purisametakaṃ bhavatalākāsu cittabhāvanaṃ, imāhi bhāvanāhi tāya bhāvanāya ca samathā pāripūrimantehi. Imehi catūhi paññāpāripūrimantehi.

尊者,若有人未修習身念住,他可能會冒犯某位同修,不道歉就離開去遊方。那位尊者在此承認兩種情況:心的修習和見的斷除,身體的修習和見的斷除,身體的修習和愛的斷除,這是他首先作的比喻。無論是清潔的還是不清潔的,大地都不會厭惡、嫌棄,也不會獲得喜悅快樂,同樣地,他以平等心、無怨恨、無瞋恚之心安住。因此那位尊者承認什麼?他承認通過身體的修習斷除樂根,通過心的修習斷除喜根。對於那些隨眠于貪慾的人來說,身體的感受排斥樂根。不是感受蘊,而是心理的樂受,由此生起快樂和喜悅。他排斥耳識,不是意觸生的感受。在四大種中,他說色蘊的隨眠和嗔恚的斷除。欲界和色界,那是在無學地。在身上隨觀身,當下樂住。以力量和精進,因作意而斷除一切,如同以刀切肉,以人,以裝飾品,以這些觀察父母所生之身,他以身和身隨觀,以心和心隨觀持守兩法。他承認以善修之心住于身體污穢之處和心的所依,以及七種定。以居士子為喻,就像居士子有裝滿各種顏色衣服的箱子,他在上午想要什麼衣服就穿什麼衣服,同樣在中午,在傍晚。同樣地,那位尊者因為心善修,想以何種方式在上午安住就以何種方式在上午安住,在中午,在傍晚。因此那位尊者以我所說的比喻,或者說大地,或者說無上的根的修習,以修習的心。因此那位尊者承認這八種修習:在四大種中,身體的修習,如同賤民,如同死屍,如同水坑中的心的修習,以這些修習和那個修習,以止的圓滿。以這四種智慧的圓滿。
Kathaṃ upakacaṇḍālaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Kāyo pakatiyā appaṭikūlaṃ kāye uddhumātakasaññā saṃkhittena nava saññā ime paṭikūlā dhammā ceso āyasmā paṭikūlato ajigucchito kāyagatāsatiyā bhāvanānuyogamanuyutto viharati, na hi tassa jigucchappahāya cittaṃ paṭikūlati.

Kathaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharatīti? Kāyo sabbalokassa appaṭikūlo taṃ so āyasmā asubhasaññāya viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.

Kathaṃ paṭikūlesu ca appaṭikūlesu ca appaṭikūlasaññī viharatīti api sabboyaṃ lokassa yamidaṃ muṇḍo pattapāṇī kulesu piṇḍāya vicarati, tena ca so āyasmā suvaṇṇadubbaṇṇena appaṭikūlasaññī cittena ca kāyena nibbidāsahagatena appaṭikūlasaññī, evaṃ paṭikūlesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

Kathaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Paṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tattha so āyasmā paṭikūlasaññī viharati.

Kathaṃ paṭikūlesu dhammesu tadubhayaṃ abhinivajjayitvā upekkhako viharati sato ca sampajāno ca? Appaṭikūlesu ca dhammesu subhasaññino itthirūpe paṭikūlesu ca jigucchino vinīlakavipubbake tadubhayaṃ abhinivajjayitvā 『netaṃ mama』『nesohamasmi』『neso me』 attāti viharati. Evaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati sato sampajāno.

Aparo pariyāyo. Tedhātuko lokasannivāso sabbabālaputhujjanānaṃ appaṭikūlasaññā. Tattha ca āyasmā sāriputto appaṭikūlasaññī viharati. Evaṃ appaṭikūlesu dhammesu paṭikūlasaññī viharati.

Kathaṃ paṭikūlesu dhammesu appaṭikūlasaññī viharati? Paṭikūlasaññino sabbasekkhā idha kā tedhātuke sabbaloke. Tattha katamo bhūmippatto samādhiphale sacchikato appaṭikūlasaññī viharati ? Kiṃ kāraṇaṃ? Na hi taṃ atthi yassa lokassa pahānāya paṭikūlasaññī uppādeyya.

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati? Tedhātuke lokasannivāse yāva kāmalokabhūmatā hi rāgānaṃ vītarāgānaṃ paṭikūlasamatā rūpārūpadhātuṃ appaṭikūlasamatā. Tattha ca āyasmā sāriputto paṭikūlasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu paṭikūlasaññī viharati.

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Yaṃ kiñci parato duruttānaṃ durāgatānaṃ vacanapathānaṃ taṃ vacanaṃ appaṭikūlaṃ yāvatā vācaso appatirūpā tathā janassa appaṭikūlasaññā. Tattha āyasmā sāriputto abhiññāya sacchikato appaṭikūlasaññī viharati, evaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

如何在不適的法中，心懷不適的看法而安住于不適的賤民？身體本質上是非不適的，身體的無厭惡的看法，簡而言之，這九種看法是這些不適的法，而這位尊者在不適中不被厭惡，因而以身念住的修習而安住，心中沒有厭惡。如何在不適的法中，心懷不適的看法而安住？身體對於所有眾生都是非不適的，因此這位尊者以不凈的看法而安住。如此，在不適的法中，心懷不適的看法而安住。如何在不適的法與適的法中，心懷適的看法而安住？這位尊者就像一個光頭的人在家中乞食，因此他以金色的膚色和適的看法，心中也與身體一起安住于無厭惡的狀態。如此，在不適的法與適的法中，心懷適的看法而安住。如何在不適的法中，心懷不適的看法而安住？在不適的法中，心懷美好的看法的女性，因不適而厭惡的，那裡這位尊者心懷不適的看法而安住。如何在不適的法中，拋棄兩者而安住于冷靜、覺知的狀態？在不適的法中，心懷美好的看法的女性，因不適而厭惡的，拋棄兩者而安住于「這不是我的」、「我不是這個」、「這不是我的」之中。如此，拋棄兩者而冷靜地安住于覺知。另一個方面。在這世間的居住中，所有愚癡的普通人都心懷適的看法。在那裡，這位尊者舍利弗心懷適的看法而安住。如此，在不適的法中，心懷不適的看法而安住。如何在不適的法中，心懷不適的看法而安住？心懷不適的看法在所有無學的地方，何以在這世間？那裡，誰在地上獲得了專注的果實，心懷適的看法而安住？什麼原因？沒有這樣的存在，若是世間的放棄，心懷不適的看法就會生起。如何在不適的法與適的法中，心懷適的看法而安住？在這世間的居住中，直到欲界的地位，慾望的放棄與無慾的適相同。那裡，這位尊者舍利弗心懷適的看法而安住。如此，在不適的法與適的法中，心懷適的看法而安住。如何在不適的法與適的法中，心懷適的看法而安住？無論是從外界的惡言，還是從外界的惡道，所有這些言語都是不適的，直到言語的適當性，眾生的適的看法是如此。在那裡，這位尊者以超凡的智慧，獲得了真實的適的看法，因而在不適的法與適的法中，心懷適的看法而安住。
Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu tadubhayaṃ abhinivajjayitvā upekkhako ca viharati sato ca sampajāno? Yañca nesaṃ samanupassati ye dhammā duccaritā, te dhammā appaṭikūlā. Tattha āyasmā sāriputto iti paṭisañcikkhati ye dhammā duccaritā, te dhammā aniṭṭhavipākā. Ye dhammā sucaritā, te ācayagāmino. So ca sucaritaṃ ācayagāminiṃ karitvā duccaritaṃ aniṭṭhavipākaṃ karitvā tadubhayaṃ abhinivajjayitvā upekkhako viharati.

Atha paṭikūlesu ca dhammesu appaṭikūlesu ca paṭikūlasaññī viharati. Taṇhā paṭikūladhammā kiṃ kāraṇaṃ? Taṇhāvasena hi sattā dvīhi dhammehi sattā, kabaḷīkāre āhāre rasataṇhāya sattā, phasse sukhasaññāya sattā. Tatthāyasmā sāriputto kabaḷīkāre ca āhāre paṭikūlasaññī viharati, phasse ca dukkhasaññī viharati. Evaṃ paṭikūlesu ca appaṭikūlesu ca paṭikūlasaññī viharati.

Kathaṃ paṭikūlesu ca dhammesu appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Taṇhākkhayaṃ anuttaraṃ nibbānaṃ tathā bālaputhujjanānaṃ paṭikūlasaññā pahatasaññā ca. Tatthāyasmato sāriputtassa appaṭikūlasaññā abyāpādasaññā ca sāmaṃ paññāya passitvā evaṃ paṭikūlesu ca dhammesu appaṭikūlasaññī viharati.

Kathaṃ paṭikūlesu ca appaṭikūlesu ca dhammesu appaṭikūlasaññī viharati? Tatiye ca nibbāne paṭikūlasaññino yasena ca kittini ca appaṭikūlasaññino. Tatthāyasmā sāriputto assādañca ādīnavañca nissaraṇañca yathābhūtaṃ sammāpaññāya paṭijānanto paṭikūlañca appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā appaṭikūlasaññī viharati.

Kathaṃ paṭikūlaṃ appaṭikūlañca dhammaṃ tadubhayaṃ abhinivajjayitvā upekkhako viharati? Sato ca sampajāno ca, yañca samanupassati anunayo appaṭikūlo dhammo paṭigho ca paṭikūlo dhammo, tatthāyasmā sāriputto anunayassa paṭighappahīnattā upekkhako viharati sato sampajāno ca. Yañcassa samanupassati ayaṃ pañcavidhā anuttarā indriyabhāvanā. Ayaṃ suttaniddeso.

如何在不適的法與適的法中，拋棄兩者而冷靜地安住于覺知？當他觀察到那些惡行的法時，這些法是不適的。在那裡，尊者舍利弗如此思考：那些惡行的法會帶來不好的果報，那些善行的法會帶來增長。他使善行帶來增長，使惡行帶來不好的果報，拋棄兩者而冷靜地安住。然後在不適的法與適的法中，心懷不適的看法而安住。貪愛是不適的法，什麼原因？因為貪愛，眾生被兩種法所束縛：被段食中的味覺貪愛所束縛，被觸中的樂想所束縛。在那裡，尊者舍利弗在段食中心懷不適的看法而安住，在觸中心懷苦的看法而安住。如此在不適的法與適的法中，心懷不適的看法而安住。如何在不適的法與適的法中，心懷適的看法而安住？對於最高的貪愛的滅盡涅槃，愚癡的凡夫們心懷不適的看法和厭惡的看法。在那裡，尊者舍利弗以自己的智慧看到適的看法和無瞋的看法，如此在不適的法中，心懷適的看法而安住。如何在不適的法與適的法中，心懷適的看法而安住？在第三種涅槃中，心懷不適的看法的人因名聲和譽稱而心懷適的看法。在那裡，尊者舍利弗以正確的智慧承認滿足、過患和出離的真實性，拋棄不適與適兩種法，心懷適的看法而安住。如何拋棄不適與適的法兩者而冷靜地安住于覺知？當他觀察到隨順是適的法，反抗是不適的法時，在那裡，尊者舍利弗因為斷除了隨順和反抗，而冷靜地安住于覺知。當他觀察到這五種無上根的修習時。這是經文的解釋。
Tattha katamo desanāhāro? Imamhi sutte kiṃ desitabbaṃ? Tattha vuccate, imamhi sutte diṭṭhadhammasukhavihāro desito, tathā vimuttaṃ cittaṃ paccavekkhaṇā ca adhipaññādhammaṃ desitaṃ.

Tattha katamo vicayo? Ye kāye kāyānupassino viharanti, tesaṃ cittaṃ anunayappaṭighena na viharati anunayappaṭighena cābhiramamānassa cittaṃ samaggataṃ bhavissatīti bhāvanāya balametaṃ, ayaṃ vicayo hāro.

Tattha katamo yuttihāro? Kāyabhāvanāya ca cittabhāvanāya ca na kiñci sabrahmacārī atimaññissatīti. Atthi esā yutti, ayaṃ yuttihāro.

Tattha katamo padaṭṭhāno hāro? Kāyabhāvanāya paṭhamassa sati upaṭṭhānassa padaṭṭhānaṃ. Yā pathavīsamacittatā, sā aniccānupassanāya padaṭṭhānaṃ.

Tattha katamo lakkhaṇo? Yaṃ pathavīsamena cetasā viharati attānupassī pathavīsamena gihī viharati. Ko attho pathavīsamenāti? Yathā ye ca selopamatāya akammayuttā evameva pathavīsamo ayaṃ hiriyatāya. Ayaṃ lakkhaṇo.

Tattha katamo catubyūho hāro? Imamhi byākaraṇe ko tassa āyasmato adhippāyo? Ye keci arahantā indriyabhāvanaṃ ākaṅkhiyanti, te pathavīsamataṃ uppādayissantīti. Ayaṃ adhippāyo.

Tattha katamo āvaṭṭoti? Natthi āvaṭṭassa bhūmi.

Tattha katamo vibhatti? Yo kāyānupassī viharati, so pathavīsamacittataṃ paṭilabhissatīti na ekaṃsena. Kiṃ kāraṇaṃ? Ye khaṇḍakādichinnakādino, na te pathavīsamacittataṃ paṭilabhanti. Sabbā kāyagatāsati sekkhabhāvanāya nibbānaṃ phalaṃ, ayaṃ vibhatti.

Tattha katamo parivattano hāro? Ye kāyānupassino viharissanti, tesaṃyeva kāyapaccayā uppajjeyya āsavā vighātapariḷāhā, ayaṃ parivattano hāro.

Tattha katamo otaraṇo? Pañcakkhandhā [sattesu ca pañcakkhandhā (pī.)] avitiṇṇā [avatiṇṇā (pī.)] bāvīsatindriyāni, tathā yaṃ manindriyaṃ, taṃ manodhātu manāyatanañca. Yaṃ samādhindriyaṃ, taṃ dhammadhātu dhammāyatanañca. Ayaṃ otaraṇo hāro.

Tattha katamo sodhano hāro? Ye ca manasā cattāro bhāvetabbā, te sabbe bhāvitā yaṃ taṃ manena pahīne pattabbataṃ sabbattha etassa ca atthāya ārambho, so attho suddho. Ayaṃ sodhano hāro.

Tattha katamo adhiṭṭhāno? Ayaṃ samādhi ekattatāya paññatto, cha kāyā ekattatāya paññattā. Pañcindriyāni rūpīni rūpakāyo. Cha vedanākāyā vedanākāyo. Cha saññākāyā saññākāyo. Cha cetanākāyā cetanākāyo. Cha viññāṇakāyā viññāṇakāyo. Sabbepi ete dhammā dhammakāyotiyeva saṅkhaṃ gacchanti. Ayaṃ adhiṭṭhāno.

Parikkhāroti samāpattikosallañca vīthikosallañca [dhītikosallañca (pī.)] hetu. Yañca gocarakosallaṃ yañca kallaṃ taṃ kosallaṃ paccayo. Vodānakosallaṃ hetu, kallaṃ paccayo. Sukhaṃ hetu, abyāpajjaṃ paccayo. Ayaṃ parikkhāro.

Tattha katamo samāropanoti? Yathā pathavī sucimpi nikkhīpante asucimpi nikkhitte tādiseyeva evaṃ kāyo manāpikehipi phassehi amanāpikehipi phassehi tādisoyeva paṭighasamphassena vā sukhāya vedanāya tādisaṃ yo cittaṃ. Idaṃ suttaṃ vibhattaṃ saopammaṃ ugghaṭitaññussa puggalassa vibhāgena. Tattha samāropanāya avakāso natthi.

那裡什麼是講授的內容？在這部經中應講什麼？這裡說，在這部經中講述了現法的樂住，亦講述了解脫的心的反省及至高智慧的法。那裡什麼是觀察？那些在身體上隨觀的人，他們的心不會因隨順的牴觸而安住，因隨順的牴觸而歡喜的心將會團結，這種修習的力量就是觀察的內容。那裡什麼是合理的內容？在身體修習和心修習中，沒有任何同修會被輕視。這是合理的，這就是合理的內容。那裡什麼是基礎的內容？身體修習的第一種正念的基礎。那種與地相同的心態，是對無常的觀察的基礎。那裡什麼是特徵？以地的心態安住，自己觀察地的心態，居士以地的心態安住。什麼是與地相同的意義？就像那些與山相似的無作所相同的，這樣地的心態就是這種特徵。那裡什麼是四重的內容？在這段論述中，尊者的意圖是什麼？那些阿羅漢們渴望根的修習，他們將會生起與地相同的心態。這是意圖。那裡什麼是迴旋的內容？沒有迴旋的地。那裡什麼是細分的內容？誰在身體上隨觀而安住，他將獲得與地相同的心態，這不是單一的。什麼原因？那些被分割的和切斷的，不會獲得與地相同的心態。所有的身體念住都是修習的涅槃果，這就是細分的內容。那裡什麼是轉變的內容？那些在身體上隨觀的人，他們的身體條件將會生起煩惱與痛苦，這就是轉變的內容。那裡什麼是下降的內容？五蘊在眾生中不滅，二十種根，及那種心根，那是心的領域與心的所依。那種定根，那是法的領域與法的所依。這就是下降的內容。那裡什麼是清凈的內容？那些需要在心中修習的四種，全部都已修習，心中已放下的，所有的地方，這個意義是清凈的。這就是清凈的內容。那裡什麼是決定的內容？這就是以統一的方式所定義的，六種身體以統一的方式所定義。六種根是色根。六種感受是受根。六種想是想根。六種意志是意根。六種識是識根。所有這些法都被稱為法身。這就是決定的內容。細節是專注的技能和道路的技能。那些是飲食的技能，好的技能是條件。洗凈的技能是條件，好的條件。快樂是條件，無怨恨是條件。這就是細節。那裡什麼是歸納？就像地的清凈，抑或不清凈，當被投擲時，身體在愉悅的觸碰中，或者在不愉悅的觸碰中，因觸碰而生起的快樂感受，這樣的心態。這部經是以比喻的方式被闡述的，適合那些有能力的人。在那裡，歸納的空間是不存在的。
Tattha katamaṃ suttaṃ saṃkilesabhāgiyaṃ? Yato ca kusalehi dhammehi na virodhati, na vaḍḍhati, imaṃ ādīnavaṃ bhagavā deseti, tasmā channaṃ vivareyya, vivaṭaṃ nātivassati, tato ādīnavato vivareyyāti taṃ tīhi dhammehi nābhidhaṃsitāti asubhasaññāya rāgena nābhidhaṃsiyati. Mettāya dosena nābhidhaṃsiyati. Vipassanā mohena nābhidhaṃsiyati. Evañcassa yo yo dhammo paṭipakkho tamhi tamhi dhamme paripūrissati. Yo tassa dhammassa akusalo dhammo paṭipakkho, tena nādhivāsiyati.

