B0102052108suttavebhaṅgiyaṃ（經文分解地）

1. Suttavebhaṅgiyaṃ

2. Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya ca. Tattha avijjānīvaraṇānaṃ taṇhāsaṃyojanānaṃ sattānaṃ pubbakoṭi na paññāyati. Tattha ye sattā taṇhāsaṃyojanā, te ajjhosānabahulā mandavipassakā. Ye pana ussannadiṭṭhikā sattā, te vipassanābahulā mandajjhosānā.

Tattha taṇhācaritā sattā sattasaññābhiniviṭṭhā anuppādavayadassino. Te pañcasu khandhesu attānaṃ samanupassanti 『『rūpavantaṃ vā attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attāna』』nti. Evaṃ pañcakkhandhā. Aññehi khandhehi attānaṃ samanupassanti tassa ussannadiṭṭhikā sattā vipassamānā khandhe ujuṃ attato samanupassanti. Te rūpaṃ attako samanupassanti. Yaṃ rūpaṃ, so attā. Yo ahaṃ, taṃ rūpaṃ. So rūpavināsaṃ passati, ayaṃ ucchedavādī . Iti pañcannaṃ khandhānaṃ paṭhamābhinipātā sakkāyadiṭṭhiyo pañca ucchedaṃ bhajanti 『『taṃ jīvaṃ taṃ sarīra』』nti. Ekamekamhi khandhe tīhi padehi pacchimakehi sassataṃ bhajati 『『aññaṃ jīvaṃ aññaṃ sarīra』』nti. Ito bahiddhāte pabbajitā taṇhācaritā kāmasukhallikānuyogamanuyuttā viharanti. Tena ye ca nissandena diṭṭhicaritā attakilamathānuyogamanuyuttā viharanti. Tena yeva diṭṭhisukhena ettāvatā bāhirako payogo.

Tattha diṭṭhicaritā sattā ye ariyadhammavinayaṃ otaranti, te dhammānusārino honti. Ye taṇhācaritā sattā ariyaṃ dhammavinayaṃ otaranti, te saddhānusārino honti.

Tattha ye diṭṭhicaritā sattā, te kāmesu dosadiṭṭhī, na ca ye kāmesu anusayā samūhatā, te attakilamathānuyogamanuyuttā viharanti. Tesaṃ satthā dhammaṃ deseti. Añño vā sāvako kāmehi natthi atthoti te ca pubbeyeva kāmehi anatthikā iti kāme appakasirena paṭinissajjanti. Te cetasikena dukkhena anajjhositā. Tena vuccati 『『sukhā paṭipadā』』ti . Ye pana taṇhācaritā sattā, te kāmesu ajjhositā, tesaṃ satthā vā dhammaṃ deseti. Aññataro vā bhikkhu kāmehi natthi atthoti, te piyarūpaṃ dukkhena paṭinissajjanti. Tena vuccati 『『dukkhā paṭipadā』』ti. Iti ime sabbasattā dvīsu paṭipadāsu samosaraṇaṃ gacchanti dukkhāyañca sukhāyañca.

Tattha ye diṭṭhicaritā sattā, te dvidhā mudindriyā ca tikkhindriyā ca. Tattha ye diṭṭhicaritā sattā tikkhindriyā sukhena paṭinissajjanti, khippañca abhisamenti, tena vuccati 『『khippābhiññā sukhā paṭipadā』』ti. Tattha ye diṭṭhicaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te sukhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati 『『sukhā paṭipadā dandhābhiññā』』ti. Tattha taṇhācaritā sattā dvidhā tikkhindriyā ca mudindriyā ca. Tattha ye taṇhācaritā sattā tikkhindriyā dukkhena paṭinissajjanti, khippañca abhisamenti. Tena vuccati 『『dukkhā paṭipadā khippābhiññā』』ti. Tattha ye taṇhācaritā sattā mudindriyā paṭhamaṃ tikkhindriyaṃ upādāya dandhataraṃ abhisamenti, te dukkhena paṭinissajjanti, dandhañca abhisamenti. Tena vuccati 『『dukkhā paṭipadā dandhābhiññā』』ti. Imā catasso paṭipadāyo apañcamā achaṭṭhā. Ye hi keci nibbutā nibbāyissanti vā imāhi catūhi paṭipadāhi anaññāhi ayaṃ paṭipadācatukkena kilese niddisati. Yā catukkamaggena ariyadhammesu niddisitabbā, ayaṃ vuccati sīhavikkīḷito nāma nayo.

1. 經分別

2. 無明和有愛的最初起點是不可知的。對於被無明所障蔽、被愛慾所束縛的眾生來說,其最初起點是不可知的。其中,那些被愛慾束縛的眾生,他們沉溺於執著,觀察力薄弱。而那些見解偏執的眾生,他們觀察力強,執著較少。 其中,愛慾習性的眾生執著於我見,不見生滅。他們在五蘊中觀察自我,認為"有色的我","我中有色","色中有我"。如是五蘊。他們以其他蘊觀察自我,那些見解偏執的眾生在觀察時直接將蘊視為我。他們將色視為我。"色即是我,我即是色。"他看到色的滅亡,這是斷見論者。如是,對五蘊的最初執著產生五種有身見,傾向於斷見,"命即是身"。對每一蘊以後三種方式執著則傾向於常見,"命與身是異"。除此之外,那些出家人中愛慾習性者沉溺於追求欲樂。由此,見解習性者則沉溺於自我折磨。僅以此見解之樂為外道修行。 其中,見解習性的眾生若入于聖法律,他們成為隨法行者。愛慾習性的眾生若入于聖法律,他們成為隨信行者。 其中,見解習性的眾生,他們對欲樂持厭惡見,但未斷除對欲樂的隨眠,他們沉溺於自我折磨。導師為他們說法。或其他弟子說欲樂無益,他們本就不重視欲樂,因此輕易地捨棄欲樂。他們不執著於心理痛苦。因此稱為"樂行道"。而愛慾習性的眾生,他們執著于欲樂,導師為他們說法。或某位比丘說欲樂無益,他們痛苦地捨棄可愛的事物。因此稱為"苦行道"。如是,一切眾生歸結為苦樂兩種行道。 其中,見解習性的眾生分為利根和鈍根兩種。其中見解習性的利根眾生輕易地捨棄,迅速地證悟,因此稱為"速通達樂行道"。其中見解習性的鈍根眾生相對於利根者而言較為遲緩地證悟,他們輕易地捨棄,但緩慢地證悟。因此稱為"樂行道遲通達"。其中愛慾習性的眾生分為利根和鈍根兩種。其中愛慾習性的利根眾生痛苦地捨棄,但迅速地證悟。因此稱為"苦行道速通達"。其中愛慾習性的鈍根眾生相對於利根者而言較為遲緩地證悟,他們痛苦地捨棄,緩慢地證悟。因此稱為"苦行道遲通達"。這四種行道是無第五無第六的。凡是已經涅槃或將要涅槃的人,都是通過這四種行道而非其他方式。這是以四種行道來說明煩惱。以四道來說明聖法,這稱為獅子游戲法門。

3. Tatrime cattāro āhārā. Cattāro vipallāsā upādānā yogā ganthā āsavā oghā sallā viññāṇaṭṭhitiyo agatigamanāti, evaṃ imāni sabbāni dasa padāni. Ayaṃ suttassa saṃsandanā.

