T26n1529_遺教經論
大正藏第 26 冊 No. 1529 遺教經論
No. 1529
遺教經論一卷
天親菩薩造
真諦三藏譯
頂禮三世尊， 無上功德海， 哀愍度眾生， 是故我歸命。 清凈深法藏， 增長修行者， 世及出世間， 我等皆南無。 我所建立論， 解釋佛經義， 為彼諸菩薩， 令知方便道。 以知彼道故， 佛法得久住， 滅除凡聖過， 成就自他利。
此修多羅中建立菩薩所修行法，有七分：一、序分；二、修集世間功德分；三、成就出世間大人功德分；四、顯示畢竟甚深功德分；五、顯示入證決定分；六、分別未入上上證為斷疑分；七、離種種自性清凈無我分。
釋迦牟尼佛初轉法輪度阿若憍陳如，最後說法度須跋陀羅。所應度者皆已度訖，于娑羅雙樹間將入涅槃。是時中夜寂然無聲，為諸弟子略說法要。
論曰：初序分，修多羅顯示利益成就畢竟故。是中成就畢竟，有六種功德：一、法師成就畢竟功德；二、開法門成就畢竟功德；三、弟子成就畢竟功德；四、大總相成就畢竟功德；五、因果自相成就畢竟功德；六、分別總相成就畢竟功德。
初成就畢竟有三種相：一、總相；二、別相；三、總別相。
【現代漢語翻譯】 現代漢語譯本 頂禮過去、現在、未來三世的佛（三世尊），您擁有無上的功德，如大海般深廣（無上功德海）， 慈悲憐憫，救度一切眾生（哀愍度眾生），因此我虔誠歸依您（是故我歸命）。 清凈而深奧的佛法寶藏（清凈深法藏），能增長修行者的智慧和功德（增長修行者）， 無論世間還是出世間（世及出世間），我們都向您致敬（我等皆南無）。 我所撰寫的這部論著（我所建立論），是爲了解釋佛經的深奧含義（解釋佛經義）， 爲了那些菩薩們（為彼諸菩薩），使他們瞭解通往覺悟的方便法門（令知方便道）。 因爲了解這些方便法門（以知彼道故），佛法才能長久住世（佛法得久住）， 滅除凡夫和聖人的過失（滅除凡聖過），成就自利利他的偉大事業（成就自他利）。 這部經（此修多羅中）建立了菩薩所修行的法門，分為七個部分：第一、序分；第二、修集世間功德分；第三、成就出世間大人功德分；第四、顯示畢竟甚深功德分；第五、顯示入證決定分；第六、分別未入上上證為斷疑分；第七、離種種自性清凈無我分。 釋迦牟尼佛最初轉法輪度化了阿若憍陳如（阿若憍陳如），最後說法度化了須跋陀羅（須跋陀羅）。所有應該被度化的人都已經度化完畢，在娑羅雙樹（娑羅雙樹）之間將要進入涅槃。這時，半夜寂靜無聲，佛陀為弟子們簡略地講述了佛法的要義。 論中說（論曰）：最初的序分，經文顯示了利益，成就了究竟的意義（修多羅顯示利益成就畢竟故）。這裡成就究竟，有六種功德：第一、法師成就究竟功德；第二、開法門成就究竟功德；第三、弟子成就究竟功德；第四、大總相成就究竟功德；第五、因果自相成就究竟功德；第六、分別總相成就究竟功德。 最初的成就究竟有三種相：第一、總相；第二、別相；第三、總別相。
【English Translation】 English version Homage to the Buddhas of the three times (三世尊), possessing unsurpassed merit, vast as the ocean (無上功德海), Compassionately delivering all sentient beings (哀愍度眾生), therefore I take refuge in you (是故我歸命). The pure and profound Dharma treasury (清凈深法藏), increasing the practitioners' wisdom and merit (增長修行者), Whether in the world or beyond the world (世及出世間), we all pay homage to you (我等皆南無). This treatise that I have established (我所建立論), is to explain the profound meaning of the Buddha's teachings (解釋佛經義), For those Bodhisattvas (為彼諸菩薩), to enable them to understand the expedient paths to enlightenment (令知方便道). Because of understanding these expedient paths (以知彼道故), the Buddha's Dharma can abide for a long time (佛法得久住), Eliminating the faults of ordinary beings and sages (滅除凡聖過), accomplishing the great cause of benefiting oneself and others (成就自他利). This Sutra (此修多羅中) establishes the practices cultivated by Bodhisattvas, divided into seven parts: First, the Introduction; Second, the Accumulation of Worldly Merits; Third, the Accomplishment of Transcendent Great Person's Merits; Fourth, the Display of Ultimately Profound Merits; Fifth, the Display of Entering into the Certainty of Realization; Sixth, the Differentiation of Those Who Have Not Entered the Highest Realization to Resolve Doubts; Seventh, the Separation from Various Self-Natures, Purity, and Non-Self. Shakyamuni Buddha initially turned the wheel of Dharma and liberated Ajnata Kaundinya (阿若憍陳如), and finally taught and liberated Subhadra (須跋陀羅). All those who should be liberated have already been liberated, and he is about to enter Nirvana between the Sala trees (娑羅雙樹). At this time, in the silence of midnight, the Buddha briefly explained the essentials of the Dharma to his disciples. The treatise says (論曰): The initial introduction shows the benefits and accomplishes the ultimate meaning (修多羅顯示利益成就畢竟故). Here, accomplishing the ultimate has six kinds of merits: First, the teacher accomplishes ultimate merit; Second, opening the Dharma gate accomplishes ultimate merit; Third, the disciples accomplish ultimate merit; Fourth, the great general characteristic accomplishes ultimate merit; Fifth, the self-characteristic of cause and effect accomplishes ultimate merit; Sixth, differentiating the general characteristic accomplishes ultimate merit. The initial accomplishment ultimately has three aspects: First, the general aspect; Second, the specific aspect; Third, the general and specific aspect.
總相者，如經「牟尼」故。別相者，如經「釋迦」故。總別相者，「佛」故。是中釋迦者，示現化眾生巧便故，復家姓尊貴故。牟尼者，一切諸佛功德故，復示自體清凈故。
開法門成就畢竟功德者，有二白凈法句：一、道場白凈法句；二、涅槃白凈法句。此二白凈法前後二句，說示轉說義應知。道場白凈法者，如經「初轉法輪」故。涅槃白凈法句者，如經「最後說法」故。
弟子成就畢竟功德者，示能受持二種白凈法門故，成就自利益行故，顯現如來快說法門功德故，如經「度阿若憍陳如」故，「度須跋陀羅」故。此二句修多羅，示八種成就故。云何為八？謂二種受持成就故，二種白凈法門成就故，二種自利益行成就故，二種快說法門功德成就故。
大總相成就畢竟功德者，二八成就總故，如經「所應度者皆已度訖」故。
因果自相成就畢竟功德者，有四種自相：一、因自相，如經「娑羅雙樹間」故。二、因共果自相，如經「將入涅槃」故。三、總自相，如經「是時中夜」故。四、果自相，如經「寂然無聲」故。于中總自相者，遠離二邊故，成就二種中道故。一者正覺中道；二者離正覺中道。是中離正覺中道者，即果自相應知。此果有二種：一者自性無說離念涅槃果；二者遠離覺觀涅槃果
【現代漢語翻譯】 現代漢語譯本 總相，如經文中的『牟尼』(Muni，意為聖者)所指。別相，如經文中的『釋迦』(Shakya，佛陀的姓氏)所指。總別相，指『佛』(Buddha，覺悟者)。其中，稱『釋迦』是爲了示現教化眾生的方便，以及彰顯其家族姓氏的尊貴。稱『牟尼』是爲了涵蓋一切諸佛的功德，以及示現佛陀自身的清凈。
開啟法門成就究竟功德，有兩種清凈的法句：一、道場清凈法句；二、涅槃清凈法句。這前後兩種清凈法句，說明、指示和轉述了其中的含義。道場清凈法句，如經文中的『初轉法輪』(first turning of the Dharma wheel)所指。涅槃清凈法句，如經文中的『最後說法』(final teaching)所指。
弟子成就究竟功德，是因為他們能夠受持這兩種清凈的法門，成就自身的利益，並且顯現如來善於說法門的功德，如經文中的『度阿若憍陳如』(converted Ajnata Kaundinya)所指，『度須跋陀羅』(converted Subhadra)所指。這兩句經文，揭示了八種成就。什麼是八種成就呢？即兩種受持成就，兩種清凈法門成就，兩種自身利益成就，兩種善於說法門功德成就。
大總相成就究竟功德，是兩種八成就的總和，如經文中的『所應度者皆已度訖』(those who should be saved have all been saved)所指。
因果自相成就究竟功德，有四種自相：一、因自相，如經文中的『娑羅雙樹間』(between the twin Sala trees)所指。二、因共果自相，如經文中的『將入涅槃』(about to enter Nirvana)所指。三、總自相，如經文中的『是時中夜』(it was midnight)所指。四、果自相，如經文中的『寂然無聲』(silent and without sound)所指。其中，總自相，是遠離兩種邊見，成就兩種中道。一是正覺中道；二是離正覺中道。其中離正覺中道，就是果自相。此果有兩種：一是自性無說離念涅槃果；二是遠離覺觀涅槃果。
【English Translation】 English version The general characteristic is as indicated by the term 'Muni' (sage) in the sutras. The specific characteristic is as indicated by the term 'Shakya' (Buddha's clan name) in the sutras. The general and specific characteristic is 'Buddha' (Enlightened One). Among these, 'Shakya' indicates the skillful means of manifesting and transforming sentient beings, and also demonstrates the nobility of his family lineage. 'Muni' indicates the merits of all Buddhas, and also demonstrates the purity of his own being.
To open the Dharma gate and accomplish ultimate merit, there are two pure Dharma phrases: first, the pure Dharma phrase of the Bodhi-mandala (place of enlightenment); second, the pure Dharma phrase of Nirvana. These two pure Dharma phrases, the former and latter, should be understood as explaining, indicating, and transmitting the meaning. The pure Dharma phrase of the Bodhi-mandala is as indicated by 'first turning of the Dharma wheel' in the sutras. The pure Dharma phrase of Nirvana is as indicated by 'final teaching' in the sutras.
Disciples accomplish ultimate merit because they are able to uphold these two pure Dharma gates, accomplish their own benefit, and manifest the Tathagata's (Thus Come One) skillful Dharma teaching merits, as indicated by 'converted Ajnata Kaundinya' in the sutras, and 'converted Subhadra' in the sutras. These two sutra phrases reveal eight accomplishments. What are the eight? They are two kinds of upholding accomplishment, two kinds of pure Dharma gate accomplishment, two kinds of self-benefit accomplishment, and two kinds of skillful Dharma teaching merit accomplishment.
The great general characteristic accomplishing ultimate merit is the sum of the two sets of eight accomplishments, as indicated by 'those who should be saved have all been saved' in the sutras.
The self-characteristic of cause and effect accomplishing ultimate merit has four kinds of self-characteristics: first, the self-characteristic of cause, as indicated by 'between the twin Sala trees' in the sutras. Second, the self-characteristic of cause and effect together, as indicated by 'about to enter Nirvana' in the sutras. Third, the general self-characteristic, as indicated by 'it was midnight' in the sutras. Fourth, the self-characteristic of effect, as indicated by 'silent and without sound' in the sutras. Among these, the general self-characteristic is to be free from two extremes, accomplishing two kinds of middle way. One is the middle way of Right Enlightenment; the other is the middle way apart from Right Enlightenment. Among these, the middle way apart from Right Enlightenment should be understood as the self-characteristic of effect. This effect has two kinds: first, the Nirvana effect of self-nature without speech, apart from thought; second, the Nirvana effect apart from perception and observation.
故。
分別總相成就畢竟功德者，分別人、法二位差別故。人位差別者，上首眷屬差別故，如經「為諸弟子」故。法位差別者，世間出世間法等故，如經「略說法要」故。已說序分，次說修集世間功德分。此功德有三：一者修集對治邪業功德；二者修集對治止苦功德；三者修集對治滅煩惱功德。
對治邪業功德者：
經曰：汝等比丘！於我滅后，當尊重珍敬波羅提木叉，如闇遇明貧人得寶。當知此則是汝大師，若我住世，無異此也。
論曰：此修多羅中每說比丘者，示現遠離相故。復示摩訶衍方便道，與二乘共故。又於四眾亦同遠離行故。「於我滅后」者，此言示現遺教義故，不盡滅法故。以不盡法清凈法身，常為世間作究竟度故。如經「當尊重珍敬波羅提木叉」故。此木叉亦是毗尼相順法故，復是諸行調伏義故，如來不滅法身自體解脫說波羅提木叉。依此法身，得度二種障故。一者有煩惱暗障；二者空無善根障。得度煩惱暗障者，如盲得眼相似法故。如經「如暗遇明」故。得度空無善根障者，滿足財寶相似法故。如經「貧人得寶」故。餘者示現波羅提木叉是修行大師故。如經「當知此則是汝大師」故。又示住持利益人法相似故。如經「若我住世，無異此也」故。依根本清凈戒已說，次說方
【現代漢語翻譯】 現代漢語譯本
因此。 分別總相成就畢竟功德，是指在分別人與法這兩個層面的差別。人位上的差別，體現在上首（領導者）和眷屬的差別，如經文所說『為諸弟子』。法位上的差別，體現在世間法和出世間法等等，如經文所說『略說法要』。上面已經說了序分，接下來要說修集世間功德分。這種功德有三種：一是修集對治邪業的功德；二是修集對治止息痛苦的功德；三是修集對治滅除煩惱的功德。 對治邪業的功德： 經文說：『汝等比丘（bhiksu，出家受具足戒的男性佛教徒）！於我滅后，當尊重珍敬波羅提木叉（Pratimoksa，戒經），如闇遇明貧人得寶。當知此則是汝大師，若我住世，無異此也。』 論中說：這部修多羅（Sutra，經）中每次提到比丘，都是爲了顯示遠離世俗的相。同時也顯示了摩訶衍（Mahayana，大乘）的方便之道，與二乘（聲聞乘和緣覺乘）共通。而且對於四眾（比丘、比丘尼、優婆塞、優婆夷）來說，也同樣是遠離世俗的修行。『於我滅后』，這句話是爲了顯示遺教的意義，而不是完全滅絕佛法。因為不滅的清凈法身，常常為世間作究竟的救度。如經文所說『當尊重珍敬波羅提木叉』。這個木叉（moksa，解脫）也是與毗尼（Vinaya，戒律）相順的法，又是諸行調伏的意義，如來不滅的法身自體解脫，宣說了波羅提木叉。依靠這個法身，可以度過兩種障礙：一是煩惱的黑暗障礙；二是空無善根的障礙。能夠度過煩惱的黑暗障礙，就像盲人得到了眼睛一樣。如經文所說『如暗遇明』。能夠度過空無善根的障礙，就像滿足了財寶一樣。如經文所說『貧人得寶』。其餘的部分顯示了波羅提木叉是修行的大師。如經文所說『當知此則是汝大師』。又顯示了住持利益人法相似。如經文所說『若我住世，無異此也』。依靠根本清凈的戒律已經說完了，接下來要說方法。
【English Translation】 English version
Therefore. The accomplishment of the ultimate merit through distinguishing the general characteristics is due to differentiating between the two positions of person and dharma. The difference in the position of a person is reflected in the difference between the leader and the retinue, as the sutra says, 'for all disciples.' The difference in the position of dharma is reflected in the worldly and trans-worldly dharmas, as the sutra says, 'briefly explain the essentials of the dharma.' Having spoken of the introductory section, next is the section on cultivating worldly merits. There are three types of merit: first, the merit of cultivating antidotes to evil karma; second, the merit of cultivating antidotes to ceasing suffering; and third, the merit of cultivating antidotes to extinguishing afflictions. The merit of counteracting evil karma: The sutra says: 'You bhiksus (bhiksu, a male Buddhist monastic)! After my parinirvana, you should respect and cherish the Pratimoksa (Pratimoksa, the book of monastic rules), as if in darkness encountering light, or a poor person obtaining treasure. You should know that this is your teacher, and it will be no different than if I were still in the world.' The treatise says: Every time this sutra mentions bhiksus, it is to show the aspect of detachment. It also shows the expedient path of the Mahayana (Mahayana, the Great Vehicle), which is common to the two vehicles (Sravakayana and Pratyekabuddhayana). Moreover, for the four assemblies (bhiksus, bhiksunis, upasakas, and upasikas), it is also the same practice of detachment. 'After my parinirvana' indicates the meaning of the bequeathed teachings, not the complete extinction of the Dharma. Because the imperishable, pure Dharmakaya (Dharmakaya, the body of the Dharma) constantly provides ultimate salvation for the world. As the sutra says, 'You should respect and cherish the Pratimoksa.' This moksa (moksa, liberation) is also the dharma that accords with the Vinaya (Vinaya, monastic discipline), and it is also the meaning of taming all actions. The Tathagata's (Tathagata, the thus-gone one) imperishable Dharmakaya itself is liberated, and he proclaimed the Pratimoksa. Relying on this Dharmakaya, one can cross over two kinds of obstacles: first, the dark obstacle of afflictions; second, the obstacle of emptiness and lack of wholesome roots. Being able to cross over the dark obstacle of afflictions is like a blind person gaining sight. As the sutra says, 'as if in darkness encountering light.' Being able to cross over the obstacle of emptiness and lack of wholesome roots is like fulfilling wealth and treasure. As the sutra says, 'a poor person obtaining treasure.' The rest shows that the Pratimoksa is the teacher of practice. As the sutra says, 'You should know that this is your teacher.' It also shows the similarity of upholding and benefiting people and the Dharma. As the sutra says, 'it will be no different than if I were still in the world.' Having spoken of the fundamentally pure precepts, next is the method.
便遠離清凈戒。
經曰：持凈戒者，不得販賣貿易、安置田宅、畜養人民奴婢畜生，一切種殖及諸財寶，皆當遠離如避火坑。不得斬伐草木墾土掘地、合和湯藥、占相吉兇仰觀星宿、推步盈虛歷數算計皆所不應，節身時食清凈自活。不得參豫世事通致使命、咒術仙藥結好貴人、親厚媟慢皆不應作。當自端心正念求度，不得包藏瘕疵顯異惑眾。於四供養知量知足，趣得供事，不應稸積。
論曰：此中方便遠離凈者，護根本凈戒故。如經「持凈戒者」故。云何護根本？何者是根本？護根本者，今說二種。何等為二？一者不同凡夫增過護；二者不同外道損智護。不同凡夫增過護者，有十一事：一者方便求利增過，如經「不得販」故。二者現前求利增過，如經「不得賣」故。三者交易求利增過，如經「不得貿易」故；若依世價無求利心，不犯賣買，法式如毗尼中廣說。四者所居業處，求多安隱增過，如經「不得安置田宅」故。五者眷屬增過，如經「不得畜養人民」故。此示外眷屬非同意者。何故不但言人而復說民者，以其同在人中，于善法不了，畜生之屬故。六者難生卑下心增過，如經「不得畜奴婢」故。七者養生求利增過，如經「不得畜生」故。八者多事增過，如經「不得一切種植」故。九者積聚增過，如經「
【現代漢語翻譯】 現代漢語譯本 便會遠離清凈的戒律。
經書中說：『持守清凈戒律的人，不應該進行販賣貿易、購置田地房產、蓄養奴婢人民和牲畜，一切種植行為以及各種財寶，都應當遠離，如同躲避火坑一樣。』不應該砍伐草木、開墾土地、挖掘地面、調配湯藥、占卜吉兇、仰觀星象、推算日月盈虧和曆法節氣，這些都是不應該做的，應當節制飲食，保持清凈的生活。不應該參與世俗事務，傳遞資訊，使用咒術仙藥，結交權貴，親近狎昵，這些都不應該做。應當端正心思，以正念尋求解脫，不應該包藏缺點，顯露怪異來迷惑大眾。對於衣食住行四種供養，要知道適量知足，只求得到維持生活的必需品，不應該積蓄財物。
論中說：這裡所說的方便遠離清凈，是爲了守護根本的清凈戒律的緣故。正如經書所說『持守清凈戒律的人』。那麼，如何守護根本呢？什麼是根本呢？守護根本，現在說兩種。哪兩種呢？一是不同於凡夫，通過增加過失來破壞戒律；二是不同於外道，通過損害智慧來破壞戒律。不同於凡夫，通過增加過失來破壞戒律，有十一件事：一是通過方便手段追求利益來增加過失，如經書所說『不應該進行販賣』；二是通過現前的行為追求利益來增加過失，如經書所說『不應該進行買』；三是通過交易行為追求利益來增加過失，如經書所說『不應該進行貿易』；如果按照世俗價格進行交易，沒有追求利益的心，就不算犯了買賣的戒律，具體的法則在《毗尼經》中有詳細說明。四是通過所居住的場所，追求更多的安穩來增加過失，如經書所說『不應該購置田地房產』；五是通過增加眷屬來增加過失，如經書所說『不應該蓄養人民』。這裡指的是外在的眷屬，而不是志同道合的人。為什麼不只說『人』而要說『人民』呢？因為他們同樣是人，但是對於善法不瞭解，如同畜生一樣。六是通過難以產生卑下之心來增加過失，如經書所說『不應該蓄養奴婢』；七是通過養生來追求利益來增加過失，如經書所說『不應該蓄養畜生』；八是通過增加事務來增加過失，如經書所說『不應該進行一切種植』；九是通過積聚財物來增加過失，如經書所說『 』
【English Translation】 English version Then one will be far away from pure precepts.
The Sutra says: 'Those who uphold pure precepts should not engage in selling and trading, acquiring fields and houses, raising people as servants and livestock, all kinds of planting, and all treasures; they should stay away from these as if avoiding a pit of fire.' One should not cut down trees and plants, cultivate land, dig the ground, mix medicines, practice divination for good or bad fortune, observe the stars, calculate the waxing and waning of the moon and the cycles of time; all these are inappropriate. One should restrain oneself, eat moderately, and live purely. One should not participate in worldly affairs, convey messages, use spells and elixirs, make friends with influential people, or engage in intimate and disrespectful behavior; all these should not be done. One should focus one's mind and seek liberation with right mindfulness, not concealing faults or displaying strange behaviors to mislead the public. Regarding the four offerings (clothing, food, bedding, and medicine), one should know the proper amount and be content, seeking only what is necessary for sustenance, and should not accumulate possessions.