Aparo pariyāyo. Ye ime dhammā attanā na sakkoti vuṭṭhānaṃ, te ete dhammā desitā. Channamativassatīti tehi vitakkaṃ yena ca sakkā puna desitaṃ cittaṃ vibhāvetuṃ pariyodāpetuṃ vivekaninnassa vivekapoṇassa vivekapabbhārassa vuddhiṃ virūḷhiṃ vepullataṃ āpajjati kusalesu dhammesu, seyyathāpi nāma uppalaṃ vā kumudaṃ vā padumaṃ vā udake sukkapakkhe cando yāvaratti yāvadivaso āgacchati, tassa vuddhiyeva pāṭikaṅkhitabbā, na parihāni, evaṃvidhaṃ taṃ cittaṃ nābhidhaṃsiyati. Aparopettha yo akūṭo asaṭho amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tattha yo chādeti tassa akusalā dhammā cittaṃ anudhāvanti. Channamativassatīti yo pana hoti asaṭho akūṭo amāyāvī uju puriso yathābhūtaṃ attānaṃ āvikaroti. Tassa cittaṃ akusalehi dhammehi na viddhaṃsiyati, ayaṃ suttattho.

那裡什麼是污垢的經文？當善法不相違背、不增多時，佛陀講述了這個害處，因此應當揭示六種，顯露的不多於一場雨，因而應當揭示有害的內容。由於這三種法沒有被損害：因不凈的看法而不被損害，因慈悲而不被損害，因觀察而不被損害。如此，任何與之相對的法都將充滿在此法中。任何與此法相對的惡法將不被支配。另一個方面。那些法自己無法覺醒的，這些法被講述。由於不多於六種的思維，因此能夠再次講述的心能夠被清凈、被洗凈，因離開而生起的、因離開而增長的、因離開而顯現的善法的豐盛，就像睡蓮、白蓮、紅蓮在水中乾燥的地方，月亮在夜晚來到時，因而應當期待它的增長，而不是減少。這樣的心不會被損害。這裡面，任何正直、誠實、無欺、正直的人如實展現自己。那裡，任何遮掩的，惡法的心將會追隨。由於不多於六種的思維，然而他是正直、誠實、無欺、正直的人如實展現自己。他的心不會被惡法所損害，這就是經文的意義。
Tattha katamā desanā? Idha desitā dasa akusalakammapathā adhivassanatāya dasa kusalakammapathā anadhivassanatāya akusalehi na visujjhati. Yathā vuttaṃ bhagavatā 『『cittasaṃkilesā, bhikkhave, sattā saṃkilissantī』』ti.

Tattha katamo vicayo? Yassevaṃ cittaṃ adhivāsiyati, tassa bujjhitassa yaṃ bhaveyya kūṭeyya, taṃ ānantariyenapi satthari vā guṇānukampanatāya, ayaṃ vicayo.

Tattha katamā yuttīti? Evaṃ anadhivasiyantaṃ cittaṃ vuṭṭhāti. Vuṭṭhitaṃ patiṭṭhahati kusalesu dhammesūti atthi esā yutti.

Padaṭṭhānanti channamativassatīti channaṃ asaṃvarānaṃ padaṭṭhānaṃ, vivaṭaṃ nātivassatīti achannaṃ saṃvaraṇānaṃ. Tasmā channaṃ vivareyya vivaṭaṃ nātivassatīti desanāya padaṭṭhānaṃ.

Lakkhaṇoti channamativassatīti ye keci vicittena channena ekalakkhaṇā dhammā sabbe te aviddhaṃsiyanti. Tasmā channaṃ vivareyya. Vivaṭaṃ nātivassatīti ye keci tena acchannena ekalakkhaṇā dhammā sabbe te nātivassantīti lakkhaṇo hāro.

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Yesaṃ kesañci cittaṃ akusalā dhammā adhipaṭidesitā te yathādhammaṃ paṭikarissantīti ayaṃ tattha bhagavato adhippāyo. Ayaṃ catubyūho hāro.

Āvaṭṭoti yaṃ channaṃ taṃ duvidhaṃ kampamānaṃ samucchitabbo. Ānantariyasamādhīnaṃ. Tattha passaddhiyañca māno āsave vaḍḍheti, assaddhiyena ca pamādaṃ gacchati, pamādena onamati, unnaḷabhāvaṃ gacchati. Vuttaṃ cetaṃ bhagavatā 『『unnaḷānaṃ pamattānaṃ tesaṃ vaḍḍhanti āsavā』』ti cattāri tāni upādānāni, yāni cattāri upādānāni, te pañcupādānakkhandhā bhavanti. Imāni saccāni dukkhañca samudayo ca. Tasmā channaṃ vivareyyāti yena hetunā, te āsavā vaḍḍhanti. Tesaṃ pahīnattā āsavā pahīyante. Tattha appamādena assaddhiyaṃ pahīyati uddhaccakukkuccappahānena oḷārikatā tassa dve dhammā na samatho ca bhāvanā ca pāripūriṃ gacchanti. Yo tesaṃ āsavānaṃ khayo, ayaṃ nirodho. Imāni cattāri saccāni, ayaṃ āvaṭṭo.

Tattha katamo vibhatti hāro? Channamativassatīti na ekaṃso. Kiṃ kāraṇaṃ? Yassa assā nivattanā yathāpi sekkhānaṃ. Yathāvuttaṃ bhagavatā –

『『Kiñcāpi sekkho pakareyya pāpaṃ, kāyena vācāya uda cetasā vā;

Abhabbo hi tassa pariguhanāya, abhabbatā diṭṭhapadassa hotī』』ti.

Kiñcāpi tesaṃ nivāraṇaṃ cittaṃ hoti. Api tu appaccayā samāye ca te niddisitabbā, ayaṃ vibhattihāro.

Tattha katamo parivattano hāro. Channamativassatīti yassa ye dhammā sabbaṃ anavivaṭaṃ ativassiyati, vivaṭaṃ nātivassati, avaguṇantaṃ nātivassati. Ayaṃ parivattano hāro.

Tattha katamo vevacano hāro. Channanti āvutaṃ nivutaṃ pihitaṃ paṭikujjitaṃ sañchannaṃ parodhaṃ, vivaṭaṃ nātivassatīti yassa te dhammā pabbajjitā vinodaṃ nādhivassitā vantikatāti, ayaṃ vevacano hāro.

Tattha katamo paññatti hāro. Channamativassatīti kilesabhāgiyapaññattaṃ vivaṭaṃ nātivassatīti sadhammakiccaṃ yaṃ paṭipadā paññattiyā paññattaṃ, tasmā hi channaṃ vivareyyāti anusāsanapaññattiyā paññattaṃ, vivaṭaṃ nātivassatīti niddhānapaññattiyā paññattaṃ, ayaṃ paññatti hāro.

那裡什麼是教導？這裡教導了十種不善業道是被覆蓋的,十種善業道是不被覆蓋的,不會因不善而凈化。正如世尊所說:"諸比丘,因心的污染,眾生變得污染。" 那裡什麼是觀察?對於那些心被覆蓋的人,如果他們覺悟了,就會對老師或有功德的人生起恭敬心,這就是觀察。那裡什麼是合理性?這樣不被覆蓋的心會覺醒。覺醒後會安住于善法中,這是合理的。基礎是:"被覆蓋的過多"是六種不防護的基礎,"顯露的不過多"是六種防護的基礎。因此"應當揭示被覆蓋的,顯露的不過多"是教導的基礎。特徵是:"被覆蓋的過多"意味著任何以多種方式被覆蓋的法都具有相同的特徵,都不會被破壞。因此應當揭示被覆蓋的。"顯露的不過多"意味著任何以這種方式不被覆蓋的法都具有相同的特徵,都不會過多,這就是特徵的內容。那裡什麼是四重內容?在這部經中世尊的意圖是什麼?對於任何人的心被不善法所覆蓋,他們會如法地改正,這就是世尊在這裡的意圖。這就是四重內容。迴旋是:被覆蓋的有兩種,應當被搖動和被切斷。對於無間定,在那裡,平靜和慢心會增長煩惱,不信會導致放逸,放逸會導致低落,會導致傲慢。世尊說過:"對於傲慢和放逸的人,他們的煩惱會增長。"這四種是執取,這四種執取就是五取蘊。這些就是苦諦和集諦。因此"應當揭示被覆蓋的",由於這個原因,那些煩惱會增長。由於斷除它們,煩惱就被斷除。在那裡,通過不放逸斷除不信,通過斷除掉舉和悔恨斷除粗糙,這兩種法不會達到平靜和修習的圓滿。那些煩惱的滅盡,這就是滅諦。這就是四聖諦,這就是迴旋。那裡什麼是區分的內容?"被覆蓋的過多"不是絕對的。什麼原因?對於那些有退轉的人,比如有學。正如世尊所說: "即使有學會造作惡業, 無論是身、語或意, 他也不可能隱藏, 因為見道者不可能這樣做。" 即使他們的心有所防護。但是在沒有條件和機會時,他們應當被指出,這就是區分的內容。那裡什麼是轉變的內容?"被覆蓋的過多"意味著對於那些法,一切未顯露的都會過多,顯露的不會過多,不會過度。這就是轉變的內容。那裡什麼是同義詞的內容?"被覆蓋"意味著被遮蔽、被阻礙、被關閉、被遮擋、被掩蓋、被阻止,"顯露的不過多"意味著對於那些法,已經出家、已經驅除、不被覆蓋、已經嘔吐,這就是同義詞的內容。那裡什麼是概念的內容?"被覆蓋的過多"是煩惱分的概念,"顯露的不過多"是正法作用的概念,這是修行概念所概念化的,因此"應當揭示被覆蓋的"是教導概念所概念化的,"顯露的不過多"是解脫概念所概念化的,這就是概念的內容。

Tattha katamo otaraṇo hāro? Channamativassatīti tayo kilesā rāgo doso moho, te khandhesu saṅkhārakkhandho…pe… te purā yathā niddiṭṭhaṃ khandhadhātuāyatanesu, ayaṃ otaraṇo hāro.

Tattha katamo sodhano hāro? Yenārambhena idaṃ suttaṃ bhāsati so ārambho niyutto.

Adhiṭṭhānoti channamativassatīti ekattatāya paññattaṃ. Kiṃkāraṇaṃ? Idaṃ hi ativassatīti imassa ca ativassati evañca ativassatīti ayaṃ vemattatāya yā suṇasādhāraṇehi lakkhaṇehi paññāpiyati, sā ekattapaññatti.

Tattha katamo parikkhāro? Yañca taṃ ativassiyanti, tassa dve hetū dve paccayā akusalapasuteva vācakattābhirati ca. Ime dve ayonisomanasikāro ca kusalā dhammā vopasaggā ca, ime dve paccayā.

Tattha katamo samāropano? Channamativassatīti vemati passatīti channaṃ yaṃ pariggahituṃ yaṃ adesituṃ appassutaṃ yaṃ kathaṃkathā vibhūtena akusalamūlena yaṃ taṇhāya ca te vaḍḍhati dosāti sannitvā te appasakkhayena saṅkhārā. Saṅkhārapaccayā viññāṇaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano . Yaṃ puna tathā desanā, tasseva akusalā dhammā vuddhiṃ virūḷhiṃ vepullatamāpajjati tassa saṅkhārā nirodhā, ayaṃ samāropano.

Cattāro puggalā [passa a. ni.

這裡是完整的直譯：那裡什麼是下降的內容？"被覆蓋的過多"意味著三種煩惱:貪、嗔、癡,它們在蘊中是行蘊...等等...它們之前如在蘊、界、處中所說明的,這就是下降的內容。那裡什麼是清凈的內容？以何種目的說這部經,那個目的是合適的。決定是:"被覆蓋的過多"是以統一性來定義的。什麼原因？因為這個"過多"和那個"過多"以及如此"過多",這是以差異性來定義的,那些以共同特徵來定義的,就是統一性的定義。那裡什麼是裝備？那些被過多覆蓋的,有兩個原因兩個條件:傾向於不善和樂於言說。這兩個是不如理作意和善法的障礙,這兩個是條件。那裡什麼是歸結？"被覆蓋的過多"意味著懷疑和看見,被覆蓋的是要把握的,是不被教導的,是無聞的,是疑惑的,是由明顯的不善根所生的,是由渴愛而增長的過失,由於這些不善的減少而有諸行。緣行而有識,乃至老死,這就是歸結。再次如此教導,那些不善法會增長、發展、擴大,由於他的行滅,這就是歸結。 102. 四種人[見增支部]

4.85] tamo tamaparāyanoti…pe… tattha katamo vuccate tamo nāma? Yo tamo andhakāro, yathā vuttaṃ bhagavatā 『『yathā andhakāre tasmiṃ bhayānake sakampidhātupuriso na passati, evameva aññāṇato tamopanandhakāro pāpakasakammasavipākaṃ na saddho hoti. Iti evaṃ lakkhaṇatā aññāṇaṃ tamo avijjā moho, yena sattā yathābhūtaṃ nappajānanti, iti vuccati tamoti. So tiṇṇaṃ cakkhūnaṃ tamo maṃsacakkhuno dibbacakkhuno paññācakkhuno, imesaṃ cakkhūnaṃ idha tamo niddisiyati aññāṇanti. Tattha katamaṃ aññāṇaṃ adassanaṃ? Atha nissaye yaṃ pubbante aññāṇaṃ aparante aññāṇaṃ pubbantāparante aññāṇaṃ hetumhi aññāṇaṃ paccayamhi aññāṇaṃ tassa aññāṇino samādhibhūtassa eso nissando. Yaṃ na jānāti idaṃ sevitabbaṃ idaṃ na manasikātabbanti. So tena tamena niddisiyati tamopi yathā vuccati. Mūḷhoti evaṃ cetanā. Tena tamena so puggalo vuccati. Tamoti so tena tamena asamūhatena asamucchinnena tapparamo bhavati tapparāyano, ayaṃ vuccati puggalo tamo tamaparāyanoti. Parāyanoyeva dhammo manasikātabbo so tamo dahati aññacittaṃ upaṭṭhapeti. Te cassa dhammā nijjhānakkhamanti. So sutamayāya paññāya samanupassati.

Tattha katamo tamo jotiparāyano? So tena paññāvasena iriyati evaṃ tasseva iriyantassa parāyano bhavati. Ayaṃ vuccate puggalo tamo jotiparāyano.

Tattha katamo puggalo joti jotiparāyano [jotiparāyano (pī.)]? Tattha vuccati joti nāma yaṃ tassa ce tamassa paṭipakkhena ye ca dhamme antamaso ñāṇāloko, so suṇadhammo puggalo tamo jotiparāyano, tattha vuccate, yoyaṃ puggalo tamo jotiparāyano, so yadi tathārūpaṃ kalyāṇamittaṃ paṭilabhati, yo naṃ akusalato ca nivāreti bhāvitakusalatāva bhāvī niyojetīti . Evañca saddhammaṃ deseti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhajitabbā, ime dhammā na bhajitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. Paccate saññāya yathā saññāyati satindriyāni, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvetabbā, ime dhammā na bhāvetabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbāti. So te dhamme susuyyati, sotaṃ odahati, aññaṃ cittaṃ upaṭṭhapeti, te cassa dhammā nijjhānakkhamanti, so sutamayāya paññāya samannāgato so tena paccayavasena iriyati evaṃ tasseva iriyanti tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.

