B01030204.saccavibhaṅgo（真理分解論）

Saccavibhaṅgo
Suttantabhājanīyaṃ
Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ [dukkhasamudayo (syā.)] ariyasaccaṃ, dukkhanirodhaṃ [dukkhanirodho (syā.)] ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
Dukkhasaccaṃ
Tattha katamaṃ dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yaṃ picchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.
Tattha katamā jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho – ayaṃ vuccati 『『jāti』』.
Tattha katamā jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccati 『『jarā』』.
Tattha katamaṃ maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālakiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo – idaṃ vuccati 『『maraṇaṃ』』.
Tattha katamo soko? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko cetaso parijjhāyanā domanassaṃ sokasallaṃ – ayaṃ vuccati 『『soko』』.
Tattha katamo paridevo? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ vācā palāpo vippalāpo lālappo lālappanā lālappitattaṃ [lālapo lālapanā lālapitattaṃ (syā.)] – ayaṃ vuccati 『『paridevo』』.
Tattha katamaṃ dukkhaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā – idaṃ vuccati 『『dukkhaṃ』』.
Tattha katamaṃ domanassaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati 『『domanassaṃ』』.
Tattha katamo upāyāso? Ñātibyasanena vā phuṭṭhassa bhogabyasanena vā phuṭṭhassa rogabyasanena vā phuṭṭhassa sīlabyasanena vā phuṭṭhassa diṭṭhibyasanena vā phuṭṭhassa aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ – ayaṃ vuccati 『『upāyāso』』.
Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti aniṭṭhā akantā amanāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti anatthakāmā ahitakāmā aphāsukakāmā ayogakkhemakāmā; yā tehi saṅgati samāgamo samodhānaṃ missībhāvo – ayaṃ vuccati 『『appiyehi sampayogo dukkho』』.
真實分別
經分別
四聖諦 - 苦聖諦、苦集聖諦、苦滅聖諦、趣向苦滅之道聖諦。
苦諦
其中什麼是苦聖諦?生是苦,老是苦,死是苦,憂悲苦惱也是苦,與不愛的結合是苦,與所愛的分離是苦,所欲不得也是苦,簡而言之,五取蘊是苦。
其中什麼是生?凡是各種眾生在各種眾生群中的出生、產生、降生、誕生、蘊的顯現、處的獲得 - 這稱為"生"。
其中什麼是老?凡是各種眾生在各種眾生群中的衰老、老朽、齒落、白髮、皮皺、壽命的損減、諸根的衰退 - 這稱為"老"。
其中什麼是死?凡是各種眾生從各種眾生群中的逝去、死亡、破滅、消失、命終、死亡、壽終、蘊的分解、身體的捨棄、命根的斷絕 - 這稱為"死"。
其中什麼是憂?由於親屬的不幸,或財產的不幸,或疾病的不幸,或戒行的不幸,或見解的不幸,遭遇某種不幸,遭受某種苦法,而有憂愁、憂慮、憂愁的狀態、內心的憂愁、內心的悲傷、心的焦灼、憂鬱、憂愁之箭 - 這稱為"憂"。
其中什麼是悲?由於親屬的不幸,或財產的不幸,或疾病的不幸,或戒行的不幸,或見解的不幸,遭遇某種不幸,遭受某種苦法,而有哀嘆、悲嘆、哀嘆的狀態、悲嘆的狀態、言語的哀號、悲號、哀泣、悲泣、哀泣的狀態 - 這稱為"悲"。
其中什麼是苦?凡是身體的不適、身體的痛苦、由身觸所生的不適、痛苦的感受、由身觸所生的不適、痛苦的感受 - 這稱為"苦"。
其中什麼是惱?凡是心理的不適、心理的痛苦、由心觸所生的不適、痛苦的感受、由心觸所生的不適、痛苦的感受 - 這稱為"惱"。
其中什麼是憂惱?由於親屬的不幸,或財產的不幸,或疾病的不幸,或戒行的不幸,或見解的不幸,遭遇某種不幸,遭受某種苦法,而有憂惱、煩惱、憂惱的狀態、煩惱的狀態 - 這稱為"憂惱"。
其中什麼是與不愛的結合是苦?在此,對於某人來說,有那些不可意的、不可愛的、不可樂的色、聲、香、味、觸,或者有那些想要他不利、想要他不幸、想要他不安、想要他不安穩的人;與他們的結合、會合、相聚、混合 - 這稱為"與不愛的結合是苦"。
Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iṭṭhā kantā manāpā rūpā saddā gandhā rasā phoṭṭhabbā, ye vā panassa te honti atthakāmā hitakāmā phāsukakāmā yogakkhemakāmā mātā vā pitā vā bhātā vā bhaginī vā mittā vā amaccā vā ñātī vā sālohitā vā; yā tehi asaṅgati asamāgamo asamodhānaṃ amissībhāvo – ayaṃ vuccati 『『piyehi vippayogo dukkho』』.
Tattha katamaṃ yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ sattānaṃ evaṃ icchā uppajjati – 『『aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā』』ti! Na kho panetaṃ icchāya pattabbaṃ. Idampi 『『yampicchaṃ na labhati tampi dukkhaṃ』』.

Jarādhammānaṃ sattānaṃ…pe… byādhidhammānaṃ sattānaṃ…pe… maraṇadhammānaṃ sattānaṃ…pe… sokaparidevadukkhadomanassupāyāsadhammānaṃ sattānaṃ evaṃ icchā uppajjati – 『『aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyu』』nti! Na kho panetaṃ icchāya pattabbaṃ. Idampi 『『yampicchaṃ na labhati tampi dukkhaṃ』』.

Tattha katame saṃkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṃ – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccanti 『『saṃkhittena pañcupādānakkhandhā dukkhā』』.

Idaṃ vuccati 『『dukkhaṃ ariyasaccaṃ』』.

Samudayasaccaṃ
其中什麼是與所愛的分離是苦?在此,對於某人來說,有那些可意的、可愛的、可樂的色、聲、香、味、觸,或者有那些想要他利益、想要他幸福、想要他安樂、想要他安穩的母親、父親、兄弟、姐妹、朋友、同事、親戚或血親;與他們的不結合、不會合、不相聚、不混合 - 這稱為"與所愛的分離是苦"。
其中什麼是所欲不得也是苦?對於有生之法的眾生,生起如是的願望:"啊,愿我們不是有生之法;啊,愿生不會來到我們身上!"然而這不是通過願望就能達到的。這也是"所欲不得也是苦"。對於有老之法的眾生...對於有病之法的眾生...對於有死之法的眾生...對於有憂悲苦惱之法的眾生,生起如是的願望:"啊,愿我們不是有憂悲苦惱之法;啊,愿憂悲苦惱不會來到我們身上!"然而這不是通過願望就能達到的。這也是"所欲不得也是苦"。
其中什麼是簡而言之五取蘊是苦?即:色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。這些稱為"簡而言之五取蘊是苦"。這稱為"苦聖諦"。
集諦
Tattha katamaṃ dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobhavikā [ponobbhavikā (syā. ka.)] nandirāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā, bhavataṇhā, vibhavataṇhā.

Sā kho panesā taṇhā kattha uppajjamānā uppajjati, kattha nivisamānā nivisati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddā loke…pe… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotaviññāṇaṃ loke…pe… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphasso loke…pe… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Sotasamphassajā vedanā loke…pe… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasaññā loke…pe… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddasañcetanā loke…pe… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddataṇhā loke…pe… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Rūpavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati . Saddavitakko loke…pe… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

其中什麼是苦集聖諦?就是這個導致再生、伴隨喜貪、處處歡喜的渴愛,即:欲愛、有愛、無有愛。那麼這個渴愛在何處生起時生起,在何處安住時安住?世間有可愛的、可意的,渴愛就在這裡生起時生起,在這裡安住時安住。什麼是世間可愛的、可意的?世間的眼是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的耳...世間的鼻...世間的舌...世間的身...世間的意是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的色是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的聲...世間的香...世間的味...世間的觸...世間的法是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的眼識是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的耳識...世間的鼻識...世間的舌識...世間的身識...世間的意識是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的眼觸是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的耳觸...世間的鼻觸...世間的舌觸...世間的身觸...世間的意觸是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的眼觸所生受是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的耳觸所生受...世間的鼻觸所生受...世間的舌觸所生受...世間的身觸所生受...世間的意觸所生受是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的色想是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的聲想...世間的香想...世間的味想...世間的觸想...世間的法想是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的色思是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的聲思...世間的香思...世間的味思...世間的觸思...世間的法思是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的色愛是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的聲愛...世間的香愛...世間的味愛...世間的觸愛...世間的法愛是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的色尋是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的聲

Rūpavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Saddavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati , ettha nivisamānā nivisati. Gandhavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Rasavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Phoṭṭhabbavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati. Dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā uppajjamānā uppajjati, ettha nivisamānā nivisati.

