T25n1506_三法度論
大正藏第 25 冊 No. 1506 三法度論
No. 1506 [No. 1505]
三法度論捲上
東晉罽賓三藏瞿曇僧伽提婆譯
德品第一
知生苦無量， 善寂趣彼安， 用悲眾生故， 輪轉于多劫。 捨己之妙善， 為一切說法， 普智滅諸趣， 稽首禮最覺。 開此三法門， 功德之所歸， 安快彼眾生， 離於一切苦。 前禮于善逝， 法及無上眾， 今說真諦法， 三三如其義。
說曰：今說三法。
問：尊云說三法。三法何義？
答：此經因法故，唯三相續撰。三法者是假想。
問：何故三法撰？
答：此佛經依無量想眾生為惡世所壞、命以食存，欲求其真，為彼開想故及善持故，此三法撰。一切世間亦依真想及假想，是以開想，故三法撰。
問：已答三法撰。三法唯愿說。
答：德、惡、依覺善勝法門。若覺德、惡、依，覺則善勝法門。此三法經本三三品說，品各三真度。
問：可說三品，但于說有咎。所以者何？善勝者，應前說是善勝，說善勝已，然後說德、惡、依當覺。答：樂所向者則不應說。此一切世間樂向善勝，乃至昆蟲亦樂向樂。所以者何？為食故有
【現代漢語翻譯】 現代漢語譯本 德品第一 深知眾生有無量的苦難，唯有寂靜涅槃才能到達安樂的彼岸， （佛）因為憐憫眾生的緣故，在輪迴中輾轉了無數劫。 捨棄自身的殊勝功德，為一切眾生宣說佛法， 以普遍的智慧滅除眾生的各種煩惱，我稽首禮拜最偉大的覺悟者（佛）。 開啟這三法之門，所有的功德都歸於此， 使眾生安樂，遠離一切痛苦。 首先禮敬善逝（佛），以及佛法和無上的僧眾， 現在宣說真實的佛法，這三法各自包含三重真諦，如其義理。 宣說：現在宣說三法。 問：您說要宣說三法，這三法是什麼意思？ 答：這部經因為佛法的緣故，只用三種相續的方式撰寫。這三法是假想。 問：為什麼要用三法來撰寫？ 答：這部佛經是考慮到無量眾生被惡世所摧殘，生命依靠食物才能存活，爲了讓他們尋求真理，為他們開啟智慧，並且爲了讓他們能夠更好地理解和掌握佛法，所以用這三法來撰寫。一切世間也依賴於真想和假想，因此爲了開啟智慧，所以用三法來撰寫。 問：已經回答了為什麼要用三法撰寫，現在請您詳細地解說這三法。 答：德（功德）、惡（罪惡）、依（所依）以及覺（覺悟）是善勝法門。如果能夠覺悟功德、罪惡和所依，那麼覺悟就是善勝的法門。這部三法經原本分為三個品來說明，每個品各自包含三重真諦。 問：可以解說這三個品，但是這樣的說法是有問題的。為什麼呢？善勝應該先說，應該先說善勝，說了善勝之後，然後再說功德、罪惡、所依，這樣才應當覺悟。 答：如果眾生所樂於追求的，就不應該先說。因為一切世間都樂於追求善勝，乃至昆蟲也樂於追求快樂。為什麼呢？因為爲了食物的緣故。
【English Translation】 English version Virtue Chapter First Knowing that birth is immeasurable suffering, only serene tranquility leads to that shore of peace, (The Buddha) out of compassion for sentient beings, revolves through countless kalpas. Relinquishing his own wondrous virtues, he expounds the Dharma for all beings, With universal wisdom extinguishing all realms of existence, I bow in reverence to the Most Awakened One (Buddha). Opening this gate of the Three Dharmas, to which all merits return, Bringing peace and happiness to those beings, freeing them from all suffering. First, I pay homage to the Well-Gone One (Buddha), the Dharma, and the unsurpassed Sangha, Now I expound the true Dharma, these Three Dharmas each containing three truths, according to their meaning. Statement: Now I will explain the Three Dharmas. Question: You say you will explain the Three Dharmas. What is the meaning of these Three Dharmas? Answer: This sutra, because of the Dharma, is written only with three continuous aspects. These Three Dharmas are conceptual constructs. Question: Why are the Three Dharmas written? Answer: This Buddha-sutra considers that countless beings are destroyed by the evil world, and life depends on food for survival. In order to let them seek the truth, to open their wisdom, and for them to better understand and grasp the Dharma, these Three Dharmas are written. All the world also relies on true and false concepts, so in order to open wisdom, the Three Dharmas are written. Question: You have answered why the Three Dharmas are written. Now, please explain these Three Dharmas in detail. Answer: Virtue, Evil, Reliance, and Awakening are the gates to the Auspiciously Supreme Dharma. If one can awaken to Virtue, Evil, and Reliance, then Awakening is the Auspiciously Supreme Dharma. This Three Dharmas Sutra was originally explained in three chapters, each chapter containing three truths. Question: You can explain these three chapters, but there is a problem with this explanation. Why? The Auspiciously Supreme should be said first. The Auspiciously Supreme should be said first, and after saying the Auspiciously Supreme, then Virtue, Evil, and Reliance should be said, so that one should awaken. Answer: If it is what beings are happy to pursue, then it should not be said first. Because all the world is happy to pursue the Auspiciously Supreme, even insects are happy to pursue happiness. Why? Because it is for the sake of food.
所求。善勝者樂妙愛，如是比義說善勝。世間者多樂向樂而背樂因，樂者大涅槃及無病，是多樂向但背是因，若已樂向不應為說。譬人趣道，若已知道則不語道。彼亦如是，是故無咎。
問：云何此德、惡、依覺便有善勝？頗有見金得富、見藥病無耶？是故不可德、惡、依覺而有善勝。
答：雖有此言，是義不然，當取如燈。譬。如然燈即時壞闇，非然燈已后壞闇。如是智生即有善勝，智覺是一義。
問：德名何等？為眾生數為色味香比、為攝為諍伏耶？
答：我欲不樂自想作經。而此中德者，福、根、無惡。福、根、無惡者，此三是德想，白凈法及法果，我以為德想。是一切此三中攝，今當相續顯示。
問：已說福、根、無惡。何等為福？
答：福者施、戒、修，數數處善勝謂之福，亦揚去人惡謂之福。是三種施、戒、修，如所說：
福者數數， 將人善處， 亦揚去惡， 故謂為福。
問：已說福：施、戒、修。何等為施？
答：為己他攝故。舍財時俱思愿及無教，是三種施。
問：此云何？
答：施者法、無畏、財。法施、無畏施、財施，是三說施。法施者，說經出於世間。無畏施者，八種，三歸為首。如世尊說：「歸佛為無量
【現代漢語翻譯】 現代漢語譯本： 所求是善勝者所喜愛的微妙之愛，因此用這個比喻來說明善勝。世間之人大多喜好追求快樂，卻背離快樂的根源。真正的快樂是大涅槃（Nirvana）和無病，但人們卻只追求快樂的表象而背離其根本原因。如果已經追求快樂的根源，就不應該再多加解釋，就像一個人已經知道道路，就不需要再告訴他如何走。道理是一樣的，所以這樣做沒有過錯。
問：為什麼說依靠功德、罪惡和覺悟就能獲得善勝呢？難道有人見過黃金就能致富，或者見過藥物疾病就能痊癒嗎？所以說，不能依靠功德、罪惡和覺悟就能獲得善勝。
答：雖然你這樣說，但道理並非如此，應該用燈來作比喻。比如點燃燈火，黑暗立刻消失，而不是點燃燈火之後黑暗才消失。同樣，智慧產生，善勝也就隨之而來，智慧和覺悟是一個意思。
問：功德指的是什麼？是指眾生的數量、色香味的比較、是攝取還是爭鬥降伏呢？
答：我不想按照自己的想法來編造經典。這裡所說的功德，指的是福、根、無惡。福、根、無惡這三者是功德的體現，是白凈的法和法所帶來的結果，我認為這就是功德。一切都包含在這三者之中，現在將繼續詳細地說明。
問：已經說了福、根、無惡，那麼什麼是福呢？
答：福就是佈施（Dāna）、持戒（Śīla）、修行（Bhāvanā），在許多情況下行善就能獲得善勝，這就是福，也能去除人的罪惡，所以稱為福。這三種就是佈施、持戒、修行，正如經文所說：
福能多次，
引導人向善，
也能去除惡，
所以稱為福。
問：已經說了福包括佈施、持戒、修行，那麼什麼是佈施呢？
答：爲了自己和他人而攝取。捨棄財物時，同時具有思愿和無教（不求回報的心），這三種就是佈施。
問：這是什麼意思？
答：佈施包括法佈施（Dharma-dāna）、無畏佈施（Abhaya-dāna）、財佈施（Āmisa-dāna）。法佈施，是指宣說經典，使之流傳於世間。無畏佈施有八種，以三皈依（皈依佛、皈依法、皈依僧）為首。正如世尊所說：『皈依佛有無量功德。』 English version: The desired is the exquisite love enjoyed by the well-victorious, hence the well-victorious is explained through this simile. Most people in the world enjoy pursuing pleasure but turn their backs on the cause of pleasure. True pleasure is great Nirvana and freedom from illness, but people only pursue the appearance of pleasure and turn away from its root cause. If one is already pursuing the cause of pleasure, there is no need for further explanation, just as one who already knows the road does not need to be told how to walk. The principle is the same, so there is no fault in doing so.
Question: Why is it said that relying on merit (Puṇya), demerit (Pāpa), and awakening (Bodhi) leads to well-victorious? Does seeing gold make one rich, or seeing medicine cure illness? Therefore, well-victorious cannot be attained by relying on merit, demerit, and awakening.
Answer: Although you say this, the meaning is not so; it should be taken like a lamp. For example, when a lamp is lit, darkness immediately disappears, not after the lamp has been lit. Likewise, when wisdom arises, well-victorious also arises; wisdom and awakening are the same meaning.
Question: What is meant by merit? Does it refer to the number of beings, the comparison of form, taste, smell, or is it about gathering or contending and subduing?
Answer: I do not wish to create scriptures according to my own thoughts. Here, merit refers to fortune (Bhāgya), roots (Mūla), and non-evil (Anāsrava). Fortune, roots, and non-evil, these three are the manifestation of merit, the pure white Dharma and the results of the Dharma, I consider this to be merit. Everything is contained within these three, and now I will continue to explain in detail.
Question: You have already spoken of fortune, roots, and non-evil. What is fortune?
Answer: Fortune is giving (Dāna), morality (Śīla), and cultivation (Bhāvanā). Repeatedly engaging in good deeds leads to well-victorious, this is fortune, and it also removes people's evil, so it is called fortune. These three are giving, morality, and cultivation, as the scripture says:
Fortune repeatedly,
Guides people to goodness,
And also removes evil,
Therefore it is called fortune.
Question: You have already said that fortune includes giving, morality, and cultivation. What is giving?
Answer: It is for the sake of benefiting oneself and others. When giving away possessions, having thoughts of aspiration and non-teaching (without expecting reward), these three are giving.
Question: What does this mean?
Answer: Giving includes Dharma-dāna (giving of Dharma), Abhaya-dāna (giving of fearlessness), and Āmisa-dāna (giving of material things). Dharma-dāna is speaking the scriptures, causing them to spread in the world. Abhaya-dāna has eight types, with taking refuge in the Three Jewels (Buddha, Dharma, Sangha) as the foremost. As the World Honored One said: 'Taking refuge in the Buddha has immeasurable merit.'
【English Translation】 English version: The desired is the exquisite love enjoyed by the well-victorious, hence the well-victorious is explained through this simile. Most people in the world enjoy pursuing pleasure but turn their backs on the cause of pleasure. True pleasure is great Nirvana (Nirvana) and freedom from illness, but people only pursue the appearance of pleasure and turn away from its root cause. If one is already pursuing the cause of pleasure, there is no need for further explanation, just as one who already knows the road does not need to be told how to walk. The principle is the same, so there is no fault in doing so.
Question: Why is it said that relying on merit (Puṇya), demerit (Pāpa), and awakening (Bodhi) leads to well-victorious? Does seeing gold make one rich, or seeing medicine cure illness? Therefore, well-victorious cannot be attained by relying on merit, demerit, and awakening.
Answer: Although you say this, the meaning is not so; it should be taken like a lamp. For example, when a lamp is lit, darkness immediately disappears, not after the lamp has been lit. Likewise, when wisdom arises, well-victorious also arises; wisdom and awakening are the same meaning.
Question: What is meant by merit? Does it refer to the number of beings, the comparison of form, taste, smell, or is it about gathering or contending and subduing?
Answer: I do not wish to create scriptures according to my own thoughts. Here, merit refers to fortune (Bhāgya), roots (Mūla), and non-evil (Anāsrava). Fortune, roots, and non-evil, these three are the manifestation of merit, the pure white Dharma and the results of the Dharma, I consider this to be merit. Everything is contained within these three, and now I will continue to explain in detail.
Question: You have already spoken of fortune, roots, and non-evil. What is fortune?
Answer: Fortune is giving (Dāna), morality (Śīla), and cultivation (Bhāvanā). Repeatedly engaging in good deeds leads to well-victorious, this is fortune, and it also removes people's evil, so it is called fortune. These three are giving, morality, and cultivation, as the scripture says:
'Fortune repeatedly,
Guides people to goodness,
And also removes evil,
Therefore it is called fortune.'
Question: You have already said that fortune includes giving, morality, and cultivation. What is giving?
Answer: It is for the sake of benefiting oneself and others. When giving away possessions, having thoughts of aspiration and non-teaching (without expecting reward), these three are giving.
Question: What does this mean?
Answer: Giving includes Dharma-dāna (giving of Dharma), Abhaya-dāna (giving of fearlessness), and Āmisa-dāna (giving of material things). Dharma-dāna is speaking the scriptures, causing them to spread in the world. Abhaya-dāna has eight types, with taking refuge in the Three Jewels (Buddha, Dharma, Sangha) as the foremost. As the World Honored One said: 'Taking refuge in the Buddha has immeasurable merit.'
眾生施無畏，不結恨、無惡法。眾亦如是。」
問：如三歸亦殺生，云何施為無畏首？答：不說一切眾生，但如此邪見為癡。殺生、盜他財、作眾惡，是三歸者所不作，已得正見故。若三歸無正見者，則非三歸。是故施無量眾生無畏為首。無咎財施者，飲食為首，攝他故施。供養等以香華為首，自為故，或復俱故。是己他俱德，故得大果。此中施凈，應廣分別。如所說：
「譬樹用其根， 時複用于枝， 或有二俱用， 是事世之常。 如是方便成， 是施得大果， 有從因緣凈， 俱功德亦然。」
問：云何戒？答：戒者身口二：攝他、不嬈、饒益。戒者有三相，從身口生。
問：此云何？
答：攝他不嬈他及饒益攝他者，饑乏時眾生愛命，恕己不害，離他財他妻亦如是，此是攝他。離兩舌、惡口、妄言、綺語，是不嬈他。複次七枝不逼他，是不嬈他。眾苦所逼無所歸依，而救濟，是攝他。受持此二，若福相續生是饒益。我從今離殺生，發心即饒益增長。譬如出物日有滋息。受戒心生善相續，受實已滅。如種有萌牙饒益。若不捨善相續，乃至眠亦增益福。此是饒益是謂戒。
問：云何修？
答：修者，禪無量無色。此修于善行，是故修如華薰麻。習是修，如
【現代漢語翻譯】 現代漢語譯本： 『眾生施無畏，不結恨、無惡法。眾生也應如此。』
問：如果受了三歸依（皈依佛、皈依法、皈依僧）也殺生，怎麼能說佈施無畏是第一位的呢？ 答：不是說一切眾生都如此，而是說這種邪見是愚癡。殺生、偷盜他人財物、做各種惡事，是受了三歸依的人不應該做的，因為他們已經獲得了正見。如果受了三歸依卻沒有正見，那就不是真正的三歸依。所以，佈施給無量眾生無畏才是第一位的。在沒有過失的財物佈施中，飲食是第一位的，因為可以攝受他人。供養等以香花為第一位，因為是爲了自己，或者爲了自己和他人。這是自己和他人都有功德，所以能得到大的果報。這裡關於佈施的清凈，應該詳細分別。就像所說的：
『譬如樹木，有時用它的根，有時用它的枝，或者有時兩者都用，這是世間的常理。 像這樣方便成就，這種佈施就能得到大的果報，有的從因緣清凈，自己和他人的功德也是如此。』
問：什麼是戒？ 答：戒是指身和口的行為：攝受他人、不惱害他人、饒益他人。戒有三種表現，從身和口產生。
問：這是什麼意思？
答：攝受他人、不惱害他人以及饒益攝受他人。飢餓貧乏時，眾生愛惜生命，推己及人，不傷害他們，不偷盜他們的財物和妻子，這就是攝受他人。遠離兩舌（挑撥離間）、惡口（粗言惡語）、妄言（說謊）、綺語（花言巧語），這就是不惱害他人。進一步說，不做七種惡行來逼迫他人，就是不惱害他人。眾生被各種痛苦逼迫，無所依靠時，救濟他們，這就是攝受他人。受持這兩種行為，如果福德相續不斷地產生，就是饒益。我從現在開始遠離殺生，發這個心就是饒益的增長。譬如拿出財物，每天都有利息增長。受戒后，心中產生善念，相續不斷，受戒的實際效果已經消失。就像種子發芽一樣，具有饒益的作用。如果不捨棄善念，使之相續不斷，即使在睡眠中也會增加福德。這就是饒益，這就是戒。
問：什麼是修？
答：修是指禪定（dhyana）、無量心（apramana）、無色定（arupa-samapatti）。這種修習在於善行，所以修習就像用鮮花熏麻一樣。習慣就是修，比如...
【English Translation】 English version: 『Giving fearlessness to sentient beings, not creating hatred, and having no evil practices. Sentient beings should also be like this.』
Question: If one who has taken the Three Refuges (Buddha, Dharma, Sangha) still kills, how can giving fearlessness be the foremost? Answer: It is not said that all sentient beings are like this, but rather that such a wrong view is ignorance. Killing, stealing others' property, and doing all kinds of evil deeds are what those who have taken the Three Refuges should not do, because they have already attained right view. If one who has taken the Three Refuges does not have right view, then they are not truly taking the Three Refuges. Therefore, giving fearlessness to countless sentient beings is the foremost. In faultless material giving, food is the foremost, because it can gather others. Offerings, etc., with incense and flowers are the foremost, because it is for oneself, or for both oneself and others. This is because both oneself and others have merit, so one can obtain great rewards. The purity of giving in this context should be distinguished in detail. As it is said:
『For example, a tree, sometimes its roots are used, sometimes its branches are used, or sometimes both are used, this is the norm of the world. In this way, if one accomplishes it skillfully, this giving can obtain great rewards, some are purified from conditions, and the merits of oneself and others are also like this.』
Question: What is morality (sila)? Answer: Morality refers to the actions of body and speech: gathering others, not harming others, and benefiting others. Morality has three aspects, arising from body and speech.
Question: What does this mean?
Answer: Gathering others, not harming others, and benefiting and gathering others. When sentient beings are hungry and impoverished, they cherish their lives, so one should put oneself in their place and not harm them, not steal their property or wives, this is gathering others. Refraining from divisive speech (slander), harsh speech (abusive language), false speech (lying), and frivolous speech (idle chatter), this is not harming others. Furthermore, not coercing others with the seven branches of evil is not harming others. When sentient beings are oppressed by various sufferings and have no refuge, rescuing them is gathering others. Upholding these two behaviors, if blessings continue to arise, this is benefiting. From now on, I will refrain from killing, generating this intention is the increase of benefiting. For example, when one takes out an item, there is daily interest. After taking precepts, good thoughts arise in the mind and continue, the actual effect of taking precepts has disappeared. It is like a seed sprouting, having the effect of benefiting. If one does not abandon good thoughts and allows them to continue, even in sleep, one will increase merit. This is benefiting, this is morality.
Question: What is cultivation (bhavana)?
Answer: Cultivation refers to dhyana (禪定), apramana (無量心), and arupa-samapatti (無色定). This cultivation lies in good deeds, so cultivation is like using flowers to scent hemp. Habit is cultivation, such as...
習近王。譬如王臣善習近，必成其果。如是習修必得白凈果故。說修禪者是念義，此四種。
問：此云何？
答：禪者離欲觀喜苦樂。是四禪，初者，已離欲惡不善法，緣善繫心住，謂之離欲。第二離觀。觀者微于覺，如鈴有餘聲是，此中無，謂之離觀。欲前已離。第三離喜。喜者心悅，如海涌波。是此中無及欲觀，故說離喜。第四離苦樂。樂者身心不逼、苦者逼，是此中無及欲、觀、喜故，說離苦樂。是四說禪。
問：云何無量？
答：無量者慈、悲、喜、護，是四假想為無量。無量眾生彼緣故無量，亦不可數功德故無量。慈者，愍一切眾生心行，一切眾生潤在前念是慈。悲者，苦惱眾生愍傷在前，離憂惱念是悲。喜者，于多樂眾生繫縛悅踴是喜。護者，無求不勇猛恕眾生過。若眾生作惡，是不作為快。是反觀眾生自業，如是恕過，謂之護。
問：已說無量。云何無色？
答：無色者，空、識、無所有、非想非非想處。處者依是四種。空者，除色見、色過。是離欲一心緣空，于空系想是空處。不猗于空但有識，緣識便有識處。是亦為依，無依乃勝，若無所有，是謂無所有處。于想見過、滅想見怖，一心是非想非非想處。是無色道，是名一切福。
問：根云何？
【現代漢語翻譯】 現代漢語譯本： 習近王（接近國王）。譬如國王的臣子善於接近國王，必定能成就他的願望。像這樣修習禪定必定能得到清凈的果報。所以說修習禪定的人是憶念禪定的意義，這就是四種禪定。 問：這四種禪定是什麼？ 答：禪定是離欲、觀、喜、苦樂。這是四禪。初禪是，已經遠離了慾望、邪惡和不善之法，以善為所緣，繫心於此而住，這叫做離欲。第二禪是離觀。觀比覺更為細微，就像鈴鐺還有餘音一樣，而第二禪中沒有這種餘音，這叫做離觀。慾望在之前就已經離開了。第三禪是離喜。喜是心中喜悅，像海中涌起的波浪。第三禪中沒有喜，也沒有欲和觀，所以說離喜。第四禪是離苦樂。樂是身心沒有逼迫，苦是身心受到逼迫，第四禪中沒有苦樂，也沒有欲、觀、喜，所以說離苦樂。以上是四禪的解說。 問：什麼是無量？ 答：無量是慈、悲、喜、護，這四種是假想為無量。因為所緣的眾生是無量的，所以是無量，也因為功德不可計數，所以是無量。慈是，憐憫一切眾生的心行，一切眾生都希望得到潤澤，這種念頭在前就是慈。悲是，苦惱的眾生，憐憫傷痛的心情在前，遠離憂愁煩惱的念頭就是悲。喜是，對於快樂的眾生，繫縛喜悅踴躍的心情就是喜。護是，不求回報，不畏懼，寬恕眾生的過錯。如果眾生作惡，不認為這是快樂的事情。這是反過來觀察眾生自己的業力，像這樣寬恕過錯，就叫做護。 問：已經說了無量，什麼是無色？ 答：無色是，空無邊處、識無邊處、無所有處、非想非非想處。處是依靠，這四種是無色界的四種境界。空是，去除對色身的執著，看到色身的過患。這是遠離慾望，一心緣于空，對於空繫念思惟，這就是空無邊處。不執著于空，但有識，緣于識，便有識無邊處。這也是一種依靠，沒有依靠才是殊勝的，如果沒有任何所有，這就是無所有處。對於想念看到過患，滅除想念看到恐怖，一心處於非想非非想處。這是無色之道，這叫做一切福。 問：什麼是根？
【English Translation】 English version: 'Xi Jin Wang' (Approaching the King). For example, if a king's minister is good at approaching the king, he will surely achieve his desires. Likewise, practicing meditation diligently will certainly attain pure results. Therefore, it is said that those who practice meditation are mindful of the meaning of meditation; these are the four 'Dhyanas' (meditative states). Question: What are these four 'Dhyanas'? Answer: 'Dhyana' (meditation) is detachment from desire, observation, joy, suffering, and pleasure. These are the four 'Dhyanas'. The first 'Dhyana' is having already detached from desire, evil, and unwholesome 'dharmas' (teachings), focusing the mind on goodness and abiding in it; this is called detachment from desire. The second 'Dhyana' is detachment from observation. Observation is more subtle than awareness, like a bell having a lingering sound; but in this state, there is no such lingering sound, this is called detachment from observation. Desire has already been detached from before. The third 'Dhyana' is detachment from joy. Joy is happiness in the mind, like waves surging in the ocean. In this state, there is no joy, nor desire, nor observation, therefore it is said to be detachment from joy. The fourth 'Dhyana' is detachment from suffering and pleasure. Pleasure is when the body and mind are not oppressed, suffering is when the body and mind are oppressed; in this state, there is no suffering or pleasure, nor desire, nor observation, nor joy, therefore it is said to be detachment from suffering and pleasure. The above is the explanation of the four 'Dhyanas'. Question: What is 'Immeasurable'? Answer: 'Immeasurable' is 'Metta' (loving-kindness), 'Karuna' (compassion), 'Mudita' (sympathetic joy), and 'Upekkha' (equanimity); these four are conceptually considered immeasurable. Because the beings that are the object of these qualities are immeasurable, they are immeasurable; also, because the merits are countless, they are immeasurable. 'Metta' (loving-kindness) is the mind that pities all beings' actions; all beings hope to receive nourishment, this thought being foremost is 'Metta'. 'Karuna' (compassion) is, for suffering beings, the feeling of pity and sorrow being foremost, the thought of being free from worry and distress is 'Karuna'. 'Mudita' (sympathetic joy) is, for happy beings, the mind being bound by joy and elation is 'Mudita'. 'Upekkha' (equanimity) is, without seeking reward, without fear, forgiving the faults of beings. If beings do evil, not considering it a happy thing to do. This is reflecting on beings' own 'karma' (actions), forgiving faults in this way is called 'Upekkha'. Question: 'Immeasurable' has been explained, what is 'Formless'? Answer: 'Formless' is the 'Akasanancayatana' (sphere of unbounded space), 'Vinnanancayatana' (sphere of unbounded consciousness), 'Akincannayatana' (sphere of nothingness), and 'Nevasannanasannayatana' (sphere of neither perception nor non-perception). 'Ayatana' (sphere) is a support; these four are the four realms of the 'Arupa' (formless realm). 'Akasa' (space) is, removing attachment to the physical body, seeing the faults of the physical body. This is detaching from desire, focusing the mind on space, contemplating space, this is the 'Akasanancayatana'. Not being attached to space, but having consciousness, focusing on consciousness, then there is the 'Vinnanancayatana'. This is also a support, but without support is superior; if there is nothing at all, this is called the 'Akincannayatana'. Seeing the faults in thought, extinguishing thought and seeing fear, the mind being in the state of neither perception nor non-perception is the 'Nevasannanasannayatana'. This is the path of the 'Arupa', this is called all blessings. Question: What are the 'Roots'?
答：根者無貪、無恚、無愚癡。不貪、不瞋、不癡，此三根相。問：此是誰根？
答：非是前說德本那！是一切趣善勝法之本，隨其義一，增余相隨。如無貪于施增，無恚于戒增，無癡于修增。複次無貪于財施增，無恚于無畏施增，無愚癡於法施增。是謂三種施增。複次無貪于攝他增，無恚于不嬈他增，無愚癡于饒益增，是謂三種戒增。複次無貪于禪增，無恚于無量增，無愚癡于無色增，是謂三修增。複次無貪于不惡增，無恚于忍辱增，無愚癡于多聞增。如是于力、根，如是當知一切善行根。無貪者于所有眾具不利不著，意無恚者滅于恚，無愚癡者滅于癡，故曰根。問：云何無惡？
答無惡者，忍辱、多聞、不惡。無惡者是俗數假相。複次惡者，是增惡。是不增惡，故曰無惡。如所說無惡者。妙善之言。忍辱者苦。貴賤力自制不怒怒。忍辱為苦。貴力賤力隨其事自制不怒。怒為苦所逼。自製是堪耐義。為貴力所迫，怒而不能報；但弊惡人故起怒。若於大力所迫不起怒，是忍辱。為賤力所加，恕賤力。怨家能報，若不報者是恕。如是眾生過及行過堪耐。此義今當說。苦者寒熱飢渴風日勤勞，為眾苦所逼，當自制。此苦從二事起，惱于身，不怒於無情。怒者，眾生因緣說。是以依二逼身，當堪忍。
問
【現代漢語翻譯】 現代漢語譯本： 答：善根是指無貪（沒有貪婪）、無嗔（沒有憎恨）、無癡（沒有愚癡）。不貪婪、不憎恨、不愚癡，這是三種善根的特徵。問：這是誰的善根？ 答：這不是之前所說的德本（功德之本）！這是一切善趣殊勝之法的根本，隨著意義的統一，其餘的特徵也隨之增長。例如，無貪在佈施方面增長，無嗔在持戒方面增長，無癡在修行方面增長。進一步說，無貪在財施方面增長，無嗔在無畏施方面增長，無癡在法施方面增長。這就是所謂的三種佈施的增長。進一步說，無貪在攝受他人方面增長，無嗔在不惱害他人方面增長，無癡在饒益他人方面增長，這就是所謂的三種持戒的增長。進一步說，無貪在禪定方面增長，無嗔在無量心方面增長，無癡在無色定方面增長，這就是所謂的三種修行的增長。進一步說，無貪在不作惡方面增長，無嗔在忍辱方面增長，無癡在多聞方面增長。像這樣，對於力量、善根，應當知道一切善行的根本都是如此。沒有貪婪的人對於所有的資生用具不會過分執著，內心沒有嗔恨的人能夠滅除嗔恨，沒有愚癡的人能夠滅除愚癡，所以稱為善根。問：什麼是不作惡？ 答：不作惡是指忍辱、多聞、不作惡。不作惡是世俗的假名安立。進一步說，作惡是指增長惡業。不增長惡業，所以稱為不作惡。正如所說的不作惡，是美妙善良的言語。忍辱是指忍受痛苦。無論地位高貴還是低賤，有力量還是沒有力量，都能自我控制而不發怒。忍辱是痛苦的。地位高貴的人或有力量的人，地位低賤的人或沒有力量的人，都能根據具體情況自我控制而不發怒。發怒是被痛苦所逼迫。自我控制是堪能忍耐的意思。被地位高貴的人所逼迫，發怒而不能報復；只是因為卑劣惡劣的人才發怒。如果被強大的力量所逼迫而不發怒，這就是忍辱。被地位低賤的人所加害，寬恕地位低賤的人。怨家能夠報復，如果不報復就是寬恕。像這樣，對於眾生的過失和行為上的過失能夠忍耐。這個道理現在應當說明。痛苦是指寒冷、炎熱、飢餓、乾渴、風吹日曬、辛勤勞作，被各種痛苦所逼迫，應當自我控制。這種痛苦從兩方面產生，惱害身體，但不會對無情之物發怒。發怒，是針對眾生而言的。因此，依靠這兩種逼迫身體的情況，應當堪能忍耐。 問
【English Translation】 English version: Answer: The roots are non-greed (absence of greed), non-hatred (absence of hatred), and non-delusion (absence of ignorance). Non-greed, non-hatred, and non-delusion are the characteristics of these three roots. Question: Whose roots are these? Answer: These are not the 'roots of merit' (德本) mentioned earlier! These are the roots of all auspicious and excellent Dharmas (法) leading to good destinies. While their meaning is singular, other characteristics increase accordingly. For example, non-greed increases in giving (施, dana), non-hatred increases in moral discipline (戒, sila), and non-delusion increases in cultivation (修, bhavana). Furthermore, non-greed increases in material giving (財施), non-hatred increases in fearlessness giving (無畏施), and non-delusion increases in Dharma giving (法施). This is what is meant by the increase of the three types of giving. Furthermore, non-greed increases in gathering others (攝他), non-hatred increases in not harming others (不嬈他), and non-delusion increases in benefiting others (饒益), this is what is meant by the increase of the three types of moral discipline. Furthermore, non-greed increases in meditation (禪, dhyana), non-hatred increases in immeasurable minds (無量, apramana), and non-delusion increases in formless attainments (無色, arupa), this is what is meant by the increase of the three types of cultivation. Furthermore, non-greed increases in non-evil (不惡), non-hatred increases in patience (忍辱, ksanti), and non-delusion increases in learning (多聞, bahusruta). In this way, regarding strength and roots, one should understand that the root of all virtuous actions is like this. One without greed is not attached to any possessions, one without hatred extinguishes hatred, and one without delusion extinguishes delusion, therefore they are called roots. Question: What is non-evil? Answer: Non-evil refers to patience, learning, and non-evil. Non-evil is a conventional designation. Furthermore, evil refers to increasing evil deeds. Not increasing evil deeds is called non-evil. As it is said, non-evil is excellent and virtuous speech. Patience is enduring suffering. Whether one is noble or lowly, powerful or powerless, one can control oneself and not become angry. Patience is suffering. Whether one is noble or powerful, lowly or powerless, one can control oneself and not become angry according to the situation. Anger is compelled by suffering. Self-control is the meaning of endurance. Being compelled by a noble person, one becomes angry but cannot retaliate; one only becomes angry because of base and wicked people. If one does not become angry when compelled by great power, that is patience. Being harmed by a lowly person, one forgives the lowly person. If an enemy is able to retaliate, but does not retaliate, that is forgiveness. In this way, one can endure the faults and behavioral transgressions of sentient beings. This principle should now be explained. Suffering refers to cold, heat, hunger, thirst, wind, sun, and hard work. Being compelled by various sufferings, one should control oneself. This suffering arises from two things: it troubles the body, but one does not become angry at inanimate objects. Anger is spoken of in relation to sentient beings. Therefore, relying on these two things that compel the body, one should be able to endure. Question
：已說忍辱。云何多聞？
答：多聞者，契經、阿毗曇、律。多聞者，若能除淫怒癡，是多聞；餘者非多聞。是三種契經、阿毗曇、律。于中契經者，薩云若說及彼所印可，顯示穢污、白凈，明四聖諦、離無量惡。阿毗曇者，于契經所有盡分別。律者，說威儀禮節令清凈。是謂三種多聞。于中律多制欲，阿毗曇多制恚。阿毗曇者說諸業性，以此止恚。因恚起犯戒，因犯戒墮地獄，契經多制癡，契經者說十二因緣。
問：是多聞云何不惡？
答：不惡者，真知識御意。由真知識、真御意、真由，是謂不惡。真知識者，慈、善、能師弟子同學。若慈善能者，是謂真知識。彼三種師弟子同學。
問：云何？若慈是師、善是弟子、能是同學，說如是耶？
答：不。所以者何？說無差降慈、善、能者，謂真知識相。是說當觀師弟子同學，此中慈相最勝，餘二枝所成。或慈者但不善知事，亦不能說，如父年老無德。或有能者亦不善故，雖有慈不善故教惡，如六師等。若有具足成就三相者，當知是真知識。或有師過故壞、或弟子過、或同學過。是以具足成就三相真知識當求。
問：是真知識云何真御意？
答：真御意者，止舉護想、勇猛止想、舉想護想向是勇猛。于中止者，止心逸意下
【現代漢語翻譯】 現代漢語譯本： 問：已經講了忍辱，什麼是多聞呢？ 答：多聞是指契經（Sutra，佛經）、阿毗曇（Abhidhamma，論藏）、律（Vinaya，戒律）。多聞的人，如果能夠去除淫慾、嗔怒、愚癡，才是真正的多聞；否則就不是多聞。這三種是契經、阿毗曇、律。其中契經，是薩云若（Sarvajna，一切智者，指佛陀）所說以及他所認可的，顯示不清凈和清凈，闡明四聖諦（Four Noble Truths），遠離無量的惡。阿毗曇，是對契經所有內容的詳盡分別解釋。律，是說威儀禮節，使行為清凈。這就是所說的三種多聞。其中律主要制止慾望，阿毗曇主要制止嗔恚。阿毗曇闡述諸業的性質，用以止息嗔恚。因為嗔恚會引發犯戒，因為犯戒會墮入地獄。契經主要制止愚癡，契經闡述十二因緣（Twelve links of dependent origination）。 問：這種多聞如何才能不邪惡呢？ 答：不邪惡，是指有真正的知識和正確的引導。通過真正的知識、正確的引導、真正的因由，才能做到不邪惡。真正的知識，是指慈悲、善良、有能力教導弟子和同學。如果具備慈悲、善良和能力，這就是真正的知識。這三種品質體現在師、弟子、同學之間。 問：這是什麼意思？是說慈悲是老師的品質、善良是弟子的品質、能力是同學的品質，是這樣說的嗎？ 答：不是的。為什麼呢？因為我說的是沒有差別地具備慈悲、善良、能力的人，這才是真正知識的特徵。所以應當觀察師、弟子、同學，其中慈悲的品相最為殊勝，其餘兩種是慈悲所成就的。或者有慈悲心但不善於處理事務，也不能善於說法，就像年老無德的父親。或者有能力但不善良，即使有慈悲心，也會因為不善良而教導出邪惡的東西，就像六師（Six non-Buddhist teachers）等人。如果有人具足成就這三種品相，應當知道這是真正的知識。或者因為老師的過失而壞事、或者因為弟子的過失、或者因為同學的過失。因此，應當尋求具足成就這三種品相的真正的知識。 問：這種真正的知識如何才能有正確的引導呢？ 答：正確的引導，是指止息、舉起、守護念想，勇猛地止息念想，舉起念想，守護念想，趨向于勇猛。其中止息，是指止息內心的放逸。
【English Translation】 English version: Question: Renunciation has been explained. What is extensive learning (多聞, Duōwén)? Answer: Extensive learning refers to Sutra (契經, Qìjīng), Abhidhamma (阿毗曇, Ā毗曇), and Vinaya (律, Lǜ). A person with extensive learning is one who can eliminate lust, anger, and delusion; otherwise, it is not extensive learning. These three are Sutra, Abhidhamma, and Vinaya. Among them, Sutra is what Sarvajna (薩云若, Sàyúnruò, the All-Knowing One, referring to the Buddha) spoke and approved, revealing impurity and purity, clarifying the Four Noble Truths (四聖諦, Sì shèngdì), and departing from immeasurable evils. Abhidhamma is the detailed explanation of all the contents of the Sutra. Vinaya speaks of dignified conduct and etiquette, making behavior pure. These are the three types of extensive learning. Among them, Vinaya mainly restrains desire, and Abhidhamma mainly restrains anger. Abhidhamma explains the nature of karmas, using this to stop anger. Because anger leads to breaking precepts, and breaking precepts leads to falling into hell. Sutra mainly restrains delusion, and Sutra explains the Twelve Links of Dependent Origination (十二因緣, Shí'èr yīnyuán). Question: How can this extensive learning not be evil? Answer: Not evil means having true knowledge and correct guidance. Through true knowledge, correct guidance, and true causes, one can achieve not being evil. True knowledge refers to compassion, kindness, and the ability to teach disciples and fellow students. If one possesses compassion, kindness, and ability, this is true knowledge. These three qualities are reflected among teacher, disciple, and fellow student. Question: What does this mean? Does it mean that compassion is the quality of the teacher, kindness is the quality of the disciple, and ability is the quality of the fellow student? Is that what is being said? Answer: No. Why? Because I am saying that a person who possesses compassion, kindness, and ability without distinction is the characteristic of true knowledge. Therefore, one should observe the teacher, disciple, and fellow student, among whom the aspect of compassion is the most excellent, and the other two are accomplished by compassion. Or one may have compassion but not be good at handling affairs, nor be good at speaking, like an old father without virtue. Or one may have ability but not be kind, and even if one has compassion, one will teach evil things because of not being kind, like the Six Teachers (六師, Liù shī) and others. If someone fully possesses these three qualities, one should know that this is true knowledge. Or things may be ruined because of the teacher's fault, or because of the disciple's fault, or because of the fellow student's fault. Therefore, one should seek true knowledge that fully possesses these three qualities. Question: How can this true knowledge have correct guidance? Answer: Correct guidance refers to stopping, raising, and guarding thoughts; vigorously stopping thoughts; raising thoughts; guarding thoughts; and moving towards vigor. Among them, stopping refers to stopping the mind's wandering.
，此中觀相故說。止舉者，意弱柔濡，下筋力扶起令高，此中觀相故說。舉護者，以平等意任其行，如善御乘，遲者使速、急者制之，等行而護。此亦如是。四無量中護不可意眾生，以慈為首護，此中平等意護。
問：云何知如下意當舉、舉意當制、等者護？
答：非為自隨所欲是真御意那！是故此自隨所欲，隨時隨方便義，若高下者此非真御意。
問：是真御意云何真由？
答：真由者，具方便果。真由者，向彼。或說習修是真由，具方便果。
問：為誰具？答：前已說善勝。
問：具名何等？
答：具者，善損伏根近行禪，此是資于善行，故曰具，如行具足具。具者是枝義。此具三種善，損伏根近行禪。
問：云何善損？
答：善損者，糞掃衣、無事、乞食，眾聚中損，謂之善損。善損者是清薄義。工師作二種像，有增者、有損者。損者石工木工，增者泥工畫工，彼成二種像。若從損，是能耐風雨。余雖有好色，不耐風雨。如是二種人，在家及出家。出家者於家累意解脫，已舍眾具損為妙。在家者因妻子親族為增，眾事得成。在家者雖有眾具為美味，但愛相別離、憂悲斗諍等，為非法雨所壞，意無所耐，如畫像為風雨所壞，非出家。如世尊說：
「如
【現代漢語翻譯】 現代漢語譯本： 此中觀察（觀想）的相，所以這樣說。』止舉』的意思是，如果心意軟弱遲緩，就用精進的力量扶持它向上，這其中也需要觀察（觀想）的相，所以這樣說。』舉護』的意思是，用平等的心意任其自然執行，就像善於駕車的御者，緩慢的就讓它加速，急速的就控制它，使其平衡執行並加以守護。這裡也是如此。在四無量心中，對於不可喜的眾生，以慈愛為首要來守護，這裡是用平等的心意來守護。 問：如何知道心意低落時應當提振，心意高舉時應當抑制，平衡時應當守護？ 答：不是爲了順從自己的慾望才是真正的駕馭之意啊！因此，這種順從自己慾望，隨時隨方便的做法，如果心意忽高忽低，就不是真正的駕馭之意。 問：什麼是真正的駕馭之意，它的真實原因是什麼？ 答：真實的原因是，具備方便之果。真實的原因是，趨向于彼（涅槃）。或者說，習修是真實的原因，具備方便之果。 問：為誰具備？答：前面已經說了，是善勝（指修行者）。 問：具備的名稱是什麼？ 答：具備的意思是，善於損減、調伏根（六根）以及接近禪定的修行，這是資助善行的，所以叫做具備，就像行走的工具都具備一樣。』具』的意思是枝幹。這裡具備三種善，即損減、調伏根以及接近禪定的修行。 問：什麼是善於損減？ 答：善於損減的意思是，穿糞掃衣（用丟棄的布縫製的衣服）、無所事事、乞食，在人群中減少自己的存在感，這就叫做善於損減。善於損減的意思是清凈淡泊。工匠製作兩種雕像，有增加的，也有減少的。減少的是石匠和木匠，增加的是泥瓦匠和畫匠，他們各自完成兩種雕像。如果是從減少開始的，就能經受風雨。其他的雖然有好顏色，卻不能經受風雨。就像兩種人，在家和出家。出家的人從家庭的束縛中解脫，捨棄各種用具，以損減為妙。在家的人因為妻子親族而增加，各種事情得以成就。在家的人雖然有各種用具和美味，但愛別離、憂愁悲傷、爭鬥等，會被非法的雨水所破壞，心意無法承受，就像畫像被風雨所破壞一樣，不如出家。就像世尊所說： 『如……』
【English Translation】 English version: It is said thus because of observing the characteristics in this (contemplation). 'Stopping and Raising' means that if the mind is weak and sluggish, one should use the power of diligence to support it upwards. It is said thus because of observing the characteristics in this as well. 'Raising and Guarding' means to let it run naturally with an equal mind, just like a skilled charioteer who speeds up the slow and controls the fast, guarding it with balanced movement. It is the same here. Among the Four Immeasurables, one should guard the unpleasant beings with loving-kindness as the foremost, and here one guards with an equal mind. Question: How does one know when to raise a low mind, restrain a raised mind, and guard an equal mind? Answer: It is not true mastery to simply follow one's own desires! Therefore, this practice of following one's own desires, according to time and convenience, is not true mastery if the mind is sometimes high and sometimes low. Question: What is true mastery, and what is its true cause? Answer: The true cause is possessing the fruit of skillful means (upaya). The true cause is moving towards that (Nirvana). Or, it is said that practice and cultivation are the true cause, possessing the fruit of skillful means. Question: Possessed by whom? Answer: It has already been said before, by the well-victorious (referring to the practitioner). Question: What is the name of what is possessed? Answer: 'Possessing' means being skilled in reducing, subduing the senses (six roots), and practicing approaching dhyana (meditation). This is to aid good conduct, so it is called 'possessing,' just as having all the tools for walking. 'Possessing' means branches. Here, one possesses three kinds of goodness: reducing, subduing the senses, and practicing approaching dhyana. Question: What is skillful reduction? Answer: Skillful reduction means wearing rag robes (robes made from discarded cloth), being without affairs, begging for food, and reducing one's presence in the crowd. This is called skillful reduction. Skillful reduction means being pure and simple. Artisans make two kinds of statues, some adding and some subtracting. Subtracting is done by stone and wood workers, and adding is done by mud and painting workers. They each complete two kinds of statues. If it starts from subtraction, it can withstand wind and rain. Others, although they have good color, cannot withstand wind and rain. Like two kinds of people, householders and renunciates. Renunciates are liberated from the bonds of family, abandoning various implements, and taking reduction as wonderful. Householders increase because of wives, children, and relatives, and various affairs are accomplished. Although householders have various implements and delicious food, they are separated from loved ones, and experience sorrow, grief, and strife, etc., and are destroyed by the rain of unrighteousness, and their minds cannot endure, like a painting destroyed by wind and rain, unlike renunciates. As the World Honored One said: 'Like...'