4.85] 哪裡什麼是黑暗？"被覆蓋的過多"是指那種黑暗的無知，正如世尊所說：「如同在黑暗中，恐懼的地方，行者無法看見，正是因為無知的黑暗，惡業的果報不可信。」因此，黑暗的特徵是無知、無明、愚癡，使眾生無法如實認知。因此稱之為黑暗。這是三種眼的黑暗：肉眼、天眼、慧眼，在這些眼中，這裡的黑暗被定義為無知。那裡什麼是無知的無見？在無知的根源中，前面的無知、後面的無知，前後的無知是因果的無知，是依賴的無知，關於無知的無知是無知者的定境。這是他不知道的，這個應當被修習，這個不應當被思維。因此他以那種黑暗被定義，這種黑暗也如是被稱為。愚癡就是如此的意念。因此，以那種黑暗稱之為個人。黑暗使他成為無知的、無迷惑的、無混亂的，成為最上等的、最上等的，這就是稱之為個人的黑暗，黑暗的歸宿。歸宿的法應當被思維，這種黑暗燒灼著其他心。那些法使他具備了智慧。那裡什麼是光明的歸宿？他以智慧的方式行動，因此他所行動的正是光明的歸宿。這被稱為個人的光明歸宿。那裡什麼是光明的個人？那裡稱之為光明的是與黑暗相對的法，至少是知識的光明。因此，聆聽法的個人被稱為光明的歸宿。如果這個個人獲得了這樣的善友，他會從不善中解脫，培養善法。如此，他教導正法。這些法是善的，這些法是不善的。這些法是可修習的，這些法是不可修習的。這些法是應當追求的，這些法是不應當追求的。這些法是應當安住的，這些法是不應當安住的。這些法是應當思維的，這些法是不應當思維的。通過正確的觀察，正如觀察到的五根，他如是理解。這些法是善的，這些法是不善的。這些法是可修習的，這些法是不可修習的。這些法是應當培養的，這些法是不可培養的。這些法是應當安住的，這些法是不應當安住的。這些法是應當思維的，這些法是不應當思維的。他對這些法敏感，傾聽，專注于其他心，因而這些法使他具備了智慧，因此他依賴於這種因果的方式行動，這樣他所行動的就成為最上等的、最上等的。這被稱為個人的黑暗，黑暗的歸宿。

Tattha katamo puggalo joti tamaparāyano? Joti nāma yā tasseva tamassa paṭipakkhena ye dhammā antamaso ñāṇāloko, so puna dhammo. Katamā uccate? Paññāyato paṇḍitoti vuccate, so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Ime dhammā sāvajjā, ime dhammā anavajjā. Ime dhammā sevitabbā, ime dhammā na sevitabbā. Ime dhammā bhāvitabbā, ime dhammā na bhāvitabbā. Ime dhammā upasampajja vihātabbā, ime dhammā na upasampajja vihātabbā. Ime dhammā manasikātabbā, ime dhammā na manasikātabbā. Idha pana pāpamittasaṃsevano pāpamittavasānugo akusale dhamme abhivaḍḍheti, kusale dhamme pajahati. So tena pamādena paccayasaññā amanasikatvā assatiasampajaññaṃ āsevati. Tayā yo paṭipakkho tamo, so pavaḍḍheti. So tamābhibhūto parāyano tamaparamo ceva bhavati. Ayaṃ vuccati puggalo joti tamaparāyano.

那裡什麼是光明而黑暗歸宿的個人？光明是指與那種黑暗相對的法,至少是知識的光明,這就是法。什麼被稱為?因為智慧而被稱為智者,他如是了知。這些法是善的,這些法是不善的。這些法是有過失的,這些法是無過失的。這些法應當修習,這些法不應當修習。這些法應當培養,這些法不應當培養。這些法應當成就並安住,這些法不應當成就並安住。這些法應當作意,這些法不應當作意。但是在這裡,與惡友交往,隨從惡友,增長不善法,捨棄善法。他因為那種放逸而不作意因緣的想,修習不正念不正知。由此,與之相對的黑暗就增長。他被黑暗所征服,成為以黑暗為歸宿,以黑暗為最上。這被稱為光明而黑暗歸宿的個人。

Tattha katamo puggalo joti jotiparāyano? Tattha vuccate soyaṃ puggalo kalyāṇamittassa sannissito bhavati sakkā saṃyogī kusalaṃ gavesī, so kalyāṇamitte upasaṅkamitvā paripucchati, paripañhayati? Kiṃ kusalaṃ, kiṃ akusalaṃ? Kiṃ sāvajjaṃ, kiṃ anavajjaṃ? Kiṃ sevitabbaṃ, kiṃ na sevitabbaṃ? Kiṃ bhāvitabbaṃ, kiṃ na bhāvitabbaṃ? Kiṃ upasampajja vihātabbaṃ, kiṃ na upasampajja vihātabbaṃ? Kiṃ manasikātabbaṃ, kiṃ na manasikātabbaṃ? Kathaṃ saṃkileso hoti, kathaṃ vodānaṃ hoti? Kathaṃ pavatti hoti, kathaṃ nivatti hoti? Kathaṃ bandho hoti, kathaṃ mokkho hoti? Kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hoti? So ettha desitaṃ yathā upaṭṭhitaṃ tathā sampaṭipajjanto so evaṃ pajānāti. Ime dhammā kusalā, ime dhammā akusalā. Evaṃ…pe… yāva kathaṃ sakkāyasamudayo hoti, kathaṃ sakkāyanirodho hotīti vitthārena kātabbaṃ. So te dhamme adhipāṭikaṅkhāti evaṃ lakkhaṇaṃ ñāṇaṃ vijjā ālokaṃ vaḍḍheti. So puggalo tapparamo bhavati tapparāyano, ayaṃ vuccate puggalo joti jotiparāyano.

Tattha katamo puggalo tamo tamaparāyano? Yo akusalaṃ dhammaṃ dīpeti. Taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti, tapparamo bhavati tapparāyano. Ayaṃ vuccate puggalo tamo tamaparāyano.

Tattha yo puggalo tamo jotiparāyano? So tamena akusalassa kammassa vipākaṃ dasseti. Tameti yaṃ cakkhu kalyāṇamittassa yena akusale dhamme pajahati, kusale dhamme abhivaḍḍhati.

Tattha yo ca paṇītāsu gatīsu upapattiṃ dasseti, tapparamo tena vuccate tamo jotiparāyano.

Tattha yo puggalo joti tamaparāyano? Kusalassa kammavipākaṃ dasseti. Yaṃ cakkhu pāpamittasaṃsaggena pāpamittupasevena pāpamittavasānugo akusalaṃ dhammaṃ abhivaḍḍhati, taṃ bhāvanāya hīnāsu gatīsu upapattiṃ dasseti. Tapparamo tena vuccate joti tamaparāyano.

Tattha yo puggalo joti jotiparāyano so jotitā pabhātā [jotitabhāvatāya (pī.)] yāva paṇītāsu gatīsu upapattiṃ dasseti. Tapparamo tenāha joti jotiparāyano.

Jotitamaparāyanena dasa akusalānaṃ kammānaṃ udayaṃ dasseti. Tamena puggalena akusalānaṃ kammānaṃ vipākaṃ dasseti. Na akusalānaṃ dhammānaṃ vipākaṃ dasseti. Tamena aṭṭha micchattāni dasseti. Jotinā aṭṭha sammattāni dasseti. Jotinā tamaparāyanena dasa akusalakammapathe dasseti. Jotinā paṇītattaṃ dasseti. Tamena jotiparāyanena atapanīyaṃ dhammaṃ dasseti. Jotinā tamaparāyanena tapanīyaṃ dhammaṃ dasseti. Ayaṃ suttattho.

那裡什麼是光明而光明歸宿的個人?那裡所說的這個人依靠善友,能夠結合,尋求善法,他親近善友后詢問、探究:"什麼是善,什麼是不善?什麼是有過失的,什麼是無過失的?什麼應當修習,什麼不應當修習?什麼應當培養,什麼不應當培養?什麼應當成就並安住,什麼不應當成就並安住?什麼應當作意,什麼不應當作意?如何有染污,如何有清凈?如何有生起,如何有止息?如何有束縛,如何有解脫?如何有身見集起,如何有身見滅盡?"他對此所說如實修習,他如是了知。這些法是善的,這些法是不善的。如是...乃至...如何有身見集起,如何有身見滅盡,應當詳細說明。他對這些法更加期待,如此特徵的知、明、光明增長。這個人成為以此為最上,以此為歸宿,這被稱為光明而光明歸宿的個人。那裡什麼是黑暗而黑暗歸宿的個人?他闡明不善法。他顯示通過修習而投生到低劣的趣處,成為以此為最上,以此為歸宿。這被稱為黑暗而黑暗歸宿的個人。那裡什麼是黑暗而光明歸宿的個人?他以黑暗顯示不善業的果報。黑暗是指善友的眼,通過它捨棄不善法,增長善法。那裡他顯示投生到殊勝的趣處,因此被稱為黑暗而光明歸宿。那裡什麼是光明而黑暗歸宿的個人?他顯示善業的果報。通過與惡友交往,親近惡友,隨從惡友而增長不善法,他顯示通過修習而投生到低劣的趣處。因此被稱為光明而黑暗歸宿。那裡什麼是光明而光明歸宿的個人?他以光明和光照顯示投生到殊勝的趣處。因此被稱為光明而光明歸宿。以光明黑暗歸宿顯示十種不善業的生起。以黑暗的個人顯示不善業的果報。不顯示不善法的果報。以黑暗顯示八種邪性。以光明顯示八種正性。以光明黑暗歸宿顯示十種不善業道。以光明顯示殊勝性。以黑暗光明歸宿顯示無熱惱法。以光明黑暗歸宿顯示有熱惱法。這是經文的意思。
Tattha katamo desanā hāro? Imamhi sutte kiṃ desitaṃ? Tattha vuccate imamhi sutte kusalākusalā dhammā desitā. Kusalākusalānañca dhammānaṃ vipāko desito. Hīnappaṇītānañca sattānaṃ gati nānākāraṇaṃ desitaṃ. Ayaṃ desanā hāro.

Tattha katamo vicayo hāro? Akusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito akusale dhamme uppādiyati vicayantaṃ yujjati. Kusalassa kammassa yo vipākaṃ paccanubhoti. Tattha ṭhito kusale dhamme uppādiyati vicayantaṃ yujjati. Ayaṃ vicayo yutti ca.

Tattha katamo padaṭṭhāno hāro? Yo puggalo joti, so paccavekkhaṇāya padaṭṭhānaṃ. Yo puggalo tamo, so tamādinnaṃ vānupassanāya padaṭṭhānanti dasseti. Tamena jotiparāyanena appamādassa padaṭṭhānaṃ dasseti, tamo avijjāya ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Jotinā tamaparāyanena pamādassa ca diṭṭhiyā ca padaṭṭhānaṃ dasseti. Ayaṃ padaṭṭhāno.

Tattha katamo lakkhaṇo hāro? Tamena tamaparāyanena tamoti avijjāya niddiṭṭhāya sabbakilesadhammā niddiṭṭhā honti. Tamena jotiparāyanena jotivijjāya niddiṭṭhāya sabbe bodhipakkhiyadhammā niddiṭṭhā honti. Jotitamaparāyanena pamādo niddiṭṭho hoti. Tamena jotiparāyanena appamādo niddiṭṭho hoti. Ayaṃ lakkhaṇo hāro.

Tattha katamo catubyūho hāro? Imamhi sutte bhagavato ko adhippāyo? Ye sattā nīcakulino, na te imaṃ sutvā kusale dhamme samādāya vattissanti. Ye sattā uccakulino, te imaṃ dhammadesanaṃ sutvā bhiyyoso mattāya kusale dhamme samādāya vattissantīti. Ayaṃ catubyūho hāro. Bhūmiyaṃ upadeso.

Tattha katamo āvaṭṭo hāro? Yā avijjāto pabhūti taṇhā, ayaṃ samudayo. Yo tamo tamaparāyano, idaṃ dukkhaṃ. Imāni dve saccāni dukkhañca samudayo ca joti yena suttena dhammena paññāpiyati, so dhammo paññindriyassa padaṭṭhānaṃ. Tena amohena tīṇi kusalamūlāni pāripūriṃ gacchanti saggassa padaṭṭhānaṃ.

Tattha katamā vibhatti? Tamo tamaparāyanoti na ekaṃsena. Kiṃ kāraṇaṃ? Atthi tamo ca bhavo aparāpariyavedanīyena ca kusalena jotinā puggalena sahopattibhāve. Atthi joti ca bhavo aparāpariyavedanīyena ca akusalena tamena puggalena sahopattibhāve parivattanā tamesu paṭipakkhoti jotinā tamaparāyano.

Tattha katamo vevacano? Yo tamo, so evaṃ attabyāpādāya paṭipanno, so assaddhāya bālo akusalo abyatto anādīnavadassī. Yo joti, so attahitāya paṭipanno paṇḍito kusalo byatto ādīnavadassī. Ayaṃ vevacano.

Tattha katamā paññatti? So puggalo vipākapaññattiyā paññāpiyati, akusale pariyādinnatā paññāpiyati. Jotikusaladhammupapattipaññattiyā paññāpiyati kusaladhammavipākapaññattiyā cāti.

Otaraṇoti ye avijjāpaccayā saṅkhārā yañca jarāmaraṇaṃ yā ca avijjā, taṃ padaṭṭhānaṃ, niddesena vijjuppādo avijjānirodho yo yāva jarāmaraṇanirodho, ime dve dhammā saṅkhārakkhandhapariyāpannā. Dhammadhātu dhammāyatanañca padaṭṭhānaṃ niddesena dhātūsu.

那裡什麼是教導的內容?在這部經中教導了什麼?那裡說,在這部經中教導了善法和不善法。教導了善法和不善法的果報。教導了低劣和殊勝眾生的趣處的各種原因。這就是教導的內容。那裡什麼是觀察的內容?經歷不善業果報的人。站在那裡生起不善法,觀察時是合適的。經歷善業果報的人。站在那裡生起善法,觀察時是合適的。這就是觀察和合理性。那裡什麼是基礎的內容?光明的個人是省察的基礎。黑暗的個人顯示是隨觀黑暗所給予的基礎。以黑暗而光明歸宿顯示不放逸的基礎,黑暗顯示無明和見的基礎。以光明而黑暗歸宿顯示放逸和見的基礎。這就是基礎。那裡什麼是特徵的內容?以黑暗而黑暗歸宿,黑暗被說明為無明,所有煩惱法都被說明。以黑暗而光明歸宿,光明被說明為明,所有菩提分法都被說明。以光明而黑暗歸宿,放逸被說明。以黑暗而光明歸宿,不放逸被說明。這就是特徵的內容。那裡什麼是四重內容?在這部經中世尊的意圖是什麼?那些出身低賤的眾生,聽了這個不會受持善法而行。那些出身高貴的眾生,聽了這個法教後會更多地受持善法而行。這就是四重內容。這是在基礎上的教導。那裡什麼是迴旋的內容?從無明開始的渴愛,這是集。黑暗而黑暗歸宿,這是苦。這兩種是苦諦和集諦。光明以什麼經和法被說明,那個法是慧根的基礎。以那個無癡,三善根達到圓滿,是天界的基礎。那裡什麼是區分?黑暗而黑暗歸宿不是絕對的。什麼原因?有黑暗的存在和以後后受的善與光明的個人同時投生。有光明的存在和以後后受的不善與黑暗的個人同時投生。轉變在黑暗中相對的是光明而黑暗歸宿。那裡什麼是同義詞?黑暗的人是這樣實踐自我傷害的,他是不信的、愚蠢的、不善的、無智的、不見過患的。光明的人是實踐自利的、智慧的、善巧的、有智的、見過患的。這就是同義詞。那裡什麼是概念?那個人以果報概念來概念化,以不善的圓滿來概念化。以光明善法投生概念來概念化,以善法果報概念來概念化。下降是:緣無明而有行,以及老死和無明,那是基礎,以說明而生起明,滅無明乃至滅老死,這兩種法包含在行蘊中。法界和法處是基礎,以說明而在諸界中。

Tattha katamo sodhano? Imassa suttassa desitassa ārambho. Adhiṭṭhānoti tamoti bhagavā bravīti, na ekaṃ puggalaṃ deseti. Yāvatā sattānaṃ gati, tattha ye duccaritadhammena upapannā, te bahulādhivacanena tamo niddisati. Yā joti sabbasattesu kusaladhammopapatti sabbaṃ taṃ jotīti abhilapati ayamekatā paccayo yonisomanasikārapaññatti catunnaṃ mahābhūtānaṃ puggalānaṃ.

Tattha katamo parikkhāro? Akusalassa pāpamittatā paccayo, ayoniso manasikāro hetu. Kusalassa kalyāṇamittatā paccayo, yoniso manasikāro hetu.

Tattha katamā samāropanāti? Idhekacco nīce kule paccājāto hotīti nīce kule paccājāto rūpesu saddesu gandhesu rasesu phassesu, so upapanno sabbamhi mānussake upabhogaparibhoge. Joti paṇītesu kusalesu upapanno sabbamhi mānussake upabhogaparibhoge upapannoti.

