T25n1505_四阿鋡暮抄解

大正藏第 25 冊 No. 1505 四阿鋡暮抄解

No. 1505 [No. 1506]

四阿鋡暮抄序

阿鋡暮者，秦言趣無也。阿難既出十二部經，又采撮其要逕至道法為四阿鋡暮，與阿毗曇及律併爲三藏焉。身獨學士以為至德未墜于地也。有阿羅漢，名婆素跋陀，抄其膏腴以為一部，九品、四十六葉，斥重去復、文約義豐，真可謂經之瓔鬘也。百行美妙，辯是與非，莫不悉載也。優奧深富，行之能事畢矣。有外國沙門，字因提麗，先赍詣前部國，秘之佩身，不以示人。其王彌第，求得諷之，遂得布此。余以壬午之歲八月，東省先師寺廟于鄴寺，令鳩摩羅佛提執梵，佛念、佛護為譯，僧導、曇究、僧睿筆受，至冬十一月乃訖。此歲夏出阿毗曇，冬出此經，一年之中具三藏也，深以自幸。但恨八九之年始遇斯經，恐韋編未絕不終其業耳。若加數年，將無大過也。近敕譯人，直令轉梵為秦，解方言而已，經之文質所不敢易也。又有懸數懸事，皆訪其人為注其下。時復以意訊息者，為其章。章注修妒路者，其人註解引經本也。其有直言修妒路者，引經證，非註解也。

四阿鋡暮抄解第一(此土篇目題皆在首，是故道安為斯題)捲上

阿羅漢婆素跋陀撰

符秦西域

【現代漢語翻譯】 現代漢語譯本

大正藏第 25 冊 No. 1505 四阿鋡暮抄解

No. 1505 [No. 1506]

四阿鋡暮抄序

『阿鋡暮』(Agama)，用秦語來說就是『趣無』的意思。阿難(Ananda)在整理出十二部經之後，又採摘其中重要的、直達真理的法門，彙編成四部『阿鋡暮』，與《阿毗曇》(Abhidhamma)和《律》(Vinaya)一起，合稱為三藏。我，身獨學士，認為這是最高的德行，還沒有從世上消失。有一位阿羅漢(Arhat)，名叫婆素跋陀(Vasubhadra)，摘錄其中的精華，編成一部書，共九品、四十六葉，刪去重複的內容，使文字簡練而意義豐富，真可以說是經書中的瓔珞寶鬘。書中詳細記載了各種美好的行為，以及辨別是非的方法。書中內容深奧豐富，實踐這些道理就能完成修行的所有事情。有一位外國沙門，法號因提麗(Indri)，先是將這部經書帶到前部國，秘密地佩戴在身上，不給別人看。那裡的國王彌第(Midi)想方設法得到並誦讀它，這部經書才得以流傳開來。我在壬午年八月，在東省先師寺的寺廟裡，于鄴寺，讓鳩摩羅佛提(Kumarabodhi)執梵文原本，佛念(Buddhasmrti)、佛護(Buddhatrata)負責翻譯，僧導(Sengdao)、曇究(Tanjiu)、僧睿(Sengrui)負責筆錄，直到冬季十一月才完成。這一年夏天翻譯了《阿毗曇》，冬天翻譯了這部經書，一年之中就具備了三藏，我對此深感慶幸。只是遺憾在八九年後才遇到這部經書，恐怕書還沒有編完，我的事業就要結束了。如果能再給我幾年時間，大概就不會有什麼大的過失了。最近我命令翻譯人員，直接將梵文翻譯成秦文，解釋方言而已，經書的文字和內容我不敢隨意改動。還有一些懸而未決的數字和事情，都去拜訪相關的人，讓他們在下面做註釋。有時也根據自己的理解進行補充，作為章節。章節的註釋『修妒路』(Sutra)，是那些人註解時引用的經書原文。凡是直接寫『修妒路』的，都是引用經文來作證明，而不是註解。

四阿鋡暮抄解第一(此土篇目題皆在首，是故道安為斯題)捲上

阿羅漢婆素跋陀撰

符秦西域

【English Translation】 English version

T25 No. 1505 Four Agama Excerpts and Commentary

No. 1505 [No. 1506]

Preface to the Excerpts of the Four Agamas

The term 『Agama』 (阿鋡暮) in Qin language (Chinese) means 『approaching non-being』. After Ananda (阿難) compiled the twelve divisions of scriptures, he further extracted the essential and direct paths to the Dharma, compiling them into the Four Agamas (四阿鋡暮). Together with the Abhidhamma (阿毗曇) and Vinaya (律), they are known as the Three Baskets (三藏). I, Shandu Xue Shi (身獨學士), believe that this supreme virtue has not yet fallen to the ground. There was an Arhat (阿羅漢) named Vasubhadra (婆素跋陀) who extracted the essence of these teachings into one volume, consisting of nine sections and forty-six leaves. He eliminated repetitions, making the text concise yet rich in meaning, truly a garland of jewels among scriptures. It meticulously records various virtuous practices and methods for discerning right from wrong. Its content is profound and rich; practicing these principles enables one to accomplish all aspects of cultivation. A foreign Shramana (沙門), named Indri (因提麗), first brought this scripture to the Former Region (前部國), secretly carrying it on his person and not showing it to others. The king there, Midi (彌第), sought and obtained it for recitation, thus allowing this scripture to be disseminated. In the eighth month of the Renwu year, at the Xianshi Temple in the Eastern Province, in Ye Temple (鄴寺), I had Kumarabodhi (鳩摩羅佛提) hold the original Sanskrit text, Buddhasmrti (佛念) and Buddhatrata (佛護) were responsible for the translation, and Sengdao (僧導), Tanjiu (曇究), and Sengrui (僧睿) were responsible for the writing, which was completed in the eleventh month of winter. In this year, the Abhidhamma was translated in the summer, and this scripture in the winter, thus possessing the Three Baskets within one year, for which I am deeply grateful. However, I regret that I only encountered this scripture after eight or nine years, and I fear that before the book is completed, my work will come to an end. If I were given a few more years, there would probably be no major errors. Recently, I instructed the translators to directly translate the Sanskrit into Qin language, explaining the local dialects only, and I dared not arbitrarily change the text and content of the scripture. Furthermore, for unresolved numbers and matters, I visited the relevant people and had them add annotations below. Sometimes, I also supplemented based on my own understanding, as chapters. The annotations of the chapters 『Sutra』 (修妒路) are the original scripture texts cited by those people when annotating. Whenever it directly says 『Sutra』, it is citing scripture to provide evidence, not an annotation.

Four Agama Excerpts and Commentary, Volume 1 (The titles of the chapters in this land are all at the beginning, therefore Dao'an (道安) made this title)

Compiled by Arhat Vasubhadra

Fu Qin Western Regions

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三藏鳩摩羅佛提等譯

阿鋡暮(秦言趣無)前禮善逝、法眾、壞有眾(禮三尊眾能除結也)。當說所欲，略速義說，是故三法當說。

弟子問：說是有三法，說是三法何義？

師答：法依三門(面也向也)結句。是次第作，是故三法想識。

問：三法次第何義？

答：大佛經章系無數相，淫恚懷味精進因緣食持(味，恚也著也，進行系之，故曰持也。食，味也)眾生少智求聖諦，是輩想當知義、疾知義，三法方便想，分別是次第。一切是世間所有想、隨所欲想等結，是故想知義三法作。

問：是方便相應說三法。

答：功德、惡、依覺解脫(修妒路功德一、惡二、依三)。功德、惡、依覺解脫，有是句義是根句，是三各各三度、三分。

問：有三分句，初思惟解脫說。何義是解脫？彼解脫功德、惡、依覺相應。

答：已入不為說是解脫。世間等生至蟲蟻，蟲蟻亦求樂，等生謂見食而趣解脫。樂痛一義，世間少樂相應、樂因緣，不知如樂、道樂、涅槃樂無病等生也。以道樂有不知，是所欲。若所欲，不是為說。已入道不為說，如小兒問何者眼？即自知眼處。是自知，是不為說。如是樂世間所欲，是道所欲，是故說道義作無惡。

問：是何功德覺樂解脫有

？若爾者，不可見金見為富也。有病不可言聞，是故不覺解脫。

答：中間如明燈入壞闇有，不是明燈後有闇。是智生解脫者，知覺一義。

問：是何法功德，名為眾生深癡。為色味香？為受、不受、已受？

答：或隨想外，經說是功德：福德、根、無惡(修妒路三句：福也、根也、無惡也)。福德、根、無惡，是三功德清凈法果，我功德想，是一切三皆入，是當略說。

問：已說是福德根。無惡是何法？

答：福德：施、戒、分別(修妒路)。複復善事(複復猶恒恒也)，復簁人惡，是故福(簁猶盧也)。是三行：施、戒、分別，如是先師說：

「常能作福，德所行施(八字也)。眾生之命，命速乎馳(八字也)。若簁消惡，作行之數(八字也)。是故福德，如斯說喻(八字也。名首盧。首盧，三十二字偈也)。」

問：已說福德：施、戒、分別。是何施名？

答：己身、他受自財、施念俱去所更施，是三行施：法、食、無畏(修妒路)。法施、食施、無畏施，是三說施也。是法施，世間出世間章說是法施。無畏施，八行、三歸命去、五戒。世尊說：「歸佛去，無量眾生無畏、無妒、無恚、無殺。餘者如是。」

問：若歸去，見有殺蟲，何法無畏護？

【現代漢語翻譯】 現代漢語譯本： 問：如果這樣，就不能因為看見黃金就認為是富有。有病的人不能聽聞佛法，所以不能覺悟解脫。

答：這就像明燈進入黑暗的房間，不是明燈之後才產生黑暗。智慧產生解脫，知覺和解脫是一個意思。

問：是什麼法的功德，被稱為眾生深重的愚癡？是色、味、香嗎？是感受、不感受、已經感受嗎？

答：或者隨順外在的想像，經書中說這是功德：福德、根、無惡（修妒路三句：福德、根、無惡）。福德、根、無惡，是三種功德清凈法的果報，我對於功德的想像，是一切三者都包含在內，這是大概的說法。

問：已經說了福德和根，無惡是什麼法？

答：福德：佈施、持戒、分別（修妒路）。反覆行善事（反覆就是常常），反覆篩選人的惡行，所以是福（篩選就像籬笆）。這是三種行為：佈施、持戒、分別，就像先師所說：

『常常能夠作福，德行所行是佈施。眾生的壽命，比奔跑還要快。如果篩選消除惡行，作為修行的數量。所以福德，就像這樣譬喻（這是首盧，三十二字的偈子）。』

問：已經說了福德：佈施、持戒、分別。是什麼樣的佈施？

答：自身、他人接受自己的財物、佈施的念頭一起消失所做的佈施，這是三種佈施：法施、食施、無畏施（修妒路）。法施、食施、無畏施，這是三種施捨。法施，世間和出世間的篇章都說是法施。無畏施，八正道、三皈依、五戒。世尊說：『皈依佛，無量眾生沒有畏懼、沒有嫉妒、沒有嗔恨、沒有殺戮。其餘的也是這樣。』

問：如果皈依之後，看見有蟲子被殺，用什麼法來無畏地保護它們？

【English Translation】 English version: Question: If that is the case, one cannot consider seeing gold as being wealthy. A sick person cannot hear the Dharma, therefore they cannot awaken to liberation.

Answer: It is like a bright lamp entering a dark room; it is not that darkness exists after the lamp. When wisdom arises, liberation occurs, and perception and liberation are the same meaning.

Question: What Dharma's merit is called the deep delusion of sentient beings? Is it form, taste, or smell? Is it feeling, non-feeling, or already felt?

Answer: Or following external imagination, the Sutras say this is merit: merit, root, and non-evil (three sentences in the Sutra: merit, root, and non-evil). Merit, root, and non-evil are the fruits of the three pure Dharma merits. My imagination of merit includes all three; this is a brief explanation.

Question: You have already spoken of merit and root. What Dharma is non-evil?

Answer: Merit: giving, precepts, and discernment (Sutra). Repeatedly doing good deeds (repeatedly means constantly), repeatedly sifting out people's evil deeds, therefore it is merit (sifting is like a fence). These are the three actions: giving, precepts, and discernment, as the former teachers said:

'Always able to make merit, virtuous conduct is giving (eight characters). The life of sentient beings is faster than running (eight characters). If sifting eliminates evil, making the number of practices (eight characters). Therefore, merit is like this metaphor (eight characters. Named Shoulou. Shoulou is a verse of thirty-two characters).'

Question: You have already spoken of merit: giving, precepts, and discernment. What kind of giving is this?

Answer: Oneself, others receiving one's own wealth, the giving with the thought of giving disappearing together, these are the three kinds of giving: Dharma giving, food giving, and fearlessness giving (Sutra). Dharma giving, food giving, and fearlessness giving, these are the three kinds of giving. Dharma giving, the worldly and supramundane chapters say this is Dharma giving. Fearlessness giving, the Eightfold Path, the Three Refuges, and the Five Precepts. The World Honored One said: 'Taking refuge in the Buddha, countless beings have no fear, no jealousy, no hatred, no killing. The rest are like this.'

Question: If after taking refuge, one sees insects being killed, what Dharma can be used to protect them fearlessly?

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答：我不說一切眾生，以邪見癡殺蟲，作他財惡，作是三歸去。不有世間等見得若歸去，無世間等見是不歸去。是故無量吉。食施，名食為首。種種他施，與塔為首(種種象)、香為首(種種供也)。己身受(二受，己與他也)、或二受。是故二功德具足大果報。是施凈如是，我先師言：根財作、有或念或二作、有或義作世間吉，是方便凈，施少有大果。有因緣凈，少俱功德得。

問：是戒何法？

答：戒身口：他受、不壞他、壞增(修妒路)。戒名三相應，相應身口俱起。

問：何法？

答：他受、他不受、增是。他受名己饑羸，自知不嬈他受。眾生自知眾生不嬈(解不殺也)如是，他財他婦不染取如是(雖言受亦不受耳，直分身口不受也)。不他受，妄言、兩舌、粗言、不要言，不著他受。若七支不嬈他受，種種貧窮為力助他受二共想。福增續如從今，如殺生不作發意，中間增多相應。如出財得報意，善生覺受。如種穀，枝葉增至得果。如是連續至睡眠增多，是故增是戒(夢不失也)。

問：是分別何法？

答：分別禪無量無色(修妒路)。分別是善行，是故分別。如麻油花合，行分別。如王求，如等求王果，得有是求行。凈果相應，有分別。是禪思惟義是四行。

【現代漢語翻譯】 現代漢語譯本： 答：我不說一切眾生，因為邪見、愚癡而殺害蟲類，做偷盜他人財物的惡行，做了這三種惡事就墮落下去了。如果擁有與世間正見相同的見解，就能得到歸宿，如果沒有與世間正見相同的見解，就不能得到歸宿。因此有無量的吉祥。食物的佈施，以食物為首要。各種各樣的其他佈施，以佛塔為首（各種各樣的形象），以香為首（各種各樣的供養）。自己接受（兩種接受，自己和他人的），或者兩種都接受。因此兩種功德都具足，能得到大的果報。這樣的佈施是清凈的，我的先師說：用根本的財產來做，或者有念頭或者兩種都做，或者用正義來做，世間就是吉祥的，這是方便的清凈，佈施少也能有大的果報。有因緣的清凈，即使佈施少也能得到功德。

問：什麼是戒律？

答：戒律是身和口的行為：接受他人的幫助、不損害他人、增長（修妒路(Sutras)）。戒律名為三種相應，相應于身口同時生起。

問：什麼是法？

答：接受他人的幫助、不接受他人的幫助、增長是。接受他人的幫助是指自己飢餓羸弱，知道不侵擾他人而接受幫助。眾生自己知道不侵擾其他眾生（理解為不殺生）就像這樣，對於他人的財物和妻子不生貪念就像這樣（雖然說是接受，實際上是不接受，直接區分身和口的不接受）。不接受他人的幫助，不說謊言、不兩舌、不說粗惡的語言、不說無意義的語言，不執著于接受他人的幫助。如果七支不侵擾他人，種種貧窮時盡力幫助他人，兩種共同的想法。福報增長延續就像從今以後，就像殺生沒有一開始就發起的意念，中間增長很多相應。就像拿出錢財得到回報的意念，善的產生和覺受。就像種植穀物，枝葉增長直到得到果實。這樣連續不斷直到睡眠增多，因此增長就是戒律（夢中也不會失去戒律）。

問：什麼是分別？

答：分別是禪定、無量、無色（修妒路(Sutras)）。分別是善行，因此要分別。就像麻油和花混合在一起，行為要分別。就像國王的追求，就像平等地追求國王的果報，得到是因為有這樣的追求行為。清凈的果報相應，有分別。這種禪定的思惟意義是四種行為。

【English Translation】 English version: Answer: I do not speak of all sentient beings, because of wrong views and ignorance, killing insects, committing the evil of stealing others' property, and doing these three evil deeds leads to downfall. If one possesses views that are the same as the right views of the world, one can attain a refuge; if one does not possess views that are the same as the right views of the world, one cannot attain a refuge. Therefore, there is immeasurable auspiciousness. The giving of food, with food as the foremost. Various other kinds of giving, with stupas (various images) as the foremost, with incense as the foremost (various offerings). Oneself receiving (two kinds of receiving, oneself and others), or receiving both. Therefore, both kinds of merit are complete, and one can obtain great rewards. Such giving is pure, as my former teacher said: using fundamental wealth to do, or having a thought or doing both, or using righteousness to do, the world is auspicious, this is the purity of skillful means, even a small giving can have great rewards. With the purity of conditions, even a small giving can obtain merit.

Question: What is discipline (戒律, jie lǜ)?

Answer: Discipline is the behavior of body and speech: receiving help from others, not harming others, increasing (Sutras (修妒路, xiū dù lù)). Discipline is called three correspondences, corresponding to the simultaneous arising of body and speech.

Question: What is Dharma (法, fǎ)?

Answer: Receiving help from others, not receiving help from others, increasing is. Receiving help from others means that one is hungry and weak, knowing not to disturb others and receiving help. Sentient beings knowing not to disturb other sentient beings (understood as not killing) is like this, not being greedy for others' property and wives is like this (although it is said to be receiving, it is actually not receiving, directly distinguishing the non-receiving of body and speech). Not receiving help from others, not telling lies, not engaging in divisive speech, not speaking harsh words, not speaking meaningless words, not being attached to receiving help from others. If the seven branches do not disturb others, helping others with all one's strength in various poverty situations, two common thoughts. The increase and continuation of blessings is like from now on, like killing without initially arising the intention, the middle increases a lot correspondingly. Like taking out money and getting the intention of reward, the arising and feeling of goodness. Like planting grains, the branches and leaves increase until the fruit is obtained. This continues until sleep increases, therefore increasing is discipline (not losing discipline even in dreams).

Question: What is discrimination (分別, fēn bié)?

Answer: Discrimination is meditation, immeasurable, formless (Sutras (修妒路, xiū dù lù)). Discrimination is good conduct, therefore one must discriminate. Like sesame oil and flowers mixed together, behavior must be discriminated. Like the pursuit of a king, like equally pursuing the rewards of a king, obtaining is because there is such a pursuit behavior. Pure rewards correspond, there is discrimination. The meaning of this meditation is four kinds of behavior.

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問：是何法？

答：禪，淫行愛樂痛苦痛止(修妒路)。是四禪，初淫不善行止，善因緣系意住，離淫說。二自行說，自行自覺少，鈴聲欲止，是故無行(譬三定也鈴，餘音自行止，喻也)是自行止淫，前已說也。愛止三愛意歡喜如泉踴躍，是無(三禪無)淫行止、增止、苦痛樂痛止，樂痛樂身意無逼(樂痛止也)苦。外是彼無淫行愛，樂痛苦痛止，是四禪。

問：是為無量何法？

答：無量者，慈悲喜護(修妒路)，是四無量想。眾生無量、彼受因緣是無量、不是善能量，是故無量。是慈，名一切眾生愛，謂意行一切眾生，敏是身，念是慈等已。悲，苦惱眾生愛、自身愛。喜，樂念眾生，共系喜。護，無所作，眾生他非法忍。若是眾生作是相違見因緣，是故過忍護。已說無量。

問：何法無色？

答：無色，虛空、識、無所有、有想無想處(修妒路)。處者依義也。眾生是四分處，空色助、色惡見助，是故意無染。虛空因緣，意一定虛空，共系想彼虛空處。如何故虛空依？為有識。是故識因緣行識處，是亦依。無依解脫，謂無所作，是無所有處想。見惡相滅、見恐，一意有想無想處，是無色界。觀空已說，已說無色分別說。是一切福德說。

問：是根何法？

答：

【現代漢語翻譯】 　　問：這是什麼法？ 　　答：是禪，指通過修行止息淫慾的愛戀和痛苦（修妒路，Sūtra）。這是四禪，最初停止淫慾等不善行為，以善的因緣繫縛心意，遠離淫慾。其次是自行解說，自行自覺慾望減少，因此沒有行為（譬如三禪的定，其餘音自行停止，是比喻）。這是自行停止淫慾，前面已經說過了。愛止，指對愛的意念歡喜如泉水般涌動，這是沒有（三禪沒有）淫慾行為的止息、增長的止息、苦痛和快樂的止息，快樂和痛苦對身心沒有逼迫（快樂的止息）。外在是他們沒有淫慾的愛，快樂和痛苦的止息，這就是四禪。 　　問：這是什麼無量法？ 　　答：無量指的是慈、悲、喜、舍（護）（修妒路，Sūtra），這是四無量心。眾生是無量的，他們所承受的因緣是無量的，不是善能衡量的，所以是無量的。慈，名為愛一切眾生，意思是心意關懷一切眾生，敏銳地對待他們的身體，念念不忘慈愛等等。悲，愛那些受苦惱的眾生，如同愛自身。喜，快樂地思念眾生，共同維繫喜悅。舍（護），無所作為，對眾生的非法行為忍耐。如果眾生做出與這種相違背的行為，是因為見解的因緣，因此要過度忍耐和守護。已經說完了無量。 　　問：什麼法是無色的？ 　　答：無色，指的是虛空處、識處、無所有處、非想非非想處（修妒路，Sūtra）。處，是依止的意思。眾生是四種處所，空色幫助，色惡見幫助，因此心意沒有污染。虛空的因緣，心意專注于虛空，共同維繫對虛空處的思念。為什麼說虛空是依止？因為有識。因此，識的因緣產生識處，這也是依止。無依解脫，指的是無所作為，這是無所有處的想法。見到惡的現象滅亡、見到恐懼，一心一意地處於非想非非想處，這是沒有慾望的。觀察空已經說過了，已經說過了無色的分別解說。這是一切福德的解說。 　　問：什麼是根的法？

【English Translation】 　　Question: What is this Dharma? 　　Answer: It is Dhyana (meditation), referring to the cessation of lustful love and suffering through practice (Sūtra). This is the Four Dhyanas. Initially, it stops unwholesome actions like lust, binds the mind with wholesome causes and conditions, and separates from lust. Secondly, it is self-explained, self-aware that desires are reduced, therefore there is no action (like the Samadhi of the Third Dhyana, the remaining sound stops by itself, it's a metaphor). This is the self-stopping of lust, which has been said before. The cessation of love refers to the joy of the mind of love surging like a spring, which is the cessation of lustful actions (the Third Dhyana has no lustful actions), the cessation of increase, the cessation of suffering and pain, and happiness and pain do not oppress the body and mind (the cessation of happiness). Externally, they have no lustful love, and the cessation of happiness and pain, which are the Four Dhyanas. 　　Question: What is this immeasurable Dharma? 　　Answer: Immeasurable refers to Loving-kindness (mettā), Compassion (karuṇā), Sympathetic Joy (muditā), and Equanimity (upekkhā) (Sūtra), which are the Four Immeasurables. Sentient beings are immeasurable, and the causes and conditions they receive are immeasurable, not measurable by goodness, therefore they are immeasurable. Loving-kindness (mettā) is called love for all sentient beings, meaning the mind cares for all sentient beings, sensitively treats their bodies, and constantly remembers loving-kindness, etc. Compassion (karuṇā) is love for suffering sentient beings, like loving oneself. Sympathetic Joy (muditā) is joyfully thinking of sentient beings, jointly maintaining joy. Equanimity (upekkhā) is non-action, tolerating the unlawful actions of sentient beings. If sentient beings act contrary to this, it is because of the causes and conditions of views, therefore one must over-tolerate and protect. The immeasurable has been explained. 　　Question: What Dharma is formless? 　　Answer: Formless refers to the Sphere of Infinite Space (ākāsānañcāyatana), the Sphere of Infinite Consciousness (viññāṇañcāyatana), the Sphere of Nothingness (ākiñcaññāyatana), and the Sphere of Neither Perception Nor Non-Perception (nevasaññānāsaññāyatana) (Sūtra). 'Sphere' means reliance. Sentient beings are in four spheres, the emptiness of form helps, the evil views of form help, therefore the mind is not contaminated. The cause and condition of emptiness is that the mind focuses on emptiness, jointly maintaining the thought of the sphere of emptiness. Why is emptiness relied upon? Because there is consciousness. Therefore, the cause and condition of consciousness produces the sphere of consciousness, which is also reliance. Liberation without reliance refers to non-action, which is the thought of the sphere of nothingness. Seeing the destruction of evil phenomena, seeing fear, being single-mindedly in the sphere of neither perception nor non-perception, this is without desire. Observing emptiness has been said, the separate explanation of the formless has been said. This is the explanation of all merits. 　　Question: What is the Dharma of the root?

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根無慳、無恚、無癡(修妒路)。無慳、無恚、無癡，是三事根相。

問：是誰根？

答：非前功德說也。是故一切解脫入法。是根如相應說，當使相應：一大、二相應(癡大恚慳入)。如無慳施、無恚戒、無癡分別。復無慳食施、無恚無恐施、無癡法施。復無慳無嬈他、無恚不嬈他、無癡增益，如是三戒。復無慳禪根、無恚無量、無癡無色，如是三分別。復無慳聖事、無恚忍、無癡聞，如是無惡根。如是一切善行根。如是無慳名所作行念不取無所為、無恚名恚滅助、無癡名無明無智滅助。是故根。

問：是無惡何法說？

答：無惡：忍、聞、聖分(修妒路)。忍、聞、聖分，是三無惡說。無惡俗數義，隨想所作，或不恐畏惡。世尊已說無惡極行者言：「是忍苦增，惡力自下無恚忍。」(修妒路)忍苦增力，惡力加數苦，增力無惡，惡力自下(下欣也)。厭苦是忍義。增力加無惡，不增力能，不能為說(心如死灰，惡聲不出)。唯當恐畏眾生惡發，謂增無惡是忍。小人來力加自下，足能報而不報是。自下是眾生過，行過當忍，是義當說。苦寒暑饑、渴風暖起(修妒路)。苦名如增事。是二事起身惱不無意眾生，惡眾生因緣惡說。是故二依(外內)謂逼身，是當忍。是忍。

問：已說忍

【現代漢語翻譯】 現代漢語譯本 無慳、無恚、無癡（修妒路，Sutras）。無慳、無恚、無癡，是這三件事的根本性質。

問：這是誰的根本？

答：不是先前功德所說的。因此，一切解脫都進入此法。這是與根本相應的說法，應當使其相應：一大、二相應（癡大、恚、慳入）。例如無慳的佈施、無恚的持戒、無癡的分別。再如無慳的食物佈施、無恚無恐的佈施、無癡的法佈施。再如無慳的不惱害他人、無恚的不惱害他人、無癡的增益，這是三種戒律。再如無慳的禪定之根、無恚的無量心、無癡的無色界，這是三種分別。再如無慳的聖事、無恚的忍辱、無癡的聽聞，這是無惡之根。像這樣，一切善行都是根。像這樣，無慳名為所作之行，念不取無所為；無恚名為恚滅之助；無癡名為無明無智滅之助。因此是根。

問：這無惡是指什麼法而言？

答：無惡：忍、聞、聖分（修妒路，Sutras）。忍、聞、聖分，是這三種無惡的說法。無惡是世俗的計數之義，隨想所作，或者是不恐懼惡事。世尊已經說過無惡的極行者說：『這是忍受痛苦的增長，惡的力量自然降伏，沒有嗔恚的忍辱。』（修妒路，Sutras）忍受痛苦增長力量，惡的力量增加苦難的程度，增長力量就沒有惡，惡的力量自然降伏（降伏是欣悅）。厭惡痛苦是忍辱的意義。增長力量增加無惡，不增長力量就不能，不能為此說法（心如死灰，惡聲不出）。唯獨應當恐懼眾生的惡念萌發，所謂增長無惡就是忍辱。小人來加力自然降伏，足夠報復而不報復就是。自然降伏是眾生的過錯，行為有過錯應當忍受，這是應當說的意義。苦寒暑饑、渴風暖起（修妒路，Sutras）。苦是指像增長的事情。這兩件事使身體煩惱，不是沒有意義的眾生，惡的眾生因緣惡的說法。因此，內外二依是指逼迫身體，這是應當忍受的。這是忍辱。

問：已經說了忍辱

【English Translation】 English version Without stinginess, without hatred, without delusion (Sutras). Without stinginess, without hatred, without delusion, these are the fundamental characteristics of these three things.

Question: Whose root is this?

Answer: It is not what is said of previous merits. Therefore, all liberation enters this Dharma. This is a statement corresponding to the root, and it should be made to correspond: one great, two corresponding (delusion great, hatred, stinginess enter). For example, giving without stinginess, keeping precepts without hatred, discriminating without delusion. Furthermore, giving food without stinginess, giving without hatred or fear, giving Dharma without delusion. Furthermore, without stinginess, not harming others; without hatred, not harming others; without delusion, increasing benefit, these are the three precepts. Furthermore, the root of meditation without stinginess, immeasurable mind without hatred, formless realm without delusion, these are the three distinctions. Furthermore, sacred matters without stinginess, patience without hatred, hearing without delusion, these are the roots of non-evil. Like this, all good deeds are roots. Like this, without stinginess, it is called the action of what is done, the mind does not grasp what is not done; without hatred, it is called the aid to the extinction of hatred; without delusion, it is called the aid to the extinction of ignorance and lack of wisdom. Therefore, it is a root.

Question: What Dharma does this non-evil refer to?

Answer: Non-evil: patience, hearing, sacred division (Sutras). Patience, hearing, sacred division, these are the three statements of non-evil. Non-evil is the meaning of worldly counting, done according to thought, or not fearing evil. The World Honored One has already said that the extreme practitioner of non-evil said: 'This is the increase of enduring suffering, the power of evil naturally subdues, patience without hatred.' (Sutras) Enduring suffering increases strength, the power of evil increases the degree of suffering, increasing strength has no evil, the power of evil naturally subdues (subduing is joy). Disgusting suffering is the meaning of patience. Increasing strength increases non-evil, not increasing strength cannot, cannot speak of this (the heart is like dead ashes, no evil sound comes out). One should only fear the arising of evil thoughts in sentient beings, so-called increasing non-evil is patience. A petty person comes to add strength and naturally subdues, being able to retaliate but not retaliating is. Naturally subduing is the fault of sentient beings, if there is a fault in behavior, one should endure it, this is the meaning that should be spoken. Bitter cold, summer heat, hunger, thirst, wind, warmth arise (Sutras). Bitter refers to things like increase. These two things cause trouble to the body, not meaningless sentient beings, the evil of sentient beings is the cause of evil speech. Therefore, the two reliances (internal and external) refer to oppressing the body, this is what should be endured. This is patience.

Question: Patience has already been spoken of

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。云何聞？

答：聞修妒路(舉四阿鋡所出十二首也)、阿毗曇、鼻奈耶(修妒路三藏也)。聞名謂淫恚癡盡。等有是聞，餘者非聞。是三藏：修妒路、阿毗曇、鼻奈耶。是修妒路名謂一切智說、佛所可者，著斷現、四聖諦現，明無內無外解脫。阿毗曇名謂修妒路所有顯示相應章。鼻奈耶(律也，秦言志真也)名無行無命清凈說。是三行，聞是增，貪淫止鼻奈耶、恚止阿毗曇。阿毗曇行，所作覺說，是故恚薄。恚起犯戒枝，地獄。有癡止(修妒路)因緣。說是一切聞。

問：云何聖分？

答：聖分，等善知識、思惟、得(修妒路)。等善知識、等思惟、等得，是三聖分。聖分，無敢說惡義。是善知識所欲助、善、力，師弟子伴(修妒路)謂所欲助、善、力謂彼善知識、彼三師弟子伴。

問：云何助師？云何善弟子？云何力伴？如數說。

答：如是說已知差別。助、善、力是善知識相。彼師弟子伴知說是增助善，二有是枝。彼或相助不善、助覺不力說，如父無足、年高父子。或有力不善，念欲助善、不助不善處(助不助二也)，如末迦蘭富蘭(六師之二)。或欲無助善力，如一切明知醫，前有怨，知病不救。若是三相等具，是善知識。或師過、或弟子過、或伴過，是故三相相應是善知識

【現代漢語翻譯】 現代漢語譯本： 問：什麼是聞？ 答：聞是指修妒路（Sūtra，經，指四阿含經所出的十二部經）、阿毗曇（Abhidharma，論）、鼻奈耶（Vinaya，律，即修妒路三藏）。聞的意義在於淫慾、嗔恚、愚癡的止息。只有這樣的聞才是真正的聞，其他的不是聞。這三藏是：修妒路、阿毗曇、鼻奈耶。修妒路的意思是指一切智者所說、佛所認可的，闡明斷滅現象、顯現四聖諦，明確無內無外的解脫。阿毗曇的意思是指修妒路中所有顯示相應的章節。鼻奈耶（即律，秦語譯為志真）的意思是指無行無命的清凈之說。這三種行為，聞可以增長，貪淫可以通過鼻奈耶來止息，嗔恚可以通過阿毗曇來止息。阿毗曇的行為，是對於所作所為的覺悟之說，因此可以減少嗔恚。嗔恚會引發犯戒的行為，導致墮入地獄。而愚癡可以通過修妒路來止息，因為修妒路闡述了因緣。以上所說就是一切聞。 問：什麼是聖分？ 答：聖分是指親近善知識、思惟、獲得（修妒路）。親近善知識、如理思惟、正確獲得，這三者是聖分。聖分不會說任何邪惡的道理。善知識所希望幫助的、所希望行善的、所希望給予力量的，以及老師、弟子、同伴（修妒路），都是指希望幫助的、行善的、給予力量的，也就是指那些善知識、那些老師、弟子和同伴。 問：什麼是助師？什麼是善弟子？什麼是力伴？請詳細說明。 答：像這樣說才能知道其中的差別。幫助、行善、給予力量是善知識的特徵。老師、弟子、同伴知道這些，並且能夠增加幫助和行善，這兩者是重要的組成部分。他們或者互相幫助但不善，或者幫助覺悟但不盡力，就像父親沒有腳，年老的父親和兒子一樣。或者有力量但不善，心裡想幫助行善，但不幫助不善之處（幫助與不幫助兩者都有），就像末迦蘭富蘭（Makaraṇapūrana，六師外道之一）。或者想不幫助行善和給予力量，就像一切都明白的醫生，以前有仇怨，知道病情也不救治。如果這三種特徵都具備，才是善知識。或者老師有過錯，或者弟子有過錯，或者同伴有過錯，因此三者相應才是善知識。

【English Translation】 English version: Question: What is 'hearing' (聞)? Answer: 'Hearing' refers to Sūtra (修妒路, the discourses, referring to the twelve divisions of the scriptures from the four Āgamas), Abhidharma (阿毗曇, the higher teachings), and Vinaya (鼻奈耶, the monastic discipline, i.e., the Sūtra Tripiṭaka). The meaning of 'hearing' is the cessation of lust, hatred, and delusion. Only such 'hearing' is true 'hearing'; anything else is not. These three are the Tripiṭaka: Sūtra, Abhidharma, and Vinaya. The meaning of Sūtra is that which is spoken by the all-knowing one, that which is approved by the Buddha, clarifying the cessation of phenomena, revealing the Four Noble Truths, and clearly showing liberation without inner or outer attachments. The meaning of Abhidharma is all the chapters in the Sūtra that display corresponding meanings. The meaning of Vinaya (i.e., the monastic discipline, translated in Qin as 'truth of intention') is the pure teaching of no action and no life. These are the three practices; 'hearing' can increase them. Lust can be stopped by Vinaya, and hatred can be stopped by Abhidharma. The practice of Abhidharma is the teaching of awareness of what has been done; therefore, hatred is diminished. Hatred gives rise to the branches of breaking precepts, leading to hell. And delusion can be stopped by Sūtra, because Sūtra explains the principle of dependent origination. What has been said above is all about 'hearing'. Question: What is a 'holy part' (聖分)? Answer: A 'holy part' refers to associating with good teachers, contemplation, and attainment (of Sūtra). Associating with good teachers, contemplating correctly, and attaining correctly—these three are 'holy parts'. A 'holy part' would not dare to speak evil doctrines. What a good teacher wishes to help with, what is good, and what is strength, as well as the teacher, disciples, and companions (of Sūtra), all refer to what is wished to help with, what is good, and what is strength, which are those good teachers, those teachers, disciples, and companions. Question: What is a 'helper teacher'? What is a 'good disciple'? What is a 'powerful companion'? Please explain in detail. Answer: Only by explaining in this way can one know the differences. Helping, being good, and giving strength are the characteristics of a good teacher. The teacher, disciples, and companions know these and can increase help and goodness; these two are important components. They may help each other but not be good, or they may help with enlightenment but not exert effort, like a father without feet, an old father and son. Or they may have strength but not be good, thinking of helping with goodness but not helping with what is not good (helping and not helping both exist), like Makaraṇapūrana (末迦蘭富蘭, one of the six non-Buddhist teachers). Or they may not want to help with goodness and give strength, like a doctor who knows everything but has previous grudges and does not save the patient even knowing the illness. If these three characteristics are all present, then it is a good teacher. Or the teacher may have faults, or the disciple may have faults, or the companion may have faults; therefore, the correspondence of the three is a good teacher.