The Treatise says: Here, 'skillfully staying away from purity' is for the sake of protecting the fundamental pure precepts. As the Sutra says, 'Those who uphold pure precepts.' How does one protect the fundamental? What is the fundamental? To protect the fundamental, I will now explain two aspects. What are the two? First, differing from ordinary people, protecting by increasing faults; second, differing from externalists, protecting by harming wisdom. Differing from ordinary people, protecting by increasing faults, there are eleven things: first, increasing faults by seeking profit through skillful means, as the Sutra says, 'should not engage in selling'; second, increasing faults by seeking profit in the present, as the Sutra says, 'should not engage in buying'; third, increasing faults by seeking profit through transactions, as the Sutra says, 'should not engage in trading'; if one trades according to worldly prices without seeking profit, one does not violate the precept against buying and selling; the rules are explained in detail in the Vinaya. Fourth, increasing faults by seeking more comfort in the place where one lives, as the Sutra says, 'should not acquire fields and houses'; fifth, increasing faults by increasing one's retinue, as the Sutra says, 'should not raise people'; this refers to external retinue, not those who share the same aspirations. Why does it not only say 'people' but also 'common people'? Because they are also people, but they do not understand the good Dharma, like livestock. Sixth, increasing faults by making it difficult to generate a humble mind, as the Sutra says, 'should not raise servants'; seventh, increasing faults by seeking profit through livelihood, as the Sutra says, 'should not raise livestock'; eighth, increasing faults by increasing affairs, as the Sutra says, 'should not engage in all kinds of planting'; ninth, increasing faults by accumulating possessions, as the Sutra says, '
及諸財寶」故。十者不覺增過，如經「皆當遠離如避火坑」。十一者不順威儀及損眾生增過，如經「不得斬伐草木墾土掘地」故。此十一種增過事，修行菩薩宜速遠離不應親近，避大火聚相似法故，如經「皆當遠離如避火坑」故。不同外道損智護者，謂世間分別見故。此分別見有五句十種分別，如經「合和湯藥乃至皆所不應」故，遮異見故。何者是根本者，此示根本有二種：一者行法根本故；二者行處根本故。行法根本者，波羅提木叉故。行處根本者，身口意故，于身口意行處行波羅提木叉故。節身時食等，示現身口意行處波羅提木叉故。修行菩薩當知三處波羅提木叉，無復有餘解脫故。身處波羅提木叉，有五種解脫、三種障對治、二種不應作不作故。一者他求放逸障，此障對治，如經「節身」故。二者內資無厭足障，此障對治，如經「時食」故。三者共相追求障，此障對治，如經「清凈自活」故。四者自性止多事，如經「不得參豫世事」故。五者自性尊重，不作輕賤事，如經「不得通致使命」故。后二句示現不應作不作。云何五種身解脫？一者外緣身解脫；二者內緣身解脫；三者自相緣身解脫；四者眾事緣身解脫；五者遠離異方便緣身解脫。五種解脫中，初句總、余句別應知。口處波羅提木叉者，有二種邪語不應作
【現代漢語翻譯】 現代漢語譯本：以及各種財物』的緣故。第十種是未覺察到過失增加，如經文所說『都應當遠離，如同躲避火坑』。第十一種是不順應威儀以及損害眾生而增加過失，如經文所說『不得砍伐草木，開墾土地，挖掘地面』的緣故。這十一種增加過失的事情，修行菩薩應當迅速遠離，不應親近，因為這類似於躲避巨大的火堆，如經文所說『都應當遠離，如同躲避火坑』的緣故。這與外道損害智慧的保護者不同，是因為世間的分別見解的緣故。這種分別見解有五句十種分別，如經文所說『混合湯藥乃至一切都不應當』的緣故，這是爲了遮止不同的見解。什麼是根本呢？這裡顯示根本有兩種：一是行法的根本；二是行處的根本。行法的根本是波羅提木叉（戒律）。行處的根本是身、口、意，在身、口、意行處奉行波羅提木叉。節制身體、按時飲食等，是示現身、口、意行處的波羅提木叉。修行菩薩應當知道這三處的波羅提木叉，沒有其他的解脫了。身處波羅提木叉，有五種解脫、三種障礙對治、兩種不應作不作。一是被他人追求而放逸的障礙，這種障礙的對治，如經文所說『節制身體』的緣故。二是對內在資生沒有厭足的障礙，這種障礙的對治，如經文所說『按時飲食』的緣故。三是共同互相追求的障礙，這種障礙的對治，如經文所說『清凈自活』的緣故。四是自性停止多事，如經文所說『不得參與世事』的緣故。五是自性尊重，不作輕賤的事情，如經文所說『不得傳遞使命』的緣故。后兩句示現不應作不作。什麼是五種身體的解脫？一是外緣身解脫；二是內緣身解脫；三是自相緣身解脫；四是眾事緣身解脫；五是遠離異方便緣身解脫。五種解脫中，第一句是總說，其餘的句子是分別說明，應當知道。口處波羅提木叉，有兩種邪語不應當作
【English Translation】 English version: 'and all kinds of treasures'. Tenth, not realizing the increase of faults, as the sutra says, 'All should be kept away from, like avoiding a pit of fire'. Eleventh, not conforming to dignified behavior and harming sentient beings, thus increasing faults, as the sutra says, 'One must not cut down trees and plants, cultivate land, or dig the ground'. These eleven kinds of things that increase faults, a Bodhisattva in training should quickly avoid and not be close to, because this is similar to avoiding a large pile of fire, as the sutra says, 'All should be kept away from, like avoiding a pit of fire'. This is different from external paths that harm the protectors of wisdom, because of worldly discriminating views. These discriminating views have five sentences and ten kinds of distinctions, as the sutra says, 'Mixing medicines and even everything else should not be done', because this is to prevent different views. What is the root? Here it shows that there are two kinds of roots: first, the root of practicing the Dharma; second, the root of the place of practice. The root of practicing the Dharma is the Pratimoksha (code of monastic discipline). The root of the place of practice is body, speech, and mind; practicing the Pratimoksha in the place of body, speech, and mind. Moderating the body, eating at the right time, etc., are showing the Pratimoksha in the place of body, speech, and mind. A Bodhisattva in training should know the Pratimoksha in these three places, there is no other liberation. The Pratimoksha in the place of the body has five kinds of liberation, three kinds of obstacles to overcome, and two kinds of things that should not be done. First, the obstacle of being distracted by others' pursuit, the remedy for this obstacle, as the sutra says, is 'moderating the body'. Second, the obstacle of insatiable desire for inner resources, the remedy for this obstacle, as the sutra says, is 'eating at the right time'. Third, the obstacle of mutual pursuit, the remedy for this obstacle, as the sutra says, is 'living purely by oneself'. Fourth, the nature of stopping many things, as the sutra says, 'One must not participate in worldly affairs'. Fifth, self-respect, not doing lowly things, as the sutra says, 'One must not deliver messages'. The last two sentences show what should not be done. What are the five kinds of liberation of the body? First, liberation from external conditions; second, liberation from internal conditions; third, liberation from self-nature conditions; fourth, liberation from various affairs conditions; fifth, liberation from different expedient means conditions. Among the five kinds of liberation, the first sentence is general, and the remaining sentences are specific, it should be known. The Pratimoksha in the place of speech, there are two kinds of wrong speech that should not be done
不作。一者依邪法語，有二種不應作：一、邪術惱眾生語；二、依邪藥作世辯不正語。如經「咒術仙藥」故。二者依邪人語，亦二種不應作：一者與族姓同好，多作鄙囈語；二者親近族姓，多作我慢語。如經「結好貴人親厚媟慢皆不應作」故。意處波羅提木叉者，有六句說三種障，對治三種不應作不作：一者多見他過障，犯自凈心故，此對治，如經「當自端心」故；二者邪思惟障，不能自度下地故，此對治，如經「正念求度」故；三者于受用眾具中無限無厭足障，此對治，第五句，於四供養知量知足故。此供養有二種：一者于身份中供養，謂飲食衣服臥具湯藥供養身份故；二者於心分中供養，謂不共心供養、無厭足心供養、二事相違心供養、等分心供養。此四種心供養，癡亂眾生常受用故、不知節量故；若入三昧分者知量故、若入道分者知足故。三種不應作不作者，一、不污凈戒，不受持心垢故，如經「不得包藏瑕疵」故；二者遠離無緣顯己勝行，令他不正解故，如經「顯異惑眾」故；三者遠離貪覆心，貯積眾具故，如經「趣得供事不應稸積」故。已說從根本戒，次說根本戒與從戒俱解脫，能生諸功德故。
經曰：此則略說持戒之相。戒是正順解脫之本，故名波羅提木叉。依因此戒，得生諸禪定及滅苦智慧。
【現代漢語翻譯】 現代漢語譯本 不應做的事情。第一種是依據邪惡的言論，有兩種不應做：一、用邪術惱害眾生的言論；二、依靠邪藥，用世俗的辯論說不正當的話。如經文所說『咒術仙藥』的緣故。第二種是依據邪惡的人的言論，也有兩種不應做：一、與同族姓的人關係過於親密，多說粗俗無聊的話；二、親近同族姓的人，多說傲慢自大的話。如經文所說『結交權貴，親近狎昵，傲慢輕侮，都不應做』的緣故。意處波羅提木叉（Pratimoksha，戒律）的內容，有六句話說明三種障礙，對治三種不應做的事情：一、多見他人過失的障礙，因為會冒犯自身的清凈心，對此的對治方法，如經文所說『應當端正自己的心』的緣故；二、邪惡思惟的障礙，因為不能自我解脫下劣的境界，對此的對治方法，如經文所說『以正念尋求解脫』的緣故；三、對於受用資具沒有限度沒有厭足的障礙，對此的對治方法，是第五句所說的，對於四種供養知道限量，知道滿足的緣故。這種供養有兩種：一、對於身體部分的供養，指飲食、衣服、臥具、湯藥供養身體的緣故；二、對於心念部分的供養，指不以共同的心供養、沒有厭足的心供養、兩種互相違背的心供養、等分的心供養。這四種心念的供養，是愚癡迷惑的眾生經常受用的，因為他們不知道節制和限量；如果進入三昧（Samadhi，禪定）的境界，就知道限量；如果進入道（道業）的境界，就知道滿足。三種不應做的事情：一、不玷污清凈的戒律，不接受和保持內心的污垢，如經文所說『不得包藏瑕疵』的緣故；二、遠離沒有緣由地顯揚自己殊勝的修行，使他人產生不正當的理解，如經文所說『顯示奇異，迷惑大眾』的緣故；三、遠離貪婪覆蓋的心，貯藏積聚資具，如經文所說『只要得到供養的物品，不應該積蓄』的緣故。已經說了從根本戒開始，接下來要說根本戒與從戒都解脫，能夠產生各種功德的緣故。
經文說：『這就是簡略地說明了持戒的相貌。』戒是真正順應解脫的根本，所以叫做波羅提木叉（Pratimoksha）。依靠這個戒律，能夠產生各種禪定以及滅除痛苦的智慧。 English version Things that should not be done. The first is based on evil speech, and there are two things that should not be done: first, speech that troubles sentient beings with evil arts; second, relying on evil medicine, using worldly arguments to say improper things. As the sutra says, 'spells and elixirs' are the reason. The second is based on the words of evil people, and there are also two things that should not be done: first, being too close to people of the same clan, saying vulgar and boring things; second, being close to people of the same clan, saying arrogant and conceited things. As the sutra says, 'Making friends with nobles, being intimate and frivolous, arrogant and contemptuous, should not be done' is the reason. The content of the 'Intentional Pratimoksha' (Pratimoksha, precepts) has six sentences explaining three kinds of obstacles, and counteracting three kinds of things that should not be done: first, the obstacle of seeing the faults of others, because it offends one's own pure mind, the countermeasure for this, as the sutra says, 'One should straighten one's own mind' is the reason; second, the obstacle of evil thoughts, because one cannot liberate oneself from inferior states, the countermeasure for this, as the sutra says, 'Seek liberation with right mindfulness' is the reason; third, the obstacle of having no limit and no satisfaction in the enjoyment of requisites, the countermeasure for this is what the fifth sentence says, knowing the limits of the four offerings, knowing contentment is the reason. There are two kinds of offerings: first, offerings to the body, referring to food, clothing, bedding, and medicine to nourish the body; second, offerings to the mind, referring to offerings with a non-common mind, offerings with an insatiable mind, offerings with two contradictory minds, and offerings with an equal mind. These four kinds of mental offerings are often enjoyed by foolish and deluded beings, because they do not know restraint and limits; if one enters the state of Samadhi (Samadhi, meditation), one knows the limits; if one enters the state of the Path (spiritual path), one knows contentment. Three things that should not be done: first, do not defile the pure precepts, do not accept and maintain the defilements of the mind, as the sutra says, 'Do not conceal flaws' is the reason; second, stay away from groundlessly displaying one's own superior practices, causing others to have improper understanding, as the sutra says, 'Displaying the extraordinary, confusing the masses' is the reason; third, stay away from the greedy and covering mind, storing and accumulating requisites, as the sutra says, 'As long as one obtains the offered items, one should not hoard them' is the reason. Having spoken about the fundamental precepts, next we will talk about the fundamental precepts and the derivative precepts being liberated together, being able to generate various merits is the reason.
The sutra says: 'This is a brief explanation of the appearance of upholding the precepts.' The precepts are the root of truly conforming to liberation, therefore it is called Pratimoksha (Pratimoksha). Relying on these precepts, one can generate various meditations and the wisdom to extinguish suffering.
【English Translation】 Things that should not be done. The first is based on evil speech, and there are two things that should not be done: first, speech that troubles sentient beings with evil arts; second, relying on evil medicine, using worldly arguments to say improper things. As the sutra says, 'spells and elixirs' are the reason. The second is based on the words of evil people, and there are also two things that should not be done: first, being too close to people of the same clan, saying vulgar and boring things; second, being close to people of the same clan, saying arrogant and conceited things. As the sutra says, 'Making friends with nobles, being intimate and frivolous, arrogant and contemptuous, should not be done' is the reason. The content of the 'Intentional Pratimoksha' (Pratimoksha, precepts) has six sentences explaining three kinds of obstacles, and counteracting three kinds of things that should not be done: first, the obstacle of seeing the faults of others, because it offends one's own pure mind, the countermeasure for this, as the sutra says, 'One should straighten one's own mind' is the reason; second, the obstacle of evil thoughts, because one cannot liberate oneself from inferior states, the countermeasure for this, as the sutra says, 'Seek liberation with right mindfulness' is the reason; third, the obstacle of having no limit and no satisfaction in the enjoyment of requisites, the countermeasure for this is what the fifth sentence says, knowing the limits of the four offerings, knowing contentment is the reason. There are two kinds of offerings: first, offerings to the body, referring to food, clothing, bedding, and medicine to nourish the body; second, offerings to the mind, referring to offerings with a non-common mind, offerings with an insatiable mind, offerings with two contradictory minds, and offerings with an equal mind. These four kinds of mental offerings are often enjoyed by foolish and deluded beings, because they do not know restraint and limits; if one enters the state of Samadhi (Samadhi, meditation), one knows the limits; if one enters the state of the Path (spiritual path), one knows contentment. Three things that should not be done: first, do not defile the pure precepts, do not accept and maintain the defilements of the mind, as the sutra says, 'Do not conceal flaws' is the reason; second, stay away from groundlessly displaying one's own superior practices, causing others to have improper understanding, as the sutra says, 'Displaying the extraordinary, confusing the masses' is the reason; third, stay away from the greedy and covering mind, storing and accumulating requisites, as the sutra says, 'As long as one obtains the offered items, one should not hoard them' is the reason. Having spoken about the fundamental precepts, next we will talk about the fundamental precepts and the derivative precepts being liberated together, being able to generate various merits is the reason.
The sutra says: 'This is a brief explanation of the appearance of upholding the precepts.' The precepts are the root of truly conforming to liberation, therefore it is called Pratimoksha (Pratimoksha). Relying on these precepts, one can generate various meditations and the wisdom to extinguish suffering.