Tattha katamaṃ saṃkilesabhāgiyaṃ nibbedhabhāgiyaṃ ca suttaṃ? Na taṃ daḷhaṃ bandhanamāhu dhīrāti gāthā. Kena kāraṇena taṃ bandhanaṃ daḷhaṃ? Catūhi kāraṇehi issariyena sakkā mocetuṃ dhanena vā aññena vā yācanāya vā parāyanena vā. Yesu ca ayaṃ rāgo maṇikuṇḍalesu puttesu dāresu ca yā apekkhā, idamassa cetasikabandhanaṃ. Taṃ na sakkā issariyena vā dhanena vā aññena vā yācanāya vā parāyanena vā mocetuṃ. Na ca tattha koci atthi pāṭibhogo. Iminā bandhanato mocayitthāti devo vā manusso vā tadidaṃ bandhanaṃ rāgānusayena ca chasu bāhiresu ca āyatanesu bandhati. Rūpesu rūpataṇhā bandhati, yāva dhammesu dhammataṇhā. Yo idha loke bandho paralokasmiṃ bandho nīyati. So bandho jāyati, bandho mīyati. Bandho asmā lokā paraṃ lokaṃ gacchati. Na sakkā mocetuṃ aññatra ariyamaggena imañca bandhanaṃ. Maraṇabhāvañca upapattibhāvañca bhayato viditvā chandarāgaṃ pajahati. So imaṃ chandarāgaṃ pajahitvā atikkamati. Ayañca loko ito paraṃ dutiyo.

Tattha yaṃ bandhanāsaṅkhārānaṃ pahānaṃ idaṃ vuccati ubhayesu ṭhānesu vīriyaṃ, gandhaparivāto [ganthaparivaso (pī.) ganthaparivuto (ka.)] sumuni nopalimpati. Tatheva pariggahesu puttesu dāresu ca avūḷho salloti tasseva taṇhāya pahānaṃ dasseti. Ayaṃ taṇhāmūlassa pahānā vare [ahanāvare (pī.), ahanāvaro (ka.)] appamattoti kāmo pamādavattati pahānāya nekkhammābhirato appamādavihārī bhavati. Tassa āsayaṃ pahānāya neva imaṃ lokaṃ āsīsati na paralokaṃ. Na idhalokaṃ nissitaṃ, piyarūpaṃ sātarūpaṃ ākaṅkhati. Nāpi paralokaṃ nissitaṃ piyarūpaṃ sātarūpaṃ ākaṅkhati, tena vuccate 『『nāsīsate lokamimaṃ paraṃ lokañcā』』ti. Yaṃ tassa pahānaṃ taṃ chedanaṃ aṭṭhakavaggiyesu muni niddiṭṭho. So idha virodho aṭṭhakavaggiyesu nāsīsanaṃ idha anāthā. Tathāyaṃ taṇhāya tassa pariggahassa vatthukāmassa ekagāthāya ete sabbe kāmā dassitā. Tena bhagavā deseti 『『etampi chetvāna paribbajanti anapekkhino sabbakāme pahāyā』』ti. Imissā gāthāya dvidhā niddeso saṃsandananiddeso ca samayaniddeso ca, yathā ayaṃ gāthā saṃkilesabhāgiyañca nibbedhabhāgiyañca, evaṃ tāya gāthāya saṃkilesabhāgiyañca nibbedhabhāgiyañca visajjanā. Evaṃ gāthā sabbagāthāsu byākaraṇesu vā niddiṭṭhaṃ suttaṃ.

那裡什麼是清凈的內容?這是這部經所教導的開始。世尊說,這是不單單給一個個人的教導。只要有眾生的趣處,那些因惡行而投生的,用廣泛的名詞來指稱為黑暗。那種光明是指所有眾生因善法而投生的,這就是光明的因緣,是四大元素的個人。那裡什麼是條件的內容?不善的惡友是因緣,不正思維是因。善的善友是因緣,正思維是因。那裡什麼是歸納的內容?這裡某個出生于低賤家族的人,在低賤家族中出生,在色、聲、香、味、觸中,他投生於所有人類的享受和使用。光明是在高貴的善法中投生於所有人類的享受和使用。 105. 那裡什麼是污垢的內容和覺悟的內容?那句詩說:「他們不稱之為牢固的束縛。」是什麼原因使得那個束縛牢固?有四種原因,憑權勢可以解脫,憑財富也可以解脫,憑乞求也可以解脫,憑依靠也可以解脫。對於那些對珍寶、子女、妻子等有執著的,這是他心的束縛。這個束縛無法憑權勢、財富、乞求或依靠來解脫。在那裡沒有任何人有能力解脫。正因為如此,神或人都無法解脫這個束縛,這是因貪慾和六種外境而束縛。色中因色貪而束縛,直到法中因法貪而束縛。此世中被束縛,在彼世中被束縛。這個束縛生起,束縛消亡。束縛從這個世界到彼世界。除了通過聖道,無法解脫這個束縛。見到死亡和投生的恐懼,捨棄慾望的貪念。他捨棄了這個貪念而超越。這個世界與彼世界是第二個。那裡對於束縛所生起的行的捨棄,這被稱為在兩處的精進。被香氣圍繞的賢者不受污。正如在掌握上,對兒女、妻子不被束縛,這顯示了慾望的捨棄。這是慾望根源的捨棄,在優劣方面都是微小的。慾望是放逸的,捨棄是無慾的,他成為不放逸的修行者。他的心不依賴於這個世界,也不依賴於彼世界。他不依賴於此世的可愛、可欲的東西。也不依賴於彼世的可愛、可欲的東西,因此說「他不依賴於這個世界和彼世界。」他所捨棄的就是切斷,在八分法中被賢者所說明。這裡的對立在八分法中是不被依賴的。這樣慾望的束縛在其掌握的對象上,通過一首詩句顯示了所有慾望。因此世尊教導說「捨棄這些而出家,不依賴於所有慾望。」在這首詩中有兩種說明:連線的說明和時機的說明,如這首詩是污垢的內容和覺悟的內容,同樣在這首詩中是污垢的內容和覺悟的內容的解脫。如此,這首詩在所有詩句的闡述中被說明為經文。

Tattha katamā desanā? Imaṃ suttaṃ kenādhippāyena desitaṃ. Ye rāgacaritā sattā, te kāme pajahissantīti ayaṃ tattha bhagavato adhippāyo.

Tattha katamo vicayo? Yassa dasavatthukā kilesā uttiṇṇā vantā viditā. Katame dasavidhāti , kilesakāmā ca orambhāgiyauddhambhāgiyā ca saṃyojanā dasavatthukāni āyatanāni, ayaṃ vicayo.

Tattha katamā yutti? Ye sārattā te gāḷhabandhanena bandhanti atthi esā yutti.

Tattha katamo padaṭṭhāno? Sāratto maṇikuṇḍalesu mamaṃkārassa padaṭṭhānaṃ. Apekkhāti atītavatthussa sarāgassa padaṭṭhānaṃ. Etampi chetvāti bhāvanāya padaṭṭhānaṃ.

Tattha katamo lakkhaṇo? Sārattacitto maṇikuṇḍalesu yo ahaṃkāre visatto mamaṃkāre visatto, yo puttadāre sāratto. Khettavatthusmiṃ sāratto. Ayaṃ lakkhaṇo hāro.

Tattha katamo catubyūho hāro? Idha sutte bhagavato ko adhippāyo. Ye nibbānena chandikā bhavissanti, te puttadāre taṇhaṃ pajahissanti. Ayaṃ tattha bhagavato adhippāyo. Imāni cattāri saccāni.

Tattha katamo āvaṭṭo? Yā puttadāre taṇhā, ayaṃ samudayo. Ye upādinnakkhandhā, te ye ca bāhiresu rūpesu rūpapariggaho, idaṃ dukkhaṃ, yaṃ tattha chedanīyaṃ, ayaṃ nirodho. Yena bhijjati, ayaṃ maggo. Vibhattīti natthi vibhattiyā bhūmi, parivattanoti paṭipakkho niddiṭṭho.

Tattha katamo vevacano? Niddiṭṭho vevacano. Tattha katamo otaraṇo? Atthi taṇhā eko satto otiṇṇo tappaccayā viññāṇaṃ yāva jarāmaraṇaṃ. Yā tattha vedanā, ayaṃ avijjā vijjuppādā avijjānirodho yāva jarāmaraṇanirodho.

Tattha katamo sodhano? Suddho gāthāya ārambho. Tattha katamo adhiṭṭhāno? Na taṃ daḷhaṃ bandhanamāhu dhīrāti ekattatāya paññattā, na vemattatāya. Cattāro rāgā kāmarāgo rūparāgo bhavarāgo diṭṭhirāgo cāti ekattatāya paññattā.

Tattha katamo parikkhāro? Yesaṃ rāgo maṇikuṇḍalesu tassa subhasaññā hetu, anubyañjanaso ca nimittaggāhitā paccayo. Yāya te chinnāni tassa asubhasaññā hetu, nimittaggahaṇaanubyañjanaggahaṇavinodanaṃ paccayo.

Tattha katamo samāropano? Sāratto maṇikuṇḍalesu sammūḷhavidho duṭṭhātipi etampi [evampi (pī. ka.)] chetvāna paribbajantīti taṃ pariññātatthaṃ parivajjitatthaṃ pajahitā, ayaṃ samāropano.

那裡有什麼教導？這部經文是由誰所傳授的？那些有貪慾的眾生，他們將會捨棄慾望；這是佛陀在這裡的意圖。那裡有什麼觀察？那些有十種根本煩惱的眾生已經超越、吐出、明瞭。哪些是十種？煩惱的慾望和下行、上行的羈絆，這十種根本是感官的領域；這就是觀察。那裡有什麼推理？那些有智慧的眾生被堅固的束縛所束縛，這就是推理。那裡有什麼基礎？有智慧的眾生在珠寶中所依賴的基礎。對過去的事物有所依賴的有貪慾的基礎。這也可以被切斷；這是通過修行而建立的基礎。那裡有什麼特徵？有智慧的心在珠寶中所依賴的，那個執著于自我的基礎。那個有智慧的心在兒女中。這個特徵是束縛。那裡有什麼四重束縛？在這裡，佛陀的意圖是什麼？那些渴望涅槃的眾生，將會捨棄對兒女的貪慾。這是佛陀在這裡的意圖。這四個是真理。那裡有什麼循環？那些對兒女的渴望，這就是起源。那些依附的五蘊，外在的形象的執著，這就是痛苦；而這個是可以被切斷的，這就是滅。通過切斷而得到的，這就是道。沒有區別的地方，沒有區別的領域，反轉是相對的，已經被描述。那裡有什麼明確的說明？已被明確說明。那裡有什麼解脫？有一個眾生因渴望而陷入，直到老死的意識。那些在這裡的感受，這就是無明的產生、無明的滅盡，直到老死的滅盡。那裡有什麼凈化？清凈的開始在於詩句。那裡有什麼決定？人們不稱之為堅固的束縛，智者說這是統一的，非分散的。四種貪慾：慾望的貪慾、色的貪慾、存在的貪慾、見的貪慾，這都是統一的。那裡有什麼條件？那些在珠寶中有貪慾的眾生，因美好的觀念而產生，依附於附加的條件。那些因不美好的觀念而被切斷的，因對象的把握和附加的把握而產生的條件。那裡有什麼歸納？有智慧的眾生被迷惑而被束縛，甚至也被切斷而出家；爲了完全瞭解這點，捨棄這點，這就是歸納。

Yaṃ cetasikaṃ yaṃ pakappitaṃ vitthārena paccayo, yaṃ vā cetasikaṃ kāyikaṃ cetasikaṃ kammaṃ. Kiṃkāraṇā? Cetasikā hi cetanā manokammāti vuccate, sā cetanākammaṃ, yaṃ cetasikaṃ imaṃ kāyikañca vācasikañca imāni tīṇi kammāni niddiṭṭhāni. Kāyakammaṃ vacīkammañca tāni kusalāni piyaṃ kāyena ca vācāya ca ārabhati parāmasati, ayaṃ vuccati sīlabbataparāmāso. Saṅkappanā te tividhā saṅkhārā puññamayā apuññamayā āneñjamayā, tappaccayā viññāṇaṃ te ārammaṇametaṃ hoti viññāṇassa ṭhitiyā. Yā subhasaññā sukhasaññā attasaññā ca. Idaṃ cetasikaṃ. Yaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati rūpārammaṇaṃ rūpapatiṭṭhitaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullataṃ gacchati, ayaṃ saṅkappanā, iti yaṃ viññāṇaṭṭhitīsu ṭhitaṃ paṭhamābhinibbattiārammaṇavasena upādānaṃ, idaṃ vuccati cetasikanti.

Tattha ṭhitassa arūpassa yā nikanti ajjhosānaṃ, idampi sakampitaṃ manāpikesu rūpesu piyarūpasātarūpesu ābhogo, idaṃ cetasikaṃ. Yaṃ ceteti sattesu [sattasu (pī.)] manāpikesu abhijjhākāyagantho paṭighānusayesu byāpādakāyagantho sabbe cattāro ganthā, ayaṃ pañcasu kāmaguṇesu paṭhamābhinipāto cittassa yā cetanā yassa tattha assādānupassissa anekā pāpakā akusalā dhammā cittaṃ arūpavatiyo honti. Puggalo rāgānubandhibhūto tehi kilesakāmehi yathā kāmakaraṇīyo, ayaṃ vuccate kāmesu pakappanā. Evaṃ sabbe cattāro oghā. Yaṃ tehi kāmehi saṃyutto viharati bhāvito ajjhosanno, ayaṃ cetanā. Yassa tathāyaṃ avītarāgassa adhigatapemassa tassa vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā dukkhānuparivattitaṃ viññāṇaṃ hoti saritassa vayadhammasamuppādo cittaṃ pariyādiyati, idaṃ vuccati pakappitanti.

Ekamekassa ceteti ca pakappeti ca viññāṇassa ṭhiti yā hoti, sā ca ṭhiti dvidhā ārammaṇaṭṭhiti ca āhāraṭṭhiti ca. Tattha yā ārammaṇaṭṭhiti, ayaṃ nāmarūpassa paccayo . Yā āhāraṭṭhiti yā punabbhavābhinibbattikā ṭhiti yā ca ponobhavikā ṭhiti, ayaṃ vuccati ārammaṇaṃ. Taṃ hoti viññāṇassa ṭhitiyā tassa viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇañca ceteti, atha ca puna patthayate yato na ponobhavikā anāgatavatthumhi, ayaṃ paṭipakkho niddiṭṭho. Na ceteti na patthayati atha ca dūsetīti duvidho niddeso. Assa pubbe hoti taṃ cetasikaṃ taṃ pakappitaṃ asamūhataṃ tappaccayā, ayaṃ viññāṇassa ṭhiti hoti.

什麼是心所法，什麼是所造作的條件，什麼是心所法、身體的心所法、心的行為？為什麼呢？心所法確實被稱為心的行為，心的行為就是心所法，這裡所提到的三種行為是身體的行為、語言的行為和心的行為。身體的行為和語言的行為，這些都是善法，因身體和語言的喜悅而產生，稱之為戒律的執著。意念有三種，造作有善的、惡的、無為的，因此，依此條件而產生的意識，成為意識的對象。那些美好的觀念、快樂的觀念、自我的觀念，這就是心所法。那種依附於色法的意識，停留於色的對象，因色的存在而增長、繁榮、擴充套件，這就是意念，因此在意識的存在中，第一產生的對象的依附，這被稱為心所法。在那裡，停留于無色的存在的那種渴望，這也是因心所法而產生的，因可愛的色法而產生的可愛之光，這就是心所法。那些對眾生的渴望，因對可愛的色法的貪慾而產生的，所有四種貪慾，這就是對五欲的第一產生，心的意念，因其所樂而產生的，許多惡法、非善法的心，因心的無色存在而出現。眾生因貪慾而被束縛，因這些貪慾而如同慾望的行為，這被稱為對慾望的造作。這樣，所有四種流的束縛。那些與慾望相連而生存的，因而被培養而依附，這就是意念。若如此，因不被貪慾所牽引而獲得的，因其變化、不同的存在而生起的悲傷、哀悼、痛苦、憂慮、痛苦的輪迴的意識，因回憶而產生的生滅法，心被包圍，這被稱為所造作的。一個個的意識的存在和所造作的存在，這種存在分為兩種：對象的存在和食物的存在。在這裡，對象的存在，這就是名色的條件。食物的存在，因再生而產生的存在，這被稱為對象。它成為意識的存在，因意識的條件名色，直到老死，心也在此造作，而再次追求，因而不再是再生的未來的存在，這就是相對的描述。若不造作、不追求，而是污穢的，這就是雙重的解釋。以前會有這種心所法、這種所造作，未曾混淆，因此，因其條件而成為意識的存在。

Atha vā tassa anusayā āvibhavanti tappaccayā tassa punabbhavo nibbattati. Atha vā naṃ saṃkiyate appetu āgāre vā, sukhumā vā santi vā na saṃkiyate kāme taṃ evaṃ niccesupi āgāresu jāto hoti. Taṃ nayati yaṃ no kappetuṃ evaṃ saṅkhārā cetitā pakappitā ca ārammaṇabhūtā honti, yā ca cetanā yā ca pakappanā yañca vatthu nibbattaṃ, ubhopi ete ārammaṇaṃ viññāṇassa tathā cetanāya ca saṅkappanāya ca patthanāya ca bhūtā sattā ceteti ca saṅkappeti ca. Yaṃ gavesanā na ca ceteti na ca saṅkappeti. Katame ca sattā bhūtā? Ye ca tanujātaaṇḍajāpi aṇḍakā anubhinnā saṃsedajā na ca sambhinnā ime bhūtā. Katame sambhavesino gabbhagatā aṇḍagatā saṃsaranto ime na ceteti na pattheti na ca saṅkappeti. Anusaye na ca punabbhavo nibbattīti? Ye bhūtā sattā ye sambhavesino, te thāvarā. Ye vā sato cetenti patthenti ca ye thāvarā. Te na ca cetenti, na ca patthenti, na ca saṅkappenti, anusayena ca saṃsaranti.

