T26n1536_阿毗達磨集異門足論

大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

No. 1536

阿毗達磨集異門足論卷第一

尊者舍利子說

三藏法師玄奘奉　詔譯

緣起品第一

世尊一時游力士生處，至波波邑，住折路迦林。時彼邑中諸力士眾，于恒聚戲東西村間嗢跋諾迦舊制多所，共造臺觀，瑩飾初成，未有沙門婆羅門等及諸力士曾所受用。時力士眾聞佛世尊將苾芻僧住近林內，互相慶慰咸共議言：「我等所修勝妙臺觀，應先請佛及苾芻僧無上福田于中止住，然後我等隨勝善業所獲資財于中受用。由斯我等長夜獲得利益安樂，豈不善哉。」諸力士眾作是議已，各集徒侶並諸眷屬，出波波村往如來所。到已頂禮世尊雙足，右繞三匝退坐一面。時薄伽梵以慈軟音，慰問力士並諸眷屬，復以種種微妙法門示現教導贊勵慶喜，說是事已默然而住。諸力士輩聞佛所說，歡喜踴躍即從座起，合掌恭敬俱白佛言：「我此邑中諸力士眾，于恒聚戲東西村間嗢跋諾迦舊制多所，共造臺觀，瑩飾初成，未有沙門婆羅門等及諸力士曾所受用。唯愿世尊哀愍我等，將諸弟子于中止住，令我長夜利益安樂。」爾時如來哀愍彼故，將諸弟子往住其中，復以妙音為諸力士宣揚種種施果差別。問答往還過初夜分，

【現代漢語翻譯】現代漢語譯本《阿毗達磨集異門足論》卷第一尊者舍利子說三藏法師玄奘奉詔譯緣起品第一世尊一時在力士生處游化，到達波波邑（Pava），住在折路迦林（Cālukavana）。當時，該邑中的諸位力士，在恒聚戲（always gathering for play）東西村之間的嗢跋諾迦舊制多（Ubbhataka Jeta）的地方，共同建造了一座臺觀，剛剛裝飾完成，還沒有沙門（Śrāmaṇa，指出家修行者）、婆羅門（Brāhmaṇa，指祭司）等以及諸位力士使用過。當時，諸位力士聽說佛世尊將率領比丘僧團住在附近的樹林里，互相慶賀，共同商議說：『我們所修建的這座殊勝美妙的臺觀，應該先請佛陀以及比丘僧團這些無上的福田來此居住，然後我們再隨各自通過行善所獲得的資財來享用它。這樣我們就能長夜獲得利益和安樂，豈不是很好嗎？』諸位力士商議完畢，各自聚集同伴以及眷屬，離開波波村前往如來所在之處。到達后，頂禮世尊的雙足，右繞三匝，然後退坐在一旁。這時，薄伽梵（Bhagavān，指佛）用慈祥柔和的聲音，慰問力士以及他們的眷屬，又用種種微妙的法門開示教導、讚揚鼓勵、令他們歡喜，說完這些后就默默地住于禪定。諸位力士聽了佛陀所說，歡喜踴躍，立即從座位上站起來，合掌恭敬地對佛說：『我們這個邑中的諸位力士，在恒聚戲東西村之間的嗢跋諾迦舊制多地方，共同建造了一座臺觀，剛剛裝飾完成，還沒有沙門、婆羅門等以及諸位力士使用過。唯愿世尊慈悲憐憫我們，帶領您的弟子們在此居住，使我們長夜獲得利益和安樂。』這時，如來因為憐憫他們的緣故，帶領弟子們前往其中居住，又用美妙的聲音為諸位力士宣揚種種佈施的果報差別。問答往來，直到過了初夜時分。

【English Translation】 English version Abhidharma Samuccaya-dvāra-pāda-śāstra, Volume 1 Composed by the Venerable Śāriputra Translated under Imperial Order by the Tripiṭaka Master Xuanzang Chapter 1: On Origination The World-Honored One was once traveling in the birthplace of the Mallas (Malla, a tribe), and arrived at Pava (Pava, a city), staying in Cālukavana (Cālukavana, a forest). At that time, the Mallas in that city, at Ubbhataka Jeta (Ubbhataka Jeta, a place name) between the east and west villages where they always gathered for play, had jointly built a pavilion, newly decorated, which had not yet been used by any Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, priests), or Mallas. At that time, the Mallas heard that the World-Honored Buddha was about to stay with the Bhikṣu Sangha (Bhikṣu Sangha, monastic community) in the nearby forest, and congratulated each other, saying together: 'This wonderful pavilion that we have built should first be offered to the Buddha and the Bhikṣu Sangha, these supreme fields of merit, to reside in, and then we can enjoy it with the wealth we have obtained through good deeds. In this way, we will obtain benefits and happiness for a long night, wouldn't that be good?' After the Mallas had discussed this, they gathered their companions and families, left Pava village, and went to where the Tathāgata (Tathāgata, 'the thus-gone one', an epithet of the Buddha) was. Having arrived, they prostrated themselves at the feet of the World-Honored One, circumambulated him three times to the right, and then sat down to one side. At this time, the Bhagavan (Bhagavān, 'the blessed one', an epithet of the Buddha) comforted the Mallas and their families with a kind and gentle voice, and then showed, taught, praised, encouraged, and delighted them with various subtle Dharma (Dharma, the teachings of the Buddha) methods. After saying this, he remained silent. The Mallas, having heard what the Buddha had said, rejoiced and leapt up, and immediately rose from their seats, folded their palms respectfully, and said to the Buddha: 'The Mallas in this city, at Ubbhataka Jeta between the east and west villages where they always gather for play, have jointly built a pavilion, newly decorated, which has not yet been used by any Śrāmaṇas, Brāhmaṇas, or Mallas. May the World-Honored One have compassion on us and lead your disciples to reside here, so that we may obtain benefits and happiness for a long night.' At this time, the Tathāgata, out of compassion for them, led his disciples to reside there, and again proclaimed to the Mallas with a wonderful voice the various differences in the fruits of giving. Questions and answers went back and forth, and it was past the first watch of the night.

諸力士輩並其眷屬聞法歡喜禮佛而去。

爾時世尊告舍利子：「吾今背痛，暫當寢息。汝可代吾為苾芻眾宣說法要，勿空度也。」時舍利子默然受教。佛便四疊嗢怛羅僧敷為臥具，大衣為枕，端身累足右脅而臥，如理作意住光明想及當起想，具念正知，如大寶山寂然無動。

爾時舍利子告苾芻眾言：「此波波村離系親子，處無慚眾自號為師，其人命終未逾旬月，諸弟子輩兩兩結朋，諍訟紛紜互相𣣋蔑，各言法律我解非余，如我所知是法是律，我之所說應理合儀；汝等於斯悉皆絕分。于其師教各隨己執，回換前後或減或增，破析支離遂成多部。欲知勝負便共激論，為脫過難遞相誹斥，雖有論言而無論道，口出刀槊以相殘害。諸有白衣信彼法者，見其弟子乖諍如斯，皆共瞋嫌毀而捨去。」

時舍利子復告眾言：「此波波村離系親子所有法律惡說惡受，不能出離、不趣正覺，是可壞法、無趣無依。我等如來、應、正等覺大師法律，善說善受，能永出離、能趣正覺，非可壞法有趣有依。我等今應聞佛住世，和合結集法毗奈耶，勿使如來般涅槃後世尊弟子有所乖諍，當令隨順梵行法律，久住利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

集異門足論一法品第二

時舍利子復告眾言：

【現代漢語翻譯】現代漢語譯本：諸位力士及其眷屬聽聞佛法，心生歡喜，向佛陀行禮后離去。

這時，世尊告訴舍利子（Śāriputra，智慧第一的佛陀十大弟子之一）：「我現在背痛，想暫時休息一下。你可以代替我為比丘（bhikṣu，佛教出家男眾）們宣講佛法要義，不要讓時間白白流逝。」當時，舍利子默默地接受了教誨。佛陀便將四層嗢怛羅僧（uttarāsaṅgha，上衣）鋪設成臥具，用大衣作為枕頭，端正身體，雙腿交疊，右側臥躺，如理作意，安住于光明之想以及即將起身之想，保持正念和正知，如同大寶山一般寂靜不動。

這時，舍利子對比丘眾說：「這波波村（Pāvā）的離系親子（Nigaṇṭha Nātaputta，耆那教創始人），身處無慚愧的群體中，自稱為導師。這個人去世還不到一個月，他的弟子們就兩兩結黨，爭論不休，互相輕蔑，各自聲稱自己理解的法律才是正確的，而別人的理解是錯誤的。他們說：『我所知道的才是法，才是律，我所說的才符合道理和規範；你們對此一無所知。』他們對導師的教誨各自按照自己的執見，隨意更改，或減少或增加，拆解得支離破碎，最終形成多個派別。爲了爭奪勝負，他們互相辯論，爲了擺脫困境，互相誹謗指責，雖然有辯論的言辭，卻沒有論道的精神，口中說出的話語如同刀劍，互相殘害。那些信仰他們教法的在家信徒，看到他們的弟子們如此爭吵不休，都感到厭惡和嫌棄，最終譭謗他們並離去。」

當時，舍利子又對比丘眾說：「這波波村離系親子所傳授的法律是邪說，是惡受，不能使人解脫，不能趨向正覺，是容易被破壞的法，沒有歸宿，沒有依靠。而我們如來（Tathāgata，佛陀的稱號之一）、應（Arhat，阿羅漢）、正等覺（Sammasambuddha，正等覺者）大師的法律，是善說，是善受，能夠使人永遠解脫，能夠趨向正覺，是不可破壞的法，有歸宿，有依靠。我們現在應該趁佛陀住世，和合一致地結集法（Dharma，佛法）和毗奈耶（Vinaya，戒律），不要讓如來般涅槃（Parinirvana，佛陀的圓寂）后，世尊的弟子們產生爭執，應當使大家遵循梵行（Brahmacarya，清凈的行為）和法律，使佛法長久住世，利益安樂無量眾生，憐憫世間諸天人和人類，使他們獲得殊勝的義利和安樂。」

《集異門足論》（Saṅgītiparyāya，佛教論書）一法品第二

這時，舍利子又對比丘眾說：

【English Translation】 English version: The mighty warriors and their families, hearing the Dharma, rejoiced and departed after paying homage to the Buddha.

At that time, the World-Honored One said to Śāriputra (one of the ten great disciples of the Buddha, foremost in wisdom): 'I have a backache now and need to rest for a while. You may take my place and expound the essential teachings of the Dharma to the bhikṣus (Buddhist monks), do not let the time pass in vain.' Then Śāriputra silently accepted the instruction. The Buddha then folded his uttarāsaṅgha (upper robe) into four layers as a bed, used his outer robe as a pillow, straightened his body, crossed his legs, and lay down on his right side, mindfully attending to the light and the thought of rising, with full awareness and mindfulness, as still and unmoving as a great treasure mountain.

Then Śāriputra said to the bhikṣus: 'This Nigaṇṭha Nātaputta (founder of Jainism) of Pāvā village, dwelling among a shameless group, calls himself a teacher. It has not been a month since his death, and his disciples have already formed into factions, arguing incessantly, despising each other, each claiming that their understanding of the law is correct and that others are wrong. They say: 'What I know is the Dharma, is the Vinaya, what I say is in accordance with reason and propriety; you know nothing of this.' They each follow their own interpretations of the teacher's teachings, changing them at will, either reducing or increasing them, breaking them apart, and ultimately forming many sects. To compete for victory, they argue with each other, and to escape difficulties, they slander and denounce each other. Although there are words of debate, there is no spirit of discussing the Way. The words they speak are like swords, harming each other. Those lay followers who believe in their teachings, seeing their disciples arguing in such a way, all feel disgusted and resentful, and ultimately slander them and leave.'

Then Śāriputra again said to the assembly: 'The laws taught by this Nigaṇṭha Nātaputta of Pāvā village are evil teachings, are badly received, cannot lead to liberation, cannot lead to enlightenment, are destructible laws, without refuge, without reliance. But the laws of our Tathāgata (one of the titles of the Buddha), Arhat (worthy one), Sammasambuddha (perfectly enlightened one) master, are well taught, are well received, can lead to eternal liberation, can lead to enlightenment, are indestructible laws, with refuge, with reliance. We should now, while the Buddha is still alive, harmoniously gather together to compile the Dharma (teachings of the Buddha) and the Vinaya (rules of discipline), so that after the Parinirvana (final passing away) of the Tathāgata, the disciples of the World-Honored One will not have disputes, and everyone will follow the Brahmacarya (pure conduct) and the laws, so that the Dharma will abide for a long time, benefiting and bringing happiness to countless sentient beings, having compassion for all beings in the world, both gods and humans, enabling them to obtain supreme benefit, righteousness, and happiness.'

Saṅgītiparyāya (Collection of Different Meanings), Second Chapter: Oneness

Then Śāriputra again said to the assembly:

「具壽當知，佛於一法自善通達現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

一法雲何？嗢柁南曰：

一法謂有情，　　依食依行住，　於一切善法，　　不放逸為尊。

一切有情皆依食住、一切有情皆依行住、于諸善法不放逸勝，是謂一法。一切有情依食住者，何等是食而言有情皆依食住？如世尊說：苾芻當知食有四種，能令部多有情安住，及能資益諸求生者。何謂四食？一者段食，若粗若細；二者觸食；三者意思食；四者識食。由此四食，說諸有情皆依食住。何緣故知諸有情類皆依食住？謂諸有情于彼彼聚，由此諸食未盡為因，有想等想施設言說，活住存濟差別而轉。若諸有情于彼彼聚，由此諸食已盡為因，有想等想施設言說，死歿殞逝差別而轉。由此故知諸有情類皆依食住。

問：如是四食，當言有為、當言無為？答：應言有為。問：如是四食，當言常、當言無常？答：應言無常。問：如是四食，當言恒、當言非恒？答：應言非恒。問：如是四食，當言變易、當言不變易？答：應言變易。問：如是四食，當言緣已生、當言非緣已生？答：應言緣已生。問：如是四食，當言名

【現代漢語翻譯】現代漢語譯本：『諸位賢友應當知曉，佛陀對於一種法已經完全通達並且現證覺悟，然後為他的弟子們宣講開示。我們現在應當和合共同結集佛法，在佛陀滅度之後不要產生乖違爭執，應當使得隨順清凈梵行和律法的教義長久住世，利益安樂無量無邊的眾生，憐憫世間所有的天人和人類，使他們獲得殊勝的利益和安樂。』『這一法是什麼呢？』總結偈頌說：『這一法是指有情眾生，依靠食物、依靠行為而住，對於一切善法，不放逸最為尊勝。』一切有情眾生都依靠食物而住，一切有情眾生都依靠行為而住，在各種善法中不放逸最為殊勝，這就是所謂的一法。一切有情依靠食物而住，什麼是食物，而說有情眾生都依靠食物而住呢？正如世尊所說：『各位比丘應當知道，食物有四種，能夠使已出生的有情安住，並且能夠資助那些尋求出生的眾生。』什麼是四種食物呢？一是段食（粗細食物），二是觸食（感官印象），三是意思食（意志），四是識食（意識）。由於這四種食物，所以說一切有情都依靠食物而住。因為什麼緣故知道各種有情都依靠食物而住呢？因為各種有情在各種聚合中，由於這些食物沒有窮盡的緣故，產生思想、類似的思想，施設言語，活著、存在、維持生命，以各種差別而運轉。如果各種有情在各種聚合中，由於這些食物已經窮盡的緣故，產生思想、類似的思想，施設言語，死亡、逝世、隕落，以各種差別而運轉。因此可知各種有情都依靠食物而住。問：『這四種食物，應當說是「有為法」（saṃskṛta，因緣和合而生的法），還是「無為法」（asaṃskṛta，不依賴因緣而存在的法）？』答：『應當說是有為法。』問：『這四種食物，應當說是「常」（nitya，永恒不變），還是「無常」（anitya，變化不定）？』答：『應當說是無常。』問：『這四種食物，應當說是「恒」（dhruva，常久），還是「非恒」（adhruva，不常久）？』答：『應當說是非恒。』問：『這四種食物，應當說是「變易」（vipariṇāma，會變化），還是「不變易」（avipariṇāma，不會變化）？』答：『應當說是變易。』問：『這四種食物，應當說是「緣已生」（pratītyasamutpanna，依靠因緣而生），還是「非緣已生」（apratītyasamutpanna，不依靠因緣而生）？』答：『應當說是緣已生。』問：『這四種食物，應當說是「名」（nāma，名稱）

【English Translation】 English version: 『Venerable ones, know that the Buddha, having thoroughly understood and realized one Dharma (法, law/principle), proclaimed and revealed it to his disciples. We should now harmoniously gather and compile the Dharma, and after the Buddha's Parinirvana (滅度, passing away), let there be no discord or contention. We should ensure that the Dharma and Vinaya (法律, discipline) that accord with pure conduct (梵行, Brahma-faring) endure for a long time, benefiting and bringing happiness to countless sentient beings, and showing compassion to all the gods and humans in the world, enabling them to attain supreme benefit, welfare, and happiness.』『What is this one Dharma?』 The summary verse says: 『This one Dharma refers to sentient beings, who abide relying on food and relying on actions. Among all virtuous Dharmas, non-negligence is the most supreme.』 All sentient beings abide relying on food, all sentient beings abide relying on actions, and among all virtuous Dharmas, non-negligence is the most supreme. This is what is called the one Dharma. All sentient beings abide relying on food. What is food, that it is said that all sentient beings abide relying on food? As the World-Honored One said: 『Bhikkhus (苾芻, monks), know that there are four kinds of food that enable beings who have already come into existence to abide, and that nourish those who seek to be born.』 What are the four foods? First is coarse or fine edible food (段食, physical food), second is sense-impression food (觸食, sense impressions), third is volitional food (意思食, volition), and fourth is consciousness food (識食, consciousness). Because of these four foods, it is said that all sentient beings abide relying on food. For what reason is it known that all kinds of sentient beings abide relying on food? Because various sentient beings, in various aggregates, due to these foods not being exhausted, have thoughts, similar thoughts, establish speech, live, exist, maintain life, and function with various differences. If various sentient beings, in various aggregates, due to these foods being exhausted, have thoughts, similar thoughts, establish speech, die, pass away, perish, and function with various differences. Therefore, it is known that all kinds of sentient beings abide relying on food. Question: 『Should these four foods be said to be conditioned (有為, saṃskṛta), or unconditioned (無為, asaṃskṛta)?』 Answer: 『They should be said to be conditioned.』 Question: 『Should these four foods be said to be permanent (常, nitya), or impermanent (無常, anitya)?』 Answer: 『They should be said to be impermanent.』 Question: 『Should these four foods be said to be constant (恒, dhruva), or inconstant (非恒, adhruva)?』 Answer: 『They should be said to be inconstant.』 Question: 『Should these four foods be said to be changeable (變易, vipariṇāma), or unchangeable (不變易, avipariṇāma)?』 Answer: 『They should be said to be changeable.』 Question: 『Should these four foods be said to arise dependently (緣已生, pratītyasamutpanna), or not arise dependently (非緣已生, apratītyasamutpanna)?』 Answer: 『They should be said to arise dependently.』 Question: 『Should these four foods be said to be name (名, nāma)』