Idaṃ vuccati 『『dukkhasamudayaṃ ariyasaccaṃ』』.

Nirodhasaccaṃ

世間的色伺是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的聲伺是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的香伺是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的味伺是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的觸伺是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。世間的法伺是可愛的、可意的。渴愛就在這裡生起時生起,在這裡安住時安住。這稱為"苦集聖諦"。 3. 滅諦

Tattha katamaṃ dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.

Sā kho panesā taṇhā kattha pahīyamānā pahīyati, kattha nirujjhamānā nirujjhati? Yaṃ loke piyarūpaṃ sātarūpaṃ, etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Kiñca loke piyarūpaṃ sātarūpaṃ? Cakkhuṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaṃ loke…pe… ghānaṃ loke… jivhā loke… kāyo loke… mano loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Saddā loke…pe… gandhā loke… rasā loke… phoṭṭhabbā loke… dhammā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhuviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotaviññāṇaṃ loke…pe… ghānaviññāṇaṃ loke… jivhāviññāṇaṃ loke… kāyaviññāṇaṃ loke… manoviññāṇaṃ loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphasso loke…pe… ghānasamphasso loke… jivhāsamphasso loke… kāyasamphasso loke… manosamphasso loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Cakkhusamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati. Sotasamphassajā vedanā loke…pe… ghānasamphassajā vedanā loke… jivhāsamphassajā vedanā loke… kāyasamphassajā vedanā loke… manosamphassajā vedanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasaññā loke… saddasaññā loke… gandhasaññā loke… rasasaññā loke… phoṭṭhabbasaññā loke… dhammasaññā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpasañcetanā loke… saddasañcetanā loke… gandhasañcetanā loke… rasasañcetanā loke… phoṭṭhabbasañcetanā loke… dhammasañcetanā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpataṇhā loke… saddataṇhā loke… gandhataṇhā loke… rasataṇhā loke… phoṭṭhabbataṇhā loke… dhammataṇhā loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpavitakko loke… saddavitakko loke… gandhavitakko loke… rasavitakko loke… phoṭṭhabbavitakko loke… dhammavitakko loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Rūpavicāro loke… saddavicāro loke… gandhavicāro loke… rasavicāro loke… phoṭṭhabbavicāro loke… dhammavicāro loke piyarūpaṃ sātarūpaṃ. Etthesā taṇhā pahīyamānā pahīyati, ettha nirujjhamānā nirujjhati.

Idaṃ vuccati 『『dukkhanirodhaṃ ariyasaccaṃ』』.

Maggasaccaṃ
其中什麼是苦滅聖諦?就是對於那個渴愛的無餘離貪、滅盡、捨棄、斷絕、解脫、無執著。那麼這個渴愛在何處斷除時斷除,在何處滅盡時滅盡?世間有可愛的、可意的,渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。什麼是世間可愛的、可意的?世間的眼是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的耳...世間的鼻...世間的舌...世間的身...世間的意是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的色是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的聲...世間的香...世間的味...世間的觸...世間的法是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的眼識是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的耳識...世間的鼻識...世間的舌識...世間的身識...世間的意識是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的眼觸是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的耳觸...世間的鼻觸...世間的舌觸...世間的身觸...世間的意觸是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的眼觸所生受是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的耳觸所生受...世間的鼻觸所生受...世間的舌觸所生受...世間的身觸所生受...世間的意觸所生受是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的色想...世間的聲想...世間的香想...世間的味想...世間的觸想...世間的法想是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的色思...世間的聲思...世間的香思...世間的味思...世間的觸思...世間的法思是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的色愛...世間的聲愛...世間的香愛...世間的味愛...世間的觸愛...世間的法愛是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的色尋...世間的聲尋...世間的香尋...世間的味尋...世間的觸尋...世間的法尋是可愛的、可意的。渴愛就在這裡斷除時斷除,在這裡滅盡時滅盡。世間的色伺
Tattha katamaṃ dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Tattha katamā sammādiṭṭhi? Dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ – ayaṃ vuccati 『『sammādiṭṭhi』』.

Tattha katamo sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo – ayaṃ vuccati 『『sammāsaṅkappo』』.

Tattha katamā sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī – ayaṃ vuccati 『『sammāvācā』』.

Tattha katamo sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī – ayaṃ vuccati 『『sammākammanto』』.

Tattha katamo sammāājīvo? Idha ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti – ayaṃ vuccati 『『sammāājīvo』』.

Tattha katamo sammāvāyāmo? Idha bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti, vāyamati, vīriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati. Ayaṃ vuccati 『『sammāvāyāmo』』.

Tattha katamā sammāsati? Idha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Vedanāsu…pe… citte…pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ. Ayaṃ vuccati 『『sammāsati』』.

Tattha katamo sammāsamādhi? Idha bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi, savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. Vitakkavicārānaṃ vūpasamā, ajjhattaṃ sampasādanaṃ, cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. Pītiyā ca virāgā, upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 『『upekkhako satimā sukhavihārī』』ti, tatiyaṃ jhānaṃ upasampajja viharati. Sukhassa ca pahānā, dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. Ayaṃ vuccati 『『sammāsamādhi』』.

Idaṃ vuccati 『『dukkhanirodhagāminī paṭipadā ariyasaccaṃ』』.

Suttantabhājanīyaṃ.

Abhidhammabhājanīyaṃ
其中什麼是趣向苦滅之道聖諦?就是這八支聖道,即:正見、正思惟、正語、正業、正命、正精進、正念、正定。其中什麼是正見?苦的智,苦集的智,苦滅的智,趣向苦滅之道的智 - 這稱為"正見"。其中什麼是正思惟?出離思惟、無恚思惟、無害思惟 - 這稱為"正思惟"。其中什麼是正語?離虛妄語、離離間語、離粗惡語、離綺語 - 這稱為"正語"。其中什麼是正業?離殺生、離不與取、離欲邪行 - 這稱為"正業"。其中什麼是正命?在此,聖弟子舍離邪命,以正命維持生活 - 這稱為"正命"。其中什麼是正精進?在此,比丘爲了未生起的惡不善法不生起而生欲、精進、發勤、策勵心、努力。爲了已生起的惡不善法斷除而生欲、精進、發勤、策勵心、努力。爲了未生起的善法生起而生欲、精進、發勤、策勵心、努力。爲了已生起的善法住立、不忘失、增長、廣大、修習、圓滿而生欲、精進、發勤、策勵心、努力。這稱為"正精進"。其中什麼是正念?在此,比丘于身隨觀身而住,熱誠、正知、正念,調伏世間的貪憂。于受...於心...於法隨觀法而住,熱誠、正知、正念,調伏世間的貪憂。這稱為"正念"。其中什麼是正定?在此,比丘離欲、離不善法,有尋有伺,由離生喜樂,成就並住于初禪。尋伺寂止,內心清凈,心一境性,無尋無伺,由定生喜樂,成就並住于第二禪。離喜而住,舍、念、正知,以身受樂,聖者說他"舍、具念、樂住",成就並住于第三禪。斷樂、斷苦,先前的喜憂已滅,不苦不樂,舍念清凈,成就並住于第四禪。這稱為"正定"。這稱為"趣向苦滅之道聖諦"。經分別完畢。
阿毗達摩分
Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti sammādiṭṭhi…pe… sammāsamādhi.

Tattha katamā sammādiṭṭhi? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammādiṭṭhi』』.

