序論六

諸比丘，有情的清净......
作証涅槃的一乘之道，即四念住。 《雜阿含》六O 七经（大正二·一七一a）

有一乘道，淨諸眾生，令越憂悲，滅惱苦，得如實法，所謂四念處。
何等為四？身身觀念處，受、心、法法觀念處。


Bhikkhus, this path is the only way for the purification of beings,... for the
realization of nibbana, that is to say, the four Foundations of Mindfulness.


Bhikkhus, this is the one-way path for the purification of beings,
for the overcoming of sorrow and lamentation,
for the passing away of pain and displeasure,
for the achievement of the method,
for the realization of Nibbåna, that is,
the four foundations of mindfulness. SN 47.1

引經要旨：說明清净道在某些地方则是「四念處」的意思。


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序論五

一切戒圆具，有慧善等持，
精進勤勇者，渡難渡暴流。 《雜阿含》一三一六经（大正二·三六一c）。

誰度於諸流　　晝夜勤不懈
不攀無住處　　云何不沒溺
一切戒具足　　智慧善正受
內思惟正念　　能度難度流
不染此欲想　　超度彼色愛
貪喜悉已盡　　不入於難測


He who is possessed of constant virtue,
Has understanding, and is concentrated,
Is strenuous and diligent as well,
Will cross the flood so difficult to cross.


Who here crosses over the flood,
Unwearying by day and night?
Who does not sink in the deep,
Without support, without a hold?

One always perfect in virtue,
Endowed with wisdom, well concentrated,
One energetic and resolute
Crosses the flood so hard to cross.
One who desists from sensual perception,
Who has overcome the fetter of form,
Who has destroyed delight in becoming—
He does not sink in the deep.
SN 2.15

引經要旨：說明清净道在某些地方则是「正戒」、「戒等」的意思。


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序論四

業與明及正法，戒與最上活命，
人依此等清净，不由姓與财净。 《雜阿含》五九三经（大正二·一五八c）。

於此祇桓林　　仙人僧住止
諸王亦住此　　增我歡喜心
深信淨戒業　　智慧為勝壽
以此淨眾生　　非族姓財物
大智舍利弗　　正念常寂默
閑居修遠離　　初建業良友


By deeds, vision and righteousness,
By virtue, the sublimest life--
By these are mortals purified,
And not by lineage and wealth.


This indeed is that Jeta’s Grove,
The resort of the Order of seers,
Dwelt in by the Dhamma King,
A place that gives me joy.
Action, knowledge, righteousness,
Virtue, an excellent life:
By this are mortals purified,
Not by clan or wealth.
Therefore a person who is wise,
Out of regard for his own good,
Should carefully examine the Dhamma:
Thus he is purified in it.
Såriputta truly is endowed with wisdom,
With virtue and with inner peace.
Even a bhikkhu who has gone beyond
At best can only equal him. SN 2.20


引經要旨：說明清净道在某些地方则是「正業」、「業等」、「正確的作為」的意思。

In some instances this path of purification is taught by deeds(kamma).


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序論三

禅慧兼有者，彼实近涅槃。　　《法句經》沙门品（大正四·五七二a）。

無禪不智   無智不禪　　
道從禪智   得至泥洹

He is near unto nibbana
In whom are jhana and understanding.

There is no meditative concentration for him who lacks insight, and no insight for him who lacks meditative concentration. He in whom are found both meditative concentration and insight, indeed, is close to Nibbana. Dhp. 372

﹡這裡又把慧譯成 insight; 慧學在南傳佛教來說，似乎就相當於毗鉢舍那。

引經要旨：說明清净道在某些地方则作定與慧的意思。


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序論二

一切行無常，當以慧見時，
得厭離于苦，此乃清净道。《法句经》道行品（大正四·五六九b）

知眾行空   是為慧見　　
罷厭世苦   從是道除

(吳譯法句經以空代替無常)

Formations are all impermanent:
When he sees thus with understanding
And turns away from what is ill,
That is the path to purity.

"All conditioned things are impermanent" — when one sees this with wisdom, one turns away from suffering. This is the path to purification.       Dhp. 277

引經要旨：說明清净道在某些地方只是毗鉢舍那之意。"清淨"應理解為涅槃，即是已無任何染污；故清淨道是通往涅槃之道，此為一般的解釋；然而，某些經文中則僅指毗鉢舍那，如本經之例。


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序論一

内结與外结，人為结缚结，

瞿曇我问汝，誰當解此结？

住戒有慧人，修習心與慧，

有勤智比丘，彼當解此结。 

外纏結非纏　　內纏纏眾生
今問於瞿曇　　誰於纏離纏    

智者建立戒　　內心修智慧
比丘勤修習　　於纏能解纏      《雜阿含》五九九经

漢譯並未將戒、定、慧三學之意旨譯出；別譯雜阿含173經則有：

堅持立禁戒，修心及智慧，
懃行於精進，具念名比丘，
速能令結髮，作於不結髮。

The inner tangle and the outer tangle--

This generation is entangled in a tangle,

And so I ask of Gotama this question:

Who succeeds in disentangling this tangle?

When a wise man, established well in Virtue(戒),

Develops Consciousness(定) and Understanding(慧),

Then as a bhikkhu ardent and sagacious

He succeeds in disentangling this tangle.

A tangle inside, a tangle outside,

This generation is entangled in a tangle.

I ask you this, O Gotama,

Who can disentangle this tangle?

A man established on virtue, wise,

Developing the mind and wisdom,

A bhikkhu ardent and discerning:

He can disentangle this tangle.        SN 1.23

引經要旨：開宗明義，本論即在闡釋戒定慧三學的清淨道。




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