Cattāro āhārā. Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime taṇhācaritena pahātabbā. Tattha yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritena pahātabbā.

Paṭhamo āhāro paṭhamo vipallāso, dutiyo āhāro dutiyo vipallāso, tatiyo āhāro tatiyo vipallāso, catuttho āhāro catuttho vipallāso. Ime cattāro vipallāsā apañcamā achaṭṭhā. Idañca pamāṇā cattāro āhārā.

Tattha paṭhame vipallāse ṭhito kāme upādiyati, idaṃ kāmupādānaṃ. Dutiye vipallāse ṭhito anāgataṃ bhavaṃ upādiyati, idaṃ sīlabbatupādānaṃ. Tatiye vipallāse ṭhito viparīto diṭṭhiṃ upādiyati, idaṃ diṭṭhupādānaṃ. Catutthe vipallāse ṭhito khandhe attato upādiyati, idaṃ attavādupādānaṃ.

Tattha kāmupādāne ṭhito kāme abhijjhāyati ganthati, ayaṃ abhijjhākāyagantho. Sīlabbatupādāne ṭhito byāpādaṃ ganthati, ayaṃ byāpādakāyagantho. Diṭṭhupādāne ṭhito parāmāsaṃ ganthati, ayaṃ parāmāsakāyagantho. Attavādupādāne ṭhito papañcanto ganthati, ayaṃ idaṃsaccābhiniveso kāyagantho.

Tassa ganthitā kilesā āsavanti. Kiñci pana vuccati vippaṭisāro. Ye vippaṭisārā [yo vippaṭisāro (pī. ka.)] te anusayā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṃ saccābhinivesakāyaganthena avijjāsavo.

Te cattāro āsavā vepullabhāvaṃ gatā oghā honti, tena vuccanti 『『oghā』』ti. Tattha kāmāsavo kāmogho, bhavāsavo bhavogho, avijjāsavo avijjogho, diṭṭhāsavo diṭṭhogho.

Te cattāro oghā āsayamanupaviṭṭhā anusayasahagatā vuccanti. Sallāti hadayamāhacca tiṭṭhantā. Tattha kāmogho rāgasallaṃ, bhavogho dosasallaṃ, avijjogho mohasallaṃ, diṭṭhogho diṭṭhisallaṃ.

Imehi catūhi sallehi pariyādinnaṃ viññāṇaṃ catūsu dhammesu tiṭṭhati rūpe vedanāya saññāya saṅkhāresu. Imā catasso viññāṇaṭṭhitiyo. Tattha rāgasallena nandūpasecanaṃ rūpūpagaṃ viññāṇaṃ tiṭṭhati. Dosasallena vedanūpagaṃ mohasallena saññūpagaṃ diṭṭhisallena nandūpasecanaṃ saṅkhārūpagaṃ viññāṇaṃ tiṭṭhati.

Catūhi viññāṇaṭṭhitīhi catubbidhaṃ agatiṃ gacchanti chandā dosā bhayā mohā. Rāgena chandā agatiṃ gacchati, dosena dosā agatiṃ gacchati, mohena mohā agatiṃ gacchati, diṭṭhiyā bhayā agatiṃ gacchati. Iti idañca kammaṃ ime ca kilesā. Ayaṃ saṃsārassa hetu.

1. 這裡有四種食物。四種顛倒是執取、依賴、纏繞、煩惱、洪流、箭、意識的存在、無去無來，如此這些都是十種法的總和。這是經文的連線。 四種食物。其中，第一種是色食，第二種是接觸食，這兩種應當被愛慾習性所捨棄。第三種是心意造作食，第四種是意識食，這兩種應當被見解習性所捨棄。 第一種食物是第一種顛倒，第二種食物是第二種顛倒，第三種食物是第三種顛倒，第四種食物是第四種顛倒。這四種顛倒是無第五無第六的。這是四種食物的標準。 在第一種顛倒中，執著于欲樂，這就是欲樂執取。第二種顛倒中，執著于未來的存在，這就是戒禁取。第三種顛倒中，執著于錯誤的見解，這就是見取。第四種顛倒中，執著於五蘊，這就是我執取。 在欲樂執取中，執著于欲樂而生嫉妒，這就是嫉妒心的纏繞。在戒禁執取中，執著于惡意，這就是惡意的纏繞。在見取中，執著于偏見，這就是偏見的纏繞。在我執取中，執著于對存在的執念，這就是執念的纏繞。 由此纏繞的煩惱稱為煩惱流。任何被稱為顛倒的都屬於隨眠。那些嫉妒心的纏繞產生欲流，惡意的纏繞產生生流，偏見的纏繞產生見流，執念的纏繞產生無明流。 這四種流成為廣大的洪流，因此稱為「洪流」。其中，欲流是欲的洪流，生流是生的洪流，無明流是無明的洪流，見流是見的洪流。 這四種洪流依附於心，伴隨隨眠而存在。箭是指心的痛苦。在這裡，欲的洪流是欲的箭，生的洪流是恨的箭，無明的洪流是愚癡的箭，見的洪流是見的箭。 這四種箭纏繞著意識，在四種法中停留，存在於色、受、想、行中。這是五種意識的存在。在這裡，欲的箭使得意識流向色，恨的箭使得意識流向受，愚癡的箭使得意識流向想，見的箭使得意識流向行。 通過這四種意識的存在，眾生因欲、恨、恐懼、愚癡而走向四種無去。因欲而走向無去，因恨而走向無去，因愚癡而走向無去，因見而走向無去。如此，這就是行為與煩惱。這是輪迴的根本原因。

2. Tatthimā catasso disā kabaḷīkārāhāro 『『asubhe subha』』nti vipallāso kāmupādānaṃ kāmayogo abhijjhākāyagantho kāmāsavo kāmogho rāgasallaṃ rūpūpagā viññāṇaṭṭhiti chandā agatigamanaṃ. Ayaṃ paṭhamā disā.

Phasso āhāro 『『dukkhe sukha』』nti vipallāso sīlabbatupādānaṃ bhavayogobyāpādo kāyagantho bhavāsavo bhavogho dosasallaṃ vedanūpagā viññāṇaṭṭhiti dosā agatigamanaṃ, ayaṃ dutiyā disā.

Manosañcetanāhāro 『『anattani attā』』ti vipallāso diṭṭhupādānaṃ diṭṭhiyogo parāmāsakāyagantho diṭṭhāsavo diṭṭhogho diṭṭhisallaṃ saññūpagā viññāṇaṭṭhiti bhayā agatigamanaṃ. Ayaṃ tatiyā disā.

Viññāṇāhāro 『『anicce nicca』』nti vipallāso attavādupādānaṃ avijjāyogo idaṃsaccābhiniveso kāyagantho avijjāsavo avijjogho mohasallaṃ saṅkhārūpagā viññāṇaṭṭhiti mohā agatigamanaṃ, ayaṃ catutthī disā. Iti imesaṃ dasannaṃ suttānaṃ paṭhamena padena paṭhamāya disāya ālokanaṃ. Ayaṃ vuccati disālokanā.