Tattha katamo sammāsaṅkappo? Yo takko vitakko…pe… sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāsaṅkappo』』.

Tattha katamā sammāvācā? Yā catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī [veramaṇi (ka.) evamuparipi] akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāvācā』』.

Tattha katamo sammākammanto? Yā tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammākammanto』』.

Tattha katamo sammāājīvo? Yā micchā ājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāājīvo』』.

Tattha katamo sammāvāyāmo? Yo cetasiko vīriyārambho [viriyārambho (sī. syā.)] …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāvāyāmo』』.

Tattha katamā sammāsati? Yā sati anussati…pe… sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāsati』』.

Tattha katamo sammāsamādhi? Yā cittassa ṭhiti saṇṭhiti…pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāsamādhi』』. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

四聖諦 - 苦、苦集、苦滅、趣向苦滅之道。其中什麼是苦集?渴愛 - 這稱為"苦集"。其中什麼是苦?其餘的煩惱,其餘的不善法,三種有漏善根,其餘的有漏善法,有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有八支道:正見...正定。其中什麼是正見?凡是慧、了知...無癡、擇法、正見、擇法覺支、道支、道所攝 - 這稱為"正見"。其中什麼是正思惟?凡是尋、思...正思惟、道支、道所攝 - 這稱為"正思惟"。其中什麼是正語?凡是對四種語惡行的遠離、離、避離、不作、不造作、不犯、不超越界限、斷橋、正語、道支、道所攝 - 這稱為"正語"。其中什麼是正業?凡是對三種身惡行的遠離、離、避離、不作、不造作、不犯、不超越界限、斷橋、正業、道支、道所攝 - 這稱為"正業"。其中什麼是正命?凡是對邪命的遠離、離、避離、不作、不造作、不犯、不超越界限、斷橋、正命、道支、道所攝 - 這稱為"正命"。其中什麼是正精進?凡是心的精進發起...正精進、精進覺支、道支、道所攝 - 這稱為"正精進"。其中什麼是正念?凡是念、隨念...正念、念覺支、道支、道所攝 - 這稱為"正念"。其中什麼是正定?凡是心的安住、等住...正定、定覺支、道支、道所攝 - 這稱為"正定"。這稱為"趣向苦滅之道"。其餘與趣向苦滅之道相應的諸法。
Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati – 『『dukkhanirodhagāminī paṭipadā』』. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Tattha katamo dukkhasamudayo? Taṇhā ca avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

其中什麼是苦集?渴愛和其餘的煩惱 - 這稱為"苦集"。其中什麼是苦?其餘的不善法,三種有漏善根,其餘的有漏善法,有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛和其餘煩惱的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有八支道:正見...正定。這稱為"趣向苦滅之道"。其餘與趣向苦滅之道相應的諸法。
其中什麼是苦集?渴愛和其餘的煩惱,以及其餘的不善法 - 這稱為"苦集"。其中什麼是苦?三種有漏善根,其餘的有漏善法,有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛和其餘煩惱,以及其餘不善法的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有八支道:正見...正定。這稱為"趣向苦滅之道"。其餘與趣向苦滅之道相應的諸法。
其中什麼是苦集?渴愛和其餘的煩惱,其餘的不善法,以及三種有漏善根 - 這稱為"苦集"。其中什麼是苦?其餘的有漏善法,有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛和其餘煩惱,其餘不善法,以及三種有漏善根的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有八支道:正見...正定。這稱為"趣向苦滅之道"。其餘與趣向苦滅之道相應的諸法。
Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye aṭṭhaṅgiko maggo hoti – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti – sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

Tattha katamā sammādiṭṭhi? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammādiṭṭhi』』.

Tattha katamo sammāsaṅkappo? Yo takko vitakko…pe… sammāsaṅkappo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāsaṅkappo』』.

Tattha katamo sammāvāyāmo? Yo cetasiko vīriyārambho…pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāvāyāmo』』.

Tattha katamā sammāsati? Yā sati anussati…pe… sammāsati satisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāsati』』.

Tattha katamo sammāsamādhi? Yā cittassa ṭhiti…pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – ayaṃ vuccati 『『sammāsamādhi』』. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

其中什麼是苦集?渴愛和其餘的煩惱,其餘的不善法,三種有漏善根,以及其餘的有漏善法 - 這稱為"苦集"。其中什麼是苦?有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛和其餘煩惱,其餘不善法,三種有漏善根,以及其餘有漏善法的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有八支道:正見...正定。這稱為"趣向苦滅之道"。其餘與趣向苦滅之道相應的諸法。
四聖諦 - 苦、苦集、苦滅、趣向苦滅之道。其中什麼是苦集?渴愛 - 這稱為"苦集"。其中什麼是苦?其餘的煩惱,其餘的不善法,三種有漏善根,其餘的有漏善法,有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有五支道:正見、正思惟、正精進、正念、正定。其中什麼是正見?凡是慧、了知...無癡、擇法、正見、擇法覺支、道支、道所攝 - 這稱為"正見"。其中什麼是正思惟?凡是尋、思...正思惟、道支、道所攝 - 這稱為"正思惟"。其中什麼是正精進?凡是心的精進發起...正精進、精進覺支、道支、道所攝 - 這稱為"正精進"。其中什麼是正念?凡是念、隨念...正念、念覺支、道支、道所攝 - 這稱為"正念"。其中什麼是正定?凡是心的安住...正定、定覺支、道支、道所攝 - 這稱為"正定"。這稱為"趣向苦滅之道"。其餘與趣向苦滅之道相應的諸法。
Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni , avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā, vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye pañcaṅgiko maggo hoti – sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』. Avasesā dhammā dukkhanirodhagāminiyā paṭipadāya sampayuttā.

Cattāri saccāni – dukkhaṃ, dukkhasamudayo, dukkhanirodho, dukkhanirodhagāminī paṭipadā.

Tattha katamo dukkhasamudayo? Taṇhā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā, sāsavā ca kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』.

Tattha katamo dukkhasamudayo? Taṇhā ca, avasesā ca kilesā, avasesā ca akusalā dhammā, tīṇi ca kusalamūlāni sāsavāni, avasesā ca sāsavā kusalā dhammā – ayaṃ vuccati 『『dukkhasamudayo』』.

Tattha katamaṃ dukkhaṃ? Sāsavā kusalākusalānaṃ dhammānaṃ vipākā, ye ca dhammā kiriyā neva kusalā nākusalā na ca kammavipākā, sabbañca rūpaṃ – idaṃ vuccati 『『dukkhaṃ』』.

Tattha katamo dukkhanirodho? Taṇhāya ca, avasesānañca kilesānaṃ, avasesānañca akusalānaṃ dhammānaṃ, tiṇṇañca kusalamūlānaṃ sāsavānaṃ, avasesānañca sāsavānaṃ kusalānaṃ dhammānaṃ pahānaṃ – ayaṃ vuccati 『『dukkhanirodho』』.

Tattha katamā dukkhanirodhagāminī paṭipadā? Idha bhikkhu yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ apacayagāmiṃ diṭṭhigatānaṃ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati dukkhapaṭipadaṃ dandhābhiññaṃ, tasmiṃ samaye phasso hoti…pe… avikkhepo hoti. Ayaṃ vuccati 『『dukkhanirodhagāminī paṭipadā』』.

Abhidhammabhājanīyaṃ.