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。

問：是何法思惟？

答：思惟：息、覺精進、護想所行(修妒路)。息覺、精進、護想以為面，是無作。彼息名意亂，定彼相像。覺精進，意懈怠念，教不亂。護等得等相應。如御車馬，遲則策之，牛奔則抑之。等行是護，當如是觀意，無量內入一護一，皆有緣眾生前相應，是意等得護。

問：何所說，若護之意即奔則抑之、若意遲則策之等得護？

答：我前不說是等思惟耶！如等思惟，如恐怖時相應行數；若異者，無等思惟也。是故思惟。

問：是得云何？

答：得等具方便果(修妒路)。方便定入無外供養，是相應入等具方便果。

問：何誰等具？

答：如說解脫。

問：是何等具名？

答：等具：等書(等者書文字曰等也。沙門具十二法為等具也)、根斷、近禪(修妒路)。等聚是善行，是故等具，如種等具。種等具是枝義。是等具三行：等書、根斷、近禪。

問：彼等書名何法？

答：等書，五納阿練茹比丘行(修妒路)，具足等書等書。等書增是義。二象作：工師能畫；彼巧匠作鑿刻石木、削治作像。書作經作畫作，彼像二行作：巧師所作能耐風雨；彼雖好不能耐。如是二人：道人、白衣。彼道人，念棄親屬、所作棄，如

【現代漢語翻譯】 現代漢語譯本 問：什麼是法思惟？ 答：思惟是：止息（息）、覺悟（覺）、精進、守護念想所行（修妒路，Sutra）。以止息、覺悟、精進、守護念想為根本，這就是無為法。其中的『息』指的是意念散亂，通過禪定來確定它的形象。覺悟和精進，針對的是意念懈怠，教導使其不散亂。守護等同於獲得，相互相應。如同駕馭車馬，遲緩了就鞭策它，奔跑過快就抑制它。平等地行進就是守護，應當這樣觀察意念，無量地進入一個守護，每一個都與有緣眾生先前相應，這就是意念獲得守護。 問：您所說的，如果守護的意念奔跑過快就抑制它、如果意念遲緩就鞭策它，這樣才能獲得守護，是什麼意思？ 答：我之前不是說了這是平等思惟嗎！如同平等思惟，如同恐怖時相應地進行計數；如果不是這樣，就沒有平等思惟了。所以要思惟。 問：這種獲得是什麼樣的？ 答：獲得是平等具備方便的果報（修妒路，Sutra）。方便禪定進入沒有外在供養的狀態，這就是相應地進入平等具備方便的果報。 問：什麼人能平等具備？ 答：如經中所說，解脫之人。 問：這種平等具備指的是什麼？ 答：平等具備：平等書寫（等者書文字曰等也。沙門具十二法為等具也）、斷除根本、接近禪定（修妒路，Sutra）。平等聚集是善行，所以是平等具備，如同種子平等具備。種子平等具備是枝幹的意義。這種平等具備有三種行為：平等書寫、斷除根本、接近禪定。 問：這種平等書寫指的是什麼法？ 答：平等書寫，是五種適合阿練若（Aranyaka，空閑處）比丘的行為（修妒路，Sutra），具足平等書寫。平等書寫是增長的意思。有兩種形象的製作：工匠能夠繪畫；那些巧匠能夠鑿刻石頭和木頭、削平修治製作佛像。書寫、經書的製作、繪畫的製作，這些佛像有兩種行為的製作：巧匠所作的能夠經受風雨；那些雖然好看卻不能經受風雨。如同這兩種人：道人、白衣。那些道人，念及捨棄親屬、所作所為都捨棄，如同

【English Translation】 English version Question: What is the method of contemplation? Answer: Contemplation is: cessation (息, xi), awareness (覺, jue), diligence, guarding what the mind dwells on (修妒路, Sutra). Taking cessation, awareness, diligence, and guarding what the mind dwells on as the foundation, this is non-action (無作, wu zuo). Among them, 'cessation' refers to a distracted mind; use meditation to fix its image. Awareness and diligence are directed at a lax mind, teaching it not to be distracted. Guarding is equivalent to attainment, corresponding to each other. It is like driving a horse-drawn carriage; if it is slow, whip it; if it runs too fast, restrain it. To proceed equally is guarding; one should observe the mind in this way, infinitely entering into a single guarding, each corresponding to sentient beings with whom there is a prior connection; this is the mind attaining guarding. Question: What do you mean by saying that if the mind being guarded runs too fast, restrain it; if the mind is slow, whip it, in order to attain guarding? Answer: Did I not say earlier that this is equal contemplation! Like equal contemplation, like counting appropriately when there is fear; if it is not like this, there is no equal contemplation. Therefore, contemplate. Question: What is this attainment like? Answer: Attainment is the result of equally possessing skillful means (修妒路, Sutra). Skillful means, meditation entering a state without external offerings; this is correspondingly entering the result of equally possessing skillful means. Question: Who can equally possess? Answer: As the Sutra says, those who are liberated. Question: What does this equal possession refer to? Answer: Equal possession: equal writing (等者書文字曰等也.沙門具十二法為等具也, 'equal' means writing words equally. A Shramana possessing twelve qualities is considered to have equal possession), cutting off the root, approaching Dhyana (修妒路, Sutra). Equal gathering is good conduct, therefore it is equal possession, like a seed equally possessing. A seed equally possessing is the meaning of branches. This equal possession has three actions: equal writing, cutting off the root, approaching Dhyana. Question: What Dharma does this equal writing refer to? Answer: Equal writing is the five practices suitable for Aranyaka (阿練若, Aranyaka, a secluded place) Bhikkhus (比丘, Bhikkhus) (修妒路, Sutra), fully possessing equal writing. Equal writing means increasing. There are two kinds of image making: a craftsman can paint; those skilled craftsmen can carve stone and wood, smoothing and repairing to make Buddha images. Writing, making scriptures, making paintings, these Buddha images have two kinds of making: those made by skilled craftsmen can withstand wind and rain; those that are beautiful but cannot withstand wind and rain. Like these two kinds of people: a person of the Way, a layperson. Those people of the Way, mindful of abandoning relatives, abandon all that they do, like

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巧師也。彼白衣，妻子奴婢，如畫師所作。彼白衣展轉愛樂，彼愛別離憂喜恐斗諍為首，非法而破壞，作經像無堅、有非道人。世尊說：「如孔雀、好青項鳥，飛行不如野雁步。如是白衣不似比丘。」牟尼(亦比丘也)坐空野禪，是書也。五納阿練若作比丘行，是三頭陀功德十二根有，是餘九眷屬，各當別說。世尊酸陀梨所將難陀為說三功德：「何時卿難陀！得見汝(八字)無事而粗服衣納五(八字)；彼信施之而無所染(八字)；遠淫慾行能離其險。」(八字，首盧)是故知根有是三功德及餘四利。起衣、乞食、床臥有利。彼衣利，持五納為說。乞食利，教乞利、床臥利，為說阿練行。是功德具壞有利等書。或二行入：貢高入、自嘆入。彼衣、乞食、床臥利也。入貢高是三功德息，一助止去貢高是得樂，為說頭陀功德。

問：云何五納？

答：五納，三衣、取、得(不擇好惡也。修妒路)。五納，彼常住，是故五納。五納分是五納。彼五納三枝具足滿。有三衣為面首，是修妒路義。

問：若五納三事、九頭陀功德，有如是等(修妒路)相違。彼丘冢道路弊壞衣被，得著被三衣：僧伽梨、郁怛羅僧、安陀羅婆𡂠。彼或有我持三衣，最好利壞。即由利便亂。若不多最好，求二利：最利多利。如或有人

【現代漢語翻譯】 現代漢語譯本： 巧匠啊。那些在家居士，有妻子奴婢，就像畫師所畫的一樣。那些在家居士輾轉于愛戀享樂之中，因愛別離而產生憂愁、喜悅、恐懼、爭鬥，以這些為首，用非法行為破壞佛法，製作的佛經佛像沒有堅固性，行為不像修行之人。世尊說：『就像孔雀、美麗的青頸鳥，飛行不如野雁行走。同樣，在家居士不如比丘。』牟尼（也是比丘）坐在空曠的郊野禪修，這就是這本書所說的。五納衣的阿蘭若比丘的修行，是三種頭陀功德和十二種根源，其餘九種眷屬，應當分別解說。世尊對酸陀梨所帶來的難陀說三種功德：『什麼時候你能像難陀一樣！得見你（八個字）無事而穿著粗糙的五納衣（八個字）；他接受信徒的佈施而不被污染（八個字）；遠離淫慾的行為能夠脫離危險。』（八個字，首盧）因此可知根源具有這三種功德以及其餘四種利益：起衣、乞食、床臥的利益。關於衣的利益，持五納衣的人會為你解說。關於乞食的利益，會教你乞食的方法；關於床臥的利益，會為你解說阿蘭若的修行。這些功德都具備了破除貪慾等利益的書籍。或者有兩種途徑會誤入歧途：貢高我慢，自我讚歎。這些都是關於衣、乞食、床臥的利益。陷入貢高我慢會使三種功德消失，幫助止息貢高我慢才能獲得快樂，所以要解說頭陀的功德。

問：什麼是五納衣？

答：五納衣，就是三衣，取、得（不選擇好壞。修妒路(Sutra)）。五納衣，是常住的，所以稱為五納衣。五納衣的組成部分就是五納。這五納衣的三種組成部分具足圓滿。以三衣為首要，這是修妒路(Sutra)的含義。

問：如果五納衣的三件事、九種頭陀功德，有像這樣（修妒路(Sutra)）的相互矛盾之處。那些從墳冢、道路上撿來的破舊衣服，可以用來做三衣：僧伽梨(Sanghati，大衣)、郁怛羅僧(Uttarasanga，上衣)、安陀羅婆𡂠(Antaravasaka，中衣)。他們或許會認為我持有的三衣是最好的，這會損害利益。這樣就會因為貪圖利益而產生混亂。如果不多求最好的，而是追求兩種利益：最好的利益和較多的利益。比如有人

【English Translation】 English version: Skilled craftsman. Those laypeople, with wives, children, servants, are like those painted by a painter. Those laypeople revolve in love and enjoyment, producing sorrow, joy, fear, and strife due to separation from loved ones, taking these as the head, destroying the Dharma with illegal actions, making Buddhist scriptures and images without firmness, and behaving unlike practitioners. The World-Honored One said: 'Like peacocks, beautiful blue-necked birds, flying is not as good as the walking of wild geese. Likewise, laypeople are not like Bhikkhus.' Muni (also a Bhikkhu) sits in empty wilderness meditation, which is what this book speaks of. The practice of a Bhikkhu in the Aranya (forest) with five-patched robes is the three Dhuta (ascetic) qualities and twelve roots, and the remaining nine dependents should be explained separately. The World-Honored One spoke of three merits to Nanda, brought by Sundari: 'When will you, Nanda! Be seen (eight characters) without affairs and wearing rough five-patched robes (eight characters); he accepts the offerings of believers without being tainted (eight characters); the practice of being far from lust can escape danger.' (eight characters, Sutra). Therefore, it is known that the root has these three merits and the remaining four benefits: the benefits of robes, alms, and bedding. Regarding the benefit of robes, those who hold five-patched robes will explain it to you. Regarding the benefit of alms, they will teach you the method of begging for alms; regarding the benefit of bedding, they will explain the practice of Aranya. These merits all possess books that break down greed and other benefits. Or there are two paths that can lead astray: arrogance and self-praise. These are all about the benefits of robes, alms, and bedding. Falling into arrogance will cause the three merits to disappear, and helping to stop arrogance will bring happiness, so the merits of Dhuta should be explained.

Question: What are the five-patched robes?

Answer: The five-patched robes are the three robes, taken and obtained (without choosing good or bad. Sutra). The five-patched robes are permanent, so they are called five-patched robes. The components of the five-patched robes are the five patches. The three components of these five-patched robes are complete and perfect. Taking the three robes as the most important, this is the meaning of Sutra.

Question: If the three matters of the five-patched robes and the nine Dhuta qualities have such contradictions (Sutra). Those tattered clothes picked up from tombs and roads can be used to make the three robes: Sanghati (outer robe), Uttarasanga (upper robe), and Antaravasaka (inner robe). They may think that the three robes I hold are the best, which will harm the benefits. This will cause confusion due to greed for benefits. If you do not seek the best, but pursue two benefits: the best benefit and the more benefit. For example, someone

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求最好女人二、不求好千。如是多利。持三衣止最好利生。是世尊：「我持三衣，一一割截持。六衣：劫貝、四𪃆(葛也，青構反)、系布、傍渠(麻布)、阿鞞駏(榜也)、蒖麻(𦳖布，庫打反)。是輩六，遇得便著，割碎持。」是故義不最好，作不得惡，是名無好。彼如是三衣持，名不求好。若眾許、若白衣許床臥坐，見余好而坐(二皆得坐也)彼。如遇得作說。如坐好因緣，得是當坐。若上座命，是隨遇。如是具足滿五納。

問：是阿練茹何法？

答：阿練者，坐樹下、露坐、常坐常住(修妒路)。我常當坐樹下、我常當露坐、我常當坐(三坐也)，是阿練茹具足，滿阿練茹行，是故阿練茹。阿練茹分，是故阿練茹。是四床臥利，助彼喜信作講堂，柔軟褥作樂想知，為分別說。世尊：「我是不相像，棄家他舍著；棄講堂上，取阿練若行。」如是阿練若行。作屈坻(今郁反，容身禪小屋)、作平屋，意欲作是二。是世尊：「我是非阿練茹，行平屋事。如舍馬如乘驢。是故當坐樹下。」棄惡樹而樂好樹，樂利果好華樹樂，彼世尊教露坐，用是為男女所欲、婆羅門所樂。為露坐已，利不生彼，如是露坐苦行。作大床臥，至日出棄，思惟念眠。是故我世尊：「我是非清凈，如截耳欲著交露珰，是故當坐。」

【現代漢語翻譯】 現代漢語譯本 不追求最好的女人，也不追求最好的供養。像這樣能帶來許多利益。持有三衣並停止追求最好的東西，是爲了利益眾生。世尊說：『我持有三衣，每一件都是割截后縫製而成的。六種衣料：劫貝（Kārpāsa，棉花），四𪃆（Cūta，葛布），系布（Sūtra-vastra，縫紉的布），傍渠（Bhaṅga，麻布），阿鞞駏（Avyāja，未漂白的布），蒖麻（Kṣaumā，亞麻布）。這些六種衣料，遇到合適的就穿，都是割碎后縫製而成的。』因此，不追求最好的，不做惡事，這叫做『無好』。像這樣持有三衣，叫做不追求最好的。如果僧眾允許，或者在家居士允許在床上坐臥，看到更好的床而坐上去（這兩種情況都可以坐）。像遇到合適的機會一樣說。如果因為好的因緣而坐，就應當坐。如果是上座的命令，那就隨遇而安。像這樣具足五種納衣。

問：什麼是阿練若（Araṇya，寂靜處）的修行方法？

答：阿練若的修行者，坐在樹下，露天而坐，常坐常住（根據修妒路（Sūtra，經））。我應當常坐在樹下，我應當常露天而坐，我應當常坐（這三種坐法），這是阿練若具足，圓滿阿練若的修行，所以叫做阿練若。阿練若的一部分，所以叫做阿練若。這四種床臥的利益，幫助那些因歡喜和信心而建造講堂的人，把柔軟的褥子當作快樂的來源，並認為自己知道，是爲了分別解說。世尊說：『我不像那些捨棄家庭而住在別人家的人；捨棄講堂，而選擇阿練若的修行。』像這樣是阿練若的修行。建造屈坻（Kuṭi，小茅屋），建造平屋，想要做這兩種。世尊說：『我不是阿練若的修行者，卻做平屋的事情。就像捨棄馬而騎驢一樣。所以應當坐在樹下。』捨棄不好的樹而喜歡好的樹，喜歡有利益的果實和美好的花朵的樹，世尊教導露天而坐，因為這是男女所想要的，婆羅門所喜歡的。因為露天而坐，利益不會因此而產生，像這樣露天而坐是苦行。建造大的床臥，直到日出才捨棄，思惟睡眠。所以我的世尊說：『我不是清凈的，就像截斷耳朵卻想要戴上露珠耳環一樣，所以應當坐在樹下。』

【English Translation】 English version Not seeking the best women, nor seeking the best offerings. Such is greatly beneficial. Holding the three robes and ceasing to seek the best is for the benefit of sentient beings. The World-Honored One said: 'I hold the three robes, each of which is cut and sewn together. Six kinds of cloth: Kārpāsa (cotton), Cūta (coarse cloth), Sūtra-vastra (sewn cloth), Bhaṅga (hemp cloth), Avyāja (unbleached cloth), Kṣaumā (linen cloth). These six kinds of cloth, when suitable, are worn, all cut and sewn together.' Therefore, not seeking the best, not doing evil, this is called 'no good'. Holding the three robes in this way is called not seeking the best. If the Sangha allows, or if laypeople allow sitting or lying on a bed, seeing a better bed and sitting on it (both situations are permissible). Speak as if encountering a suitable opportunity. If sitting because of good circumstances, then one should sit. If it is the order of the senior monk, then be adaptable. Thus, fully possessing the five kinds of patched robes.

Question: What is the practice of Araṇya (secluded place)?

Answer: The practitioner of Araṇya sits under a tree, sits in the open, constantly sits and dwells (according to the Sūtra). I should always sit under a tree, I should always sit in the open, I should always sit (these three ways of sitting), this is the completeness of Araṇya, fulfilling the practice of Araṇya, therefore it is called Araṇya. A part of Araṇya, therefore it is called Araṇya. These four benefits of beds and couches, helping those who build lecture halls out of joy and faith, treating soft mattresses as a source of pleasure, and thinking they know, are for the sake of explaining separately. The World-Honored One said: 'I am not like those who abandon their homes and live in others' houses; abandoning lecture halls, and choosing the practice of Araṇya.' This is the practice of Araṇya. Building Kuṭi (small hut), building a flat-roofed house, wanting to do these two. The World-Honored One said: 'I am not a practitioner of Araṇya, yet I do the things of a flat-roofed house. It is like abandoning a horse and riding a donkey. Therefore, one should sit under a tree.' Abandoning bad trees and liking good trees, liking trees with beneficial fruits and beautiful flowers, the World-Honored One teaches sitting in the open, because this is what men and women desire, what Brahmins like. Because of sitting in the open, benefits do not arise from it, thus sitting in the open is ascetic practice. Building large beds and couches, abandoning them until sunrise, contemplating sleep. Therefore, my World-Honored One said: 'I am not pure, like cutting off ears but wanting to wear dewdrop earrings, therefore one should sit under a tree.'

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彼坐草蓐，結跏趺坐，世間所有遍思惟自行。行如是，為具足滿阿練茹行。

問：何法乞食名？

答：乞食，一坐后無食(無貯)。在丘冢間(修妒路)二行學道僧住處得，及乞食。彼住處得食，名謂信家日日來具足食施。或恐來為勞，外為立僧園堂，作已即中辦具與食。乞食謂家家少多得乞食。是乞食若違二，非法行。彼一處食慾得食，檀越施我當食，作如是意于食樂著。世尊示行乞食。彼乞食來數數食，至於時，如是不得思惟。彼世尊制一食：

「若如有人(四字)計常(二字)，思念有慕(四字)；得漿飯食(四字)知節(二字)，能自抑寤(四字)。」是得彼一坐食，復索好飲。佛聽飲。大得種種飲，不能思惟。是世尊：「我用是為？棄斯飲。渴，水亦得止。是后食止。」彼如是一坐食，棄后澡浴涂身嚴飾其身。彼世尊：「我亦是食想貢高。食長身極供養之要，當壞盡捐丘冢間。」是故教丘冢間見丘冢間食所化，復彼丘冢間蟲半消，膀脹欲壞爛脂血流漫骨髓，千身骨交亂。見已貢高止。如是比丘行具足滿。有是為等書。

問：何法是根斷？

答：根斷，不可強止、自製、不染有(修妒路)，根斷。是根斷：不可強止、自製、不染有。

問：是誰不可強止？

答：

【現代漢語翻譯】 現代漢語譯本： 他坐在草墊上，結跏趺坐，思惟世間一切，自行其道。如此修行，是爲了圓滿阿練若（Aranya，指遠離人煙的寂靜處）的修行。

問：什麼叫做乞食？

答：乞食是指，一天只坐一次，之後不再進食（沒有儲存食物）。在墳墓間（修妒路，Sutru，指佛經）或在修行學道的僧人居住的地方乞食，以及一般的乞食。在僧人居住的地方得到食物，被稱為信徒每天都來供養充足的食物。或者擔心信徒前來勞累，就在外面建立僧園堂，建成后就準備好食物供養。乞食是指挨家挨戶乞討，無論多少都接受。這種乞食如果違背了兩種情況，就是非法的行為。第一種情況是，在一個地方吃飯還想得到更多的食物，心想施主會給我食物，我應當吃，這樣就對食物產生了貪戀。世尊教導要實行乞食。如果乞食后還頻繁地吃，到了時間還這樣，就不能進行思惟。因此世尊制定了一日一食的制度：

『如果有人（四字）總是（二字），思念貪求（四字）；得到粗糙的飯食（四字）知道節制（二字），能夠自我約束不貪睡（四字）。』這樣得到了一日一食，又去索取好的飲料。即使得到了各種各樣的飲料，也不能進行思惟。因此世尊說：『我用這些做什麼呢？捨棄這些飲料吧。口渴時，水也可以止渴。之後就停止進食。』這樣實行一日一食，卻在之後洗澡、塗抹身體、裝飾自己。世尊說：『我也是因為食物而生起貢高我慢之心。食物滋養身體只是暫時的供養，終究會壞盡，應當丟棄在墳墓間。』因此教導（比丘）在墳墓間觀察食物所化成的景象，又觀察墳墓間被蟲子啃食了一半的屍體，膨脹欲裂，腐爛的油脂和血液流淌，骨髓暴露，成千上萬的屍骨交錯混亂。看到這些景象后，貢高我慢之心就會停止。這樣的比丘修行才能圓滿。這些都記載在經書中。

問：什麼叫做斷除根本？

答：斷除根本是指，不可強行阻止、自我剋制、不被染污（修妒路，Sutru，指佛經），這就是斷除根本。這種斷除根本是指：不可強行阻止、自我剋制、不被染污。

問：什麼人是不可強行阻止的？

答：

【English Translation】 English version: He sat on a grass mat, sitting in the lotus position, contemplating all things in the world, and practicing his own path. Practicing in this way is to fulfill the practice of Aranya (Aranya, referring to a quiet place far from human habitation).

Question: What is called alms-begging?

Answer: Alms-begging means sitting only once a day, and not eating afterwards (without storing food). Begging for food in the cemeteries (Sutru, referring to Buddhist scriptures) or in the places where monks who practice and learn the Way live, as well as general alms-begging. Obtaining food in the places where monks live is called the faithful coming to offer sufficient food every day. Or, fearing that the faithful will be tired from coming, they build a monastery hall outside, and after it is built, they prepare food for offering. Alms-begging means begging from house to house, accepting whatever amount is given. If this kind of alms-begging violates two situations, it is an illegal act. The first situation is wanting to get more food after eating in one place, thinking that the donor will give me food, and I should eat it, thus developing greed for food. The World Honored One taught to practice alms-begging. If one eats frequently after alms-begging, and still does so when the time comes, one cannot contemplate. Therefore, the World Honored One established the system of one meal a day:

'If someone (four words) always (two words), thinks of craving (four words); gets coarse rice (four words) knows restraint (two words), can restrain himself from being greedy for sleep (four words).' In this way, after getting one meal a day, one goes to ask for good drinks. Even if one gets all kinds of drinks, one cannot contemplate. Therefore, the World Honored One said: 'What do I use these for? Abandon these drinks. When thirsty, water can also quench thirst. Then stop eating.' In this way, after practicing one meal a day, one takes a bath, anoints the body, and adorns oneself. The World Honored One said: 'I also give rise to arrogance because of food. Food nourishes the body only for temporary offerings, and will eventually be destroyed, and should be discarded in the cemetery.' Therefore, he taught (bhikkhus) to observe the appearance of food transformed in the cemetery, and also to observe the corpse in the cemetery that has been half-eaten by insects, swollen and about to burst, with rotten grease and blood flowing, and bone marrow exposed, with thousands of bones intertwined and chaotic. After seeing these scenes, the mind of arrogance will stop. Such a bhikkhu's practice can be fulfilled. These are all recorded in the scriptures.

Question: What is called cutting off the root?

Answer: Cutting off the root means that it cannot be forcibly stopped, self-restrained, and not contaminated (Sutru, referring to Buddhist scriptures), this is cutting off the root. This kind of cutting off the root means: it cannot be forcibly stopped, self-restrained, and not contaminated.

Question: Who is it that cannot be forcibly stopped?

Answer:

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根起不可止。根不可止，如斷馬水谷，若不護根不可斷。多與水草腹滿，馬不能行。若不隨時，根不可強止，如瞎者亦當離淫，是故不可強止。知行界所不受，等思惟可護。或先師說根界去想，受棄不能至界，謂受自棄不染近，謂相似女人像，最好如見母見根。是三根斷。

問：是近禪何法？

答：近禪，忍無想(修妒路)等近思惟，是故近禪。前說解脫。

問：如前說四禪，何故說是？

答：彼世間、出世間解脫，得是行必定解脫。是輩中間聖諦可得。如人度空野地，見園宅果樹花實，彼意必定為不復飢餓、為近城郭。如思因緣為曠野地，淫怒癡為勞，善知識將導思惟，疾行陰界處，無常無我苦所有觀。若欲是有忍(三忍)。增思惟不動，如夢中見樂、見其形像。苦時相見是想增，世間最好法。世尊想如是，是禪。行其中間覺見喜，是聖諦。時婆素跋陀(秦言今賢，人名也，得無著道)三法解脫度。初說𡂠未都(盡也，天竺品題皆在品后也)。

四阿鋡暮抄解第二(功德之第九名得，得之第二也)

問：何法是方便名？

答：方便，戒、憂簸笞(息也)、智(修妒路)。方便是道義，謂是解脫為首(首，向也、前也)。是方便，三揵度：戒、息、智。

問：何故

【現代漢語翻譯】 現代漢語譯本： 慾望的根源是無法完全停止的。如果慾望的根源無法停止，就像切斷馬的水源和草料供應一樣，如果不保護好根源就無法斷除。如果給予過多的水草，馬腹脹就無法行走。如果不隨時調整，慾望的根源就無法強行停止，就像盲人也應當遠離淫慾一樣，因此不可強行停止。瞭解行為的界限所不能接受的，通過正念思維可以守護。或者先師說，從根源上斷除對色界的想法，接受捨棄，就不能到達色界，意思是接受自我捨棄就不會被染污，接近相似的女人形象，最好就像見到母親一樣看待，這就是斷除三種慾望的根源。

問：什麼是近禪的法門？

答：近禪，是指忍辱、無想（修妒路，sutra）等接近正念思維，因此稱為近禪。前面已經說過解脫。

問：如果前面已經說了四禪，為什麼還要再說？

答：因為通過世間禪和出世間禪的修行，必定可以獲得解脫。這些人可以在中間獲得聖諦。就像人在空曠的荒野中行走，看到園林、住宅、果樹、花朵和果實，他心裡必定認為不會再飢餓，並且接近了城郭。如果思考因緣就像在曠野中行走，淫慾、憤怒、愚癡就像勞累，善知識引導正念思維，迅速地觀察陰、界、處，以及無常、無我、苦的本質。如果想要獲得，就必須有忍辱（三忍）。增加正念思維，心不動搖，就像在夢中見到快樂，見到其形象。在痛苦時相見，是想念的增長，是世間最好的法。世尊這樣想，這就是禪。在禪定中行走，覺察到喜悅，這就是聖諦。當時婆素跋陀（Vasubhadra，秦言今賢，人名也，得無著道）通過三種法門解脫而得度。最初說的是𡂠未都（Nirvāna，盡也，天竺品題皆在品后也）。

《四阿鋡暮抄解》第二（功德之第九名得，得之第二也）

問：什麼法是方便之名？

答：方便，是指戒律、憂簸笞（Upekṣā，息也，舍）、智慧（修妒路，sutra）。方便是通往正道的途徑，意思是解脫為首要目標（首，向也、前也）。這種方便包括三種揵度（khandha，蘊）：戒律、禪定、智慧。

問：為什麼

【English Translation】 English version: The root of desire cannot be completely stopped. If the root of desire cannot be stopped, it is like cutting off a horse's water and grass supply; if the root is not protected, it cannot be cut off. If too much water and grass are given, the horse will be unable to walk due to abdominal distension. If not adjusted according to the time, the root of desire cannot be forcibly stopped, just as a blind person should also stay away from lust; therefore, it cannot be forcibly stopped. Understanding what the boundaries of action cannot accept, can be guarded through mindfulness. Or the former teacher said, cutting off thoughts of the realm of form from the root, accepting abandonment, one cannot reach the realm of form, meaning accepting self-abandonment will not be contaminated, approaching similar images of women, it is best to see them as one would see one's mother; this is cutting off the three roots of desire.

Question: What is the Dharma of Near-Dhyana (Jhana)?

Answer: Near-Dhyana (Jhana) refers to forbearance, non-thought (Sutra) and other close contemplations; therefore, it is called Near-Dhyana (Jhana). Liberation has been discussed earlier.

Question: If the Four Dhyanas (Jhanas) have already been discussed earlier, why are they being discussed again?

Answer: Because through the practice of worldly and transcendental Dhyana (Jhana), liberation can certainly be attained. These people can attain the Noble Truths in between. It is like a person walking in a vast wilderness, seeing gardens, houses, fruit trees, flowers, and fruits; he will certainly think that he will no longer be hungry and is approaching a city. If contemplating on conditions is like walking in a wilderness, lust, anger, and ignorance are like fatigue, a good teacher guides mindfulness, quickly observing the aggregates, realms, and places, as well as the nature of impermanence, non-self, and suffering. If one wants to attain, one must have forbearance (three forbearances). Increasing mindfulness, the mind does not waver, just like seeing happiness in a dream, seeing its image. Seeing each other in times of suffering is an increase in thought, it is the best Dharma in the world. The World Honored One thinks like this, this is Dhyana (Jhana). Walking in Dhyana (Jhana), perceiving joy, this is the Noble Truth. At that time, Vasubhadra (秦言今賢, a person's name, attained the path of non-attachment) was liberated through three Dharmas. Initially, Nirvana (盡也, the title of the Indian texts are all after the chapter) was spoken of.

The Second of the Four Agama (Āgama) Mūla Commentary (The ninth name of merit is attainment, the second of attainment)

Question: What Dharma is called Upāya (Expedient Means)?

Answer: Upāya (Expedient Means) refers to precepts, Upekṣā (息也, equanimity), and wisdom (Sutra). Upāya (Expedient Means) is the path to righteousness, meaning liberation is the primary goal (首, towards, front). This Upāya (Expedient Means) includes three Khandhas (aggregates): precepts, concentration, and wisdom.

Question: Why

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重說戒？

答我不前說戒有二：世間、出世間也。彼世間說，是出世間說。彼戒行為義。

問：彼何法？

答：戒等口、行、命(修妒路)。等口、等行、等命，是三犍度戒。彼等口：妄言、兩舌、粗言、不要言行離及余言，是等口。等行名殺、盜、淫行離，及餘事等行。等命名比丘乞食住食，乞食衣床臥病醫藥自受是；余邪命。優婆塞離五事，彼刀、毒、酒、肉、眾生(不賣)是等命。

問：是息何法？

答：息，精進、念、定(修妒路)。具足滅息，若淫怒癡止，息彼為首(面也向也)。住是息是三：精進、念、定。彼精進名勤力，是義精進。如是說勤力說有。若能行去解脫，是故精進。

問：是何法？

答：精進，信、行、不捨(修妒路)。信、行、不捨，是三精進，說彼施一切善行。是故信何義？一切善法最始，行一切善法最信，信二人行(信與人此二四信三寶)，是偈彼亦三。

問：何法？

答：信，敬、喜行、得解(修妒路)。是信：敬、喜行、得解。彼敬名棄濁。濁，人過，恚嫉無羞恥過。如鳥、水牛豬交亂泉水，是濁說，是惡去得清。是惡意亂濁說，彼惡棄清。是敬、喜行、樂解脫，如病病身好食不欲，病差必欲得食。是恚依不樂聞法(恚

【現代漢語翻譯】 現代漢語譯本 重說戒？

答：我不重複說戒的原因有兩個：世間的戒和出世間的戒。世間所說的戒，也是出世間所說的戒。這些戒律是爲了行為的規範。

問：這些戒律具體指什麼？

答：戒律包括端正口業、端正行為、端正生活（修妒路）。端正口業、端正行為、端正生活，是三種犍度的戒律。端正口業是指遠離妄語、兩舌、惡口、綺語以及其他不正當的言語。端正行為是指遠離殺生、偷盜、邪淫以及其他不正當的行為。端正生活是指比丘依靠乞食為生，接受乞食、衣服、床鋪、臥具和醫藥；其他謀生方式都是邪命。優婆塞要遠離五種行業，即不販賣刀、毒藥、酒、肉和眾生，這叫做端正生活。

問：什麼是止息之法？

答：止息之法包括精進、念、定（修妒路）。完全的止息，就是指淫慾、嗔恚、愚癡的止息，以止息為首要。住于止息有三種：精進、念、定。精進是指勤奮努力，這是精進的含義。正如所說，勤奮努力是有益的。如果能夠通過修行達到解脫，這就是精進。

問：精進又是什麼？

答：精進包括信心、實踐、不捨（修妒路）。信心、實踐、不捨，是三種精進，它們能帶來一切善行。那麼，信心的含義是什麼？信心是一切善法的開端，實踐是一切善法的行動，相信二人的行為（相信佛、法、僧三寶），這首偈頌也說明了三者。

問：什麼是信？

答：信包括恭敬、歡喜修行、獲得解脫（修妒路）。信就是恭敬、歡喜修行、獲得解脫。恭敬是指去除污濁。污濁是指人的過失，如嗔恚、嫉妒、無慚無愧等。就像鳥、水牛、豬攪亂泉水一樣，這叫做污濁，去除惡念才能得到清凈。這種惡意是混亂的污濁，去除它才能得到清凈。恭敬、歡喜修行、樂於解脫，就像生病的人對美味佳餚沒有食慾，病好后一定會想吃東西。嗔恚會讓人不喜歡聽聞佛法。

【English Translation】 English version Repeating the Precepts?

Answer: There are two reasons why I do not repeat the precepts: worldly and otherworldly. The worldly precepts are also the otherworldly precepts. These precepts are for the regulation of behavior.

Question: What are these precepts specifically referring to?

Answer: The precepts include right speech, right action, and right livelihood (Sūtra). Right speech, right action, and right livelihood are the three khandhas (aggregates) of precepts. Right speech means abstaining from false speech, divisive speech, harsh speech, idle chatter, and other improper speech. Right action means abstaining from killing, stealing, sexual misconduct, and other improper actions. Right livelihood means that a bhikṣu (monk) lives by begging for food, accepting alms, clothing, bedding, and medicine; other means of livelihood are wrong livelihood. A upāsaka (lay follower) should abstain from five trades, namely not selling knives, poison, alcohol, meat, and living beings; this is called right livelihood.

Question: What is the Dharma of cessation?

Answer: The Dharma of cessation includes diligence, mindfulness, and concentration (Sūtra). Complete cessation refers to the cessation of lust, anger, and delusion, with cessation being the most important. Abiding in cessation has three aspects: diligence, mindfulness, and concentration. Diligence refers to effort and exertion, which is the meaning of diligence. As it is said, effort and exertion are beneficial. If one can attain liberation through practice, that is diligence.

Question: What is diligence?

Answer: Diligence includes faith, practice, and non-abandonment (Sūtra). Faith, practice, and non-abandonment are the three aspects of diligence, and they bring about all good deeds. So, what is the meaning of faith? Faith is the beginning of all good Dharmas, practice is the action of all good Dharmas, and believing in the actions of two people (believing in the Three Jewels of Buddha, Dharma, and Sangha), this verse also explains the three.

Question: What is faith?

Answer: Faith includes reverence, joyful practice, and attainment of liberation (Sūtra). Faith is reverence, joyful practice, and attainment of liberation. Reverence means removing defilement. Defilement refers to human faults, such as anger, jealousy, shamelessness, etc. Just as birds, water buffaloes, and pigs stir up spring water, this is called defilement, and removing evil thoughts leads to purity. This malicious intent is chaotic defilement, and removing it leads to purity. Reverence, joyful practice, and delight in liberation are like a sick person who has no appetite for delicious food, but after recovering from the illness, they will definitely want to eat. Anger makes people dislike hearing the Dharma.

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三毒侯舉)，得善知識便樂行，然後彼如是念最好法，復為說是喜行也。得解名能持，如人蛇所嚙，他功德分別醫咒時，至意聽如是如是咒語，彼能得差(功德是醫有德)。得解等藥吉利如是。貪淫為首，蛇嚙人，佛世尊愍彼無行，或彼弟子愍為說法。彼謂法得解不異，彼能淫可息作，不他是得解，是信。

問：行名何等？

答：行，勤起、常、念(修妒路)。勤起、常、念是三行。彼起謂作善。如鉆下木燥末牛糞而起火，勤數數作。求索復求索是常。念，無亂念，一因緣相應。如火然發及冠，手但欲救之。是三勤行。

問：行是不捨何法？

答：不捨，不離、不厭、不轉(修妒路)。不離、不厭、不轉，是三不捨。彼不離名不數數勞，緩精進作(勞，惓也)。不厭名久行，中無有果，意不厭。不轉名中無有果有必當使有，不欲彼謂強行精進，如是棄。如是三能得果，如道所趣處。

問：已說精進行。是念何法？

答：念身、痛、意、法，內、外、二不忘(修妒路)。內、外、二內外謂不忘，是三念。彼內念己身依內及餘外、二內外。或內受陰、界、處。外他受、受不受二。或三結：內主、外主、二主。彼內主淫、外主恚，恚他不自恚。彼有是覺：「淫亦他作。」是不可義。內

【現代漢語翻譯】 現代漢語譯本： 三毒熾盛時（三毒指貪嗔癡），若能遇到善知識便樂於修行，然後他這樣想才是最好的方法，再為他說他所喜愛的修行方法。得到理解就叫做能堅持，就像人被蛇咬了，其他有功德的醫生唸咒時，專心致志地聽那些咒語，他就能痊癒（功德就像醫生具有醫德）。得到理解就像得到吉祥的藥物一樣。以貪淫為首，就像蛇咬了人，佛世尊憐憫他沒有修行，或者他的弟子憐憫他為他說法。他認為法得到理解沒有差別，他能停止淫慾，不是其他，是得到理解，是信。 問：修行指的是什麼？ 答：修行，是勤奮發起、持之以恒、專注憶念（修妒路，即經文）。勤奮發起、持之以恒、專注憶念是三種修行。其中發起是指做善事。就像鉆木取火，用乾燥的木頭末和牛糞來生火，勤奮地反覆做。尋求再尋求就是持之以恒。專注憶念，是沒有雜念，與一個因緣相應。就像火燒著了頭髮和帽子，手只想趕快救火。這是三種勤奮的修行。 問：修行是不捨棄什麼法？ 答：不捨棄，是不離、不厭、不轉（修妒路，即經文）。不離、不厭、不轉，是三種不捨棄。其中不離是指不要經常疲勞，要緩慢精進地做（勞，是疲倦的意思）。不厭是指長期修行，中間沒有結果，意念也不厭倦。不轉是指中間沒有結果也一定要讓它有結果，不要想那樣就是強行精進，像那樣就放棄了。像這樣三種就能得到結果，就像道路所通往的地方。 問：已經說了精進修行。那麼憶念的是什麼法？ 答：憶念身、痛、意、法，內在、外在、二者內外都不忘記（修妒路，即經文）。內在、外在、二者內外是指不忘記，這是三種憶念。其中內在憶念自己的身體，依靠內在以及其餘外在、二者內外。或者內在的受陰、界、處。外在他人的感受、感受不到的兩種。或者三種執著：內在的主導、外在的主導、二者主導。其中內在的主導是淫慾、外在的主導是嗔恚，嗔恚他人而不是自己嗔恚。他有這樣的覺悟：『淫慾也是他人造成的。』這是不可思議的。內在

【English Translation】 English version: When the three poisons (greed, hatred, and delusion) are rampant, if one encounters a virtuous teacher, one will gladly practice. Then, thinking in this way is the best method, and further explaining to them the practice they enjoy. Obtaining understanding is called being able to persevere, just as when a person is bitten by a snake, other virtuous doctors chant mantras, and the person attentively listens to those mantras, they can be cured (virtue is like a doctor possessing medical ethics). Obtaining understanding is like obtaining auspicious medicine. With lust as the head, it's like a snake biting a person. The World Honored One, the Buddha, pities those who have no practice, or his disciples pity them and explain the Dharma for them. They believe that there is no difference in understanding the Dharma. They can stop lust. It is not something else; it is obtaining understanding, it is faith. Question: What is meant by practice? Answer: Practice is diligent initiation, perseverance, and mindful recollection (Sutra). Diligent initiation, perseverance, and mindful recollection are the three practices. Among them, initiation refers to doing good deeds. It is like drilling wood to make fire, using dry wood shavings and cow dung to create fire, diligently doing it repeatedly. Seeking and seeking again is perseverance. Mindful recollection is without distractions, corresponding to a single cause and condition. It is like fire burning hair and a hat, the hand only wanting to quickly put out the fire. These are the three diligent practices. Question: What Dharma does practice not abandon? Answer: Not abandoning is not separating, not being weary, not changing (Sutra). Not separating, not being weary, not changing are the three non-abandonments. Among them, not separating means not being frequently tired, but slowly and diligently doing it (tired means weary). Not being weary means practicing for a long time, without results in the middle, but the mind is not weary. Not changing means that even if there are no results in the middle, one must make it have results, not thinking that is forced diligence, and giving up like that. Like this, the three can obtain results, just like the place where the road leads. Question: Diligent practice has already been spoken of. Then, what Dharma is recollected? Answer: Recollecting the body, feeling, mind, and Dharma, not forgetting the internal, external, and both internal and external (Sutra). Internal, external, and both internal and external refer to not forgetting. These are the three recollections. Among them, internal recollection is relying on the internal and the remaining external, and both internal and external. Or the internal aggregates of sensation, realms, and places. The external is the feelings of others, the two types of unfelt. Or the three attachments: internal dominance, external dominance, and both dominances. Among them, internal dominance is lust, external dominance is hatred, hating others instead of hating oneself. He has this realization: 'Lust is also caused by others.' This is inconceivable. Internal

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染髮他，淫內著。如世尊說，女內女根等見。是修妒路。癡二相應，彼三結助三是念。彼身三如上說。如是痛、意、法，如是十二行念。

問：是三昧何法？

答：定，空、無想、無愿(修妒路)。空、無想、無愿是三三昧。彼空所有空。

問：多有空，色空、舍空是。如是何空說？

答：空，我作、所有作二不可見(修妒路)。我作、所有作二不可見是空。

問：何法我作所有作不可見。謂世尊說：「我本時名坻羅末婆羅門(我作)，見比丘我手是虛空(所有作也)。」是何法？

答：是非。我作、所有作是俗數，謂我陰覺是我作。不是世尊所入，謂界善是所有作，彼世尊無，謂法印空。空世間觀行常，彼及是吾我二知得，是故無見是空。

問：是無愿，愿何法？

答：無愿，相應過去當來無作(修妒路)。無愿，無立是義(立住)。是意三無住：相應、過去、當來(相應，現在也、住止也)。是一切有為，如說處修妒路說。過去修妒路，彼有是覺己身泥洹不？是三受是不？(三也)何義一耶余耶？涅槃棄身無有因緣，彼覺相應一切思惟滅，是涅槃無盡覺相應。己身余不餘不說，是故是彼不說是無愿。

問：是無想何法？

答：無想，行、作、俱無

想(修妒路)。行、作、俱，謂棄是無想。略說一切有為棄。一切行作，謂作是行、謂行是作。如入無明福無福阿尼署(末盡)行作因，彼有近識持來是行，無明行作一切有為，是棄無想說。如法印，色想不可得，是說一切彼行作俱想去(引法經證)。一切是三義說。想知是定。

問：是智何法？

答：智，見、分別、無學地相應(修妒路)。知是智，覺是義，彼三地住：見地、分別地、無學地。彼現是見。

問：何現？

答：前未見聖地根力覺寶。分別，行。是說如浣濯極凈衣，本香猶故香。香是后香，花香極香。如是見地凈意禪，無量正受增因緣棄，最好香作，是分別。無學謂淫怒癡止、不有因緣，是無學地。

問：何見地智？

答：見地，法、觀、未知智(修妒路)。法智、觀智、未知智，如是三見地。彼法智觀智是義，如醫知癰生熟以刀破，是后以指撩摩脈所趣向，令不傷脈然後割廣。如是行者，淫行為苦無常，等無常行入見，苦止結棄。彼二智斷耶、未斷乎？如是行發思惟(未知智亦名耳)。如欲界無常，如是色界、無色界。彼已思惟智，色、無色行結棄。如是見苦淫行，利苦界法智。如是觀智，如是色無色行未知智，如是習三，淫行利滅。息是法智，息是觀智(結

【現代漢語翻譯】 現代漢語譯本：想（Samjna， संज्ञा）。行、作、俱，是指捨棄這種無想的狀態。簡略地說，就是捨棄一切有為法。一切行作，是指造作是行，行是造作。例如，進入無明，福與非福的阿尼署（末盡）行作之因，那裡有近識執持而來的是行，無明行作一切有為，就是捨棄無想的說法。如法印所說，色想不可得，這是說一切彼行作俱想都已離去（引用法經來證明）。一切都是用三種意義來說明。想知就是定。

問：這個智是什麼法？

答：智，是見、分別、無學地相應的（修妒路，Sutra）。知是智，覺是義，它們住在三個地：見地、分別地、無學地。它們顯現的就是見。

問：什麼顯現？

答：之前未曾見過的聖地根力覺寶。分別，是行。這就像浣洗得極其乾淨的衣服，原本的香味仍然存在。香是後來的香，花香極其芬芳。就像見地清凈的意禪，無量正受增長的因緣捨棄，最好香味的造作，這就是分別。無學是指淫慾、嗔怒、愚癡止息，沒有因緣，這就是無學地。

問：什麼是見地智？

答：見地，是法智、觀智、未知智（修妒路，Sutra）。法智、觀智、未知智，這三種就是見地。法智和觀智是義，就像醫生知道癰瘡的生熟，用刀切開，然後用手指按壓脈搏的走向，使不傷及脈搏，然後擴大切口。就像修行者，認為淫行是苦、無常，等等，以無常行進入見地，苦止息，結縛捨棄。這兩種智是斷除了結縛，還是未斷除呢？就像這樣發起思惟（未知智也稱為耳）。就像欲界的無常，就像有色界、無色界。他們已經思惟的智，色界、無色界的行結縛捨棄。就像這樣見到苦的淫行，利益苦界法智。就像這樣觀智，就像這樣色界無色界的行未知智，就像這樣習三，淫行利益滅。止息是法智，止息是觀智（結

【English Translation】 English version: Samjna (想, Saṃjñā). ' 行、作、俱' (xing, zuo, ju), means to abandon this state of non-thought. Briefly speaking, it means abandoning all conditioned dharmas. ' 一切行作' (yi qie xing zuo), means that creation is action, and action is creation. For example, entering ignorance, the cause of merit and non-merit of Anijita (末盡) action, there is a close consciousness holding onto it, which is action. Ignorance creates all conditioned dharmas, which is said to be the abandonment of non-thought. As the Dharma seal says, the perception of form is unattainable, which means that all perceptions of action have departed (citing the Dharma Sutra as proof). Everything is explained in three meanings. Knowing through thought is Samadhi (定).