論曰：從戒是戒相故，不可廣說顯示，略說應知，如經「此則略說持戒之相」故。戒是正順者，此言示現從戒義故。於此彼處說從有二種：一者從根本戒；二者從根本所起成就戒。從根本戒者，示現順根本無作波羅提木叉，如向已說故。從根本所起成就戒者，示現后際解脫因，中際從戒生故，如經「解脫之本」故。戒是解脫體，能正度故，如經「故名波羅提木叉」故。此言示現能度身口意惡，彼岸成就三業解脫故。能生諸功德者，示現有色解脫功德、無色解脫功德，彼二相順相違解脫功德皆從彼生故，如經「依因此戒得生諸禪定及滅苦智慧」故。次說勸修戒利益故。
經曰：是故比丘！當持凈戒，勿令毀缺。若人能持凈戒，是則能有善法；若無凈戒，諸善功德皆不得生。是以當知戒為第一安隱功德住處。
論曰：云何勸修戒利益？于中有五種勸：一者勸不失自體，如經「當持凈戒」故；二者勸不捨方便，如經「勿令毀缺」故；三者勸遠離諸過身口意業，常集功德故，如經「若人能持凈戒是則能有善法」故；四者勸知多過惡于身口意中，一切時不能生功德故，如經「若無凈戒諸善功德皆不得生」故；五者顯示持戒菩薩于所修行三種戒中有如是得失者，我當住安隱處，不住不安隱處故，如經「是以當知
【現代漢語翻譯】 現代漢語譯本： 論曰：因為『從戒』是戒相的緣故，不可以廣泛地宣說和顯示，應該簡略地說，如經文所說：『這就是簡略地說明持戒的相貌』。『戒是正順』，這句話是說『從戒』的意義。在這裡和那裡所說的『從』有兩種：一是『從根本戒』；二是『從根本所起成就戒』。『從根本戒』，是說順從根本的無作波羅提木叉（Pratimoksha，別解脫戒），如前面已經說過的。『從根本所起成就戒』，是說後來的解脫之因，因為中間階段是從戒產生的，如經文所說：『解脫的根本』。戒是解脫的本體，能夠正確地度脫，如經文所說：『所以名為波羅提木叉』。這句話是說能夠度脫身口意的惡業，成就三業的解脫。能夠產生各種功德，是說有色界的解脫功德、無色界的解脫功德，這兩種相反相順的解脫功德都是從戒產生的，如經文所說：『依靠此戒，能夠產生各種禪定以及滅苦的智慧』。下面是勸勉修持戒律的利益。 經曰：因此，比丘（bhiksu，出家男子）！應當持守清凈的戒律，不要讓它毀壞缺失。如果有人能夠持守清凈的戒律，那麼就能擁有善法；如果沒有清凈的戒律，各種善的功德都不能產生。因此應當知道，戒是第一安穩的功德住處。 論曰：如何勸勉修持戒律的利益？其中有五種勸勉：一是勸勉不要失去戒律的自體，如經文所說：『應當持守清凈的戒律』；二是勸勉不要捨棄方便，如經文所說：『不要讓它毀壞缺失』；三是勸勉遠離各種身口意業的過失，常常積聚功德，如經文所說：『如果有人能夠持守清凈的戒律，那麼就能擁有善法』；四是勸勉知道身口意中有許多過失，任何時候都不能產生功德，如經文所說：『如果沒有清凈的戒律，各種善的功德都不能產生』；五是顯示持戒的菩薩（bodhisattva，覺悟有情）在所修行的三種戒律中，有這樣的得失，我應當住在安穩的地方，不住在不安穩的地方，如經文所說：
【English Translation】 English version: Commentary: Because 'following precepts' is the characteristic of precepts, it cannot be extensively explained and displayed. It should be briefly stated, as the scripture says, 'This is a brief explanation of the characteristics of upholding precepts.' 'Precepts are correct and compliant,' this statement illustrates the meaning of 'following precepts.' The 'following' mentioned here and there has two types: first, 'following the fundamental precepts'; second, 'following the precepts arising from and accomplishing the fundamental precepts.' 'Following the fundamental precepts' means showing compliance with the fundamental non-active Pratimoksha (individual liberation vow), as previously stated. 'Following the precepts arising from and accomplishing the fundamental precepts' means showing the cause of future liberation, because the intermediate stage arises from precepts, as the scripture says, 'The root of liberation.' Precepts are the essence of liberation, capable of correct deliverance, as the scripture says, 'Therefore it is called Pratimoksha.' This statement indicates the ability to deliver from evil deeds of body, speech, and mind, accomplishing the liberation of the three karmas. Being able to generate various merits means showing the merits of liberation in the realm of form and the merits of liberation in the formless realm. Both the mutually compliant and mutually contradictory merits of liberation arise from them, as the scripture says, 'Relying on these precepts, one can generate various meditations and the wisdom to extinguish suffering.' Next is the explanation of the benefits of encouraging the practice of precepts. Scripture: Therefore, monks (bhiksu)! You should uphold pure precepts, not allowing them to be broken or deficient. If one can uphold pure precepts, then one can have good dharmas; if there are no pure precepts, various good merits cannot arise. Therefore, it should be known that precepts are the first safe and secure dwelling place of merit. Commentary: How to encourage the benefits of practicing precepts? There are five types of encouragement: first, encouraging not to lose the self-nature of precepts, as the scripture says, 'You should uphold pure precepts'; second, encouraging not to abandon the means, as the scripture says, 'Not allowing them to be broken or deficient'; third, encouraging to stay away from various faults of body, speech, and mind, and constantly accumulate merits, as the scripture says, 'If one can uphold pure precepts, then one can have good dharmas'; fourth, encouraging to know that there are many faults in body, speech, and mind, and at no time can merits arise, as the scripture says, 'If there are no pure precepts, various good merits cannot arise'; fifth, showing that a Bodhisattva (enlightenment being) who upholds precepts has such gains and losses in the three types of precepts he practices, I should dwell in a safe and secure place, not dwell in an unsafe and insecure place, as the scripture says:
戒為第一安隱功德住處」故。此言正示現勸修利益勝義故。已說修集對治邪業功德，次說對治修集止苦功德。是中苦有三種：一者根欲放逸苦；二者多食苦；三者懈怠睡眠苦。是三種苦，三昧樂門對治應知。云何根欲放逸苦對治？
經曰：汝等比丘！已能住戒，當制五根，勿令放逸入於五欲。譬如牧牛之人執杖視之，不令縱逸犯人苗稼。若縱五根非唯五欲，將無崖畔不可制也。亦如惡馬不以轡制，將當牽人墜于坑陷。如被劫害，苦止一世；五根賊禍，殃及累世。為害甚重，不可不慎。是故智者制而不隨，持之如賊不令縱逸。假令縱之，皆亦不久見其磨滅。
論曰：根放逸苦者，是苦因、苦果故，依戒凈三昧方便攝唸對治故，如經「已能住戒當制五根」故。何故但說五根？示現色非色別故。復示意根中有五根，二種對治故。云何二種？一者動念對治故；二者不動對治故，戒念護根利益相似法故，如經「勿令放逸乃至犯人苗稼」故。身戒清凈故，種種色不放逸，牧牛相似法故。正念成就故，種種心不行，執杖相似法故。以戒念成就故，三昧方便及正受功德無減無失故，不犯苗稼相似法故。復示無戒念失上上損心故，氣分成就難對治故，如經「若縱五根非唯五欲，將無崖畔不可制也」故。次說無對難對治，惡馬
【現代漢語翻譯】 現代漢語譯本 「戒律是第一安穩功德的住所」，這是爲了正確地展示、勸導修行戒律的殊勝利益。前面已經說了通過修行來對治邪惡行為的功德，接下來要說通過修行來對治停止痛苦的功德。痛苦有三種：一是根（感官）和慾望放縱的痛苦；二是飲食過多的痛苦；三是懈怠睡眠的痛苦。這三種痛苦，應該用三昧（專注）的快樂之門來對治。那麼，如何對治根和慾望放縱的痛苦呢？ 經中說：『你們這些比丘！既然已經能夠安住于戒律，就應當控制好自己的五根（眼、耳、鼻、舌、身），不要讓它們放縱地進入五欲（色、聲、香、味、觸）。就像牧牛人拿著鞭子看著牛，不讓它們隨意亂跑，糟蹋別人的莊稼一樣。如果放縱五根，那麼慾望就無邊無際，無法控制了。』也像一匹惡馬，如果不加以韁繩控制，就會把人拉到坑裡。被搶劫傷害，痛苦只是一世；而五根帶來的災禍，會殃及很多世代。危害非常嚴重，不可不謹慎。所以，有智慧的人會控制它們而不順從它們，像對待盜賊一樣看管它們，不讓它們放縱。即使暫時放縱它們，也會很快看到它們的消亡。 論中說：根放縱的痛苦，既是痛苦的原因，也是痛苦的結果。因此，要依靠戒律清凈、三昧方便和攝念來對治它，就像經中所說『已經能夠安住于戒律，就應當控制好自己的五根』。為什麼只說五根呢？這是爲了顯示色（物質）和非色（精神）的區別。也表示意根（意識）中包含五根，需要兩種對治方法。哪兩種呢？一是動念的對治，二是不動念的對治。戒律和正念守護根，與利益相似，就像經中所說『不要讓它們放縱，甚至糟蹋別人的莊稼』。身戒清凈，就不會對各種各樣的色放縱，這就像牧牛一樣。正念成就，各種各樣的心念就不會產生，這就像拿著鞭子一樣。因為戒律和正念成就，三昧方便和正受的功德就不會減少或喪失，這就像不糟蹋莊稼一樣。還表明沒有戒律和正念，就會失去越來越高的境界，損害心，氣脈的成就難以對治，就像經中所說『如果放縱五根，那麼慾望就無邊無際，無法控制了』。接下來要說沒有對治或者難以對治的情況，就像惡馬一樣。
【English Translation】 English version 'Precepts are the abode of the first secure merit,' hence. This statement correctly demonstrates and encourages the supreme meaning of the benefits of cultivating precepts. Having spoken of the merit of cultivating antidotes to evil deeds, next we speak of the merit of cultivating antidotes to ceasing suffering. Among these, there are three types of suffering: first, the suffering of indulgence in the senses and desires; second, the suffering of overeating; third, the suffering of laziness and sleepiness. These three types of suffering should be understood as being counteracted by the gate of the joy of Samadhi (concentration). How is the suffering of indulgence in the senses and desires counteracted? The Sutra says: 'You Bhikshus! Having been able to abide in precepts, you should control the five senses, not allowing them to indulge in the five desires. Just as a cowherd watches over his cattle with a staff, not allowing them to run wild and damage other people's crops. If the five senses are indulged, then desires will be boundless and uncontrollable.' It is also like a wicked horse, if not controlled with reins, will drag people into pits. Being harmed by robbery causes suffering for only one lifetime; the calamities brought by the five senses will affect many generations. The harm is very serious, and one must be very careful. Therefore, the wise control them and do not follow them, guarding them like thieves, not allowing them to indulge. Even if they are temporarily indulged, one will soon see their destruction. The Treatise says: The suffering of indulgence in the senses is both the cause and the result of suffering. Therefore, one should rely on the purity of precepts, the skillful means of Samadhi, and mindfulness to counteract it, as the Sutra says, 'Having been able to abide in precepts, you should control the five senses.' Why only speak of the five senses? This is to show the distinction between form (matter) and non-form (mind). It also indicates that the mind-sense (意識, yishi) contains the five senses, requiring two types of antidotes. What are the two types? First, the antidote to moving thoughts; second, the antidote to non-moving thoughts. Precepts and mindfulness protect the senses, similar to the benefits, as the Sutra says, 'Not allowing them to indulge, even to the point of damaging other people's crops.' Because the precepts of the body are pure, one will not indulge in various forms, which is similar to herding cattle. Because right mindfulness is accomplished, various thoughts will not arise, which is similar to holding a staff. Because precepts and mindfulness are accomplished, the merit of the skillful means of Samadhi and right reception will not diminish or be lost, which is similar to not damaging crops. It also shows that without precepts and mindfulness, one will lose higher and higher states, harm the mind, and the accomplishment of the Qi channels will be difficult to counteract, as the Sutra says, 'If the five senses are indulged, then desires will be boundless and uncontrollable.' Next, we will speak of situations where there is no antidote or it is difficult to counteract, like a wicked horse.
相似法故，如經「亦如惡馬不以轡制，將當牽人墜于坑陷」故。復示過重相似不相似，又因果深苦無量世故，示現先際中慎故，如經「如被劫害，苦止一世；五根賊禍，殃及累世。為害甚重，不可不慎」故。向說戒念護，今說智護故。智者三昧觀故，彼是三昧重障故，如經「是故智者制而不隨」故。護彼如害命者，相似法故，如經「持之如賊不令縱逸」故。重者既如是，輕者云何制？是中輕者，謂細相習障故，於此處有時則有、無時則無故，不作意起故，如經「假令縱之」故。勢無自立故，如經「皆亦不久」故。性是無對不相見故，如經「見其磨滅」故。是中雲何立見？示現依見時說故，彼無見故滅見故。次說欲放逸苦對治。
經曰：此五根者心為其主，是故汝等當好制心。心之可畏，甚於毒蛇惡獸怨賊大火越逸，未足喻也。動轉輕躁，但觀于蜜不見深坑。譬如狂象無鉤、猿猴得樹，騰躍踔躑難可禁制。當急挫之，無令放逸。縱此心者，喪人善事；制之一處，無事不辦。是故比丘！當勤精進折伏汝心。
論曰：是中欲苦者，心性差別故，亦是苦因苦果故，示現種種色苦依彼而有故，如經「此五根者心為其主」故應知。自他生過故、勤遮故，如經「是故汝等當好制心」故。何故勤遮？示現此心三昧障法故。
【現代漢語翻譯】 現代漢語譯本 相似的緣故，就像經書上說的『就像對待不聽話的惡馬，如果不加以控制，就會把人拉到坑裡』一樣。又說明了過失的嚴重程度，相似與不相似之處，以及因為因果關係而產生的深重苦難是無量世的緣故，所以要警惕最初的起心動念，就像經書上說的『如果被強盜劫掠，痛苦只是一世；而五根（眼、耳、鼻、舌、身）帶來的禍患，會殃及累世。危害非常嚴重，不可不謹慎』一樣。之前說的是用戒律和正念來守護，現在說的是用智慧來守護。因為智者會用三昧（專注）來觀察，而五根是三昧的重大障礙，所以經書上說『因此智者要控制它們，而不是放縱它們』。守護五根就像保護自己的性命一樣，這是相似的緣故，就像經書上說的『要像對待盜賊一樣看管它們，不要讓它們放縱』。既然嚴重的五根是這樣，那麼輕微的五根該如何控制呢？這裡所說的輕微的五根，指的是細微的習氣所造成的障礙，對於這些習氣，有時會有，有時沒有，因為不是刻意造作而產生的，所以經書上說『即使放縱它們』。因為它們的力量無法自己建立，所以經書上說『也都不長久』。它們的性質是無對、不可見的，所以經書上說『看到它們磨滅』。這裡如何建立『見』呢？說明是依據『見』產生的時候說的，因為它們沒有『見』，所以要滅除『見』。接下來講的是用什麼來對治放縱慾望的痛苦。
經書上說：『這五根以心為主，所以你們應當好好地控制自己的心。心的可怕，比毒蛇、惡獸、怨賊、大火還要厲害，這些都不能完全比喻它的可怕。心動搖不定，輕浮急躁，只看到眼前的蜜糖，卻看不到深坑。就像狂象沒有鉤子，猿猴得到了樹木，騰躍跳躍難以禁止。應當趕緊挫敗它，不要讓它放縱。放縱這顆心，會喪失人的善行；把心控制在一個地方，沒有什麼事情辦不成。所以比丘們！應當勤奮精進，折服你們的心。』
論中說：這裡所說的慾望的痛苦，是因為心的性質差別造成的，也是苦因和苦果的緣故，說明了種種色（物質）的痛苦都是依靠心而產生的，就像經書上說的『這五根以心為主』一樣，應當明白。因為會產生自己和他人的過失，所以要努力遮止，就像經書上說的『所以你們應當好好地控制自己的心』。為什麼要努力遮止呢？說明這顆心是三昧的障礙。
【English Translation】 English version Due to the similarity, as the sutra says, 'It is like a wicked horse that, if not controlled by reins, will drag people into pits and traps.' Furthermore, it illustrates the severity of transgressions, both similar and dissimilar, and because of the immeasurable eons of suffering caused by karma, it demonstrates caution from the very beginning, as the sutra says, 'Being robbed causes suffering for only one lifetime; the calamities of the five senses bring misfortune for many lifetimes. The harm is very severe, so one must be cautious.' Previously, it spoke of guarding with precepts and mindfulness; now, it speaks of guarding with wisdom. Because the wise observe with samadhi (concentration), and the five senses are a major obstacle to samadhi, as the sutra says, 'Therefore, the wise control them and do not indulge them.' Guarding them is like protecting one's life, due to the similarity, as the sutra says, 'Hold them like thieves, not allowing them to run wild.' If the severe ones are like this, how should the minor ones be controlled? The minor ones here refer to the obstacles caused by subtle habitual tendencies, which sometimes exist and sometimes do not, because they do not arise intentionally, as the sutra says, 'Even if you indulge them.' Because their power cannot establish itself, as the sutra says, 'They will all be short-lived.' Their nature is without opposition and invisible, as the sutra says, 'See their annihilation.' How is 'seeing' established here? It indicates that it is spoken of when 'seeing' arises, because they have no 'seeing,' so 'seeing' must be extinguished. Next, it speaks of what to counteract the suffering of indulging desires.
The sutra says: 'These five senses are led by the mind, therefore you should control your mind well. The fearfulness of the mind is greater than poisonous snakes, fierce beasts, vengeful thieves, and great fires; these are not sufficient to describe its fearfulness. It is restless and fickle, only seeing the honey and not seeing the deep pit. It is like a wild elephant without a hook, or a monkey that has found a tree, leaping and jumping, difficult to restrain. You should quickly subdue it, do not let it run wild. Indulging this mind will cause one to lose good deeds; controlling it in one place, there is nothing that cannot be accomplished. Therefore, monks! You should diligently strive to subdue your mind.'
The treatise says: The suffering of desire here is due to the difference in the nature of the mind, and it is also the cause and effect of suffering, illustrating that all kinds of material (rupa) suffering arise dependent on the mind, as the sutra says, 'These five senses are led by the mind,' one should understand. Because it produces faults for oneself and others, one should diligently prevent it, as the sutra says, 'Therefore, you should control your mind well.' Why should one diligently prevent it? It illustrates that this mind is an obstacle to samadhi.
何者是三昧相？云何障法相？三昧相者有三種：一者無二念三昧相；二者調柔不動三昧相；三者起多功德三昧相故。障法相者亦有三種：一者心性差別障；二者輕動不調障；三者失諸功德障。心性差別障者，如經「心之可畏，甚於毒蛇惡獸怨賊大火越逸，未足喻也」故。是中差別者，貪等四種差別故。修無二念三昧者，於此差別處可畏應知，四種譬喻相似法故，復示不相似法大可畏故。輕動不調障者，如經「動轉輕躁」如是等故。于中動轉者，示現諸根中轉識動故。復速疾故，猿猴相似法故。但觀于蜜者，示現有翳不見未來故。深坑者，障礙義故。是障礙有二種：一者生處障礙；二者修一切行時困苦不能成就障礙，狂象相似法故。急挫者，示現抑入無動處故。無令放逸者，顯示攝入調伏聚故。失諸功德障者，如經「縱此心者喪人善事」故。無二念三昧相者，如經「制之一處」故。起多功德三昧相者，如經「無事不辦」故。調柔不動三昧相者，如經「當勤精進折伏汝心」故。已說根欲苦對治，次說多食苦對治。
經曰：汝等比丘！受諸飲食當如服藥，於好于惡勿生增減，趣得支身以除飢渴。如蜂採花但取其味不損色香。比丘亦爾，受人供養趣自除惱，無得多求壞其善心。譬如智者籌量牛力所堪多少，不令過分以竭
【現代漢語翻譯】 現代漢語譯本： 什麼是三昧（Samadhi，定、等持）的相？什麼是障法（obstacles to Dharma practice）的相？三昧的相有三種：一是無二念三昧相；二是調柔不動三昧相；三是起多功德三昧相。障法的相也有三種：一是心性差別障；二是輕動不調障；三是失諸功德障。心性差別障，如經中所說：『心的可怕，勝過毒蛇、惡獸、怨賊、大火的越逸，這些都不足以比喻。』這裡所說的差別，是指貪等四種差別。修無二念三昧的人，對於這些差別處的可怕之處應當知曉，因為這四種譬喻與相似法有關，並且顯示了不相似法的大可怕之處。輕動不調障，如經中所說：『動轉輕躁』等等。其中動轉，是示現諸根中轉識的動。又因為快速，所以與猿猴相似。只關注蜂蜜的人，是示現因為有翳而看不見未來。深坑，是障礙的意思。這種障礙有兩種：一是生處障礙；二是修一切行時困苦不能成就的障礙，與狂象相似。急挫，是示現抑制進入無動之處。無令放逸，是顯示攝入調伏的聚集。失諸功德障，如經中所說：『放縱此心會喪失人的善事。』無二念三昧相，如經中所說：『制之一處。』起多功德三昧相，如經中所說：『無事不辦。』調柔不動三昧相，如經中所說：『應當勤奮精進折伏你的心。』已經說了根欲苦的對治，接下來要說多食苦的對治。
經中說：『你們這些比丘（Bhikkhu，佛教出家男眾）！接受飲食應當像服用藥物一樣，對於好的或壞的食物，不要產生增加或減少的想法，只要能夠維持身體，解除飢渴就可以了。就像蜜蜂採花，只取花蜜的味道，而不損害花朵的顏色和香味。比丘也是這樣，接受別人的供養，只要能夠消除自己的煩惱就可以了，不要貪得無厭，破壞別人的善心。譬如智者會衡量牛的力量，能夠承受多少，不讓它過度勞累以至於力竭。』
【English Translation】 English version: What is the characteristic of Samadhi (定, 等持)? What is the characteristic of obstacles to Dharma practice? There are three characteristics of Samadhi: first, the characteristic of non-dualistic Samadhi; second, the characteristic of harmonious and unmoving Samadhi; and third, the characteristic of Samadhi that generates many merits. There are also three characteristics of obstacles to Dharma practice: first, the obstacle of differences in mental nature; second, the obstacle of frivolous movement and disharmony; and third, the obstacle of losing all merits. The obstacle of differences in mental nature is as the sutra says: 'The fearfulness of the mind is greater than poisonous snakes, ferocious beasts, vengeful enemies, and the uncontrolled spread of great fire; these are not sufficient to describe it.' The differences mentioned here refer to the four types of differences such as greed. Those who cultivate non-dualistic Samadhi should be aware of the fearfulness of these different places, because these four metaphors are related to similar dharmas, and they also reveal the great fearfulness of dissimilar dharmas. The obstacle of frivolous movement and disharmony is as the sutra says: 'Moving and restless,' and so on. Among them, 'moving' indicates the movement of the transforming consciousness (轉識) in the sense organs. Moreover, because of its speed, it is similar to a monkey. The one who only looks at honey is showing that they cannot see the future because of the veil of ignorance. A deep pit represents the meaning of an obstacle. This obstacle has two types: first, the obstacle of the place of birth; second, the obstacle of suffering and inability to achieve success when practicing all kinds of conduct, which is similar to a mad elephant. 'Sudden suppression' indicates suppressing and entering a state of non-movement. 'Do not let it be unrestrained' shows gathering and subduing the aggregates. The obstacle of losing all merits is as the sutra says: 'Indulging this mind will lead to the loss of one's good deeds.' The characteristic of non-dualistic Samadhi is as the sutra says: 'Control it in one place.' The characteristic of Samadhi that generates many merits is as the sutra says: 'Nothing cannot be accomplished.' The characteristic of harmonious and unmoving Samadhi is as the sutra says: 'You should diligently strive to subdue your mind.' Having spoken about the antidote to the suffering of roots and desires, next we will speak about the antidote to the suffering of excessive eating.
The sutra says: 'You Bhikkhus (比丘, Buddhist monks)! When receiving food, you should treat it like taking medicine. Do not increase or decrease your thoughts about whether the food is good or bad. Just obtain enough to support your body and relieve hunger and thirst. Just as a bee collects the nectar from a flower, taking only its flavor without harming its color and fragrance, so too should a Bhikkhu receive offerings from others, just enough to eliminate their afflictions, without being greedy and destroying their good intentions. For example, a wise person will measure the strength of an ox, how much it can bear, and not let it overexert itself to the point of exhaustion.'
其力。
論曰：多食者，三昧障故。食有二種。何等為二？一者身食；二者心心數法食。若多段食，難止息故、去禪定遠故。是心心數法食者，欲界相違法中方便對治故。復有第一義心三昧中盡故，成就無食三昧故。如是二種三昧，有六種功德成就。何等為六？一者受用對治功德成就；二者平等觀功德成就；三者究竟對治功德成就；四者顯示平等觀功德相似成就；五者不虛受功德成就；六者知時功德成就。此六種功德顯示成就二種三昧。第一、第五、第六功德成就，顯示少食三昧故；餘者三種功德成就，顯示無食三昧故。受用對治功德成就者，如經「汝等比丘受諸飲食當如服藥」故。平等觀功德成就者，如經「於好于惡勿生增減」故。究竟對治功德成就者，如經「趣得支身以除飢渴」故。此示平等法身攝平等觀，究竟無飢渴故。顯示平等觀功德相似成就者，如經「如蜂採花，但取其味不損色香，比丘亦爾」故。是中不損者，示現非壞法觀故。不虛受功德成就者，如經「受人供養趣自除惱」故。知時功德成就者，如經「無得多求壞其善心」故。多求者，示現心心數法多三昧功德不現前故。籌量牛力等，示知時相似法故。示現知時有二種：一者方便時計挍故；二者成就時相應故，示多食過故。已說多食苦對治，次說
【現代漢語翻譯】 現代漢語譯本： 其力。
論曰：多食者，三昧（Samadhi, 定）障故。食有二種。何等為二？一者身食；二者心心數法食。若多段食，難止息故、去禪定遠故。是心心數法食者，欲界相違法中方便對治故。復有第一義心三昧中盡故，成就無食三昧故。如是二種三昧，有六種功德成就。何等為六？一者受用對治功德成就；二者平等觀功德成就；三者究竟對治功德成就；四者顯示平等觀功德相似成就；五者不虛受功德成就；六者知時功德成就。此六種功德顯示成就二種三昧。第一、第五、第六功德成就，顯示少食三昧故；餘者三種功德成就，顯示無食三昧故。受用對治功德成就者，如經『汝等比丘受諸飲食當如服藥』故。平等觀功德成就者，如經『於好于惡勿生增減』故。究竟對治功德成就者，如經『趣得支身以除飢渴』故。此示平等法身攝平等觀，究竟無飢渴故。顯示平等觀功德相似成就者，如經『如蜂採花，但取其味不損色香，比丘亦爾』故。是中不損者，示現非壞法觀故。不虛受功德成就者，如經『受人供養趣自除惱』故。知時功德成就者，如經『無得多求壞其善心』故。多求者，示現心心數法多三昧功德不現前故。籌量牛力等，示知時相似法故。示現知時有二種：一者方便時計挍故；二者成就時相應故，示多食過故。已說多食苦對治，次說
譯文： 論中說：吃得太多，會障礙三昧（Samadhi, 定）。食物有兩種。哪兩種呢？一是身體的食物；二是心和心所法的食物。如果吃太多段食，難以止息，遠離禪定。心和心所法的食物，是在欲界相互違背的法中，用方便法來對治。又在第一義心中，三昧達到止息，成就無食三昧。這兩種三昧，有六種功德成就。哪六種呢？一是受用對治功德成就；二是平等觀功德成就；三是究竟對治功德成就；四是顯示平等觀功德相似成就；五是不虛受功德成就；六是知時功德成就。這六種功德顯示成就兩種三昧。第一、第五、第六功德成就，顯示少食三昧；其餘三種功德成就，顯示無食三昧。受用對治功德成就，如經文所說『你們比丘接受各種飲食應當像服藥一樣』。平等觀功德成就，如經文所說『對於好與壞不要產生增減之心』。究竟對治功德成就，如經文所說『僅僅爲了維持身體，解除飢渴』。這顯示平等法身包含平等觀，最終沒有飢渴。顯示平等觀功德相似成就，如經文所說『如同蜜蜂採花，只取其味道而不損害花朵的顏色和香味，比丘也應如此』。其中不損害，是示現非破壞法的觀察。不虛受功德成就，如經文所說『接受別人的供養是爲了消除自己的煩惱』。知時功德成就，如經文所說『不要貪求過多，破壞自己的善心』。貪求過多，是示現心和心所法過多，三昧的功德就不會顯現。衡量牛的力量等，是顯示知時的相似法。顯示知時有兩種：一是方便時的計算；二是成就時相應，顯示多食的過患。已經說了多食的苦和對治，接下來要說
【English Translation】 English version: Its power.
