နိဂၢယွ၀ါဒႎ ေမဓာ၀ႎ၊ တာဒိသံ ပ႑ိတံ ဘေဇ။
တာဒိသံ ဘဇမာနႆ၊ ေသေယ်ာ ေဟာတိ န ပါပိေယာ။
၇၆။ အျပစ္ေဖာ္ျပ ႏွိမ္ခ်ဆံုးမေလ့႐ွိေသာ ထိုသို႔သေဘာ႐ွိေသာ ပညာ႐ွိကို ျမႇဳပ္ထားေသာေ႐ႊအိုးကို ေျပာၾကားလာသူကဲ့သို႔ ထင္မွတ္႐ႈၾကည့္၍ ဆည္းကပ္ရာ၏၊ ထိုသို႔ သေဘာ႐ွိေသာ ပညာ႐ွိကို ဆည္းကပ္ ေသာသူအားျမတ္၏၊ မယုတ္ညံ့ေပ။
76. Whoever sees one who detects faults as a revealer of hidden treasures should follow such a wise one who is blameworthy. Follow this person; good, not evil, happens to one who associates with such a person.
သတံ ဟိ ေသာ ပိေယာ ေဟာတိ၊ အသတံ ေဟာတိ အပၸိေယာ။
၇၇။ ဆံုးမရာ၏၊ ႀကိဳတင္ဆံုးမရာ၏၊ မေကာင္းေသာ အျပဳအမူတို႔မွလည္း တားျမစ္ရာ၏၊ ထိုသူကို သူေတာ္ေကာင္းတို႔ ခ်စ္ခင္ႏွစ္သက္အပ္၏၊ မသူေတာ္တို႔ကား မခ်စ္မႏွစ္သက္ေပ။
77. Let one admonish and educate and lead away from what is wrong. He will be loved by those who are good and hated by those who are not.
76 Nidhinam va pavattaram
yam passe vajjadassinam;
niggayhavadim medhavim
tadisam panditam bhaje,
tadisam bhajamanassa
seyyo hoti na papiyo.
[Nidhinam貯藏物(陰複屬格)] [va如] [pavattaram透露者(陽單業格)]
[yam凡是(陽單業格, rp.)] [passe看(單3opt.)] [vajja罪過][dassinam視為(中複屬格)];
[niggayha制止(ger.)][vadim說(陽單業格, a.)] [medhavim有智(陽單業格, a.)]
[tadisam像這樣(陽單業格, a.)] [panditam賢智者(陽單業格)] [bhaje前往到(單3opt.)],
tadisam [bhajamanassa前往到(陽單與格, ppr.)]
[seyyo比較好(陽單主格, a.)] [hoti變成(單3現)] [na不] [papiyo更(ㄍㄥˋ)惡(a.)].
他應看凡是視為諸罪過、在制止後說的有智者，如諸貯藏物的透露者；他應前往到像這樣的賢智者，對正在前往到像這樣[的賢智者]比較好，他不變成更惡者。
77 ovadeyy’anusaseyya,
asabbha ca nivaraye;
satam hi so piyo hoti,
asatam hoti appiyo.
[Ovadeyy’勸告(單3opt.)][anusaseyya隨教誡(單3opt.)],
[asabbha違背公意(陽複主格, a.)] [ca並且] [nivaraye制止(單處格, grd.)];
[satam真善(複屬格, a.)] [hi確實] [so他(陽單主格)] [piyo可愛(陽單主格, a.)] [hoti變成(單3現)],
[asatam無真善(複屬格, a.)] hoti [appiyo不可愛(陽單主格, a.)].