Question: What Dharma is this wisdom?

Answer: Wisdom is associated with the Seeing Ground, the Differentiation Ground, and the Non-Learning Ground (Sutra, 修妒路). Knowing is wisdom, and awareness is meaning. They reside in three grounds: the Seeing Ground, the Differentiation Ground, and the Non-Learning Ground. What they manifest is seeing.

Question: What manifests?

Answer: The roots, powers, enlightenment factors, and treasures of the Holy Ground that have not been seen before. Differentiation is action. It's like a garment washed extremely clean, the original fragrance still remains. The fragrance is the later fragrance, the flower fragrance is extremely fragrant. Just like the pure mind meditation of the Seeing Ground, the causes and conditions for the increase of immeasurable right reception are abandoned, and the best fragrance is created, which is differentiation. Non-learning refers to the cessation of lust, anger, and delusion, without any causes and conditions, which is the Non-Learning Ground.

Question: What is the wisdom of the Seeing Ground?

Answer: The Seeing Ground is the Dharma Wisdom, the Observation Wisdom, and the Unknown Wisdom (Sutra, 修妒路). Dharma Wisdom, Observation Wisdom, and Unknown Wisdom, these three are the Seeing Ground. Dharma Wisdom and Observation Wisdom are meaning, just like a doctor knows the ripeness of a carbuncle, cuts it open with a knife, and then presses the pulse with his fingers to avoid damaging the pulse, and then widens the incision. Just like a practitioner, thinking that lustful conduct is suffering, impermanent, etc., enters the Seeing Ground with impermanent conduct, suffering ceases, and fetters are abandoned. Have these two wisdoms severed the fetters, or not? Just like this, initiate contemplation (Unknown Wisdom is also called ear). Just like the impermanence of the Desire Realm, just like the Form Realm and Formless Realm. The wisdom they have contemplated, the fetters of the Form Realm and Formless Realm are abandoned. Just like this, seeing the lustful conduct of suffering, benefiting the Dharma Wisdom of the Suffering Realm. Just like this, Observation Wisdom, just like this, the Unknown Wisdom of the conduct of the Form Realm and Formless Realm, just like this, practicing the three, lustful conduct benefits cessation. Cessation is Dharma Wisdom, cessation is Observation Wisdom (fetters

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正是法智也，分別解脫是觀智)，如是色無色行未知智，如是滅三是道。淫行苦息法智是亦觀智，如是色無色行未知智是道。是道是十二智，見地廣知(四諦各三十二)。

問：是分別地幾智？

答：分別地，相、行、種等知(修妒路)。相智、行智、種智，是三智分別地，如上說。

問：何法相？

答：相，生、住、壞(修妒路)。相名生、住、壞。彼生謂相應住，次第應壞謂破。

問：無說益眾生涅槃數，為是相眾生涅槃？若彼，為大過，無常數。若不是彼，是修妒路過。

當如是說，有為相生、住、壞功德增。是何相功德？當爲說我相。我相異不異？是不說，若異有常、若不異無常，俱過。不說涅槃無相，是故說益。樂知有為相如是，謂所說功德增。何相功德？當爲說智是增行，謂是三智已功德是相，是說相。

問：是行？

答：行，無常、苦、無我見(修妒路)。行，遍知是義，是相是行。知是義，無常陰謂無常，是故苦謂苦，是故會當相應。無我是行，彼無常不久住，如水泡，苦逼如刺在體。無我不自由，如假借嚴身是行。

問：是何種？

答：種，氣味、災、得離(修妒路)。種名是氣味、災、是得離。

問：是誰？

答：

【現代漢語翻譯】 現代漢語譯本： 正是法智（Dharma-jñāna，對法的智慧），分別解脫是觀智（Anuvikṣā-jñāna，觀察的智慧）。像這樣，色界（Rūpadhātu）、無色界（Arūpadhātu）的行（Saṃskāra，造作）是未知智（Ajñāta-jñāna，未知的智慧），像這樣，滅盡三界是道（Mārga，道路）。淫慾行為的止息，法智也是觀智，像這樣，色界、無色界的行是道。這條道路是十二種智慧，見地廣博，知識淵博（對四聖諦（catvāri āryasatyāni）的每一諦都有三十二種理解）。

問：這些分別地（Prithag-bhūmi，不同的地）有多少種智慧？

答：分別地，是對相（Lakṣaṇa，特徵）、行（Ākāra，狀態）、種（Gotra，種類）等的瞭解（根據修妒路（Sūtra，經））。相智（Lakṣaṇa-jñāna，對特徵的智慧）、行智（Ākāra-jñāna，對狀態的智慧）、種智（Gotra-jñāna，對種類的智慧），這三種智慧是分別地，如上所述。

問：什麼是法的相？

答：相，是生（Utpāda，產生）、住（Sthiti，持續）、壞（Bhaṅga，壞滅）（根據修妒路）。相的名稱是生、住、壞。所謂的生是指相應而住，次第應壞是指破滅。

問：如果說益眾生涅槃（Nirvāṇa，寂滅）的數目，是相眾生涅槃嗎？如果是這樣，那將是一個很大的過失，因為它是無常的數目。如果不是這樣，那就是修妒路的過失。

應當這樣說，有為法（Saṃskṛta，有為）的相是生、住、壞，功德會增長。什麼是相的功德？應當為我說明我相（Ātma-lakṣaṇa，自我的特徵）。我相是異還是不異？這是不能說的，如果異，則有常（Nitya，永恒）的過失；如果不異，則有無常的過失，兩者都有過失。不說涅槃無相，所以說有益處。樂於瞭解有為法的相是這樣的，即所說的功德會增長。什麼是相的功德？應當說智慧是增長的行，即這三種智慧已經具有功德，這就是相，這就是所說的相。

問：什麼是行？

答：行，是無常（Anitya，無常）、苦（Duḥkha，痛苦）、無我見（Anātman-darśana，無我的見解）（根據修妒路）。行，是普遍瞭解的意義，這個相就是行。瞭解這個意義，無常的陰（Skandha，蘊）被稱為無常，因此苦被稱為苦，因此會當相應。無我是行，那個無常不久住，像水泡一樣，苦的逼迫像刺在身體里。無我不自由，像假借裝飾身體一樣，這就是行。

問：什麼是種？

答：種，是氣味（Gandha，氣味）、災（Upadrava，災難）、得離（Niḥsaraṇa，解脫）（根據修妒路）。種的名稱是氣味、災難、是得離。

問：是誰？

答：

【English Translation】 English version: It is precisely Dharma-jñāna (wisdom of the Dharma), and distinguishing liberation is Anuvikṣā-jñāna (wisdom of observation). Thus, the Saṃskāra (formations) of the Rūpadhātu (realm of form) and Arūpadhātu (formless realm) are Ajñāta-jñāna (wisdom of the unknown); thus, the extinction of the three realms is Mārga (the path). The cessation of lustful conduct, Dharma-jñāna is also Anuvikṣā-jñāna; thus, the Saṃskāra of the Rūpadhātu and Arūpadhātu is the path. This path is the twelve wisdoms, with broad vision and extensive knowledge (thirty-two understandings for each of the four noble truths (catvāri āryasatyāni)).

Question: How many wisdoms are there in these Prithag-bhūmi (distinct grounds)?

Answer: Distinct grounds are the understanding of Lakṣaṇa (characteristics), Ākāra (aspects), Gotra (lineage), etc. (according to the Sūtra). Lakṣaṇa-jñāna (wisdom of characteristics), Ākāra-jñāna (wisdom of aspects), Gotra-jñāna (wisdom of lineage), these three wisdoms are distinct grounds, as mentioned above.

Question: What is the Lakṣaṇa (characteristic) of Dharma?

Answer: Lakṣaṇa is Utpāda (arising), Sthiti (abiding), Bhaṅga (cessation) (according to the Sūtra). The names of Lakṣaṇa are arising, abiding, and cessation. The so-called arising refers to corresponding abiding, and sequential cessation refers to destruction.

Question: If the number of Nirvāṇa (extinction) that benefits sentient beings is said to be the Lakṣaṇa of sentient beings' Nirvāṇa, would that be a great fault, as it is an impermanent number? If it is not that, then it is a fault of the Sūtra.

It should be said that the Lakṣaṇa of Saṃskṛta (conditioned phenomena) is arising, abiding, and cessation, and merit increases. What is the merit of Lakṣaṇa? The Ātma-lakṣaṇa (characteristic of self) should be explained to me. Is the characteristic of self different or not different? This cannot be said; if different, there is the fault of permanence (Nitya); if not different, there is the fault of impermanence; both have faults. It is not said that Nirvāṇa is without characteristics, so it is said to be beneficial. It is joyful to understand that the Lakṣaṇa of Saṃskṛta is like this, that is, the merit that is spoken of increases. What is the merit of Lakṣaṇa? It should be said that wisdom is the increasing Ākāra, that is, these three wisdoms already have merit, this is Lakṣaṇa, this is the Lakṣaṇa that is spoken of.

Question: What is Ākāra?

Answer: Ākāra is Anitya (impermanence), Duḥkha (suffering), Anātman-darśana (the view of no-self) (according to the Sūtra). Ākāra is the meaning of universal understanding, this Lakṣaṇa is Ākāra. Understanding this meaning, the impermanent Skandha (aggregate) is called impermanent, therefore suffering is called suffering, therefore it will be corresponding. No-self is Ākāra, that impermanence does not abide for long, like a water bubble, the oppression of suffering is like a thorn in the body. No-self is not free, like borrowing to adorn the body, this is Ākāra.

Question: What is Gotra?

Answer: Gotra is Gandha (odor), Upadrava (calamity), Niḥsaraṇa (escape) (according to the Sūtra). The name of Gotra is odor, calamity, is escape.

Question: Who is it?

Answer:

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是有為。彼氣味名染著，災名惡，得離名俱息。若天人樂氣味，地獄、畜生、餓鬼趣苦災。福惡等過是得離。如是見彼等功德惡見得解是種，是分別地智。

問：是何無學地智？

答：無學地，毗署、神通、辯(修妒路。辯，四辯也)。明達、神通、辯，是無學地智。

問：何法明達？

答：明達，前世時、生處、漏盡智(修妒路)。前世念智、生處智、漏盡智，明達有為首，是故明達知是義。彼前世念智所行念，生處智名行果所為智，漏盡智后當說。若三結：前世、當來世、現在世處。彼前世處十八見，作前世所作當來世處四十四見，作現在世處見身。彼知是現在行、過去、當來。覺前世，念生得前世，不忘生處。覺後世，不忘。無漏智(是上后當說者)，盡、無所生智、愿智(修妒路)。我結已盡，是觀盡智不復生，是無所生智。如醫蛇所嚙，療治破壞毒，是一智；不復病前毒氣，是二。智如是盡知。無所生智、愿智名謂前世念智。聲聞己身所更念，不他也。以是智，前愿他，亦知是愿智。

問：何法神通？

答：神通，飛、徹聽、知他意(修妒路)。能飛是飛，自在是義。彼六神通彼三：飛、天耳、知他意智。飛后當說。彼徹聽名前行定，一因緣去大地，意增聞所知，以

【現代漢語翻譯】 現代漢語譯本：是有為法。其中，對氣味的執著稱為『染著』，災禍稱為『惡』，從這些中解脫出來稱為『俱息』。如果天人和人沉溺於氣味，那麼地獄、畜生、餓鬼道就會充滿痛苦和災難。福報和罪惡等過失都是需要從中解脫的。像這樣看待這些功德和罪惡，從而獲得正確的見解，這就是『種』，是『分別地智』。

問：什麼是無學地的智慧？

答：無學地包括毗署（Visuddhi，清凈）、神通、辯才（修妒路，Sūtra；辯才，指四種辯才）。明達、神通、辯才，是無學地的智慧。

問：什麼是『明達』？

答：『明達』包括對前世、出生處和漏盡的智慧（修妒路，Sūtra）。對前世的憶念智、對出生處的智慧、對漏盡的智慧，『明達』以有為法為首，因此『明達』意味著瞭解這些道理。其中，前世憶念智所行之處是憶念，出生處智是指了解行為果報的智慧，漏盡智將在後面解釋。如果存在三種結縛：前世、未來世和現在世。對於前世，有十八種見解；對於未來世，有四十四種見解；對於現在世，則執著于身體。他知道這是現在的行為、過去的行為和未來的行為。覺知前世，憶念獲得前世的經歷，不忘記出生的地方。覺知後世，也不會忘記。無漏智（這部分將在後面解釋），包括盡智、無生智和愿智（修妒路，Sūtra）。『我的結縛已經斷盡』，這是觀察斷盡的智慧；『不再受生』，這是無生智。就像醫生治療被蛇咬傷的人，通過治療破壞毒素，這是第一種智慧；不再復發之前的毒氣，這是第二種智慧。智慧也是如此，徹底瞭解斷盡和無生。愿智和前世憶念智類似。聲聞只憶念自己經歷的事情，而不是其他人的。通過這種智慧，可以預知他人的願望，這就是愿智。

問：什麼是『神通』？

答：『神通』包括飛行、徹聽、知他心（修妒路，Sūtra）。能夠飛行就是『飛』，意味著自在。六神通包括這三種：飛行、天耳、知他心智。飛行將在後面解釋。『徹聽』是指通過修行禪定，以一種因緣離開大地，用意念增強聽覺所能瞭解的範圍，從而...

【English Translation】 English version: It is conditioned. Among them, attachment to flavors is called 'attachment', disaster is called 'evil', and liberation from these is called 'cessation'. If gods and humans indulge in flavors, then hell, the animal realm, and the hungry ghost realm will be full of suffering and disaster. Merit and evil, such as faults, are what one needs to be liberated from. Seeing these merits and evils in this way, and thereby gaining correct views, is the 'seed', which is 'discriminating knowledge'.

Question: What is the knowledge of the no-more-learning stage?

Answer: The no-more-learning stage includes Visuddhi (purity), supernormal powers, and eloquence (Sūtra; eloquence refers to the four kinds of eloquence). Clear understanding, supernormal powers, and eloquence are the knowledge of the no-more-learning stage.

Question: What is 'clear understanding'?

Answer: 'Clear understanding' includes knowledge of past lives, places of birth, and the exhaustion of outflows (Sūtra). The wisdom of recollecting past lives, the wisdom of places of birth, and the wisdom of the exhaustion of outflows. 'Clear understanding' begins with conditioned phenomena, therefore 'clear understanding' means understanding these principles. Among them, the sphere of activity of the wisdom of recollecting past lives is recollection, the wisdom of places of birth refers to the wisdom of understanding the consequences of actions, and the wisdom of the exhaustion of outflows will be explained later. If there are three fetters: past lives, future lives, and present lives. For past lives, there are eighteen views; for future lives, there are forty-four views; for present lives, there is attachment to the body. He knows that these are present actions, past actions, and future actions. Being aware of past lives, recollecting the experiences of past lives, not forgetting the place of birth. Being aware of future lives, one will not forget. Unstained wisdom (this part will be explained later), includes the wisdom of exhaustion, the wisdom of non-arising, and the wish-fulfilling wisdom (Sūtra). 'My fetters have been exhausted', this is the wisdom of observing exhaustion; 'no longer being born', this is the wisdom of non-arising. Just as a doctor treats a person bitten by a snake, destroying the poison through treatment, this is the first wisdom; no longer relapsing into the previous toxic state, this is the second wisdom. Wisdom is also like this, thoroughly understanding exhaustion and non-arising. Wish-fulfilling wisdom is similar to the wisdom of recollecting past lives. A Śrāvaka only remembers what he has experienced, not what others have. Through this wisdom, one can foresee the wishes of others, this is wish-fulfilling wisdom.

Question: What are 'supernormal powers'?

Answer: 'Supernormal powers' include flying, clairaudience, and knowing the minds of others (Sūtra). Being able to fly is 'flying', meaning freedom. The six supernormal powers include these three: flying, divine ear, and the wisdom of knowing the minds of others. Flying will be explained later. 'Clairaudience' refers to cultivating samādhi, leaving the earth through a certain condition, enhancing the range of hearing through intention, so that one can understand...

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是天人趣，聞聲隨其力，如或遠見或近見，隨眼力，如是如定得。如是他意智所見眾生、所聞聲，是輩知其意，是思惟知他智。飛行，虛空、化、聖自在(修妒路)。虛空行自在、化自在、聖自在，是三飛行。彼飛虛空自在，名能入水、能入地、能不現、墻屋山無礙、手捫摸日月，如是飛行虛空自在。化名如鳥馬車人山樹城園河水能現。聖自在名能住命，化水為酥、眉間放光明。如是及余轉增，是飛、是聖說。飛行(上言后當說者)、徹聽、知他意，神通。前世生滅智，謂凡人是五神通。

問：是何法辯？

答：辯，法、義、應、分別方便(修妒路)。覺法方便、覺義方便、應方便、分別方便，是四辯。彼覺法名句合，覺方便義。隨彼所有，如火名彼熱，為熱為義，彼不忘也。應名如是是合，邑是義。等知分別。方便名隨應，報無違錯不耶。避是辯，是無學地智廣知。

問：是思惟戒定，學無學者何故彼不三示？

答：不戒戒增益學，殺生棄增、眾生護有，非阿羅漢，謂是不嬈學。如是意住，是故不大增說。知是亦三，如是婆蘇跋陀三法。

次二解脫度說盡。

四阿鋡暮抄解第三(上功德之第九名得，得之第三也)

問：前已說等具方便果是。彼已說等具方便，是何果名

【現代漢語翻譯】 現代漢語譯本： 這是天人的境界，聽到聲音隨著他們的能力，就像遠處看到或近處看到，隨著眼力一樣，就像這樣如禪定所得。像這樣，他通過意念和智慧所見到的眾生、所聽到的聲音，這些人知道他的意圖，這是通過思考來了解他人的智慧。飛行，在虛空中、變化、聖自在（修妒路）。虛空飛行自在、變化自在、聖自在，這是三種飛行。他們飛行虛空自在，叫做能進入水中、能進入地中、能隱身、穿墻過屋山無阻礙、用手觸控日月，像這樣是飛行虛空自在。變化叫做能顯現如鳥、馬、車、人、山、樹、城、園、河、水。聖自在叫做能延長壽命，能把水變成酥油、眉間放出光明。像這樣以及其餘的增長，這是飛行，這是聖自在所說的。飛行（上面所說的後面將要說的）、徹聽、知他人意，這是神通。知道前世的生死，這指的是凡人所擁有的五種神通。

問：什麼是辯才？

答：辯才，是法、義、應、分別方便（修妒路）。覺悟法方便、覺悟義方便、應方便、分別方便，這是四種辯才。覺悟法，是指名句的組合，覺悟方便義。隨著他們所有，就像火的名字和它的熱一樣，熱就是義，他們不會忘記。應，是指像這樣是合適的，邑是義。平等地知道分別。方便，是指隨著應該，回報沒有違背錯誤。避免就是辯才，這是無學之地的智慧廣博地知道。

問：這是思惟戒定，有學和無學的人為什麼不把這三者都展示出來？

答：不戒，戒會增長有學，殺生會捨棄增長，眾生會受到保護，不是阿羅漢，指的是不擾亂有學。像這樣意念安住，所以不大力地增加說明。知道也是這三者，像這樣婆蘇跋陀的三法。

接下來是二解脫度說盡。

四阿鋡暮抄解第三（上面功德的第九個名稱是得，得的第三個也是）

問：前面已經說了等具方便果是。前面已經說了等具方便，這是什麼果的名字？

【English Translation】 English version: This is the realm of the Devas (heavenly beings), hearing sounds according to their power, like seeing far or seeing near, according to the power of the eyes, just like that, as obtained through Samadhi (meditative absorption). Like this, the beings seen and the sounds heard through his intention and wisdom, these beings know his intention, this is knowing others' wisdom through thought. Flying, in the sky, transformation, Holy Freedom (修妒路, Xiudulu). Freedom of flying in the sky, freedom of transformation, Holy Freedom, these are the three kinds of flying. Their freedom of flying in the sky is called being able to enter water, being able to enter the earth, being able to become invisible, passing through walls, houses, and mountains without obstruction, touching the sun and moon with their hands, like this is the freedom of flying in the sky. Transformation is called being able to manifest as birds, horses, carts, people, mountains, trees, cities, gardens, rivers, and water. Holy Freedom is called being able to prolong life, being able to turn water into ghee (clarified butter), emitting light from between the eyebrows. Like this and the rest of the increase, this is flying, this is what Holy Freedom speaks of. Flying (what was said above and will be said later), thorough hearing, knowing others' intentions, these are supernormal powers. Knowing the birth and death of previous lives, this refers to the five supernormal powers possessed by ordinary people.

Question: What is eloquence?

Answer: Eloquence is Dharma (law), meaning, appropriateness, and the means of distinction (修妒路, Xiudulu). Awakening to the means of Dharma, awakening to the means of meaning, appropriate means, means of distinction, these are the four kinds of eloquence. Awakening to Dharma refers to the combination of names and sentences, awakening to the meaning of the means. According to all that they have, like the name of fire and its heat, heat is the meaning, they will not forget it. Appropriateness refers to like this is suitable, a village is the meaning. Equally knowing distinction. Means refers to according to what should be, the response has no violation or error. Avoiding is eloquence, this is the wisdom of the no-learning stage broadly knowing.

Question: This is thinking about precepts and Samadhi (meditative absorption), why don't those who are learning and those who are not learning show these three?

Answer: Not taking precepts, precepts will increase learning, killing living beings will abandon increase, living beings will be protected, not an Arhat (one who is worthy), refers to not disturbing learning. Like this, the mind abides, so it is not vigorously increased in explanation. Knowing is also these three, like this are the three Dharmas of Vasubhadra (婆蘇跋陀).

Next is the complete explanation of the two liberations.

Fourth Agama (阿鋡) Evening Copy Explanation Third (Above, the ninth name of merit is attainment, the third of attainment is also)

Question: Previously it was said that the fruit of equal means is. Previously it was said that equal means, what is the name of this fruit?

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？

答：果，佛、辟支佛、聲聞(修妒路)。佛、辟支佛、聲聞是三果。

問：是誰果？

答：戒息智中聞是說(修妒路)。

問：具是說具是道，是何果或道？

答：有餘是果欲，是外無餘是義。世尊已說無餘般涅槃是義(修妒路)，是故無惡。彼佛名一切結解脫，有十力力事四無所異，自由一切佛法得，彼佛無差降戒定慧。辟支佛名自依，是時無異義，彼不從他說是辟支佛，聲聞從他說。或二解脫等具，憐愍增、等厭增，彼憐愍增等具，謂時是三耶三菩。得等厭二己身生，因他彼己身生辟支佛，因他為聲聞。若謂薩蕓、若一切功德具足、一切惡離是等正覺。辟支佛一切惡棄、功德少，聲聞因他棄惡。

問：云何如佛無中間及余？如是聲聞。

答：聲聞棄結、不棄結阿羅漢(修妒路)，是聲聞。聲聞有中間根，因緣信根為首，軟、中、上增可得。是依聲聞種種一切地。

問：是何法棄結名？

答：棄結，信解脫、見得、身證(修妒路)。信為首，度彼岸是信解脫。思惟為首，見得三身證彼無量行，當示信解脫：上道、行、無行般涅槃(修妒路。上道，道跡也)上道、行般涅槃、無行般涅槃，是三信解脫。彼道名利，彼得至上上道，若跡是道。彼行般涅槃，

名行因緣道息去。無行般涅槃，名無疾涅槃因緣道。般涅槃是信解脫說。

問：是見得何法？

答：見得，中間、生般涅槃、已上道(修妒路)。見得是三：中間般涅槃、生般涅槃、上道。彼中間般涅槃，名此終他生得道中間般涅槃。如小火迸未墮，中間般涅槃。生般涅槃，名如迸火墮地滅度，如是生於中間時般涅槃。上道名如上說。是無色界，知是見得。

問：是何身證名？

答：身證，行、及行、生般涅槃(修妒路)。是已說。

問：何故復說？

答：不復，說界因緣。欲界解脫、色界解脫、是二一切中間般涅槃棄，不無色界中間有。復前不解脫，報身證是解脫。報是解脫后當說。是棄結說。

問：無棄結何法？

答：無棄結，八、須陀洹、薄地(修妒路)。八、須陀洹、薄地，是三無棄結。

問：何法八名？謂至數說，初得不八，前生后，次第阿羅漢。是何阿羅漢？

答：如生見知。如人八兒，彼不初是八相應，最後者相應。彼世尊作功德，是見阿羅漢，大、無餘、結盡。如是小前前，最小已住，初是八說。若想隨書定八也。

問：何八名？

答：八，信、思惟、彼增等(修妒路)。是凡人神名。族姓子是等，具有信、思惟。彼或

【現代漢語翻譯】 現代漢語譯本 名行因緣道息滅，無行般涅槃（Parinirvana，完全的涅槃），名為無疾涅槃的因緣道。般涅槃是信解脫的說法。

問：這是見證了什麼法？

答：見證了中間般涅槃、生般涅槃、已上道（修妒路，Sutra）。見證的是三種：中間般涅槃、生般涅槃、上道。那中間般涅槃，是指此生終結，他生得道，在中間般涅槃。如同小火星迸發尚未墜落，即是中間般涅槃。生般涅槃，是指如同迸發的火星墜地熄滅，這樣在生與中間時般涅槃。上道是指如上所說。這是無漏的智慧，知曉這是見證所得。

問：這是什麼身證的名？

答：身證，行、及行、生般涅槃（修妒路，Sutra）。這已經說過了。

問：為何再次說？

答：不是再次說，是說界因緣。欲界解脫、有漏解脫，這二者一切中間般涅槃都已捨棄，不是沒有有漏的中間存在。再次之前不解脫，報身證是解脫。報是解脫后應當說的。這是捨棄結縛的說法。

問：沒有捨棄結縛的是什麼法？

答：沒有捨棄結縛的是八、須陀洹（Srotapanna，入流者）、薄地（Tanukaran，薄貪慾者）（修妒路，Sutra）。八、須陀洹、薄地，這三種是沒有捨棄結縛的。

問：什麼法名為八？是指達到數量來說，最初得到的不算八，前生後生，次第阿羅漢（Arhat，阿羅漢）。這是什麼阿羅漢？

答：如同生見知。如同人有八個兒子，他們最初不是與八相應，最後的人相應。那位世尊（Bhagavan，佛陀）作功德，是見阿羅漢，大、無餘、結盡。如同小的前面，最小的已經安住，最初是八說。如果想隨書確定八。

問：什麼是八名？

答：八，信、思惟、彼增等（修妒路，Sutra）。這是凡人神的名字。族姓子是等，具有信、思惟。他們或者

【English Translation】 English version The path of cessation due to the cause of name and form ceases. The Parinirvana (complete Nirvana) without form is called the path of cause for Nirvana without disease. Parinirvana is said to be liberation through faith.

Question: What Dharma (teachings) is attained through this vision?

Answer: What is attained through vision is intermediate Parinirvana, Parinirvana at birth, and the path above (Sutra). What is attained through vision are these three: intermediate Parinirvana, Parinirvana at birth, and the path above. That intermediate Parinirvana refers to attaining the path in the intermediate state between the end of this life and the beginning of the next. It is like a small spark that has burst forth but has not yet fallen; that is intermediate Parinirvana. Parinirvana at birth is like a spark that falls to the ground and is extinguished; thus, Parinirvana occurs during birth and in the intermediate state. The path above refers to what was said above. This is non-defiled wisdom, knowing what is attained through vision.

Question: What is the name of this bodily attainment?

Answer: Bodily attainment is conduct, and conduct, Parinirvana at birth (Sutra). This has already been said.

Question: Why is it said again?

Answer: It is not said again, but to explain the causes and conditions of the realms. Liberation from the desire realm and liberation from defilements—these two abandon all intermediate Parinirvana; it is not that there is no defilement in the intermediate state. Again, before liberation, the reward body (resultant body) testifies to liberation. The reward will be discussed after liberation. This is the explanation of abandoning fetters.

Question: What Dharma does not abandon fetters?

Answer: What does not abandon fetters are the eighth, Srotapanna (stream-enterer), and Tanukaran (one who has thinned desires) (Sutra). The eighth, Srotapanna, and Tanukaran—these three do not abandon fetters.

Question: What Dharma is called the eighth? Is it referring to reaching a number? The first attainment is not the eighth. What Arhat (worthy one) is it that is born before and after, in sequence?

Answer: It is like seeing and knowing birth. Just as a person has eight children, they are not initially corresponding to the eighth, but the last one corresponds. That Bhagavan (Blessed One) performs meritorious deeds, seeing the Arhat, great, without remainder, with the exhaustion of fetters. Just as the small ones are in front, the smallest has already settled, the first is said to be the eighth. If one wishes to determine the eighth according to the scriptures.

Question: What are the eight names?

Answer: The eight are faith, reflection, and their increase, etc. (Sutra). These are the names of ordinary people and gods. A son of a good family is equal, possessing faith and reflection. They may or

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信增有智慧相應、或智慧增信相應、或俱等法智發。一牢信軟根、思惟牢信中根、俱牢利根，是三八。諦見作，信增，七死生有，慧增中間住，有俱依家家。有如是見地、分別地、乘乘薄地住信增，斯陀含有智慧增，中間住俱依一死生。有止住行因緣信增信解脫，有慧增見得，有俱依色行止身證。有無餘因緣止信增軟根、有慧增中根、有俱依利根。有是等向上，如初日出。

問：已說是廣八分別生功德網。是亦不知何，是當說。

答：須陀洹，七死生、家家、中間住(修妒路)。須陀洹名二初果住，求二跡道說是乘。是故須陀洹，見身疑惑，愿失止趣盡去(惡道滅也)。軟根七行天上人界樂，得要當般涅槃(樂三界福)。家家住利根，初果住，分別止因緣牢作行，是家家住般涅槃。中間住，彼中間，不必家家住般涅槃，彼要七住天人中間二般涅槃。

問：已說須陀洹。是何法薄地住？

答：薄地斯陀含，一死、一生、中間住(修妒路)。淫行因緣薄作，住是薄地。彼斯陀含，一死、一生、二中間住。彼一說此終生天上，一還般涅槃。上分因緣薄。上分因緣名五：色慾、無色慾、憍慢、奧達吒(亂志)、無明。一生一還有來，般涅槃增多。上彼俱中間住，是不棄結。

問：是阿羅漢何法

？

答：阿羅漢利、軟、中根(修妒路)。阿羅漢，供養是義。彼供養相似，是阿羅漢。

問：何處供養？

答：一切眾生。是三：利根、軟根、中根。

問：是利根何法？

答：利根，住劫、能壞有、無疑法(修妒路)。住劫、能壞有、無疑法，是利根。知已盡分別，結盡過去住，是故住劫。盡一切結上增義，求能得過，是故能壞有。彼有增益義，明達神通辯，無疑法得增，一切難無疑辯。是利根因緣。

問：是軟根何法？

答：軟根，減法、念、護有(修妒路)。減法、念有、護有，是軟根。增上去，是故意減，是減法。減法，不眾生減，分別地減、分別行行是說。如所說章不誦失，彼不行分別地失。彼減，痛、事、誦、長行、觀(遊觀)是五事減，是亦分別地減。彼思惟有得阿羅漢，劣行用住為已作唸唸，是世間多行種種意，如念人世俗。如世尊說，衣授(已念不離)是念壞命(用住為也)，是不護有得。阿羅漢不欲減，當不念是常大護，如貧人得財守。是軟根因緣。

問：軟根何等？

答：軟根，慧解脫、盡、不盡解脫報(修妒路)。慧解脫已說，俱分解脫二，盡解脫報、不盡解脫報。俱分解脫名念解脫、慧解脫。是二增去義彼義。

問：是

【現代漢語翻譯】 現代漢語譯本： 問：什麼是阿羅漢？ 答：阿羅漢有利根、軟根、中根三種（修妒路）。阿羅漢的意思是值得供養。他們值得接受供養，所以是阿羅漢。 問：供養的對象是誰？ 答：是一切眾生。阿羅漢有三種：利根、軟根、中根。 問：什麼是利根阿羅漢的法？ 答：利根阿羅漢，能安住于劫、能壞除有、對法無疑（修妒路）。能安住于劫、能壞除有、對法無疑，這就是利根。因為已經完全知曉並斷盡了分別，斷盡了過去的執著，所以能安住于劫。爲了斷盡一切煩惱結而不斷精進，尋求超越，所以能壞除有。對於『有』的增益之義，通達神通和辯才，對法無疑而不斷增長，對於一切困難都能無疑地辯論。這就是利根的因緣。 問：什麼是軟根阿羅漢的法？ 答：軟根阿羅漢，會減少法、念、守護『有』（修妒路）。減少法、念『有』、守護『有』，這就是軟根。不斷增進和去除，是有意地減少，這就是減少法。減少法，不是減少眾生，而是說減少分別地、減少分別行。比如所說的章節不背誦就遺失了，他們不行分別地就遺失了。這種減少，包括痛、事、誦、長行、觀（遊觀）這五件事的減少，這也是分別地的減少。他們通過思惟而證得阿羅漢果，以低劣的行為安住于已作的念頭上，世間上多行種種意，就像念人世俗一樣。就像世尊所說，衣授（已經念不離）是念壞命（用住為也），這是不守護『有』而得到的。阿羅漢不希望減少，應當不念，這是常大的守護，就像窮人得到財物一樣守護。這就是軟根的因緣。 問：什麼是軟根？ 答：軟根，是慧解脫、盡解脫報、不盡解脫報（修妒路）。慧解脫已經說過，俱分解脫有兩種，盡解脫報、不盡解脫報。俱分解脫又名念解脫、慧解脫。這兩種不斷增進和去除，就是這個意思。 問：什麼是

【English Translation】 English version: Question: What is an Arhat? Answer: Arhats have sharp faculties, dull faculties, and medium faculties (Sūtra). Arhat means worthy of offering. They are worthy of receiving offerings, therefore they are Arhats. Question: Who are the recipients of offerings? Answer: It is all sentient beings. There are three types of Arhats: those with sharp faculties, those with dull faculties, and those with medium faculties. Question: What is the Dharma of Arhats with sharp faculties? Answer: Arhats with sharp faculties abide in a kalpa, can destroy existence, and have no doubt about the Dharma (Sūtra). Abiding in a kalpa, being able to destroy existence, and having no doubt about the Dharma, this is having sharp faculties. Because they have completely known and exhausted discriminations, and exhausted past attachments, they can abide in a kalpa. In order to exhaust all afflictions and constantly strive, seeking transcendence, they can destroy existence. Regarding the meaning of increasing 'existence', being versed in supernormal powers and eloquence, having no doubt about the Dharma and constantly increasing, they can debate without doubt in all difficulties. This is the cause and condition of sharp faculties. Question: What is the Dharma of Arhats with dull faculties? Answer: Arhats with dull faculties decrease Dharma, mindfulness, and guarding 'existence' (Sūtra). Decreasing Dharma, being mindful of 'existence', and guarding 'existence', this is having dull faculties. Constantly increasing and removing, is intentionally decreasing, this is decreasing Dharma. Decreasing Dharma, is not decreasing sentient beings, but rather decreasing discriminated grounds, and decreasing discriminated conduct. For example, if the spoken chapters are not recited, they will be lost, if they do not practice discriminated grounds, they will be lost. This decrease includes the decrease of these five things: pain, matters, recitation, lengthy practice, and contemplation (wandering contemplation), this is also decreasing discriminated grounds. They attain Arhatship through contemplation, abiding in the thoughts of what has been done with inferior conduct, in the world they practice various intentions, just like thinking of worldly people. Just like the World Honored One said, clothing given (already mindful and not separated) is mindfulness destroying life (using abiding as well), this is obtained by not guarding 'existence'. Arhats do not wish to decrease, they should not be mindful, this is constant great guarding, just like a poor person guarding wealth they have obtained. This is the cause and condition of dull faculties. Question: What are dull faculties? Answer: Dull faculties are wisdom liberation, exhaustion liberation reward, and inexhaustible liberation reward (Sūtra). Wisdom liberation has already been spoken of, there are two kinds of liberation together, exhaustion liberation reward, and inexhaustible liberation reward. Liberation together is also called mindfulness liberation, wisdom liberation. These two constantly increase and remove, that is the meaning. Question: What is

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何彼解脫名？

答：解脫，淫、色、助滅(修妒路)。欲界、色界、俱助上意住，三界滅，是三行解脫。解脫結，是故解脫。

問：是何淫助名？

答：淫助中間，色無色想、凈不凈(修妒路)。增已，己身中間，己身亦增。是義是二：色想、不壞色想，彼中間色不分別。謂丘冢地色腐爛，肉脫眼潰、腸出不凈，小便處百蟲交亂(處共同處)，烏扇發交亂啄鼻斷，分離手腳頭髑髏。如是見已，淫結棄發是身謂義，及余怨斗諍詐言諂貢高憍慢為首。有彼，如是念作，謂惡解脫意定。是中間色想不凈解脫二，自己身內色分別，由定無色住。如是他身念，是中間離淫想，不凈解脫。三凈，青赤黃白花衣為首，因緣發意念住無動，是凈解脫(觀四色及衣而不著)。

問：是色助？

答：色助，無色以說(修妒路)。色棄結，發四意住，是有漏。是色助，福說俱去。

問：是何滅名？

答：識為首，等相應滅，無漏，正受阿羅漢。

二棄結婆素跋陀三法度三𡂠末都(盡也)初功德中間說。

四阿鋡暮抄解第四(三法初功德已竟。次說第二惡也)

問：已說廣功德，功德中間三法度。是何惡名？

答：惡，苦行、愛、無明(修妒路)。苦行、愛、無明，是略

【現代漢語翻譯】 現代漢語譯本 何謂解脫之名？

答：解脫，指、、以及通過修習而達到的滅盡（修妒路）。在欲界、**中，通過修習來幫助上意安住，三界滅盡，這就是三種解脫行。解脫了煩惱的束縛，所以稱為解脫。

問：什麼是淫慾的助緣？

答：淫慾的助緣在於中間狀態，即對色界和無色界的想法、以及對凈與不凈的執著（修妒路）。當這些想法增長時，自身也會隨之增長。這其中包含兩層含義：對色想的執著和對不壞色想的執著，在這兩者之間，對色的分別並不清晰。例如，看到墳墓中的屍體腐爛，肉脫落，眼睛潰爛，腸子流出不凈之物，小便處有無數蟲子交配（共同之處），烏鴉扇動翅膀，頭髮交織在一起，啄食鼻子使其斷裂，手腳和頭顱分離。像這樣觀察之後，捨棄對淫慾的執著，認識到身體的真相，以及由此產生的怨恨、爭鬥、欺詐、虛偽、貢高、驕慢等。對於這些，應當這樣觀想，從而達到厭惡和解脫，使意念堅定。這中間包含兩種對色想不凈的解脫：一種是對自身內部的色進行分別，通過禪定而安住于無色界；另一種是對他人身體進行觀想，從而遠離淫慾之想，達到不凈解脫。還有三種凈想，以青、赤、黃、白等顏色的花朵和衣服為首，通過因緣生起意念，安住於此而不動搖，這就是凈解脫（觀察四種顏色和衣服而不產生執著）。

問：什麼是色的助緣？

答：色的助緣，可以用無色來解釋（修妒路）。捨棄對色的執著，發起四種意念安住，這仍然是有漏的。色的助緣，可以與福報一同捨棄。

問：什麼是滅的含義？

答：以識為首，與其相應的法一同滅盡，這是無漏的，是證得正受的阿羅漢境界。

二棄結婆素跋陀三法度三𡂠末都（盡也）初功德中間說。

四阿鋡暮抄解第四（三法初功德已竟。次說第二惡也）

問：已經說了廣大的功德，功德中間的三法度。什麼是惡的含義？

答：惡，指苦行、愛、無明（修妒路）。苦行、愛、無明，是惡的簡略概括。

【English Translation】 English version What is meant by the name 'Liberation'?

Answer: Liberation refers to , , and the cessation achieved through practice (Sūtra). In the desire realm (Kāmadhātu), ** through practice, one aids the mind in abiding in higher states. The extinction of the three realms (Trailokya) constitutes the three practices of liberation. Liberation from the bonds of affliction is therefore called 'Liberation'.

Question: What are the contributing factors to lust?

Answer: The contributing factors to lust lie in the intermediate state, namely thoughts of the realms of form (Rūpadhātu) and formlessness (Arūpadhātu), and attachment to purity and impurity (Sūtra). When these thoughts increase, the self also increases. This contains two meanings: attachment to the perception of form and attachment to the perception of imperishable form. Between these two, the distinction of form is not clear. For example, seeing a decaying corpse in a graveyard, the flesh falling off, the eyes festering, intestines flowing out impure substances, countless insects mating at the urinary opening (a common place), crows flapping their wings, hair intertwined, pecking at the nose until it breaks off, hands, feet, and skull separated. Having seen this, abandoning attachment to lust, recognizing the truth of the body, and the resulting resentment, strife, deceit, falsehood, arrogance, conceit, and pride. Regarding these, one should contemplate in this way, thereby achieving aversion and liberation, making the mind firm. This contains two kinds of impure liberation from the perception of form: one is to distinguish the form within oneself, abiding in the formless realm through meditation; the other is to contemplate the bodies of others, thereby abandoning thoughts of lust, achieving impure liberation. There are also three pure perceptions, beginning with flowers and clothing of blue, red, yellow, and white colors, generating intention through conditions, abiding in this without wavering, this is pure liberation (observing the four colors and clothing without attachment).

Question: What are the contributing factors to form?

Answer: The contributing factors to form can be explained using formlessness (Sūtra). Abandoning attachment to form, initiating the four establishments of mindfulness, this is still with outflows (Sāsrava). The contributing factors to form can be abandoned together with merit.

Question: What is the meaning of 'Cessation'?

Answer: With consciousness (Vijñāna) as the foremost, the cessation of corresponding dharmas together, this is without outflows (Anāsrava), it is the state of an Arhat who has attained right reception (Samyakpratirūpa).