飾棄鳥， 青鴟妙色， 終不能及， 鵝雁飛行。 在家如是， 不及比丘， 牟尼遠離， 閑居坐禪。」
是謂善損。糞掃、無事、乞食，此三凈功德，為十二本，餘九是眷屬，彼當別說。世尊欲令難陀歡喜，故亦說此三。
「難陀何見汝， 無事糞掃衣， 知已樂於高， 舍離不染欲。」
以是故知此三是本。複次四愛生，衣食坐處有故。于中為衣愛所持說糞掃衣，為食愛所持說乞食，為坐愛所持說無事。若成就此三功德，是方便滅有愛，以善損故。複次有二種：計著我行及我所作。于中為貪衣食坐處故，生我所作計著。彼以此三凈功德止。若滅一事必斷計我，是故說凈功德。
問：云何糞掃衣？
答：糞掃衣者，三衣、栴衣、隨坐。此糞掃衣三種所滿：三衣、栴衣、隨坐。若糞掃衣惟三者，應有九凈功德。若爾者，經相違。糞掃衣者，從冢間里巷拾弊壞衣。三衣者，僧伽梨、郁多羅僧、安陀羅會。或有持三衣者，為愛好衣所困，汲汲行求，由此愛極煩勞。若不得多者，三當極妙。愛有二種：妙愛、多愛。譬如求一最勝女，或求不端政千。如是多愛，三衣所制生妙愛。世尊為彼說：「持三衣，有六種：劫貝、畢竟、繒、麻布、葛、纻布，于中要用一。」彼見已是
【現代漢語翻譯】 現代漢語譯本： 『被裝飾的棄鳥，和青鴟（一種青色的鳥）的美妙顏色相比，最終也不能趕上， 鵝和雁的飛行姿態。在家生活也是如此，不能和比丘相比， 牟尼（指佛陀或修行者）遠離塵世，在清凈的地方閑居坐禪。』
這就是所謂的善損（指通過修行減少煩惱）。糞掃衣、無事（指少事清凈）、乞食，這三種清凈功德，是十二種頭陀行（苦行）的根本，其餘九種是眷屬，那些將在別處說明。世尊爲了讓難陀歡喜，所以也說了這三種。
『難陀，你看到什麼？是無事、糞掃衣嗎？ 知道這些后就樂於高潔，捨棄而不染著慾望。』
因此可知這三種是根本。進一步說，四種愛（指對衣、食、住、性的貪愛）產生，是因為對衣、食、坐處（住所）的執著。其中，因為被對衣服的愛所束縛，所以說糞掃衣；因為被對食物的愛所束縛，所以說乞食；因為被對坐處的愛所束縛，所以說無事。如果成就這三種功德，就是方便滅除有愛（對存在的貪愛），因為能夠很好地減少煩惱。進一步說，有兩種：計著我行（執著于自己的行為）及我所作（執著于自己所擁有的）。其中，因為貪戀衣、食、坐處，所以產生我所作的計著。通過這三種清凈功德來止息這種計著。如果滅除一事，必定能斷除計我（執著于自我），所以說清凈功德。
問：什麼是糞掃衣？
答：糞掃衣是指三衣、栴衣、隨坐。這糞掃衣有三種滿足：三衣、栴衣、隨坐。如果糞掃衣只有三種，應該有九種清凈功德。如果這樣，就和經文相違背。糞掃衣是指從墳墓間或里巷中拾取的破舊衣服。三衣是指僧伽梨（重衣）、郁多羅僧（上衣）、安陀羅會（中衣）。或者有人持有三衣，卻被對好衣服的愛好所困擾，急切地尋求，因此愛慾極度煩勞。如果得不到很多，三衣應當極其精妙。愛有兩種：妙愛（對精妙之物的愛）、多愛（對數量多的愛）。譬如尋求一個最美的女子，或者尋求不漂亮的成千上萬。像這樣，多愛，被三衣所制；生起妙愛。世尊為他們說：『持有三衣，有六種材料：劫貝（木棉）、畢竟（未知材料）、繒（絲綢）、麻布、葛（葛布）、纻布（苧麻布），其中一定要用一種。』他們看到這些已經是
【English Translation】 English version: 『Decorated abandoned birds, in the end, cannot compare to the wonderful colors of the blue kingfisher (a type of blue bird), nor the flight of geese and swans. Living at home is also like this, not comparable to the Bhikkhus (monks), Munis (referring to the Buddha or practitioners) are far from the world, dwelling in solitude and practicing meditation.』
This is what is called 'good reduction' (referring to reducing afflictions through practice). Rag robes, being without affairs (referring to few affairs and purity), and begging for food, these three pure virtues are the root of the twelve Dhutangas (ascetic practices), the remaining nine are dependents, those will be explained elsewhere. The World Honored One (Buddha) wanted to make Nanda happy, so he also spoke of these three.
『Nanda, what do you see? Is it being without affairs, rag robes? Knowing these, one delights in purity, abandoning and not being defiled by desires.』
Therefore, it can be known that these three are the root. Furthermore, the four loves (referring to greed for clothing, food, dwelling, and sex) arise because of attachment to clothing, food, and sitting places (residence). Among them, because of being bound by the love of clothing, rag robes are spoken of; because of being bound by the love of food, begging for food is spoken of; because of being bound by the love of sitting places, being without affairs is spoken of. If one accomplishes these three virtues, it is a convenient way to extinguish the love of existence (greed for existence), because one can reduce afflictions well. Furthermore, there are two kinds: clinging to 'my actions' (attachment to one's own actions) and 'what is mine' (attachment to what one possesses). Among them, because of greed for clothing, food, and sitting places, the clinging to 'what is mine' arises. This clinging is stopped by these three pure virtues. If one extinguishes one thing, one will surely cut off the clinging to 'self' (attachment to self), therefore pure virtues are spoken of.
Question: What are rag robes?
Answer: Rag robes refer to the three robes, coarse cloth robes, and robes obtained as they come. These rag robes are fulfilled by three things: the three robes, coarse cloth robes, and robes obtained as they come. If rag robes were only three kinds, there should be nine pure virtues. If so, it would contradict the sutras. Rag robes refer to worn-out clothes picked up from between tombs or in alleys. The three robes refer to the Sanghati (outer robe), Uttarasanga (upper robe), and Antaravasaka (inner robe). Or some hold the three robes, but are troubled by the love of good clothes, eagerly seeking them, therefore desire is extremely laborious. If one cannot obtain many, the three robes should be extremely exquisite. There are two kinds of love: love of exquisiteness (love for exquisite things), and love of quantity (love for a large quantity). For example, seeking one most beautiful woman, or seeking thousands of unattractive ones. Like this, love of quantity is restrained by the three robes; love of exquisiteness arises. The World Honored One said to them: 『Holding the three robes, there are six kinds of materials: Kshauma (cotton), Bipratyak (unknown material), silk, linen, kudzu cloth, ramie cloth, among them one must be used.』 They see that these are already
好，是好多勞，為彼說栴衣。如是持栴三衣。或在眾中、或在居家床座，若見余好座移就坐。為彼說，隨座已坐，不應為好故移座。以我大故起他，是隨座。如是三滿糞掃衣。
問：無事云何？
答：無事者，樹下暴露。正坐受樹下、受暴露。受正坐。受此三，滿無事。此四除處所愛。于中精進人信施作舍，柔濡敷大床座，教化者貪著。世尊知已為彼說此事：「不應舍自家著他家，當舍此舍樂無事。」彼已在無事，復作高大樓閣屋，此亦不應爾。在無事中愛樂高閣屋，如以馬乘具被驢，是故樹下當受持。彼已受樹下，不樂弊惡小樹，而復求好大華果樹。世尊教彼：「當受持暴露。汝施主長養身。復何為此？當學神仙樂於暴露。汝無家，非為愛所逼。」彼已在暴露，便作是念：「我難行已行。」由是舍正思惟，即便傾臥眠至日出。世尊教彼此事：「不可如人截耳而嚴飾首。是故汝當受持正坐，布草結跏趺坐。觀世間如真而作自業。」如是具足無事。
問：是無事云何乞食？
答：乞食者，一食，過中不飲漿。冢間出家者有二種食：僧食及乞食。僧食者，恒精進家得具足食。或復精進者，為除煩勞故，于外作房作食餉。乞食者，從家家乞，至極少，是名乞食。餘者，邪命。彼僧食者作是念：「我
【現代漢語翻譯】 現代漢語譯本： 好，是好多勞（姓名），為他說栴衣（一種粗糙的衣服）。像這樣持有栴三衣。或者在僧眾中、或者在居士的床座上，如果看見其他好的座位就移過去坐。為他說，已經隨處就座了，不應該因為追求好的座位而移動。因為我（指世尊）的緣故使他人起身，這是違背隨座的。像這樣具足糞掃衣（指從垃圾堆里撿來的衣服）的三種功德。
問：什麼是無事（指遠離世俗事務的修行方式）？
答：無事是指在樹下暴露。如法端坐接受樹下、接受暴露。接受正坐。接受這三種，就具足了無事。這四種可以去除對處所的貪愛。在這些修行方式中，精進修行的人因為信徒的佈施而建造房舍，用柔軟的材料鋪設寬大的床座，教化者貪戀這些。世尊知道后為他們說這件事：『不應該捨棄自己的家而貪戀他人的家，應當捨棄這種貪戀而安於無事。』那些已經在無事中修行的人，又建造高大的樓閣房屋，這也是不應該的。在無事中貪愛高閣房屋，就像用裝飾馬的器具來裝飾驢一樣，因此應當受持樹下坐。那些已經受持樹下坐的人，不喜歡破舊的小樹，反而去尋求好的、有大花果的樹。世尊教導他們：『應當受持暴露。你們的施主供養你們的身體，又何必這樣做呢？應當學習神仙那樣樂於暴露。你們沒有家，不是被愛慾所逼迫。』那些已經在暴露中修行的人，便這樣想：『我做了難做的事情。』因此捨棄了正確的思維，就傾斜身體睡覺直到太陽升起。世尊教導他們這件事：『不可以像人割掉耳朵卻用裝飾品來裝飾頭。因此你們應當受持正坐，鋪上草墊結跏趺坐。觀察世間如實相，並做自己該做的事情。』像這樣就具足了無事。
問：在這種無事的修行方式中，如何乞食？
答：乞食是指一天只吃一頓飯，過了中午就不喝漿。在墳墓間出家的人有兩種食物來源：僧眾的供養和乞食。僧眾的供養是指，恒常精進修行的人可以得到充足的食物。或者有些精進修行的人，爲了去除煩惱，在外面建造房屋並準備食物。乞食是指，從各家各戶乞討食物，即使得到極少，也稱為乞食。其他的獲取食物的方式，都是邪命。那些接受僧眾供養的人這樣想：『我 English version: Alright, it was a lot of labor (name), to speak of coarse clothing for him. Thus holding three coarse garments. Whether in the assembly or on a householder's bed, if seeing another good seat, moving to sit there. Speaking to him, having already sat down wherever, one should not move the seat for the sake of a good one. Because of me (referring to the World Honored One) causing others to rise, this is contrary to sitting wherever. Thus fulfilling the three virtues of wearing discarded robes (robes picked from the trash heap).
Question: What is 'no affairs' (referring to a practice of being free from worldly affairs)?
Answer: 'No affairs' means being exposed under a tree. Rightly sitting and accepting being under a tree, accepting exposure. Accepting right sitting. Accepting these three fulfills 'no affairs'. These four remove attachment to places. Among these practices, diligent practitioners, due to the offerings of believers, build houses, spread soft and large beds, and those who teach become attached to these. The World Honored One, knowing this, spoke to them about this matter: 'One should not abandon one's own home and be attached to another's home, one should abandon this attachment and be content with 'no affairs'.' Those who are already practicing 'no affairs' then build tall pavilions and houses, this also should not be done. Loving tall pavilions and houses while in 'no affairs' is like adorning a donkey with the trappings of a horse, therefore one should uphold sitting under a tree. Those who have already upheld sitting under a tree, dislike shabby small trees, and instead seek good trees with large flowers and fruits. The World Honored One taught them: 'One should uphold exposure. Your benefactors nourish your bodies, why do you do this again? You should learn from the immortals who delight in exposure. You have no home, you are not compelled by desire.' Those who are already practicing exposure then think: 'I have done what is difficult to do.' Therefore, they abandon right thought and lie down to sleep until the sun rises. The World Honored One taught them about this matter: 'It is not like a person cutting off their ears and then adorning their head with ornaments. Therefore, you should uphold right sitting, spread grass mats and sit in the lotus position. Observe the world as it truly is and do your own work.' Thus, one fulfills 'no affairs'.
Question: In this practice of 'no affairs', how does one beg for food?
Answer: Begging for food means eating only one meal a day, and not drinking juice after noon. Those who have left home in the graveyards have two sources of food: offerings from the Sangha and begging for food. Offerings from the Sangha mean that those who are constantly diligent in practice can obtain sufficient food. Or some diligent practitioners, in order to remove煩惱(kleshas, afflictions), build houses outside and prepare food. Begging for food means begging for food from each household, even if one receives very little, it is called begging for food. Other ways of obtaining food are wrong livelihood. Those who receive offerings from the Sangha think: 'I'
【English Translation】 Alright, it was a lot of labor (name), to speak of coarse clothing for him. Thus holding three coarse garments. Whether in the assembly or on a householder's bed, if seeing another good seat, moving to sit there. Speaking to him, having already sat down wherever, one should not move the seat for the sake of a good one. Because of me (referring to the World Honored One) causing others to rise, this is contrary to sitting wherever. Thus fulfilling the three virtues of wearing discarded robes (robes picked from the trash heap).
Question: What is 'no affairs' (referring to a practice of being free from worldly affairs)?
Answer: 'No affairs' means being exposed under a tree. Rightly sitting and accepting being under a tree, accepting exposure. Accepting right sitting. Accepting these three fulfills 'no affairs'. These four remove attachment to places. Among these practices, diligent practitioners, due to the offerings of believers, build houses, spread soft and large beds, and those who teach become attached to these. The World Honored One, knowing this, spoke to them about this matter: 'One should not abandon one's own home and be attached to another's home, one should abandon this attachment and be content with 'no affairs'.' Those who are already practicing 'no affairs' then build tall pavilions and houses, this also should not be done. Loving tall pavilions and houses while in 'no affairs' is like adorning a donkey with the trappings of a horse, therefore one should uphold sitting under a tree. Those who have already upheld sitting under a tree, dislike shabby small trees, and instead seek good trees with large flowers and fruits. The World Honored One taught them: 'One should uphold exposure. Your benefactors nourish your bodies, why do you do this again? You should learn from the immortals who delight in exposure. You have no home, you are not compelled by desire.' Those who are already practicing exposure then think: 'I have done what is difficult to do.' Therefore, they abandon right thought and lie down to sleep until the sun rises. The World Honored One taught them about this matter: 'It is not like a person cutting off their ears and then adorning their head with ornaments. Therefore, you should uphold right sitting, spread grass mats and sit in the lotus position. Observe the world as it truly is and do your own work.' Thus, one fulfills 'no affairs'.
Question: In this practice of 'no affairs', how does one beg for food?
Answer: Begging for food means eating only one meal a day, and not drinking juice after noon. Those who have left home in the graveyards have two sources of food: offerings from the Sangha and begging for food. Offerings from the Sangha mean that those who are constantly diligent in practice can obtain sufficient food. Or some diligent practitioners, in order to remove kleshas (煩惱, afflictions), build houses outside and prepare food. Begging for food means begging for food from each household, even if one receives very little, it is called begging for food. Other ways of obtaining food are wrong livelihood. Those who receive offerings from the Sangha think: 'I'
能致彼施主食。」便起貢高大慢。世尊為彼說：「當乞食。」彼乞食已，數數食至時，以是廢學。世尊教彼當一食。如所說：
「人當有念意， 每食自知少， 則是受用薄， 節消而保壽。」
彼一食已著于食，便作是念：「世尊唯聽飲漿。」而求種種漿，以是廢學。世尊教彼：「汝得如是苦處當舍漿。渴者，水亦能除。當受持過中不飲漿。」彼如是少食知足已，復樂澡浴涂身。世尊教彼：「此亦是食想貢高。所以者何？身者從食中生，雖有極肥亦當棄冢間，是故汝當樂冢間。觀于冢間，從食所有爛壞散，膀脹脂血流漫。見已滅此貢高。」如是乞食滿，是謂善損。
問：云何伏根？
答：伏根者，不害、守、降。伏根者，能制諸根是伏根，是三種：不害、守、降。
問：不害何等？
答：前已說根，害根者不能調根。如馬雖斷水谷無道不調，飽以水谷以道則調。如是害根不調，攝諸根則調。若害根謂調，是盲者離欲，是故莫害根。但正御于境界、正思惟攝，即得守。如所說：
「諸根至境界， 當遠離眾想， 不可害境界， 但除其染著。」
降根者，若見極妙女色，便起如母想，是謂三種伏根。近行禪者，忍名想，近於思惟，故曰近行禪。
問為近
【現代漢語翻譯】 現代漢語譯本： 『能讓那位施主供養食物。』於是生起了驕傲自大的心態。世尊爲了他開示說：『應當去乞食。』他乞食之後，常常在吃飯時間吃東西，因此荒廢了學業。世尊教導他應當一天只吃一頓飯。正如所說： 『人應當有正念，每次吃飯要知道少吃，這樣就能減少慾望，節制飲食而保持長壽。』 他一天只吃一頓飯後，又執著于食物，便這樣想：『世尊只允許喝飲料。』於是尋找各種飲料，因此荒廢了學業。世尊教導他說：『你得到如此困苦的境地應當捨棄飲料。口渴的人，水也能解渴。應當受持過午不飲飲料。』他這樣少食知足后，又喜歡洗澡涂身。世尊教導他說：『這也是對食物的貪戀和貢高我慢。為什麼呢？身體是從食物中產生的，即使極其肥胖最終也要被拋棄在墳墓間，所以你應當喜歡墳墓間。觀察墳墓間，從食物而來的身體腐爛壞散，膨脹流出脂肪和血液。』見到這些后，就能滅除這種貢高我慢。像這樣乞食圓滿，這叫做善於損減。 問：怎樣調伏六根（indriya）？ 答：調伏六根就是不損害、守護、降伏。調伏六根就是能夠控制諸根，這就是調伏六根，有三種：不損害、守護、降伏。 問：什麼是不損害？ 答：前面已經說了六根，損害六根就是不能調伏六根。比如馬，即使斷絕水草，沒有正確的方法也不能調馴，餵飽水草用正確的方法就能調馴。像這樣，損害六根就不能調伏，攝持諸根就能調伏。如果認為損害六根是調伏，這是盲人求離欲，所以不要損害六根。只要正確地駕馭六根所面對的境界、正確地思惟攝持，就能得到守護。正如所說： 『諸根接觸境界時，應當遠離各種妄想，不可損害境界，只要去除對境界的染著。』 降伏六根，如果見到極其美妙的女子，便生起如母親般的想法，這就叫做三種調伏六根。接近修行的禪者，忍受名相的妄想，接近於思惟，所以叫做近行禪。 問：什麼是近？
【English Translation】 English version: 『It will enable that benefactor to provide food.』 Then he arose with arrogance and pride. The World-Honored One (世尊, Shìzūn - Buddha) spoke to him, saying, 『You should go begging for food.』 After he begged for food, he frequently ate at meal times, thereby neglecting his studies. The World-Honored One taught him to eat only one meal a day. As it is said: 『A person should be mindful, knowing to eat less each time, thus reducing desires, moderating consumption, and preserving longevity.』 After eating only one meal a day, he became attached to food and thought, 『The World-Honored One only allows drinking juice.』 So he sought various juices, thereby neglecting his studies. The World-Honored One taught him, 『You should abandon juice when you are in such a difficult situation. For a thirsty person, water can also quench thirst. You should uphold not drinking juice after midday.』 After being content with eating little in this way, he again enjoyed bathing and anointing his body. The World-Honored One taught him, 『This is also a form of attachment to food and arrogance. Why? The body is born from food, and even if it is extremely fat, it will eventually be abandoned in the graveyard. Therefore, you should delight in the graveyard. Observe in the graveyard how the body, which came from food, rots and decays, swells up, and has fat and blood flowing everywhere.』 Having seen this, you can extinguish this arrogance. Begging for food in this way to completion is called skillful reduction. Question: How to subdue the six roots (indriya)? Answer: Subduing the roots means not harming, guarding, and subduing. Subduing the roots means being able to control the roots, which is subduing the roots, and there are three types: not harming, guarding, and subduing. Question: What is not harming? Answer: The roots have already been mentioned earlier. Harming the roots means not being able to tame the roots. For example, a horse, even if deprived of water and grass, cannot be tamed without the right method; feeding it water and grass with the right method will tame it. Likewise, harming the roots cannot tame them, while restraining the roots will tame them. If one thinks that harming the roots is taming them, this is like a blind person seeking to be free from desire, so do not harm the roots. Just rightly govern the objects of the senses, rightly contemplate and restrain them, and you will attain guarding. As it is said: 『When the roots reach the objects of the senses, one should stay away from various thoughts, one must not harm the objects of the senses, but only remove the attachments to them.』 Subduing the roots means that if one sees an extremely beautiful woman, one should generate the thought of her being like one's mother. This is called the three types of subduing the roots. A practitioner who is close to meditation endures the illusions of names and forms, and is close to contemplation, therefore it is called approaching meditation. Question: What is approaching?
誰？
答：如前說善勝。
問：如前已說四禪，何故重說？
答：前說禪，是趣生死勝。此趣出要勝，此次第觀真諦。如人始度曠野，見種種妙好華池若干清泉盈滿，及園觀種種華樹嚴飾。見已作是念：「此非空野中可得，必近城邑。」如是行者在生死曠野，淫怒癡煩勞，得真知識故正思惟，觀陰界入無常苦空無我時，若欲樂是謂忍。正思惟意不動，是謂名如夢中見親、如鏡中像。如是苦觀想，是世間第一法。由世尊想，是謂近行禪。彼次第如夢覺見親，后得聖諦觀亦如是。
德品第一真度說竟。
問：云何名方便？
答：方便者，戒上止智。方便者是道，是趣善勝，故說方便是三種戒上止智。
問：非為重說戒耶？
答：前已說善勝有二種：一受生、二出要。前戒受生，此出要。戒義者是習義。
問：此云何？
答：戒者正語、業、命。正語、正業、正命，是三種名戒。正語者，離兩舌、惡口、妄言、綺語。正業者，離殺、盜、淫。正命者，比丘僧食乞食衣藥具，是正命；余邪命。優婆塞離五業：刀、毒、酒、肉、眾生，是謂正命。
問：云何上止？
答：上止者，進、念、定。上止者滿具。複次，滅淫、怒、癡謂之上止。向彼住故說
【現代漢語翻譯】 現代漢語譯本 誰？ 答：如前所說善勝（Shansheng）。 問：如前已經說了四禪（Sichan），為何重複說？ 答：前面說的禪，是趨向生死輪迴的殊勝。這裡說的趨向解脫才是殊勝，這次第是觀察真諦（Zhendi）。如同有人開始穿越曠野，見到種種美妙的花池，若干清泉盈滿，以及園林中用各種花樹裝飾。見到後心想：『這些不是在空曠的野外可以得到的，必定靠近城邑。』 如此修行人在生死曠野中，被淫慾、嗔怒、愚癡所困擾，因為得到真正的知識，所以正確地思考，觀察陰（Yin）、界（Jie）、入（Ru）的無常、苦、空、無我時，如果想要快樂，這叫做忍。正確地思考而心意不動搖，這叫做如同夢中見到親人，如同鏡中的影像。像這樣苦的觀想，是世間第一法。由於世尊（Shizun）的觀想，這叫做近行禪。那次第就像從夢中醒來見到親人，之後得到聖諦（Shengdi）的觀想也是這樣。 德品第一真度說竟。 問：什麼叫做方便（Fangbian）？ 答：方便，就是戒（Jie）、上止（Shangzhi）、智（Zhi）。方便就是道路，是趨向善的殊勝，所以說方便是三種戒、上止、智。 問：這不是重複說戒嗎？ 答：前面已經說了善勝有兩種：一是受生，二是出要。前面的戒是受生，這裡的戒是出要。戒的意義是習（Xi）的意義。 問：這是什麼意思？ 答：戒就是正語（Zhengyu）、正業（Zhengye）、正命（Zhengming）。正語、正業、正命，這三種叫做戒。正語，就是遠離兩舌、惡口、妄言、綺語。正業，就是遠離殺、盜、淫。正命，比丘（Biqiu）僧的食物是乞食，衣服和藥物是生活必需品，這叫做正命；其餘的是邪命。優婆塞（Upasai）遠離五種行業：刀、毒、酒、肉、眾生，這叫做正命。 問：什麼叫做上止？ 答：上止，就是進（Jin）、念（Nian）、定（Ding）。上止是圓滿具足。更進一步說，滅除淫慾、嗔怒、愚癡叫做上止。趨向那個境界安住，所以這樣說。
【English Translation】 English version Who? Answer: As previously stated, Shansheng (Good Victory). Question: Since the Four Dhyanas (Sichan) have already been discussed, why repeat them? Answer: The Dhyana mentioned earlier leads to the excellence of Samsara (birth and death). This one leads to the excellence of liberation. This sequence is for observing the True Reality (Zhendi). It's like someone starting to cross a wilderness, seeing various beautiful flower ponds, several clear springs filled to the brim, and gardens adorned with various flowering trees. Upon seeing this, they think: 'These cannot be found in the empty wilderness; they must be near a city.' Similarly, a practitioner in the wilderness of Samsara, troubled by lust, anger, and delusion, because they have gained true knowledge, correctly contemplates, observing the impermanence, suffering, emptiness, and non-self of the Skandhas (Yin), Realms (Jie), and Entrances (Ru). If they desire pleasure, this is called forbearance. Correct contemplation without mental wavering is like seeing relatives in a dream or images in a mirror. Such contemplation of suffering is the foremost Dharma in the world. Contemplation of the World-Honored One (Shizun) is called approaching Dhyana. That sequence is like waking from a dream and seeing relatives; later, the contemplation of the Noble Truths (Shengdi) is also like this. The first chapter of Virtue, True Crossing, is complete. Question: What is called Expedient Means (Fangbian)? Answer: Expedient Means are Sila (Precepts), Higher Cessation (Shangzhi), and Wisdom (Zhi). Expedient Means are the path, leading to the excellence of goodness. Therefore, it is said that Expedient Means are the three: Sila, Higher Cessation, and Wisdom. Question: Isn't this repeating the precepts? Answer: It has already been said that Shansheng has two aspects: one is rebirth, and the other is liberation. The previous precepts were for rebirth; these precepts are for liberation. The meaning of Sila is the meaning of practice (Xi). Question: What does this mean? Answer: Sila is Right Speech (Zhengyu), Right Action (Zhengye), and Right Livelihood (Zhengming). Right Speech, Right Action, and Right Livelihood are the three called Sila. Right Speech is abstaining from divisive speech, harsh speech, false speech, and frivolous speech. Right Action is abstaining from killing, stealing, and sexual misconduct. Right Livelihood for a Bhikkhu (Biqiu) monk is obtaining food through begging, and having clothing and medicine as necessities; this is called Right Livelihood; the rest is wrong livelihood. An Upasaka (Upasai) abstains from five occupations: weapons, poison, alcohol, meat, and dealing in living beings; this is called Right Livelihood. Question: What is called Higher Cessation? Answer: Higher Cessation is Progress (Jin), Mindfulness (Nian), and Samadhi (Ding). Higher Cessation is complete and perfect. Furthermore, extinguishing lust, anger, and delusion is called Higher Cessation. It is so called because one dwells towards that state.
上止，是三種進、念、定。于中進者力，若說進當知已說力。複次能作故說進。進者行，此能進至善勝，故說進。
問：此云何？
答：進者，信、勤、不捨。信、勤、不捨，是三假名進。所以者何？信增一切善行，在一切善法前，於一切法最第一。如所說：
「士有信行， 為聖所譽， 樂無為者， 一切縛解。」
是三種信。
問：云何三種？
答：信者，凈、欲、解。是信：凈、欲、解。于中凈者，除濁故。濁者，人所惡，恚貢高無慚無愧比。譬如像水牛等混亂泉水，是說濁。停住便澄清。如是人惡恚貢高無慚無愧比亂意謂之濁；無是謂之凈。欲者，愛樂於勝。如人為病所困不欲好食，病差已而欲得。是人為惡所困，不樂欲聞法。得善知識已樂於法，便作是念：「此法極微妙。」更復說是名為欲。解者執持。譬如人為毒蛇所螫，師咒毒時彼意至到，便作是念：「實如說咒。」從此必差，已意解便求藥。如是人為淫怒癡蛇所螫，世尊為彼慈心說法，彼若意解者，無異彼心得除淫怒癡；餘者不除。是解。
問：是信云何勤？
答：勤者，起、習、專。起、習、專此三種謂之勤。起者始造善，如鉆火時造眾火具。習者數數作。專者著不捨不散，意成一緣，如救頭
【現代漢語翻譯】 現代漢語譯本： 上止，指的是三種進（Viriya，精進）、念（Sati，正念）、定（Samadhi，禪定）。其中，進就是力（Bala，五力之一），如果說進，應當知道已經說了力。進一步說，因為能夠有所作為，所以稱為進。進就是行（Carita，行為），它能夠前進到善勝（Kusala-visesa，殊勝的善），所以稱為進。
問：這（進）是什麼？
答：進就是信（Saddha，信仰）、勤（Viriya，精進）、不捨（Apariccaga，不捨棄）。信、勤、不捨，這三者是進的假名（Prajnapti，施設）。為什麼這麼說呢？因為信增長一切善行，在一切善法之前，對於一切法來說是最第一的。正如所說：
『士有信行，為聖所譽，樂無為者，一切縛解。』
這是三種信。
問：什麼是三種信？
答：信就是，凈（Pasada，清凈）、欲（Chanda，意欲）、解（Adhimoksha，勝解）。是信：凈、欲、解。其中，凈的意思是，去除污濁。污濁，是人們所厭惡的，比如嗔恚、貢高、無慚、無愧等等。譬如大象、水牛等攪渾泉水，這就是說的污濁。停下來就會澄清。如此，人的惡念、嗔恚、貢高、無慚、無愧等擾亂心意，就叫做污濁；沒有這些就叫做清凈。欲的意思是，愛樂殊勝之法。譬如人被疾病所困擾，不想吃好的食物，病好了之後就想得到。這個人被惡念所困擾，不喜歡聽聞佛法。得到善知識（Kalyanamitra，善友）之後就喜歡佛法，於是就想：『這佛法極其微妙。』更加進一步去說，這叫做欲。解的意思是執持。譬如人被毒蛇咬傷，醫師唸咒解毒的時候，他的心意專注至誠，就想：『確實像所說的咒語一樣。』從此一定會好，因為心意堅信，所以就去求藥。如此，人被淫慾、嗔怒、愚癡三毒蛇所咬傷，世尊為他們慈悲說法，他們如果心意堅信，那麼和前面唸咒的人一樣，就能去除淫慾、嗔怒、愚癡；其餘不相信的人就不能去除。這就是解。
問：這信如何成為勤？
答：勤就是，起（Arambha，發起）、習（Abhyasa，修習）、專（Prayoga，專注）。起、習、專這三種叫做勤。起的意思是開始造作善業，如同鉆木取火時製造各種取火的工具。習的意思是多次重複地做。專的意思是執著不捨棄不散亂，心意成就一緣（Ekaggata，一心），如同救頭燃。
【English Translation】 English version: 'Up to here' refers to the three: Viriya (effort), Sati (mindfulness), and Samadhi (concentration). Among these, Viriya is strength (Bala), and if one speaks of Viriya, it should be known that strength has already been spoken of. Furthermore, it is called Viriya because it is capable of action. Viriya is conduct (Carita); it can advance to Kusala-visesa (superior good), hence it is called Viriya.
Question: What is this (Viriya)?
Answer: Viriya is Saddha (faith), Viriya (effort), and Apariccaga (non-abandonment). Saddha, Viriya, and Apariccaga, these three are nominal designations (Prajnapti) of Viriya. Why is that? Because Saddha increases all good deeds, is before all good dharmas, and is the foremost of all dharmas. As it is said:
'A person with faithful conduct, is praised by the sages, enjoys the unconditioned, and is freed from all bonds.'
These are the three types of Saddha.
Question: What are the three types?
Answer: Saddha is Pasada (clarity), Chanda (desire), and Adhimoksha (resolution). It is Saddha: Pasada, Chanda, and Adhimoksha. Among these, Pasada means removing turbidity. Turbidity is what people dislike, such as anger, arrogance, shamelessness, and lack of conscience. For example, when elephants, water buffalo, etc., stir up spring water, that is called turbidity. When it settles, it becomes clear. Likewise, a person's evil thoughts, anger, arrogance, shamelessness, and lack of conscience disturb the mind, which is called turbidity; the absence of these is called clarity. Chanda means loving and delighting in the superior. For example, a person afflicted by illness does not desire good food, but after recovering, they desire it. This person is afflicted by evil thoughts and does not like to hear the Dharma. After obtaining a Kalyanamitra (good friend), they delight in the Dharma and think, 'This Dharma is extremely subtle.' Further speaking about it is called Chanda. Adhimoksha means holding on to. For example, when a person is bitten by a poisonous snake, and the teacher chants a mantra to remove the poison, their mind is focused and sincere, and they think, 'It is indeed as the mantra says.' From this, they will surely recover, and because their mind is resolved, they seek medicine. Likewise, when people are bitten by the three poisonous snakes of lust, anger, and delusion, the World Honored One compassionately teaches them the Dharma. If their minds are resolved, then, like the person who had the mantra chanted, they can remove lust, anger, and delusion; others who do not believe cannot remove them. This is Adhimoksha.
Question: How does this Saddha become Viriya?
Answer: Viriya is Arambha (initiation), Abhyasa (practice), and Prayoga (application). Arambha, Abhyasa, and Prayoga, these three are called Viriya. Arambha means beginning to create good deeds, like making various tools for making fire when drilling wood. Abhyasa means doing it repeatedly. Prayoga means being attached, not abandoning, not being distracted, and the mind achieving Ekaggata (one-pointedness), like saving one's burning head.
然。是三種謂勤。
問曰：何不捨？
答：不捨者，不止、不厭、不離。不止、不厭、不離，此三謂不捨。不止者，一切時不遠。我極精進不廢，是不厭。我一向勤，久時煩勞，或有果或無，舍置何用。若以此不捨精進，是謂不捨。此三事必獲得果，如行人愛樂所至方。
問：已說進，云何念？
答：念者，身、痛、心、法，內外俱不忘。內外俱不忘是三種念，為自己內；餘者外。二事為俱。複次內者受陰、界、入；外者他受及不受俱。複次三煩惱在內在外俱。在內者欲、在外者恚。恚者為他，非自瞋。若作是念：「欲亦為他。」此不應爾。所以者何？內者染外為他生欲，以內著故。如經所說：「人見女，如內根癡俱行，若滅此三煩惱，是三種念。」彼身三、痛心法三，是十二種念。
問：已說念。云何定？
答：定者空、無愿、無想。空、無愿、無想是三種定，事空故曰空。
問：多有空，空村、空舍如是比，此中說何等空？
答：空者，我行我作俱不見。我行我作俱不見者，是謂空。
問：何得不見我行我作？如世尊說：「我爾時名隨藍梵志。」復如所說：「比丘！我手著虛空。」
答：非如是。我行我作是假號，但於五陰中計我是我行；世尊不
【現代漢語翻譯】 現代漢語譯本： 是的，這三種稱為精進。
問：為什麼不捨棄（精進）？
答：不捨棄，就是不止息、不厭倦、不離開。不止息、不厭倦、不離開，這三種稱為不捨棄。不止息，就是任何時候都不遠離（精進）。我極其精進而不停止，這就是不厭倦。我一直勤奮，即使時間長了感到疲勞，或者有結果或者沒有結果，捨棄它有什麼用呢？如果以這種不捨棄的精進，就稱為不捨棄。這三件事必定獲得結果，就像行人喜愛並前往所要到達的地方一樣。
問：已經說了精進，那麼什麼是念？
答：念，就是對身、痛、心、法，內外都不忘記。內外都不忘記是三種念，為自己的是內；其餘的是外。二者合起來是俱。進一步說，內是指受陰（Vedana-skandha）、界（Dhatu）、入（Ayatana）；外是指其他的受以及不受。進一步說，三種煩惱（Kleshas）有在內的，有在外的，也有俱的。在內的是欲（Kama），在外的是嗔（Dvesha）。嗔是爲了他人，不是自己生氣。如果這樣想：『欲也是爲了他人。』這不應該這樣。為什麼呢？內在於染污外境而為他人產生慾望，因為執著于內在的緣故。如經中所說：『人看見女人，就像內在的根（指眼根等）與癡（Moha）一起活動，如果滅除這三種煩惱，就是三種念。』那身三、痛心法三，就是十二種念。
問：已經說了念，那麼什麼是定？
答：定，就是空（Sunyata）、無愿（Apranihita）、無相（Animitta）。空、無愿、無相是三種定，因為事情是空性的所以稱為空。
問：有很多空，如空村、空舍等等，這裡說的是哪種空？
答：空，就是我行、我作都不可見。我行、我作都不可見，這稱為空。
問：怎麼會不見我行、我作呢？如世尊（Bhagavan）說：『我那時名叫隨藍梵志（Nilambrahma）。』又如所說：『比丘（Bhikkhu）！我手著虛空。』
答：不是這樣的。我行、我作是假名，只是在五陰（Panca-skandha）中計度我是我行；世尊（Bhagavan）不
【English Translation】 English version: Yes, these three are called diligence (Virya).
Question: Why not abandon (diligence)?
Answer: Not abandoning means not stopping, not being weary, and not departing. Not stopping, not being weary, and not departing, these three are called not abandoning. Not stopping means not being far away (from diligence) at any time. I am extremely diligent and do not cease, this is not being weary. I am always diligent, even if I feel tired after a long time, or whether there is a result or not, what is the use of abandoning it? If one maintains this unabandoning diligence, it is called not abandoning. These three things will surely obtain results, just like a traveler who loves and goes to the place he wants to reach.
Question: Diligence has been explained, so what is mindfulness (Smrti)?
Answer: Mindfulness is not forgetting body (Kaya), feeling (Vedana), mind (Citta), and phenomena (Dharma), both internally and externally. Not forgetting both internally and externally are three kinds of mindfulness; what is for oneself is internal; the rest is external. The two together are both. Furthermore, internal refers to the feeling aggregate (Vedana-skandha), realms (Dhatu), and entrances (Ayatana); external refers to the feelings of others and non-feelings. Furthermore, the three afflictions (Kleshas) are internal, external, and both. Internal is desire (Kama), external is anger (Dvesha). Anger is for others, not being angry at oneself. If one thinks: 'Desire is also for others,' this should not be so. Why? Because it is internal in defiling external objects and generating desire for others, because of attachment to the internal. As the sutra says: 'When a person sees a woman, it is like the internal roots (referring to the eye root, etc.) acting together with ignorance (Moha). If these three afflictions are extinguished, they are three kinds of mindfulness.' Those three of body, three of feeling, mind, and phenomena, are twelve kinds of mindfulness.
Question: Mindfulness has been explained, so what is concentration (Samadhi)?
Answer: Concentration is emptiness (Sunyata), wishlessness (Apranihita), and signlessness (Animitta). Emptiness, wishlessness, and signlessness are three kinds of concentration, because things are empty, it is called emptiness.
Question: There are many kinds of emptiness, such as empty villages, empty houses, etc., which kind of emptiness is being referred to here?
Answer: Emptiness is not seeing 'I act' and 'I do'. Not seeing 'I act' and 'I do', this is called emptiness.
Question: How can one not see 'I act' and 'I do'? As the World Honored One (Bhagavan) said: 'At that time, I was named Nilambrahma (Nilambrahma).' And as it was said: 'Bhikkhu (Bhikkhu)! My hand touches the empty space.'
Answer: It is not like that. 'I act' and 'I do' are false names, it is only in the five aggregates (Panca-skandha) that one measures 'I am I act'; the World Honored One (Bhagavan) does not
行此。若於境界計著我許，是名我作；是世尊亦無。如《聖法印經》說：「空者觀世間空。」如是比，彼亦我我所有俱得成，以故無咎，是謂空。
問：云何無愿？
答：無愿者，過去未來現在不樂立。無愿者，不立義。是入此三中過去未來現在，是一切有為。如《說處經》所說：「彼若作是意，我及涅槃。」彼不攝是三，此不應爾。所以者何？一無二義故。涅槃者，離世一向無緣。彼中無意我者，離三世更無，此不可說。是以三中不樂立，是謂無愿。
問：無想云何？
答：無想者，事、作、俱想離。事、作、俱想離是無想，如所說離一切有為。一切者，事及作。可作是事，能造是作。如由無明福無福不動作行，彼緣相續有生識是事，無明及行是作。如是一切有為，若離彼是說無想。複次如《聖法印經》所說：「無想者不見其色相。」如是一切，彼中亦說。此三事作俱離，彼一切是三義，但說異。如言河無水，不見水是一義而說異。空、無愿、無想亦如是，是謂定。
問：云何智？
答：智者，見、修、無學地所行。智者是覺。是三地見地、修地、無學地，此中見，故曰見。
問：何等見何等？
答：見未曾見聖地根、力、覺、道枝及實。修者習義。如以淳灰浣
【現代漢語翻譯】 現代漢語譯本： 行此（這樣做）。如果對於境界執著，認為是我所允許的，這就被稱為『我作』；世尊（Bhagavan）也是沒有的。正如《聖法印經》（Aryadharma-mudra-sutra）所說：『空者觀世間空。』如果這樣比喻，那麼『彼』、『我』、『我所有』都能夠成立，因此沒有過失，這就是所謂的空。
問：什麼是無愿？
答：無愿是指對於過去、未來、現在不樂於執著。無愿是不執著的意義。進入這三者之中，過去、未來、現在，就是一切有為法。正如《說處經》（Kathavatthu）所說：『如果他這樣想，我以及涅槃（Nirvana）。』他不包含這三者，不應該是這樣。為什麼呢？因為一無二義的緣故。涅槃是遠離世間，完全沒有因緣。其中沒有『我』的意念，離開三世就沒有其他的了，這是不可說的。因此，對於三世不樂於執著，這就是所謂的無愿。
問：什麼是無想？
答：無想是指事、作、俱想都遠離。事、作、俱想都遠離就是無想，正如所說遠離一切有為法。一切有為法，就是事和作。可以做的是事，能夠造的是作。例如由於無明（Avidya）、福（Punya）、無福（Apunya）不動作行（Anenja-abhisaṅkhāra），以彼緣相續有生識（Vijnana）是事，無明和行是作。像這樣一切有為法，如果遠離它們，就是所說的無想。再次，正如《聖法印經》所說：『無想者不見其色相（Rupa）。』像這樣的一切，其中也說了。這三者，事、作、俱都遠離，它們一切都是三義，只是說法不同。例如說河裡沒有水，不見水是一個意思，但說法不同。空、無愿、無想也是這樣，這就是所謂的定（Samadhi）。
問：什麼是智？
答：智是指見地（Darshana-bhumi）、修地（Bhavana-bhumi）、無學地（Asaiksa-bhumi）所行。智就是覺悟。這三地，見地、修地、無學地，其中見，所以叫做見。
問：什麼是見？什麼是？
答：見是指未曾見過的聖地（Arya-bhumi）的根（Indriya）、力（Bala）、覺（Bojjhanga）、道枝（Marga-anga）以及實（Satya）。修是指習義。例如用純凈的灰來洗滌
【English Translation】 English version: 'Thus (do this). If, regarding the realm, one clings to the notion that 'I' permit it, this is called 'my doing'; the Blessed One (Bhagavan) would also be non-existent.' As the Aryadharma-mudra-sutra says, 'The empty one observes the world as empty.' If such a comparison is made, then 'that,' 'I,' and 'what belongs to me' can all be established, therefore there is no fault; this is what is called emptiness (Sunyata).