會勸告、會隨教誡，並且諸違背公意者在能被制止之中；他確實變成諸真善者的可愛者，變成諸無真善者的不可愛者。
ဘေဇထ မိေတၱ ကလ်ာေဏ၊ ဘေဇထ ပုရိသုတၱေမ။
၇၈။ ယုတ္မာေသာ မိတ္ေဆြတို႔ကို မဆည္းကပ္ရာ၊ ယုတ္မာေသာ ပုဂၢဳိလ္တို႔ကို မဆည္းကပ္ရာ၊ မိတ္ေဆြ ေကာင္းတို႔ကို ဆည္းကပ္ရာ၏၊ ပုဂၢဳိလ္ျမတ္တို႔ကို ဆည္းကပ္ရာ၏။
78. Let one not associate with low persons, bad friends. But let one associate with good companions, associate with noble men.
အရိယပၸေ၀ဒိေတ ဓေမၼ၊ သဒါ ရမတိ ပ႑ိေတာ။
၇၉။ တရားတည္းဟူေသာ အၿမိဳက္ေရကို ေသာက္ရသူသည္ အထူးသန္႔႐ွင္း ၾကည္လင္ေသာစိတ္ျဖင့္ ခ်မ္းသာစြာေနရ၏၊ ပညာ႐ွိသည္ အခါခပ္သိမ္း အရိယာသူေတာ္ေကာင္းတို႔ ေဟာအပ္ေသာ (ေဗာဓိပကၡိယ)တရား၌ ေမြ႔ေလ်ာ္၏။
79. One who drinks of the waters of Dhamma rests in joy with serene mind. The wise find their delight in the Dhamma, in the truth as taught by noble ones (Ariyas).
78 Na bhaje papake mitte,
na bhaje purisadhame;
bhajetha mitte kalyane,
bhajetha purisuttame.
[Na不] [bhaje前往到(單3opt.)] [papake惡(陽複業格, a.)] [mitte友(陽複業格)],
na bhaje [puris人][adhame最下(陽複業格, a.)];
[bhajetha前往到(單3opt.為自言)] mitte [kalyane善(陽複業格, a.)],
bhajetha [puris人][uttame最上(陽複業格, a.)].
不應前往到諸惡友，不應前往到最下的諸人；應前往到諸善友，應前往到最上的諸人。
79 Dhammapiti sukham seti
vippasannena cetasa.
Ariyappavedite dhamme,
sada ramati pandito.
[Dhammapiti法喜(陽單主格, a.)] [sukham樂(中單業格>adv.)] [seti臥(單3現)]
[vippasannena擴大明淨(中單具格, pp.)] [cetasa心(中單具格)].
[Ariya聖者]p[pavedite告知(陽單處格, pp.)] [dhamme法(陽單處格)],
[sada經常(adv.)] [ramati喜樂(單3現)] [pandito賢智者(陽單主格)].
法喜者[1]臥樂[2]，因心已擴大明淨[3]。在已被聖者告知的法之中，賢智者經常喜樂。
[1] 法喜者 「喝徹底遠離的味及全部平息的味後，他變成無害怕、無惡的正在喝法喜的味者。」(Dh205)
[2] 臥樂 DhA：Sukham setiti desanamattamevetam, catuhipi iriyapathehi sukham viharatiti attho.(「臥樂」：這[是]如此已沈浸在揭示，他以四活動(行住坐臥)的狀態住樂之義。)
[3] 擴大明淨 DhA：Vippasannenati anavilena nirupakkilesena.(「擴大明淨」：無混濁、無全部污染。)
၈၀။ ဥဒကံ ဟိ နယႏၲိ ေနတၱိကာ၊ ဥသုကာရာ နမယႏၲိ ေတဇနံ။
ဒါ႐ံု နမယႏၲိ တစၧကာ၊ အတၱာနံ ဒမယႏၲိ ပ႑ိတာ။
၈၀။ ေျမာင္းတူး ေရယူသမားတို႔သည္ (အလို႐ွိရာသို႔) ေရကိုေဆာင္ယူကုန္၏၊ ေလးသမားတို႔သည္ ျမားကို ေျဖာင့္ကုန္၏၊ သစ္ေ႐ြသမားတို႔သည္ (လိုတိုင္းရေအာင္)သစ္ကို ေ႐ြကုန္၏၊ ပညာ႐ွိတို႔သည္ မိမိကုိယ္ကို (ယဥ္ေက်းေအာင္) ဆံုးမကုန္၏။
80. Irrigators guide the water wherever they like, fletchers bend the arrow shaft, carpenters carve their timber, and the wise themselves tame their minds.