Treatise says: Overeating obstructs Samadhi (定, concentration). There are two kinds of food. What are the two? One is physical food; the other is the food of mind and mental factors. If one eats too much solid food, it is difficult to stop and rest, and one is far from meditative concentration. The food of mind and mental factors is a skillful means to counteract the conflicting aspects of the desire realm. Furthermore, in the ultimate meaning of mind, Samadhi is exhausted, thus accomplishing the Samadhi of no food. These two kinds of Samadhi have six kinds of accomplished merits. What are the six? First, the accomplishment of the merit of counteracting enjoyment; second, the accomplishment of the merit of equal observation; third, the accomplishment of the merit of ultimate counteraction; fourth, the accomplishment of the similar achievement of displaying the merit of equal observation; fifth, the accomplishment of the merit of not receiving in vain; sixth, the accomplishment of the merit of knowing the time. These six kinds of merits display the accomplishment of two kinds of Samadhi. The accomplishment of the first, fifth, and sixth merits displays the Samadhi of eating little; the remaining three kinds of merits display the Samadhi of no food. The accomplishment of the merit of counteracting enjoyment is as the sutra says, 'You monks should receive all food and drink as if taking medicine.' The accomplishment of the merit of equal observation is as the sutra says, 'Do not increase or decrease in regard to good or evil.' The accomplishment of the merit of ultimate counteraction is as the sutra says, 'Just enough to support the body and remove hunger and thirst.' This shows that the equal Dharmakaya (法身, body of truth) encompasses equal observation, ultimately without hunger or thirst. The similar accomplishment of displaying the merit of equal observation is as the sutra says, 'Like a bee collecting honey, taking only the taste without harming the color or fragrance, so too should a monk be.' Among these, 'without harming' shows the observation of non-destructive Dharma. The accomplishment of the merit of not receiving in vain is as the sutra says, 'Receiving offerings from others is to remove one's own afflictions.' The accomplishment of the merit of knowing the time is as the sutra says, 'Do not seek too much, lest you ruin your good heart.' Seeking too much shows that if the mind and mental factors are excessive, the merits of Samadhi will not manifest. Measuring the strength of an ox, etc., shows a similar method of knowing the time. Showing the knowledge of time has two aspects: first, calculation at the time of skillful means; second, corresponding to the time of accomplishment, showing the fault of overeating. Having spoken of the suffering and counteraction of overeating, next to speak of
懈怠睡眠苦對治。
經曰：汝等比丘！晝則勤心修集善法無令失時，初夜后夜亦勿有廢，中夜誦經以自訊息，無以睡眠因緣令一生空過無所得也。當念無常之火燒諸世間，早求自度勿睡眠也。諸煩惱賊常伺殺人甚於怨家，安可睡眠不自驚悟？煩惱毒蛇睡在汝心，譬如黑蚖在汝室睡，當以持戒之鉤早摒除之。睡蛇既出乃可安眠，不出而睡是無慚人。慚恥之服，于諸莊嚴最為第一。慚如鐵鉤，能制人非法。是故比丘！常當慚恥勿得暫替。若離慚恥，則失諸功德。有愧之人則有善法；若無愧者，與諸禽獸無相異也。
論曰：懈怠睡眠苦對治者，不疲惓思惟對治故。是中何故懈怠、睡眠共說障法？示現懈怠者，謂心懶墮故。睡眠者，身悶重故。此二相順共成一苦故，五種定障中共說故。于中起睡眠有三種：一、從食起；二、從時節起；三、從心起。若從食及時節起者，是阿羅漢眠，以彼不從心生故，無所蓋故。是三種睡眠中，初二種以精進對治，無有時節故，無始來未曾斷故，復示聖道難得故，如經「汝等比丘！晝則勤心修習善法無令失時，初夜后夜亦勿有廢，中夜誦經以自訊息，無以睡眠因緣令一生空過無所得也」故。自余修多羅，示現第三從心起睡眠對治故。是中對治有二種：一者思惟觀察對治，觀諸生滅壞
【現代漢語翻譯】 現代漢語譯本 懈怠睡眠的痛苦對治方法。
經書中說：『你們這些比丘！白天要勤奮用心修習各種善法，不要浪費時間。初夜和后夜也不要有荒廢，中夜可以誦經來調養身心。不要因為睡眠的緣故，讓一生空過而毫無所得。應當想到無常之火正在焚燒世間，要及早尋求自我解脫，不要貪睡。各種煩惱賊經常伺機殺人，比怨家還要可怕，怎麼可以貪睡而不驚醒呢？煩惱毒蛇就睡在你們的心中，就像一條黑蛇睡在你的房間里一樣，應當用持戒的鉤子及早將它摒除。睡蛇既然已經趕走，才可以安心睡眠，不趕走就睡，是沒有慚愧心的人。慚愧的衣裳，在各種莊嚴中最為第一。慚愧就像鐵鉤，能夠制止人們的非法行為。因此，比丘們！應當常常保持慚愧之心，不要暫時離開。如果離開了慚愧之心，就會失去各種功德。有慚愧心的人，才會有善法；如果沒有慚愧心，就和各種禽獸沒有什麼區別。』
論中說：『懈怠睡眠的痛苦對治方法，就是用不疲倦的思惟來對治。』這裡為什麼將懈怠和睡眠一起說成是障礙呢？這是爲了顯示懈怠是指內心懶惰，而睡眠是指身體昏沉。這兩種狀態相互順應，共同構成一種痛苦，所以在五種禪定障礙中一起說明。其中，產生睡眠有三種原因：一是因飲食而起；二是因時節而起；三是因內心而起。如果是因為飲食和時節而引起的睡眠，那是阿羅漢的睡眠，因為他們不是從內心產生的，所以沒有覆蓋。在這三種睡眠中，前兩種可以用精進來對治，因為沒有固定的時節，而且從無始以來就沒有斷除過，所以再次說明聖道難以獲得，就像經書中所說的那樣：『你們這些比丘！白天要勤奮用心修習各種善法，不要浪費時間。初夜和后夜也不要有荒廢，中夜可以誦經來調養身心。不要因為睡眠的緣故，讓一生空過而毫無所得。』其餘的修多羅，是爲了說明第三種從內心產生的睡眠的對治方法。這裡對治方法有兩種：一是思惟觀察的對治，觀察各種生滅壞滅。
【English Translation】 English version The antidote to the suffering of sloth and sleep.
The Sutra says: 'You monks! During the day, diligently cultivate wholesome dharmas and do not waste time. Do not neglect the early and late parts of the night either. In the middle of the night, recite scriptures to nourish yourselves. Do not let your life pass in vain and gain nothing because of sleep. You should be mindful that the fire of impermanence is burning all worlds. Seek self-deliverance early and do not sleep. The thieves of afflictions are always waiting to kill people, even more so than enemies. How can you sleep without being alarmed? The poisonous snake of afflictions sleeps in your heart, like a black snake sleeping in your room. You should use the hook of upholding precepts to remove it early. Only when the sleeping snake has been driven out can you sleep peacefully. To sleep without driving it out is to be a shameless person. The garment of shame is the foremost of all adornments. Shame is like an iron hook, able to restrain people from unlawful deeds. Therefore, monks! You should always be ashamed and not abandon it even for a moment. If you abandon shame, you will lose all merits. A person with shame has wholesome dharmas; if there is no shame, there is no difference from birds and beasts.'
The Treatise says: 'The antidote to the suffering of sloth and sleep is to counteract it with tireless contemplation.' Why are sloth and sleep spoken of together here as hindrances? This is to show that sloth refers to laziness of mind, while sleep refers to heaviness of body. These two states are mutually compatible and together constitute a kind of suffering, so they are explained together among the five hindrances to samadhi. Among them, there are three causes of sleep: first, arising from food; second, arising from the seasons; and third, arising from the mind. If sleep arises from food and the seasons, it is the sleep of an Arhat (one who has attained enlightenment), because it does not arise from the mind, so it is not a covering. Among these three kinds of sleep, the first two can be counteracted with diligence, because there is no fixed season, and because it has not been cut off since beginningless time, so it is again shown that the holy path is difficult to attain, as the Sutra says: 'You monks! During the day, diligently cultivate wholesome dharmas and do not waste time. Do not neglect the early and late parts of the night either. In the middle of the night, recite scriptures to nourish yourselves. Do not let your life pass in vain and gain nothing because of sleep.' The remaining Sutras are to explain the antidote to the third kind of sleep, which arises from the mind. Here, there are two kinds of antidotes: first, the antidote of contemplating and observing, observing all arising, dwelling, changing, and ceasing.
五陰故，如經「當念無常之火燒諸世間」故。復示求禪定智慧度所度故，如經「早求自度勿睡眠也」故。複次觀察陰界入等常害故，是中可畏求自正覺故，如經「諸煩惱賊常伺殺人甚於怨家，安可睡眠不自驚悟」故。二者凈戒對治，謂禪定相應心戒故，六種境界心安住自心故，可畏如蛇相似法故，如經「煩惱毒蛇睡在汝心，譬如黑蚖在汝室睡」故。凈心戒對治故，如經「當以持戒之鉤早摒除之」故。復示遠離故、安隱故，如經「睡蛇既出乃可安眠」故。次說下地相似安隱無對治故，如經「不出而眠是無慚人」故。又示治法勝，能令自地清凈莊嚴，亦令他地無過故，如經「慚恥之服，于諸莊嚴最為第一。慚如鐵鉤，能制人非法」故。是中最為第一者，示現勝餘戒莊嚴故。「是故比丘」等為明何義？示現勸修勝莊嚴故、常修故。復示遠離者，損自地故，如經「若離慚恥則失諸功德」故。復示有無得失故，如經應知。已說修集對治止苦功德。次說修集對治滅煩惱功德，于中有三種障對治，示道義應知。
經曰：汝等比丘！若有人來節節肢解，當自攝心不令瞋恨，亦當護口勿出惡言。若縱恚心，則自妨道失功德利。忍之為德，持戒苦行所不能及。能行忍者，乃可名為有力大人。若其不能歡喜忍受惡罵之毒如飲甘露者，不
【現代漢語翻譯】 現代漢語譯本：五蘊的緣故，就像經書所說：『應當想到無常之火焚燒著世間一切』的緣故。又顯示爲了求得禪定和智慧而努力修行，就像經書所說：『應當及早尋求自我解脫，不要貪睡』的緣故。再次，觀察五陰（色、受、想、行、識，構成人身的五種要素）、十二界（六根、六塵，產生意識的十二種 आधार）、十八界（六根、六塵、六識，更詳細的分類）等常常帶來危害的緣故，在其中感到恐懼，從而尋求自我覺悟的緣故，就像經書所說：『各種煩惱賊常常伺機殺人，比怨家還要可怕，怎麼可以貪睡而不驚醒呢？』的緣故。 第二，用清凈的戒律來對治煩惱，指的是與禪定相應的心戒的緣故，六種境界（眼、耳、鼻、舌、身、意所對的色、聲、香、味、觸、法）中心安住在自身清凈的本心上的緣故，煩惱的可怕就像毒蛇一樣相似的緣故，就像經書所說：『煩惱毒蛇睡在你的心中，就像黑蛇睡在你的房間里』的緣故。用清凈心來持戒對治煩惱的緣故，就像經書所說：『應當用持戒的鉤子及早將它摒除』的緣故。又顯示遠離煩惱的緣故、安穩的緣故，就像經書所說：『睡蛇被趕出去后才可以安眠』的緣故。其次說下地（欲界）相似的安穩，因為沒有對治煩惱的緣故，就像經書所說：『毒蛇未出就安眠是無慚愧的人』的緣故。又顯示對治煩惱的方法殊勝，能夠使自身所處的境界清凈莊嚴，也能使他人的境界沒有過失的緣故，就像經書所說：『慚愧之服，在各種莊嚴中最為第一。慚愧就像鐵鉤，能夠制止人們的非法行為』的緣故。這裡說『最為第一』，是顯示慚愧勝過其他的戒律莊嚴的緣故。「是故比丘（佛教出家男眾的通稱）」等是爲了闡明什麼含義？顯示勸勉修行殊勝的莊嚴的緣故、常常修行的緣故。又顯示遠離慚愧的人，會損害自身所處的境界的緣故，就像經書所說：『如果離開慚愧就會失去各種功德』的緣故。又顯示有慚愧和沒有慚愧的得失的緣故，應當知道。已經說了修集對治煩惱的止息痛苦的功德。其次說修集對治煩惱的滅除煩惱的功德，其中有三種障礙需要對治，顯示了修道的意義，應當知道。 經書上說：『你們這些比丘！如果有人來一節一節地肢解你們的身體，應當約束自己的心，不要讓它生起嗔恨，也應當守護自己的口，不要說出惡毒的語言。如果放縱嗔恚之心，就會妨礙自己的修行道路，失去功德利益。忍辱的功德，是持戒和苦行所不能達到的。能夠行忍辱的人，才可以稱為有力的大人。如果不能歡喜地忍受惡罵的毒害，如同飲用甘露一樣，就不能……』
【English Translation】 English version: The reason for the five skandhas (form, feeling, perception, mental formations, consciousness), is as stated in the scripture: 'One should contemplate that the fire of impermanence burns all worlds.' It also shows the effort to seek samadhi (meditative consciousness) and wisdom to cross over, as stated in the scripture: 'Seek self-deliverance early, do not sleep.' Furthermore, observe that the skandhas, realms (ayatana), and entrances (dhatu) are constant sources of harm, and because of the fear within them, seek self-enlightenment, as stated in the scripture: 'The thieves of afflictions constantly seek to kill people, even more so than enemies; how can one sleep without being alarmed and awakened?' Secondly, pure precepts are the antidote, referring to the precepts of the mind that are in accordance with samadhi, because the mind dwells in its own pure heart in the six sense objects (sight, sound, smell, taste, touch, and mental objects), because the fear of afflictions is similar to that of snakes, as stated in the scripture: 'The poisonous snake of afflictions sleeps in your heart, like a black viper sleeping in your room.' Because pure-hearted precepts are the antidote, as stated in the scripture: 'One should use the hook of upholding precepts to remove it early.' It also shows the reason for distancing oneself, and the reason for being secure, as stated in the scripture: 'Only after the sleeping snake has been driven out can one sleep peacefully.' Next, it speaks of the seeming security of the lower realms (desire realm), because there is no antidote, as stated in the scripture: 'To sleep without driving it out is to be a shameless person.' It also shows that the method of treatment is superior, capable of making one's own realm pure and adorned, and also preventing faults in others' realms, as stated in the scripture: 'The garment of shame and remorse is the foremost of all adornments. Shame is like an iron hook, capable of restraining people from unlawful actions.' Here, 'foremost' indicates that shame surpasses other adornments of precepts. What is the meaning of 'Therefore, monks (bhikkhus)'? It shows the exhortation to cultivate superior adornments and to practice constantly. It also shows that those who distance themselves from shame harm their own realm, as stated in the scripture: 'If one abandons shame, one loses all merits.' It also shows the gains and losses of having or not having shame, which should be understood. The merit of cultivating the antidote to stop suffering has been discussed. Next, the merit of cultivating the antidote to extinguish afflictions is discussed, in which there are three obstacles to be overcome, showing the meaning of the path, which should be understood. The scripture says: 'You monks! If someone were to come and dismember you limb by limb, you should restrain your minds and not let anger arise, and you should also guard your mouths and not utter evil words. If you indulge in anger, you will hinder your path and lose the benefits of merit. The virtue of patience cannot be attained by upholding precepts or practicing austerities. Only those who can practice patience can be called powerful great beings. If one cannot joyfully endure the poison of evil curses as if drinking nectar, then one cannot...'
名入道智慧人也。所以者何？瞋恚之害，破諸善法、壞好名聞，今世後世人不喜見。當知瞋心甚於猛火，常當防護無令得入，劫功德賊無過瞋恚。白衣受欲，非行道人，無法自制瞋猶可恕；出家行道無慾之人而懷瞋恚，甚不可也。譬如清冷雲中而霹靂起火，非所應也。
論曰：是中初障對治者，瞋恚煩惱障對治故，示現堪忍道故。修行菩薩住堪忍地中，能忍種種諸苦惱故，無輕重對治故，如經「汝等比丘！若有人來節節肢解，當自攝心無令瞋恨」故，此示幻化法身成就故。又復口行清凈常作軟語故，如經「亦當護口勿出惡言」故。復說自他利道德障法故，如經「若縱恚心則自妨道失功德利」故。顯示功德智慧二種心行凈故，挍量勝諸眷屬行故，如經「忍之為德，持戒苦行所不能及」故。于中行者三昧功德苦對治故，三種業清凈。及挍量勝相，示行安苦道應知。次說真如觀清凈，顯示安樂道故，成就觀智大人力故，如經「能行忍者乃可名為有力大人」故。又顯示不入丈伕力成就者，無智慧觀故，依相違顯勝應知，如經「若其不能歡喜忍受乃至智慧人也」故。是中不歡喜者，無信入觀故。惡罵之毒者，示無生法門相中不如法受故。甘露者，示無生法自體相相似法故。于中道者，示智慧自體故。復說過患事常護故，如
【現代漢語翻譯】 現代漢語譯本：這是一個有智慧的人進入正道的例子。為什麼這麼說呢？因為嗔恚的危害，會破壞所有的善法，毀壞美好的名聲，導致今生和來世的人都不喜歡見到你。應當知道，嗔心比猛烈的火焰還要可怕，要經常防護，不要讓它進入心中。劫奪功德的盜賊，沒有比嗔恚更厲害的了。在家的俗人，因為要享受慾望，不是修行之人，無法控制自己的嗔恚還可以原諒；出家修行的人，沒有世俗的慾望，卻懷有嗔恚之心，這是非常不應該的。這就好比在清冷的雲中突然出現雷電和火焰，是不應該發生的事情。
論中說：這裡最初的障礙對治方法，是爲了對治嗔恚煩惱的障礙，所以才展示堪忍之道。修行菩薩住在堪忍之地中，能夠忍受種種的痛苦和煩惱，無論輕重都能對治。正如經文所說：『你們這些比丘！如果有人來肢解你的身體，也要控制自己的心，不要產生嗔恨。』這表明幻化法身的成就。而且，口行清凈，經常說柔和的話。正如經文所說：『也要守護自己的口，不要說惡語。』又說了自利和他利的道德障礙之法。正如經文所說：『如果放縱嗔恚之心，就會妨礙自己的修行，失去功德利益。』顯示了功德和智慧兩種心行的清凈。比較起來，忍辱勝過其他的眷屬行為。正如經文所說：『忍辱的功德，是持戒和苦行所不能達到的。』在這裡，修行者通過三昧的功德來對治痛苦，三種業清凈。以及比較勝過其他行為的方面，表明修行安忍之道是應該知道的。接下來是真如觀的清凈，顯示了安樂之道，成就了觀智大人的力量。正如經文所說：『能夠實行忍辱的人，才可以被稱為有力的大人。』又顯示了不進入丈伕力成就的人，是因為沒有智慧的觀照。依靠相反的方面來顯示殊勝之處，應該知道。正如經文所說：『如果不能歡喜忍受，就不能稱為有智慧的人。』這裡的不歡喜，是因為沒有信心進入觀照。惡罵的毒藥，表明在無生法門的相中，不如法地接受。甘露，表明無生法的自體相相似的法。在這裡，道，表明智慧的自體。再次說明過患的事情要經常守護，正如……
【English Translation】 English version: This is an example of a wise person entering the path. Why is that? Because the harm of anger destroys all good dharmas, ruins good reputation, and causes people in this life and the next to dislike seeing you. You should know that an angry mind is more terrible than a raging fire, and you should always guard against it, not allowing it to enter your heart. There is no thief who robs merit more fiercely than anger. A layman who indulges in desires, not being a practitioner, can be excused for not being able to control his anger; but a monk who practices the path, without worldly desires, yet harbors anger, is very inappropriate. It is like thunder and fire arising in a clear, cold cloud, which should not happen.
The treatise says: Here, the initial method of overcoming obstacles is to counteract the obstacle of anger and affliction, thus demonstrating the path of forbearance (ksanti). A Bodhisattva who cultivates and dwells in the ground of forbearance is able to endure all kinds of suffering and affliction, and can overcome them regardless of their severity. As the sutra says: 'You monks! If someone comes and dismembers your body, you should control your mind and not give rise to anger.' This indicates the accomplishment of the illusory Dharma body. Moreover, one's oral conduct should be pure, and one should always speak softly. As the sutra says: 'You should also guard your mouth and not utter evil words.' It also speaks of the Dharma that obstructs the morality of benefiting oneself and others. As the sutra says: 'If you indulge in anger, you will hinder your own practice and lose the benefits of merit.' It shows the purity of both meritorious and wise mental conduct. Comparatively, patience surpasses the actions of other relatives. As the sutra says: 'The virtue of patience cannot be attained by upholding precepts or practicing asceticism.' Here, the practitioner overcomes suffering through the merit of samadhi, and the three karmas are purified. And comparing the aspects that surpass other behaviors, it shows that the path of practicing patience should be known. Next is the purity of the Suchness (Tathata) contemplation, which shows the path of peace and happiness, and accomplishes the power of the great person of wisdom. As the sutra says: 'One who can practice patience can be called a powerful great person.' It also shows that those who do not enter the accomplishment of manly strength are because they lack the contemplation of wisdom. Relying on the opposite aspect to show the superiority should be known. As the sutra says: 'If one cannot joyfully endure, one cannot be called a wise person.' The lack of joy here is because there is no faith to enter contemplation. The poison of evil curses indicates that in the aspect of the unproduced Dharma gate, one does not receive it according to the Dharma. Nectar indicates the Dharma similar to the self-nature aspect of the unproduced Dharma. Here, the path indicates the self-nature of wisdom. Again, it explains that the matters of faults should be constantly guarded, as...
