T15n0603_陰持入經

大正藏第 15 冊 No. 0603 陰持入經

No. 603

陰持入經卷上

後漢安息國三藏安世高譯

佛經所𧗪，亦教誡，皆在三部，為合𧗪。何等為三？一為五陰，二為六本，三為所入。

五陰為何等？一為色，二為痛，三為想，四為𧗪，五為識；是為五陰。

色陰名為十現色入，十現色入為何等？一、眼，二、色，三、耳，四、聲，五、鼻，六、香，七、舌，八、味，九、身，十、樂；是為十現色入。是名為色種。

痛種為何等？痛種為身六痛：一、眼知痛，二、耳知痛，三、鼻知痛，四、舌知痛，五、身知痛，六、心知痛；是為身六痛，名為痛種。

思想種為何等？思想種為身六思想：一、色想，二、聲想，三、香想，四、味想，五、更想，六、法想；是為身六思想，名為思想種。

行種為何等？𧗪種名為身六更：一、色所更，二、聲所更，三、香所更，四、味所更，五、觸所更，六、法所更；是為身六更，是名為行種。

識種為何等？識種名為身六識：眼識、耳識、鼻識、舌識、身識、心識；是為身六識，是名為識種。

名為五陰種，當知是。是從何知？為非常、苦、空、非身。從是知亦有二知：一為慧知，二為斷知

【現代漢語翻譯】 現代漢語譯本 《陰持入經》捲上 後漢安息國三藏安世高譯

佛經所說，以及教誡，都包含在三個部分，合稱為『𧗪』。這三個部分是什麼呢？一是五陰（Wǔyīn，Five Skandhas），二是六本（Liù běn，Six Roots），三是所入（Suǒ rù，Entrances）。

什麼是五陰呢？一是色（Sè，Form），二是痛（Tòng，Feeling），三是想（Xiǎng，Perception），四是𧗪（ 行，Xíng，Volition/Mental Formations），五是識（Shí，Consciousness）；這就是五陰。

色陰指的是什麼呢？色陰指的是十現色入（Shí xiàn sè rù，Ten Sense Bases of Form），這十現色入是什麼呢？一、眼（Yǎn，Eye），二、色（Sè，Form/Visible Object），三、耳（Ěr，Ear），四、聲（Shēng，Sound），五、鼻（Bí，Nose），六、香（Xiāng，Smell），七、舌（Shé，Tongue），八、味（Wèi，Taste），九、身（Shēn，Body），十、樂（Lè，Touch/Pleasure）；這就是十現色入。這被稱為色種（Sè zhǒng，Form Element）。

痛種指的是什麼呢？痛種指的是身六痛（Shēn liù tòng，Six Feelings of the Body）：一、眼知痛（Yǎn zhī tòng，Feeling known by the eye），二、耳知痛（Ěr zhī tòng，Feeling known by the ear），三、鼻知痛（Bí zhī tòng，Feeling known by the nose），四、舌知痛（Shé zhī tòng，Feeling known by the tongue），五、身知痛（Shēn zhī tòng，Feeling known by the body），六、心知痛（Xīn zhī tòng，Feeling known by the mind）；這就是身六痛，被稱為痛種。

思想種指的是什麼呢？思想種指的是身六思想（Shēn liù sīxiǎng，Six Perceptions of the Body）：一、色想（Sè xiǎng，Perception of form），二、聲想（Shēng xiǎng，Perception of sound），三、香想（Xiāng xiǎng，Perception of smell），四、味想（Wèi xiǎng，Perception of taste），五、更想（Gèng xiǎng，Perception of touch），六、法想（Fǎ xiǎng，Perception of mental objects）；這就是身六思想，被稱為思想種。

行種指的是什麼呢？𧗪種指的是身六更（Shēn liù gèng，Six Contacts of the Body）：一、色所更（Sè suǒ gèng，Contact with form），二、聲所更（Shēng suǒ gèng，Contact with sound），三、香所更（Xiāng suǒ gèng，Contact with smell），四、味所更（Wèi suǒ gèng，Contact with taste），五、觸所更（Chù suǒ gèng，Contact with touch），六、法所更（Fǎ suǒ gèng，Contact with mental objects）；這就是身六更，被稱為行種。

識種指的是什麼呢？識種指的是身六識（Shēn liù shí，Six Consciousnesses of the Body）：眼識（Yǎn shí，Eye-consciousness）、耳識（Ěr shí，Ear-consciousness）、鼻識（Bí shí，Nose-consciousness）、舌識（Shé shí，Tongue-consciousness）、身識（Shēn shí，Body-consciousness）、意識（Yì shí，Mind-consciousness）；這就是身六識，被稱為識種。

這被稱為五陰種，應當瞭解。從何處瞭解呢？從非常（Fēicháng，Impermanent）、苦（Kǔ，Suffering）、空（Kōng，Empty）、非身（Fēi shēn，Not-self）來了解。從這裡瞭解，也有兩種瞭解方式：一是慧知（Huì zhī，Wisdom-knowledge），二是斷知（Duàn zhī，Knowledge of severance）。

【English Translation】 English version 'Yin Chi Ru Jing' (The Sutra on the Aggregates and Entrances), Volume 1 Translated by An Shih-kao, a Tripitaka Master from Parthia during the Later Han Dynasty

The teachings and precepts of the Buddha are all contained within three categories, collectively called '𧗪'. What are these three? First, the Five Skandhas (Wǔyīn), second, the Six Roots (Liù běn), and third, the Entrances (Suǒ rù).

What are the Five Skandhas? First, Form (Sè), second, Feeling (Tòng), third, Perception (Xiǎng), fourth, Volition/Mental Formations (Xíng), and fifth, Consciousness (Shí); these are the Five Skandhas.

What does the Skandha of Form refer to? It refers to the Ten Sense Bases of Form (Shí xiàn sè rù). What are these Ten Sense Bases of Form? First, the Eye (Yǎn), second, Form/Visible Object (Sè), third, the Ear (Ěr), fourth, Sound (Shēng), fifth, the Nose (Bí), sixth, Smell (Xiāng), seventh, the Tongue (Shé), eighth, Taste (Wèi), ninth, the Body (Shēn), and tenth, Touch/Pleasure (Lè); these are the Ten Sense Bases of Form. This is called the Form Element (Sè zhǒng).

What does the Element of Feeling refer to? It refers to the Six Feelings of the Body (Shēn liù tòng): first, Feeling known by the eye (Yǎn zhī tòng), second, Feeling known by the ear (Ěr zhī tòng), third, Feeling known by the nose (Bí zhī tòng), fourth, Feeling known by the tongue (Shé zhī tòng), fifth, Feeling known by the body (Shēn zhī tòng), and sixth, Feeling known by the mind (Xīn zhī tòng); these are the Six Feelings of the Body, called the Element of Feeling.

What does the Element of Perception refer to? It refers to the Six Perceptions of the Body (Shēn liù sīxiǎng): first, Perception of form (Sè xiǎng), second, Perception of sound (Shēng xiǎng), third, Perception of smell (Xiāng xiǎng), fourth, Perception of taste (Wèi xiǎng), fifth, Perception of touch (Gèng xiǎng), and sixth, Perception of mental objects (Fǎ xiǎng); these are the Six Perceptions of the Body, called the Element of Perception.

What does the Element of Volition/Mental Formations refer to? The Element of Volition/Mental Formations refers to the Six Contacts of the Body (Shēn liù gèng): first, Contact with form (Sè suǒ gèng), second, Contact with sound (Shēng suǒ gèng), third, Contact with smell (Xiāng suǒ gèng), fourth, Contact with taste (Wèi suǒ gèng), fifth, Contact with touch (Chù suǒ gèng), and sixth, Contact with mental objects (Fǎ suǒ gèng); these are the Six Contacts of the Body, called the Element of Volition/Mental Formations.

What does the Element of Consciousness refer to? It refers to the Six Consciousnesses of the Body (Shēn liù shí): Eye-consciousness (Yǎn shí), Ear-consciousness (Ěr shí), Nose-consciousness (Bí shí), Tongue-consciousness (Shé shí), Body-consciousness (Shēn shí), and Mind-consciousness (Yì shí); these are the Six Consciousnesses of the Body, called the Element of Consciousness.

These are called the Five Skandhas Elements, which should be understood. From where is this understood? It is understood from Impermanence (Fēicháng), Suffering (Kǔ), Emptiness (Kōng), and Not-self (Fēi shēn). From this understanding, there are also two ways of understanding: first, Wisdom-knowledge (Huì zhī), and second, Knowledge of severance (Duàn zhī).

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。從慧知為何等？為非常、苦、空、非身，是為從慧知。從斷知為何等？愛慾已斷是為從斷知。

陰貌為何等？積為陰貌，足為陰貌；譬如物種名為物種，木種名為木種，火種名為火種，水種名為水種，一切五陰亦如是。

有十八本持，十八本持為何等？一、眼，二、色，三、識，四、耳，五、聲，六、識，七、鼻，八、香，九、識，十、舌，十一、味，十二、識，十三、身，十四、更，十五、識，十六、心，十七、法，十八、識，是名為十八本持。

已知是，從何知？為非常、苦、空、非身，是為知。從是知亦有二知：一為、從慧知，二為、從已斷知。從慧知為何等？為非常、苦、空、非身，是為從慧知。從斷知為何等？愛慾已斷是為從斷知。彼為具足，具足為何等？或言無有餘具足，已無有餘，令眼明見明。

一𧗪者，說是已為斷眼本、耳本，遍說如是，卒名為本持；譬是人為多熱，如是名遍，譬喻是為具足。

亦有十二入，何等為十二？自身六，外有六。自身六，為何等？一為眼、耳、鼻、舌、身、心，是為自身六入。外有六，為何等？色、聲、香、味、更、法，是為十二入。

一切從何知？為非常、苦、空、非身，是從是知，亦有二知：一從慧知，二從斷知。從慧解知

【現代漢語翻譯】 現代漢語譯本： 從智慧而來的認知是什麼？是指對無常、苦、空、非我的認知，這就是從智慧而來的認知。從斷滅而來的認知是什麼？是指愛慾已經斷滅，這就是從斷滅而來的認知。

陰（Skandha，蘊）的表象是什麼？積聚是陰的表象，充足是陰的表象；譬如各種種子被稱為物種，木材的種子被稱為木種，火的種子被稱為火種，水的種子被稱為水種，一切五陰（五蘊）也是如此。

有十八本持（十八界），十八本持是什麼？一、眼（Eye），二、色（Form），三、識（Consciousness），四、耳（Ear），五、聲（Sound），六、識（Consciousness），七、鼻（Nose），八、香（Smell），九、識（Consciousness），十、舌（Tongue），十一、味（Taste），十二、識（Consciousness），十三、身（Body），十四、觸（Touch），十五、識（Consciousness），十六、意（Mind），十七、法（Dharma，事物），十八、識（Consciousness），這被稱為十八本持。

已經知道了，從何處知道？是從無常、苦、空、非我而知，這就是知。從這種知也有兩種知：一是、從智慧而來的知，二是、從已經斷滅而來的知。從智慧而來的知是什麼？是指對無常、苦、空、非我的認知，這就是從智慧而來的知。從斷滅而來的知是什麼？是指愛慾已經斷滅，這就是從斷滅而來的知。那是指具足，具足是什麼？或者說沒有剩餘的具足，已經沒有剩餘，使眼睛能夠清楚地看見。

一個𧗪者，說這已經斷絕了眼之本、耳之本，普遍地這樣說，最終被稱為本持；譬如這個人有很多熱量，這樣被稱為普遍，譬喻是具足。

也有十二入（十二處），什麼是十二入？自身有六個，外在有六個。自身有六個，是什麼？一是眼、耳、鼻、舌、身、意（心），這被稱為自身六入。外在有六個，是什麼？色、聲、香、味、觸、法，這被稱為十二入。

一切從何處知道？是從無常、苦、空、非我而知，從這裡知道，也有兩種知：一是從智慧而來的知，二是從斷滅而來的知。從智慧理解認知

【English Translation】 English version: What is knowing from wisdom? It is knowing impermanence, suffering, emptiness, and non-self; this is knowing from wisdom. What is knowing from cessation? It is that craving and desire have ceased; this is knowing from cessation.

What is the appearance of a Skandha (aggregate)? Accumulation is the appearance of a Skandha, sufficiency is the appearance of a Skandha; for example, various seeds are called species, wood seeds are called wood species, fire seeds are called fire species, water seeds are called water species, and all five Skandhas (five aggregates) are also like this.

There are eighteen elements (eighteen realms), what are the eighteen elements? One, eye (Eye); two, form (Form); three, consciousness (Consciousness); four, ear (Ear); five, sound (Sound); six, consciousness (Consciousness); seven, nose (Nose); eight, smell (Smell); nine, consciousness (Consciousness); ten, tongue (Tongue); eleven, taste (Taste); twelve, consciousness (Consciousness); thirteen, body (Body); fourteen, touch (Touch); fifteen, consciousness (Consciousness); sixteen, mind (Mind); seventeen, dharma (Dharma, things); eighteen, consciousness (Consciousness); these are called the eighteen elements.

Having already known, from where is it known? It is known from impermanence, suffering, emptiness, and non-self; this is knowing. From this knowing, there are also two kinds of knowing: one is knowing from wisdom, and the other is knowing from cessation. What is knowing from wisdom? It is knowing impermanence, suffering, emptiness, and non-self; this is knowing from wisdom. What is knowing from cessation? It is that craving and desire have ceased; this is knowing from cessation. That refers to being complete, what is being complete? Or it can be said that there is no remaining completeness, there is already no remainder, enabling the eyes to see clearly.

A 𧗪 one, says that this has already cut off the root of the eye, the root of the ear, universally saying it like this, ultimately called element; for example, this person has a lot of heat, thus it is called universal, the metaphor is complete.

There are also twelve entrances (twelve sense bases), what are the twelve entrances? There are six internal, and six external. The six internal, what are they? One is eye, ear, nose, tongue, body, mind; these are called the six internal entrances. The six external, what are they? Form, sound, smell, taste, touch, dharma; these are called the twelve entrances.

From where is everything known? It is known from impermanence, suffering, emptiness, and non-self, from here it is known, there are also two kinds of knowing: one is knowing from wisdom, and the other is knowing from cessation. Knowing and understanding from wisdom

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為何等？為非常、苦、空、非身，是為從慧知。從斷知為何等？愛慾已斷是為從斷知。

何等為入？解從是致名為入，從入解；譬從金入名為金地，從銀入名為銀地，如是各各應是譬喻所從所入，是從是有，如是從所意念，有行罪苦法如是。從所致，是名為從是入。亦有從是入，譬如王有入所有名，是亦如是。

為有四諦：苦、習、盡、道。苦名為要，語身亦念；習名為要，癡亦所世間愛；盡名為要，慧亦解脫；道名為要，止亦觀。

亦有三十七品經法：四意止、四意斷、四神足、五根、五力、七覺意、賢者八種道𧗪，是為三十七品經法。過去佛亦有是，現在佛亦有是，未來佛亦有是。辟支佛亦從是得度世道，佛弟子亦從是，是為度世無為道。

四意止為何等？或見比丘，自身身身相觀行止，外身身身相觀𧗪止，內外身身身相觀行止，盡意念以卻世間癡心不便；自痛痛痛相觀𧗪止，外痛痛痛相觀𧗪止，內外痛痛痛相觀𧗪止。盡意念以卻世間癡心不便；自意意意相觀𧗪止，外意意意相觀𧗪止，內外意意意相觀𧗪止，盡意念以卻世間癡心不便；自法法法相觀𧗪止，外法法法觀𧗪止，內外法法法相觀𧗪止，盡意念以卻世間癡不便。

何等為從四意正斷？或比丘有未生弊惡意法發，方便令不生

，勸意不捨方便，𧗪精進攝製意，舍散惡意，是為一斷意；已生弊惡意發，清凈法欲斷，勸意求方便，𧗪精進攝製意，舍散惡意，是為二斷意；未生清凈法勸意發，方便令生，𧗪精進攝製意，舍散惡意，是為三斷意；已生清凈法，令止不忘、令不減、令𧗪，不啻令𧗪足發方便，𧗪精進攝製意，舍散惡意，是為四意正斷。

何等為四神足？或有比丘，為欲定斷生死，隨𧗪增神足，惡生死猗，卻欲猗盡猗，是為一神足精進定；斷生死，隨𧗪增神足，惡生死猗，卻欲猗盡猗，從不便意生遣離去，是為二神足；意定斷生死，隨𧗪增神足，惡生死猗，卻欲猗盡猗，從不便意生遣離去，是為三神足；戒定斷生死，隨𧗪增神足，惡生死猗，卻欲猗盡猗，從不便意生遣離去，是為四神足。

四意止、四意斷、四神足，為已說具。

何等為五根？信根、精進根、念根、定根、慧根，是名為五根。彼根應何義根為根義？屬為根義，可喜為根義，不為同事為根義，是名為根義。

何等為五力？信力、精進力、念力、定力、慧力，是名為五力。彼力應何義？無有能得壞為力義，有所益為力義，有膽為力義，能得依為力義，是名為力義。

有七覺意，何等為七覺意？一、念覺意，二、法分別觀覺意，三、精進覺意

【現代漢語翻譯】 現代漢語譯本：勸勉用意不放棄方便之法，持續精進地控制意念，捨棄散亂的惡意，這稱為第一意正斷；對於已經產生的不好惡意，爲了以清凈之法斷除，勸勉用意尋求方便之法，持續精進地控制意念，捨棄散亂的惡意，這稱為第二意正斷；對於尚未產生的清凈之法，勸勉用意使其生起，用方便之法使其產生，持續精進地控制意念，捨棄散亂的惡意，這稱為第三意正斷；對於已經產生的清凈之法，使其保持不忘失、不減少、持續增長，不僅僅是使其增長，還要使其圓滿，發起方便之法，持續精進地控制意念，捨棄散亂的惡意，這稱為第四意正斷。

什麼是四神足？或者有比丘（bhikkhu，佛教僧侶），爲了想要堅定地斷絕生死輪迴，隨著增長的神足，厭惡生死的執著，去除慾望的執著，完全去除執著，這稱為第一神足精進定；斷絕生死輪迴，隨著增長的神足，厭惡生死的執著，去除慾望的執著，完全去除執著，從不適意的想法產生而遣離，這稱為第二神足；以意念堅定地斷絕生死輪迴，隨著增長的神足，厭惡生死的執著，去除慾望的執著，完全去除執著，從不適意的想法產生而遣離，這稱為第三神足；以戒律堅定地斷絕生死輪迴，隨著增長的神足，厭惡生死的執著，去除慾望的執著，完全去除執著，從不適意的想法產生而遣離，這稱為第四神足。

四意止、四意斷、四神足，已經完整地解說了。

什麼是五根？信根（saddhā-indriya，信仰之根）、精進根（viriya-indriya，精進之根）、念根（sati-indriya，正念之根）、定根（samādhi-indriya，禪定之根）、慧根（paññā-indriya，智慧之根），這稱為五根。這些根在什麼意義上被稱為『根』？屬於根本的意義，可喜的意義，不與其它事物相同的意義，這稱為『根』的意義。

什麼是五力？信力（saddhā-bala，信仰之力）、精進力（viriya-bala，精進之力）、念力（sati-bala，正念之力）、定力（samādhi-bala，禪定之力）、慧力（paññā-bala，智慧之力），這稱為五力。這些力在什麼意義上被稱為『力』？沒有能夠破壞的意義，有所助益的意義，有膽量的意義，能夠依靠的意義，這稱為『力』的意義。

有七覺意，什麼是七覺意？第一，念覺意（sati-sambojjhaṅga，正念覺支）；第二，法分別觀覺意（dhamma-vicaya-sambojjhaṅga，擇法覺支）；第三，精進覺意（viriya-sambojjhaṅga，精進覺支）

【English Translation】 English version: Exhorting the mind without abandoning skillful means, constantly and diligently controlling the mind, abandoning scattered malicious thoughts, this is called the first Right Effort of Mind; for bad malicious thoughts that have already arisen, in order to cut them off with pure Dharma, exhorting the mind to seek skillful means, constantly and diligently controlling the mind, abandoning scattered malicious thoughts, this is called the second Right Effort of Mind; for pure Dharma that has not yet arisen, exhorting the mind to make it arise, using skillful means to make it arise, constantly and diligently controlling the mind, abandoning scattered malicious thoughts, this is called the third Right Effort of Mind; for pure Dharma that has already arisen, causing it to remain without forgetting, without diminishing, constantly increasing, not only increasing it, but also making it complete, initiating skillful means, constantly and diligently controlling the mind, abandoning scattered malicious thoughts, this is called the fourth Right Effort of Mind.