Question: What is non-wishing (Apranihita)?
Answer: Non-wishing means not delighting in establishing the past, future, and present. Non-wishing is the meaning of non-establishment. Entering into these three, the past, future, and present, constitutes all conditioned phenomena (Sarva-samskrita). As the Kathavatthu says, 'If he thinks thus, 'I' and Nirvana (Nirvana).' He does not include these three; it should not be so. Why? Because of the meaning of one without two. Nirvana is being apart from the world, entirely without conditions. In it, there is no thought of 'I'; apart from the three times, there is nothing else; this cannot be said. Therefore, not delighting in establishing within the three times is what is called non-wishing.
Question: What is non-mentation (Animitta)?
Answer: Non-mentation means being apart from object (Artha), action (Karma), and co-mentation (Samjna). Being apart from object, action, and co-mentation is non-mentation, as it is said to be apart from all conditioned phenomena. All conditioned phenomena are object and action. What can be done is object, what can be created is action. For example, due to ignorance (Avidya), merit (Punya), non-merit (Apunya), and unmoving formations (Anenja-abhisaṅkhāra), with that condition, there is the continuous arising of consciousness (Vijnana), which is object; ignorance and formations are action. Like this, all conditioned phenomena, if one is apart from them, is what is called non-mentation. Furthermore, as the Aryadharma-mudra-sutra says, 'The non-mentator does not see its form (Rupa).' Like this, everything is also spoken of within it. These three, object, action, and co-mentation, are all three meanings, but the expression is different. For example, saying that there is no water in the river, not seeing water is the same meaning, but the expression is different. Emptiness, non-wishing, and non-mentation are also like this; this is what is called concentration (Samadhi).
Question: What is wisdom (Jnana)?
Answer: Wisdom is what is practiced in the seeing-ground (Darshana-bhumi), cultivation-ground (Bhavana-bhumi), and no-more-learning-ground (Asaiksa-bhumi). Wisdom is awakening. These three grounds, the seeing-ground, cultivation-ground, and no-more-learning-ground, within which seeing is why it is called seeing.
Question: What is seeing? What is?
Answer: Seeing is the roots (Indriya), powers (Bala), factors of enlightenment (Bojjhanga), path-factors (Marga-anga), and truths (Satya) of the noble ground (Arya-bhumi) that have not been seen before. Cultivation is the meaning of practice. For example, using pure ashes to wash
衣，雖去垢白凈猶有灰氣，然後須蔓那華等諸香華熏。如是見地，清凈意禪無量諸定，斷除諸結盡極勛，是謂修。無學地者，淫、怒、癡盡無餘，是謂無學。
問：何等於見地智？
答：見地者，法、觀、未知智。法智、觀智、未知智，此：是見地智。于中法智者，是現智義。譬如良醫知癰已熟，以利刀破癰，然後以指貫通道，令不傷脈而後破癰。彼修行人亦如是，正思惟觀欲界苦時，斷見苦所斷煩惱，然後生第二智，如欲界苦無常，色無色界亦如是，從此比智斷色、無色界煩惱。是謂見苦三智。欲界愛苦因，是法智即是觀智。如是色、無色界未知智，是見習三智。欲界滅止是法智，即是觀智，如是色、無色界未知智，是謂見盡三智。此道滅欲界苦是法智，即是觀智，如是色、無色界未知智，是謂見道三智。此十二智見地廣當知。
問：云何修地？
答：修地者，相、行、種知。相知、行知、種知，此三修地。
問：云何相？答：相者，起、住、壞。起者生，住者成，壞者敗。
問：漫說于眾生涅槃有疑。眾生及涅槃亦有此相，若有者為大過，即有無常。若不者，此經有過，應當說起住壞是有為相。
答：眾生者，于相是，余不可說。若異即有常，若是即無常，是二過不
【現代漢語翻譯】 現代漢語譯本： 衣服，即使洗去污垢變得潔白，仍然帶有灰塵的氣息，然後需要用須蔓那華（Sumanahwa，一種香花）等各種香花薰染。同樣的，見地（Dṛṣṭi-bhūmi，證悟的境界）雖然清凈，但還需要通過意禪（dhyāna，禪定）、無量諸定（apramāṇa-samādhi，無量禪定），斷除各種煩惱結縛，達到極致的功德，這叫做修（bhāvanā，修行）。無學地（aśaikṣa-bhūmi，無學果位）是指淫慾、嗔怒、愚癡完全斷盡，沒有剩餘，這叫做無學。 問：什麼等同於見地智（Dṛṣṭi-bhūmi-jñāna，見地之智慧）？ 答：見地是指法智（dharma-jñāna，對法的智慧）、觀智（anvaya-jñāna，隨觀的智慧）、未知智（ajñāta-jñāna，未知的智慧）。法智、觀智、未知智，這些是見地智。其中法智，是現智的意義。譬如良醫知道癰瘡已經成熟，用鋒利的刀切開癰瘡，然後用手指疏通膿液通道，使之不傷及脈絡，然後破除癰瘡。修行人也像這樣，正確地思惟觀察欲界（kāma-dhātu，慾望界）的苦時，斷除見苦所斷的煩惱，然後生起第二種智慧，例如欲界的苦是無常的，色界（rūpa-dhātu，色界）、無色界（arūpa-dhātu，無色界）也是這樣，從此用比智（anumāna-jñāna，比量之智）斷除色界、無色界的煩惱。這叫做見苦三智（duḥkha-satya-jñāna-traya，苦諦三智）。欲界的愛是苦的原因，這是法智，也就是觀智。像這樣，色界、無色界的未知智，這叫做見集三智（samudaya-satya-jñāna-traya，集諦三智）。欲界的滅止是法智，也就是觀智，像這樣，色界、無色界的未知智，這叫做見滅三智（nirodha-satya-jñāna-traya，滅諦三智）。此道滅欲界的苦是法智，也就是觀智，像這樣，色界、無色界的未知智，這叫做見道三智（mārga-satya-jñāna-traya，道諦三智）。這十二種智慧廣泛地存在於見地中，應當知道。 問：什麼是修地（bhāvanā-bhūmi，修習的境界）？ 答：修地是指相知（lakṣaṇa-jñāna，對相的智慧）、行知（ācāra-jñāna，對行的智慧）、種知（bīja-jñāna，對種子的智慧）。相知、行知、種知，這三種是修地。 問：什麼是相（lakṣaṇa，相）？ 答：相是指起（utpāda，生起）、住（sthiti，住立）、壞（bhaṅga，壞滅）。起就是生，住就是成，壞就是敗。 問：有人說對於眾生涅槃（nirvāṇa，涅槃）有疑問。眾生和涅槃也有這種相嗎？如果存在，那就是很大的過失，即有無常。如果不存在，那麼這部經就有過失，應當說起住壞是有為相（saṃskṛta-lakṣaṇa，有為法的相）。 答：眾生，就相而言是這樣，其餘不可說。如果不同，那就是常，如果是這樣，那就是無常，這兩種過失不成立。
【English Translation】 English version: Even if clothes are washed clean of dirt, they still retain a trace of ash. Then they need to be薰染 (xūn rǎn, perfumed) with Sumanahwa (Sumanahwa, a type of fragrant flower) and other various fragrant flowers. Likewise, even though the Dṛṣṭi-bhūmi (Dṛṣṭi-bhūmi, the ground of vision/insight) is pure, it still needs to be perfected through dhyāna (dhyāna, meditation), apramāṇa-samādhi (apramāṇa-samādhi, immeasurable samādhis), cutting off all fetters, and reaching the ultimate merit. This is called bhāvanā (bhāvanā, cultivation). The aśaikṣa-bhūmi (aśaikṣa-bhūmi, the ground of no more learning) is when lust, anger, and delusion are completely extinguished without remainder. This is called no more learning. Question: What is equivalent to Dṛṣṭi-bhūmi-jñāna (Dṛṣṭi-bhūmi-jñāna, the wisdom of the ground of vision)? Answer: The ground of vision refers to dharma-jñāna (dharma-jñāna, knowledge of the Dharma), anvaya-jñāna (anvaya-jñāna, inferential knowledge), and ajñāta-jñāna (ajñāta-jñāna, knowledge of the unknown). Dharma-jñāna, anvaya-jñāna, and ajñāta-jñāna, these are the wisdom of the ground of vision. Among them, dharma-jñāna is the meaning of direct knowledge. For example, a good doctor knows that a boil is ripe, cuts it open with a sharp knife, and then uses his finger to clear the passage of pus, making sure not to injure the veins before breaking the boil. The practitioner is also like this, when correctly contemplating the suffering of the kāma-dhātu (kāma-dhātu, desire realm), he cuts off the afflictions that are severed by seeing suffering, and then generates the second wisdom, such as the suffering of the desire realm is impermanent, the rūpa-dhātu (rūpa-dhātu, form realm) and arūpa-dhātu (arūpa-dhātu, formless realm) are also like this. From this, he uses anumāna-jñāna (anumāna-jñāna, inferential knowledge) to cut off the afflictions of the form and formless realms. This is called the duḥkha-satya-jñāna-traya (duḥkha-satya-jñāna-traya, three knowledges of the truth of suffering). The love of the desire realm is the cause of suffering, this is dharma-jñāna, which is anvaya-jñāna. Like this, the ajñāta-jñāna of the form and formless realms, this is called the samudaya-satya-jñāna-traya (samudaya-satya-jñāna-traya, three knowledges of the truth of origin). The cessation of the desire realm is dharma-jñāna, which is anvaya-jñāna. Like this, the ajñāta-jñāna of the form and formless realms, this is called the nirodha-satya-jñāna-traya (nirodha-satya-jñāna-traya, three knowledges of the truth of cessation). This path that extinguishes the suffering of the desire realm is dharma-jñāna, which is anvaya-jñāna. Like this, the ajñāta-jñāna of the form and formless realms, this is called the mārga-satya-jñāna-traya (mārga-satya-jñāna-traya, three knowledges of the truth of the path). These twelve knowledges widely exist in the ground of vision, it should be known. Question: What is the bhāvanā-bhūmi (bhāvanā-bhūmi, ground of cultivation)? Answer: The ground of cultivation refers to lakṣaṇa-jñāna (lakṣaṇa-jñāna, knowledge of characteristics), ācāra-jñāna (ācāra-jñāna, knowledge of conduct), and bīja-jñāna (bīja-jñāna, knowledge of seeds). Lakṣaṇa-jñāna, ācāra-jñāna, and bīja-jñāna, these three are the ground of cultivation. Question: What is lakṣaṇa (lakṣaṇa, characteristic)? Answer: Characteristic refers to utpāda (utpāda, arising), sthiti (sthiti, abiding), and bhaṅga (bhaṅga, ceasing). Arising is birth, abiding is formation, and ceasing is decay. Question: Someone says there is doubt about the nirvāṇa (nirvāṇa, nirvana) of sentient beings. Do sentient beings and nirvāṇa also have these characteristics? If they exist, then that is a great fault, that is, there is impermanence. If they do not exist, then this scripture has a fault, it should be said that arising, abiding, and ceasing are the characteristics of the saṃskṛta-lakṣaṇa (saṃskṛta-lakṣaṇa, conditioned phenomena). Answer: Sentient beings, in terms of characteristics, are like this, the rest cannot be said. If it is different, then it is permanent, if it is like this, then it is impermanent, these two faults are not established.
可說。涅槃亦如是，是故分別。當知相者，一向有為相。
問：今說功德，云何此相是功德？
答：今說智。若此三中智，是功德非相。
問：云何行？
答：行者，無常、苦、非我見。行者，盡智是行義。此相由是行知，是行義。陰無常，若無常者是苦，若苦者是不自在，故非我。無常者不久住，故如水泡。苦者逼迫，故如箭在體。非我者不自在，故如借瓔珞。是謂行。
問：云何種？答：種者，味、患、離。種者是味、是患、是離。
問：是誰？
答：是有為。于中味者是妙，患者是惡，離者俱息。于中天人樂是味，三惡道苦是患，離罪福是離。若如是觀，正見功德故，故即得解脫，是謂種。此是修地智。
問：云何無學地智？
答：無學地者，達、通、辯智。達智、通智、有辯智，是三無學地智。
問：云何達智？
答：達者，宿命、生死、漏盡智。宿命智、生死智、漏盡智是謂達。能達，故曰達。達是知義。于中宿命智憶過去所作行，生死智知得業果，漏盡智后當說。複次煩惱有三種：過去、未來、現在處。過去者十八見，未來四十四見，現在處身見，由此故生，故分別過去、未來。于中若得宿命智者不謗過去，得生死智者不癡于未來
【現代漢語翻譯】 現代漢語譯本 可說。涅槃（Nirvana，解脫）也是這樣，所以要加以區分。應當知道，『相』指的是一向存在的有為相。
問：現在說的是功德，為什麼這個『相』是功德呢？
答：現在說的是智慧。如果這三者之中，智慧是功德而不是『相』。
問：什麼是『行』？
答：『行』指的是無常、苦、非我見。『行』也指盡智，這是『行』的意義。這個『相』由此而知，是『行』的意義。陰是無常的，如果無常就是苦，如果苦就是不自在，所以是非我。無常的東西不能長久存在，所以像水泡一樣。苦是逼迫，所以像箭射在身上一樣。非我是不自在，所以像借來的瓔珞。這就是所謂的『行』。
問：什麼是『種』？
答：『種』指的是味、患、離。『種』就是味、患、離。
問：這是什麼？
答：這是有為法。其中，『味』是美妙，『患』是惡，『離』是兩者都止息。其中，天人和人道的快樂是『味』，三惡道的痛苦是『患』，脫離罪和福是『離』。如果這樣觀察，因為正確的見解是功德，所以就能得到解脫，這就是所謂的『種』。這是修地智。
問：什麼是無學地智？
答：無學地指的是達智、通智、辯智。達智、通智、辯智，這三種是無學地智。
問：什麼是達智？
答：『達』指的是宿命智、生死智、漏盡智。宿命智、生死智、漏盡智，這就是所謂的『達』。能夠通達，所以叫做『達』。『達』是知曉的意思。其中，宿命智是憶起過去所作所為，生死智是知道業的果報，漏盡智後面會講到。再者，煩惱有三種：過去、未來、現在。過去的是十八見，未來的是四十四見，現在的是身見，由此而生，所以要區分過去和未來。其中，如果得到宿命智就不會誹謗過去，得到生死智就不會對未來愚癡。
【English Translation】 English version It can be said. Nirvana (Nirvana, liberation) is also like this, therefore, it should be distinguished. It should be known that 'aspect' refers to the conditioned aspect that always exists.
Question: Now we are talking about merit, why is this 'aspect' merit?
Answer: Now we are talking about wisdom. If among these three, wisdom is merit and not 'aspect'.
Question: What is 'action'?
Answer: 'Action' refers to impermanence, suffering, and the view of non-self. 'Action' also refers to the wisdom of exhaustion, which is the meaning of 'action'. This 'aspect' is known by this, and it is the meaning of 'action'. The skandhas are impermanent, and if it is impermanent, it is suffering, and if it is suffering, it is not free, so it is non-self. Impermanent things cannot last long, so they are like bubbles. Suffering is oppression, so it is like an arrow in the body. Non-self is not free, so it is like borrowed jewelry. This is what is called 'action'.
Question: What is 'seed'?
Answer: 'Seed' refers to taste, affliction, and detachment. 'Seed' is taste, affliction, and detachment.
Question: What is this?
Answer: This is conditioned dharma. Among them, 'taste' is wonderful, 'affliction' is evil, and 'detachment' is the cessation of both. Among them, the happiness of gods and humans is 'taste', the suffering of the three evil realms is 'affliction', and detachment from sin and merit is 'detachment'. If you observe in this way, because correct view is merit, you can attain liberation, which is what is called 'seed'. This is the wisdom of the cultivation stage.
Question: What is the wisdom of the stage of no-more-learning?
Answer: The stage of no-more-learning refers to the wisdom of attainment, penetration, and eloquence. The wisdom of attainment, the wisdom of penetration, and the wisdom of eloquence, these three are the wisdom of the stage of no-more-learning.
Question: What is the wisdom of attainment?
Answer: 'Attainment' refers to the wisdom of past lives, the wisdom of birth and death, and the wisdom of the exhaustion of outflows. The wisdom of past lives, the wisdom of birth and death, and the wisdom of the exhaustion of outflows, this is what is called 'attainment'. Being able to attain, it is called 'attainment'. 'Attainment' is the meaning of knowing. Among them, the wisdom of past lives is to recall past actions, the wisdom of birth and death is to know the results of karma, and the wisdom of the exhaustion of outflows will be discussed later. Furthermore, there are three types of afflictions: past, future, and present. The past is eighteen views, the future is forty-four views, and the present is the view of self, which is born from this, so the past and future must be distinguished. Among them, if one obtains the wisdom of past lives, one will not slander the past, and if one obtains the wisdom of birth and death, one will not be deluded about the future.
，得漏盡智者不著現在處。
問：云何漏盡智？
答：漏盡智者，盡、無生、愿智。我煩惱盡，觀如是，是盡智。不復生者是無生智。譬如師治蛇所螫，知已除毒，是一智；不為前氣所熏，是第二智。無生智亦如是。愿智者，若聲聞以宿命智自憶生相續，非余是愿智，以愿故亦知他，是謂愿智。
問：云何通？
答：通者，如意足、天耳、他心智。如意足、天耳、他心智，此三是通。如意足者，后當說。天耳者，以定力故，處一緣中增長四大凈，此天人至惡趣，聞聲隨其力，如眼或見近或見遠，隨其眼力，如是隨其定力得天耳。他心智者，如見眾生若聞聲，知彼心念如是如是。
問：云何如意足？答：如意足者，游空、變化、聖自在。如意足者，得如意，故說如意。如意是自、在義。游空自在、變化自在、聖自在，是謂三種如意足。游空自在者，履水蹈虛、能徹入地、石壁皆過、捫摸日月，是謂游空自在。變化自在者，現人像馬車、山林城郭，皆能化現。聖自在者，能化壽、化水為酥、化土石為金銀，如是比是謂如意足，聖所增長養。如意足、天耳、他心智是謂通，宿命智、生死智，是凡夫五通。
問：云何辯？
答：辯者，法、義、辭、應。善知法、善知義、善知辭、
【現代漢語翻譯】 得漏盡智（Asavakkhaya-ñana，斷盡煩惱的智慧）者不著現在處。
問：云何漏盡智？
答：漏盡智者，盡、無生、愿智。我煩惱盡，觀如是，是盡智。不復生者是無生智。譬如師治蛇所螫，知已除毒，是一智；不為前氣所熏，是第二智。無生智亦如是。愿智者，若聲聞以宿命智（Pubbe-nivasanussati-ñana，回憶前世的智慧）自憶生相續，非余是愿智，以愿故亦知他，是謂愿智。
問：云何通？
答：通者，如意足（Iddhividhi，神通的一種）、天耳（Dibba-sota，天耳通）、他心智（Ceto-pariya-ñana，知他人心通）。如意足、天耳、他心智，此三是通。如意足者，后當說。天耳者，以定力故，處一緣中增長四大凈，此天人至惡趣，聞聲隨其力，如眼或見近或見遠，隨其眼力，如是隨其定力得天耳。他心智者，如見眾生若聞聲，知彼心念如是如是。
問：云何如意足？ 答：如意足者，游空、變化、聖自在。如意足者，得如意，故說如意。如意是自、在義。游空自在、變化自在、聖自在，是謂三種如意足。游空自在者，履水蹈虛、能徹入地、石壁皆過、捫摸日月，是謂游空自在。變化自在者，現人像馬車、山林城郭，皆能化現。聖自在者，能化壽、化水為酥、化土石為金銀，如是比是謂如意足，聖所增長養。如意足、天耳、他心智是謂通，宿命智、生死智，是凡夫五通。
問：云何辯？
答：辯者，法、義、辭、應。善知法、善知義、善知辭、
【English Translation】 One who has attained the wisdom of the exhaustion of outflows (Asavakkhaya-ñana) does not cling to the present.
Question: What is the wisdom of the exhaustion of outflows?
Answer: The wisdom of the exhaustion of outflows is the wisdom of exhaustion, non-arising, and aspiration. 'My defilements are exhausted,' contemplating thus, is the wisdom of exhaustion. 'No more arising' is the wisdom of non-arising. For example, a physician treats a snakebite, knowing that the poison has been removed, this is one wisdom; not being affected by the previous venom, this is the second wisdom. The wisdom of non-arising is also like this. The wisdom of aspiration is when a disciple (Sravaka) recalls the continuity of their births through the wisdom of past lives (Pubbe-nivasanussati-ñana), and nothing else, this is the wisdom of aspiration; because of aspiration, one also knows others, this is called the wisdom of aspiration.
Question: What are the supernormal powers (Abhinnas)?
Answer: The supernormal powers are the power of psychic abilities (Iddhividhi), the divine ear (Dibba-sota), and the knowledge of others' minds (Ceto-pariya-ñana). The power of psychic abilities, the divine ear, and the knowledge of others' minds, these three are supernormal powers. The power of psychic abilities will be explained later. The divine ear is that, through the power of concentration, one increases the four great elements of purity in a single object of focus; this divine being, even in evil realms, hears sounds according to their power, just as the eye sees near or far according to its power, so too, one obtains the divine ear according to the power of their concentration. The knowledge of others' minds is that, upon seeing beings or hearing sounds, one knows their thoughts as they are.
Question: What is the power of psychic abilities? Answer: The power of psychic abilities is freedom in traversing space, transformation, and holy mastery. The power of psychic abilities is so-called because one obtains mastery. Mastery means self-sovereignty and freedom. Freedom in traversing space, freedom in transformation, and holy mastery, these are the three kinds of psychic abilities. Freedom in traversing space is walking on water, walking in the air, being able to penetrate the earth, passing through stone walls, and touching the sun and moon; this is called freedom in traversing space. Freedom in transformation is manifesting people, elephants, horses, chariots, forests, and cities; all can be manifested. Holy mastery is being able to transform lifespan, transform water into ghee, transform earth and stones into gold and silver; such comparisons are called the power of psychic abilities, cultivated and nurtured by the holy ones. The power of psychic abilities, the divine ear, and the knowledge of others' minds are called supernormal powers; the knowledge of past lives and the knowledge of the passing away and rebirth of beings are the five mundane supernormal powers of ordinary people.
Question: What is eloquence?
Answer: Eloquence is in terms of Dharma, meaning, expression, and appropriateness. Knowing the Dharma well, knowing the meaning well, knowing the expression well,
善知應，此四是辯。知法者知名、句、味。知義者，即知彼性實，如火是名彼熱，是義于中不癡。知辭者，此文飾如是次第。知應者，不顛倒說句文飾，亦不差錯，是謂辯。此亦于學地智已廣說。
問：如戒及定，學無學地中亦可得戒定，何以不三種說？
答：無戒戒差別，非為學。離殺生，眾生極護，無學不如是。若學不殺生，即是無學。以是無差降故，不說三種。
德品第二真度說竟。
三法度論捲上 大正藏第 25 冊 No. 1506 三法度論
三法度論卷中
東晉罽賓三藏瞿曇僧伽提婆譯
問：前說由者具方便果，于中已說具方便。云何果？
答：果者，佛、辟支佛、聲聞。佛、辟支佛、聲聞者，此三是果。
問：為誰果？
答：戒上止智。
問：今說由，由者是道。云何果亦是道耶？
答：此果說是有餘，前說無餘，無餘般涅槃故，是故無咎。佛者離一切障礙，得十力、逮四無畏、獲一切佛法，諸佛戒定慧等無差降。辟支佛者，為自覺，不為他而自覺，故說辟支佛。聲聞者，由他說。複次解脫具有二種：一者悲、二者厭。若從悲具得道者是佛。厭具有二種：一者由自得、二由他得。若自得者是辟支佛，若由他得是聲
【現代漢語翻譯】 現代漢語譯本：善知識，這四種是辯才。知法者，知曉名（nāma，名稱）、句（pada，語句）、味（vyañjana，文辭）。知義者，即知曉彼之自性真實，例如火是名，彼之熱是義，於此之中不迷惑。知辭者，此文飾如此次第。知應者，不顛倒地說語句文飾，也不差錯，這叫做辯才。這些也在學地智中已經廣泛地說明過了。
問：如戒（śīla，戒律）及定（samādhi，禪定），學地（śaikṣa-bhūmi，有學地）和無學地（aśaikṣa-bhūmi，無學地）中也可以得到戒和定，為什麼不以三種（學地、無學地、非學非無學地）來說明呢？
答：因為無戒的戒沒有差別，不能作為學習的對象。遠離殺生，對眾生極力保護，無學地不如是。如果學習不殺生，那就是無學地。因為沒有差別和降低，所以不說三種。
《德品第二真度》說完。
《三法度論》捲上
《三法度論》卷中
東晉罽賓三藏瞿曇僧伽提婆（Gautama Saṃghadeva）譯
問：前面說由者具有方便果，在其中已經說了具有方便。什麼是果呢？
答：果就是佛（Buddha，覺者）、辟支佛（Pratyekabuddha，緣覺佛）、聲聞（Śrāvaka，聽聞佛法者）。佛、辟支佛、聲聞，這三種是果。
問：是誰的果呢？
答：是戒（śīla，戒律）、定（samādhi，禪定）、慧（prajñā，智慧）之上的果。
問：現在說由，由就是道（mārga，道路）。為什麼果也是道呢？
答：這裡說的果是有餘的，前面說的是無餘的，因為無餘般涅槃（parinirvāṇa，完全的涅槃），所以沒有過失。佛是遠離一切障礙，得到十力（daśa-bala，如來十力）、獲得四無畏（catu-vaiśāradya，四種無所畏懼的自信）、獲得一切佛法，諸佛的戒、定、慧等沒有差別和降低。辟支佛是爲了自己覺悟，不是爲了他人而自覺悟，所以稱為辟支佛。聲聞是由他人教導而覺悟。進一步說，解脫具有兩種：一是悲（karuṇā，慈悲），二是厭（nirveda，厭離）。如果從悲具足而得道的就是佛。厭具有兩種：一種是自己獲得，一種是由他人獲得。如果是自己獲得的就是辟支佛，如果是他人獲得的就是聲聞。
【English Translation】 English version: O wise one, these four are eloquence. One who knows the Dharma knows the name (nāma), phrase (pada), and expression (vyañjana). One who knows the meaning knows the true nature of that thing; for example, 'fire' is the name, and its heat is the meaning, and one is not deluded about this. One who knows the wording knows the arrangement of the text in such an order. One who knows the response speaks the phrases and wording without reversing them and without error; this is called eloquence. These have also been extensively explained in the wisdom of the learning stage.
Question: As with precepts (śīla) and concentration (samādhi), precepts and concentration can also be attained in the stages of learning (śaikṣa-bhūmi) and non-learning (aśaikṣa-bhūmi), why are they not explained in three ways (learning stage, non-learning stage, and neither learning nor non-learning stage)?
Answer: Because there is no difference in precepts without precepts, it cannot be an object of learning. To refrain from killing and to protect beings with utmost care is not the same in the non-learning stage. If one learns not to kill, that is the non-learning stage. Because there is no difference or decrease, it is not explained in three ways.
The Second Chapter on Virtues and True Crossing is completed.
Treatise on the Three Dharmas, Volume 1
Treatise on the Three Dharmas, Volume 2
Translated by the Tripiṭaka Master Gautama Saṃghadeva of Jibin (Kashmir) during the Eastern Jin Dynasty
Question: Earlier it was said that 'by means of' one possesses the fruits of skillful means, and within that, it was said that one possesses skillful means. What are the fruits?
Answer: The fruits are Buddhas (Buddha, Awakened Ones), Pratyekabuddhas (Solitary Buddhas), and Śrāvakas (Hearers). Buddhas, Pratyekabuddhas, and Śrāvakas, these three are the fruits.
Question: Whose fruits are they?
Answer: They are the fruits of precepts (śīla), concentration (samādhi), and wisdom (prajñā).
Question: Now it is said 'by means of,' and 'by means of' is the path (mārga). Why is the fruit also the path?
Answer: The fruit spoken of here is with remainder, while the previous one was without remainder, because of complete parinirvāṇa (parinirvāṇa, complete nirvana) without remainder, therefore there is no fault. A Buddha is one who is free from all obstacles, attains the ten powers (daśa-bala, ten powers of a Tathagata), obtains the four fearlessnesses (catu-vaiśāradya, four kinds of fearlessness), and acquires all the Buddha-dharmas; the precepts, concentration, wisdom, etc., of all Buddhas have no difference or decrease. A Pratyekabuddha is for self-awakening, not for awakening others, therefore they are called Pratyekabuddhas. A Śrāvaka is awakened by the teachings of others. Furthermore, liberation has two aspects: one is compassion (karuṇā), and the other is renunciation (nirveda). If one attains the path through the perfection of compassion, that is a Buddha. Renunciation has two aspects: one is attained by oneself, and the other is attained by others. If it is attained by oneself, that is a Pratyekabuddha; if it is attained by others, that is a Śrāvaka.
聞。複次若普知盡具功德、離諸惡者是佛。辟支佛者，雖離諸惡，餘事不如。聲聞者，緣他離諸惡。
問：云何知諸佛無差降？聲聞亦為不？
答：聲聞者，離欲、未離欲阿羅漢，聲聞有差降，分別相故。信首五根有軟中上依，是諸聲聞有差降一切諸地。
問：云何離欲？
答：無慾者，信解脫、見到、身證。以信為首度故曰信解脫，以慧為首度故曰見到，二俱是身證。是無量種，今當現示。信解脫者，上流、行、無行般涅槃。上流般涅槃、行般涅槃、無行般涅槃，此三是信解脫。上流者，愛彼將至上。複次流者道，彼于欲界將至上，故曰上流。行般涅槃者，行謂之有為，多方便及道緣行至無為，故曰行般涅槃。無行般涅槃者，無行謂之無為，少方便及道，緣無為至無為，故曰無行般涅槃。是謂三種信解脫。
問：云何見到？
答見到者，中、生般涅槃亦上流見到。亦三種：中般涅槃、生般涅槃、上流般涅槃。中般涅槃者，此命終，未生余，得道。中般涅槃，如小火迸，未墮已滅，此義亦爾。生般涅槃者，如火迸，墮地即滅。如是始生，次第得道般涅槃。上流如前說。此無色界亦如是。此三是見到。
問：云何身證？答：身證者，行、無行、生般涅槃。此前已說。
【現代漢語翻譯】 現代漢語譯本 聽聞。再次，如果普遍知曉、完全具備功德、遠離各種罪惡的是佛（Buddha），那麼辟支佛（Pratyekabuddha）雖然也遠離各種罪惡，但在其他方面不如佛。聲聞（Śrāvaka）依靠他人教導而遠離各種罪惡。
問：如何得知諸佛（Buddhas）之間沒有差別高下？聲聞（Śrāvaka）之間是否也如此？
答：聲聞（Śrāvaka）有已離欲的阿羅漢（Arhat）和未離欲的阿羅漢，聲聞之間存在差別高下，因為他們有分別的相狀。信、首、五根有下、中、上三種依止，這些聲聞之間存在差別高下，遍及所有諸地。
問：如何算是離欲？
答：無慾的人，包括信解脫（Śraddhāvimukta）、見到（Dṛṣṭiprāpta）、身證（Kāya-sākṣin）。以信為首要的解脫稱為信解脫，以慧為首要的解脫稱為見到，兩者都是身證。這些有無量種類，現在將要顯現說明。信解脫包括上流（Ūrdhvasrotas）、行（Saṃskāra）、無行般涅槃（Asaṃskāra-parinirvāyin）。上流般涅槃、行般涅槃、無行般涅槃，這三種是信解脫。上流是指，愛著彼處將要往生到更高處。再次，流是指道，他們于欲界將要往生到更高處，所以稱為上流。行般涅槃是指，行意味著有為，通過多種方便和道緣修行達到無為，所以稱為行般涅槃。無行般涅槃是指，無行意味著無為，通過較少的方便和道，依靠無為達到無為，所以稱為無行般涅槃。這便是三種信解脫。
問：如何算是見到？
答：見到包括中般涅槃（Antarā-parinirvāyin）、生般涅槃（Upapadya-parinirvāyin），也包括上流見到。也分為三種：中般涅槃、生般涅槃、上流般涅槃。中般涅槃是指，此生終結，未投生到下一生，就證得道果。中般涅槃，就像小火星迸發，還未落地就已經熄滅，這個道理也是如此。生般涅槃是指，像火星迸發，落地后立即熄滅。像這樣剛一出生，就次第證得道果而般涅槃。上流如前所述。此無**也像這樣。這三種是見到。
問：如何算是身證？ 答：身證包括行、無行、生般涅槃。這些前面已經說過。
【English Translation】 English version Thus I have heard. Furthermore, if one who universally knows, is fully endowed with merits, and is free from all evils is a Buddha (Buddha), then a Pratyekabuddha (Pratyekabuddha), although free from all evils, is inferior in other respects. A Śrāvaka (Śrāvaka) relies on others' teachings to be free from all evils.
Question: How is it known that there is no difference in rank among all Buddhas (Buddhas)? Is it the same for Śrāvakas (Śrāvaka)?
Answer: Śrāvakas (Śrāvaka) include Arhats (Arhat) who have abandoned desire and those who have not. There are differences in rank among Śrāvakas because they have distinct characteristics. Faith, the chief, and the five roots have inferior, intermediate, and superior supports. These Śrāvakas have differences in rank throughout all the grounds.
Question: How is desire abandoned?
Answer: Those without desire include Śraddhāvimukta (Śraddhāvimukta), Dṛṣṭiprāpta (Dṛṣṭiprāpta), and Kāya-sākṣin (Kāya-sākṣin). Liberation with faith as the chief is called Śraddhāvimukta, liberation with wisdom as the chief is called Dṛṣṭiprāpta, and both are Kāya-sākṣin. These are of countless kinds, which I will now reveal and explain. Śraddhāvimukta includes Ūrdhvasrotas (Ūrdhvasrotas), Saṃskāra (Saṃskāra), and Asaṃskāra-parinirvāyin (Asaṃskāra-parinirvāyin). Ūrdhvasrotas-parinirvāyin, Saṃskāra-parinirvāyin, and Asaṃskāra-parinirvāyin, these three are Śraddhāvimukta. Ūrdhvasrotas refers to loving that place and being about to be born in a higher realm. Furthermore, 'srotas' refers to the path; they are about to be born from the desire realm to a higher realm, hence it is called Ūrdhvasrotas. Saṃskāra-parinirvāyin refers to 'saṃskāra' meaning conditioned; through various means and the path, cultivating to reach the unconditioned, hence it is called Saṃskāra-parinirvāyin. Asaṃskāra-parinirvāyin refers to 'asaṃskāra' meaning unconditioned; through fewer means and the path, relying on the unconditioned to reach the unconditioned, hence it is called Asaṃskāra-parinirvāyin. These are the three types of Śraddhāvimukta.
Question: How is it considered Dṛṣṭiprāpta?
Answer: Dṛṣṭiprāpta includes Antarā-parinirvāyin (Antarā-parinirvāyin), Upapadya-parinirvāyin (Upapadya-parinirvāyin), and also Ūrdhvasrotas Dṛṣṭiprāpta. It is also divided into three types: Antarā-parinirvāyin, Upapadya-parinirvāyin, and Ūrdhvasrotas-parinirvāyin. Antarā-parinirvāyin refers to, at the end of this life, without being born into another, attaining the fruit of the path. Antarā-parinirvāyin is like a small spark bursting forth, extinguished before falling to the ground; this principle is also like that. Upapadya-parinirvāyin is like a spark bursting forth, extinguished immediately upon falling to the ground. Thus, immediately after being born, one gradually attains the fruit of the path and parinirvāṇa. Ūrdhvasrotas is as previously described. This without ** is also like this. These three are Dṛṣṭiprāpta.
Question: How is it considered Kāya-sākṣin? Answer: Kāya-sākṣin includes Saṃskāra, Asaṃskāra, and Upapadya-parinirvāyin. These have been previously described.
問：非為重說耶？
答：不。界異故，離欲界及離色界故，是二種盡除中陰，非有無色界中陰。複次前說無解脫，身證者有解脫。解脫后當說。
問：是離欲。云何未離欲？
答：未離欲者，第八、須陀洹、薄地。第八、須陀洹、薄地，此三是未離欲。
問：云何第八？若數者，應第一，不第八。初向後至阿羅漢，云何此是阿羅漢耶？
答：不當觀。如人有八兒，彼非以長為第八，以幼為第八。如是世尊功德子有八，彼阿羅漢為長，諸漏已盡故。謂初向為幼，是以說第八。
問：是云何？
答：第八者信慧俱，此族姓凡人時有如是具信及慧，彼或信勝慧隨、或慧勝信隨、或等，是生法智已，從信行為鈍根、從法行為中根、俱行為利根，此三是第八。已見諦，若信為勝，是極七。慧勝者中，俱勝者家家，此是見地。若升修地者在薄地，信勝者一往來，慧勝者中俱勝者一種。若離欲界欲，信勝者信解脫，慧勝者見到，俱勝者離色得身證。若一切漏盡，信勝者慧解脫，慧勝者俱解脫，具得解脫，俱勝者亦俱解脫。複次信勝者鈍根、慧勝者中根、俱勝者利根，如是次至上。
問：已廣說第八，漸漸生功德林，而不知此何謂？當爲顯示。
答：須陀洹者，極七、家家
【現代漢語翻譯】 現代漢語譯本 問：這不是重複說嗎？ 答：不是。因為界限不同，由於離開了欲界以及離開了（此處原文如此，可能指某種禪定境界或煩惱）的緣故，這兩種情況都消除了中陰身，而不是有無（同上）的中陰身。而且，前面說沒有解脫，但身證者是有解脫的。解脫將在後面說明。 問：這是離開了慾望。為什麼說還沒有離開慾望呢？ 答：未離開慾望的人，有第八、須陀洹（Sotapanna，入流果）、薄地（Tanukbhumi，薄地）。第八、須陀洹、薄地，這三種是未離開慾望的。 問：什麼是第八？如果是按數字排列，應該排第一，而不是第八。最初趨向阿羅漢果位，最終達到阿羅漢果位，怎麼能說這是阿羅漢呢？ 答：不應該這樣看待。比如一個人有八個兒子，他不會因為年齡最大而稱其為第八，也不會因為年齡最小而稱其為第八。同樣，世尊的功德之子有八種，其中阿羅漢是年齡最大的，因為諸漏已經斷盡。而最初趨向果位的人就像年齡最小的，所以說是第八。 問：這是什麼意思？ 答：第八是指信和慧兩種力量並存的人。這種人在作為凡人的時候，就同時具備了信心和智慧。他們或者信心勝過智慧，智慧隨之；或者智慧勝過信心，信心隨之；或者兩者相等。這些人證得法智后，從信行而來的是鈍根，從法行而來的是中根，信慧俱行的是利根。這三種人就是第八。已經見諦的人，如果信心更強，最多七次往返生死。智慧更強的是家家（Kula-kula，家家），信慧相等的是見地（Ditthidhamma，見法）。如果升入修道位，就處於薄地。信心更強的是一往來（Sakadagamin，一來果），智慧更強的是中根，信慧相等的是一種（Ekabija，一種子）。如果離開了欲界的慾望，信心更強的是信解脫（Saddhadhimutta，信勝解），智慧更強的是見到（Ditthipatta，見至），信慧相等的是離色界而得身證（Kayasakkhi，身證）。如果一切煩惱都斷盡，信心更強的是慧解脫（Prajnavimutta，慧解脫），智慧更強的是俱解脫（Ubhayatobhaga，俱解脫），具得解脫，信慧相等的人也是俱解脫。而且，信心更強的是鈍根，智慧更強的是中根，信慧相等的是利根，這樣依次向上提升。 問：已經詳細地說明了第八，漸漸地生出功德之林，但是不知道這指的是什麼？請為我解釋。 答：須陀洹（Sotapanna，入流果）是指極七（Ekavicika，一間），家家（Kula-kula，家家）。
【English Translation】 English version Question: Isn't this a repetition? Answer: No. Because the boundaries are different, because of leaving the desire realm and leaving ** (the original text is like this, possibly referring to a certain state of meditation or affliction), these two kinds of situations eliminate the intermediate existence, not the intermediate existence of having or not having ** (same as above). Moreover, it was said earlier that there is no liberation, but those who have body-witness have liberation. Liberation will be explained later. Question: This is leaving desire. How is it said that one has not yet left desire? Answer: Those who have not left desire are the eighth, Sotapanna (stream-enterer), and Tanukbhumi (thin-ground). The eighth, Sotapanna, and Tanukbhumi, these three have not left desire. Question: What is the eighth? If it is arranged by numbers, it should be the first, not the eighth. Initially heading towards the Arhat fruit, and finally reaching the Arhat fruit, how can it be said that this is an Arhat? Answer: It should not be viewed this way. For example, if a person has eight sons, he will not call him the eighth because he is the oldest, nor will he call him the eighth because he is the youngest. Similarly, the Blessed One's sons of merit are eight, among whom the Arhat is the oldest, because all the outflows have been exhausted. And those who initially head towards the fruit are like the youngest, so it is said to be the eighth. Question: What does this mean? Answer: The eighth refers to those who have both faith and wisdom. Such people have both faith and wisdom when they are ordinary people. They either have faith that surpasses wisdom, and wisdom follows; or wisdom surpasses faith, and faith follows; or the two are equal. After these people attain the Dharma-wisdom, those who come from faith-practice are dull-rooted, those who come from Dharma-practice are medium-rooted, and those who practice both faith and wisdom are sharp-rooted. These three are the eighth. Those who have already seen the truth, if faith is stronger, will at most return to birth seven times. Those with stronger wisdom are Kula-kula (family to family), and those with equal faith and wisdom are Ditthidhamma (visible truth). If one ascends to the path of cultivation, one is in Tanukbhumi. Those with stronger faith are Sakadagamin (once-returner), those with stronger wisdom are medium-rooted, and those with equal faith and wisdom are Ekabija (one-seed). If one leaves the desires of the desire realm, those with stronger faith are Saddhadhimutta (faith-liberated), those with stronger wisdom are Ditthipatta (attained to sight), and those with equal faith and wisdom attain Kayasakkhi (body-witness) by leaving the form realm. If all afflictions are exhausted, those with stronger faith are Prajnavimutta (wisdom-liberated), those with stronger wisdom are Ubhayatobhaga (liberated both ways), fully attaining liberation, and those with equal faith and wisdom are also Ubhayatobhaga. Moreover, those with stronger faith are dull-rooted, those with stronger wisdom are medium-rooted, and those with equal faith and wisdom are sharp-rooted, thus progressing upwards in order. Question: The eighth has been explained in detail, and gradually the forest of merit is produced, but what does this refer to? Please explain it for me. Answer: Sotapanna (stream-enterer) refers to Ekavicika (one-seed), Kula-kula (family to family).