經「所以者何」如是等故。于中諸善法者，自利智慧相故。好名聞者，利他善法名稱功德故。人不喜見者，自他世無可樂果報故。于中防護有二種。何等為二？一者護自善法如防火，相似法故；二者護利他功德防護賊，相似法故。復示世間功德違順法中有受用故，未畢竟相違故，如經「白衣受欲，非行道人，無法自制瞋猶可恕」故。于中無法者，無白凈法對治故。次示出世間道，於世間受用二法中一向相違故，如經「出家行道無慾之人而懷瞋恚，甚不可也」故。餘者顯示道分中不應有，相似法故，如經「譬如清冷雲中霹靂起火，非所應也」故。次說第二煩惱障對治道。
經曰：汝等比丘！當自摩頭，已舍飾好著壞色衣、執持應器以乞自活，自見如是，若起憍慢當疾滅之。增長憍慢尚非世俗白衣所宜，何況出家入道之人為解脫故，自降其身而行乞也。
論曰：第二煩惱障對治道者，示現自無尊勝心成就，輕賤身心行故、遠離貢高煩惱故。于中有七句行遠離：一者于上上尊勝處，最先折伏故，常應自知故，如經「汝等比丘當自摩頭」故。二者于余處莊嚴不受用故，如經「已舍飾好」故。三者于衣服處對治為好故，如經「著壞色衣」故。四者自己受用具常自持故，如經「執持應器」故。五者于內外受用事，不作
【現代漢語翻譯】 現代漢語譯本：經文中說『所以者何』等等，是因為這個緣故。其中所說的諸善法，是指自利智慧的方面。好名聞，是指利他善法的名稱和功德。人不喜見，是指自身和他人來世沒有可喜的果報。對於這些，防護有兩種。哪兩種呢？一是防護自己的善法如同防火一樣，因為它們有相似之處；二是防護利益他人的功德如同防賊一樣，因為它們也有相似之處。進一步說明世間功德和與之相違背的法，是因為其中有受用，但並非完全相違背，就像經文所說：『在家的俗人享受慾望，不是修行之人，無法控制自己的嗔恨，尚且可以原諒。』這裡所說的『無法』，是指沒有清凈的法來對治嗔恨。接下來闡述出世間的道，與世間的受用這兩種法是截然相反的，就像經文所說：『出家修行、沒有慾望的人卻懷有嗔恨，這是非常不應該的。』其餘的部分顯示在修道的過程中不應該有嗔恨，因為它們是相似的，就像經文所說：『譬如在清冷的天空中突然出現雷電和火焰，這是不應該的。』接下來講述對治第二種煩惱障的方法。
經文說：『你們這些比丘（bhiksu，佛教出家男眾）！應當自己撫摸自己的頭，已經捨棄了裝飾和美好的事物，穿著破舊的衣服，拿著應器（bowl，僧人乞食用具）靠乞討為生，自己看到自己是這樣的，如果生起驕慢之心，應當迅速滅除它。』增長驕慢尚且不適合世俗的在家人，更何況是出家入道之人，爲了解脫而降低自己的身份去乞討呢？
論中說：第二種煩惱障的對治道，是展現自己沒有尊貴和殊勝的心，輕賤自己的身心行為，遠離貢高我慢的煩惱。其中有七句修行來遠離貢高我慢：一是在最高最尊勝的地方，最先折服自己，常常應該自覺，就像經文所說：『你們這些比丘應當自己撫摸自己的頭』。二是對其他地方的莊嚴不接受和享用，就像經文所說：『已經捨棄了裝飾和美好的事物』。三是在衣服方面對治追求美好的心，就像經文所說：『穿著破舊的衣服』。四是自己使用的器具常常自己拿著，就像經文所說：『拿著應器』。五是對內外受用的事物，不...
【English Translation】 English version: The reason for phrases like 'What is the reason for this?' in the scriptures is due to this cause. Among the various good dharmas mentioned, it refers to the aspect of self-benefiting wisdom. 'Fond of fame' refers to the name and merit of good dharmas that benefit others. 'People do not like to see' refers to the lack of pleasant results in both one's own and others' future lives. Regarding these, there are two types of protection. What are the two? One is to protect one's own good dharmas as if guarding against fire, because they have similarities; the other is to protect the merits of benefiting others as if guarding against thieves, because they also have similarities. Furthermore, it explains the worldly merits and the laws that contradict them, because there is enjoyment in them, but they are not completely contradictory, as the scripture says: 'A layman enjoying desires, not being a practitioner, can be excused for not being able to control his anger.' The 'inability' here refers to the lack of pure dharmas to counteract anger. Next, it elucidates the transcendental path, which is completely contrary to the two dharmas of worldly enjoyment, as the scripture says: 'It is very inappropriate for a monk who has renounced desires to harbor anger.' The remaining part shows that anger should not be present in the path of practice, because they are similar, as the scripture says: 'It is like thunder and fire arising in a clear, cold sky, which is inappropriate.' Next, it discusses the method to counteract the second obstacle of afflictions.
The scripture says: 'You bhikkhus (bhiksu, Buddhist monks)! You should touch your own heads, having abandoned adornments and beautiful things, wearing worn-out clothes, holding alms bowls (bowl, utensils for monks to beg for food) and living by begging. Seeing yourselves in this way, if arrogance arises, you should quickly extinguish it.' Increasing arrogance is not suitable even for ordinary laypeople, let alone those who have left home to enter the path, who humble themselves to beg for the sake of liberation.
The treatise says: The path to counteract the second obstacle of afflictions is to show that one has no sense of superiority or honor, to despise one's own body and mind, and to stay away from the afflictions of pride and arrogance. Among them, there are seven lines of practice to stay away from pride and arrogance: First, in the highest and most honorable place, one should subdue oneself first, and should always be aware of oneself, as the scripture says: 'You bhikkhus should touch your own heads.' Second, one should not accept or enjoy adornments in other places, as the scripture says: 'Having abandoned adornments and beautiful things.' Third, one should counteract the pursuit of beauty in clothing, as the scripture says: 'Wearing worn-out clothes.' Fourth, one should always carry one's own utensils, as the scripture says: 'Holding alms bowls.' Fifth, regarding things for internal and external enjoyment, one should not...
餘生過方便故及自調伏故，如經「以乞自活」故。六者智慧成就常自觀察故，如經「自見如是」故。七者對治成就遠離微起故，如經「若起憍慢當疾滅之」故。餘者明何義故，示現挍量？自降伏者，不應起憍慢故，障礙先後際功德故，如經「增長憍慢尚非世俗」如是等故。次說第三障對治。
經曰：汝等比丘！諂曲之心與道相違，是故宜應質直其心。當知諂曲但為欺誑，入道之人則無是處。是故汝等宜當端心，以質直為本。
論曰：第三障對治者，示現根本直心，遠離諂曲煩惱障故，于口意中自違違彼故，如經「汝等比丘！諂曲之心與道相違」故。復示違道障對治故，如經「是故宜應質直其心」故。又復相違法，道分時中不應有故，如經「當知諂曲但為欺誑，入道之人則無是處」故。是中欺誑者，心口俱時不實用故。餘者示現直心，是道心本故，如經「是故汝等宜當端心以質直為本」故。已說修集世間功德分，次說修集出世間大人功德分。大人功德分有八種，一切大人常用此以自覺察故，長養成就方便畢竟故。
經曰：汝等比丘！當知多欲之人，多求利故苦惱亦多；少欲之人無求無慾則無此患。直爾少欲尚應修集，何況少欲能生諸功德。少欲之人則無諂曲以求人意，亦復不為諸根所牽。行少欲者心
【現代漢語翻譯】 現代漢語譯本： 爲了過簡樸的生活和調伏自己，就像經書上說的『以乞討為生』一樣。第六是智慧成就，經常自我觀察，就像經書上說的『自己看到這樣』一樣。第七是對治成就，遠離細微的煩惱生起，就像經書上說的『如果生起驕慢，應當迅速滅除它』一樣。其餘的說明什麼意義呢？是爲了展示和衡量。自己降伏自己的人，不應該生起驕慢，因為驕慢會障礙前後際的功德，就像經書上說的『增長驕慢尚且不適合世俗』等等。下面說第三種障礙的對治方法。
經書上說：『你們這些比丘！諂媚虛偽的心與正道相違背，所以應該心地正直。應當知道諂媚虛偽只是爲了欺騙，進入正道的人不應該有這種行為。所以你們應該端正心念，以正直為根本。』
論中說：第三種障礙的對治方法，是展示根本的正直之心，遠離諂媚虛偽的煩惱障礙，因為口和意念中自己違背自己。就像經書上說的『你們這些比丘！諂媚虛偽的心與正道相違背』。又展示違背正道的障礙的對治方法，就像經書上說的『所以應該心地正直』。而且相互違背的法，在修道的時候不應該有，就像經書上說的『應當知道諂媚虛偽只是爲了欺騙，進入正道的人不應該有這種行為』。這裡說的欺騙，是指心口不一，不實用。其餘的是展示正直的心，是正道之心的根本，就像經書上說的『所以你們應該端正心念，以正直為根本』。已經說了修集世間功德的部分，下面說修集出世間大人的功德的部分。大人的功德有八種，所有的大人經常用這些來自己覺察，長養成就方便究竟。
經書上說：『你們這些比丘！應當知道慾望多的人，因為貪求利益所以苦惱也多；慾望少的人無所求無所欲就沒有這些禍患。僅僅是少欲也應該修集，更何況少欲能生出各種功德。少欲的人就不會諂媚虛偽來求得別人的歡心，也不會被各種感官所牽引。奉行少欲的人心』 English version: For the sake of living a simple life and subduing oneself, as the scripture says, 'living by begging.' Sixth is the accomplishment of wisdom, constantly observing oneself, as the scripture says, 'seeing oneself thus.' Seventh is the accomplishment of counteracting, staying away from the subtle arising of afflictions, as the scripture says, 'If arrogance arises, one should quickly eliminate it.' What meaning do the rest illustrate? It is to demonstrate and measure. One who subdues oneself should not give rise to arrogance, because arrogance hinders the merits of the past and future, as the scripture says, 'Increasing arrogance is not even suitable for the mundane world,' and so on. Next, it speaks of the counteracting method for the third obstacle.
The scripture says: 'You bhikkhus! A flattering and deceitful mind is contrary to the path, therefore you should be upright in your heart. You should know that flattery and deceit are only for deception, and those who enter the path should not have such behavior. Therefore, you should correct your mind and take uprightness as the foundation.'
The treatise says: The counteracting method for the third obstacle is to demonstrate the fundamental upright heart, staying away from the affliction obstacle of flattery and deceit, because one contradicts oneself in mouth and mind. As the scripture says, 'You bhikkhus! A flattering and deceitful mind is contrary to the path.' It also demonstrates the counteracting method for the obstacle of going against the path, as the scripture says, 'Therefore, you should be upright in your heart.' Moreover, mutually contradictory dharmas should not exist during the practice of the path, as the scripture says, 'You should know that flattery and deceit are only for deception, and those who enter the path should not have such behavior.' The deception mentioned here refers to inconsistency between heart and mouth, being impractical. The rest is to demonstrate the upright heart, which is the root of the path-mind, as the scripture says, 'Therefore, you should correct your mind and take uprightness as the foundation.' Having spoken of the part of cultivating worldly merits, next it speaks of the part of cultivating the merits of a great person beyond the world. There are eight kinds of merits of a great person, and all great people often use these to self-awaken, nurturing and accomplishing the ultimate convenience.
The scripture says: 'You bhikkhus! You should know that those with many desires have much suffering because they crave benefits; those with few desires have no seeking and no desires, so they have no such troubles. Even just having few desires should be cultivated, let alone that few desires can generate all kinds of merits. Those with few desires will not flatter and deceive to seek the pleasure of others, nor will they be牽引 by various senses. Those who practice few desires, their mind'
【English Translation】 English version: For the sake of living a simple life and subduing oneself, as the scripture says, 'living by begging.' Sixth is the accomplishment of wisdom, constantly observing oneself, as the scripture says, 'seeing oneself thus.' Seventh is the accomplishment of counteracting, staying away from the subtle arising of afflictions, as the scripture says, 'If arrogance arises, one should quickly eliminate it.' What meaning do the rest illustrate? It is to demonstrate and measure. One who subdues oneself should not give rise to arrogance, because arrogance hinders the merits of the past and future, as the scripture says, 'Increasing arrogance is not even suitable for the mundane world,' and so on. Next, it speaks of the counteracting method for the third obstacle.
The scripture says: 'You bhikkhus! A flattering and deceitful mind is contrary to the path, therefore you should be upright in your heart. You should know that flattery and deceit are only for deception, and those who enter the path should not have such behavior. Therefore, you should correct your mind and take uprightness as the foundation.'
The treatise says: The counteracting method for the third obstacle is to demonstrate the fundamental upright heart, staying away from the affliction obstacle of flattery and deceit, because one contradicts oneself in mouth and mind. As the scripture says, 'You bhikkhus! A flattering and deceitful mind is contrary to the path.' It also demonstrates the counteracting method for the obstacle of going against the path, as the scripture says, 'Therefore, you should be upright in your heart.' Moreover, mutually contradictory dharmas should not exist during the practice of the path, as the scripture says, 'You should know that flattery and deceit are only for deception, and those who enter the path should not have such behavior.' The deception mentioned here refers to inconsistency between heart and mouth, being impractical. The rest is to demonstrate the upright heart, which is the root of the path-mind, as the scripture says, 'Therefore, you should correct your mind and take uprightness as the foundation.' Having spoken of the part of cultivating worldly merits, next it speaks of the part of cultivating the merits of a great person beyond the world. There are eight kinds of merits of a great person, and all great people often use these to self-awaken, nurturing and accomplishing the ultimate convenience.
The scripture says: 'You bhikkhus! You should know that those with many desires have much suffering because they crave benefits; those with few desires have no seeking and no desires, so they have no such troubles. Even just having few desires should be cultivated, let alone that few desires can generate all kinds of merits. Those with few desires will not flatter and deceive to seek the pleasure of others, nor will they be牽引 by various senses. Those who practice few desires, their mind'
則坦然無所憂畏，觸事有餘常無不足。有少欲者則有涅槃。是名少欲。
論曰：是中第一大人，成就無求功德，知覺多欲過故。于中說所知覺有五種相：一者知覺障相，謂煩惱業苦三種障故，如經「汝等比丘！當知多欲之人多求利故苦惱亦多」故，此示迴轉不息故。二者知覺治相成就，遠離三種妄想故，如經「少欲之人無求無慾則無此患」故。三者知覺因果集起相，成就無量行故，如經「直爾少欲尚應修集，何況少欲能生諸功德」故。四者知覺無諸障畢竟相，三障畢竟故，如經「少欲之人則無諂曲以求人意，亦復不為諸根所牽」故。五者知覺果成就相，般若等三種功德果成就故，如經「行少欲者心則坦然無所憂畏，觸事有餘常無不足，有少欲者則有涅槃，是名少欲」故。複次說第二大人知覺功德。
經曰：汝等比丘！若欲脫諸苦惱，當觀知足，知足之法即是富樂安隱之處。知足之人，雖臥地上猶為安樂；不知足者，雖處天堂亦不稱意。不知足者雖富而貧，知足之人雖貧而富。不知足者常為五欲所牽，為知足者之所憐愍。是名知足。
論曰：第二大人知覺功德者，成就知足行故，對治苦因果故，如經「汝等比丘！若欲脫諸苦惱當觀知足」故。是中惱者，示現煩惱過從苦生故。復說清凈因果成就治法故
【現代漢語翻譯】 現代漢語譯本：那麼內心坦然，沒有什麼憂慮和畏懼，接觸任何事情都感到綽綽有餘，常常不會感到不足。擁有少欲之心，就能達到涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）。這就是所謂的少欲。
論曰：這裡所說的第一大人，成就了無所求的功德，因為覺察到多欲的過患。其中，所覺察到的多欲有五種表現：第一，覺察到多欲是障礙，因為它會帶來煩惱、業和苦三種障礙，正如經文所說：『你們這些比丘（Bhikkhu，佛教術語，指佛教僧侶）！應當知道，貪慾多的人，因為追求利益而苦惱也多』，這表明貪慾會使人不停地輪迴受苦。第二，覺察到多欲的對治方法，就是遠離三種妄想，正如經文所說：『少欲的人無所求，沒有慾望，就不會有這些憂患』。第三，覺察到多欲是因，會產生惡果，所以要修集善行，正如經文所說：『僅僅是少欲，尚且應當修習，更何況少欲能夠產生各種功德』。第四，覺察到少欲是沒有障礙的究竟狀態，因為沒有了煩惱、業和苦這三種障礙，正如經文所說：『少欲的人就不會諂媚虛偽以求得別人的歡心，也不會被各種感官所牽制』。第五，覺察到少欲能成就善果，因為般若（Prajna，佛教術語，指智慧）、禪定等三種功德果報得以成就，正如經文所說：『奉行少欲的人，內心坦然，沒有什麼憂慮和畏懼，接觸任何事情都感到綽綽有餘，常常不會感到不足。擁有少欲之心，就能達到涅槃，這就是所謂的少欲』。再次，闡述第二大人覺察功德。
經曰：你們這些比丘！如果想要脫離各種苦惱，應當觀察知足。知足的法門就是富足、快樂和安穩的處所。知足的人，即使睡在地上也感到安樂；不知足的人，即使身處天堂也不稱心如意。不知足的人即使富有也感到貧窮，知足的人即使貧窮也感到富足。不知足的人常常被五欲（指色、聲、香、味、觸五種慾望）所牽引，被知足的人所憐憫。這就是所謂的知足。
論曰：第二大人覺察功德，是因為成就了知足的修行，對治了苦的因果，正如經文所說：『你們這些比丘！如果想要脫離各種苦惱，應當觀察知足』。這裡所說的『惱』，表明了煩惱的過患是從苦產生的。再次闡述清凈的因果成就的對治方法。
【English Translation】 English version: Then one is calm and without worry or fear, and has more than enough in all matters, always without lacking. Having few desires leads to Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death). This is called having few desires.
Treatise says: Here, the first great person achieves the merit of non-seeking, because they are aware of the faults of having many desires. Among them, it is said that there are five aspects of what is perceived: First, perceiving the aspect of obstruction, because of the three obstructions of afflictions, karma, and suffering, as the sutra says, 'You monks (Bhikkhu, a Buddhist term referring to Buddhist monks)! You should know that those with many desires have much suffering because they seek much profit,' thus showing the ceaseless cycle. Second, perceiving the aspect of cure, achieving the separation from the three kinds of delusion, as the sutra says, 'Those with few desires, without seeking or desire, will not have these worries.' Third, perceiving the aspect of the arising of cause and effect, achieving immeasurable practices, as the sutra says, 'Even just having few desires should be cultivated, how much more so since having few desires can generate all kinds of merits.' Fourth, perceiving the ultimate aspect of having no obstructions, because the three obstructions are ultimately gone, as the sutra says, 'Those with few desires will not be flattering and deceitful to seek the favor of others, nor will they be led by the senses.' Fifth, perceiving the aspect of the achievement of the fruit, because the three kinds of merit fruits such as Prajna (Prajna, a Buddhist term referring to wisdom) are achieved, as the sutra says, 'Those who practice having few desires are calm and without worry or fear, and have more than enough in all matters, always without lacking. Having few desires leads to Nirvana, this is called having few desires.' Furthermore, it explains the merit of the second great person's awareness.
Sutra says: You monks! If you want to escape all suffering, you should contemplate contentment. The Dharma of contentment is the place of wealth, happiness, and peace. A contented person, even if sleeping on the ground, is still happy; a discontented person, even if in heaven, is not satisfied. A discontented person is poor even if rich, and a contented person is rich even if poor. A discontented person is always led by the five desires (referring to the five desires of form, sound, smell, taste, and touch), and is pitied by the contented. This is called contentment.
Treatise says: The second great person's awareness of merit is because they have achieved the practice of contentment, and counteract the cause and effect of suffering, as the sutra says, 'You monks! If you want to escape all suffering, you should contemplate contentment.' Here, 'suffering' shows that the fault of afflictions arises from suffering. Furthermore, it explains the method of curing the achievement of pure cause and effect.