The second abandonment of bonds, Bhāṣasubhadra, the three measures of dharma, the three * are all exhausted, the initial merit is spoken of in the middle.

The fourth chapter of the Āgama Manuscript Commentary (The initial merit of the three dharmas is complete. Next, the second evil is discussed.)

Question: Having spoken of vast merit, the three measures of dharma in the middle of merit. What is the meaning of 'Evil'?

Answer: Evil refers to asceticism (Tapas), attachment (Rāga), and ignorance (Avidyā) (Sūtra). Asceticism, attachment, and ignorance are a brief summary of evil.

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說惡當知。雜惡善行是雜，惡是人愚，謂雜惡念如豬不凈樂。世間彼前苦行，身口意苦行(修妒路)是惡數。謂初是三：身苦行、口苦行、意苦行。苦行，惡眾生行是苦行，惡念行苦行。

問：是何身苦行名？

答：身苦行，殺，盜，淫(修妒路)謂是身苦行。是三：殺、盜、淫，愚行知。

問：我當知身苦行三。是何法殺名？

答：殺念、教、行(修妒路)。念、教、行，是三殺說。如是余如身苦行。殺分別三：念、教、行。彼不與取、淫愚行因緣，知余口行。

問：有是，是亦不知。是何法念名？

答：念、欲作、他作喜(修妒路)。念名意覺。是三：欲作、教作、他作喜。如殺蟲，欲殺、教奴殺、他殺稱善，歡喜是念。

問：是教何法？

答：教處、使作、聽(修妒路)。教處、使作、聽，是三教。彼處，處名。

問曰：是羊(披羅門云)以是為首，妄語富人慾食(欲嚴羊欺富人，使殺羊祠，曰貪自欲食)是教殺處。使作名如王處，如殺是輩罔殺。聽之名，如或處貴來。問：「我有怨家嬈我，我當報怨。」答：「聽。」是三處作。

問：是行何法？

答：殺行，他眾生眾生想、舍、斷命(修妒路)。殺行，作是義殺，受知處分，別聽口意

【現代漢語翻譯】 現代漢語譯本： 應當知曉什麼是惡行。雜惡善行是混雜的，惡是源於人的愚癡，指的是混雜的惡念，就像豬喜歡不潔凈的東西一樣。世間那些在佛陀之前所行的苦行，包括身、口、意三方面的苦行（修妒路），都屬於惡的範疇。最初指的是三種：身體的苦行、口頭的苦行、意念的苦行。苦行，是惡的眾生所行的，是惡念所驅動的苦行。

問：什麼樣的行為可以稱作身體的苦行？

答：身體的苦行，包括殺生、偷盜、邪淫（修妒路），這些都屬於身體的苦行。這三種行為——殺生、偷盜、邪淫，都是愚癡的行為。

問：我應該如何理解這三種身體的苦行？什麼是殺生？

答：殺生的行為包括殺生的念頭、教唆他人殺生、親自去殺生（修妒路）。念頭、教唆、行動，這三種都可稱為殺生。其他的身體苦行也可以這樣理解。殺生可以分為三種：念頭、教唆、行動。對於不給予、偷盜和邪淫這些愚癡的行為，可以通過因緣來理解，其餘的口頭行為也是如此。

問：有些行為，我還是不明白。什麼是念頭？

答：念頭包括想要自己去做、想要讓別人去做、以及對別人所做的事情感到高興（修妒路）。念頭指的是意念的覺醒。這三種是：想要自己去做、教唆別人去做、對別人所做的事情感到高興。例如，殺蟲，想要殺、教唆奴隸去殺、或者別人殺了之後稱讚，感到歡喜，這些都屬於念頭。

問：什麼是教唆？

答：教唆包括提供場所、指使他人去做、以及聽任他人去做（修妒路）。提供場所、指使他人去做、聽任他人去做，這三種都屬於教唆。提供場所，指的是提供地方。

問：例如，有一個婆羅門說：『這隻羊（披羅門說）最適合用來祭祀，我用謊言欺騙富人，讓他宰殺這隻羊來供我食用（想要宰殺羊來欺騙富人，說自己貪圖食物），這就是教唆殺生的場所。』指使他人去做，就像國王下令一樣，如果殺錯了人也不管。聽任他人去做，例如有人來問：『我的仇人冒犯了我，我應該報仇嗎？』回答說：『可以。』這三種都屬於教唆的行為。

問：什麼是行動？

答：行動指的是殺生的行為，包括對其他眾生產生殺生的想法、捨棄慈悲心、斷絕其性命（修妒路）。殺生的行為，就是按照殺生的意義去做，接受並知曉命令，分別聽從口頭和意念的指示。

【English Translation】 English version: One should know what evil deeds are. Mixed evil and good deeds are mixed, and evil stems from human ignorance, referring to mixed evil thoughts, just as pigs enjoy unclean things. The ascetic practices performed in the world before the Buddha, including the ascetic practices of body, speech, and mind (Śūtra), all fall into the category of evil. Initially, it refers to three types: physical asceticism, verbal asceticism, and mental asceticism. Asceticism is practiced by evil beings, driven by evil thoughts.

Question: What actions can be called physical asceticism?

Answer: Physical asceticism includes killing, stealing, and sexual misconduct (Śūtra), which are all physical asceticism. These three actions—killing, stealing, and sexual misconduct—are all acts of ignorance.

Question: How should I understand these three physical asceticisms? What is killing?

Answer: The act of killing includes the thought of killing, instructing others to kill, and personally killing (Śūtra). Thought, instruction, and action, these three can be called killing. Other physical asceticisms can be understood in the same way. Killing can be divided into three types: thought, instruction, and action. For the foolish acts of not giving, stealing, and sexual misconduct, they can be understood through conditions, and the remaining verbal actions are the same.

Question: Some actions, I still don't understand. What is thought?

Answer: Thought includes wanting to do it yourself, wanting to have others do it, and being happy about what others have done (Śūtra). Thought refers to the awakening of intention. These three are: wanting to do it yourself, instructing others to do it, and being happy about what others have done. For example, killing insects, wanting to kill, instructing slaves to kill, or praising and rejoicing after others have killed, these all belong to thought.

Question: What is instruction?

Answer: Instruction includes providing a place, directing others to do it, and allowing others to do it (Śūtra). Providing a place, directing others to do it, and allowing others to do it, these three all belong to instruction. Providing a place refers to providing a location.

Question: For example, a Brahmin says: 'This sheep (the Brahmin says) is most suitable for sacrifice. I deceive the rich man with lies, so that he slaughters this sheep for me to eat (wanting to slaughter the sheep to deceive the rich man, saying that he is greedy for food), this is instructing the place of killing.' Directing others to do it is like a king giving orders, not caring if the wrong person is killed. Allowing others to do it, for example, someone comes and asks: 'My enemy has offended me, should I take revenge?' The answer is: 'Yes.' These three all belong to the act of instruction.

Question: What is action?

Answer: Action refers to the act of killing, including having the thought of killing other beings, abandoning compassion, and severing their lives (Śūtra). The act of killing is to do according to the meaning of killing, accepting and knowing the command, and separately listening to the instructions of speech and mind.

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，苦行知。彼他眾生想、舍他、命斷(捨去便治)是三殺作。具足有何義？醫雖善意病腫割之，當割時死，非是醫殺生。彼不捨，如是一少(若不捨，為少一也，具則非殺)。是句無有殺生，三無。如是殺處有。

問：是不與取何法？

答：不與取名他想、彼覺、偷(修妒路)。他有財、他覺(覺知也，知彼財)、彼取去。如是三行相應。不與取有何義(彼財一、知是彼財二、持去三)？他財、有、取去。非盜覺、自己、作(覺知也，知識財為舉而無盜心，如己有也)如彼是象，相似覺取，非盜。復他取，無盜覺，無過。如親田，根花果為首，或取(為首非一也，恐失時，為收也)。

問：何法淫愚行？

答：淫愚行，他、法、受行更淫(修妒路)淫愚行略三：他、他取去法、受行更淫。

問：淫是修妒路根，是何淫愚行作是說？

答：二人，道人、白衣。被道人至意，說無淫惡行(不斷)，淫愚行無作(逼人)。若淫白衣惡行、須陀洹惡行，已隨趣謂不爾，是故淫愚行謂不凈。是故二無惡(道人白衣、斷不斷也)修妒路說。

問：何法他他受？

答：他他受，夫、親里、王(修妒路)。夫受、親里受、王受，是一切他他受。彼謂女人以淫為主，是主是二：至竟、

【現代漢語翻譯】 現代漢語譯本：苦行者要知道，如果想著其他眾生，捨棄他們，導致他們喪命（捨棄他們並加以處置），這就是三種殺生的行為。這樣才算是具足了殺生的意義。醫生即使是出於好意，爲了治療疾病而切除腫塊，如果在切割時病人死亡，也不能算是醫生殺了人。如果不是捨棄他們，就像只殺了一個（如果不是捨棄，只殺一個，那麼就不算是具足了殺生的意義）。這句話里沒有殺生，三種情況都沒有。像這樣才是殺生之處。

問：什麼是不與取（偷盜）的行為？

答：不與取指的是想著別人的東西，意識到那是別人的東西，然後偷竊（修妒路）。別人的財物，意識到那是別人的財物，然後拿走。像這樣三種行為相應。不與取有什麼意義（別人的財物，一是知道那是別人的財物，二是拿走）？別人的財物，存在，然後被拿走。如果不是盜竊的意識，而是誤以為是自己的東西，或者去做（意識到那是別人的財物，但舉動時沒有盜竊的心，就像是自己的東西一樣），比如把大象看錯了，相似的認知而拿取，就不是盜竊。或者拿了別人的東西，但沒有盜竊的意識，就沒有過錯。比如親戚的田地，以根、花、果實為首，或者拿取（以根、花、果實為首不是指只拿這些，而是恐怕錯過了時節，爲了收成）。

問：什麼是邪淫的行為？

答：邪淫的行為，是與他人、不合法的對象、發生性行為（修妒路）。邪淫簡略來說有三種：他人、拿走不合法的對象、發生性行為。

問：淫是修妒路的根本，為什麼說這是邪淫的行為呢？

答：有兩種人，出家人和在家居士。如果出家人執意認為沒有邪淫的惡行（不斷除），那麼邪淫的行為就沒有停止（逼迫他人）。如果對在家的居士做出邪淫的惡行，或者對須陀洹（初果聖人）做出惡行，已經隨順了這種行為卻說不是，所以說邪淫的行為是不清凈的。因此這兩種情況都沒有惡（出家人和在家居士，斷除和不斷除）。修妒路是這樣說的。

問：什麼是他人的接受？

答：他人的接受，指的是丈夫、親屬、國王（修妒路）。丈夫的接受、親屬的接受、國王的接受，這一切都是他人的接受。這裡指的是女人以淫慾為主，這是主要的兩種情況：最終、

【English Translation】 English version: The ascetic should know that thinking of other beings, abandoning them, and causing them to lose their lives (abandoning them and then dealing with them) are the three acts of killing. Only then is the meaning of killing complete. Even if a doctor, out of good intentions, removes a tumor to treat an illness, if the patient dies during the surgery, it cannot be considered that the doctor killed the person. If they are not abandoned, like killing only one (if not abandoned, killing only one, then it is not considered to have fulfilled the meaning of killing). There is no killing in this sentence, none of the three situations. Like this is where killing occurs.

Question: What is the act of 'not giving and taking' (stealing)?

Answer: 'Not giving and taking' refers to thinking of other people's things, realizing that they are other people's things, and then stealing (Sūtra). Other people's property, realizing that it is other people's property, and then taking it away. Like this, the three actions correspond. What is the meaning of 'not giving and taking' (other people's property, one is knowing that it is other people's property, and two is taking it away)? Other people's property exists and is then taken away. If it is not the consciousness of stealing, but mistakenly thinking it is one's own, or doing it (realizing that it is other people's property, but there is no intention of stealing when acting, just like it is one's own), for example, mistaking an elephant, taking it with similar cognition, it is not stealing. Or taking other people's things without the consciousness of stealing, there is no fault. For example, a relative's field, taking the roots, flowers, and fruits first, or taking them (taking the roots, flowers, and fruits first does not mean only taking these, but fearing missing the season, for the sake of harvest).

Question: What is the act of sexual misconduct?

Answer: The act of sexual misconduct is having sexual relations with others, illegal objects, (Sūtra). Sexual misconduct can be briefly described in three ways: others, taking away illegal objects, and having sexual relations.

Question: Since lust is the root of Sūtra, why is it said that this is the act of sexual misconduct?

Answer: There are two kinds of people, renunciates and laypeople. If renunciates insist that there is no evil act of sexual misconduct (not eliminating it), then the act of sexual misconduct has not stopped (forcing others). If evil acts of sexual misconduct are committed against laypeople, or evil acts are committed against Srotāpanna (stream-enterer), having followed this behavior but saying it is not, therefore it is said that the act of sexual misconduct is impure. Therefore, there is no evil in these two situations (renunciates and laypeople, eliminating and not eliminating). This is what Sūtra says.

Question: What is the acceptance of others?

Answer: The acceptance of others refers to the husband, relatives, and king (Sūtra). The acceptance of the husband, the acceptance of relatives, and the acceptance of the king, all of these are the acceptance of others. Here it refers to women with lust as the main thing, these are the two main situations: ultimately,

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時中間。彼至竟名如方土家法作主。時中間名是放法。婦人初財請，彼未及期，若他墮(墮，隨也、更行也)彼淫愚行。如是知。親里名父母姊為首，謂小女若無夫慈養之。王受名謂無夫、無親里，悉屬王為受。有是王受，是他他受。

問：是法受何法？

答：法受，學、齋、家法(修妒路)。學法彼受，是故學受。齋法彼，是故齋法受。家法彼受，是故家法受。彼聽或前聽，齋后不聽，非法(夫使受齋而悔行亂)是法受。我今受齋，已聽然後若作亂。彼受齋法住，為非法、家法。種種因緣三事，一切不得往。母姊女兒婦為首，如是隨性如是法受。

問：是更淫何法？

答：更淫，舍婦人所生處，更以余淫男兒、山持(修妒路)。更淫名謂舍婦人所生處，作余淫力強淫男兒，行山持行，是更淫。

問：是說不盡。何義更有因緣，余有淫行結？何法是中間去？若中間去說，若不是為不盡。

答：說已盡何義。舍婦人所生處向畜生，所說淫行餘者盡，是故為盡。

問：從何起是非義行？

答：一切貪淫、瞋恚、愚癡(修妒路)。貪、恚、癡等有知。

問：是何一切雲何是殺盜淫行？

答：不是說。若是說，不是修妒路行作有，是一切受根修妒路說。身口苦

【現代漢語翻譯】 現代漢語譯本 時中間：指女子在婚嫁期間。如果她按照當地的風俗習慣，由家族做主婚嫁，這屬於『時中間』。『時中間』意味著放棄自主權。如果一個女子在初次接受聘禮后，尚未到約定的婚期，就與其他男子發生不正當關係，這就是淫亂行為。應該這樣理解。 親里：指以父母姐妹為首的親屬。特指年幼的女子，如果沒有丈夫的慈愛供養。王受：指沒有丈夫，也沒有親屬依靠，完全由國王供養的女子。有的是由國王指定供養，有的是其他人指定供養。 問：這種『法受』指的是哪些法？ 答：『法受』指的是學法、齋法、家法（修妒路）。如果她接受了學法，那就是學受；接受了齋法，那就是齋法受；接受了家法，那就是家法受。她可以聽從，也可以不聽從。如果受齋之後又不聽從，做出違背齋戒的事情（比如丈夫讓她守齋，她卻後悔並做出淫亂行為），這就是『法受』。如果我已經接受齋戒，聽從了齋戒的規定，之後又違背，那麼她接受齋法后又違背，就屬於非法、家法。因為種種因緣，這三種情況，一切都不能前往。以母親、姐妹、女兒、妻子為首的女性，都應該遵循這樣的隨順之性，這就是『法受』。 問：什麼是『更淫』？ 答：『更淫』指的是捨棄與婦人性交之處，轉而與其他男子或動物發生性關係（修妒路）。『更淫』指的是捨棄與婦人性交之處，用強力與其他男子發生性關係，或者與動物發生性關係，這就是『更淫』。 問：你說的並不完全。還有什麼原因，導致其他的淫亂行為產生？如果中間斷絕了，應該怎麼說？如果不是斷絕，又該怎麼說才算完整？ 答：我已經說得很完整了。捨棄與婦人性交之處，轉而與畜生髮生關係，所說的淫亂行為都已經包括在內了，所以說是完整的。 問：這種不正當的行為是從哪裡產生的？ 答：一切都源於貪慾、嗔恚、愚癡（修妒路）。貪、嗔、癡等都是有知覺的。 問：什麼是『一切』？什麼是殺、盜、淫的行為？ 答：這不能說得太細。如果說得太細，就不是修妒路的行爲規範了。這一切都源於根本的修妒路所說。身口意（的行為）。

【English Translation】 English version Time Interval: This refers to a woman during the period of marriage. If she is married according to local customs and the decision is made by her family, this falls under 'Time Interval.' 'Time Interval' means relinquishing autonomy. If a woman, after initially accepting betrothal gifts but before the agreed-upon wedding date, engages in improper relations with other men, this is an act of adultery. It should be understood in this way. Relatives: This refers to relatives headed by parents and sisters. It specifically refers to young women who do not have the loving support of a husband. Royal Support: This refers to women who have neither a husband nor relatives to rely on and are entirely supported by the king. Some are supported by the king's designation, and others are supported by others' designation. Question: What laws does this 'Law Acceptance' refer to? Answer: 'Law Acceptance' refers to learning the law, observing the fast, and family law (Sūtra). If she accepts learning the law, that is learning acceptance; if she accepts observing the fast, that is fasting acceptance; if she accepts family law, that is family law acceptance. She can listen or not listen. If she does not listen after observing the fast and does things that violate the fast (for example, if the husband asks her to observe the fast, but she regrets it and commits adultery), this is 'Law Acceptance.' If I have already accepted the fast and listened to the rules of the fast, and then violate it, then her acceptance of the fast and then violation belongs to illegal, family law. Because of various causes and conditions, these three situations, everything cannot go. Women headed by mothers, sisters, daughters, and wives should all follow this nature of compliance, which is 'Law Acceptance.' Question: What is 'Further Adultery'? Answer: 'Further Adultery' refers to abandoning the place of sexual intercourse with a woman and instead engaging in sexual relations with other men or animals (Sūtra). 'Further Adultery' refers to abandoning the place of sexual intercourse with a woman and using force to engage in sexual relations with other men, or engaging in sexual relations with animals, which is 'Further Adultery.' Question: What you said is not complete. What other reasons lead to the occurrence of other adulterous acts? If it is interrupted in the middle, how should it be said? If it is not interrupted, how should it be said completely? Answer: I have said it completely. Abandoning the place of sexual intercourse with a woman and turning to have relations with animals, all the adulterous acts mentioned are included, so it is said to be complete. Question: Where do these improper actions arise from? Answer: Everything originates from greed, hatred, and ignorance (Sūtra). Greed, hatred, ignorance, etc., are all conscious. Question: What is 'everything'? What are the acts of killing, stealing, and adultery? Answer: This cannot be said too specifically. If it is said too specifically, it is not the code of conduct of the Sūtra. All of this originates from what the fundamental Sūtra says. (The actions of) body, speech, and mind.

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行知，意苦行別當說。

問何法是三事相違現？何義不樂痛一時等有？恚苦痛、欲淫樂痛。說行淫是結，是何法恚？

答：我不說貪淫瞋恚愚癡，是前愿說。是中間所作，財著瞋恚起殺。如是盜恚，發前如是。彼妹淫，我當報怨，后著如是行淫。前愿是恚，說是等起，是故無過。如是余。

問：已說身苦行處，一切貪淫、瞋恚、愚癡說。如是口行處何法？

答：口苦行，不如、無如(猶是妄言不妄言耳)不要之言(修妒路)。口苦行四，是三系當現四(三中二也，現四也)彼不如、無如、不要言。

問：是何不如名？

答：不如己身、他、義義想，所有取(修妒路)。謂彼不如口苦行，是己義、他義、義義。己身所有取，所有取名覺。自下如余意異說。知是三義說，己身義、己命義、他義、親義、義義、種種所作義。是三世尊己說，是聚去、眷屬去，己因緣、他因緣，食、所有財等，知無妄言。

問：已說不如口苦行。是何法無如口苦行？

答：無愛、因緣、俱念相應(修妒路)。無如名無愛念相應、因緣念相應、俱念相應。相應名是義。彼無愛念相應粗言，謂無愛念說恚是粗言。若爾者，無有粗言者，(其人謂此句弟子言)己身念起口苦行余，世尊亦當粗言。彼

【現代漢語翻譯】 現代漢語譯本：行者啊，關於苦行的意義，請詳細說明。

問：什麼法是三種事物相互違背而同時顯現的？什麼意義是不樂於痛苦而同時存在的？比如嗔恚的痛苦、以及貪慾的快樂和痛苦。如果說行淫是束縛，那麼什麼法是嗔恚呢？

答：我不是說貪淫、嗔恚、愚癡是之前的願望所說。而是中間所作的事情，因為財富而執著，嗔恚因此而生起殺念。像這樣盜取也會因嗔恚而起，就像之前所說的那樣。如果有人妹妹被淫辱，我應當報復，之後就執著於行淫。之前的願望是嗔恚，說是這樣等同生起，所以沒有過錯。其他情況也是如此。

問：已經說了身體苦行之處，一切貪淫、嗔恚、愚癡。那麼關於口頭行為，又是什麼法呢？

答：口頭的苦行，比如不如實之語、無如實之語（也就是妄語和非妄語），以及無意義之言（修妒路，即綺語）。口頭苦行有四種，是三種束縛應當顯現四種（三種中的兩種，顯現四種），即不如實之語、無如實之語、無意義之言。

問：什麼叫做不如實之語？

答：不如實地看待自身、他人、以及事物的意義，所有這些執取（修妒路）。這就是所謂不如實的口頭苦行，是關於自身意義、他人意義、以及事物意義的。對於自身的所有執取，這種執取被稱為覺悟。從下文開始，就像其他人有不同意見一樣。知道這三種意義，即自身意義、自身生命意義、他人意義、親人意義、以及事物意義、各種所作所為的意義。這是三世尊所說的，是聚集離去、眷屬離去，自身因緣、他人因緣，食物、所有財富等等，知道這些就不會妄語。

問：已經說了不如實的口頭苦行。那麼什麼法是無如實的口頭苦行？

答：沒有愛、因緣、以及共同的念頭相應（修妒路）。無如實之語是指沒有愛念相應、沒有因緣念相應、沒有共同念頭相應。相應的意思就是意義。這種沒有愛念相應的粗惡之語，是指沒有愛念而說出的嗔恚之語是粗惡之語。如果這樣說，就沒有不說粗惡之語的人了（這個人認為這句話是弟子說的），如果自身念頭生起口頭苦行，世尊也會說粗惡之語。他...

【English Translation】 English version: O practitioner, please explain in detail the meaning of asceticism.

Question: What Dharma is it that three things contradict each other and appear simultaneously? What meaning is it that one is not happy with pain and yet they exist at the same time? For example, the pain of anger, and the pleasure and pain of lust. If engaging in sexual activity is a bond, then what Dharma is anger?

Answer: I am not saying that greed, anger, and delusion are what was spoken of in the previous vow. But rather the things done in between, being attached to wealth, anger arises and leads to thoughts of killing. Just like that, stealing also arises from anger, just as was said before. If someone's sister is violated, I should take revenge, and then become attached to engaging in sexual activity. The previous vow is anger, saying that it arises in this way, so there is no fault. Other situations are the same.

Question: You have already spoken of the places of bodily asceticism, all greed, anger, and delusion. Then, regarding verbal actions, what is the Dharma?

Answer: Verbal asceticism, such as untrue speech, non-untrue speech (that is, false speech and non-false speech), and meaningless speech (Śūtra, i.e., frivolous speech). There are four types of verbal asceticism, which are the three bonds that should manifest as four (two of the three, manifesting as four), namely untrue speech, non-untrue speech, and meaningless speech.

Question: What is called untrue speech?

Answer: Not seeing oneself, others, and the meaning of things as they truly are, all these attachments (Śūtra). This is what is called untrue verbal asceticism, which is about the meaning of oneself, the meaning of others, and the meaning of things. All attachments to oneself, this attachment is called awakening. From the following, it is like others have different opinions. Knowing these three meanings, namely the meaning of oneself, the meaning of one's own life, the meaning of others, the meaning of relatives, and the meaning of things, the meaning of various actions. This is what the Buddhas of the three times have said, that is, gathering and leaving, relatives leaving, one's own causes and conditions, others' causes and conditions, food, all wealth, etc., knowing these, one will not speak falsely.

Question: You have already spoken of untrue verbal asceticism. Then what Dharma is non-untrue verbal asceticism?

Answer: Without love, causes and conditions, and corresponding common thoughts (Śūtra). Non-untrue speech refers to not having corresponding thoughts of love, not having corresponding thoughts of causes and conditions, and not having corresponding common thoughts. Corresponding means meaning. This coarse speech that does not correspond to thoughts of love refers to angry speech spoken without love as coarse speech. If that is the case, then there is no one who does not speak coarse speech (this person thinks this sentence was said by a disciple), if one's own thoughts give rise to verbal asceticism, the World Honored One would also speak coarse speech. He...

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調達念欲度，說彼恚，是故無愛。念相應粗言如瞎緣，說瞋真誠彼恚，是故無愛念。口苦行因緣念相應名諦說，因緣、念相應。兩舌相應，若念相應增生相助，非兩舌。若爾者，世尊亦當兩舌。世尊學道為首，欲益已自行說離本，是故念惡。是故當知俱相應名因緣二作妄言不妄言粗言，亦如是。是故粗言、兩舌。

問：是不要之語何法？

答：不要語，非時、非諦、非義言(修妒路)。非時言、非諦言、非義言，是三略阿跋度路柘那(秦言不要語)。是因緣無量。彼非時言名，如相應時離語因緣，如時盡具當手授作(外國婚禮，夫親迎女，女氏具送女之具，澡夫手，父以女手授，故云爾)，吉祥所用，隨所欲中。或有言：「君！善哉。無常因緣壞法有，后必當衰離。是淫如是。」彼諦語佛、辟支佛、聲聞所說，非時言。不要言去不諦言，名謂如諦想無諦說，如尼揵所說(念謂師真諦而邪道)：「薩蕓若是我師。」是故彼想是不要語。何義？不薩蕓若是彼師增。彼如是想。若說相應義，佛是薩蕓若，亦彼妄言。何義？彼念不是薩蕓若。無義言名如戲笑歌，憂愁為首相應言。是口苦行。

問：是意苦行何法？

答：意苦行，貪、恚、邪見(修妒路)。念惡行，是故意苦行，是亦三：貪、恚、邪見

【現代漢語翻譯】 現代漢語譯本 調達（提婆達多，佛陀的堂兄，以反對佛陀著稱）心懷惡意想要度化他人，宣揚他們的憤怒，因此沒有慈愛之心。與惡意相應的粗暴言語就像盲人摸像一樣，宣揚嗔恨的真實，因此沒有慈愛之心。口頭上的苦行，是因為與惡意相應的言語被稱為真實之語，這是因緣和惡意相互作用的結果。如果挑撥離間的言語與惡意相應，並且助長了惡意的增長，那就不是簡單的挑撥離間了。如果這樣說，那麼世尊（佛陀）也應該算是挑撥離間了。世尊以學習正道為首要任務，爲了利益他人而宣說遠離邪道的真理，因此這是爲了斷絕惡意。因此應當明白，相互關聯的言語，無論是真實的還是虛假的，粗暴的言語，都與惡意有關。因此，粗暴的言語和挑撥離間的言語都屬於惡行。 問：什麼是無益的言語？ 答：無益的言語，就是不合時宜、不真實、沒有意義的言語（修妒路，經文）。不合時宜的言語、不真實的言語、沒有意義的言語，這三種言語概括了阿跋度路柘那（秦言，無益的言語）。這其中的因緣是無量的。所謂不合時宜的言語，是指在不適當的時候說出相應的話語，例如在婚禮上，應該按照習俗進行（外國婚禮，丈夫親自迎接新娘，女方準備好嫁妝，洗凈新郎的手，父親將女兒的手交給新郎，所以這樣說），說吉祥的話，隨心所欲地表達祝福。或者有人說：『君啊！善哉！無常的因緣導致事物敗壞，最終必然會衰落離散。淫慾也是如此。』這樣真實的言語，即使是佛陀、辟支佛（獨覺佛）、聲聞（阿羅漢）所說，也是不合時宜的言語。無益的言語中不真實的言語，是指把不真實的當成真實的來說，例如尼揵（耆那教）所說：『薩蕓若（一切智者）是我的老師。』因此，這種想法是無益的言語。為什麼呢？因為薩蕓若並不是他們的老師。他們卻這樣認為。如果說與義理相應的，佛陀是薩蕓若，這也是虛妄的言語。為什麼呢？因為他們的想法並不是真正的薩蕓若。沒有意義的言語，是指像戲笑、唱歌，或者以憂愁為首的相應言語。這些都是口頭上的苦行。 問：什麼是意念上的苦行？ 答：意念上的苦行，就是貪婪、嗔恨、邪見（修妒路，經文）。心懷惡意，這就是意念上的苦行，也包括三種：貪婪、嗔恨、邪見。

【English Translation】 English version That Tiao Da (Devadatta, Buddha's cousin, known for opposing the Buddha) intends to convert others with malicious intent, proclaiming their anger, therefore lacking loving-kindness. Coarse language corresponding to malice is like the blind men touching an elephant, proclaiming the truth of hatred, therefore lacking loving-kindness. Verbal asceticism arises because language corresponding to malice is called truthful speech, which is the result of the interaction between conditions and malice. If divisive language corresponds to malice and promotes the growth of malice, it is not simply divisive language. If that were the case, then the World-Honored One (Buddha) should also be considered divisive. The World-Honored One takes learning the right path as the primary task, and speaks the truth of abandoning evil paths to benefit others, therefore it is to cut off malice. Therefore, it should be understood that interconnected language, whether true or false, and coarse language, are all related to malice. Therefore, coarse language and divisive language both belong to evil deeds. Question: What is unprofitable speech? Answer: Unprofitable speech is speech that is untimely, untrue, and meaningless (Sutra). Untimely speech, untrue speech, and meaningless speech, these three types of speech summarize A Ba Du Lu Zhe Na (Chinese: unprofitable speech). The conditions for this are immeasurable. Untimely speech refers to speaking appropriate words at an inappropriate time, such as at a wedding, where one should follow customs (In foreign weddings, the husband personally welcomes the bride, the bride's family prepares the dowry, washes the groom's hands, and the father hands the daughter's hand to the groom, hence the saying), speaking auspicious words, and expressing blessings as desired. Or someone might say: 'O lord! Well done! Impermanent conditions lead to the decay of things, and they will inevitably decline and separate. Lust is also like this.' Such truthful speech, even if spoken by the Buddha, Pratyekabuddhas (Solitary Buddhas), or Sravakas (Arhats), is untimely speech. Untrue speech among unprofitable speech refers to treating the untrue as true, such as what the Nigganthas (Jainas) say: 'Sarvajna (all-knowing one) is my teacher.' Therefore, this thought is unprofitable speech. Why? Because Sarvajna is not their teacher. Yet they think so. If speaking in accordance with the meaning, that the Buddha is Sarvajna, this is also false speech. Why? Because their thought is not the true Sarvajna. Meaningless speech refers to corresponding speech like joking, singing, or speech led by sorrow. These are all verbal asceticism. Question: What is mental asceticism? Answer: Mental asceticism is greed, hatred, and wrong views (Sutra). Having malicious thoughts, this is mental asceticism, which also includes three: greed, hatred, and wrong views.

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。彼貪名他所有欲得。

問：若他所有欲得，貪重說為過。念內入前已說念、欲、作、他作歡喜。

答：是不重說過。由欲得念，欲得欲作是，此不欲作。他所有取，是亦由貪，是他財是我有。如是著意他所有，欲得著是貪。他所有為首，念相應是貪恚，名嬈他入念恚。

問：是何法邪見名？

答：邪見，行、果相違，無有見(修妒路)。行相違、果相違、無有見，是略三邪見，分別無量因緣。謂他異取，是邪見略。

問：是何法行相違名？

答：行相違，凈不凈覺、不凈凈覺、俱一覺(修妒路)。行相違，凈不凈覺、不凈凈覺、俱一覺。彼凈不凈覺，著身口意行不愛去見。不凈凈覺，不愛愛去。俱一覺，愛不愛行凈不凈去。

問：是果？

答：以是果說(修妒路)。以是說苦果，說如苦天上、苦涅槃。如是凈不凈覺，趣樂世間樂。不凈凈覺樂，或苦趣如是俱。

問：云何無見名？

答：無見，行、果、眾生無有見(修妒路)。行無有見。果無有見。眾生無有見，是三無有見。彼行無有見名，如無有與、無有愛、無有善不善行，作是行無有見。果無有見名，如無有極作不極作行果報，無有地獄、畜生、餓鬼界、天上去。眾生無有見名，如無有母無有父

【現代漢語翻譯】 現代漢語譯本 他貪圖別人的名聲和所有物，想要得到。

問：如果貪圖別人的所有物，想要得到，貪念深重，可以稱為過失。那麼，念內入（專注內在）之前已經說過的念、欲、作、他作（自己做、讓別人做）的歡喜，又該如何解釋？

答：這不算重複說過失。因為想要得到而產生的念頭，想要得到而產生的行為，這是不想要停止的。拿取別人的所有物，也是因為貪念，認為別人的財產就是我的。像這樣執著于別人的所有物，想要得到，這種執著就是貪。以別人的所有物為首要目標，與念頭相應的，就是貪和嗔恚，名為擾亂他人，進入念和嗔恚的狀態。

問：什麼樣的法被稱為邪見？

答：邪見，就是行為和結果相違背，認為沒有因果報應的見解（修妒路，即經）。行為相違背、結果相違背、認為沒有因果報應，這是簡略的三種邪見，詳細分別則有無量因緣。總而言之，認為與事實相反的，就是簡略的邪見。

問：什麼樣的法被稱為行為相違背？

答：行為相違背，就是認為清凈的是不清凈的，認為不清凈的是清凈的，或者認為兩者都是一樣的（修妒路，即經）。行為相違背，就是認為清凈的是不清凈的，認為不清凈的是清凈的，或者認為兩者都是一樣的。認為清凈的是不清凈的，就會執著于身口意的行為，不喜愛離開這種見解。認為不清凈的是清凈的，就不會喜愛離開。認為兩者都是一樣的，就會喜愛和不喜愛的行為，清凈和不清凈都一樣。

問：這會產生什麼結果？

答：以這樣的行為來說明結果（修妒路，即經）。以這樣的行為來說明苦果，就像說苦在天上，苦在涅槃一樣。像這樣認為清凈的是不清凈的，就會趨向于快樂的世間享樂。認為不清凈的是清凈的，就會快樂，或者痛苦，趨向于像這樣兩者都是一樣的結果。

問：什麼是沒有因果報應的見解？

答：沒有因果報應的見解，就是認為行為、結果、眾生都沒有因果報應（修妒路，即經）。認為行為沒有因果報應。認為結果沒有因果報應。認為眾生沒有因果報應，這是三種沒有因果報應的見解。認為行為沒有因果報應，比如認為沒有佈施、沒有愛、沒有善與不善的行為，做出這樣的行為，就是認為行為沒有因果報應。認為結果沒有因果報應，比如認為沒有極善和不極善的行為果報，沒有地獄、畜生、餓鬼界、昇天等等。認為眾生沒有因果報應，比如認為沒有母親，沒有父親

【English Translation】 English version He is greedy for the fame and possessions of others, desiring to obtain them.

Question: If desiring to obtain the possessions of others, and the greed is severe, it is said to be a fault. But what about the joy of mindfulness, desire, action, and causing others to act (doing it oneself, causing others to do it), which was already mentioned before 'mindfulness entering within'?

Answer: This is not considered a repeated fault. Because the thought arises from wanting to obtain, the action arises from wanting to obtain, this is not wanting to stop. Taking the possessions of others is also due to greed, thinking that the property of others is mine. Like this, being attached to the possessions of others, wanting to obtain them, this attachment is greed. Taking the possessions of others as the primary goal, corresponding with the thought, is greed and hatred, called disturbing others, entering into the state of mindfulness and hatred.

Question: What kind of dharma (law/teaching) is called wrong view?

Answer: Wrong view is when actions and consequences are contradictory, believing there is no karma (law of cause and effect) (Sūtra). Actions contradicting, consequences contradicting, believing there is no karma, these are the three brief wrong views, with countless causes and conditions when distinguished in detail. In short, believing something contrary to the truth is a brief wrong view.

Question: What kind of dharma is called actions contradicting?

Answer: Actions contradicting is when one perceives the pure as impure, the impure as pure, or perceives both as the same (Sūtra). Actions contradicting is when one perceives the pure as impure, the impure as pure, or perceives both as the same. Perceiving the pure as impure, one becomes attached to the actions of body, speech, and mind, and does not like to abandon this view. Perceiving the impure as pure, one does not like to abandon it. Perceiving both as the same, one likes and dislikes actions, and perceives purity and impurity as the same.

Question: What is the result of this?

Answer: The result is explained by these actions (Sūtra). The result is explained as suffering, just like saying suffering is in heaven, suffering is in Nirvana. Like this, perceiving the pure as impure, one tends towards the pleasures of the worldly realm. Perceiving the impure as pure, one experiences pleasure, or suffering, tending towards the same result as perceiving both as the same.

Question: What is the meaning of 'no view'?

Answer: 'No view' is when one believes that actions, consequences, and beings have no karma (Sūtra). Believing that actions have no karma. Believing that consequences have no karma. Believing that beings have no karma, these are the three 'no views'. Believing that actions have no karma, for example, believing there is no giving, no love, no good or bad actions, performing such actions is believing that actions have no karma. Believing that consequences have no karma, for example, believing there are no extremely good or not extremely good karmic results, no hell, animal realm, hungry ghost realm, ascending to heaven, etc. Believing that beings have no karma, for example, believing there is no mother, no father

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、無有眾生化生、無有世間沙門婆羅門。如是是邪見無量行。是三意苦行，無量因緣，一切無善作因緣顛倒善，是本戒去，如是解脫度說知。

婆素跋度三法度二，中間初度說盡。

四阿鋡暮抄解捲上 大正藏第 25 冊 No. 1505 四阿鋡暮抄解

四阿含暮抄解第五(首三法第二惡之二也)卷下

阿羅漢婆素跋陀撰

符秦西域三藏鳩摩羅佛提等譯

已說惡行。云何愛名？

答：愛，欲、恚、嫉妒(修妒路。嫉妒，憍慢其人皆以為嫉妒也)。欲。恚。嫉妒者，是三謂之愛渴愛。彼是三象(即上三疾之根)，彼三象無數行。

問：云何？

答：欲，淫、有、著梵行(修妒路也)。淫著、有著、梵行。著者是三欲。彼淫名五界，色、聲、香、味、細滑，是三象依眾生各各染著，不多著雜物。彼淫著男、女、不成男(修妒路)。淫想，著女也、男男也、女(男女各有想也)不成男也。男男也不成男(亦各各有情也)。問：師雖說色男中著，復言今女、男、不成男。何以作是語？以何不惡？答：女、男、不成男。相因色，男為本，各各著，有差降，不名染著雜物。世尊亦說：「我普不見一色中染著。如男女色(普者，十方大千界也)，女如男色。」是以

【現代漢語翻譯】 現代漢語譯本：沒有眾生是化生而來，沒有世間的沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司）。像這樣是邪見，導致無量的行為。這三種意念上的苦行，有無量的因緣，一切都沒有善的作為，因為因緣顛倒了善，這是根本戒律的喪失，像這樣說是解脫的度量和認知。

婆素跋陀（Vasubhadra）的三種法度和兩種法度，中間最初的法度已經說完。

《四阿含暮抄解》捲上 大正藏第25冊 No. 1505 《四阿含暮抄解》

《四阿含暮抄解》第五（首三法第二惡之二也）卷下

阿羅漢婆素跋陀（Vasubhadra）撰

符秦西域三藏鳩摩羅佛提（Kumārajīva）等譯

已經說了惡行。什麼是愛（Tṛṣṇā）的名相？

答：愛，就是欲（Kāma）、恚（Dveṣa）、嫉妒（Īrṣyā）（修妒路（梵文音譯，含義為嫉妒），嫉妒，驕慢的人都認為是嫉妒）。欲、恚、嫉妒，這三種稱為愛，是渴愛。這三種是三象（即以上三種疾病的根源），這三種像有無數的行為。

問：怎麼樣的無數行為？

答：欲，就是淫（Maithuna）、有（Bhava）、執著梵行（Brahmacarya）（修妒路也）。淫著、有著、梵行著，這三種是欲。這淫名五界，色（Rūpa）、聲（Śabda）、香（Gandha）、味（Rasa）、細滑（Spṛṣṭavya），這三種象依靠眾生各自的染著，不多著雜物。這淫著于男、女、不成男（修妒路）。淫想，著于女也、男男也、女（男女各有想也）不成男也。男男也不成男（亦各各有情也）。問：師父雖然說在色男中執著，又說現在女、男、不成男。為什麼這樣說？以什麼不是惡？答：女、男、不成男，相因色，男為本，各自執著，有差別，不名染著雜物。世尊也說：『我普遍不見一種顏色中的染著，如男女色（普遍是指十方大千世界），女如男色。』因此。

【English Translation】 English version: There are no beings born by transformation, and there are no Śrāmaṇas (ascetics) or Brāhmaṇas (priests) in the world. Such is a wrong view, leading to immeasurable actions. These three mental austerities have immeasurable causes and conditions. Everything lacks good actions because the causes and conditions have perverted the good. This is the loss of the fundamental precepts. Thus, it is said to be the measure and knowledge of liberation.

The three Dharmas and two Dharmas of Vasubhadra, the first Dharma in the middle has been completely explained.

《Sutra of Four Agamas - Exegesis》 Volume 1 Taisho Tripitaka Volume 25 No. 1505 《Sutra of Four Agamas - Exegesis》

《Sutra of Four Agamas - Exegesis》 Volume 5 (The second of the first three Dharmas and the second evil)

Composed by Arhat Vasubhadra

Translated by Tripiṭaka Kumārajīva and others from the Western Regions of Fuqin

Evil deeds have been spoken of. What is the name of craving (Tṛṣṇā)?