Catūhi vipallāsehi akusalapakkhe disāvilokanā kilesaṃ saṃyojetvā ayaṃ akusalapakkhe disāvilokanāya bhūmi pañcannaṃ dasannaṃ suttānaṃ yāni paṭhamāni padāni imesaṃ dhammānaṃ ko attho? Eko attho, byañjanameva nānaṃ. Evaṃ dutiyā evaṃ tatiyā evaṃ catutthī. Ayaṃ paṭhamā saṃsandanā.

Iminā peyyālena sabbe kilesā catūsu padesu pakkhipitabbā. Tato kusalapakkhe catasso paṭipadā cattāri jhānāni cattāro satipaṭṭhānā cattāro vihārā dibbo brahmā ariyo āneñjo cattāro sammappadhānā cattāro acchariyā abbhutadhammā cattāro adhiṭṭhānā cattāro samādhayo chandasamādhi vīriyasamādhi cittasamādhi vīmaṃsāsamādhi. Cattāro dhammā sukhabhāgiyā nāññatra bojjhaṅgā nāññatra tapasā nāññatindriyasaṃvarā nāññatra sabbanissaggā cattāri appamāṇāni.

Tattha dukkhā paṭipadā dandhābhiññā bhāviyamānā bahulīkariyamānā paṭhamaṃ jhānaṃ paripūreti, paṭhamaṃ jhānaṃ paripuṇṇaṃ paṭhamaṃ satipaṭṭhānaṃ paripūreti , paṭhamaṃ satipaṭṭhānaṃ paripuṇṇaṃ paṭhamaṃ vihāraṃ paripūreti, paṭhamo vihāro paripuṇṇo paṭhamaṃ sammappadhānaṃ paripūreti, paṭhamaṃ sammappadhānaṃ paripuṇṇaṃ paṭhamaṃ acchariyaṃ abbhutadhammaṃ paripūreti, paṭhamo acchariyo abbhuto dhammo paripuṇṇo paṭhamaṃ adhiṭṭhānaṃ paripūreti, paṭhamaṃ adhiṭṭhānaṃ paripuṇṇaṃ chandasamādhiṃ paripūreti, chandasamādhi paripuṇṇo indriyasaṃvaraṃ paripūreti, indriyasaṃvaro paripuṇṇo paṭhamaṃ mettāappamāṇaṃ paripūreti. Evaṃ yāva sabbanissaggo catutthaṃ appamāṇaṃ paripūreti.

Tattha paṭhamā ca paṭipadā paṭhamañca jhānaṃ paṭhamañca satipaṭṭhānaṃ paṭhamo ca vihāro paṭhamañca sammappadhānaṃ paṭhamo ca acchariyo abbhuto dhammo saccādhiṭṭhānañca chandasamādhi ca indriyasaṃvaro ca mettā ca appamāṇaṃ. Ayaṃ paṭhamā disā.

Dukkhā ca [dutiyā ca (ka.)] paṭipadā khippābhiññā dutiyaṃ jhānaṃ dutiyañca satipaṭṭhānaṃ dutiyo ca vihāro dutiyañca sammappadhānaṃ dutiyo ca acchariyo abbhuto dhammo cāgādhiṭṭhānaṃ cittasamādhi cattāro iddhipādā karuṇā ca appamāṇaṃ, ayaṃ dutiyā disā.

1. 在這裡,這四個方向是:色食,"在不凈中見凈"的顛倒,欲取,欲軛,貪慾身繫,欲漏,欲暴流,貪慾箭,色趣識住,欲行不正。這是第一個方向。 觸食,"在苦中見樂"的顛倒,戒禁取,有軛,嗔恚身繫,有漏,有暴流,嗔恚箭,受趣識住,嗔行不正,這是第二個方向。 意思食,"在無我中見我"的顛倒,見取,見軛,妄執身繫,見漏,見暴流,見箭,想趣識住,怖行不正。這是第三個方向。 識食,"在無常中見常"的顛倒,我語取,無明軛,此實執著身繫,無明漏,無明暴流,癡箭,行趣識住,癡行不正,這是第四個方向。如是,這十種經中,以第一法觀察第一個方向。這稱為方向觀察。 以四種顛倒觀察不善方向,結合煩惱,這是不善方向觀察的基礎。這五種十種經的第一法,這些法的意義是什麼?意義是一樣的,只是文字不同。第二、第三、第四也是如此。這是第一種連線。 以此重複方式,所有煩惱都應歸入四種法中。然後在善的方面有四種行道、四種禪那、四念處、四種住處(天、梵、聖、不動)、四正勤、四種稀有未曾有法、四種決意、四種定(欲定、精進定、心定、觀定)。四種樂分法,除了覺支、苦行、根律儀、一切舍離之外,還有四無量心。 其中,苦遲通行道修習、多修習,圓滿初禪;初禪圓滿,圓滿初念處;初念處圓滿,圓滿初住處;初住處圓滿,圓滿初正勤;初正勤圓滿,圓滿初稀有未曾有法;初稀有未曾有法圓滿,圓滿初決意;初決意圓滿,圓滿欲定;欲定圓滿,圓滿根律儀;根律儀圓滿,圓滿初慈無量。如是直至一切舍離,圓滿第四無量。 其中,第一行道、初禪、初念處、初住處、初正勤、初稀有未曾有法、諦決意、欲定、根律儀和慈無量。這是第一方向。 苦速通行道、第二禪、第二念處、第二住處、第二正勤、第二稀有未曾有法、舍決意、心定、四神足和悲無量,這是第二方向。

Sukhā ca [tatiyā ca (ka.)] paṭipadā dandhābhiññā tatiyañca jhānaṃ tatiyañca satipaṭṭhānaṃ tatiyo ca vihāro tatiyañca sammappadhānaṃ tatiyo ca acchariyo abbhuto dhammo paññādhiṭṭhānañca vīriyasamādhi ca bojjhaṅgā ca muditā ca appamāṇaṃ. Ayaṃ tatiyā disā.

Sukhā ca [catutthī ca (ka.)] paṭipadā khippābhiññā catutthaṃ jhānaṃ catutthañca satipaṭṭhānaṃ catuttho ca vihāro catutthañca sammappadhānaṃ catuttho ca acchariyo abbhuto dhammo upasamādhiṭṭhānañca vīmaṃsāsamādhi ca sabbanissaggo ca upekkhā appamāṇañca. Ayaṃ catutthī disā. Imāsaṃ catassannaṃ disānaṃ ālokanā. Ayaṃ vuccati disālokano nāma nayo.