，如經「知足之法即是富樂安隱之處」故。若如是者，二種知覺云何差別？此中示現初知覺者，遠離他境界事故；知足者，于自事中遠離故。複次有三種差別，示現知足不知足故。一者於何等何等處受用差別故；二者於何等何等事受用差別故；三者於何等何等法中無自利有自他利差別故。如經「知足之人，雖臥地上」如是等，如經應知。次說第三大人遠離功德。
經曰：汝等比丘！欲求寂靜無為安樂，當離憒鬧獨處閑居。靜處之人，帝釋諸天所共敬重，是故當捨己眾他眾，空閑獨處思滅苦本。若樂眾者則受眾惱。譬如大樹眾鳥集之，則有枯折之患。世間縛著沒于眾苦，如老象溺泥不能自出。是為遠離。
論曰：第三大人遠離功德，于中三門攝義應知。一者自性遠離門，體出故；二者修習遠離門，方便出故；三者受用諸見門，常縛故。自性遠離門者，示現四種對治：一者我相執著障，此障對治，如經「汝等比丘！若求寂靜無為安樂」故。于中寂靜者，示法無我空故。無為者，無相空故。安樂者，無取捨愿空故。二者我所障，五眾亂起無次第故，此障對治，如經「當離憒鬧」故。三者彼二無相障，此障對治，如經「獨處閑居」故。四者無為首功德障，以其天可重法故，此障對治，如經「靜處之人，帝釋諸天所
【現代漢語翻譯】 現代漢語譯本：正如經書所說：『知足的方法就是富足、快樂和安寧的所在。』如果這樣說，那麼兩種知覺有什麼差別呢？這裡所說的第一種知覺，是遠離他人境界的緣故；知足，是在自己的事情中遠離的緣故。再者，有三種差別，顯示了知足與不知足的差別。第一，在什麼處所受用上的差別；第二，在什麼事情受用上的差別；第三，在什麼法中無自利而有自他利益的差別。正如經書所說：『知足的人，即使睡在地上』等等，應該像經書所說的那樣理解。接下來講述第三種大人遠離的功德。
經書上說：『你們這些比丘！如果想要追求寂靜、無為的安樂，就應當遠離喧鬧，獨自居住在清靜的地方。居住在清靜地方的人，帝釋（Indra，天神之王）和諸天都會共同敬重，所以應當捨棄自己的群體和他人的群體，在空閑的地方獨自思考滅除痛苦的根本。如果喜歡群居，就會遭受群體的煩惱。譬如大樹聚集了眾多的鳥，就會有枯萎折斷的禍患。世間的人被束縛，沉沒在眾多的痛苦之中，就像老象陷入泥潭，不能自己出來。』這就是遠離。
論中說：第三種大人遠離的功德，其中應該瞭解三個方面所包含的意義。第一是自性遠離門，因為本體顯現的緣故；第二是修習遠離門，因為方便法顯現的緣故；第三是受用諸見的門，因為常常被束縛的緣故。自性遠離門，顯示了四種對治：第一是對我相執著的障礙，這種障礙的對治，正如經書所說：『你們這些比丘！如果想要追求寂靜、無為的安樂』的緣故。其中寂靜，顯示了法無我空（Dharma-nairatmya-sunyata）的道理。無為，顯示了無相空（Animitta-sunyata）的道理。安樂，顯示了無取捨愿空（Apranihita-sunyata）的道理。第二是我所的障礙，五蘊（Skandha）雜亂生起沒有次第的緣故，這種障礙的對治，正如經書所說：『應當遠離喧鬧』的緣故。第三是那兩種無相的障礙，這種障礙的對治，正如經書所說：『獨自居住在清靜的地方』的緣故。第四是無為首功德的障礙，因為他們看重天道的緣故，這種障礙的對治，正如經書所說：『居住在清靜地方的人，帝釋（Indra，天神之王）和諸天都會』
【English Translation】 English version: As the sutra says, 'The method of contentment is the place of wealth, happiness, and peace.' If so, what is the difference between the two kinds of perception? Here, the first kind of perception is shown to be due to being away from the realm of others; contentment is due to being away from one's own affairs. Furthermore, there are three kinds of differences, showing the difference between contentment and non-contentment. First, the difference in enjoyment in what places; second, the difference in enjoyment in what things; third, the difference in what dharmas there is no self-benefit but there is benefit for oneself and others. As the sutra says, 'A contented person, even if sleeping on the ground,' and so on, should be understood as the sutra says. Next, the merits of the third great person's detachment are discussed.
The sutra says: 'You monks! If you want to seek the peace of tranquility and non-action, you should stay away from the hustle and bustle and live alone in a quiet place. Those who live in a quiet place are respected by Indra (帝釋，king of gods) and all the gods, so you should abandon your own group and the groups of others, and think alone in a free place about eliminating the root of suffering. If you like to be in a group, you will suffer the troubles of the group. Just as a large tree gathers many birds, there will be the danger of withering and breaking. People in the world are bound and immersed in many sufferings, just like an old elephant is trapped in the mud and cannot get out by itself.' This is detachment.
The treatise says: The merits of the third great person's detachment, in which the meaning contained in three aspects should be understood. The first is the gate of detachment by nature, because the essence appears; the second is the gate of detachment by practice, because the expedient method appears; the third is the gate of enjoying all views, because it is often bound. The gate of detachment by nature shows four antidotes: the first is the obstacle of attachment to the self-image, the antidote to this obstacle, as the sutra says: 'You monks! If you want to seek the peace of tranquility and non-action.' Among them, tranquility shows the principle of Dharma-nairatmya-sunyata (法無我空，emptiness of self of phenomena). Non-action shows the principle of Animitta-sunyata (無相空，signless emptiness). Peace shows the principle of Apranihita-sunyata (無取捨愿空，wishless emptiness). The second is the obstacle of what belongs to me, because the five Skandhas (五蘊，aggregates) arise in a disorderly manner without order, the antidote to this obstacle, as the sutra says: 'You should stay away from the hustle and bustle.' The third is the obstacle of those two signless, the antidote to this obstacle, as the sutra says: 'Live alone in a quiet place.' The fourth is the obstacle of the merit of non-action as the head, because they value the way of heaven, the antidote to this obstacle, as the sutra says: 'Those who live in a quiet place, Indra (帝釋，king of gods) and all the gods will'
共敬重」故。修習遠離門者，遠離我我所不復集生故，如經「是故當捨己眾他眾」故。方便慧成就，如法如住故，如經「空閑獨處」故。善擇智成就，遠離起因故，如經「思滅苦本」故。受用諸見門者，樂集我我所生起自他心境相惱故，如經「若樂眾者則受眾惱」故。諸見集生，生已自害，大樹相似法故，如經「譬如大樹眾鳥集之，則有枯折之患」故。復示無出離相煩惱業染生故，老象溺泥相似法故，如經「世間縛著沒于眾苦，如老象溺泥不能自，出是為遠離」故。次說第四大人不疲惓功德。
經曰：汝等比丘！若勤精進則事無難者，是故汝等當勤精進，譬如小水常流則能穿石。若行者之心數數懈廢，譬如鉆火未熱而息，雖欲得火火難可得。是名精進。
論曰：是中不疲惓者，示現不同外道精進故，於一切法一切行善趣故，成就不退轉故，如經「汝等比丘！若勤精進則事無難者」故。以能成就不退，須修習長養故，如經「是故汝等當勤精進」故。復以譬喻顯示不休息，精進成就有力故，如經「譬如小水常流則能穿石」故。次說懈怠過，不能常精進念處退失，不成就心慧故，依譬喻顯示應知，如經「若行者之心數數懈廢」如是等故。次說第五大人不忘念功德。
經曰：汝等比丘！求善知識、求善護助
【現代漢語翻譯】 現代漢語譯本：因此，要『恭敬重視』這些法。修習遠離之門，就能遠離『我』和『我所』，不再聚集產生，如經文所說：『因此應當捨棄自己的眷屬和別人的眷屬』。方便和智慧得以成就，如法安住，如經文所說：『在空閑寂靜之處獨處』。善於選擇的智慧得以成就，遠離煩惱生起的根源，如經文所說：『思考滅除痛苦的根本』。受用各種見解之門，就會樂於聚集『我』和『我所』，生起自他心境的相互惱害，如經文所說：『如果喜歡大眾，就會遭受大眾的煩惱』。各種見解聚集產生，產生後會自我傷害，就像大樹一樣，如經文所說：『譬如大樹，眾鳥聚集在上面，就會有枯萎折斷的憂患』。又顯示沒有出離之相，煩惱和業的染污由此產生，就像老象陷入泥潭一樣，如經文所說：『世間被束縛，沉沒在各種痛苦中，就像老象陷入泥潭不能自己出來，這就是遠離』。接下來講述第四種大人不疲倦的功德。
經文說：『你們這些比丘！如果勤奮精進，那麼事情就沒有困難的，因此你們應當勤奮精進，譬如小水經常流動就能穿透石頭。如果修行者的心經常懈怠廢弛，譬如鉆木取火，還沒有熱就停止了，即使想要得到火，火也很難得到。』這叫做精進。
論中說：這裡所說的不疲倦，是爲了顯示不同於外道的精進，對於一切法，一切行善的去處，成就而不退轉，如經文所說：『你們這些比丘！如果勤奮精進，那麼事情就沒有困難的』。因為能夠成就而不退轉，需要修習長養，如經文所說：『因此你們應當勤奮精進』。又用譬喻顯示不休息，精進成就就有力量，如經文所說：『譬如小水經常流動就能穿透石頭』。接下來講述懈怠的過失，不能經常精進，念處退失，不成就心和智慧，用譬喻顯示應當知道，如經文所說：『如果修行者的心經常懈怠廢弛』等等。接下來講述第五種大人不忘唸的功德。
經文說：『你們這些比丘！尋求善知識，尋求善的護助』
【English Translation】 English version: Therefore, one should 『respect and value』 these Dharmas. By cultivating the gate of detachment, one can distance oneself from 『self』 and 『what belongs to self』 (我我所), preventing their accumulation and arising, as the sutra says: 『Therefore, one should abandon one's own retinue and the retinue of others.』 (是故當捨己眾他眾) Skillful means and wisdom are accomplished, abiding in accordance with the Dharma, as the sutra says: 『Dwelling alone in a secluded and quiet place.』 (空閑獨處) The wisdom of good discernment is accomplished, distancing oneself from the causes of arising of afflictions, as the sutra says: 『Contemplate the root of the cessation of suffering.』 (思滅苦本) Engaging in the gate of various views leads to delight in accumulating 『self』 and 『what belongs to self,』 giving rise to mutual vexation of one's own and others' minds and environments, as the sutra says: 『If one delights in the multitude, one will suffer the vexations of the multitude.』 (若樂眾者則受眾惱) Various views accumulate and arise, and after arising, they harm oneself, like a large tree, as the sutra says: 『For example, a large tree upon which many birds gather will have the worry of withering and breaking.』 (譬如大樹眾鳥集之，則有枯折之患) Furthermore, it shows the absence of the aspect of liberation, as defilements of afflictions and karma arise from it, like an old elephant drowning in mud, as the sutra says: 『The world is bound and submerged in various sufferings, like an old elephant drowning in mud unable to get out on its own; this is detachment.』 (世間縛著沒于眾苦，如老象溺泥不能自，出是為遠離) Next, it speaks of the merit of the fourth great person, who is not weary.
The sutra says: 『You monks! If you are diligent and energetic, then there is nothing that is difficult. Therefore, you should be diligent and energetic, just as a small stream flowing constantly can penetrate stone. If the mind of a practitioner frequently becomes lax and abandoned, like drilling for fire and stopping before it gets hot, even if one wants to obtain fire, it is difficult to obtain fire.』 (汝等比丘！若勤精進則事無難者，是故汝等當勤精進，譬如小水常流則能穿石。若行者之心數數懈廢，譬如鉆火未熱而息，雖欲得火火難可得。) This is called diligence.
The treatise says: Here, not being weary is to show the difference from the diligence of external paths, for all Dharmas, all virtuous destinations, accomplishing without regression, as the sutra says: 『You monks! If you are diligent and energetic, then there is nothing that is difficult.』 (汝等比丘！若勤精進則事無難者) Because being able to accomplish without regression requires cultivation and nourishment, as the sutra says: 『Therefore, you should be diligent and energetic.』 (是故汝等當勤精進) Furthermore, using a metaphor to show not resting, diligent accomplishment has power, as the sutra says: 『Just as a small stream flowing constantly can penetrate stone.』 (譬如小水常流則能穿石) Next, it speaks of the fault of laziness, not being able to be constantly diligent, the mindfulness retreats, not accomplishing mind and wisdom, using a metaphor to show that one should know, as the sutra says: 『If the mind of a practitioner frequently becomes lax and abandoned,』 (若行者之心數數懈廢) and so on. Next, it speaks of the merit of the fifth great person, who is not forgetful.
The sutra says: 『You monks! Seek good teachers, seek good protection and assistance.』 (汝等比丘！求善知識、求善護助)
，無如不忘念者。若有不忘念者，諸煩惱賊則不能入。是故汝等常當攝念在心，若失念者則失諸功德；若念力堅強，雖入五欲賊中不為所害。譬如著鎧入陣則無所畏。是名不忘念。
論曰：第五大人不忘念功德者，示現是一切行上首故，能破無始重怨故。于中一切行者，略說三種：一者求聞法行，如經「汝等比丘求善知識」故。二者內善思惟行，如經「求善護」故。三者求如法修行，如經「求善助」故。復示此等行中為首為勝故，如經「無如不忘念者」故。能遮無始重怨，不害三種善根故，如經「若有不忘念者，諸煩惱賊則不能入」故。煩惱者，示心相中惑亂故，賊者從外集生過故。復示勸修令初后念成就，示現遮無始終心故，如經「是故汝等常當攝念在心」故。無始終故，失念成就多過故，如經「若失念者則失諸功德」故。又成就多功德，隨順世間門集諸行故，如經「若念力堅強，雖入五欲賊中不為所害」故。念力強故，勇健無畏，入陣相似法故，如經「譬如著鎧入陣則無所畏，是名不忘念」故。次說第六大人禪定功德。
經曰：汝等比丘！若攝心者心則在定，心在定故能知世間生滅法相，是故汝等常當精勤修集諸定。若得定者心則不散。譬如惜水之家善治提塘。行者為智慧水故，善修禪定令不漏失。
【現代漢語翻譯】 現代漢語譯本：沒有什麼比不忘記正念更重要的了。如果有人不忘記正念，那麼各種煩惱賊就無法侵入。因此，你們應當經常將正念收攝在心中，如果失去正念，就會失去各種功德；如果念力堅強，即使進入五欲（色、聲、香、味、觸）的賊中也不會受到傷害。譬如穿著鎧甲進入戰場就不會有所畏懼。這叫做不忘記正念。
論曰：第五位大人的不忘念功德，表明這是所有行為中最首要的，能夠破除無始以來的深重怨恨。其中，所有行為，簡略地說有三種：一是求聞佛法的行為，如經文所說『你們比丘應當尋求善知識』；二是內心善於思惟的行為，如經文所說『尋求善於守護』；三是尋求如法修行的行為，如經文所說『尋求善於幫助』。又表明這些行為中，不忘念是最首要、最殊勝的，如經文所說『沒有什麼比不忘記正念更重要的了』。能夠遮止無始以來的深重怨恨，不損害三種善根，如經文所說『如果有人不忘記正念，那麼各種煩惱賊就無法侵入』。煩惱，表明在心相中產生迷惑擾亂；賊，表明從外部聚集產生的過失。又表明勸勉修行，使最初和最後的念頭都能夠成就，表明遮止沒有始終的心，如經文所說『因此，你們應當經常將正念收攝在心中』。因為沒有始終，所以失去正念會造成很多過失，如經文所說『如果失去正念，就會失去各種功德』。又成就很多功德，隨順世間的門徑聚集各種行為，如經文所說『如果念力堅強，即使進入五欲（色、聲、香、味、觸）的賊中也不會受到傷害』。因爲念力強大，所以勇猛無畏，與進入戰場相似，如經文所說『譬如穿著鎧甲進入戰場就不會有所畏懼，這叫做不忘記正念』。接下來講述第六位大人的禪定功德。
經曰：你們比丘！如果收攝心念，心就能安定在禪定中，心在禪定中就能了知世間生滅的法相，因此你們應當經常精勤修習各種禪定。如果得到禪定，心就不會散亂。譬如珍惜用水的家庭善於修治堤壩。修行者爲了智慧之水，應當善於修習禪定，使智慧之水不漏失。
【English Translation】 English version: There is nothing like unforgetfulness of mindfulness. If one is unforgetful of mindfulness, then the thieves of all afflictions cannot enter. Therefore, you should always gather your mindfulness in your heart. If you lose mindfulness, you will lose all merits; if the power of mindfulness is strong, even if you enter the thieves of the five desires (form, sound, smell, taste, and touch), you will not be harmed. It is like wearing armor into battle, then there is nothing to fear. This is called unforgetfulness of mindfulness.
Treatise says: The merit of the fifth great person, unforgetfulness of mindfulness, shows that it is the foremost of all practices, and can destroy the heavy resentment from beginningless time. Among them, all practices can be briefly said to be of three kinds: first, the practice of seeking to hear the Dharma, as the sutra says, 'You monks should seek good teachers'; second, the practice of inner good contemplation, as the sutra says, 'Seek to protect well'; third, the practice of seeking to cultivate according to the Dharma, as the sutra says, 'Seek to help well'. It also shows that among these practices, unforgetfulness of mindfulness is the foremost and most excellent, as the sutra says, 'There is nothing like unforgetfulness of mindfulness'. It can prevent heavy resentment from beginningless time, and does not harm the three roots of goodness, as the sutra says, 'If one is unforgetful of mindfulness, then the thieves of all afflictions cannot enter'. Afflictions show confusion and disturbance in the mind; thieves show faults that gather and arise from the outside. It also shows exhortation to cultivate, so that the first and last thoughts can be accomplished, showing the prevention of a mind without beginning or end, as the sutra says, 'Therefore, you should always gather your mindfulness in your heart'. Because there is no beginning or end, losing mindfulness causes many faults, as the sutra says, 'If you lose mindfulness, you will lose all merits'. It also accomplishes many merits, following the worldly path to gather all practices, as the sutra says, 'If the power of mindfulness is strong, even if you enter the thieves of the five desires (form, sound, smell, taste, and touch), you will not be harmed'. Because the power of mindfulness is strong, one is brave and fearless, similar to entering battle, as the sutra says, 'It is like wearing armor into battle, then there is nothing to fear. This is called unforgetfulness of mindfulness'. Next, the merit of the sixth great person, Dhyana (meditative absorption), will be discussed.
Sutra says: You monks! If you gather your mind, the mind will be in Dhyana (meditative absorption). When the mind is in Dhyana (meditative absorption), it can know the characteristics of the arising and ceasing of the world. Therefore, you should always diligently cultivate all Dhyana (meditative absorption). If you attain Dhyana (meditative absorption), the mind will not be scattered. It is like a family that cherishes water and is good at repairing embankments. Practitioners, for the sake of the water of wisdom, should be good at cultivating Dhyana (meditative absorption) so that the water of wisdom is not lost.
是名為定。
論曰：大人禪定功德者，謂八種禪定等，因攝念生故，如經「汝等比丘！若攝心者心則在定」故。云何攝心能生禪定？示現攝遍所行處，心行對治緣故。次及中軟取事，心行對治緣故。此三種緣處對治成時，則近禪定故。禪定成就，有方便果用故，如經「心在定故能知世間生滅法相」故。又懈怠無修集，方便障故，如經「是故汝等常當精勤修集諸定」故。是中懈怠有三種：一者不安隱懈怠；二者無味懈怠；三者不知恐怖懈怠。云何修集一一對治？示現精進修集節量食臥及調阿那波那故。精勤修集覺知諸定，有通慧功德及盡苦原故，大希有事故。精進修集觀察生老病死苦及四惡趣苦，我未能離故，是三障對治故。復修習功德成就，無所對治故，如經「若得定者心則不散」故。又以譬喻示善修功德，上上增長故，如經應知。次說第七大人智慧功德。
經曰：汝等比丘！若有智慧則無貪著，常自省察不令有失，是則於我法中能得解脫。若不爾者，既非道人又非白衣，無所名也。實智慧者，則是度老病死海堅牢船也，亦是無明黑暗大明燈也，一切病者之良藥也，伐煩惱樹之利斧也。是故汝等當以聞思修慧而自增益。若人有智慧之照，雖是肉眼而是明見之人也。是為智慧。
論曰：是中智慧功德
【現代漢語翻譯】 現代漢語譯本： 經文說：這就是所謂的『定』（Samadhi，禪定）。
論述：大人的禪定功德，指的是八種禪定等等，因為攝念而產生，正如經文所說：『你們這些比丘！如果攝持心念，心就能安住在禪定中。』 那麼，如何攝持心念才能產生禪定呢？通過展示、精進地修習所緣境，來對治心的散亂。其次，通過中等和輕微的專注來攝取所緣境，來對治心的散亂。這三種因緣和對治成就時，就接近禪定了。禪定成就，有方便和果報的作用，正如經文所說：『心在禪定中，就能知曉世間的生滅法相。』 此外，懈怠和不修習，會障礙方便，正如經文所說：『因此，你們應當經常精勤修習各種禪定。』 在這裡，懈怠有三種：一是感到不安穩的懈怠；二是感到沒有滋味的懈怠；三是不知道恐怖的懈怠。如何修習來一一對治這些懈怠呢？通過展示精進地修習節制飲食和睡眠，以及調理阿那波那（Anapana，呼吸）。精勤修習覺知各種禪定，有通達智慧的功德，以及斷盡痛苦的根源，這是非常稀有的事情。精進修習觀察生老病死苦，以及四惡趣的痛苦，因為我還沒有脫離這些痛苦，這就是對治這三種障礙的方法。進一步修習功德成就，就沒有什麼需要對治的了，正如經文所說：『如果得到禪定，心就不會散亂。』 此外，用譬喻來展示善修功德，會越來越增長，正如經文應當知道的那樣。接下來講述第七種大人的智慧功德。
經文說：你們這些比丘！如果有了智慧，就不會有貪著，經常自我反省，不讓有過失，這樣就能在我的法中得到解脫。如果不是這樣，既不是修道之人，也不是在家之人，沒有什麼可以稱呼的。真正的智慧，就是度過老病死海的堅固船隻，也是照亮無明黑暗的大明燈，是一切病人的良藥，是砍伐煩惱樹的利斧。因此，你們應當用聽聞、思考、修習的智慧來增長自己。如果人有智慧的光照，即使是肉眼，也是明見之人。這就是智慧。
論述：這裡所說的智慧功德。
【English Translation】 English version: The Sutra says: This is called 'Samadhi' (concentration).