Aparo pariyāyo. Ye ariyapuggalā sekkhā, tattha te na ca cetenti, na ca saṅkappenti, anusayena puna uppajjanti.

Aparo pariyāyo. Sukhumā pāṇā bhūmigatā udakagatā cakkhuno āpāthaṃ nāgacchanti, te na ca cetenti, na ca saṅkappenti, anusayena ca saṃsaranti.

Aparo pariyāyo. Bāhikā sabbe bhikkhū abhimānikā, te na ca cetenti, na ca patthayanti, anusayena ca saṃsaranti, na ca cetenti, na ca saṅkappenti, na ca anusenti. Ārammaṇampetaṃ na hoti viññāṇassa ṭhitiyā.

Na ca cetetīti pariyuṭṭhānasamugghātaṃ dasseti. Na ca anusetīti anusayasamugghātaṃ dasseti . Na ca cetetīti oḷārikānaṃ kilesānaṃ pahānaṃ dasseti. Na ca anusetīti sukhumānaṃ kilesānaṃ pahānaṃ dasseti. Na ca cetetīti yena bhūmi ca na ca patthayantīti sakadāgāmī anāgāmī, na ca anusetīti arahaṃ, na ca cetetīti sīlakkhandhassa paṭipakkhena pahānaṃ dasseti, na ca patthayatīti samādhikkhandhassa paṭipakkhena pahānaṃ dasseti, na ca anusayatīti paññākkhandhassa paṭipakkhena pahānaṃ dasseti, na ca cetetīti apuññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca patthayatīti puññamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca anusetīti āneñjamayānaṃ saṅkhārānaṃ pahānaṃ dasseti, na ca cetetīti anaññātaññassāmītindriyaṃ, na ca patthayatīti aññindriyaṃ, na ca anusayatīti aññātāvino indriyaṃ. Na ca cetetīti mudukā indriyabhāvanā, na ca patthayatīti majjhaindriyabhāvanā, na ca anusetīti adhimattā indriyabhāvanā. Ayaṃ suttattho.

然後，因其潛在的傾向而顯現，因而再次生起。或者說，若不被束縛於家中，或是細微的存在，或是存在的慾望，便不會被束縛于慾望之中，這樣便會在不變的家中出生。那些無法被造作的條件，所造作的心所法，因而成為對象的存在。那些心的意念，那些所造作的意念，以及所依賴的對象，這些都是意識的對象。那些眾生因意念而造作、因意念而思考。那些追尋的，既不思考也不造作的眾生，是什麼呢？哪些眾生是存在的？那些微小的、胎生的、卵生的、濕生的，未曾分散的，這些眾生。哪些是依附於子宮而存在的、胎中存在的、輪迴中的，這些眾生既不思考也不追求，也不造作。因潛在的傾向而不再生起嗎？那些存在的眾生，那些依附於生存的，都是不動的。那些有意識的眾生，追求的眾生，都是不動的。它們既不思考，也不追求，也不造作，因潛在的傾向而輪迴。另一個層面。那些聖者，修行者，在那裡他們既不思考，也不追求，因潛在的傾向而再次生起。另一個層面。細微的生命，地上的或水中的，眼睛所不能見的，它們既不思考，也不追求，因潛在的傾向而輪迴。另一個層面。所有外在的僧侶，心高氣傲，他們既不思考，也不追求，因潛在的傾向而輪迴，既不思考，也不造作，也不跟隨。對象的存在不成為意識的存在。既不思考，這顯示了思維的聚集。既不跟隨，這顯示了潛在的傾向的聚集。既不思考，這顯示了粗糙的煩惱的消除。既不跟隨，這顯示了細微的煩惱的消除。既不思考，因而不追求的，像是初果者和無果者，既不跟隨的，像是阿羅漢，既不思考，這顯示了戒律的對立面被消除，既不追求，這顯示了定的對立面被消除，既不潛在，這顯示了智慧的對立面被消除，既不思考，這顯示了非善法的造作被消除，既不追求，這顯示了善法的造作被消除，既不跟隨，這顯示了無為法的造作被消除，既不思考，這顯示了無知的根本，既不追求，這顯示了其他的根本，既不潛在，這顯示了有知的根本。既不思考，這顯示了柔和的根本修行，既不追求，這顯示了中等的根本修行，既不跟隨，這顯示了過度的根本修行。這就是這部經文的意義。

Tattha katamā desanā? Idha sutte cattāri saccāni desitāni. Yañca cetayitaṃ yañca pakappitaṃ atthi etaṃ ārammaṇaṃ cittaṃ patiṭṭhati vicinati [vicinayati (pī. ka.)] yujjati. Na ca cetetīti na ca patthayatīti atthi evaṃ ārammaṇaṃ anusaye viññāṇamiti viciniyati yujjati na ca ceteti na ca patthayati. Anusayappahānā viññāṇaṭṭhitiṃ na gavesanti, viciyantaṃ yujjati. Ayaṃ yuttivicayo.

Tattha katamo padaṭṭhāno? Cetanā pariyuṭṭhānaṃ cetanāpariyuṭṭhānassa padaṭṭhānaṃ. Saṅkappanaṃ upādānassa padaṭṭhānaṃ. Anusayo pariyuṭṭhānassa padaṭṭhānaṃ. Tesaṃ chandarāgavināsāya bhāvanā bhavarāgassa pahānaṃ.

Tattha katamo lakkhaṇo? Yaṃ cetasikanti vedayitaṃ pakappitaṃ uggahitaṃ viññātaṃ tabbiññāṇaṃ ārammaṇampi paccayopi.

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye punabbhavaṃ na icchanti, te na cetayissanti na ca patthayissantīti, ayaṃ adhippāyo.

Āvaṭṭoti yā ca cetanā patthanā ca anusayo ca viññāṇaṭṭhitipahānā ca, imāni dve saccāni. Vibhattīti natthi vibhattiyā bhūmi. Parivattanā pana paṭipakkhaṃ suttaṃ.

Tattha katamo vevacano? Cetanā rūpasañcetanā yāvadhammasañcetanā. Yo anusayo, te satta anusayā.

Paññattīti cetanāpariyuṭṭhānaṃ paññattiyā paññattā. Saṅkappanaṃ upādānapaññattiyā paññattaṃ. Anusayo hetupaññattiyā paññatto. Viññāṇaṭṭhiti upapattihetupaññattiyā paññattā. Cetanā saṅkappanā anusayo samucchedo chandarāgavinayapaññattiyā paññatto. Paṭhame keci dvīhi parivattakehi paṭiccasamuppādo idappaccayatāya majjhapaññatti.

Otaraṇoti dvīhi parivattakehi dukkhañca samudayo ca majjhimakehi maggo ca nirodho ca. Sodhanoti sutte suttassa ārambho.

Adhiṭṭhānoti yañcetayitaṃ sabbaṃ adhiṭṭhānena ekattāya paññattaṃ. Saṅkappitanti upādānekattāya paññattaṃ. Viññāṇaṃ ekattāya paññattaṃ.

Parikkhāroti subhañca ārammaṇaṃ ayoniso manasikāro cetanā hetupaccayatāya paccayo. Viññāṇassa patiṭṭhāno dhammo ārammaṇapaccayatāya paccayo. Tassa manasikāro hetupaccayatāya paccayo.

Tattha katamo samāropano? Idaṃ suttaṃ saññitaṃ tattha ceteti visajjanā iti niddisitabbā. Tassa diṭṭhiyā viññāṇapaccayā nāmarūpaṃ yāva jarāmaraṇaṃ, ayaṃ samāropano. Ārammaṇametaṃ na hoti viññāṇassa ṭhitiyā, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā yāva jarāmaraṇanirodho.

Tattha katamaṃ saṃkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṃ? Ayaṃ loko [passa udā. 30 udāne] santāpajāto yāva ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu. Saṃkilesabhāgiyaṃ upadhiṃ hi paṭicca dukkhamidaṃ sambhoti, yā tā pana taṇhā pahīyanti, bhavaṃ nābhinandatīti nibbedhassa nibbutassa [niccutassa (pī. ka.)] bhikkhuno anupādāya punabbhavo na hoti. Upaccagā sabbabhavāni tādīti asekkhabhāgiyaṃ.

Tattha santāpajātoti rāgajo santāpo dosajo mohajoti. Tesaṃ sattānaṃ ṭhānaṃ dasseti . Loko santāpajātoti phasso tividho sukhavedanīyo dukkhavedanīyo adukkhamasukhavedanīyo. Tattha sukhavedanīyo phasso rāgasantāpo, dukkhavedanīyo dosasantāpo, adukkhamasukhavedanīyo mohasantāpo. Yathā ca bhagavā āha paṭhamakassa valāhakassa gomagge [komagge (pī. ka.) passa a. ni.

那裡有什麼教導？在這部經文中講述了四聖諦。那些被思考的、被造作的，有這樣的對象，心停留、觀察、結合。既不思考也不追求，有這樣的對象，因潛在的傾向而產生意識，觀察、結合，既不思考也不追求。因消除潛在的傾向而不尋求意識的存在，觀察、結合。這就是推理的觀察。那裡有什麼基礎？思考是煩惱的基礎，思考的煩惱是基礎。造作是執著的基礎。潛在的傾向是煩惱的基礎。爲了消除這些慾望和貪慾，修行是爲了消除存在的貪慾。那裡有什麼特徵？那些心所法，被感受、被造作、被理解、被認知，那種認知是對象也是條件。那裡有什麼四重束縛？在這部經文中，佛陀的意圖是什麼？那些不願再生的人，他們將不會思考也不會追求，這就是意圖。循環是什麼？那些思考、追求、潛在的傾向和意識存在的消除，這是兩個真理。沒有區別的領域。轉變則是相對的經文。那裡有什麼明確的說明？思考是從色法的思考到法的思考。那些潛在的傾向，就是七種潛在的傾向。概念是什麼？思考的煩惱是概念的概念。造作是執著概念的概念。潛在的傾向是因的概念的概念。意識的存在是再生因的概念的概念。思考、造作、潛在的傾向的完全消除是慾望和貪慾的消除概念的概念。在第一個中，有些人通過兩種轉變，緣起是因緣的中間概念。解脫是什麼？通過兩種轉變，苦和集是中間的，道和滅是中間的。凈化是經文開始的凈化。決定是什麼？那些被思考的一切都是通過決定而統一的概念。被造作的是通過執著的統一而成為概念。意識是通過統一而成為概念。條件是什麼？美好的對象和不如理作意是思考的因緣條件。意識的依止法是所緣緣的條件。對此的作意是因緣條件。那裡有什麼歸納？這部經文被認知，在那裡思考的解釋應該這樣說明。因其見解，因意識的條件而有名色，直到老死，這就是歸納。這不成為意識存在的對象，因意識的滅盡而名色滅盡，因名色的滅盡直到老死的滅盡。那裡什麼是屬於染污、屬於通達、屬於無學的經文？這個世界[請看]生於熱惱，直到那些沙門或婆羅門說通過存在而解脫存在。屬於染污的是：因執著而有這個苦的生起，那些渴愛被捨棄，不歡喜存在，這是屬於通達的；對於已滅、已解脫的比丘，因不執著而不再有再生。超越一切存在的聖者，這是屬於無學的。那裡，生於熱惱是指由貪生的熱惱、由嗔生的熱惱、由癡生的熱惱。顯示那些眾生的處所。世界生於熱惱是指三種觸：樂受的觸、苦受的觸、不苦不樂受的觸。其中，樂受的觸是貪的熱惱，苦受的觸是嗔的熱惱，不苦不樂受的觸是癡的熱惱。正如世尊所說，第一種云的牛道[牛跡]

3.35] yehi gahapatiputta rāgajehi dosajehi mohajehi santāpehi dukkhaṃ supati, te mama santāpā na santi.

Rogaṃ vadati attatoti tehi santāpehi santāpito tividhaṃ vipallāsaṃ paṭilabhati saññāvipallāsaṃ cittavipallāsaṃ diṭṭhivipallāsaṃ. Tattha asubhe subhanti saññāvipallāso. Dukkhe sukhanti cittavipallāso. Anicce niccanti anattani attāti diṭṭhivipallāso.

Yathā cittassa vipallāso saññādiṭṭhite tividhā vitakkā – cittavitakko vipallāso saññāvitakko vipallāso diṭṭhivitakko vipallāsopi. Tattha avijjā vipallāso gocarā gatipateyyabhūmi, yathā hi taṃ sañjānāti yathā vijānāti yathā sañjānāti ca vijānāti ca. Yathā khanti ceteti ime cattāro vipallāsā sattā yehi catubbidhaṃ attabhāvavatthuṃ rogabhūtaṃ gaṇḍabhūtaṃ 『『attā』』ti vadanti. Rogaṃ vadati attatoti ayaṃ āvaṭṭo. Yena yena hi maññati tato taṃ hoti aññathāti subhanti maññati na tathā hoti. Evaṃ sukhanti niccaṃ attāti so aññathā bhavameva santaṃ anāgataṃ bhavaṃ patthayati, tena vuccati 『『bhavarāgo』』ti. Bhavamevābhinandati, yaṃ abhinandati, taṃ dukkhanti pañcakkhandhe niddisiyati. Yañca tappaccayā sokaparidevadukkhaṃ tassa hi bhāvessati. Ettāvatā saṃkileso hoti. Pahānatthaṃ kho pana brahmacariyaṃ vussati. Tiṇṇaṃ santāpānaṃ chandarāgavinayo hoti.

Upadhiṃ hi paṭicca dukkhamidaṃ bhavatīti ye bhavamevābhinandanti yassa bhāvessati, taṃ dukkhaṃ tassa dukkhassa pahānamāha. Sabbaso upādānañca yaṃ natthi dukkhassa sambhavoti cattāro vipallāsā yathā niddiṭṭhaupādānamāha. Tassa paṭhamo vipallāso kāmupādānaṃ, dutiyaṃ diṭṭhupādānaṃ, tatiyaṃ sīlabbatupādānaṃ, catutthaṃ attavādupādānaṃ, tesaṃ yo khayo natthi dukkhassa sambhavo upadhi nidānaṃ dukkhanirodhamāha. Evametaṃ yathābhūtaṃ sammappaññāya passato vibhavataṇhā na hoti. Vibhavaṃ nābhinandatīti dassanabhūmiṃ manteti sabbaso taṇhakkhayaṃ nibbānanti dve vimuttiyo katheti rāgavirāgañca avijjāvirāgañca. Tassa bhikkhunoti anupādisesanibbānadhātuṃ manteti. Ayaṃ suttassa atthaniddeso.

3.35] 以那些由於貪、恨、癡而受苦的家長子們，彼等的痛苦並不存在於我之中。病痛稱為「自我」，因其痛苦而受到三種顛倒的影響：感知的顛倒、心的顛倒、見的顛倒。在這裡，感知的顛倒是將不善視為善。心的顛倒是將苦視為樂。見的顛倒是將無常視為常，將無我視為我。如是，心的顛倒在感知和見中有三類思維——心的思維顛倒、感知的思維顛倒、見的思維顛倒。在此，無明的顛倒是其所依，正如它所感知、所知和所理解的那樣。正如，忍耐者所思的四種顛倒是那些認為四種身心的事物是病痛的「我」。病痛稱為「自我」，此為輪迴。任何他所想的，便是那樣，若認為善，那便不是如此。是故，認為樂是常的，故他期待著將來的存在，因此稱為「存在的貪」。他只貪戀存在，他所貪戀的，便是苦，故在五蘊中被指為苦。因而，因緣而生的悲傷和痛苦將會存在。至此，便是污垢。然，出離的道則在於修行。三種痛苦的貪慾將會被馴服。依賴於執取而生的痛苦，正是那些貪戀存在者所將要經歷的痛苦，故此痛苦被稱為痛苦的放棄。所有的執取，若無，則痛苦的生起便不可能，四種顛倒如前所述，故稱為執取。其首個顛倒是慾望的執取，第二是見的執取，第三是戒律與儀式的執取，第四是自我的執取。對於這些，若無滅亡，則痛苦的生起便不可能，執取是痛苦的根源，痛苦的滅絕則被稱為痛苦的止息。如此，若依真實觀察，貪慾的消失便不會存在。貪慾不被貪戀，故此在見的層面上，所有的貪慾的消失皆被稱為涅槃，講述了兩種解脫：對貪的解脫與對無明的解脫。對此，出家人指向無餘依的涅槃境界。這是本經的意義說明。

Tattha katamo vicayo? Yassa yattha pariḷāheti tassa pariḍayhantassa so yathābhūtaṃ natthi nibbindati ca, ayaṃ vicayo ca yutti ca. Padaṭṭhāno rāgajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Dosajo pariḷāho sukhindriyassa domanassindriyassa ca padaṭṭhānaṃ. Mohajo pariḷāho upekkhindriyassa domanassindriyassa ca padaṭṭhānaṃ.