攝、當言色攝？答：段食應言色攝，餘三食應言名攝。問：如是四食，當言有見、當言無見？答：應言無見。問：如是四食，當言有對、當言無對？答：段食應言有對，餘三食應言無對。問：如是四食，當言是心、當言非心？當言是心所、當言非心所？當言心相應、當言心不相應？答？段食應言非心、非心所、心不相應；觸、意思食應言是心所與心相應；識食應言唯是心。問：如是四食，當言善、當言不善、當言無記？答：段食應言無記，餘三食應言或善或不善或無記。云何善觸食？答：若善有漏觸為緣，能令諸根長養大種增益，又能滋潤隨滋潤、充悅隨充悅、護隨護、轉隨轉、持隨持，是謂善觸食。云何不善觸食？答：若不善觸為緣，能令諸根長養大種增益，又能滋潤隨滋潤乃至持隨持，是謂不善觸食。云何無記觸食？答若無記觸為緣，能令諸根長養大種增益，又能滋潤隨滋潤乃至持隨持，是謂無記觸食。云何善意思食？答：若善有漏觸相應諸思等思、現前等思、已思思類造心意業，是謂善意思食。云何不善意思食？答：若不善觸相應諸思等思乃至意業，是謂不善意思食。云何無記意思食？答：若無記觸相應諸思等思乃至意業，是謂無記意思食。云何善識食？答：若善有漏思相應諸心意識，是謂善識食。云何不善識

【現代漢語翻譯】現代漢語譯本攝取，應當說是色所攝取嗎？回答：段食（Kabaalhaara，指固體食物）應當說是色所攝取，其餘三種食（觸食、意思食、識食）應當說是名（Naama，精神現象）所攝取。問：這四種食，應當說是有可見的（有見、Saanidarsana）嗎？應當說是無可見的（無見、Anidarshana）嗎？回答：應當說是無可見的。問：這四種食，應當說是有對礙的（有對、Sapatigha）嗎？應當說是無對礙的（無對、Apratigha）嗎？回答：段食應當說是有對礙的，其餘三種食應當說是無對礙的。問：這四種食，應當說是心（Citta）嗎？應當說不是心嗎？應當說是心所（Caitasika）嗎？應當說不是心所嗎？應當說是心相應（Cittasamprayukta）嗎？應當說是心不相應（Cittavisamyukta）嗎？回答：段食應當說不是心、不是心所、心不相應；觸食、意思食應當說是心所，與心相應；識食應當說唯是心。問：這四種食，應當說是善（Kusala）嗎？應當說是不善（Akusala）嗎？應當說是無記（Avyaakrita）嗎？回答：段食應當說是無記，其餘三種食應當說是或是善或是不善或是無記。什麼是善觸食？回答：若是善的有漏觸（Saasrava sparsha，伴隨煩惱的接觸）為緣，能夠使諸根（Indriya，感覺器官）增長，四大種（Mahaabhuuta，地、水、火、風）增益，又能滋潤隨著滋潤、充悅隨著充悅、護持隨著護持、運轉隨著運轉、保持隨著保持，這叫做善觸食。什麼是不善觸食？回答：若是不善觸為緣，能夠使諸根增長，四大種增益，又能滋潤隨著滋潤乃至保持隨著保持，這叫做不善觸食。什麼是無記觸食？回答：若是無記觸為緣，能夠使諸根增長，四大種增益，又能滋潤隨著滋潤乃至保持隨著保持，這叫做無記觸食。什麼是善意思食？回答：若是善的有漏觸相應的諸思（Cetanā，意志）等思、現前等思、已思思類，造作心意業，這叫做善意思食。什麼是不善意思食？回答：若是不善觸相應的諸思等思乃至意業，這叫做不善意思食。什麼是無記意思食？回答：若是無記觸相應的諸思等思乃至意業，這叫做無記意思食。什麼是善識食？回答：若是善的有漏思相應的諸心意識，這叫做善識食。什麼是不善識

【English Translation】 English version Should 'intake' be said to be intake of 'rupa' (form)? Answer: 'Kabaalhaara' (material food) should be said to be intake of 'rupa', the remaining three kinds of food (contact, volition, and consciousness) should be said to be intake of 'naama' (name, mental phenomena). Question: Should these four kinds of food be said to be visible (Saanidarsana)? Should they be said to be invisible (Anidarshana)? Answer: They should be said to be invisible. Question: Should these four kinds of food be said to be obstructive (Sapatigha)? Should they be said to be non-obstructive (Apratigha)? Answer: 'Kabaalhaara' should be said to be obstructive, the remaining three kinds of food should be said to be non-obstructive. Question: Should these four kinds of food be said to be 'citta' (mind)? Should they be said to be not mind? Should they be said to be 'caitasika' (mental factors)? Should they be said to be not mental factors? Should they be said to be 'cittasamprayukta' (associated with mind)? Should they be said to be 'cittavisamyukta' (dissociated from mind)? Answer: 'Kabaalhaara' should be said to be not mind, not mental factors, not associated with mind; contact and volition should be said to be mental factors, associated with mind; consciousness should be said to be only mind. Question: Should these four kinds of food be said to be 'kusala' (wholesome)? Should they be said to be 'akusala' (unwholesome)? Should they be said to be 'avyaakrita' (indeterminate)? Answer: 'Kabaalhaara' should be said to be indeterminate, the remaining three kinds of food should be said to be either wholesome, unwholesome, or indeterminate. What is wholesome contact as food? Answer: If wholesome, defiled (Saasrava sparsha) contact is the condition, it can cause the 'indriya' (sense organs) to grow, the 'mahaabhuuta' (great elements: earth, water, fire, wind) to increase, and it can also moisten with moisture, satisfy with satisfaction, protect with protection, turn with turning, maintain with maintenance, this is called wholesome contact as food. What is unwholesome contact as food? Answer: If unwholesome contact is the condition, it can cause the sense organs to grow, the great elements to increase, and it can also moisten with moisture, up to maintain with maintenance, this is called unwholesome contact as food. What is indeterminate contact as food? Answer: If indeterminate contact is the condition, it can cause the sense organs to grow, the great elements to increase, and it can also moisten with moisture, up to maintain with maintenance, this is called indeterminate contact as food. What is wholesome volition as food? Answer: If wholesome, defiled contact is associated with 'cetanā' (volition), such as volitions, present volitions, past volitions, creating mental karma, this is called wholesome volition as food. What is unwholesome volition as food? Answer: If unwholesome contact is associated with volitions, up to mental karma, this is called unwholesome volition as food. What is indeterminate volition as food? Answer: If indeterminate contact is associated with volitions, up to mental karma, this is called indeterminate volition as food. What is wholesome consciousness as food? Answer: If wholesome, defiled volition is associated with the mind and consciousness, this is called wholesome consciousness as food. What is unwholesome consciousness

食？答：若不善思相應諸心意識，是謂不善識食。云何無記識食？答：若無記思相應諸心意識，是謂無記識食。問：如是四食，當言有漏、當言無漏？答：應言有漏。問：如是四食，當言學、當言無學、當言非學非無學？答：應言非學非無學。問：如是四食，當言欲界系、當言色界系、當言無色界系？答：段食應言欲界系，餘三食應言或欲界系、或色界系、或無色界系。

問：諸食皆是段食耶？答：諸段食皆是食，有是食非段食，謂餘三食及世俗。問：諸食皆是觸食耶？答：諸觸食皆是食，有是食非觸食，謂餘三食及世俗。問：諸食皆是意思食耶？答：諸意思食皆是食，有是食非意思食，謂餘三食及世俗。問：諸食皆是識食耶？答：諸識食皆是食，有是食非識食，謂餘三食及世俗。問：諸段皆是食耶？答：應作四句。有是段而非食，謂段為緣，諸根損減大種變壞。有是食而非段，謂餘三食及世俗。有是段亦是食，謂段為緣，諸根長養大種增益，又能滋潤隨滋潤乃至持隨持。有非段亦非食，謂除前相。問：諸觸皆是食耶？答：應作四句。有是觸而非食，謂無漏觸及有漏觸為緣，諸根損減大種變壞。有是食而非觸，謂餘三食及世俗。有是觸亦是食，謂有漏觸為緣，諸根長養大種增益，又能滋潤隨滋潤乃至持隨持。有

【現代漢語翻譯】現代漢語譯本問：什麼是識食？答：如果是不善思（不好的念頭）相應的那些心意識，這就叫做不善識食。什麼是無記識食？答：如果是無記思（非善非惡的念頭）相應的那些心意識，這就叫做無記識食。問：這四種食，應該說是屬於有漏（有煩惱）的，還是屬於無漏（無煩惱）的？答：應該說是屬於有漏的。問：這四種食，應該說是屬於有學的（還在學習的），還是屬於無學的（已經學成的），還是屬於非學非無學的？答：應該說是屬於非學非無學的。問：這四種食，應該說是屬於欲界系的，還是屬於界系的，還是屬於無界系的？答：段食應該說是屬於欲界系的，其餘三種食應該說是或者屬於欲界系的，或者屬於界系的，或者屬於無界系的。

問：所有的食都是段食嗎？答：所有的段食都是食，但有些是食卻不是段食，比如其餘三種食和世俗（的食物）。問：所有的食都是觸食嗎？答：所有的觸食都是食，但有些是食卻不是觸食，比如其餘三種食和世俗（的食物）。問：所有的食都是意思食嗎？答：所有的意思食都是食，但有些是食卻不是意思食，比如其餘三種食和世俗（的食物）。問：所有的食都是識食嗎？答：所有的識食都是食，但有些是食卻不是識食，比如其餘三種食和世俗（的食物）。問：所有的段都是食嗎？答：應該用四句來回答。有些是段而不是食，比如以段食為緣，導致諸根（感官）損減，四大種（組成身體的基本元素）變壞。有些是食而不是段，比如其餘三種食和世俗（的食物）。有些既是段又是食，比如以段食為緣，導致諸根長養，四大種增益，並且能夠滋潤，隨之滋潤，乃至保持，隨之保持。有些既不是段也不是食，比如排除以上情況。問：所有的觸都是食嗎？答：應該用四句來回答。有些是觸而不是食，比如無漏觸（無煩惱的觸）以及有漏觸（有煩惱的觸）為緣，導致諸根損減，四大種變壞。有些是食而不是觸，比如其餘三種食和世俗（的食物）。有些既是觸又是食，比如有漏觸為緣，導致諸根長養，四大種增益，並且能夠滋潤，隨之滋潤，乃至保持，隨之保持。有些既不是觸也不是食。

【English Translation】 English version Question: What is consciousness-food (識食)? Answer: If the mind-consciousness (心意識) is associated with unwholesome thought (不善思), that is called unwholesome consciousness-food. What is neutral consciousness-food? Answer: If the mind-consciousness is associated with neutral thought (無記思), that is called neutral consciousness-food. Question: Should these four foods be said to be with outflows (有漏, having defilements) or without outflows (無漏, without defilements)? Answer: They should be said to be with outflows. Question: Should these four foods be said to be for learners (學, those still learning), for non-learners (無學, those who have completed learning), or neither for learners nor non-learners (非學非無學)? Answer: They should be said to be neither for learners nor non-learners. Question: Should these four foods be said to belong to the desire realm (欲界系), the form realm (界系), or the formless realm (無系)? Answer: Coarse food (段食) should be said to belong to the desire realm; the other three foods should be said to belong either to the desire realm, the form realm, or the formless realm.

Question: Are all foods coarse food? Answer: All coarse foods are food, but some are food and not coarse food, namely the other three foods and mundane (世俗) food. Question: Are all foods contact-food (觸食)? Answer: All contact-foods are food, but some are food and not contact-food, namely the other three foods and mundane food. Question: Are all foods volition-food (意思食)? Answer: All volition-foods are food, but some are food and not volition-food, namely the other three foods and mundane food. Question: Are all foods consciousness-food? Answer: All consciousness-foods are food, but some are food and not consciousness-food, namely the other three foods and mundane food. Question: Are all coarse matters food? Answer: A fourfold negation should be made. Some are coarse matter but not food, namely when coarse food is the condition, the faculties (諸根) are diminished, and the great elements (大種) are deteriorated. Some are food but not coarse matter, namely the other three foods and mundane food. Some are both coarse matter and food, namely when coarse food is the condition, the faculties are nourished, the great elements are increased, and it can moisten, accordingly moisten, even maintain, accordingly maintain. Some are neither coarse matter nor food, namely excluding the previous conditions. Question: Are all contacts food? Answer: A fourfold negation should be made. Some are contact but not food, namely when non-outflow contact (無漏觸) and outflow contact (有漏觸) are the condition, the faculties are diminished, and the great elements are deteriorated. Some are food but not contact, namely the other three foods and mundane food. Some are both contact and food, namely when outflow contact is the condition, the faculties are nourished, the great elements are increased, and it can moisten, accordingly moisten, even maintain, accordingly maintain. Some are neither contact nor food.

非觸亦非食，謂除前相。如觸食有四句，意思識食應知亦爾。頗有食為緣，生食、生非食、生食非食耶？答：生。云何食為緣生食？答：段食為緣，生餘三食。云何食為緣生非食？答：段食為緣，生受、想、作意等。云何食為緣生食非食？答：段食為緣，生餘三食及受、想、作意等。頗有非食為緣，生非食、生食、生食非食耶？答：生。云何非食為緣生非食？答：如眼及色為緣，生受、想、作意等。云何非食為緣生食？答：如眼及色為緣，生觸、意思、識食。云何非食為緣生食非食？答：如眼及色為緣，生觸、意思、識食，及受、想、作意等。頗有食非食為緣，生食非食、生食、生非食耶？答：生。云何食非食為緣生食非食？答：如眼及色、眼識為緣，生觸、意思、識食，及受、想、作意等。云何食非食為緣生食？答：如眼及色、眼識為緣，生觸、意思、識食。云何食非食為緣生非食？答：如眼及色、眼識為緣，生受、想、作意等。問：若段食已斷已遍知，觸食亦爾耶。答：若觸食已斷已遍知，段食亦爾。有段食已斷已遍知，非觸食，謂已離欲染未離上染。如以段食對觸食，對意思、識食亦爾。問：若觸食已斷已遍知，意思食亦爾耶？答：如是。如以觸食對意思食，對識食亦爾。問：若意思食已斷已遍知，識食亦爾耶

【現代漢語翻譯】現代漢語譯本『非觸亦非食，謂除前相。』意思是說，不是單純的觸，也不是單純的食物，而是要去除對事物表象的執著。就像觸食有四種情況一樣，意思食（Manas-ahara，意念之食）、識食（Vijnana-ahara，意識之食）也應該知道是同樣的道理。\n頗有以食物為因緣，而產生食物、產生非食物、產生既是食物又不是食物的情況嗎？回答：有。\n什麼叫做以食物為因緣而產生食物？回答：段食（Kabalinkara-ahara，粗細食物之食）為因緣，產生其餘三種食（觸食、意思食、識食）。\n什麼叫做以食物為因緣而產生非食物？回答：段食為因緣，產生受（Vedana，感受）、想（Samjna，表象）、作意（Manaskara，意志）等等（精神活動）。\n什麼叫做以食物為因緣而產生既是食物又不是食物？回答：段食為因緣，產生其餘三種食，以及受、想、作意等等。\n頗有以非食物為因緣，而產生非食物、產生食物、產生既是食物又不是食物的情況嗎？回答：有。\n什麼叫做以非食物為因緣而產生非食物？回答：比如眼（ চক্ষু，eye）和色（Rupa，顏色、形態）為因緣，產生受、想、作意等等。\n什麼叫做以非食物為因緣而產生食物？回答：比如眼和色為因緣，產生觸食（Sparsha-ahara，感覺之食）、意思食、識食。\n什麼叫做以非食物為因緣而產生既是食物又不是食物？回答：比如眼和色為因緣，產生觸食、意思食、識食，以及受、想、作意等等。\n頗有以既是食物又不是食物為因緣，而產生既是食物又不是食物、產生食物、產生非食物的情況嗎？回答：有。\n什麼叫做以既是食物又不是食物為因緣而產生既是食物又不是食物？回答：比如眼和色、眼識（Cakkhu-vinnana，眼識）為因緣，產生觸食、意思食、識食，以及受、想、作意等等。\n什麼叫做以既是食物又不是食物為因緣而產生食物？回答：比如眼和色、眼識為因緣，產生觸食、意思食、識食。\n什麼叫做以既是食物又不是食物為因緣而產生非食物？回答：比如眼和色、眼識為因緣，產生受、想、作意等等。\n問：如果段食已經斷除、已經完全瞭解，那麼觸食也是這樣嗎？回答：如果觸食已經斷除、已經完全瞭解，那麼段食也是這樣。有段食已經斷除、已經完全瞭解，但不是觸食的情況，指的是已經脫離了對欲界（Kama-dhatu，慾望界）的貪染，但還沒有脫離對上界（Rupa-dhatu and Arupa-dhatu，色界和無色界）的貪染。就像用段食來對比觸食一樣，對比意思食、識食也是同樣的道理。\n問：如果觸食已經斷除、已經完全瞭解，那麼意思食也是這樣嗎？回答：是的。就像用觸食來對比意思食一樣，對比識食也是同樣的道理。\n問：如果意思食已經斷除、已經完全瞭解，那麼識食也是這樣嗎？

【English Translation】 English version 'Neither contact nor food' means removing the previous appearances. Just as contact-food has four aspects, it should be understood that volition-food (Manas-ahara, food of intention) and consciousness-food (Vijnana-ahara, food of consciousness) are also the same.\nAre there instances where food is the condition for the arising of food, the arising of non-food, or the arising of both food and non-food? Answer: Yes.\nHow is food the condition for the arising of food? Answer: Material food (Kabalinkara-ahara, physical food) is the condition for the arising of the other three foods (contact-food, volition-food, consciousness-food).\nHow is food the condition for the arising of non-food? Answer: Material food is the condition for the arising of feeling (Vedana, sensation), perception (Samjna, perception), attention (Manaskara, attention), and so on (mental activities).\nHow is food the condition for the arising of both food and non-food? Answer: Material food is the condition for the arising of the other three foods, as well as feeling, perception, attention, and so on.\nAre there instances where non-food is the condition for the arising of non-food, the arising of food, or the arising of both food and non-food? Answer: Yes.\nHow is non-food the condition for the arising of non-food? Answer: For example, the eye (Cakkhu, eye) and form (Rupa, form) are the condition for the arising of feeling, perception, attention, and so on.\nHow is non-food the condition for the arising of food? Answer: For example, the eye and form are the condition for the arising of contact-food (Sparsha-ahara, food of contact), volition-food, and consciousness-food.\nHow is non-food the condition for the arising of both food and non-food? Answer: For example, the eye and form are the condition for the arising of contact-food, volition-food, consciousness-food, as well as feeling, perception, attention, and so on.\nAre there instances where both food and non-food are the condition for the arising of both food and non-food, the arising of food, or the arising of non-food? Answer: Yes.\nHow are both food and non-food the condition for the arising of both food and non-food? Answer: For example, the eye and form, and eye-consciousness (Cakkhu-vinnana, eye-consciousness) are the condition for the arising of contact-food, volition-food, consciousness-food, as well as feeling, perception, attention, and so on.\nHow are both food and non-food the condition for the arising of food? Answer: For example, the eye and form, and eye-consciousness are the condition for the arising of contact-food, volition-food, and consciousness-food.\nHow are both food and non-food the condition for the arising of non-food? Answer: For example, the eye and form, and eye-consciousness are the condition for the arising of feeling, perception, attention, and so on.\nQuestion: If material food has been abandoned and fully understood, is it also the case for contact-food? Answer: If contact-food has been abandoned and fully understood, then material food is also the case. There are cases where material food has been abandoned and fully understood, but not contact-food, which refers to having detached from desire-realm (Kama-dhatu, the realm of desire) but not yet detached from the higher realms (Rupa-dhatu and Arupa-dhatu, the form and formless realms). Just as material food is compared to contact-food, the same principle applies when comparing it to volition-food and consciousness-food.\nQuestion: If contact-food has been abandoned and fully understood, is it also the case for volition-food? Answer: Yes. Just as contact-food is compared to volition-food, the same principle applies when comparing it to consciousness-food.\nQuestion: If volition-food has been abandoned and fully understood, is it also the case for consciousness-food?