What are the Four Foundations of Supernormal Power (iddhi-pāda)? Or there is a bhikkhu (Buddhist monk), wishing to firmly cut off the cycle of birth and death, following the increasing foundations of supernormal power, disliking the attachment to birth and death, removing the attachment to desire, completely removing attachment, this is called the first foundation of supernormal power, diligent concentration; cutting off the cycle of birth and death, following the increasing foundations of supernormal power, disliking the attachment to birth and death, removing the attachment to desire, completely removing attachment, generating and abandoning unpleasant thoughts, this is called the second foundation of supernormal power; with the mind determined to cut off the cycle of birth and death, following the increasing foundations of supernormal power, disliking the attachment to birth and death, removing the attachment to desire, completely removing attachment, generating and abandoning unpleasant thoughts, this is called the third foundation of supernormal power; with precepts determined to cut off the cycle of birth and death, following the increasing foundations of supernormal power, disliking the attachment to birth and death, removing the attachment to desire, completely removing attachment, generating and abandoning unpleasant thoughts, this is called the fourth foundation of supernormal power.

The Four Foundations of Mindfulness, the Four Right Exertions, and the Four Foundations of Supernormal Power have been fully explained.

What are the Five Roots (pañca indriyāni)? The Root of Faith (saddhā-indriya), the Root of Effort (viriya-indriya), the Root of Mindfulness (sati-indriya), the Root of Concentration (samādhi-indriya), and the Root of Wisdom (paññā-indriya), these are called the Five Roots. In what sense are these roots called 'roots'? Belonging to the fundamental meaning, the pleasing meaning, the meaning of not being the same as other things, this is called the meaning of 'root'.

What are the Five Powers (pañca balāni)? The Power of Faith (saddhā-bala), the Power of Effort (viriya-bala), the Power of Mindfulness (sati-bala), the Power of Concentration (samādhi-bala), and the Power of Wisdom (paññā-bala), these are called the Five Powers. In what sense are these powers called 'powers'? The meaning of not being able to be destroyed, the meaning of being helpful, the meaning of having courage, the meaning of being able to rely on, this is called the meaning of 'power'.

There are Seven Factors of Enlightenment, what are the Seven Factors of Enlightenment? First, the Mindfulness Factor of Enlightenment (sati-sambojjhaṅga); second, the Investigation of Dharma Factor of Enlightenment (dhamma-vicaya-sambojjhaṅga); third, the Effort Factor of Enlightenment (viriya-sambojjhaṅga)

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，四、愛可覺意，五、猗覺意，六、定覺意，七、護覺意；是名為七覺意。

有得道者八種道𧗪，何等為八？一、直見，二、直𧗪，三、直語，四、直治，五、直利，六、直方便，七、直意，八、直定；是名為八道𧗪。

八種道𧗪為墮合三種：一、戒種，二、定種，三、慧種。彼所直語、直業、直治，是名為戒種；彼所直方便、直念、直定，是名為定種；彼所直見、直𧗪，是名為慧種。皆從是教誡，令不啻教誡、令不啻教意、令不啻慧教誡。

彼戒種比丘，為拔瞋恚亦𦼇本、為散瞋恚結、為合恚瘡、為識苦痛、為度欲界。

彼定種比丘，為拔慳𦼇本、為散欲結、為合欲瘡、為知樂痛、為度色界。

彼慧種比丘，為拔癡𦼇本、為散癡結、為合憍慢瘡、為知不樂不苦痛、為得度無有色界。是為三種比丘。止為拔三𦼇本、散三𦼇使、合四瘡、知三痛、度三界。

何等為十二種？從求如求等生，從癡因緣令有𧗪，從𧗪令有識，從識令有名字，從名字令有六入，從六入令有致，從致令有痛癢，從痛癢令有愛，從愛令有受，從受令後有，從有令有生，從生令有老死憂悲苦，不可心致𤺙，如是具足苦種，為致習。癡已盡便𧗪盡，已𧗪盡便識盡，已識盡便名字盡，已名字盡便六入盡，已六入盡便

致盡，已致盡便痛癢盡，已痛癢盡便愛盡，已愛盡便受盡，已受盡便有盡，已有盡便生盡，已生盡便老死盡，已老死盡，憂悲苦不可心𤺙便盡，如是具足苦種便得盡。

彼癡名為不知四諦如有，不解不見、不相應不受、不解不解根，是名為癡。

彼癡因緣𧗪為何等？為六望受。何等為六？色聲、香、味、觸、法。是為身六望受，是名為𧗪。

彼𧗪因緣識為六身識，眼、耳、鼻、舌、身、心，是名為六身識。

彼識因緣名字，字為色，名為四不色陰，痛想𧗪識是為名。色為四大本，謂地、水、火、風是。上為名，是四為色，是二相連共為名字。

彼名字因緣身六入受：眼、耳、鼻、舌、身、心，是名身六入受。

彼六入因緣身六思望：眼、耳、鼻、舌、身、心，是名為身六思望。

彼思望因緣身六痛：眼、耳、鼻、舌、身、心，是名為身六痛。

彼痛因緣六身愛：色愛、聲愛、香愛、味愛、觸愛、法愛，是名為六身愛。

彼愛因緣受為四受：一、欲受，二、見結受，三、戒愿受，四、身結𧗪受，是名為四受。

彼受因緣有為三有：一、欲界，二、色界，三、無色界，是名為三有。彼有因緣生，為上五陰、六持、六入。己有如有，生聚，已往墮致分別根，

【現代漢語翻譯】 現代漢語譯本： 當『致盡』時，痛癢便盡；痛癢盡時，愛便盡；愛盡時，受便盡；受盡時，有便盡；有盡時，生便盡；生盡時，老死便盡；老死盡時，憂悲苦惱等令人不悅的心情便盡。如此，所有苦的根源便得以完全止息。

那種愚癡被稱為對四聖諦（Dukkha, Samudaya, Nirodha, Magga）的無知，不理解、不見、不相應、不受持、不解其根本，這就被稱為愚癡。

那種愚癡的因緣是什麼呢？是六種接觸所生的感受。哪六種呢？色（Rupa）、聲（Sadda）、香（Gandha）、味（Rasa）、觸（Photthabba）、法（Dhamma）。這六種是身體的六種接觸所生的感受，這被稱為因緣。

那種因緣的因緣是六身識，即眼識（Cakkhu-viññana）、耳識（Sota-viññana）、鼻識（Ghana-viññana）、舌識（Jivha-viññana）、身識（Kaya-viññana）、意識（Mano-viññana），這被稱為六身識。

那種識的因緣是名字，『字』指的是色，『名』指的是四種非色陰，即痛（Vedana）、想（Sanna）、因緣（Sankhara）、識（Viññana），這些被稱為『名』。『色』指的是四大根本，即地（Pathavi）、水（Apo）、火（Tejo）、風（Vayo）。上面所說的『名』，加上這四種『色』，這兩者相連合稱為『名字』。

那種名字的因緣是身體的六種感覺入口：眼（Cakkhu）、耳（Sota）、鼻（Ghana）、舌（Jivha）、身（Kaya）、意（Mano），這被稱為身體的六種感覺入口。

那種六入的因緣是身體的六種思望：眼（Cakkhu）、耳（Sota）、鼻（Ghana）、舌（Jivha）、身（Kaya）、意（Mano），這被稱為身體的六種思望。

那種思望的因緣是身體的六種痛感：眼（Cakkhu）、耳（Sota）、鼻（Ghana）、舌（Jivha）、身（Kaya）、意（Mano），這被稱為身體的六種痛感。

那種痛感的因緣是六種身體的愛：對色的愛（Rupa-tanha）、對聲的愛（Sadda-tanha）、對香的愛（Gandha-tanha）、對味的愛（Rasa-tanha）、對觸的愛（Photthabba-tanha）、對法的愛（Dhamma-tanha），這被稱為六種身體的愛。

那種愛的因緣是四種受：一、欲受（Kama-upadana），二、見結受（Ditthi-upadana），三、戒愿受（Silabbata-upadana），四、身結因緣受（Attavada-upadana），這被稱為四種受。

那種受的因緣是三種有：一、欲界（Kama-bhava），二、色界（Rupa-bhava），三、無色界（Arupa-bhava），這被稱為三種有。那種有的因緣是生，即上面的五陰（五蘊）、六持（六根）、六入（六入處）。自己已經存在，生聚，已經往生墮落，導致分別的根源。

【English Translation】 English version: When 『cessation』 is attained, suffering and pleasure cease; when suffering and pleasure cease, love ceases; when love ceases, sensation ceases; when sensation ceases, existence ceases; when existence ceases, birth ceases; when birth ceases, old age and death cease; when old age and death cease, sorrow, grief, suffering, and unpleasant mental states cease. Thus, the entire root of suffering is completely extinguished.

That ignorance is called not knowing the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) as they are, not understanding, not seeing, not corresponding, not accepting, not understanding their root; this is called ignorance.

What is the condition for that ignorance? It is the feeling arising from six contacts. What are the six? Form (Rupa), sound (Sadda), smell (Gandha), taste (Rasa), touch (Photthabba), and mental objects (Dhamma). These six are the feelings arising from the six contacts of the body; this is called condition.

The condition for that condition is the six consciousnesses, namely eye-consciousness (Cakkhu-viññana), ear-consciousness (Sota-viññana), nose-consciousness (Ghana-viññana), tongue-consciousness (Jivha-viññana), body-consciousness (Kaya-viññana), and mind-consciousness (Mano-viññana); these are called the six consciousnesses.

The condition for that consciousness is name and form. 『Form』 refers to matter, 『name』 refers to the four immaterial aggregates: feeling (Vedana), perception (Sanna), condition (Sankhara), and consciousness (Viññana); these are called 『name』. 『Form』 refers to the four great elements: earth (Pathavi), water (Apo), fire (Tejo), and air (Vayo). The 『name』 mentioned above, together with these four 『forms』, these two connected together are called 『name and form』.

The condition for that name and form is the six sense bases of the body: eye (Cakkhu), ear (Sota), nose (Ghana), tongue (Jivha), body (Kaya), and mind (Mano); these are called the six sense bases of the body.

The condition for those six sense bases is the six thoughts of the body: eye (Cakkhu), ear (Sota), nose (Ghana), tongue (Jivha), body (Kaya), and mind (Mano); these are called the six thoughts of the body.

The condition for those thoughts is the six feelings of the body: eye (Cakkhu), ear (Sota), nose (Ghana), tongue (Jivha), body (Kaya), and mind (Mano); these are called the six feelings of the body.

The condition for those feelings is the six cravings of the body: craving for form (Rupa-tanha), craving for sound (Sadda-tanha), craving for smell (Gandha-tanha), craving for taste (Rasa-tanha), craving for touch (Photthabba-tanha), and craving for mental objects (Dhamma-tanha); these are called the six cravings of the body.

The condition for that craving is the four kinds of clinging: 1. clinging to sensual pleasures (Kama-upadana), 2. clinging to views (Ditthi-upadana), 3. clinging to rites and rituals (Silabbata-upadana), 4. clinging to the belief in a self (Attavada-upadana); these are called the four kinds of clinging.

The condition for that clinging is the three kinds of existence: 1. the realm of desire (Kama-bhava), 2. the realm of form (Rupa-bhava), 3. the formless realm (Arupa-bhava); these are called the three kinds of existence. The condition for that existence is birth, namely the above five aggregates (five skandhas), six supports (six roots), and six entrances (six sense bases). One already exists, birth gathers, already born and fallen, leading to the root of discrimination.

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已入得有，是名為生死。

為何等名？為人人所在，在所往。已往壞已過，死時是命，亦根已閉塞，是為死。上本為老，后要為死，是故名為老死。

癡相為何等？為冥中見冥。如有不解，令從是致墮行相處。

𧗪相為何等？為令后復有，是為𧗪相。上從是發起，令從是致墮識處。

識相為何等？為識物、識事，是為識相，令從是致墮名字處。

名字相為何等？為俱猗，是為名字相，令從是致墮六入處。

六入相為何等？為分別根，是為六入相，令從是致墮思望處。

思望相為何等？為相會更生，是為思望相，令從是致墮痛處。

痛相為何等？為更覺，是為痛相，令從是致墮愛處。

愛相為何等？為發往，是為愛相，令從是致墮受處。

受相為何等？為受持，是為受相，令從是致墮有處。

有相為何等？令墮若干處，是為有相，令從是致墮生處。

生相為何等？為已有五陰，是為生相，令從是致墮老處。

老相為何等？為轉熟是為老相，令從是致墮死處。

死相為何等？為命根盡，是為死相，令從是致墮苦處。

苦相為何等？為身急，是為苦相，令從是致墮不可處。

不可相為何等？為心意急，是為不可相，令

【現代漢語翻譯】 現代漢語譯本： 已進入存在的狀態，這就被稱為生死（saṃsāra）。

什麼樣的狀態被稱為生死呢？就是每個人所處的狀態，所前往的地方。已經過去的、已經壞滅的，死亡時就是命，生命的根源已經閉塞，這就是死亡。最初是衰老，最終必然是死亡，所以稱為老死（jarāmaraṇa）。

愚癡之相是什麼樣的呢？就是在黑暗中見到黑暗。如果有人不理解，就會因此而墮入行相之處。

行相是什麼樣的呢？就是爲了使未來再次存在，這就是行相。最初由此發起，導致墮入識之處。

識相是什麼樣的呢？就是識別事物、識別事情，這就是識相，導致墮入名字之處。

名字相是什麼樣的呢？就是相互依存，這就是名字相，導致墮入六入之處。

六入相是什麼樣的呢？就是分別六根（眼、耳、鼻、舌、身、意），這就是六入相，導致墮入思望之處。

思望相是什麼樣的呢？就是相互會合而再次產生，這就是思望相，導致墮入痛之處。

痛相是什麼樣的呢？就是再次感覺，這就是痛相，導致墮入愛之處。

愛相是什麼樣的呢？就是出發前往，這就是愛相，導致墮入受之處。

受相是什麼樣的呢？就是接受和執持，這就是受相，導致墮入有之處。

有相是什麼樣的呢？就是導致墮入若干處，這就是有相，導致墮入生之處。

生相是什麼樣的呢？就是已經有了五陰（色、受、想、行、識），這就是生相，導致墮入老之處。

老相是什麼樣的呢？就是逐漸成熟，這就是老相，導致墮入死之處。

死相是什麼樣的呢？就是生命之根已經耗盡，這就是死相，導致墮入苦之處。

苦相是什麼樣的呢？就是身體的急迫，這就是苦相，導致墮入不可之處。

不可相是什麼樣的呢？就是心意的急迫，這就是不可相。

【English Translation】 English version: Having entered into existence, this is called birth and death (saṃsāra).

What kind of state is called birth and death? It is the state where everyone is, the place where they go. What has passed, what has decayed, at the time of death is life, and the root of life is already blocked, this is death. Initially it is aging, and ultimately it must be death, therefore it is called old age and death (jarāmaraṇa).

What is the appearance of ignorance? It is seeing darkness in darkness. If someone does not understand, they will fall into the place of action.

What is the appearance of action? It is to cause future existence again, this is the appearance of action. Initially it arises from this, causing one to fall into the place of consciousness.

What is the appearance of consciousness? It is recognizing things, recognizing events, this is the appearance of consciousness, causing one to fall into the place of name.

What is the appearance of name? It is mutual dependence, this is the appearance of name, causing one to fall into the place of the six entrances.

What is the appearance of the six entrances? It is distinguishing the six roots (eye, ear, nose, tongue, body, mind), this is the appearance of the six entrances, causing one to fall into the place of thought.

What is the appearance of thought? It is mutual meeting and arising again, this is the appearance of thought, causing one to fall into the place of pain.

What is the appearance of pain? It is feeling again, this is the appearance of pain, causing one to fall into the place of love.

What is the appearance of love? It is setting out to go, this is the appearance of love, causing one to fall into the place of reception.

What is the appearance of reception? It is receiving and holding, this is the appearance of reception, causing one to fall into the place of existence.

What is the appearance of existence? It is causing one to fall into several places, this is the appearance of existence, causing one to fall into the place of birth.

What is the appearance of birth? It is already having the five aggregates (form, feeling, perception, mental formations, consciousness), this is the appearance of birth, causing one to fall into the place of old age.

What is the appearance of old age? It is gradually maturing, this is the appearance of old age, causing one to fall into the place of death.

What is the appearance of death? It is the exhaustion of the root of life, this is the appearance of death, causing one to fall into the place of suffering.

What is the appearance of suffering? It is the urgency of the body, this is the appearance of suffering, causing one to fall into the place of the impossible.