Tattha katamo lakkhaṇo hāro? Phassapareto vedanāpareto saññāparetopi saṅkhāraparetopi yena yena maññati yadi subhanimittena yadi sukhanimittena yadi niccanimittena yadi attanimittena asubhe subhanti maññati, evaṃ sabbaṃ rāgaje pariḷāhe vutte cattāro pariḷāhā vuttā bhavanti. Rāgajo dosajo mohajo diṭṭhijo ca rāgaṃ vadāmīti attato vadati. Sabbāni pannarasa padāni aniccaṃ dukkhanti.

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye pariḷāhena na acchanti te bhavaṃ nābhinandanti. Ye bhavaṃ nābhinandanti, te parinibbāyissanti. Ayaṃ adhippāyo.

Tattha katamo āvaṭṭo? Saṃkilesabhāgiyena dukkhañca samudayañca niddisati. Nibbedhabhāgiyena maggañca nirodhañca.

Tattha katamā vibhatti? Santāpajāto rogajāto rogaṃ vadati attato taṃ na ekaṃsena hoti amanasikārā santāpajāto kho na ca rogaṃ attato vadati.

Tattha katamo parivattano? Pakkhapaṭipakkhanidassanatthaṃ bhūmi parivattanāya.

Tattha katamo vevacano hāro? Rogañca attato vadati sallaṃ attato vadati. Pannarasa padāni sabbāni vattabbāni.

Tattha katamā paññatti? Santāpajātoti domanassapadaṭṭhānaṃ. Sabbe vacanapaññattiyā paññapeti. Rogaṃ vadati attato vipallāso saṃkilesapaññattiyā paññapeti. Yaṃ nābhinandati, taṃ dukkhanti vipallāsanikkhepapaññattiyā paññattā. Te akatasattā lokā majjhena vemattatāya paññattā.

Tattha katamo otaraṇo? Santāpajātoti tīṇi akusalamūlāni, te saṅkhārā saṅkhārakkhandhapariyāpannā, dhātūsu dhammadhātu, āyatanesu dhammāyatanaṃ. Indriyesu itthindriyaṃ purisindriyañca padaṭṭhānaṃ.

Tattha katamo sodhano? Suddho suttassa ārambho.

Tattha katamo adhiṭṭhāno hāro? Pariḷāhoti ye sattā lokā ekattapaññattiyā paññattā, te akatasattā lokā majjhena vemattatāya paññattā.

Tattha katamo parikkhāro? Santāpajātoti ayoniso manasikāro hetu, vipallāsañca paccayo. Tattha dvīhi dhammehi attā abhiniviṭṭhā cittañca cetasikañca dhamme ubhayāni tassa viparītena parāmasato. Aparo pariyāyo, cetasikehi dhammehi attasaññā anattasaññā samugghāteti. Aparo pariyāyo. Aniccasaññā cetasikesu dhammesu, na tu attasaññā. Idaṃ vuccati cittanti vā manoti vā viññāṇanti vā idaṃ dīgharattaṃ abbhuggataṃ etaṃ mama, esohamasmi, eso me attāti. Tattha cetasikā dhammānupassanā esāpi dhammasaññā. Tassa ko hetu, ko paccayo? Ahaṃkāro hetu, mamaṃkāro paccayo.

Tattha katamo samāropano? Ayaṃ loko santāpajātoti akusalaṃ manteti viññāṇaṃ nāmarūpassa paccayo yāva jarāmaraṇanti, ayaṃ samāropano.

Evametaṃ yathābhūtaṃ, sammappaññāya passati akusalamūlānaṃ pahānaṃ. Tattha avijjānirodho avijjānirodhā yāva jarāmaraṇanirodho, ayaṃ samāropano.

Cattāro puggalā [passa a. ni.

在此，何為分析？對於某人在某處感到熱惱，對於那個正在熱惱的人來說，如實地不存在，他厭離，這就是分析和推理。貪生的熱惱是樂根和憂根的近因。嗔生的熱惱是樂根和憂根的近因。癡生的熱惱是舍根和憂根的近因。在此，何為特相之線索？為觸所壓迫、為受所壓迫、為想所壓迫、為行所壓迫，無論他以何種方式認知，無論是以凈相、樂相、常相還是我相，在不凈中認為是凈，如是在說及貪生的熱惱時，四種熱惱都被說及。貪生、嗔生、癡生和見生，我說這是貪，他稱之為自我。所有十五項都是無常和苦的。在此，何為四重解析？在此經中，世尊的意圖是什麼？那些不因熱惱而停留的人們不喜愛存在。那些不喜愛存在的人們將會完全寂滅。這就是意圖。在此，何為輪迴？通過污染部分說明苦和集。通過通達部分說明道和滅。在此，何為區分？生起熱惱者、生起病痛者稱病痛為自我，這並非一定如此，由於不作意而生起熱惱，但並不稱病痛為自我。在此，何為轉變？爲了說明立場和對立立場，這是基礎的轉變。在此，何為同義詞之線索？稱病痛為自我，稱箭為自我。應當說出所有十五項。在此，何為施設？"生起熱惱者"是憂根的近因。他以所有言語施設來施設。"稱病痛為自我"是顛倒，以污染施設來施設。"他所不喜愛的，那是苦"，以顛倒捨棄施設來施設。那些非造作的眾生世間以中道的差異性而被施設。在此，何為深入？"生起熱惱者"是三不善根，那些是行，屬於行蘊，在界中屬於法界，在處中屬於法處。在諸根中，女根和男根是近因。在此，何為清凈？經的開始是清凈的。在此，何為確立之線索？熱惱是指那些以一性施設而被施設的眾生世間，那些非造作的眾生世間以中道的差異性而被施設。在此，何為資具？"生起熱惱者"，不如理作意是因，顛倒是緣。在此，通過兩法，自我被執著，即心和心所法，兩者都被他以相反的方式執取。另一種方式是，通過心所法，自我想被非我想所消除。另一種方式是，在心所法中有無常想，但沒有自我想。這被稱為心或意或識，這長時間以來被認為是"這是我的，我就是這個，這是我的自我"。在此，對心所法的隨觀也是法想。這的因是什麼，緣是什麼？我執是因，我所執是緣。在此，何為歸結？這個世間生起熱惱，他思考不善，識是名色的緣，乃至老死，這就是歸結。
如是，以正慧如實觀察不善根的斷除。在此，無明的滅盡，由無明滅盡乃至老死滅盡，這就是歸結。四種人[見增支部

4.5] – anusotagāmī paṭisotagāmī ṭhitatto, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇoti.

Tattha yo anusotagāmī ayaṃ kāme sevati. Pāpañca kammaṃ karoti yāva kāme paṭisevati . Idaṃ lobho akusalamūlaṃ, so yeva taṇhā, so tehi kāmehi vuyhati anusotagāmīti vuccati. Yo puggalo tāhi gamito tappaccayā tassa hetu akusalakammaṃ karoti kāyena ca vācāya ca, ayaṃ vuccati pāpakammaṃ karotīti. Tassa tīṇi sotāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso. Imehi tīhi sotehi tividhadhātuyaṃ uppajjati kāmadhātuyaṃ rūpadhātuyaṃ arūpadhātuyaṃ. Tena paṭipakkhena yo kāme na paṭisevati. Yo sīlavataṃ na parāmasati. Yo sakkāyadiṭṭhīnaṃ pahānāya kāmesu yathābhūtaṃ ādīnavaṃ passati. Yena ca te dhamme paṭisevati. Yañca tappaccayā tiṭṭhati brāhmaṇoti arahaṃ kira. Tattha arahaṃ tassa pāraṅgato hoti, pāraṅgatassa thale tiṭṭhati sopādisesā nibbānadhātu. Anusotagāminīti dassanappahātabbānaṃ saṃyojanānaṃ appahānamāha. Paṭisotagāminīti phale diṭṭhekaṭṭhānañca kilesānaṃ pahānamāha, ṭhitattena pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ pahānamāha. Tattha anusotagāminā maggarūpimāha. Paṭisotagāminā ṭhitattena ca maggamitimāha. Pāraṅgatena sāvakā asekkhā ca sammāsambuddhā ca vuttā. Anusotagāminā sakkāyasamudayagāminiṃ paṭipadamāha. Paṭisotagāminā ṭhitattena sakkāyanirodhagāminiṃ paṭipadamāha. Pāraṅgatena dasa asekkhā arahantā dhammā vuttā. Ayaṃ suttattho.

4.5] – 進入流的者，逆流而行者，穩固者，已渡者，站在地面上的稱為「婆羅門」。在此，誰是進入流的者？此人追求慾望，做惡業，直到享受慾望。這是貪慾的不善根，他正是慾望，因此他因慾望而沉淪，故稱為進入流的者。此人因這些原因而造作不善的業，無論是身體上的還是言語上的，因此稱為做惡業的人。此人有三種流：我見、疑惑、戒律與儀式的執著。由這三種流而生，存在於欲界、色界、無色界中。反之，那些不追求慾望的人，善良的人不執著于慾望。那些爲了斷除我見而如實觀察慾望的危害的人，正是那些修習這些法的人。因而，他們稱為「婆羅門」。在此，婆羅門已渡過，已渡過者站在地面上，余依的涅槃境界。進入流者是指那些未能斷除應當觀察的繫縛。逆流者是指那些在果中見到的地方，斷除煩惱的。穩固者是指那些五個下分的繫縛的斷除。因此，進入流者所走的道路是通向我見的生起。逆流者所走的道路是通向我見的滅盡。已渡者的十種無學者的法被說出。這是本經的意義。

Tattha katamā desanā? Imasmiṃ hi sutte cattāri ariyasaccāni desitāni. Tedhātukalokasamatikkamanañca.

Tattha katamo vicayo hāro? Yo kāme paṭisevati pāpaṃ [pāpakaṃ (pī.)] kareyyāti yo ca kāme na paṭisevati so pāpakammaṃ na kareyyāti yo ca imehi dvīhi bhūmīhi uttiṇṇo pāraṅgatoti yā vīmaṃsā ayaṃ vicayo.

Yuttīti yujjati suttesu, nāyujjatīti yā vīmaṃsāya, ayaṃ yutti. Padaṭṭhānoti anusotagāminā sattannaṃ saṃyojanānaṃ padaṭṭhānaṃ. Akusalassa kiriyā akusalassa mūlānaṃ padaṭṭhānaṃ. Paṭisotagāminā yathābhūtadassanassa padaṭṭhānaṃ. Ṭhitattena asaṃhāriyāya [asahāriyāya (pī.)] padaṭṭhānaṃ. Pāraṅgatoti kadāci bhūmiyā padaṭṭhānaṃ.

Tattha katamo lakkhaṇo hāro? Yo anusotaṃ gacchati taṇhāvasena. Sabbesampi kilesānaṃ vasena gacchati. Yo paṭisotaṃ vāyamati. Taṇhāya sabbesampi so kilesānaṃ vāyamati paṭisotaṃ. Yo attanā ṭhito kāyenapi so ṭhito vācācittenapi so ṭhito. Ayaṃ lakkhaṇo hāro.

Tattha katamo catubyūho? Idha sutte bhagavato ko adhippāyo? Ye anusotagāminiyā paṭipadāya nābhiramissanti, te paṭisotaṃ vāyamissantīti yāva kadāci bhūmiyaṃ, ayaṃ adhippāyo. Āvaṭṭoti idha sutte cattāri suttāni desitāni.

Tattha katamo vibhatti hāro? Yo kāme paṭisevati pāpañca kammaṃ karoti. So anusotagāmīti na ekaṃsena sotāpannopi kāme paṭisevati. Taṃ bhāgiyañca pāpakammaṃ karoti. Kiñcāpi sekkhopi kareyya pāpaṃ yathā sutte niddiṭṭho na ca so anusotagāmī, idaṃ vibhajjabyākaraṇīyaṃ. Na ca kāme paṭisevati na ca pāpakammaṃ karoti paṭisotagāmī na ca ekaṃsena sabbe bāhirako kāmesu vītarāgo na ca kāme paṭisevati, tena ca pāpakammaṃ karoti anusotagāmī paṭisotagāmī, ayaṃ vibhatti.

Tattha katamo parivattano hāro? Niddiṭṭho paṭipakkho. Vevacanoti kāmesu vatthukāmāpi kilesakāmāpi rūpasaddagandharasaphassaputtadāradāsakammakaraporisañca pariggahā.

Paññattīti sabbe puthujjanā ekattāya paññattā. Anusotagāmīti kilesasamudācārapaññattiyā paññattā. Ye pana sekkhā puggalā, te nibbānapaññattiyā [niṭṭhānapaññattiyā (ka.)] paññattā. Ye pana anāgāmī, te asaṃhāriya paññattiyā paññattā, ayaṃ paññatti.

Otaraṇoti yo anusotagāmī, so dukkhaṃ. Ye tassa dhammā, te dukkhassa samudayo. Yaṃ rūpaṃ, ayaṃ rūpakkhandho, evaṃ pañcapi khandhā paṭiccasamuppādo, te kilesā saṅkhārakkhandhapariyāpannā dhammāyatanaṃ dhammadhātu indriyesu ca paññattā.

Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ, so ārambho sabbo suddho.

Adhiṭṭhānoti paṭisotagāminā sabbe sotāpannā ekattena vā niddiṭṭhā rāgānusayapaṭisotagāmino sekkhāva maggo ca sekkho ca puggalo ṭhitattoti.

Vītarāgo ekattāya paññatto. Pāraṅgatoti sabbe arahanto sabbe paccekabuddhā sammāsambuddhā ca ekattāya paññattā.

Parikkhāroti anusotagāmino pāpamittapaccayo kāmapariyuṭṭhānaṃ hetu. Paṭisotagāmino dve hetū dve paccayā ca yāva sammādiṭṭhiyā uppādāyadiṭṭhi [upādāyadiṭṭhi (pī.)], tassa paṭiladdhamaggo hetu ārambho paccayo kāyiko cetasikassa koṭṭhāso ca. Samāropanoti vibhatti idaṃ suttaṃ natthi samāropanāya bhūmi.

Pañcānisaṃsā sotānugatānaṃ dhammānaṃ [passa a. ni.
在此，何為教導？在此經中，講述了四種高貴的真理，並且超越了四種因緣。在此，何為分析的線索？誰追求慾望，做惡業，誰不追求慾望，便不做惡業。這是通過這兩個層面得出的結論。「推理」在此經中是指在聽聞中相應的。若不相應，則為無效的推理。這是推理的意義。基礎是指進入流者的七種繫縛的基礎。不善的行為是指不善根的基礎。逆流者是指如實觀察的基礎。穩固者是指不受侵害的基礎。已渡者是指在某些情況下的基礎。在此，何為特相之線索？誰進入流，因貪慾而行。所有的煩惱都因而行。誰努力逆流，因貪慾而努力逆流。誰以自身為立足點，身體上、言語上、心中皆穩固。這是特相之線索。在此，何為四重解析？在此經中，世尊的意圖是什麼？那些不依賴進入流的修行者，將會努力逆流，直到某個時候在地面上，這就是意圖。輪迴在此經中講述了四種教導。在此，何為區分的線索？誰追求慾望，做惡業。故此，進入流者並非僅僅是進入流者，也有可能是追求慾望者。他也會做不善的事。即便是修行者也可能做惡，如經中所述，但他並非進入流者，這種區分是應當說明的。逆流者不追求慾望，也不做惡，故此並非僅僅是所有外在的人在慾望中無貪，也不追求慾望，因此做惡的進入流者與逆流者，這就是區分。在此，何為轉變的線索？已被說明的反面。言語是指在慾望中，無論是慾望的對象、煩惱的對象、色聲香味觸的對象、妻子、兒女、工匠等的執著。施設是指所有的普通人都是以一性施設的。進入流者是指煩惱的生起與行為的施設。那些修行者則是指涅槃的施設。那些非流者則是指不受侵害的施設，這就是施設。深入是指誰是進入流者，他是苦。那些法是苦的因緣。那是色，乃是色蘊，如此五蘊的緣起，都是煩惱的法，屬於行蘊、法界、法處、根中。清凈是指通過何種方式講述此經的開始，所有的開始都是清凈的。確立是指逆流者，所有的進入流者都在同一處被指明，貪慾的執著是逆流者的法。無貪是指一性施設。已渡者則是指所有的阿羅漢、所有的獨覺佛、正等正覺者都被一性施設。資具是指進入流者的惡友因緣，慾望的糾纏是因。逆流者則是指兩個因、兩個緣，直到正見的生起，正見的因，因而獲得的道路是因，身體和心所的部分。歸結是指此經沒有歸結的基礎。
五種利益屬於流者的法。

4.191] yāva diṭṭhiyā suppaṭividdhānaṃ suttaṃ vitthārena kātabbaṃ. Yuñjato ghaṭentassa vāyamato gilāno maraṇakāle devabhūto paccekabodhiṃ pāpuṇāti. Sotānugatāti saddhammassavanena kataṃ hoti. Na ca adhipaññādhammavipassanāya tassa cittaṃ tasitaṃ hoti, na ca anibbiddhattaṃ, idaṃ ca suttaṃ pañcannaṃ puggalānaṃ desitaṃ, saddhānusārino mudindriyassa tikkhindriyassa ca dhammānusārino tikkhindriyassa mudindriyassa ca. Yo pana mohacarito puggalo na sakkoti yuñjituṃ ghaṭituṃ vāyamituṃ yathābhūtaṃ yathāsamādhikā vimutti taṃ khaṇaṃ taṃ layaṃ taṃ muhuttaṃ phalaṃ dasseti. Sādhu parihāyati paro taṃ duyhati, no tu sukhaavipākinī bhavati . Tassa diṭṭhe yeva ca dhamme upapajjaaparāpariyavedanīyaṃ. Tattha yo puggalo dhammānusārī tassa yadi sotānugatā dhammā honti so yuñjanto pāpuṇāti. Yo dhammānusārī mudindriyo, so gilāno pāpuṇāti. Yo saddhānusārī tikkhindriyo, so maraṇakālasamaye pāpuṇāti. Yo mudindriyo, so devabhūto pāpuṇāti. Yadā devabhūto na pāpuṇāti, na so teneva dhammarāgena tāya dhammanandiyā paccekabodhiṃ pāpuṇāti. Yo sotānugatesu yuñjati ghaṭeti vāyamati, so pubbāpannena visesaṃ sañjānāti, sañjānanto pāpuṇāti. Sace pana gilānassa manasikāro hoti, tattha yuñjanto pāpuṇāti. Sace panassa maraṇakāle saṃviggo hoti, tattha yuñjanto pāpuṇāti. Sace pana na katthaci [kattha (pī. ka.), tattha (ka.)] saṃvego hoti, tassa devabhūtassa sukhino dhammabhūtā pādā evaṃ avilapati. So evaṃ jānāti 『『ayaṃ so dhammavinayo yattha mayaṃ pubbe manussabhūtā brahmacariyaṃ carimhā』』ti. Atha devabhūto pāpuṇāti. Dibbesu vā pañcasu kāmaguṇesu ajjhosito hoti pamādavihārī, so tena kusalamūlena paccekabodhiṃ pāpuṇāti.