Pañhāpucchakaṃ
其中什麼是苦集?渴愛和其餘的煩惱,其餘的不善法,三種有漏善根,以及其餘的有漏善法 - 這稱為"苦集"。其中什麼是苦?有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛和其餘煩惱,其餘不善法,三種有漏善根,以及其餘有漏善法的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有五支道:正見、正思惟、正精進、正念、正定。這稱為"趣向苦滅之道"。其餘與趣向苦滅之道相應的諸法。
四聖諦 - 苦、苦集、苦滅、趣向苦滅之道。其中什麼是苦集?渴愛 - 這稱為"苦集"。其中什麼是苦?其餘的煩惱,其餘的不善法,三種有漏善根,其餘的有漏善法,有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有觸...不散亂。這稱為"趣向苦滅之道"。
其中什麼是苦集?渴愛和其餘的煩惱,其餘的不善法,三種有漏善根,以及其餘的有漏善法 - 這稱為"苦集"。其中什麼是苦?有漏善不善法的果報,既非善非不善也非業果報的諸行法,以及一切色 - 這稱為"苦"。其中什麼是苦滅?渴愛和其餘煩惱,其餘不善法,三種有漏善根,以及其餘有漏善法的斷除 - 這稱為"苦滅"。其中什麼是趣向苦滅之道?在此,比丘在修習出世間禪那時,出離而趨向滅盡,為斷除邪見而證得第一地,離欲...成就並住于初禪,這是苦行道遲通,在那時有觸...不散亂。這稱為"趣向苦滅之道"。阿毗達摩分別完畢。
問答分
Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ ariyasaccaṃ, dukkhanirodhaṃ ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ.
Catunnaṃ ariyasaccānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?
Tikaṃ
四聖諦 - 苦聖諦、苦集聖諦、苦滅聖諦、趣向苦滅之道聖諦。
四聖諦中,有幾個是善,幾個是不善,幾個是無記...幾個是有所緣,幾個是無所緣?
三法
Samudayasaccaṃ akusalaṃ. Maggasaccaṃ kusalaṃ. Nirodhasaccaṃ abyākataṃ. Dukkhasaccaṃ siyā kusalaṃ, siyā akusalaṃ, siyā abyākataṃ. Dve saccā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Nirodhasaccaṃ na vattabbaṃ – 『『sukhāya vedanāya sampayutta』』ntipi, 『『dukkhāya vedanāya sampayutta』』ntipi, 『『adukkhamasukhāya vedanāya sampayutta』』ntipi. Dukkhasaccaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ – 『『sukhāya vedanāya sampayutta』』ntipi, 『『dukkhāya vedanāya sampayutta』』ntipi, 『『adukkhamasukhāya vedanāya sampayutta』』ntipi. Dve saccā vipākadhammadhammā. Nirodhasaccaṃ nevavipākanavipākadhammadhammaṃ. Dukkhasaccaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ, siyā nevavipākanavipākadhammadhammaṃ. Samudayasaccaṃ anupādinnupādāniyaṃ. Dve saccā anupādinnaanupādāniyā. Dukkhasaccaṃ siyā upādinnupādāniyaṃ, siyā anupādinnupādāniyaṃ.

Samudayasaccaṃ saṃkiliṭṭhasaṃkilesikaṃ. Dve saccā asaṃkiliṭṭhaasaṃkilesikā. Dukkhasaccaṃ siyā saṃkiliṭṭhasaṃkilesikaṃ, siyā asaṃkiliṭṭhasaṃkilesikaṃ. Samudayasaccaṃ savitakkasavicāraṃ. Nirodhasaccaṃ avitakkaavicāraṃ. Maggasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ. Dukkhasaccaṃ siyā savitakkasavicāraṃ, siyā avitakkavicāramattaṃ, siyā avitakkaavicāraṃ, siyā na vattabbaṃ – 『『savitakkasavicāra』』ntipi, 『『avitakkavicāramatta』』ntipi, 『『avitakkaavicāra』』ntipi. Dve saccā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Nirodhasaccaṃ na vattabbaṃ – 『『pītisahagata』』ntipi, 『『sukhasahagata』』ntipi, 『『upekkhāsahagata』』ntipi. Dukkhasaccaṃ siyā pītisahagataṃ, siyā sukhasahagataṃ, siyā upekkhāsahagataṃ, siyā na vattabbaṃ – 『『pītisahagata』』ntipi, 『『sukhasahagata』』ntipi, 『『upekkhāsahagata』』ntipi.

Dve saccā neva dassanena na bhāvanāya pahātabbā. Samudayasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ. Dukkhasaccaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ, siyā neva dassanena na bhāvanāya pahātabbaṃ. Dve saccā neva dassanena na bhāvanāya pahātabbahetukā. Samudayasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ . Dukkhasaccaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ, siyā neva dassanena na bhāvanāya pahātabbahetukaṃ. Samudayasaccaṃ ācayagāmi. Maggasaccaṃ apacayagāmi. Nirodhasaccaṃ nevācayagāmināpacayagāmi. Dukkhasaccaṃ siyā ācayagāmi, siyā nevācayagāmināpacayagāmi. Maggasaccaṃ sekkhaṃ. Tīṇi saccāni nevasekkhanāsekkhā. Samudayasaccaṃ parittaṃ . Dve saccā appamāṇā. Dukkhasaccaṃ siyā parittaṃ, siyā mahaggataṃ. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ appamāṇārammaṇaṃ. Samudayasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ na appamāṇārammaṇaṃ, siyā na vattabbaṃ – 『『parittārammaṇa』』ntipi, 『『mahaggatārammaṇa』』ntipi. Dukkhasaccaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇaṃ, siyā appamāṇārammaṇaṃ, siyā na vattabbaṃ – 『『parittārammaṇa』』ntipi, 『『mahaggatārammaṇa』』ntipi, 『『appamāṇārammaṇa』』ntipi.

集諦是不善。道諦是善。滅諦是無記。苦諦或善,或不善,或無記。兩諦或與樂受相應,或與不苦不樂受相應。滅諦不可說與樂受相應,不可說與苦受相應,不可說與不苦不樂受相應。苦諦或與樂受相應,或與苦受相應,或與不苦不樂受相應,或不可說與樂受相應、與苦受相應、與不苦不樂受相應。兩諦是有異熟法。滅諦非異熟非有異熟法。苦諦或是異熟,或是有異熟法,或非異熟非有異熟法。集諦是非所取能取。兩諦是非所取非能取。苦諦或是所取能取,或是非所取能取。集諦是雜染能染。兩諦是非雜染非能染。苦諦或是雜染能染,或是非雜染能染。集諦是有尋有伺。滅諦是無尋無伺。道諦或有尋有伺,或無尋唯伺,或無尋無伺。苦諦或有尋有伺,或無尋唯伺,或無尋無伺,或不可說有尋有伺、無尋唯伺、無尋無伺。兩諦或與喜俱,或與樂俱,或與舍俱。滅諦不可說與喜俱、與樂俱、與舍俱。苦諦或與喜俱,或與樂俱,或與舍俱,或不可說與喜俱、與樂俱、與舍俱。兩諦非見所斷非修所斷。集諦或見所斷,或修所斷。苦諦或見所斷,或修所斷,或非見所斷非修所斷。兩諦非見所斷因非修所斷因。集諦或見所斷因,或修所斷因。苦諦或見所斷因,或修所斷因,或非見所斷因非修所斷因。集諦是增長。道諦是損減。滅諦非增長非損減。苦諦或增長,或非增長非損減。道諦是有學。三諦非有學非無學。集諦是小。兩諦是無量。苦諦或小,或大。滅諦無所緣。道諦緣無量。集諦或緣小,或緣大非緣無量,或不可說緣小、緣大。苦諦或緣小,或緣大,或緣無量,或不可說緣小、緣大、緣無量。