The Treatise says: The merits of a great person's Samadhi refer to the eight kinds of Samadhi, etc., which arise from focusing the mind, as the Sutra says: 'You Bhikshus! If you concentrate your mind, your mind will be in Samadhi.' How can concentrating the mind give rise to Samadhi? By demonstrating and diligently practicing the object of focus, to counteract the wandering of the mind. Secondly, by taking up the object of focus with medium and slight concentration, to counteract the wandering of the mind. When these three conditions and counteractions are accomplished, one is close to Samadhi. The accomplishment of Samadhi has the function of skillful means and fruition, as the Sutra says: 'When the mind is in Samadhi, one can know the characteristics of the arising and ceasing of phenomena in the world.' Furthermore, laziness and non-cultivation obstruct skillful means, as the Sutra says: 'Therefore, you should always diligently cultivate various Samadhis.' Here, there are three kinds of laziness: first, laziness due to feeling insecure; second, laziness due to feeling it is tasteless; third, laziness due to not knowing the terror. How to cultivate to counteract each of these lazinesses? By demonstrating diligent cultivation of moderation in food and sleep, and regulating Anapana (breath). Diligently cultivating awareness of various Samadhis has the merit of penetrating wisdom and eradicating the source of suffering, which is a very rare thing. Diligently cultivating the observation of the suffering of birth, old age, sickness, and death, and the suffering of the four evil realms, because I have not yet escaped these sufferings, this is the method to counteract these three obstacles. Further cultivating the accomplishment of merit, there is nothing to counteract, as the Sutra says: 'If one attains Samadhi, the mind will not be scattered.' Furthermore, using metaphors to demonstrate that good cultivation of merit will increase more and more, as the Sutra should be known. Next, it speaks of the seventh merit of a great person's wisdom.
The Sutra says: You Bhikshus! If you have wisdom, you will not have attachment, and you will constantly examine yourselves and not allow yourselves to have faults, then you can attain liberation in my Dharma. If not, you are neither a cultivator nor a layperson, and there is nothing to call you. True wisdom is the strong boat to cross the sea of old age, sickness, and death, and it is also the great bright lamp that illuminates the darkness of ignorance, it is the good medicine for all the sick, and it is the sharp axe to cut down the tree of afflictions. Therefore, you should increase yourselves with the wisdom of hearing, thinking, and cultivating. If a person has the light of wisdom, even if it is a physical eye, he is a person of clear vision. This is wisdom.
The Treatise says: The merit of wisdom spoken of here.
者，于真實義處障及世間事處障能遠離故，如經「汝等比丘！若有智慧則無貪著」故。於一切時常修心慧故，以其難得故，如經「常自省察不令有失」故。復示難得能得，于第一義處遠離故，如經「是則於我法中能得解脫」故。復示非自性慧不入出世及世間中故，非施設故，如經「若不爾者，既非道人又非白衣，無所名也」故。又以四種譬喻，顯示四種功德。聞思修證故，如經應知。言實智慧者，示實能對治故。於四種功德中，第四功德自利益最勝義故。又四種修學功德，于分內處而有覺照故，如經「若人有智慧之照，雖是肉眼而是明見人也，是為智慧」故。已說長養方便功德，次說大人成就畢竟功德。
經曰：汝等比丘！若種種戲論其心則亂，雖復出家猶未得脫。是故比丘！當急舍離亂心戲論。若汝欲得寂滅樂者，唯當速滅戲論之患。是名不戲論。
論曰：大人成就畢竟功德者，示現自性遠離非對治法故，四種差別智障法分別可分別故，如經「汝等比丘！若種種戲論其心則亂」故。修道智非自性故，如經「雖復出家，猶未得脫」故。餘者二句勸修遠離，成就無戲論故。一者有對相遠離，有彼彼功德相故，如經「是故比丘！當急舍離亂心戲論」故。二者無對相遠離，無彼彼功德相故，如經「若汝欲得寂滅
【現代漢語翻譯】 現代漢語譯本：因為這種智慧能夠遠離真實義和世間事上的障礙，正如經文所說：『你們這些比丘！如果擁有智慧，就不會有貪戀執著。』因此，要時常修習心和智慧，因為它難以獲得，正如經文所說：『要經常自我反省，不要有所缺失。』進一步說明了難以獲得卻能夠獲得，因為它遠離了第一義，正如經文所說：『這樣才能在我的教法中獲得解脫。』進一步說明了非自性的智慧不進入世間和出世間，因為它不是人為施設的，正如經文所說：『如果不是這樣，既不是道人也不是在家居士，無從稱呼。』又用四種譬喻，顯示四種功德：聽聞、思考、修習、證悟，正如經文應當知曉的那樣。說到真實的智慧，是爲了說明它確實能夠對治煩惱。在四種功德中，第四種功德對自身的利益最為殊勝。又四種修學功德，在於對自身內在有所覺照，正如經文所說：『如果人有智慧的光照，即使是肉眼也是明亮的眼睛，這就是智慧。』已經說了增長方便的功德，接下來要說大人成就的究竟功德。 經文說：『你們這些比丘！如果種種戲論，內心就會混亂，即使出了家也無法解脫。因此，比丘們！應當儘快捨棄混亂內心的戲論。如果你們想要獲得寂滅的快樂，就應當迅速滅除戲論的禍患。』這就是不戲論。 論中說：大人成就的究竟功德，是爲了示現自性遠離非對治法，四種差別智的障礙法可以分別，正如經文所說：『你們這些比丘！如果種種戲論，內心就會混亂。』修道之智不是自性的，正如經文所說：『即使出了家，也無法解脫。』其餘兩句勸勉修習遠離，成就無戲論。一是遠離有對之相，因為有彼彼功德之相，正如經文所說：『因此，比丘們！應當儘快捨棄混亂內心的戲論。』二是遠離無對之相，因為沒有彼彼功德之相，正如經文所說：『如果你們想要獲得寂滅』
【English Translation】 English version: Because this wisdom can remove obstacles in the true meaning and worldly affairs, as the scripture says, 'You monks! If you have wisdom, you will not be greedy or attached.' Therefore, you should always cultivate the mind and wisdom, because it is difficult to obtain, as the scripture says, 'Always examine yourself and do not let there be any loss.' It further illustrates that it is difficult to obtain but can be obtained, because it is far from the first principle, as the scripture says, 'Then you can attain liberation in my Dharma.' It further illustrates that non-self-nature wisdom does not enter the world and transcends the world, because it is not artificially established, as the scripture says, 'If not, it is neither a Taoist nor a layman, and there is no way to call it.' And use four metaphors to show four kinds of merits: hearing, thinking, practicing, and realizing, as the scriptures should know. Speaking of true wisdom, it is to show that it can indeed cure troubles. Among the four kinds of merits, the fourth kind of merit is the most superior for its own benefit. Also, the four kinds of cultivation merits lie in the awareness of one's own inner self, as the scripture says, 'If a person has the light of wisdom, even if it is a physical eye, it is a bright eye, which is wisdom.' The merits of increasing convenience have been said, and then the ultimate merits of adult achievement will be said. The scripture says: 'You monks! If there are all kinds of plays, the heart will be confused, and even if you leave home, you will not be able to get rid of it. Therefore, monks! You should quickly abandon the plays that confuse your heart. If you want to obtain the joy of Nirvana, you should quickly eliminate the scourge of plays.' This is non-play. The theory says: The ultimate merit of adult achievement is to show that self-nature is far away from non-counteracting methods, and the obstructive methods of the four kinds of differential wisdom can be distinguished, as the scripture says, 'You monks! If there are all kinds of plays, the heart will be confused.' The wisdom of cultivation is not self-nature, as the scripture says, 'Even if you leave home, you will not be able to get rid of it.' The remaining two sentences exhort cultivation to stay away and achieve non-play. One is to stay away from the relative appearance, because there is the appearance of other merits, as the scripture says, 'Therefore, monks! You should quickly abandon the plays that confuse your heart.' The second is to stay away from the non-relative appearance, because there is no appearance of other merits, as the scripture says, 'If you want to obtain Nirvana'
樂者，唯當速滅戲論之患」故。示現行成就體性異故，如經「是名不戲論」故。已說成就出世間大人功德分，次說顯示畢竟甚深功德分。
經曰：汝等比丘！于諸功德常當一心，舍諸放逸如離怨賊。大悲世尊所欲利益皆已究竟，汝等但當勤而行之。若於山間若空澤中、若在樹下閑處靜室，念所受法勿令忘失，常當自勉精進修之，無為空死後致有悔。我如良醫知病說藥，服與不服，非醫咎也。又如善導導人善道，聞之不行，非導過也。
論曰：顯示畢竟甚深功德者，有二種畢竟，顯示二種甚深功德故。一者如來分別說法畢竟功德，顯示非分別說法甚深功德常說故。二者修行菩薩修世間功德畢竟，顯示餘者甚深功德常修故。此二種修行功德如上，一一種中各修二種功德應知。是中常修功德者，第一義心修故，如經「汝等比丘！于諸功德常當一心」故。遠離一心相似相違行如怨故，如經「舍諸放逸如離怨賊」故。無限齊大悲常利益限齊畢竟故，如經「大悲世尊所欲利益皆已究竟」故。次復廣說常修功德，有七種修相：一者云何修？示現常勤行故，如經「汝等但當勤而行之」故。二者於何處修？示無事處故，如經「若於山間若空澤中，若在樹下閑處靜室」故。三者何所修？示修真實無二念法故，如經「念所受法」
【現代漢語翻譯】 現代漢語譯本：因此，快樂在於迅速消除戲論（Prapañca，虛妄分別）的禍患。如經文所示，示現行成就的體性是不同的，因此經中說：『這被稱為不戲論』。上面已經說了成就出世間大丈夫功德的部分，接下來要說的是顯示究竟甚深功德的部分。
經文說：『你們這些比丘！對於各種功德，應當常常一心一意，捨棄各種放逸，就像遠離怨賊一樣。大悲世尊所想要利益的一切都已經究竟圓滿，你們只要勤奮地去實行就可以了。如果在山間、空曠的沼澤中，或者在樹下、安靜的房間里，憶念所接受的佛法，不要讓它忘失，常常應當自我勉勵，精進地修習它，不要白白地死去，死後才後悔。我如同良醫，知道病癥，說出藥方，服用與否，不是醫生的過錯。又如同好的嚮導，引導人們走向善良的道路，聽了卻不去實行，不是嚮導的過錯。』
論中說：顯示究竟甚深功德，有兩種究竟，顯示兩種甚深功德的緣故。一是如來分別說法的究竟功德，顯示非分別說法的甚深功德是常說的緣故。二是修行菩薩修習世間功德的究竟，顯示其餘甚深功德是常修的緣故。這兩種修行功德如上所述，每一種中各自修習兩種功德應當知曉。其中常修的功德，是因為第一義心的修習，如經文所說：『你們這些比丘！對於各種功德，應當常常一心一意』。遠離與一心相似或相違背的行為，就像遠離怨敵一樣，如經文所說：『捨棄各種放逸，就像遠離怨賊一樣』。無限齊的大悲心常常利益有限齊的眾生，最終達到究竟，如經文所說：『大悲世尊所想要利益的一切都已經究竟圓滿』。接下來進一步廣泛地說常修的功德，有七種修習的相狀：一是如何修習？示現常常勤奮地實行，如經文所說：『你們只要勤奮地去實行就可以了』。二是在什麼地方修習？示現在沒有俗事干擾的地方，如經文所說：『如果在山間、空曠的沼澤中，或者在樹下、安靜的房間里』。三是修習什麼？示現修習真實不二的念法，如經文所說：『憶念所接受的佛法』
【English Translation】 English version: Therefore, happiness lies in quickly eliminating the affliction of Prapañca (illusory discrimination). As the sutra shows, the nature of the manifested conduct of accomplishment is different, hence the sutra says: 'This is called non-Prapañca.' The section on accomplishing the merits of a great being who transcends the world has been discussed above, and next is the section on revealing the ultimate profound merits.
The sutra says: 'You monks! You should always be single-minded in all merits, and abandon all negligence as if avoiding enemies. The benefits that the Great Compassionate World Honored One wished to bestow have all been ultimately fulfilled, you should just diligently practice them. If in the mountains, in empty marshes, or under trees in quiet rooms, remember the Dharma you have received, do not let it be forgotten, and always encourage yourselves to diligently cultivate it, do not die in vain and regret it later. I am like a good doctor who knows the disease and prescribes the medicine, whether to take it or not is not the doctor's fault. Also like a good guide who leads people to the path of goodness, if they hear it but do not practice it, it is not the guide's fault.'
The treatise says: Revealing the ultimate profound merits, there are two kinds of ultimate, revealing two kinds of profound merits. One is the ultimate merit of the Tathagata's discriminating teachings, revealing that the profound merit of non-discriminating teachings is constantly spoken. The second is the ultimate of the Bodhisattva's cultivation of worldly merits, revealing that the remaining profound merits are constantly cultivated. These two kinds of cultivation merits are as mentioned above, and it should be known that two kinds of merits are cultivated in each of them. Among them, the constantly cultivated merit is due to the cultivation of the heart of the first principle, as the sutra says: 'You monks! You should always be single-minded in all merits.' Staying away from actions that are similar or contrary to single-mindedness is like staying away from enemies, as the sutra says: 'Abandon all negligence as if avoiding enemies.' The unlimited great compassion constantly benefits sentient beings with limited capacity, ultimately reaching fulfillment, as the sutra says: 'The benefits that the Great Compassionate World Honored One wished to bestow have all been ultimately fulfilled.' Next, to further extensively discuss the constantly cultivated merits, there are seven aspects of cultivation: First, how to cultivate? Showing constant diligent practice, as the sutra says: 'You should just diligently practice them.' Second, where to cultivate? Showing places free from worldly affairs, as the sutra says: 'If in the mountains, in empty marshes, or under trees in quiet rooms.' Third, what to cultivate? Showing the cultivation of the true non-dual mindfulness, as the sutra says: 'Remember the Dharma you have received.'
故。四者何故修？修令現前故，如經「勿令忘失」故。五者以何方便修？如經「常當自勉精進修之」故。六者于相似法處蘇息，遠離上上心故，如經「無為空死」故。七者于晚時自知有餘悔不及事故，如經「后致有悔」故。次廣說如來分別說法功德畢竟，示現二種畢竟相：一者說化法畢竟相應無餘故，如經「我如良醫知病說藥，服與不服，非醫咎也」故。二者與念畢竟度法相應無餘故，如經「又如善導導人善道，聞之不行，非導過也」故。是中服與不服等，示現如來於二種畢竟中無過失故，不負眾生世間法故。次說顯示入證決定分。
經曰：汝等若於苦等四諦有所疑者，可疾問之，無得懷疑不求決也。爾時世尊如是三唱，人無問者。所以者何？眾無疑故。時阿㝹樓馱觀察眾心而白佛言：世尊！月可令熱、日可令冷，佛說四諦不可令異。佛說苦諦實苦不可令樂；集真是因更無異因；苦若滅者即是因滅，因滅故果滅；滅苦之道實是真道更無餘道。世尊！是諸比丘於四諦中決定無疑。
論曰：入證決定者，示現於所證法中成就決定無所疑故。是中有三門攝義，示現決定無疑：一者方便顯發門；二者滿足成就門；三者分別說門。方便顯發門者，示現於諸實法處顯發故，以彼法是修行者當觀察及依之起行故，如經「
【現代漢語翻譯】 現代漢語譯本 因此，這四種（法）是為何要修習呢？是爲了令它們現前顯現的緣故，正如經文所說『不要令其忘失』的緣故。第五，用什麼方法修習呢？正如經文所說『應當常常自我勉勵，精進修習』的緣故。第六，在相似的法處停歇，是由於遠離了追求更高境界的心，正如經文所說『不要因為追求空無而死去』的緣故。第七，在晚上的時候，自己知道還有後悔來不及的事情，正如經文所說『以後導致後悔』的緣故。接下來廣泛地闡述如來分別說法的功德最終是，示現兩種最終的相：第一，說法教化最終相應而沒有遺漏的緣故，正如經文所說『我如同良醫，知道病癥而說藥，服用與否，不是醫生的過錯』的緣故。第二，與念（正念）最終度（解脫）法相應而沒有遺漏的緣故，正如經文所說『又如好的嚮導引導人們走向好的道路，聽了卻不去做，不是嚮導的過錯』的緣故。這裡面『服用與不服用』等等，示現如來在兩種最終（狀態）中沒有過失的緣故，不辜負眾生的世間法的緣故。接下來闡述顯示進入證悟的決定部分。
經文說：『你們如果對於苦等四諦（苦、集、滅、道四聖諦）有所懷疑的，可以趕快發問，不要懷疑而不尋求解決。』當時世尊這樣說了三次，沒有人發問。這是為什麼呢？因為大眾沒有疑惑的緣故。這時阿㝹樓馱（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）觀察大眾的心意后對佛說：『世尊！可以讓月亮變熱、太陽變冷，佛所說的四諦是不可能改變的。佛所說的苦諦（Dukkha Satya）確實是苦，不可能變成樂；集（Samudaya）是真正的因，沒有其他的因；苦如果滅了，就是因滅了，因滅了所以果滅；滅苦之道（Nirodha）確實是真正的道，沒有其他的道。世尊！這些比丘對於四諦之中決定無疑。』
論中說：進入證悟的決定，是示現在所證悟的法中成就決定，沒有疑惑的緣故。這裡面有三個方面來概括意義，示現決定無疑：第一，方便顯發門；第二，滿足成就門；第三，分別說門。方便顯發門，是示現在各種實法處顯發的緣故，因為這些法是修行者應當觀察並且依靠它來起修行的緣故，正如經文所說『
【English Translation】 English version Therefore, why are these four (dharmas) cultivated? It is for the sake of making them manifest, as the sutra says, 'Do not let them be forgotten.' Fifth, by what means are they cultivated? As the sutra says, 'One should always encourage oneself to diligently cultivate them.' Sixth, resting in similar dharmas is due to being far from the mind that seeks higher realms, as the sutra says, 'Do not die pursuing emptiness.' Seventh, in the evening, knowing that there are still things to regret that cannot be remedied, as the sutra says, 'Later leading to regret.' Next, extensively explaining the merits of the Tathagata's (如來，Tathagata, 'Thus Gone One' or 'Thus Come One', an epithet of the Buddha) discriminating teachings ultimately, demonstrating two ultimate aspects: First, the teaching and transformation are ultimately corresponding and without omission, as the sutra says, 'I am like a good doctor who knows the disease and prescribes medicine; whether one takes it or not is not the doctor's fault.' Second, corresponding to the ultimate liberation dharma with mindfulness and without omission, as the sutra says, 'Also like a good guide who leads people to a good path; hearing it but not practicing it is not the guide's fault.' Here, 'taking it or not taking it,' etc., demonstrates that the Tathagata has no fault in the two ultimate (states), and does not fail sentient beings in worldly dharmas. Next, explaining the definitive part of showing entry into realization.
The sutra says: 'If you have any doubts about the Four Noble Truths (苦等四諦, Four Noble Truths: Dukkha, Samudaya, Nirodha, Magga), such as suffering, you should ask quickly, and do not doubt without seeking resolution.' At that time, the World Honored One (世尊, World Honored One, an epithet of the Buddha) said this three times, but no one asked. Why is that? Because the assembly had no doubts. At this time, Aniruddha (阿㝹樓馱, Aniruddha, one of the Buddha's ten great disciples, known for his foremost divine eye) observed the minds of the assembly and said to the Buddha: 'World Honored One! It is possible to make the moon hot and the sun cold, but the Four Noble Truths spoken by the Buddha cannot be changed. The Truth of Suffering (苦諦, Dukkha Satya) spoken by the Buddha is indeed suffering and cannot be made into happiness; Accumulation (集, Samudaya) is the true cause, and there is no other cause; if suffering is extinguished, then the cause is extinguished, and because the cause is extinguished, the result is extinguished; the Path to the Cessation of Suffering (滅苦之道, Nirodha) is indeed the true path, and there is no other path. World Honored One! These bhikshus (比丘, Bhikshu, a Buddhist monk) have no doubt about the Four Noble Truths.'