？答：如是。問：若於食已斷已遍知，彼于欲、色、無色界已離染耶？答：若於段食已斷已遍知，彼于欲界已離染，非於色、無色界。若於餘三食已斷已遍知，彼于欲、色、無色界皆已離染。爾時於一切，一切事、一切種、一切位、一切處、一切結，皆已離染故。

一切有情依行住者，何等是行，而言有情皆依行住？如世尊說：苾芻當知，若諸有情于彼彼聚不死不殞、不破不沒、不失不退，皆由壽住命根相續。此壽命根說名為行，由此行故一切有情存濟住活。此行於彼能護隨護、能轉隨轉，由此故說一切有情皆依行住。何緣故知諸有情類皆依行住？謂諸有情于彼彼聚，由此壽行未盡為因，有想等想、施設言說、活住存濟差別而轉。若諸有情于彼彼聚，由此壽行已盡為因，有想等想、施設言說、死沒殞逝差別而轉。由此故知諸有情類皆依行住。

問：如是壽行，當言有為、當言無為？答：應言有為。問：如是壽行，當言常、當言無常？答：應言無常。問：如是壽行，當言恒、當言非恒？答：應言非恒。問：如是壽行，當言變易、當言不變易？答：應言變易。問：如是壽行，當言緣已生、當言非緣已生？答：應言緣已生。問：如是壽行，當言名攝、當言色攝？答：應言名攝。問：如是壽行，當言有見、當言無

【現代漢語翻譯】現代漢語譯本：問：如果對於段食（Duan Shi，一種食物的型別）已經斷除和遍知，那麼他是否已經對欲界、色界、無色界（Yu Jie, Se Jie, Wu Se Jie，佛教中的三個界）離染了呢？答：如果對於段食已經斷除和遍知，那麼他已經對欲界離染，但沒有對色界和無色界離染。如果對於其餘三種食已經斷除和遍知，那麼他對於欲界、色界、無色界都已經離染。那時，對於一切事物、一切種類、一切位置、一切處所、一切結縛，都已離染。

一切有情依賴於行而住，什麼是行，而說有情都依賴於行而住呢？如世尊（Shi Zun，對佛的尊稱）所說：比丘（Bi Qiu，佛教中的出家男子）們應當知道，如果諸有情在那些聚集之處不死不殞、不破不沒、不失不退，都是由於壽命的住立和命根的相續。這壽命根被稱為行，由於這行，一切有情才能存活。這行對於他們能夠保護和隨護，能夠轉變和隨轉，因此說一切有情都依賴於行而住。根據什麼知道諸有情類都依賴於行而住呢？因為諸有情在那些聚集之處，由於這壽命之行沒有窮盡為因，有想等想、施設言說、活住存濟的差別而運轉。如果諸有情在那些聚集之處，由於這壽命之行已經窮盡為因，有想等想、施設言說、死亡殞逝的差別而運轉。因此知道諸有情類都依賴於行而住。

問：這樣的壽命之行，應當說是有為法，還是無為法？答：應當說是有為法。問：這樣的壽命之行，應當說是常，還是無常？答：應當說是無常。問：這樣的壽命之行，應當說是恒常，還是非恒常？答：應當說是非恒常。問：這樣的壽命之行，應當說是變易，還是不變易？答：應當說是變易。問：這樣的壽命之行，應當說是緣已生，還是非緣已生？答：應當說是緣已生。問：這樣的壽命之行，應當說是名所攝，還是色所攝？答：應當說是名所攝。問：這樣的壽命之行，應當說是有見，還是無見？

【English Translation】 English version: Q: If one has already abandoned and fully understood coarse food (Duan Shi, a type of food), has he then become detached from the desire realm, the form realm, and the formless realm (Yu Jie, Se Jie, Wu Se Jie, the three realms in Buddhism)? A: If one has already abandoned and fully understood coarse food, then he has become detached from the desire realm, but not from the form realm and the formless realm. If one has already abandoned and fully understood the remaining three kinds of food, then he has become detached from all three realms: the desire realm, the form realm, and the formless realm. At that time, he has become detached from all things, all kinds, all positions, all places, and all fetters.

All sentient beings rely on action to abide. What is action, that it is said that sentient beings all rely on action to abide? As the World Honored One (Shi Zun, a respectful title for the Buddha) said: 'Monks (Bi Qiu, ordained Buddhist men), you should know that if sentient beings in those gatherings do not die or perish, are not broken or submerged, do not lose or regress, it is all due to the duration of life and the continuity of the life force.' This life force is called action. Because of this action, all sentient beings can survive and live. This action can protect and guard them, can transform and follow them. Therefore, it is said that all sentient beings rely on action to abide. How is it known that all sentient beings rely on action to abide? Because sentient beings in those gatherings, due to the fact that this life action has not ended, have thoughts and so on, establish speech, and have differences in living, abiding, and surviving. If sentient beings in those gatherings, due to the fact that this life action has ended, have thoughts and so on, establish speech, and have differences in death, demise, and passing away. Therefore, it is known that all sentient beings rely on action to abide.

Q: Should such life action be said to be conditioned or unconditioned? A: It should be said to be conditioned. Q: Should such life action be said to be permanent or impermanent? A: It should be said to be impermanent. Q: Should such life action be said to be constant or inconstant? A: It should be said to be inconstant. Q: Should such life action be said to be changeable or unchangeable? A: It should be said to be changeable. Q: Should such life action be said to arise from conditions or not arise from conditions? A: It should be said to arise from conditions. Q: Should such life action be said to be included in name or included in form? A: It should be said to be included in name. Q: Should such life action be said to be visible or invisible?

見？答：應言無見。問：如是壽行，當言有對、當言無對？答：應言無對。問：如是壽行，當言是心、當言非心？當言是心所、當言非心所？當言心相應、當言心不相應？答：應言非心、非心所、心不相應。問：如是壽行，當言善、當言不善、當言無記？答：應言無記。問：如是壽行，當言有漏、當言無漏？答：應言有漏。問：如是壽行，當言學、當言無學、當言非學非無學？答：應言非學非無學。問：如是壽行，當言欲界系、當言色界系、當言無色界系？答：應言或欲界系、或色界系、或無色界系。云何欲界系？答：欲界壽。云何色界系？答：色界壽。云何無色界系？答：無色界壽。

問：若欲界壽已斷已遍知，色界壽亦爾耶？答：若色界壽已斷已遍知，欲界壽亦爾。有欲界壽已斷已遍知，非色界壽，謂已離欲染未離色染。問：若欲界壽已斷已遍知，無色界壽亦爾耶？答：若無色界壽已斷已遍知，欲界壽亦爾。有欲界壽已斷已遍知，非無色界壽，謂已離欲染未離無色染。問：若色界壽已斷已遍知，無色界壽亦爾耶？答：若無色界壽已斷已遍知，色界壽亦爾。有色界壽已斷已遍知，非無色界壽，謂已離色染未離無色染。問：若於壽行已斷已遍知，彼于欲、色、無色界已離染耶？答：若於欲界壽行已斷已遍知，彼

【現代漢語翻譯】現代漢語譯本問：能看見嗎？答：應說沒有看見。問：像這樣的壽行（Samskara，生命的延續），應該說是對立的，還是應該說是不對立的？答：應該說是不對立的。問：像這樣的壽行，應該說是心，還是應該說不是心？應該說是心所（Caitasika，心的附屬物），還是應該說不是心所？應該說是與心相應，還是應該說與心不相應？答：應該說不是心，不是心所，與心不相應。問：像這樣的壽行，應該說是善，還是應該說是不善，還是應該說是無記（Avyakata，非善非惡）？答：應該說是無記。問：像這樣的壽行，應該說是有漏（Sasrava，有煩惱），還是應該說是無漏（Anasrava，無煩惱）？答：應該說是有漏。問：像這樣的壽行，應該說是學（Saiksa，有待學習者），還是應該說是無學（Asaiksa，已完成學習者），還是應該說既非學也非無學？答：應該說既非學也非無學。問：像這樣的壽行，應該說是欲界系（Kamadhatu，受慾望束縛的界），還是應該說是色界系（Rupadhatu，受物質束縛的界），還是應該說是無色界系（Arupadhatu，不受物質束縛的界）？答：應該說是或者欲界系，或者色界系，或者無色界系。什麼是欲界系？答：欲界的壽命。什麼是色界系？答：色界的壽命。什麼又是無色界系？答：無色界的壽命。

問：如果欲界的壽命已經斷除並且已經完全瞭解，那麼色界的壽命也是這樣嗎？答：如果色界的壽命已經斷除並且已經完全瞭解，那麼欲界的壽命也是這樣。存在欲界的壽命已經斷除並且已經完全瞭解，但不是色界的壽命的情況，指的是已經脫離了對慾望的執著但還沒有脫離對物質的執著。問：如果欲界的壽命已經斷除並且已經完全瞭解，那麼無色界的壽命也是這樣嗎？答：如果無色界的壽命已經斷除並且已經完全瞭解，那麼欲界的壽命也是這樣。存在欲界的壽命已經斷除並且已經完全瞭解，但不是無色界的壽命的情況，指的是已經脫離了對慾望的執著但還沒有脫離對無物質的執著。問：如果色界的壽命已經斷除並且已經完全瞭解，那麼無色界的壽命也是這樣嗎？答：如果無色界的壽命已經斷除並且已經完全瞭解，那麼色界的壽命也是這樣。存在色界的壽命已經斷除並且已經完全瞭解，但不是無色界的壽命的情況，指的是已經脫離了對物質的執著但還沒有脫離對無物質的執著。問：如果對於壽行（Samskara，生命延續）已經斷除並且已經完全瞭解，那麼他對於欲界、色界、無色界就已經脫離了執著了嗎？答：如果對於欲界的壽行已經斷除並且已經完全瞭解，那麼他

【English Translation】 English version Question: Can it be seen? Answer: It should be said that it cannot be seen. Question: Such a Samskara (life-continuing force), should it be said to be with opposition or without opposition? Answer: It should be said to be without opposition. Question: Such a Samskara, should it be said to be mind or not mind? Should it be said to be a Cetasika (mental adjunct) or not a Cetasika? Should it be said to be associated with mind or not associated with mind? Answer: It should be said to be not mind, not Cetasika, and not associated with mind. Question: Such a Samskara, should it be said to be wholesome, unwholesome, or neutral (Avyakata)? Answer: It should be said to be neutral. Question: Such a Samskara, should it be said to be with outflows (Sasrava) or without outflows (Anasrava)? Answer: It should be said to be with outflows. Question: Such a Samskara, should it be said to be a trainee (Saiksa), a non-trainee (Asaiksa), or neither a trainee nor a non-trainee? Answer: It should be said to be neither a trainee nor a non-trainee. Question: Such a Samskara, should it be said to be bound to the Kamadhatu (desire realm), bound to the Rupadhatu (form realm), or bound to the Arupadhatu (formless realm)? Answer: It should be said to be either bound to the Kamadhatu, or bound to the Rupadhatu, or bound to the Arupadhatu. What is bound to the Kamadhatu? Answer: Life in the Kamadhatu. What is bound to the Rupadhatu? Answer: Life in the Rupadhatu. What is bound to the Arupadhatu? Answer: Life in the Arupadhatu.

Question: If life in the Kamadhatu has been cut off and fully understood, is it the same for life in the Rupadhatu? Answer: If life in the Rupadhatu has been cut off and fully understood, it is the same for life in the Kamadhatu. There is a case where life in the Kamadhatu has been cut off and fully understood, but not life in the Rupadhatu, namely, one who has abandoned attachment to desire but has not abandoned attachment to form. Question: If life in the Kamadhatu has been cut off and fully understood, is it the same for life in the Arupadhatu? Answer: If life in the Arupadhatu has been cut off and fully understood, it is the same for life in the Kamadhatu. There is a case where life in the Kamadhatu has been cut off and fully understood, but not life in the Arupadhatu, namely, one who has abandoned attachment to desire but has not abandoned attachment to the formless. Question: If life in the Rupadhatu has been cut off and fully understood, is it the same for life in the Arupadhatu? Answer: If life in the Arupadhatu has been cut off and fully understood, it is the same for life in the Rupadhatu. There is a case where life in the Rupadhatu has been cut off and fully understood, but not life in the Arupadhatu, namely, one who has abandoned attachment to form but has not abandoned attachment to the formless. Question: If Samskara (life-continuing force) has been cut off and fully understood, has he abandoned attachment to desire, form, and the formless? Answer: If Samskara in the Kamadhatu has been cut off and fully understood, then he

于欲界已離染，非於色、無色界。若於色界壽行已斷已遍知，彼于欲色界已離染，非無色界。若於無色界壽行已斷已遍知，彼于欲、色、無色界皆已離染。爾時於一切，一切事、一切種、一切位、一切處、一切結，皆已離染故。

於一切善法不放逸勝者，云何不放逸？答：若為斷不善法、為圓滿善法，常習常修、堅作恒作，數修不止，名不放逸。

集異門足論二法品第三之一

時舍利子復告眾言：「具壽當知。佛於二法自善通達，現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行、法律久住，利樂無量有情，哀愍世間諸天人眾。令獲殊勝義利安樂。」

二法雲何？嗢柁南曰：

二法謂名色，　　乃至盡無生，　總二十七門，　　應隨次別釋。

有二法，謂名、色。復有二法，謂無明、有愛。復有二法，謂有見、無有見。復有二法，謂無慚、無愧。復有二法，謂慚、愧。復有二法，謂惡言、惡友。復有二法，謂善言、善友。復有二法，謂入罪善巧、出罪善巧。復有二法，謂入定善巧、出定善巧。復有二法，謂界善巧、作意善巧。復有二法，謂質直、柔和。復有二法，謂堪忍、可樂。

復有二法，謂和順、供養。復有二法，謂具念、正知。

【現代漢語翻譯】現代漢語譯本如果對於欲界已經離染，並非對於色界（Rūpadhātu，指色界天）和無色界（Arūpadhātu，指無色界天）。如果對於有色界的壽命行已經斷除並且完全知曉，那麼他對於欲界已經離染，並非無色界。如果對於無色界的壽命行已經斷除並且完全知曉，那麼他對於欲界、色界、無色界都已經離染。那時，對於一切，一切事、一切種類、一切位次、一切處所、一切結縛，都已經離染。

對於一切善法不放逸的殊勝者，什麼是不放逸？回答：爲了斷除不善法、爲了圓滿善法，經常練習、經常修習、堅定地做、恒常地做，多次修習不止息，這叫做不放逸。

《集異門足論》二法品第三之一

這時，舍利子（Śāriputra，佛陀十大弟子之一，以智慧著稱）又告訴大家說：『諸位賢者應當知道，佛陀對於二法已經完全通達，親自證悟之後，為諸位弟子宣說開示。我們現在應當和合共同結集，佛陀滅度之後不要有乖違爭論，應當使隨順梵行（brahmacarya，清凈的行為）、法律長久住世，利益安樂無量有情（sattva，眾生），哀憐愍念世間諸天人和大眾，使他們獲得殊勝的義利安樂。』

什麼是二法呢？偈頌說：

二法是指名色（nāmarūpa，精神和物質），乃至達到盡和無生，總共有二十七個門類，應當按照次序分別解釋。

有二法，是指名和色。又有二法，是指無明（avidyā，對事物真相的無知）和有愛（bhava-taṇhā，對存在的渴求）。又有二法，是指有見（asti-diṣṭi，認為事物真實存在的見解）和無有見（nāsti-diṣṭi，認為事物不存在的見解）。又有二法，是指無慚（āhrīkya，不知羞恥）和無愧（anapatrāpya，不畏懼罪惡）。又有二法，是指慚和愧。又有二法，是指惡言和惡友。又有二法，是指善言和善友。又有二法，是指進入罪惡的善巧和脫離罪惡的善巧。又有二法，是指進入禪定的善巧和出離禪定的善巧。又有二法，是指界（dhātu，構成要素）的善巧和作意（manasikāra，心理活動）的善巧。又有二法，是指質直和柔和。又有二法，是指堪忍和可樂。

又有二法，是指和順和供養。又有二法，是指具念（smṛti，憶念）和正知（samprajanya，正確的認知）。

【English Translation】 English version Having become detached from the desire realm (Kāmadhātu), one is not detached from the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). If the life-conduct in the form realm has been cut off and fully known, then one is detached from the desire realm, but not the formless realm. If the life-conduct in the formless realm has been cut off and fully known, then one is detached from the desire realm, the form realm, and the formless realm. At that time, regarding everything, every matter, every kind, every position, every place, and every fetter, one is detached from all.

Regarding the excellent one who is non-negligent in all wholesome dharmas, what is non-negligence? The answer is: If, for the sake of cutting off unwholesome dharmas and for the sake of perfecting wholesome dharmas, one constantly practices, constantly cultivates, firmly acts, continuously acts, and repeatedly cultivates without ceasing, this is called non-negligence.

Sangiti Sūtra, Chapter on the Two Dharmas, the First of the Third

Then, Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) further said to the assembly: 'Venerable ones, you should know that the Buddha has fully understood the two dharmas, and after realizing them, he has proclaimed and revealed them to the disciples. We should now harmoniously gather and compile them together, so that after the Buddha's Parinirvana (parinirvāṇa, complete or final nirvana), there will be no discord or disputes. We should ensure that the practice of brahmacarya (brahmacarya, pure conduct) and the law endure for a long time, benefiting and bringing happiness to countless sentient beings (sattva, beings), and showing compassion to the gods and humans in the world, enabling them to obtain supreme benefit, welfare, and happiness.'

What are the two dharmas? The verse says:

The two dharmas refer to nāmarūpa (nāmarūpa, name and form), up to cessation and non-arising. There are a total of twenty-seven categories, which should be explained separately in order.

There are two dharmas, namely name and form. There are also two dharmas, namely ignorance (avidyā, ignorance of the true nature of things) and craving for existence (bhava-taṇhā, thirst for being). There are also two dharmas, namely the view of existence (asti-diṣṭi, the view that things truly exist) and the view of non-existence (nāsti-diṣṭi, the view that things do not exist). There are also two dharmas, namely shamelessness (āhrīkya, lack of shame) and lack of remorse (anapatrāpya, not fearing evil). There are also two dharmas, namely shame and remorse. There are also two dharmas, namely evil speech and evil friends. There are also two dharmas, namely good speech and good friends. There are also two dharmas, namely skill in entering into offenses and skill in exiting from offenses. There are also two dharmas, namely skill in entering into samādhi (samādhi, meditative concentration) and skill in exiting from samādhi. There are also two dharmas, namely skill in elements (dhātu, constituent elements) and skill in attention (manasikāra, mental activity). There are also two dharmas, namely honesty and gentleness. There are also two dharmas, namely endurance and delight.

There are also two dharmas, namely harmony and offering. There are also two dharmas, namely mindfulness (smṛti, recollection) and clear comprehension (samprajanya, correct understanding).