、中。須陀洹者，是三種，住初果，求第二。須陀洹者是道，升是道故謂洹。身見、戒、盜、疑斷，惡趣盡。鈍根極七受天人中樂，要般涅槃。家家者亦住初果，三結盡，思惟所斷少盡。是於此中生，從家至家而般涅槃。中者，此二中非一向從家至家般涅槃，亦不一向極七天人生般涅槃，而於中間般涅槃。
問：是須陀洹，云何薄地？
答：薄地者，一來、一種、中。欲界結薄住，故曰薄地。此三：一來、一種、中。一來者，此終生天上，一來而般涅槃。一種者，受一有而般涅槃，增益功德故。中者，此二俱。是三謂未離欲。
問：云何阿羅漢？
答：阿羅漢者，利、鈍、中根。阿羅漢者是說供養名，堪受供養故曰阿羅漢。
問：誰堪受？
答：為一切眾生，故說阿羅漢。是阿羅漢三種：利根、鈍根、中根。
問：云何利根？
答利根者，住法、升進、不動法。住法、升進法、不動法，當知是利根。住法者，離方便除煩惱故，故曰住法。升進者，除諸煩惱，求上勝能得，故說升進。勝者，達、通、辯。不動法者，已得勝果，一切談論不動辯才，是謂利根。
問：云何鈍根？
答：鈍根者，退、念、護法。退法、念法、護法，此三是鈍根。退法者，或差
【現代漢語翻譯】 現代漢語譯本： 關於須陀洹（Srotapanna，入流果）：須陀洹有三種，他們安住于初果，並追求二果。須陀洹是指入道，因為升入此道所以稱為『洹』。他們斷除了身見（Sakkaya-ditthi，我見）、戒禁取見（Silabbata-paramasa，執取不正確的戒律）、疑（Vicikiccha，懷疑三寶和業果），並且永遠脫離了惡趣。鈍根的須陀洹最多在天人中享受七次輪迴的快樂，最終證得般涅槃（Parinirvana，完全的涅槃）。家家者（Kula-kula，家家），也安住于初果，斷除了三種結縛（三結，即身見、戒禁取見、疑），並且稍微斷除了通過思惟才能斷除的煩惱。他們在此處（人間）出生，從一個家庭到另一個家庭，最終證得般涅槃。『中』指的是，這兩種情況並非完全一樣，既不完全是從一個家庭到另一個家庭證得般涅槃，也不完全是在天上享受七次輪迴的快樂后證得般涅槃，而是在這兩種情況的中間證得般涅槃。
問：什麼樣的須陀洹被稱為『薄地』（Tanukbhumi，薄地）？
答：『薄地』指的是一來（Sakadagami，一來果）、一種（Ekabiji，一種）和中。因為他們對欲界的結縛已經很薄弱，所以被稱為『薄地』。這三種人：一來、一種、中。一來者，此人死後會生到天上，經歷一次往返后證得般涅槃。一種者，經歷一次有（bhava，存在）后證得般涅槃，這是因為他們增長了功德。『中』指的是，這兩種情況都包括。這三種人都還沒有脫離對慾望的執著。
問：什麼是阿羅漢（Arhat，阿羅漢）？
答：阿羅漢有三種：利根、鈍根、中根。阿羅漢的意思是值得接受供養的人，因為堪受供養所以稱為阿羅漢。
問：誰堪受供養？
答：爲了所有眾生的利益，所以稱為阿羅漢。阿羅漢有三種：利根、鈍根、中根。
問：什麼是利根阿羅漢？
答：利根阿羅漢包括住法（Sthita-dharma，住法）、升進（Prativedhana，升進）、不動法（Acala-dharma，不動法）。住法、升進法、不動法，應當知道他們是利根。住法者，因為他們無需方便就能去除煩惱，所以稱為住法。升進者，因為他們能夠去除各種煩惱，並追求更高的成就，所以稱為升進。『勝』指的是，通達、精通、辯才。不動法者，已經獲得了殊勝的果位，一切談論都無法動搖他們的辯才，這就是利根阿羅漢。
問：什麼是鈍根阿羅漢？
答：鈍根阿羅漢包括退法（Parihanadharma，退法）、念法（Smaranadharma，念法）、護法（Rakshanadharma，護法）。退法、念法、護法，這三種是鈍根阿羅漢。退法者，或許會...
【English Translation】 English version: Regarding Srotapanna (Stream-enterer): There are three types of Srotapannas, those who abide in the first fruit and seek the second. Srotapanna refers to entering the path; because of ascending this path, it is called 'Srotapanna'. They have severed self-view (Sakkaya-ditthi), attachment to rites and rituals (Silabbata-paramasa), and doubt (Vicikiccha), and have exhausted the evil destinies. The dull-rooted ones enjoy the pleasures of gods and humans for a maximum of seven rebirths, ultimately attaining Parinirvana (complete Nirvana). Kula-kula (family-to-family), also abide in the first fruit, having exhausted the three fetters (self-view, attachment to rites and rituals, and doubt), and having slightly exhausted the defilements that are severed through contemplation. They are born here (in the human realm), going from one family to another, and ultimately attain Parinirvana. 'Middle' refers to the fact that these two cases are not entirely the same; they do not entirely attain Parinirvana from one family to another, nor do they entirely attain Parinirvana after enjoying seven rebirths in the heavens, but attain Parinirvana in between these two cases.
Question: What kind of Srotapanna is called 'Tanukbhumi' (one with thinned ground)?
Answer: 'Tanukbhumi' refers to Sakadagami (Once-returner), Ekabiji (One-seed), and the middle one. Because their fetters to the desire realm are already very thin, they are called 'Tanukbhumi'. These three: Once-returner, One-seed, and the middle one. The Once-returner, after dying, will be born in the heavens, experiencing one return and then attaining Parinirvana. The One-seed, after experiencing one existence (bhava), attains Parinirvana, because they have increased their merit. 'Middle' refers to the fact that both of these cases are included. All three of these have not yet detached from the attachment to desires.
Question: What is an Arhat (Arhat)?
Answer: There are three types of Arhats: sharp-rooted, dull-rooted, and medium-rooted. Arhat means one who is worthy of receiving offerings; because they are worthy of receiving offerings, they are called Arhat.
Question: Who is worthy of receiving offerings?
Answer: For the benefit of all beings, they are called Arhats. There are three types of Arhats: sharp-rooted, dull-rooted, and medium-rooted.
Question: What is a sharp-rooted Arhat?
Answer: Sharp-rooted Arhats include Sthita-dharma (abiding in the Dharma), Prativedhana (advancing), and Acala-dharma (immovable Dharma). Sthita-dharma, Prativedhana-dharma, and Acala-dharma, it should be known that they are sharp-rooted. Sthita-dharma, because they can remove defilements without expedient means, they are called Sthita-dharma. Prativedhana, because they are able to remove various defilements and seek higher achievements, they are called Prativedhana. 'Superior' refers to thorough understanding, proficiency, and eloquence. Acala-dharma, having already obtained the supreme fruit, no discussion can shake their eloquence; this is a sharp-rooted Arhat.
Question: What is a dull-rooted Arhat?
Answer: Dull-rooted Arhats include Parihanadharma (liable to decline), Smaranadharma (mindful of the Dharma), and Rakshanadharma (protecting the Dharma). Parihanadharma, Smaranadharma, and Rakshanadharma, these three are dull-rooted Arhats. Parihanadharma, perhaps will...
降退非聖諦，故曰退法。或復于修地退。修者修習，說以不修習是名退。如學經已不數習忘，如是不修習修地退。是病、業、誦、和諍、遠行觀故退，以是故名修地。念法者，已得阿羅漢。劣行故及身劣，便作是念：「我所作以作。我何為住？」如是思念，思念者多品數，亦思念財產及裁衣。但此中思念捨命。護法者，不退亦不思念，但極大方便護，如貧多方便得財守。是鈍根。
問：中根云何？
答：中根者，慧解脫、具、不具解脫。得慧解脫者下。俱解脫二：一得具解脫，二不具。俱解脫者，信及慧，已得此二故勝。
問：云何解脫？
答：解脫者，欲色滅盡，解脫欲界、色界，滅上心住，及三界盡，是三種解脫。解脫于煩惱，故曰解脫。
問：云何欲解脫？
答：欲解脫者，內色無色想，不凈亦凈。內者自內。是二種：有色想及壞色想。于中內壞色，冢間地觀腐爛肉段眼脫腹潰腸出，大小便處流出不凈，無量種蟲交亂其上，烏鳥爭食，手腳髑髏各在異處。見已起無慾，此便作是念：「是身以此故眾生怒斗諍訟貢高憍慢，起無量惡。」如是觀已，解脫惡上心定。是謂內色想不凈解脫。二內壞色想，由定故如無色，如是得立觀，他身亦復如上，是謂內無色想不凈解脫。凈解脫
【現代漢語翻譯】 現代漢語譯本 降退非聖諦，所以叫做退法。或者在修習的階段退轉。修習是指修學，說不修習就叫做退轉。比如學習了經書之後不經常複習就忘記了，像這樣不修習就會在修習的階段退轉。因為疾病、業障、誦經、爭論、遠行等原因而退轉，因此叫做修習的階段。念法者，已經證得阿羅漢（Arhat）。因為行為或者身體的衰弱，就想：『我所應該做的已經做完了，我為什麼還要住在這裡呢？』像這樣思念，思念的內容有很多種，也可能思念財產和縫製衣服。但這裡指的是思念捨棄生命。護法者，不退轉也不思念，只是盡最大的努力守護，就像貧窮的人想盡辦法得到財富並守護它一樣。這是鈍根（dull faculties）。 問：中根（medium faculties）是怎樣的呢？ 答：中根是指慧解脫（Prajna-vimukti）、俱解脫（Ubhayatobhagah，同時具有禪定和智慧的解脫）、不具解脫（沒有完全的解脫）。得到慧解脫的人在下面會講到。俱解脫有兩種：一種是得到具解脫，一種是沒有得到具解脫。俱解脫的人，是因為信和慧，已經得到這兩種殊勝的品質。 問：什麼是解脫（Vimoksha）？ 答：解脫是指，欲和色滅盡，解脫欲界（Kama-dhatu）、**，滅除上心住，以及三界（Trailokya）都滅盡，這是三種解脫。從煩惱中解脫出來，所以叫做解脫。 問：什麼是欲解脫？ 答：欲解脫是指，內色無色想，不凈也凈。內是指自身內部。有兩種：有色想和壞色想。其中內壞色，在墳墓間觀察腐爛的肉塊，眼睛脫落，腹部潰爛，腸子流出，大小便處流出不凈之物，無數種蟲子交織在上面，烏鴉鳥類爭相啄食，手腳頭骨各自在不同的地方。看到這些後生起無慾，這時就想：『這個身體因為這些原因，眾生才會憤怒、爭鬥、訴訟、貢高我慢，生起無數的惡。』像這樣觀察后，從惡的上心中解脫出來，得到禪定。這就是內色想不凈解脫。第二種是內壞色想，因為禪定的緣故就像無色一樣，像這樣得到立觀，觀察他人的身體也像上面一樣，這就是內無色想不凈解脫。凈解脫（Subha-vimoksha）。
【English Translation】 English version Falling away from the Noble Truths is called 'retreating from the Dharma'. Or, retreating from the stage of cultivation. 'Cultivation' means practice; saying 'not practicing' is called 'retreating'. For example, after learning scriptures, if one does not frequently review them, one forgets them. Not practicing like this is retreating from the stage of cultivation. Retreating occurs due to illness, karma, chanting, disputes, or traveling far away. Therefore, it is called the stage of cultivation. 'Mindful of the Dharma' refers to one who has already attained Arhatship (Arhat). Due to inferior conduct or a weak body, one thinks, 'What I should have done is already done. Why should I stay here?' Thinking like this, the thoughts are of many kinds, including thoughts of property and tailoring clothes. But here, it refers to thinking of abandoning life. A protector of the Dharma does not retreat or think like this, but protects with great effort, just as a poor person tries every means to obtain and protect wealth. This is a person of dull faculties (dull faculties). Question: What is a person of medium faculties (medium faculties) like? Answer: A person of medium faculties refers to Prajna-vimukti (Prajna-vimukti, liberation through wisdom), Ubhayatobhagah (Ubhayatobhagah, liberation through both concentration and wisdom), and non-Ubhayatobhagah (not fully liberated). Those who attain Prajna-vimukti will be discussed below. There are two types of Ubhayatobhagah: one who attains full Ubhayatobhagah and one who does not. An Ubhayatobhagah is superior because of faith and wisdom, having already attained these two qualities. Question: What is Vimoksha (Vimoksha, liberation)? Answer: Liberation means the complete cessation of desire and form, liberation from the Desire Realm (Kama-dhatu), **, the cessation of the upper mental states, and the complete cessation of the Three Realms (Trailokya). Being liberated from afflictions is called liberation. Question: What is liberation from desire? Answer: Liberation from desire refers to internal perception of form and formlessness, both impure and pure. 'Internal' refers to oneself. There are two types: perception of form and perception of decaying form. Among them, internal decaying form involves observing in a charnel ground decaying pieces of flesh, eyes falling out, a festering abdomen, intestines flowing out, impure substances flowing from the urinary and anal openings, countless insects swarming over them, crows and birds fighting to eat them, and hands, feet, and skulls scattered in different places. Seeing this, one arises without desire, and then thinks, 'Because of this body, beings become angry, fight, litigate, become arrogant and conceited, and generate countless evils.' Observing in this way, one is liberated from the evil upper mind and attains concentration. This is called internal perception of form, impure liberation. The second is internal perception of decaying form, which, due to concentration, is like formlessness. Having attained this established observation, observing the bodies of others is also like the above. This is called internal perception of formlessness, impure liberation. Subha-vimoksha (Subha-vimoksha, beautiful liberation).
，青黃赤白色華衣等緣，以發意思惟心住不動，是凈解脫。此三種是欲解脫。
問：色解脫云何？
答：色解脫者，無色。離色慾已，四種心住，亦復有漏，是謂色解脫。此前已說。
問：云何滅盡解脫？
答：心等諸心想應滅，是謂滅盡解脫。
惡品第二
問：已廣說德品三真度。云何為惡？
答：惡者，惡行、愛、無明。惡行、愛、無明，此三當知是惡。污善行故曰惡。此亦污人，謂污人意樂於惡，如豬樂不凈。于中初身口意惡行，此眾惡初，是三種身口意惡行。惡行者，惡人所行，故曰惡行。複次此行是惡，故曰惡行。是身所作惡，謂之身惡行，口意亦如是。
問：云何身惡行？
答：身惡行者，殺、盜、淫。身惡行當知是三種：殺、盜、淫。
問：已知身惡行是三種。云何為殺？
答：殺者，念、教、作。念、教、作是說殺三種，余亦如是。如身惡行，殺三種：念、教、作，盜淫亦如是，口業亦如是。
問：知余亦如是，而未知念。云何爲念？
答：念者，心欲、欲使、他作喜。念名思惟。是三種心：欲作、欲使作、他作喜。如意殺眾生，是欲作。意使殺，是欲使作。他殺已，意悅，是他作喜。是謂三種念。
問曰
【現代漢語翻譯】 現代漢語譯本 以青色、黃色、紅色、白色等顏色的華麗衣物為緣，從而引發意思惟，使心安住不動，這就是凈解脫。這三種是欲解脫。
問：色解脫是什麼？
答：色解脫就是無色。離開**（此處原文有脫漏，指對色的執著）之後，四種心住，也仍然是有漏的，這就是色解脫。這之前已經說過了。
問：滅盡解脫是什麼？
答：心以及與心相關的諸種心想應當滅盡，這就是滅盡解脫。
惡品第二
問：已經廣泛地講述了德品的三種真度。什麼是惡呢？
答：惡就是惡行、愛、無明。惡行、愛、無明，這三者應當知道是惡。因為它們會玷污善行，所以稱為惡。它們也會玷污人，指的是玷污人的意念，使人喜好惡事，就像豬喜歡不乾淨的東西一樣。其中最初的身口意惡行，是所有惡的開端，指的是三種身口意惡行。惡行，就是惡人所做的事情，所以稱為惡行。進一步說，這種行為本身就是惡的，所以稱為惡行。身體所做的惡，稱為身惡行，口和意也是一樣。
問：什麼是身惡行？
答：身惡行就是殺、盜、淫。身惡行應當知道有三種：殺、盜、淫。
問：已經知道了身惡行有三種。什麼是殺？
答：殺就是念、教、作。念、教、作，這三種是說的殺的三種方式，其餘的也是一樣。就像身惡行，殺有三種：念、教、作，盜和淫也是這樣，口業也是這樣。
問：知道其餘的也是一樣，但是還不知道念是什麼。什麼是念？
答：念就是心欲、欲使、他作喜。唸的意思是思惟。這三種心是：想要自己做、想要使喚別人做、別人做了之後感到高興。比如心裡想要殺眾生，這是欲作。心裡使喚別人去殺，這是欲使作。別人殺了之後，心裡感到高興，這是他作喜。這就是三種念。
問：
【English Translation】 English version Taking blue, yellow, red, white, and other colored gorgeous garments as conditions, thereby arousing the mind to contemplate and dwell without moving, this is pure liberation. These three are liberation from desire.
Question: What is liberation from form (rupa-vimoksha)?
Answer: Liberation from form is formlessness. Having departed from ** (the text is missing here, referring to attachment to form), the four abodes of the mind are still with outflows (asrava), this is called liberation from form. This has been said before.
Question: What is cessation liberation (nirodha-vimoksha)?
Answer: The mind and all thoughts related to the mind should cease, this is called cessation liberation.
Chapter Two: Evil Qualities
Question: The three true perfections of virtuous qualities have been extensively explained. What is evil?
Answer: Evil is evil conduct, craving (trsna), and ignorance (avidya). Evil conduct, craving, and ignorance, these three should be known as evil. Because they defile good conduct, they are called evil. They also defile people, meaning they defile people's intentions, making them delight in evil, just as pigs delight in impurity. Among them, the initial evil actions of body, speech, and mind are the beginning of all evils, referring to the three evil actions of body, speech, and mind. Evil conduct is what evil people do, therefore it is called evil conduct. Furthermore, this conduct itself is evil, therefore it is called evil conduct. Evil done by the body is called evil bodily conduct, and so it is with speech and mind.
Question: What is evil bodily conduct?
Answer: Evil bodily conduct is killing, stealing, and sexual misconduct. Evil bodily conduct should be known as three: killing, stealing, and sexual misconduct.
Question: It is already known that evil bodily conduct is of three types. What is killing?
Answer: Killing is intention (cetanā), instruction (ājñā), and action (karma). Intention, instruction, and action are said to be the three ways of killing, and the rest are the same. Just like evil bodily conduct, killing has three ways: intention, instruction, and action; stealing and sexual misconduct are also like this, and so is evil speech.
Question: It is known that the rest are the same, but intention is not yet known. What is intention?
Answer: Intention is desire in the mind (citta-iccha), instigating desire (iccha-hetu), and rejoicing in another's action (para-karma-prīti). Intention means thinking. These three minds are: wanting to do it oneself, wanting to make others do it, and feeling happy after others have done it. For example, wanting to kill beings in one's mind is wanting to do it oneself. Ordering others to kill is wanting to make others do it. After others have killed, feeling happy in one's mind is rejoicing in another's action. These are the three intentions.
Question:
：云何為教？
答：教者，誨、令、可。誨、令、可者，是謂三種教。誨者，如外道說殺豬羊以祠天，是誨。令者，如王令臣：「我有怨敵，卿往害之。」是謂令。可者，如人問：「某是我怨，欲往殺之。」彼即然可。是謂可。此三是教。
問：云何為作？
答：作者，眾生想、舍、斷命。作名施行事。若說殺生者，當知誨、令、可。意惡行亦如是。于中有他眾生想、舍眾生、斷眾生命，是三作具滿。醫者不曉破癰，若破癰時死者，非以醫殺生，彼無害意故。如是三事不具，非殺生。是謂三種作。
問：云何盜？
答：盜者，他物想、偷意、取。他物想、偷意、取，是三種盜滿。所以者何？設使有他物，非盜意取物者，是我許、以相似，故非偷。若他物，不偷意取，無盜，如取知識物。如是三事，不具非盜；具是盜。是謂三種盜。
問：云何邪淫？
答：邪淫者，他、法受，非道行邪淫。三種：犯他受、犯法受、犯非道。
問：說淫是本。以何等故說邪淫？
答：人有二種：出家及在家。于中出家者行淫，是說惡行。在家淫非惡行，而邪是惡行。若在家淫是惡行者，須陀洹行淫應墮地獄。若不爾者，邪為惡行。故經說二種無咎。
問：云何他受？
【現代漢語翻譯】 現代漢語譯本： 問：什麼是教唆？ 答：教唆是指：教誨、命令、允許。教誨、命令、允許，這被稱為三種教唆。教誨，例如外道宣揚宰殺豬羊來祭祀天神，這是教誨。命令，例如國王命令臣子：『我有仇敵，你去殺了他。』這稱為命令。允許，例如有人問：『某人是我的仇人，我想去殺了他。』對方就允許了他。這稱為允許。這三種是教唆。 問：什麼是作為（行為）？ 答：作為是指，眾生想（認為對象是眾生）、舍（決心）、斷命。作為是指施行事情。如果說殺生，應當知道有教誨、命令、允許。意惡行也是如此。其中有他眾生想、舍眾生、斷眾生命，這三個作為的條件都滿足。醫生不擅長處理膿瘡，如果破膿瘡時病人死了，這不是醫生殺生，因為他沒有害人的意圖。像這樣，三個條件不滿足，就不是殺生。這被稱為三種作為。 問：什麼是盜竊？ 答：盜竊是指，他物想（認為對象是他人之物）、偷盜的意圖、拿取。他物想、偷盜的意圖、拿取，這三種盜竊的條件都滿足。為什麼這麼說呢？假設有他人的物品，但沒有偷盜的意圖而拿取，或者是我允許的、或者很相似，所以不是偷盜。如果是他人的物品，沒有偷盜的意圖而拿取，就沒有盜竊，例如拿取朋友的物品。像這樣，三個條件不滿足就不是盜竊；滿足就是盜竊。這被稱為三種盜竊。 問：什麼是邪淫？ 答：邪淫是指，與不應發生性行為的對象、在不應發生性行為的時間或地點、以不正當的方式發生性行為。有三種：侵犯他人的配偶（犯他受）、在不合法的場合或時間發生性行為（犯法受）、以非正當的方式發生性行為（犯非道）。 問：經中說淫慾是根本。因為什麼緣故又說邪淫呢？ 答：人有兩種：出家和在家。其中出家之人行淫，這被認為是惡行。在家之人行淫不是惡行，但是邪淫就是惡行。如果說在家之人行淫也是惡行，那麼須陀洹（Sotapanna，入流者）行淫就應該墮入地獄。如果不是這樣，那麼邪淫才是惡行。所以經中說兩種情況沒有罪過。 問：什麼叫做侵犯他人的配偶（他受）？
【English Translation】 English version: Question: What is instigation? Answer: Instigation refers to: teaching, commanding, and permitting. Teaching, commanding, and permitting are called the three types of instigation. Teaching, for example, is like the heretics advocating the slaughter of pigs and sheep to sacrifice to the gods; this is teaching. Commanding, for example, is like a king commanding his minister: 'I have an enemy; go and kill him.' This is called commanding. Permitting, for example, is like someone asking: 'So-and-so is my enemy; I want to go and kill him.' And the other person permits it. This is called permitting. These three are instigation. Question: What is action (karma)? Answer: Action refers to the thought of a being (thinking the object is a being), resolve, and taking life. Action means performing an act. If one speaks of killing, one should know that there is teaching, commanding, and permitting involved. Evil actions of the mind are also the same. Among them, having the thought of another being, resolving to harm the being, and taking the life of the being, these three conditions of action are fulfilled. A doctor who is not skilled in treating abscesses, if the patient dies when the abscess is lanced, it is not the doctor killing, because he had no intention to harm. Like this, if the three conditions are not fulfilled, it is not killing. This is called the three types of action. Question: What is theft? Answer: Theft refers to the thought of another's property (thinking the object is someone else's property), the intention to steal, and taking. The thought of another's property, the intention to steal, and taking, these three conditions of theft are fulfilled. Why is this so? Suppose there is another's property, but one takes it without the intention to steal, or it is with my permission, or it is similar, therefore it is not theft. If it is another's property, and one takes it without the intention to steal, there is no theft, such as taking a friend's property. Like this, if the three conditions are not fulfilled, it is not theft; if they are fulfilled, it is theft. This is called the three types of theft. Question: What is sexual misconduct? Answer: Sexual misconduct refers to engaging in sexual activity with someone inappropriate, at an inappropriate time or place, or in an improper manner. There are three types: violating another's spouse (committing 'parasavadara' - transgression against another), violating the law (committing 'adhamma' - unlawful act), and engaging in sexual activity in an improper manner (committing 'anacara' - improper conduct). Question: The sutras say that lust is the root. Why then is sexual misconduct specifically mentioned? Answer: There are two types of people: renunciates and householders. Among them, if a renunciate engages in sexual activity, this is considered an evil act. Sexual activity for a householder is not an evil act, but sexual misconduct is an evil act. If sexual activity for a householder were also an evil act, then a Sotapanna (Sotapanna, Stream-enterer) engaging in sexual activity should fall into hell. If that is not the case, then sexual misconduct is the evil act. Therefore, the sutras say that two situations are without fault. Question: What is meant by violating another's spouse ('parasavadara')?
答：他受者，主、親、王。主所受、親所受、王所受，是一切他受。主有二：有至竟、有少時。至竟者，如方土家法女屬主。若淫此女，從彼邪淫。少時主者，若女從彼取物，齊限有時。若淫此女，從彼邪淫。親者，父母兄弟舅等及養女，若棄女取養。王受者，若無親無主而受王稟。
問：云何法受？
答：法受者，學、齋、族法。若受學法，是學法受。若受齋法，是齋法受。若受族法，是族法受。是俱中可說。學法受者，若主前聽學，后犯者是邪，是謂學法受。齋法受者，若主先聽受齋，后犯者是邪，是謂齋法受。族法受者，如前說親受。但作經者欲令滿三法故，重說族法受。母姊妹女子婦及同姓，是一切不可犯，犯者邪。
問：云何非道行？
答：非道行者，女產、男、不成男。非道行名。若女新產後犯道，是非道行。若以力勢犯未嫁女，是非道行。及淫男、不成男。是謂三非道行。
問：此說不具。所以者何？此中更有餘邪淫。此說云何攝彼？若不攝者，是故此說不具。
答：此說已具。所以者何？前已說離產時女。若說女，當知已說畜生。若說離產者，當知已說余行，是故具說。
問：此惡非義從何而生？
答：盡從淫、怒、癡生。彼一切當知從淫、
【現代漢語翻譯】 現代漢語譯本 答：『他受』指的是主人、親屬、國王。主人所管轄的、親屬所管轄的、國王所管轄的，都屬於『他受』。主人有兩種：一種是永久性的，一種是暫時性的。永久性的主人，比如地方上的家族、家法所管轄的女子。如果與這樣的女子發生性關係，就屬於邪淫。暫時性的主人，比如女子從某人那裡獲取物品，有時間限制。如果與這樣的女子發生性關係，也屬於邪淫。親屬指的是父母、兄弟、舅舅等，以及收養的女兒，或者被遺棄后被收養的女兒。國王所管轄的，指的是沒有親屬也沒有主人的，接受國王供養的人。
問：什麼是『法受』？
答：『法受』指的是學法、齋法、族法。如果接受學法，就是學法受。如果接受齋法，就是齋法受。如果接受族法，就是族法受。這些都可以在之前的內容中找到說明。學法受，指的是在主人面前聽聞學習，之後違犯所學，就是邪淫，這叫做學法受。齋法受，指的是主人先允許接受齋戒，之後違犯齋戒，就是邪淫，這叫做齋法受。族法受，如同前面所說的親屬所管轄。但因為著經者想要圓滿三種法，所以重複說了族法受。母親、姐妹、女子、妻子以及同姓之人，都是不可侵犯的，侵犯就是邪淫。
問：什麼是非道行？
答：非道行指的是，女子生產之時、男子、以及非男之人。這些被稱為非道行。如果女子剛生產後就發生性行為，這就是非道行。如果用強力侵犯未出嫁的女子，這就是非道行。以及與男子、非男之人發生性行為。這被稱為三種非道行。
問：這個說法不完整。為什麼呢？因為這裡還有其他的邪淫行為。這個說法如何涵蓋那些情況呢？如果不涵蓋，那麼這個說法就是不完整的。
答：這個說法已經完整了。為什麼呢？因為前面已經說了剛生產後的女子。如果說了女子，就應當知道也包括了畜生。如果說了剛生產後的女子，就應當知道也包括了其他的性行為，所以這個說法是完整的。
問：這種惡和非義是從哪裡產生的？
答：全部都是從淫慾、嗔怒、愚癡產生的。應當知道一切都從淫慾產生。
【English Translation】 English version Answer: 'He-received' refers to masters, relatives, and kings. What is governed by masters, what is governed by relatives, and what is governed by kings, all belong to 'he-received'. There are two types of masters: one is permanent, and the other is temporary. A permanent master is like a woman belonging to a local family or governed by family law. If one has sexual relations with such a woman, it is considered illicit sexual conduct (邪淫, xiéyín). A temporary master is like a woman who obtains items from someone with a time limit. If one has sexual relations with such a woman, it is also considered illicit sexual conduct. Relatives refer to parents, brothers, uncles, etc., as well as adopted daughters, or daughters who are abandoned and then adopted. What is governed by the king refers to those who have neither relatives nor masters and receive support from the king.
Question: What is 'Dharma-received' (法受, fǎshòu)?
Answer: 'Dharma-received' refers to learning the Dharma (學法, xuéfǎ), observing precepts (齋法, zhāifǎ), and family customs (族法, zúfǎ). If one receives the learning of the Dharma, it is Dharma-received. If one receives the observance of precepts, it is precepts-received. If one receives family customs, it is family customs-received. These can all be explained in the previous content. Dharma-received refers to listening and learning in front of the master, and then violating what has been learned, which is illicit sexual conduct, and this is called Dharma-received. Precepts-received refers to the master first allowing the acceptance of precepts, and then violating the precepts, which is illicit sexual conduct, and this is called precepts-received. Family customs-received is like what was said earlier about relatives governing. However, because the author of the sutra wanted to complete the three Dharmas, he repeated family customs-received. Mother, sisters, women, wives, and those with the same surname are all inviolable, and violating them is illicit sexual conduct.
Question: What is non-dharmic conduct (非道行, fēidàoháng)?
Answer: Non-dharmic conduct refers to the time when a woman is giving birth, men, and those who are not men (不成男, bùchéngnán). These are called non-dharmic conduct. If sexual behavior occurs immediately after a woman gives birth, this is non-dharmic conduct. If an unmarried woman is violated by force, this is non-dharmic conduct. As well as having sexual relations with men and those who are not men. These are called the three non-dharmic conducts.
Question: This statement is incomplete. Why? Because there are other illicit sexual behaviors here. How does this statement cover those situations? If it doesn't cover them, then this statement is incomplete.
Answer: This statement is already complete. Why? Because it has already been said before about women who have just given birth. If women are mentioned, it should be known that animals are also included. If women who have just given birth are mentioned, it should be known that other sexual behaviors are also included, so this statement is complete.
Question: Where does this evil and non-righteousness arise from?
Answer: All of them arise from lust (淫, yín), anger (怒, nù), and ignorance (癡, chī). It should be known that everything arises from lust.
怒、癡生。
問：云何一切為殺、盜、淫耶？
答：不但是。若但說是，作經者應當說即是但攝一切，故當求經本。一切身口意惡行當別說。
問：云何此從三惡中生？此中有咎。所以者何？非以樂痛苦痛一時生，亦非以瞋樂痛所使。淫者說樂習，欲者淫，此中雲何瞋？
答：非為說從淫生瞋那！此中說本願，為愛牙毛故起瞋殺。如是前發恚，彼犯我婦我亦報彼，而後行淫起愛，但本願從恚中生。欲從彼生故，是故無咎。余亦如是。
問：前說一切從淫、怒、癡生，于中已說身惡行。但不知口惡行是云何？
答：口惡行者，不實、不虛、綺語。口惡行者四種，但撰三法故，當知是三。是三，亦顯示四。
問：云何不實？
答：不實者，為己他利諱實。若不實口惡行，是為己故、他故、利故意諱實。諱實者意覆藏，如意知已口說異是。說三種：為己、為他、為利。為己者，自命故。為他者，親故。為利者，財物故。是謂三種。如世尊說：「在眷屬因己、因他、因利，知已妄語。」
問：已說口不實惡行。云何口不虛惡行？
答：不虛者，不愛、別離、俱行。不虛名為不愛行、為別離行、為俱行。行者，謂作不愛行者名惡口。愛故說瞋是不惡口，若不爾者
【現代漢語翻譯】 現代漢語譯本： 怒、癡產生（惡行）。
問：為什麼說一切（惡行）都源於殺、盜、淫呢？
答：不完全是這樣。如果僅僅是這樣，那麼作經者應當說『就是』，從而概括一切。所以應當參考經書原本。一切身、口、意惡行應當分別說明。
問：為什麼說這些（惡行）是從三種惡（貪、嗔、癡）中產生的？這裡面有問題。為什麼呢？因為快樂和痛苦不會同時產生，也不是被嗔怒和快樂的痛苦所驅使。行淫的人說是樂的習性，有慾望的人才行淫，這裡面怎麼會有嗔怒呢？
答：我並沒有說嗔怒是從淫慾中產生的！這裡說的是根本的願望，因為愛戀牙齒和毛髮而生起嗔怒和殺意。就像先前產生憤怒，那個人侵犯了我的妻子，我也要報復他，然後才行淫生愛，但根本的願望是從憤怒中產生的。慾望是從憤怒中產生的，所以沒有問題。其餘的（惡行）也是這樣。
問：前面說一切（惡行）從淫、怒、癡產生，其中已經說了身的惡行。但是不知道口的惡行是什麼？
答：口的惡行是不實語、不虛語、綺語。口的惡行有四種，但這裡只列舉了三種，應當知道是這三種。這三種，也顯示了四種（口惡行）。
問：什麼是不實語？
答：不實語，是爲了自己或他人的利益而隱瞞事實。如果不實的口惡行，是爲了自己、爲了他人、爲了利益而故意隱瞞事實。隱瞞事實就是意念上掩蓋、隱藏，比如心裡知道這樣，口裡卻說那樣。有三種情況：爲了自己、爲了他人、爲了利益。爲了自己，是爲了保全自己的性命。爲了他人，是爲了親人。爲了利益，是爲了財物。這就是三種情況。就像世尊所說：『在眷屬中，因為自己、因為他人、因為利益，知道真相卻說謊。』
問：已經說了口的不實惡行。什麼是口的不虛惡行？
答：不虛語，是不愛語、離間語、粗惡語。不虛語就是不愛之語、離間之語、粗惡之語。『行』的意思是『做』，做不愛之語的人叫做惡口。因為愛才說嗔怒不是惡口，如果不是這樣的話……
【English Translation】 English version: Anger and ignorance arise (as unwholesome actions).
Question: Why is it said that all (unwholesome actions) originate from killing, stealing, and sexual misconduct (kama)?
Answer: It is not entirely so. If it were merely so, the author of the sutra should have said 'it is,' thereby encompassing everything. Therefore, one should refer to the original sutra. All unwholesome actions of body, speech, and mind should be explained separately.
Question: Why is it said that these (unwholesome actions) arise from the three poisons (greed, hatred, and delusion)? There is a problem here. Why? Because pleasure and pain do not arise simultaneously, nor are they driven by anger and the pain of pleasure. Those who engage in sexual misconduct say it is a habit of pleasure, and only those with desire engage in sexual misconduct. How can there be anger in this?
Answer: I did not say that anger arises from sexual desire! Here, it speaks of the fundamental wish; because of the love for teeth and hair, anger and the intention to kill arise. It is like first generating anger, that person violated my wife, and I will retaliate against him, and then engage in sexual misconduct and generate love, but the fundamental wish arises from anger. Desire arises from anger, so there is no problem. The rest (of the unwholesome actions) are also like this.
Question: Earlier, it was said that all (unwholesome actions) arise from sexual misconduct, anger, and ignorance, and among them, the unwholesome actions of the body have already been mentioned. But what are the unwholesome actions of speech?
Answer: The unwholesome actions of speech are false speech, harsh speech, and frivolous speech. There are four types of unwholesome actions of speech, but only three are listed here, so it should be known that it is these three. These three also reveal the four (unwholesome actions of speech).
Question: What is false speech?
Answer: False speech is concealing the truth for the benefit of oneself or others. If unwholesome false speech is intentionally concealing the truth for oneself, for others, or for benefit. Concealing the truth is to cover up and hide in one's mind, such as knowing this in one's heart but saying that in one's mouth. There are three situations: for oneself, for others, for benefit. For oneself, it is to preserve one's own life. For others, it is for relatives. For benefit, it is for wealth. These are the three situations. It is like what the World Honored One said: 'Among relatives, because of oneself, because of others, because of benefit, knowing the truth but lying.'
Question: The unwholesome action of false speech has already been explained. What is the unwholesome action of harsh speech?
Answer: Harsh speech is unkind speech, divisive speech, and coarse speech. Harsh speech is unkind speech, divisive speech, and coarse speech. 'Action' means 'doing'; a person who does unkind speech is called evil-mouthed. Because of love, it is said that anger is not evil speech, if it is not like this...
無非惡口。惡口者，為己生；若異者，世尊亦惡口，彼為慈愍調達說而瞋。是以為不愛行是惡口。如人瞎呼瞎瞋，雖有實言但以惡意，是故為不愛說是惡行。別離行者，雖有實言，但為別離行故是兩舌。若不為別離行而能別離者，是非兩舌。若不爾者，世尊亦當兩舌。世尊者慈愍異學故，過度為弟子，是以為別離行故惡。俱行者，即此二事，作不實及不虛如是惡口。是以惡口亦名兩舌。
問：云何綺語？
答：綺語者，不時、不誠、無義說。不時說、不誠、無義說，是三種綺語，分別為無量。不時說者，應說時不說、不應說時說。如婚姻歡會時，或有人說：「某族姓子！一切合會皆歸磨滅，萬物無常盛者必衰。君速舍此事。」彼說此言，佛、辟支佛、聲聞所稱，但非時說，故是綺語。不誠說者，若實想故邪說。如異學說：「我是薩云若。」彼雖有實想但綺語。所以者何？此非薩云若，但想爾。若為人說佛薩云若者，是妄語。所以者何？本非薩云若意。無義說者，笑歌舞愁憂說。是謂口惡行。
問：云何意惡行？
答：意惡行者，貪、恚、邪見，意所行惡，故曰意惡行。是三種：貪、恚、邪見。貪者，愿他財物。
問：若愿他財物是貪者，重說有咎，在念中故。彼中說，念者心欲、欲使
【現代漢語翻譯】 現代漢語譯本： 無非是惡語傷人。所謂的惡語，是爲了自己而說的；如果不是這樣，那麼世尊也成了惡語者，因為他慈悲地對提婆達多（Devadatta，佛陀的堂兄弟，後背叛佛陀）說教而顯得像在嗔怒。因此，不以愛心行事就是惡語。就像一個瞎子亂喊亂叫，即使說的是實話，也帶著惡意，所以不以愛心說話就是惡行。離間他人者，即使說的是實話，但因為目的是離間，所以是兩舌。如果不是爲了離間而導致了離間，那就不是兩舌。如果不是這樣，世尊也成了兩舌者。世尊慈悲地對待其他學派的人，過度地為弟子著想，因此因為離間而作惡。隨聲附和者，就是指以上兩種情況，說不真實和不虛假的話，就像惡語一樣。因此，惡語也叫做兩舌。
問：什麼是綺語？
答：綺語是指不合時宜、不真誠、沒有意義的話。不合時宜地說、不真誠地說、沒有意義地說，這三種綺語，可以細分為無數種。不合時宜地說，是指應該說的時候不說，不應該說的時候說。比如在婚姻喜慶的場合，有人說：『某族姓的子弟啊！一切聚會終將消散磨滅，萬物無常，興盛的必然衰敗。你趕快捨棄這件事吧。』他說這些話，雖然是佛、辟支佛（Pratyekabuddha，緣覺佛）和聲聞（Śrāvaka，聽聞佛法而證悟的弟子）所讚揚的，但不是在適當的時候說，所以是綺語。不真誠地說，是指因為錯誤的認知而邪說。比如其他學派的人說：『我是薩云若（Sarvajña，一切智者）。』他雖然有這樣的想法，但這是綺語。為什麼呢？因為他不是薩云若，只是自認為是的。如果為人說佛是薩云若，那就是妄語。為什麼呢？因為他本來就沒有薩云若的意圖。沒有意義地說，是指嬉笑、唱歌、跳舞、悲愁、憂慮時說的話。這些就是口頭的惡行。
問：什麼是意惡行？
答：意惡行是指貪婪（貪）、嗔恚（嗔）、邪見（邪見），內心所產生的惡念，所以叫做意惡行。這有三種：貪婪、嗔恚、邪見。貪婪是指希望得到別人的財物。
問：如果希望得到別人的財物就是貪婪，那麼重複說就有過失，因為它存在於念頭之中。在其中說，念頭是指心裡的慾望、慾望的驅使。
【English Translation】 English version: It is none other than harsh speech. Harsh speech is uttered for one's own sake; if it were otherwise, the World-Honored One (世尊, Śākyamuni Buddha) would also be a harsh speaker, as he spoke to Devadatta (調達, a cousin of the Buddha who later became his rival) with compassion but appeared to be angry. Therefore, acting without love is harsh speech. Like a blind person shouting and scolding, even if the words are true, they are spoken with malice; hence, speaking without love is an evil act. One who causes separation, even if speaking the truth, is engaging in divisive speech because the intention is to cause separation. If separation occurs without the intention to cause it, it is not divisive speech. If it were not so, the World-Honored One would also be engaging in divisive speech. The World-Honored One compassionately treated those of other schools and excessively cared for his disciples; therefore, causing separation is evil. One who echoes others refers to the two situations above, speaking untruths and truths alike, like harsh speech. Therefore, harsh speech is also called divisive speech.
Question: What is frivolous speech (綺語)?
Answer: Frivolous speech is speaking out of time, insincerely, and without meaning. Speaking out of time, insincerely, and without meaning are the three types of frivolous speech, which can be divided into countless categories. Speaking out of time means not speaking when one should, or speaking when one should not. For example, during a wedding celebration, someone might say: 'O son of such and such a clan! All gatherings will eventually dissipate and perish; all things are impermanent, and what flourishes will surely decline. Quickly abandon this affair.' Although these words are praised by the Buddha, Pratyekabuddhas (辟支佛, a Buddha who attains enlightenment on their own), and Śrāvakas (聲聞, disciples who attain enlightenment by hearing the teachings), they are not spoken at the appropriate time, and therefore constitute frivolous speech. Speaking insincerely means speaking falsely due to a mistaken perception. For example, someone from another school might say: 'I am Sarvajña (薩云若, all-knowing).' Although they may believe this to be true, it is frivolous speech. Why? Because they are not Sarvajña, but only think they are. If one were to say to someone that the Buddha is Sarvajña, that would be false speech. Why? Because they originally had no intention of being Sarvajña. Speaking without meaning refers to speaking during laughter, singing, dancing, sorrow, or worry. These are called evil deeds of the mouth.
Question: What are evil deeds of the mind (意惡行)?
Answer: Evil deeds of the mind are greed (貪), hatred (嗔), and wrong views (邪見); evil actions that arise from the mind are called evil deeds of the mind. There are three types: greed, hatred, and wrong views. Greed is the desire for the possessions of others.
Question: If desiring the possessions of others is greed, then repeating it is a fault, because it exists in thought. It is said therein that thought refers to the mind's desire, the driving force of desire.
作、他作喜。
答：此說非重，意欲爾故。念者，意欲爾欲作。此中不欲作而欲奪他物，貪故令此財物於我有。如是染污意著他財物中。貪者，向他物故說貪。恚者，逼迫他惡意。
問：云何邪見？
答：邪見者，業、果相違，無見。業相違、果相違、無見，是略三種邪見，若分別無量，如此異見是邪見。
問：云何業相違？
答：業相違者，凈不凈意、不凈凈意、俱一意。凈不凈意、不凈凈意、俱一意，是三種業相違。凈不凈意者，善身口意業不善果。不凈凈意者，不善身口意業善果。俱一意者，善不善身口意業善不善果。果亦如是。如分別業，分別果亦爾。天上苦、涅槃苦，如是比凈果不凈意。惡道樂、生死樂，如是比不凈果凈意。惡道苦非苦，如是比俱一意。
問：云何無見？
答：無見者，業、果、眾生無見。無業見、無果見、無眾生見，是謂三種無見。無業見者，無施無齋、無說無方便、無作善不善業。無果見者，作善不善無果報，無地獄、畜生、餓鬼。無眾生見者，無父母、無眾生生，世間無實沙門梵志，是謂邪見無量種。此是三種意。惡行無量種，一切惡所作因，相違一切善所作因。彼前戒中已說。
惡品第一真度說竟。
問：已說惡行。云
【現代漢語翻譯】 現代漢語譯本 作、他作喜。
答：此說非重，意欲爾故。念者，意欲爾欲作。此中不欲作而欲奪他物，貪故令此財物於我有。如是染污意著他財物中。貪者，向他物故說貪。恚者，逼迫他惡意。
問：云何邪見？
答：邪見者，業（karma）、果（result）相違，無見。業相違、果相違、無見，是略三種邪見，若分別無量，如此異見是邪見。
問：云何業相違？
答：業相違者，凈不凈意、不凈凈意、俱一意。凈不凈意、不凈凈意、俱一意，是三種業相違。凈不凈意者，善身口意業不善果。不凈凈意者，不善身口意業善果。俱一意者，善不善身口意業善不善果。果亦如是。如分別業，分別果亦爾。天上苦、涅槃（Nirvana）苦，如是比凈果不凈意。惡道樂、生死樂，如是比不凈果凈意。惡道苦非苦，如是比俱一意。
問：云何無見？
答：無見者，業、果、眾生無見。無業見、無果見、無眾生見，是謂三種無見。無業見者，無施無齋、無說無方便、無作善不善業。無果見者，作善不善無果報，無地獄（Naraka）、畜生（animal）、餓鬼（preta）。無眾生見者，無父母、無眾生生，世間無實沙門（shramana）梵志（brahmana），是謂邪見無量種。此是三種意。惡行無量種，一切惡所作因，相違一切善所作因。彼前戒中已說。
惡品第一真度說竟。
問：已說惡行。云
【English Translation】 English version Rejoicing in one's own actions and the actions of others.