Answer: Craving is desire (Kāma), hatred (Dveṣa), and jealousy (Īrṣyā) (Śūdraka, meaning jealousy, arrogant people all consider it jealousy). Desire, hatred, and jealousy, these three are called craving, which is thirst. These three are the three elephants (i.e., the root of the above three diseases), and these three elephants have countless actions.

Question: What kind of countless actions?

Answer: Desire is sexual intercourse (Maithuna), existence (Bhava), and attachment to pure conduct (Brahmacarya) (Śūdraka also). Attachment to sexual intercourse, attachment to existence, attachment to pure conduct, these three are desire. This sexual intercourse is named the five realms: form (Rūpa), sound (Śabda), smell (Gandha), taste (Rasa), and touch (Spṛṣṭavya). These three elephants rely on the respective attachments of beings, not attaching to miscellaneous things. This sexual intercourse is attached to men, women, and those who are not men (Śūdraka). Sexual thoughts are attached to women, men with men, women (men and women each have thoughts), and those who are not men. Men with men are also not men (each also has sentient beings). Question: Although the master said that there is attachment in the form of men, he also said that there are now women, men, and those who are not men. Why say this? What is not evil? Answer: Women, men, and those who are not men are related to form, with men as the basis. Each is attached, there are differences, and it is not called attachment to miscellaneous things. The World Honored One also said: 'I do not see attachment in one color, such as the color of men and women (universally refers to the ten directions of the great chiliocosm), women are like the color of men.' Therefore.

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五男無苦。三有小中大，小者男欲、中者女欲、大者不成男。欲有中(修妒路)，淫有、色有、無色有中，謂著此是有著。

問：如淫著別說女、男、不成男。何故復說有著？

答：由結說淫著，有著依眾生。一切淫行法，謂淫有。彼著者謂淫有著。色行法色有，彼著者是色有著。無色行法無色有，彼著者是無色有著。是故別說無苦。

問：云何梵行著名？

答：梵行著者，得、無得、失位希望欲得憂(修妒路)。梵行著名，得希望、不得欲得、失位便憂憂。以是句義，過去淫有著，可知得淫。復希望不得欲得(其人云此中應有失憂)，如是有著如是淫有，梵行著也。各各三分便有九。若得女著希望，不得欲得，得失位憂。如是男、不成男可知。如是淫著有九。如是有著、梵行著如是。

問：說今有是不聞、梵行著是結。

答：我已說阿那含果(上已說不還有結，何云梵行無結也)，世尊亦說三求：淫求、有求、梵行求。求、愛、欲著此一義。復說淫梵行中所棄愛、常、念。

問：假令爾者，不足行梵行無著，作如是一切自合梵行。

答：彼當漸行行、自任行行，梵行無著。梵行福惡等度，求缽賴堤彼陀：一苦樂、二檀度、三神通(持言奉法之第四也)不求果；求

【現代漢語翻譯】 現代漢語譯本 五種男人沒有痛苦。三種『有』，小、中、大，小的是對男性的慾望，中等的是對女性的慾望，大的是不能成為男性的慾望。『有』存在於欲有（Kāmadhātu，欲界）、色有（Rūpadhātu，色界）、無色有（Arūpadhātu，無色界）中，指的是執著于這些『有』的狀態。

問：如果淫慾的執著可以分別說是對女性、男性、不能成為男性的執著，為什麼還要再說『有』的執著呢？

答：因為通過『結』（saṃyojana，煩惱的束縛）來說明淫慾的執著，而『有』的執著是依附於眾生的。一切與淫行相關的法，被稱為『淫有』。對這些『有』產生執著的人，就稱為對『淫有』的執著者。與色行相關的法是『色有』，對這些『有』產生執著的人，就是對『色有』的執著者。與無色行相關的法是『無色有』，對這些『有』產生執著的人，就是對『無色有』的執著者。因此，要分別說明沒有痛苦的狀態。

問：什麼是梵行（brahmacarya，清凈的行為）的執著？

答：對梵行的執著，包括獲得、未獲得、失去地位時希望獲得和憂愁（Klesha，煩惱）。對梵行的執著表現爲，獲得時希望保持，未獲得時渴望獲得，失去地位時感到憂愁。根據這些語句的含義，過去對淫慾的執著，可以理解為已經獲得的淫慾。再次希望未獲得的淫慾（有些人說這裡應該有失去的憂愁），像這樣，『有』的執著就像淫慾的『有』，也是梵行的執著。每種情況分為三種，總共有九種。如果對女性的執著是希望得到，得不到就渴望得到，失去地位就感到憂愁。對男性、不能成為男性的執著也可以這樣理解。像這樣，淫慾的執著有九種。『有』的執著和梵行的執著也是如此。

問：有人說，現在的『有』是不聞法，梵行的執著是『結』。

答：我已經說過阿那含果（Anāgāmin，不還果，前面已經說過不還果還有『結』，為什麼說梵行沒有『結』呢？），世尊（Śākyamuni，釋迦牟尼）也說過三種求：淫求、有求、梵行求。求、愛、欲、執著，這些是一個意思。還說過在淫慾和梵行中應該拋棄愛、常、念。

問：如果像你說的這樣，那麼不充分地實行梵行就沒有執著，像這樣一切都自然符合梵行。

答：他們應當逐漸地修行，自然地修行，梵行就沒有執著。梵行的福報和惡報是同等的，尋求缽賴堤彼陀（Prātimokṣa，戒律）：一是苦樂，二是檀度（Dāna，佈施），三是神通（abhijñā，超自然能力）（持言奉法是第四種），不尋求果報；尋求。

【English Translation】 English version Five kinds of men are without suffering. Three types of 『bhava』 (existence): small, medium, and large. The small one is desire for men, the medium one is desire for women, and the large one is the inability to become a man. 『Bhava』 exists in Kāmadhātu (desire realm), Rūpadhātu (form realm), and Arūpadhātu (formless realm), referring to attachment to these states of 『bhava』.

Question: If attachment to lust can be separately described as attachment to women, men, and those who cannot become men, why is it necessary to speak of attachment to 『bhava』 again?

Answer: Because attachment to lust is explained through 『saṃyojana』 (fetters), while attachment to 『bhava』 is dependent on sentient beings. All practices related to lustful conduct are called 『kāma-bhava』 (existence in the desire realm). Those who are attached to these 『bhava』 are called those attached to 『kāma-bhava』. Practices related to form are 『rūpa-bhava』 (existence in the form realm), and those attached to these 『bhava』 are those attached to 『rūpa-bhava』. Practices related to the formless are 『arūpa-bhava』 (existence in the formless realm), and those attached to these 『bhava』 are those attached to 『arūpa-bhava』. Therefore, it is necessary to separately explain the state without suffering.

Question: What is attachment to brahmacarya (celibate conduct)?

Answer: Attachment to brahmacarya includes obtaining, not obtaining, hoping to obtain when losing status, and sorrow (Klesha, afflictions). Attachment to brahmacarya manifests as hoping to maintain what is obtained, desiring to obtain what is not obtained, and feeling sorrow when losing status. According to the meaning of these statements, past attachment to lust can be understood as lust that has already been obtained. Again, hoping for lust that has not been obtained (some say there should be sorrow for loss here), in this way, attachment to 『bhava』 is like the 『bhava』 of lust, and it is also attachment to brahmacarya. Each situation is divided into three, making a total of nine. If attachment to women is hoping to obtain, desiring to obtain when not obtained, and feeling sorrow when losing status. Attachment to men and those who cannot become men can also be understood in this way. In this way, there are nine types of attachment to lust. Attachment to 『bhava』 and attachment to brahmacarya are similar.

Question: Some say that present 『bhava』 is not hearing the Dharma, and attachment to brahmacarya is a 『saṃyojana』 (fetter).

Answer: I have already spoken of the Anāgāmin (Non-Returner, the third stage of enlightenment, previously it was said that the Non-Returner still has 『saṃyojana』, why is it said that brahmacarya has no 『saṃyojana』?), Śākyamuni (the Buddha) also spoke of three kinds of seeking: seeking lust, seeking 『bhava』, and seeking brahmacarya. Seeking, love, desire, and attachment are all the same meaning. It was also said that love, permanence, and mindfulness should be abandoned in lust and brahmacarya.

Question: If it is as you say, then practicing brahmacarya insufficiently has no attachment, and in this way, everything naturally conforms to brahmacarya.

Answer: They should gradually practice, naturally practice, and brahmacarya will have no attachment. The merit and demerit of brahmacarya are equal, seeking Prātimokṣa (the code of monastic rules): one is suffering and pleasure, two is Dāna (giving), three is abhijñā (supernormal powers) (upholding words and practicing the Dharma is the fourth), not seeking reward; seeking.

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果者著我。以此精進梵行，當作天中天。如是行可著者，此即希望。云何得梵行使得樂處？是得欲希望後世樂梵行，今以愛為樂，為愛所飄作非梵行：「咄！我墮落。」戒自悔憂，是故梵行著(愛慾竟也)。

問：云何恚名？

答：恚者，己、親、怨相恚(修妒路)。己想、親想、怨想及恚是二恚。

問：云何恚，愛句處(恚愛共合為一義，何以說恚愛同句)？

答：欲想為恚，從想為愛也。彼己想四門行，怨想各有四(其人云怨上當有親字也)。

問：云何？

答：己親未得樂望得(一也)，已得樂懼失(二也)，得苦欲使失(三也)，未得不欲得(四也)。如是己親各有四。怨有相違(怨親反也)。何故怨？未得苦欲令得，得苦不欲失，未得樂不欲令得，得欲令壞。此怨欲壞是恚，是故愛句處。

問：假使爾己想欲廣聞。

答：己想者，三時懼失(思惟省察修妒路也)。三時名者，過去、未來、現在時名。如我過去所失，是故起恚，意當有有(有現在也，當有未來)。如是己想三時懼失恚。

問：親云何？

答：如親己(修妒路)。如是己想三時懼失，是故恚生，親想如是。

問：云何？

答：為我所愛者彼有所失，是以起恚當有有

【現代漢語翻譯】 現代漢語譯本： 如果修行者執著于自我，並以此精進修行，希望成為天中之天（指最高的神）。如果這樣的修行者還執著於世俗，這就是一種妄想。那麼，如何才能使梵行（指清凈的修行）獲得真正的快樂呢？那就是斷絕對於慾望和來世的期盼，因為如果現在以愛慾為樂，被愛慾所牽引，就會做出違背梵行的事情，最終懊悔地說：『哎呀！我墮落了。』因為違背了戒律而後悔憂愁，所以說這樣的梵行是執著于愛慾的（愛慾就此結束）。

問：什麼是嗔恚的定義？

答：嗔恚是指對於自己、親人、怨敵產生嗔恨（修妒路，一種論證方式）。對於自己、親人、怨敵的想法，以及由此產生的嗔恨，這兩種都屬於嗔恚。

問：為什麼說嗔恚和愛慾在同一範疇內（嗔恚和愛慾通常被認為是相反的，為什麼說它們在同一範疇）？

答：因為對慾望的追求會引發嗔恚，而從慾望產生的想法則會引發愛慾。對於自己，有四種想法會引發嗔恚；對於怨敵，也有四種想法會引發嗔恚（有人認為『怨』字上面應該有『親』字）。

問：是哪四種想法呢？

答：對於自己或親人，未得到快樂希望得到（第一種），已經得到的快樂害怕失去（第二種），得到痛苦希望擺脫（第三種），未得到的痛苦不希望得到（第四種）。對於自己和親人，各有這四種想法。而對於怨敵，則是相反的（與對待親人的想法相反）。為什麼會這樣對待怨敵呢？因為未得到痛苦希望他們得到，得到痛苦不希望他們失去，未得到快樂不希望他們得到，得到快樂希望他們失去。這種希望怨敵遭受損害的想法就是嗔恚，所以說愛慾和嗔恚在同一範疇內。

問：假設對於自己的想法是希望增長見聞。

答：對於自己的想法，在過去、現在、未來三個時間段都害怕失去（思惟省察修妒路，一種論證方式）。這三個時間段指的是過去、未來、現在。例如，想到我過去所失去的，因此產生嗔恚，並且認為現在和將來也會失去。像這樣，對於自己的想法，在三個時間段都害怕失去，從而產生嗔恚。

問：對於親人呢？

答：對於親人的想法，和對於自己的想法類似（修妒路，一種論證方式）。像這樣，對於自己的想法，在三個時間段都害怕失去，因此產生嗔恚，對於親人的想法也是如此。

問：是怎樣的呢？

答：因為我所愛的人有所失去，因此產生嗔恚，並且認為將來也會失去。

【English Translation】 English version: If a practitioner is attached to the self and strives in virtuous conduct with the hope of becoming the 'Heaven among Heavens' (the highest of gods), and if this practitioner is still attached to worldly things, this is a delusion. How then can virtuous conduct (pure practice) attain true happiness? It is by severing expectations of desires and the afterlife. For if one delights in desires now and is led astray by them, one will act contrary to virtuous conduct, ultimately regretting and saying, 'Alas! I have fallen.' Because of regretting and worrying about violating precepts, it is said that such virtuous conduct is attached to desires (desires thus end).

Question: What is the definition of anger?

Answer: Anger refers to hatred towards oneself, loved ones, or enemies (Śūtra, a method of argumentation). Thoughts about oneself, loved ones, and enemies, and the anger arising from them, both belong to anger.

Question: Why are anger and desire said to be in the same category (anger and desire are usually considered opposites, why are they said to be in the same category)?

Answer: Because the pursuit of desires can trigger anger, and thoughts arising from desires can trigger attachment. For oneself, there are four thoughts that can trigger anger; for enemies, there are also four thoughts that can trigger anger (some believe that the character 'enemy' should have the character 'loved one' above it).

Question: What are these four thoughts?

Answer: For oneself or loved ones, not having obtained pleasure, one hopes to obtain it (first); having obtained pleasure, one fears losing it (second); having obtained suffering, one hopes to be rid of it (third); not having obtained pleasure, one does not want to obtain it (fourth). For oneself and loved ones, each has these four thoughts. But for enemies, it is the opposite (opposite to the thoughts towards loved ones). Why treat enemies this way? Because not having obtained suffering, one hopes they obtain it; having obtained suffering, one does not want them to lose it; not having obtained pleasure, one does not want them to obtain it; having obtained pleasure, one hopes they lose it. This thought of wanting enemies to suffer harm is anger, so it is said that desire and anger are in the same category.

Question: Suppose the thought about oneself is the desire to increase knowledge.

Answer: The thought about oneself is the fear of losing in the three times: past, present, and future (considering and examining Śūtra, a method of argumentation). These three times refer to the past, future, and present. For example, thinking about what I have lost in the past, therefore anger arises, and one believes that one will lose in the present and future as well. Like this, for thoughts about oneself, fearing loss in the three times, anger arises.

Question: What about loved ones?

Answer: Thoughts about loved ones are similar to thoughts about oneself (Śūtra, a method of argumentation). Like this, for thoughts about oneself, fearing loss in the three times, anger arises, and the same is true for thoughts about loved ones.

Question: How so?

Answer: Because someone I love has lost something, therefore anger arises, and one believes that they will lose in the future as well.

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，是故起恚，如是親。

問：云何怨？

答：怨相違(修妒路)。相違與彼異。若我怨，樂生是故起恚，當有有。如是怨者欲令壞，三時欲滅盡是九恚。

問：若此恚、若苦行，有何差降？

答：恚者依因緣有，亦依十惡無智可知(恚九惱也。苦十惡之意三也。因緣，親怨也。無智十惡之八也)。

問：為是一切眾生九恚行，為等不？

答：此輩住水地如畫石(修妒路)。此恚行住由眾生，如畫水、畫地、畫石，種種依眾生則有得。說濡中增上，如水中畫即滅。地畫延時，若風雨足踐爾乃滅。畫石，石住石滅(與石俱滅)。是故眾生各懷恚不同。或起恚自悔：「咄！我輩丈夫。我輩性行，于壞法種種苦自更，自起壞法、自起壞意。」是以此恚自息，如畫水。地亦爾，恚已起，不能自除，或師知識親覺寤，是恚得息去，如畫地。次三者，極惡不思念，行意熾盛瞋恚充體，彼佛、辟支佛所不能寤，唯瞋恚與身滅，如畫石。此恚義。

問：彼云何嫉妒？

答：嫉妒者，下、等、增上起妒(修妒路)。貢高嫉妒相惑，復相量此彼，是謂嫉妒。是為三：下愚也、等愚也、增上愚也。色富族術為首，我勝他，是下愚。勝己者謂與己等，餘者不如，是等愚。我出彼上，是增上愚(

【現代漢語翻譯】 現代漢語譯本：因此產生嗔恚，就像對待親人一樣。

問：什麼是怨恨？

答：怨恨是與（修妒路，Sutras，經文）相違背的。這種相違背與前者（親愛）不同。如果我怨恨某人，希望他痛苦，因此產生嗔恚，希望他遭受苦難。像這樣怨恨的人希望對方毀滅，過去、現在、未來三個時期的滅亡，這就是九種嗔恚。

問：這種嗔恚和苦行有什麼區別？

答：嗔恚是依賴因緣而產生的，也依賴於十惡和無知才能認識到（嗔恚包含九種惱怒。苦行包含十惡中的三種。因緣指親人和怨恨。無智是十惡中的第八種）。

問：一切眾生的九種嗔恚行為都一樣嗎？

答：這些眾生所處的環境不同，就像在水上、地上和石頭上作畫一樣（修妒路，Sutras，經文）。這種嗔恚行為取決於眾生，就像在水上、地上、石頭上作畫一樣，根據眾生的不同而有所不同。據說在柔軟的環境中嗔恚會迅速增長，就像在水中作畫一樣，立刻消失。在地上作畫會持續一段時間，如果風雨侵蝕或被人踐踏就會消失。在石頭上作畫，石頭存在，畫作也存在，石頭消失，畫作也隨之消失。因此，眾生懷有的嗔恚各不相同。有些人產生嗔恚後會後悔：『唉！我們這些大丈夫，我們的行為，對於破壞佛法的種種苦行更加精進，自己造作破壞佛法的行為，自己產生破壞佛法的意念。』因此，這種嗔恚會自行平息，就像在水中作畫一樣。在地上作畫也是如此，嗔恚已經產生，不能自己消除，或者通過老師、知識淵博的人或親友的覺悟，這種嗔恚才能平息，就像在地上作畫一樣。還有第三種情況，極度邪惡，不加思索，行為和意念都非常強烈，嗔恚充滿全身，即使是佛陀、辟支佛（Pratyekabuddha，獨覺佛）也無法使其覺悟，只有嗔恚與身體一同滅亡，就像在石頭上作畫一樣。這就是嗔恚的含義。

問：什麼是嫉妒？

答：嫉妒是由於低劣、平等、優越而產生的（修妒路，Sutras，經文）。貢高我慢和嫉妒相互迷惑，又相互衡量彼此，這就是嫉妒。嫉妒分為三種：下等愚癡、平等愚癡、增上愚癡。以容貌、財富、家族、技能為首要，認為我勝過他人，這是下等愚癡。認為勝過自己的人與自己相等，其餘人不如自己，這是平等愚癡。認為我超越他人之上，這是增上愚癡。

【English Translation】 English version: Therefore, anger arises, just like towards relatives.

Question: What is resentment?

Answer: Resentment is contrary to (Sutras). This contrariness is different from the former (affection). If I resent someone, wishing them suffering, therefore anger arises, wishing them to have suffering. Those who resent in this way wish for the other's destruction, the destruction in the three times (past, present, future), these are the nine angers.

Question: What is the difference between this anger and ascetic practices?

Answer: Anger arises depending on conditions, and can also be known through the ten evils and ignorance (Anger includes nine vexations. Ascetic practices include three of the ten evils. Conditions refer to relatives and enemies. Ignorance is the eighth of the ten evils).

Question: Are the nine anger behaviors of all beings the same?

Answer: These beings dwell in different environments, like drawing on water, earth, and stone (Sutras). This anger behavior depends on beings, like drawing on water, earth, and stone, varying according to the beings. It is said that in a soft environment, anger grows quickly, like drawing on water, which disappears immediately. Drawing on earth lasts for a while, disappearing if eroded by wind and rain or trampled upon. Drawing on stone, the stone exists, and the drawing exists; the stone disappears, and the drawing disappears with it. Therefore, the anger held by beings is different. Some people regret after becoming angry: 'Alas! We great men, our behavior, are even more diligent in the various ascetic practices that destroy the Dharma, creating actions that destroy the Dharma ourselves, generating thoughts that destroy the Dharma ourselves.' Therefore, this anger subsides on its own, like drawing on water. It is the same with drawing on earth; once anger has arisen, it cannot be eliminated by oneself, or through the enlightenment of a teacher, knowledgeable person, or relative, this anger can be calmed, like drawing on earth. There is also a third situation, extremely evil, without thinking, actions and thoughts are very strong, anger fills the whole body, even the Buddha, Pratyekabuddha cannot make them enlightened, only anger perishes with the body, like drawing on stone. This is the meaning of anger.

Question: What is jealousy?

Answer: Jealousy arises from inferiority, equality, and superiority (Sutras). Arrogance and jealousy confuse each other, and measure each other, this is jealousy. Jealousy is divided into three types: inferior foolishness, equal foolishness, and superior foolishness. Taking appearance, wealth, family, and skills as the most important, thinking that I am better than others, this is inferior foolishness. Thinking that those who are better than oneself are equal to oneself, and the rest are not as good as oneself, this is equal foolishness. Thinking that I am above others, this is superior foolishness.

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自謂勝上二者也)。

問：已說是下、等、增上相矣。云何是一切愚得當多種愚？不恚已說。

答：下妄語、輕毀、慢怠(修妒路)。若下嫉妒有三：如是妄語嫉妒、輕毀嫉妒、慢怠。彼妄語嫉妒名極意作惡自慶。復輕毀嫉妒名受他嗟嘆：「汝善哉有功德具。」如是彼人內懷歡喜，外詐言：「我無是德。」慢怠名晝夜眠寤，不能由人身得度生此意。是謂慢怠。此三者是下嫉妒也。

問：云何為等？

答：等者，己嫉妒、憍、不敬(修妒路)。等我嫉妒有三：我嫉妒、憍、不敬。彼我嫉妒名得受陰(一也)，彼受好惡(嫉妒也)。憍名供養雜種(而不受也，此憍也)。不敬禮師。

問：云何增上？

答：增上者，甚嫉妒、嫉妒中嫉妒、無限嫉妒(修妒路)。增上嫉妒名甚嫉妒。甚嫉妒名下等中我最勝，此謂甚嫉妒。嫉妒中嫉妒，名極妙中計我為勝，此嫉妒中嫉妒。無限嫉妒，名未得解脫言得，此無限嫉妒。是嫉妒九義。一切渴者有，有中作有(有三有也)，是故愛句處嫉妒可知。

婆素跋陀三法次二三度盡(于首三法之第二惡、惡之三事次二也，度亦盡也)。

四阿鋡暮抄解第六(三法之第二惡之第三也)

問：已說愛。云何無明名？

答：無明，無智

【現代漢語翻譯】 現代漢語譯本： （有人）自認為（在下、等之中）是殊勝和增上的。

問：已經說了下、等、增上的相狀了。什麼是所有愚人都會產生的多種愚癡？不嗔恚已經說過了。

答：下等的（愚癡）是虛妄的言語、輕視譭謗、傲慢懈怠（修妒路，即sūtra，經）。下等的嫉妒有三種：即虛妄語的嫉妒、輕毀的嫉妒、傲慢懈怠的嫉妒。那虛妄語的嫉妒，是指極力作惡還自我慶幸。輕毀的嫉妒，是指聽到別人讚歎：『你真好啊，有功德具足。』這樣，那個人內心懷著歡喜，外表卻假裝說：『我沒有這樣的德行。』傲慢懈怠，是指晝夜昏睡，不能因為得到人身而想要得到解脫的念頭。這就是傲慢懈怠。這三種是下等的嫉妒。

問：什麼是等（于自己的嫉妒）？

答：等（于自己的嫉妒）是，自己的嫉妒、驕傲、不尊敬（修妒路，即sūtra，經）。等同於我的嫉妒有三種：我的嫉妒、驕傲、不尊敬。那我的嫉妒，是指得到受陰（五蘊之一），對所感受的好與壞（產生嫉妒）。驕傲，是指接受各種供養（卻不領受，這就是驕傲）。不尊敬（是指）不禮敬師長。

問：什麼是增上（的嫉妒）？

答：增上的（嫉妒）是，極甚的嫉妒、嫉妒中的嫉妒、無限的嫉妒（修妒路，即sūtra，經）。增上的嫉妒是指極甚的嫉妒。極甚的嫉妒是指在下等中認為『我』是最殊勝的，這就是極甚的嫉妒。嫉妒中的嫉妒，是指在極妙的事物中認為『我』是最殊勝的，這就是嫉妒中的嫉妒。無限的嫉妒，是指沒有得到解脫卻說得到了，這就是無限的嫉妒。以上是嫉妒的九種含義。一切渴求的人都有（嫉妒），在有中造作有（三有，即欲有、色有、無色有），所以從愛這句話中可以知道嫉妒。

婆素跋陀（Vasubhadra）的三法（指三法印）次第，二三度盡（于首三法之第二惡、惡之三事次二也，度亦盡也）。

《四阿鋡暮抄解》第六（三法之第二惡之第三也）

問：已經說了愛，什麼是無明（avidyā）的名稱？

答：無明（avidyā），就是沒有智慧。

【English Translation】 English version: (Someone) considers themselves superior and supreme among the inferior and the equal.

Question: The characteristics of the inferior, equal, and superior have already been explained. What are the various kinds of ignorance that all fools generate? Non-anger has already been discussed.

Answer: The inferior (ignorance) consists of false speech, belittling and slandering, and arrogant laziness (sūtra). Inferior jealousy has three aspects: namely, jealousy arising from false speech, jealousy arising from belittling and slandering, and arrogant laziness. Jealousy arising from false speech means taking pleasure in doing evil and congratulating oneself. Jealousy arising from belittling and slandering means hearing others praise, 'You are good, possessing merit and virtue.' Thus, that person inwardly harbors joy but outwardly pretends, 'I have no such virtue.' Arrogant laziness means sleeping day and night, without the thought of seeking liberation because one has obtained a human body. This is called arrogant laziness. These three are inferior jealousy.

Question: What is equal (jealousy)?

Answer: Equal (jealousy) is one's own jealousy, pride, and disrespect (sūtra). Equal to 'my' jealousy has three aspects: 'my' jealousy, pride, and disrespect. 'My' jealousy means obtaining the skandha of feeling (one of the five aggregates), and being jealous of the good and bad that one experiences. Pride means accepting various offerings (but not appreciating them; this is pride). Disrespect means not revering teachers.

Question: What is superior (jealousy)?

Answer: Superior (jealousy) is extreme jealousy, jealousy within jealousy, and limitless jealousy (sūtra). Superior jealousy means extreme jealousy. Extreme jealousy means thinking 'I' am the most superior among the inferior and equal; this is called extreme jealousy. Jealousy within jealousy means considering 'myself' superior in the most excellent things; this is jealousy within jealousy. Limitless jealousy means claiming to have attained liberation when one has not; this is limitless jealousy. These are the nine meanings of jealousy. All who thirst have it, creating existence within existence (the three realms of existence: desire realm, form realm, formless realm), therefore jealousy can be understood from the phrase 'love'.

Vasubhadra's three dharmas (three marks of existence) in order, the second and third degrees are exhausted (in the second evil of the first three dharmas, the second of the three aspects of evil, the degree is also exhausted).

Sixth chapter of the Commentary on the Four Āgamas (the third of the second evil of the three dharmas)

Question: Love has been discussed. What is the name of ignorance (avidyā)?

Answer: Ignorance (avidyā) is the absence of wisdom.

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、邪智、疑智(修妒路)。無智、邪智、疑智，是三無明智。由口顯，文字亦爾。被惡口是無(又無知也)。如惡子非子、如惡朋非朋。彼無智名有為、無為、不說無覺(修妒路)。有為、無為、不說無覺是無智。

問：有為有二：內受、外受。云何是受？

答：有為，內受、外受、此二事(修妒路)。有為中無智，彼當知內受、外受。此二事癡也，彼內受陰界處各二行，己受、彼受也。外受者，草木垣壁為首。彼謂己受及他受外受。此二外受，知此中一一遍癡，雜內受外受是無智。世尊亦說，六更處無智無見。是修妒路內受，名受為義，行結因緣愚情是我所，是內受名。

問：云何無為？無為一涅槃，此是無義，云何處三？

答：無為，有餘、無餘、此二(二種，舉上二以為三。修妒路)。假令涅槃一無為，彼由行說二也，有餘、無餘。此間有餘名行結得受是身，是有餘，是有餘名。彼盡一切結滅，作證盡，身有餘，如是有餘。無餘名謂此受陰棄，更不受身，如燈滅，是無餘名。此謂一一或二，愚此無為無智。

問：云何不說？

答：不說，不說受、方便、滅教授中(修妒路)。彼受教授、方便教授、滅教授。謂愚此不說無智。彼受教授名命(天竺音命與眾生同也)，陰界處

【現代漢語翻譯】 現代漢語譯本： 無智、邪智、疑智（修妒路 Sutra）。無智、邪智、疑智，是三種無明之智。由口說出，文字也是如此。被惡語中傷是無（也即無知）。如同惡子不是真正的兒子，如同惡友不是真正的朋友。那無智被稱為有為、無為、不說無覺（修妒路 Sutra）。有為、無為、不說無覺就是無智。

問：有為有兩種：內受、外受。什麼是受？

答：有為，內受、外受，這兩種事（修妒路 Sutra）。有為中沒有智慧，應當知道內受、外受。這兩種事是癡。那內受在陰、界、處各有兩種表現，即自己所受、他人所受。外受，以草木墻壁為首。他們認為自己所受和他人的受是外受。這兩種外受，知道這其中一一普遍是癡，混雜內受外受就是無智。世尊也說，六更處沒有智慧沒有見解。這是修妒路 Sutra。內受，名為受的意義，行結因緣愚昧的情感是我所有的，這就是內受的名稱。

問：什麼是無為？無為就是涅槃，這沒有其他意義，為什麼分為三種？

答：無為，有餘、無餘，這兩種（兩種，以上面兩種為基礎分為三種。修妒路 Sutra）。假設涅槃是一種無為，那是因為行為而說成兩種，即有餘、無餘。這裡有余指的是行結得到受而形成的身體，這就是有餘，這就是有餘的名稱。當一切煩惱都斷盡，作證到滅盡，身體還有剩餘，就像這樣是有餘。無餘指的是捨棄這個受陰，不再接受身體，就像燈熄滅一樣，這就是無餘的名稱。這就是說一一或者二二，愚昧於這無為就是無智。

問：什麼是不說？

答：不說，不說受、方便、滅教授中（修妒路 Sutra）。那受教授、方便教授、滅教授。指的是愚昧於這不說就是無智。那受教授指的是命（天竺語中命與眾生同義），陰界處。

【English Translation】 English version: Ignorance-wisdom, perverse-wisdom, doubt-wisdom (Sutra). Ignorance-wisdom, perverse-wisdom, doubt-wisdom, these are the three kinds of unenlightened wisdom. What is spoken from the mouth, so are the words. To be hurt by evil speech is nothing (also meaning ignorance). Like an evil son is not a true son, like an evil friend is not a true friend. That ignorance is called conditioned, unconditioned, and unspeakable un-awakening (Sutra). Conditioned, unconditioned, and unspeakable un-awakening is ignorance.

Question: Conditioned has two aspects: internal reception and external reception. What is reception?

Answer: Conditioned, internal reception, external reception, these two things (Sutra). In the conditioned, there is no wisdom; one should know internal reception and external reception. These two things are delusion. That internal reception has two aspects each in skandhas, realms, and bases, namely, self-reception and other-reception. External reception refers primarily to grass, trees, walls. They consider self-reception and others' reception as external reception. These two external receptions, knowing that each and every one of them is universally delusion, mixing internal reception and external reception is ignorance. The World-Honored One also said that in the six sense bases, there is no wisdom and no insight. This is the Sutra. Internal reception, named as the meaning of reception, the emotional attachment to 'I' caused by actions, fetters, and conditions, that is the name of internal reception.

Question: What is unconditioned? Unconditioned is Nirvana, which has no other meaning. Why is it divided into three?

Answer: Unconditioned, with remainder, without remainder, these two (two kinds, based on the above two, divided into three. Sutra). Suppose Nirvana is one unconditioned, then it is said to be two because of actions, namely, with remainder and without remainder. Here, 'with remainder' refers to the body formed by the reception obtained from actions and fetters, this is 'with remainder', this is the name of 'with remainder'. When all afflictions are exhausted, attaining the cessation, the body still remains, like this is 'with remainder'. 'Without remainder' refers to abandoning this skandha of reception, no longer receiving a body, like a lamp extinguished, this is the name of 'without remainder'. This refers to one by one or two by two, being deluded about this unconditioned is ignorance.

Question: What is unspeakable?

Answer: Unspeakable, unspeakable in reception, expedient, cessation teachings (Sutra). That is, reception teachings, expedient teachings, cessation teachings. It refers to being deluded about this unspeakable is ignorance. That reception teaching refers to life (in the language of India, life and sentient beings have the same meaning), skandhas, realms, and bases.

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現在受內命，受是教授，謂現在受內命法受，由行結是受教授。不過去、不未來法，命受教授，命非一。不若干得合命及身。若是一，無常苦；若異，常為苦。若常者，不行梵行；不常者；不須梵行。果受施無義，無常者無義，遍斷方便中二無苦吉法(師引佛方便答異道兩得也)。方便教授名過去未來現在行方便教授，方便教授。此方便教授名，是三時相應。如我過去時，我是衢黠王(梵言衢黠十名，羊也、眼也、地也、天也、水也、說也、方也、金剛也、光也、剪也。如是比有十也。其人不了是十生中何也)，未來當有名無勝，現在時工師達(咒術)為首。諸行路貳暑(云商人也，證三世也)是未受受已，俗數故教授，以此斷常。若是衢黠滅，云何我是？彼若不滅，云何言是我？以世俗義說此方便教授。

問：云何滅教授？

答：受、盡不受、息滅教授(修妒路)。受如上說。彼盡不受，不侵他己，息無餘，度此彼岸，是滅教授。此斷常轉還如是。一若干止如用本受般涅槃教授，是亦不說。若此異者，不般涅槃；若不異者，不般涅槃。如是見生苦已、不說已，應般涅槃，如燈滅內。受一，若干苦不著，受方便教授，過去陰界處，本說如我名衢黠王。如是未來滅教授，謂滅受為首，說世尊般涅槃。若方便

【現代漢語翻譯】 現代漢語譯本：現在接受內命，接受就是教授，指的是現在接受內命之法，通過修行來結束（輪迴）就是接受教授。不涉及過去、未來的法，（才是）內命教授，內命不是單一的。（如果）不是若干（因緣）聚合，就無法形成內命和身體。如果（內命和身體）是一體的，就是無常和苦；如果是不同的，常（執）即是苦。如果（內命）是常的，就不需要修行梵行；如果不是常的，也不需要修行梵行。如果接受（供）施沒有意義，無常就沒有意義，在遍斷（煩惱）的方便中，二者都沒有苦吉之法（師父引用佛陀的方便之法來回答異道的兩種得失）。方便教授指的是過去、未來、現在修行方便的教授，方便教授。這種方便教授之名，是與三時相應的。例如我過去的時候，我是衢黠王（梵言衢黠有十個名字，羊也、眼也、地也、天也、水也、說也、方也、金剛也、光也、剪也。像這樣有十種含義。那個人不明白這十種生命狀態中的哪一種），未來將有名為無勝，現在是工師達（咒術）為首。諸行路貳暑（說是商人，證明三世）是未接受和已接受的，世俗的計數方法是教授，用這個來斷除常與斷。如果衢黠（王）滅亡了，怎麼說「我是」呢？如果他不滅亡，怎麼能說「是我」呢？用世俗的意義來說這種方便教授。

問：什麼是滅教授？

答：接受、窮盡、不接受、止息滅教授（修妒路）。接受如上面所說。窮盡而不接受，不侵犯他人，止息沒有剩餘，度過此岸和彼岸，這就是滅教授。這（種教授）斷除常與斷，轉變還復如此。一和若干的止息，如同使用原本接受的般涅槃教授，這也是無法言說的。如果這個（涅槃）是不同的，就無法般涅槃；如果不不同，也無法般涅槃。像這樣見到生之苦后，不說（涅槃），就應該般涅槃，如同燈火在內部熄滅。接受單一，若干的苦不執著，接受方便教授，過去陰界處，原本說如我名為衢黠王。像這樣未來滅教授，指的是以滅接受為首，說世尊般涅槃。如果是方便（教授）

【English Translation】 English version: Now receiving the inner command, receiving is teaching, referring to the present receiving of the inner command Dharma, ending (saṃsāra) through practice is receiving teaching. It does not involve past or future Dharmas, (that is) the inner command teaching, the inner command is not singular. (If) it is not the aggregation of several (causes and conditions), it cannot form the inner command and the body. If (the inner command and the body) are one, it is impermanent and suffering; if they are different, constant (attachment) is suffering. If (the inner command) is permanent, there is no need to practice Brahmacharya; if it is not permanent, there is no need to practice Brahmacharya. If accepting (offerings) is meaningless, impermanence is meaningless, in the expedient of completely cutting off (afflictions), neither has the Dharma of suffering and auspiciousness (the teacher quotes the Buddha's expedient to answer the two gains and losses of the heretics). Expedient teaching refers to the teaching of practicing expedients in the past, future, and present, expedient teaching. This name of expedient teaching corresponds to the three times. For example, in the past, I was King Kuxia (the Sanskrit word Kuxia has ten names, sheep, eye, earth, heaven, water, speaking, direction, vajra, light, scissors. There are ten meanings like this. That person does not understand which of these ten life states it is), in the future there will be a name called Wusheng, and now the chief is the craftsman Da (mantra). The various lines of Lu Ershu (said to be a merchant, proving the three worlds) are those who have not received and have already received, the secular counting method is teaching, using this to cut off permanence and annihilation. If Kuxia (King) is destroyed, how can it be said 'I am'? If he is not destroyed, how can it be said 'I am'? Use the secular meaning to speak of this expedient teaching.

Question: What is the teaching of extinction?

Answer: Receiving, exhausting, not receiving, cessation extinction teaching (Sūtra). Receiving is as mentioned above. Exhausting without receiving, not infringing on others, cessation without remainder, crossing the shore and the other shore, this is the teaching of extinction. This (teaching) cuts off permanence and annihilation, and the transformation returns like this. The cessation of one and several, like using the originally received Parinirvana teaching, this is also unspeakable. If this (Nirvana) is different, it cannot be Parinirvana; if it is not different, it cannot be Parinirvana. Like this, after seeing the suffering of birth, not speaking (of Nirvana), one should enter Parinirvana, like a lamp extinguished internally. Accepting singularity, not clinging to several sufferings, accepting expedient teaching, past skandhas, realms, and places, originally said like my name is King Kuxia. Like this, the future teaching of extinction refers to taking the extinction of receiving as the head, saying that the World Honored One entered Parinirvana. If it is expedient (teaching)

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教授，命不斷滅。教受命常斷，受教授命有無斷。已說無智。

問：云何邪智？

答：邪智，己身、內受、摸見(修妒路也。摸如手摩摸也)。見己身受、內見、摸受見，是為三邪智。邪，相違、非賢、諂是一義。彼己身見，吾我自在相應入(修妒路)。五入我入自在相應入，是己身見。彼五入名，幻化城野馬向鏡中像相似處，計有五入名我名者，假借嚴具樹果似親陰，計有我自在相應，名壞法。芭蕉樹畫水上不熟器似白骨時，我富貴如空邑，使作主是己身見。此是我身、我是己身，見前著入。

問：是內受云何？

答：內受斷常俱思惟(修妒路)。斷思惟、常思惟、二思惟，此說內受。內受名無方便受。是義無方便外見。彼斷名世間無常，不是常不是無常，外有不外有不無外，是命外無非有無有彼命，彼身以為首。二思惟，名常外有無，外有外無，不有以為首，是內受見。

問云何摸受？

答：摸受，戒、見、依彼(修妒路)。摸受見三事生戒見二依。彼初品已說戒，以是戒凈。此戒受是二戒摸受(凈受二也)。見摸受，此是諦、餘者癡，是著入諦。身結亦說二依，謂戒、見依。彼略五陰身，彼知有，或戒、或見陰行凈。此是戒摸受，知陰妙、余不妙，是依見是見摸受。

【現代漢語翻譯】 現代漢語譯本 教授（Upadhyaya），命（jīva）不斷滅。教受命常斷，受教授命有無斷。已說無智。

問：什麼是邪智？

答：邪智，己身、內受、摸見（修妒路也。摸如手摩摸也）。見己身受、內見、摸受見，是為三邪智。邪，相違、非賢、諂是一義。彼己身見，吾我自在相應入（修妒路）。五入我入自在相應入，是己身見。彼五入名，幻化城野馬向鏡中像相似處，計有五入名我名者，假借嚴具樹果似親陰，計有我自在相應，名壞法。芭蕉樹畫水上不熟器似白骨時，我富貴如空邑，使作主是己身見。此是我身、我是己身，見前著入。

問：什麼是內受？

答：內受斷常俱思惟（修妒路）。斷思惟、常思惟、二思惟，此說內受。內受名無方便受。是義無方便外見。彼斷名世間無常，不是常不是無常，外有不外有不無外，是命外無非有無有彼命，彼身以為首。二思惟，名常外有無，外有外無，不有以為首，是內受見。

問：什麼是摸受？

答：摸受，戒、見、依彼（修妒路）。摸受見三事生戒見二依。彼初品已說戒，以是戒凈。此戒受是二戒摸受（凈受二也）。見摸受，此是諦、餘者癡，是著入諦。身結亦說二依，謂戒、見依。彼略五陰身，彼知有，或戒、或見陰行凈。此是戒摸受，知陰妙、余不妙，是依見是見摸受。

【English Translation】 English version Professor (Upadhyaya), the life (jīva) is neither constantly annihilated nor not annihilated. Teaching and receiving life are constantly annihilated, receiving teaching and life are sometimes annihilated and sometimes not. This has already been described as lack of wisdom.

Question: What is wrong wisdom?