Samudayasaccaṃ hīnaṃ. Dve saccā paṇītā. Dukkhasaccaṃ siyā hīnaṃ, siyā majjhimaṃ. Nirodhasaccaṃ aniyataṃ. Maggasaccaṃ sammattaniyataṃ. Dve saccā siyā micchattaniyatā, siyā aniyatā. Nirodhasaccaṃ anārammaṇaṃ. Samudayasaccaṃ na vattabbaṃ – 『『maggārammaṇa』』ntipi, 『『maggahetuka』』ntipi, 『『maggādhipatī』』tipi. Maggasaccaṃ na maggārammaṇaṃ maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – 『『maggādhipatī』』ti. Dukkhasaccaṃ siyā maggārammaṇaṃ na maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – 『『maggārammaṇa』』ntipi, 『『maggādhipatī』』tipi. Dve saccā siyā uppannā, siyā anuppannā, na vattabbā – 『『uppādino』』ti. Nirodhasaccaṃ na vattabbaṃ – 『『uppanna』』ntipi, 『『anuppanna』』ntipi, 『『uppādī』』tipi. Dukkhasaccaṃ siyā uppannaṃ, siyā anuppannaṃ, siyā uppādi. Tīṇi saccāni siyā atītā, siyā anāgatā, siyā paccuppannā. Nirodhasaccaṃ na vattabbaṃ – 『『atīta』』ntipi, 『『anāgata』』ntipi, 『『paccuppanna』』ntipi. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ na vattabbaṃ – 『『atītārammaṇa』』ntipi, 『『anāgatārammaṇa』』ntipi, 『『paccuppannārammaṇa』』ntipi. Dve saccā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā – 『『atītārammaṇā』』tipi, 『『anāgatārammaṇā』』tipi, 『『paccuppannārammaṇā』』tipi. Nirodhasaccaṃ bahiddhā. Tīṇi saccāni siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Nirodhasaccaṃ anārammaṇaṃ. Maggasaccaṃ bahiddhārammaṇaṃ. Samudayasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ. Dukkhasaccaṃ siyā ajjhattārammaṇaṃ, siyā bahiddhārammaṇaṃ, siyā ajjhattabahiddhārammaṇaṃ , siyā na vattabbaṃ – 『『ajjhattārammaṇa』』ntipi, 『『bahiddhārammaṇa』』ntipi, 『『ajjhattabahiddhārammaṇa』』ntipi. Tīṇi saccāni anidassanaappaṭighā. Dukkhasaccaṃ siyā sanidassanasappaṭighaṃ, siyā anidassanasappaṭighaṃ, siyā anidassanaappaṭighaṃ.

Dukaṃ

集諦是下劣。兩諦是殊勝。苦諦或下劣,或中等。滅諦是不定。道諦是正性定。兩諦或邪性定,或不定。滅諦無所緣。集諦不可說緣道、道因、道增上。道諦非緣道,是道因,或道增上,或不可說道增上。苦諦或緣道非道因,或道增上,或不可說緣道、道增上。兩諦或已生,或未生,不可說將生。滅諦不可說已生、未生、將生。苦諦或已生,或未生,或將生。三諦或過去,或未來,或現在。滅諦不可說過去、未來、現在。滅諦無所緣。道諦不可說緣過去、緣未來、緣現在。兩諦或緣過去,或緣未來,或緣現在,或不可說緣過去、緣未來、緣現在。滅諦是外。三諦或內,或外,或內外。滅諦無所緣。道諦緣外。集諦或緣內,或緣外,或緣內外。苦諦或緣內,或緣外,或緣內外,或不可說緣內、緣外、緣內外。三諦是不可見無對。苦諦或可見有對,或不可見有對,或不可見無對。 2. 二法

Samudayasaccaṃ hetu. Nirodhasaccaṃ na hetu. Dve saccā siyā hetū, siyā na hetū. Dve saccā sahetukā. Nirodhasaccaṃ ahetukaṃ. Dukkhasaccaṃ siyā sahetukaṃ, siyā ahetukaṃ. Dve saccā hetusampayuttā. Nirodhasaccaṃ hetuvippayuttaṃ. Dukkhasaccaṃ siyā hetusampayuttaṃ, siyā hetuvippayuttaṃ. Samudayasaccaṃ hetu ceva sahetukañca. Nirodhasaccaṃ na vattabbaṃ – 『『hetu ceva sahetukañcā』』tipi, 『『sahetukañceva na ca hetū』』tipi. Maggasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu. Dukkhasaccaṃ siyā hetu ceva sahetukañca, siyā sahetukañceva na ca hetu, siyā na vattabbaṃ – 『『hetu ceva sahetukañcā』』tipi, 『『sahetukañceva na ca hetū』』tipi. Samudayasaccaṃ hetu ceva hetusampayuttañca. Nirodhasaccaṃ na vattabbaṃ – 『『hetu ceva hetusampayuttañcā』』tipi, 『『hetusampayuttañceva na ca hetū』』tipi. Maggasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu. Dukkhasaccaṃ siyā hetu ceva hetusampayuttañca, siyā hetusampayuttañceva na ca hetu, siyā na vattabbaṃ – 『『hetu ceva hetusampayuttañcā』』tipi, 『『hetusampayuttañceva na ca hetū』』tipi. Nirodhasaccaṃ na hetuahetukaṃ. Samudayasaccaṃ na vattabbaṃ – 『『na hetusahetuka』』ntipi, 『『na hetuahetuka』』ntipi. Maggasaccaṃ siyā na hetusahetukaṃ, siyā na vattabbaṃ – 『『na hetusahetuka』』ntipi, 『『na hetuahetuka』』ntipi. Dukkhasaccaṃ siyā na hetusahetukaṃ, siyā na hetuahetukaṃ, siyā na vattabbaṃ – 『『na hetusahetuka』』ntipi, 『『na hetuahetuka』』ntipi.

Tīṇi saccāni sappaccayā. Nirodhasaccaṃ appaccayaṃ. Tīṇi saccāni saṅkhatā. Nirodhasaccaṃ asaṅkhataṃ. Tīṇi saccāni anidassanā. Dukkhasaccaṃ siyā sanidassanaṃ, siyā anidassanaṃ. Tīṇi saccāni appaṭighā. Dukkhasaccaṃ siyā sappaṭighaṃ, siyā appaṭighaṃ. Tīṇi saccāni arūpāni. Dukkhasaccaṃ siyā rūpaṃ, siyā arūpaṃ. Dve saccā lokiyā. Dve saccā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

Samudayasaccaṃ āsavo. Dve saccā no āsavā. Dukkhasaccaṃ siyā āsavo, siyā no āsavo. Dve saccā sāsavā. Dve saccā anāsavā . Samudayasaccaṃ āsavasampayuttaṃ. Dve saccā āsavavippayuttā. Dukkhasaccaṃ siyā āsavasampayuttaṃ, siyā āsavavippayuttaṃ. Samudayasaccaṃ āsavo ceva sāsavañca. Dve saccā na vattabbā – 『『āsavā ceva sāsavā cā』』tipi, 『『sāsavā ceva no ca āsavā』』tipi. Dukkhasaccaṃ siyā āsavo ceva sāsavañca, siyā sāsavañceva no ca āsavo. Samudayasaccaṃ āsavo ceva āsavasampayuttañca. Dve saccā na vattabbā – 『『āsavā ceva āsavasampayuttā cā』』tipi, 『『āsavasampayuttā ceva no ca āsavā』』tipi. Dukkhasaccaṃ siyā āsavo ceva āsavasampayuttañca , siyā āsavasampayuttañceva no ca āsavo, siyā na vattabbaṃ – 『『āsavo ceva āsavasampayuttañcā』』tipi, 『『āsavasampayuttañceva no ca āsavo』』tipi. Dve saccā āsavavippayuttaanāsavā. Samudayasaccaṃ na vattabbaṃ – 『『āsavavippayuttasāsava』』ntipi, 『『āsavavippayuttaanāsava』』ntipi. Dukkhasaccaṃ siyā āsavavippayuttasāsavaṃ, siyā na vattabbaṃ – 『『āsavavippayuttasāsava』』ntipi, 『『āsavavippayuttaanāsava』』ntipi.