復有二法，謂思擇力、修習力。復有二法，謂不護根門、食不知量。復有二法，謂能護根門、于食知量。復有二法，謂匱戒、匱見。復有二法，謂破戒、破見。復有二法，謂具戒、具見。復有二法，謂凈戒、凈見。復有二法，謂見、如理勝。復有二法，謂厭、如理勝。復有二法，謂于善不喜足、于斷不遮止。復有二法，謂奢摩他、毗缽舍那。復有二法，謂明、解脫。復有二法，謂盡智、無生智。

此中有二法，謂名、色者，名云何？答：受蘊、想蘊、行蘊、識蘊，及虛空、擇滅、非擇滅，是謂名。色云何？答：四大種及所造色，是謂色。

復有二法，謂無明、有愛者，無明云何？答：如《法蘊論》說。有愛云何？答：色無色界諸貪等貪，執藏防護耽著愛染，是謂有愛。

復有二法，謂有見、無有見者，有見云何？答：若謂我世間常，由此發起忍樂觀見，是謂有見。云何無有見？答：若謂我世間斷，由此發起忍樂觀見，是謂無有見。

復有二法，謂無慚、無愧者，無慚云何？答：如世尊說，有無慚者，于可慚法而不生慚。可慚法者，謂諸惡不善法，順雜染、順後有，有熾然苦異熟，順當來生老死。彼于如是惡不善法生時，無慚、無所慚、無別慚，無羞、無所羞、無別羞，無崇敬、無所崇敬，無

【現代漢語翻譯】現代漢語譯本：又有兩種法，即思擇力（分析辨別的能力）和修習力（通過實踐培養的能力）。又有兩種法，即不守護根門（不控制感官）和飲食不知量（飲食沒有節制）。又有兩種法，即能守護根門（能夠控制感官）和飲食知量（飲食有節制）。又有兩種法，即戒律上的缺失（缺乏戒律）和見解上的缺失（缺乏正確的見解）。又有兩種法，即破戒（違犯戒律）和破見（錯誤的見解）。又有兩種法，即具戒（持有戒律）和具見（持有正確的見解）。又有兩種法，即凈戒（清凈的戒律）和凈見（清凈的見解）。又有兩種法，即見（正確的見解）和如理勝（如理的殊勝）。又有兩種法，即厭（厭離）和如理勝（如理的殊勝）。又有兩種法，即對於善不喜足（對於善不滿足）和對於斷不遮止（對於斷滅不阻止）。又有兩種法，即奢摩他（止，禪定）和毗缽舍那（觀，智慧）。又有兩種法，即明（智慧）和解脫（從煩惱中解脫）。又有兩種法，即盡智（知盡之智）和無生智（知無生之智）。

這裡有兩種法，即名（精神現象）和色（物質現象）。什麼是名？回答：受蘊（感受）、想蘊（概念）、行蘊（意志）、識蘊（意識），以及虛空（空無）、擇滅（通過智慧的選擇而滅盡）、非擇滅（非通過智慧的選擇而滅盡），這些稱為名。什麼是色？回答：四大種（地、水、火、風）以及四大種所造的色法，這些稱為色。

又有兩種法，即無明（無知）和有愛（對存在的渴求）。什麼是無明？回答：如《法蘊論》所說。什麼是有愛？回答：對於色、無色等諸貪（各種貪慾），執藏（執著）、防護（保護）、耽著（沉溺）、愛染（染著），這些稱為有愛。

又有兩種法，即有見（有常見）和無有見（有斷見）。什麼是有見？回答：如果認為『我』和『世間』是常存的，由此發起忍（認可）、樂觀（快樂）、見（見解），這稱為有見。什麼是無有見？回答：如果認為『我』和『世間』是斷滅的，由此發起忍（認可）、樂觀（快樂）、見（見解），這稱為無有見。

又有兩種法，即無慚（不知羞恥）和無愧（不覺羞愧）。什麼是無慚？回答：如世尊所說，有無慚者，對於可慚法而不生慚愧。什麼是可慚法？即諸惡不善法，順雜染（順應雜染），順後有（順應後來的存在），有熾然苦異熟（有強烈的痛苦果報），順當來生老死（順應未來的生老死）。對於這些惡不善法生起時，沒有慚、沒有所慚、沒有別慚，沒有羞、沒有所羞、沒有別羞，沒有崇敬、沒有所崇敬。

【English Translation】 English version: Furthermore, there are two factors: the power of reflection (Samskrit: vicāra-bala) and the power of cultivation (Samskrit: bhāvanā-bala). Furthermore, there are two factors: unguarded sense doors and immoderate eating. Furthermore, there are two factors: guarded sense doors and moderate eating. Furthermore, there are two factors: deficiency in discipline (Samskrit: śīla) and deficiency in view (Samskrit: dṛṣṭi). Furthermore, there are two factors: broken discipline and broken view. Furthermore, there are two factors: possessing discipline and possessing view. Furthermore, there are two factors: pure discipline and pure view. Furthermore, there are two factors: view and appropriate excellence. Furthermore, there are two factors: aversion and appropriate excellence. Furthermore, there are two factors: not being content with good and not preventing cessation. Furthermore, there are two factors: Śamatha (tranquility meditation) and Vipaśyanā (insight meditation). Furthermore, there are two factors: clarity and liberation. Furthermore, there are two factors: knowledge of exhaustion (Samskrit: kṣaya-jñāna) and knowledge of non-arising (Samskrit: anutpāda-jñāna).

Here, there are two factors: name (Samskrit: nāma) and form (Samskrit: rūpa). What is name? The answer is: the aggregate of feeling (Samskrit: vedanā-skandha), the aggregate of perception (Samskrit: saṃjñā-skandha), the aggregate of mental formations (Samskrit: saṃskāra-skandha), and the aggregate of consciousness (Samskrit: vijñāna-skandha), as well as space (Samskrit: ākāśa), cessation through choice (Samskrit: pratisamkhyā-nirodha), and cessation not through choice (Samskrit: apratisamkhyā-nirodha). These are called name. What is form? The answer is: the four great elements (earth, water, fire, and wind) and the form derived from them. These are called form.

Furthermore, there are two factors: ignorance (Samskrit: avidyā) and craving for existence (Samskrit: bhava-tṛṣṇā). What is ignorance? The answer is: as explained in the Dharma Skandha. What is craving for existence? The answer is: all forms of greed (Samskrit: tṛṣṇā) related to form and formless realms, clinging, guarding, attachment, and passionate desire. These are called craving for existence.

Furthermore, there are two factors: the view of existence (Samskrit: asti-dṛṣṭi) and the view of non-existence (Samskrit: nāsti-dṛṣṭi). What is the view of existence? The answer is: if one believes 'I' and 'the world' are permanent, and from this arises acceptance, optimism, and a particular view, this is called the view of existence. What is the view of non-existence? The answer is: if one believes 'I' and 'the world' are annihilated, and from this arises acceptance, optimism, and a particular view, this is called the view of non-existence.

Furthermore, there are two factors: shamelessness (Samskrit: āhrīkya) and lack of embarrassment (Samskrit: anapatrāpya). What is shamelessness? The answer is: as the World-Honored One said, there are those who are shameless, who do not feel shame for what is shameful. What are shameful things? They are evil and unwholesome dharmas, which accord with defilement, accord with future existence, have intensely painful results, and accord with future birth, old age, and death. When such evil and unwholesome dharmas arise, there is no shame, no sense of shame, no distinct shame, no embarrassment, no sense of embarrassment, no distinct embarrassment, no reverence, and no sense of reverence.

隨屬、無所隨屬，于自在者無怖畏轉，是謂無慚。無愧云何？答：如世尊說，有無愧者，于可愧法而不生愧。可愧法者，謂諸惡不善法，乃至順當來生老死。彼于如是惡不善法生時，無愧、無所愧、無別愧，無恥、無所恥、無別恥，于諸罪中不怖不畏，不見怖畏是謂無愧。

復有二法，謂慚、愧者，慚云何？答：如世尊說，諸有慚者，于可慚法而生於慚。可慚法者，謂諸惡不善法，乃至順當來生老死。彼于如是惡不善法生時，有慚、有所慚、有別慚，有羞、有所羞、有別羞，有崇敬、有所崇敬，有隨屬、有所隨屬，于自在者有怖畏轉，是謂慚。愧云何？答：如世尊說，諸有愧者，于可愧法而生於愧。可愧法者，謂諸惡不善法，乃至順當來生老死。彼于如是惡不善法生時，有愧、有所愧、有別愧，有恥、有所恥、有別恥，于諸罪中有怖有畏，能見怖畏是謂愧。

復有二法，謂惡言、惡友者，惡言云何？答：如《法蘊論》說。惡友云何？答：亦如《法蘊論》說。

復有二法，謂善言、善友者，善言云何？答：如有一類，若親教、若同親教，若軌範、若同軌范，若余隨一尊重可信往還朋友，如法告言：「汝從今去，勿壞身業、勿壞語業、勿壞意業、勿行不應行處、勿親近惡友、勿作三惡趣業。」如是教誨

【現代漢語翻譯】現代漢語譯本什麼是無慚？答：正如世尊所說，無慚就是對於應該感到羞恥的事情不感到羞恥。什麼叫做應該感到羞恥的事情呢？就是指各種邪惡的、不好的行為，乃至導致未來會經歷生老病死的行為。當這些邪惡的、不好的事情發生時，他沒有慚愧心，不覺得應該慚愧，沒有特別的慚愧感，沒有羞恥心，不覺得應該羞恥，沒有特別的羞恥感，對於各種罪過不感到害怕和畏懼，看不到罪過的可怕之處，這就叫做無慚。

又有兩種法，即慚和愧。什麼是慚？答：正如世尊所說，有慚就是對於應該感到羞恥的事情而感到羞恥。什麼叫做應該感到羞恥的事情呢？就是指各種邪惡的、不好的行為，乃至導致未來會經歷生老病死的行為。當這些邪惡的、不好的事情發生時，他有慚愧心，覺得應該慚愧，有特別的慚愧感，有羞恥心，覺得應該羞恥，有特別的羞恥感，有崇敬之心，覺得應該崇敬，有所歸屬，覺得應該有所歸屬，對於有權威的人有敬畏之心，這就叫做慚。什麼是愧？答：正如世尊所說，有愧就是對於應該感到羞恥的事情而感到羞恥。什麼叫做應該感到羞恥的事情呢？就是指各種邪惡的、不好的行為，乃至導致未來會經歷生老病死的行為。當這些邪惡的、不好的事情發生時，他有愧疚感，覺得應該愧疚，有特別的愧疚感，有羞恥感，覺得應該羞恥，有特別的羞恥感，對於各種罪過感到害怕和畏懼，能夠看到罪過的可怕之處，這就叫做愧。

又有兩種法，即惡言和惡友。什麼是惡言？答：正如《法蘊論》所說。什麼是惡友？答：也正如《法蘊論》所說。

又有兩種法，即善言和善友。什麼是善言？答：比如有一類人，無論是親教師（Upadhyaya），還是同親教師，無論是軌範師，還是同軌范師，或者是其他任何一位值得尊敬和信任的可以往來的朋友，如法地告誡你說：『你從今以後，不要做惡劣的身業，不要做惡劣的語業，不要做惡劣的意業，不要去不應該去的地方，不要親近壞朋友，不要做會導致墮入三惡趣的行為。』這樣的教誨

【English Translation】 English version What is shamelessness? Answer: As the World-Honored One said, shamelessness is not feeling ashamed of things that should be ashamed of. What are the things that should be ashamed of? They are all evil and unwholesome dharmas (laws/teachings), even those that lead to future birth, old age, and death. When these evil and unwholesome things arise, he has no shame, feels no shame, has no particular shame, has no disgrace, feels no disgrace, has no particular disgrace, is not afraid or fearful of sins, and does not see the fearfulness. This is called shamelessness.

Furthermore, there are two dharmas, namely shame and remorse. What is shame? Answer: As the World-Honored One said, shame is feeling ashamed of things that should be ashamed of. What are the things that should be ashamed of? They are all evil and unwholesome dharmas, even those that lead to future birth, old age, and death. When these evil and unwholesome things arise, he has shame, feels shame, has particular shame, has embarrassment, feels embarrassment, has particular embarrassment, has respect, feels respect, has affiliation, feels affiliation, and has fear and reverence for those in authority. This is called shame. What is remorse? Answer: As the World-Honored One said, remorse is feeling remorseful for things that should be ashamed of. What are the things that should be ashamed of? They are all evil and unwholesome dharmas, even those that lead to future birth, old age, and death. When these evil and unwholesome things arise, he has remorse, feels remorse, has particular remorse, has disgrace, feels disgrace, has particular disgrace, and has fear and dread of sins, and can see the fearfulness. This is called remorse.

Furthermore, there are two dharmas, namely evil speech and evil friends. What is evil speech? Answer: As stated in the Abhidharma-samuccaya (法蘊論). What is an evil friend? Answer: Also as stated in the Abhidharma-samuccaya.

Furthermore, there are two dharmas, namely good speech and good friends. What is good speech? Answer: For example, there is a person, whether it is a preceptor (Upadhyaya), or a co-preceptor, whether it is an instructor, or a co-instructor, or any other respected and trustworthy friend with whom one associates, who righteously tells you: 'From now on, do not engage in bad bodily actions, do not engage in bad verbal actions, do not engage in bad mental actions, do not go to places where you should not go, do not associate with bad friends, do not perform actions that lead to the three evil realms.' Such teachings

稱法應時，于所修道隨順磨瑩，增長嚴飾宜便常委。助伴資糧於此教誨，欣喜愛樂信受隨順，不左取而右取，不拒逆、不毀訾、不非撥，是謂善言。善友云何？答：如《法蘊論》說。

復有二法，謂入罪善巧、出罪善巧者。入罪善巧云何？答？罪謂五部五蘊罪。何等為五？一者他勝；二者眾余；三者墮煮；四者對首；五者惡作。入罪善巧，謂如實知見，如是苾芻犯他勝罪、如是苾芻犯眾餘罪、如是苾芻犯墮煮罪、如是苾芻犯對首罪、如是苾芻犯惡作罪。複次如實知見，如是苾芻犯趣他勝罪、如是苾芻犯趣眾餘罪、如是苾芻犯趣墮煮罪、如是苾芻犯趣對首罪、如是苾芻犯趣惡作罪。複次如實知見，此苾芻犯如是他勝罪、此苾芻犯如是眾餘罪、此苾芻犯如是墮煮罪、此苾芻犯如是對首罪、此苾芻犯如是惡作罪。複次如實知見，此苾芻犯趣如是他勝罪、此苾芻犯趣如是眾餘罪、此苾芻犯趣如是墮煮罪、此苾芻犯趣如是對首罪、此苾芻犯趣如是惡作罪。複次如實知見，諸苾芻所犯罪，若重若輕、若深若淺、若有餘若無餘、若隱覆若不隱覆、若顯了若不顯了、若已發露若未發露、若已除滅若未除滅、若可說若不可說、若可作若不可作，于如是入種種罪中，解了等了近了遍了，機黠通達審察聰睿，覺明慧行毗缽舍那，是謂入

【現代漢語翻譯】現代漢語譯本：所說的法要與時機相應，對於所修的道，要順應並加以磨練，使其增長、莊嚴、適宜且恒常。對於教誨中的助伴和資糧，要欣喜、喜愛、信受和隨順，不要偏頗地只取一邊，不要拒絕、違逆、譭謗或否定，這叫做善言。什麼是善友呢？回答：就像《法蘊論》里所說的那樣。

還有兩種法，即進入罪業的善巧和脫離罪業的善巧。什麼是進入罪業的善巧呢？回答：罪業指的是五部五蘊的罪。哪五種呢？一是他勝罪（Parajika，指斷頭罪），二是僧殘罪（Sanghadisesa，指僅次於斷頭罪的重罪），三是墮煮罪（Aniyata，指不定罪），四是對首罪（Nissaggiya Pacittiya，指捨墮罪），五是惡作罪（Dukkata，指輕罪）。進入罪業的善巧，是指如實地知見，例如：這位比丘（Bhikkhu，佛教出家男眾）犯了他勝罪，這位比丘犯了僧殘罪，這位比丘犯了墮煮罪，這位比丘犯了對首罪，這位比丘犯了惡作罪。進一步說，如實地知見，這位比丘正在趨向犯他勝罪，這位比丘正在趨向犯僧殘罪，這位比丘正在趨向犯墮煮罪，這位比丘正在趨向犯對首罪，這位比丘正在趨向犯惡作罪。更進一步說，如實地知見，這位比丘犯了如此這般的他勝罪，這位比丘犯了如此這般的僧殘罪，這位比丘犯了如此這般的墮煮罪，這位比丘犯了如此這般的對首罪，這位比丘犯了如此這般的惡作罪。更進一步說，如實地知見，這位比丘正在趨向犯如此這般的他勝罪，這位比丘正在趨向犯如此這般的僧殘罪，這位比丘正在趨向犯如此這般的墮煮罪，這位比丘正在趨向犯如此這般的對首罪，這位比丘正在趨向犯如此這般的惡作罪。更進一步說，如實地知見，諸位比丘所犯的罪業，無論是重是輕，是深是淺，是有餘是無餘，是隱瞞是不隱瞞，是顯露是不顯露，是已經發露是未發露，是已經除滅是未除滅，是可說是不可說，是可作是不可作，對於這樣進入種種罪業之中，能夠了解、等同瞭解、接近了解、普遍瞭解，具有機敏、通達、審察、聰睿，覺悟、明瞭的智慧行為，以及毗缽舍那（Vipassana，內觀），這就叫做進入

【English Translation】 English version: Speaking the Dharma appropriately for the time, diligently refining the path one cultivates, fostering its growth, adornment, suitability, and constancy. Regarding the companions and resources within these teachings, to rejoice, delight, believe, and comply, without biasedly taking one side over the other, without rejecting, opposing, slandering, or denying, this is called 'good speech.' What is a 'good friend'? The answer: as described in the Dharma Skandha Sutra (法蘊論).