Yā paratoghosena vacasā suparicitā, ayaṃ sutamayī paññā. Ye pana dhammā honti manasā anupekkhitā, ayaṃ cintāmayī paññā. Yaṃ diṭṭhiyā suppaṭividdhā, ayaṃ bhāvanāmayī paññā . Yaṃ sotānugatā vacasā paricitā honti, so ca diṭṭhe yeva dhamme parinibbāyī, ayaṃ arahaṃ puggalo. Yo upapajjati devabhūto pāpuṇāti, tattha ca parinibbāyati, ayaṃ anāgāmī. Yo tena kusalamūlena paccekabodhiṃ pāpuṇāti, ayaṃ pubbayogasambhārasambhūto puggalo.

Sotānugatā dhammāti paṭhamaṃ vimuttāyatanaṃ, vacasā paricitāti dutiyaṃ tatiyañca vimuttāyatanaṃ, manasā anupekkhitāti catutthaṃ vimuttāyatanaṃ diṭṭhiyā suppaṭividdhāti pañcamaṃ vimuttāyatanaṃ.

Sotānugatāya vimuttiyā vacasā yā vācā suppaṭividdhā anupubbadhammassa sotena sutvā sīlakkhandhe paripūreti, manasā anupekkhitā samādhikkhandhaṃ paripūreti, diṭṭhiyā suppaṭividdhā paññākkhandhaṃ paripūreti.

Sotānugatā dhammā bahussutā hontīti vitthārena kātabbaṃ. Idaṃ paṭhamaṃ saddhāpadānaṃ manasā anupekkhitāti paṭisallānabahulo viharati, vitthārena kātabbaṃ. Idaṃ dutiyaṃ saddhāpadānaṃ diṭṭhiyā suppaṭividdhāti anāsavā cetovimuttiyā nāparaṃ itthattāyāti pajānātīti. Idaṃ tatiyaṃ saddhāpadānaṃ.

Sotānugatā dhammāti sekkhaṃ satthā dasseti. Manasā anupekkhitāti arahattaṃ satthā dasseti. Diṭṭhiyā suppaṭividdhāti tathāgataṃ arahantaṃ sammāsambuddhaṃ satthā dasseti.

4.191] 何為教導？在此經中，詳細講述了四種高貴的真理，以及超越因緣的道理。在此，何為分析的線索？誰追求慾望，做惡業；誰不追求慾望，則不做惡業。這是通過這兩種層面得出的結論。「推理」在此經中是指在聽聞中相應的。若不相應，則為無效的推理。這是推理的意義。基礎是指進入流者的七種繫縛的基礎。不善的行為是指不善根的基礎。逆流者是指如實觀察的基礎。穩固者是指不受侵害的基礎。已渡者是指在某些情況下的基礎。在此，何為特相之線索？誰進入流，因貪慾而行。所有的煩惱都因而行。誰努力逆流，因貪慾而努力逆流。誰以自身為立足點，身體上、言語上、心中皆穩固。這是特相之線索。在此，何為四重解析？在此經中，世尊的意圖是什麼？那些不依賴進入流的修行者，將會努力逆流，直到某個時候在地面上，這就是意圖。輪迴在此經中講述了四種教導。在此，何為區分的線索？誰追求慾望，做惡業。故此，進入流者並非僅僅是進入流者，也有可能是追求慾望者。他也會做不善的事。即便是修行者也可能做惡，如經中所述，但他並非進入流者，這種區分是應當說明的。逆流者不追求慾望，也不做惡，故此並非僅僅是所有外在的人在慾望中無貪，也不追求慾望，因此做惡的進入流者與逆流者，這就是區分。在此，何為轉變的線索？已被說明的反面。言語是指在慾望中，無論是慾望的對象、煩惱的對象、色聲香味觸的對象、妻子、兒女、工匠等的執著。施設是指所有的普通人都是以一性施設的。進入流者是指煩惱的生起與行為的施設。那些修行者則是指涅槃的施設。那些非流者則是指不受侵害的施設，這就是施設。深入是指誰是進入流者，他是苦。那些法是苦的因緣。那是色，乃是色蘊，如此五蘊的緣起，都是煩惱的法，屬於行蘊、法界、法處、根中。清凈是指通過何種方式講述此經的開始，所有的開始都是清凈的。確立是指逆流者，所有的進入流者都在同一處被指明，貪慾的執著是逆流者的法。無貪是指一性施設。已渡者則是指所有的阿羅漢、所有的獨覺佛、正等正覺者都被一性施設。資具是指進入流者的惡友因緣，慾望的糾纏是因。逆流者則是指兩個因、兩個緣，直到正見的生起，正見的因，因而獲得的道路是因，身體和心所的部分。歸結是指此經沒有歸結的基礎。

Sotānugatā dhammāti kāmānaṃ nissaraṇaṃ dasseti. Manasā anupekkhitāti rūpadhātuyā nissaraṇaṃ dasseti. Diṭṭhiyā suppaṭividdhāti tedhātukānaṃ nissaraṇaṃ dasseti. Ayaṃ suttattho.

Tattha katamo desanāhāro? Imamhi sutte tayo esanā desitā sotānugatehi dhammehi vacasā paricitehi kāmesanāya samathamaggo. Diṭṭhiyā suppaṭividdhehi brahmacariyesanāya samathamaggo.

Vicayoti yathā suttaṃ manasikaronto vicinanto sutamayipaññaṃ paṭilabhati. Yathā ca so manasikarotīti yathā sutadhammā tadā cintāmayipaññaṃ paṭilabhati. Yathā diṭṭheva dhamme manasikaroti tadā bhāvanāmayipaññaṃ paṭilabhati. Ayaṃ vicayo.

Sutena sutamayipaññaṃ paṭilabhati. Cintāya cintāmayipaññaṃ bhāvanāya bhāvanāmayipaññaṃ paṭilabhati. Atthi esā yutti.

Padaṭṭhānoti sotānugatā dhammāti dhammassavanassa padaṭṭhānaṃ. Vacasā paricitāti yuñjanāya padaṭṭhānaṃ. Manasā anupekkhitāti dhammānudhammāya vipassanāya padaṭṭhānaṃ. Diṭṭhiyā anupekkhitāti paññāyapi anupekkhitā diṭṭhiyāpi anupekkhitā.

Catubyūhoti imamhi sutte bhagavato ko adhippāyo? Ye imāhi dvīhi paññāhi samannāgatā tehi….

Sa nibbutoti maggaphalaṃ anupādisesañca nibbānadhātuṃ manteti, dānena oḷārikānaṃ kilesānaṃ pahānaṃ manteti. Sīlena majjhimānaṃ, paññāya sukhumakilesānaṃ manteti, rāgadosamohakkhayā sa nibbutoti katā ca bhūmi.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati;

Kusalo ca jahāti pāpakanti maggo vutto;

Rāgadosamohakkhayā sa nibbutoti maggaphalamāha.

Dadato puññaṃ pavaḍḍhati, saṃyamatoti tīhi padehi lokikaṃ kusalamūlaṃ vuttaṃ. Rāgadosamohakkhayā sa nibbutoti lokuttaraṃ kusalamūlaṃ vuttaṃ.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti puthujjanabhūmiṃ manteti. Kusalo ca jahāti pāpakanti sekkhabhūmiṃ manteti. Rāgadosamohakkhayā sa nibbutoti asekkhabhūmi vuttā.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti magganiyā paṭipadā vuttā. Kusalo ca jahāti pāpakanti sekkhavimutti. Rāgadosamohakkhayā sa nibbutoti asekkhavimutti.

Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyatīti dānakathaṃ sīlakathaṃ maggakathaṃ lokikānaṃ dhammānaṃ desanamāha. Kusalo ca jahāti pāpakanti loke ādīnavānupassanā. Rāgadosamohakkhayā sa nibbutoti sāmukkaṃsikāya dhammadesanāyapi paṭividdhā.

Dadato puññaṃ pavaḍḍhatīti pāṇānaṃ abhayadānena pāṇātipātā veramaṇisattānaṃ abhayaṃ deti. Evaṃ sabbāni sikkhāpadāni kātabbāni. Saṃyamato veraṃ na cīyatīti sīle patiṭṭhāya cittaṃ saṃyameti, tassa saṃyamato pāripūriṃ gacchati. Rāgadosamohakkhayā sa nibbutoti dve vimuttiyo. Ayaṃ suttaniddeso.

Sotānugatā dhammāti 表示慾望的解脫。Manasā anupekkhitāti 表示色界的解脫。Diṭṭhiyā suppaṭividdhāti 表示因緣的解脫。這是本經的意義。 115. 在此，何為教導的內容？在此經中，講述了三種追求，分別是通過聽聞而熟悉的慾望的修行方法；通過如實觀察而熟悉的梵行的修行方法。分析是指如經中所述，專注思維而獲得的聽聞智慧。並且如他所專注的，正如所聞的法，此時獲得的思維智慧。正如對所見法的專注，此時獲得的修行智慧。這是分析的內容。通過聽聞獲得的聽聞智慧。通過思維獲得的思維智慧。通過修行獲得的修行智慧。這是合理的關係。基礎是指追隨法的聽聞的基礎。通過言語熟悉的基礎。通過心的專注的基礎，法與法的觀察的基礎。通過如實觀察的基礎，智慧也應當觀察。四重解析是指在此經中，世尊的意圖是什麼？那些具備這兩種智慧的人，他們…… 因此，涅槃的果位是無餘涅槃的法，講述了通過施捨來斷除粗重的煩惱。通過持戒來斷除中等的煩惱，通過智慧來斷除細微的煩惱，因而達到涅槃的境地。施捨時，善業增長，因而不生敵意；善者則斷除惡業，講述了修行的道路；因貪嗔癡的滅盡而達到涅槃，講述了修行的果位。施捨時，善業增長，持戒時則講述了世俗的善根。因貪嗔癡的滅盡而達到涅槃，講述了出世的善根。施捨時，善業增長，持戒時則不生敵意，講述了普通人的法。善者則斷除惡業，講述了修行者的法。因貪嗔癡的滅盡而達到涅槃，講述了無學者的法。施捨時，善業增長，持戒時則不生敵意，講述了修行的路徑。善者則斷除惡業，講述了修行的解脫。因貪嗔癡的滅盡而達到涅槃，講述了無學的解脫。施捨時，善業增長，持戒時則不生敵意，講述了施捨、持戒、修行的世俗法。善者則斷除惡業，觀察世間的苦果。因貪嗔癡的滅盡而達到涅槃，講述了相應的法的教導。施捨時，善業增長，通過給予生命的施捨，給予眾生免於殺害的安寧。如此，所有的戒律應當被遵守。持戒時不生敵意，心中安定，因而心境日益充實。因貪嗔癡的滅盡而達到涅槃，講述了兩種解脫。這是本經的說明。

Tattha katamā desanā? Imamhi sutte kiṃ desitaṃ? Dve sugatiyo devā ca manussā ca, dibbā ca pañcakāmaguṇā, mānussakā ca. Dvīhi padehi niddeso. Dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati, kusalo ca jahāti pāpakanti maggo vutto. Rāgadosamohakkhayā sa nibbutoti dve nibbānadhātuyo desitā sopādisesā ca anupādisesā ca. Ayaṃ desanā.

Vicayoti dadato puññaṃ pavaḍḍhatīti iminā paṭhamena padena dānamayikapuññakiriyavatthu vuttaṃ. Tenassa ānantariyānaṃ kusalānaṃ dhammānaṃ. Dutiyena padena… yanti, niyyānikaṃ sāsananti, ayaṃ adhippāyo. Assavanena ca amanasikārena ca appaṭivedhena ca sakkāyasamudayagāminī paṭipadā vuttā. Savanena ca manasikārena ca paṭivedhena ca sakkāyanirodhagāminī paṭipadā vuttā. Ayaṃ āvaṭṭo.

Vibhattīti ekaṃsabyākaraṇīyo. Natthi tattha vibhattiyā bhūmi. Parivattanāti ye pañcānisaṃsā, te pañcādinā paṭipakkhena teneva diṭṭheva dhamme pāpuṇāti, taṃ upapajjamānā aparo pariyāyo.

Vevacananti sotānugatā dhammāti yaṃ suttaṃ diṭṭhampi paññindriyaṃ viññattampi diṭṭhiyā suppaṭividdhampi vibhāvitampi.

Paññattīti sotānugatādhammāti desanā avijjāpaññattiyā paññattaṃ. Manasikāro pāmojjapaññattiyā paññatto, diṭṭhadhammāpi ānisaṃsapaññattiyā paññattā.

Otaraṇoti tisso paññā vacasā paricitesu sutamayīpaññā manasā anupekkhitesu cintāmayīpaññā diṭṭhiyā suppaṭividdhāsu bhāvanāmayīpaññā. Imāni ariyasaccāni indriyāni vijjuppādā avijjānirodho paṭiccasamuppādo indriyesu tīṇi indriyāni, āyatanesu dhammāyatanapariyāpannā dhātūsu dhammadhātupariyāpannāti. Sodhanoti yo ārambho suttassa paveso niyutto.

Adhiṭṭhānoti pañcānisaṃsāti vemattatāya paññattā ānisaṃsā sotā anugatāti vemattatāya ariyavohāro paññatto, dhamme ca savananti ekattatāya paññattaṃ.

Parikkhāroti dhammassavanassa payirupāsanā paccayo, saddhā hetu. Manasā anupekkhitāti atthappaṭisaṃveditā paccayo, dhammappaṭisaṃveditā hetu, diṭṭhiyā suppaṭividdhāti saddhammassavanañca manasikāro ca paccayo, sutamayī cintāmayī paññā hetu. Samāropanoti vibhattaṃ suttaṃ aparo pariyāyo nibbatti bale natthi. Tattha samāropanāya bhūmi.

在此，何為教導？在此經中講述了什麼？兩種善趣,即天界和人界,以及天界的五種欲樂和人間的欲樂。通過兩個句子進行說明。"施捨時,善業增長;持戒時,不積累怨恨;善者能捨棄惡業"講述了修行之道。"因貪嗔癡的滅盡而達到涅槃"講述了兩種涅槃界,即有餘依涅槃和無餘依涅槃。這就是教導。分析是:"施捨時,善業增長"這第一句話講述了佈施功德。因此他的善法是無間斷的。第二句話...這是意圖。由於不聽聞、不作意、不通達而說明了導向有身見生起的修行。由於聽聞、作意、通達而說明了導向有身見滅盡的修行。這是輪迴。區分是應當一概回答的。這裡沒有區分的基礎。轉變是指那五種利益,通過五種等的對立面,在現法中就能證得,這是另一種方式。同義詞是"隨流而來的法"即所見的經、智慧根、所了知的、所通達的、所明瞭的。施設是"隨流而來的法"是以無明施設而施設的。作意是以喜悅施設而施設的,現法利益也是以利益施設而施設的。深入是三種智慧:在言語熟練中是聞所成慧,在意念觀察中是思所成慧,在見解通達中是修所成慧。這些聖諦、諸根、明的生起、無明的滅盡、緣起,在諸根中是三根,在諸處中屬於法處,在諸界中屬於法界。清凈是指經的開始、引入是適當的。確立是"五種利益"以差異性而施設,利益是"隨流而來"以差異性而施設聖者的言說,聽聞法則以一性而施設。資具是親近是聽聞法的緣,信是因。"意念觀察"中,了知義是緣,了知法是因,"見解通達"中,聽聞正法和作意是緣,聞所成慧和思所成慧是因。歸結是區分的經,另一種方式是生起,在力量上沒有。那裡沒有歸結的基礎。
Tattha katamaṃ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṃ? Dadato puññaṃ pavaḍḍhatīti gāthā. Dadatoti dānamayikapuññakiriyavatthu vuttaṃ. Saṃyamato veraṃ na cīyatīti sīlamayikapuññakiriyavatthu vuttaṃ. Kusalo ca jahāti pāpakanti lobhassa ca mohassa ca byāpādassa ca pahānamāha. Rāgadosamohakkhayā sa nibbutoti lobhassa ca mohassa ca byāpādassa ca chandarāgavinayamāhāti. Dadato puññaṃ pavaḍḍhatīti gāthā alobho kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti adoso kusalamūlaṃ bhavati. Saṃyamato veraṃ na cīyatīti averā asapattā abyāpādatāya sadā. Kusalo ca jahāti pāpakanti ñāṇuppādā aññāṇanirodho. Catutthapadena rāgadosamohakkhayena rāgavirāgā cetovimuttimohakkhayena avijjāvirāgā paññāvimutti, ayaṃ vicayo.