Answer: Wrong wisdom is the view of self, internal feeling, and grasping (Sūtra). Grasping is like touching with the hand. Seeing the feeling of self, internal view, and grasping of feeling are the three wrong wisdoms. 'Wrong' means contradictory, not virtuous, and deceitful, which are all the same meaning. The view of self is the corresponding entry of 'I' and 'mine' being independent (Sūtra). The corresponding entry of the five entrances, the entry of 'I', and being independent is the view of self. The names of these five entrances are like a mirage city, a wild horse, or an image in a mirror. In places that resemble these, one calculates that the five entrances are named 'I'. Those who name 'I' borrow adornments, tree fruits, and what seems like close relatives to the aggregates (skandhas), calculating that 'I' am independent, which is called destroying the Dharma. Like a banana tree, a painting on water, or an unripe vessel resembling white bones, 'I' am rich and noble like an empty city, making myself the master is the view of self. 'This is my body, I am my body,' seeing and clinging to this is entering.

Question: What is internal feeling?

Answer: Internal feeling is contemplating both annihilation and permanence (Sūtra). Contemplating annihilation, contemplating permanence, contemplating both, this describes internal feeling. Internal feeling is called feeling without skillful means. This meaning is seeing externally without skillful means. Annihilation means the world is impermanent, neither permanent nor impermanent, external existence, not external existence, not non-external existence, the life outside is neither existent nor non-existent, that life takes the body as its head. Contemplating both means permanence, external existence and non-existence, external existence and external non-existence, not existence takes the head, this is the view of internal feeling.

Question: What is grasping of feeling?

Answer: Grasping of feeling relies on precepts, views, and that (Sūtra). Grasping of feeling sees three things arising, relying on precepts and views. The precepts have already been described in the first chapter, using these precepts for purification. This precept of feeling is the grasping of two precepts (pure feeling and two). Seeing the grasping of feeling, 'This is truth, the rest is delusion,' this is clinging to the truth. The body's bonds also speak of relying on two things, namely precepts and views. Briefly, the five aggregates of the body, knowing that there is, either precepts or views, the aggregates' conduct is pure. This is the grasping of precepts, knowing that the aggregates are wonderful, the rest are not wonderful, relying on views is the grasping of views.

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問：云何疑智？

答：疑智，珍寶、諦、正受疑(修妒路。)珍寶疑、諦疑、正受疑。疑名不能持，迷惑、猶豫是一義。

問：云何珍寶？

答：珍寶者，佛、法、眾(修妒路)。佛、法、眾是珍寶。如前已說，佛薩蕓若，一切功德具足，棄一切惡解脫。

問：何因故珍寶？

答：以上三功德是佛珍寶。如是為大慈不妄說法，無因緣為作善知識，佛出難，有不可思議無比法(十二部之第九)功德，如是功德具足成佛珍寶。說法名方便、方便果，此聞涅槃教授，是世尊一切法為最上。現諸法有為無為，彼滅最第一。修妒路彼是珍寶，為無所作，一切苦滅，至竟清涼行，難壞難行無盡，如是功德具足成法珍寶。僧者已說，乃至聲聞一切是亦珍寶。施得廣果報，用世尊語無上福田，得世尊難無能壞不相違戾，如是功德具足成僧珍寶。此疑是疑智。

問：云何諦？

答：諦者，俗數、相、第一義(修妒路)。俗數諦、相諦、第一義諦(此中說無解，解在下正受無首也)。所謂疑是疑智。正受四：解脫二觀處(地水觀也。四色觀、四無色定觀並，十想也)，二直無漏前五想(取十漏之前五)，第二第八解脫，謂彼知界正受，此非持功德。是疑智是苦苦也(重苦者，苦而不知苦也

【現代漢語翻譯】 現代漢語譯本 問：什麼是疑智？ 答：疑智，是對珍寶、諦、正受的懷疑（修妒路）。對珍寶的懷疑、對諦的懷疑、對正受的懷疑。疑的含義是不能夠堅持，迷惑、猶豫是一個意思。 問：什麼是珍寶？ 答：珍寶是指佛、法、僧（修妒路）。佛、法、僧是珍寶。如前面已經說過，佛成就薩蕓若（一切智），一切功德具足，捨棄一切惡行得到解脫。 問：因為什麼緣故是珍寶？ 答：以上三種功德是佛的珍寶。像這樣以大慈悲不虛妄說法，沒有因緣也作為善知識，佛出世很難得，有不可思議無比的法（十二部經之第九）功德，像這樣功德具足成就佛的珍寶。說法名為方便、方便的果，聽聞此法能夠得到涅槃的教授，世尊的一切法是最上的。顯現諸法有為法和無為法，它們的寂滅是最第一的。修妒路，它是珍寶，因為無所作為，一切苦滅盡，達到究竟清涼的境界，難以破壞難以實行沒有窮盡，像這樣功德具足成就法的珍寶。僧已經說過，乃至聲聞一切也是珍寶。佈施能夠得到廣大的果報，用世尊的語言作為無上的福田，得到世尊的教導難以被破壞不相違背，像這樣功德具足成就僧的珍寶。這種懷疑就是疑智。 問：什麼是諦？ 答：諦是指，俗數諦、相諦、第一義諦（修妒路）。俗數諦、相諦、第一義諦（這裡說沒有解釋，解釋在下面的正受無首）。所謂懷疑就是疑智。正受有四種：解脫二觀處（地水觀。四色觀、四無色定觀，加上十想），二直無漏前五想（取十漏之前五），第二第八解脫，稱為彼知界正受，這並非是持功德。這種疑智是苦苦（重苦，是指受苦卻不知道是苦）。

【English Translation】 English version Question: What is Doubtful Wisdom (疑智, Yí Zhì)? Answer: Doubtful Wisdom is doubt regarding the Three Jewels (珍寶, Zhēnbǎo), the Truths (諦, Dì), and Right Concentration (正受, Zhèngshòu) (Sūtra). Doubt about the Jewels, doubt about the Truths, doubt about Right Concentration. 'Doubt' means inability to hold firm, confusion, and hesitation, which are all the same meaning. Question: What are the Jewels? Answer: The Jewels are the Buddha (佛, Fó), the Dharma (法, Fǎ), and the Sangha (眾, Zhòng) (Sūtra). The Buddha, the Dharma, and the Sangha are the Jewels. As previously stated, the Buddha achieves Sarvajña (薩蕓若, Sàyúnruò) [all-knowing wisdom], is complete with all merits, and is liberated by abandoning all evils. Question: Why are they called Jewels? Answer: The above three merits are the Buddha's Jewels. Thus, with great compassion, the Buddha speaks truthfully, acting as a good teacher without conditions. The Buddha's appearance is rare, and there are inconceivable and incomparable Dharma (the ninth of the twelve divisions of scripture) merits. Having such merits, one becomes the Buddha Jewel. 'Speaking the Dharma' is called skillful means (方便, Fāngbiàn) and the fruit of skillful means. Hearing this leads to the teaching of Nirvana. The World Honored One's (世尊, Shìzūn) entire Dharma is the most supreme. It reveals all phenomena, conditioned (有為, Yǒuwéi) and unconditioned (無為, Wúwéi), and their cessation is the most excellent. Sūtra, it is a Jewel because it is without action, all suffering is extinguished, reaching the ultimate coolness, difficult to destroy, difficult to practice, and endless. Having such merits, one becomes the Dharma Jewel. The Sangha has already been discussed, and even the Śrāvakas (聲聞, Shēngwén) are also Jewels. Giving brings vast rewards. Using the World Honored One's words as a supreme field of merit, one obtains the World Honored One's teachings, which are difficult to destroy and not contradictory. Having such merits, one becomes the Sangha Jewel. This doubt is Doubtful Wisdom. Question: What are the Truths? Answer: The Truths are Conventional Truth (俗數諦, Súshùdì), Truth of Characteristics (相諦, Xiàngdì), and Ultimate Truth (第一義諦, Dìyīyìdì) (Sūtra). Conventional Truth, Truth of Characteristics, and Ultimate Truth (here it says there is no explanation, the explanation is in the following Right Concentration without a beginning). So-called doubt is Doubtful Wisdom. Right Concentration has four aspects: two places of liberation and contemplation (earth and water contemplation, four color contemplations, four formless samādhi contemplations, plus ten thoughts), two direct non-outflow first five thoughts (taking the first five of the ten outflows), the second and eighth liberations, called the Right Concentration of knowing that realm, this is not holding merit. This Doubtful Wisdom is suffering within suffering (重苦, Chóngkǔ) [repeated suffering, meaning suffering without knowing it is suffering].

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)。如是習盡道，如是四諦顛倒，欲界、色界、無色界是有十二行(顛倒疑也)。如疑智，受義亦爾(欲、恚、慢，愛之三也)。無智、邪智義、邪見，此別苦行說。彼見摸受，己身身內受見苦也。三界戒摸苦道(疑、邪、無智，無明三也。邪、戒、摸習)積聚說。

婆三跋陀二法，次二內受三度盡(內受是第二之三，竟法名也。愛三、無明三，六使也，故結九十八)。

四阿含暮抄解第七(首三法之三也)

問：已說功德亦說惡，云何依名？

答：依，陰、界、處(修妒路也)。陰、界、處者，是名依。此相依，是故依依立是義。陰者、界者、處者，此眾生依，作相應功德及惡，故是依功德、惡可知。

問：云何陰名？

答：陰者，色、行、智(修妒路)。色、行、智是陰可知。陰、積聚、束是一義。此青黃赤白一、長短小大圓四方，以是為首解色義。所生物姓受色陰，知彼色有是受。是色二義。可見、不可見。可見屬眼，不可見異。彼聲香味細滑風，如是以為首(是五事皆不可見)。

問：已說諸大，彼受諸大，未知云何知色受？

答：諸大，地、水、火、風(修妒路)。此地為四首。諸大相，此是色一一等，堅地也、濕水也、暖火也、動搖風也。此諸大受彼

【現代漢語翻譯】 現代漢語譯本：像這樣修習斷盡煩惱之道，像這樣四聖諦的顛倒，欲界、色界、無色界是有十二種行相（指顛倒和疑惑）。像疑惑和智慧，領受其意義也是如此（指貪慾、嗔恚、我慢，以及愛慾這三者）。無智、邪智的意義、邪見，這些是特別說明的苦行。那些看見並觸控感受，自己身內感受到的也是苦。三界的戒律觸控苦道（指疑惑、邪見、無智，以及無明這三者。邪見、戒律、觸控是習氣的積聚）。

婆三跋陀（Bhāsanabhadda，名稱）的二法，其次是二內受，三度斷盡（內受是第二種的三，是究竟之法。愛慾的三種、無明的三種，是六種煩惱，所以結成九十八種煩惱）。

《四阿含暮抄解》第七（開始的三法的三種）。

問：已經說了功德，也說了惡業，如何依據名稱來理解？

答：依據，是陰、界、處（修妒路，Sūtra，經）。陰、界、處，這就是所謂的依據。這些相互依存，所以依據依據而建立意義。陰、界、處，這些是眾生所依賴的，從而作出相應的功德和惡業，所以依據功德和惡業是可以理解的。

問：什麼是陰的名稱？

答：陰，指的是色、行、智（修妒路，Sūtra，經）。色、行、智是可以理解的陰。陰、積聚、束縛是一個意思。這些青黃赤白為一，長短小大圓四方，以這些為首來解釋色的意義。所生物的姓氏領受色陰，知道那些色是有領受的。這是色的兩種意義：可見和不可見。可見屬於眼，不可見則不同。那些聲香味細滑風，像這樣作為開始（這五件事都是不可見的）。

問：已經說了諸大，他們領受諸大，不知道如何知道色受？

答：諸大，指的是地、水、火、風（修妒路，Sūtra，經）。這地為四者之首。諸大的相，這些是色一一相等，堅硬的是地，潮濕的是水，溫暖的是火，動搖的是風。這些諸大領受那些

【English Translation】 English version: Thus is the path of practicing to exhaust afflictions; thus are the inversions of the Four Noble Truths. The desire realm, the form realm, and the formless realm have twelve aspects (referring to inversions and doubts). Like doubt and wisdom, receiving their meaning is also the same (referring to desire, hatred, conceit, and the three forms of craving). Ignorance, the meaning of wrong wisdom, and wrong views, these are specifically explained as ascetic practices. Those who see and touch sensations, experiencing suffering within themselves, is also suffering. The precepts of the three realms touch the path of suffering (referring to doubt, wrong views, and ignorance, as well as the three forms of ignorance. Wrong views, precepts, and touching are the accumulation of habits).

The two dharmas of Bhāsanabhadda (name), followed by the two internal sensations, are completely exhausted in three degrees (internal sensation is the third of the second, which is the ultimate dharma. The three of craving, the three of ignorance, are the six afflictions, thus forming ninety-eight afflictions).

《The Seventh of Four Agama Evening Expositions》 (the three of the initial three dharmas).

Question: Having spoken of merit and also of evil, how is it understood based on names?

Answer: The basis is the skandhas (khandha), realms (āyatana), and sense bases (dhātu) (Sūtra). Skandhas, realms, and sense bases, these are what is called the basis. These are interdependent, therefore meaning is established based on basis. Skandhas, realms, and sense bases, these are what beings rely on, thereby performing corresponding merits and evils, so the basis of merit and evil can be understood.

Question: What is the name of skandha?

Answer: Skandha refers to form (rūpa), formations (saṅkhāra), and consciousness (viññāṇa) (Sūtra). Form, formations, and consciousness are the skandhas that can be understood. Skandha, accumulation, and bondage are one meaning. These blue, yellow, red, and white as one, long, short, small, large, round, and square, using these as the beginning to explain the meaning of form. The lineage of beings receives the form skandha, knowing that those forms have reception. These are the two meanings of form: visible and invisible. Visible belongs to the eye, invisible is different. Those sounds, smells, tastes, smoothness, and wind, like this as the beginning (these five things are all invisible).

Question: Having spoken of the great elements, they receive the great elements, not knowing how to know the reception of form?

Answer: The great elements refer to earth, water, fire, and wind (Sūtra). This earth is the head of the four. The characteristics of the great elements, these are equal to each form, hardness is earth, wetness is water, warmth is fire, movement is wind. These great elements receive those

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色煙雲塵霧影光映象，五根凈以為首(色五情也)。

問：已說色陰，云何行？

答：行者，身、口、意依(修妒路也)。身是依，是故依身，口是依，是故依口；意是依，是故依意。此身、口、意依已依也。此是行，有為所作，是故行。修妒路說，色有為此，復以色成有為行(行是色也)。如穀子成穀子，如是知五陰，彼無數、彼是陰，說如谷聚薪聚。彼福、無福、不純淑行。

問：云何智名？

答：痛、想、識(修妒路)。痛、想、識，此三道品法，不為他界所取(不為六慾所牽也)。世尊亦說，謂忍則想知，謂想知則智(忍則知痛，知痛智所了也)。此法雜是修妒路。

問：云何痛名？

答：痛者，樂、苦、不苦不樂(修妒路)。痛者，痛之聲，以此痛(痛無形故云聲)，余命不相應。若此痛痛，此命相應，是故言痛。痛字亦爾。彼痛有三：苦、樂、不苦不樂。是故各各生：苦因樂生，樂因苦生，俱因不苦不樂。世尊亦說樂痛者，苦分、苦樂、不苦不樂。苦樂分，各對是義。

問：云何樂名？

答：樂，淫、不惡、止生(修妒路)。謂樂說此有三：淫生、不惡生、止生。彼淫生有五界，愛淫界乃至歡喜。不惡生，不彼謗是義。此是善出家者義，戒戒想，意不

【現代漢語翻譯】 現代漢語譯本 色、煙、云、塵、霧、影、光、映象，以五根清凈為首（色指五種情慾）。

問：已經說了色陰，什麼是行陰？

答：行，指的是身、口、意所依（依據修妒路所說）。身是所依，所以依身而行；口是所依，所以依口而行；意是所依，所以依意而行。這身、口、意所依已經有所依據了。這就是行，是有為造作，所以稱為行。修妒路說，色是有為的根本，又以色成就了有為的行（行也是色的一種）。如同穀子產生穀子，這樣來理解五陰。它們數量眾多，它們就是陰，就像谷堆和柴堆一樣。它們是福、無福、不純熟的行為。

問：什麼是智的名稱？

答：痛、想、識（依據修妒路所說）。痛、想、識，這三種是通往覺悟的道品法，不被其他境界所牽引（不被六慾所牽引）。世尊也說過，所謂忍就是想知，所謂想知就是智（忍就能知痛，知痛是智所瞭解的）。這種法混雜在修妒路中。

問：什麼是痛的名稱？

答：痛，指的是樂、苦、不苦不樂（依據修妒路所說）。痛，是痛的聲音，用這種聲音來表達痛（因為痛沒有形狀，所以說是聲音），與生命不相應。如果這種痛是真實的痛，那麼它就與生命相應，所以才說是痛。痛這個字也是這樣。痛有三種：苦、樂、不苦不樂。所以它們各自產生：苦因樂而生，樂因苦而生，兩者都因不苦不樂而生。世尊也說過，樂痛是苦的一部分，苦樂和不苦不樂也是如此。苦樂的區分，各自對應著不同的意義。

問：什麼是樂的名稱？

答：樂，指的是淫慾、不惡、止息而生（依據修妒路所說）。所謂樂，可以分為三種：淫慾而生、不惡而生、止息而生。其中淫慾而生有五種境界，從愛慾的境界直到歡喜。不惡而生，是不誹謗的意思。這是善於出家者的意義，戒律清凈，意念不...

【English Translation】 English version Color, smoke, clouds, dust, fog, shadows, light, and reflections, with the purity of the five roots as the foremost (color refers to the five desires).

Question: Having spoken of the Skandha (aggregate) of Rupa (form), what is the Skandha of Samskara (volition)?

Answer: Samskara refers to the reliance on body, speech, and mind (according to the Sutra). The body is a reliance, therefore one relies on the body; speech is a reliance, therefore one relies on speech; the mind is a reliance, therefore one relies on the mind. This reliance on body, speech, and mind has already been relied upon. This is Samskara, which is conditioned and created, therefore it is called Samskara. The Sutra says that color is the basis of conditioned existence, and Samskara is accomplished through color (Samskara is also a form of color). Just as a grain of rice produces a grain of rice, understand the five Skandhas in this way. They are countless, and they are the Skandhas, like a pile of grain or a pile of firewood. They are actions of merit, non-merit, and neither purely wholesome nor unwholesome.

Question: What is the name of wisdom?

Answer: Feeling (Vedana), perception (Samjna), and consciousness (Vijnana) (according to the Sutra). Feeling, perception, and consciousness, these three are the factors of the path to enlightenment, not to be taken by other realms (not to be drawn by the six desires). The World-Honored One also said, 'What is forbearance is knowing perception, what is knowing perception is wisdom' (forbearance is knowing feeling, knowing feeling is understood by wisdom). This Dharma is mixed in the Sutra.

Question: What is the name of feeling?

Answer: Feeling refers to pleasure, pain, and neither pleasure nor pain (according to the Sutra). Feeling is the sound of feeling, using this sound to express feeling (because feeling has no form, it is called sound), it is not corresponding to life. If this feeling is a true feeling, then it corresponds to life, therefore it is called feeling. The word 'feeling' is also like this. There are three types of feeling: pain, pleasure, and neither pain nor pleasure. Therefore, they each arise: pain arises from pleasure, pleasure arises from pain, and both arise from neither pain nor pleasure. The World-Honored One also said that pleasurable feeling is a part of suffering, as are pleasure and suffering, and neither pleasure nor suffering. The distinction between pleasure and suffering each corresponds to different meanings.

Question: What is the name of pleasure?

Answer: Pleasure refers to lust, non-evil, and cessation (according to the Sutra). Pleasure can be divided into three types: arising from lust, arising from non-evil, and arising from cessation. Among them, arising from lust has five realms, from the realm of desire to joy. Arising from non-evil means not slandering. This is the meaning of those who are good at renouncing the world, pure precepts, and the mind does not...

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變悔是想。謂愛此，是不惡生。止生，根為首。五蓋得解脫無亂念，禪等為首。念行是想，謂念歡喜，此止生(自守也)。止生名謂無熱根，義中不著(不受也)，止生亦爾。說此是三樂痛。

問：云何苦？

答：苦者，生、老、死(修妒路)。生。老。死者，此是苦痛。彼生名苦，如生疽，老如熟疽，死如疽內潰流入支節。若生已有一切苦，此是生苦。世尊亦說，生已截手為首，老苦色變力消如壓(如壓油也)，死苦一切所愛財物離為首，苦痛。

問：云何不苦不樂？

答：不苦不樂者，謂三界(修妒路)。此不苦不樂痛，此有三當知。不苦不樂，苦樂相對界中當說前三界，說前二苦樂痛，不苦不樂三界。是知欲界有三；色界二樂，無苦樂；無色界一，不苦不樂。是故此一切界相應。

問：云何此依？

答：樂依欲為妙，苦依恚為妙，不苦不樂癡為妙。何故此有樂痛？謂無慾、欲已盡，如三禪苦。如世尊頭痛、槍腳不起恚。不苦不樂第四禪，及四無色，彼癡稍盡。是故如相應說。

問：此從何所起？

答：彼因緣、行、界生(修妒路)。彼苦、樂、不苦不樂痛，行生、因緣生、界生。如是為九，若卒遇痛。

問：因緣無數，為儘是因緣也？不盡是乎？

【現代漢語翻譯】 現代漢語譯本 變悔是想，意思是喜愛某種事物，就是不厭惡它的產生。當某種事物停止產生時，根本在於此。五蓋（貪慾、嗔恚、睡眠、掉舉、疑悔）得到解脫，沒有混亂的念頭，禪定等是根本。念頭的執行是想，意思是念及歡喜，這會停止（自我守護）。停止產生被稱為無熱根，在意義上不執著（不接受），停止產生也是如此。這裡說的是三種樂受。

問：什麼是苦？

答：苦，就是生、老、死（修妒路 Sutra）。生。老。死，這些都是苦痛。出生被稱為苦，就像生了毒瘡；衰老就像毒瘡成熟；死亡就像毒瘡潰爛，膿液流入四肢。如果出生后就有一切苦，這就是生苦。世尊也說過，出生后被截斷手腳等是苦的開始，衰老帶來的痛苦是容顏改變，力量消退，就像被壓榨（像壓榨油一樣），死亡帶來的痛苦是以與一切所愛的財物分離為開始，是苦痛。

問：什麼是不苦不樂？

答：不苦不樂，指的是三界（修妒路 Sutra）。這種不苦不樂的感受，有三種情況應當瞭解。不苦不樂，苦和樂是相對的，在界中應當說前三界，說前二種苦樂感受，不苦不樂是三界。因此可知欲界有三種；二種是樂，沒有苦樂；無一種是不苦不樂。因此，這一切都與界相應。

問：這些依賴於什麼？

答：樂依賴於慾望最為微妙，苦依賴於嗔恚最為微妙，不苦不樂依賴於愚癡最為微妙。為什麼會有樂受？因為沒有慾望，或者慾望已經窮盡，就像三禪（Dhyana）的苦。就像世尊（世尊 Buddha）頭痛、被槍擊中腳而無法站立，這是嗔恚。不苦不樂是第四禪（Dhyana），以及四無色定（Four Formless Realms），那裡的愚癡逐漸減少。因此，應當如相應的情況來說。

問：這些從哪裡產生？

答：它們從因緣、行、界產生（修妒路 Sutra）。苦、樂、不苦不樂的感受，從行產生、從因緣產生、從界產生。像這樣共有九種，如果突然遇到痛苦。

問：因緣無數，是所有的都是因緣嗎？還是不全是呢？

【English Translation】 English version 'Change and repentance are thought. To love this is not to dislike its arising. When arising ceases, the root is this. The five hindrances (greed, hatred, sleepiness, restlessness, doubt) are liberated, without confused thoughts, with dhyana (禪定) etc. as the root. The movement of thought is thinking, meaning to think of joy; this stops (self-preservation). Stopping arising is called the root of non-heat, not clinging (not accepting) in meaning; stopping arising is also like this. This speaks of the three kinds of pleasant feelings.'

'Question: What is suffering?'

'Answer: Suffering is birth, old age, and death (Sutra 修妒路). Birth. Old age. Death; these are suffering. Birth is called suffering, like a boil arising; old age is like a ripe boil; death is like a boil bursting and pus flowing into the limbs. If there is all suffering after birth, this is the suffering of birth. The World Honored One (世尊 Buddha) also said that having hands and feet cut off after birth is the beginning of suffering; the suffering of old age is the change of appearance and the loss of strength, like being pressed (like pressing oil); the suffering of death is the separation from all beloved possessions, which is the beginning of suffering.'

'Question: What is neither suffering nor pleasure?'

'Answer: Neither suffering nor pleasure refers to the three realms (Sutra 修妒路). This feeling of neither suffering nor pleasure has three aspects to be understood. Neither suffering nor pleasure, suffering and pleasure are relative; in the realms, the first three realms should be spoken of, speaking of the first two kinds of suffering and pleasure, neither suffering nor pleasure is the three realms. Therefore, it is known that the desire realm has three; **two are pleasure, without suffering or pleasure; one is neither suffering nor pleasure. Therefore, all of this corresponds to the realms.'

'Question: What do these depend on?'

'Answer: Pleasure depends on desire as the most subtle, suffering depends on anger as the most subtle, neither suffering nor pleasure depends on ignorance as the most subtle. Why is there pleasant feeling? Because there is no desire, or desire has been exhausted, like the suffering of the third dhyana (禪). Like the World Honored One (世尊 Buddha) having a headache, being shot in the foot and unable to stand, this is anger. Neither suffering nor pleasure is the fourth dhyana (禪), and the Four Formless Realms (四無色定), where ignorance gradually diminishes. Therefore, it should be spoken of as appropriate.'

'Question: Where do these arise from?'

'Answer: They arise from causes and conditions, actions, and realms (Sutra 修妒路). Suffering, pleasure, and neither suffering nor pleasure arise from actions, from causes and conditions, and from realms. Like this, there are nine kinds in total, if suddenly encountering pain.'

'Question: Causes and conditions are countless; are all of them causes and conditions? Or not all of them?'

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答：因緣生，福、無福、無餘隨數(修妒路)。此苦、樂、不苦不樂痛因緣生。彼因緣有三：福、無福、無餘隨數相應。福是樂，不福是苦，無餘不苦不樂。彼福者苦行，對三禪也。無福苦行、無餘，第四禪及無色也。

問：如福說施戒分別也。如師說分別，禪等無色是一向說福樂。

答：此彼受言所傷(受三禪也)。如與比丘三衣，持缽與佛圖羅剎(喻也。衣與比丘者非一人，以喻十二門。缽與覺護喻一切三禪也)不與佛圖羅剎、比丘三衣也，與缽耳。若復有勝佛圖羅剎比丘者，三衣與。如是分別禪等。無色福三禪，受福三禪分別受異他與。是故禪福無所傷。

問：此行生云何？

答：行生者，己身、他行、俱(修妒路)。行痛有三：己身想、他想行、有二。知樂想苦想，如自刀刺己也，若已栴檀用涂(自治)。他想，彼系首破樂。俱想，語他為我刺頭治涂，以此為首(俱，兩也。刺彈首、鑿鑿首，如是比也)。

問：此界生云何？

答：界生者，時、患、卒遇(修妒路)。

問：界異，說欲、色、無色為是界。

答：此非是界，除眾生，此是因緣。略舉要有三想：時、患、卒遇是界想。彼時名夏、冬、春(修妒路)。夏時、冬時、春時，此三時知也。痰夏

【現代漢語翻譯】 現代漢語譯本： 答：因緣而生，分為福、無福、無餘隨數（修妒路，Sutra）。苦、樂、不苦不樂的感受都因因緣而生。這些因緣有三種：與福相應的，與無福相應的，以及與無餘隨數相應的。福是快樂的，不福是痛苦的，無餘是不苦不樂的。這裡的福指的是苦行，對應於三禪的境界。無福指的是苦行，無餘指的是第四禪以及無色界的境界。

問：如果像福那樣說，那麼佈施和持戒應該如何區分呢？如果像老師說的那樣區分，那麼禪定等無色界的狀態應該一概被認為是福樂。

答：這裡所說的『受』會受到言語的傷害（指的是三禪的境界）。比如，給予比丘三件袈裟，將缽給予佛圖羅剎（這是一個比喻。將袈裟給予比丘並非指一個人，而是比喻十二門。將缽給予覺護，比喻一切三禪的境界），而不是將袈裟給予佛圖羅剎或比丘，只是給予缽。如果還有比佛圖羅剎更勝的比丘，那麼就將三件袈裟給予他。像這樣來區分禪定等境界。無色界的福和三禪的福，接受福的三禪，接受的方式與他人給予的方式不同。因此，禪定的福不會受到傷害。

問：這種行為是如何產生的呢？

答：行為的產生，來自於自身、他人行為、以及兩者共同作用（修妒路，Sutra）。行為帶來的痛苦有三種：自身所想、他人所想的行為，有兩種。知道快樂的想法和痛苦的想法，就像自己用刀刺自己一樣，或者已經用檀香塗抹（自己治療）。他人所想，是別人綁住你的頭並打破它帶來的快樂。共同的想法，是告訴別人為我刺頭並進行治療，以此為首（俱，指的是兩者。刺彈首、鑿鑿首，就像這些例子一樣）。

問：這種界是如何產生的呢？

答：界的產生，來自於時節、疾病、突然遭遇（修妒路，Sutra）。

問：界是不同的，將欲界、色界、無色界稱為界。

答：這些不是界，而是除了眾生之外的因緣。簡要地說，重要的有三種想法：時節、疾病、突然遭遇是界的想法。這裡所說的時節指的是夏天、冬天、春天（修妒路，Sutra）。夏天的時候、冬天的時候、春天的時候，這三種時節要知道。痰在夏天

【English Translation】 English version: Answer: It arises from conditions, divided into fortune, misfortune, and the remainder following the count (Sutra). Pain, pleasure, and neither-pain-nor-pleasure feelings arise from conditions. These conditions are of three types: corresponding to fortune, corresponding to misfortune, and corresponding to the remainder following the count. Fortune is pleasure, misfortune is pain, and the remainder is neither-pain-nor-pleasure. Here, fortune refers to ascetic practices, corresponding to the third Dhyana (meditative absorption). Misfortune refers to ascetic practices, and the remainder refers to the fourth Dhyana and the formless realms.

Question: If it's spoken like fortune, how should giving and precepts be distinguished? If distinguished as the teacher says, then states like Dhyana and the formless realms should all be considered fortune and pleasure.

Answer: The 'feeling' spoken of here can be harmed by words (referring to the third Dhyana). For example, giving a Bhikkhu (monk) three robes, giving a bowl to Buddhatura Raksha (this is a metaphor. Giving robes to a Bhikkhu doesn't refer to one person, but is a metaphor for the twelve doors. Giving a bowl to Juehu (Awakened Protector) is a metaphor for all the third Dhyana), rather than giving robes to Buddhatura Raksha or a Bhikkhu, only giving the bowl. If there is a Bhikkhu more superior than Buddhatura Raksha, then give him the three robes. Distinguish Dhyana and other states in this way. The fortune of the formless realms and the fortune of the third Dhyana, the third Dhyana that receives fortune, the way it receives is different from how others give. Therefore, the fortune of Dhyana is not harmed.

Question: How does this action arise?

Answer: The arising of action comes from oneself, the actions of others, and the combined actions of both (Sutra). The pain brought by action is of three types: one's own thoughts, the actions of others, there are two. Knowing the thought of pleasure and the thought of pain, it's like stabbing oneself with a knife, or already using sandalwood to apply (self-treatment). The thoughts of others, is the pleasure of others tying your head and breaking it. Combined thoughts, is telling others to stab my head and treat it for me, taking this as the head (俱, refers to both. Stabbing the head, chiseling the head, like these examples).

Question: How does this realm arise?

Answer: The arising of the realm comes from seasons, illness, and sudden encounters (Sutra).

Question: Realms are different, calling the desire realm, the form realm, and the formless realm as realms.

Answer: These are not realms, but conditions apart from sentient beings. Briefly speaking, there are three important thoughts: seasons, illness, and sudden encounters are the thoughts of realms. The seasons spoken of here refer to summer, winter, and spring (Sutra). The time of summer, the time of winter, the time of spring, these three seasons must be known. Phlegm in summer.

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時聚(風增唾減)，唾冬時聚(風增痰息也)，風春時聚(痰增唾息)。如方說時想，苦樂痛有。

問：云何患？為如苦行愛癡，如所說說耶？

答：此不也。是法身相對耳。此說依大身異，彼患風、澹、唾(修妒路)。此是風、痰、唾患大身，彼想痛有。

問：此云何卒遇？

答：卒遇，除眾生因(修妒路)。卒遇名除眾生因，苦痛生垣墻樹山崖崩為首。所因眾生，斯己他俱入內，此痛義智。

問：此云何想名？

答：想有、想無、想有所有相(修妒路)。想增益相似說，此中隨修妒路，以想為首，增益相是義，彼想名及依是義。無想無依，如眾多瓶，或有言此是麨瓶、此是酥瓶，以此想得分別。此中無麨、無酥，空是無想受。如是聲為首，想增益，受聲為首。除是受無所有名，此非所有。如是相，欲為首，說所有。彼雜欲者，欲解脫處知相無所有知相。若虛空識處受無想有想，無想處想雜想無所有，無所有智相。

問：此識云何？

答：識者，欲起、成、未成門行(修妒路)。無色俱依因緣，可得識。種種識是識，各二識(心識與根識，六情皆爾)此是三起。成門、不成門行，依俱、依因緣可得。此三因緣起，世尊演行因識，若複名色因識，若複眼因色起眼識

【現代漢語翻譯】 現代漢語譯本 季節變化時，風、痰、唾液的比例會發生變化：冬天痰液增多，唾液減少；夏天風增多，痰液減少；春天痰液增多，唾液減少。正如之前所說，苦、樂、痛等感受都是存在的。

問：什麼是『患』（dukkha，痛苦）？是指像苦行、愛慾、愚癡這些，如之前所說的那樣嗎？

答：不是這樣的。這是就法身（dharmakaya，佛的法性之身）相對而言的。這裡說的是依賴於大身（mahakaya，佛的報身）的差異，那些『患』指的是風、痰、唾液（修妒路，sutra，經）。這裡說的是風、痰、唾液引起的身體不適，而那些指的是感受到的痛苦。

問：這種痛苦是如何突然發生的？

答：突然發生，是因為除去了眾生的『因』（hetu，原因，此處指業力）。突然發生意味著除去了眾生的『因』，苦痛的產生就像是垣墻、樹木、山崖崩塌一樣。所因的眾生，自己和他人一同進入其中，這就是痛苦的意義和智慧。

問：這種『想』（samjna，認知）是如何命名的？

答：想有（bhava-samjna，有想）、想無（abhava-samjna，無想）、想有所有相（bhava-svalaksana-samjna，有所有想）（修妒路，sutra，經）。『想』是增益的相似說法，這裡根據修妒路，以『想』為首，增益相是其意義，那些『想』的名稱和所依賴的是其意義。沒有『想』就沒有依賴，就像許多瓶子，有人說這是麵粉瓶，那是酥油瓶，通過『想』來區分。這裡面沒有面粉，沒有酥油，空無一物就是無想的感受。就像聲音為首，『想』增益，感受以聲音為首。除去這種感受，就沒有所有之名，因為這並非真實存在。就像『相』（laksana，特徵），以慾望為首，說的是所有。那些雜染慾望的人，在慾望解脫之處知道『相』的無所有，知道『智』的無所有。如果在虛空識處感受無想有想，在無想處『想』雜染『想』無所有，無所有智相。

問：這種『識』（vijnana，意識）是什麼？

答：『識』是指慾望生起、成就、未成就的門徑（修妒路，sutra，經）。無色界的眾生相互依賴因緣，可以獲得『識』。種種的『識』就是『識』，各有兩種『識』（心識和根識，六根都是如此），這是三種生起。成就之門、未成就之門，依賴相互、依賴因緣可以獲得。這三種因緣生起，世尊闡述了行因識，或者說是名色因識，或者說是眼因色而生起的眼識。

【English Translation】 English version When seasons change, the proportions of wind, phlegm, and saliva also change: in winter, phlegm increases and saliva decreases; in summer, wind increases and phlegm decreases; in spring, phlegm increases and saliva decreases. As previously stated, feelings such as suffering, pleasure, and pain exist.

Question: What is 'dukkha' (suffering)? Does it refer to things like asceticism, desire, and ignorance, as mentioned before?

Answer: It is not like that. This is in relation to the Dharmakaya (the Dharma body of the Buddha). What is being said here depends on the differences of the Mahakaya (the Sambhogakaya, or enjoyment body, of the Buddha), and those 'dukkha' refer to wind, phlegm, and saliva (Sutra). Here, it refers to physical discomfort caused by wind, phlegm, and saliva, while those refer to the pain that is felt.

Question: How does this suffering suddenly occur?

Answer: It occurs suddenly because the 'cause' (hetu, reason, here referring to karma) of sentient beings is removed. Sudden occurrence means that the 'cause' of sentient beings is removed, and the arising of suffering is like the collapse of walls, trees, mountains, and cliffs. The sentient beings involved, both themselves and others, enter into it together, and this is the meaning and wisdom of suffering.

Question: How is this 'samjna' (perception) named?

Answer: 'Bhava-samjna' (perception of existence), 'abhava-samjna' (perception of non-existence), 'bhava-svalaksana-samjna' (perception of the characteristics of existence) (Sutra). 'Samjna' is a similar way of speaking about augmentation. Here, according to the Sutra, 'samjna' is the head, and the augmented characteristic is its meaning. The name of those 'samjna' and what they depend on are their meaning. Without 'samjna', there is no dependence, like many bottles, and someone says this is a flour bottle, that is a ghee bottle, distinguishing them through 'samjna'. There is no flour, no ghee in them, and emptiness is the feeling of non-perception. Just like sound is the head, 'samjna' augments, and feeling takes sound as the head. Removing this feeling, there is no name for all that exists, because it is not truly there. Just like 'laksana' (characteristic), with desire as the head, it speaks of all that exists. Those who are defiled by desires, in the place of liberation from desire, know the non-existence of 'laksana', and know the non-existence of 'jnana' (wisdom). If in the space of consciousness one feels non-perception and perception, in the place of non-perception, 'samjna' defiles 'samjna' with non-existence, the characteristic of the wisdom of non-existence.

Question: What is this 'vijnana' (consciousness)?

Answer: 'Vijnana' refers to the path of desire arising, being accomplished, and not being accomplished (Sutra). Beings in the formless realm depend on each other through causes and conditions, and can obtain 'vijnana'. The various 'vijnana' are 'vijnana', each having two types of 'vijnana' (mind consciousness and root consciousness, all six senses are like this), and these are the three arisings. The gate of accomplishment, the gate of non-accomplishment, can be obtained by depending on each other and depending on causes and conditions. These three causes and conditions arise, and the World Honored One expounded the karma-cause consciousness, or the name-and-form-cause consciousness, or the eye-consciousness that arises from the eye and form.

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。此是三行所作，是故彼起。陰陽精合在母胎識生，此是生。生因行，在胎中稍長聚(藕葉上水也)轉長(如小指狀也)，漸凝凝為首(轉厚)。未成門謂識是名色因(六情未成為名色因)。若覆成門未滅，滅正受因，根義識生。此二依、因緣依一義，不異依得識，是故因緣得。

問：何故重說智？前說戒息智依，何故復說智？

答：依智、所布依智，是二此中依智。彼依智，如戒分二說。如是此知，是故無所傷。

婆素跋陀三法，次三初度說竟也。

四阿含暮抄解第八(第三之二也)

問：已說陰，云何界名？

答：界者，欲、色、無色(修妒路)、欲界、色界、無色界者，此是三界。持彼此行，是故界也。此一切眾生受，至不般涅槃無餘。

問：云何此欲界名？

答：欲界者，人天趣(修妒路)。人天趣，取要此欲界。欲此間持，是故欲界。若與欲，是故欲界。

問：云何人？

答：人者，女、男、命根相，四方依(修妒路)。女根相、男根相、命根相。此一切人也。彼一切四方依。彼女有女根義也，男有男根也。

問：命根相為非男非女乎？而別說命根耶？

答：雖說男、女、命根相，余處有異不成男，不應女相、不應男相，唯知

【現代漢語翻譯】 現代漢語譯本：這是三種行為所造成的，因此它才會產生。陰陽的精氣結合在母胎中，意識由此產生，這就是『生』。『生』的起因是『行』，在胎中逐漸生長聚集（像藕葉上的水珠），然後慢慢長大（像小指的形狀），逐漸凝結成頭部（變得厚實）。在六根（六情）尚未形成之前，可以說意識是『名色』的起因（六情未成為名色的原因）。如果六根已經形成但尚未壞滅，那麼壞滅就是正受的起因，根、義、識由此產生。這兩者相互依存，因緣相互依存，意義相同，不依賴於其他而獲得意識，因此說是因緣所生。

問：為什麼重複提到『智』？之前已經說過戒、息、智相互依存，為什麼還要再說『智』？

答：所依賴的『智』，以及所佈施的也依賴於『智』，這兩種情況都依賴於『智』。這種依賴於『智』，就像戒分為兩種來說明一樣。像這樣理解，因此沒有什麼損害。

婆素跋陀（Vasubhadra）的三法，以及最初的三種度化，到此說完。

《四阿含暮抄解》第八（第三之二）

問：已經說了『陰』（skandha），為什麼又說『界』（dhātu）這個名稱？

答：『界』指的是欲界（kāmadhātu）、色界（rūpadhātu）、無色界（arūpadhātu）（根據修妒路（sūtra）），以及有欲者、無慾者，這就是三界。持有彼此的行為，因此稱為『界』。這一切眾生都承受著，直到不入無餘涅槃（parinirvāṇa）。

問：為什麼稱之為『欲界』？

答：『欲界』指的是人天趣（manussa-deva-gati）（根據修妒路（sūtra））。人天趣，總而言之就是這個欲界。慾望存在於此間，因此稱為『欲界』。如果與慾望相關，因此稱為『欲界』。

問：什麼是『人』？

答：『人』指的是女人、男人、命根相，以及四方所依賴的（根據修妒路（sūtra））。女人的性器官、男人的性器官、命根相。這就是所有的人。他們都依賴於四方。女人有女性性器官的意義，男人有男性性器官的意義。

問：命根相是非男非女嗎？為什麼要單獨說命根呢？

答：雖然說了男人、女人、命根相，但在其他地方有不同，不能成為男人，不應是女人的相貌，也不應是男人的相貌，只能知道是命根。

【English Translation】 English version: This is created by three kinds of actions, therefore it arises. The essence of yin and yang combines in the mother's womb, and consciousness arises from this, which is 'birth'. 'Birth' is caused by 'action'. In the womb, it gradually grows and gathers (like water droplets on a lotus leaf), then slowly grows (like the shape of a little finger), gradually solidifying into a head (becoming thicker). Before the six senses (six emotions) are formed, it can be said that consciousness is the cause of 'name and form' (nāmarūpa) (the six emotions not yet becoming the cause of name and form). If the six senses have been formed but have not yet perished, then perishing is the cause of right reception, and the root, meaning, and consciousness arise from this. These two are interdependent, and the conditions are interdependent, with the same meaning, not relying on others to obtain consciousness, therefore it is said to be born of conditions.