Tatthāyaṃ yojanā. Cattāro ca āhārā catasso ca paṭipadā, cattāro ca vipallāsā cattāro ca satipaṭṭhānā, cattāri ca upādānāni cattāri ca jhānāni cattāro ca yogā vihārā ca, ganthā ca sammappadhānā ca, āsavā ca acchariyā abbhutadhammā ca, oghā ca adhiṭṭhānāni ca, sallā ca samādhayo, viññāṇaṭṭhitiyo cattāro ca sukhabhāgiyā dhammā, cattāri ca agatigamanāni cattāri ca appamāṇāni iti kusalākusalānaṃ paṭipakkhavasena yojanā, ayaṃ vuccati disālokano nayo.

Tassa cattāri sāmaññaphalāni pariyosānaṃ, yo ca dhammo kusalākusalaniddese paṭhamo disāniddeso, imassa sotāpattiphalaṃ pariyosānaṃ dutiyaṃ sakadāgāmiphalaṃ, tatiyaṃ anāgāmiphalaṃ, catutthaṃ arahattaphalaṃ.

Tattha katamo tipukkhalo nayo? Ye ca dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā, ye ca sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti dve puggalā.

Imesaṃ catunnaṃ puggalānaṃ yo puggalo sukhāya paṭipadāya dandhābhiññāya niyyāti, yo ca puggalo dukkhāya paṭipadāya khippābhiññāya niyyāti. Ime dve puggalā bhavanti. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti , ayaṃ ugghaṭitaññū. Yo pacchimo puggalo sādhāraṇo, ayaṃ vipañcitaññū. Yo puggalo dandhābhiññāya dukkhāya paṭipadāya niyyāti, ayaṃ neyyo. Ime cattāro bhavitvā tīṇi honti, tattha ugghaṭitaññussa samathapubbaṅgamā vipassanā, neyyassa vipassanāpubbaṅgamo samatho, vipañcitaññussa samathavipassanā yuganaddhā. Ugghaṭitaññussa mudukā desanā, neyyassa tikkhā desanā, vipañcitaññussa tikkhamudukā desanā.

Ugghaṭitaññussa adhipaññāsikkhā, neyyassa adhicittasikkhā, vipañcitaññussa adhisīlasikkhā. Iti imesaṃ puggalānaṃ catūhi paṭipadāhi niyyānaṃ.

Tattha ayaṃ saṃkileso, tīṇi akusalamūlāni tayo phassā tisso vedanā tayo upavicārā tayo saṃkilesā tayo vitakkā tayo pariḷāhā tīṇi saṅkhatalakkhaṇāni tisso dukkhatāti.

Tīṇi akusalamūlānīti lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. Tayo phassāti sukhavedanīyo phasso, dukkhavedanīyo phasso, adukkhamasukhavedanīyo phasso. Tisso vedanāti sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā. Tayo upavicārāti somanassopavicāro domanassopavicāro upekkhopavicāro. Tayo saṃkilesāti rāgo doso moho. Tayo vitakkāti kāmavitakko byāpādavitakko vihiṃsāvitakko. Tayo pariḷāhāti rāgajo dosajo mohajo. Tīṇi saṅkhatalakkhaṇānīti uppādo ṭhiti vayo. Tisso dukkhatāti dukkhadukkhatā vipariṇāmadukkhatā saṅkhatadukkhatā.

樂遲通行道、第三禪、第三念處、第三住處、第三正勤、第三稀有未曾有法、慧決意、精進定、覺支和喜無量。這是第三方向。 樂速通行道、第四禪、第四念處、第四住處、第四正勤、第四稀有未曾有法、寂靜決意、觀定、一切舍離和舍無量。這是第四方向。這是對這四個方向的觀察。這稱為方向觀察法門。 在這裡,這是配對:四種食物和四種行道,四種顛倒和四念處,四種執取和四種禪那,四種軛和四種住處,四種系縛和四正勤,四種漏和四種稀有未曾有法,四種暴流和四種決意,四種箭和四種定,四種識住和四種樂分法,四種不正行和四無量心。如是以善不善對應的方式配對,這稱為方向觀察法門。 其結果是四種沙門果,在善不善的說明中第一個方向說明,其結果是須陀洹果,第二是斯陀含果,第三是阿那含果,第四是阿羅漢果。 什麼是三輪法門?通過苦遲通行道和苦速通行道而解脫的兩種人,通過樂遲通行道和樂速通行道而解脫的兩種人。 這四種人中,通過樂遲通行道而解脫的人,和通過苦速通行道而解脫的人,這兩種人。其中通過樂速通行道而解脫的人,這是利根者。最後一種普通的人,這是中根者。通過苦遲通行道而解脫的人,這是鈍根者。這四種變成三種,其中利根者以止為先導而修觀,鈍根者以觀為先導而修止,中根者止觀雙運。對利根者柔和說法,對鈍根者猛利說法,對中根者猛利柔和說法。 對利根者增上慧學,對鈍根者增上心學,對中根者增上戒學。如是這些人通過四種行道而解脫。 在這裡,這是染污:三不善根、三觸、三受、三尋思、三染污、三尋、三熱惱、三有為相、三苦性。 三不善根是:貪不善根、嗔不善根、癡不善根。三觸是:樂受觸、苦受觸、不苦不樂受觸。三受是:樂受、苦受、不苦不樂受。三尋思是:喜尋思、憂尋思、舍尋思。三染污是:貪、嗔、癡。三尋是:欲尋、恚尋、害尋。三熱惱是:貪生、嗔生、癡生。三有為相是:生、住、滅。三苦性是:苦苦性、壞苦性、行苦性。

Tattha lobho akusalamūlaṃ kuto samuṭṭhitaṃ? Tividhaṃ ārammaṇaṃ manāpikaṃ amanāpikaṃ upekkhāṭhāniyañca. Tattha manāpikena ārammaṇena lobho akusalamūlaṃ samuṭṭhahati. Iti manāpikā ārammaṇā sukhavedanīyo phasso, sukhavedanīyaṃ phassaṃ paṭicca uppajjate sukhavedanā, sukhavedanaṃ paṭicca uppajjate somanassūpavicāro, somanassūpavicāraṃ paṭicca uppajjate rāgo, rāgaṃ paṭicca uppajjate kāmavitakko, kāmavitakkaṃ paṭicca uppajjate rāgajo pariḷāho rāgajaṃ pariḷāhaṃ paṭicca uppajjate uppādo saṅkhatalakkhaṇo, uppādaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate vipariṇāmadukkhatā.

Doso akusalamūlaṃ kuto samuṭṭhitaṃ? Amanāpikena ārammaṇena doso akusalamūlaṃ samuṭṭhitaṃ. Iti amanāpikā ārammaṇā dukkhavedanīyo phasso, dukkhavedanīyaṃ phassaṃ paṭicca uppajjate dukkhavedanā, dukkhavedanaṃ paṭicca uppajjate domanassūpavicāro, domanassūpavicāraṃ paṭicca uppajjate doso, dosaṃ paṭicca uppajjate byāpādavitakko, byāpādavitakkaṃ paṭicca uppajjate dosajo pariḷāho, dosajaṃ pariḷāhaṃ paṭicca uppajjate ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ, ṭhitassa aññathattaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate dukkhadukkhatā vedanā.