Furthermore, there are two dharmas: skill in entering into offenses and skill in exiting from offenses. What is skill in entering into offenses? The answer: 'Offense' refers to the offenses of the five categories and five aggregates. What are the five? First, Parajika (他勝罪, defeat), second, Sanghadisesa (僧殘罪, formal meeting), third, Aniyata (墮煮罪, undetermined), fourth, Nissaggiya Pacittiya (對首罪, expiation involving forfeiture), fifth, Dukkata (惡作罪, wrong doing). Skill in entering into offenses means truly knowing and seeing, for example: 'This Bhikkhu (比丘, Buddhist monk) has committed a Parajika offense, this Bhikkhu has committed a Sanghadisesa offense, this Bhikkhu has committed an Aniyata offense, this Bhikkhu has committed a Nissaggiya Pacittiya offense, this Bhikkhu has committed a Dukkata offense.' Furthermore, truly knowing and seeing, 'This Bhikkhu is tending towards committing a Parajika offense, this Bhikkhu is tending towards committing a Sanghadisesa offense, this Bhikkhu is tending towards committing an Aniyata offense, this Bhikkhu is tending towards committing a Nissaggiya Pacittiya offense, this Bhikkhu is tending towards committing a Dukkata offense.' Furthermore, truly knowing and seeing, 'This Bhikkhu has committed such and such a Parajika offense, this Bhikkhu has committed such and such a Sanghadisesa offense, this Bhikkhu has committed such and such an Aniyata offense, this Bhikkhu has committed such and such a Nissaggiya Pacittiya offense, this Bhikkhu has committed such and such a Dukkata offense.' Furthermore, truly knowing and seeing, 'This Bhikkhu is tending towards committing such and such a Parajika offense, this Bhikkhu is tending towards committing such and such a Sanghadisesa offense, this Bhikkhu is tending towards committing such and such an Aniyata offense, this Bhikkhu is tending towards committing such and such a Nissaggiya Pacittiya offense, this Bhikkhu is tending towards committing such and such a Dukkata offense.' Furthermore, truly knowing and seeing, the offenses committed by the Bhikkhus, whether heavy or light, deep or shallow, with remainder or without remainder, concealed or not concealed, revealed or not revealed, already confessed or not yet confessed, already eradicated or not yet eradicated, speakable or unspeakable, doable or undoable, regarding such entering into various offenses, being able to understand, equally understand, closely understand, universally understand, possessing quick wit, thorough understanding, careful examination, intelligence, awakened and clear wisdom conduct, and Vipassana (毗缽舍那, insight meditation), this is called entering

罪善巧。出罪善巧云何？答：罪謂五部五蘊罪，如前說出。罪善巧，謂如實知見眾余、墮煮、對首、惡作四罪。可出其事云何？如有說言，我如是說、如是顯，于如是罪非說非顯。我如此說如此顯，于如是罪是說是顯。我如是顯了、如是發露、如是作法，于如是罪非發露非除滅。我如此顯了、如此發露、如此作法，于如是罪，是發露、是除滅。于如是出種種罪中解了、乃至毗缽舍那、是謂出罪善巧。

說一切有部集異門足論卷第一大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第二

尊者舍利子說

三藏法師玄奘奉　詔譯

二法品第三之二

復有二法，謂入定善巧、出定善巧者，入定善巧云何？答：定謂八部八蘊定，即四靜慮、四無色定。入定善巧，謂如實知見如是補特伽羅入初靜慮定，如是補特伽羅乃至入非想非非想處定。複次如實知見如是補特伽羅，于初靜慮定有善巧作意，如是補特伽羅乃至於非想非非想處定有善巧作意。複次如實知見如是補特伽羅入初靜慮道，如是補特伽羅乃至入非想非非想處道。複次如實知見如是補特伽羅，于入初靜慮道有善巧作意，如是補特伽羅乃至於入非想非非想處道有善巧作意。其事云何？如有說言

【現代漢語翻譯】現代漢語譯本：罪善巧。出罪善巧是什麼？回答：罪是指五部五蘊罪，如前面所說。罪善巧，是指如實地知見眾餘罪、墮煮罪、對首罪、惡作罪這四種罪。如何能夠出離這些罪呢？比如有人說，『我這樣說、這樣顯露，對於這樣的罪，不是說，不是顯露。』『我如此說，如此顯露，對於這樣的罪，是說，是顯露。』『我這樣顯了、這樣發露、這樣作法，對於這樣的罪，不是發露，不是除滅。』『我如此顯了、如此發露、如此作法，對於這樣的罪，是發露，是除滅。』對於這樣出離種種罪的過程中，能夠理解、乃至進行毗缽舍那（Vipassanā，內觀），這就是所謂的出罪善巧。

《說一切有部集異門足論》卷第一大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第二

尊者舍利子說

三藏法師玄奘奉詔譯

二法品第三之二

又有兩種法，即入定善巧、出定善巧。入定善巧是什麼？回答：定是指八部八蘊定，也就是四靜慮（catu-jhāna，四禪定）、四無色定（catu-āruppa，四空定）。入定善巧，是指如實地知見這樣的補特伽羅（pudgala，人）進入初靜慮定（paṭhama-jhāna，初禪），這樣的補特伽羅乃至進入非想非非想處定（nevasaññānāsaññāyatana，非想非非想處定）。進一步說，如實地知見這樣的補特伽羅，對於初靜慮定有善巧作意，這樣的補特伽羅乃至於非想非非想處定有善巧作意。進一步說，如實地知見這樣的補特伽羅進入初靜慮道，這樣的補特伽羅乃至進入非想非非想處道。進一步說，如實地知見這樣的補特伽羅，對於進入初靜慮道有善巧作意，這樣的補特伽羅乃至於進入非想非非想處道有善巧作意。這是怎麼回事呢？比如有人說：

【English Translation】 English version: Skill in expiating offenses. What is skill in expiating offenses? Answer: 'Offense' refers to the offenses of the five categories and five aggregates, as previously explained. 'Skill in expiating offenses' refers to truly knowing and seeing the four offenses: remaining offenses (眾余), offenses requiring confession and penance (墮煮), offenses requiring confession before another (對首), and offenses of wrong-doing (惡作). How can these offenses be expiated? For example, someone might say, 'I speak and reveal in this way; regarding such an offense, it is neither spoken nor revealed.' 'I speak and reveal in this way; regarding such an offense, it is spoken and revealed.' 'I have manifested, confessed, and acted in this way; regarding such an offense, it is neither confessed nor eliminated.' 'I have manifested, confessed, and acted in this way; regarding such an offense, it is confessed and eliminated.' In the process of expiating various offenses in this way, understanding and even practicing Vipassanā (毗缽舍那, insight meditation) is what is called skill in expiating offenses.

《Abhidharma-samuccaya-pāda-śāstra》, Volume 1, by the Sarvāstivāda school Taishō Tripiṭaka, Volume 26, No. 1536, 《Abhidharma-samuccaya-pāda-śāstra》

《Abhidharma-samuccaya-pāda-śāstra》, Volume 2

Spoken by the Venerable Śāriputra (舍利子)

Translated by the Tripiṭaka Master Xuanzang (玄奘) under Imperial Decree

Chapter 3.2: Two Dharmas

Furthermore, there are two dharmas: skill in entering samādhi (入定善巧) and skill in emerging from samādhi (出定善巧). What is skill in entering samādhi? Answer: 'Samādhi' refers to the samādhi of the eight categories and eight aggregates, namely the four dhyānas (四靜慮, the four meditative absorptions) and the four formless attainments (四無色定, the four formless absorptions). Skill in entering samādhi refers to truly knowing and seeing that such a pudgala (補特伽羅, person) enters the first dhyāna (初靜慮定, the first meditative absorption), and that such a pudgala enters even the state of neither perception nor non-perception (非想非非想處定, neither perception nor non-perception). Furthermore, truly knowing and seeing that such a pudgala has skillful attention to the first dhyāna, and that such a pudgala has skillful attention even to the state of neither perception nor non-perception. Furthermore, truly knowing and seeing that such a pudgala enters the path to the first dhyāna, and that such a pudgala enters even the path to the state of neither perception nor non-perception. Furthermore, truly knowing and seeing that such a pudgala has skillful attention to entering the path to the first dhyāna, and that such a pudgala has skillful attention even to entering the path to the state of neither perception nor non-perception. What is the matter with this? For example, someone might say:

：我如是作意、如此作意，于入初靜慮定乃至入非想非非想處定，善等了、善近了、善分別、善思惟、善通達。我如是想、如是觀、如是勝解、如是任持、如是分別，于入初靜慮定乃至入非想非非想處定，善等了乃至善通達。我如是攝心、策心、伏心、持心、舉心、舍心、制心、縱心，于入初靜慮定乃至入非想非非想處定，善等了乃至善通達。我如是法于入定及入定善巧，無作用、無利益，無多所作但為障礙，我於此法善等了乃至善通達。我如是法于入定及入定善巧，有作用、有利益，有多所作不為障礙，我於此法善等了乃至善通達。于如是入種種定中，解了、等了、近了、遍了，機黠通達審察聰睿，覺明慧行毗缽舍那，是謂入定善巧。出定善巧云何？答：定謂八部八蘊定，即四靜慮、四無色定。出定善巧，謂如實知見如是補特伽羅出初靜慮定，如是補特伽羅乃至出非想非非想處定。複次如實知見如是補特伽羅于出初靜慮定有善巧作意，如是補特伽羅乃至於出非想非非想處定有善巧作意。複次如實知見如是補特伽羅出初靜慮道，如是補特伽羅乃至出非想非非想處道。複次如實知見如是補特伽羅于出初靜慮道有善巧作意，如是補特伽羅乃至於出非想非非想處道有善巧作意。其事云何？如有說言：我如是作意、如此作意，

于出初靜慮定乃至出非想非非想處定，善等了、善近了、善分別、善思惟、善通達。我如是想、如是觀、如是勝解、如是任持、如是分別，于出初靜慮定乃至出非想非非想處定，善等了乃至善通達。我如是攝心、策心、伏心、持心、舉心、舍心、制心、縱心，于出初靜慮定乃至出非想非非想處定，善等了乃至善通達。我如是法，于出定乃至出定善巧，無作用、無利益，無多所作但為障礙，我於此法善等了乃至善通達。我如是法，于出定乃至出定善巧，有作用、有利益，有多所作不為障礙，我於此法善等了乃至善通達。于如是出種種定中，解了乃至毗缽舍那，是謂出定善巧。

復有二法，謂界善巧、作意善巧者，界善巧云何？答：如有苾芻如實知見十八界，謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界。複次如實知見六界，謂地界、水界、火界、風界、空界、識界。複次如實知見六界，謂欲界、恚界、害界、出離界、無恚界、無害界。複次如實知見六界，謂樂界、苦界、喜界、憂界、舍界、無明界。複次如實知見四界，謂受界、想界、行界、識界。複次如實知見三界，謂欲界、色界、無色界。複次如實知見三界，謂色界、無

【現代漢語翻譯】現代漢語譯本：從出離初禪定（初靜慮定）乃至出離非想非非想處定，能夠很好地完全理解、很好地接近理解、很好地區分、很好地思考、很好地通達。我這樣想、這樣觀察、這樣殊勝地理解、這樣任運地保持、這樣區分，對於出離初禪定乃至出離非想非非想處定，能夠很好地完全理解乃至很好地通達。我這樣收攝心、策勵心、調伏心、保持心、舉起心、捨棄心、制止心、放縱心，對於出離初禪定乃至出離非想非非想處定，能夠很好地完全理解乃至很好地通達。我對於這樣的法，在出定乃至出定善巧方面，如果是沒有作用、沒有利益、沒有太多作用但成為障礙的，我對於此法能夠很好地完全理解乃至很好地通達。我對於這樣的法，在出定乃至出定善巧方面，如果是有作用、有利益、有很多作用而不成為障礙的，我對於此法能夠很好地完全理解乃至很好地通達。在像這樣出離種種禪定中，理解乃至毗缽舍那（Vipassanā，內觀），這就是所謂的出定善巧。

又有兩種法，稱為界善巧和作意善巧。什麼是界善巧呢？回答：如有比丘如實地知見十八界，即眼界（cakkhu-dhātu，眼根）、（rūpa-dhātu，色法）、眼識界（cakkhu-viññāṇa-dhātu，眼識），耳界（sota-dhātu，耳根）、聲界（sadda-dhātu，聲音）、耳識界（sota-viññāṇa-dhātu，耳識），鼻界（ghāna-dhātu，鼻根）、香界（gandha-dhātu，氣味）、鼻識界（ghāna-viññāṇa-dhātu，鼻識），舌界（jivhā-dhātu，舌根）、味界（rasa-dhātu，味道）、舌識界（jivhā-viññāṇa-dhātu，舌識），身界（kāya-dhātu，身根）、觸界（photthabba-dhātu，觸覺）、身識界（kāya-viññāṇa-dhātu，身識），意界（mano-dhātu，意根）、法界（dhamma-dhātu，法）、意識界（mano-viññāṇa-dhātu，意識）。其次，如實地知見六界，即地界（pathavī-dhātu，地大）、水界（āpo-dhātu，水大）、火界（tejo-dhātu，火大）、風界（vāyo-dhātu，風大）、空界（ākāsa-dhātu，空大）、識界（viññāṇa-dhātu，識大）。再次，如實地知見六界，即欲界（kāma-dhātu，慾望的界）、恚界（vyāpāda-dhātu，嗔恚的界）、害界（vihiṃsā-dhātu，傷害的界）、出離界（nekkhamma-dhātu，出離的界）、無恚界（avyāpāda-dhātu，無嗔恚的界）、無害界（avihiṃsā-dhātu，無傷害的界）。再次，如實地知見六界，即樂界（sukha-dhātu，快樂的界）、苦界（dukkha-dhātu，痛苦的界）、喜界（somanassa-dhātu，喜悅的界）、憂界（domanassa-dhātu，憂愁的界）、舍界（upekkhā-dhātu，捨棄的界）、無明界（avijjā-dhātu，無明的界）。再次，如實地知見四界，即受界（vedanā-dhātu，感受的界）、想界（saññā-dhātu，想法的界）、行界（saṅkhāra-dhātu，行為的界）、識界（viññāṇa-dhātu，意識的界）。再次，如實地知見三界，即欲界（kāma-dhātu，慾望的界）、（rūpa-dhātu，色界的界）、無（arūpa-dhātu，無色界的界）。再次，如實地知見三界，即（rūpa-dhātu，色界的界）、無

【English Translation】 English version: From emerging from the first Jhāna (first Dhyana, initial meditative absorption) up to emerging from the state of neither perception nor non-perception, one thoroughly understands well, closely understands well, distinguishes well, contemplates well, and comprehends well. 'I think thus, I observe thus, I understand thus supremely, I maintain thus, I distinguish thus,' regarding emerging from the first Jhāna up to emerging from the state of neither perception nor non-perception, one thoroughly understands well and comprehends well. 'I thus gather the mind, urge the mind, subdue the mind, hold the mind, uplift the mind, relinquish the mind, restrain the mind, and release the mind,' regarding emerging from the first Jhāna up to emerging from the state of neither perception nor non-perception, one thoroughly understands well and comprehends well. 'Regarding such a phenomenon, in exiting from meditative absorption and in skill in exiting from meditative absorption, if it is without function, without benefit, without much to do but is an obstacle, I thoroughly understand well and comprehend well regarding this phenomenon.' 'Regarding such a phenomenon, in exiting from meditative absorption and in skill in exiting from meditative absorption, if it is with function, with benefit, with much to do and is not an obstacle, I thoroughly understand well and comprehend well regarding this phenomenon.' In thus exiting from various meditative absorptions, understanding up to Vipassanā (inner vision), this is called skill in exiting from meditative absorption.

Furthermore, there are two phenomena, namely, skill in the elements and skill in attention. What is skill in the elements? Answer: If a Bhikkhu (monk) truly knows and sees the eighteen elements, namely, the eye element (cakkhu-dhātu, the eye sense base), ** element (rūpa-dhātu, form), the eye-consciousness element (cakkhu-viññāṇa-dhātu, eye consciousness), the ear element (sota-dhātu, the ear sense base), the sound element (sadda-dhātu, sound), the ear-consciousness element (sota-viññāṇa-dhātu, ear consciousness), the nose element (ghāna-dhātu, the nose sense base), the smell element (gandha-dhātu, smell), the nose-consciousness element (ghāna-viññāṇa-dhātu, nose consciousness), the tongue element (jivhā-dhātu, the tongue sense base), the taste element (rasa-dhātu, taste), the tongue-consciousness element (jivhā-viññāṇa-dhātu, tongue consciousness), the body element (kāya-dhātu, the body sense base), the touch element (photthabba-dhātu, tactile sensation), the body-consciousness element (kāya-viññāṇa-dhātu, body consciousness), the mind element (mano-dhātu, the mind base), the mental-object element (dhamma-dhātu, mental objects), the mind-consciousness element (mano-viññāṇa-dhātu, mind consciousness). Furthermore, truly knowing and seeing the six elements, namely, the earth element (pathavī-dhātu, earth element), the water element (āpo-dhātu, water element), the fire element (tejo-dhātu, fire element), the air element (vāyo-dhātu, air element), the space element (ākāsa-dhātu, space element), the consciousness element (viññāṇa-dhātu, consciousness element). Furthermore, truly knowing and seeing the six elements, namely, the desire element (kāma-dhātu, element of desire), the aversion element (vyāpāda-dhātu, element of aversion), the harmfulness element (vihiṃsā-dhātu, element of harmfulness), the renunciation element (nekkhamma-dhātu, element of renunciation), the non-aversion element (avyāpāda-dhātu, element of non-aversion), the non-harmfulness element (avihiṃsā-dhātu, element of non-harmfulness). Furthermore, truly knowing and seeing the six elements, namely, the pleasure element (sukha-dhātu, element of pleasure), the pain element (dukkha-dhātu, element of pain), the joy element (somanassa-dhātu, element of joy), the sorrow element (domanassa-dhātu, element of sorrow), the equanimity element (upekkhā-dhātu, element of equanimity), the ignorance element (avijjā-dhātu, element of ignorance). Furthermore, truly knowing and seeing the four elements, namely, the feeling element (vedanā-dhātu, element of feeling), the perception element (saññā-dhātu, element of perception), the volitional formations element (saṅkhāra-dhātu, element of volitional formations), the consciousness element (viññāṇa-dhātu, element of consciousness). Furthermore, truly knowing and seeing the three elements, namely, the desire element (kāma-dhātu, element of desire), the ** element (rūpa-dhātu, element of form), the formless element (arūpa-dhātu, element of formlessness). Furthermore, truly knowing and seeing the three elements, namely, the ** element (rūpa-dhātu, element of form), the

色界、滅界。複次如實知見三界，謂過去界、未來界、現在界。複次如實知見三界，謂劣界、中界、妙界。複次如實知見三界，謂善界、不善界、無記界。複次如實知見三界，謂學界、無學界、非學非無學界。複次如實知見二界，謂有漏界、無漏界。複次如實知見二界、謂有為界、無為界。于如是種種界，解了、等了、近了、遍了，機黠通達審察聰睿，覺明慧行毗缽舍那，是謂界善巧。作意善巧云何？答：如有苾芻，或受持素呾纜、或受持毗奈耶、或受持阿毗達磨，或聞親教師說、或聞軌範師說、或聞展轉傳授藏說、或聞隨一如理者說，依止如是如理所引聞所成慧，于眼界乃至意識界有善巧作意，思惟非常、苦、空、非我。于地界乃至識界有善巧作意，思惟非常苦空非我。于欲、恚、害界有善巧作意，思惟非常苦空非我。于出離、無恚、無害界有善巧作意，思惟非常空非我。於樂、苦、喜、憂、舍、無明界有善巧作意，思惟非常苦空非我。于受、想、行、識界有善巧作意，思惟非常苦空非我。于欲、色、無色界有善巧作意，思惟非常苦空非我。於色、無色界有善巧作意，思惟非常苦空非我；于滅界有善巧作意，思惟空非我。於過去、未來、現在界有善巧作意，思惟非常苦空非我。於劣、中界有善巧作意，思惟非常苦空

【現代漢語翻譯】現代漢語譯本： **、滅界（Nirvana-dhātu，涅槃界）。再者，如實知見三界，即過去界、未來界、現在界。再者，如實知見三界，即劣界、中界、妙界。再者，如實知見三界，即善界、不善界、無記界。再者，如實知見三界，即學界、無學界、非學非無學界。再者，如實知見二界，即有漏界、無漏界。再者，如實知見二界，即有為界、無為界。對於如此種種的界，瞭解、等了解、接近了解、普遍瞭解，機敏聰慧通達審察，覺悟明瞭的智慧行為，毗缽舍那（Vipassanā，內觀），這叫做界善巧。作意善巧是什麼呢？回答：如有比丘，或者受持素怛纜（Sūtra，經）、或者受持毗奈耶（Vinaya，律）、或者受持阿毗達磨（Abhidharma，論），或者聽聞親教師說、或者聽聞軌範師說、或者聽聞輾轉傳授的藏說、或者聽聞隨一如理者說，依止如此如理所引導的聞所成慧，對於眼界乃至意識界有善巧作意，思維無常、苦、空、非我。對於地界乃至識界有善巧作意，思維無常、苦、空、非我。對於欲界、恚界、害界有善巧作意，思維無常、苦、空、非我。對於出離界、無恚界、無害界有善巧作意，思維無常、空、非我。對於樂界、苦界、喜界、憂界、舍界、無明界有善巧作意，思維無常、苦、空、非我。對於受界、想界、行界、識界有善巧作意，思維無常、苦、空、非我。對於欲界、色界、無色界有善巧作意，思維無常、苦、空、非我。對於色界、無色界有善巧作意，思維無常、苦、空、非我；對於滅界有善巧作意，思維空、非我。對於過去界、未來界、現在界有善巧作意，思維無常、苦、空、非我。對於劣界、中界有善巧作意，思維無常、苦、空