What is the appearance of the impossible? It is the urgency of the mind, this is the appearance of the impossible.

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干從是致墮悒悒憂。

悒悒相為何等？為憂五陰，令從是致墮愁𤺙處。

悲愁相為何等？口出聲言，令致悲𤺙懣，懣為𤺙，𤺙亦為懣。

九絕處，為一切𦼇𧗪令部伴，從流行。

為有二本從有結罪，為三𦼇本，亦有四倒。

彼二本罪𤺙為何等？一為癡，二為墮有愛，名為二本。

三𦼇本為何等？一為貪慾，二為瞋恚，三為癡惑，是名為三𦼇本。

有四倒，四倒為何等？非常念常，是為思想倒、為意倒、為見倒，是為一倒；計苦為樂、非身為身、不凈為凈、思想意見倒，如上說，是名為四倒。

彼癡名為不解四諦：不慧、不見、不相應、不解受為𦼇，是為癡。

彼有愛為何等？為所世間欲發往不捨，是為有愛，是名為二本。彼欲貪本為何等？為所在所種貪，為奇珍寶，為奇財產，為奇嚴事，為有嫉在奇。貪可貪慾，可往愛相，愛哀相，往不捨，是為貪𦼇本。

是本為誰？為所有貪，為身非法𧗪，口非法𧗪，心非法行，亦余俱相連。𦼇種所作，意念是法本，是故名為貪𦼇本。

彼瞋恚非法本為何等？為在人為在𧗪，恚相恚，不忍不識，因緣瞋瞋恚發評諄，念不可，說不可，所念說不好令意卻，是為恚非法本。是本為誰？為非法本，所身罪、所言罪、

【現代漢語翻譯】 現代漢語譯本： 從這裡導致墮入憂鬱和悲傷。

憂鬱的相狀是什麼樣的？是憂慮五陰（色、受、想、行、識五種構成要素），導致墮入愁苦的境地。

悲愁的相狀是什麼樣的？口中發出悲傷的言語，導致悲傷、苦悶，苦悶就是悲傷，悲傷也就是苦悶。

九種斷絕之處，是爲了使一切煩惱都斷絕，跟隨流行。

有兩種根本導致結罪，有三種煩惱的根本，也有四種顛倒。

那兩種根本罪的原因是什麼？一是愚癡，二是執著于有愛（對存在的渴求），這被稱為兩種根本。

三種煩惱的根本是什麼？一是貪慾，二是瞋恚，三是愚癡迷惑，這被稱為三種煩惱的根本。

有四種顛倒，四種顛倒是什麼？于無常中念常，這是思想顛倒、意念顛倒、見解顛倒，這是一種顛倒；以苦為樂、以非我為我、以不凈為凈，思想和見解顛倒，如上所說，這被稱為四種顛倒。

那愚癡是指不理解四諦（苦、集、滅、道）：沒有智慧、沒有看見、不相應、不理解受是煩惱的根源，這就是愚癡。

那有愛是什麼？是對世間慾望的執著不捨，這就是有愛，這被稱為兩種根本。那貪慾的根本是什麼？是對所在之處所種下的貪念，對奇異的珍寶，對奇異的財產，對奇異的裝飾，對嫉妒存在於奇異之物中。貪戀可貪之物，執著于愛戀的相狀，愛戀悲哀的相狀，執著不捨，這就是貪慾的根本。

這根本是誰的？是所有貪婪，是身體的非法行為，口頭的非法言語，內心的非法行為，也與其餘的相互關聯。煩惱的種子所產生的，意念是法的根本，所以被稱為貪煩惱的根本。

那瞋恚的非法根本是什麼？是對人或對事物的瞋恚，不能忍耐，不能認識，因為因緣而生起瞋恚，反覆評判，念頭不可遏制，言語不可控制，所思所說都不好，使心意退卻，這就是瞋恚的非法根本。這根本是誰的？是非法根本，身體所犯的罪、言語所犯的罪……

【English Translation】 English version: From this comes falling into melancholy and sorrow.

What is the nature of melancholy? It is worrying about the five skandhas (form, feeling, perception, mental formations, and consciousness), causing one to fall into a state of sadness and distress.

What is the nature of sorrow and grief? It is uttering words of lament, leading to sadness and distress; distress is sorrow, and sorrow is distress.

The nine places of cessation are for completely cutting off all afflictions, following the flow.

There are two roots that lead to the accumulation of sins, three roots of affliction, and also four inversions.

What are these two root causes of sin? One is ignorance (moha), and the other is attachment to existence (bhava-tanha), these are called the two roots.

What are the three roots of affliction? One is greed (lobha), the second is hatred (dvesha), and the third is delusion (moha), these are called the three roots of affliction.

There are four inversions; what are the four inversions? Perceiving permanence in impermanence, this is inversion of thought, inversion of mind, inversion of view, this is one inversion; considering suffering as pleasure, considering non-self as self, considering impurity as purity, inversions of thought and view, as mentioned above, these are called the four inversions.

That ignorance means not understanding the Four Noble Truths (dukkha, samudaya, nirodha, marga): lacking wisdom, not seeing, not being in accordance, not understanding that feeling is the root of affliction, this is ignorance.

What is that attachment to existence? It is not abandoning the desires of the world, this is attachment to existence, this is called the two roots. What is the root of that desire and greed? It is the greed planted in every place, for strange treasures, for strange possessions, for strange adornments, for jealousy existing in strange things. Craving for what is craved, clinging to the appearance of love, clinging to the appearance of sorrow, not abandoning, this is the root of greed.

Whose root is this? It is the root of all greed, the illegal actions of the body, the illegal speech of the mouth, the illegal actions of the mind, and also connected with the rest. The seeds of affliction produce, the mind is the root of the law, therefore it is called the root of greed.

What is the illegal root of that hatred? It is hatred towards people or things, being unable to endure, unable to recognize, because of conditions arising hatred, repeatedly judging, thoughts uncontrollable, words uncontrollable, what is thought and said is not good, causing the mind to retreat, this is the illegal root of hatred. Whose root is this? It is the illegal root, the sins committed by the body, the sins committed by speech...

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所心罪，亦余所相連意念，為是法本，是故為瞋，名為非法本。

彼癡惑非法本為何等？不知四賢者諦如有，不解不見、不相應不解，受非法，或隨或受、或在或不識、或癡冥在冥。蔽覆令冥、令無眼、令慧壞，知盡不能致無為度世，是癡惑非法𧗪本。是本為誰？為惑非法，身𧗪作、口𧗪作、心𧗪作，亦所共相助非法，意所念非法本，是名為惑非法本。

彼當知，倒亦當知，所倒當知，從所倒當知是。

彼有一倒，從一倒為四倒，從所有為三倒。何等為一倒？為對或受，非常為常，苦為樂，非身為身，不凈為凈，是為一倒。

何等為四倒？所有身、痛、意、法，是為四倒。

何等為三倒？一為想，二為意，三為見，是為三倒。

使彼所可意根相連著，若色若像為受想，是為欲想。

以為有欲想，相隨久不斷，在意念是為慾念種。

若彼所想分別受，是名為想倒。

彼惑意不如有受，所從不應受解，是名為意倒。

所以受不捨在意，念在色，不凈意計凈，聽可意念已快所見受往，是名為見倒。

彼所見已為相分別，應當為十二倒。何等為十二？在身有三，在痛有三，在意有三，在法有三。有四想倒，意倒亦有四，見倒亦有四；亦為在入因緣相會色

【現代漢語翻譯】 現代漢語譯本： 心中所懷的罪惡，以及與此相關的意念，都是罪惡的根本，因此，嗔恨被稱為非法的根本。

癡惑（Avidya，無明）的非法根本是什麼呢？就是不知曉四聖諦（catvāri āryasatyāni），例如，不理解、不明白、不相應、不領悟，接受非法的教義，或者隨從、或者接受、或者存在於其中、或者不認識，或者在癡暗中沉淪。這種癡惑遮蔽、覆蓋，使人陷入黑暗，使人沒有智慧之眼，使人的智慧敗壞，最終無法達到無為（asaṃskṛta，涅槃）以度過世間，這就是癡惑的非法根本。這個根本是爲了什麼呢？爲了迷惑非法，身體造作惡業，口裡造作惡業，心裡造作惡業，也共同幫助造作非法之事，心中所念的都是非法的根本，這被稱為迷惑的非法根本。

應當知曉顛倒（viparyāsa），也應當知曉所顛倒的事物，以及從顛倒產生的事物。

有一種顛倒，從一種顛倒發展爲四種顛倒，從所有（蘊）來說有三種顛倒。什麼是一種顛倒呢？就是對於所對境或者感受，認為無常是常，苦是樂，非我是我，不凈是凈，這就是一種顛倒。

什麼是四種顛倒呢？就是對於身（kāya）、痛（vedanā）、意（citta）、法（dharma）的執著，這就是四種顛倒。

什麼是三種顛倒呢？一是想（saṃjñā），二是意（manas），三是見（dṛṣṭi），這就是三種顛倒。

使那些令人愉悅的根與對像相互連線，無論是色（rūpa）還是形象，都成為感受和想法，這就是慾望的想法（kāma-saṃjñā）。

因為有了慾望的想法，這種想法會持續不斷地相隨，在心中念念不忘，這就是慾望的念頭的種子。

如果對那些想法進行分別和感受，這就被稱為想倒。

如果迷惑的心不如實地感受，並且不應該接受的卻接受了，這就被稱為意倒。

因此，不捨棄對感受的執著，心中想著色，把不凈的視為凈的，聽任自己的心意，認為所見所感都是快樂的，這就是見倒。

那些所見的事物已經被分別，應當有十二種顛倒。什麼是十二種顛倒呢？在身有三種，在痛有三種，在意有三種，在法有三種。有四種想倒，意倒也有四種，見倒也有四種；也存在於因緣相會之處的色。

【English Translation】 English version: The sins in the heart, and the thoughts connected to them, are the root of sin. Therefore, hatred is called the root of illegality (adharma).

What is the illegal root of delusion (Avidya)? It is not knowing the Four Noble Truths (catvāri āryasatyāni), such as not understanding, not comprehending, not corresponding, not realizing, accepting illegal teachings, or following, or accepting, or being in them, or not recognizing, or being immersed in delusion. This delusion obscures, covers, and plunges people into darkness, deprives them of the eye of wisdom, corrupts their wisdom, and ultimately prevents them from reaching the unconditioned (asaṃskṛta, Nirvana) to cross the world. This is the illegal root of delusion. What is this root for? It is for deluding illegality, the body creating evil deeds, the mouth creating evil deeds, the mind creating evil deeds, and also jointly helping to create illegal things. The thoughts in the mind are the root of illegality, which is called the illegal root of delusion.

One should know the inversions (viparyāsa), and also know the things that are inverted, and the things that arise from the inversions.

There is one kind of inversion, which develops into four kinds of inversions, and from all (skandhas) there are three kinds of inversions. What is one kind of inversion? It is regarding impermanence as permanence, suffering as pleasure, non-self as self, and impurity as purity, for the objects or feelings encountered. This is one kind of inversion.

What are the four kinds of inversions? It is the attachment to body (kāya), feeling (vedanā), mind (citta), and dharma. These are the four kinds of inversions.

What are the three kinds of inversions? First is perception (saṃjñā), second is thought (manas), and third is view (dṛṣṭi). These are the three kinds of inversions.

Causing those pleasant roots to connect with objects, whether it is form (rūpa) or image, becomes feeling and thought. This is the thought of desire (kāma-saṃjñā).

Because there is the thought of desire, this thought will constantly follow, lingering in the mind. This is the seed of the thought of desire.

If those thoughts are distinguished and felt, this is called the inversion of perception.

If the deluded mind does not feel truthfully, and accepts what should not be accepted, this is called the inversion of thought.

Therefore, not abandoning the attachment to feelings, thinking of form in the mind, regarding impurity as purity, indulging one's mind, thinking that what is seen and felt is happiness, this is called the inversion of view.

Those things that have been seen have already been distinguished, and there should be twelve kinds of inversions. What are the twelve kinds of inversions? There are three in the body, three in feeling, three in mind, and three in dharma. There are four inversions of perception, four inversions of thought, and four inversions of view; they also exist in the form where conditions meet.

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，令為十二倒。身三、痛三、意三、法三合為十二倒。為如是六，為七十二倒。

從本得因緣，起隨因緣，多少無有量，不可數，在人無有數，無有數倒。

彼五陰為四身有，從所有色陰是屬身；從有痛陰是屬痛身；從有識陰是屬意身；從有想陰亦𧗪陰，是屬法身。從有是五陰，令受四身因緣有。

彼身不凈計凈，是為身倒；彼痛苦計為樂，是為痛倒；彼意非常計為常，是為意倒；彼法不為身計為身，是為法倒。為欲正四倒故，佛為現四意止為說分別。

彼為身身相觀𧗪止，為不凈意念凈倒得解；彼為痛痛相觀為苦計為樂倒得解；彼為意意相觀非常計為常倒得解；彼為法法相觀非身計為身倒得解。

彼冥中冥如有不解是為癡相；令墮所倒處，欲得往是為愛相；令從是受色為身，故令欺奇，是為貪相；令墮不與取，所可不如意是為恚相；令墮殺處，為不解事，是為癡惑相；令受邪墮邪處，為作彼所𧗪法不卻受相是為；令墮有常想，不知身、軀、物為更相會相，令計樂想為墮身處，為不解所法相為有身想；令墮是為是我所處為墮，受色像相，令計是為凈想；令從是墮，不攝守根處，是為九品。為已分別，為一切不可𧗪非法伴已說。竟是，多聞者能解，不多聞者卒不解；是為慧人能解，不慧

【現代漢語翻譯】 現代漢語譯本： 因此產生了十二種顛倒。身（rupa）的三種、痛（vedana）的三種、意（samjna）的三種、法（samskara）的三種合起來就是十二種顛倒。像這樣六種，總共有七十二種顛倒。

從根本的因緣出發，隨順因緣而生起，數量多少沒有限量，不可計數，在人身上有無數的顛倒。

這五陰（五蘊）與四身（四念處）有關聯，從所有色陰來說，是屬於身念處；從所有痛陰來說，是屬於痛念處；從所有識陰來說，是屬於意念處；從所有想陰以及行陰來說，是屬於法念處。從這五陰出發，導致了四身因緣的產生。

將身體不凈的本質誤認為清凈，這就是身倒；將痛苦的感受誤認為快樂，這就是痛倒；將意念無常的本質誤認為恒常，這就是意倒；將法非身的本質誤認為身，這就是法倒。爲了糾正這四種顛倒，佛陀才示現四念處，並加以詳細解說。

通過對身體進行身身相觀的修習（身念處），就能解除將不凈之物視為清凈的顛倒；通過對感受進行痛痛相觀的修習（痛念處），就能解除將痛苦視為快樂的顛倒；通過對意念進行意意相觀的修習（意念處），就能解除將無常視為恒常的顛倒；通過對法進行法法相觀的修習（法念處），就能解除將非身視為身的顛倒。

在黑暗中如同處於不理解的狀態，這就是愚癡（moha）的表相；使人墮落到顛倒之處，想要前往，這就是愛（tanha）的表相；使人從這裡接受色（rupa），作為身體，因此使人產生欺騙和迷惑，這就是貪（lobha）的表相；使人墮落到不予取（adinnadana），所希望的不能如意，這就是嗔恚（dosa）的表相；使人墮落到殺戮之處，因為不理解事物的真相，這就是愚癡迷惑的表相；使人接受邪見，墮落到邪惡之處，因為做了那些事情卻不接受相應的後果，這就是（邪見）的表相；使人墮落到常的妄想中，不知道身體、軀體、事物會互相變化，使人產生快樂的妄想，從而墮落到身體的執著中，因為不理解諸法的實相，從而產生有身體的妄想；使人墮落到『這是我』、『這是我的』的執著中，從而墮落，接受色相，使人產生清凈的妄想；使人從這裡墮落，不攝守六根，這就是九品（煩惱）。已經分別說明，一切不可與非法相伴隨。說完這些，多聞的人能夠理解，不多聞的人就不能理解；有智慧的人能夠理解，沒有智慧的人不能理解。

【English Translation】 English version: Thus, twelve inversions arise. The three of body (rupa), the three of feeling (vedana), the three of perception (samjna), and the three of formations (samskara) together constitute the twelve inversions. Like these six, there are a total of seventy-two inversions.

Starting from the fundamental causes and conditions, arising in accordance with conditions, the quantity is limitless, uncountable, and there are countless inversions in people.

These five skandhas (aggregates) are related to the four foundations of mindfulness. From all form skandha, it belongs to the body contemplation; from all feeling skandha, it belongs to the feeling contemplation; from all consciousness skandha, it belongs to the mind contemplation; from all perception skandha and formation skandha, it belongs to the dharma contemplation. From these five skandhas, the conditions for the four foundations of mindfulness arise.

Considering the impure nature of the body as pure, this is the body inversion; considering painful feelings as pleasurable, this is the feeling inversion; considering the impermanent nature of the mind as permanent, this is the mind inversion; considering the non-self nature of dharmas as self, this is the dharma inversion. In order to correct these four inversions, the Buddha manifested the four foundations of mindfulness and explained them in detail.

Through the practice of body contemplation on the body (kayanupassana), one can resolve the inversion of considering the impure as pure; through the practice of feeling contemplation on feelings (vedananupassana), one can resolve the inversion of considering pain as pleasure; through the practice of mind contemplation on the mind (cittanupassana), one can resolve the inversion of considering the impermanent as permanent; through the practice of dharma contemplation on dharmas (dhammanupassana), one can resolve the inversion of considering non-self as self.

Being in darkness is like being in a state of non-understanding, this is the appearance of delusion (moha); causing people to fall into inverted places, wanting to go there, this is the appearance of craving (tanha); causing people to receive form (rupa) from here, as the body, thus causing deception and confusion, this is the appearance of greed (lobha); causing people to fall into not giving what is taken (adinnadana), what is desired cannot be fulfilled, this is the appearance of hatred (dosa); causing people to fall into places of killing, because of not understanding the truth of things, this is the appearance of delusion and confusion; causing people to accept wrong views, falling into evil places, because of doing those things but not accepting the corresponding consequences, this is the appearance of (wrong views); causing people to fall into the delusion of permanence, not knowing that the body, the physical form, and things will change each other, causing people to have the delusion of pleasure, thus falling into the attachment to the body, because of not understanding the true nature of dharmas, thus having the delusion of having a body; causing people to fall into the attachment of 'this is me', 'this is mine', thus falling, accepting form, causing people to have the delusion of purity; causing people to fall from here, not guarding the six senses, these are the nine qualities (of afflictions). It has been explained separately, everything cannot be accompanied by unlawful things. Having said these, those who have heard much can understand, those who have not heard much cannot understand; those who are wise can understand, those who are not wise cannot.