Moho akusalamūlaṃ kuto samuṭṭhitaṃ? Upekkhāṭhāniyena ārammaṇena moho akusalamūlaṃ samuṭṭhitaṃ. Iti upekkhāṭhāniyā ārammaṇā adukkhamasukhavedanīyo phasso, adukkhamasukhavedanīyaṃ phassaṃ paṭicca uppajjate adukkhamasukhā vedanā, adukkhamasukhavedanaṃ paṭicca uppajjate upekkhūpavicāro, upekkhūpavicāraṃ paṭicca uppajjate moho, mohaṃ paṭicca uppajjate vihiṃsāvitakko, vihiṃsāvitakkaṃ paṭicca uppajjate mohajo pariḷāho, mohajaṃ pariḷāhaṃ paṭicca uppajjate vayo saṅkhatalakkhaṇaṃ, vayaṃ saṅkhatalakkhaṇaṃ paṭicca uppajjate saṅkhatadukkhatā, iti ayaṃ tiṇṇaṃ kilesānaṃ niddeso, ayaṃ vuccate kusalapakkhe tipukkhalo nayo.

Iti tīṇi akusalamūlāni na catutthāni na pañcamāni, tayo phassāti tisso vedanā yāva saṅkhatadukkhatāti, yo koci akusalapakkho, sabbo so tīsu akusalamūlesu samosarati.

Tattha katamo kusalapakkho? Tīṇi kusalamūlāni, tisso paññā sutamayī paññā cintāmayī paññā bhāvanāmayī paññā. Tayo samādhī savitakkasavicāro…pe… tisso sikkhā adhisīlasikkhā…pe… sikkhā. Tīṇi nimittāni samathanimittaṃ paggahanimittaṃ upekkhānimittaṃ. Tayo vitakkā nekkhammavitakko…pe… avihiṃsāvitakko. Tīṇi indriyāni anaññātaññassāmītindriyanti vitthāro. Tayo upavicārā nekkhammūpavicāro abyāpādūpavicāro avihiṃsūpavicāro. Tisso esanā kāmesanā bhavesanā brahmacariyesanā. Tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho.

Tattha yaṃ alobho kusalamūlaṃ, taṃ sutamayipaññaṃ paripūreti, sutamayī paññā paripuṇṇā savitakkaṃ savicāraṃ samādhiṃ paripūreti, savitakko savicāro samādhi paripuṇṇo adhicittasikkhaṃ paripūreti, adhicittasikkhā paripuṇṇā samathanimittaṃ paripūreti, samathanimittaṃ paripuṇṇaṃ nekkhammavitakkaṃ paripūreti, nekkhammavitakko paripuṇṇo anaññātaññassāmītindriyaṃ paripūreti, anaññātaññassāmītindriyaṃ paripuṇṇaṃ nekkhammūpavicāraṃ paripūreti, nekkhammūpavicāro paripuṇṇo kāmesanaṃ pajahati, kāmesanappahānaṃ samādhikkhandhaṃ paripūreti.

其中貪不善根從何而生?有三種所緣:可意的、不可意的和中性的。其中從可意所緣生起貪不善根。如是,從可意所緣生起樂受觸,緣於樂受觸生起樂受,緣於樂受生起喜尋思,緣于喜尋思生起貪,緣于貪生起欲尋,緣于欲尋生起貪生熱惱,緣于貪生熱惱生起生起有為相,緣于生起有為相生起壞苦性。 嗔不善根從何而生?從不可意所緣生起嗔不善根。如是,從不可意所緣生起苦受觸,緣于苦受觸生起苦受,緣于苦受生起憂尋思,緣于憂尋思生起嗔,緣于嗔生起恚尋,緣于恚尋生起嗔生熱惱,緣于嗔生熱惱生起住異有為相,緣于住異有為相生起苦苦性受。 癡不善根從何而生?從中性所緣生起癡不善根。如是,從中性所緣生起不苦不樂受觸,緣于不苦不樂受觸生起不苦不樂受,緣于不苦不樂受生起舍尋思,緣于舍尋思生起癡,緣于癡生起害尋,緣于害尋生起癡生熱惱,緣于癡生熱惱生起滅有為相,緣于滅有為相生起行苦性。如是這是三種煩惱的說明,這稱為善分三輪法門。 如是三不善根無第四無第五,三觸乃至三受乃至行苦性,任何不善分,一切都歸攝於三不善根中。 什麼是善分?三善根,三慧即聞所成慧、思所成慧、修所成慧。三定即有尋有伺等,三學即增上戒學等。三相即止相、精進相、舍相。三尋即出離尋等、無恚尋等、無害尋等。三根即未知當知根等詳細。三尋思即出離尋思、無恚尋思、無害尋思。三求即欲求、有求、梵行求。三蘊即戒蘊、定蘊、慧蘊。 其中無貪善根圓滿聞所成慧,聞所成慧圓滿有尋有伺定,有尋有伺定圓滿增上心學,增上心學圓滿止相,止相圓滿出離尋,出離尋圓滿未知當知根,未知當知根圓滿出離尋思,出離尋思圓滿則斷欲求,斷欲求則圓滿定蘊。

Adoso kusalamūlaṃ cintāmayipaññaṃ paripūreti, cintāmayī paññā paripuṇṇā avitakkavicāramattaṃ samādhiṃ paripūreti . Avitakkavicāramatto samādhi paripuṇṇo adhisīlasikkhaṃ paripūreti, adhisīlasikkhā paripuṇṇā upekkhānimittaṃ paripūreti, upekkhānimittaṃ paripuṇṇaṃ abyāpādavitakkaṃ paripūreti, abyāpādavitakko paripuṇṇo aññindriyaṃ paripūreti, aññindriyaṃ paripuṇṇaṃ abyāpādūpavicāraṃ paripūreti, abyāpādūpavicāro paripuṇṇo bhavesanaṃ pajahati, bhavesanappahānaṃ sīlakkhandhaṃ paripūreti.

Amoho kusalamūlaṃ bhāvanāmayipaññaṃ paripūreti, bhāvanāmayīpaññā paripuṇṇā avitakkaavicāraṃ samādhiṃ paripūreti, avitakko avicāro samādhi paripuṇṇo adhipaññāsikkhaṃ paripūreti, adhipaññāsikkhā paripuṇṇā paggahanimittaṃ paripūreti, paggahanimittaṃ paripuṇṇaṃ aññātāvino indriyaṃ paripūreti, aññātāvino indriyaṃ paripuṇṇaṃ avihiṃsūpavicāraṃ paripūreti, avihiṃsūpavicāro paripuṇṇo brahmacariyesanaṃ paripūreti, brahmacariyesanā paripuṇṇā paññākkhandhaṃ paripūreti.

Iti ime tayo dhammā kusalapakkhikā sabbe kusalā dhammā tīhi tikaniddesehi niddisiyanti tīṇi vimokkhamukhāni tassa pariyosānaṃ. Tattha paṭhamena appaṇihitaṃ, dutiyena suññataṃ, tatiyena animittaṃ. Ayaṃ vuccati dutiyo tipukkhalo nāma nayo.