【English Translation】 English version: **, Cessation Realm (Nirvana-dhātu). Furthermore, to truly know and see the three realms, namely the past realm, the future realm, and the present realm. Furthermore, to truly know and see the three realms, namely the inferior realm, the intermediate realm, and the excellent realm. Furthermore, to truly know and see the three realms, namely the wholesome realm, the unwholesome realm, and the neutral realm. Furthermore, to truly know and see the three realms, namely the realm of learning, the realm of no-more-learning, and the realm of neither-learning-nor-no-more-learning. Furthermore, to truly know and see the two realms, namely the realm of defilements and the realm of no defilements. Furthermore, to truly know and see the two realms, namely the conditioned realm and the unconditioned realm. Regarding such various realms, understanding, equally understanding, closely understanding, thoroughly understanding, being clever, skillful, penetrating, discerning, intelligent, awakened, clear wisdom practice, Vipassanā (insight meditation), this is called skillfulness in realms. What is skillfulness in attention? Answer: If there is a Bhikshu (monk), either upholding the Sūtra (discourses), or upholding the Vinaya (discipline), or upholding the Abhidharma (higher teachings), or hearing the preceptor speak, or hearing the teacher speak, or hearing the transmitted teachings of the canon, or hearing one who speaks according to reason, relying on such wisdom born of hearing, guided by reason, having skillful attention towards the eye realm up to the consciousness realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the earth realm up to the consciousness realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the desire realm, the hatred realm, and the harmful realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the realm of renunciation, the realm of non-hatred, and the realm of non-harm, contemplating impermanence, emptiness, and non-self. Having skillful attention towards the realm of pleasure, the realm of suffering, the realm of joy, the realm of sorrow, the realm of equanimity, and the realm of ignorance, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the realm of feeling, the realm of perception, the realm of formations, and the realm of consciousness, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the desire realm, the form realm, and the formless realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the form realm and the formless realm, contemplating impermanence, suffering, emptiness, and non-self; having skillful attention towards the cessation realm, contemplating emptiness and non-self. Having skillful attention towards the past realm, the future realm, and the present realm, contemplating impermanence, suffering, emptiness, and non-self. Having skillful attention towards the inferior realm and the intermediate realm, contemplating impermanence, suffering, emptiness

非我；于妙界有善巧作意，思惟非常苦空非我。于善、不善、無記界有善巧作意，思惟非常苦空非我。于學、無學界有善巧作意，思惟非常空非我；于非學非無學界有善巧作意，思惟非常苦空非我。于有漏界有善巧作意，思惟非常苦空非我；于無漏界有善巧作意，思惟非常苦空非我。于有為界有善巧作意，思惟非常苦空非我；于無為界有善巧作意，思惟空非我。複次，如有苾芻如實知見過去未來現在作意、善不善無記作意、欲界系色界系無色界系作意、學無學非學非無學作意、見所斷修所斷非所斷作意，于如是等種種作意，解了乃至毗缽舍那，是謂作意善巧。

復有二法，謂質直、柔和者，質直云何？答：心不剛性、心不強性、心不硬性、心純質性、心正直性、心潤滑性、心柔軟性、心調順性，是謂質直。柔和云何？答：身不剛性、身不強性、身不硬性、身純質性、身正直性、身潤滑性、身柔軟性、身調順性，是謂柔和。

復有二法，謂堪忍、可樂者，堪忍云何？答：謂能忍受寒熱飢渴風日蚊虻蛇蝎等觸，又能忍受他粗惡語，能起身中猛利切心奪命苦受，是謂堪忍。可樂云何？答：設有事至，不可容納、不可矜持、不可迴轉、不可忍耐，而能于彼不暴不惡、不粗不獷，堪忍可樂易可共住，止息眾惡。若有

【現代漢語翻譯】現代漢語譯本非我；對於妙界，以善巧的作意（Manasikara，心理活動）思惟，觀想它是無常、是苦、無我。對於善、不善、無記界，以善巧的作意思惟，觀想它是無常、是苦、無我。對於學、無學界，以善巧的作意思惟，觀想它是無常、是空、無我；對於非學非無學界，以善巧的作意思惟，觀想它是無常、是苦、無我。對於有漏界，以善巧的作意思惟，觀想它是無常、是苦、無我；對於無漏界，以善巧的作意思惟，觀想它是無常、是苦、無我。對於有為界，以善巧的作意思惟，觀想它是無常、是苦、無我；對於無為界，以善巧的作意思惟，觀想它是空、無我。此外，如果有一位比丘如實地知見過去、未來、現在的作意，善、不善、無記的作意，欲界系、色界系、無色界系的作意，學、無學、非學非無學的作意，見所斷、修所斷、非所斷的作意，對於像這樣的種種作意，理解乃至毗缽舍那（Vipassanā，內觀），這就是所謂的作意善巧。又有兩種法，稱為質直、柔和。什麼是質直？回答：心不剛硬、心不強硬、心不僵硬，心純真質樸、心正直、心潤滑、心柔軟、心調順，這就是所謂的質直。什麼是柔和？回答：身不剛硬、身不強硬、身不僵硬，身純真質樸、身正直、身潤滑、身柔軟、身調順，這就是所謂的柔和。又有兩種法，稱為堪忍、可樂。什麼是堪忍？回答：就是能夠忍受寒冷、炎熱、飢餓、乾渴、風吹日曬、蚊蟲叮咬、蛇蝎等觸，又能夠忍受他人粗暴惡劣的言語，能夠忍受身體中猛烈、切膚、奪命的痛苦感受，這就是所謂的堪忍。什麼是可樂？回答：如果遇到事情，無法容納、無法控制、無法改變、無法忍耐，卻能夠對它不暴躁、不惡劣、不粗魯、不狂暴，堪忍可樂，容易相處，止息各種惡行。如果有人

【English Translation】 English version 'Not-self'; Regarding the realm of the subtle, with skillful attention (Manasikara, mental activity), contemplate impermanence, suffering, and not-self. Regarding the realms of wholesome, unwholesome, and neutral, with skillful attention, contemplate impermanence, suffering, and not-self. Regarding the realms of learning and no-more-learning, with skillful attention, contemplate impermanence, emptiness, and not-self; regarding the realm of neither-learning-nor-no-more-learning, with skillful attention, contemplate impermanence, suffering, and not-self. Regarding the realm of outflows, with skillful attention, contemplate impermanence, suffering, and not-self; regarding the realm of no outflows, with skillful attention, contemplate impermanence, suffering, and not-self. Regarding the conditioned realm, with skillful attention, contemplate impermanence, suffering, and not-self; regarding the unconditioned realm, contemplate emptiness and not-self. Furthermore, if a Bhikkhu (Buddhist monk) truly knows and sees the attention of the past, future, and present, the attention of wholesome, unwholesome, and neutral, the attention of the desire realm, the form realm, and the formless realm, the attention of learning, no-more-learning, and neither-learning-nor-no-more-learning, the attention to be abandoned by seeing, to be abandoned by cultivation, and not to be abandoned, regarding such various attentions, understanding up to Vipassanā (insight meditation), this is called skillful attention. Furthermore, there are two qualities, namely, integrity and gentleness. What is integrity? The answer: a mind that is not rigid, not forceful, not stiff, a mind that is purely honest, upright, smooth, soft, and well-tamed, this is called integrity. What is gentleness? The answer: a body that is not rigid, not forceful, not stiff, a body that is purely honest, upright, smooth, soft, and well-tamed, this is called gentleness. Furthermore, there are two qualities, namely, forbearance and delightfulness. What is forbearance? The answer: it is the ability to endure cold, heat, hunger, thirst, wind, sun, mosquitoes, and the touch of snakes and scorpions, and also the ability to endure the harsh and evil words of others, and to endure the intense, cutting, and life-threatening painful sensations in the body, this is called forbearance. What is delightfulness? The answer: if something happens that cannot be accommodated, cannot be controlled, cannot be changed, cannot be endured, yet one is able to be not violent, not evil, not rude, not fierce towards it, being forbearing and delightful, easy to live with, ceasing all evil deeds. If someone

事至，可能容納、可能矜持、可能迴轉、可能忍耐、亦能于彼不暴不惡、不粗不獷，堪忍可樂易可共住，止息眾惡，是謂可樂。

復有二法，謂和順、供養者，和順云何？答：若有樂作、可喜樂語、可愛味語，容貌熙怡遠離頻蹙，先言慰問：「具壽善來。事可忍不？可存濟不？安樂住不？食易得不？」樂作如是可喜語等諸悅豫事，是謂和順。供養云何？答：供養有二種：一、財供養；二、法供養。財供養云何？答：以可意色聲香味觸、衣服飲食臥具醫藥及余資具，於他有情能惠能施能隨惠施、能棄能捨能遍棄捨，是謂財供養。法供養云何？答：以素呾纜或毗奈耶或阿毗達磨，或親教語或軌範語或傳授藏，或余隨一可信者語，於他有情能惠能施能隨惠施、能棄能捨能遍棄捨，是謂法供養。如是二種，總名供養。

復有二法，謂具念、正知者，具念云何？答：若依出離、遠離、善法，諸念隨念、專念、憶念，不忘不失、不遺不漏，不失法性、心明記性，是謂具念。正知云何？答：若依出離、遠、善法，於法揀擇、極揀擇、最極揀擇，解了、等了、近了、遍了，機黠通達審察聰睿，覺明慧行毗缽舍那，是謂正知。

復有二法，謂思擇力、修習力者，思擇力云何？答：如世尊說：苾芻當知，諸多聞聖弟子應

【現代漢語翻譯】現代漢語譯本：事情發生時，能夠包容，能夠自持，能夠迴旋，能夠忍耐，並且能夠對他人不粗暴不惡劣，不粗魯不狂野，能夠忍受，令人喜悅，容易相處，能夠一起生活，止息各種惡行，這就叫做令人喜悅。

又有兩種方法，叫做和順、供養。什麼叫做和順？回答：如果有令人樂於去做的事情，令人喜悅的言語，令人喜愛的言語，容貌和藹可親，遠離愁眉苦臉，先主動慰問：『具壽（Gushou，對年長出家者的尊稱），您好！事情還可以忍受嗎？還可以維持生活嗎？安樂地居住嗎？食物容易得到嗎？』樂於去做這些令人喜悅的事情，這就叫做和順。什麼叫做供養？回答：供養有兩種：一是財供養；二是法供養。什麼叫做財供養？回答：用令人滿意的色、聲、香、味、觸、衣服、飲食、臥具、醫藥以及其他資具，對於其他有情眾生能夠惠予、能夠施捨、能夠隨順惠施，能夠放棄、能夠捨棄、能夠普遍放棄捨棄，這就叫做財供養。什麼叫做法供養？回答：用素呾纜（Sutram，經）、或毗奈耶（Vinaya，律）、或阿毗達磨（Abhidharma，論），或親教師的教導、或軌範師的教導、或傳授的經典，或任何其他可信者的言語，對於其他有情眾生能夠惠予、能夠施捨、能夠隨順惠施，能夠放棄、能夠捨棄、能夠普遍放棄捨棄，這就叫做法供養。像這樣的兩種，總稱為供養。

又有兩種方法，叫做具念、正知。什麼叫做具念？回答：如果依靠出離、遠離、善法，各種念頭隨之憶念、專心憶念、憶念不忘不失、不遺漏，不失去法性、內心明記的性質，這就叫做具念。什麼叫做正知？回答：如果依靠出離、遠離、善法，對於法進行揀擇、極其揀擇、最極其揀擇，理解、等同理解、接近理解、普遍理解，機敏聰慧通達審察，覺悟明瞭智慧的行為，毗缽舍那（Vipashyana，內觀），這就叫做正知。

又有兩種方法，叫做思擇力、修習力。什麼叫做思擇力？回答：就像世尊所說：苾芻（Bichu，比丘）應當知道，多聞的聖弟子應該……

【English Translation】 English version: When things happen, one can be accommodating, one can be self-restrained, one can be flexible, one can be patient, and one can be neither violent nor malicious, neither rude nor wild towards others. One can endure, be joyful, easy to get along with, and live together, ceasing all evils. This is called being delightful.

Furthermore, there are two practices: namely, being harmonious and making offerings. What is being harmonious? The answer is: If there are things that one enjoys doing, pleasant speech, and lovely words, with a kind and cheerful countenance, avoiding frequent frowns, and proactively offering greetings: 'Venerable Sir (Gushou, an honorific for elder monks), welcome! Are things bearable? Can you sustain your life? Are you living in peace? Is food easy to obtain?' Being happy to do such pleasant things is called being harmonious. What is making offerings? The answer is: There are two types of offerings: one is material offerings, and the other is Dharma offerings. What are material offerings? The answer is: Using agreeable sights, sounds, smells, tastes, touches, clothing, food, bedding, medicine, and other necessities, being able to bestow, give, and follow with giving, being able to renounce, relinquish, and completely renounce and relinquish to other sentient beings, this is called material offerings. What are Dharma offerings? The answer is: Using Sutras (Sutram, discourses), or Vinaya (Vinaya, monastic rules), or Abhidharma (Abhidharma, philosophical treatises), or the teachings of one's preceptor, or the teachings of one's instructor, or transmitted scriptures, or any other words of a trustworthy person, being able to bestow, give, and follow with giving, being able to renounce, relinquish, and completely renounce and relinquish to other sentient beings, this is called Dharma offerings. These two types together are called offerings.

Furthermore, there are two practices: namely, mindfulness and right knowledge. What is mindfulness? The answer is: If relying on renunciation, detachment, and wholesome qualities, various thoughts are recollected, focused upon, remembered without forgetting or losing, without omitting or overlooking, without losing the nature of Dharma, with a clear and mindful mind, this is called mindfulness. What is right knowledge? The answer is: If relying on renunciation, detachment, and wholesome qualities, one discerns, thoroughly discerns, and most thoroughly discerns the Dharma, understanding, equally understanding, closely understanding, and universally understanding, being quick-witted, intelligent, insightful, discerning, and wise, with awakened and clear wisdom, practicing Vipashyana (Vipashyana, insight meditation), this is called right knowledge.

Furthermore, there are two practices: namely, the power of reflection and the power of cultivation. What is the power of reflection? The answer is: As the World Honored One said: Monks (Bichu, Bhikshus), you should know that well-learned noble disciples should...

如是學，諸身惡行，現法當來招惡異熟，謂我若行身惡行者，現自厭毀，亦復為他天神諸佛之所訶責，亦為有智同梵行者以法譏嫌，一切世界惡名流佈，身壞命終墮險惡趣生於地獄。由正了知諸身惡行，現法當來招惡異熟，故能勤斷諸身惡行，亦能勤修諸身妙行。于語惡行及意惡行廣說亦爾，乃至勤修語意妙行。若能如是因思擇，依思擇、住思擇，斷不善法、修諸善法，說名思擇亦名為力，是謂思擇力。修習力云何？答：如世尊說：苾芻當知，諸多聞聖弟子修念等覺支，依止厭、依止離、依止滅，迴向于舍；修擇法、精進、喜、輕安、定、舍等覺支。依止厭、依止離、依止滅，迴向于舍。若能如是因修習、依修習、住修習，斷不善法、修諸善法，說名修習亦名為力，是謂修習力。問：何故名力？答：以因此力、依此力、住此力，能斷能碎能破一切結縛、隨眠、隨煩惱纏，故名為力。

復有二法，謂不護根門、食不知量者，不護根門云何？答：如世尊說：苾芻當知，無聞異生眼見色已，由眼根故取相隨好，即於是處不護眼根，由住不護起世貪憂，惡不善法隨心生長。彼于眼根不防不守，由斯故說不護眼根。以不護眼根貪瞋癡生長，耳鼻舌身意根亦爾。且說意根者，謂意了法已，由意根故取相隨好，即於是處不護意

根，由住不護起世貪憂，惡不善法隨心生長。彼于意根不防不守，由斯故說不護意根，以不護意根貪瞋癡生長，彼由發起非理思擇。眼見諸色、耳聞諸聲、鼻嗅諸香、舌嘗諸味、身覺諸觸、意了諸法，於六根門不防、不等防、不遍防、不藏、不覆、不蔽、不寂靜、不調伏、不守護，是謂不護根門。食不知量云何

答：如世尊說：苾芻當知，無聞異生不思擇而食，為勇健故、為傲逸故、為顏貌故、為端嚴故而食所食。不思擇而食者，謂住非理所引思擇而食所食。為勇健故食所食者，謂如一類食所食時起如是心：我食此食，必使飽滿，令身勇健，能作重業能荷重擔，資益壽量久住世間，能摧怨敵、能越車乘、能遠跳擲、能作種種世間掉戲。為傲逸故食所食者，謂如一類食所食時，起如是心：我食此食，必使飽滿，令我傲逸憍醉之心起等起、生等生，相續引發𣣋蔑一切，隨情所樂作縱逸業。為顏貌故食所食者，謂如一類食所食時，起如是心：我食此食，必使飽滿，當令我身容貌光鮮膚體潤滑。為端嚴故食所食者，謂如一類食所食時，起如是心：我食此食，必使飽滿，當令我身成就第一美妙形色，眾所愛敬。諸有如是愛重飲食，于諸飲食不平等性、不知量性、不黠慧性，不了其相，不了相已不自裁量，我今但應食爾所食

【現代漢語翻譯】現代漢語譯本：問：如果由於安住于不防護的狀態，導致世間的貪慾和憂愁生起，各種惡和不善的法隨著心而生長。那個人對於意根不加以防備和守護，因此說他沒有守護意根，因為不守護意根，貪、嗔、癡就會生長，他因此發起不如理的思擇。眼睛看見各種顏色、耳朵聽見各種聲音、鼻子嗅到各種香氣、舌頭嚐到各種味道、身體感覺到各種觸感、意識了知各種法，對於這六根的門戶，不防備、不平等地防備、不普遍地防備、不隱藏、不覆蓋、不遮蔽、不寂靜、不調伏、不守護，這就叫做不守護根門。什麼是『食不知量』呢？

答：正如世尊所說：『比丘（bhiksu，佛教出家人）應當知道，沒有聽聞佛法的凡夫俗子不加以思擇就吃東西，爲了勇健、爲了傲慢放逸、爲了容貌、爲了端莊美麗而吃所吃的食物。』不加以思擇就吃東西，是指安住于不如理的思擇而吃所吃的食物。爲了勇健而吃所吃的食物，是指比如有一類人在吃東西的時候，生起這樣的想法：『我吃這些食物，一定要讓自己飽滿，讓身體勇健，能夠做沉重的勞作，能夠承擔沉重的負擔，資助和增益壽命，長久地住在世間，能夠摧毀怨敵、能夠超越車乘、能夠跳得很遠、能夠做各種各樣的世間嬉戲。』爲了傲慢放逸而吃所吃的食物，是指比如有一類人在吃東西的時候，生起這樣的想法：『我吃這些食物，一定要讓自己飽滿，讓我的傲慢放逸和驕醉之心生起，相續不斷地引發輕蔑一切的行為，隨著自己的喜好做放縱的惡業。』爲了容貌而吃所吃的食物，是指比如有一類人在吃東西的時候，生起這樣的想法：『我吃這些食物，一定要讓自己飽滿，讓我的身體容貌光鮮，面板潤滑。』爲了端莊美麗而吃所吃的食物，是指比如有一類人在吃東西的時候，生起這樣的想法：『我吃這些食物，一定要讓自己飽滿，讓我的身體成就第一等美妙的形色，受到眾人的喜愛和尊敬。』凡是有這樣愛重飲食的人，對於各種飲食的不平等性、不知量性、不聰慧性，不能明瞭它們的真相，不能明瞭真相之後不自我衡量，認為自己現在只需要吃這麼多的食物。

【English Translation】 English version: Question: If, by dwelling in a state of unguardedness, worldly greed and sorrow arise, and various evil and unwholesome dharmas grow along with the mind, and that person does not guard or protect the root of mind (意根), therefore it is said that they do not guard the root of mind, because by not guarding the root of mind, greed, hatred, and delusion grow, and they thereby initiate irrational thinking. Seeing various colors with the eyes, hearing various sounds with the ears, smelling various fragrances with the nose, tasting various flavors with the tongue, feeling various tactile sensations with the body, and cognizing various dharmas with the mind, towards these six sense doors, not guarding, not equally guarding, not universally guarding, not concealing, not covering, not obscuring, not pacifying, not subduing, not protecting, this is called not guarding the sense doors. What is 『not knowing moderation in food』 (食不知量)?