Answer: This statement is not redundant; it is intentional. '念' (nian, mindfulness) means 'intention' or 'desire to act'. Here, it refers to the desire to seize others' possessions without acting righteously, driven by greed to possess those things. Thus, the defiled mind clings to the wealth of others. '貪' (tan, greed) is spoken of because it is directed towards the possessions of others. '恚' (hui, hatred) is the malicious intent to oppress others.
Question: What is '邪見' (xie jian, wrong view)?
Answer: '邪見' (xie jian, wrong view) is a view that contradicts karma (業) and its results (果), or a lack of view. Contradicting karma, contradicting results, and lacking view are the three brief forms of '邪見' (xie jian, wrong view). If elaborated, there are countless such divergent views that constitute '邪見' (xie jian, wrong view).
Question: What is contradicting karma?
Answer: Contradicting karma means pure not-pure intention, not-pure pure intention, and both-one intention. Pure not-pure intention, not-pure pure intention, and both-one intention are the three types of contradicting karma. Pure not-pure intention means good actions of body, speech, and mind resulting in bad consequences. Not-pure pure intention means bad actions of body, speech, and mind resulting in good consequences. Both-one intention means good and bad actions of body, speech, and mind resulting in good and bad consequences. The results are similar. Just as karma is distinguished, so are the results. Suffering in heaven and suffering in Nirvana (涅槃), are comparable to pure results from not-pure intention. Happiness in evil paths and happiness in samsara are comparable to not-pure results from pure intention. Suffering that is neither suffering nor not-suffering in evil paths is comparable to both-one intention.
Question: What is lacking view?
Answer: Lacking view means lacking view of karma, results, and beings. Lacking view of karma, lacking view of results, and lacking view of beings are the three types of lacking view. Lacking view of karma means no giving, no fasting, no speaking, no skillful means, and no performance of good or bad deeds. Lacking view of results means that performing good or bad deeds has no consequences, and there is no hell (地獄), animal realm (畜生), or hungry ghost realm (餓鬼). Lacking view of beings means no parents, no birth of beings, and no real shramanas (沙門) or brahmanas (梵志) in the world. These are the countless kinds of wrong views. These are the three types of intention. There are countless kinds of evil conduct, all causes of evil actions, contradicting all causes of good actions. This has already been discussed in the previous precepts.
The first chapter on evil qualities, '真度' (zhen du), is complete.
Question: Evil conduct has been discussed. How
何為愛？
答：愛者染、恚、慢。染、恚、慢是三種當知愛。愛者求，是三種總說一。
問：云何為染？
答：染者，欲、有、梵行著。欲著、有著、梵行著，是三種染。于中欲者五欲，色聲香味細滑，是依三種眾生各各著樂，餘事不爾。于中欲著者，女、男、不成男欲著。女欲男、男慾女、及不成男。不成男慾女、欲男。
問：前已說五欲著，今說女、男、不成男，非為過耶？
答：女、男、不成男，女、男、不成男是重於五欲中各各著，于餘事不爾。如世尊所說：「我不見余色愛，如是男女色、如是五欲境界。」是故無過愛。欲有三種：微、中、上。微者男欲，中者女欲，上者不成男欲。是謂欲著。
問：云何有著？
答：有著者，欲、色、無色有。欲有、色有、無色有著，是謂有著。
問：如此欲著，前已別說女、男、不成男。今何以復于有著中說？
答：有著為眾生故說，欲著為煩惱故說。一切欲界法說欲有，若著彼是謂欲有。著色界法說色有，若著彼是謂色有。著無色界法說無色有，若著彼是謂無色有著。是以別說，故無咎。
問：云何梵行著？
答：梵行著者，得、未得、失著欲憂。梵行著已得便著、未得便求、失便憂，以此義亦
【現代漢語翻譯】 現代漢語譯本 何謂愛？ 答：愛即是染（貪戀）、恚（嗔恨）、慢（傲慢）。染、恚、慢這三種應當知曉都是愛。愛即是追求，這三種可以總括為一。 問：什麼是染？ 答：染是指對慾望、存在、梵行的執著。對慾望的執著、對存在的執著、對梵行的執著，這是三種染。其中，對慾望的執著是指五欲，即色、聲、香、味、觸這些細微的感受，這是依據三種不同的眾生各自執著于快樂，其他事情則不然。其中，對慾望的執著是指對女性、男性、以及非男性的性慾的執著。女性貪戀男性，男性貪戀女性，以及非男性貪戀性行為，非男性貪戀男性。 問：之前已經說了五欲的執著，現在又說女性、男性、非男性，這難道不是重複了嗎？ 答：女性、男性、非男性，他們對女性、男性、非男性的執著，比五欲中的各種執著更為強烈，在其他事情上則不然。正如世尊所說：『我未曾見過其他任何愛戀，能像男女之色，像五欲的境界那樣。』因此，這並非重複。慾望有三種：微弱的、中等的、強烈的。微弱的是男性對性的慾望，中等的是女性對性的慾望，強烈的是非男性對性的慾望。這就是所謂的對慾望的執著。 問：什麼叫做對存在的執著？ 答：對存在的執著是指對欲界、色界、無色界存在的執著。對欲界存在的執著、對色界存在的執著、對無色界存在的執著，這就是所謂的對存在的執著。 問：像這種對慾望的執著，之前已經分別說了女性、男性、非男性。現在為什麼又要在對存在的執著中說呢？ 答：對存在的執著是爲了眾生而說的，對慾望的執著是爲了煩惱而說的。一切欲界法都可以說是欲有（Kama-bhava），如果執著於此，就叫做欲有。執著於色界法就叫做色有（Rupa-bhava），如果執著於此，就叫做色有。執著于無色界法就叫做無色有（Arupa-bhava），如果執著於此，就叫做無色有。因此這是分別說明，所以沒有過失。 問：什麼叫做對梵行的執著？ 答：對梵行的執著是指，對已獲得的、未獲得的、失去的（梵行）的執著和憂慮。執著于梵行，已經獲得的就執著，未獲得的就追求，失去的就憂慮，也是因為這個原因
【English Translation】 English version What is love? Answer: Love is attachment (raga), hatred (dvesha), and pride (mana). Attachment, hatred, and pride are the three forms of love that should be known. Love is seeking; these three can be summarized as one. Question: What is attachment? Answer: Attachment refers to clinging to desires, existence, and virtuous conduct (Brahma-cariya). Clinging to desires, clinging to existence, and clinging to virtuous conduct are the three forms of attachment. Among these, clinging to desires refers to the five desires: sights, sounds, smells, tastes, and tactile sensations. These are based on the fact that three types of beings each cling to pleasure, while other things are not so. Among these, clinging to desires refers to clinging to the sexual desires for women, men, and those who are neither men nor women. Women desire men, men desire women, and those who are neither men nor women desire sexual activity; those who are neither men nor women desire men. Question: Since you have already spoken of clinging to the five desires, is it not redundant to now speak of women, men, and those who are neither men nor women? Answer: Women, men, and those who are neither men nor women – their clinging to women, men, and those who are neither men nor women is stronger than the various forms of clinging among the five desires; this is not the case with other things. As the World-Honored One said: 'I have not seen any other love like the love of the forms of men and women, like the realm of the five desires.' Therefore, this is not redundant. Desires are of three types: subtle, moderate, and intense. Subtle is the sexual desire of men, moderate is the sexual desire of women, and intense is the sexual desire of those who are neither men nor women. This is what is called clinging to desires. Question: What is called clinging to existence? Answer: Clinging to existence refers to clinging to existence in the desire realm (Kama-dhatu), the form realm (Rupa-dhatu), and the formless realm (Arupa-dhatu). Clinging to existence in the desire realm, clinging to existence in the form realm, and clinging to existence in the formless realm – this is what is called clinging to existence. Question: Regarding this clinging to desires, you have already separately spoken of women, men, and those who are neither men nor women. Why do you now speak of it again in the context of clinging to existence? Answer: Clinging to existence is spoken of for the sake of beings, while clinging to desires is spoken of for the sake of afflictions. All phenomena of the desire realm can be called 'desire-existence' (Kama-bhava); if one clings to this, it is called 'desire-existence'. Clinging to phenomena of the form realm is called 'form-existence' (Rupa-bhava); if one clings to this, it is called 'form-existence'. Clinging to phenomena of the formless realm is called 'formless-existence' (Arupa-bhava); if one clings to this, it is called 'formless-existence'. Therefore, this is explained separately, so there is no fault. Question: What is called clinging to virtuous conduct? Answer: Clinging to virtuous conduct refers to attachment and worry about what has been attained, what has not been attained, and what has been lost (regarding virtuous conduct). Clinging to virtuous conduct means clinging to what has already been attained, seeking what has not been attained, and worrying about what has been lost; it is also for this reason
應說欲有著。已得便著、未得便求、失便憂，如是欲有，梵行著各三，應說九。複次得女便著、未得便求、失便憂。如是男、不成男欲著，亦應說九種。如是有著梵行著，應說二十七。
問：可得爾梵行著是煩惱耶？
答：有。如世尊說三求，欲求、有求、梵行求。求、愛、染著是一義。複次如所說，欲及梵行離愛常念。
問：若爾者，梵行不可行。所以者何？有著故。複次若如所說，一切梵行者應有著。
答：應方便行，如釋種所行。釋種者，行梵行不著梵行，彼離罪福故。行道不以求果，求果者是說著我。以此戒、以此苦行、以此梵行生天上，及余如是行著染污求，我何時當得梵行，使我生善趣中？若梵行著後世樂，樂愛所持，作非梵行生悔：「咄！我退。」是謂憂。是謂梵行著。
問：云何為恚？
答：恚者，己、親、怨故忿怒。己故、親故、怨故忿怒者，是三種恚。
問：云何恚，愛處說？
答：恚者求惡求，非愛耶？是已故四門中行，親怨故亦四門中行。
問：此云何？
答：為己及親未得樂求、已得令不失；已得苦欲舍、未得不欲令得。如是己及親四種為怨。未得苦欲使得、已得欲令不捨；未得樂欲使不得、已得欲使速失，是謂為怨求惡
【現代漢語翻譯】 現代漢語譯本： 應該說對慾望的執著。已經得到的就執著，沒有得到的就追求，失去了就憂愁，像這樣對慾望的執著，以及對梵行的執著各有三種，應該說共有九種。再者，得到女人就執著，沒有得到就追求，失去了就憂愁。像這樣對男人、不成男的慾望執著，也應該說有九種。像這樣對慾望的執著和對梵行的執著，應該說共有二十七種。
問：可以得到的梵行執著是煩惱嗎？
答：是的。如世尊所說的三種求，欲求、有求、梵行求。求、愛、染著是一個意思。再者，如所說，慾望和梵行要遠離愛和常念。
問：如果這樣，梵行就不可行了。為什麼呢？因為有執著。再者，如果如所說，一切梵行者都應該有執著。
答：應該方便地修行，如釋迦族人所行。釋迦族人，修行梵行而不執著梵行，他們遠離罪和福的觀念。修行正道不以追求結果為目的，追求結果就是執著于『我』。以這個戒律、以這個苦行、以這個梵行生到天上，以及其他像這樣修行，執著于染污的追求，想著『我什麼時候才能得到梵行，使我生到善趣中？』如果梵行執著於後世的快樂，被快樂的愛所控制，做了非梵行的事情而後悔：『哎呀！我退步了。』這就是憂愁。這就是梵行的執著。
問：什麼是嗔恚（Heith，憤怒）？
答：嗔恚就是因為自己、親人、仇人而產生的忿怒。因為自己、親人、仇人而忿怒，這就是三種嗔恚。
問：嗔恚在愛的地方怎麼說？
答：嗔恚就是追求邪惡，不是愛嗎？這是因為自己的緣故在四種門中行事，因為親人和仇人的緣故也在四種門中行事。
問：這是什麼意思？
答：爲了自己和親人，沒有得到快樂就追求，已經得到的就想讓它不失去；已經得到的痛苦就想捨棄，沒有得到的就不想讓它得到。像這樣自己和親人有四種情況。對於仇人，沒有得到痛苦就想讓他得到，已經得到的就想讓他不捨棄；沒有得到快樂就想讓他得不到，已經得到的就想讓他快速失去，這就是為仇人追求邪惡。
【English Translation】 English version: It should be said that there is attachment to desires. If one has already obtained something, one is attached to it; if one has not obtained it, one seeks it; if one loses it, one worries. Thus, there are three kinds of attachment to desires, and three kinds of attachment to Brahmacarya (梵行，pure or holy life), so it should be said that there are nine kinds in total. Furthermore, if one obtains a woman, one is attached to her; if one has not obtained her, one seeks her; if one loses her, one worries. Likewise, it should be said that there are nine kinds of attachment to desires for men and those who are not men. Thus, there are attachments to desires and attachments to Brahmacarya, so it should be said that there are twenty-seven kinds in total.
Question: Is the attachment to attainable Brahmacarya a Klesha (煩惱，affliction)?
Answer: Yes. As the World-Honored One (世尊，Lord Buddha) said, there are three kinds of seeking: seeking for desires, seeking for existence, and seeking for Brahmacarya. Seeking, love, and attachment are the same meaning. Furthermore, as it is said, desires and Brahmacarya should be constantly mindful of being apart from love.
Question: If that is the case, then Brahmacarya cannot be practiced. Why? Because there is attachment. Furthermore, if as it is said, all practitioners of Brahmacarya should have attachment.
Answer: One should practice skillfully, as the Shakya (釋迦，clan of the Buddha) people practiced. The Shakya people practiced Brahmacarya without being attached to Brahmacarya; they were apart from the concepts of sin and merit. Practicing the path is not for the purpose of seeking results; seeking results is being attached to 'I' (我，self). 'By this precept, by this ascetic practice, by this Brahmacarya, I will be born in heaven,' and other such practices are attached to defiled seeking, thinking, 'When will I attain Brahmacarya, so that I may be born in a good realm?' If Brahmacarya is attached to the pleasures of the afterlife, and is controlled by the love of pleasure, one does non-Brahmacarya and regrets it, saying, 'Alas! I have regressed.' This is called worry. This is called attachment to Brahmacarya.
Question: What is anger (Heith, 恚)?
Answer: Anger is the wrath that arises because of oneself, one's relatives, or one's enemies. Wrath because of oneself, relatives, or enemies, these are the three kinds of anger.
Question: How is anger spoken of in the context of love?
Answer: Anger is seeking evil, is it not love? This is acting in the four ways because of oneself, and also acting in the four ways because of relatives and enemies.
Question: What does this mean?
Answer: For oneself and one's relatives, if one has not obtained pleasure, one seeks it; if one has already obtained it, one wants to prevent it from being lost; if one has already obtained suffering, one wants to abandon it; if one has not obtained it, one does not want to obtain it. Thus, there are four situations for oneself and one's relatives. For enemies, if they have not obtained suffering, one wants them to obtain it; if they have already obtained it, one wants them not to abandon it; if they have not obtained pleasure, one wants them not to obtain it; if they have already obtained it, one wants them to lose it quickly. This is seeking evil for enemies.
是恚。是以愛處說恚無咎。
問：云何為己故？
答：為己故者，三時求不利。三時名過去、未來、現在。如所說，彼為我求不利、當求不利、今求不利生恚，是謂為己三時求不利生恚。
問：云何為親？
答：親亦如是。如為己三時求不利生恚，如是為親三時求不利生恚。
問：此云何？
答：如所說，若我親愛彼，為此已求不利、當求不利、今求不利生恚，是謂親。
問：云何怨？
答：異怨家異。如所說，如我怨彼，為此已求利、當求利、今求利生恚。如是為怨求利三時生恚，是謂九種恚。
問：此恚、三惡行中恚，何差別？
答：此依方便生。惡行恚者，當知從無智瞋。
問：一切眾生九種恚為等不？
答：此住如畫水地石。此恚隨眾生，當知如畫水地石。眾生者若干種，當知恚有軟、中、上。如畫水即時壞；畫地少時若風雨及余因緣乃滅；畫石至石住，無石乃滅。如是眾生若干種恚，或始生恚時便自責：「我不是。眾生者自然滅法，無量苦所逼自當滅。我無辜壞他故生惡意。」如是彼瞋自止，如畫水。或復生恚不能自制，若師善友慈愍呵責乃得止，如畫地。或復惡意不正思惟生恚，彼佛、辟支佛、聲聞不能止，與身俱滅，如畫
【現代漢語翻譯】 現代漢語譯本 是嗔恚。因此在愛的地方說嗔恚是沒有過錯的。
問：什麼是爲了自己（的緣故）？
答：爲了自己（的緣故）是指，在過去、未來、現在這三個時間裡，（有人）為我尋求不利。這三個時間分別名為過去、未來、現在。就像所說的那樣，『他過去為我尋求不利，將來為我尋求不利，現在為我尋求不利』，因此生起嗔恚，這就是爲了自己（的緣故），在三個時間裡尋求不利而生起嗔恚。
問：什麼是爲了親人（的緣故）？
答：爲了親人（的緣故）也是如此。就像爲了自己（的緣故），在三個時間裡尋求不利而生起嗔恚一樣，爲了親人（的緣故），在三個時間裡尋求不利也會生起嗔恚。
問：這是什麼意思？
答：就像所說的那樣，『如果我親愛的人，為此（人）已經尋求不利、將要尋求不利、現在正在尋求不利』，因此生起嗔恚，這就是爲了親人（的緣故）。
問：什麼是爲了怨敵（的緣故）？
答：與怨家不同。就像所說的那樣，『如果我的怨敵，為此（人）已經尋求利益、將要尋求利益、現在正在尋求利益』，因此生起嗔恚。像這樣爲了怨敵尋求利益，在三個時間裡生起嗔恚，這就是九種嗔恚。
問：這種嗔恚和三種惡行中的嗔恚有什麼區別？
答：這種嗔恚是依方便而生。惡行中的嗔恚，應當知道是從無智的嗔恨而來。
問：一切眾生的九種嗔恚是相同的嗎？
答：這就像在水上、地上、石頭上作畫一樣。這種嗔恚隨著眾生，應當知道就像在水上、地上、石頭上作畫一樣。眾生有若干種，應當知道嗔恚有軟、中、上三種。就像在水上作畫，立刻就消失；在地上作畫，過一段時間，如果遇到風雨或其他因緣才會消失；在石頭上作畫，直到石頭存在，沒有石頭才會消失。像這樣，眾生有若干種嗔恚，或者剛生起嗔恚時，就自我責備：『我不應該這樣。眾生自然會滅亡，被無量的痛苦所逼迫，自然會滅亡。我無緣無故地傷害他，因此生起惡意。』像這樣，他的嗔恚自己就停止了，就像在水上作畫一樣。或者生起嗔恚不能自制，如果老師、善友慈悲地呵責才能停止，就像在地上作畫一樣。或者因為惡意不正思惟而生起嗔恚，這種嗔恚佛、辟支佛（Pratyekabuddha，獨覺佛）、聲聞（Śrāvaka，聲聞弟子）都不能阻止，會與身體一同滅亡，就像在石頭上作畫一樣。
【English Translation】 English version It is anger. Therefore, there is no fault in speaking of anger in a place of love.
Question: What is 'for oneself'?
Answer: 'For oneself' means seeking disadvantage in the three times. The three times are called past, future, and present. As it is said, 'He sought disadvantage for me in the past, will seek disadvantage in the future, and is seeking disadvantage now,' thus anger arises. This is called anger arising from seeking disadvantage in the three times for oneself.
Question: What is 'for a loved one'?
Answer: It is the same for a loved one. Just as anger arises from seeking disadvantage in the three times for oneself, so too does anger arise from seeking disadvantage in the three times for a loved one.
Question: What does this mean?
Answer: As it is said, 'If those I love seek disadvantage for them in the past, will seek disadvantage in the future, and are seeking disadvantage now,' thus anger arises. This is called 'for a loved one'.
Question: What is 'for an enemy'?
Answer: It is different from a foe. As it is said, 'If my enemy sought advantage for them in the past, will seek advantage in the future, and is seeking advantage now,' thus anger arises. Thus, anger arises from seeking advantage for an enemy in the three times. This is called the nine kinds of anger.
Question: What is the difference between this anger and the anger in the three evil deeds?
Answer: This anger arises based on skillful means. The anger in evil deeds, know that it comes from ignorance and hatred.
Question: Are the nine kinds of anger the same for all beings?
Answer: This abides like drawing on water, earth, and stone. This anger follows beings, know that it is like drawing on water, earth, and stone. Beings are of various kinds, know that anger is soft, medium, and superior. Like drawing on water, it disappears immediately; drawing on earth, it disappears after a short time if there is wind, rain, or other causes; drawing on stone, it lasts as long as the stone remains, and disappears when there is no stone. Thus, beings have various kinds of anger, or when anger first arises, they blame themselves: 'I should not be like this. Beings naturally perish, and are forced by immeasurable suffering, and will naturally perish. I harm them for no reason, therefore evil intent arises.' Thus, their anger stops by itself, like drawing on water. Or anger arises and they cannot control themselves, and if a teacher or good friend compassionately scolds them, then it stops, like drawing on earth. Or anger arises from evil and incorrect thinking, and this anger cannot be stopped by Buddhas, Pratyekabuddhas (獨覺佛, Solitary Buddhas), or Śrāvakas (聲聞弟子, Hearers), and it perishes with the body, like drawing on stone.
石。是謂恚。
問：云何慢？
答：慢者，卑、等、上起意，以此猗故曰慢。複次稱量彼彼故曰慢。是三種：我卑起意、我等起意、我上起意。若有色富族術，我不如彼，故曰我卑起意。若有色富族術，我與彼等，故曰我等起意。若有色富族術，我于彼勝，故曰我上起意。
問：已說卑、等、上慢相。云何知此真度分別一切慢？慢有無量種，如粗雜中說。
答：卑者，邪、不如、極下慢。卑慢者三種：邪慢、不如慢、極下慢。邪慢者，我極作惡業，起貢高。不如慢者，受他稱歎贊說：「善哉汝有大德。」聞已內懷歡喜：「於我云何得無爾乎！」極下慢者，懈怠作是念：「人不能趣勝。」是三卑慢。
問：云何等慢？
答：等慢者，我、貢高、不敬慢。等慢三種：我慢、貢高慢、不敬慢。我慢者，見五陰是我已，于惡中計功德。貢高慢者，受他恭奉。不敬慢者，不敬師長。是謂三種等慢。
問：上慢云何？
答：上慢者，大慢、慢大慢、增上慢。大慢者，于卑及等、我勝生慢。慢大慢者，于勝、我勝生慢。增上慢者，于未得勝謂得生慢。是謂三種上慢。是一切慢，從愛樂憂懼生，是以愛處說。
惡品第二真度說竟。
問：已說愛。云何無明？
答
【現代漢語翻譯】 現代漢語譯本 石。這叫做嗔恚（Hri，憤怒）。
問：什麼是慢（Māna，傲慢）？
答：慢，是指對於不如自己、與自己相等、勝過自己的人產生高慢之心，因為依仗這些而產生，所以叫做慢。進一步說，就是通過比較衡量他人而產生的慢。有三種：認為自己不如別人而產生的慢、認為自己與別人相等而產生的慢、認為自己勝過別人而產生的慢。如果有人在容貌、財富、家族、技藝等方面勝過我，我不如他，因此產生自卑感，這叫做認為自己不如別人而產生的慢。如果有人在容貌、財富、家族、技藝等方面與我相等，我與他相等，因此產生與他一樣的感覺，這叫做認為自己與別人相等而產生的慢。如果有人在容貌、財富、家族、技藝等方面不如我，我勝過他，因此產生高人一等的感覺，這叫做認為自己勝過別人而產生的慢。
問：已經說了不如、相等、勝過三種慢的相狀。如何才能真正瞭解並區分一切慢呢？慢有無數種，就像在粗略和複雜的分類中所說的那樣。
答：不如，是指邪慢、不如慢、極下慢。不如慢有三種：邪慢、不如慢、極下慢。邪慢，是指我做了極惡的業，卻反而生起貢高之心。不如慢，是指聽到別人稱讚說：『好啊，你真是具有大德。』聽了之後內心暗自歡喜：『我怎麼可能沒有這些呢！』極下慢，是指懈怠的人這樣想：『人不可能達到更高的境界。』這三種是不如慢。
問：什麼是等慢？
答：等慢，是指我慢、貢高慢、不敬慢。等慢有三種：我慢、貢高慢、不敬慢。我慢，是指見到五蘊（Pañca-skandha，構成個體的五種要素）是我，卻在惡事中計算功德。貢高慢，是指接受別人的恭敬奉承。不敬慢，是指不尊敬師長。這叫做三種等慢。
問：什麼是上慢？
答：上慢，是指大慢、慢大慢、增上慢。大慢，是指對於不如自己和與自己相等的人，產生我勝過他們的慢心。慢大慢，是指對於勝過自己的人，產生我勝過他們的慢心。增上慢，是指對於未曾得到的殊勝境界，卻認為自己已經得到而產生的慢心。這叫做三種上慢。一切的慢，都是從愛、快樂、憂愁、恐懼中產生，因此在講到愛的地方會提到它。
惡品第二真度說到這裡結束。
問：已經說了愛。什麼是無明（Avidyā，無知）？
答：
【English Translation】 English version Stone. This is called Hri (anger).
Question: What is Māna (arrogance)?
Answer: Māna refers to the intention of feeling superior to those who are inferior, equal, or superior to oneself. It is called Māna because it relies on these feelings. Furthermore, it is called Māna because it arises from comparing and measuring oneself against others. There are three types: the intention of feeling inferior, the intention of feeling equal, and the intention of feeling superior. If someone surpasses me in appearance, wealth, family, or skill, and I am not as good as them, I feel inferior. This is called the intention of feeling inferior. If someone is equal to me in appearance, wealth, family, or skill, and I am equal to them, I feel the same. This is called the intention of feeling equal. If someone is inferior to me in appearance, wealth, family, or skill, and I am better than them, I feel superior. This is called the intention of feeling superior.
Question: The characteristics of inferior, equal, and superior Māna have been described. How can one truly understand and distinguish all types of Māna? There are countless types of Māna, as described in the coarse and complex classifications.
Answer: Inferiority refers to false Māna, lesser Māna, and extremely low Māna. There are three types of inferior Māna: false Māna, lesser Māna, and extremely low Māna. False Māna refers to developing arrogance even after committing extremely evil deeds. Lesser Māna refers to feeling secretly delighted upon hearing others praise and say, 'Excellent, you possess great virtue.' Thinking inwardly, 'How could I possibly lack these qualities!' Extremely low Māna refers to a lazy person thinking, 'Humans cannot reach higher states.' These are the three types of inferior Māna.
Question: What is equal Māna?
Answer: Equal Māna refers to I-Māna, haughty Māna, and disrespectful Māna. There are three types of equal Māna: I-Māna, haughty Māna, and disrespectful Māna. I-Māna refers to seeing the five skandhas (Pañca-skandha, the five aggregates that constitute an individual) as oneself and calculating merits in evil deeds. Haughty Māna refers to accepting others' respectful offerings. Disrespectful Māna refers to not respecting teachers and elders. These are the three types of equal Māna.
Question: What is superior Māna?
Answer: Superior Māna refers to great Māna, Māna of great Māna, and increased Māna. Great Māna refers to developing the arrogance of being superior to those who are inferior or equal to oneself. Māna of great Māna refers to developing the arrogance of being superior to those who are superior to oneself. Increased Māna refers to developing the arrogance of believing that one has attained superior states that one has not yet attained. These are the three types of superior Māna. All Māna arises from love, joy, sorrow, and fear, and is therefore mentioned when discussing love.
The second chapter on evil qualities and true measure ends here.
Question: Love has been discussed. What is Avidyā (ignorance)?
Answer:
：無明者，非、邪、或智。非智、邪智、或智者，此三種是無明。無明者，癡假名，是分別字者說彼毀訾而立名。如人有惡子說無子，如是此無明惡明故說無明。
問：此云何？
答：非智者，有為、無為、不可說不知。有為、無為、不可說不知，是謂三種非智。
問：二種有為，受及不受。此中何者定？
答：有為者，受、不受、俱。若非智者，當知受癡、不受癡、俱癡。于中受者，陰界入。二種：自受、他受。不受者，草木墻壁比。于中若他受、若不受者，是當知不受。此中一一癡闇，是謂非智。如世尊說：「六更入非智不見。」如是廣如經所說。受名者，取義也。因業及煩惱癡意計我是我所，是名受。
問：無為是涅槃，是一云何說三？
答：無為者，有餘、無餘、俱。雖涅槃一無為，但事故說二種：有餘及無餘。有餘者，業及煩惱所受身，是說有餘。彼斷一切煩惱盡，作證已故有餘，是說有餘。無餘者，若此受陰舍，更不相續如燈滅，是涅槃此名無餘。于中一一及俱癡，是無為不知。
問：云何不可說？
答：不可說者，受、過去、滅施設。受施設、過去施設、滅施設，若不知者，是謂不可說不知。受施設者，眾生已受陰界入，計一及余。過去施設者，因
【現代漢語翻譯】 現代漢語譯本：無明（Avidya，指對事物真相的迷惑和無知）是什麼？是非智、邪智、還是智？非智、邪智、以及智這三種情況都屬於無明。無明，也稱為癡，這只是一個假名，是那些分別事物的智者爲了貶低它而起的名稱。就像一個人有了不孝的兒子，就說自己沒有兒子一樣，因為無明遮蔽了光明，所以才被稱為無明。
問：這（無明）具體指什麼？
答：非智是指對有為法（Samskrta，指因緣和合而生的事物）、無為法（Asamskrta，指不依賴因緣而存在的涅槃等）和不可說法的不知。對有為法、無為法和不可說法的不瞭解，就稱為三種非智。
問：有為法有兩種，即受（Vedana，感受）和不受。其中哪一種是確定的？
答：有為法包括受、不受、以及兩者皆是。如果是非智，那麼應當知道有受癡、不受癡、以及兩者俱癡。其中，受指的是陰（Skandha，五蘊）、界（Ayatana，十二處）、入（Dhatu，十八界）。受有兩種：自受和他受。不受指的是草木墻壁等無情之物。對於他受和不受，應當知道屬於不受的範疇。對於這些情況的每一種癡暗，就稱為非智。正如世尊所說：『六更入非智不見。』具體內容如經中所說。受的含義是領受。由於業和煩惱，以及愚癡的意念，執著于『我是』和『我所』，這被稱為受。
問：無為法就是涅槃（Nirvana，解脫），為什麼說有三種？
答：無為法包括有餘涅槃（Saupadisesa-nirvana，證得涅槃但仍有殘餘的五蘊存在）、無餘涅槃（Anupadisesa-nirvana，證得涅槃且五蘊也已滅盡）、以及兩者皆是。雖然涅槃是唯一的無為法，但因為緣故，可以分為兩種：有餘涅槃和無餘涅槃。有餘涅槃是指由業和煩惱所產生的身，這被稱為有餘。雖然他已經斷盡了一切煩惱，並且已經作證，但仍然有殘餘的五蘊存在，所以稱為有餘。無餘涅槃是指如果捨棄了這個受陰，不再相續，就像燈火熄滅一樣，這樣的涅槃稱為無餘。對於這些情況的每一種以及兩者俱癡，就是對無為法的不知。
問：什麼叫做不可說？
答：不可說指的是對受的過去和滅的施設。對受的施設、過去的施設、以及滅的施設，如果不能瞭解，就稱為不可說不知。受的施設是指眾生已經領受了陰界入，卻執著於一或者其他。過去的施設是指因……
【English Translation】 English version: What is ignorance (Avidya, referring to delusion and ignorance of the true nature of things)? Is it non-wisdom, wrong wisdom, or wisdom? These three, non-wisdom, wrong wisdom, and wisdom, are all ignorance. Ignorance, also known as delusion, is merely a nominal designation. It is a name given by those who discriminate, to disparage it. Just as a person with a bad son might say he has no son, so too, because ignorance obscures the light, it is called ignorance.
Question: What specifically does this (ignorance) refer to?
Answer: Non-wisdom refers to not knowing the conditioned (Samskrta, things arising from causes and conditions), the unconditioned (Asamskrta, Nirvana etc. which does not depend on causes and conditions), and the inexpressible. Not knowing the conditioned, the unconditioned, and the inexpressible is called the three types of non-wisdom.
Question: There are two types of conditioned, namely feeling (Vedana, sensation) and non-feeling. Which of these is definite?
Answer: The conditioned includes feeling, non-feeling, and both. If it is non-wisdom, then it should be known that there is delusion regarding feeling, delusion regarding non-feeling, and delusion regarding both. Among these, feeling refers to the aggregates (Skandha, the five aggregates), realms (Ayatana, the twelve sense bases), and entrances (Dhatu, the eighteen elements). There are two types of feeling: self-feeling and other-feeling. Non-feeling refers to inanimate objects such as grass, trees, and walls. Regarding other-feeling and non-feeling, it should be known that they belong to the category of non-feeling. Each of these obscurations is called non-wisdom. As the World Honored One said: 'The six entrances are not seen by non-wisdom.' The details are as described in the sutras. The meaning of feeling is to receive. Due to karma and afflictions, and the deluded thought of 'I am' and 'mine,' this is called feeling.
Question: The unconditioned is Nirvana (Nirvana, liberation), why is it said to be three?
Answer: The unconditioned includes Nirvana with remainder (Saupadisesa-nirvana, attaining Nirvana but still having the remaining five aggregates), Nirvana without remainder (Anupadisesa-nirvana, attaining Nirvana and the five aggregates have also ceased), and both. Although Nirvana is the only unconditioned, it can be divided into two types for the sake of explanation: Nirvana with remainder and Nirvana without remainder. Nirvana with remainder refers to the body produced by karma and afflictions, this is called with remainder. Although he has exhausted all afflictions and has realized the truth, there are still remaining five aggregates, so it is called with remainder. Nirvana without remainder refers to the cessation of this feeling aggregate, no longer continuing, like a lamp extinguished, this Nirvana is called without remainder. Each of these and delusion regarding both, is not knowing the unconditioned.
Question: What is meant by inexpressible?
Answer: Inexpressible refers to the designation of feeling, the past, and cessation. Not understanding the designation of feeling, the designation of the past, and the designation of cessation, is called not knowing the inexpressible. The designation of feeling refers to beings having already received the aggregates, realms, and entrances, but clinging to one or the other. The designation of the past refers to the cause...
過去陰界入說。如所說，我于爾時名瞿旬陀。滅施設者，若已滅是，因受說。如所說，世尊般涅槃。複次過去施設者，制眾生斷。滅施設者，制有常。受施設者，制無。不受施設者，制有。彼中一一無知，是謂不可說無智。
問：已說無智。云何邪智？
答：邪智者，身、邊、盜見。見身、見邊、見盜，是三種邪智。邪者是顛倒，非如、不真同一義。身見者，我是我自在，我必爾，是我必爾，自在必爾，是身見。我必爾者，陰幻化野馬響水月形相似五陰，計著是我。是我必爾者，假借瓔珞樹果怨相似五陰，計是我所有。自在必爾者，芭蕉樹水泡沫相似五欲境界，計自在，如空聚邑。身見者，是身我所有。見如是，謂三種身見。
問：云何邊見？
答：邊見者，斷、常、俱斷常。俱是三種邊見受。邊者，非以道理是邊見。于中：斷常者，世間有常、無常、非有常非無常，有邊、無邊、非有邊非無邊，眾生有終、眾生無終、非有終非無終，是身是命如是比。俱者，有常無常、有邊無邊、有終無終如是比。是謂三種邊見。
問：云何盜見？
答：盜見者，戒、見、依。彼盜見從三中生：一戒、二見、三依。彼于中戒，第一真度已說，由此戒得清凈及受戒，是謂二種戒盜。此真實、余虛
【現代漢語翻譯】 現代漢語譯本 過去陰界入說。如經文所說，我於過去世時名為瞿旬陀（Kutthanta）。滅施設者，如果已經滅盡，是因為接受了教說。如經文所說，世尊進入般涅槃（Parinirvana）。進一步說，過去施設者，是制止眾生斷滅。滅施設者，是主張有常。受施設者，是主張無。不受施設者，是主張有。他們之中每一個都無知，這就是所謂的不可說無智。
問：已經說了無智，什麼是邪智？
答：邪智是指身見、邊見、盜見。見身、見邊、見盜，這三種是邪智。邪的意思是顛倒，與不如實、不真實是同一個意思。身見是指，『我是我，我是自在的，我必然是這樣，我是必然是這樣，自在必然是這樣』，這就是身見。『我必然是這樣』，是指將陰（Skandha），幻化、野馬、響、水月等相似的五陰（Panca-skandha），執著認為是『我』。『我是必然是這樣』，是指將假借瓔珞、樹、果、怨等相似的五陰，認為是『我所有』。『自在必然是這樣』，是指將芭蕉樹、水泡沫等相似的五欲境界，認為是自在，如同空聚邑。身見是指，這個身體是我所有的。像這樣見解，稱為三種身見。
問：什麼是邊見？
答：邊見是指斷見、常見、俱斷常。俱是三種邊見的接受。邊，不是以道理為依據，這就是邊見。其中：斷常是指，世間有常、無常、非有常非無常，有邊、無邊、非有邊非無邊，眾生有終、眾生無終、非有終非無終，這個身體就是生命等等。俱是指，有常無常、有邊無邊、有終無終等等。這就是所謂的三種邊見。
問：什麼是盜見？
答：盜見是指戒禁取見、見取見、依取見。這種盜見從三種情況產生：一是戒禁取見，二是見取見，三是依取見。其中，戒禁取見，第一種是錯誤的解脫方法，認為通過這些戒律可以得到清凈以及接受戒律，這就是所謂的兩種戒禁取見。『這是真實的，其餘是虛假的』。
【English Translation】 English version In the past, it was said regarding the realm of sense bases. As it is said, at that time, I was named Kutthanta (Kutthanta). The one who eliminates establishments, if it is already eliminated, is because of receiving the teaching. As it is said, the World Honored One entered Parinirvana (Parinirvana). Furthermore, the one who establishes in the past, prevents beings from annihilation. The one who eliminates establishments, asserts permanence. The one who accepts establishments, asserts non-existence. The one who does not accept establishments, asserts existence. Each of them is ignorant, this is called unspeakable ignorance.
Question: Ignorance has been spoken of. What is wrong knowledge?
Answer: Wrong knowledge refers to the view of self, the view of extremes, and the view of theft. Seeing the self, seeing the extremes, seeing theft, these three are wrong knowledge. 'Wrong' means inverted, not in accordance with reality, not true, having the same meaning. The view of self means, 'I am I, I am independent, I must be like this, I am necessarily like this, independence is necessarily like this,' this is the view of self. 'I must be like this' refers to clinging to the five aggregates (Panca-skandha), which are similar to illusions, mirages, echoes, and reflections of the moon in water, as 'I'. 'I am necessarily like this' refers to considering the five aggregates, which are similar to borrowed ornaments, trees, fruits, and grievances, as 'belonging to me'. 'Independence is necessarily like this' refers to considering the realm of the five desires, which are similar to banana trees and water bubbles, as independent, like an empty village. The view of self means that this body belongs to me. Seeing it like this is called the three views of self.
Question: What is the view of extremes?
Answer: The view of extremes refers to annihilation, permanence, and both annihilation and permanence. Both are the acceptance of the three views of extremes. 'Extreme' means not based on reason, this is the view of extremes. Among them: annihilation and permanence refer to the world being permanent, impermanent, neither permanent nor impermanent, having an end, having no end, neither having an end nor having no end, beings having an end, beings having no end, neither having an end nor having no end, this body is life, and so on. 'Both' refers to being both permanent and impermanent, both having an end and having no end, both having an end and having no end, and so on. This is called the three views of extremes.
Question: What is the view of theft?
Answer: The view of theft refers to the view of precepts, the view of views, and the view of reliance. This view of theft arises from three situations: first, the view of precepts; second, the view of views; third, the view of reliance. Among them, the view of precepts, the first is a wrong method of liberation, believing that through these precepts one can attain purity and receive precepts, this is called the two views of precepts. 'This is real, the rest is false.'
非真，是謂見盜。計是真必爾，是亦說見盜身縛。依彼者，若依戒及見是五陰，由此故或戒或見計五陰凈，當知是戒盜。計五陰第一非余，當知見盜是依彼。是謂三種盜見。
問：云何惑智？
答：惑智者，寶、諦、定中不了。寶不了、諦不了、定中不了。不了者，不決，疑、猶豫同一義。
問：云何寶？答：寶者佛、法、僧。佛寶、法寶、僧寶，當知是三寶。佛者普智，成就一切功德、離一切惡。
問：佛以何故名寶？
答：以此功德故，複次大慈大悲故、不空說法故、無事親故、難出世故如優曇華，如是不可計功德成就故說寶。法者方便及方便果，但此中說涅槃是法寶。彼佛處在一切法上。如經所說：「若有法有為及無為者，彼無為涅槃是第一。」此寶不敗壞故、滅諸苦故、至竟冷故、難得故、不可盡故，如是比故說寶。僧者，前聲聞中已說是寶。廣福德故、不違世尊教故、無上福田故、世尊稱譽故、不敗壞故、和合無諍故，如是比無量功德成就故說寶。
問：已說寶。云何為諦？
答：諦者，等，相，第一義諦。等諦，相諦，第一義諦，是三種諦。諦者，實有諦、真諦、不虛諦、如諦，故說諦。等諦者，方俗、族、學舉。方俗舉、族舉、學舉，是謂三種等諦。行種
【現代漢語翻譯】 現代漢語譯本： 『非真』，這被稱為『見盜』（錯誤的見解如同盜竊）。如果認為某種見解一定是真實的，那麼這也是一種『說見盜身縛』（被錯誤的見解束縛）。如果依賴於某種事物，例如依賴於戒律或者認為五陰（色、受、想、行、識）是真實的，因此或者因為戒律或者因為見解而認為五陰是清凈的，應當知道這是『戒盜』（盜用戒律）。如果認為五陰是第一位的，其他都不是，應當知道這是『見盜』，是依賴於錯誤的見解。這被稱為三種盜見。
問：什麼是『惑智』（對智慧的迷惑）？
答：『惑智』是指對於寶（佛、法、僧）、諦（真理）、定（禪定）的不瞭解。對寶的不瞭解、對諦的不瞭解、對定中的不瞭解。『不了』的意思是不確定，疑惑、猶豫和『不了』是同一個意思。
問：什麼是『寶』？
答：『寶』是指佛（Buddha）、法（Dharma）、僧（Sangha）。佛寶、法寶、僧寶，應當知道這是三寶。佛是指普遍的智慧，成就一切功德、遠離一切惡。
問：佛因為什麼緣故被稱為『寶』？
答：因為這些功德的緣故，再者因為大慈大悲的緣故、因為不空說法（說法不會沒有意義）的緣故、因為沒有俗事的牽累的緣故、因為難以出世的緣故，就像優曇華（Udumbara flower）一樣，像這樣不可計數的功德成就的緣故，所以被稱為『寶』。法是指方便（upaya）以及方便的果報，但這裡所說的涅槃（Nirvana）是法寶。佛處於一切法之上。如經文所說：『如果有法是有為法（saṃskṛta）以及無為法（asaṃskṛta）的，那麼無為法涅槃是第一位的。』這個寶不會敗壞，能夠滅除諸苦，達到究竟的寂靜，難以獲得，不可窮盡，像這樣的原因所以被稱為『寶』。僧，在前面的聲聞（Śrāvaka）中已經說過了是寶。因為廣大的福德，不違背世尊的教導，是無上的福田，世尊稱讚，不會敗壞，和合沒有爭端，像這樣無數功德成就的緣故所以被稱為『寶』。
問：已經說了寶。什麼是『諦』？
答：『諦』是指等諦（conventional truth），相諦（characteristic truth），第一義諦（ultimate truth）。等諦，相諦，第一義諦，是三種諦。諦的意思是真實存在、真理、不虛假、如實，所以稱為諦。等諦是指方俗舉（regional customs）、族舉（clan customs）、學舉（academic conventions）。方俗舉、族舉、學舉，這被稱為三種等諦。行種
【English Translation】 English version: 'Non-truth' is called 'view theft' (wrong views are like theft). If one thinks a certain view must be true, that is also called 'view theft body bound' (bound by wrong views). If one relies on something, such as relying on precepts or thinking that the five skandhas (form, feeling, perception, mental formations, consciousness) are real, and therefore either because of precepts or because of views, one thinks the five skandhas are pure, one should know that this is 'precept theft' (stealing precepts). If one thinks the five skandhas are the first and nothing else, one should know that this is 'view theft', relying on wrong views. This is called the three kinds of view theft.