Tattha ye ime tayo puggalā ugghaṭitaññū vipañcitaññū neyyoti. Imesaṃ tiṇṇaṃ puggalānaṃ ye ca puggalā sukhāya paṭipadāya khippābhiññāya, sukhāya paṭipadāya dandhābhiññāya ca niyyanti, te dve puggalā. Ye ca dve puggalā dukkhāya paṭipadāya khippābhiññāya, dukkhāya paṭipadāya dandhābhiññāya ca niyyanti , ime cattāro tena visesena dve bhavanti diṭṭhicarito ca taṇhācarito ca. Ime cattāro bhavitvā tayo bhavanti, tayo bhavitvā dve bhavanti. Imesaṃ dvinnaṃ puggalānaṃ ayaṃ saṃkileso, avijjā ca taṇhā ca, ahirikañca anottappañca, assati ca asampajaññañca, nīvaraṇāni ca saṃyojanāni ca, ajjhosānañca abhiniveso ca, ahaṃkāro ca mamaṃkāro ca, assaddhiyañca dovacassañca, kosajjañca ayoniso ca manasikāro, vicikicchā ca abhijjhā ca, asaddhammassavanañca asamāpatti ca.

Tattha avijjā ca ahirikañca assati ca nīvaraṇāni ca ajjhosānañca ahaṃkāro ca assaddhiyañca kosajjañca vicikicchā ca asaddhammassavanañca, ayaṃ ekā disā.

Taṇhā ca anottappañca asampajaññañca saṃyojanāni ca abhiniveso ca mamaṃkāro ca dovacassatā ca ayoniso manasikāro ca abhijjhā ca asamāpatti ca, ayaṃ dutiyā disā. Dasannaṃ dukānaṃ dasa padāni paṭhamāni kātabbāni. Saṃkhittena atthaṃ ñāpenti paṭipakkhe kaṇhapakkhassa sabbesaṃ dukānaṃ dasa padāni dutiyakāni, ayaṃ dutiyā disā.

Iti akusalānaṃ dhammānaṃ dukkhaniddeso, ayaṃ samudayo. Yaṃ taṃ dhammaṃ ajjhāvasati nāmañca rūpañca idaṃ dukkhaṃ iti ayañca samudayo, idañca dukkhaṃ, imāni dve saccāni dukkhañca samudayo ca nandiyāvaṭṭassa nayassa paṭhamaniddeso.

Tattha katamo kusalapakkho? Samatho ca vipassanā ca, vijjā ca caraṇañca, sati ca sampajaññañca, hirī ca ottappañca, ahaṃkārappahānañca mamaṃkārappahānañca, sammāvāyāmo ca yoniso ca manasikāro, sammāsati ca sammāsamādhi ca, paññā ca nibbidā ca, samāpatti ca saddhammassavanañca, somanassañca dhammānudhammappaṭipatti ca.

無嗔善根圓滿思所成慧,思所成慧圓滿無尋無伺定,無尋無伺定圓滿增上戒學,增上戒學圓滿中性所緣,中性所緣圓滿無害尋思,無害尋思圓滿他根,他根圓滿無害尋思,無害尋思圓滿斷欲求,斷欲求圓滿戒蘊。 無癡善根圓滿修所成慧,修所成慧圓滿無尋無伺定,無尋無伺定圓滿增上慧學,增上慧學圓滿把握所緣,把握所緣圓滿他根,他根圓滿無害尋思,無害尋思圓滿梵行求,梵行求圓滿慧蘊。 如是這三種法是善分的,所有善法通過這三種三輪法門被指示,三種解脫之門的結果是:第一是無所依,第二是空無,第三是無相。這稱為第二善分法門。 在這裡,這三種人是利根者、中根者和鈍根者。這三種人中,那些通過樂道而迅速覺悟的人,以及通過樂道而遲緩覺悟的人,這兩個人。那些通過苦道而迅速覺悟的人,以及通過苦道而遲緩覺悟的人,這四個人中有兩個特別的人,即見道者與欲道者。這四個人中成為三個人,三個人中成為兩個。對於這兩個人,這是染污,無明與貪慾、無愧與無懼、執著與無知、懈怠與無明、懷疑與貪慾、對法的無信與無定。 在這裡,無明、無愧、執著、無知、我執、無信、懈怠、懷疑與對法的無信是同一方面。 貪慾、無懼、無知、執著、我執、兩面性、無知的思維、貪慾與無定是第二方面。這十種苦法的十種法門是首要的。簡而言之,它們的意義是反對黑法的所有十種法門是第二方面。 如是對不善法的苦的說明,這是因緣。那種法所依賴的名色,這是苦,這也是因緣,這是苦,這兩種是苦與因緣,這稱為苦與因緣的第一說明。 什麼是善分?止與觀、智慧與行、正念與正知、羞恥與愧疚、放棄我執與放棄我執、正勤與正念、正定與正思維、智慧與厭離、定與對法的聽聞、喜與法的實踐。

Tattha samatho ca vijjā ca sati ca hirī ca ahaṃkārappahānañca sammāvāyāmo ca sammāsati ca paññā ca samāpatti ca somanassañca, ime dhammā ekā disā. Vipassanā ca caraṇañca sampajaññañca ottappañca mamaṃkārappahānañca yoniso manasikāro ca sammāsamādhi ca nibbidā ca saddhammassavanañca dhammānudhammappaṭipatti ca, ayaṃ dutiyā disā. Iti kusalapakkhe ca akusalapakkhe ca nandiyāvaṭṭassa pana nayassa catasso disā.

Tāsu yāni akusalapakkhassa paṭhamāni padāni akusalāni kusalehi pahānaṃ gacchanti, tāni kusalapakkhe dutiyehi padehi pahānaṃ gacchanti. Tesaṃ pahānā rāgavirāgā cetovimutti yāni akusalapakkhassa dutiyāni akusalapadāni pahānaṃ gacchanti, tāni kusalapakkhassa paṭhamehi padehi pahānaṃ gacchanti. Tesaṃ pahānā avijjāvirāgā paññāvimutti pariyosānaṃ. Imesaṃ tiṇṇaṃ nayānaṃ paṭhamo nayo sīhavikkīḷito nāma. Aṭṭha padāni cattāri ca kusalāni cattāri ca akusalāni imāni aṭṭha padāni mūlapadāni, atthanayena dutiyo tipukkhalo. So chahi dhammehi neti kusalamūlāni ca neti akusalamūlāni ca, iti imāni cha padāni purimakāni ca aṭṭha mūlapadāni imāni cuddasa padāni aṭṭhārasannaṃ mūlapadānaṃ. Tattha yo pacchimako nayo nandiyāvaṭṭo, so catūhi dhammehi neti. Avijjāya ca taṇhāya ca samathena ca vipassanāya ca, ime cattāro dhammā imāni aṭṭhārasa mūlapadāni tīsu nayesu niddiṭṭhāni.

Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ samosarati. Tesañca navannaṃ mūlānaṃ cattāri padāni sīhavikkīḷitanaye tīṇi tipukkhale dve nandiyāvaṭṭe, iccete kusalassa pakkhā. Tattha yāni nava padāni kusalāni, tattha sabbaṃ kusalaṃ yujjati. Tattha sīhavikkīḷite naye cattāri padāni tīṇi tipukkhale dve nandiyāvaṭṭe imāni nava padāni kusalāni niddiṭṭhāni.