Answer: As the World Honored One (世尊) said: 『Bhikkhus (苾芻, Buddhist monks), know that the unlearned ordinary person eats without contemplation, eating what is eaten for the sake of strength, for the sake of arrogance and indulgence, for the sake of appearance, for the sake of beauty.』 Eating without contemplation means dwelling in irrational thinking and eating what is eaten. Eating what is eaten for the sake of strength means that, for example, one person, when eating, thinks like this: 『If I eat this food, I will surely become full, making my body strong, able to do heavy work, able to bear heavy burdens, supporting and increasing my lifespan, living long in the world, able to destroy enemies, able to surpass chariots, able to jump far, able to do all kinds of worldly games.』 Eating what is eaten for the sake of arrogance and indulgence means that, for example, one person, when eating, thinks like this: 『If I eat this food, I will surely become full, causing my arrogant, indulgent, and intoxicated mind to arise, continuously initiating contempt for everything, doing unrestrained deeds according to my desires.』 Eating what is eaten for the sake of appearance means that, for example, one person, when eating, thinks like this: 『If I eat this food, I will surely become full, making my body's appearance radiant and my skin smooth.』 Eating what is eaten for the sake of beauty means that, for example, one person, when eating, thinks like this: 『If I eat this food, I will surely become full, making my body achieve the most beautiful form and color, loved and respected by all.』 Those who have such a strong attachment to food, regarding the inequality, immoderation, and lack of wisdom in various foods, cannot understand their true nature, and after not understanding their true nature, do not measure themselves, thinking that they should only eat so much food now.

，是謂食不知量。

復有二法，謂能護根門、于食知量者，能護根門云何？答：如世尊說：苾芻當知，諸多聞聖弟子，眼見色已，由眼根故，不取其相、不取隨好，即於是處能護眼根，由住能護不起世貪憂，惡不善法不隨心生長。彼于眼根能防能守，由斯故說能護眼根，以能護眼根貪瞋癡不起，耳鼻舌身意根亦爾。且說意根者，謂意了法已，由意根故，不取其相、不取隨好，即於是處能護意根，由住能護不起世貪憂，惡不善法不隨心生長。彼于意根能防能守，由斯故說能護意根，以能護意根貪瞋癡不起，彼由發起如理思擇。眼見諸色、耳聞諸聲、鼻嗅諸香、舌嘗諸味、身覺諸觸、意了諸法，於六根門能防、能等防、能遍防、能藏、能覆、能蔽、能寂靜、能調伏、能守護，是謂能護根門。于食知量云何？答：如世尊說：苾芻當知，諸多聞聖弟子能思擇而食，不為勇健、不為傲逸、不為顏貌、不為端嚴而食所食，但為此身暫住存濟止息飢渴、攝受梵行而食所食，為斷故受不起新受，無罪存濟力樂安住而食所食。能思擇而食者，謂住如理所引思擇而食所食。不為勇健食所食者，非如一類食所食時起如是心：我食此食，必使飽滿，令身勇健，能作重業能荷重擔，資益壽量久住世間，能摧怨敵、能越車乘、能遠跳擲、能作

【現代漢語翻譯】現代漢語譯本：這就是所謂的不懂得適量飲食。

還有兩種方法，即能夠守護根門、對於飲食知量。什麼是能夠守護根門呢？回答：如世尊所說：『比丘們應當知道，多聞的聖弟子，眼睛看到色塵之後，由於眼根的緣故，不執取它的表相、不執取它的細微之處，就在這個地方能夠守護眼根，由於安住于守護而不生起世間的貪婪和憂愁，邪惡的不善之法不隨著心意生長。』他對眼根能夠防備能夠守護，因此說能夠守護眼根，因為能夠守護眼根，貪嗔癡就不會生起，耳鼻舌身意根也是這樣。且說意根，就是用意根了解法塵之後，由於意根的緣故，不執取它的表相、不執取它的細微之處，就在這個地方能夠守護意根，由於安住于守護而不生起世間的貪婪和憂愁，邪惡的不善之法不隨著心意生長。他對意根能夠防備能夠守護，因此說能夠守護意根，因為能夠守護意根，貪嗔癡就不會生起，他由於發起如理的思擇。眼睛看到各種色塵、耳朵聽到各種聲音、鼻子嗅到各種香氣、舌頭嚐到各種味道、身體感覺到各種觸感、意識瞭解各種法塵，對於六根之門能夠防備、能夠平等防備、能夠普遍防備、能夠隱藏、能夠覆蓋、能夠遮蔽、能夠寂靜、能夠調伏、能夠守護，這就是所謂能夠守護根門。什麼是對於飲食知量呢？回答：如世尊所說：『比丘們應當知道，多聞的聖弟子能夠思量選擇而食用食物，不是爲了勇健、不是爲了傲慢放逸、不是爲了顏貌、不是爲了端莊美麗而食用食物，只是爲了這個身體暫時存活、維持生命、止息飢渴、攝受梵行而食用食物，爲了斷除過去的感受、不生起新的感受，無罪地存活、保持體力、快樂安住而食用食物。』能夠思量選擇而食用食物，就是安住于如理所引導的思擇而食用食物。不是爲了勇健而食用食物，不是像有些人食用食物時生起這樣的想法：『我吃這些食物，必定使我飽滿，使身體勇健，能夠做沉重的工作能夠負擔沉重的擔子，資助增長壽命長久地住在世間，能夠摧毀怨敵、能夠超越車乘、能夠遠距離跳躍、能夠做……』

【English Translation】 English version: This is what is called not knowing moderation in eating.

Furthermore, there are two practices: being able to guard the sense doors and knowing moderation in eating. What is being able to guard the sense doors? The answer is: As the World Honored One said: 'Bhikkhus, know that a well-learned noble disciple, having seen a form with the eye, because of the eye faculty, does not grasp at its characteristics or its secondary details. In that very place, he is able to guard the eye faculty. By dwelling in guarding, worldly greed and sorrow do not arise, and evil, unwholesome dharmas do not grow in accordance with the mind. He is able to prevent and protect the eye faculty. Therefore, it is said that he is able to guard the eye faculty. Because he is able to guard the eye faculty, greed, hatred, and delusion do not arise. The same is true for the ear, nose, tongue, body, and mind faculties. To speak of the mind faculty, it means that having understood a dharma with the mind, because of the mind faculty, he does not grasp at its characteristics or its secondary details. In that very place, he is able to guard the mind faculty. By dwelling in guarding, worldly greed and sorrow do not arise, and evil, unwholesome dharmas do not grow in accordance with the mind. He is able to prevent and protect the mind faculty. Therefore, it is said that he is able to guard the mind faculty. Because he is able to guard the mind faculty, greed, hatred, and delusion do not arise. He arises from initiating reasoned reflection. The eye sees forms, the ear hears sounds, the nose smells fragrances, the tongue tastes flavors, the body feels touches, and the mind understands dharmas. For the six sense doors, he is able to prevent, able to equally prevent, able to universally prevent, able to conceal, able to cover, able to obscure, able to quiet, able to subdue, and able to guard. This is what is called being able to guard the sense doors. What is knowing moderation in eating? The answer is: As the World Honored One said: 'Bhikkhus, know that a well-learned noble disciple is able to reflect and then eat. He does not eat what he eats for strength, not for arrogance, not for appearance, not for beauty, but only for this body to temporarily dwell, to sustain life, to stop hunger and thirst, to embrace pure conduct. He eats what he eats in order to cut off past feelings and not to arise new feelings, to live without fault, to maintain strength, to live happily and peacefully.' Being able to reflect and then eat means dwelling in reasoned reflection and then eating what is eaten. Not eating what is eaten for strength means not being like some who, when eating, give rise to such thoughts: 'If I eat this food, it will surely make me full, make my body strong, able to do heavy work, able to bear heavy burdens, to support and increase lifespan, to live long in the world, able to destroy enemies, able to surpass chariots, able to leap far, able to do...'

種種世間掉戲。不為傲逸食所食者，非如一類食所食時起如是心：我食此食，必使飽滿，令我傲逸憍醉之心起等起、生等生，相續引發𣣋蔑一切，隨情所樂作縱逸業。不為顏貌食所食者，非如一類食所食時起如是心，我食此食，必使飽滿，當令我身容貌光鮮膚體潤滑。不為端嚴食所食者，非如一類食所食時起如是心：我食此食，必使飽滿，當令我身成就第一美妙形色眾所愛敬。但為此身暫住存濟食所食者，謂身亦名身、身根亦名身、五色根亦名身、四大種所造聚亦名身，於此義中說四大種所造聚身。諸聖弟子食所食時但起是心：我食此食，令四大種所造聚身，暫住等住近住安住，故名暫住。諸聖弟子食所食時但起是心：我食此食，令四大種所造聚身存隨存、濟隨濟、護隨護、轉隨轉，故名存濟。但為止息飢渴食所食者，此中飢渴所起苦受說名飢渴。諸聖弟子食所食時但起是心：我食此食，當令飢渴所起苦受暫時止息不為惱害。但為攝受梵行食所食者，謂離淫慾亦名梵行、八支聖道亦名梵行，於此義中八支聖道說名梵行。諸聖弟子食所食時但起是心：我食此食，為欲攝受隨順增益八支聖道。為斷故受不起新受食所食者，不食為緣所起苦受說名故受，飽食為緣所起苦受說名新受。諸聖弟子食所食時但起是心：我食此食，為

【現代漢語翻譯】現代漢語譯本不爲了種種世間的嬉戲玩樂而飲食。不爲了傲慢放縱而飲食，不像有些人那樣，在飲食的時候生起這樣的念頭：『我吃這些食物，一定要讓自己飽足，讓我的傲慢、放縱、驕醉之心生起，相續不斷地輕蔑一切，隨心所欲地做放縱的事情。』不爲了容貌好看而飲食，不像有些人那樣，在飲食的時候生起這樣的念頭：『我吃這些食物，一定要讓自己飽足，讓我的容貌光彩照人，面板潤滑。』不爲了外表端莊美麗而飲食，不像有些人那樣，在飲食的時候生起這樣的念頭：『我吃這些食物，一定要讓自己飽足，讓我的身體成就第一等美妙的形色，受到大眾的喜愛和尊敬。』只是爲了讓這個身體暫時存在和維持生命而飲食。這個『身』也叫做身，身根也叫做身，五色根也叫做身，四大種所造的聚合體也叫做身。在這裡，指的是四大種所造的聚合體這個身。各位聖弟子在飲食的時候，只是生起這樣的念頭：『我吃這些食物，讓四大種所造的聚合體這個身，暫時存在、維持、接近、安住。』所以叫做『暫住』。各位聖弟子在飲食的時候，只是生起這樣的念頭：『我吃這些食物，讓四大種所造的聚合體這個身，得以存在、得以維持、得以保護、得以運轉。』所以叫做『存濟』。只是爲了止息飢餓和口渴而飲食。這裡，因為飢餓和口渴所引起的痛苦感受，叫做飢渴。各位聖弟子在飲食的時候，只是生起這樣的念頭：『我吃這些食物，讓飢餓和口渴所引起的痛苦感受，暫時止息，不再惱害我。』只是爲了攝受梵行（Brahmacarya）而飲食。離開淫慾也叫做梵行，八支聖道（Arya Ashtanga Marga）也叫做梵行。在這裡，指的是八支聖道叫做梵行。各位聖弟子在飲食的時候，只是生起這樣的念頭：『我吃這些食物，爲了攝受、隨順、增益八支聖道。』爲了斷除過去的感受，不生起新的感受而飲食。不飲食所引起的痛苦感受，叫做過去的感受；飽食所引起的痛苦感受，叫做新的感受。各位聖弟子在飲食的時候，只是生起這樣的念頭：『我吃這些食物，爲了

【English Translation】 English version Not eating for the sake of various worldly amusements. Not eating for the sake of arrogance and indulgence, unlike some who, when eating, give rise to such thoughts: 'I eat this food, I must make myself full, so that my arrogance, indulgence, and intoxication arise, continuously despising everything, doing whatever unrestrained deeds I please.' Not eating for the sake of good looks, unlike some who, when eating, give rise to such thoughts: 'I eat this food, I must make myself full, so that my appearance is radiant and my skin is smooth.' Not eating for the sake of being dignified and beautiful, unlike some who, when eating, give rise to such thoughts: 'I eat this food, I must make myself full, so that my body achieves the most wonderful form and color, and is loved and respected by all.' But eating only for the sake of this body's temporary existence and sustenance. This 'body' is also called body, the body's faculties are also called body, the five sense faculties are also called body, the aggregate made of the four great elements is also called body. Here, it refers to the body that is the aggregate made of the four great elements. When the noble disciples eat, they only give rise to such thoughts: 'I eat this food, so that the body made of the four great elements may temporarily exist, remain, approach, and abide.' Therefore, it is called 'temporary existence.' When the noble disciples eat, they only give rise to such thoughts: 'I eat this food, so that the body made of the four great elements may be sustained, maintained, protected, and continue.' Therefore, it is called 'sustenance.' Eating only to stop hunger and thirst. Here, the painful feelings arising from hunger and thirst are called hunger and thirst. When the noble disciples eat, they only give rise to such thoughts: 'I eat this food, so that the painful feelings arising from hunger and thirst may be temporarily stopped and no longer harm me.' Eating only to support the Brahmacarya (梵行). Abstaining from sexual activity is also called Brahmacarya, the Noble Eightfold Path (Arya Ashtanga Marga) (八支聖道) is also called Brahmacarya. Here, it refers to the Noble Eightfold Path called Brahmacarya. When the noble disciples eat, they only give rise to such thoughts: 'I eat this food, in order to support, follow, and increase the Noble Eightfold Path.' Eating to abandon old feelings and not to create new feelings. The painful feelings arising from not eating are called old feelings; the painful feelings arising from overeating are called new feelings. When the noble disciples eat, they only give rise to such thoughts: 'I eat this food, in order to'

斷故受不起新受，非為充悅。為無罪存濟而食所食者，存濟有二種：一有罪存濟；二無罪存濟。云何有罪存濟？答：如有一類矯妄詭詐現相激磨，以利求利而求飲食。如是方便得飲食已，歡喜受用，貪愛迷悶耽著不捨，不見過患不知出離，如是名為有罪存濟。云何無罪存濟？答：非如一類矯妄詭詐現相激磨，以利求利而求飲食。如實方便得飲食已，如法受用，不貪不愛不迷不悶不耽不著，能見過患善知出離，如是名為無罪存濟。諸聖弟子但為如是無罪存濟而食所食。為力樂故食所食者，謂聖弟子食所食時但起是心：我食此食，欲令身力得不衰退，心受喜樂能辦善事。為安住故食所食者，謂聖弟子食所食時但起是心：我食此食，欲令行立坐臥讀誦修定等時身心安隱。諸有如是不重飲食，于諸飲食有平等性、有知量性、有黠慧性，能了其相，既了相已，能自裁量，我今但應食爾所食，是謂于食知量。

復有二法，謂匱戒、匱見者，匱戒云何？答：斷生命、不與取、欲邪行、虛誑語、離間語、粗惡語、雜穢語。複次若斷生命、若不與取、若非梵行。複次諸所有不善戒、諸所有非理所引戒、諸所有障礙定戒，是謂匱戒。問：何故名匱戒？答：此法自性不可愛、不可樂、不可喜、不可意、不安隱、不正直、不可欣、不悅意

【現代漢語翻譯】現代漢語譯本斷絕了舊的感受，就不會再產生新的感受，這並不是爲了滿足慾望。爲了無罪地維持生命而食用食物，維持生命有兩種方式：一種是有罪的維持，一種是無罪的維持。什麼是有罪的維持？回答：例如，有些人虛偽欺詐，裝模作樣，用利益來換取利益，從而獲取食物。用這種方式得到食物后，他們歡喜地享用，貪婪地愛戀，迷惑沉溺，不肯捨棄，看不到其中的過患，也不知道如何解脫。這叫做有罪的維持。什麼是無罪的維持？回答：不像有些人那樣虛偽欺詐，裝模作樣，用利益來換取利益，從而獲取食物。而是用如實的方式得到食物后，如法地享用，不貪婪，不愛戀，不迷惑，不沉溺，不耽著，能夠看到其中的過患，並且清楚地知道如何解脫。這叫做無罪的維持。諸位聖弟子的食用食物，只是爲了這種無罪的維持。爲了獲得力量和快樂而食用食物，是指聖弟子在食用食物時，只是這樣想：我食用這些食物，是爲了讓身體的力量不衰退，讓內心感受喜悅，從而能夠做好事。爲了安住而食用食物，是指聖弟子在食用食物時，只是這樣想：我食用這些食物，是爲了讓我在行走、站立、坐臥、閱讀、背誦、修習禪定時，身心能夠安穩。那些不看重飲食的人，對於各種飲食持有平等的心態，有知量性（知道適量），有黠慧性（有智慧），能夠了解食物的本質。瞭解了食物的本質后，就能夠自我衡量，我現在應該只吃這麼多。這就是對於食物的知量。

還有兩種法，叫做匱戒（戒律上的缺失）和匱見（見解上的缺失）。什麼是匱戒？回答：斷絕生命、偷盜、邪淫、虛妄的言語、離間的話語、粗暴的言語、雜穢的言語。此外，如果斷絕生命、如果偷盜、如果不是清凈的行為。此外，所有不善的戒律、所有非理性的戒律、所有障礙禪定的戒律，這叫做匱戒。問：為什麼叫做匱戒？回答：這種法的自性是不可愛、不可樂、不可喜、不可意、不安穩、不正直、不可欣、不悅意的。

【English Translation】 English version Cutting off the old feeling, no new feeling arises, it is not for fulfillment. Eating what is eaten to maintain life without guilt, there are two kinds of maintenance: one is guilty maintenance; the other is innocent maintenance. What is guilty maintenance? Answer: For example, some people are hypocritical and deceitful, putting on appearances and seeking profit for profit to obtain food. Having obtained food in this way, they joyfully enjoy it, greedily love it, are confused and addicted, unwilling to give it up, do not see the faults in it, and do not know how to escape from it. This is called guilty maintenance. What is innocent maintenance? Answer: It is not like some people who are hypocritical and deceitful, putting on appearances and seeking profit for profit to obtain food. But having obtained food in a truthful way, they enjoy it according to the Dharma, without greed, without love, without confusion, without addiction, without attachment, able to see the faults in it, and clearly knowing how to escape from it. This is called innocent maintenance. The noble disciples eat what is eaten only for such innocent maintenance. Eating what is eaten for strength and joy means that when the noble disciples eat what is eaten, they only think: I eat this food to prevent my body's strength from declining, and to let my heart feel joy so that I can do good deeds. Eating what is eaten for dwelling means that when the noble disciples eat what is eaten, they only think: I eat this food to make my body and mind stable when I walk, stand, sit, lie down, read, recite, and practice meditation. Those who do not value food, have an equal mind towards all kinds of food, have a sense of knowing the amount (knowing moderation), have a sense of wisdom (having wisdom), and are able to understand the essence of food. Having understood the essence of food, they are able to measure themselves, I should only eat so much now. This is called knowing the amount of food.