Question: What is 'bewildered wisdom'?
Answer: 'Bewildered wisdom' refers to not understanding the Three Jewels (Buddha, Dharma, Sangha), the Truths (realities), and Samadhi (meditative concentration). Not understanding the Jewels, not understanding the Truths, not understanding Samadhi. 'Not understanding' means being uncertain; doubt and hesitation have the same meaning as 'not understanding'.
Question: What are the 'Jewels'?
Answer: 'Jewels' refers to the Buddha, the Dharma, and the Sangha. Buddha Jewel, Dharma Jewel, Sangha Jewel, one should know that these are the Three Jewels. Buddha refers to universal wisdom, accomplishing all merits and virtues, and being free from all evils.
Question: Why is the Buddha called a 'Jewel'?
Answer: Because of these merits and virtues, and also because of great compassion, because of not teaching the Dharma in vain (teaching the Dharma will not be meaningless), because of not being burdened by worldly affairs, because of being difficult to appear in the world, like the Udumbara flower, because of the accomplishment of such countless merits and virtues, it is called a 'Jewel'. Dharma refers to skillful means (upaya) and the fruits of skillful means, but here Nirvana is said to be the Dharma Jewel. The Buddha is above all Dharmas. As the sutra says: 'If there are Dharmas that are conditioned (saṃskṛta) and unconditioned (asaṃskṛta), then unconditioned Nirvana is the first.' This Jewel will not be destroyed, can extinguish all suffering, reaches ultimate tranquility, is difficult to obtain, and cannot be exhausted, for such reasons it is called a 'Jewel'. Sangha, it has been said before in the Śrāvaka that it is a Jewel. Because of vast merit and virtue, not violating the teachings of the World Honored One, being the supreme field of merit, being praised by the World Honored One, not being destroyed, being harmonious and without disputes, for such countless merits and virtues it is called a 'Jewel'.
Question: The Jewels have been explained. What are the 'Truths'?
Answer: 'Truths' refers to conventional truth (saṃvṛti-satya), characteristic truth, and ultimate truth (paramārtha-satya). Conventional truth, characteristic truth, ultimate truth, these are the three truths. Truth means truly existing, truth, not false, as it is, therefore it is called truth. Conventional truth refers to regional customs, clan customs, and academic conventions. Regional customs, clan customs, and academic conventions, these are called the three conventional truths. Action types
種事，故曰等諦。行種種事者，是智義。于中方俗舉者，必爾義。此事是我許某事某名，如水潤漬澤，如是比如是所舉，是謂等諦。族舉者，是我家法。學舉者，以威儀禮節為行，及解經想。複次晝食不夜食、不截草、夏不行，如是比行是謂等諦。
問：云何相諦？
答：相諦者，苦、集、道。苦諦、集諦、道諦是三相諦，以諦相觀故相諦。相者說生老無常，相者說幖幟。于中逼相苦諦，轉成相集諦，出要相道諦。滅者無相，此當別說。複次苦諦者陰界入，集諦者淫怒癡，道諦者戒定智。是謂相諦。
問：云何第一義諦？
答：第一義者，作、字、念至竟止。作、字及一切念至竟止，是謂第一義諦。作者身業，字者口業，念者意業。若此三至竟滅，是謂第一義諦，是涅槃義。
問：如佛說偈：
「一諦無有二， 若生生於惑， 觀眾諦難陀， 是不說沙門。」
如四諦，云何說一？
答：此第一義故，說無有二涅槃。如此偈所說：
「觀眾諦難陀， 是不說沙門。」
以此半偈可知，不說余諦無咎。
問：已說諦。云何為定？
答：定者，色、無色、無漏定。色定、無色定、無漏定，是謂定。定者，定心行義。于中色定者，色界禪無量，
【現代漢語翻譯】 現代漢語譯本： 種種事情，所以叫做等諦（Samavritti-satya，平等真理）。做種種事情，是智慧的體現。在世俗中舉例，必然是這樣的道理。這件事是我認可的某事某名，就像水滋潤萬物一樣，像這樣舉例就是等諦。家族中舉例，就是我家的規矩。學習中舉例，以威儀禮節作為行爲規範，以及理解經文的思考。再次，過午不食、不割草、夏天不外出，像這樣的行為就是等諦。 問：什麼是相諦（Lakshana-satya，相狀真理）？ 答：相諦就是苦、集、道。苦諦（Dukkha-satya，苦諦）、集諦（Samudaya-satya，集諦）、道諦（Marga-satya，道諦）是三種相諦，因為通過真理的相狀來觀察，所以是相諦。相，是說生老無常，相，是說標誌。其中，逼迫的相是苦諦，轉變成因的相是集諦，出離要道的相是道諦。滅是無相，這個將在後面單獨說明。再次，苦諦是陰界入（Skandha-dhatu-ayatana，五蘊、十八界、十二入），集諦是淫怒癡（Raga-dvesa-moha，貪嗔癡），道諦是戒定慧（Sila-samadhi-prajna，戒定慧）。這就是相諦。 問：什麼是第一義諦（Paramartha-satya，勝義真理）？ 答：第一義就是，作、字、念最終止息。作、字以及一切念頭最終止息，這就是第一義諦。作，是身業；字，是口業；念，是意業。如果這三種最終滅盡，這就是第一義諦，也就是涅槃（Nirvana，寂滅）的意義。 問：如佛所說偈頌： 『一諦無有二， 若生生於惑， 觀眾諦難陀（Nanda，歡喜）， 是不說沙門（Sramana，沙門）。』 既然有四諦，為什麼說一諦？ 答：因為這是第一義的緣故，所以說涅槃沒有兩種。就像這首偈頌所說： 『觀眾諦難陀， 是不說沙門。』 從這半句偈頌可知，不說其他諦也沒有過失。 問：已經說了諦，什麼是定（Samadhi，禪定）？ 答：定就是，色界定（Rupa-samadhi，色界禪定）、無色界定（Arupa-samadhi，無色界禪定）、無漏定（Anasrava-samadhi，無漏禪定）。色界定、無色界定、無漏定，這就是定。定，是心行安定的意思。其中，色界定是**禪無量，
【English Translation】 English version: These are various matters, hence called Samavritti-satya (Truth of Equality). Performing various matters is the meaning of wisdom. In worldly examples, it must be this principle. This matter is something I acknowledge with a certain name, like water moistening all things; such an example is called Samavritti-satya. An example from the family is the rules of my family. An example from learning is taking dignified manners and etiquette as conduct, as well as understanding the contemplation of scriptures. Furthermore, not eating after noon, not cutting grass, not traveling in summer; such conduct is called Samavritti-satya. Question: What is Lakshana-satya (Truth of Characteristics)? Answer: Lakshana-satya is suffering, accumulation, and the path. Dukkha-satya (Truth of Suffering), Samudaya-satya (Truth of Origin), and Marga-satya (Truth of the Path) are the three Lakshana-satyas, because they are observed through the characteristics of truth, hence Lakshana-satya. 'Lakshana' refers to birth, old age, and impermanence; 'lakshana' refers to a sign. Among them, the characteristic of oppression is Dukkha-satya, the characteristic of transformation into a cause is Samudaya-satya, and the characteristic of the path of liberation is Marga-satya. Cessation is without characteristics, which will be discussed separately later. Furthermore, Dukkha-satya is Skandha-dhatu-ayatana (the aggregates, realms, and sense bases), Samudaya-satya is Raga-dvesa-moha (greed, hatred, and delusion), and Marga-satya is Sila-samadhi-prajna (morality, concentration, and wisdom). This is Lakshana-satya. Question: What is Paramartha-satya (Ultimate Truth)? Answer: The ultimate meaning is that actions, words, and thoughts ultimately cease. Actions, words, and all thoughts ultimately ceasing is Paramartha-satya. 'Action' is bodily karma, 'word' is verbal karma, and 'thought' is mental karma. If these three ultimately cease, this is Paramartha-satya, which is the meaning of Nirvana (extinction). Question: As the Buddha said in a verse: 'One truth has no two, If birth arises from delusion, Observing the truth, Nanda (Joy), It is not said of a Sramana (ascetic).' Since there are Four Truths, why speak of One Truth? Answer: Because this is the ultimate meaning, it is said that Nirvana has no two. As the verse says: 'Observing the truth, Nanda, It is not said of a Sramana.' From this half-verse, it can be known that there is no fault in not speaking of other truths. Question: Truth has been spoken of. What is Samadhi (meditative concentration)? Answer: Samadhi is Rupa-samadhi (form realm concentration), Arupa-samadhi (formless realm concentration), and Anasrava-samadhi (untainted concentration). Rupa-samadhi, Arupa-samadhi, and Anasrava-samadhi, this is Samadhi. Samadhi means the stability of mental activity. Among them, Rupa-samadhi is **Dhyana immeasurable,
除入初、第二、第三解脫及初八，一切入。無色定者，四無色二，一切入。無漏定者，空、無愿、無想，無漏禪無漏，無色定無漏，前五想及斷界定。此一切不決、疑惑、猶豫，是謂惑智。此亦是苦、非苦集盡道、非道惑。如是四諦，欲界、色界、無色界，是十二種。於此惑智如愛處所說。無智處所亦說邪智邪見，前意惡行中已說。見盜亦如是。身見、邊見在苦三界，戒盜在苦道三界。複次愛亦思惟斷，如是分別說九十八使。
惡品第三真度說竟。
三法度論卷中 大正藏第 25 冊 No. 1506 三法度論
三法度論卷下
東晉罽賓三藏瞿曇僧伽提婆譯
依品第三
問：已說德及惡。云何為依？
答：依者，陰、界、入。陰、界、入者，此三是依，可依故說依。可依者是立義。眾生於陰、界、入作依，行德及惡，是故當知此是德惡所依。
問：云何為陰？
答：陰者，色、行、知。色、行、知者，此三當知是陰。陰、積聚、束，同一義。于中青黃赤白、粗細長短方圓比，當知總是色陰。于中色者，四大及四大所造可見不可見，是說色陰。四大及造色者，是二種：可見及不可見。可見者，謂眼所見。不可見者，是聲香味細滑。眼耳鼻舌身及四大。
【現代漢語翻譯】 現代漢語譯本： 除了進入初禪、第二禪、第三禪的解脫以及初禪到第八禪，還有一切入處。對於無色定來說，是四無色定中的兩種，以及一切入處。對於無漏定來說，是空無邊處定、無所有處定、無想定，無漏禪、無漏無色定、前五種想以及斷界定。對於這一切不決斷、疑惑、猶豫，這被稱為惑智。這同樣是苦諦、非苦集盡道諦、非道諦的迷惑。像這樣四聖諦在欲界、界（原文如此，可能指色界或無色界）、無界（原文如此，可能指色界或無色界），共有十二種。對於這些迷惑的智慧，就像愛處所說的那樣。無智之處也說了邪智邪見，在前面的意惡行中已經說過了。見盜也是如此。身見、邊見存在於苦諦的三界中，戒盜存在於苦諦、道諦的三界中。再次，愛也可以通過思惟來斷除，像這樣分別解說九十八種煩惱。
《惡品第三真度說》結束。
《三法度論》卷中 大正藏第 25 冊 No. 1506 《三法度論》
《三法度論》卷下
東晉罽賓三藏瞿曇僧伽提婆譯
《依品第三》
問：已經說了德和惡，什麼是依呢？
答：依就是陰、界、入。陰、界、入這三者是依，因為可以依靠所以稱為依。可以依靠的就是建立意義。眾生對於陰、界、入作為依靠，行善和作惡，所以應當知道這是德和惡所依靠的。
問：什麼是陰呢？
答：陰就是色、行、知。色、行、知這三者應當知道是陰。陰、積聚、束，是同一個意思。其中青黃赤白、粗細長短方圓相比，應當知道總的來說是色陰。其中色，四大以及四大所造可見的、不可見的，這就是色陰。四大以及所造的色，是兩種：可見的和不可見的。可見的，就是眼睛所見的。不可見的，是聲香味細滑。眼耳鼻舌身以及四大。
【English Translation】 English version: Besides entering the first, second, and third liberations (dhyanas), and the first eight attainments (dhyanas), there are all the all-embracing spheres (ayatana). For the formless attainments (arupa-samapatti), there are two of the four formless attainments, and all the all-embracing spheres. For the undefiled attainments (anāsrava-samādhi), there are the sphere of infinite space, the sphere of nothingness, the sphere of neither perception nor non-perception, undefiled dhyana, undefiled formless attainments, the preceding five perceptions, and the cessation attainment. All these indecisions, doubts, and hesitations are called 'deluded wisdom' (moha-jnana). This is also delusion regarding the truth of suffering, the non-suffering of the origin, cessation, and path, and the non-path. Thus, the Four Noble Truths in the desire realm (kama-dhatu), the ** realm (original text, possibly referring to the form realm or formless realm), and the non-** realm (original text, possibly referring to the form realm or formless realm), total twelve types. Regarding this deluded wisdom, it is as described in the section on attachment. The section on non-wisdom also discusses wrong wisdom and wrong views, which have already been discussed in the preceding section on evil deeds of intention. The same applies to the theft of views. The view of self and the extreme view exist in the three realms of suffering, and the theft of precepts exists in the three realms of suffering and the path. Furthermore, attachment can also be severed through contemplation. Thus, ninety-eight fetters are explained separately.
The end of the 'Chapter on the Third Truth of Evil'.
Treatise on the Three Laws, Volume Middle Taisho Tripitaka Volume 25, No. 1506, Treatise on the Three Laws
Treatise on the Three Laws, Volume Lower
Translated by the Tripiṭaka Master Gautama Saṃghadeva from Kashmir of the Eastern Jin Dynasty
Chapter on Dependence, Third
Question: Having spoken of virtue and evil, what is dependence?
Answer: Dependence is the aggregates (skandha), realms (dhatu), and entrances (ayatana). These three, aggregates, realms, and entrances, are dependence. Because they can be relied upon, they are called dependence. That which can be relied upon is the establishment of meaning. Sentient beings rely on the aggregates, realms, and entrances, and perform virtuous and evil deeds. Therefore, it should be known that these are what virtue and evil depend on.
Question: What are the aggregates?
Answer: The aggregates are form (rupa), action (samskara), and knowledge (vijnana). These three, form, action, and knowledge, should be known as the aggregates. Aggregate, accumulation, and bundle have the same meaning. Among them, blue, yellow, red, white, coarse, fine, long, short, square, and round, it should be known that all of these are the aggregate of form. Among them, form is the four great elements (maha-bhuta) and what is made by the four great elements, visible and invisible. This is the aggregate of form. The four great elements and what is made of form are of two kinds: visible and invisible. The visible is what is seen by the eye. The invisible is sound, smell, taste, and smoothness. The eye, ear, nose, tongue, body, and the four great elements.
問：說色者四大及四大造，此中四大尚不知，況復四大造！云何為四大？
答：大者，地、水、火、風。此地、水、火、風，假名是大。是色一一及合，于中堅相地、濕相水、熱相火、動相風。彼造色者，煙、雲霧、影、闇明、日，五色五情如是比。
問：已說色陰。云何為行？
答：行者，依身、口、心。此依于身故說依身，依于口故說依口，依於心故說依心。依身、口、心作行，作有為行故說行。如佛契經說：「色者有為行，彼復更作，如子復造子。」如色，當知五陰亦如是。彼無量種無量合作已，謂之五陰，如谷聚。行者：福、非福、不動，是三說行。
問：云何為知？
答：知者，痛、想、識。此三是知，亦說道法，以道不相離故。如世尊說：「若痛者即是知。」
問：云何為痛？
答：痛者，樂、苦、不苦不樂痛。痛性說痛。痛無所由，痛痛即能痛。若痛有由者，應有異命。若即能痛者，應即是命；但痛非命，故痛性是痛。是分別字者，說此痛三種：樂痛、苦痛、不苦不樂痛。是各各相緣，緣樂痛有苦痛，緣苦痛有樂痛，緣俱有不苦不樂痛。如世尊說：「樂痛與苦痛對，苦痛與樂痛對，樂苦痛與不苦不樂痛對。」對者是怨敵義。
問：云何樂痛
【現代漢語翻譯】 現代漢語譯本 問：如果說色是由四大（地、水、火、風四種基本元素）以及四大所造（由四大組成的物質）構成，那麼對於四大尚且不瞭解，更何況是由四大所造的物質呢！什麼是四大？ 答：大指的是地、水、火、風。這地、水、火、風，只是假借名稱叫做『大』。這些色法，無論是單獨的還是組合的，其中堅硬的性質是地，濕潤的性質是水，溫暖的性質是火，運動的性質是風。那些由四大所造的色法，比如煙、云、霧、影、黑暗、光明、太陽，以及五種顏色和五種情感等等，都可以這樣類比。 問：已經說了色陰（五蘊之一，指物質現象）。什麼是行陰（五蘊之一，指心理活動）？ 答：行指的是依靠身、口、心所產生的行為。這些行為，依靠身體而產生的叫做依身，依靠口語而產生的叫做依口，依靠心意而產生的叫做依心。依靠身、口、心而造作行為，因為造作有為的行為，所以叫做『行』。正如佛陀在契經（佛經）里所說：『色是有為的行，它又會繼續造作，就像兒子又生兒子一樣。』就像色陰一樣，應當知道受、想、行、識四陰也是如此。它們以無量種類、無量組合的方式存在，總稱為五陰，就像谷堆一樣。行指的是：福（善行）、非福（惡行）、不動（無色界的禪定），這三種叫做行。 問：什麼是知？ 答：知指的是痛（感受）、想（思維）、識（識別）。這三種是知，也可以說是道法，因為道與法是不可分離的。正如世尊（佛陀）所說：『如果存在感受，那就是知。』 問：什麼是痛（感受）？ 答：痛指的是樂（快樂的感受）、苦（痛苦的感受）、不苦不樂痛（既非快樂也非痛苦的感受）。痛的性質就叫做痛。痛的產生沒有原因，痛本身就能產生痛。如果痛的產生有原因，那麼應該有不同的生命；如果痛本身就能產生痛，那麼痛就應該是生命本身；但是痛並非生命，所以痛的性質就是痛。這些分別的字眼，說明了痛有三種：樂痛、苦痛、不苦不樂痛。它們各自相互關聯，因為樂痛而產生苦痛，因為苦痛而產生樂痛，因為兩者都有而產生不苦不樂痛。正如世尊所說：『樂痛與苦痛相對，苦痛與樂痛相對，樂苦痛與不苦不樂痛相對。』相對就是怨敵的意思。 問：什麼是樂痛？
【English Translation】 English version Question: If it is said that 'rupa' (form, matter) is composed of the four great elements (earth, water, fire, wind) and what is made of the four great elements, if one does not even understand the four great elements, how much less what is made of them! What are the four great elements? Answer: 'Great' refers to earth, water, fire, and wind. These earth, water, fire, and wind are nominally called 'great'. In each and all of these 'rupa', the characteristic of solidity is earth, the characteristic of moisture is water, the characteristic of heat is fire, and the characteristic of motion is wind. Those 'rupa' made of the four great elements are like smoke, clouds, mist, shadows, darkness, light, the sun, the five colors, and the five senses. Question: The 'rupa skandha' (aggregate of form) has been explained. What is 'samskara' (volitional formations)? Answer: 'Samskara' refers to actions based on body, speech, and mind. These actions, those based on the body are called 'based on the body', those based on speech are called 'based on speech', and those based on the mind are called 'based on the mind'. Acting based on body, speech, and mind, because of creating conditioned actions, it is called 'samskara'. As the Buddha said in the sutras: 'Rupa is a conditioned action, and it continues to create, like a son begetting a son.' Like rupa, know that the other four skandhas (aggregates) are also like this. They exist in countless kinds and countless combinations, and are collectively called the five skandhas, like a pile of grain. 'Samskara' refers to: merit (wholesome actions), demerit (unwholesome actions), and immovability (meditative states of the formless realm); these three are called 'samskara'. Question: What is 'knowing'? Answer: 'Knowing' refers to 'vedana' (feeling), 'samjna' (perception), and 'vijnana' (consciousness). These three are 'knowing', and can also be called 'dhamma' (teachings), because the path and the teachings are inseparable. As the World Honored One (Buddha) said: 'If there is feeling, then there is knowing.' Question: What is 'vedana' (feeling)? Answer: 'Vedana' refers to pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. The nature of feeling is called feeling. Feeling arises without cause; feeling itself can produce feeling. If feeling arose from a cause, then there should be a different life; if feeling itself could produce feeling, then feeling should be life itself; but feeling is not life, so the nature of feeling is feeling. These distinguishing words explain that there are three kinds of feeling: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. They are each interconnected; because of pleasant feeling, there is painful feeling; because of painful feeling, there is pleasant feeling; because of both, there is neither-pleasant-nor-painful feeling. As the World Honored One said: 'Pleasant feeling is opposed to painful feeling, painful feeling is opposed to pleasant feeling, pleasant and painful feeling is opposed to neither-pleasant-nor-painful feeling.' 'Opposed' means 'enemy'. Question: What is pleasant feeling?
？
答：樂者，欲、不惡、無著生。樂痛者有三種：欲生、不惡生、無著生。于中欲生者，行五欲悅樂。不惡生者，不惡名說不增惡。是行善無慾戒，于戒不悔，意由此悅樂。無著生者，伏根離五欲，無亂意行禪無量等時悅樂，是說無著生。無著名不著，于根義亦復說不染。是說樂痛三種。
問：云何苦痛？
答：苦者，生、老、死。生、老、死者，此三是苦痛。于中生苦如生癰，老苦如初發癰，死苦如已發癰深入骨節中。複次生故有一切苦，故曰生苦。如世尊說：「生故有截手足如是比。」老苦者色壯力壞故，死苦者愛相別離故。是謂苦痛。
問：云何不苦不樂痛？
答：不苦不樂者，三界。若不苦不樂者，當知是三界。不苦不樂者，障礙於苦樂。是三界后當說。若使不苦不樂是三界，制前說苦樂，當知非以樂苦三界。欲界三痛、色界二樂及不苦不樂、無色界一不苦不樂。是故不苦不樂當知三界。
問：是痛為何依？
答：樂者多欲所依，苦者多恚所依，不苦不樂者多癡所依。所以者何？有樂痛無慾，能除欲，如三禪中苦痛。無恚，如世尊頭痛及傷腳不起恚。不苦不樂覺第四禪及四無色定，彼中無癡能除癡。若爾者，隨義可得說。
問：彼從何生？
答：
【現代漢語翻譯】 現代漢語譯本： 答：樂是指由慾望、不嗔恚、無執著而產生的感受。樂的感受有三種：由慾望產生、由不嗔恚產生、由無執著產生。其中，由慾望產生的樂，是行於五欲（色、聲、香、味、觸）所帶來的愉悅。由不嗔恚產生的樂，是指不嗔恚，也就是不增長惡念。這是指奉行善良、沒有慾望的戒律，對於持戒沒有後悔，內心由此感到愉悅。由無執著產生的樂，是指控制六根，遠離五欲，沒有散亂的心，在修行禪定和四無量心（慈、悲、喜、舍）等時所感受到的愉悅，這就是所謂的無執著產生的樂。『無著』的意思是不執著，從根源上來說，也表示不被污染。以上就是關於三種樂的感受的說明。
問：什麼是苦的感受？
答：苦是指生、老、死。生、老、死這三者就是苦的感受。其中，生的痛苦就像生了癰瘡，老的痛苦就像癰瘡剛開始發作，死的痛苦就像癰瘡已經深入骨髓。進一步說，因為有生，所以才有一切的痛苦，所以說生是苦的。就像世尊所說：『因為有生，所以會有被截斷手腳等等這樣的痛苦。』老的痛苦是因為容顏衰老、體力衰退。死的痛苦是因為與所愛的人和事物分離。這就是所謂的苦的感受。
問：什麼是不苦不樂的感受？
答：不苦不樂是指三界（欲界、色界、無色界）。如果說不苦不樂，那麼應當知道這就是三界。不苦不樂，是對於苦和樂的阻礙。關於三界，後面會詳細說明。如果說不苦不樂就是三界，那麼之前所說的苦和樂，應當知道不是以樂和苦來劃分三界。欲界有三種感受：苦、樂和不苦不樂；色界有兩種感受：樂和不苦不樂；無色界只有一種感受：不苦不樂。因此，不苦不樂應當理解為三界。
問：這些感受是依什麼而產生的？
答：樂的感受多依于慾望，苦的感受多依于嗔恚，不苦不樂的感受多依于愚癡。為什麼這麼說呢？因為有樂的感受，但沒有慾望，能夠去除慾望，比如在三禪中。有苦的感受，但沒有嗔恚，比如世尊頭痛和腳受傷時，並沒有產生嗔恚。不苦不樂的感受，在第四禪和四無色定中，那裡沒有愚癡，能夠去除愚癡。如果是這樣，那麼可以根據意義來理解。
問：它們從何處產生？
答：
【English Translation】 English version: Answer: 'Pleasure' arises from desire, non-aversion, and non-attachment. There are three kinds of pleasurable feelings: those arising from desire, those arising from non-aversion, and those arising from non-attachment. Among these, pleasure arising from desire is the enjoyment of the five desires (form, sound, smell, taste, and touch). Pleasure arising from non-aversion means not being averse, which is to say, not increasing evil. This refers to practicing virtuous and desireless precepts, without regret for keeping the precepts, and experiencing joy from this. Pleasure arising from non-attachment refers to subduing the senses, being apart from the five desires, having a non-distracted mind, and experiencing joy while practicing meditation and the four immeasurables (loving-kindness, compassion, sympathetic joy, and equanimity). This is what is meant by pleasure arising from non-attachment. 'Non-attachment' means not being attached, and in terms of its root meaning, it also means not being defiled. This is the explanation of the three kinds of pleasurable feelings.
Question: What is painful feeling?
Answer: 'Pain' refers to birth, old age, and death. These three – birth, old age, and death – are painful feelings. Among these, the pain of birth is like a boil that has just appeared; the pain of old age is like a boil that is beginning to fester; the pain of death is like a boil that has deeply penetrated the bones and joints. Furthermore, because of birth, there is all suffering; therefore, it is said that birth is suffering. As the World Honored One said, 'Because of birth, there is the cutting off of hands and feet, and so on.' The pain of old age is due to the decay of complexion and strength. The pain of death is due to separation from loved ones. This is what is meant by painful feeling.
Question: What is neither-painful-nor-pleasurable feeling?
Answer: 'Neither-painful-nor-pleasurable' refers to the three realms (desire realm, form realm, formless realm). If it is neither painful nor pleasurable, then know that it is the three realms. Neither-painful-nor-pleasurable is an obstacle to both pain and pleasure. The three realms will be explained in detail later. If neither-painful-nor-pleasurable is the three realms, then the previously mentioned pain and pleasure should be understood as not dividing the three realms by pleasure and pain. The desire realm has three feelings: pain, pleasure, and neither-painful-nor-pleasurable; the form realm has two feelings: pleasure and neither-painful-nor-pleasurable; the formless realm has only one feeling: neither-painful-nor-pleasurable. Therefore, neither-painful-nor-pleasurable should be understood as the three realms.
Question: Upon what do these feelings depend?
Answer: Pleasurable feeling mostly depends on desire, painful feeling mostly depends on aversion, and neither-painful-nor-pleasurable feeling mostly depends on ignorance. Why is this so? Because there can be pleasurable feeling without desire, which can eliminate desire, as in the third dhyana (禪). There can be painful feeling without aversion, as when the World Honored One had a headache or injured his foot, he did not generate aversion. Neither-painful-nor-pleasurable feeling is experienced in the fourth dhyana and the four formless attainments (四無色定), where there is no ignorance and ignorance can be eliminated. If this is the case, then it can be understood according to its meaning.
Question: From where do they arise?
Answer:
彼業、逼、界，生彼樂痛苦痛不苦不樂痛。當知從業生、逼生、界生，非自然、非偶爾。
問：業者無量種，此中說何業？
答：業生者，福、非福、不動。此樂痛、苦痛、不苦不樂痛，從此三業福、非福、不動中生。如義，樂痛從福生，苦痛從罪生，不苦不樂痛從不動生。于中福者，能除惡行，是四禪為首。非福者，是惡行。不動者，第四禪及無色。
問：如前已說福者施戒修，修者即是禪無量及無色。今云何別說樂痛從福生？
答：別說無咎，以眾多聚故此別說。禪如所說。與比丘三衣別，與佛護缽不可以佛護，亦是比丘故與三衣缽，而比丘異於佛護者，應與彼衣。如是修者禪無量無色，福者三禪。若不分別三禪，于修應有過，眾多聚故。
問：云何逼生？
答：逼生者，己、他、俱。逼生痛三種：為己、為他、為俱。逼者二種：為樂、為苦。于中為己者，如以刀自刺，若后以旃檀藥涂。為他者，如擊破他頭，復治以藥。為俱者，如語人使擊破我頭已，復以藥涂。如是盡當知是謂逼生苦。
問：云何界生？
答：界生者，時、惡、患。
問：界者已說欲、色、無色界。云何即是耶？
答：此非界者，離眾生，是三種想：時、惡、患。此界是假想。
【現代漢語翻譯】 現代漢語譯本：業、逼迫、界限，產生快樂的感受、痛苦的感受、非苦非樂的感受。應當知道這些感受是從業產生、從逼迫產生、從界限產生，不是自然而然的，也不是偶然發生的。
問：業有無量種，這裡說的是哪種業？
答：從業產生的，是福業、非福業、不動業。這些快樂的感受、痛苦的感受、非苦非樂的感受，就是從這三種業，即福業、非福業、不動業中產生的。按照道理，快樂的感受從福業產生，痛苦的感受從罪業產生，非苦非樂的感受從不動業產生。其中福業，能夠去除惡行，以四禪為首。非福業，就是惡行。不動業，是第四禪以及無色界。
問：如前面已經說過福業是佈施、持戒、修行，修行就是禪定、無量心以及無色定。現在為什麼特別說快樂的感受從福業產生？
答：特別說明沒有過失，因為包含的種類很多所以特別說明。禪定如前面所說。比如給予比丘三衣是特別的，用佛的身份去保護缽不能稱為佛護，雖然也是比丘，所以給予三衣和缽，但比丘不同於佛護，應該給予他衣服。如此修行包括禪定、無量心、無色定，福業包括三禪。如果不分別三禪，在修行上就應該有過失，因為包含的種類很多。
問：什麼是逼迫產生？
答：逼迫產生，是自己、他人、俱有。逼迫產生的痛苦有三種：為自己、為他人、為俱有。逼迫有兩種：爲了快樂、爲了痛苦。其中為自己的，比如用刀自己刺傷，之後用旃檀藥（Chandana）塗抹。為他人的，比如擊破他人的頭，然後用藥治療。為俱有的，比如告訴別人讓他擊破我的頭，之後再用藥塗抹。像這樣都應當知道，這就是所謂的逼迫產生苦。
問：什麼是界限產生？
答：界限產生，是時節、惡劣、患病。
問：界限已經說了欲界（Kāmadhātu）、色界（Rūpadhātu）、無色界（Arūpadhātu）。怎麼又是這些呢？
答：這裡說的界限，是脫離眾生的，是三種想法：時節、惡劣、患病。這種界限是假想的。
【English Translation】 English version: Karma, oppression, and realms give rise to pleasant, painful, and neither-pleasant-nor-painful feelings. It should be known that these feelings arise from karma, oppression, and realms, not naturally or accidentally.
Question: Karma is of countless kinds; which karma is being referred to here?
Answer: Karma-born are meritorious, demeritorious, and imperturbable karma. These pleasant, painful, and neither-pleasant-nor-painful feelings arise from these three karmas: meritorious, demeritorious, and imperturbable. According to reason, pleasant feelings arise from meritorious karma, painful feelings arise from sinful karma, and neither-pleasant-nor-painful feelings arise from imperturbable karma. Among these, meritorious karma can remove evil deeds, with the four Dhyanas (meditative states) as the foremost. Demeritorious karma is evil deeds. Imperturbable karma is the fourth Dhyana and the formless realms (Arūpadhātu).
Question: As previously stated, meritorious karma includes giving, morality, and cultivation, and cultivation includes the immeasurable meditations and the formless realms. Why is it now specifically stated that pleasant feelings arise from meritorious karma?
Answer: There is no fault in specifying, because of the multitude of categories, hence this specific statement. Dhyana is as previously described. Giving a Bhikkhu (monk) three robes is specific; protecting a bowl in the manner of the Buddha cannot be called Buddha-protection. Although he is also a Bhikkhu, so giving three robes and a bowl, but a Bhikkhu is different from Buddha-protection, so he should be given robes. Thus, cultivation includes Dhyana, immeasurable meditations, and the formless realms, while meritorious karma includes the three Dhyanas. If the three Dhyanas are not distinguished, there would be a fault in cultivation, because of the multitude of categories.
Question: What is born of oppression?
Answer: Born of oppression are self, other, and both. There are three kinds of pain born of oppression: for oneself, for others, and for both. Oppression is of two kinds: for pleasure and for pain. Among these, for oneself is like stabbing oneself with a knife, then applying sandalwood (Chandana) medicine afterward. For others is like breaking another's head, then treating it with medicine. For both is like telling someone to break my head, then applying medicine afterward. In this way, all should know that this is what is called suffering born of oppression.
Question: What is born of realms?
Answer: Born of realms are seasons, adversity, and illness.
Question: Realms have already been described as the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). How are these the same?
Answer: These realms are separate from sentient beings, and are three kinds of thoughts: seasons, adversity, and illness. These realms are imaginary.
于中時者，夏、冬、春。夏、冬、春者，當知此三是時。夏者澹增長，冬者涎唾增長，春者風增長。如醫方說時故有樂痛，是謂三時。
問：云何惡？為惡行、愛無明耶？答不破壞法身，此說壞四大身。
問：云何惡？
答：惡者，風澹涎唾。此風澹涎唾壞四大身，由是故生痛。
問：云何患？
答：患者，眾生因離患多。若眾生因離生苦。墻壁樹山巖崩。因者，因己、他、俱，是謂痛。
問：云何想？
答：想者，有想、無想、無所想觀差別。想者，說是受形像差別。此中有想、無想、無所想觀差別，是同一義。于中有想者俱依，無想者不俱依。如眾多瓶，或有人說是蜜瓶、是酥瓶，由此想故想。若無蜜、無酥，是空受空想。如是聲想比受差別，若遣聲比如是受。無所想者，此無所有即舍。複次有欲說有所有是有欲，說解脫處觀已無所有。複次有想者觀善識處，無想者觀非想非非想處，無所想者觀無所有處。
問：云何識？
答：識者，生，成、不成入。行名色俱，依緣可得。識者，異種智，故說識。種種智故說識。是三種：生、成入、不成入。依行、依名色、依二緣，可得是三種。世尊十二緣起中說行緣識，復說名色緣識，復說眼色緣生眼識。于中種種
【現代漢語翻譯】 現代漢語譯本： 所謂『時』，指的是夏、冬、春三個季節。要知道，這三個就是『時』。夏季是膽汁增長的季節，冬季是痰液增長的季節，春季是風氣增長的季節。正如醫方所說，因為時節的緣故，身體會有舒適或疼痛的感覺，這就是所謂的三時。
問：什麼是『惡』？是惡行、愛慾或無明嗎？答：不是破壞法身的『惡』，這裡說的是破壞四大色身的『惡』。
問：什麼是『惡』？
答：『惡』指的是風、膽汁和痰液。這些風、膽汁和痰液會破壞四大色身，因此產生疼痛。
問：什麼是『患』？
答：『患』指的是眾生因為分離而產生的諸多苦惱。如果眾生因為分離而產生痛苦，比如墻壁、樹木、山巖崩塌等。『因』指的是自己、他人、共同的原因，這些都叫做『痛』。
問：什麼是『想』？
答：『想』指的是有想、無想、無所想觀的差別。『想』是指領受形像的差別。這裡說的有想、無想、無所想觀的差別，是同一個意思。其中，有想是指心識相互依存，無想是指心識不相互依存。比如有很多瓶子，有人說這是蜜瓶，那是酥油瓶，因為這種想法而產生『想』。如果沒有蜜、沒有酥油，那就是空受空想。如同聲音的『想』，通過比較來領受差別，如果去除聲音，比如這樣領受。無所想是指捨棄一切所有。進一步說，有慾望的人說有所有就是有慾望，說解脫之處是觀察到一無所有。進一步說，有想的人觀察善識之處，無想的人觀察非想非非想處，無所想的人觀察無所有處。
問：什麼是『識』？
答：『識』指的是生、成、不成入。行和名色相互依存，依緣才能獲得。『識』指的是不同的智慧種類，所以稱為『識』。因為有種種智慧，所以稱為『識』。這有三種：生、成入、不成入。依靠行、依靠名色、依靠二者的因緣，才能獲得這三種『識』。世尊在十二因緣中說行緣識，又說名色緣識，又說眼色緣生眼識。其中種種...
【English Translation】 English version: Regarding 'time', it refers to the three seasons: summer, winter, and spring. Know that these three are 'time'. Summer is the season when bile increases, winter is the season when phlegm increases, and spring is the season when wind increases. As medical texts say, because of the seasons, the body may experience comfort or pain; this is what is meant by the three times.
Question: What is 'evil'? Is it evil deeds, desire, or ignorance? Answer: It is not the 'evil' that destroys the Dharmakaya (法身, Dharma Body); here, it refers to the 'evil' that destroys the four great elements of the physical body.
Question: What is 'evil'?
Answer: 'Evil' refers to wind, bile, and phlegm. These wind, bile, and phlegm destroy the four great elements of the physical body, and therefore pain arises.
Question: What is 'suffering'?
Answer: 'Suffering' refers to the many afflictions that sentient beings experience due to separation. If sentient beings experience suffering due to separation, such as the collapse of walls, trees, mountains, and rocks. 'Cause' refers to causes from oneself, others, or both; these are all called 'pain'.
Question: What is 'thought' (想, Saṃjñā)?
Answer: 'Thought' refers to the differences between having thought, having no thought, and observing nothing to be thought. 'Thought' refers to the perception of the differences in forms. The differences between having thought, having no thought, and observing nothing to be thought, as mentioned here, have the same meaning. Among them, 'having thought' means that consciousnesses are mutually dependent; 'having no thought' means that consciousnesses are not mutually dependent. For example, there are many bottles, and someone says, 'This is a honey bottle, that is a ghee bottle,' and 'thought' arises because of this thinking. If there is no honey and no ghee, then it is empty reception and empty thought. Like the 'thought' of sound, differences are perceived through comparison; if sound is removed, it is perceived in this way. 'Observing nothing to be thought' means abandoning all possessions. Furthermore, those with desire say that having possessions is having desire, and say that the place of liberation is observing that there is nothing to possess. Furthermore, those with thought observe the place of good consciousness, those without thought observe the realm of neither perception nor non-perception (非想非非想處, Neither perception nor non-perception), and those with nothing to be thought observe the realm of nothingness (無所有處, Realm of Nothingness).
Question: What is 'consciousness' (識, Vijñāna)?
Answer: 'Consciousness' refers to arising, becoming, entering into, and not entering into. Action (行, Karma) and name and form (名色, Nāmarūpa) are mutually dependent and can be obtained through conditions. 'Consciousness' refers to different kinds of wisdom, therefore it is called 'consciousness'. Because there are various kinds of wisdom, it is called 'consciousness'. There are three kinds: arising, becoming and entering into, and not entering into. These three kinds of 'consciousness' can be obtained by relying on action, relying on name and form, and relying on the conditions of both. The World Honored One (世尊, Śākyamuni Buddha) said in the twelve links of dependent origination (十二緣起, Twelve Nidānas) that action conditions consciousness, and also said that name and form condition consciousness, and also said that eye and form condition the arising of eye consciousness. Among them, various...
行造生時，入母胎網俱生識。是謂行緣生識，即于母胎中漸厚成諸入。已生識是名色緣識。複次成入，諍不諍、入定不入定，緣根及根義生識。是依二緣。緣者是依，不可無依而生識，是謂俱依緣可得。
問：如前已說戒定智。何以復重說識？
答：依智及所依是二種，此是依、彼是所依。複次如說戒二種，如是此中亦說二種無咎。
依品第一真度說竟。
問：已說陰。云何界？
答：界者，欲、色、無色界。欲界、色界、無色界，此三是界。持是業，故曰界。于中住業，故曰界。是攝一切眾生，至無餘般涅槃。
問：云何欲界？
答：欲界者，人、天、惡趣。人、天、惡趣者，此略說欲界。于中住欲，故說欲界。持欲，故說欲界。
問：云何為人？
答：人者，男女命根所觀相。依四洲男根所觀相、女根所觀相。命根所觀相，當知此一切是人。是一切亦依四洲。于中女相謂之女，男相謂之男。
問：命根所觀相非為男女，是以命根別說耶？
答：雖有男女命根所觀相，此中說差別。不成男者，不在男女根所觀相中，但有命根。所觀相住膜漸厚有命根，而男女根未成，是謂差別。
問：云何四洲？
答：洲者，閻浮提、弗于逮、瞿
【現代漢語翻譯】 現代漢語譯本：當行為產生時，與入母胎的網俱生的就是識（Vijñāna，意識）。這被稱為行緣生識，即在母胎中逐漸形成諸入（Āyatana，感覺器官）。已經產生的識被稱為名色緣識。進一步地，諸入形成，有諍與無諍、入定與不入定，緣于根（Indriya，感官）及根義而產生識。這是依于兩種緣。緣就是所依，不可能沒有所依而產生識，這被稱為俱依緣可以獲得。
問：如前已經說了戒（Śīla，戒律）、定（Samādhi，禪定）、智（Prajñā，智慧），為什麼又重複說識？
答：依（Niśraya，所依賴的事物）和所依（Niśrita，被依賴的事物）是兩種，此是依，彼是所依。進一步說，如說戒有兩種，這樣，這裡也說兩種，沒有過失。
依品第一真度說竟。
問：已經說了陰（Skandha，蘊），什麼是界（Dhātu，界）？
答：界就是欲界（Kāmadhātu，慾望界）、色界（Rūpadhātu，色界）、無色界（Arūpadhātu，無色界）。欲界、色界、無色界，這三者是界。持有是業（Karma，行為），所以稱為界。于其中安住業，所以稱為界。這是攝取一切眾生，直至無餘涅槃（Nirvāṇa，寂滅）。
問：什麼是欲界？
答：欲界就是人（Manuṣya，人類）、天（Deva，天神）、惡趣（Durgati，惡道）。人、天、惡趣，這是簡略地說欲界。于其中安住于慾望，所以說欲界。持有慾望，所以說欲界。
問：什麼是人？
答：人就是男女的命根所觀察到的相。依於四大部洲（Caturdvīpa，四大洲）的男根所觀察到的相、女根所觀察到的相。命根所觀察到的相，應當知道這一切都是人。這一切也依於四大部洲。其中女相稱為女，男相稱為男。
問：命根所觀察到的相不是男女，因此命根是單獨說明的嗎？
答：雖然有男女命根所觀察到的相，這裡說的是差別。不能成為男者，不在男女根所觀察到的相中，但有命根。所觀察到的相，住于膜中逐漸增厚，有命根，而男女根未形成，這就是差別。
問：什麼是四大部洲？
答：洲就是閻浮提（Jambudvīpa，南贍部洲）、弗于逮（Pūrvavideha，東勝身洲）、瞿
【English Translation】 English version: When action (Karma) arises, the consciousness (Vijñāna) that arises together with the net entering the mother's womb is called co-arisen consciousness. This is called action-conditioned consciousness, which gradually forms the sense organs (Āyatana) in the mother's womb. The consciousness that has already arisen is called name-and-form-conditioned consciousness. Furthermore, the sense organs are formed, with or without conflict, entering or not entering samadhi, consciousness arises conditioned by the faculties (Indriya) and the meaning of the faculties. This depends on two conditions. A condition is what is relied upon; consciousness cannot arise without something to rely on. This is called the co-dependent condition that can be obtained.
Question: As you have already spoken of morality (Śīla), concentration (Samādhi), and wisdom (Prajñā), why do you repeat consciousness?
Answer: The support (Niśraya) and the supported (Niśrita) are two kinds; this is the support, and that is the supported. Furthermore, just as morality is said to be of two kinds, so too, there is no fault in saying two kinds here.
The first chapter on the support, the true crossing, is finished.
Question: You have already spoken of the aggregates (Skandha). What are the realms (Dhātu)?