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卒不解；是𧗪者能解，不隨行不解。

有◎九絕處，令一切凈法部墮聚合。何等為九？一、止，二、觀，三、不貪，四、不恚，五、不癡，六、非常，七、為苦，八、非身，九、不凈，是為九。

彼止名為意止，在處能止、已止、正止、攝止、不失止、不志、心寂然，一一向念是名為止。

何等為觀？觀名爲了陰、爲了持、爲了入、了名字、了從本生、了從本法已生、了苦、了習、了盡、了道𧗪、了從善𦼇從是法生，了增復增、了白黑，了是可隨、不可隨。如有分別，為拖、不拖、為下、復下、爲念、復念、為思觀、為識、為慧、為眼、為謀、為滿、為解、為慧、為明、為欲、為光、為敢不離、為觀法、為覺意、為直見、為道種，是名為觀。

亦有若干二輩觀：一為凈觀，二為不凈觀，三為清凈觀，四為不清凈觀，五為黑觀，六為白觀，七為可𧗪觀，八為不可𧗪觀，九為罪𧗪觀，十為殃福觀，十一為縛觀，十二為解脫觀，十三為有所益觀，十四為失無所益觀，十五為往觀，十六為還觀，十七為受罪觀，十八為除罪觀，是故名為觀。

亦為二因緣令有是說止，為一切天下人有二病。何等為二？一為癡，二為愛。是二病故，佛現二藥。何等為二？一為止，二為觀。若用二藥為愈二病，令自

【現代漢語翻譯】 現代漢語譯本： 不能理解；只有那些有智慧的人才能理解，不跟隨修行就不能理解。

有九種斷絕之處，能使一切清凈的法門都墮落聚合。哪九種呢？一、止（Samatha，止息），二、觀（Vipassanā，內觀），三、不貪（Alobha，無貪），四、不恚（Adosa，無嗔），五、不癡（Amoha，無癡），六、非常（Anicca，無常），七、為苦（Dukkha，苦），八、非身（Anatta，無我），九、不凈（Asubha，不凈），這就是九種。

那止息被稱為意止，在任何地方都能止息、已經止息、正在止息、攝持止息、不失去止息、不放縱，內心寂靜，一心向念，這被稱為止息。

什麼是觀呢？觀就是了解五陰（Pañcakkhandha，色、受、想、行、識）、瞭解六界（Dhātu，地、水、火、風、空、識）、瞭解十二入（Āyatana，眼、耳、鼻、舌、身、意及其對應的色、聲、香、味、觸、法）、瞭解名字（Nāma，名）、瞭解從根本生起（Paticcasamuppada，緣起）、瞭解從根本法已經生起、瞭解苦（Dukkha，苦）、瞭解習（Samudaya，集）、瞭解盡（Nirodha，滅）、瞭解道（Magga，道）、瞭解從善法生起，從這些法生起，瞭解增長又增長、瞭解黑白（善惡業）、瞭解這是可以隨順的、不可以隨順的。如有分別，為拖延、不拖延、為低下、又低下、爲念、又念、為思觀、為識、為慧、為眼、為謀、為滿、為解、為慧、為明、為欲、為光、為敢於不離、為觀法、為覺意（Bojjhanga，七覺支）、為直見、為道種，這被稱為觀。

也有若干種類的二種觀：一為凈觀（Subha，凈），二為不凈觀（Asubha，不凈），三為清凈觀（Parisuddha，清凈），四為不清凈觀（Aparisuddha，不清凈），五為黑觀（Kanha，黑），六為白觀（Sukka，白），七為可理解的觀（Sañña，想），八為不可理解的觀（Asañña，無想），九為罪過的觀（Savajja，有罪），十為殃禍福報的觀（Savaddukkha，苦），十一為束縛的觀（Bandhana，束縛），十二為解脫的觀（Mokkha，解脫），十三為有所利益的觀（Attha，利益），十四為失去無所利益的觀（Anattha，無利益），十五為往的觀（Gamana，去），十六為還的觀（Nivarana，還），十七為承受罪過的觀（Dosa，罪），十八為去除罪過的觀（Nidosa，無罪），所以這被稱為觀。

也有兩種因緣使人說止息，因為天下人有兩種病。哪兩種呢？一為癡（Moha，癡），二為愛（Tanha，愛）。因為這兩種病，佛陀示現兩種藥。哪兩種呢？一為止息（Samatha，止），二為觀（Vipassanā，觀）。如果用這兩種藥就能治癒這兩種病，使自己

【English Translation】 English version: They cannot understand; only the wise can understand, and one cannot understand without following the practice.

There are nine points of severance that cause all pure Dharma categories to fall into aggregation. What are the nine? 1. Cessation (Samatha), 2. Insight (Vipassanā), 3. Non-greed (Alobha), 4. Non-hatred (Adosa), 5. Non-delusion (Amoha), 6. Impermanence (Anicca), 7. Suffering (Dukkha), 8. Non-self (Anatta), 9. Impurity (Asubha). These are the nine.

That cessation is called mental cessation, which can cease, has ceased, is ceasing, is restrained, is not lost, is not indulged in, the mind is tranquil, single-mindedly focused, this is called cessation.

What is insight? Insight is understanding the five aggregates (Pañcakkhandha, form, feeling, perception, mental formations, and consciousness), understanding the six elements (Dhātu, earth, water, fire, wind, space, and consciousness), understanding the twelve sense bases (Āyatana, the six internal sense organs and their corresponding six external objects), understanding name (Nāma), understanding arising from the root (Paticcasamuppada, dependent origination), understanding arising from the root Dharma, understanding suffering (Dukkha), understanding the cause of suffering (Samudaya), understanding the cessation of suffering (Nirodha), understanding the path to the cessation of suffering (Magga), understanding arising from wholesome Dharma, arising from these Dharmas, understanding increasing and increasing again, understanding black and white (good and bad karma), understanding what can be followed and what cannot be followed. If there is discrimination, whether it is delaying or not delaying, whether it is lowering or lowering again, whether it is mindfulness or mindfulness again, whether it is contemplation, whether it is consciousness, whether it is wisdom, whether it is the eye, whether it is planning, whether it is fulfillment, whether it is liberation, whether it is wisdom, whether it is clarity, whether it is desire, whether it is light, whether it is daring not to leave, whether it is contemplating the Dharma, whether it is the factors of enlightenment (Bojjhanga, seven factors of enlightenment), whether it is right view, whether it is the seed of the path, this is called insight.

There are also several kinds of twofold insight: one is the perception of purity (Subha), two is the perception of impurity (Asubha), three is the perception of cleanliness (Parisuddha), four is the perception of uncleanness (Aparisuddha), five is the perception of black (Kanha), six is the perception of white (Sukka), seven is the perception of comprehensibility (Sañña), eight is the perception of incomprehensibility (Asañña), nine is the perception of sin (Savajja), ten is the perception of misfortune and fortune (Savaddukkha), eleven is the perception of bondage (Bandhana), twelve is the perception of liberation (Mokkha), thirteen is the perception of benefit (Attha), fourteen is the perception of loss without benefit (Anattha), fifteen is the perception of going (Gamana), sixteen is the perception of returning (Nivarana), seventeen is the perception of receiving sin (Dosa), eighteen is the perception of removing sin (Nidosa), therefore this is called insight.

There are also two causes and conditions that lead to the saying of cessation, because all people in the world have two illnesses. What are the two? One is delusion (Moha), and two is craving (Tanha). Because of these two illnesses, the Buddha manifested two medicines. What are the two? One is cessation (Samatha), and two is insight (Vipassanā). If these two medicines are used, these two illnesses can be cured, causing oneself

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證。貪愛慾，不復貪念，意得解脫，癡已解，令從慧得解脫。◎

陰持入經卷上 大正藏第 15 冊 No. 0603 陰持入經

陰持入經卷下

後漢安息國三藏安世高譯

◎彼愛慾藥為何等？為止。愛已解，意亦解，意已解，病便愈。

彼癡藥為何等？為觀。癡已卻解，從慧解脫為病癒。

如是佛說，如是二法，當知一為字，二為色。二法當舍：一為癡，二為愛。

二法當自知：一為慧，二為解脫。二法可𧗪：一為止，二為觀。

彼止已行令識色，已識令愛得舍，愛已解意便得解脫，自證知。止已行滿足便得舍癡，已得舍癡便從慧得解脫，自證知。

若比丘已二法自知字亦色，已二法舍癡亦愛，如是齊是便無所著，應行畢。欲度世，是為尚有餘無為未度，已無為竟，命已竟畢，便為苦盡，令后無苦。

彼以有是陰，亦持亦入，已盡止寂然，從后無陰亦持亦入，無相連不復起，是為無餘。已得度世無為，畢是為二無為種。

彼不貪清凈本為何等？為三界中不得、不望、不求，是名為不貪清凈本。

是本為誰？為不貪身清凈、言清凈；亦余相連清凈法意所念為本，是為不貪清凈本；亦有清凈本，佛說為八種行，是清凈本。彼為三清

【現代漢語翻譯】 現代漢語譯本：證得。貪愛和慾望，不再貪戀，意識得到解脫，愚癡已經解除，使人從智慧中獲得解脫。

《陰持入經》捲上 大正藏第15冊 No. 0603 《陰持入經》

《陰持入經》卷下

後漢安息國三藏 安世高 譯

佛陀問道：『那治療愛慾的藥是什麼？』回答：『是止（Samatha，止息）。』愛慾已經解除，意識也隨之解除，意識一旦解除，疾病便痊癒。

佛陀問道：『那治療愚癡的藥是什麼？』回答：『是觀（Vipassanā，內觀）。』愚癡一旦被去除和解除，從智慧中解脫，疾病便痊癒。

佛陀這樣說，這兩種法，應當知道一個是『字』（名相），一個是『色』（物質）。兩種法應當捨棄：一是愚癡，二是愛慾。

兩種法應當自己瞭解：一是智慧，二是解脫。兩種法可以修習：一是止，二是觀。

如果修習止已經能夠識別色，已經識別色就能捨棄愛慾，愛慾一旦解除，意識便能得到解脫，自己證悟知曉。修習止已經圓滿就能捨棄愚癡，已經捨棄愚癡就能從智慧中得到解脫，自己證悟知曉。

如果比丘已經自己瞭解『字』和『色』這兩種法，已經捨棄愚癡和愛慾這兩種法，這樣就達到齊平，便沒有什麼執著，應該做的事情已經做完。想要度過世間，這是因為還有剩餘的無為法沒有度過，已經完成無為法，生命已經終結，便能苦盡，使以後沒有痛苦。

因為有陰（Skandha，五蘊）、持（Āyatana，十二處）、入（Dhātu，十八界），已經完全止息寂靜，從此以後沒有陰、持、入，沒有相互連線不再生起，這就是無餘。已經得到度過世間的無為法，完成這就是兩種無為法的種類。

佛陀問道：『那不貪的清凈根本是什麼？』回答：『對於三界（Trailokya，欲界、色界、無色界）中的事物，不得到、不期望、不追求，這叫做不貪的清凈根本。』

佛陀問道：『這個根本是什麼？』回答：『是不貪身體的清凈、言語的清凈；以及其餘相互連線的清凈法，意識所念的為根本，這就是不貪的清凈根本；也有清凈的根本，佛陀說是八種行（八正道），這就是清凈的根本。』

【English Translation】 English version: Attainment. Greed for love and desire, no longer craving, the mind attains liberation, ignorance is dispelled, enabling one to attain liberation through wisdom.

The Sutra on the Aggregates, Fields, and Entrances, Volume 1 Taisho Tripitaka Volume 15, No. 0603, The Sutra on the Aggregates, Fields, and Entrances

The Sutra on the Aggregates, Fields, and Entrances, Volume 2

Translated by An Shih-kao, a Tripitaka Master from Parthia during the Later Han Dynasty

The Buddha asked: 'What is the medicine for love and desire?' The answer: 'It is cessation (Samatha).' When love is resolved, the mind is also resolved. Once the mind is resolved, the illness is cured.

The Buddha asked: 'What is the medicine for ignorance?' The answer: 'It is contemplation (Vipassanā).' Once ignorance is removed and resolved, liberation from wisdom cures the illness.

Thus the Buddha said, these two dharmas, one should know that one is 'name' (conceptual designation), and the other is 'form' (matter). Two dharmas should be abandoned: one is ignorance, and the other is love and desire.

Two dharmas should be known by oneself: one is wisdom, and the other is liberation. Two dharmas can be cultivated: one is cessation, and the other is contemplation.

If the practice of cessation has enabled one to recognize form, and having recognized form, one can abandon love and desire, once love and desire are resolved, the mind can attain liberation, one self-realizes and knows. The practice of cessation, having been perfected, enables one to abandon ignorance, and having abandoned ignorance, one can attain liberation from wisdom, one self-realizes and knows.

If a Bhikkhu has self-realized these two dharmas, 'name' and 'form', and has abandoned these two dharmas, ignorance and love, then one reaches equanimity, and there is no attachment, what should be done has been done. Wanting to cross over the world, it is because there is still remaining unconditioned dharma that has not been crossed over, having completed the unconditioned dharma, life has ended, then suffering ends, so that there is no suffering in the future.

Because there are aggregates (Skandha), fields (Āyatana), and entrances (Dhātu), having completely ceased and become silent, from then on there are no aggregates, fields, and entrances, there is no interconnection and no arising again, this is without remainder. Having attained the unconditioned dharma of crossing over the world, completing this is the two kinds of unconditioned dharma.

The Buddha asked: 'What is the pure root of non-greed?' The answer: 'Regarding things in the three realms (Trailokya), not obtaining, not expecting, not seeking, this is called the pure root of non-greed.'

The Buddha asked: 'What is this root?' The answer: 'It is the purity of non-greed for the body, the purity of speech; and the remaining interconnected pure dharmas, what the mind contemplates is the root, this is the pure root of non-greed; there is also a pure root, the Buddha said it is the eightfold path, this is the pure root.'

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凈道種，是為不貪本。何等為三？一為、直方便治。二為、直念。三為、直定。是為三清凈道種本，是故名為不貪清凈本。

彼無恚不犯法本為何等？若忍所𧗪，未來為不出恚忍因緣，為不恚不恚不受殃，無恚無瞋亦不瞋，無怨亦不想怨，是為無恚不犯法本。是故名為無恚不犯法本。

亦有三清凈道種：一、無恚不犯法本為正語，二為正業，三為正致利。是為三清凈道種，是故名為無恚不犯法本。

彼不惑清凈本為何等？為從慧見四諦如有，如有應受清凈，不愚不惑，不隨惑亦不墮惑。慧明明相見，從清凈法，是為不惑清凈本。

是本為誰？為不惑清凈，所身𧗪、所言𧗪、所心𧗪，亦所相連清凈法，為意思惟相念所法本。

亦為從二清凈道種，為不惑本：一為直見，二為直𧗪。是為從二清凈道種本。是故名為不惑清凈本，是為三清凈、為八種道，已份在所隨應非常，為如是。

彼非常想為何等？一切所𧗪是非常想，所想計知是為受，是為非常想。

亦從有世間八法。何等為八？有利無利、名聞不名聞、有論議無論議、若苦若樂。為意不墮不受，從若干思不受，止護觀，思惡得止，是名為非常想。

彼苦想為何等？為一切世間行，是為苦所想覺知受，是名為苦想。

【現代漢語翻譯】 現代漢語譯本 什麼是清凈的道種？就是不貪的根本。什麼是不貪的根本？一是正直方便的修行，二是正直的念，三是正直的定。這三種是清凈道種的根本，所以稱為不貪的清凈根本。

什麼是無恚（沒有嗔恨）不犯法的根本？就是能夠忍耐侮辱，未來不會因為嗔恨而產生惡因緣，不會嗔恨，不因嗔恨而遭受災殃，沒有嗔恨，也沒有怒氣，沒有怨恨，也不想報怨。這就是無恚不犯法的根本。所以稱為無恚不犯法的根本。

也有三種清凈的道種：一是無恚不犯法的根本，對應正語；二是正業；三是正當的謀生方式（正致利）。這三種是清凈的道種，所以稱為無恚不犯法的根本。

什麼是不迷惑的清凈根本？就是通過智慧如實地見到四諦（苦、集、滅、道），如實地接受清凈，不愚昧，不迷惑，不隨從迷惑，也不墮入迷惑。智慧明亮地顯現，從清凈的法而來，這就是不迷惑的清凈根本。

這個根本是爲了誰？爲了不迷惑的清凈，身體的行為清凈，言語清凈，心意清凈，也與清凈的法相連，是意思惟和相念的法本。

也從兩種清凈的道種而來，作為不迷惑的根本：一是正直的見解，二是正直的修行。這是從兩種清凈道種的根本而來。所以稱為不迷惑的清凈根本，這是三種清凈，是八種道，已經分配好，在所隨順的因緣中無常，就是這樣。

什麼是無常想？一切所想都是無常的，所想所計所知都是感受，這就是無常想。

也來自世間的八法。什麼是八法？有利和無利，名聞和不名聞，有議論和沒有議論，痛苦和快樂。對於這些，心意不墮落，不接受，從各種思慮中不接受，停止，守護，觀察，思考惡念並停止它，這稱為無常想。

什麼是苦想？一切世間的行為，都是痛苦的，所想所覺所知都是感受，這稱為苦想。

【English Translation】 English version What is the pure seed of the path? It is the root of non-greed. What are the three? First, it is the skillful means of straightforward practice. Second, it is straightforward mindfulness. Third, it is straightforward concentration. These three are the root of the pure seed of the path, therefore it is called the pure root of non-greed.

What is the root of non-anger and non-violation of the law? It is to endure insult, so that in the future, no evil causes and conditions will arise from anger, not being angry, not suffering calamity because of anger, having no anger, no wrath, no resentment, and not thinking of revenge. This is the root of non-anger and non-violation of the law. Therefore, it is called the root of non-anger and non-violation of the law.

There are also three pure seeds of the path: first, the root of non-anger and non-violation of the law, corresponding to right speech; second, right action; third, right livelihood. These three are the pure seeds of the path, therefore it is called the root of non-anger and non-violation of the law.

What is the pure root of non-delusion? It is to see the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) through wisdom as they truly are, to accept purity as it truly is, not being ignorant, not being deluded, not following delusion, and not falling into delusion. Wisdom appears brightly, coming from the pure Dharma, this is the pure root of non-delusion.

