824. Iti ime sattatiṃsa bodhipakkhiyadhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ.
而此等三十七菩提分法，于（圣道的）前分而起世间观时，若以十四种[十四种：一、安般，二、威仪，三、四正知，四、厌恶作意，五、界作意，六至十四、九种墓节。参考底本240页及南传《中部》经典第十念处经（普慧大藏经刊行会译印南传大藏经中部经典一，第十念处经42至43页）。]而把握于身的，是身随观念处。若以九种[九种：一、乐受，二、苦受，三、不苦不乐受，四、色乐受，五、非色乐受，六、色苦受，七、非色苦受，八、色不苦不乐受，九、非色不苦不乐受。参考南传《中部》经典第十念处经（同上44页）。]而把握于受的，是受随观念处。若以十六种[十六种：一、有贪心，二、无贪心，三、有瞋心，四、无瞋心，五、愚痴心，六、无愚痴心，七、摄心，八、散心，九、高广心，十、非高广心，十一、有上心，十二、无上心，十三、定心，十四、不定心，十五、解脱心，十六、不解脱心。参考《中部》第十念处经（同上44至45页）。]而把握于心的，是心随观念处。[PTS 680]若以五种[五种：一、五盖，二、五取蕴，三、十二处，四、七觉支，五、四圣谛。参考《中部》第十念处经（同上45至46页）。]而把握于法的，是法随观念处。
Ñ(XXII,39): So there are these thirty-seven states partaking of enlightenment. Now in the prior stage when mundane insight is occurring, they are found in a plurality of consciousnesses as follows: the foundation of mindfulness consisting in contemplation of the body [is found] in one discerning the body in the fourteen ways; the foundation of mindfulness consisting in contemplation of feeling, in one discerning feeling in the nine ways; the foundation of mindfulness consisting in contemplation of mind, in one discerning the [manner of] consciousness in sixteen ways; [680] the foundation of mindfulness consisting in contemplation of mental objects, in one discerning mental objects in the five ways.
Imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā ‘‘yathā paṭipannassetaṃ uppannaṃ, na tathā paṭipajjissāmi evaṃ me etaṃ nuppajjissatī’’ti, tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ.
（于前分的世间观）当他见到自己未曾生起却于他人生起的恶，为了令恶不生而作这样的精进：「此（恶）曾于如是行者而生起，我将不如是行，我将不生如是的恶」，这是第一正勤。
Ñ: And at the time when, on seeing an unprofitable state arisen in someone else, which has not yet arisen in his own person, he strives for its non-arising thus, 'I shall not behave as he has done in whom this is now arisen, and so this will not arise in me', then he has the first right endeavour;
Attano samudācārappattaṃ akusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ. Imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ. Uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ.
当他见到曾于自己现行不善，为令断此而精进，是第二（正勤）。为令生起未曾于自己生起的禅或观而精进者，是第三（正勤）。如是令其屡屡生起于已生的（禅或观）使其不退者，是第四正勤。
Ñ: when, seeing something unprofitable in his own behaviour, he strives to abandon it, then he has the second; when he strives to arouse jhana or insight so far unarisen in this person, he has the third; and when he arouses again and again what has already arisen so that it shall not diminish, he has the fourth.
Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo. Micchāvācāya viramaṇakāle sammāvācāti evaṃ nānācittesu labbhanti.
（于前分的世间观）以欲为主而生善时为欲神足，……乃至离邪语时为正语。如是（在前分的世间观）于种种心中而得（三十七菩提分法）。
Ñ: And at the time of arousing a profitable state with zeal as the motive force, there is the road to power consisting in zeal, [and so on with the remaining three roads to power]. And at the time of abstaining from wrong speech there is right speech, [and so on with abstaining from wrong action and wrong livelihood].
Imesaṃ pana catunnaṃ ñāṇānaṃ uppattikāle ekacitte labbhanti. Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti.
然而在此等四（圣道）智生起之时，则于一心中而得（三十七菩提分法）。在（圣）果的剎那，除了四正勤，而得其余的三十三（菩提分法）。
Ñ: At the time of arising of [any one of] the four kinds of [path] knowledge, [all these states] are found in a single consciousness. In the moment of fruition the thirty-three excepting the four right endeavours are found.
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