ဧ၀ံ နိႏၵာပသံသာသု၊ န သမိဥၨႏၲိ ပ႑ိတာ။
၈၁။ တစ္ခဲနက္ျဖစ္ေသာ ေက်ာက္ေတာင္သည္ (အရပ္ေလးမ်က္ႏွာမွ) လာေသာေလေၾကာင့္ မတုန္လႈပ္သကဲ့သို႔ ပညာ႐ွိတို႔သည္ ခ်ီးမြမ္းျခင္း ကဲ့႐ဲ႔ျခင္းတို႔ေၾကာင့္ မတုန္လႈပ္ကုန္။
81. As a solid rock is not shaken by the wind, so are the wise not shaken in the face of blame and praise.
80 Udakam hi nayanti nettika,
usukara namayanti tejanam.
Darum namayanti tacchaka,
attanam damayanti pandita.
[Udakam水(中單業格)] [hi確實] [nayanti引導(複3現)] [nettika引水者(陽複主格)],
[usukara作箭者(陽複主格)] [namayanti矯正(複3現)] [tejanam箭桿(中單業格)].
[Darum木(中單業格)] namayanti [tacchaka木匠(陽複主格)],
[attanam自我(陽單業格)] [damayanti使...調伏(複3現)] [pandita賢智者(陽複主格)]. (cf. M ii105)
諸引水者確實引導水，諸作箭者矯正箭桿。諸木匠矯正木，諸賢智者使自我調伏。
81 Selo yatha ekaghano,
vatena na samirati;
evam nindapasamsasu,
na samiñjanti pandita.
[Selo岩(陽單主格)] [yatha像(adv.)] [eka一][ghano堅厚(陽單主格, a.)],
[vatena風(陽單具格)] [na不] [samirati被移動(單3現)];
[evam如是] [ninda責難][pasamsasu稱讚(陰複處格)],
na [samiñjanti被搖動(複3現)] [pandita賢智者(陽複主格)]. (cf. V i185)
像一堅厚的岩，不被風移動；如是在諸責難及諸稱讚之中，諸賢智者不被搖動。
ဧ၀ံ ဓမၼာနိ သုတြာန၊ ၀ိပၸသီဒႏၲိ ပ႑ိတာ။
၈၂။ နက္လွစြာေသာ သမုဒၵရာသည္ ေနာက္က်ဳျခင္းမရွိ အထူးၾကည္လင္ဘိသကဲ့သို႔ ပညာ႐ွိတို႔သည္ ျမတ္စြာဘုရား ေဟာၾကားအပ္ေသာ တရားတုိ႔ကို ၾကားနာရ၍ အထူးၾကည္လင္ကုန္၏။
82. Even as Deep Ocean clear and clean, the wise become calm and clear after hearing the words of Dhamma.
သုေခန ဖု႒ာ အထ ၀ါ ဒုေခန၊ န ဥစၥာ၀စံ ပ႑ိတာ ဒႆယႏၲိ။
၈၃။ သူေတာ္ေကာင္းတုိ႔သည္ (ခႏၶာငါးပါးစေသာ) သေဘာတရား အားလံုးတုိ႔၌ (တက္မက္ေမာမႈကို) စင္စစ္ စြန္႔လြတ္ကုန္၏၊ သူေတာ္ေကာင္းတုိ႔သည္ ကာမတုိ႔ကို အလို႐ွိကုန္သည္ ျဖစ္၍ မေျပာဆိုကုန္၊ ပညာ႐ွိတုိ႔သည္ ခ်မ္းသာဆင္းရဲႏွင့္ ေတြ႔ေစကာမူ ၀မ္းေျမာက္ျခင္း ႏွလံုးမသာျခင္း သေဘာကို မေဖာ္ျပၾကကုန္။
83. The virtuous persons are unattached wherever they are; those at peace do not speak out of desire for pleasure. Whether they encounter comfort or pain, happiness or sorrow, the wise show neither elation nor depression.