The treatise says: The determination of entering realization is to demonstrate that in the dharma that is realized, one achieves determination and has no doubts. There are three aspects here to summarize the meaning, demonstrating definitive certainty: First, the gate of expedient manifestation; second, the gate of fulfilling accomplishment; third, the gate of discriminating explanation. The gate of expedient manifestation is to demonstrate manifestation in various real dharmas, because these dharmas are what practitioners should observe and rely on to begin practice, as the sutra says '
汝等若於苦等四諦」故。於四諦中有作無作法，示現有疑無疑分齊故，如經「有所疑者可疾問之，無得懷疑不求決也」故。疾問者，示二種將畢竟故，如向已說二種畢竟事故。無得懷疑者，于見無作諦處及修行有作諦處，彼二相違處皆不得疑故。滿足成就門者，有三種示現：一者示現法輪滿足成就三轉實法故，如經「爾時世尊如是三唱」故。二者示現證法滿足成就，如經「人無問者」故。三者示現斷功德滿足成就，如經「所以者何？眾無疑故」。分別說門者，示現彼眾上首知大眾心行成就決定，復了知所證實義故，分別說彼彼事答如來故。如經「時阿㝹樓馱觀察眾心」如是等故。日月冷熱者，示於四諦中違順觀行不可異故。實苦不可令樂者，以佛說故，苦樂各實不變異故。更無異因者，示苦滅各自因故，復示滅道同是自性觀故。決定者，苦樂因果入行決定故。無疑者，無異無餘義故。已說顯示入證決定分，次說分別未入上上證，為斷疑分。
經曰：於此眾中所作未辦者，見佛滅度當有悲感。若有初入法者，聞佛所說即皆得度。譬如夜見電光即得見道。若所作已辦、已度苦海者，但作是念：世尊滅度一何疾哉。
論曰：分別未入上上證者，有三種分別，顯示未入上上法故。一者于有作諦修分時中未入上上法
【現代漢語翻譯】 現代漢語譯本： 『如果你們對於苦等四諦（苦、集、滅、道四種真理）』的緣故。在四諦中，有有作法和無作法，這是爲了顯示存在疑惑和沒有疑惑的界限，如經文所說：『有所懷疑的人可以趕快提問，不要心懷疑惑而不去尋求解決』的緣故。『趕快提問』，是爲了顯示兩種將要達到究竟的緣故，如前面已經說過的兩種畢竟事故。『不要心懷疑惑』，是指在見到無作諦之處以及修行有作諦之處，這兩個相互違背的地方都不能有疑惑的緣故。『滿足成就門』，有三種顯示：一是顯示法輪滿足成就三轉實法（佛陀說法如輪，轉動不息；三轉指示轉、勸轉、證轉）的緣故，如經文所說：『這時世尊這樣三唱』的緣故。二是顯示證法滿足成就，如經文所說：『沒有人提問』的緣故。三是顯示斷除功德滿足成就，如經文所說：『為什麼呢？因為大眾沒有疑惑的緣故』。『分別說門』，顯示那大眾中的首領知道大眾的心行已經成就決定，又瞭解所證實的真義，所以分別解說那些事情來回答如來的提問。如經文所說：『這時阿㝹樓馱（Anuruddha，佛陀十大弟子之一，以天眼第一著稱）觀察大眾的心』等等。『日月冷熱』，顯示在四諦中，順行和逆行的觀行是不可以改變的緣故。『真實的苦不可能變成樂』，因為佛陀這樣說，苦和樂各自真實，不會改變的緣故。『更沒有其他的因』，顯示苦和滅各自有其因，又顯示滅和道同樣是自性觀的緣故。『決定』，是指苦樂的因果進入修行已經決定了的緣故。『無疑』，是沒有差異，沒有剩餘的意義的緣故。已經說了顯示進入證悟決定的部分，接下來要說分別未進入更高層次證悟的部分，爲了斷除疑惑。
經文說：『在這大眾中，有所作未辦的人，見到佛陀滅度，當會有悲傷感。如果有初入佛法的人，聽到佛陀所說，就都能夠得度。譬如在夜晚見到閃電的光芒，就能見到道路。如果所作已辦、已經度過苦海的人，只會這樣想：世尊滅度怎麼這麼快啊。』
論中說：分別未進入更高層次證悟的人，有三種分別，顯示未進入更高層次的法。一是于有作諦修行的階段中，未進入更高層次的法。
【English Translation】 English version: 『If you have doubts about the Four Noble Truths (suffering, its origin, its cessation, and the path to its cessation).』 Within the Four Noble Truths, there are active (with effort) and inactive (without effort) practices. This is to show the distinction between having doubts and not having doubts, as the scripture says: 『Those who have doubts should ask quickly, and do not remain in doubt without seeking resolution.』 『Ask quickly』 indicates the two kinds of ultimate attainments, as previously mentioned regarding the two kinds of ultimate events. 『Do not remain in doubt』 means that one should not have doubts about the place of seeing the inactive Truth of Cessation and the place of practicing the active Truth of the Path, as these two contradict each other. 『The Gate of Complete Accomplishment』 has three aspects: First, it shows the complete accomplishment of the Dharma wheel turning three times with real Dharma (Buddha's teaching is like a wheel, turning without stopping; three turns refer to showing, encouraging, and proving). As the scripture says: 『At that time, the World Honored One chanted in this way three times.』 Second, it shows the complete accomplishment of the Dharma of realization, as the scripture says: 『There were no questioners.』 Third, it shows the complete accomplishment of cutting off merits, as the scripture says: 『Why? Because the assembly had no doubts.』 『The Gate of Differentiated Explanation』 shows that the leader of that assembly knows that the minds and actions of the assembly have achieved certainty, and also understands the true meaning of what is realized. Therefore, he explains those matters separately to answer the questions of the Tathagata (another name for the Buddha). As the scripture says: 『At that time, Anuruddha (one of the Buddha's ten great disciples, known for his divine eye) observed the minds of the assembly,』 and so on. 『The cold and heat of the sun and moon』 show that in the Four Noble Truths, the practice of observing in accordance with or against the flow cannot be changed. 『Real suffering cannot be turned into happiness』 because the Buddha said so; suffering and happiness are each real and do not change. 『There is no other cause』 shows that suffering and cessation each have their own cause, and also shows that cessation and the path are both self-nature contemplation. 『Certainty』 refers to the fact that the cause and effect of suffering and happiness entering into practice are already determined. 『Without doubt』 means without difference, without remainder. Having spoken about the part that shows entering into the certainty of realization, next we will speak about the part that differentiates those who have not entered into higher levels of realization, in order to dispel doubts.
The scripture says: 『Among this assembly, those who have not completed their work will feel sadness when they see the Buddha's Nirvana. If there are those who are newly entering the Dharma, they will all be able to attain liberation upon hearing what the Buddha has said. It is like seeing the road in the light of lightning at night. If those whose work is completed and have already crossed the sea of suffering, they will only think: How quickly the World Honored One has passed away.』
The treatise says: Differentiating those who have not entered into higher levels of realization has three aspects, showing those who have not entered into higher levels of Dharma. First, in the stage of practicing the active Truth, one has not entered into higher levels of Dharma.
故，如經「於此眾中所作未辦者，見佛滅度當有悲感」故。二者于無作諦見道時中速決定故，示現不同修分法故，去上上法轉遠故，如經「若有初入法者，聞佛所說即皆得度」故。復以譬喻示現見道速決定義應知，如經「譬如夜見電光即得見道」故。三者于彼二相違無功用無學道中，于上上法界有微細疑故。復有異義，于自地中見佛速滅故。如經「若所作已辦、已度苦海者，但作是念：世尊滅度一何疾哉」故。次說為斷彼彼疑故。
經曰：阿㝹樓馱雖說眾中皆悉了達四聖諦義，世尊欲令此諸大眾皆得堅固，以大悲心復為眾說：汝等比丘勿懷悲惱。若我住世一劫會亦當滅，會而不離終不可得。自利利人法皆具足，若我久住更無所益。應可度者，若天上人間皆悉已度；其未度者，皆亦已作得度因緣。自今已后，我諸弟子展轉行之，則是如來法身常在而不滅也。
論曰：是中斷疑者，斷彼勝分疑故，于自地中先所成就故，如經「阿㝹樓馱雖說眾中皆悉了達四聖諦義」故。復令上上成就，于彼所得究竟不退故，是如來悲心淳至故，不護上上法故，如經「世尊欲令此諸大眾皆得堅固，以大悲心復為眾說」故。云何說？說有為功德，自他俱滅故。自他者，說聽差別故。如經「汝等比丘勿懷悲惱。若我住世一劫會亦當滅
【現代漢語翻譯】 現代漢語譯本：因此，就像經文所說：『在此集會中，那些尚未完成修行的人，見到佛陀涅槃時，應當感到悲傷。』原因有二：一是在無作諦（Anutpattikadharmakshanti，對法不生不滅的領悟）見道時能夠迅速做出決斷；二是佛陀示現了不同的修行方法，使得那些遠離高深佛法的人也能受益，就像經文所說：『如果有初入佛法的人，聽到佛陀所說就能得到解脫。』此外，用譬喻來顯示見道能夠迅速決斷的意義，應當理解，就像經文所說：『譬如在夜晚見到閃電的光芒，就能立即見到道路。』三是在與前兩種情況相反的無功用無學道（Asaiksha，無學道，指已證阿羅漢果的修行者所修之道）中，對於高深佛法仍然存在細微的疑惑。還有另一種解釋，即在自己的境界中見到佛陀迅速涅槃。就像經文所說：『如果已經完成該做的事，已經度過苦海的人，只會這樣想：世尊涅槃怎麼這麼快啊！』接下來所說的內容是爲了斷除這些疑惑。
經文說：『阿㝹樓馱（Aniruddha，佛陀的十大弟子之一，以天眼第一著稱）雖然說大眾都已經瞭解四聖諦（Four Noble Truths）的含義，但世尊爲了讓這些大眾都能得到堅固的信念，以大悲心再次為大家說：你們這些比丘（Bhikkhu，佛教出家男眾）不要悲傷煩惱。即使我住世一個劫（Kalpa，佛教的時間單位，指極長的時間），最終也會涅槃，相會而不分離是絕對不可能的。我已經具足了自利利人的所有佛法，如果我長久住世也沒有什麼益處。應該被我度化的人，無論天上人間都已經全部度化；那些尚未被度化的人，我也已經為他們種下了得度的因緣。從今以後，我的弟子們輾轉相傳這些佛法，這就是如來的法身（Dharmakaya，佛陀的法性之身）常在而不滅。』
論中說：這裡所說的斷疑，是爲了斷除對殊勝部分的疑惑，因為在自己的境界中已經先有所成就，就像經文所說：『阿㝹樓馱雖然說大眾都已經瞭解四聖諦的含義。』並且使他們能夠成就更高的境界，使他們對於所獲得的最終成就永不退轉，這是如來慈悲心至純至真的體現，不吝惜高深的佛法，就像經文所說：『世尊爲了讓這些大眾都能得到堅固的信念，以大悲心再次為大家說。』怎麼說呢？說有為的功德，最終自己和他人都會滅度。自己和他人，指的是說法者和聽法者的差別。就像經文所說：『你們這些比丘不要悲傷煩惱。即使我住世一個劫，最終也會涅槃』
【English Translation】 English version: Therefore, as the sutra says, 'Among this assembly, those who have not completed their practice, upon seeing the Buddha's Parinirvana (death), should feel sadness.' There are two reasons: first, because one can quickly make a decision at the time of seeing the path in Anutpattikadharmakshanti (non-arising of phenomena); second, because the Buddha demonstrates different methods of practice, so that those who are far from profound Dharma can also benefit, as the sutra says, 'If there are those who are new to the Dharma, they can all be liberated upon hearing what the Buddha says.' Furthermore, the meaning of seeing the path being able to be decided quickly should be understood by using a metaphor, as the sutra says, 'For example, seeing a flash of lightning at night, one can immediately see the road.' Third, in the Asaiksa (no more learning) path, which is contrary to the previous two situations, there are still subtle doubts about the higher Dharma realms. There is another explanation, which is seeing the Buddha's quick Parinirvana in one's own realm. As the sutra says, 'If those who have completed what needs to be done and have crossed the sea of suffering, they will only think: How quickly the World Honored One has entered Parinirvana!' What is said next is to eliminate these doubts.
The sutra says: 'Although Aniruddha (one of the Buddha's ten great disciples, known for his divine eye) said that the assembly had already understood the meaning of the Four Noble Truths, the World Honored One, in order to strengthen the faith of this assembly, again said to everyone with great compassion: You Bhikkhus (Buddhist monks) should not be sad or distressed. Even if I were to live for a Kalpa (an aeon, a very long period of time), I would eventually enter Parinirvana. It is absolutely impossible to meet and not part. I have fully possessed all the Dharma for self-benefit and benefiting others. If I were to live longer, there would be no benefit. Those who should be liberated, whether in the heavens or in the human realm, have all been liberated; those who have not yet been liberated, I have also planted the seeds of liberation for them. From now on, my disciples will pass on these Dharmas, and this is the Dharmakaya (the body of Dharma, the essence of the Buddha's teachings) of the Tathagata (Buddha) that is always present and does not perish.'
The treatise says: The elimination of doubts mentioned here is to eliminate doubts about the superior aspects, because one has already achieved something in one's own realm, as the sutra says, 'Although Aniruddha said that the assembly had already understood the meaning of the Four Noble Truths.' And to enable them to achieve higher realms, so that they will never regress from the ultimate achievement they have obtained, this is the pure and true manifestation of the Tathagata's compassion, not being stingy with the profound Dharma, as the sutra says, 'The World Honored One, in order to strengthen the faith of this assembly, again said to everyone with great compassion.' What does he say? He speaks of conditioned merits, that ultimately both oneself and others will pass away. Oneself and others refer to the difference between the speaker and the listener. As the sutra says, 'You Bhikkhus should not be sad or distressed. Even if I were to live for a Kalpa, I would eventually enter Parinirvana.'
，會而不離終不可得」故。復說法門常住不滅故，如經「自利利人法皆具足」故。又說他利事畢竟，無復所作故，如經「若我久住更無所益」故。又說于彼彼眾中自利事畢竟，無復所作故，如經「應可度者，若天上人間皆悉已度」故。又說未修集者，依不滅法門，能作得度因緣故，如經「其未度者，皆亦已作得度因緣」故。復有異義：于上上法中未得度者，依常住法門度故。又說住持不壞功德，于中有二：一者于因分中住持不壞，常修故、不斷修故，如經「自今已后我諸弟子展轉行之」故。二者于果分中住持不壞，常顯故，如經「則是如來法身常在而不滅也」故。此二種住持不壞功德，示現上上法能斷疑應知。次重說有為功德無常相故。
經曰：是故當知世皆無常，會必有離，勿懷憂也，世相如是。當勤精進早求解脫，以智慧明滅諸癡暗。世實危脆無牢強者。我今得滅如除惡病，此是應舍罪惡之物假名為身，沒在老病生死大海。何有智者得除滅之，如殺怨賊而不歡喜？
論曰：是中何故重說有為功德無常相者？示現於此處勸修世間生厭離行故，于有為相中得脫故，如經「是故當知世皆無常乃至早求解脫」故。又示無我如實觀成就，能滅我我所見根本故，如經「以智慧明滅諸癡暗」故。陰等諸法實不實故，
【現代漢語翻譯】 現代漢語譯本：因此，如果相會而不分離，最終是不可能證得涅槃的。所以佛陀才宣說常住不滅的法門，正如經文所說：『自利利他的法都已具足』。又說佛陀利他的事業已經究竟，不再有任何需要做的事情，正如經文所說：『如果我長久住世，也沒有什麼益處了』。又說在各個不同的眾生中，佛陀自利的事業已經究竟，不再有任何需要做的事情，正如經文所說：『應該被度化的人，無論是天上還是人間，都已經全部度化了』。又說對於那些尚未修習的人，依靠不滅的法門，能夠創造獲得度化的因緣，正如經文所說：『那些尚未被度化的人，也都已經為他們創造了獲得度化的因緣』。還有另一種解釋：對於在上上法中尚未獲得度化的人，依靠常住的法門來度化他們。又說住持不壞的功德，其中有兩種：一種是在因地中住持不壞，因為經常修習，不間斷地修習，正如經文所說：『從今以後，我的弟子們輾轉相傳』。另一種是在果地上住持不壞，因為經常顯現，正如經文所說：『這就是如來的法身常在而不滅』。這兩種住持不壞的功德，顯示了上上法能夠斷除疑惑，應當知曉。接下來，再次強調有為功德的無常之相。 經文說：『所以應當知道世間一切都是無常的，相會必定有分離，不要為此感到憂愁，世間的真相就是這樣。應當勤奮精進，早日求解脫，用智慧的光明來滅除各種愚癡黑暗。世間實在是危險脆弱，沒有什麼是牢固強大的。我現在獲得涅槃，就像除去了惡病一樣，這身體是應該捨棄的罪惡之物，只是假名為身，沉沒在老、病、生、死的大海之中。哪有智者能夠除滅它，就像殺死怨賊一樣而不歡喜呢？』 論中說：這裡為什麼再次強調有為功德的無常之相呢？是爲了顯示在此處勸勉修習對世間的厭離之行，從而在有為之相中獲得解脫，正如經文所說：『所以應當知道世間一切都是無常的，乃至早日求解脫』。又顯示了無我的如實觀成就，能夠滅除我見和我所見的根本，正如經文所說：『用智慧的光明來滅除各種愚癡黑暗』。陰等諸法是真實不實的緣故。
【English Translation】 English version: Therefore, if meeting does not lead to separation, then ultimately Nirvana cannot be attained.' Hence, the Buddha proclaims the Dharma-door of permanence and non-extinction, as stated in the sutra: 'The Dharma of benefiting oneself and others is fully complete.' It is also said that the Buddha's work of benefiting others is complete, and there is nothing more to be done, as stated in the sutra: 'If I were to remain in the world for a long time, there would be no benefit.' It is also said that among various beings, the Buddha's work of self-benefit is complete, and there is nothing more to be done, as stated in the sutra: 'Those who should be saved, whether in the heavens or in the human realm, have all been saved.' It is also said that for those who have not yet cultivated, relying on the Dharma-door of non-extinction can create the conditions for attaining liberation, as stated in the sutra: 'Those who have not yet been saved, conditions for attaining liberation have been created for them.' There is another interpretation: For those who have not attained liberation in the supreme Dharma, they are liberated by relying on the permanent Dharma-door. It is also said that the merit of upholding and not destroying has two aspects: one is upholding and not destroying in the causal stage, because of constant practice and uninterrupted practice, as stated in the sutra: 'From now on, my disciples will transmit it to each other.' The other is upholding and not destroying in the fruition stage, because of constant manifestation, as stated in the sutra: 'This is the Dharmakaya (Dharma body) of the Tathagata (Thus Come One) that is always present and does not perish.' These two kinds of merit of upholding and not destroying show that the supreme Dharma can dispel doubts, and should be known. Next, the impermanent nature of conditioned merits is emphasized again. The sutra says: 'Therefore, you should know that all things in the world are impermanent, and meeting must lead to separation. Do not be sad about this, for such is the nature of the world. You should diligently strive to seek liberation early, and use the light of wisdom to extinguish all ignorance and darkness. The world is truly dangerous and fragile, and nothing is strong and stable. My attainment of Nirvana now is like removing a bad disease. This body is a sinful thing that should be discarded, merely a false name for a body, submerged in the great ocean of old age, sickness, and death. What wise person would not rejoice at being able to eliminate it, just like killing an enemy?' The treatise says: Why is the impermanent nature of conditioned merits emphasized again here? It is to show that here, one is encouraged to cultivate the practice of renouncing the world, so as to attain liberation from conditioned phenomena, as stated in the sutra: 'Therefore, you should know that all things in the world are impermanent, and strive to seek liberation early.' It also shows that the accomplishment of the true view of no-self can eradicate the root of the view of self and what belongs to self, as stated in the sutra: 'Use the light of wisdom to extinguish all ignorance and darkness.' The skandhas (aggregates) and other dharmas (phenomena) are real and unreal.
如經「世實危脆無牢強者」故。又示如來是度世大師為成可患故，如經「我今得滅如除惡病」故。又說異可厭患相唯智慧滅故，示現勸修智滅對故，得無對法現前故，如經「此是罪惡之物」如是等故。次說離種種自性清凈無我分。
經曰：汝等比丘！常當一心勤求出道。一切世間動不動法，皆是敗壞不安之相。汝等且止，勿得復語。時將欲過，我欲滅度。是我最後之所教誨。
論曰：是中種種自性者，於五陰法中作種種見患故，妄想自性障故。此障對治，如經「汝等比丘常當一心」故。復以一心如實慧難可得故，如經「勤求出道」故。又示除如實慧所有相對法悉無常故，示現名相等法應知，如經「一切世間動不動法，皆是敗壞不安之相」故。于中動不動者，謂三界相，靜亂差別故。清凈無我者，示現於甚深寂滅法中寂滅故，如經「汝等且止」如是等故。且止勿語者，勸示三業無動故，是寂滅無我相應器故。最後教誨者，正顯遺教義故。是遺教義，于住持法中勝，以其遺教故。
遺教經論
【現代漢語翻譯】 現代漢語譯本 如經文所說，『世間真實是危脆而沒有牢固強大的』，因此要認識到這一點。又顯示如來是度化世間的大師，爲了成就可厭患的緣故，如經文所說，『我現在證得寂滅，就像除去惡病一樣』。又說種種異相都是可厭患的，唯有智慧才能滅除，顯示勸勉修習智慧以對治這些現象的緣故，從而證得無對之法顯現於前，如經文所說，『這些都是罪惡之物』等等。接下來講述遠離種種自性，達到清凈無我的部分。
經文說：『你們這些比丘！應當常常一心勤奮地尋求出離之道。一切世間的動與不動之法，都是敗壞不安的表象。你們暫且停止，不要再說話了。時間將要過去，我將要滅度。這是我最後的教誨。』
論中說：這裡所說的種種自性，是指在五陰法中產生種種錯誤的見解，因為虛妄分別的自性造成了障礙。這種障礙的對治方法，如經文所說，『你們這些比丘應當常常一心』。又因為以一心如實之慧難以獲得，如經文所說，『勤求出道』。又顯示除去如實慧所對應的所有相對之法都是無常的，顯示名相等法應當知曉，如經文所說，『一切世間的動與不動之法，都是敗壞不安的表象』。其中動與不動，指的是三界之相，因為有靜與亂的差別。清凈無我，顯示在甚深寂滅之法中達到寂滅，如經文所說，『你們暫且停止』等等。暫且停止不要說話，是勸勉指示身口意三業不動，這是與寂滅無我相應的器皿。最後的教誨，正是爲了顯明遺教的意義。這遺教的意義，在住持佛法中最為殊勝，因為它屬於遺教。
《遺教經論》
【English Translation】 English version As the sutra says, 'The world is truly fragile and without strength or stability,' therefore, one should recognize this. It also shows that the Tathagata (如來，Thus Come One) is a great master who delivers the world, for the sake of achieving what is detestable, as the sutra says, 'Now I attain Nirvana (滅度，extinction of suffering) as if removing a malignant disease.' It also says that all kinds of different appearances are detestable, and only wisdom can eliminate them, showing the encouragement to cultivate wisdom to counteract these phenomena, thereby attaining the non-dual Dharma (法，teachings) appearing before you, as the sutra says, 'These are things of sin and evil,' and so on. Next, it discusses the part about being away from all kinds of self-nature, reaching purity and non-self.
The sutra says: 'You Bhikshus (比丘，monks)! You should always diligently seek the path of liberation with one mind. All phenomena in the world, whether moving or unmoving, are signs of decay and instability. You should stop for now and not speak further. Time is passing, and I am about to enter Nirvana. This is my last teaching.'
The commentary says: The various self-natures mentioned here refer to generating various wrong views in the five skandhas (五陰，aggregates of existence), because the nature of false discrimination creates obstacles. The antidote to this obstacle is as the sutra says, 'You Bhikshus should always be of one mind.' Furthermore, because it is difficult to obtain true wisdom with one mind, as the sutra says, 'Diligently seek the path of liberation.' It also shows that all relative dharmas corresponding to true wisdom are impermanent, showing that phenomena such as names and appearances should be known, as the sutra says, 'All phenomena in the world, whether moving or unmoving, are signs of decay and instability.' Among them, moving and unmoving refer to the characteristics of the three realms (三界，the realm of desire, the realm of form, and the realm of formlessness), because there are differences between stillness and chaos. Purity and non-self show the attainment of Nirvana in the profound and tranquil Dharma, as the sutra says, 'You should stop for now,' and so on. Stopping and not speaking is to encourage and instruct the three karmas (三業，body, speech, and mind) to be still, which is a vessel corresponding to tranquility, extinction, and non-self. The final teaching is precisely to clarify the meaning of the last teaching. The meaning of this last teaching is the most supreme in upholding the Buddha Dharma, because it belongs to the last teaching.
Commentary on the Sutra of the Last Teaching