For whom is this root? It is for the purity of non-delusion, the purity of bodily actions, the purity of speech, the purity of mind, and also connected to the pure Dharma, it is the root of the Dharma of thought and mindfulness.

It also comes from two pure seeds of the path, as the root of non-delusion: first, right view; second, right practice. This comes from the root of two pure seeds of the path. Therefore, it is called the pure root of non-delusion, these are the three purities, the eightfold path, already allotted, in the dependent origination that is followed, impermanent, it is like this.

What is the thought of impermanence? All that is thought is impermanent, what is thought, calculated, and known is feeling, this is the thought of impermanence.

It also comes from the eight worldly dharmas. What are the eight? Gain and loss, fame and disrepute, praise and blame, suffering and happiness. Regarding these, the mind does not fall, does not accept, does not accept from various thoughts, stops, guards, observes, thinks of evil thoughts and stops them, this is called the thought of impermanence.

What is the thought of suffering? All worldly actions are suffering, what is thought, felt, and known is feeling, this is called the thought of suffering.

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從是要為何等？望苦想為已習、已增，所念已多，為貪已足，為不墮貪，為意不受不墮，相牽不墮、不念。若干意護觀為已，惡為得止，從是思望致是要。

彼非身想為何等？為一切法不計身不墮身，為想知想受，是名為非身想。

從是為何等？望致非身想已，爲念思，為已增，令是是自計我，為是為意不受舍若干態，不受跓為觀，𤻀惡得止，是為從是要致。

彼惡不凈想為何等？為一切世間𧗪為不凈，所想自知受，是名為不凈想。

從是想為何等？望致不凈想已，爲念為思為已增，令世間五樂意卻舍意，不牽不受不復墮，若干念以得護，為𤻀惡得跓，是為從是要致。彼為四思想念行，何以故？令知五陰，故佛說是分別，見彼不凈想𧗪，為令色陰從是解，彼苦想𧗪，令痛陰從是解，彼非身想𧗪，令思想陰亦𧗪陰從是解。

彼非常想𧗪，令識陰從是解。

彼從止𧗪，令愛從是解。

彼從觀𧗪，令癡從是解。

彼從不貪，為舍貪。

彼從不恚為舍恚。

彼從不惑為舍癡。

彼從非常想，令解有常。

彼從苦想，為解樂想。

彼從非身想，為解身想。

彼從不凈想，為解凈想。

彼從止攝意能得還，是為止想，令從是

【現代漢語翻譯】 現代漢語譯本 從這裡希望達到什麼目的呢？希望通過對苦的思索，使之成為已經習慣、已經增長的，所思所念已經很多，對於貪慾已經滿足，爲了不墮入貪慾，爲了意識不受貪慾的影響而不墮落，相互牽連而不墮落、不思念。如果意識守護觀察已經完成，邪惡就能停止，從這裡思考希望達到這個目的。 什麼叫做非身想呢？就是對於一切法不執著于身體，不墮入身體的觀念，從而能夠認知、思考和感受，這就叫做非身想。 從這裡希望達到什麼目的呢？希望達到非身想之後，能夠唸誦、思考，使之增長，使自己認為『這是我』的觀念消失，爲了意識不受影響而捨棄各種狀態，不受阻礙地進行觀察，從而使邪惡停止，這就是從這裡希望達到的目的。 什麼叫做不凈想呢？就是對於一切世間事物都視為不凈，所思所想自己能夠認知和感受，這就叫做不凈想。 從這裡希望達到什麼目的呢？希望達到不凈想之後，能夠唸誦、思考，使之增長，使對於世間五種快樂的執著從意識中捨棄，不被牽引、不受影響、不再墮落，通過各種唸誦來守護意識，從而使邪惡停止，這就是從這裡希望達到的目的。這四種思想念誦的修行，是爲了什麼呢？爲了認知五陰（五蘊），所以佛陀說這是分別。見到不凈想，是爲了使色陰（色蘊）從中解脫；見到苦想，是爲了使痛陰（受蘊）從中解脫；見到非身想，是爲了使思想陰（想蘊）和行陰（行蘊）從中解脫。 見到無常想，是爲了使識陰（識蘊）從中解脫。 從止息中，是爲了使愛慾從中解脫。 從觀照中，是爲了使愚癡從中解脫。 從不貪婪中，是爲了捨棄貪婪。 從不嗔恨中，是爲了捨棄嗔恨。 從不迷惑中，是爲了捨棄愚癡。 從無常想中，是爲了理解常。 從苦想中，是爲了理解樂想。 從非身想中，是爲了理解身想。 從不凈想中，是爲了理解凈想。 從止息中攝取意識能夠返回，這就是止息想，從而能夠...

【English Translation】 English version From this, what kind of attainment is desired? It is hoped that through contemplating suffering, it becomes something already practiced, already increased, with many thoughts and reflections, and satisfaction with greed, in order not to fall into greed, in order for the mind not to be affected by greed and not to fall, not to be dragged along and not to fall, not to think. If the mind's protection and observation are completed, evil can be stopped, and from this, thinking hopes to achieve this goal. What is meant by 'non-self perception' (彼非身想)? It means not clinging to the body in relation to all dharmas (一切法), not falling into the concept of the body, so that one can know, think, and feel. This is called 'non-self perception'. From this, what kind of attainment is desired? It is hoped that after attaining 'non-self perception', one can recite and contemplate, increasing it, so that the concept of 'this is me' disappears, in order for the mind not to be affected and to abandon various states, to observe without hindrance, so that evil stops. This is what is hoped to be achieved from this. What is meant by 'impure perception' (彼惡不凈想)? It means regarding all worldly things as impure, with thoughts and reflections that one can know and feel. This is called 'impure perception'. From this perception, what kind of attainment is desired? It is hoped that after attaining 'impure perception', one can recite and contemplate, increasing it, so that attachment to the five pleasures of the world is abandoned from the mind, not being dragged along, not being affected, and no longer falling. Through various recitations, the mind is protected, so that evil stops. This is what is hoped to be achieved from this. These four types of thought recitation practice are for what purpose? It is to understand the five skandhas (五陰), so the Buddha said this is differentiation. Seeing the impure perception is to liberate the form skandha (色陰) from it; seeing the suffering perception is to liberate the feeling skandha (痛陰) from it; seeing the non-self perception is to liberate the thought skandha (思想陰) and the volition skandha (行陰) from it. Seeing the impermanence perception is to liberate the consciousness skandha (識陰) from it. From cessation, it is to liberate craving from it. From contemplation, it is to liberate ignorance from it. From non-greed, it is to abandon greed. From non-hatred, it is to abandon hatred. From non-delusion, it is to abandon delusion. From impermanence perception, it is to understand permanence. From suffering perception, it is to understand the perception of pleasure. From non-self perception, it is to understand the self perception. From impure perception, it is to understand the pure perception. From cessation, gathering the mind can return, this is the cessation perception, so that it can...

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止禪。

彼從一切法寂然，能得解受，是為觀想，令止跓一切知。

從欲能得還想，是為不貪相，令還不與取止。

已后不復生癡，是為無有恚想，令從殺還得止。識事亦物是為不惑相，為令得止，止所世間、所𧗪為、所法能受相，是為非常想。

令知從生，亦知從滅，識為是處。

為世間𧗪，作世間更，所所識想是為苦，為所思想，是為痛種處。

一切所法不住想，是為非身想，是為思想。

是已見身尸已壞，青膀為受是相，是為不凈思想。

從是為悔卻，令寂然止。是為九品處，已分別說。

見為一切無為部，說具足是為誰？知多聞、少聞不為慧者。不慧不為常意在經，為意相連生。為從不分別觀；令不得非常想，不受非常想；令從是墮五樂；令五樂覆蓋，從所應𧗪失；令不解苦想；令墮五陰受入；令為意計是身。若干本非一本，不捨不觀，令不墮非身想，為意在顏色。

樂計是身為凈，不計是皮肌覆，令不墮不凈想，不住受、止。是想不信令無有想，不受喜。為從是四種已除，墮得無為種處。

佛說信根，比丘欲見知，當求在四溝港種為清凈法，不捨方便相，令致清凈，從清淨髮起令墮四意止。

佛說精進根，比丘欲見知，當在四

【現代漢語翻譯】 現代漢語譯本 止禪。

他從一切法中獲得寂靜，能夠理解和接受，這就是觀想，使一切知止息。

從慾望中能夠獲得還滅之想，這就是不貪之相，使不與取止息。

此後不再產生愚癡，這就是沒有嗔恚之想，使殺生止息。認識事物是事物的本性，這就是不迷惑之相，爲了使（修行者）獲得止息，止息世間、所為、所法能夠接受的相，這就是無常之想。

使（修行者）知道從生起，也知道從滅去，認識到這是（真理的）所在。

對於世間的作為，世間的變化，所認識的想，這就是苦，對於所思想的，這就是痛苦的根源。

對於一切所法不住的想，這就是非身之想，這就是思想。

已經看見身體的屍體已經腐壞，呈現青腫膨脹之相，這就是不凈之想。

從這裡開始懺悔，使（心）寂靜止息。這就是九品（禪定）之處，已經分別說明。

認為一切都是無為的，完整地說是誰呢？知道多聞、少聞都不能成為有智慧的人。沒有智慧的人，不能常常意念在經典上，因為意念是相連而生的。因為不分別地觀察；使（修行者）不能得到非常之想，不接受非常之想；使（修行者）從這裡墮落到五樂之中；使（修行者）被五樂覆蓋，從所應該作為的（事情）中失去；使（修行者）不理解苦想；使（修行者）墮落到五陰的接受和進入之中；使（修行者）意念計算這個身體。若干個根本不是一個根本，不捨棄不觀察，使（修行者）不墮落到非身之想，因為意念在顏色上。

快樂地計算這個身體是清凈的，不計算這是皮和肌肉覆蓋的，使（修行者）不墮落到不凈之想，不住留于接受和止息。這種想法不相信，使（修行者）沒有想法，不接受喜悅。因為從這四種（顛倒）已經去除，墮落到獲得無為的根源之處。

佛說信根，比丘想要看見和知道，應當在四條溝渠和港灣中尋找清凈之法，不捨棄方便之相，使（修行者）達到清凈，從清淨髮起，使（修行者）墮落到四意止（四念處）。

佛說精進根，比丘想要看見和知道，應當在四（正勤）中。

【English Translation】 English version Cessation Meditation.

He, being tranquil from all dharmas (phenomena), is able to attain understanding and acceptance; this is contemplation, causing the cessation of all knowledge.

From desire, one is able to attain the thought of return; this is the aspect of non-greed, causing the cessation of not taking what is not given.

Thereafter, ignorance no longer arises; this is the thought of no anger, causing the cessation of killing. Recognizing things as they are is the aspect of non-delusion, in order to cause (the practitioner) to attain cessation, the cessation of the world, actions, and the aspect of dharmas that can be accepted; this is the thought of impermanence.

Causing (the practitioner) to know from arising, and also to know from ceasing, recognizing this as the place (of truth).

Regarding worldly actions and changes, the thought of what is recognized is suffering; regarding what is thought, this is the source of pain.

The thought of not dwelling on all dharmas is the thought of non-self; this is thought.

Having seen the corpse of the body already decayed, with a bluish, swollen appearance, this is the aspect of impurity.

From this, one repents, causing (the mind) to be tranquil and cease. This is the place of the nine grades (of meditation), which have already been explained separately.

Considering everything to be unconditioned, who is it that speaks completely? Knowing that much learning or little learning does not make one wise. One without wisdom cannot constantly keep the mind on the scriptures, because thoughts arise in connection. Because of not observing with discernment; causing (the practitioner) not to attain the thought of impermanence, not accepting the thought of impermanence; causing (the practitioner) to fall from this into the five pleasures; causing (the practitioner) to be covered by the five pleasures, losing what should be done; causing (the practitioner) not to understand the thought of suffering; causing (the practitioner) to fall into the acceptance and entry of the five skandhas (aggregates); causing (the practitioner) to mentally calculate this body. Several roots are not one root, not abandoning and not observing, causing (the practitioner) not to fall into the thought of non-self, because the mind is on appearance.

Joyfully calculating this body as pure, not calculating that it is covered by skin and muscle, causing (the practitioner) not to fall into the thought of impurity, not dwelling on acceptance and cessation. This thought does not believe, causing (the practitioner) to have no thought, not accepting joy. Because from these four (perversions) having been removed, one falls into attaining the source of the unconditioned.

The Buddha said that the root of faith, if a Bhikkhu (monk) wishes to see and know, should be sought in the four ditches and harbors as the pure dharma, not abandoning the aspect of skillful means, causing (the practitioner) to attain purity, from purity arising, causing (the practitioner) to fall into the four foundations of mindfulness (four applications of mindfulness).

The Buddha said that the root of effort, if a Bhikkhu (monk) wishes to see and know, should be in the four (right exertions).

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意斷。過去所更，相念不忘，為從不忘發生墮四意止。

佛說念根，比丘欲見知，當觀在四意止。為一意想，是為定從不惑起，令墮四禪處。

佛說是比丘欲知定根，當知在四禪，從本校計為慧，如有能得持，從是發起令墮四諦。

佛說慧根，比丘欲見，當在四諦。為有四輪：好郡縣居輪、依慧人輪、自本正愿輪、宿命有福輪。彼為道德共居相，是為好郡縣居，令得賢者依止處，以得道德依猗相，是為依慧人。從是為墮有正愿處，以得正愿相，是為身正愿，令墮福處。從清凈行有所入相，是名為福，令致墮五樂處。

彼為戒法十一本：一為色持戒無悔，二為已不悔令得喜意，三為已有喜令愛生，四為已意得愛為身得猗，五為已身得猗便得樂，六為已意得樂便得正止，七為已意得正止便知如有，八為已知如有便寂然，九為已寂然便得離，十為已得離便得解脫，十一為已得解脫便見慧。有慧便知生死已盡，道𧗪已畢，所作𧗪已竟，不復還受苦。

戒相為何等？至命盡持戒，令從是致無悔。身不增罪相為無悔，從是致喜令得喜處。可意相為喜，令致愛處。喜足相為處，令致有猗處。從𧗪為是為得猗相，令致樂處。已無𤺙為樂相，令從是致定處。意隨使不忘為定相，令致如有慧處不惑；如有相

【現代漢語翻譯】 現代漢語譯本：意念中斷。過去所經歷的，相互思念不忘，是因為從不忘卻而發生，導致墮入四意止（Sati Patthana，四念處）。

佛說念根（Sati Indriya，念根），比丘如果想了解，應當觀察四意止。因為一心一意地思惟，這是因為禪定而從不迷惑產生，使之進入四禪（Catuh Jhana）的境界。

佛說比丘如果想知道定根（Samadhi Indriya，定根），應當知道它在於四禪，從根本上校正計算而產生智慧，如果有人能夠堅持，從這裡發起，使之進入四諦（Cattari Ariya Saccani，四聖諦）的境界。

佛說慧根（Panna Indriya，慧根），比丘如果想了解，應當在於四諦。有四輪（Cakka，輪）：好的城鎮居住之輪、依靠有智慧的人之輪、從自身根本發起的正確願望之輪、宿命中有福報之輪。那裡是道德共同居住的地方，這就是好的城鎮居住，使之能夠得到賢者的依靠和止息之處，因為得到道德的依靠和止息的相狀，這就是依靠有智慧的人。從這裡進入有正確願望的地方，因為得到正確願望的相狀，這就是自身正確的願望，使之進入有福報的地方。從清凈的行為有所進入的相狀，這叫做福報，使之達到進入五種快樂的地方。

那裡有戒法的十一個根本：一是堅持戒律而沒有後悔，二是已經沒有後悔而得到喜悅，三是已經有喜悅而產生愛，四是已經用意念得到愛而身體得到猗（安穩），五是已經身體得到猗而得到快樂，六是已經意念得到快樂而得到正定，七是已經意念得到正定而知道實有，八是已經知道實有而寂然，九是已經寂然而得到離，十是已經得到離而得到解脫，十一是已經得到解脫而見到智慧。有了智慧便知道生死已經窮盡，道行已經完畢，所作的事情已經完成，不再回來承受痛苦。

戒相（Sila，戒）是什麼樣的？直到生命終結都堅持戒律，使之因此達到沒有後悔。身體不增加罪過的相狀就是沒有後悔，從這裡達到喜悅，使之得到喜悅的地方。可意的相狀就是喜悅，使之達到愛的地方。喜悅滿足的相狀就是處所，使之達到有猗（安穩）的地方。從完成來說就是得到猗（安穩）的相狀，使之達到快樂的地方。已經沒有憂愁就是快樂的相狀，使之因此達到禪定的地方。意念隨順而不忘失就是禪定的相狀，使之達到實有智慧的地方而不迷惑；實有的相狀

【English Translation】 English version: The interruption of intention. Past experiences, mutually remembered and not forgotten, are due to arising from not forgetting, leading to falling into the Four Foundations of Mindfulness (Sati Patthana).

The Buddha said that the faculty of mindfulness (Sati Indriya). If a Bhikkhu wishes to understand it, he should observe the Four Foundations of Mindfulness. Because of focusing the mind on one thing, this arises from non-delusion due to concentration, causing one to enter the realm of the Four Jhanas (Catuh Jhana).

The Buddha said that if a Bhikkhu wishes to know the faculty of concentration (Samadhi Indriya), he should know that it lies in the Four Jhanas, arising from fundamentally correcting and calculating wisdom. If someone can persevere, initiating from here, it will cause him to enter the realm of the Four Noble Truths (Cattari Ariya Saccani).

The Buddha said that if a Bhikkhu wishes to understand the faculty of wisdom (Panna Indriya), it should lie in the Four Noble Truths. There are Four Wheels (Cakka): the wheel of residing in a good town, the wheel of relying on wise people, the wheel of one's own fundamental correct aspiration, and the wheel of having blessings from past lives. That is where morality dwells together, which is residing in a good town, enabling one to obtain the reliance and cessation of the virtuous. Because of obtaining the aspect of relying on and ceasing with morality, this is relying on wise people. From here, one enters the place of having correct aspirations, because of obtaining the aspect of correct aspirations, this is one's own correct aspiration, causing one to enter the place of blessings. From the aspect of entering something from pure conduct, this is called blessings, causing one to reach the place of entering the Five Pleasures.

There are eleven roots of the precepts: first is upholding the precepts without regret, second is obtaining joy from having no regret, third is generating love from already having joy, fourth is the body obtaining tranquility (猗, 'yi') from already obtaining love with intention, fifth is obtaining happiness from already obtaining tranquility with the body, sixth is obtaining right concentration from already obtaining happiness with intention, seventh is knowing reality from already obtaining right concentration with intention, eighth is being silent from already knowing reality, ninth is obtaining detachment from already being silent, tenth is obtaining liberation from already obtaining detachment, and eleventh is seeing wisdom from already obtaining liberation. With wisdom, one knows that birth and death have been exhausted, the path has been completed, what needs to be done has been finished, and one will no longer return to suffer.