Yuttīti dāne ṭhito ubhayaṃ hi paripūreti. Macchariyañca pajahati. Puññañca pavaḍḍhati. Atthi esā yutti.

Padaṭṭhānanti dadato puññaṃ pavaḍḍhatīti cāgādhiṭṭhānassa padaṭṭhānaṃ. Saṃyamato veraṃ na cīyatīti paññādhiṭṭhānassa padaṭṭhānaṃ kusalo ca jahāti pāpakanti saccādhiṭṭhānassa padaṭṭhānaṃ. Rāgadosamohakkhayā sa nibbutoti upasamādhiṭṭhānassa padaṭṭhānaṃ. Ayaṃ padaṭṭhāno.

Tattha katamo lakkhaṇo? Dadato puññaṃ pavaḍḍhati saṃyamato veraṃ na cīyati. Dadatopi veraṃ na kariyāti kusalo ca jahāti pāpakaṃ rāgadosamohakkhayā sa nibbuto rūpakkhayāpi vedanakkhayāpi, yena rūpena diṭṭhaṃ, tena tathāgato paññapento paññapeyya rūpassa khayā virāganirodhāti evaṃ pañcakkhandhā.

Catubyūho idha bhagavato ko adhippāyo? Ye mahābhogānaṃ patthayissanti? Te dānaṃ dassanti parissayapahānāya, ye averābhichandakā, te pañca verāni pajahissanti, ye kusalābhichandakā, te aṭṭhaṅgikaṃ maggaṃ bhāvessanti aṭṭhannaṃ micchattānaṃ pahānāya. Ye nibbāyitukāmā, te rāgadosamohaṃ pajahissantīti ayaṃ bhagavato adhippāyo.

Āvaṭṭoti yañca adadato macchariyaṃ yañca asaṃyamato veraṃ yañca akusalassa pāpassa appahānaṃ, ayaṃ dukkhaniddeso na samudayo. Alobhena ca adosena ca amohena ca kusalena imāni tīṇi kusalamūlāni. Tesaṃ paccayo aṭṭha sammattāni, ayaṃ maggo. Tesaṃ rāgadosamohānaṃ khayā, ayaṃ nirodho.

Vibhattīti dadato puññaṃ pavaḍḍhatīti na ekaṃsena yo rājadaṇḍabhayena deti, yo ca akappiyassa paribhogena sīlavantesu deti, na tassa puññaṃ pavaḍḍhatīti so cetaṃ dānaṃ akusalena deti, daṇḍadānaṃ satthadānaṃ apuññamayaṃ pavaḍḍhati, na puññaṃ. Saṃyamato veraṃ na cīyatīti na ekaṃsena kiṃ kāraṇaṃ yañca yo padaṃ diṭṭhadhammikaṃ passati yadi mama rājāno gahetvā hatthaṃ vā chindeyya…pe… na tena saṃyamena veraṃ na karoti. Yo tu evaṃ samādiyati pāṇātipātassa pāpako vipākoti, diṭṭhe yeva dhamme abhisamparāye ca evaṃ sabbassa akusalassa hetuto ārati. Iminā saṃyamena veraṃ na cīyati.

在此，何為願望的教導？施捨時，善業增長的詩句。施捨是指佈施的功德。持戒時不積累怨恨是指持戒的功德。善者能捨棄惡業是指對貪慾、愚癡、敵意的放棄。因貪嗔癡的滅盡而達到涅槃是指對貪慾、愚癡、敵意的放棄與克服。施捨時，善業增長的詩句是無貪的善根。持戒時不積累怨恨是無恨的善根。持戒時不積累怨恨是指無怨的安寧，永遠不生敵意。善者能捨棄惡業是指通過智慧的生起與無智的滅盡。第四句通過貪嗔癡的滅盡而獲得心的解脫與無明的滅盡而獲得智慧的解脫，這是分析的內容。合理的是，施捨的立足點使兩者都得以圓滿。並且捨棄吝嗇。善業也得以增長。這是合理的關係。立足點是指施捨時善業增長的立足點。持戒時不積累怨恨是指智慧的立足點，善者能捨棄惡業是指真實的立足點。因貪嗔癡的滅盡而達到涅槃是指安寧的立足點。這是立足點。在此，何為特徵？施捨時善業增長，持戒時不積累怨恨。施捨時也不生敵意，善者能捨棄惡業，通過貪嗔癡的滅盡而達到涅槃，因而在形相上，所見的正如所述，世尊所稱之為智慧的滅盡。四重解析在此，世尊的意圖是什麼？那些渴望大享受的人？他們將施捨以斷除貪慾，願意無怨的人，他們將捨棄五種敵意；願意善行的人，他們將修習八正道以斷除八種邪見。那些想要涅槃的人，他們將捨棄貪慾、愚癡與敵意。這是世尊的意圖。輪迴是指那些不施捨的人與不持戒的人，所生的苦並非因緣。無貪、無恨、無愚癡的善根，這三種是善的根本。它們的條件是八種正見，這就是修行的道路。它們的貪嗔癡的滅盡，這就是滅盡。區分是施捨時善業增長的，非因果的施捨，施捨的人因恐懼王法而施捨，或因不當的享受而施捨，施捨的功德並不增長，因此這種施捨是惡行。持戒時不積累怨恨是指，若因某種原因而施捨，若國王抓住他，割掉他的手……等，那他並不因那樣的持戒而不生敵意。然而，若他如此專注于殺生的惡業，他的果報是惡的，現法中與後世都如此，因而一切惡的根源都在於貪慾。通過這樣的持戒，不積累怨恨。

Parivattanāti dadato puññaṃ pavaḍḍhatīti adadato puññaṃ na pavaḍḍhati. Yaṃ dānamayaṃ, taṃ saṃyamato veraṃ na cīyati, asaṃyamato veraṃ karīyati. Kusalo ca jahāti pāpakaṃ akusalo na jahāti. Rāgadosamohakkhayā sanibbutoti dūtaṃ pesetvā paṇītaṃ pesetvāpi na pakkosāmi, so sayameva pana mahābhikkhusaṅghaparivāro amhākaṃ vasanaṭṭhānaṃ sampatto amhehi ca santhāgārasālā [sandhāgārasālā (ka.)] kāritā, ettha mayaṃ dasabalaṃ ānetvā maṅgalaṃ bhaṇāpemāti cintetvā upasaṅkamiṃsu. Yena santhāgāraṃ tenupasaṅkamiṃsūti taṃ divasaṃ kira santhāgāre cittakammaṃ niṭṭhāpetvā aṭṭakā muttamattā honti. Buddhā nāma araññajjhāsayā araññārāmā antogāme vaseyyuṃ vā no vāti tasmā bhagavato manaṃ jānitvāva paṭijaggissāmāti cintetvā te bhagavantaṃ upasaṅkamiṃsu. Idāni pana manaṃ labhitvā paṭijaggitukāmā yena santhāgāraṃ, tenupasaṅkamiṃsu. Sabbasantharinti yathā sabbaṃ santhataṃ hoti evaṃ yena bhagavā tenupasaṅkamiṃsūti. Ettha pana te mallarājāno santhāgāraṃ paṭijaggitvā nagaravīthiyopi sammajjāpetvā dhaje ussāpetvā suvaṇṇaghaṭikadaliyo ca ṭhapāpetvā sakalanagaraṃ dīpamālāhi vippakiṇṇatārakaṃ viya katvā khīrapake [khīrupake (pī. ka.)] dārake khīraṃ pāyetha, dahare kumāre lahuṃ lahuṃ bhojāpetvā sayāpetha, uccāsaddaṃ mākari, ajja ekarattiṃ satthā antogāmeva vasissati, buddhā nāma appasaddakāmā hontīti bheriṃ carāpetvā sayaṃ daṇḍakadīpikā ādāya yena bhagavā tenupasaṅkamiṃsu. Bhagavantaṃ yeva purakkhatvāti bhagavantaṃ purato katvā, tattha bhagavā bhikkhūnañceva upāsakānañca majjhe nisinno ativiya virocati. Samantapāsādiko suvaṇṇavaṇṇo abhirūpo dassanīyo puratthimakāyato suvaṇṇavaṇṇā rasmi uṭṭhahitvā gaganatale asītihatthaṃ ṭhānaṃ gaṇhāti. Pacchimakāyato dakkhiṇahatthato vāmahatthato suvaṇṇavaṇṇā heṭṭhā pādatalehi pavāḷavaṇṇarasmi uṭṭhahitvā ghanapathaviyaṃ asītihatthaṃ ṭhānaṃ gaṇhāti, evaṃ samantā asītihatthamattaṃ ṭhānaṃ chabbaṇṇabuddharasmiyo vijjotamānā vitaṇḍamānā vidhāvanti, sabbe disābhāgā suvaṇṇacampakapupphehi vikiriyamānā viya suvaṇṇaghaṭato nikkhantasuvaṇṇarasadhārāhi siñcamānā viya pasāritasuvaṇṇapaṭaparikkhittā vviya verambhavātasamuṭṭhitakiṃsukakiṃsukārakaṇikārapupphacuṇṇasamokiṇṇā viya vippakasantaṃ asītianubyañjanabyāmappabhā dvattiṃsavaralakkhaṇasamujjalaṃ sarīraṃ samuggatatārakaṃ viya gaganatalaṃ vikasitamiva padumavanaṃ sabbaphāliphullo viya yojanasatiko pāricchattako paṭipāṭiyā ṭhapitānaṃ dvattiṃsacandānaṃ dvattiṃsasūriyānaṃ dvattiṃsacakkavattīnaṃ dvattiṃsadevarājānaṃ dvattiṃsamahābrahmānaṃ nibbuto asekkhassa natthi nibbuti.

Vevacananti dadato puññaṃ pavaḍḍhati, anumodatopi puññaṃ pavaḍḍhati. Cittassa samādahatopi veyyāvaccakiriyāyapi puññaṃ pavaḍḍhatīti.

Paññattīti dadato puññaṃ pavaḍḍhati, alobhassa paṭinissayaghātapaññattiyā paññattaṃ. Saṃyamato veraṃ na cīyatīti adosassa paṭinissayaghātapaññattiyā paññattaṃ kusalo ca jahāti pāpakanti amohassa paṭinissayaghātapaññattiyā paññattaṃ.

Parivattanāti 施捨時，善業增長；不施捨時，善業不增長。施捨時，不積累怨恨；不持戒時，反而生起怨恨。善者能捨棄惡業，惡者不捨棄。因貪嗔癡的滅盡而達到涅槃，甚至派遣使者，儘管派遣了精英，我依然不召喚他。那位大比丘的眾僧，來到我們居住的地方，思考著帶來十種力量，講述吉祥的內容，便走近了他們。因而走近了那個聚會，似乎在那一天，他們在聚會上完成了心理的工作，眾人都在聚集。佛陀是住在荒野中的，是否能住在荒野的內村中，因此他們想著要謹慎對待佛陀的心思，便走近了佛陀。現在，他們獲得了心意，想要謹慎地走近那個聚會。所有的聚會就如同完全的聚集，因此他們走近了佛陀。在這裡，那些摩訶王子們謹慎地聚會，甚至把城市的街道也打掃乾淨，升起旗幟，設立金器，像整個城市被燈火照亮般，向著牛奶的孩子們灑下牛奶，餵養年輕的小王子們，輕輕地供養他們，發出高聲，今天一夜，導師將住在內村中，佛陀是少有聲音的，因此他們讓鼓聲響起，自己手持燈籠，走向佛陀。以佛陀為首，佛陀在比丘和居士之間坐著，顯得格外光輝。四面八方的金色光輝，宛如金色的光芒從東方升起，照亮了八十個地方。西方、南方、北方的光輝也如金色光輝從腳下升起，照亮了八十個地方。就這樣，四面八方的光輝如同金色的光芒般閃耀，宛如金色的香花般灑落，宛如金色的雨水般傾瀉，宛如金色的帷幕般擴充套件，宛如風中的花瓣般飄揚，宛如金色的光輝照耀著三十種特徵的身體，彷彿在天空中綻放的蓮花，宛如滿開的蓮花般，像是安放在三十輪中的三十個月亮，三十個太陽，三十個轉輪，三十個天王，三十個大梵天，涅槃的無學者沒有涅槃。同義詞是施捨時善業增長，贊同時善業增長。心的集中也因事奉而增長。施設是施捨時善業增長，無貪的根本是施設。持戒時不積累怨恨是無恨的根本，善者能捨棄惡業是無愚的根本。

Otaraṇoti pañcasu indriyesu dadato puññaṃ pavaḍḍhati, saṃyamato veraṃ na cīyati saṃyamena sīlakkhandho. Otiṇṇo chasu indriyesu saṃvaro, ayaṃ samādhikkhandho, yaṃ kusalo ca jahāti pāpakaṃ, ayaṃ paññākkhandho, rāgadosamohakkhayā sa nibbutoti vimuttikkhandho. Dhātūsu dhammadhātu, āyatanesu manāyatanaṃ.

Sodhanoti yenārambhena idaṃ suttaṃ desitaṃ so ārambho suddho.

Adhiṭṭhāno dānanti ekattatāya paññattaṃ. Cāgo pariccāgo dhammadānaṃ āmisadānaṃ, aṭṭha dānāni vitthārena kātabbāni, ayaṃ vemattatā. Na ca dadato ekattapaññattiyā paññattaṃ. Khantī anavajjanti paññattiyā paññattaṃ. Rāgadosamohakkhayā sa nibbutoti rodhavīriyapaññattiyā [yodha vīriyapaññattiyā (pī. ka.)] paññattā.

Parikkhāroti dānassa pāmojjaṃ paccayo, alobho hetu. Saṃyamato yoniso manasikāro hetu, pariccāgo paccayo. Kusalo ca jahāti pāpakanti yathābhūtadassanaṃ paccayo, ñāṇappaṭilābho hetu. Rāgadosamohakkhayā sa nibbutoti parato ca ghoso ajjhattañca yoniso manasikāro maggo ca hetu ca paccayo ca.

Samāropanoti dadato puññaṃ pavaḍḍhatīti gāthā tassa sīlampi vaḍḍhati. Saṃyamopi vaḍḍhati. Saṃyamato veraṃ na cīyatīti. Aññepi kilesā na cīyanti yepissa tappaccayā uppajjeyyuṃ āsavā vighātā, tepissa na uppajjanti. Rāgadosamohakkhayā sa nibbutoti rāgadosassāpi khayā rāgānusayassapi khayā dosassa mohassāpi sa nibbutoti sopādisesā nibbānadhātu anupādisesāpi. Ayaṃ samāropano.

Otaraṇoti 在五種根中，施捨時善業增長，持戒時不積累怨恨，持戒是道德的根本。越過六種根的約束，這是集中力的根本；善者能捨棄惡業，這是智慧的根本；因貪嗔癡的滅盡而達到涅槃，這是解脫的根本。在元素中，屬於法的元素，在處所中，屬於心的處所。清凈是通過何種開始而講述此經，這種開始是純凈的。確立是指施捨的統一性。捨棄、放棄、法的施捨、物質的施捨，八種施捨應詳細進行，這是差異性。施捨時並非以統一的智慧為施捨的根本。忍耐是無可指責的智慧的根本。因貪嗔癡的滅盡而達到涅槃，這是忍耐的努力與智慧的根本。資具是施捨的喜悅是條件，無貪為因。持戒時，正念是因，放棄是條件。善者能捨棄惡業，真實的見解是因，智慧的獲得為因。因貪嗔癡的滅盡而達到涅槃，外在的聲音與內在的正念是道路的因與條件。歸結是施捨時善業增長的詩句，善法也增長。持戒也增長。持戒時不積累怨恨。其他的煩惱也不增長，若因緣而生起的煩惱則不生起。因貪嗔癡的滅盡而達到涅槃，因貪嗔的滅盡與貪慾的根本的滅盡、敵意與愚癡的滅盡而達到涅槃，這兩種涅槃界有餘依與無餘依。這是歸結。

Therassa mahākaccāyanassa peṭakopadese

Hārassa sampātabhūmi samattā.

長老摩訶迦旃延的《藏釋》中整合部分已完結。