集諦是因。滅諦非因。兩諦或是因,或非因。兩諦是有因。滅諦是無因。苦諦或有因,或無因。兩諦與因相應。滅諦與因不相應。苦諦或與因相應,或與因不相應。集諦既是因又有因。滅諦不可說既是因又有因,也不可說有因而非因。道諦或既是因又有因,或有因而非因。苦諦或既是因又有因,或有因而非因,或不可說既是因又有因、有因而非因。集諦既是因又與因相應。滅諦不可說既是因又與因相應,也不可說與因相應而非因。道諦或既是因又與因相應,或與因相應而非因。苦諦或既是因又與因相應,或與因相應而非因,或不可說既是因又與因相應、與因相應而非因。滅諦非因無因。集諦不可說非因有因,也不可說非因無因。道諦或非因有因,或不可說非因有因、非因無因。苦諦或非因有因,或非因無因,或不可說非因有因、非因無因。三諦是有緣。滅諦是無緣。三諦是有為。滅諦是無為。三諦是不可見。苦諦或可見,或不可見。三諦是無對。苦諦或有對,或無對。三諦是無色。苦諦或是色,或無色。兩諦是世間。兩諦是出世間;可為某些人所知,不可為某些人所知。集諦是漏。兩諦非漏。苦諦或是漏,或非漏。兩諦是有漏。兩諦是無漏。集諦與漏相應。兩諦與漏不相應。苦諦或與漏相應,或與漏不相應。集諦既是漏又有漏。兩諦不可說既是漏又有漏,也不可說有漏而非漏。苦諦或既是漏又有漏,或有漏而非漏。集諦既是漏又與漏相應。兩諦不可說既是漏又與漏相應,也不可說與漏相應而非漏。苦諦或既是漏又與漏相應,或與漏相應而非漏,或不可說既是漏又與漏相應、與漏相應而非漏。兩諦與漏不相應無漏。集諦不可說與漏不相應有漏,也不可說與漏不相應無漏。苦諦或與漏不相應有漏,或不可說與漏不相應有漏、與漏不相應無漏。

Samudayasaccaṃ saṃyojanaṃ. Dve saccā no saṃyojanā. Dukkhasaccaṃ siyā saṃyojanaṃ, siyā no saṃyojanaṃ. Dve saccā saṃyojaniyā. Dve saccā asaṃyojaniyā. Samudayasaccaṃ saṃyojanasampayuttaṃ. Dve saccā saṃyojanavippayuttā. Dukkhasaccaṃ siyā saṃyojanasampayuttaṃ, siyā saṃyojanavippayuttaṃ. Samudayasaccaṃ saṃyojanañceva saṃyojaniyañca. Dve saccā na vattabbā – 『『saṃyojanā ceva saṃyojaniyā cā』』tipi, 『『saṃyojaniyā ceva no ca saṃyojanā』』tipi. Dukkhasaccaṃ siyā saṃyojanañceva saṃyojaniyañca, siyā saṃyojaniyañceva no ca saṃyojanaṃ. Samudayasaccaṃ saṃyojanañceva saṃyojanasampayuttañca. Dve saccā na vattabbā – 『『saṃyojanā ceva saṃyojanasampayuttā cā』』tipi, 『『saṃyojanasampayuttā ceva no ca saṃyojanā』』tipi. Dukkhasaccaṃ siyā saṃyojanañceva saṃyojanasampayuttañca, siyā saṃyojanasampayuttañceva no ca saṃyojanaṃ, siyā na vattabbaṃ – 『『saṃyojanañceva saṃyojanasampayuttañcā』』tipi, 『『saṃyojanasampayuttañceva no ca saṃyojana』』ntipi . Dve saccā saṃyojanavippayuttaasaṃyojaniyā. Samudayasaccaṃ na vattabbaṃ – 『『saṃyojanavippayuttasaṃyojaniya』』ntipi, 『『saṃyojanavippayuttaasaṃyojaniya』』ntipi. Dukkhasaccaṃ siyā saṃyojanavippayuttasaṃyojaniyaṃ, siyā na vattabbaṃ – 『『saṃyojanavippayuttasaṃyojaniya』』ntipi, 『『saṃyojanavippayuttaasaṃyojaniya』』ntipi.

Samudayasaccaṃ gantho. Dve saccā no ganthā. Dukkhasaccaṃ siyā gantho, siyā no gantho. Dve saccā ganthaniyā. Dve saccā aganthaniyā. Dve saccā ganthavippayuttā. Dve saccā siyā ganthasampayuttā, siyā ganthavippayuttā. Samudayasaccaṃ gantho ceva ganthaniyañca. Dve saccā na vattabbā – 『『ganthā ceva ganthaniyā cā』』tipi, 『『ganthaniyā ceva no ca ganthā』』tipi. Dukkhasaccaṃ siyā gantho ceva ganthaniyañca, siyā ganthaniyañceva no ca gantho. Samudayasaccaṃ gantho ceva ganthasampayuttañca , siyā na vattabbaṃ – 『『gantho ceva ganthasampayuttañcā』』tipi, 『『ganthasampayuttañceva no ca gantho』』tipi. Dve saccā na vattabbā – 『『ganthā ceva ganthasampayuttā cā』』tipi, 『『ganthasampayuttā ceva no ca ganthā』』tipi. Dukkhasaccaṃ siyā gantho ceva ganthasampayuttañca, siyā ganthasampayuttañceva no ca gantho, siyā na vattabbaṃ – 『『gantho ceva ganthasampayuttañcā』』tipi, 『『ganthasampayuttañceva no ca gantho』』tipi. Dve saccā ganthavippayuttaaganthaniyā. Dve saccā siyā ganthavippayuttaganthaniyā, siyā na vattabbā – 『『ganthavippayuttaganthaniyā』』tipi, 『『ganthavippayuttaaganthaniyā』』tipi.

集諦是結。兩諦非結。苦諦或是結,或非結。兩諦是可結。兩諦是不可結。集諦與結相應。兩諦與結不相應。苦諦或與結相應,或與結不相應。集諦既是結又可結。兩諦不可說既是結又可結,也不可說可結而非結。苦諦或既是結又可結,或可結而非結。集諦既是結又與結相應。兩諦不可說既是結又與結相應,也不可說與結相應而非結。苦諦或既是結又與結相應,或與結相應而非結,或不可說既是結又與結相應、與結相應而非結。兩諦與結不相應不可結。集諦不可說與結不相應可結,也不可說與結不相應不可結。苦諦或與結不相應可結,或不可說與結不相應可結、與結不相應不可結。集諦是縛。兩諦非縛。苦諦或是縛,或非縛。兩諦是可縛。兩諦是不可縛。兩諦與縛不相應。兩諦或與縛相應,或與縛不相應。集諦既是縛又可縛。兩諦不可說既是縛又可縛,也不可說可縛而非縛。苦諦或既是縛又可縛,或可縛而非縛。集諦既是縛又與縛相應,或不可說既是縛又與縛相應、與縛相應而非縛。兩諦不可說既是縛又與縛相應,也不可說與縛相應而非縛。苦諦或既是縛又與縛相應,或與縛相應而非縛,或不可說既是縛又與縛相應、與縛相應而非縛。兩諦與縛不相應不可縛。兩諦或與縛不相應可縛,或不可說與縛不相應可縛、與縛不相應不可

Samudayasaccaṃ ogho…pe… yogo…pe… nīvaraṇaṃ. Dve saccā no nīvaraṇā. Dukkhasaccaṃ siyā nīvaraṇaṃ, siyā no nīvaraṇaṃ. Dve saccā nīvaraṇiyā dve saccā anīvaraṇiyā. Samudayasaccaṃ nīvaraṇasampayuttaṃ. Dve saccā nīvaraṇavippayuttā. Dukkhasaccaṃ siyā nīvaraṇasampayuttaṃ, siyā nīvaraṇavippayuttaṃ. Samudayasaccaṃ nīvaraṇañceva nīvaraṇiyañca. Dve saccā na vattabbā – 『『nīvaraṇā ceva nīvaraṇiyā cā』』tipi, 『『nīvaraṇiyā ceva no ca nīvaraṇā』』tipi. Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇiyañca, siyā nīvaraṇiyañceva no ca nīvaraṇaṃ. Samudayasaccaṃ nīvaraṇañceva nīvaraṇasampayuttañca. Dve saccā na vattabbā – 『『nīvaraṇā ceva nīvaraṇasampayuttā cā』』tipi, 『『nīvaraṇasampayuttā ceva no ca nīvaraṇā』』tipi. Dukkhasaccaṃ siyā nīvaraṇañceva nīvaraṇasampayuttañca, siyā nīvaraṇasampayuttañceva no ca nīvaraṇaṃ, siyā na vattabbaṃ – 『『nīvaraṇañceva nīvaraṇasampayuttañcā』』tipi , 『『nīvaraṇasampayuttañceva no ca nīvaraṇa』』ntipi. Dve saccā nīvaraṇavippayuttaanīvaraṇiyā. Samudayasaccaṃ na vattabbaṃ – 『『nīvaraṇavippayuttanīvaraṇiya』』ntipi, 『『nīvaraṇavippayuttaanīvaraṇiya』』ntipi. Dukkhasaccaṃ siyā nīvaraṇavippayuttanīvaraṇiyaṃ, siyā na vattabbaṃ – 『『nīvaraṇavippayuttanīvaraṇiya』』ntipi, 『『nīvaraṇavippayuttaanīvaraṇiya』』ntipi.