What is the aspect of precepts (Sila)? Upholding the precepts until the end of life, enabling one to attain no regret from this. The aspect of the body not increasing sins is no regret, from here attaining joy, enabling one to obtain the place of joy. The aspect of being agreeable is joy, enabling one to reach the place of love. The aspect of joy and satisfaction is the place, enabling one to reach the place of tranquility (猗, 'yi'). Speaking from completion is obtaining the aspect of tranquility (猗, 'yi'), enabling one to reach the place of happiness. Already having no sorrow is the aspect of happiness, enabling one to reach the place of concentration from this. The intention following without forgetting is the aspect of concentration, enabling one to reach the place of real wisdom without delusion; the aspect of reality

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隨相，是為寂然處。若知非身是為寂然相，令從是致相別離處。不近會為相別離，為從是致解脫。已為非法𧗪不受殃，是為解脫相，令致解脫慧見。

為有四道德地，何等為四？為四行者福。彼若如有知智，是為見地；為得道跡，是為得道福；彼如有如有知是為惡卻離，是名為薄地，為有往來福；彼以惡卻為不用，是名為相離地；彼已相離，是為不復還福，是名為欲竟地，無所著。

亦𧗪者福是何義？為道弟子有八種道𧗪，是名為𧗪者。為是是福，是故名為𧗪者福。何以故？為𧗪清凈為名，是為清凈福，是為道德。有八種清凈道𧗪，為是是福，是故名為清凈福。

彼為應得道跡，云何已諦相應道，弟子便斷三縛結？彼為三縛結為何等？一為知身非身，二為無疑，三為不貿易𧗪戒。已斷是三縛結，道弟子便墮道跡，不復墮惡道、畢竟道七更天上，亦人間已更，所在往來便斷苦，從苦得解，是名為見地，為得道跡福。

彼何等為令意墮是身，亦知是身？癡為以不聞，為世間人不見覺者，亦不從聞者、受教戒聞者，亦為未分別。現正法為意念，是色為身。遍睹色為身，是色亦為身，色亦是我身，痛想𧗪識，亦如上說。已如是得觀，便受五樂，令為受是身，為墮身，令意念我為是，我為以是著，相連

【現代漢語翻譯】 現代漢語譯本： 隨相（Anusaya，潛在的煩惱），就是寂靜之處。如果明白非身是寂靜之相，從而達到與相分離的境界。不接近聚集之處，就是與相分離，從而達到解脫。已經做了非法之事卻不受災殃，這就是解脫之相，從而達到解脫的智慧見解。

有四種道德之地，哪四種呢？就是四種修行者的福報。如果他有知有智，這就是見地（Ditthipada，見地）；得到道跡（Magga，通往涅槃的道路），這就是得道之福；如果他有知有智，這就是惡念被去除，這稱為薄地（Tanukaranabhumi，減輕煩惱的階段），有往來之福；他不再使用惡念，這稱為相離地（Vitaragabhumi，離欲的階段）；他已經相離，這就是不再返回之福，這稱為欲竟地（Vitaragabhumi，慾望止息的階段），無所執著。

『亦𧗪者福』是什麼意思？就是道的弟子有八種道𧗪（Atthangika-magga，八正道），這稱為𧗪者。因為這是福報，所以稱為𧗪者福。為什麼呢？因為𧗪清凈是名稱，這就是清凈福，這就是道德。有八種清凈道𧗪，因為這是福報，所以稱為清凈福。

他應該如何得到道跡，如何與真諦相應之道相應，弟子就能斷除三種束縛結（Samyojana，煩惱的束縛）？這三種束縛結是什麼呢？一是認為身是身，二是對佛法僧的教義沒有懷疑，三是不違反戒律。斷除了這三種束縛結，道的弟子就進入了道跡，不再墮入惡道，最終在天上七次往返，也在人間經歷，無論在哪裡往來都能斷除痛苦，從痛苦中得到解脫，這稱為見地，是得到道跡的福報。

他如何讓意念沉溺於這個身體，並且認為這就是身體呢？因為愚癡，因為沒有聽聞，因為世間人沒有見到覺悟者（Buddha，佛陀），也沒有從聽聞者那裡接受教導，也沒有分別。現在正法是意念，這個色（Rupa，物質）就是身體。普遍地看到色就是身體，這個色也是身體，色也是我的身體，痛（Vedana，感受）、想（Sanna，知覺）、𧗪（Sankhara，意志）、識（Vinnana，意識），也如上面所說。已經這樣觀察，就接受五種快樂，讓他接受這個身體，沉溺於身體，讓意念認為我就是這個，我就是以這個為執著，相互連線。

【English Translation】 English version: Anusaya (latent tendencies), is the place of stillness. If one understands that 'not-self' is the characteristic of stillness, thereby reaching a state of separation from characteristics. Not approaching gatherings is separation from characteristics, thereby reaching liberation. Having committed unlawful acts yet not suffering calamity, this is the characteristic of liberation, thereby attaining the wisdom of liberation.

There are four grounds of morality, what are the four? They are the blessings of four practitioners. If he has knowledge and wisdom, this is the ground of vision (Ditthipada); obtaining the path (Magga), this is the blessing of obtaining the path; if he has knowledge and wisdom, this is the removal of evil thoughts, this is called the thin ground (Tanukaranabhumi), having the blessing of coming and going; he no longer uses evil thoughts, this is called the ground of separation from characteristics (Vitaragabhumi); he has already separated, this is the blessing of no return, this is called the ground of desire's end (Vitaragabhumi), without attachment.

What is the meaning of 'also 𧗪's blessing'? It means that the disciple of the path has eight kinds of path 𧗪 (Atthangika-magga), this is called 𧗪. Because this is a blessing, it is called 𧗪's blessing. Why? Because 𧗪's purity is the name, this is pure blessing, this is morality. There are eight kinds of pure path 𧗪, because this is a blessing, it is called pure blessing.

How should he obtain the path, how should he be in accordance with the path corresponding to the truth, so that the disciple can cut off the three bonds (Samyojana)? What are these three bonds? First is considering the body as the body, second is having no doubt about the teachings of the Buddha, Dharma, and Sangha, and third is not violating the precepts. Having cut off these three bonds, the disciple of the path enters the path, no longer falling into evil paths, ultimately going back and forth seven times in the heavens, and also experiencing it in the human realm, wherever he goes he can cut off suffering, and obtain liberation from suffering, this is called the ground of vision, it is the blessing of obtaining the path.

How does he let his mind indulge in this body, and think that this is the body? Because of ignorance, because of not hearing, because worldly people have not seen the awakened one (Buddha), nor have they received teachings from those who have heard, nor have they distinguished. Now the right Dharma is the thought, this form (Rupa) is the body. Universally seeing form is the body, this form is also the body, form is also my body, feeling (Vedana), perception (Sanna), volition (Sankhara), and consciousness (Vinnana), are also as described above. Having observed in this way, he receives the five pleasures, letting him accept this body, indulging in the body, letting the mind think that I am this, I am attached to this, interconnected.

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不得自在，牽相隨如是有所忍，所可為意為可受，已受見隨𧗪，是為邪見，墮受是身。

彼為見是五邪，令墮疑無有。何等為五？若為所色為見，是身比前，更、想、行、識亦爾，是為五邪見，令墮無有。後有餘十五，令墮常。如是見是身已斷，便六十二邪見已舍；令不墮常、非常。已非常、常為舍，便道弟子無倒邪見，但為度世。

直見為何等，令不墮邪見身？若道弟子為聞，為直見，見通經家，為已受度世無為；為已解度世法，不復見是色為身，遍睹色為身。是色亦為身色，色亦是我身，痛想行識已不見，如是便解三結使。何等為三？一為不見是身，二為不恚，三為不疑。

已如是，道弟子為無疑，在佛亦無疑，為信為喜為佛，如是如來、無所著、正覺，慧行已足為樂，為世間已解，無有過，是法馭法隨為師，為教天上天下，為佛最上。是得信不疑，為隨是法𧗪，為在法無結無疑、為信為喜。

佛說是法，現可學可致，現自更見，已解為慧。為是所貪飢渴相近已斷，隨已斷，空無所應得。愛已壞、已離已盡，為無為。以是第二。

無結、無疑，得法隨法𧗪，為同學聚、為無結無疑，已有受有喜。如是受得道弟子，為學聚，正受𧗪為如應受。戒已立，定已定，慧已得解脫，已成解脫

【現代漢語翻譯】 現代漢語譯本 不得自在，被（業力之）牽引而隨之流轉，像這樣有所忍受，所能做的意念就是可以接受的。已經接受了，（錯誤的）見解就隨之而來，這就是邪見，導致墮落於這個身體（輪迴）之中。

（如果）認為這五種是邪見，就會導致懷疑而一無所得。哪五種呢？如果認為所見的色（rupa，物質現象）就是身體，（並且認為）這個身體與之前的（身體）相比，（受、）想、行、識（skandha，五蘊）也是如此，這就是五種邪見，導致一無所得。之後還有其餘十五種（邪見），導致（執著于）常（恒常不變）。像這樣認為這個身體是（真實）已斷滅的，就捨棄了六十二種邪見；從而不墮入常（恒常）或非常（斷滅）。已經捨棄了非常和常，那麼佛陀的弟子就沒有顛倒的邪見，只是爲了度脫世間。

正確的見解是什麼，能使人不墮入邪見之身呢？如果佛陀的弟子聽聞了，有了正確的見解，見到了通達經藏的人，已經接受了度脫世間的無為法；已經理解了度脫世間的方法，不再認為這個色就是身體，普遍地看到色就是身體。這個色也是身體，也是我的身體，（受、）痛、想、行、識已經不再執著，像這樣就解開了三種結縛（samyoojana）。哪三種呢？一是認為這個身體是（真實存在的），二是不嗔恚，三是不懷疑。

像這樣，佛陀的弟子就沒有懷疑，對佛陀也沒有懷疑，因為相信和歡喜佛陀，像這樣如來（tathagata，如來）、無所著（arhat，阿羅漢）、正覺（samyaksambuddha，正等覺者），智慧和行為已經足夠，感到快樂，因為已經理解了世間，沒有過失，這個法（dharma，佛法）引導著法，跟隨（佛陀）作為老師，教導天上天下，佛陀是最上的。這樣得到信心而不懷疑，就隨順這個法，在這個法中沒有結縛和懷疑，因為相信和歡喜。

佛陀說這個法，現在可以學習可以證得，現在自己親自體驗，已經理解而成為智慧。因為那些貪婪和飢渴的念頭已經斷除，隨著（智慧）已經斷除，（一切都是）空性，沒有什麼可以得到的。愛（tanha，渴愛）已經壞滅、已經分離、已經窮盡，成為無為（涅槃）。這是第二（種解脫）。

沒有結縛、沒有懷疑，得到法並隨順法，與同修們聚集，因為沒有結縛和懷疑，已經接受並感到歡喜。像這樣接受佛陀的弟子，爲了學習而聚集，正確地接受（佛法），就像應該接受的那樣。戒律已經確立，禪定已經穩定，智慧已經獲得，解脫已經成就。 解脫已經成就。

【English Translation】 English version Unable to be independent, being led and followed by (karma), in this way there is endurance, what can be done is to accept the intention. Having accepted, (wrong) views follow, this is wrong view, leading to falling into this body (of samsara).

If one considers these five to be wrong views, it will lead to doubt and nothing will be gained. What are the five? If one considers the seen rupa (form, material phenomena) to be the body, (and believes that) this body compared to the previous (body), (vedana, feeling), sanna (perception), sankhara (mental formations), vijnana (consciousness) are also the same, these are the five wrong views, leading to nothing being gained. Afterwards there are fifteen other (wrong views), leading to (attachment to) permanence (constancy). Seeing this body as (truly) annihilated, one abandons the sixty-two wrong views; thus not falling into permanence (constancy) or impermanence (annihilation). Having abandoned impermanence and permanence, then the Buddha's disciple has no inverted wrong views, but only seeks to liberate the world.

What is the correct view that prevents one from falling into the body of wrong views? If the Buddha's disciple hears, has the correct view, sees those who are versed in the sutras, has already accepted the unconditioned dharma (law) of liberating the world; having understood the method of liberating the world, no longer considers this rupa to be the body, universally seeing rupa as the body. This rupa is also the body, also my body, (vedana, feeling), pain, sanna (perception), sankhara (mental formations), vijnana (consciousness) are no longer clung to, in this way the three fetters (samyoojana) are untied. What are the three? One is considering this body to be (truly existent), two is not being angry, three is not doubting.

In this way, the Buddha's disciple has no doubt, has no doubt about the Buddha, because of believing and rejoicing in the Buddha, like this the Tathagata (Tathagata, thus-gone), Arhat (Arhat, worthy one), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), wisdom and action are sufficient, feeling happy, because the world has been understood, there is no fault, this dharma (dharma, the teachings) guides the dharma, following (the Buddha) as the teacher, teaching above and below the heavens, the Buddha is the highest. Thus gaining faith without doubt, one follows this dharma, in this dharma there are no fetters and no doubt, because of believing and rejoicing.

The Buddha speaks this dharma, now it can be learned and attained, now personally experienced, having understood it becomes wisdom. Because those thoughts of greed and thirst have been cut off, with (wisdom) having been cut off, (everything is) emptiness, there is nothing to be gained. Tanha (Tanha, craving) has been destroyed, has been separated, has been exhausted, becoming unconditioned (Nirvana). This is the second (liberation).

Without fetters, without doubt, obtaining the dharma and following the dharma, gathering with fellow practitioners, because without fetters and doubt, having accepted and feeling joy. In this way accepting the Buddha's disciple, gathering for learning, correctly accepting (the dharma), just as it should be accepted. Discipline has been established, meditation has been stabilized, wisdom has been obtained, liberation has been achieved. Liberation has been achieved.

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慧，已現已致，是為佛弟子𧗪者。

聚為四人，從𧗪四雙，名為八人道𧗪。為世間所重所尊，為無有比，可祠可事可恭，為福地無過，是天亦人所事，是為第三。

已為無疑法，隨法𧗪一切𧗪為苦。已無疑結，已受已喜，從愛為習，苦亦從愛習。已無疑結、已受已解，已喜已愛盡，是為苦盡；便無疑無結，已得是受，便得喜已愛盡，是為苦盡。無疑結，已解受便得喜，為八種道𧗪。

從是受𧗪令苦盡，便不疑，不疑不復結，墮解得喜。

若本有疑不解，在佛不解，在法不解，在𧗪者聚；若本有疑，在苦在習、在盡在道，𧗪所惑所不解，隨志所疑惑。是如是云何是瘡？為是已解本已斷，樹不復住，已散不復現，從來本法不復生。

彼持𧗪戒轉摸貿為二輩：一為渴愛墮，二為不解避。持𧗪戒轉模貿，為意向從是𧗪戒攝守，從是當爲得天亦天比，當爲天上，彼字為甲，玉女當爲是俱相樂共居。如是望，如是可，如是思，結相見意向，是為渴愛。

雖持𧗪戒，為墮摸貿，彼為不解持𧗪戒。轉摸貿為何等？戒𧗪者為轉貿。戒轉貿為何等？為意生從戒得凈，從戒得解脫，從戒得要，為從苦樂得度，或意生從愿得度，是為不解持𧗪戒轉摸貿。

何因緣為不解轉摸貿？意生從被服，亦從愿

【現代漢語翻譯】 現代漢語譯本 『慧』（Prajna，智慧），已經顯現，已經達到，這被稱為佛弟子中的『須陀洹』（Sotapanna，入流者）。

聚集為四種人，從『須陀洹』四向四果，名為八輩『聖人』（Ariyapuggala）。為世間所尊重，為無與倫比，可以供養，可以侍奉，可以恭敬，是無上的福田，是天人和人所侍奉的，這是第三種功德。

已經對『法』（Dharma，佛法）無疑，隨順『法』觀察一切『須陀洹』的境界都是苦。已經斷除疑結，已經領受，已經歡喜，從愛慾生起習性，苦也從愛慾生起習性。已經斷除疑結，已經領受，已經解脫，已經歡喜，已經愛慾滅盡，這就是苦的止息；便沒有疑惑，沒有結縛，已經得到這種領受，便得到歡喜，愛慾滅盡，這就是苦的止息。斷除疑結，已經解脫領受便得到歡喜，這是八正道『須陀洹』。

從這種領受『須陀洹』的境界，使苦得以止息，便不再疑惑，不再疑惑就不會再有結縛，獲得解脫得到歡喜。

如果本來有疑惑沒有解開，對佛有疑惑沒有解開，對法有疑惑沒有解開，對『僧伽』（Samgha，僧團）有疑惑沒有解開；如果本來有疑惑，對苦有疑惑，對苦的生起有疑惑，對苦的止息有疑惑，對滅苦的道路有疑惑，被『須陀洹』的境界所迷惑，不能理解，隨著自己的想法產生疑惑。這是怎麼樣？什麼是瘡？因為已經理解，本來已經斷除，樹木不再生長，已經消散不再顯現，從來本有的法不再生起。

那些持有『須陀洹』戒律的人，轉變摸索，分為兩種：一種是渴愛墮落，一種是不理解而逃避。持有『須陀洹』戒律，轉變摸索，是因為意念傾向於從這些『須陀洹』戒律中攝取守護，從這些戒律中應當獲得天上的果報，甚至比天人更高，應當生到天上，認為『甲』字是玉女，應當與她們共同快樂地居住。像這樣期望，像這樣認可，像這樣思考，結成相，產生見解，意念傾向，這就是渴愛。

即使持有『須陀洹』戒律，也會墮入摸索，因為他們不理解而持有『須陀洹』戒律。轉變摸索是什麼？戒律『須陀洹』的人轉變摸索是什麼？意念產生從戒律中得到清凈，從戒律中得到解脫，從戒律中得到要義，認為從苦樂中得到解脫，或者意念產生從願望中得到解脫，這就是不理解而持有『須陀洹』戒律，從而轉變摸索。

什麼因緣導致不理解而轉變摸索？意念產生於從穿的衣服，也從願望中產生。

【English Translation】 English version 'Prajna' (Wisdom), has already appeared, has already been attained, this is called a 'Sotapanna' (Stream-enterer) among the Buddha's disciples.