82 Yathapi rahado gambhiro,
vippasanno anavilo;
evam dhammani sutvana,
vippasidanti pandita.
[Yatha像][pi亦] [rahado池(陽單主格)] [gambhiro深(陽單主格, a.)],
[vippasanno擴大明淨(陽單主格, pp.)] [anavilo無混濁(陽單主格, a.)];
[evam如是] [dhammani法(中複業格)] [sutvana聽到(ger.)],
[vippasidanti擴大明淨(複3現)] [pandita賢智者(陽複主格)].
亦像深池，已擴大明淨、無混濁；如是聽到諸法後，諸賢智者擴大明淨。
83 Sabbattha ve sappurisa cajanti,
na kamakama lapayanti santo.
Sukhena phuttha atha va dukhena
na uccavacam pandita dassayanti.
[Sabbattha在一切處(adv.)] [ve確實] [sappurisa真善人(陽複主格)] [cajanti放出(複3現)],
[na不] [kamakama欲諸欲(單從格)] [lapayanti使...閒聊(複3現)] [santo真善(複主格, a.)].
[Sukhena樂(中單具格)] [phuttha觸(陽複主格, pp.)] [atha然後] [va或] [dukhena苦(中單具格, =dukkhena)]
[na不] [uccavacam高及低(單業格)] [pandita賢智者(陽複主格)] [dassayanti顯示(複3現)].
諸真善人在一切處[1]確實放出[2]；諸真善者不從欲諸欲[3]使之閒聊；已被樂觸、或然後[已]被苦[觸]的諸賢智者，不顯示高及低。
[1]在一切處 DhA：sabbatthati pabcakkhandhadibhedesu sabbadhammesu.(「在一切處」：在五蘊等的諸項目、在一切的諸法。)
[2] 放出 DhA：Cajantiti arahattamaggabanena apakaddhanta chandaragam vijahanti.(「放出」：諸正在牽引離開者，以阿羅漢的狀態的道智，捨離意願的染。)
[3] 欲諸欲 kamakama(kama欲+kama欲) (「欲諸欲」的第一個「欲」，被當作「動詞」使用；第二個「欲」是名詞，被當作「業格」使用。) (Buddharakkhita譯：yearning for pleasures) DhA：Kamakamati kame kamayanta kamahetu kamakarana.(「欲諸欲」：諸欲的機構在欲之中，因欲[而]作欲。)
န ဣေစၧယ် အဓေမၼန သမိဒၶိမတၱေနာ၊ သ သီလ၀ါ ပည၀ါ ဓမၼိေကာ သိယာ။
၈၄။ ပညာ႐ွိမည္သည္ မိမိအေၾကာင္းေၾကာင့္ျဖစ္ေစ၊ သူတစ္ပါးအေၾကာင္းေၾကာင့္ျဖစ္ေစ (မေကာင္းမႈကိုမျပဳ)မေကာင္းမႈျဖင့္ သားသမီး ဥစၥာတိုင္းျပည္ကို အလိုမ႐ွိရာ၊ မတရားမႈျဖင့္ မိမိ၏ ျပည့္စံုမႈကို အလိုမ႐ွိရာ၊ ထိုသို႔သေဘာ႐ွိေသာ ပုဂၢဳိလ္မ်ဳိးသည္ သီလ႐ွိသူ ပညာ႐ွိသူ တရား႐ွိသူ ျဖစ္၏။
84. If, whether for his own sake or for the sake of others, a man wishes neither for sons nor for wealth nor for power, and if he does not wish for his own success by unfair means, then he is virtuous, wise and righteous.