Question: Why is 'wisdom' (prajñā) mentioned repeatedly? It was previously said that morality (śīla), concentration (samādhi), and wisdom are interdependent, why is 'wisdom' mentioned again?

Answer: The 'wisdom' that is relied upon, and that which is given also relies on 'wisdom', both of these situations rely on 'wisdom'. This reliance on 'wisdom' is like morality being divided into two to explain. Understanding it in this way, therefore there is no harm.

The three dharmas of Vasubhadra, and the initial three kinds of deliverance, are now finished.

《Commentary on the Evening Copy of the Four Agamas》, Eighth (Second of the Third)

Question: 'Skandha' (aggregate) has already been mentioned, why is the name 'dhātu' (realm) mentioned?

Answer: 'Dhātu' refers to the desire realm (kāmadhātu), the form realm (rūpadhātu), and the formless realm (arūpadhātu) (according to the sūtra), as well as those with desire and those without desire, these are the three realms. Holding each other's actions, therefore it is called 'dhātu'. All beings endure this, until they do not enter parinirvāṇa without remainder.

Question: Why is it called the 'desire realm'?

Answer: 'Desire realm' refers to the realm of humans and gods (manussa-deva-gati) (according to the sūtra). The realm of humans and gods, in short, is this desire realm. Desire exists in this realm, therefore it is called 'desire realm'. If it is related to desire, therefore it is called 'desire realm'.

Question: What is 'human'?

Answer: 'Human' refers to woman, man, the characteristic of the life faculty (jīvitindriya), and that which is relied upon in the four directions (according to the sūtra). The female sexual organ, the male sexual organ, the characteristic of the life faculty. This is all of humanity. They all rely on the four directions. Woman has the meaning of the female sexual organ, and man has the meaning of the male sexual organ.

Question: Is the characteristic of the life faculty neither male nor female? Why is the life faculty mentioned separately?

Answer: Although man, woman, and the characteristic of the life faculty are mentioned, there are differences in other places, it cannot become a man, it should not be the appearance of a woman, nor should it be the appearance of a man, it can only be known as the life faculty.

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有命根相。陰陽精合(藕葉上水狀也)凝聚轉長轉堅命相趣，未成男女根，是故異。

問：云何方名？

答：方者，閻浮提、弗婆鞞提、衢陀尼、郁怛鳩羅婆者，彼謂如方相，弗婆鞞提、次衢陀尼、郁怛鳩羅婆、南閻浮提。此輩如壽數樂有限，諸具為首，有異(其居生之具也)，轉上轉上妙。

問：天有二行，淫、棄結。此二何者是？

答：天執手、口義、見行淫(修妒路)。行淫此受，棄結不復入。此天有三行淫行：執手行、口義行(言語成淫)、見淫行。彼口義淫行，化樂。此染著意、女亦染著，共語言頃如是便欲生。若一染著，不成淫。如此間執，男如不相染，如母姊女相抱耳。他化己所愛男俱樂，是故化染(五天淫也。男女同欲便化己令前人悅之，而共言語成淫也)。見行淫，他化自由相應，彼如展轉相染念、展轉相視，如是淫生。有不染視，如己他化自由相應，是故他化自由相應(六天見他化著之以成淫也。五天自化而成淫)。

問：已說口見淫行。前不說執手行淫？

答：執手行淫有二：相抱、執手(修妒路)。謂執手行淫天，彼有三：俱行淫、相抱行淫、執手行淫。彼俱行后當說。相抱行淫名焰摩，彼展轉相染意，如抱女，尋淫生，獨一染著。如此間相抱樂，彼

【現代漢語翻譯】 現代漢語譯本 有命根的相狀。陰陽的精氣結合（像藕葉上的水珠一樣）凝聚，逐漸生長、逐漸堅硬，呈現出命根的形態，但尚未形成男女的性器官，所以是不同的。

問：方位是如何區分的？

答：方位有四種，分別是閻浮提（Jambudvipa，我們所居住的南贍部洲）、弗婆鞞提（Purvavideha，東勝身洲）、衢陀尼（Godaniya，西牛貨洲）、郁怛鳩羅婆（Uttarakuru，北俱盧洲）。它們呈現出不同的方位形態。弗婆鞞提在東，次為衢陀尼在西，郁怛鳩羅婆在北，南閻浮提在南。這些地方的眾生，壽命和快樂都是有限的，各種生活用具是他們所珍視的，而且各有不同，越往上的世界越美好。

問：天界有兩種行為，淫慾和棄結（放棄束縛）。這兩種行為哪一種是（天人所）做的？

答：天人有執手、口義（言語）、相視而行淫的行為（修妒路，sutra，經）。行淫會承受果報，棄結則不再輪迴。天界有三種行淫的方式：執手行淫、口義行淫（通過言語產生淫慾）、相視行淫。口義行淫發生在化樂天（Nirmanarati）。在這種天界，男女雙方互相愛慕，彼此傾訴愛意，很快就會產生淫慾。如果只有一方愛慕，則不能構成淫慾。這就像人間男女執手，如果男方沒有愛慕之意，就像母親、姐妹、女兒之間的擁抱一樣。他化自在天（Paranirmitavasavartin）的天人可以隨心所欲地與自己所愛的男子一同享樂，因此可以通過變化來滿足淫慾（五天指的就是這種情況，男女雙方都產生慾望，一方變化出令對方喜悅的形象，然後通過言語來完成淫慾）。相視行淫發生在它化自在天，天人之間互相愛慕，互相注視，淫慾就產生了。也有不帶愛慕的注視，就像他化自在天的情況一樣，所以說他化自在天是相應的（六天指的就是這種情況，天人看到他人變化出來的形象而產生愛慕，從而完成淫慾）。

問：已經說了口義行淫和相視行淫，為什麼前面沒有說執手行淫？

答：執手行淫有兩種：相抱和執手（修妒路，sutra，經）。執手行淫的天人有三種：俱行淫、相抱行淫、執手行淫。俱行淫將在後面講述。相抱行淫發生在焰摩天（Yama），天人之間互相愛慕，就像擁抱女子一樣，很快就會產生淫慾，如果只有一方愛慕，則不能構成淫慾。這就像人間互相擁抱帶來的快樂一樣，在焰摩天也是如此。

【English Translation】 English version There is the appearance of a life-force root. The combination of yin and yang essence (like water on a lotus leaf) congeals, gradually growing and hardening, taking on the form of a life-force, but not yet forming male or female sexual organs, therefore it is different.

Question: How are the directions distinguished?

Answer: The directions are four: Jambudvipa (the continent we inhabit, South Jambudvipa), Purvavideha (East Videha), Godaniya (West Godaniya), and Uttarakuru (North Kuru). They appear in different directional forms. Purvavideha is in the east, followed by Godaniya in the west, Uttarakuru in the north, and South Jambudvipa in the south. The beings in these places have limited lifespans and happiness, and various living necessities are valued by them, and they are different from each other, the higher the world, the more wonderful it is.

Question: There are two actions in the heavens, lust and abandoning bonds. Which of these two is (done by the devas)?

Answer: Devas have the actions of holding hands, verbal expression, and seeing to engage in lust (sutra). Engaging in lust will receive retribution, abandoning bonds will no longer enter into reincarnation. There are three ways of engaging in lust in the heavens: holding hands, verbal expression (generating lust through speech), and seeing. Verbal expression occurs in the Nirmanarati heaven. In this heaven, men and women admire each other, express their love to each other, and lust quickly arises. If only one party admires, it does not constitute lust. It is like men and women holding hands in the human realm, if the man has no affection, it is like the embrace between mother, sisters, and daughters. The Paranirmitavasavartin devas can freely enjoy themselves with the men they love, so they can transform to satisfy lust (the five heavens refer to this situation, both men and women have desires, one transforms into an image that pleases the other, and then completes lust through speech). Seeing occurs in the Paranirmitavasavartin heaven, where devas admire each other, look at each other, and lust arises. There is also looking without admiration, like the situation in the Paranirmitavasavartin heaven, so it is said that the Paranirmitavasavartin heaven is corresponding (the six heavens refer to this situation, devas see the images transformed by others and generate admiration, thereby completing lust).

Question: You have already spoken about verbal expression and seeing, why didn't you speak about holding hands earlier?

Answer: There are two types of holding hands: embracing and holding hands (sutra). There are three types of devas who engage in lust by holding hands: co-acting lust, embracing lust, and holding hands lust. Co-acting lust will be discussed later. Embracing lust occurs in the Yama heaven, where devas admire each other, like embracing a woman, lust quickly arises, if only one party admires, it does not constitute lust. It is like the joy brought by mutual embrace in the human realm, it is the same in the Yama heaven.

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如是得不著意。如尊長夜起樂喜意，是故焰摩(秦言夜半)。

問：云何執手行淫？

答：兜率陀，彼展轉發淫，如女共執手行，如是淫生，獨一染著。如相抱不染著，如尊長自有侍從，喜是故，名兜率陀(秦言止足天，不犯他淫。梵曰自有己慧不仰人，故曰自也)。

問：云后當說俱行。此云何？

答：俱行者，三十二(第二天也)、大王、地(修妒路)。有二著二淫，此一切淫行，依二彼行義。此二想師說如人。彼三十三須彌頂，彼如人行淫。四大王游乾陀羅上(秦言持天地也)，彼亦如人。地者，此間地樹河山上居處，愛所欲得。此一切天如所說，有下風而無便利，轉上轉上兩倍樂。此輩天欲界住者。

問：趣云何？

答：趣者，地獄、畜生、餓鬼(修妒路)。地獄、畜生、餓鬼，此是三趣，無善趣故惡趣。彼地獄，寒、熱、因緣想(修妒路)。寒地獄、熱地獄、因緣想地獄。獄一義，極苦。是故地獄中無可樂，是故地獄。彼多種此當說。彼寒地獄者，能語、不了語、不語(修妒路)。三語相寒地獄：能語、不了語、不語。極多語彼能語者，字可了，是故能語。

問：云何能語？

答：能語頞浮陀(秦言卒起)、尼賴浮陀(秦言不卒起)、阿波簸(秦言戰修

【現代漢語翻譯】 現代漢語譯本 如果這樣還是不能產生慾望，就像尊長在夜晚起來享受快樂一樣，因此叫做焰摩（Yama，秦言夜半）。

問：什麼是執手行淫？

答：在兜率陀（Tushita）天，他們互相傳遞慾望，就像女子互相執手行走一樣，這樣就產生了淫慾，只有單一的染著。就像互相擁抱卻沒有染著，就像尊長有自己的侍從，因為喜歡所以快樂，因此叫做兜率陀（Tushita，秦言止足天，不犯他淫。梵語的意思是自有己慧不仰人，所以叫做自也）。

問：之後應當說俱行，這是什麼意思？

答：俱行是指三十二天（第二天也）、四大王天、地居天（修妒路）。有二種染著和二種淫慾，這一切淫行都依賴於這二種行為的意義。這二種想法是老師所說的，就像人一樣。三十三天在須彌山頂，他們像人一樣行淫。四大王天在游乾陀羅（Gandhara）山上（秦言持天地也），他們也像人一樣。地居天是指此間居住在地上的樹、河、山上的天人，他們愛著所想要得到的東西。所有這些天都像所說的那樣，有下風而沒有便利，越往上越快樂兩倍。這些天都住在欲界。

問：趣是什麼意思？

答：趣是指地獄、畜生、餓鬼（修妒路）。地獄、畜生、餓鬼，這是三惡趣，因為沒有善趣所以是惡趣。地獄有寒地獄、熱地獄、因緣想（修妒路）。寒地獄、熱地獄、因緣想地獄。獄是一個意思，指極度的痛苦。因此地獄中沒有可快樂的事情，所以叫做地獄。這些種類很多，之後會說到。寒地獄有能語、不了語、不語（修妒路）。三種語言相關的寒地獄：能語、不了語、不語。極多語言的是能語地獄，字可以理解，所以叫做能語。

問：什麼是能語？

答：能語是指頞浮陀（Arbuda，秦言卒起）、尼賴浮陀（Nirarbuda，秦言不卒起）、阿波簸（Atata，秦言戰修

【English Translation】 English version If one still cannot attain intention in this way, it is like an elder arising at night to enjoy pleasure; therefore, it is called Yama (秦言夜半, 'night half').

Question: What is 'holding hands and engaging in sexual activity'?

Answer: In Tushita (兜率陀), they transmit desire to each other. Just as women hold hands and walk, sexual desire arises in this way, with only a single attachment. It is like embracing without attachment, like an elder having their own attendants, being happy because of liking them; therefore, it is called Tushita (秦言止足天, 'contentment heaven, not violating others' sexuality.' The Sanskrit meaning is 'having one's own wisdom and not relying on others,' therefore it is called 'self').

Question: Afterwards, it should be said about 'acting together.' What does this mean?

Answer: 'Acting together' refers to the Thirty-two Heavens (the second heaven), the Four Great Kings, and the Earth (修妒路). There are two kinds of attachments and two kinds of sexual desires. All these sexual activities rely on the meaning of these two kinds of actions. These two ideas are what the teacher said, like humans. The Thirty-three Heavens are on the summit of Mount Sumeru; they engage in sexual activity like humans. The Four Great Kings roam on Mount Gandhara (秦言持天地也, 'holding heaven and earth'); they also act like humans. 'Earth' refers to those who dwell on trees, rivers, and mountains on this earth, loving what they desire to obtain. All these devas are as described, having downward wind but no convenience, with pleasure doubling as they ascend higher. These devas dwell in the desire realm.

Question: What is 'gati' (趣)?

Answer: 'Gati' refers to hells, animals, and hungry ghosts (修妒路). Hells, animals, and hungry ghosts are the three evil destinies, because there are no good destinies, they are evil destinies. Hells include cold hells, hot hells, and hells of conditioned thought (修妒路). Cold hells, hot hells, and hells of conditioned thought. 'Hell' has one meaning, referring to extreme suffering. Therefore, there is nothing enjoyable in hell; therefore, it is called hell. There are many kinds of these, which will be discussed later. Cold hells include those that can speak, those that cannot speak clearly, and those that cannot speak (修妒路). Three kinds of cold hells related to language: those that can speak, those that cannot speak clearly, and those that cannot speak. The hell with the most language is the hell of those that can speak; the words can be understood, therefore it is called 'can speak.'

Question: What is 'can speak'?

Answer: 'Can speak' refers to Arbuda (頞浮陀, 秦言卒起, 'sudden arising'), Nirarbuda (尼賴浮陀, 秦言不卒起, 'not sudden arising'), Atata (阿波簸, 秦言戰修

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妒路)。此三寒地獄能語。彼卒起者(數拘利至百為一，次復至百，如是五，名卒起)，數為聲如十摩竭(國人也)胡麻擔一擔二十聚也，念百歲取一胡麻，此時猶可盡。爾許百歲，彼卒起地獄眾生命如此。四掬成一升，四升成一獨籠奈，十六獨籠奈成一佉隸(取也)，二十佉隸成一擔。如是命為十倍，成不卒起。以此十倍作已，餘者亦爾知。若不卒起中，以寒身體皰著生，是故不卒起(無數皰著身也)。身無空處皰滿，是故不卒起。戰獄名寒內松落，作爾戰喚阿波波。

問：云何不了語？

答：不了語者，阿吒鵂、吒鵂、優缽(修妒路)。此三不了語，大逼迫時不耐苦，稱阿吒鵂、吒鵂，作如是不了，皮落如優缽(皮落但有肉存)，甚寒因緣合會，使皮落如優缽花，部身亦爾。彼於此間誹謗賢人，優缽羅受罪(句倒，受罪如優缽)。

問：云何不能語？

答：不能語者，須揵提(極香花)、拘物度(白花)、分陀黎、缽暮(藕花。修妒路)。此四地獄不能語，唯極冬疾風吹身令強。須揵提(修妒路)、拘物度、分陀黎、藕花，隨其象，身更苦，喟喘(喟音穹詭反)身戰慄，住此誹謗賢人，是須揵提如是一切殃受此苦。如是十劫盡，是寒地獄十也。四方間輪圍山(鐵圍)著(近也)上，狹如

【現代漢語翻譯】 現代漢語譯本 卒起地獄。這三種寒地獄能夠說話。那些卒起者（數拘利至百為一，然後再次至百，如此五次，名為卒起），數量之多，就像十摩竭國人所用的胡麻，用一擔來裝，分成二十堆，唸誦一百年，取一粒胡麻，即使這樣，時間也還可以窮盡。像這樣的一百歲，那些卒起地獄眾生的壽命就是如此。四掬成為一升，四升成為一個獨籠奈，十六獨籠奈成為一個佉隸（取也），二十佉隸成為一擔。像這樣壽命增加十倍，成為不卒起。用這十倍來計算，其餘的也一樣可以知道。如果是不卒起地獄中，因為寒冷身體上生出皰，所以叫不卒起（無數皰著身）。身上沒有空的地方，都滿了皰，所以叫不卒起。戰獄的名字叫寒內松落，在那裡戰鬥呼喊『阿波波』。 問：什麼是不了語地獄？ 答：不了語地獄是阿吒鵂、吒鵂、優缽（修妒路）。這三種不了語地獄，在大逼迫的時候不能忍受痛苦，稱呼『阿吒鵂』、『吒鵂』，發出這樣不清不楚的聲音，皮肉脫落就像優缽羅花（皮落但有肉存），因為極度寒冷的原因，使得面板脫落像優缽羅花一樣，全身也是這樣。他們在這裡誹謗賢人，所以受優缽羅地獄的罪（句倒，受罪如優缽）。 問：什麼是不能語地獄？ 答：不能語地獄是須揵提（極香花）、拘物度（白花）、分陀黎、缽暮（藕花。修妒路）。這四種地獄不能說話，只有極冷的疾風吹在身上，使身體僵硬。須揵提（修妒路）、拘物度、分陀黎、藕花，隨著各自的形象，身體更加痛苦，嘆息喘氣，身體戰慄，住在這裡誹謗賢人，像須揵提這樣的一切罪惡都受這種苦。這樣十劫結束，這就是寒地獄的第十種。四方之間輪圍山（鐵圍山）靠近，狹窄如...

【English Translation】 English version Duta (Shudulu). These three cold hells can speak. Those Tsuqi (counting from Shu Kuli to one hundred, then again to one hundred, five times like this, named Tsuqi), their number is like ten Magadha (a country's people) using sesame seeds, loading one dan into twenty piles, reciting for a hundred years, taking one sesame seed, even then, the time can still be exhausted. Like this hundred years, the lifespan of those Tsuqi hell beings is like this. Four handfuls make one sheng, four sheng make one Du Long Nai, sixteen Du Long Nai make one Qielie (take), twenty Qielie make one dan. Like this, the lifespan increases tenfold, becoming Bu Tsuqi. Using this tenfold to calculate, the rest can also be known. If it is in the Bu Tsuqi hell, because of the cold, blisters grow on the body, therefore it is called Bu Tsuqi (countless blisters on the body). There is no empty space on the body, all filled with blisters, therefore it is called Bu Tsuqi. The name of the war hell is Cold Inner Songluo, fighting and shouting 'Abo Abo' there. Question: What is the Bu Liao Yu hell? Answer: The Bu Liao Yu hells are Azhaxiu, Zhaxiu, Youbo (Shudulu). These three Bu Liao Yu hells, when greatly oppressed, cannot endure the suffering, calling out 'Azhaxiu', 'Zhaxiu', making such unclear sounds, the skin and flesh fall off like Youbo Luo flowers (skin falls off but flesh remains), because of extreme cold, causing the skin to fall off like Youbo Luo flowers, the whole body is like this. They slander virtuous people here, therefore they suffer the punishment of the Youbo Luo hell (sentence reversed, suffering punishment like Youbo). Question: What is the Bu Neng Yu hell? Answer: The Bu Neng Yu hells are Xuqiantipo (extremely fragrant flower), Juwudu (white flower), Fentuli, Bomo (lotus flower. Shudulu). These four hells cannot speak, only extremely cold strong winds blow on the body, making the body stiff. Xuqiantipo (Shudulu), Juwudu, Fentuli, lotus flower, according to their respective forms, the body suffers even more, sighing and panting, the body trembling, staying here slandering virtuous people, like Xuqiantipo, all such sins receive this suffering. Like this, ten kalpas end, this is the tenth of the cold hells. The Lunwei mountains (Iron Enclosure Mountains) on the four sides are close, narrow like...

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覆舍人，常闇冥寒切破身，如叢大火然竹𥯤身聲吒吒(猶駭駭貌也)，如熟橘甘果自剖，展轉相棖生想。此中亦有人受苦者也，一切謗賢聖受此。世尊亦說，可誹賢聖者，百千墮卒起地獄，心口願惡。此是寒地獄。

問：云何熱地獄？

答：熱地獄者，所考掠處、少考掠處、無考掠考掠處(修妒路)。熱地獄有三事：考掠處、少考掠處、無考掠處。考掠處行所作，此中眾生或役多役少、或自苦役。隨行造，此生而受苦。彼考掠處，還活獄、市獄、黑綖獄(修妒路)。那耆婆(諶伊反)、市獄、黑綖獄，此三考掠處。還活，如倒懸羊頭，以斧斤破為首，獄卒削肉盡索，因緣合會冷風起肉還生。非好因緣會作苦，有鉞斧大如半月，彼各各起疾：「此本逼迫我，我當還逼迫之。」如刈竹𥯤虅(鉞相破如此)，以此怨意死便生。彼黑綖者，以綖磔縛，綖磔身已段段截也。此以刀割眾生身，熱銅鍱遍纏其身，肉血脂流。此間以鞭眾生為首，及出家者託言持戒，眾檀越施與衣著亦同。此大闇冥惡煙燻倒懸驅吸菸，此間以煙燻眾生受此罪。大市者，手腳頭鼻為首被截也，坐在市屠罪如此。熱鐵地、熱鐵火車，獄卒張目喚呼驅使走。此間牛馬為首極困苦，抱持他妻令上劍樹，極然為首苦。此考掠也。由因緣獄卒不被燒、罪

【現代漢語翻譯】 現代漢語譯本： 覆舍人（獄卒名），這裡經常黑暗寒冷，寒冷刺骨，就像身處巨大的火焰中，燃燒竹子時發出噼啪的響聲（形容驚恐的樣子），又像成熟的橘子和甘甜的果實自然裂開，輾轉反側，相互糾纏，產生種種念想。這裡也有人遭受痛苦，一切誹謗賢聖的人都會遭受這種痛苦。世尊也說過，誹謗賢聖的人，會經歷百千次的墮落，從地獄中起來，內心和口中都充滿惡毒的願望。這就是寒地獄。

問：什麼是熱地獄？

答：熱地獄，就是拷掠之處、輕微拷掠之處、沒有拷掠的拷掠之處（修妒路，一種地獄分類）。熱地獄有三種：拷掠之處、輕微拷掠之處、沒有拷掠之處。在拷掠之處，根據生前所作所為，這裡的眾生或者被役使很多，或者被役使很少，或者自己遭受苦役。隨著生前的行為，今生而受苦。那些拷掠之處，包括還活獄、市獄、黑綖獄（修妒路）。那耆婆（地名），市獄，黑綖獄，這三個是拷掠之處。還活獄，就像倒掛的羊頭，用斧頭劈開頭，獄卒削掉所有的肉，直到露出骨頭，因緣聚合，冷風吹起，肉又重新生長出來。不是好的因緣聚合而產生痛苦，有像半月一樣大的鉞斧，他們各自起來疾呼：『這傢伙曾經逼迫我，我應當也去逼迫他。』就像用鉞斧砍伐竹子和藤蔓（鉞斧相互砍伐就是這樣），因為這種怨恨的意念，死後又再次投生。那黑綖獄，用繩子捆綁，繩子纏繞身體，然後一段一段地截斷。這裡用刀割眾生的身體，用燒紅的鐵皮包裹他們的身體，肉、血和脂肪流淌。這裡首先用鞭子抽打眾生，以及那些出家之人，假託持戒，那些檀越（施主）施捨給他們的衣服也一樣。這裡非常黑暗，惡臭的煙霧燻烤，倒掛著驅趕他們吸入煙霧，這裡用煙燻眾生，讓他們遭受這種罪。大市獄，手、腳、頭、鼻子等被砍掉，坐在市場上被屠殺，罪過就是這樣。熱鐵地、熱鐵火車，獄卒睜大眼睛呼喊驅趕他們奔跑。這裡牛馬等首先遭受極度的困苦，抱著別人的妻子爬上劍樹，遭受極度的燃燒之苦。這就是拷掠。由於因緣，獄卒不會被燒傷，罪人卻會遭受痛苦。

【English Translation】 English version: O, attendant, this place is constantly dark and cold, the cold piercing the body, like being in a great fire, the sound of burning bamboo crackling (describing a terrified appearance), like ripe oranges and sweet fruits naturally splitting open, tossing and turning, clinging to each other, giving rise to all sorts of thoughts. There are also those who suffer here; all who slander the virtuous and the holy endure this. The World Honored One also said that those who slander the virtuous and the holy will experience hundreds of thousands of falls, rising from hell with hearts and mouths full of evil desires. This is the cold hell.

Question: What is the hot hell?

Answer: The hot hell is the place of torture, the place of slight torture, and the place of torture without torture (Sutras). There are three things in the hot hell: the place of torture, the place of slight torture, and the place of no torture. In the place of torture, according to the deeds done in life, the beings here are either heavily or lightly enslaved, or they suffer their own torments. According to the actions of their past lives, they suffer in this life. Those places of torture include the Reviving Hell, the Market Hell, and the Black Rope Hell (Sutras). Nagiva (place name), the Market Hell, and the Black Rope Hell, these three are places of torture. The Reviving Hell is like a sheep's head hanging upside down, split open with an axe, the hell guards scraping off all the flesh until only bones remain. When the conditions come together, a cold wind arises, and the flesh grows back again. It is not good conditions coming together that cause suffering. There are axes as large as half-moons, and they each rise up and cry out: 'This guy used to oppress me, I should oppress him in return.' It is like using an axe to cut bamboo and vines (the axes cutting each other like this). Because of this thought of resentment, they are reborn after death. In the Black Rope Hell, they are bound with ropes, the ropes wrapped around their bodies, and then cut off piece by piece. Here, the bodies of beings are cut with knives, and their bodies are wrapped in hot iron sheets, with flesh, blood, and fat flowing. Here, beings are first whipped, and those who have left home, falsely claiming to uphold the precepts, are treated the same as the clothes given to them by the Danapati (benefactors). Here it is very dark, the foul smoke scorches, hanging upside down, driving them to inhale the smoke. Here, beings are smoked, causing them to suffer this sin. In the Great Market Hell, hands, feet, heads, noses, etc., are cut off, sitting in the market being slaughtered, such is the sin. Hot iron ground, hot iron chariots, the hell guards open their eyes wide, shouting and driving them to run. Here, cattle and horses are the first to suffer extreme hardship, holding other men's wives and climbing the sword tree, suffering extreme burning pain. This is torture. Due to karma, the hell guards are not burned, but the sinners suffer.

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者被燒，不可思議行報。

問：少考掠云何？

答：少拷掠者，聚大、啼哭、被炙(修妒路)，此三少考掠。彼大聚者，畏獄卒無數，千眾生入山內，隨緣前行。自因緣值火，適還，為獄卒所驅，彼兩逼迫山俱合似如磨而像河。彼於此磨為首，及輪拶眾生肉爛盡(輪，外國輪壓油傷眾生)。或復以熱鐵臼，五百歲搗，因緣所牽命不盡。彼於此彈指頃臼瓜拶殺虱為首(臼亦搗傷蟲，於此須臾臼爪彼報然)。彼大啼哭者，一切皆然，山周匝崩，峻惡獄卒無事而恚：何以走不走、啼不啼？如是生過。以熱鐵椎擊破首。此間人為重事(外國考囚重者八十、輕考三十六)。被炙者，像如浴室(尖頭屋)熾然銅屑地，驅使入熬使熟，熟已驅出。彼大身惡狗食其肉，食肉盡，風隨吹，肉復生，尋驅使入。此間養蠶命存煮炙。

問：云何無考掠處？

答：無考掠處者，啼哭、被炙、無分米(修妒路)，此無考掠處。彼啼哭，大熾然熱鐵象龜底極陀，展轉相逼大喚呼，以蓋覆大苦。於此間焚燒曠澤、作密蛇穴熏穴居者也。彼炙者，大多焰相縛，鐵山周匝利叉刺炙一面熟，熟已叉自轉、或人自轉(周匝繞)。於此間錐刺人及拔翅甲也。無分米(無分米無不痛)，周匝火燒，其城縱廣百俞旬，熱銅薄覆其上，四門縱

【現代漢語翻譯】 現代漢語譯本

被火燒，這是不可思議的行為報應。

問：什麼是輕微的拷打掠奪？

答：輕微的拷打掠奪包括：聚集、啼哭、被炙（修妒路，意為地獄）。聚集是指，因為畏懼無數的獄卒，成千上萬的眾生進入山中，隨各自的因緣向前行進。因為自己的因緣遭遇火焰，想要返回，卻被獄卒驅趕，兩邊逼迫，山像磨盤一樣合攏，又像河流一樣。他們在這磨盤中，頭和輪子一起碾壓，眾生的肉都爛盡（輪，外國用輪子碾壓榨油，傷害眾生）。或者用熱鐵臼，搗五百歲，因為因緣牽引，性命不能終結。他們在這裡彈指之間，臼爪像瓜一樣碾殺虱子為首的眾生（臼也搗傷蟲子，在這裡須臾之間臼爪的報應就是這樣）。大啼哭是指，一切都是這樣，山周匝崩塌，兇惡的獄卒無事而發怒：為什麼該走不走、該啼不啼？像這樣產生過錯。用熱鐵椎擊破頭顱。這世間的人認為這是重大的事情（外國拷打囚犯，重的八十下，輕的三十六下）。被炙是指，像浴室（尖頭屋）一樣，熾熱的銅屑鋪滿地面，驅使進入熬煮使熟，熟了之後驅趕出來。大身惡狗吃他們的肉，肉吃盡了，風一吹，肉又重新生長出來，隨即又被驅使進入。這世間養蠶，爲了生存而煮炙蠶蛹。

問：什麼是沒有拷打掠奪的地方？

答：沒有拷打掠奪的地方包括：啼哭、被炙、無分米（修妒路，意為地獄），這些是沒有拷打掠奪的地方。啼哭是指，大熾熱的鐵像龜底極陀（一種刑具），輾轉相逼，大聲呼喚，用蓋子覆蓋，非常痛苦。這世間焚燒曠野、製作隱秘的蛇穴，燻烤穴居者也是如此。被炙是指，大多焰火互相纏繞，鐵山周匝都是鋒利的叉子刺著炙烤一面，烤熟之後叉子自己轉動、或者人自己轉動（周匝繞）。這世間用錐子刺人以及拔掉翅膀和指甲也是如此。無分米（無分米沒有不痛苦的），周匝被火燒，那座城的縱橫有一百俞旬（長度單位），熱銅薄片覆蓋在上面，四面都有門。

【English Translation】 English version

Being burned, this is an inconceivable karmic retribution.

Question: What is minor torture and plunder?

Answer: Minor torture and plunder include: gathering, weeping, and being roasted (Xiudulu, meaning hell). Gathering refers to the fact that, fearing countless jailers, thousands of beings enter the mountains, proceeding according to their respective karmic conditions. Because of their own karma, they encounter flames, and wanting to return, they are driven back by the jailers. They are forced from both sides, and the mountains close together like a millstone, and like a river. They are in this millstone, their heads and wheels are crushed together, and the flesh of all beings is completely rotten (wheel, foreigners use wheels to crush and squeeze oil, harming beings). Or they use a hot iron mortar to pound for five hundred years, and because of karmic traction, their lives cannot end. Here, in the snap of a finger, the mortar claws crush lice and other beings like melons (the mortar also injures insects, and here in an instant, the retribution of the mortar claws is like this). Great weeping refers to the fact that everything is like this, the mountains collapse all around, and the fierce jailers are angry for no reason: Why don't you walk when you should walk, why don't you cry when you should cry? Mistakes are made like this. Their heads are smashed with hot iron pestles. People in this world think this is a big deal (foreigners torture prisoners, eighty heavy blows, thirty-six light blows). Being roasted refers to being like a bathroom (pointed roof), with hot copper filings covering the ground, driving them in to boil them until they are cooked, and then driving them out. Large, evil dogs eat their flesh, and when the flesh is eaten, the wind blows and the flesh grows again, and then they are driven in again. In this world, silkworms are raised, and silkworm pupae are boiled and roasted for survival.

Question: What are the places without torture and plunder?

Answer: The places without torture and plunder include: weeping, being roasted, and no share of rice (Xiudulu, meaning hell), these are the places without torture and plunder. Weeping refers to the fact that the great, blazing iron is like the bottom of a turtle, extremely painful, turning and pressing against each other, shouting loudly, covered with a lid, very painful. In this world, burning the wilderness and making secret snake holes, and smoking out the cave dwellers is also like this. Being roasted refers to the fact that most of the flames are intertwined, and the iron mountains are surrounded by sharp forks that pierce and roast one side, and after roasting, the forks turn themselves, or people turn themselves (around and around). In this world, piercing people with awls and pulling out wings and nails is also like this. No share of rice (no share of rice is not without pain), surrounded by fire, the city is a hundred Yujunas (unit of length) in length and width, and thin sheets of hot copper cover it, with doors on all four sides.

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廣上下，火在其中無空缺處。尋火焰走，身體爛盡，無分米不痛。於此間殺父母、羅漢、起惡意向如來、壞僧、若造十惡行，因緣所牽生彼。此三無考掠處也。因緣地獄，彼處處河曲間、石腹間、大曠澤中受種種苦。此因緣地獄。此儘是地獄。

問：云何畜生？

答：畜生者，地、水、虛空行(修妒路)。一切無足、兩足、多足(修妒路)。畜生，地上行、水上行、虛空行。彼地行，牛驢駱駝為首。水行，魚、摩竭、失收摩賴(收深幽反)為首。虛空行，鳥及余小蟲。一切無足、兩足、多足。無足，蛇為首。兩足，烏為首。多足，牛蜂百足為首。彼種種作惡增癡行，生此中。

問：云何餓鬼？

答：餓鬼，無食、少食、大食(修妒路)。此三，取要言之，若干種餓鬼。

問：云何無食？

答：無食，炬焰、針、臭口(修妒路)。炬焰口、鍼口、臭口，此無食。彼炬焰口，口中焰氣還自燒面像，如炬柱。慳貪嫉彼，受此苦果也。鍼口者，腹大如山、口如針孔，雖廣見飲食已而不能得。臭口者，如糞臭劇燒死人臭，自口臭內熏五藏憤脹，氣出無腹(無腹還小也)。念食若干種，受若干苦，此是無食。

問：云何少食？

答：少食者，臭、針毛、咽癭(修妒路)。臭毛、

【現代漢語翻譯】 現代漢語譯本 廣闊的上下，火焰在其中沒有空缺的地方。追尋火焰走去，身體被燒爛殆盡，沒有一丁點地方不感到疼痛。在這種地方，如果殺害父母、阿羅漢（Arahan，已證得涅槃的聖人），對如來（Tathagata，佛陀的稱號）生起惡意，破壞僧團（Sangha，佛教僧侶的團體），或者造作十惡業，就會因為這些因緣牽引而生於此處。這三種情況沒有可以寬恕的地方。因緣地獄，在那裡的各個河灣之間、石頭腹地之間、廣闊的荒野之中，遭受各種各樣的痛苦。這就是因緣地獄。這些全部都是地獄。 問：什麼是畜生？ 答：畜生，包括地行、水行、空行（修妒路，Sutras，佛經）。一切無足、兩足、多足（修妒路，Sutras，佛經）。畜生，在地上行走、在水上行走、在空中行走。其中地行畜生，以牛、驢、駱駝為首。水行畜生，以魚、摩竭（Makara，一種海怪）、失收摩賴（Shishumara，一種水生動物）為首。空行畜生，包括鳥類以及其他小蟲。一切無足、兩足、多足的動物。無足動物，以蛇為首。兩足動物，以烏鴉為首。多足動物，以蜈蚣、蜜蜂、百足蟲為首。他們因為種種作惡、增長愚癡的行為，而生於這些地方。 問：什麼是餓鬼？ 答：餓鬼，包括無食、少食、大食（修妒路，Sutras，佛經）。這三種，概括來說，有若干種餓鬼。 問：什麼是無食餓鬼？ 答：無食餓鬼，包括炬焰口、鍼口、臭口（修妒路，Sutras，佛經）。炬焰口、鍼口、臭口，這些是無食餓鬼。其中炬焰口餓鬼，口中噴出的火焰燒灼自己的面容，如同火炬一般。因為慳吝和嫉妒他人，而遭受這種苦果。鍼口餓鬼，肚子大如山嶽，口卻細如針孔，即使看見了大量的食物也無法吃到。臭口餓鬼，口中的臭氣如同糞便的臭氣，又像燒焦死人的臭氣一樣劇烈，自己口中的臭氣向內燻烤五臟，導致憤悶脹痛，氣息散發不出去（沒有腹部，身體還很小）。因為思念食物而遭受各種各樣的痛苦，這些就是無食餓鬼。 問：什麼是少食餓鬼？ 答：少食餓鬼，包括臭毛、針毛、咽癭（修妒路，Sutras，佛經）。臭毛、

【English Translation】 English version Everywhere above and below, fire fills every space. Pursuing the flames, the body is completely burned, with no part untouched by pain. In this place, those who kill their parents, Arhats (Arahan, enlightened saints who have attained Nirvana), harbor malicious intent towards the Tathagata (Buddha), disrupt the Sangha (the community of Buddhist monks), or commit the ten evil deeds are drawn here by these karmic connections. There is no forgiveness in these three cases. The Karma Hell, in the bends of rivers, the bellies of rocks, and vast wildernesses, suffers all kinds of torments. This is the Karma Hell. All of these are hells. Question: What are animals (beasts)? Answer: Animals include those that move on land, water, and in the sky (Sutras). All that are footless, two-footed, and many-footed (Sutras). Animals move on land, water, and in the sky. Among land animals, cattle, donkeys, and camels are the foremost. Among water animals, fish, Makaras (a type of sea monster), and Shishumaras (an aquatic animal) are the foremost. Among sky animals, birds and other small insects. All are footless, two-footed, and many-footed. Among footless animals, snakes are the foremost. Among two-footed animals, crows are the foremost. Among many-footed animals, centipedes, bees, and millipedes are the foremost. They are born here because of their various evil deeds and actions that increase ignorance. Question: What are hungry ghosts (Pretas)? Answer: Hungry ghosts include those with no food, little food, and much food (Sutras). These three, in short, encompass various kinds of hungry ghosts. Question: What are hungry ghosts with no food? Answer: Those with no food include those with torch-flame mouths, needle mouths, and foul mouths (Sutras). Torch-flame mouths, needle mouths, and foul mouths, these are the hungry ghosts with no food. Among them, those with torch-flame mouths have flames emanating from their mouths that burn their own faces, like a torch. They suffer this karmic consequence because of their stinginess and jealousy towards others. Those with needle mouths have bellies as large as mountains but mouths as small as needle holes, so even when they see plenty of food, they cannot eat it. Those with foul mouths have breath as foul as the stench of feces or the stench of a burning corpse, and the foul odor from their mouths inwardly scorches their five organs, causing frustration and bloating, and the breath cannot escape (they have no belly, and their bodies are small). They suffer various kinds of torments because of their longing for food; these are the hungry ghosts with no food. Question: What are hungry ghosts with little food? Answer: Those with little food include those with foul hair, needle hair, and throat tumors (Sutras). Foul hair,

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針毛、咽癭，此是少食。或少得不凈食，是故少食。彼毛針者，牢堅長頭利毛覆身節，各各不相近(恐相觸毛入深也)，毛還自刺身，如鹿被利箭苦，值得便食(逢物便嚙)。臭毛，名極臭毛覆身，風吹自毛臭氣起，熏鼻發恚意，自滅毛，更此苦。咽癭，名由己因緣生下轉轉破癭，臭膿血流而各食之。

問：云何大食？

答：大食，棄吐，殘食，大飛(修妒路)。彼棄吐食有二，故與，族終亡者去(得也。無種中此世種，親祀七，一親族則得食也。佛答吐也)不故與者，街巷四道所遺落者去，受身如此。彼前棄及吐，聞吐聲，如被請走，食吐以為力，天祠為首。施已而還奪，因此生彼。彼大飛，閱又、羅剎、厭鬼，畜生、人、天作形(修妒路。其人上三至厭鬼，亦修妒路也)此是餓鬼。火飛鬼，彼像如天，自然住，由因緣或有好衣食，而不得食。無量百餓鬼營從，如親墮獄來，見諸親大愁苦欲吐，以此為患(如天一也，好食二也，無量三也)畜生、人、天，此餓鬼畜生形、人形、天形，若干種行所致。此欲界中。

問：云何色界中？

答：色界中及念、無念樂、護行(修妒路)。色界名彼無慾，但由禪使然，除瞋恚得柔和，色凈如金。此是界義。此及念行、無念行、苦樂滅護行也。及念者樂

【現代漢語翻譯】 現代漢語譯本 針毛、咽癭，這是少食（所得食物少）的果報。或者因為得到不乾淨的食物，所以導致少食。那些身生針毛的餓鬼，堅硬、長而尖利的毛覆蓋身體的關節，而且這些毛互不靠近（恐怕互相觸碰，毛會刺入身體深處），這些毛還會自己刺傷身體，就像鹿被利箭射中一樣痛苦，它們只有遇到什麼就吃什麼（逢物便嚙）。還有一種餓鬼叫臭毛，極臭的毛覆蓋身體，風吹動時，毛髮散出臭氣，熏得鼻子發怒，心生煩躁，它們自己滅除這些毛，更加痛苦。咽癭，指的是因為自身業力因緣而生長的，向下蔓延潰爛的癭，臭膿血流出，而它們就以這些為食。

問：什麼樣的情況導致大食（所得食物多）的果報？

答：大食，指的是吃別人丟棄的嘔吐物、殘羹剩飯，以及大飛（修妒路，指各種形態的餓鬼）。那些吃嘔吐物和殘羹剩飯的餓鬼有兩種情況，一種是別人故意給它們的，因為這個家族有親人去世（亡者得食。沒有後代的人家，這一世種福，親人祭祀七代，那麼這個親族就能得到食物。佛陀回答說這是因為吃了嘔吐物）。另一種不是故意給它們的，而是街巷四處遺落的食物，它們就靠這些維持生命。那些吃嘔吐物和殘羹剩飯的餓鬼，聽到嘔吐的聲音，就像被邀請一樣跑過去，以嘔吐物為力量，以天祠為首要目標。還有一種情況是，佈施之後又反悔奪回，因此導致生為大食餓鬼。那些大飛餓鬼，有閱又、羅剎、厭鬼，以及畜生、人、天等各種形態（修妒路。這些人如果投生到厭鬼道，也是修妒路）。這些都是餓鬼。 火飛鬼，它們的形象像天人一樣，自然存在，因為過去的因緣，或許會有好的衣食，但是卻無法吃到。無數百千的餓鬼圍繞著它們，就像親人墮入地獄一樣，看到親人非常愁苦想要嘔吐，以此為患（如天人一樣，是好的食物，無數百千的餓鬼圍繞）。畜生、人、天，這些餓鬼有畜生形、人形、天形，是各種行為所導致的。這些都在欲界之中。

問：什麼樣的行為導致**中（此處原文缺失，根據上下文推測應為「樂中」）的果報？

答：中（樂中）指的是念、無念樂、護行（修妒路）。（樂）指的是沒有慾望，只是因為禪定的力量，去除嗔恚而得到柔和，身體的顏色像金子一樣清凈。這是界義。這裡指的是念行、無念行、苦樂滅護行。以及念者樂。

【English Translation】 English version Needle-hair and throat-goiter, this is the result of little food (little food obtained). Or because of obtaining unclean food, therefore leading to little food. Those hungry ghosts with needle-hair have hard, long, and sharp hairs covering the joints of their bodies, and these hairs are not close to each other (lest they touch each other and the hairs penetrate deep into the body). These hairs also prick their own bodies, like a deer being shot by sharp arrows, suffering greatly. They eat whatever they encounter (gnawing at anything they find). There is also a kind of hungry ghost called foul-hair, with extremely foul hair covering their bodies. When the wind blows, the hair emits a foul odor, irritating their noses and causing anger and agitation. They try to get rid of these hairs, adding to their suffering. Throat-goiter refers to goiters that grow due to their own karmic causes, spreading downwards and festering, with foul pus and blood flowing out, which they then eat.