Tattha yāni nandiyāvaṭṭe naye cattāri padāni, tattha aṭṭhārasa mūlapadāni samosaranti. Yathā kathaṃ, samatho ca alobho ca adoso ca asubhasaññā ca dukkhasaññā ca imāni kusalapakkhe pañca padāni samathaṃ bhajanti. Vipassanā ca amoho ca aniccasaññā ca anattasaññā ca imāni cattāri padāni vipassanaṃ bhajanti. Imāni nava padāni kusalāni dvīsu padesu yojitāni, tattha akusalapakkhe navannaṃ akusalamūlapadānaṃ yā ca taṇhā yo ca lobho yo ca doso yā ca subhasaññā yā ca sukhasaññā, imāni pañca padāni taṇhaṃ bhajanti . Yā ca avijjā yo ca moho yā ca niccasaññā yā ca attasaññā, imāni cattāri padāni avijjaṃ bhajanti. Etāni nava padāni akusalāni susaṃkhittāni. Iti tayo nayā ekaṃ nayaṃ na paviṭṭhā. Evaṃ aṭṭhārasa mūlapadāni nandiyāvaṭṭanaye niddisitabbāni.

在這裡,止與智慧、正念與羞恥、放棄我執與正勤、正念與智慧、定與禪、喜與法的實踐,這些法是一種。觀與行、正知與正思、放棄我執與正念、正定與厭離、對法的聽聞與法的實踐,這是第二種。如此在善分與不善分之間,在樂與苦的輪迴中有四個方向。 在這些不善分的初步法中,不善法通過善法而被拋棄,這些在善分中的第二法也被拋棄。它們的拋棄是貪與離貪的心解脫,而那些不善分的第二法通過善分的第一法被拋棄。它們的拋棄是無明與離無明的智慧解脫的結果。這三種法的第一法稱為獅子戲耍法門。八個法中四個是善法,四個是不善法,這八個法是根本法,以法的意義為第二善分法門。因此,通過六種法引導善根和不善根,如此這六個法與之前的八個根本法合共十三個根本法。在這裡,最後的法是輪迴法,它通過四種法引導。 在這裡,那九個法是善法,其中所有的善法都是相同的。對於這九個根本法中的四個法,獅子戲耍法門有三個善分和兩個樂輪迴,這就是善的分支。在這裡,那九個法是善法,其中所有的善法都是相同的。在這裡,獅子戲耍法門的四個法有三個善分和兩個樂輪迴,這九個法是被指示的。 在這裡,那四個樂輪迴的法中,有十八個根本法是相同的。如何呢?止與無貪、無嗔、惡法的觀念與苦的觀念,這些是善分的五個法。觀與無癡、無常的觀念與無我觀念,這些是觀的四個法。這九個善法在兩個方面中被結合,其中不善分的九個不善根法是貪、貪慾、嗔恨、惡法的觀念與樂的觀念,這五個法歸屬於貪。無明與癡的法是四個法,這四個法歸屬於無明。這九個不善法被清楚地歸納。因此,三種法門並未交匯。如此,十八個根本法在樂輪迴中被指示。

Kathaṃ aṭṭhārasa mūlapadāni, tipukkhale naye yujjanti? Navannaṃ padānaṃ kusalānaṃ, vipassanā ca amoho ca aniccasaññā ca anattasaññā ca, imāni cattāri padāni; amoho ca samatho ca alobho ca asubhasaññā ca, imāni cattāri padāni; lobho ca doso ca, evaṃ imāni nava padāni tīsu kusalesu yojetabbāni. Tattha navannaṃ padānaṃ akusalānaṃ taṇhā ca lobho ca subhasaññā ca sukhasaññā ca, imāni cattāri padāni lobho akusalamūlaṃ; avijjā ca moho ca niccasaññā ca attasaññā ca ayaṃ moho ayaṃ doso, ye ca imāni nava padāni tīsu akusalesu yojitāni. Evaṃ aṭṭhārasa mūlapadāni kusalamūlesu ca yojetvā tipukkhalena nayena niddisitabbāni.

Kathaṃ aṭṭhārasa mūlapadāni sīhavikkīḷite naye yujjanti? Taṇhā ca subhasaññā ca, ayaṃ paṭhamo vipallāso. Lobho ca sukhasaññā ca, ayaṃ dutiyo vipallāso. Avijjā ca niccasaññā ca, ayaṃ tatiyo vipallāso. Moho ca attasaññā ca, ayaṃ catuttho vipallāso. Iti nava padāni akusalamūlāni catūsu padesu yojitāni. Tattha navannaṃ mūlapadānaṃ kusalānaṃ samatho ca asubhasaññā ca, idaṃ paṭhamaṃ satipaṭṭhānaṃ. Alobho ca dukkhasaññā ca, idaṃ dutiyaṃ satipaṭṭhānaṃ. Vipassanā ca aniccasaññā ca, idaṃ tatiyaṃ satipaṭṭhānaṃ. Amoho ca anattasaññā ca, idaṃ catutthaṃ satipaṭṭhānaṃ. Imāni aṭṭhārasa mūlapadāni sīhavikkīḷitanayaṃ anupaviṭṭhāni. Imesaṃ tiṇṇaṃ nayānaṃ yā bhūmi ca yo rāgo ca yo doso ca ekaṃ nayaṃ pavisati. Ekassa nayassa akusale vā dhamme kusale vā dhamme viññāte paṭipakkho anvesitabbo, paṭipakkhe anvesitvā so nayo niddisitabbo, tamhi naye niddiṭṭho. Yathā ekamhi naye sabbe nayā paviṭṭhā tathā niddisitabbā. Ekamhi ca naye aṭṭhārasa mūlapadāni paviṭṭhāni, tamhi dhamme viññāte sabbe dhammā viññātā honti. Imesaṃ tiṇṇaṃ nayānaṃ sīhavikkīḷitanayassa cattāri phalāni pariyosānaṃ. Paṭhamāya disāya paṭhamaṃ phalaṃ, dutiyāya disāya dutiyaṃ phalaṃ, tatiyāya disāya tatiyaṃ phalaṃ, catutthāya disāya catutthaṃ phalaṃ. Tipukkhalassa nayassa tīṇi vimokkhamukhāni pariyosānaṃ. Paṭhamāya disāya appaṇihitaṃ, dutiyāya disāya suññataṃ, tatiyāya disāya animittaṃ. Nandiyāvaṭṭassa nayassa rāgavirāgā cetovimutti avijjāvirāgā ca paññāvimutti pariyosānaṃ . Paṭhamāya disāya rāgavirāgā cetovimutti, dutiyāya disāya avijjāvirāgā paññāvimutti. Ime tayo nayā imesaṃ tiṇṇaṃ nayānaṃ aṭṭhārasannaṃ mūlapadānaṃ ālokanā, ayaṃ vuccati disālokano [disālocano (ka.)] nayo. Āloketvāna jānāti 『『ayaṃ dhammo imaṃ dhammaṃ bhajatī』』ti sammā yojanā. Kusalapakkhe akusalapakkhe ca ayaṃ nayo aṅkuso nāma. Ime pañca nayā.