အထာယံ ဣတရာ ပဇာ၊ တီရေမ၀ါႏုဓာ၀တိ။
၈၆။ ေယ စ ေခါ သမၼဒကၡာေတ၊ ဓေမၼ ဓမၼာႏု၀တၱိနာ။
ေတ ဇနာ ပါရေမႆႏၲိ၊ မစၥဳေဓယ်ံ သုဒုတၱရံ။
၈၅။ လူအေပါင္းတို႔တြင္ ထိုမွာဖက္စြန္း နိဗၺာန္ကြၽန္းသို႔ ကူးေျမာက္ေသာ လူတို႔သည္ နည္းပါးကုန္၏၊ နိဗၺာန္ ကူးေျမာက္သူမွတစ္ပါး ႂကြင္းလူမ်ားသည္ (သကၠာယဒိ႒ိတည္းဟူေသာ)ဤမွာဖက္ကမ္း၌သာလွ်င္ ေခါက္တံု႔ေခါက္ျပန္ ေျပးသြားေန၏။
၈၆။ ေကာင္းစြာေဟာအပ္ေသာတရားတို႔ကို တရားအားေလ်ာ္စြာ က်င့္ၾကံကုန္ေသာသူတို႔သည္ ကူး ေျမာက္ႏုိင္ခဲေသာ ေသမင္းေနရာ သံသရာကို(ကူးေျမာက္၍) နိဗၺာန္တည္းဟူေသာကမ္းတစ္ဖက္သို႔ ေရာက္ကုန္ လတၱံ႔။
85. Only few are there among people who arrive at the other shore of Nibbana (Immortality); but the others end up here running up and down on this shore (samsara) with the false view of individuality.
86. When truth is correctly explained, those who practice according to Dhamma will go beyond the domain of death (samsara), which is so hard to cross over.
84 Na attahetu na parassa hetu,
na puttam icche na dhanam na rattham.
Na iccheyya adhammena samiddhim attano,
sa silava paññava dhammiko siya.
[Na不] [atta自我][hetu因(陽單主格)] na [parassa其他人(陽單與格)] hetu,
na [puttam子(陽單業格)] [icche欲求(單3opt.)] na [dhanam財(中單業格)] na [rattham國(中單業格)].
Na [iccheyya欲求(單3opt.)] [adhammena非法(陽單具格)] [samiddhim完全成功(陰單業格)] [attano自我(陽單屬格)],
[sa他(陽單主格)] [silava有戒(陽單主格, a.)] [paññava有慧(陽單主格, a.)] [dhammiko如法(陽單主格, a.)] [siya是(單3opt.)].
不因為(ㄨㄟˋ)自我，不因為其他人；不應欲求子，不[應欲求]財，不[應欲求]國。不應以非法欲求自我的完全成功；他應是有戒者、有慧者、如法者。
85~86
85 Appaka te manussesu,
ye jana paragamino;
ath’ayam itara paja,
tiram ev’anudhavati.
[Appaka少(陽複主格, a.)] [te他們(陽複主格)] [manussesu人(陽複處格)],
[ye凡是(陽複主格, rp.)] [jana人(陽複主格)] [para彼岸][gamino去到(陽複主格, a.)];
[ath’然後][ayam此(陰單主格)] [itara其他(陰單主格, a.)] [paja世代子孫(陰單主格)],
[tiram岸(中單業格)] [ev’如此(adv.)][anudhavati追隨(單3現)]. (cf. S v24)
他們在諸人之中，凡是去到彼岸[1]的諸人少；然後此其他的世代子孫，如此追隨岸。
86 Ye ca kho sammadakkhate,
dhamme dhammanuvattino,
te jana param essanti,
maccudheyyam suduttaram.