Answer: The realms are the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu). The desire realm, the form realm, and the formless realm, these three are the realms. Holding is action (Karma), therefore it is called a realm. Abiding in action within it, therefore it is called a realm. This encompasses all sentient beings, up to complete Nirvana (Nirvāṇa).
Question: What is the desire realm?
Answer: The desire realm is humans (Manuṣya), gods (Deva), and the evil destinies (Durgati). Humans, gods, and the evil destinies, this is a brief explanation of the desire realm. Abiding in desire within it, therefore it is called the desire realm. Holding desire, therefore it is called the desire realm.
Question: What is a human?
Answer: A human is the observed characteristic of the life-faculty of male and female. Based on the observed characteristic of the male faculty and the observed characteristic of the female faculty in the four continents (Caturdvīpa). The observed characteristic of the life-faculty, it should be known that all of this is human. All of this also depends on the four continents. Among them, the female characteristic is called female, and the male characteristic is called male.
Question: The observed characteristic of the life-faculty is neither male nor female, so is the life-faculty explained separately?
Answer: Although there are observed characteristics of the life-faculty of male and female, what is spoken of here is the difference. Those who cannot become male are not among the observed characteristics of the male and female faculties, but only have the life-faculty. The observed characteristic abides in the membrane, gradually thickening, having the life-faculty, but the male and female faculties have not yet formed, this is the difference.
Question: What are the four continents?
Answer: The continents are Jambudvīpa, Pūrvavideha, and Ku
耶尼、郁單越，是說四洲。于中閻浮提所觀相，故說閻浮提。隨方所觀相三，弗于逮、瞿耶尼、郁單越。彼壽隨其數，樂具差別有限，展轉有勝。
問：天者，總名二種天：欲生及離欲。此中雲何說天？
答：天者細滑、說、視欲生。說欲生者，當知不說離欲。欲生天者三種：細滑欲生、說欲生、視欲生。說欲生者，化樂天。彼若染污心於染污心天女共語言，彼于爾時便成欲。若一染污意者，不成欲，但歡樂。如此間人捉時歡悅，彼亦如是。不染污意如母女。造化妙境界悅樂於欲，故曰化樂天。視欲生者，他化自在天。彼若共天女各各染著相視，彼于爾時成欲。若一染著意不成欲，但歡樂。如此間人抱時生樂，不染污意。如見他人，他所化自在故，說他化自在天。
問：是說視欲生天。云何細滑欲生？
答：細滑欲生者，兩兩、相抱、執手。細滑欲生天三種：兩兩欲生、抱欲生、執手欲生。于中兩兩欲生，后當說。抱欲生者，炎磨天(炎磨天，晉曰時分天也)。彼各各染著意，若抱時便成欲。一染著者不成欲，但歡悅。如此間人相抱生樂。不染著意如他人。夜時時歡喜說樂，故曰炎磨。
問：云何執手欲生？
答：執手欲生者，兜率哆天(兜率哆天，晉曰知足天也)。彼若共天
【現代漢語翻譯】 現代漢語譯本 耶尼（Jambudvipa）、郁單越（Uttarakuru），這是說的四洲。在這些洲中，因為閻浮提（Jambudvipa）所觀察到的景象，所以只說閻浮提。隨著方位所觀察到的景像有三種：弗于逮（Purvavideha）、瞿耶尼（Aparagodaniya）、郁單越（Uttarakuru）。它們的壽命隨著各自的數量而定，享樂的器具也有差別和限制，輾轉之間各有勝劣。
問：天，總的來說有兩種天：欲界天和離欲界天。這裡說的是哪種天？
答：這裡說的天是指有細滑、語言、視覺慾望的欲界天。說的是欲界天，就應該知道不是離欲界天。欲界天有三種：細滑欲界天、語言欲界天、視覺欲界天。語言欲界天，指的是化樂天（Nirmanarati）。他們如果以染污的心和染污心的天女一起說話，那時就產生了慾望。如果只有一方是染污的心，那就不會產生慾望，只有歡樂。就像人間的人互相觸控時感到歡悅一樣，他們也是如此。沒有染污的心就像母親和女兒一樣。因為創造變化美妙的境界而喜悅享樂於慾望，所以叫做化樂天。 視覺欲界天，指的是他化自在天（Paranirmitavasavartin）。他們如果和天女各自以染著的心互相觀看，那時就產生了慾望。如果只有一方是染著的心，那就不會產生慾望，只有歡樂。就像人間的人互相擁抱時產生快樂一樣，沒有染污的心就像看見其他人一樣。因為能隨他人所化而自在，所以叫做他化自在天。
問：上面說的是視覺欲界天。那麼，什麼是細滑欲界天？
答：細滑欲界天，指的是互相擁抱、牽手。細滑欲界天有三種：互相擁抱的欲界天、擁抱的欲界天、牽手的欲界天。其中互相擁抱的欲界天，後面會說到。擁抱的欲界天，指的是炎磨天（Yama）。他們各自以染著的心，如果擁抱時就產生了慾望。只有一方染著，就不會產生慾望，只有歡悅。就像人間的人互相擁抱時產生快樂一樣，沒有染著的心就像對待其他人一樣。因為夜晚時時歡喜說話享樂，所以叫做炎磨天。
問：什麼是牽手的欲界天？
答：牽手的欲界天，指的是兜率天（Tusita）。他們如果和天女...
【English Translation】 English version Jambudvipa, Uttarakuru, these are the four continents. Among them, because of the sights observed in Jambudvipa, only Jambudvipa is mentioned. The sights observed according to the directions are of three kinds: Purvavideha, Aparagodaniya, Uttarakuru. Their lifespans are determined by their respective numbers, and the instruments of pleasure also have differences and limitations, with each surpassing or falling short of the others in turn.
Question: 'Deva' (gods or celestial beings) is a general term for two kinds of heavens: those of the desire realm and those free from desire. Which kind of heaven is being referred to here?
Answer: The 'devas' here refer to those of the desire realm who have subtle touch, speech, and visual desires. When referring to the desire realm, it should be understood that it is not referring to the heavens free from desire. The desire realm heavens are of three kinds: those with subtle touch desires, those with speech desires, and those with visual desires. Those with speech desires are the Nirmanarati (heaven of delight in transformation). If they speak with a heavenly woman with a defiled mind, then desire arises at that time. If only one party has a defiled mind, then desire does not arise, only joy. It is like people in the human realm feeling joy when they touch each other; they are the same. A mind without defilement is like that of a mother and daughter. Because they rejoice and delight in desires by creating wonderful realms, they are called Nirmanarati. Those with visual desires are the Paranirmitavasavartin (heaven of control over what is created by others). If they and the heavenly women look at each other with attachment, then desire arises at that time. If only one party has attachment, then desire does not arise, only joy. It is like people in the human realm feeling joy when they embrace; there is no defiled mind. It is like seeing other people. Because they are free to control what is created by others, they are called Paranirmitavasavartin.
Question: That was about the heaven of visual desires. What about the heaven of subtle touch desires?
Answer: Those with subtle touch desires are those who embrace or hold hands. The heavens of subtle touch desires are of three kinds: those who mutually embrace, those who embrace, and those who hold hands. Among them, the heaven of mutual embrace will be discussed later. The heaven of embrace is the Yama (Yama, translated as 'time division heaven'). If they each have an attached mind, then desire arises when they embrace. If only one party is attached, then desire does not arise, only joy. It is like people in the human realm feeling joy when they embrace. A mind without attachment is like treating others. Because they joyfully speak and delight at night, they are called Yama.
Question: What is the heaven of holding hands?
Answer: The heaven of holding hands is the Tusita (Tusita, translated as 'contentment heaven'). If they and the heavenly women...
女各各染污意執手，爾時成欲。一染著不成欲，但歡悅。如此抱時生樂。無染污意如他人。自所有境界知足，故說兜率哆。
問：云何兩兩欲生？
答：兩兩欲生者，三十三、四王地，兩兩共事故，曰兩兩欲生。彼一切欲事，具如前所說。但分別故，說兩兩欲生天，如此間人。于中三十三天者，在須彌山頂，彼行欲如人。四王者處中。地天者，依此地樹山間居，愛樂樂境界。是一切名天行欲。如人間無不凈而有氣，居止轉倍上，是謂欲界天。
問：云何惡趣？
答：惡趣者，地獄、畜生、餓鬼，此三是惡趣。此趣惡，故曰惡趣。惡者，不可愛，故曰惡趣。
問：云何地獄？
答：地獄者，寒、熱、邊。地獄：寒地獄、熱地獄、邊地獄。獄者，不可樂，故曰地獄。是無量種，今當說。
問：云何寒地獄？
答：寒地獄者，了叫喚、不了叫喚、不叫喚，是三相觀相寒地獄。了叫喚、不了叫喚、極惡喚呼，故曰叫喚。
問：云何了叫喚？
答：了叫喚者，阿浮陀、泥羅浮陀、阿波跛。阿浮、泥羅浮陀、阿波跛者，此三是了叫喚。阿浮陀者，是說數。如摩竭國十芥子倉，各受二十佉梨，滿中芥子。假使有人百年取一，猶可盡；阿浮陀地獄，壽不可盡。二升名一
【現代漢語翻譯】 現代漢語譯本 女子以染污的意念執持男子，此時便產生慾望。僅僅是愛戀執著還不能構成慾望，只能算是歡喜快樂。像這樣擁抱時會產生快樂。沒有染污的意念就像對待其他人一樣。對自己所擁有的境界感到滿足，所以稱為兜率哆（Tusita，知足天）。
問：什麼是兩兩相生的慾望？
答：兩兩相生的慾望，是指三十三天（Trayastrimsa，欲界第二天）、四王天（Caturmaharajika，欲界第一天），他們兩兩相互行事，所以說是兩兩相生的慾望。他們一切的慾望之事，都和前面所說的一樣。只是爲了分別說明，所以說兩兩欲生天，就像人間的人一樣。其中三十三天，在須彌山（Sumeru）頂，他們行欲就像人間的人一樣。四王天則處在中間。地居天，依著此地的樹木山間居住，喜愛快樂的境界。這一切都稱為天行欲。就像人間一樣，沒有不凈之物而有氣息，居住的地方越往上越好，這就是欲界天。
問：什麼是惡趣？
答：惡趣是指地獄（Naraka）、畜生（Tiryagyoni）、餓鬼（Preta），這三種是惡趣。這些趣向是惡的，所以稱為惡趣。惡，是不可喜愛的，所以稱為惡趣。
問：什麼是地獄？
答：地獄分為寒地獄、熱地獄、邊地獄。地獄是不可喜樂的，所以稱為地獄。地獄有無量種，現在開始說。
問：什麼是寒地獄？
答：寒地獄分爲了叫喚、不了叫喚、不叫喚，這是三種相觀的寒地獄。了叫喚、不了叫喚、極其惡劣的呼喚，所以稱為叫喚。
問：什麼叫做「了叫喚」？
答：了叫喚是指阿浮陀（Arbuda）、泥羅浮陀（Nirarbuda）、阿波跛（Atata）。阿浮陀、泥羅浮陀、阿波跛，這三種是了叫喚。阿浮陀，是說數量。比如摩竭陀國（Magadha）有十個芥子倉庫，每個倉庫能裝二十佉梨（kharis，古代容量單位）的芥子，裝得滿滿的。假使有人每百年從中取出一粒芥子，還可以取盡；而阿浮陀地獄的壽命，卻無法窮盡。二升叫做一
【English Translation】 English version When a woman holds a man with defiled intention, desire arises at that time. Mere attachment and clinging do not constitute desire, but only joy and pleasure. Embracing in this way brings happiness. Without defiled intention, it is like treating others. Being content with one's own realm, therefore it is called Tusita (Tusita, Contented Heaven).
Question: How does desire arise in pairs?
Answer: Desire arises in pairs in the Trayastrimsa (Trayastrimsa, Heaven of Thirty-Three) and Caturmaharajika (Caturmaharajika, Heaven of the Four Kings) heavens, where they engage in activities in pairs, hence the term 'desire arises in pairs.' All their matters of desire are as previously described. It is only for the sake of distinction that it is said 'desire arises in pairs' heaven, just like humans in the world. Among them, the Trayastrimsa heaven is on the summit of Mount Sumeru (Sumeru), and they engage in desire like humans. The Four Kings heaven is in the middle. The earth-dwelling devas reside among the trees and mountains of this earth, delighting in pleasurable realms. All of this is called deva's practice of desire. Just like in the human world, there is impurity and breath, and the higher the dwelling place, the better. This is what is called the desire realm heaven.
Question: What are the evil destinies?
Answer: The evil destinies are the hells (Naraka), the animal realm (Tiryagyoni), and the hungry ghosts (Preta). These three are the evil destinies. These destinies are evil, hence they are called evil destinies. Evil is unlovable, hence they are called evil destinies.
Question: What are the hells?
Answer: The hells are divided into cold hells, hot hells, and border hells. Hells are unpleasant, hence they are called hells. There are countless kinds of hells, and I will now describe them.
Question: What are the cold hells?
Answer: The cold hells are divided into 'crying out,' 'not quite crying out,' and 'not crying out.' These are the three aspects of the cold hells. 'Crying out,' 'not quite crying out,' and extremely evil cries are why they are called 'crying out'.
Question: What is 'crying out'?
Answer: 'Crying out' refers to Arbuda (Arbuda), Nirarbuda (Nirarbuda), and Atata (Atata). Arbuda, Nirarbuda, and Atata, these three are 'crying out.' Arbuda refers to a number. For example, in the kingdom of Magadha (Magadha), there are ten mustard seed storehouses, each capable of holding twenty kharis (kharis, ancient unit of capacity) of mustard seeds, filled to the brim. If someone were to take out one seed every hundred years, they could eventually exhaust them; however, the lifespan of the Arbuda hell is inexhaustible. Two sheng (升, a unit of volume) is called one
阿勒，四阿勒為一獨籠那，十六獨籠那為一佉梨，二十佉梨為一倉，如是至十，阿浮陀地獄壽數當知，余各轉倍。複次阿浮陀者，似癰，阿浮陀地獄中由寒身中生似癰，故曰阿浮陀。泥羅浮陀者，不似癰，但舉身風吹脹滿故，說泥羅浮陀。阿波跛者，為極寒風所吹，剝身皮肉落急戰，喚阿波跛，故曰阿波跛。此三種了叫喚。
問：云何不了叫喚？
答：不了叫喚者，阿吒鵂、吒鵂、優缽羅。阿吒鵂、吒鵂、優缽羅，此三是不了叫喚。于中阿吒鵂、吒鵂者，亦為極寒風所吹，剝身皮肉落。彼不堪苦，或時大方便喚阿吒鵂、吒鵂。優缽羅者，極大寒風吹剝身皮肉落，因罪故自體中生鐵葉纏身，如優缽羅華。彼以誹謗賢聖人故，墮優缽羅地獄，常受如是苦。
問：云何不叫喚？
答：不叫喚者，拘牟陀、須揵緹伽、分陀梨伽、波曇摩，此四是不叫喚。而極寒風吹身脹滿，使身如拘牟陀、須揵緹伽、分陀梨伽、波曇摩，受困苦極呻吟住。彼以誹謗賢聖人故，墮彼四種地獄，一切時受無量苦。是一切十寒地獄，處在四洲間，著鐵圍大鐵圍山底，仰向居止在闇中。寒風壞身體、大火所然，身如燒竹𥯤林聲駁駁，各各相觸生想。亦復有餘眾生於中受苦。彼一切謗毀賢聖故，受如是苦。如世尊說偈：
「泥
【現代漢語翻譯】 現代漢語譯本： 阿勒（Ara，量詞），四個阿勒為一獨籠那（Drona，量詞），十六個獨籠那為一佉梨（Khari，量詞），二十個佉梨為一倉（Vimsatikharika，量詞），如此遞增至十，阿浮陀（Arbuda，寒地獄名）地獄的壽數應當知曉，其餘地獄的壽數各自轉為倍數。進一步說，阿浮陀地獄的眾生，身體上會生出類似癰的腫塊，因此稱為阿浮陀。泥羅浮陀（Nirarbuda，寒地獄名）地獄的眾生，身體不像癰那樣，而是全身被寒風吹脹，所以稱為泥羅浮陀。阿波跛（Atata，寒地獄名）地獄的眾生，被極寒的風吹襲，身上的皮肉剝落，痛苦地掙扎呼喚『阿波跛』，因此稱為阿波跛。以上這三種地獄都屬於叫喚地獄。 問：什麼是不了叫喚地獄？ 答：不了叫喚地獄有：阿吒吒（Hahava，寒地獄名）、阿羅羅（Huhuva，寒地獄名）、優缽羅（Utpala，寒地獄名）。阿吒吒、阿羅羅、優缽羅，這三種是不了叫喚地獄。其中，阿吒吒、阿羅羅地獄的眾生，也是被極寒的風吹襲，身上的皮肉剝落。他們不堪忍受痛苦，有時會發出極大的方便之聲，喚作『阿吒吒』、『阿羅羅』。優缽羅地獄的眾生，被極大的寒風吹襲，身上的皮肉剝落，因為罪業的緣故，自身體內生出鐵葉纏繞身體，如同優缽羅花（Utpala，青蓮花）。他們因為誹謗賢聖之人的緣故，墮入優缽羅地獄， постоянно遭受這樣的痛苦。 問：什麼是不叫喚地獄？ 答：不叫喚地獄有：拘牟陀（Kumuda，寒地獄名）、須揵提伽（Sugandhika，寒地獄名）、分陀梨伽（Pundarika，寒地獄名）、波曇摩（Padma，寒地獄名），這四種是不叫喚地獄。極寒的風吹襲他們的身體，使身體脹滿，如同拘牟陀、須揵提伽、分陀梨伽、波曇摩一樣，承受著極度的困苦。他們因為誹謗賢聖之人的緣故，墮入這四種地獄， постоянно承受著無量的痛苦。以上是一切十種寒地獄，位於四大洲之間，處於鐵圍山（Cakravada，山名）和大鐵圍山（Mahacakravada，山名）的底部，頭朝上居住在黑暗之中。寒風摧毀他們的身體，大火燃燒，身體如同燃燒的竹林一樣發出駁駁的聲音，各自相互觸碰產生想法。其中也有其餘的眾生在承受痛苦。他們一切都是因為誹謗賢聖的緣故，承受這樣的痛苦。正如世尊所說的偈頌： 『泥』
【English Translation】 English version: Ara (Ara, a unit of measurement), four Aras make one Drona (Drona, a unit of measurement), sixteen Dronas make one Khari (Khari, a unit of measurement), twenty Kharis make one Vimsatikharika (Vimsatikharika, a unit of measurement), and so on up to ten. The lifespan of the Arbuda (Arbuda, name of a cold hell) hell should be known, and the lifespans of the other hells are each multiplied accordingly. Furthermore, in the Arbuda hell, beings develop something like boils on their bodies due to the cold, hence it is called Arbuda. In the Nirarbuda (Nirarbuda, name of a cold hell) hell, the body is not like a boil, but the whole body is swollen by the wind, hence it is called Nirarbuda. In the Atata (Atata, name of a cold hell) hell, beings are blown by extremely cold winds, their skin and flesh peel off, and they struggle and cry out 'Atata,' hence it is called Atata. These three are called the 'crying' hells. Question: What are the 'non-crying' hells? Answer: The 'non-crying' hells are: Hahava (Hahava, name of a cold hell), Huhuva (Huhuva, name of a cold hell), and Utpala (Utpala, name of a cold hell). Hahava, Huhuva, and Utpala, these three are the 'non-crying' hells. Among them, in the Hahava and Huhuva hells, beings are also blown by extremely cold winds, and their skin and flesh peel off. Unable to bear the suffering, they sometimes cry out with great difficulty, calling 'Hahava' and 'Huhuva'. In the Utpala hell, beings are blown by extremely cold winds, and their skin and flesh peel off. Due to their karma, iron leaves grow from their bodies and wrap around them, like Utpala flowers (Utpala, blue lotus). Because they slandered virtuous and holy people, they fall into the Utpala hell and constantly suffer such pain. Question: What are the 'silent' hells? Answer: The 'silent' hells are: Kumuda (Kumuda, name of a cold hell), Sugandhika (Sugandhika, name of a cold hell), Pundarika (Pundarika, name of a cold hell), and Padma (Padma, name of a cold hell). These four are the 'silent' hells. Extremely cold winds blow and swell their bodies, making them like Kumuda, Sugandhika, Pundarika, and Padma, enduring extreme suffering. Because they slandered virtuous and holy people, they fall into these four hells and constantly endure immeasurable suffering. These are all the ten cold hells, located between the four continents, at the bottom of the Cakravada (Cakravada, name of a mountain) and Mahacakravada (Mahacakravada, name of a mountain) mountains, dwelling upside down in darkness. The cold winds destroy their bodies, and great fires burn them. Their bodies make cracking sounds like burning bamboo forests, and they touch each other, giving rise to thoughts. There are also other beings among them who suffer. All of them suffer such pain because they slandered virtuous and holy people. As the World Honored One said in a verse: 'Mud'
羅浮有百千， 阿浮陀三十五， 是聖惡趣地獄， 口及意惡愿故。」
是謂寒地獄。
問：云何熱地獄？
答：熱地獄者，有主治、少主治、無主治。此三相觀相有主治、少主治、無主治。主治者，是考掠。此多為眾生所治、或不多為所治、或自治、或由罪自生、或離眾生方便受大苦。
問：云何有主治？
答：有主治者，活、行、黑繩。活、行、黑繩，此三是有主治。活地獄者，獄卒以利刀斧解剝剉斬罪眾生，如斬剉羊頭。皮肉解散已，彼罪緣未盡，以冷風吹還生如故。復因惡罪，手自然生鐵爪，鋒利猶若刀刃，形如半月。各各生怨結意：「彼曾逼迫我，今復逼迫。」由此生恚，更相攫截也，如刈竹𥯤。彼於此間結恨心，死故生彼中。黑繩地獄者，挓罪人著地，以黑繩絣段段斫截。彼於此間以刀斫眾生故生彼。複次以熱赤銅鐵鍱纏身，骨破髓血流出。彼於此間以鞭杖加眾生，及出家不精進，受著信施衣故生彼。極大闇冥苦煙燻，倒懸身使吸菸。彼於此間以煙燻穴居眾生故。行地獄者，行列罪眾生如屠肆者，截手足耳鼻及頭。本為屠兒，故受如是苦。複次熱鐵地、駕鐵火車，獄卒乘之，張眼㖑喚叱叱便走。彼於此間乘象馬比，驅使疲勞故墮彼中。淫犯他妻，驅上劍樹自然火然
【現代漢語翻譯】 現代漢語譯本 羅浮地獄有百千之多，阿浮陀地獄有三十五處，這些都是充滿罪惡的惡趣地獄，由眾生的口和意的惡愿所導致。
以上所說的是寒冷地獄。
問：什麼是熱地獄？
答：熱地獄分為有主宰、少主宰、無主宰三種。這三種地獄的景象各不相同。有主宰的地獄，是指有獄卒考打罪人的地獄。在這些地獄中，眾生或者被獄卒折磨，或者較少被折磨，或者自己折磨自己，或者因罪業而自然受苦，或者脫離眾生后獨自承受巨大的痛苦。
問：什麼是有主宰的地獄？
答：有主宰的地獄包括活地獄、行地獄和黑繩地獄。活地獄中，獄卒用鋒利的刀斧肢解罪人，就像屠夫宰殺羊頭一樣。當罪人的皮肉被肢解后，如果他們的罪業還沒有消盡，就會被冷風吹拂而復活。他們又因為過去的罪惡，雙手自然生出鐵爪，鋒利如刀刃，形狀像半月。他們各自心懷怨恨：『他曾經逼迫我，現在又來逼迫我。』因此產生憤怒，互相抓撓撕扯，就像收割竹子一樣。他們因為在此世結下怨恨，死後便生於此地。黑繩地獄中，獄卒將罪人按倒在地，用黑色的繩子量好，然後分段砍截。這是因為罪人在世時用刀砍殺眾生而受此報應。還有，罪人會被熱的赤銅鐵片纏繞全身，導致骨頭破碎，髓血流出。這是因為罪人在世時用鞭杖加害眾生，以及出家人不精進修行，接受信徒的供養而受此報應。罪人還會被置於極度黑暗和充滿濃煙的環境中，倒吊著身體，被迫吸入濃煙。這是因為罪人在世時用煙燻洞穴中的眾生。行地獄中，罪人像屠宰場的牲畜一樣被排列，然後被砍斷手足耳鼻和頭顱。這是因為他們前世是屠夫，所以要承受這樣的痛苦。還有，罪人會被趕上熱鐵地，乘坐鐵火車，獄卒睜大眼睛，大聲呵斥著驅趕他們。這是因為罪人在世時乘坐象馬車，驅使他人疲勞而墮入此地。如果罪人犯有與他人妻子通姦的罪行，就會被驅趕到劍樹上，劍樹自然燃燒。
【English Translation】 English version The Roruva hells number in the hundreds of thousands, and the Arbuda hells number thirty-five. These are all evil realms of suffering, caused by the evil wishes of beings' mouths and minds.
The above describes the cold hells.
Question: What are the hot hells?
Answer: The hot hells are divided into those with lords, those with few lords, and those without lords. These three types of hells have different appearances. The hells with lords refer to those where jailers torture the condemned. In these hells, beings are either tortured by jailers, or less frequently tortured, or torture themselves, or suffer naturally due to their karma, or endure great suffering alone after separating from other beings.
Question: What are the hells with lords?
Answer: The hells with lords include the Sañjīva (reviving), Kālasūtra (black thread), and Sanghāta (crushing) hells. In the Sañjīva hell, the jailers dismember the condemned with sharp knives and axes, like butchers slaughtering sheep. After the skin and flesh of the condemned are dismembered, if their karma is not exhausted, they are revived by a cold wind. Furthermore, due to past sins, iron claws naturally grow on their hands, as sharp as blades, shaped like crescent moons. They each harbor resentment: 'He used to oppress me, and now he oppresses me again.' Thus, anger arises, and they scratch and tear at each other, like harvesting bamboo shoots. Because they harbored hatred in this world, they are born in that place after death. In the Kālasūtra hell, the jailers press the condemned to the ground, measure them with black threads, and then cut them into sections. This is because the condemned killed beings with knives in their past lives. Furthermore, the condemned are wrapped in hot, red-copper iron sheets, causing their bones to break and marrow and blood to flow out. This is because the condemned harmed beings with whips and staffs in their past lives, and because monks and nuns were not diligent in their practice and accepted offerings from believers. The condemned are also placed in extremely dark and smoky environments, hung upside down, and forced to inhale smoke. This is because the condemned smoked out beings living in caves in their past lives. In the Sanghāta hell, the condemned are lined up like livestock in a slaughterhouse, and then their hands, feet, ears, noses, and heads are cut off. This is because they were butchers in their past lives, and therefore must endure such suffering. Furthermore, the condemned are driven onto hot iron ground and made to ride iron chariots, with jailers widening their eyes and shouting loudly as they drive them. This is because the condemned rode elephants and horses in their past lives, and drove others to exhaustion, and therefore fell into this hell. If the condemned committed adultery with another's wife, they are driven onto a sword tree, which naturally ignites.
，受如是苦。是謂有主治地獄。獄卒者，以行緣故不被火燒，行報者不可思。
問：云何少主治地獄？
答：少主治者，眾合、大哭、鐵檻。眾合、大哭、鐵檻，此三是少主治地獄。眾合地獄者，罪眾生畏地獄卒，無量百千走入山間，入已前後自然生火遮彼，為火前後遮已，兩兩山自合如磨，由此故血流如河、骨肉爛盡。彼於此間喜磨眾生為首。複次火燒大鐵臼，以杵搗百年，彼以罪緣故命不盡。彼於此間以臼搗殺蚤虱及殛殺故。大哭地獄者，大鐵山遍火然，四絕無行處。惡獄卒無慈，瞋恚言：「欲何所趣？」無事與事，以火燒鐵杵擊破其頭。彼於此間因苦萬民故生彼中。鐵檻者，火然鐵地，驅罪眾生使入中熬令熟。熟已復驅出，為惡狗所食。食肉盡，風吹使生，還復如故，復已還驅使入。彼於此間養蠶煮炙故生彼中。是謂少主治。
問：云何無主治？
答：無主治者，哭、炙、無缺。哭、炙、無缺者，此三是無主治。哭地獄者，火熾然鐵似如龜甲，處極狹迮，各盛在中以鐵蓋覆，受如此極苦。彼於此間焚燒曠野，及薰燒穴居眾生，故生彼中。炙地獄者，大鐵山火焰相搏，以鐵鏟鏟之，周匝猗炙。一面適熟，鏟自然轉反覆顛倒。彼於此間貫刺殺人，故生彼中。無缺地獄者，鐵地周匝火然，縱
【現代漢語翻譯】 現代漢語譯本： 受如是苦。這叫做有主治地獄。獄卒因為過去的業力而不被火燒，這種業報是不可思議的。 問：什麼是少主治地獄？ 答：少主治地獄包括：眾合地獄（Samghata-naraka，壓迫地獄）、大哭地獄（Raurava-naraka，嚎叫地獄）、鐵檻地獄（Ayah-kantha-naraka，鐵柵地獄）。這三種是少主治地獄。眾合地獄是這樣的：罪惡的眾生畏懼獄卒，無數百千地逃入山間，進入后前後自然生起火焰遮蔽他們，被火焰前後遮蔽后，兩座山自然合攏像磨盤一樣，因此血流成河，骨肉腐爛殆盡。他們是因為在人間喜歡碾磨眾生而遭受此報。此外，還有火燒的大鐵臼，用杵搗一百年，他們因為罪業的緣故而無法死去。他們是因為在人間用臼搗殺跳蚤、虱子以及殛殺生命而遭受此報。大哭地獄是這樣的：巨大的鐵山遍佈火焰燃燒，四面斷絕沒有逃生之處。兇惡的獄卒沒有慈悲，憤怒地說：『想往哪裡去？』無事生事，用燃燒的鐵杵擊破他們的頭。他們是因為在人間使萬民受苦而生於此地獄。鐵檻地獄是這樣的：燃燒的鐵地上，驅趕罪惡的眾生進入其中煎熬使之熟透。熟透后又驅趕出來，被惡狗所食。肉被吃盡后，風吹使之復生，恢復如初，恢復后又被驅趕進去。他們是因為在人間養蠶煮繭而遭受此報。這叫做少主治地獄。 問：什麼是無主治地獄？ 答：無主治地獄包括：哭地獄（Raurava-naraka，嚎叫地獄）、炙地獄（Tapana-naraka，燒熱地獄）、無缺地獄（Avici-naraka，無間地獄）。這三種是無主治地獄。哭地獄是這樣的：熾熱的鐵像龜甲一樣，處所極其狹窄，各自盛在其中用鐵蓋覆蓋，遭受如此極端的痛苦。他們是因為在人間焚燒曠野，以及熏燒穴居的眾生，而生於此地獄。炙地獄是這樣的：巨大的鐵山火焰相互搏擊，用鐵鏟鏟之，周匝燒烤。一面剛熟，鏟子自然翻轉，反覆顛倒。他們是因為在人間貫穿刺殺他人，而生於此地獄。無缺地獄是這樣的：鐵地四周燃燒著火焰，縱
【English Translation】 English version: They suffer such pain. This is called hell governed by a master. The prison guards are not burned by the fire because of their past karma; the retribution of their actions is inconceivable. Question: What is a hell governed by a lesser master? Answer: Hells governed by a lesser master include: Samghata-naraka (Crushing Hell), Raurava-naraka (Screaming Hell), and Ayah-kantha-naraka (Iron Bar Hell). These three are hells governed by a lesser master. Samghata-naraka is like this: Sinful beings, fearing the prison guards, flee into the mountains in countless numbers. After entering, fire naturally arises in front and behind them, blocking them. After being blocked by the fire in front and behind, two mountains naturally come together like a millstone, causing blood to flow like rivers and flesh and bones to rot away completely. They suffer this retribution because they enjoyed grinding living beings in the human realm. Furthermore, there is a large iron mortar burning with fire, and they are pounded with a pestle for a hundred years, but they cannot die because of their sinful karma. They suffer this retribution because they used mortars to kill fleas and lice and committed murder in the human realm. Raurava-naraka is like this: A huge iron mountain is covered in burning flames, with no way to escape in any direction. Cruel prison guards, without compassion, angrily say, 'Where do you think you're going?' They create trouble out of nothing and smash their heads with burning iron pestles. They are born in this hell because they caused suffering to the people in the human realm. Ayah-kantha-naraka is like this: On the burning iron ground, sinful beings are driven into it to be roasted until they are cooked through. After being cooked through, they are driven out and eaten by vicious dogs. After their flesh is eaten, the wind blows and they are reborn, returning to their original state, and then they are driven back in again. They suffer this retribution because they raised silkworms and boiled their cocoons in the human realm. This is called hell governed by a lesser master. Question: What is a hell not governed by a master? Answer: Hells not governed by a master include: Raurava-naraka (Screaming Hell), Tapana-naraka (Burning Hell), and Avici-naraka (Uninterrupted Hell). These three are hells not governed by a master. Raurava-naraka is like this: The blazing iron is like a tortoise shell, and the place is extremely narrow. Each being is placed inside and covered with an iron lid, suffering such extreme pain. They are born in this hell because they burned wildernesses and smoked out creatures living in caves in the human realm. Tapana-naraka is like this: Huge iron mountains clash with flames, and they are scraped with iron shovels, roasting them all around. As soon as one side is cooked, the shovel naturally turns over, flipping them back and forth. They are born in this hell because they pierced and killed people in the human realm. Avici-naraka is like this: The iron ground is surrounded by burning flames, and they are allowed to
廣百由旬，四門如城，以銅薄覆上，炎炎相續。罪眾生在中積聚如薪，炎無掛礙，燋爛其身受苦無缺。彼於此間殺父母、真人、惡意向佛使血出、斗亂眾僧，及作增上十不善業跡，故生彼中。是謂無主治。
問：云何邊地獄？
答：邊地獄者，所在處水間山間及曠野，獨一受惡業報，是謂邊地獄。
問：已說地獄。云何畜生？
答：畜生者，陸、水、空行，一切無足、二足、多足。陸行、水行、空行，此三是畜生。陸行者，像馬牛羊驢騾駱駝為首。水行者，魚摩竭失收摩賴為首。空行者，鳥及蚊蚋為首。一切無足、二足、多足。無足者，蛇為首。二足者，鳥為首。多足者，牛馬蜂及百足為首。彼一切種種大罪業行，生彼中，是謂畜生。
問：已說畜生。云何餓鬼？
答：餓鬼者，無財、少財、多財。無財、少財、多財者，此三種是餓鬼。
問：云何無財？
答：無財者，炬、針、臭口。炬口、鍼口、臭口，是三種無財。炬口者，合口猛火炎從口出自燒，如野火燒多羅樹。彼於此間多行慳貪，故生彼受苦。鍼口者，腹大如山谷，咽如針孔，設得豐饒食而不得食。臭口者，口爛腐臭，如糞廁自噫氣臭，無腹不得食受大苦。是謂無財。
問：云何少財？
答
【現代漢語翻譯】 現代漢語譯本 廣百由旬（yojana，古印度長度單位），四面都有像城墻一樣的門，上面覆蓋著銅片，火焰熊熊燃燒，連綿不絕。罪惡的眾生像柴火一樣堆積在其中，火焰沒有阻礙，燒焦他們的身體，承受無盡的痛苦。他們因為在人間殺害父母、阿羅漢（arhat，真人）、懷著惡意讓佛陀（Buddha）流血、挑撥離間僧團（Sangha），以及造作增長的十不善業，所以生於此地。這叫做無主地獄。
問：什麼是邊地獄？
答：邊地獄位於水邊、山間和曠野，眾生獨自承受惡業的果報，這叫做邊地獄。
問：已經說了地獄，什麼是畜生？
答：畜生包括陸行、水行、空行，以及一切無足、二足、多足的生物。陸行、水行、空行，這三種是畜生。陸行以象、馬、牛、羊、驢、騾、駱駝為首。水行以魚、摩竭（makara，一種海獸）、失收摩賴（śiśumāra，鱷魚）為首。空行以鳥和蚊蚋為首。一切無足、二足、多足的生物中，無足以蛇為首，二足以鳥為首，多足以牛、馬、蜂和百足蟲為首。他們因為造作各種大的罪惡業行，所以生於畜生道，這叫做畜生。
問：已經說了畜生，什麼是餓鬼？
答：餓鬼分為無財、少財、多財三種。無財、少財、多財，這三種是餓鬼。
問：什麼是無財餓鬼？
答：無財餓鬼包括炬口、鍼口、臭口三種。炬口、鍼口、臭口，這三種是無財餓鬼。炬口餓鬼的嘴裡會噴出猛烈的火焰，從口中燃燒自己，就像野火焚燒多羅樹一樣。他們因為在人間多行慳吝貪婪，所以生於此地受苦。鍼口餓鬼的肚子大如山谷，咽喉卻細如針孔，即使得到豐盛的食物也無法吞嚥。臭口餓鬼的嘴巴腐爛發臭，像糞坑一樣，自己呼出的氣也是臭的，沒有腹部，無法進食，承受巨大的痛苦。這叫做無財餓鬼。
問：什麼是少財餓鬼？
【English Translation】 English version A hundred yojanas (yojana, an ancient Indian unit of length) in extent, with four gates like a city, covered with thin copper sheets on top, the flames blazing continuously. Sinful beings are piled up inside like firewood, the flames unimpeded, scorching their bodies, suffering without end. They are born there because in this world they killed their parents, arhats (arhat, perfected beings), maliciously caused the Buddha (Buddha) to bleed, stirred up discord in the Sangha (Sangha, monastic community), and committed the ten unwholesome deeds in an aggravated manner. This is called the hell of no refuge.
Question: What are the border hells?
Answer: The border hells are located in places such as between waters, in mountains, and in wildernesses, where beings individually suffer the retribution of evil karma. These are called the border hells.
Question: Hells have been described. What are animals?
Answer: Animals include those that walk on land, in water, and fly in the air, as well as all those without feet, with two feet, and with many feet. Those that walk on land, in water, and fly in the air, these three are animals. Those that walk on land are led by elephants, horses, cows, sheep, donkeys, mules, and camels. Those that live in water are led by fish, makaras (makara, a sea creature), and śiśumāras (śiśumāra, crocodiles). Those that fly in the air are led by birds and mosquitoes. Among all those without feet, with two feet, and with many feet, those without feet are led by snakes, those with two feet are led by birds, and those with many feet are led by cows, horses, bees, and centipedes. They are born there because of all kinds of great sinful deeds, and this is called the animal realm.
Question: Animals have been described. What are hungry ghosts?
Answer: Hungry ghosts are divided into those without wealth, with little wealth, and with much wealth. Those without wealth, with little wealth, and with much wealth, these three are hungry ghosts.
Question: What are those without wealth?
Answer: Those without wealth include the torch-mouthed, the needle-mouthed, and the foul-mouthed. The torch-mouthed, the needle-mouthed, and the foul-mouthed, these three are those without wealth. The torch-mouthed have fierce flames erupting from their mouths, burning themselves, like a wildfire burning a tala tree. They are born there because they were often stingy and greedy in this world, and thus suffer. The needle-mouthed have bellies as large as mountain valleys, but throats as thin as needle holes, so even if they obtain abundant food, they cannot eat it. The foul-mouthed have mouths that are rotten and foul-smelling, like a latrine, and their own breath is foul. They have no stomach, cannot eat, and suffer greatly. These are called those without wealth.
Question: What are those with little wealth?
：少財者，針、臭毛、[癭-女+瓦]。針毛、臭毛、[癭-女+瓦]者，此三種是少財。彼或時少得不凈物，故說少財。針毛者，毛極堅長，頭利如針，覆身遍滿自體，節節相離，行來甚難，毛還自刺。如利箭射鹿，受極大苦。或時少得食。臭毛者，毛極臭覆身，更互自刺體，身臭風發惱生，瞋恚自拔毛，受如此苦。[癭-女+瓦]者，自罪業報生[癭-女+瓦]，還自決破，膿血流出取而食之。是謂少財。
問：云何多財？
答：多財者，棄、失、大勢。棄、失、大勢，此三種是多財。棄者，若宿命施故得殘，彼終身祭祠得，由此故得樂。失者，街巷四道所遺落者，彼終身得，由此故得樂。大勢者，夜叉、羅剎、毗舍遮。夜叉、羅剎、毗舍遮，此三種是大勢。彼境界如天，宿命福德故，或得妙食，食已無量餓鬼圍繞相見生苦。如人在獄見親生苦，彼亦如是圍繞生苦。由此苦故，食化為膿，受如是苦。是謂大勢。彼畜、人、天形，是餓鬼畜形、人形、天形，隨其業故。是謂欲界。
問：已說欲界。云何色界？
答：色界者，有喜、無喜、護。色界者無慾，但由禪除恚故，得妙色如煉真金。是界有喜、無喜、離苦樂是護。喜俱樂，故曰有喜。離喜不喜俱樂，故曰無喜。是離苦息樂、如馬息駕
【現代漢語翻譯】 現代漢語譯本：少財是指：針毛餓鬼、臭毛餓鬼、[癭-女+瓦]餓鬼（三種都是形容身體有缺陷的餓鬼）。針毛餓鬼、臭毛餓鬼、[癭-女+瓦]餓鬼，這三種就是少財餓鬼。他們有時只能得到少量不乾淨的東西，所以被稱為少財。針毛餓鬼，它們的毛髮極其堅硬且長，頂端像針一樣鋒利，覆蓋全身，每一節都互相分離，行走非常困難，毛髮還會自己刺傷自己。就像鋒利的箭射中鹿一樣，承受極大的痛苦。有時它們能得到的食物也很少。臭毛餓鬼，它們的毛髮極其臭，覆蓋全身，互相刺傷身體，身體散發惡臭，風吹來更加令人煩惱，它們會生氣地自己拔毛，承受這樣的痛苦。[癭-女+瓦]餓鬼，因為自身的罪業而生出[癭-女+瓦]（一種腫瘤），它們會自己弄破它，膿血流出來，它們就取來吃掉。這就是所謂的少財餓鬼。
問：什麼是多財餓鬼？
答：多財餓鬼是指：棄食餓鬼、失食餓鬼、大勢餓鬼。棄食餓鬼、失食餓鬼、大勢餓鬼，這三種就是多財餓鬼。棄食餓鬼，因為前世佈施的緣故，能得到別人丟棄的殘羹剩飯，它們終身都能得到祭祀的食物，因此能得到快樂。失食餓鬼，能得到街巷道路上遺落的食物，它們終身都能得到這些食物，因此能得到快樂。大勢餓鬼，指的是夜叉（Yaksa，一種守護神）、羅剎（Rakshasa，一種惡鬼）、毗舍遮（Pisaca，一種食肉鬼）。夜叉、羅剎、毗舍遮，這三種就是大勢餓鬼。它們的境界如同天人一般，因為前世的福德，有時能得到美味的食物，但吃完之後，無數的餓鬼圍繞著它們，看到它們享用美食而生出痛苦。就像人在監獄裡看到親人一樣痛苦，它們也是這樣被圍繞著而生出痛苦。因為這種痛苦，食物會化為膿液，承受這樣的痛苦。這就是所謂的大勢餓鬼。它們有畜生、人、天人的形態，這些餓鬼有畜生形、人形、天人形，都是隨著各自的業力而顯現的。這就是所謂的欲界。
問：已經說了欲界，什麼是色界？
答：色界是指：有喜禪天、無喜禪天、護禪天。色界沒有慾望，只是因為通過禪定去除了嗔恚，所以能得到像煉過的真金一樣美妙的色身。這個色界有有喜禪天、無喜禪天，以及遠離苦樂的護禪天。與喜悅同在，所以叫做有喜禪天。遠離喜悅和不喜悅，所以叫做無喜禪天。這是遠離痛苦，停止快樂，就像馬停止拉車一樣。
【English Translation】 English version: 'Those with little wealth' refers to: needle-haired pretas (ghosts), foul-haired pretas, and goiter-necked pretas (all three describing ghosts with physical defects). Needle-haired pretas, foul-haired pretas, and goiter-necked pretas, these three are those with little wealth. They sometimes only obtain a small amount of unclean things, hence they are called 'those with little wealth.' Needle-haired pretas have extremely hard and long hair, with tips as sharp as needles, covering their entire body. Each strand is separated, making walking very difficult, and the hair pricks themselves. Like a sharp arrow shot at a deer, they endure great suffering. Sometimes they obtain very little food. Foul-haired pretas have extremely foul-smelling hair covering their bodies, mutually pricking themselves. Their bodies emit a foul odor, and the wind exacerbates their suffering. They angrily pull out their own hair, enduring such suffering. Goiter-necked pretas are born with goiters due to their own karmic retribution. They break them open themselves, and pus and blood flow out, which they then consume. This is what is meant by 'those with little wealth.'