Gathered as four types of people, from the four paths and four fruits of 'Sotapanna', they are called the eight types of 'Ariyapuggala' (Noble Ones). They are respected by the world, unparalleled, worthy of offerings, worthy of service, worthy of reverence, they are unsurpassed fields of merit, served by both gods and humans, this is the third merit.

Having no doubt about the 'Dharma' (Buddha's teachings), following the 'Dharma' to observe all states of 'Sotapanna' as suffering. Having severed the knot of doubt, having received, having rejoiced, habits arise from craving, and suffering also arises from craving. Having severed the knot of doubt, having received, having been liberated, having rejoiced, having extinguished craving, this is the cessation of suffering; then there is no doubt, no bondage, having obtained this reception, then obtaining joy, craving is extinguished, this is the cessation of suffering. Severing the knot of doubt, having been liberated, receiving then obtaining joy, this is the eightfold path 'Sotapanna'.

From this reception of the state of 'Sotapanna', suffering is ceased, then there is no doubt, no doubt and no more bondage, liberation is obtained and joy is received.

If there is inherent doubt that has not been resolved, doubt about the Buddha that has not been resolved, doubt about the Dharma that has not been resolved, doubt about the 'Samgha' (Monastic community) that has not been resolved; if there is inherent doubt, doubt about suffering, doubt about the arising of suffering, doubt about the cessation of suffering, doubt about the path to the cessation of suffering, being confused by the state of 'Sotapanna', unable to understand, generating doubt according to one's own thoughts. What is this like? What is a sore? Because it has been understood, originally it has been cut off, the tree no longer grows, it has been scattered and no longer appears, the original Dharma no longer arises.

Those who hold the precepts of 'Sotapanna', transforming and groping, are divided into two types: one is falling into craving, and the other is avoiding due to misunderstanding. Holding the precepts of 'Sotapanna', transforming and groping, is because the mind inclines to take protection from these precepts of 'Sotapanna', from these precepts one should obtain heavenly rewards, even higher than the gods, one should be born in heaven, thinking that the word '甲' is a jade maiden, one should live happily with them. Like this expecting, like this approving, like this thinking, forming appearances, generating views, the mind inclines, this is craving.

Even if holding the precepts of 'Sotapanna', one may fall into groping, because they hold the precepts of 'Sotapanna' without understanding. What is transforming and groping? What is the transformation and groping of those who hold the precepts of 'Sotapanna'? It is the mind arising from the precepts to obtain purity, from the precepts to obtain liberation, from the precepts to obtain the essence, thinking that one obtains liberation from suffering and happiness, or the mind arising from the wish to obtain liberation, this is holding the precepts of 'Sotapanna' without understanding, thereby transforming and groping.

What causes the misunderstanding and transformation of groping? The mind arises from the clothes worn, and also arises from wishes.

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得度世，從苦樂得卻離，為從是二業被服，亦愿為摸。何等為摸？為是二戒被服愿，意計從是得解脫，從是得要，從是得過苦樂，從是苦樂為得無為。從是不正計法，不從是解脫，意計從是解脫，不正計為是正，隨是𧗪如是有，忍可意望結見，是從是為解，是為不解持戒轉摸貿，是為二結。

得道弟子已舍，為無有本已斷。樹已拔不復現，從后不復生，是法便為已凈。戒如得道戒，隨𧗪不為破、不為穿、不為失、不為悔。但有增如，慧者可，無有能奪，為得從是致定，是為三縛結。

道弟子為已斷，已墮道跡，不復墮惡法，必度世，在七往來天上亦人中；往來期畢，便得出苦要。

有四相應，何謂四相應？一為已解相應，二為已斷舍相應，三為自證相應，四為增滿相應。彼道德弟子，從苦為已解相應；從習為已斷舍相應；從盡為自證相應；從道為增滿相應。彼為止觀俱隨行，一處一時一意。

本來有是有意，令為作四事。何等為四？一為苦，從苦已解為苦相應。二為習，從習已斷舍為習相應。三為盡，從儘自證為盡相應。四為道，從道增滿令道相應。何以故從苦已解相應？何以故從習已斷舍相應？何以故從盡已自證相應？何以故從道已增滿相應？為有譬喻。如水中沫行上至竟，為有四𧗪。從

【現代漢語翻譯】 現代漢語譯本 獲得解脫，從痛苦和快樂中解脫出來，是因為被這兩種業力所束縛，也希望能夠擺脫它們。什麼是『摸』（錯誤的執著）？就是被這兩種戒律所束縛，錯誤地認為從中可以獲得解脫，從中可以得到要領，從中可以超越痛苦和快樂，從而從痛苦和快樂中獲得無為的境界。這種不正當的思維方式，不能帶來解脫，卻錯誤地認為它能帶來解脫，不正當的思維被認為是正確的，隨之而來的就是各種執著，忍受、認可、期望、結縛、見解，都認為從中可以獲得解脫，這就是不理解持戒的真正意義，反而轉向錯誤的執著，這就是兩種結縛。

已經得道的弟子，已經捨棄了（煩惱），因為（煩惱的）根本已經被斷除。如同樹木被連根拔起，不再顯現，以後也不會再生長，這種法就被認為是清凈的。戒律如同得道者的戒律，始終不會被破壞、不會被穿透、不會被遺失、不會被後悔。只有增長，有智慧的人才能理解，沒有人能夠奪走，因為從中可以達到禪定，這就是三種束縛的解除。

已經證道的弟子，已經進入了道跡，不會再墮落到惡法之中，必定能夠度過生死輪迴，最多在天上和人間經歷七次往返；往返的期限結束，便能夠脫離痛苦，得到解脫的要領。

有四種相應，什麼是四種相應？一是已經理解的相應，二是已經斷除捨棄的相應，三是自我證悟的相應，四是增長圓滿的相應。那些有道德的弟子，從痛苦中獲得已經理解的相應；從習氣中獲得已經斷除捨棄的相應；從滅盡中獲得自我證悟的相應；從道路中獲得增長圓滿的相應。他們止觀雙修，同時、同地、同一心念。

本來就有意念，使其產生四種作用。什麼是四種作用？一是苦，從對苦的理解中獲得與苦相應的智慧。二是習（苦的根源），從對習的斷除捨棄中獲得與習相應的智慧。三是盡（苦的滅盡），從對滅盡的自我證悟中獲得與滅盡相應的智慧。四是道，從對道的修習增長圓滿中獲得與道相應的智慧。為什麼從對苦的理解中獲得相應？為什麼從對習的斷除捨棄中獲得相應？為什麼從對滅盡的自我證悟中獲得相應？為什麼從對道的修習增長圓滿中獲得相應？這有一個譬喻。如同水中的泡沫，從水面升起直到消失，有四種現象。從……

【English Translation】 English version To attain liberation, to be freed from suffering and joy, is because one is bound by these two karmas, and also wishes to be rid of them. What is 『mō』 (摸, wrong attachment)? It is being bound by these two precepts, mistakenly thinking that one can attain liberation from them, obtain the essence from them, transcend suffering and joy from them, and thus attain the state of non-action (無為) from suffering and joy. This incorrect way of thinking cannot bring liberation, yet one mistakenly believes that it can, considering incorrect thinking to be correct, and consequently, various attachments arise, enduring, acknowledging, expecting, binding, and holding views, all believing that liberation can be attained from them. This is not understanding the true meaning of upholding precepts, but instead turning to wrong attachments, which are two kinds of fetters (結).

A disciple who has attained the path has already abandoned (afflictions), because the root (of afflictions) has been cut off. Like a tree that has been uprooted, it no longer appears and will not grow again in the future. This Dharma is then considered pure. Precepts are like the precepts of those who have attained the path, never being broken, never being penetrated, never being lost, never being regretted. Only increasing, the wise can understand, and no one can take it away, because from it one can attain samadhi (定, concentration). This is the release from the three bonds (縛).

A disciple who has attained the path has already entered the path, will no longer fall into evil dharmas, and will surely cross over the cycle of birth and death, at most experiencing seven more rebirths in the heavens and among humans; when the term of these rebirths is completed, one will be able to escape suffering and obtain the essence of liberation.

There are four correspondences, what are the four correspondences? First is the correspondence of having understood, second is the correspondence of having abandoned and relinquished, third is the correspondence of self-realization, and fourth is the correspondence of increasing and fulfilling. Those virtuous disciples, from suffering, attain the correspondence of having understood; from habits (習, karmic tendencies), attain the correspondence of having abandoned and relinquished; from cessation (盡, nirvana), attain the correspondence of self-realization; from the path (道), attain the correspondence of increasing and fulfilling. They practice both cessation and contemplation (止觀, śamatha-vipassanā) simultaneously, in the same place, at the same time, with the same mind.

Originally there is intention, causing it to produce four functions. What are the four functions? First is suffering (苦, duḥkha), from understanding suffering, one obtains wisdom corresponding to suffering. Second is habit (習, the origin of suffering), from abandoning and relinquishing habit, one obtains wisdom corresponding to habit. Third is cessation (盡, the cessation of suffering), from self-realizing cessation, one obtains wisdom corresponding to cessation. Fourth is the path (道, the path to the cessation of suffering), from cultivating and fulfilling the path, one obtains wisdom corresponding to the path. Why is correspondence obtained from understanding suffering? Why is correspondence obtained from abandoning and relinquishing habit? Why is correspondence obtained from self-realizing cessation? Why is correspondence obtained from cultivating and fulfilling the path? There is an analogy. Like a bubble in water, rising from the surface until it disappears, there are four phenomena. From...

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是岸邊，致度岸邊，度就，斷脈。是亦如是，止觀雙俱行，一處一時一意，上要至竟，為成四事。譬如日出，上至竟，為現作四事：致明、壞冥、現色、現竟。譬如船渡，舍是岸邊、致渡岸邊、致物、斷脈。止觀亦如是，雙發行，為一處一時一意，上要至竟，為作四事：為解苦如應相燭，為斷習如應相應，為儘自證如應解相應，為𧗪道要如應相應。何以故？為苦從更解相應；習從斷解相應；盡從苦證解相應；道𧗪要解相應。止觀亦如是，雙相連行，一處一時一意，止要至竟，為𧗪竟四事：為苦更，為習斷，為儘自證，為𧗪道滿。

譬如然燈燭，上至竟為作四事：為作明、為去冥、為現色、為卻疑。止觀亦如是，為作四事：為識苦、為斷集、為儘自證、為𧗪道滿。譬如然燈上至竟，為有四義：為現明、為去冥、為現色、為盡膏炷。止觀亦如是，雙隨行，一處一時一意止至竟，為作四事：為識苦苦相應，為斷習習相應，為儘自證盡相應，為𧗪道滿道相應。

何以故為識苦苦相應？何以故為斷習習相應？何以故為儘自證盡相應？何以故為𧗪道滿道相應？為從誰應？為從止觀。

何等為應？應云何持？意系觀。已意系觀，便見五陰苦，彼所意系是為止，已見五陰為苦是為觀。

彼所為五陰相近，可發

【現代漢語翻譯】 現代漢語譯本： 如同到達此岸，爲了到達彼岸，到達之後，斷絕（與此岸的）聯繫。止觀也是如此，兩者同時並行，在同一處、同一時間、同一意念中，向上追求直至究竟，從而成就四件事。譬如太陽升起，向上直至究竟，展現四件事：帶來光明、驅散黑暗、顯現色彩、顯現究竟。譬如用船擺渡，捨棄此岸，到達彼岸，運送物品，斷絕（與此岸的）聯繫。止觀也是如此，兩者同時並行，在同一處、同一時間、同一意念中，向上追求直至究竟，從而成就四件事：爲了理解苦，如實地相互照亮；爲了斷除習氣，如實地相互呼應；爲了證得自我解脫，如實地與理解相應；爲了圓滿道，如實地相互呼應。為什麼這麼說呢？因為對苦的理解來自於更深的理解相應；習氣的斷除來自於斷除與理解相應；解脫的證得來自於苦與證悟的理解相應；道的圓滿來自於對道的理解相應。止觀也是如此，兩者緊密相連地並行，在同一處、同一時間、同一意念中，向上追求直至究竟，從而圓滿四件事：更深刻地理解苦，斷除習氣，證得自我解脫，圓滿道。

譬如點燃燈燭，向上直至究竟，成就四件事：帶來光明、驅散黑暗、顯現色彩、消除疑惑。止觀也是如此，成就四件事：認識苦(duhkha)，斷除集(samudaya)，證得自我解脫，圓滿道。譬如點燃燈向上直至究竟，有四種意義：顯現光明、驅散黑暗、顯現色彩、耗盡燈油。止觀也是如此，兩者相隨而行，在同一處、同一時間、同一意念中，止達到究竟，從而成就四件事：認識苦與苦相應，斷除習氣與習氣相應，證得自我解脫與解脫相應，圓滿道與道相應。

為什麼說認識苦與苦相應？為什麼說斷除習氣與習氣相應？為什麼說證得自我解脫與解脫相應？為什麼說圓滿道與道相應？從哪裡相應？從止(samatha)和觀(vipassana)相應。

什麼是相應？應該如何保持這種相應？將意念專注于觀。當意念專注于觀時，便能看到五陰(panca-khandha)是苦，這種意念的專注就是止，已經看到五陰是苦就是觀。

因為五陰的相互靠近，才可能生髮（智慧）

【English Translation】 English version: It is like reaching this shore, to reach the other shore, and upon reaching, severing the connection (with this shore). Similarly, Samatha (calm abiding) and Vipassana (insight) both proceed together, in one place, at one time, with one intention, striving upwards until the very end, thereby accomplishing four things. For example, the sun rises, reaching upwards until the very end, manifesting four things: bringing light, destroying darkness, revealing colors, revealing the ultimate. It is like crossing with a boat, abandoning this shore, reaching the other shore, transporting goods, severing the connection (with this shore). Similarly, Samatha and Vipassana both proceed together, in one place, at one time, with one intention, striving upwards until the very end, thereby accomplishing four things: to understand suffering (duhkha), illuminating each other as they should; to cut off habits (samskara), responding to each other as they should; to realize self-liberation, responding to understanding as it should; to perfect the path (marga), responding to each other as they should. Why is this so? Because the understanding of suffering comes from a deeper understanding; the cutting off of habits comes from cutting off and understanding; the realization of liberation comes from the understanding of suffering and realization; the perfection of the path comes from the understanding of the path. Similarly, Samatha and Vipassana are closely linked and proceed together, in one place, at one time, with one intention, striving upwards until the very end, thereby perfecting four things: a deeper understanding of suffering, the cutting off of habits, the realization of self-liberation, and the perfection of the path.

It is like lighting a lamp, reaching upwards until the very end, accomplishing four things: bringing light, dispelling darkness, revealing colors, eliminating doubt. Similarly, Samatha and Vipassana accomplish four things: recognizing suffering (duhkha), cutting off accumulation (samudaya), realizing self-liberation, and perfecting the path (marga). It is like lighting a lamp, reaching upwards until the very end, having four meanings: revealing light, dispelling darkness, revealing colors, and exhausting the lamp oil. Similarly, Samatha and Vipassana proceed together, in one place, at one time, with one intention, Samatha reaching the very end, thereby accomplishing four things: recognizing suffering corresponding to suffering, cutting off habits corresponding to habits, realizing self-liberation corresponding to liberation, and perfecting the path corresponding to the path.

Why does recognizing suffering correspond to suffering? Why does cutting off habits correspond to habits? Why does realizing self-liberation correspond to liberation? Why does perfecting the path correspond to the path? From where does this correspondence arise? It arises from Samatha (calm abiding) and Vipassana (insight).

What is correspondence? How should this correspondence be maintained? Focus the mind on Vipassana. When the mind is focused on Vipassana, one sees that the five aggregates (panca-khandha) are suffering; this focus of the mind is Samatha, and having seen that the five aggregates are suffering is Vipassana.

Because of the close proximity of the five aggregates, (wisdom) can arise.

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往欲著，愿得相往不捨習所，是已斷已盡。止觀道亦如是，令是道德四諦，一處一時一意上至竟，為令四諦相應。

如是道，道德弟子為是法相法，已應是名為見地；已得道脈，至道跡跓，為復止觀，令是欲恚使縛為復除。得道弟子為往來受，以是𧗪足，已從往來便壞苦本，是為薄地；便已竟往來福已來得在德止；復增止觀，令余愛慾恚所使為畢舍，欲恚未畢舍，使結令畢已畢，為得道弟子，便解下五結已畢。

何等為五？一為見身是非，二為解疑，三為不惑不貿戒，四為不望，五為不恚，是為五結。已畢，便得道弟子，不復還世間，彼度世不復還是世間，是名為卻地，是為不還福。已致得止不還福，復增翅止觀，令為解舍上五結。

何等為五？一為色慾，二為不色慾，三為癡，四為憍慢，五為不解。已上五𧗪足，為已舍五結，便無所著，已度世無有漏，已竟從正得解脫，是為畢地。無所著尚有妙無為，為舍畢已，世間命根盡，亦世間苦盡，不復生苦。彼以為是陰持入已盡寂然，不有陰持入，不相連不復發，是名為已畢無為。為已說諦相應、亦說份相應、亦說地、亦說福說斷，說罪說離、說二無為，為一切如是說。佛已更度世畢，若人慾度世，當𧗪是彼。

何等為九次第思惟正定？為四禪，

【現代漢語翻譯】 現代漢語譯本：過去的慾望，希望能夠相互交往而不捨棄習慣的地方，都已經斷除乾淨了。止觀之道也是這樣，使這些道德和四諦，在一處、一時、一念上達到究竟，爲了使四諦相應。 像這樣的道路，道德弟子因為是法相之法，已經可以被稱為見地（初果須陀洹的境界）；已經得到了道的脈絡，到達了道跡的起始，通過止觀，使慾望和嗔恚的束縛得以去除。得到道的弟子因為往來受生，憑藉這種滿足，已經從往來中壞滅了苦的根本，這就是薄地（二果斯陀含的境界）；就已經結束了往來，福德已經到來，安住在德行之中；再增加止觀，使剩餘的愛慾和嗔恚的驅使完全捨棄，慾望和嗔恚沒有完全捨棄，使煩惱的結縛完全斷除，就成為得道的弟子，便解脫了下五結。 什麼是下五結呢？一是認為身體是真實的（有身見），二是解除疑惑（疑），三是不被錯誤的戒律所迷惑（戒禁取見），四是不貪求（貪），五是不嗔恚（嗔），這就是五結。斷除五結后，就成為得道的弟子，不再返回世間，他們度脫世間，不再回到世間，這被稱為卻地（三果阿那含的境界），這就是不還福。已經達到了不還福，再增加翅膀般的止觀，使之解脫捨棄上五結。 什麼是上五結呢？一是色界的貪愛（色愛），二是無色界的貪愛（無色愛），三是愚癡（癡），四是驕慢（慢），五是不明白事理（無明）。已經滿足了以上五種，就捨棄了五結，便無所執著，已經度脫世間，沒有了煩惱，已經從正道獲得了徹底的解脫，這就是畢地（四果阿羅漢的境界）。沒有執著尚且還有微妙的無為法，爲了捨棄完畢，世間的命根斷盡，世間的苦也斷盡，不再產生新的苦。他們認為色、受、想、行、識（五陰）、六根六塵六識（十二入）、十八界（十八界）都已經斷盡，寂靜無為，不再有五陰、十二入、十八界，不再相連，不再發生作用，這被稱為已經達到究竟的無為。已經說了諦相應、也說了份相應、也說了地、也說了福、說了斷、說了罪、說了離、說了二種無為，為一切這樣說。佛已經再次度脫世間完畢，如果有人想要度脫世間，應當滿足這些。 什麼是九次第思惟正定呢？就是四禪（初禪、二禪、三禪、四禪），