Question: What kind of situation leads to the result of abundant food (obtaining much food)?

Answer: Abundant food refers to eating others' discarded vomit, leftovers, and the 'great flyers' (xiu du lu, referring to various forms of hungry ghosts). Those hungry ghosts who eat vomit and leftovers have two situations. One is that others deliberately give it to them because a family has a deceased relative (the deceased obtains food. If a family has no descendants, planting blessings in this life, and relatives make offerings for seven generations, then this family can obtain food. The Buddha answered that this is because they ate vomit). The other is that it is not deliberately given to them, but rather food left scattered in streets and alleys, and they rely on this to sustain their lives. Those hungry ghosts who eat vomit and leftovers, upon hearing the sound of vomiting, rush over as if invited, taking vomit as their strength, with heavenly shrines as their primary goal. Another situation is when someone makes a donation and then regrets it and takes it back, thus causing them to be born as hungry ghosts with abundant food. Those 'great flyer' hungry ghosts include Yueyou, Rakshasa, Yan ghosts, as well as various forms such as animals, humans, and devas (xiu du lu. If these people are reborn into the Yan ghost realm, they are also xiu du lu). These are all hungry ghosts. Fire-flyer ghosts, their forms are like devas, existing naturally. Due to past causes, they may have good clothing and food, but they cannot eat it. Countless hundreds and thousands of hungry ghosts surround them, like relatives falling into hell, seeing their relatives in great sorrow and wanting to vomit, suffering from this (like devas, they have good food, and countless hundreds and thousands of hungry ghosts surround them). Animals, humans, and devas, these hungry ghosts have animal forms, human forms, and deva forms, caused by various actions. These are all within the desire realm.

Question: What kind of behavior leads to the result of **in (here the original text is missing, inferred to be 'joy')?

Answer: (Joy) refers to mindfulness, non-mindfulness joy, and protective conduct (xiu du lu). (Joy) refers to having no desires, but only due to the power of meditation, removing anger and obtaining gentleness, with a body color as pure as gold. This is the meaning of the realm. This refers to mindful conduct, non-mindful conduct, and the protective conduct of extinguishing suffering and joy. And the mindful one is joyful.

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，是故及念除念。是無念，除苦樂息也，觀疾轉高解脫，如御馬車。

問：云何及念？

答：及念，及念自覺、無覺、自行(修妒路)。及自覺是自覺除，自覺無覺也。樂如是如此禪說，自覺初也，無行二也，無覺初二中間。此禪行色界生也。隨眾生為說禪。

問：云何自覺生？

答：自覺者，梵富酸(凈師)、梵迦夷(凈身)、梵波梨沙(眷屬。修妒路也)。自覺行禪已生彼中。凈師、凈身、凈眷屬，生已下中上隨其樂。大梵無覺生，無覺無行義。

問：云何無行？答無行者，波栗阿婆(少光)、阿波摩那阿婆(無量光也)、阿婆嘬羅遮(光音，速末反。修妒路)。無行及念樂生此天。少光、無量光、光音，此名隨所欲。或雜想口語光出少，是故少光。口出光多，故言無量。清凈無量，故言光音(清凈口言明凈)。問已說念樂。云何無念？

答：無念，彼栗多首波(少凈)、阿波羅摩那(無量凈)、首波首波訖栗那(修妒路。遍凈)。無念也，樂禪俱去(得也)，生彼三天。彼少凈名，少是一義。此是少功俱去少，三禪生少凈天如是少樂報中，中、無量凈生上生遍凈。

問：云何護行(自守)？

答：護行，護樂、無想、首陀跋婆(凈居也。修妒路)。護俱去(

【現代漢語翻譯】 現代漢語譯本：因此，要通過正念來去除雜念。這就是無念的狀態，去除苦樂，達到止息。觀察疾病，逐漸達到解脫，就像駕馭馬車一樣。

問：什麼是正念？

答：正念，就是保持正念的自覺、無覺、自行（修妒路）。自覺就是自覺地去除，自覺地達到無覺。快樂就像禪定中所說的那樣，自覺是初禪，無行是二禪，無覺是初禪和二禪的中間狀態。這種禪定修行會帶來**的產生。隨順眾生的根器來宣說禪法。

問：自覺是如何產生的？

答：自覺的人，會生於梵富酸（凈師）、梵迦夷（凈身）、梵波梨沙（眷屬，修妒路）等天界。自覺修行禪定后，就會生於這些地方。凈師、凈身、凈眷屬，根據其樂欲，分為下、中、上等層次。大梵天是無覺而生的，無覺意味著沒有行為。

問：什麼是無行？

答：無行的人，會生於波栗阿婆（少光）、阿波摩那阿婆（無量光）、阿婆嘬羅遮（光音，速末反，修妒路）等天界。無行以及正念和快樂會使人往生到這些天界。少光、無量光、光音，這些名稱都隨其所欲而定。或者因為雜念和口語而發出少許光芒，所以稱為少光。口中發出很多光芒，所以稱為無量光。清凈而無量，所以稱為光音（清凈的口語明凈）。

問：已經說了正念和快樂，那麼什麼是無念？

答：無念的人，會生於彼栗多首波（少凈）、阿波羅摩那（無量凈）、首波首波訖栗那（修妒路，遍凈）等天界。無念，以及快樂和禪定一同離去（得到），會往生到這三天。其中的少凈，少就是一種含義。這是因為少許功德一同離去而生於少凈天，就像三禪生於少凈天一樣，處於少樂的果報之中，中等功德生於無量凈天，上等功德生於遍凈天。

問：什麼是護行（自守）？

答：護行，就是守護快樂、無想、首陀跋婆（凈居，修妒路）。守護一同離去（

【English Translation】 English version: Therefore, one should use mindfulness to eliminate thoughts. This is the state of no-thought, eliminating suffering and pleasure, and reaching cessation. Observing illness, gradually attain liberation, like controlling a chariot.

Question: What is mindfulness?

Answer: Mindfulness is maintaining mindfulness of self-awareness, non-awareness, and self-practice (Sutra). Self-awareness is self-aware elimination, self-aware non-awareness. Pleasure is as described in meditation, self-awareness is the first dhyana, non-action is the second dhyana, non-awareness is the intermediate state between the first and second dhyanas. This meditation practice will bring about the arising of **. Teach the Dharma of meditation according to the capacity of sentient beings.

Question: How does self-awareness arise?

Answer: Those with self-awareness will be born in realms such as Brahma Parisadya (Pure Teachers), Brahma Purohita (Pure Body), and Maha Brahma (Retinue, Sutra). After practicing self-aware meditation, one will be born in these places. Pure Teachers, Pure Body, Pure Retinue, according to their desires, are divided into lower, middle, and upper levels. The Great Brahma is born without awareness, and non-awareness means no action.

Question: What is non-action?

Answer: Those with non-action will be born in realms such as Parittabha (Minor Light), Appamanabha (Immeasurable Light), and Abhasvara (Radiant Sound, Sutra). Non-action, as well as mindfulness and pleasure, will cause one to be born in these heavens. Minor Light, Immeasurable Light, and Radiant Sound, these names are all determined according to their desires. Or because of mixed thoughts and speech, a little light is emitted, so it is called Minor Light. Much light is emitted from the mouth, so it is called Immeasurable Light. Pure and immeasurable, so it is called Radiant Sound (pure speech is clear).

Question: Mindfulness and pleasure have already been discussed, so what is no-thought?

Answer: Those with no-thought will be born in realms such as Parittasubha (Minor Purity), Appamanasubha (Immeasurable Purity), and Subhakinhna (Sutra, Universal Purity). No-thought, as well as pleasure and meditation departing together (attainment), will be born in these three heavens. Among them, Minor Purity, minor is one meaning. This is because a little merit departs together and is born in the Minor Purity heaven, just like the third dhyana is born in the Minor Purity heaven, being in the reward of minor pleasure, middle merit is born in the Immeasurable Purity heaven, and upper merit is born in the Universal Purity heaven.

Question: What is guarding practice (self-protection)?

Answer: Guarding practice is guarding pleasure, non-perception, and Suddhavasa (Pure Abode, Sutra). Guarding departs together (

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得也)，有三行：有想、想滅、覺相應。彼護樂者，鞞疑呵破羅想天(果實天也)，首阿跋娑護樂生，是故護彼。如上中下果實，知阿先如薩倕(都戈反，無想)、凈居彼果實。第四禪下中上功大生彼(下生無果天、中生福光、上生果實天也)以此想滅，俱生無想天(披羅門謂涅槃者)。彼念想識滅，彼想謂結盡。無復垢，唯有色身行身一處(猗滅行往故不免生老，故曰行身有四事)彼死起想生來(披羅門自謂此天為般涅槃，知命將終謂聖見欺，故生惡道也)。

問：云何凈居名？

答：凈居者，修提舍(善見天)、須提舍那(善好見)、鞞首陀(清凈天，上中下也。修妒路也)。凈居名諸結盡，此功德名耳。

問：五凈居地，何以說三？

答：清凈阿鞞麗舍(盧雞反)、阿答波、阿迦貳吒(一究竟天上之上中下也。空定亦上中下三天，阿那含生之，並八天也，修妒路)。無所觸、無熟、一究竟，此三清凈知。分清凈為三故，有五色說色界。

問：云何無色界？

答：無色界，已說上分別無色界。已說彼分別，來生無色界。是無色界，是間正受，然後生彼。如是作已，道果有如稻穬子成果實。

婆素跋陀三法次三說二度盡。

四阿含暮抄解第九(第三之三也)

【現代漢語翻譯】 現代漢語譯本 （關於『得』的含義），有三種境界：有想、想滅、覺相應。那些守護快樂的人，會生到鞞疑呵破羅想天（果實天），首先是首阿跋娑護樂生，所以守護他們。如同上面、中間、下面的果實，知道阿先如薩倕（無想），以及凈居天，他們也在果實天。第四禪的下、中、上等功德，會生到功大生天（下生無果天、中生福光天、上生果實天）。憑藉這種想滅，一同生到無想天（外道婆羅門認為這是涅槃）。在那裡，念想識滅盡，這種想被認為是結的終結。不再有垢染，只有色身和行身存在於一處（因為依靠滅行而往生，所以無法避免生老，因此說行身有四件事）。他們死後，又會生起想，再次到來（婆羅門自認為此天是般涅槃，知道壽命將盡時，認為自己被聖者欺騙，因此墮入惡道）。

問：什麼是凈居天的含義？

答：凈居天包括修提舍（善見天）、須提舍那（善好見天）、鞞首陀（清凈天，有上中下之分，是修妒路）。凈居天的含義是諸結盡，這是功德的名稱。

問：五凈居地，為什麼只說三個？

答：清凈阿鞞麗舍、阿答波、阿迦貳吒（一究竟天上之上中下。空定也有上中下三天，阿那含生於此，共八天，是修妒路）。無所觸、無熟、一究竟，這三種清凈要知道。因為將清凈分為三類，所以有五色的說法。

問：什麼是無**？

答：關於無，已經在上面分別說明了無。已經說明了那些分別，來生無。這就是無，是中間的正受，然後生到那裡。像這樣做了之後，道果就像稻子的外殼一樣，最終成就果實。

婆素跋陀的三法，依次說了三次，兩次都說盡了。

四阿含暮抄解第九（第三之三）

【English Translation】 English version (Regarding the meaning of 'attainment'), there are three states: with thought, cessation of thought, and correspondence with awakening. Those who cherish pleasure are born in the Veghāpanna-saññā-deva (Fruitful Heavens), first born in Subhābha-rakkhita, therefore they cherish them. Like the upper, middle, and lower fruits, know the Asaññasattas (without thought) and the Śuddhāvāsa (Pure Abodes) are also in the Fruitful Heavens. The lower, middle, and upper merits of the Fourth Dhyana lead to birth in the Great Fruit Heavens (lower born in Aviha Heaven, middle born in Atappa Heaven, upper born in Fruitful Heavens). Through this cessation of thought, they are born together in the Asaññasatta Heaven (which the Brahmins consider Nirvana). There, thought, perception, and consciousness cease; this thought is considered the end of fetters. There are no more defilements, only the material body and the body of action remain in one place (because relying on the cessation of action to be reborn, they cannot avoid birth and old age, therefore it is said that the body of action has four aspects). After they die, thought arises again, and they come again (the Brahmins consider this heaven to be Parinirvana, but when they know their life is ending, they think they have been deceived by the saints, and therefore fall into evil paths).

Question: What is the meaning of the name 'Śuddhāvāsa' (Pure Abodes)?

Answer: The Śuddhāvāsa includes Sudassana (Good-Looking Heaven), Sudassī (Good-Seeing Heaven), and Akanittha (Pure Heaven, with upper, middle, and lower levels, it is a Sutra). The meaning of Śuddhāvāsa is the end of all fetters; this is the name of merit.

Question: Why are only three of the five Śuddhāvāsa grounds mentioned?

Answer: The pure Aviha, Atappa, and Akanittha (the upper, middle, and lower of the highest Akanittha Heaven. The Formless Realms also have upper, middle, and lower three heavens, the Anagami is born there, totaling eight heavens, it is a Sutra). Without touch, without ripening, the highest Akanittha, these three pure states should be known. Because purity is divided into three categories, there is the saying of five colors.

Question: What is without **?

Answer: Regarding without , the distinctions of without ** have already been explained above. Those distinctions have already been explained, coming to be born without . This is without **, it is the intermediate correct reception, and then born there. After doing this, the fruit of the path is like the husk of rice, ultimately achieving the fruit.

Vasubhadra's three dharmas were spoken three times in succession, and both times were completely explained.

Ninth Commentary on the Evening Copy of the Four Agamas (Third of the Third)

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問：已說陰、界，云何為處？

答：處，更樂、異學、解脫處(修妒路)。更樂處、異學處、解脫處，此三處依，義如天處。若出家慇勤，彼此得睹見恐懼，是故處。

問：云何是誰處？

答：功德、惡、俱(修妒路)。彼功德解脫處、惡異學處、俱更樂處，此著意而行惡，清凈意發功德行。

問：云何更樂處？

答：更樂處，近著、不近著、行不行(修妒路)。更樂處，近著行、不近著行、無行行，是義此間因緣說，如相應即是行，近著此行，是故近著行。如是不近著行知。

問：云何近著行？

答：近著行者，鼻、舌、更樂(修妒路)。鼻、舌、更樂，此是著行。鼻香入鼻內而受香，香是鼻行。雖花在遠，花香猶入鼻而受香。香亦是色。若北風，香至南而不還北，是故花香入鼻受。味亦如是，味著舌已而受味，不在器中。如是更樂，更樂身根，是亦入行：細滑、重輕、軟堅、卒寒熱(細滑八事)，以此以此行著受，是故近著行。

問：云何不近著行？

答：眼、耳、意(修妒路。問已下十一字，其人著)。眼、耳、意，此三不近著行。

問：眼亦少著受境界；耳亦如是，耳入蚊蚋聲受；意亦無色，當云何知不近著行？

答：以是故不近

【現代漢語翻譯】 現代漢語譯本 問：既然已經講了陰（蘊）、界（處），什麼是處（ayatana）呢？ 答：處，指的是更樂處、異學處、解脫處（修妒路，即經文）。更樂處、異學處、解脫處，這三種處所依據的道理，就像天處一樣。如果出家人精進修行，彼此能夠看到並心生恐懼，這就是處。 問：什麼是誰的處（ayatana）呢？ 答：是功德、惡、俱（修妒路，即經文）。功德是解脫處，惡是異學處，俱是更樂處。執著於此就會行惡，清凈意念會引發功德之行。 問：什麼是更樂處呢？ 答：更樂處，指的是近著、不近著、行不行（修妒路，即經文）。更樂處，指的是近著行、不近著行、無行行。這個道理在這裡根據因緣來說明，如相應就是行，近著於此行，所以是近著行。像這樣，不近著行也應該知道。 問：什麼是近著行呢？ 答：近著行指的是鼻、舌、更樂（修妒路，即經文）。鼻、舌、更樂，這些是著行。鼻子聞到香氣進入鼻內而感受香，香氣是鼻子的行境。即使花在遠處，花香仍然進入鼻子而被感受。香氣也是色（rupa）。如果北風吹來，香氣到達南方而不會返回北方，所以花香進入鼻子被感受。味道也是這樣，味道附著在舌頭上而被感受，而不是在容器中。像這樣，更樂是身體的根，這也是入行：細滑、重輕、軟堅、卒寒熱（細滑八事），用這些來行著受，所以是近著行。 問：什麼是不近著行呢？ 答：眼、耳、意（修妒路，即經文。問已下十一字，其人著）。眼、耳、意，這三個是不近著行。 問：眼睛也稍微執著于感受境界；耳朵也是這樣，耳朵聽到蚊蚋的聲音而感受；意（manas）也沒有顏色，應當如何知道是不近著行呢？ 答：正因為如此，才是不近著。

【English Translation】 English version Question: Having spoken of skandha (aggregates) and ayatana (spheres), what are the ayatana? Answer: Ayatana refers to more pleasurable places, heretical places, and places of liberation (Sutra). More pleasurable places, heretical places, and places of liberation – these three places are based on principles like the heavenly abodes. If monks are diligent in practice and can see each other and feel fear, that is ayatana. Question: Whose ayatana are they? Answer: They are of merit, demerit, and both (Sutra). Merit is the place of liberation, demerit is the place of heretical learning, and both are more pleasurable places. Attachment to these leads to evil deeds, while pure intention gives rise to meritorious actions. Question: What are more pleasurable places? Answer: More pleasurable places refer to near attachment, non-near attachment, and action or non-action (Sutra). More pleasurable places are near-attaching actions, non-near-attaching actions, and actions without action. This principle is explained here based on conditions; correspondence is action, and near attachment to this action is near-attaching action. Likewise, non-near-attaching action should be understood. Question: What are near-attaching actions? Answer: Near-attaching actions refer to the nose, tongue, and more pleasurable (Sutra). Nose, tongue, and more pleasurable – these are attaching actions. The nose smells a fragrance entering it and experiences the fragrance; fragrance is the object of the nose. Even if the flower is far away, its fragrance still enters the nose and is experienced. Fragrance is also rupa (form). If the north wind blows, the fragrance reaches the south but does not return north, so the flower's fragrance enters the nose and is experienced. Taste is also like this; taste attaches to the tongue and is experienced, not in a container. Likewise, more pleasurable is the body's root, and this is also entering action: fine smoothness, heaviness and lightness, softness and hardness, sudden cold and heat (the eight qualities of fine smoothness), using these to act with attachment and experience, so it is near-attaching action. Question: What are non-near-attaching actions? Answer: Eye, ear, and mind (Sutra. The eleven characters following the question indicate that the person is attached). Eye, ear, and mind – these three are non-near-attaching actions. Question: The eye also slightly attaches to experiencing objects; the ear is also like this, the ear hears the sound of mosquitoes and experiences it; the mind (manas) also has no color, how should it be known that they are non-near-attaching actions? Answer: Precisely because of this, they are non-near-attaching.

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著說。所謂不近著界受。

問：云何齊限不近著？

答：無齊限。此間月，在四十千俞旬住受見、或五里處住，隨力根見在，故近著行。不近著行，但界見受。不蜱(逋雞反)入眼受，即離則受。如是耳，離受聲，不逼耳得受聲，是亦隨根力受。意無色，無有遠近，是故不近著行說。

問：云何無行？

答：無行，己、他、受無受(修妒路)。己受、他受、無受，此無行。彼己受者，色為首。他受者，及餘六：色、聲、香、味、細滑(其人云宜有聲)。無受，墻為首。螺聲、優缽香為首，等無有行，是故無行。此是余行無有因緣，此是五界無因緣，有是他因緣，法義多。

問：已說無行行更樂處，云何異學處？

答：異學處者，一處、險偽、無義論(修妒路)。一處義論、險偽義論、無義義論，此略要異學處三，一義。彼一處義論，名如因提幢幡竿，八人舉在中。或有說禘跋達提持來，或言天與諦在中不獨舉(一人言)，雖多無一人不得舉(雖多已下更答獨舉)，作如是說，一處義論。何以故義有三？前因緣報(一人言也，言專前世所為也)，現在人所造(其一人言，若專前世，何用現在所造然也)，他喜與財(其一人喜施，財天使之言然也)。此中因緣，至此現一處義論。險

【現代漢語翻譯】 現代漢語譯本：這樣說。所謂不接近界限而感受。

問：怎樣才算齊整地限制而不接近地感受呢？

答：沒有齊整的限制。這邊的月亮，在四十千俞旬（Yojana，古印度長度單位）的地方住著，感受和看見；或者在五里處住著，隨著根（感官）的力量看見存在，所以是接近地感受。不接近地感受，只是界限的看見和感受。不被灰塵進入眼睛而感受，離開灰塵就能感受。像這樣耳朵也是，離開就能感受聲音，不逼近耳朵就能得到感受聲音，這也是隨著根的力量感受。意（意識）沒有顏色，沒有遠近，所以說是不接近地感受。

問：怎樣是無行（沒有運動）呢？

答：無行，自己、他人、感受沒有感受（修妒路，Sutra，經）。自己感受、他人感受、沒有感受，這是無行。那自己感受，以色（Rupa，物質）為首。他人感受，以及其餘六種：色、聲（Shabda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、細滑（觸覺）。沒有感受，以墻為首。螺聲、優缽（Utpala，藍色蓮花）香為首，等等沒有運動，所以是無行。這是其餘的運動沒有因緣，這是五界沒有因緣，有的是其他因緣，法義很多。

問：已經說了無行，運動更有樂趣的地方，怎樣是異學處（不同的學習之處）？

答：異學處，一處、險偽、無義論（修妒路，Sutra，經）。一處義論、險偽義論、無義義論，這簡要地說是異學處三種，一個意義。那一處義論，名字像因提（Indra，帝釋天）的幢幡竿，八個人舉著在中間。或者有人說禘跋達（Devadatta，提婆達多）提著來，或者說天給予的真理在中間，不是獨自舉起（一個人說），即使人多，沒有一個人也不能舉起（即使人多以下是進一步回答獨自舉起），像這樣說，是一處義論。為什麼義理有三種？前世因緣的報應（一個人說，說的是專指前世所為），現在人所造作的（另一個人說，如果專指前世，何必現在造作呢），他人喜歡給予財物（另一個人喜歡施捨，財物是天使之言）。這其中的因緣，到此顯現一處義論。險偽

【English Translation】 English version: Thus it is said. So-called not closely contacting the boundary and experiencing.

Question: How is it considered neatly limited and not closely experiencing?

Answer: There is no neat limitation. The moon here, residing at a distance of forty thousand Yojanas (Yojana, ancient Indian unit of distance), experiences and sees; or residing at a distance of five li, sees existence according to the power of the senses (roots), therefore it is closely experiencing. Not closely experiencing is merely seeing and experiencing the boundary. Not being affected by dust entering the eyes, one can experience when away from the dust. Similarly with the ears, one can experience sound when away, not forcing the ears to receive sound, this too is experiencing according to the power of the senses. The mind (consciousness) has no color, no distance, therefore it is said to be not closely experiencing.

Question: How is there no movement?

Answer: No movement, self, others, experiencing no experience (Sutra). Self-experience, other-experience, no experience, this is no movement. That self-experience, with form (Rupa, matter) as the head. Other-experience, and the remaining six: form, sound (Shabda, sound), smell (Gandha, odor), taste (Rasa, flavor), smoothness (touch). No experience, with the wall as the head. Conch sound, Utpala (blue lotus) fragrance as the head, etc., have no movement, therefore it is no movement. This is the remaining movement without cause, this is the five realms without cause, some have other causes, the Dharma meaning is vast.

Question: Having spoken of no movement, where movement is more pleasurable, how are there different learning places?

Answer: Different learning places, one place, dangerous falsehood, meaningless arguments (Sutra). One-place arguments, dangerously false arguments, meaningless arguments, these are briefly the three different learning places, one meaning. That one-place argument, the name is like Indra's (Indra, the lord of gods) banner pole, eight people holding it in the middle. Or some say Devadatta (Devadatta, a cousin of the Buddha) brought it, or say the truth given by the heavens is in the middle, not lifted alone (one person says), even if there are many, not one person can lift it (even if there are many, the following is a further answer to lifting it alone), saying it like this, is a one-place argument. Why are there three meanings? The retribution of past causes (one person says, referring specifically to what was done in the past), what people create in the present (another person says, if it refers only to the past, why create in the present), others like to give wealth (another person likes to give alms, wealth is the word of angels). The causes within this, to this point reveal a one-place argument. Dangerous falsehood

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偽義論，名如彼因提幢幡竿，或言非人舉來，唱齊所致，此是義，險偽義。無義論名如因提幢幡竿，此非人舉來。

問：云何一處義論義？

答：一處，己、他人所造及能論(修妒路)。己人所造有二宿命因緣所造：今命所造彼及宿命所造。當知是因緣受報想天所與。如是義有三，如上說。彼若言因緣人所造，他喜與財作如是說。一義論所造因緣輩，無人所造、無反覆、不可信，此輩不足往來。若緣所作，如是一切無所作，如是為首惡。

問：云何險偽？

答：險偽義，眾生、法、俱根義想(修妒路)。險偽義論，眾生論、法論、俱論。彼眾生法相應，眾生所作凈不凈。若少作、眾生法所作，此是險偽義論。非眾生作、非法所作、非俱所作(上非上宜有何以故)。

問：云何眾生根義想？

答：眾生，梵摩、末恕婆盧、頻糅(八臂神也)論(修妒路)。眾生所作，如梵摩所作、末恕婆盧(主地神也)所作、頻糅所作。如是論，不知觀。梵摩論者言，梵摩造虛空，虛空造風，風作水，水作地，地作草木、眾生。如是前梵摩作論，此一切是惡。若梵摩作虛空地者，住何所處而作空地也？若展轉作者，事違。如是為首惡也。末怒婆盧、頻糅亦爾。

問：云何法？

答：法

【現代漢語翻譯】 現代漢語譯本： 偽義論，其名稱就像因提幢幡竿（Indra's banner pole，帝釋天的旗桿），或者說是被非人舉起，通過齊聲歌唱所導致的。這是一種義，但卻是危險的虛假之義。無義論，其名稱就像因提幢幡竿，但它不是被非人舉起的。

問：什麼是一處義論義？

答：一處義，是自己或他人所造，以及能論（Sutra，經）。自己或他人所造的，有二種：宿命因緣所造；今生所造，包括今生和宿命所造。應當知道這是因緣受報想天所給予的。這樣的義有三種，如上所述。如果他們說因緣是人所造，他人會高興地給予財富，並這樣說。一義論所造的因緣之輩，無人所造、無反覆、不可信，這些人不值得交往。如果緣是所作，那麼一切都是無所作，這是最惡劣的。

問：什麼是危險的虛假？

答：危險的虛假之義，是眾生、法、俱根義想（Sutra，經）。危險的虛假義論，包括眾生論、法論、俱論。其中眾生法相互相應，眾生所作有凈與不凈。如果少量作為，是眾生法所作，這就是危險的虛假義論。不是眾生所作、不是法所作、不是俱所作（上面「非」字之上應該有「何以故」）。

問：什麼是眾生根義想？

答：眾生，梵摩（Brahma，大梵天）、末恕婆盧（Maheshvara，大自在天）、頻糅（Vishnu，毗濕奴，八臂神）論（Sutra，經）。眾生所作，如梵摩所作、末恕婆盧所作、頻糅所作。這樣的論述，不知觀。梵摩論者說，梵摩創造虛空，虛空創造風，風創造水，水創造地，地創造草木、眾生。像這樣先前梵摩作論，這一切都是惡。如果梵摩創造虛空地，那麼他住在什麼地方來創造空地呢？如果說是展轉作者，這與事實相違背。這是最惡劣的。末怒婆盧、頻糅也是如此。

問：什麼是法？

答：法

【English Translation】 English version: The doctrine of false meaning is named like Indra's banner pole, or said to be caused by non-humans lifting it and chanting in unison. This is a meaning, but a dangerous false meaning. The doctrine of no meaning is named like Indra's banner pole, but it is not lifted by non-humans.

Question: What is the meaning of the doctrine of one place?

Answer: The meaning of one place is created by oneself or others, and the Canons (Sutra). What is created by oneself or others has two kinds: created by past life causes and conditions; created by this life, including what is created by this life and past life. It should be known that this is given by the Heaven of Reward for Causes and Conditions. Such meaning has three kinds, as mentioned above. If they say that causes and conditions are created by humans, others will happily give wealth and say so. The kind of causes and conditions created by the doctrine of one meaning are not created by anyone, are not repeated, and are not credible. These people are not worth associating with. If conditions are what is made, then everything is unmade, which is the worst.

Question: What is dangerous falsehood?

Answer: The meaning of dangerous falsehood is the thought of beings, Dharma, and the root of both (Sutra). The doctrine of dangerous falsehood includes the doctrine of beings, the doctrine of Dharma, and the doctrine of both. Among them, beings and Dharma correspond to each other, and what beings do has purity and impurity. If a small amount is done, it is done by beings and Dharma, which is the doctrine of dangerous falsehood. It is not done by beings, not done by Dharma, and not done by neither (above the 'not' there should be 'why').

Question: What is the thought of the root meaning of beings?

Answer: Beings, Brahma (the creator god), Maheshvara (the great lord), Vishnu (the preserver god, with eight arms) doctrine (Sutra). What beings do, such as what Brahma does, what Maheshvara does, what Vishnu does. Such arguments do not know observation. Those who argue for Brahma say that Brahma created space, space created wind, wind created water, water created earth, earth created plants and beings. Like this, Brahma made the argument earlier, all of this is evil. If Brahma created space and earth, then where did he live to create space and earth? If it is said to be created by transformation, it contradicts the facts. This is the worst. Maheshvara and Vishnu are also like this.

Question: What is Dharma?

Answer: Dharma

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者，時、微、性論(修妒路)。時作一切，微作、性作，此三法義論。彼時論名是一切皆時之所生，是一時皆時之所成熟也，是一切皆時之所虧，是一切皆時之有為(首盧)。誦此偽偈，彼不相應。一處如上說，不足往來，彼於此合(上四事同故)。或生意，此亦時所作。此不相應。何以故？空無所有，時自亦空，教他所作不合。如是惡也。微者亦不合。彼無念此，事不相應。性亦如是，性若有起，非性事；若無者，無義。若無義、有所起，如是一切有者，性有何差降？若卿生此意性有常。此不相應。無常者不變。如是惡也(性者常然也，常然則無然不然，故曰不變也)。

問：云何無義？

答：無義者，自然、強伏、無所有(修妒路)。無義論有三：自然論、強伏論、無所有。彼自然論者，自然有生，不有餘想。刺如利，無有人利之者，以此為首。強伏論名隨物慾生，如大水泉源草木枝葉墮中聚作一摶，此是強伏隨風來，或吹向北或復東西，如是種隨所欲起。無所有名空，盡無所有，有何相應？何者相應？都無所有。此輩儘是惡。何故？若自然有者，子不生也。田作水溉灌，以見時為首。若無是者，子不得生。是故不自然，一切作所致報。

問：已說異學處，云何解脫處？

欲解脫處，想

【現代漢語翻譯】 現代漢語譯本： 這是關於時、微、性論（修妒路 Sutra，經）的討論。討論的是時（Kala，時間）創造一切，微（Anu，微塵）創造一切，以及性（Prakrti，自性）創造一切這三種法義。當時有人提出，一切都是時間所生，一切都是時間所成熟，一切都是時間所虧損，一切都是時間所作為（首盧 Sloka，偈頌）。誦讀這種虛假的偈頌，是不相應的。就像前面所說的那樣，不足以說明往來，他們在這裡結合（因為以上四件事相同）。或者有人認為，這也是時間所創造的。這不相應。為什麼呢？因為空無所有，時間本身也是空性的，教導他人所作是不合理的。這是錯誤的。 微塵的說法也不合理。他們沒有想到這一點，事情是不相應的。自性的說法也是如此，如果自性有所生起，那就不是自性；如果沒有生起，那就沒有意義。如果沒有意義，卻有所生起，如果一切都有，那麼自性有什麼差別呢？如果你們認為自性是常有的，這也不相應。因為無常的事物是會變化的。這是錯誤的（自性是常然的，常然就沒有然與不然，所以說是不會變化的）。 問：什麼是沒有意義？ 答：沒有意義指的是自然、強伏、無所有（修妒路 Sutra，經）。無意義論有三種：自然論、強伏論、無所有論。所謂的自然論，是指自然而生，沒有其他的想法。比如刺是銳利的，沒有人使它銳利，以此為首。強伏論是指隨著事物的慾望而生，比如大水泉源中的草木枝葉，掉落其中聚集在一起，形成一團，這是強伏，隨著風而來，或者吹向北方，或者吹向東西，就像種子隨著慾望而生起。無所有論是指空，完全沒有所有，有什麼相應呢？什麼相應呢？什麼都沒有。這些說法都是錯誤的。為什麼呢？如果自然而有，就不會有種子生起。耕田、澆水，以觀察時節為首要。如果沒有這些，種子就不能生起。所以不是自然而然的，一切都是作為所導致的報應。 問：已經說了其他學派的觀點，那麼解脫的途徑是什麼？ 想要解脫，就要思考。

【English Translation】 English version: This is a discussion on the theories of Kala (time), Anu (atoms), and Prakrti (nature) (Sutra). It discusses the three Dharma meanings: time creates everything, atoms create everything, and nature creates everything. At that time, someone proposed that everything is born from time, everything is matured by time, everything is diminished by time, and everything is acted upon by time (Sloka). Reciting this false verse is not appropriate. Just as mentioned before, it is not sufficient to explain coming and going, and they are combined here (because the above four things are the same). Or someone thinks that this is also created by time. This is not appropriate. Why? Because it is empty and devoid of anything, and time itself is also empty, teaching others to do it is unreasonable. This is wrong. The theory of atoms is also unreasonable. They did not think of this, and things are not corresponding. The theory of nature is also like this. If nature arises, then it is not nature; if it does not arise, then it is meaningless. If it is meaningless, but something arises, if everything exists, then what is the difference between nature? If you think that nature is eternal, this is also not appropriate. Because impermanent things change. This is wrong (nature is constant, and constant means there is no being or non-being, so it is said to be unchanging). Question: What is without meaning? Answer: Without meaning refers to nature, force, and nothingness (Sutra). There are three theories of meaninglessness: the theory of nature, the theory of force, and the theory of nothingness. The so-called theory of nature refers to being born naturally, without other thoughts. For example, a thorn is sharp, and no one makes it sharp, taking this as the beginning. The theory of force refers to being born according to the desires of things, such as the branches and leaves of plants in a large water spring, falling into it and gathering together to form a clump, this is force, coming with the wind, or blowing to the north, or blowing to the east, just like seeds arise according to desire. The theory of nothingness refers to emptiness, completely without anything, what corresponds? What corresponds? Nothing at all. These statements are all wrong. Why? If it exists naturally, then seeds will not be born. Cultivating the field and irrigating with water, with observing the seasons as the priority. Without these, seeds cannot be born. Therefore, it is not natural, everything is the result of actions. Question: Having spoken of the views of other schools, what is the path to liberation? To seek liberation, one must contemplate.

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、禪、誦(修妒路)。想、禪、誦，此是解脫處。解脫惡盡彼解脫。此三處，依是義。依此已得解脫。想，因緣是義，彼想依，辟支佛得解脫。前品已說禪，此當知彼亦依聲聞而得解脫。

問：云何誦？

答：誦者，說、聽、諷誦(修妒路)。說、聽、諷誦，彼說名隨所聞法說、如所聞法受諷誦、隨所聞章而轉誦之。

問：已說諷誦修妒路、阿毗曇、鼻貳，何故重說？

答：此亦分作三，諷誦三事得果：說時、聽時、誦時。佛弟子有四諦受生(戒度也)，施受俱來(施度也)，滅受俱來(禪度也)，慧受俱來(智度也)。此如是相應諦聽得解脫，施說得解，滅坐禪得解，慧諷誦得解。是故解脫處義。如是三法相應，觀無亂意，欲求無為，次第得解脫。解脫義斯慧者，生世尊世。

婆素跋陀三法次三誦三法度盡。

盡三法度。記曰：聽我說偈。偈千二百(偈三十二字首盧也。偈人讀，佛則二十七字也。梵本四十六葉，一葉二十八首盧)。

四阿含暮抄解卷下

【現代漢語翻譯】 現代漢語譯本：想（saṃjñā，認知）、禪（dhyāna，冥想）、誦（sūtra，經文）。想、禪、誦，這些是解脫之處。解脫，惡盡，他們便解脫。這三個地方，依據這個意義。依據這個已經得到解脫。想，因緣是這個意義，他們依靠想，辟支佛（Pratyekabuddha，緣覺佛）得到解脫。前面已經說了禪，這裡應當知道他們也依靠聲聞（Śrāvaka，阿羅漢）而得到解脫。

問：什麼是誦？

答：誦就是，說、聽、諷誦（sūtra，經文）。說、聽、諷誦，這被稱為隨著所聽聞的法而說、像所聽聞的法那樣接受諷誦、隨著所聽聞的章節而轉誦它。

問：已經說了諷誦修妒路（sūtra，經文）、阿毗曇（Abhidhamma，論藏）、鼻貳（Vinaya，律藏），為什麼重複說？

答：這個也分為三部分，諷誦這三件事得到果報：說的時候、聽的時候、誦的時候。佛的弟子有四諦（catvāri āryasatyāni，四聖諦）受生（這是戒律的修行），佈施和接受一起來（這是佈施的修行），滅盡和接受一起來（這是禪定的修行），智慧和接受一起來（這是智慧的修行）。像這樣相應地諦聽就能得到解脫，佈施和說法得到解脫，滅盡和坐禪得到解脫，智慧和諷誦得到解脫。因此這是解脫之處的意義。像這樣三種法相應，觀察沒有混亂的意念，想要追求無為，次第地得到解脫。解脫的意義是，有這種智慧的人，生在世尊（Buddha，佛陀）的時代。

婆素跋陀（Vasubhadra）的三法，次第地誦讀三法，度過一切。

度過一切三法。記載說：聽我說偈（gāthā，頌）。偈有一千二百首（一首偈有三十二個字，這是首盧（śloka）的格式。偈由人來讀，佛則是二十七個字。梵文字有四十六頁，一頁有二十八首首盧）。

四阿含暮抄解卷下

【English Translation】 English version: Saṃjñā (perception), dhyāna (meditation), sūtra (scripture). Perception, meditation, scripture, these are the places of liberation. Liberation, the end of evil, they are liberated. These three places, according to this meaning. According to this, one has already attained liberation. Perception, the cause and condition is this meaning, they rely on perception, Pratyekabuddha (Solitary Buddha) attains liberation. The previous section has already spoken of meditation, here it should be known that they also rely on Śrāvaka (Disciple) and attain liberation.

Question: What is sūtra?

Answer: Sūtra is, speaking, listening, reciting sūtra. Speaking, listening, reciting, this is called speaking according to the Dharma (teachings) that has been heard, accepting and reciting the Dharma as it has been heard, reciting the chapters as they have been heard.

Question: It has already been said that reciting sūtra, Abhidhamma (doctrinal commentaries), and Vinaya (monastic rules), why repeat it?

Answer: This is also divided into three parts, reciting these three things obtains results: at the time of speaking, at the time of listening, at the time of reciting. The Buddha's disciples have the Four Noble Truths (catvāri āryasatyāni) received at birth (this is the practice of precepts), giving and receiving come together (this is the practice of giving), cessation and receiving come together (this is the practice of meditation), wisdom and receiving come together (this is the practice of wisdom). In this way, listening attentively in accordance with the truth can attain liberation, giving and speaking the Dharma attain liberation, cessation and sitting in meditation attain liberation, wisdom and reciting attain liberation. Therefore, this is the meaning of the place of liberation. In this way, these three dharmas correspond, observing without confused thoughts, wanting to seek non-action, one attains liberation in sequence. The meaning of liberation is that those with this wisdom are born in the era of the Buddha (World Honored One).

Vasubhadra's three dharmas, reciting the three dharmas in sequence, passing through everything.

Passing through all three dharmas. It is recorded: Listen to me speak the gāthā (verse). There are one thousand two hundred verses (one verse has thirty-two characters, this is the format of a śloka. Verses are read by people, while the Buddha's are twenty-seven characters. The Sanskrit text has forty-six pages, one page has twenty-eight ślokas).

Fourth Āgama, Evening Transcription, Scroll Two

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