[Ye凡是(陽複主格, rp.)] [ca但是] [kho確實] [sammad正確][akkhate宣布(陽單處格, pp.)],
[dhamme法(陽單處格)] [dhamm法][anuvattino隨...動(陽複主格, a.)],
[te那些(陽複主格)] [jana人(陽複主格)] [param彼岸(中單業格)] [essanti去(複3未)],
[maccudheyyam死天的領域(中單主格)] [suduttaram非常難渡(中單主格, a.)]. (cf. S v24)
但是凡是確實在已被正確宣布的法之中，隨法動，那些人將去彼岸；死天的領域[2]非常難渡。
[1] 去到彼岸 DhA：Paragaminoti nibbanaparagamino.(「去到彼岸」：去到涅槃的彼岸。)
[2] 死天的領域 DhA：Maccudheyyanti kilesamarasavkhatassa maccussa nivasatthanabhutam tebhumikavattam.(「死天的領域」：已顯露污染的魔羅的、死天的已變成住的地方，三地的輪轉。)
ၾသကာ အေနာကမာဂမၼ၊ ၀ိေ၀ေက ယတၳ ဒူရမံ။
ပရိေယာဒေပယ် အတၱာနံ၊ စိတၱေကႅေသဟိ ပ႑ိေတာ။
၈၉။ ေယသံ သေမၺာဓိယေဂၤသု၊ သမၼာ စိတၱံ သုဘာ၀ိတံ။
အာဒါနပဋိနိႆေဂၢ၊ အႏုပါဒါယ ေယ ရတာ။
ခီဏာသ၀ါ ဇုတိမေႏၲာ၊ ေတ ေလာေက ပရိနိဗၺဳတာ။
၈၇။ ပညာရွိသည္ မည္းညစ္ေသာ (အကုသိုလ္) တရားကို ပယ္စြန္႔၍ တဏွာတည္းဟူေသာ တည္ရာမွ (ထြက္ကာ) တဏွာကင္းရာနိဗၺာန္ကို အာ႐ုံျပဳလ်က္ ျဖဴစင္ေသာကုသိုလ္ကို ပြားမ်ားရာ၏။
၈၈။ ပညာ႐ွိသည္ ကာမတို႔ကိုစြန္႔၍ စိုးရိမ္ျခင္းမ႐ွိဘဲ ေမြ႔ေလ်ာ္ႏိုင္ခဲေသာ ၀ိေ၀ကသံုးပါး၌ အလြန္ေမြ႔ေလ်ာ္ျခင္းကို အလို႐ွိရာ၏၊ စိတ္ညစ္ညဴးေၾကာင္း နီ၀ရဏတု႔ိမွ မိမိကိုယ္ကို ျဖဴစင္ေစရာ၏။
၈၉။ အၾကင္ပုဂၢဳိလ္တို႔သည္ ေဗာဇၥၽင္တရားတို႔၌စိတ္ကုိ ေကာင္းစြာပြားမ်ားအပ္၏၊ မစြဲလမ္းမူ၍ ဥပါဒါန္ကို စြန္႔လြတ္ရာ (နိဗၺာန္)၌ေမြ႔ေလ်ာ္ကုန္၏၊ ေလာက၌ အာသေ၀ါကုန္ျပီးေသာ တန္ခိုးၾကီးကုန္ေသာ ထိုပုဂၢဳိလ္တို႔သည္ (နိဗၺာန္ဓာတ္ျဖင့္) ျငိမ္းကုန္၏။
87. A wise man would leave the way full of darkness (evil deeds) and follow the way of light (good deeds) clear from excessive cravings envisaging Nibbana with virtuous deeds,
88. The wise would wish for delight, having discarded sensual desires, and would want to purge him from the defilements of the mind.
89. Those whose mind is fully well cultivated in the seven factors of Enlightenment, without clinging to existence, who have no attachments and enjoy being free from grasping and who have stopped all compulsion, attain perfect Nibbana in this world.
87 Kanham dhammam vippahaya,
sukkam bhavetha pandito;
oka anokam agamma,
viveke yattha duramam.