Tīṇi saccāni no parāmāsā. Dukkhasaccaṃ siyā parāmāso, siyā no parāmāso. Dve saccā parāmaṭṭhā. Dve saccā aparāmaṭṭhā. Dve saccā parāmāsavippayuttā. Samudayasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ. Dukkhasaccaṃ siyā parāmāsasampayuttaṃ, siyā parāmāsavippayuttaṃ, siyā na vattabbaṃ – 『『parāmāsasampayutta』』ntipi, 『『parāmāsavippayutta』』ntipi. Samudayasaccaṃ na vattabbaṃ – 『『parāmāso ceva parāmaṭṭhañcā』』ti, parāmaṭṭhañceva no ca parāmāso. Dve saccā na vattabbā – 『『parāmāsā ceva parāmaṭṭhā cā』』tipi , 『『parāmaṭṭhā ceva no ca parāmāsā』』tipi. Dukkhasaccaṃ siyā parāmāso ceva parāmaṭṭhañca, siyā parāmaṭṭhañceva no ca parāmāso. Dve saccā parāmāsavippayuttaaparāmaṭṭhā. Dve saccā siyā parāmāsavippayuttaparāmaṭṭhā, siyā na vattabbā – 『『parāmāsavippayuttaparāmaṭṭhā』』tipi, 『『parāmāsavippayuttaaparāmaṭṭhā』』tipi.

集諦是暴流...軛...蓋。兩諦非蓋。苦諦或是蓋,或非蓋。兩諦是可蓋,兩諦是不可蓋。集諦與蓋相應。兩諦與蓋不相應。苦諦或與蓋相應,或與蓋不相應。集諦既是蓋又可蓋。兩諦不可說既是蓋又可蓋,也不可說可蓋而非蓋。苦諦或既是蓋又可蓋,或可蓋而非蓋。集諦既是蓋又與蓋相應。兩諦不可說既是蓋又與蓋相應,也不可說與蓋相應而非蓋。苦諦或既是蓋又與蓋相應,或與蓋相應而非蓋,或不可說既是蓋又與蓋相應、與蓋相應而非蓋。兩諦與蓋不相應不可蓋。集諦不可說與蓋不相應可蓋,也不可說與蓋不相應不可蓋。苦諦或與蓋不相應可蓋,或不可說與蓋不相應可蓋、與蓋不相應不可蓋。三諦非取。苦諦或是取,或非取。兩諦是所取。兩諦是非所取。兩諦與取不相應。集諦或與取相應,或與取不相應。苦諦或與取相應,或與取不相應,或不可說與取相應、與取不相應。集諦不可說既是取又所取,是所取而非取。兩諦不可說既是取又所取,也不可說所取而非取。苦諦或既是取又所取,或所取而非取。兩諦與取不相應非所取。兩諦或與取不相應所取,或不可說與取不相應所取、與取不相應非所取。

Dve saccā sārammaṇā. Nirodhasaccaṃ anārammaṇaṃ. Dukkhasaccaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. Tīṇi saccāni no cittā. Dukkhasaccaṃ siyā cittaṃ, siyā no cittaṃ. Dve saccā cetasikā. Nirodhasaccaṃ acetasikaṃ. Dukkhasaccaṃ siyā cetasikaṃ, siyā acetasikaṃ. Dve saccā cittasampayuttā . Nirodhasaccaṃ cittavippayuttaṃ. Dukkhasaccaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ, siyā na vattabbaṃ – 『『cittena sampayutta』』ntipi, 『『cittena vippayutta』』ntipi. Dve saccā cittasaṃsaṭṭhā. Nirodhasaccaṃ cittavisaṃsaṭṭhaṃ. Dukkhasaccaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ, siyā na vattabbaṃ – 『『cittena saṃsaṭṭha』』ntipi, 『『cittena visaṃsaṭṭha』』ntipi. Dve saccā cittasamuṭṭhānā. Nirodhasaccaṃ no cittasamuṭṭhānaṃ. Dukkhasaccaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ. Dve saccā cittasahabhuno. Nirodhasaccaṃ no cittasahabhū. Dukkhasaccaṃ siyā cittasahabhū, siyā no cittasahabhū. Dve saccā cittānuparivattino. Nirodhasaccaṃ no cittānuparivatti. Dukkhasaccaṃ siyā cittānuparivatti, siyā no cittānuparivatti. Dve saccā cittasaṃsaṭṭhasamuṭṭhānā. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānaṃ . Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. Dve saccā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Dve saccā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Nirodhasaccaṃ no cittasaṃsaṭṭhasamuṭṭhānānuparivatti . Dukkhasaccaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti, siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti. Tīṇi saccāni bāhirā. Dukkhasaccaṃ siyā ajjhattaṃ, siyā bāhiraṃ.

Tīṇi saccāni no upādā. Dukkhasaccaṃ siyā upādā, siyā no upādā. Tīṇi saccāni anupādinnā. Dukkhasaccaṃ siyā upādinnaṃ, siyā anupādinnaṃ. Samudayasaccaṃ upādānaṃ. Dve saccā no upādānā. Dukkhasaccaṃ siyā upādānaṃ, siyā no upādānaṃ. Dve saccā upādāniyā. Dve saccā anupādāniyā. Dve saccā upādānavippayuttā. Dve saccā siyā upādānasampayuttā, siyā upādānavippayuttā. Samudayasaccaṃ upādānañceva upādāniyañca. Dve saccā na vattabbā – 『『upādānā ceva upādāniyā cā』』tipi, 『『upādāniyā ceva no ca upādānā』』tipi. Dukkhasaccaṃ siyā upādānañceva upādāniyañca, siyā upādāniyañceva no ca upādānaṃ. Samudayasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā na vattabbaṃ – 『『upādānañceva upādānasampayuttañcā』』tipi, 『『upādānasampayuttañceva no ca upādāna』』ntipi. Dve saccā na vattabbā – 『『upādānā ceva upādānasampayuttā cā』』tipi, 『『upādānasampayuttā ceva no ca upādānā』』tipi. Dukkhasaccaṃ siyā upādānañceva upādānasampayuttañca, siyā upādānasampayuttañceva no ca upādānaṃ, siyā na vattabbaṃ – 『『upādānañceva upādānasampayuttañcā』』 tipi, 『『upādānasampayuttañceva no ca upādāna』』ntipi. Dve saccā upādānavippayuttaanupādāniyā. Dve saccā siyā upādānavippayuttaupādāniyā, siyā na vattabbā – 『『upādānavippayuttaupādāniyā』』tipi, 『『upādānavippayuttaanupādāniyā』』tipi.

兩諦是有所緣。滅諦是無所緣。苦諦或有所緣,或無所緣。三諦非心。苦諦或是心,或非心。兩諦是心所。滅諦是非心所。苦諦或是心所,或非心所。兩諦與心相應。滅諦與心不相應。苦諦或與心相應,或與心不相應,或不可說與心相應、與心不相應。兩諦與心相混。滅諦與心不相混。苦諦或與心相混,或與心不相混,或不可說與心相混、與心不相混。兩諦是心所生。滅諦非心所生。苦諦或是心所生,或非心所生。兩諦是與心俱生。滅諦非與心俱生。苦諦或與心俱生,或非與心俱生。兩諦是隨心轉。滅諦非隨心轉。苦諦或隨心轉,或非隨心轉。兩諦是心相混所生。滅諦非心相混所生。苦諦或是心相混所生,或非心相混所生。兩諦是心相混所生俱生。滅諦非心相混所生俱生。苦諦或是心相混所生俱生,或非心相混所生俱生。兩諦是心相混所生隨轉。滅諦非心相混所生隨轉。苦諦或是心相混所生隨轉,或非心相混所生隨轉。三諦是外。苦諦或內,或外。三諦非所取。苦諦或是所取,或非所取。三諦是非所執。苦諦或是所執,或非所執。集諦是取。兩諦非取。苦諦或是取,或非取。兩諦是可取。兩諦是不可取。兩諦與取不相應。兩諦或與取相應,或與取不相應。集諦既是取又可取。兩諦不可說既是取又可取,也不可說可取而非取。苦諦或既是取又可取,或可取而非取。集諦或既是取又與取相應,或不可說既是取又與取相應、與取相應而非取。兩諦不可說既是取又與取相應,也不可說與取相應而非取。苦諦或既是取又與取相應,或與取相應而非取,或不可說既是取又與取相應、與取相應而非取。兩諦與取不相應不可取。兩諦或與取不相應可取,或不可說與取不相應可取、與取不相應不可取。