Question: What are 'those with much wealth'?
Answer: 'Those with much wealth' refers to: discarded-food pretas, lost-food pretas, and powerful pretas. Discarded-food pretas, lost-food pretas, and powerful pretas, these three are those with much wealth. Discarded-food pretas, due to past-life generosity, obtain leftover food that others have discarded. They receive sacrificial offerings throughout their lives, and thus experience happiness. Lost-food pretas obtain food that has been dropped in streets and roads. They receive this food throughout their lives, and thus experience happiness. Powerful pretas refer to Yakshas (a type of guardian spirit), Rakshasas (a type of demon), and Pisacas (a type of flesh-eating ghost). Yakshas, Rakshasas, and Pisacas, these three are powerful pretas. Their realm is like that of devas (gods). Due to past-life merit, they sometimes obtain delicious food, but after eating, countless hungry ghosts surround them, experiencing suffering at the sight of their enjoyment. Like a person in prison seeing their relatives and suffering, they too experience suffering from being surrounded. Because of this suffering, the food transforms into pus, and they endure such suffering. This is what is meant by 'powerful pretas.' They have the forms of animals, humans, and devas. These pretas have animal forms, human forms, and deva forms, all manifesting according to their respective karma. This is what is meant by the Desire Realm (Kama-dhatu).
Question: The Desire Realm has been explained. What is the Form Realm (Rupa-dhatu)?
Answer: The Form Realm refers to: the heavens of joy, the heavens without joy, and the heavens of protection. The Form Realm is without desire, but through meditation, they eliminate anger and obtain beautiful forms like refined gold. This realm has the heavens of joy, the heavens without joy, and the heavens of protection, which are free from suffering and pleasure. Being together with joy is called the heavens of joy. Being apart from joy and non-joy is called the heavens without joy. This is being free from suffering and ceasing pleasure, like a horse ceasing to pull a cart.
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問：云何有喜？
答：有喜者，有覺、無覺、少觀。俱覺故說有覺，離覺故說無覺，少有觀故說少觀。樂者，離是說禪。于中有覺者是初禪，無覺者是二禪，少觀者是初中間。習此禪生色界中。說眾生為說界，說界為說禪。
問：誰習有觀禪生？
答：有覺者，梵富樓、梵迦夷、梵波產，習有覺禪生彼中。梵富樓、梵迦夷、梵波產，此三種是有覺。軟中隨其生。大梵者，由少觀生覺。觀義前已說。
問：云何無覺？
答：無覺者，少光、無量光、光耀。覺習無覺喜樂相應禪，是生三種天：少光、無量光、光耀。此想、或是假想、或因想。複次少光者，語言時口出少光，光少故說少光。光多，故說無量光。凈光無邊，故說光耀。
問：已說有喜。云何無喜？
答：無喜者，少凈、無量凈、遍凈。覺習無喜樂相應禪，是生三種天。少凈者，是不多名，此少方便相應禪，生少凈天受樂。亦少中方便，生無量凈天，上生遍凈天。
問：已說無喜樂。云何護？
答：護相應三種：一有想、二無想、三覺意相應。彼護者，果實、無想、凈居。修習護樂相應禪生彼中，故說護。是三種：果實天、無想天、凈居天。于中果實者，修習微中上第四禪生果實。無想者，
【現代漢語翻譯】 現代漢語譯本 問：什麼是有喜？ 答：有喜是指有覺、無覺、少觀三種狀態。因為有覺知，所以說有覺；因為脫離覺知，所以說無覺；因為只有少許觀想，所以說少觀。樂是指脫離這些狀態而進入禪定。在這些狀態中，有覺知的是初禪，無覺知的是二禪，少觀是初禪和二禪的中間狀態。修習這種禪定會往生到中。所說的眾生是爲了說明界，所說的界是爲了說明禪。 問：誰修習有觀禪而往生？ 答：有覺知的人，如梵富樓（Brahma-purohita，梵眾天）、梵迦夷（Brahma-kayika，梵輔天）、梵波產（Maha-brahma，大梵天），修習有覺禪會往生到這些地方。梵富樓、梵迦夷、梵波產，這三種都屬於有覺。軟、中等根器的人隨其根器而往生。大梵天，是因為少觀而產生覺知。觀想的意義前面已經說過。 問：什麼是無覺？ 答：無覺是指少光天（Parittabha，少光天）、無量光天（Appamanabha，無量光天）、光耀天（Abhassara，光音天）。修習無覺、喜樂相應的禪定，會往生到這三種天：少光天、無量光天、光耀天。這種狀態是想像，或是假想，或是因想而生。進一步說，少光天的人，說話時口中會發出少許光芒，因為光芒少，所以稱為少光天。光芒多，所以稱為無量光天。清凈的光芒無邊無際，所以稱為光耀天。 問：已經說了有喜，什麼是無喜？ 答：無喜是指少凈天（Parittasubha，少凈天）、無量凈天（Appamanasubha，無量凈天）、遍凈天（Subhakinha，遍凈天）。修習無喜、樂相應的禪定，會往生到這三種天。少凈天，是不多的意思，這是與少量方便相應的禪定，往生到少凈天享受快樂。也有少量和中等方便，往生到無量凈天，再往上升到遍凈天。 問：已經說了無喜樂，什麼是護？ 答：護相應於三種狀態：一是有想，二是無想，三是覺意相應。這裡的護是指果實天（Vehapphala，廣果天）、無想天（Asaññasatta，無想天）、凈居天（Suddhavasa，凈居天）。修習護、樂相應的禪定會往生到這些地方，所以說是護。這三種天是：果實天、無想天、凈居天。其中果實天，是修習微、中、上第四禪而往生。無想天，是... English version Q: What is 'having joy' (喜, xi)? A: 'Having joy' refers to three states: 'having awareness' (有覺, you jue), 'without awareness' (無覺, wu jue), and 'little observation' (少觀, shao guan). Because there is awareness, it is called 'having awareness'; because it is detached from awareness, it is called 'without awareness'; because there is only a little observation, it is called 'little observation'. 'Pleasure' (樂, le) refers to being detached from these states and entering into dhyana (禪, chan). Among these states, 'having awareness' is the first dhyana, 'without awareness' is the second dhyana, and 'little observation' is the intermediate state between the first and second dhyanas. Practicing this dhyana leads to rebirth in . Speaking of sentient beings is to speak of realms; speaking of realms is to speak of dhyana. Q: Who practices 'dhyana with observation' (有觀禪, you guan chan) and is reborn? A: Those with awareness, such as Brahma-purohita (梵富樓, Fanfulou, Brahma's ministers), Brahma-kayika (梵迦夷, Fanjiayi, Brahma's retinue), and Maha-brahma (梵波產, Fanbochan, Great Brahma), practice 'dhyana with awareness' and are reborn in those places. Brahma-purohita, Brahma-kayika, and Maha-brahma, these three are all 'having awareness'. Those with soft and medium faculties are reborn according to their faculties. Great Brahma arises from 'little observation'. The meaning of observation has been explained before. Q: What is 'without awareness'? A: 'Without awareness' refers to Parittabha (少光天, Shaoguangtian, Heaven of Limited Light), Appamanabha (無量光天, Wuliangguangtian, Heaven of Immeasurable Light), and Abhassara (光耀天, Guangyaotian, Heaven of Radiant Light). Practicing dhyana corresponding to 'without awareness', joy, and pleasure, one is reborn in these three heavens: Heaven of Limited Light, Heaven of Immeasurable Light, and Heaven of Radiant Light. This state is imagination, or false imagination, or arising from thought. Furthermore, in the Heaven of Limited Light, when people speak, a little light emanates from their mouths; because the light is little, it is called the Heaven of Limited Light. Because the light is much, it is called the Heaven of Immeasurable Light. Because the pure light is boundless, it is called the Heaven of Radiant Light. Q: 'Having joy' has been explained. What is 'without joy'? A: 'Without joy' refers to Parittasubha (少凈天, Shaojingtian, Heaven of Limited Purity), Appamanasubha (無量凈天, Wuliangjingtian, Heaven of Immeasurable Purity), and Subhakinha (遍凈天, Bianjingtian, Heaven of All-Pervading Purity). Practicing dhyana corresponding to 'without joy' and pleasure, one is reborn in these three heavens. 'Heaven of Limited Purity' means 'not much'; this is dhyana corresponding to a small amount of skillful means, and one is reborn in the Heaven of Limited Purity to enjoy pleasure. There are also small and medium skillful means, and one is reborn in the Heaven of Immeasurable Purity, and further ascends to the Heaven of All-Pervading Purity. Q: 'Without joy' and pleasure have been explained. What is 'protection' (護, hu)? A: 'Protection' corresponds to three states: first, 'having thought' (有想, you xiang); second, 'without thought' (無想, wu xiang); and third, corresponding to 'mindfulness' (覺意, jue yi). 'Protection' here refers to Vehapphala (果實天, Guoshitian, Heaven of Great Reward), Asaññasatta (無想天, Wuxiangtian, Heaven of Non-Perception), and Suddhavasa (凈居天, Jingjutian, Pure Abodes). Practicing dhyana corresponding to 'protection' and pleasure, one is reborn in these places, so it is called 'protection'. These three heavens are: Heaven of Great Reward, Heaven of Non-Perception, and Pure Abodes. Among them, the Heaven of Great Reward is where one is reborn by practicing the subtle, medium, and superior fourth dhyana. The Heaven of Non-Perception is...
【English Translation】 English version Q: What is 'having joy'? A: 'Having joy' refers to three states: 'having awareness', 'without awareness', and 'little observation'. Because there is awareness, it is called 'having awareness'; because it is detached from awareness, it is called 'without awareness'; because there is only a little observation, it is called 'little observation'. 'Pleasure' refers to being detached from these states and entering into dhyana. Among these states, 'having awareness' is the first dhyana, 'without awareness' is the second dhyana, and 'little observation' is the intermediate state between the first and second dhyanas. Practicing this dhyana leads to rebirth in **. Speaking of sentient beings is to speak of realms; speaking of realms is to speak of dhyana. Q: Who practices 'dhyana with observation' and is reborn? A: Those with awareness, such as Brahma-purohita (梵眾天, Brahma's ministers), Brahma-kayika (梵輔天, Brahma's retinue), and Maha-brahma (大梵天, Great Brahma), practice 'dhyana with awareness' and are reborn in those places. Brahma-purohita, Brahma-kayika, and Maha-brahma, these three are all 'having awareness'. Those with soft and medium faculties are reborn according to their faculties. Great Brahma arises from 'little observation'. The meaning of observation has been explained before. Q: What is 'without awareness'? A: 'Without awareness' refers to Parittabha (少光天, Heaven of Limited Light), Appamanabha (無量光天, Heaven of Immeasurable Light), and Abhassara (光耀天, Heaven of Radiant Light). Practicing dhyana corresponding to 'without awareness', joy, and pleasure, one is reborn in these three heavens: Heaven of Limited Light, Heaven of Immeasurable Light, and Heaven of Radiant Light. This state is imagination, or false imagination, or arising from thought. Furthermore, in the Heaven of Limited Light, when people speak, a little light emanates from their mouths; because the light is little, it is called the Heaven of Limited Light. Because the light is much, it is called the Heaven of Immeasurable Light. Because the pure light is boundless, it is called the Heaven of Radiant Light. Q: 'Having joy' has been explained. What is 'without joy'? A: 'Without joy' refers to Parittasubha (少凈天, Heaven of Limited Purity), Appamanasubha (無量凈天, Heaven of Immeasurable Purity), and Subhakinha (遍凈天, Heaven of All-Pervading Purity). Practicing dhyana corresponding to 'without joy' and pleasure, one is reborn in these three heavens. 'Heaven of Limited Purity' means 'not much'; this is dhyana corresponding to a small amount of skillful means, and one is reborn in the Heaven of Limited Purity to enjoy pleasure. There are also small and medium skillful means, and one is reborn in the Heaven of Immeasurable Purity, and further ascends to the Heaven of All-Pervading Purity. Q: 'Without joy' and pleasure have been explained. What is 'protection'? A: 'Protection' corresponds to three states: first, 'having thought'; second, 'without thought'; and third, corresponding to 'mindfulness'. 'Protection' here refers to Vehapphala (廣果天, Heaven of Great Reward), Asaññasatta (無想天, Heaven of Non-Perception), and Suddhavasa (凈居天, Pure Abodes). Practicing dhyana corresponding to 'protection' and pleasure, one is reborn in these places, so it is called 'protection'. These three heavens are: Heaven of Great Reward, Heaven of Non-Perception, and Pure Abodes. Among them, the Heaven of Great Reward is where one is reborn by practicing the subtle, medium, and superior fourth dhyana. The Heaven of Non-Perception is...
滅想故生無想。彼滅痛想識，以無慾想故俱滅，唯有色陰、行陰，少人生想便死。
問：云何凈居？
答：凈居者，善現、善見、凈。善現、善見、凈，此三種是凈居。凈居者，諸煩惱盡居。
問：五凈居地，今何以說三？
答：凈者，無煩、無熱、色究竟。無煩、無熱、色究竟者，此三是凈相，作經者意欲爾。
問：已說色界。云何無色界？
答：無色者，前修中已說。彼於是間修習正受，生無色界，是道及果俱說。
依品第二真度說竟。
問：已說陰界。云何為入？
答：入者，細滑、度、解脫入。細滑入、度入、解脫入，此三是入相。入者依，如天廟。
問：彼為誰入？
答：德、惡入。于中解脫入者，是德所依。度入者，是惡所依。細滑入，俱所依。染污意生惡，凈意生德。
問：云何細滑入？
答：細滑入者，近境界、不近境界、無境界。細滑入是近境界、不近境界、無境界。境界者，是緣處。隨其緣行，是彼境界近緣說近境界，不近緣說不近境界，無緣說無境界。
問：云何近境界？
答：近境界者，鼻、舌、身入。鼻入、舌入、身入，是三近境界。香至鼻聞、不至不聞。雖有華極遠，但香離華來至鼻聞
【現代漢語翻譯】 現代漢語譯本：滅盡了『想』（saṃjñā）的緣故，就產生了『無想』（asaṃjñā）。當『痛』（vedanā）、『想』（saṃjñā）、『識』（vijñāna）滅盡時，因為沒有了慾望和『想』（saṃjñā），所以它們一起滅盡，只剩下『色陰』（rūpa-skandha）和『行陰』（saṃskāra-skandha），如果稍微產生了生的念頭，就會死去。
問：什麼是『凈居』（Śuddhāvāsa）？
答：『凈居』（Śuddhāvāsa）是指『善現』（Sudṛśa）、『善見』（Sudarśana）、『凈』（Śuddha）。『善現』（Sudṛśa）、『善見』（Sudarśana）、『凈』（Śuddha），這三種是『凈居』（Śuddhāvāsa）。『凈居』（Śuddhāvāsa）是指諸煩惱滅盡的居所。
問：五『凈居地』（Śuddhāvāsa），為什麼現在只說三種？
答：『凈』（Śuddha）是指『無煩』（Avṛha）、『無熱』（Atapa）、『色究竟』（Akaniṣṭha）。『無煩』（Avṛha）、『無熱』（Atapa）、『色究竟』（Akaniṣṭha），這三種是清凈的相，作經的人是這個意思。
問：已經說了『**』。
問：什麼是『無**』？
答：『無色』（Arūpa）在前面的修習中已經說過了。他們在這個期間修習正確的禪定，生於『無**』，這是道和果一起說的。
《依品第二真度》說完。
問：已經說了『陰』（skandha）、『界』（dhātu）。什麼是『入』（āyatana）？
答：『入』（āyatana）是指『細滑』（Snigdha）、『度』（Uttaraṇa）、『解脫入』（Mokṣāyatana）。『細滑入』（Snigdhāyatana）、『度入』（Uttaraṇāyatana）、『解脫入』（Mokṣāyatana），這三種是『入』（āyatana）的相。『入』（āyatana）是所依靠的，就像天廟一樣。
問：它們是誰所入的？
答：是『德』（Guṇa）和『惡』（Doṣa）所入的。在其中，『解脫入』（Mokṣāyatana）是『德』（Guṇa）所依靠的。『度入』（Uttaraṇāyatana）是『惡』（Doṣa）所依靠的。『細滑入』（Snigdhāyatana）是兩者共同依靠的。染污的意念產生惡，清凈的意念產生德。
問：什麼是『細滑入』（Snigdhāyatana）？
答：『細滑入』（Snigdhāyatana）是指『近境界』（Sannidhāna-gocara）、『不近境界』（Asannidhāna-gocara）、『無境界』（Agocara）。『細滑入』（Snigdhāyatana）是『近境界』（Sannidhāna-gocara）、『不近境界』（Asannidhāna-gocara）、『無境界』（Agocara）。『境界』（Gocara）是緣慮之處。隨著它所緣的而行，是那個境界。近緣就說是『近境界』（Sannidhāna-gocara），不近緣就說『不近境界』（Asannidhāna-gocara），沒有緣就說『無境界』（Agocara）。
問：什麼是『近境界』（Sannidhāna-gocara）？
答：『近境界』（Sannidhāna-gocara）是指鼻、舌、身『入』（āyatana）。鼻『入』（ghrāṇāyatana）、舌『入』（jihvāyatana）、身『入』（kāyāyatana），這三種是『近境界』（Sannidhāna-gocara）。香氣到達鼻子才能聞到，不到達就聞不到。即使有花朵非常遙遠，但香氣離開花朵來到鼻子才能聞到。
【English Translation】 English version: Because of the cessation of 『perception』 (saṃjñā), 『non-perception』 (asaṃjñā) arises. When 『feeling』 (vedanā), 『perception』 (saṃjñā), and 『consciousness』 (vijñāna) cease, they all cease together because there is no desire or 『perception』 (saṃjñā). Only the 『form aggregate』 (rūpa-skandha) and the 『volitional formations aggregate』 (saṃskāra-skandha) remain. If a thought of birth slightly arises, one will die.
Question: What is 『Pure Abode』 (Śuddhāvāsa)?
Answer: 『Pure Abode』 (Śuddhāvāsa) refers to 『Well-Appearing』 (Sudṛśa), 『Good View』 (Sudarśana), and 『Pure』 (Śuddha). 『Well-Appearing』 (Sudṛśa), 『Good View』 (Sudarśana), and 『Pure』 (Śuddha), these three are 『Pure Abode』 (Śuddhāvāsa). 『Pure Abode』 (Śuddhāvāsa) refers to the abode where all afflictions are exhausted.
Question: There are five 『Pure Abodes』 (Śuddhāvāsa), why are only three mentioned now?
Answer: 『Pure』 (Śuddha) refers to 『No Affliction』 (Avṛha), 『No Heat』 (Atapa), and 『Akaniṣṭha』 (Akaniṣṭha). 『No Affliction』 (Avṛha), 『No Heat』 (Atapa), and 『Akaniṣṭha』 (Akaniṣṭha), these three are pure aspects, and that is the intention of the scripture writer.
Question: 『**』 has already been discussed.
Question: What is 『Non-**』?
Answer: 『Formless』 (Arūpa) has already been discussed in the previous practice. They cultivate correct samadhi during this period and are born in 『Non-**』. This refers to both the path and the fruit being discussed together.
The Second Chapter on Reliance and True Crossing is complete.
Question: 『Aggregates』 (skandha) and 『realms』 (dhātu) have already been discussed. What are 『entrances』 (āyatana)?
Answer: 『Entrances』 (āyatana) refer to 『Subtle and Smooth』 (Snigdha), 『Crossing Over』 (Uttaraṇa), and 『Entrance of Liberation』 (Mokṣāyatana). 『Subtle and Smooth Entrance』 (Snigdhāyatana), 『Entrance of Crossing Over』 (Uttaraṇāyatana), and 『Entrance of Liberation』 (Mokṣāyatana), these three are aspects of 『entrance』 (āyatana). 『Entrance』 (āyatana) is what one relies on, like a heavenly temple.
Question: Who enters them?
Answer: 『Virtue』 (Guṇa) and 『Evil』 (Doṣa) enter them. Among them, 『Entrance of Liberation』 (Mokṣāyatana) is what 『Virtue』 (Guṇa) relies on. 『Entrance of Crossing Over』 (Uttaraṇāyatana) is what 『Evil』 (Doṣa) relies on. 『Subtle and Smooth Entrance』 (Snigdhāyatana) is what both rely on. Defiled intention produces evil, and pure intention produces virtue.
Question: What is 『Subtle and Smooth Entrance』 (Snigdhāyatana)?
Answer: 『Subtle and Smooth Entrance』 (Snigdhāyatana) refers to 『Near Object』 (Sannidhāna-gocara), 『Not Near Object』 (Asannidhāna-gocara), and 『No Object』 (Agocara). 『Subtle and Smooth Entrance』 (Snigdhāyatana) is 『Near Object』 (Sannidhāna-gocara), 『Not Near Object』 (Asannidhāna-gocara), and 『No Object』 (Agocara). 『Object』 (Gocara) is the place of contemplation. Following what it contemplates, that is the object. Near condition is called 『Near Object』 (Sannidhāna-gocara), not near condition is called 『Not Near Object』 (Asannidhāna-gocara), and no condition is called 『No Object』 (Agocara).
Question: What is 『Near Object』 (Sannidhāna-gocara)?
Answer: 『Near Object』 (Sannidhāna-gocara) refers to the nose, tongue, and body 『entrances』 (āyatana). Nose 『entrance』 (ghrāṇāyatana), tongue 『entrance』 (jihvāyatana), and body 『entrance』 (kāyāyatana), these three are 『Near Object』 (Sannidhāna-gocara). Fragrance must reach the nose to be smelled; if it doesn't reach, it cannot be smelled. Even if there are flowers very far away, the fragrance must leave the flowers and reach the nose to be smelled.
。香者性色，是以因北風，香至南不至北，是以香離華來至鼻聞。味亦如是，著舌知味，不從器、不從手。細滑亦如是。身根所覺是八種，堅軟、輕重、粗澀、寒熱，由彼彼種細滑而後覺。是故彼三近境界。
問：云何不近境界？
答：不近境界者，眼、耳、意入。眼入、耳入、意入，是三不近境界。
問：眼亦近見少不逼境界。耳亦如是，蚊在耳中亦聞聲。意是無色。云何知不近境界？答：以是故說不近境界，若不逼則受境界。
問：不近境界為齊幾何？
答：此中無齊限。或有四十千由旬見日月，或不見。或一由旬見色，或十里，隨其根力。以是故說不近境界，不說遠。但不逼受境界，非以物至見處見，離而後見。耳亦如是，非以逼近故得聞，蚊雖在耳中不至聞處，此亦隨其根力聞聲。意者無色，彼無近遠，是以說不近境界，不說遠。
問：云何無境界？
答：無境界者，外已受、他受及不受。外者無境界，色聲香味細滑法，於此法中假名外。是已受、他受及不受，此無境界，但為他境界。此五境界無緣，而他所緣法當分別，是亦多無境界，故說無境界。
問已說細滑入。云何度入？
答：度入者，一處因、不正因、無因說。一處因說、不正因說、無因
【現代漢語翻譯】 現代漢語譯本：香的性質和顏色是這樣的，因為北風的緣故，香味可以從南方傳到北方，但不能從北方傳到北方，這是因為香味離開了花朵，才能到達鼻子被聞到。味道也是這樣，接觸到舌頭才能知道味道，不是從器皿或手中傳遞的。細滑的感覺也是這樣。身根所覺察的是八種，即堅硬、柔軟、輕、重、粗糙、澀、寒冷、炎熱，這些都是通過各種細微的接觸后才能覺察到。因此，以上三種是近境界。
問：什麼是不近境界？
答：不近境界的是眼入（眼根）、耳入（耳根）、意入（意根）。眼入、耳入、意入，這三種是不近境界。
問：眼睛也能近距離看到少量不逼迫的境界。耳朵也是這樣，蚊子在耳朵里也能聽到聲音。意是無形的。怎麼知道它們是不近境界呢？
答：正因為如此才說是不近境界，如果不逼迫就能接受境界。
問：不近境界的距離範圍是多少？
答：這其中沒有固定的界限。有時能看到四十千由旬（yóu xún，古印度長度單位）遠的日月，有時卻看不到。有時在一由旬內能看到顏色，有時在十里內能看到，這取決於各自根（感官）的力量。因此才說是不近境界，而不是說遠。只是不通過逼迫來接受境界，不是通過物體到達視線處才看到，而是離開后才看到。耳朵也是這樣，不是因為逼近才能聽到，蚊子即使在耳朵里，聲音也不會到達聽覺之處，這也是取決於各自根的力量才能聽到聲音。意是無形的，它沒有遠近之分，因此才說是不近境界，而不是說遠。
問：什麼是無境界？
答：無境界的是，外已受（外部已接受的）、他受（他人接受的）以及不受（不接受的）。外者是無境界的，色（顏色）、聲（聲音）、香（氣味）、味（味道）、細滑（觸感）、法（事物），在此法中假名為外。這些是已受、他受以及不受的，這些是無境界的，只是爲了他人的境界。這五種境界沒有緣，而他人所緣的法應當分別，這些也大多是無境界的，所以說是無境界。
問：已經說了細滑入（觸覺）。如何度入（進入）？
答：度入是指，一處因說（從一個角度來說）、不正因說（從不正確的角度來說）、無因（沒有原因）。一處因說、不正因說、無因
【English Translation】 English version: The nature and color of fragrance are such that, due to the north wind, the fragrance can travel from the south to the north, but not from the north to the north. This is because the fragrance leaves the flower to reach the nose and be smelled. Taste is also like this; one knows the taste upon contact with the tongue, not from the vessel or the hand. The sensation of smoothness is also like this. What the body-sense perceives are eight kinds: hardness, softness, lightness, heaviness, roughness, smoothness, coldness, and heat. These are perceived after various subtle contacts. Therefore, the above three are near realms.
Question: What are not near realms?
Answer: Not near realms are the eye-entry (eye-sense), ear-entry (ear-sense), and mind-entry (mind-sense). The eye-entry, ear-entry, and mind-entry, these three are not near realms.
Question: The eye can also see a small amount of unobtrusive realm up close. The ear is also like this; one can hear the sound of a mosquito in the ear. The mind is formless. How do we know they are not near realms?
Answer: It is for this reason that they are said to be not near realms; if there is no intrusion, then one can receive the realm.
Question: What is the range of distance for not near realms?
Answer: There is no fixed limit in this. Sometimes one can see the sun and moon forty thousand yojanas (yóu xún, ancient Indian unit of distance) away, and sometimes one cannot. Sometimes one can see color within one yojana, and sometimes within ten li (Chinese mile), depending on the power of each sense. It is for this reason that they are said to be not near realms, not that they are far. It is just that one receives the realm without intrusion; one does not see by the object reaching the point of sight, but sees after it has left. The ear is also like this; one does not hear because of proximity. Even if a mosquito is in the ear, the sound does not reach the point of hearing. This also depends on the power of each sense to hear the sound. The mind is formless; it has no near or far. It is for this reason that it is said to be not near realms, not that it is far.
Question: What is without a realm?
Answer: Without a realm are what is externally received, what is received by others, and what is not received. What is external is without a realm: form (rupa), sound (shabda), smell (gandha), taste (rasa), smoothness (sprashtavya), and phenomena (dharma). Within these phenomena, 'external' is a provisional name. These are what is already received, what is received by others, and what is not received. These are without a realm, but only for the realm of others. These five realms have no condition, and the phenomena conditioned by others should be distinguished. These are also mostly without a realm, so it is said to be without a realm.
Question: The entry of smoothness (touch) has already been discussed. How does one enter?
Answer: Entering refers to speaking from one cause, speaking from an incorrect cause, and without a cause. Speaking from one cause, speaking from an incorrect cause, without a cause
說，此三義無量，而略說是三度入。于中一處因者，說言如因陀羅幢，眾人所舉來。于中一說者，調達持來。彼亦在中，但非獨調達，於此事應說眾而說一。一處因說亦如是，三事合成義，或宿命業、或現所作、或由他因，如是三事成，義唯說一。不正因說者，言如此因陀羅幢，有人說非一人所持來亦非二。此中雖有因，但不正。無因說者，言如是因陀羅幢，無所因而來。
問：云何一處因？
答：一處者，業自他功夫。一說已所作者有二種：或宿命所作、或現所作。于中若宿命所作者是名業。或復有說天作者。如是三種成義，如前說。如是三種義，或說業者、或說功夫、或說他恩。一處者唯說業，彼負他功夫，不知恩義，不可與從事。若我本所作，求以不求會當自得。一處說者有如是咎。
問：云何不正因？
答：不正因說者，眾生、法、俱根因想說。不正因說三種：眾生、法、俱眾生及法根因想。好惡眾生所作，或復說法所作，或說眾生及法所作，是不正因說三種。但非眾生作、非法作、亦非俱。
問：云何眾生根因想？
答：眾生者，梵、伊攝披羅謂、駛耨說。說者，眾生作世間。梵造化主、伊攝披羅造化主、謂駛耨造化主，無慧者謂爾。言梵造化者，說梵天造虛空，虛
【現代漢語翻譯】 現代漢語譯本：佛說，這三種意義是無量的，而簡略地說就是三種『入』（dū）。其中『一處因』的意思是，比如因陀羅幢（Indra's banner，帝釋天的旗幟），是眾人舉起來的。而『一說』的意思是，提婆達多（Devadatta，佛陀的堂兄弟）拿來的。它也在其中，但並非只有提婆達多，對於這件事應該說『眾』而說『一』。『一處因』的說法也是這樣，三件事合成一個意義，或者宿命的業、或者現在所做、或者由於其他原因，像這樣三件事合成，意義只說一個。『不正因』的說法是，說這個因陀羅幢，有人說不是一個人拿來的，也不是兩個人拿來的。這裡面雖然有『因』，但是不正。『無因』的說法是，說這個因陀羅幢，沒有什麼原因就來了。
問：什麼是『一處因』？
答：『一處』是指，業、自身和他人的努力。『一說』是指已經做的事情有兩種：或者宿命所做，或者現在所做。其中如果是宿命所做的，就叫做『業』。或者又有人說是天所做的。像這樣三種構成意義，如前面所說。像這樣三種意義，或者說是『業』、或者說是『功夫』（努力）、或者說是『他恩』（他人的恩惠）。『一處』只說是『業』，他辜負了他人的努力，不知道恩義，不可以和他共事。如果是我本來所做的，求與不求都會自然得到。『一處說』有這樣的過失。
問：什麼是『不正因』？
答：『不正因』的說法是，對於眾生、法、俱（眾生和法）的根因的錯誤想法。『不正因』的說法有三種：眾生、法、俱（眾生和法）的根因的想法。好惡的眾生所作，或者說是法所作，或者說是眾生和法所作，這是『不正因』的三種說法。但不是眾生所作、不是法所作、也不是兩者共同所作。
問：什麼是『眾生根因想』？
答：『眾生』是指，梵（Brahma，創造之神）、伊攝披羅（Isvara，自在天）、謂駛耨（Vishnu，毗濕奴）的說法。說這些眾生創造了世間。梵是造化主、伊攝披羅是造化主、謂駛耨是造化主，沒有智慧的人這樣認為。說梵創造萬物，說梵天創造了虛空，虛
【English Translation】 English version: The Buddha said, these three meanings are immeasurable, and briefly speaking, they are the three 'entrances' (dū). Among them, 'one-sided cause' means, for example, the Indra's banner (Indra's banner, the banner of the god Indra), which is raised by many people. And 'one saying' means that Devadatta (Devadatta, the Buddha's cousin) brought it. It is also among them, but not only Devadatta. Regarding this matter, one should say 'many' but say 'one'. The statement of 'one-sided cause' is also like this, three things combine into one meaning, either the karma of past lives, or what is done in the present, or due to other reasons. Like this, three things combine, but the meaning is only said to be one. The statement of 'incorrect cause' is that, regarding this Indra's banner, some say it was not brought by one person, nor by two people. Although there is a 'cause' here, it is incorrect. The statement of 'no cause' is that, regarding this Indra's banner, it came without any cause.
Question: What is 'one-sided cause'?
Answer: 'One-sided' refers to karma, one's own efforts, and the efforts of others. 'One saying' refers to what has already been done, which is of two kinds: either done in past lives, or done in the present. Among them, if it is done in past lives, it is called 'karma'. Or some say it is done by the gods. Like this, three things constitute the meaning, as mentioned before. Like this, these three meanings, either say 'karma', or say 'effort', or say 'the kindness of others'. 'One-sided' only says 'karma', he fails the efforts of others, does not know gratitude, and cannot work with him. If it is what I originally did, whether I seek it or not, I will naturally obtain it. 'One-sided saying' has such faults.
Question: What is 'incorrect cause'?
Answer: The statement of 'incorrect cause' is the wrong idea about the root cause of sentient beings, dharma, and both (sentient beings and dharma). There are three kinds of 'incorrect cause' statements: the idea of the root cause of sentient beings, dharma, and both (sentient beings and dharma). What is done by good and evil sentient beings, or it is said to be done by dharma, or it is said to be done by sentient beings and dharma, these are the three kinds of 'incorrect cause' statements. But it is not done by sentient beings, not done by dharma, nor done by both together.
Question: What is the 'idea of the root cause of sentient beings'?
Answer: 'Sentient beings' refers to the statements of Brahma (Brahma, the god of creation), Isvara (Isvara, the sovereign god), and Vishnu (Vishnu, Vishnu). Saying that these sentient beings created the world. Brahma is the creator, Isvara is the creator, Vishnu is the creator, those without wisdom think so. Saying that Brahma created all things, saying that Brahma created the void, the void
空造風，風造水地，水地造丘山草木，如是有世間。彼一切有過。所以者何？若梵天造空及地者，彼住何處造此空及地？若即住中造者，是義不然。如是有過。如攝披羅，謂駛耨亦如是。
問：云何法？
答：法者，時、氣、自然作。時作、氣作、自然作，此三說法根因。于中言時者：
「時節生一切， 一切時節熟， 一切時所壞， 一切世時作。」
此說有咎。如前一處說中，可求者不求、若不可求求得者，是時作，行非作。莫言有過。所以者何？時者空，若空，造物者義不然。如是皆有過。
「氣亦不能造， 氣者無有情， 是謂事無事， 氣無有此念。 自然亦如是， 自然若生， 非自然義。」
若無者非因。若無因生，一切生亦如是，自然何差降？若有常者，彼何咎？非有常敗壞如是比過。莫言有咎。
問：云何無因？
答：無因者，性、偶、無。說無因者，是三種說：性說、偶說、無說。性者，言萬物性中生，非因他。所以者何？如棘刺利，無能利者，如是一切。說偶者，言萬物偶生。如大水泉原，草墮中合在一處，說偶爾。彼偶風來，或吹東西南北。萬物生亦如是。說無者，言審爾此中無所有，云何生？由何生？何處生？此非有所有。
【現代漢語翻譯】 現代漢語譯本： 有人說，空創造了風，風創造了水和大地，水和大地創造了丘陵、山脈、草木，世界就是這樣形成的。但所有這些說法都有問題。為什麼呢？如果梵天（Brahma，印度教的創造之神）創造了空間和大地，那麼他住在哪裡來創造這些空間和大地呢？如果說他住在其中創造，這是不合理的。這樣說是有過失的。就像攝披羅（Kapila，數論派哲學家）的理論一樣，駛耨（Sanu，可能是指另一位哲學家或理論家）的理論也是如此。
問：什麼是法（Dharma，宇宙的規律或法則）？
答：法就是時、氣、自然的作用。時的作用、氣的作用、自然的作用，這三種說法是根本原因。其中，說到時：
『時節產生一切，一切時節成熟，一切時節壞滅，一切世界都是時節所造。』
這種說法是有過失的。就像前面一個地方所說的，可以尋求的不尋求，不可尋求的卻尋求到了，這是時所造成的，行為不符合時宜。不要說這沒有過失。為什麼呢？時是空，如果是空，那麼創造者的說法就不合理。這樣說都是有過失的。
『氣也不能創造，氣是沒有情感的，這是有事和無事，氣沒有這樣的念頭。自然也是如此，自然如果產生，就不是自然的意義了。』
如果沒有，就不是原因。如果沒有原因而產生，那麼一切的產生也都是如此，自然又有什麼區別呢？如果存在永恒的東西，那它有什麼過失呢？沒有永恒的敗壞，就像這樣比較的過失。不要說這沒有過失。
問：什麼是無因？
答：無因就是自性、偶然、無。說無因，有三種說法：自性說、偶然說、無說。自性說，就是說萬物從自性中產生，不是因為其他原因。為什麼呢？就像荊棘的刺是鋒利的，沒有誰使它鋒利，一切都是這樣。說偶然，就是說萬物偶然產生。就像大水泉的源頭，草掉落在其中，聚集在一起，說是偶然的。偶然的風來了，或者吹向東西南北。萬物的產生也是這樣。說無，就是說確實這裡什麼都沒有，怎麼產生呢？由什麼產生呢？在哪裡產生呢？這裡什麼都沒有。
【English Translation】 English version: Some say that space creates wind, wind creates water and earth, and water and earth create hills, mountains, and vegetation. Thus, the world is formed. However, all these statements have flaws. Why? If Brahma (the Hindu god of creation) created space and earth, where did he reside to create these space and earth? If it is said that he created while residing within them, this is unreasonable. Such a statement is flawed. Just like the theory of Kapila (a Samkhya philosopher), the theory of Sanu (possibly referring to another philosopher or theorist) is also flawed.
Question: What is Dharma (the universal law or principle)?
Answer: Dharma is the action of time, air, and nature. The action of time, the action of air, and the action of nature, these three statements are the root causes. Among them, regarding time:
'Time produces everything, everything matures in time, everything decays in time, and everything in the world is made by time.'
This statement is flawed. Just as it is said in a previous place, not seeking what can be sought, and seeking what cannot be sought, this is caused by time, and actions are not in accordance with time. Do not say that this has no flaw. Why? Time is empty; if it is empty, then the statement of a creator is unreasonable. Such statements are all flawed.
'Air cannot create either, air has no emotions, this is the existence and non-existence of things, air has no such thoughts. Nature is also the same; if nature produces, it is not the meaning of nature.'
If there is nothing, then there is no cause. If something is produced without a cause, then all production is the same, so what is the difference with nature? If there is something eternal, what is its flaw? There is no eternal decay, like the flaw of such a comparison. Do not say that this has no flaw.
Question: What is without cause?
Answer: Without cause is nature, chance, and nothingness. Saying without cause, there are three statements: the statement of nature, the statement of chance, and the statement of nothingness. The statement of nature is that all things are produced from their own nature, not because of other causes. Why? Just like the thorns of a bramble are sharp, no one makes them sharp, everything is like this. Saying chance is that all things are produced by chance. Just like the source of a large spring, grass falls into it and gathers in one place, it is said to be by chance. By chance, the wind comes, or blows east, west, north, or south. The production of all things is also like this. Saying nothingness is that indeed there is nothing here, how is it produced? By what is it produced? Where is it produced? There is nothing here.
彼一切有咎。所以者何？若萬物性應生者，生萌牙時，不須作田業，亦不須溉灌。若無此事，萌牙終不生。是以萬物非性所生。如是一一當止。
問：已說度入。云何解脫入？
答：解脫入者，想、禪、博聞。想、禪、博聞，此三是解脫入。解脫者，滅惡彼解脫。此三入，依是得解脫。想者是緣義，依此佛，辟支佛，聲聞得解脫。禪者，如第一品已說，當觀此義，亦依彼得解脫。
問：云何博聞？
答：博聞者，說、聽、誦。說者，說如所聽。聽者，聽如所說。誦者，如所聞誦。
問：博聞者，前多聞已說契經、阿毗曇、律。此中有何異，復說說、聽、誦？
答：前三種多聞，應三種受：說時受、聽時受、誦時受。世尊弟子四種：有真諦處成、有施處成、有止處成、有慧處成。彼是方便聽真諦，故得解脫。施處說止、止處從禪、慧處從誦，是謂解脫處。此三法度，正觀無掛礙，意欲令見其真，漸次得是解脫。得解脫故，慧者學世尊法。
依品第三真度說竟。
三法度論卷下
【現代漢語翻譯】 現代漢語譯本：他們一切都有過失。為什麼呢？如果萬物的本性應該自然產生，那麼在萌芽的時候，就不需要耕田勞作，也不需要澆水灌溉。如果沒有這些事情，萌芽最終也不會生長。因此，萬物不是本性自然產生的。像這樣，一一應當停止（這種錯誤的觀點）。
問：已經說了『度入』（du ru，進入正道的方法）。如何解釋『解脫入』（jie tuo ru，進入解脫的方法）？
答：『解脫入』是指想（xiang，思考）、禪（chan，禪定）、博聞（bo wen，廣博的知識）。想、禪、博聞，這三者是『解脫入』。『解脫』是指滅除罪惡而獲得解脫。這三種『入』，依靠它們可以獲得解脫。『想』是緣義（yuan yi，因緣之義），依靠它，佛（Fo，佛陀）、辟支佛（pi zhi Fo，緣覺佛）、聲聞（sheng wen，阿羅漢）可以獲得解脫。『禪』，如第一品已經說過，應當觀察其中的含義，也依靠它獲得解脫。
問：什麼是『博聞』？
答：『博聞』是指說（shuo，說法）、聽（ting，聽法）、誦（song，誦經）。『說』是指如所聽聞的那樣說。『聽』是指如所說的那樣聽。『誦』是指如所聞的那樣誦。
問：關於『博聞』，前面已經說了契經（qi jing，佛經）、阿毗曇（a bi tan，論藏）、律（lv，戒律）。這裡有什麼不同，又要再說『說、聽、誦』？
答：前面三種『多聞』，應該通過三種方式接受：說的時候接受、聽的時候接受、誦的時候接受。世尊（Shi Zun，釋迦牟尼佛）的弟子有四種成就：有在真諦（zhen di，真理）之處成就的、有在佈施之處成就的、有在止（zhi，止觀）之處成就的、有在慧（hui，智慧）之處成就的。他們是方便地聽聞真諦，所以得到解脫。佈施之處說止、止之處從禪、慧之處從誦，這就是解脫之處。這三種法度，正確地觀察而沒有掛礙，想要讓他們見到真理，逐漸地得到解脫。因為得到解脫，有智慧的人學習世尊的法。
依據品第三的真度，解說完畢。
三法度論卷下
【English Translation】 English version: They all have faults. Why is that? If the nature of all things should arise naturally, then at the time of sprouting, there would be no need for farming or irrigation. If there were no such things, sprouting would ultimately not occur. Therefore, all things are not born of nature. Thus, one by one, this (erroneous view) should be stopped.
Question: 'Entering through crossing over' (du ru, entering the right path) has already been discussed. How is 'entering through liberation' (jie tuo ru, entering the path of liberation) explained?
Answer: 'Entering through liberation' refers to thought (xiang, contemplation), meditation (chan, dhyana), and vast learning (bo wen, extensive knowledge). Thought, meditation, and vast learning, these three are 'entering through liberation'. 'Liberation' refers to the eradication of evil and the attainment of liberation. These three 'enterings', one relies on them to attain liberation. 'Thought' is the meaning of condition (yuan yi, the meaning of cause and condition), relying on this, Buddhas (Fo, Buddhas), Pratyekabuddhas (pi zhi Fo, Solitary Buddhas), and Sravakas (sheng wen, Arhats) can attain liberation. 'Meditation', as has been said in the first chapter, one should contemplate its meaning, and also rely on it to attain liberation.
Question: What is 'vast learning'?
Answer: 'Vast learning' refers to speaking (shuo, preaching), listening (ting, listening to the Dharma), and reciting (song, reciting scriptures). 'Speaking' refers to speaking as one has heard. 'Listening' refers to listening as one has been told. 'Reciting' refers to reciting as one has heard.
Question: Regarding 'vast learning', the Sutras (qi jing, Buddhist scriptures), Abhidhamma (a bi tan, Abhidharma), and Vinaya (lv, precepts) have already been discussed under 'extensive learning'. What is the difference here, that you speak again of 'speaking, listening, and reciting'?
Answer: The previous three types of 'extensive learning' should be received in three ways: received at the time of speaking, received at the time of listening, and received at the time of reciting. The World Honored One's (Shi Zun, Shakyamuni Buddha) disciples have four kinds of accomplishment: some are accomplished in the place of truth (zhen di, truth), some are accomplished in the place of giving, some are accomplished in the place of cessation (zhi, Samatha-vipassana), and some are accomplished in the place of wisdom (hui, wisdom). They expediently listen to the truth, and therefore attain liberation. The place of giving speaks of cessation, the place of cessation comes from meditation, the place of wisdom comes from recitation, this is called the place of liberation. These three Dharma crossings, correctly observing without hindrance, desiring to let them see the truth, gradually attain this liberation. Because of attaining liberation, the wise learn the World Honored One's Dharma.
According to the third chapter on true crossing over, the explanation is complete.
Treatise on the Three Crossings, Volume 2