[Kanham黑暗(陽單業格, a.)] [dhammam法(陽單業格)] [vippahaya徹底捨離(ger.)],
[sukkam白淨(陽單業格, a.)] [bhavetha修習(單3opt.為自言)] [pandito賢智者(陽單主格)];
[oka住處(中單從格)] [anokam無住處(中單業格)] [agamma來到(ger.)],
[viveke遠離(陽單處格)] [yattha在此(adv.)] [dūramam難喜樂(單業格, a.>adv.)]. (cf. S v24)
徹底捨離黑暗的法後，賢智者應修習白淨的法；從住處來到無住處[1]後，在遠離之中在此難喜樂。
88 Tatrabhiratim iccheyya,
hitva kame akiñcano;
pariyodapeyya attanam,
cittaklesehi pandito.
[Tatr在那邊][abhiratim全面喜樂(陰單業格)] [iccheyya欲求(單3opt.)],
[hitva捨棄(ger.)] [kame欲(陽複業格)] [akiñcano無任何(陽單主格, a.)];
[pariyodapeyya使...遍純淨(單3opt.)] [attanam自我(陽單業格)],
[citta心][klesehi污染(陽複從格)] [pandito賢智者(陽單主格)]. (cf. S v24)
在那邊可以欲求全面喜樂[2]，捨棄諸欲後無任何，賢智者應從心的諸污染[3]，使自我遍純淨。
89 Yesam sambodhiyavgesu,
samma cittam subhavitam;
adanapatinissagge
anupadaya ye rata,
khinasava jutimanto,
te loke parinibbuta.
[Yesam凡是(陽複與格, rp.)]
[sambodhi完全覺]y[avgesu支(中複處格)],
[samma正確(adv.)] [cittam心(中單主格)] [su善][bhavitam修習(中單主格, pp.)];
[adana拿起][patinissagge對...無執著(陽單處格)]
[anupadaya無取(ger.)] [ye凡是(陽複主格, rp.)] [rata喜樂(陽複主格, pp.)],
[khinasava諸流向已被滅盡(陽複主格, a.)] [jutimanto具光輝(陽複主格, a.)],
[te他們(陽複主格)] [loke世間(陽單處格)] [parinibbuta遍涅槃(陽複主格, pp.)]. (cf. S v24)
對凡是在諸完全覺支，心正確已被善修習，在對拿起無執著之中；無取後凡是已喜樂、諸流向[4]已被滅盡、具光輝的他們，在世間已遍涅槃[5]。
[1] 無住處 DhA：anokam vuccati analayo, alayato nikkhamitva analayasavkhatam nibbanam paticca arabbha tam patthayamano bhaveyyati attho.(「無住處」被叫做無附著；從無附著已離去後，無附著爲條件的緣涅槃，確立它自此以後應修習之義。)
[2] 全面喜樂 「應死者對涅槃已全面喜樂，從一切苦被釋放出。」(S i38)
[3] 心的諸污染 DhA：Cittaklesehiti pabcahi nivaranehi.(「心的諸污染」：五蓋。)
[4] 流向 asava(a向+sru流) m. (=心的流向。他譯：漏)「已遍修習慧的心，從諸流向如此正確被釋放開；此即是從流向欲，從流向變成，從流向見解，從流向無明。」(D ii81)
[5] 遍涅槃 parinibbuta [parinibbati遍涅槃、遍冷卻]的pp.。
parinibbati (pari遍+nibbati冷卻.涅槃) 1. 遍冷卻(直譯) 2. 遍涅槃(「遍」是直譯；「涅槃」是音譯) (他譯：般涅槃)
(「阿難！有取的比丘不遍涅槃。...阿難！無取的比丘遍涅槃。」M ii265) (然後具壽末羅子陀驃...以跏趺坐後，一起行向火界後，起立後，遍涅槃。...然後有幸者知這事後，在那時自說此自說語：「身被迸裂，一起知被滅，一切的諸感受變成清涼，諸一起作被擴大全部平息，識去到滅沒。」Udana 92-93)