Tatthimā uddānagāthā

Taṇhā ca avijjāpi ca, lobho doso tatheva moho ca;

Cattāro ca vipallāsā, kilesabhūmī nava padāni.

Ye ca satipaṭṭhānā, samatho ca vipassanā kusalamūlā;

Etaṃ sabbaṃ kusalaṃ, indriyabhūmī nava padāni.

Sabbakusalaṃ navahi padehi yujjati, navahi ceva akusalaṃ;

Ete te mūlapadā, ubhato aṭṭhārasa padāni.

Taṇhā ceva avijjā ca, samatho ca vipassanā;

Yo neti sabbesu yogayutto, ayaṃ nayo nandiyāvaṭṭo.

Yaṃ kusalamūlehi, nayati kusalaakusalamūlehi;

Bhūtaṃ tathaṃ avitathaṃ, tipukkhalaṃ taṃ nayaṃ āhu.

如何將十八個根本法與三種善分結合起來?九個善法中,觀與無癡、無常的觀念與無我觀念,這四個法;無癡與止、無貪與惡法的觀念,這四個法;貪與嗔,如此這九個法應歸入三種善分中。在這裡,九個不善法中,貪慾與善法的觀念與樂的觀念,這四個法是貪的不善根;無明與癡、恒常的觀念與我執,這是癡與嗔,這九個法應歸入三種不善分中。如此,十八個根本法在善根中應歸入三種善分的法中。 如何將十八個根本法與獅子戲耍法門結合起來?貪慾與善法的觀念,這是第一種顛倒;貪與樂的觀念,這是第二種顛倒;無明與恒常的觀念,這是第三種顛倒;癡與我執,這是第四種顛倒。如此,九個不善法歸入四個方面。在這裡,九個善法中,止與惡法的觀念,這是第一種正念;無貪與苦的觀念,這是第二種正念;觀與無常的觀念,這是第三種正念;無癡與無我的觀念,這是第四種正念。這些十八個根本法未被歸入獅子戲耍法門。這三種法則的根本法中,貪與嗔是同一法門。對於一個法門的善法或不善法,應尋找反對法,在反對法中尋找,然後應當歸入該法門。在一個法門中,所有法門都應歸入,如此應當歸入。在一個法門中,十八個根本法被歸入,在此法中,所有法都被理解。對於這三種法,獅子戲耍法門的結果是四種果報。第一種方向的第一果報,第二種方向的第二果報,第三種方向的第三果報,第四種方向的第四果報。三種善分的法門的結果是三個解脫之門。第一種方向是無所依,第二種方向是空無,第三種方向是無相。樂輪迴的法門是貪與離貪的心解脫,無明與離無明的智慧解脫的結果。第一種方向是貪與離貪的心解脫,第二種方向是無明與離無明的智慧解脫。這三種法是這三種法的十八個根本法的光明,這稱為方向的光明。觀察後知道「這法與那法相應」，這就是正確的結合。善分與不善分的法則稱為鉤子法門。這五種法。 這裡是總結的偈語： 貪慾與無明,貪與嗔恨、癡與無知; 四種顛倒,煩惱的根源是九個法。 那些正念,止與觀,善根的法; 這都是善法,根源的法是九個法。 所有善法都與九個法相應,九個不善法也如此; 這些是根本法,共計十八個法。 貪慾與無明,止與觀; 那些能引導所有法的,這是樂輪迴法門。 通過善根法引導善與不善; 真實的如此,不虛的,這就是三法門。

So neti vipallāsehi, kilesaindriyehi ca;

Dhamme taṃ nayaṃ vinayamāhu, sīhavikkīḷitaṃ nāma.

Veyyākaraṇe vutte, kusalatāhi akusalatāhi ca;

Tayo ālokayati, ayaṃ nayo disālocano nāma.

Oloketvā disālocanena, ukkhipiya yaṃ samāneti;

Sabbe kusalākusale, ayaṃ nayo aṅkuso nāma.

Nayasamuṭṭhānaṃ.

Peṭakopadese mahākaccāyanassa therassa suttavibhaṅgassa

[vebhaṅgissa (pī. ka.)] Dassanaṃ samattaṃ.

Yāni catukkāni akusalāni kusalāni ca sīhavikkīḷite naye niddiṭṭhāni, tikāni kusalāni ca akusalāni ca tipukkhale naye niddiṭṭhāni, dukāni kusalāni ca akusalāni ca nandiyāvaṭṭe naye niddiṭṭhāni. Yesu dvīsu dhammesu [visuddhīsu (ka.)] kusalesu so attho tikesu vibhajjamānassa bhavabhūmi, atha ca sabbo [pubbo (ka.)] ca attho tīhi byañjanehi niddisati. Tattakāni vuccati. Yo attho catūhi padehi aṭṭhavīsatibhāgehi natthibhūmi niddisituṃ, avacarantova catūhi padehi niddisati. Iti yaṃ yathāniddiṭṭhassa avikosanā idaṃ pamāṇaṃ. Yathā sabbe samādhayo tīsu samādhīsu pariyesitabbā, savitakkasavicāre avitakkavicāramatte avitakkaavicāre idaṃ pamāṇaṃ, natthi catuttho samādhi. Tathā tisso paññā cintāmayī sutamayī bhāvanāmayī sabbāsu paññāsu niddisati, natthi catutthī paññā na cintāmayī na sutamayī na bhāvanāmayī, paññā nāssa atthi imesaṃ dhammānaṃ yā avikkhepanā, idaṃ vuccati pamāṇanti.

Therassa mahākaccāyanassa jambuvanavāsino peṭakopadeso

Samatto.

它通過顛倒引導,通過煩惱和根本引導; 這法門被稱為調伏,名為獅子戲耍。 在解釋中說明,通過善與不善; 觀察三個方面,這法門名為方向觀察。 通過方向觀察觀察,提升並比較; 所有善與不善,這法門名為鉤子。 法門的起源。 《論藏指導》中大迦旃延長老的經分別觀察完畢。 在獅子戲耍法門中所指出的四種不善法和善法,在三善分法門中所指出的三種善法和不善法,在樂輪迴法門中所指出的兩種善法和不善法。在兩種善法中,那個意義在三法中被分析為有的根源,而所有的意義都用三種表達方式來說明。這些被稱為如此多。那個意義用四個法門和二十八個部分來說明無的根源,仍然用四個法門來說明。因此,對已說明的不扭曲,這是標準。就像所有的定都應在三種定中尋找,有尋有伺、無尋唯伺、無尋無伺,這是標準,沒有第四種定。同樣,三種慧是思所成、聞所成、修所成,在所有的慧中被說明,沒有第四種慧,既不是思所成,也不是聞所成,也不是修所成,他沒有這些法的慧,這被稱為標準。 住在閻浮林的大迦旃延長老的《論藏指導》完畢。

Peṭakopadesapakaraṇaṃ niṭṭhitaṃ.

《論藏指導》已完成。