【English Translation】 English version: Past desires, hoping to interact without abandoning habitual attachments, have already been completely cut off. The path of Śamatha-Vipassanā (止觀, calming and insight meditation) is also like this, causing these moral principles and the Four Noble Truths to reach their ultimate conclusion in one place, at one time, with one intention, in order to make the Four Noble Truths correspond. Such a path, a moral disciple, because it is the Dharma-character Dharma, can already be called 'having the view' (見地, Sotāpanna, stream-enterer); having obtained the pulse of the path, reaching the beginning of the path's trace, through Śamatha-Vipassanā, the bondage of desire and hatred can be removed. A disciple who has attained the path, because of coming and going in rebirth, relying on this satisfaction, has already destroyed the root of suffering from coming and going, this is called 'thin land' (薄地, Sakadāgāmin, once-returner); then he has ended coming and going, blessings have arrived, abiding in virtue; further increasing Śamatha-Vipassanā, causing the remaining instigations of love, desire, and hatred to be completely abandoned. If desire and hatred are not completely abandoned, causing the knots of affliction to be completely cut off, then he becomes a disciple who has attained the path, and liberates the lower five fetters. What are the lower five fetters? First is the view of self in the aggregates (見身是非, Satkāya-dṛṣṭi, belief in a permanent self), second is the resolution of doubt (解疑, Vicikicchā, doubt), third is not being deluded by wrong precepts (不惑不貿戒, Śīlabbata-parāmāsa, clinging to rites and rituals), fourth is non-greed (不望, Rāga, greed), and fifth is non-hatred (不恚, Dveṣa, hatred), these are the five fetters. Having cut off the five fetters, he becomes a disciple who has attained the path, no longer returning to the world, they cross over the world and no longer return to the world, this is called 'returning ground' (卻地, Anāgāmin, non-returner), this is the blessing of non-returning. Having attained the blessing of non-returning, further increasing wing-like Śamatha-Vipassanā, causing the liberation and abandonment of the upper five fetters. What are the upper five fetters? First is craving for the realm of form (色愛, Rūparāga, attachment to the form realm), second is craving for the formless realm (無色愛, Arūparāga, attachment to the formless realm), third is ignorance (癡, Moha, delusion), fourth is conceit (憍慢, Māna, pride), and fifth is lack of understanding (不解, Avidyā, ignorance). Having satisfied the above five, he has abandoned the five fetters, then there is no attachment, having crossed over the world, there are no outflows, having completely attained liberation from the right path, this is the 'finished ground' (畢地, Arhat, perfected one). Without attachment, there is still the subtle unconditioned, in order to completely abandon it, the root of life in the world is exhausted, and the suffering of the world is also exhausted, no longer producing new suffering. They consider that the five aggregates (五陰, pañca-skandha), the twelve entrances (十二入, dvādaśa-āyatana), and the eighteen realms (十八界, aṣṭādaśa-dhātu) have all been exhausted, quiet and unconditioned, no longer having the five aggregates, twelve entrances, and eighteen realms, no longer connected, no longer arising, this is called having reached the ultimate unconditioned. Having spoken of the correspondence of the Truths, also spoken of the correspondence of the parts, also spoken of the grounds, also spoken of blessings, spoken of cutting off, spoken of sins, spoken of separation, spoken of the two unconditioneds, speaking of everything like this. The Buddha has once again completely crossed over the world, if someone wants to cross over the world, they should fulfill these. What is the nine successive stages of meditative absorption (九次第思惟正定)? It is the four dhyānas (四禪, catvāri dhyānāni, first dhyana, second dhyana, third dhyana, fourth dhyana),

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亦無色正四定，亦已盡畢定，為九次第正定。

彼第一禪已舍五種，隨正五種。已舍五種為何等？為五蓋：一、愛慾，二、瞋恚，三、睡眠，四、不了悔，五、為疑。是為五種。上禪已舍。

彼愛慾蓋為何等？愛慾名為所為，五樂愛著，發往可求，隨愿發不捨使發起，是名為愛慾蓋。

彼瞋恚蓋為何等？為若人為發行拖，𤺙恚相恚非法本所使所從起，是名為瞋恚蓋。

彼睡瞑蓋為何等？睡為身跓、為意跓，為身止、為意止，為身癡、為意癡，為身重、為意重，為身不便、為意不便，為身不使、為意不使，是為睡。瞑為何等？為意相，從令瞑動相動，令不作事，是為瞑。上頭為睡，后為瞑，是共名為睡瞑蓋。

彼不了悔蓋為何等？為身不止。悔為何等？為所念可不可不得悔。是上頭為不了，后為悔，是共名為不了悔蓋。

彼疑蓋為何等？若不信佛、不信法、不信𧗪者聚，不解苦、習、盡、道比，結使亦從發，是名為疑蓋。

亦有五疑：有縣聚疑、有發教疑、有道分別疑、有欲𧗪定疑、有得道福疑。如是是為說定疑，是為五蓋。

蓋說為何等？蓋為卻對，為卻一切清凈法。卻云何？愛慾為卻清凈，瞋恚為卻等意，睡為卻止，瞑為卻精進，五樂為卻𧗪亦止，結為卻不悔，

【現代漢語翻譯】 現代漢語譯本： 也沒有色界正四禪定，也沒有已經達到最終的禪定，這指的是九次第正定。

那第一禪已經捨棄了五種東西，隨順了五種正確的法。已經捨棄的五種東西是什麼呢？是五蓋（Nivarana）：一、愛慾（Kama-chanda），二、瞋恚（Vyapada），三、睡眠（Thina），四、不了悔（Uddhacca-kukkucca），五、疑（Vicikiccha）。這就是所說的五種蓋，在更高的禪定中已經被捨棄。

那愛慾蓋是什麼呢？愛慾指的是對於五種感官快樂的愛著，驅使人們去追求，隨順慾望而不捨棄，從而發起煩惱，這被稱為愛慾蓋。

那瞋恚蓋是什麼呢？如果有人對你施行暴力或拖延，由此產生的憤怒、怨恨，以及與非法行為相關的根本煩惱，都由此而生，這被稱為瞋恚蓋。

那睡眠蓋是什麼呢？睡眠是指身體的遲鈍、意識的遲鈍，身體的停止、意識的停止，身體的愚癡、意識的愚癡，身體的沉重、意識的沉重，身體的不便、意識的不便，身體的無力、意識的無力，這就是睡眠。昏沉是什麼呢？昏沉是指意識的模糊，使人昏沉、行動遲緩，使人無法正常工作，這就是昏沉。上面指的是睡眠，後面指的是昏沉，兩者合稱為睡眠蓋。

那不了悔蓋是什麼呢？不了是指身體的不安定。悔是什麼呢？悔是指對於所想的事情，無論是好是壞，都感到後悔。上面指的是不了，後面指的是悔，兩者合稱為不了悔蓋。

那疑蓋是什麼呢？如果人不相信佛（Buddha）、不相信法（Dharma）、不相信僧團（Sangha），不理解苦（Dukkha）、集（Samudaya）、滅（Nirodha）、道（Magga）四聖諦，煩惱也由此而生，這被稱為疑蓋。

也有五種疑：有對於聚集的懷疑，有對於教導的懷疑，有對於道路分別的懷疑，有對於慾望禪定的懷疑，有對於獲得道果福報的懷疑。像這樣就是所說的關於禪定的懷疑，這就是五蓋。

蓋的含義是什麼呢？蓋是指遮蓋、阻礙，阻礙一切清凈的法。如何阻礙呢？愛慾阻礙清凈，瞋恚阻礙平等心，睡眠阻礙止息，昏沉阻礙精進，五種感官快樂阻礙禪定和止息，結使阻礙不後悔。

【English Translation】 English version: There is also no absorption in the four form realms, nor is there the attainment of complete cessation, which refers to the nine successive absorptions (Anupubba-nirodha).

That first Dhyana (Jhana) has abandoned five things and follows five correct things. What are the five things that have been abandoned? They are the five hindrances (Nivarana): 1. Sensual desire (Kama-chanda), 2. Ill-will (Vyapada), 3. Sloth and torpor (Thina-middha), 4. Restlessness and remorse (Uddhacca-kukkucca), 5. Doubt (Vicikiccha). These are the five hindrances that have been abandoned in the higher Dhyanas.

What is that sensual desire hindrance? Sensual desire refers to attachment to the five sensual pleasures, driving one to seek them, following desires without abandoning them, thus initiating afflictions. This is called the sensual desire hindrance.

What is that ill-will hindrance? If someone inflicts violence or delays you, the resulting anger, resentment, and fundamental afflictions associated with unlawful actions all arise from this. This is called the ill-will hindrance.

What is that sloth and torpor hindrance? Sloth is the sluggishness of the body, the sluggishness of the mind, the cessation of the body, the cessation of the mind, the dullness of the body, the dullness of the mind, the heaviness of the body, the heaviness of the mind, the inconvenience of the body, the inconvenience of the mind, the inability of the body, the inability of the mind. This is sloth. What is torpor? Torpor is the dimming of consciousness, causing drowsiness and sluggishness, preventing one from working properly. This is torpor. The former is sloth, the latter is torpor, and together they are called the sloth and torpor hindrance.

What is that restlessness and remorse hindrance? Restlessness is the instability of the body. What is remorse? Remorse is regret for what has been thought, whether good or bad. The former is restlessness, the latter is remorse, and together they are called the restlessness and remorse hindrance.

What is that doubt hindrance? If one does not believe in the Buddha (Buddha), does not believe in the Dharma (Dharma), does not believe in the Sangha (Sangha), does not understand the Four Noble Truths of suffering (Dukkha), its origin (Samudaya), its cessation (Nirodha), and the path (Magga), afflictions also arise from this. This is called the doubt hindrance.

There are also five kinds of doubt: doubt about the assembly, doubt about the teachings, doubt about the distinction of the path, doubt about the desire for absorption, and doubt about the merit of attaining the path. Thus, this is what is said about doubt regarding absorption, and these are the five hindrances.

What is the meaning of 'hindrance'? 'Hindrance' means to cover and obstruct, obstructing all pure Dharmas. How does it obstruct? Sensual desire obstructs purity, ill-will obstructs equanimity, sloth obstructs stillness, torpor obstructs diligence, the five sensual pleasures obstruct absorption and stillness, and fetters obstruct non-regret.

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疑為卻慧，不知本從起，為卻解明。

陰持入經卷下

佛說慧印百六十三定解

當知舍利弗！如來之身為無身、無作、無起、無滅、無從有、未曾造、無合、無游、無至、無知、無習、都清凈、無畜、無憎、無行、無止、無生、無報、無見、無間、無臭、無嘗、無更、無識、無曉、無喻、無知忍、無志、無思。非意、離意、意平無平、去意。無所與、無五道五道斷要具、無閨、無惱、無有、無畏、無可無不可、無業、無成、無言、無耎不現。非明非冥、非滅不滅、離滅已滅、為凈極凈。彼凈不用、非悅非愛、非負離負已住應于無處、非逝非亡非沒、非法非無法、非土非無土、非盡無有盡舍盡、無怒、離於天、離於向、離於說、離於思。非合非不合、非極非不極、非去非不去、非二非不樂。無彼受、無所視、無相、離相、不求相，明、安徐、無著、離著造信。亦無二稱，如為審如審，如義不負人，度無度，除無除，救無救，說無說，二無有等，無比等、與空等、無處等、無生等、無得等。無休息離息、已寂而寂、滿寂、散解、心善行轉至要，一切報斷，成具甚真身，明質凈。無自惟、無所行，行解無解無應，不齊、不長、不圓、不方、不讚陰、不稱種、不譽入、不是數、不致數、不復生、不可見、不

【現代漢語翻譯】 現代漢語譯本： 疑惑就像遮蔽智慧的屏障，不知道它最初是從哪裡產生的，如何才能去除疑惑，從而獲得明晰的智慧？

《陰持入經》卷下

佛說慧印百六十三定解

舍利弗，你應該知道！如來的身是無身，沒有造作，沒有生起，沒有滅亡，沒有從哪裡來，未曾被製造，沒有聚合，沒有遊走，沒有到達，沒有知覺，沒有習性，完全清凈，沒有積蓄，沒有憎恨，沒有行為，沒有停止，沒有出生，沒有報應，沒有見解，沒有間隔，沒有臭味，沒有品嚐，沒有更改，沒有識別，沒有曉悟，沒有比喻，沒有知忍，沒有意志，沒有思慮。不是意識，脫離意識，意識平等而無不平等，捨棄意識。沒有什麼可以給予，沒有五道，五道斷絕需要具備的條件，沒有閨房，沒有惱怒，沒有存在，沒有畏懼，沒有可以，沒有不可以，沒有業力，沒有成就，沒有言語，沒有柔弱而不顯現。不是光明，不是黑暗，不是滅亡，不是不滅亡，脫離滅亡，已經滅亡，是清凈到了極點。那清凈不需要使用，不是喜悅，不是愛戀，不是背離，脫離背離已經安住于無處，不是逝去，不是消亡，不是沉沒，不是法，不是非法，不是土地，不是沒有土地，不是窮盡，沒有窮盡的捨棄窮盡，沒有憤怒，脫離天界，脫離方向，脫離言說，脫離思慮。不是聚合，不是不聚合，不是極端，不是不極端，不是離去，不是不離去，不是二元，不是不喜悅。沒有那些感受，沒有所視之物，沒有相狀，脫離相狀，不尋求相狀，光明，安詳緩慢，沒有執著，脫離執著，建立信心。也沒有二種稱謂，如實地審視，如實地審視，如義理那樣不辜負人，度過沒有度過，去除沒有去除，救助沒有救助，說出沒有說出，二元沒有相等，沒有比等，與空相等，與無處相等，與無生相等，與無得相等。沒有休息，脫離休息，已經寂靜而寂靜，完全寂靜，散開解脫，心善行轉至要處，一切報應斷絕，成就具備甚深真實之身，明亮純凈。沒有獨自思量，沒有所行之處，行為解脫沒有解脫沒有迴應，不整齊，不長，不圓滿，不方正，不讚嘆陰（五蘊），不稱揚種（十二處），不讚譽入（十八界），不是數量，不導致數量，不再生，不可見，不……

【English Translation】 English version: Doubt is like a screen that obscures wisdom. From where does it originally arise, and how can we remove doubt to gain clear wisdom?

Yin Chi Ru Jing (The Sutra of the Entrances of the Aggregates), Scroll Down

The Buddha Speaks of the Wisdom Seal: One Hundred and Sixty-Three Samadhis Explained

Shariputra, you should know! The Tathagata's (如來) body is a non-body, without action, without arising, without ceasing, without coming from anywhere, never created, without aggregation, without wandering, without arriving, without perception, without habit, completely pure, without accumulation, without hatred, without action, without stopping, without birth, without retribution, without views, without interval, without odor, without taste, without change, without recognition, without understanding, without metaphor, without knowing endurance, without will, without thought. It is not consciousness, detached from consciousness, consciousness is equal and without inequality, abandoning consciousness. There is nothing to give, no five paths (五道), the necessary conditions for the cessation of the five paths, no boudoir, no annoyance, no existence, no fear, no 'can', no 'cannot', no karma (業), no achievement, no speech, no weakness that does not appear. It is not light, not darkness, not cessation, not non-cessation, detached from cessation, already ceased, is pure to the extreme. That purity does not need to be used, is not joy, is not love, is not betrayal, detached from betrayal, already dwells in no-place, is not passing away, is not vanishing, is not sinking, is not Dharma (法), is not non-Dharma, is not earth, is not without earth, is not exhaustion, without exhaustion, abandoning exhaustion, without anger, detached from the heavens, detached from direction, detached from speech, detached from thought. It is not aggregation, not non-aggregation, not extreme, not non-extreme, not leaving, not not leaving, not dual, not non-joyful. There are no such feelings, nothing to see, no form, detached from form, not seeking form, light, peaceful and slow, without attachment, detached from attachment, establishing faith. There are also no two designations, truly examining as it is, truly examining as it is, like the meaning of righteousness, not failing people, crossing over without crossing over, removing without removing, saving without saving, speaking without speaking, duality without equality, without comparison, equal to emptiness, equal to no-place, equal to no-birth, equal to no-attainment. There is no rest, detached from rest, already silent and silent, completely silent, scattered liberation, the mind's good conduct turns to the essential, all retribution is cut off, accomplishing and possessing the profoundly true body, bright and pure. There is no self-contemplation, no place to go, action liberation without liberation without response, not uniform, not long, not round, not square, not praising the skandhas (陰 - five aggregates), not praising the ayatanas (種 - twelve sense bases), not praising the dhatus (入 - eighteen realms), is not number, does not lead to number, no longer born, cannot be seen, not...

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有知、亦不死。不世因無不因，身然不趺無有居處，非終、非始、非念、非憂、非事、非諍、非惡相、非滅度、非滅訖、非所造、非不游。

【現代漢語翻譯】 現代漢語譯本： 具有覺知，亦不會死亡。因為不依賴於世間萬物，所以也沒有什麼是不依賴的。身體雖然存在，卻不會衰敗，也沒有固定的居所。既不是終結，也不是開始，沒有念想，沒有憂慮，沒有事務，沒有爭執，沒有醜惡的表象，不是滅度（Nirvana，涅槃），也不是滅盡，不是被造作的，也不是不遊歷（世間）。

【English Translation】 English version: It has knowledge and also does not die. Because it does not depend on the world, there is also nothing it does not depend on. Although the body exists, it does not decay, and it has no fixed abode. It is neither an end nor a beginning, without thought, without worry, without affairs, without strife, without ugly appearances, not Nirvana (Nirvana, 涅槃), not complete extinction, not created, and not not wandering (in the world).

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