Samudayasaccaṃ kileso. Dve saccā no kilesā. Dukkhasaccaṃ siyā kileso, siyā no kileso. Dve saccā saṃkilesikā. Dve saccā asaṃkilesikā. Samudayasaccaṃ saṃkiliṭṭhaṃ. Dve saccā asaṃkiliṭṭhā. Dukkhasaccaṃ siyā saṃkiliṭṭhaṃ, siyā asaṃkiliṭṭhaṃ. Samudayasaccaṃ kilesasampayuttaṃ. Dve saccā kilesavippayuttā. Dukkhasaccaṃ siyā kilesasampayuttaṃ, siyā kilesavippayuttaṃ. Samudayasaccaṃ kileso ceva saṃkilesikañca. Dve saccā na vattabbā – 『『kilesā ceva saṃkilesikā cā』』tipi, 『『saṃkilesikā ceva no ca kilesā』』tipi. Dukkhasaccaṃ siyā kileso ceva saṃkilesikañca, siyā saṃkilesikañceva no ca kileso. Samudayasaccaṃ kileso ceva saṃkiliṭṭhañca. Dve saccā na vattabbā – 『『kilesā ceva saṃkiliṭṭhā cā』』tipi, 『『saṃkiliṭṭhā ceva no ca kilesā』』tipi. Dukkhasaccaṃ siyā kileso ceva saṃkiliṭṭhañca, siyā saṃkiliṭṭhañceva no ca kileso, siyā na vattabbaṃ – 『『kileso ceva saṃkiliṭṭhañcā』』tipi, 『『saṃkiliṭṭhañceva no ca kileso』』tipi. Samudayasaccaṃ kileso ceva kilesasampayuttañca. Dve saccā na vattabbā – 『『kilesā ceva kilesasampayuttā cā』』tipi, 『『kilesasampayuttā ceva no ca kilesā』』tipi. Dukkhasaccaṃ siyā kileso ceva kilesasampayuttañca , siyā kilesasampayuttañceva no ca kileso, siyā na vattabbaṃ – 『『kileso ceva kilesasampayuttañcā』』 tipi, 『『kilesasampayuttañceva no ca kileso』』tipi. Dve saccā kilesavippayuttaasaṃkilesikā. Samudayasaccaṃ na vattabbaṃ – 『『kilesavippayuttasaṃkilesika』』ntipi, 『『kilesavippayuttaasaṃkilesika』』ntipi. Dukkhasaccaṃ siyā kilesavippayuttasaṃkilesikaṃ, siyā na vattabbaṃ – 『『kilesavippayuttasaṃkilesika』』ntipi, 『『kilesavippayuttaasaṃkilesika』』ntipi.

Dve saccā na dassanena pahātabbā. Dve saccā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Dve saccā na bhāvanāya pahātabbā. Dve saccā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Dve saccā na dassanena pahātabbahetukā. Dve saccā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Dve saccā na bhāvanāya pahātabbahetukā. Dve saccā siyā bhāvanāya pahātabbahetukā, siyā na bhāvanāya pahātabbahetukā. Samudayasaccaṃ savitakkaṃ. Nirodhasaccaṃ avitakkaṃ. Dve saccā siyā savitakkā, siyā avitakkā. Samudayasaccaṃ savicāraṃ. Nirodhasaccaṃ avicāraṃ. Dve saccā siyā savicārā, siyā avicārā. Nirodhasaccaṃ appītikaṃ. Tīṇi saccāni siyā sappītikā, siyā appītikā. Nirodhasaccaṃ na pītisahagataṃ. Tīṇi saccāni siyā pītisahagatā, siyā na pītisahagatā. Nirodhasaccaṃ na sukhasahagataṃ. Tīṇi saccāni siyā sukhasahagatā, siyā na sukhasahagatā. Nirodhasaccaṃ na upekkhāsahagataṃ. Tīṇi saccāni siyā upekkhāsahagatā, siyā na upekkhāsahagatā.

集諦是煩惱。兩諦非煩惱。苦諦或是煩惱,或非煩惱。兩諦是可雜染。兩諦是不可雜染。集諦是已雜染。兩諦是未雜染。苦諦或已雜染,或未雜染。集諦與煩惱相應。兩諦與煩惱不相應。苦諦或與煩惱相應,或與煩惱不相應。集諦既是煩惱又可雜染。兩諦不可說既是煩惱又可雜染,也不可說可雜染而非煩惱。苦諦或既是煩惱又可雜染,或可雜染而非煩惱。集諦既是煩惱又已雜染。兩諦不可說既是煩惱又已雜染,也不可說已雜染而非煩惱。苦諦或既是煩惱又已雜染,或已雜染而非煩惱,或不可說既是煩惱又已雜染、已雜染而非煩惱。集諦既是煩惱又與煩惱相應。兩諦不可說既是煩惱又與煩惱相應,也不可說與煩惱相應而非煩惱。苦諦或既是煩惱又與煩惱相應,或與煩惱相應而非煩惱,或不可說既是煩惱又與煩惱相應、與煩惱相應而非煩惱。兩諦與煩惱不相應不可雜染。集諦不可說與煩惱不相應可雜染,也不可說與煩惱不相應不可雜染。苦諦或與煩惱不相應可雜染,或不可說與煩惱不相應可雜染、與煩惱不相應不可雜染。兩諦非見所斷。兩諦或見所斷,或非見所斷。兩諦非修所斷。兩諦或修所斷,或非修所斷。兩諦非見所斷因。兩諦或見所斷因,或非見所斷因。兩諦非修所斷因。兩諦或修所斷因,或非修所斷因。集諦是有尋。滅諦是無尋。兩諦或有尋,或無尋。集諦是有伺。滅諦是無伺。兩諦或有伺,或無伺。滅諦是無喜。三諦或有喜,或無喜。滅諦非與喜俱。三諦或與喜俱,或非與喜俱。滅諦非與樂俱。三諦或與樂俱,或非與樂俱。滅諦非與舍俱。三諦或與舍俱,或非與舍俱。

Samudayasaccaṃ kāmāvacaraṃ. Dve saccā na kāmāvacarā. Dukkhasaccaṃ siyā kāmāvacaraṃ, siyā na kāmāvacaraṃ. Tīṇi saccāni na rūpāvacarā. Dukkhasaccaṃ siyā rūpāvacaraṃ, siyā na rūpāvacaraṃ. Tīṇi saccāni na arūpāvacarā. Dukkhasaccaṃ siyā arūpāvacaraṃ, siyā na arūpāvacaraṃ. Dve saccā pariyāpannā. Dve saccā apariyāpannā. Maggasaccaṃ niyyānikaṃ. Tīṇi saccāni aniyyānikā. Maggasaccaṃ niyataṃ. Nirodhasaccaṃ aniyataṃ. Dve saccā siyā niyatā, siyā aniyatā. Dve saccā sauttarā. Dve saccā anuttarā. Samudayasaccaṃ saraṇaṃ. Dve saccā araṇā. Dukkhasaccaṃ siyā saraṇaṃ, siyā araṇanti.

Pañhāpucchakaṃ.

集諦是欲界。兩諦非欲界。苦諦或欲界,或非欲界。三諦非色界。苦諦或色界,或非色界。三諦非無色界。苦諦或無色界,或非無色界。兩諦是有限。兩諦是無限。道諦是出離。三諦是不出離。道諦是決定。滅諦是不決定。兩諦或決定,或不決定。兩諦是有上。兩諦是無上。集諦是有諍。兩諦是無諍。苦諦或有諍,或無諍。問答已竟。

Saccavibhaṅgo niṭṭhito.

諦分別已竟。