There are also two dharmas, called 'Kuei Jie' (deficiency in precepts) and 'Kuei Jian' (deficiency in views). What is 'Kuei Jie'? Answer: Cutting off life, stealing, sexual misconduct, false speech, divisive speech, harsh speech, and frivolous speech. Furthermore, if one cuts off life, if one steals, if one does not practice celibacy. Furthermore, all unwholesome precepts, all irrational precepts, all precepts that hinder meditation, this is called 'Kuei Jie'. Question: Why is it called 'Kuei Jie'? Answer: The nature of this dharma is unlovable, unpleasant, undesirable, disagreeable, unpeaceful, dishonest, unappealing, and displeasing.

、違正理。複次此法能得不可愛果、不可樂果、不可喜果、不可意果、不安隱果、不正直果、不可欣果、不悅意果、違正理果。複次此法能感不可愛異熟、不可樂異熟、不可喜異熟、不可意異熟、不安隱異熟、不正直異熟、不可欣異熟、不悅意異熟、違正理異熟，故名匱戒。匱見云何？答：諸所有見，無惠施、無親愛、無祠祀、無妙行無惡行、無妙行惡行業果異熟、無此世無他世、無母無父無化生有情，無世間阿羅漢正至正行，謂於此世他世自通達作證證知，我生已盡、梵行已立、所作已辦、不受後有。複次諸所有不善見、諸所有非理所引見、諸所有障礙定見，是謂匱見。問：何故名匱見？答：此法自性不可愛乃至違正理。複次此法能得不可愛果乃至違正理果。複次此法能感不可愛異熟乃至違正理異熟，故名匱見。如匱戒、匱見，應知破戒破見亦爾。

復有二法，謂具戒、具見者。具戒云何？答：離斷生命、離不與取、離欲邪行、離虛誑語、離離間語、離粗惡語、離雜穢語。複次離斷生命、離不與取、離非梵行。複次諸所有學戒、諸所無學戒、諸所有善非學非無學戒，是謂具戒。問：何故名具戒？答：此法自性可愛、可樂、可喜、可意、安隱、正直、可欣、悅意、隨順正理。複次此法能得可愛果、可樂果、可喜

【現代漢語翻譯】現代漢語譯本：違背正理。此外，這種方法會得到不可愛之果、不可樂之果、不可喜之果、不可意之果、不安穩之果、不正值之果、不可欣之果、不悅意之果、違背正理之果。此外，這種方法會感得不可愛之異熟果報、不可樂之異熟果報、不可喜之異熟果報、不可意之異熟果報、不安穩之異熟果報、不正值之異熟果報、不可欣之異熟果報、不悅意之異熟果報、違背正理之異熟果報，所以稱為『匱戒』（lacking precepts）。什麼是『匱見』（lacking views）呢？回答：所有那些認為沒有佈施、沒有親愛、沒有祭祀、沒有善行、沒有惡行、沒有善行惡行業果報之異熟、沒有今世沒有來世、沒有父母、沒有化生有情，沒有世間的阿羅漢（Arhat）真正到達真正修行，即對於今世來世自己通達作證證知，『我生已經窮盡、清凈的修行已經建立、該做的已經做完、不再受後有』的見解。此外，所有那些不善的見解、所有那些非理所引導的見解、所有那些障礙禪定的見解，這就是所謂的『匱見』。問：為什麼稱為『匱見』呢？回答：這種方法本身的性質就是不可愛乃至違背正理。此外，這種方法能得到不可愛之果乃至違背正理之果。此外，這種方法能感得不可愛之異熟乃至違背正理之異熟，所以稱為『匱見』。像『匱戒』、『匱見』一樣，應該知道『破戒』（broken precepts）『破見』（broken views）也是如此。復有二法，謂具戒、具見者。具戒云何？答：離斷生命、離不與取、離欲邪行、離虛誑語、離離間語、離粗惡語、離雜穢語。複次離斷生命、離不與取、離非梵行。複次諸所有學戒、諸所無學戒、諸所有善非學非無學戒，是謂具戒。問：何故名具戒？答：此法自性可愛、可樂、可喜、可意、安隱、正直、可欣、悅意、隨順正理。複次此法能得可愛果、可樂果、可喜

【English Translation】 English version: contrary to right reason. Furthermore, this method can obtain undesirable results, unpleasant results, unjoyful results, disagreeable results, unpeaceful results, dishonest results, unadmirable results, displeasing results, and results contrary to right reason. Furthermore, this method can cause undesirable maturation, unpleasant maturation, unjoyful maturation, disagreeable maturation, unpeaceful maturation, dishonest maturation, unadmirable maturation, displeasing maturation, and maturation contrary to right reason, therefore it is called 'lacking precepts' (K戒). What is 'lacking views' (K見)? Answer: All those views that there is no giving, no affection, no sacrifice, no good conduct, no bad conduct, no maturation of results from good or bad conduct, no this world, no other world, no mother, no father, no spontaneously born beings, no Arhats (阿羅漢) in the world who have rightly arrived and rightly practiced, meaning that in this world and the other world they themselves understand, realize, and know, 'My birth is exhausted, pure conduct is established, what needs to be done is done, there is no more future existence.' Furthermore, all those unwholesome views, all those views led by unreason, all those views that obstruct concentration, these are what are called 'lacking views.' Question: Why is it called 'lacking views'? Answer: The nature of this method itself is undesirable, even contrary to right reason. Furthermore, this method can obtain undesirable results, even results contrary to right reason. Furthermore, this method can cause undesirable maturation, even maturation contrary to right reason, therefore it is called 'lacking views.' Just like 'lacking precepts' and 'lacking views,' it should be known that 'broken precepts' (broken precepts) and 'broken views' (broken views) are also like this. Furthermore, there are two dharmas, namely those who possess precepts and those who possess views. What are 'possessing precepts'? Answer: Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from frivolous speech. Furthermore, abstaining from taking life, abstaining from taking what is not given, abstaining from unchaste conduct. Furthermore, all those precepts that are being learned, all those precepts that are not being learned, all those wholesome precepts that are neither being learned nor not being learned, these are what are called 'possessing precepts.' Question: Why is it called 'possessing precepts'? Answer: The nature of this dharma is desirable, pleasant, joyful, agreeable, peaceful, honest, admirable, pleasing, and in accordance with right reason. Furthermore, this dharma can obtain desirable results, pleasant results, joyful

果、可意果、安隱果、正直果、可欣果、悅意果、順正理果。複次此法能感可愛異熟、可樂異熟、可喜異熟、可意異熟、安隱異熟、正直異熟、可欣異熟、悅意異熟、順正理異熟，故名具戒。具見云何？答：諸所有見，有惠施、有親愛、有祠祀、有妙行、有惡行、有妙行惡行業果異熟、有此世有他世、有母有父、有化生有情，有世間阿羅漢正至正行，謂於此世他世自通達作證具足住，如實證知，我生已盡、梵行已立、所作已辦、不受後有。複次諸所有學見、諸所有無學見、諸所有善非學非無學見，是謂具見。問：何故名具見？答此法自性可愛乃至隨順正理。複次此法能得可愛果乃至順正理果。複次此法能感可愛異熟乃至順正理異熟，故名具見。如具戒、具見，應知凈戒、凈見亦爾。

復有二法，謂見、如理勝者，見云何？答：謂依出離、遠離、善法，於法揀擇、極揀擇、最極揀擇，解了、等了、近了、遍了，機黠通達審察聰睿，覺明慧行毗缽舍那，是謂見。如理勝云何？答：謂有苾芻如其所見，若由如是諸行相狀，世間正見未生而生，彼便如理思惟如是諸行相狀。彼由如理思惟如是諸行相狀，便令聖道起等起、生等生、轉現轉，修集出現，是名道如理勝。複次若有苾芻如其所見，若由如是諸行相狀隨一出離、遠

【現代漢語翻譯】現代漢語譯本：可愛果（令人喜愛的結果）、可意果（令人滿意的結果）、安隱果（安穩的結果）、正直果（正直的結果）、可欣果（令人欣喜的結果）、悅意果（令人愉悅的結果）、順正理果（符合正理的結果）。此外，此法能感可愛異熟（令人喜愛的果報）、可樂異熟（令人快樂的果報）、可喜異熟（令人歡喜的果報）、可意異熟（令人滿意的果報）、安隱異熟（安穩的果報）、正直異熟（正直的果報）、可欣異熟（令人欣喜的果報）、悅意異熟（令人愉悅的果報）、順正理異熟（符合正理的果報），所以名為具戒（持戒圓滿）。具見（見解圓滿）是什麼？答：所有見解，有惠施（佈施）、有親愛（親愛行為）、有祠祀（祭祀）、有妙行（善妙行為）、有惡行（惡劣行為）、有妙行惡行業果異熟（善妙和惡劣行為的果報）、有此世有他世（有今生有來世）、有母有父（有父母）、有化生有情（有化生眾生），有世間阿羅漢（斷盡煩惱的聖者）正至正行（正確到達涅槃，行為端正），即於此世他世（今生來世）自己通達作證（通達證悟），具足安住（安住于證悟境界），如實證知（如實知曉）：『我生已盡（我的輪迴已經結束）、梵行已立（清凈的行為已經確立）、所作已辦（該做的已經做完）、不受後有（不再有來世）。』此外，所有學見（有待學習的見解）、所有無學見（無需再學習的見解）、所有善非學非無學見（善良但非學習或無需學習的見解），這稱為具見（見解圓滿）。問：為什麼名為具見（見解圓滿）？答：此法自性可愛（此法本身令人喜愛），乃至隨順正理（乃至符合正理）。此外，此法能得可愛果（能獲得令人喜愛的結果），乃至順正理果（乃至符合正理的結果）。此外，此法能感可愛異熟（能感得令人喜愛的果報），乃至順正理異熟（乃至符合正理的果報），所以名為具見（見解圓滿）。如同具戒（持戒圓滿）、具見（見解圓滿），應當知道凈戒（清凈的戒律）、凈見（清凈的見解）也是如此。又有兩種法，即見（知見）、如理勝（如理的殊勝）。見（知見）是什麼？答：即依靠出離（出離心）、遠離（遠離惡行）、善法（善良的法），對於法進行揀擇（選擇）、極揀擇（精細選擇）、最極揀擇（最精細的選擇），解了（理解）、等了（平等理解）、近了（接近理解）、遍了（全面理解），機黠通達（機敏聰慧，通達事理），審察聰睿（審慎觀察，聰慧明智），覺明慧行（覺悟、明瞭的智慧行為），毗缽舍那（內觀），這稱為見（知見）。如理勝（如理的殊勝）是什麼？答：即有比丘（出家修行者）如其所見（根據他所見到的），如果由於如此的諸行相狀（各種行為和現象），世間正見（世間的正確見解）未生而生（沒有產生而產生），他便如理思惟（如理如實地思考）如此的諸行相狀（各種行為和現象）。他由於如理思惟（如理如實地思考）如此的諸行相狀（各種行為和現象），便令聖道（通往解脫的道路）起等起（生起）、生等生（產生）、轉現轉（轉變顯現），修集出現（修習聚集而顯現），這名為道如理勝（道路的如理殊勝）。此外，如果有比丘（出家修行者）如其所見（根據他所見到的），如果由於如此的諸行相狀（各種行為和現象）隨一出離（隨一種出離）、遠離（遠離）

【English Translation】 English version: 'Adorable result, agreeable result, peaceful result, upright result, delightful result, pleasing result, result in accordance with right reason.' Furthermore, this Dharma can bring about adorable Vipaka (result of actions), enjoyable Vipaka, delightful Vipaka, agreeable Vipaka, peaceful Vipaka, upright Vipaka, delightful Vipaka, pleasing Vipaka, Vipaka in accordance with right reason, therefore it is called 'endowed with morality (G具戒)'. What is 'endowed with view (具見)'? Answer: All views that include generosity (惠施), affection (親愛), sacrifice (祠祀), virtuous conduct (妙行), evil conduct (惡行), the result and Vipaka of virtuous and evil conduct (妙行惡行業果異熟), the existence of this world and the next world (此世有他世), the existence of mother and father (有母有父), the existence of beings born by transformation (化生有情), the existence of Arhats (阿羅漢, one who has attained Nirvana) in the world who have rightly attained and rightly practice (正至正行), meaning that in this world and the next world, they themselves understand and realize, abiding fully (具足住), truly knowing (如實證知): 'My birth is exhausted (我生已盡), the pure conduct is established (梵行已立), what needs to be done is done (所作已辦), I will not receive future existence (不受後有).' Furthermore, all views of learners (學見), all views of non-learners (無學見), all good views that are neither of learners nor of non-learners (善非學非無學見), this is called 'endowed with view (具見)'. Question: Why is it called 'endowed with view (具見)'? Answer: The nature of this Dharma is adorable (可愛) and even in accordance with right reason (隨順正理). Furthermore, this Dharma can obtain adorable results (可愛果) and even results in accordance with right reason (順正理果). Furthermore, this Dharma can bring about adorable Vipaka (可愛異熟) and even Vipaka in accordance with right reason (順正理異熟), therefore it is called 'endowed with view (具見)'. Just as with 'endowed with morality (具戒)' and 'endowed with view (具見)', it should be known that 'pure morality (凈戒)' and 'pure view (凈見)' are also the same. Furthermore, there are two Dharmas, namely 'view (見)' and 'superiority through reason (如理勝)'. What is 'view (見)'? Answer: It means relying on renunciation (出離), detachment (遠離), and virtuous Dharmas (善法), to discern Dharmas (法揀擇), extremely discern (極揀擇), most extremely discern (最極揀擇), understand (解了), equally understand (等了), nearly understand (近了), completely understand (遍了), being clever and insightful (機黠通達), carefully examining and wise (審察聰睿), the practice of wisdom with awareness and clarity (覺明慧行), Vipassana (毗缽舍那, insight meditation), this is called 'view (見)'. What is 'superiority through reason (如理勝)'? Answer: It means that if a Bhikshu (苾芻, a Buddhist monk), according to what he has seen (如其所見), if due to such characteristics and appearances (諸行相狀), right view in the world (世間正見) has not arisen but arises (未生而生), then he contemplates reasonably (如理思惟) on such characteristics and appearances (諸行相狀). Because he contemplates reasonably (如理思惟) on such characteristics and appearances (諸行相狀), he causes the Noble Path (聖道) to arise (起等起), to be produced (生等生), to transform and manifest (轉現轉), to cultivate and appear (修集出現), this is called 'superiority through reason on the path (道如理勝)'. Furthermore, if a Bhikshu (苾芻, a Buddhist monk), according to what he has seen (如其所見), if due to such characteristics and appearances (諸行相狀), any one of renunciation (出離), detachment (遠離)

離、善法未生而生，彼便如理思惟如是諸行相狀。彼由如理思惟如是諸行相狀，便令聖道起等起、生等生、轉現轉，修集出現，是名道如理勝。如是二種，總名如理勝。

復有二法，謂厭、如理勝者。厭云何？答：謂依四種順厭處法而生於厭。如理勝云何？答：謂正思惟引生聖道。何等為四順厭處法？一自衰損順厭處法；二他衰損順厭處法；三自興盛順厭處法；四他興盛順厭處法。依自衰損順厭處法而生於厭如理勝者，如有一類等隨觀見自身惡行、語惡行、意惡行究竟圓滿增上淳熟，便作是念：「我因放逸、依放逸、住放逸、由放逸故造斯惡事。我今當令惡不善法未生者不生、已生者永斷。」彼由如是出離勇猛所引生厭，是名為厭。既生厭已如理思惟，復令聖道起等起、生等生、轉現轉，修集出現，是名道如理勝，如是名為依自衰損厭如理勝。依他衰損順厭處法而生於厭如理勝者，如有一類等隨觀見自他身惡行、語惡行、意惡行究竟圓滿增上淳熟，便作是念：「彼因放逸、依放逸、住放逸、由放逸故造斯惡事。我今當令惡不善法，未生者不生、已生者永斷。」彼由如是出離勇猛所引生厭，是名為厭。既生厭已如理思惟，復令聖道起等起、生等生、轉現轉，修集出現，是名道如理勝，如是名為依他衰損厭如理勝。

【現代漢語翻譯】現代漢語譯本：

離欲、善法尚未生起而令其生起，他便如理思惟這些行相。他由於如理思惟這些行相，便令聖道生起、出現、運轉，修習增長，這稱為道如理勝。這兩種合起來，總稱為如理勝。

又有兩種法，即厭離和如理勝。什麼是厭離？答：是指依靠四種順於厭離之處的法而生起的厭離。什麼是如理勝？答：是指正確思惟而引發聖道。什麼是四種順於厭離之處的法？一是自身衰損順於厭離之處的法；二是他人衰損順於厭離之處的法；三是自身興盛順於厭離之處的法；四是他人興盛順於厭離之處的法。依靠自身衰損順於厭離之處的法而生起厭離和如理勝，例如有一類人觀察到自身惡行、語惡行、意惡行究竟圓滿增長成熟，便這樣想：『我因為放逸、依靠放逸、住在放逸、由於放逸的緣故造作這些惡事。我現在應當令惡不善法，未生起的令其不生起，已生起的令其永遠斷除。』他由於這樣出離的勇猛所引發的厭離，這稱為厭離。已經生起厭離之後，如理思惟，又令聖道生起、出現、運轉，修習增長，這稱為道如理勝，這稱為依靠自身衰損而生起的厭離和如理勝。依靠他人衰損順於厭離之處的法而生起厭離和如理勝，例如有一類人觀察到自身和他人的惡行、語惡行、意惡行究竟圓滿增長成熟，便這樣想：『他們因為放逸、依靠放逸、住在放逸、由於放逸的緣故造作這些惡事。我現在應當令惡不善法，未生起的令其不生起，已生起的令其永遠斷除。』他由於這樣出離的勇猛所引發的厭離，這稱為厭離。已經生起厭離之後，如理思惟，又令聖道生起、出現、運轉，修習增長，這稱為道如理勝，這稱為依靠他人衰損而生起的厭離和如理勝。

【English Translation】 English version:

'Having departed from desire, and with wholesome qualities not yet arisen, he causes them to arise, he then contemplates these aspects as they truly are. Through contemplating these aspects as they truly are, he causes the Noble Path to arise, to originate, to proceed, to manifest, to cultivate and to appear; this is called the 'Victory of Truth' (如理勝, Rulishèng) regarding the Path. These two together are called the 'Victory of Truth'.'

'Furthermore, there are two qualities: revulsion and the 'Victory of Truth'. What is revulsion? The answer: it is the revulsion that arises based on the four foundations for generating revulsion. What is the 'Victory of Truth'? The answer: it is the correct contemplation that leads to the arising of the Noble Path. What are the four foundations for generating revulsion? 1. The foundation for generating revulsion based on one's own decline; 2. The foundation for generating revulsion based on the decline of others; 3. The foundation for generating revulsion based on one's own prosperity; 4. The foundation for generating revulsion based on the prosperity of others. The revulsion and 'Victory of Truth' that arise based on the foundation for generating revulsion based on one's own decline: for example, a person observes that their own evil actions of body, speech, and mind are ultimately complete, fully developed, and mature, and then thinks: 'Because of negligence, relying on negligence, dwelling in negligence, due to negligence, I have committed these evil deeds. Now I shall ensure that evil and unwholesome qualities that have not yet arisen do not arise, and those that have already arisen are permanently eliminated.' The revulsion that arises from such courageous effort to escape is called revulsion. Having generated revulsion, he contemplates as it truly is, and again causes the Noble Path to arise, to originate, to proceed, to manifest, to cultivate and to appear; this is called the 'Victory of Truth' regarding the Path; this is called the revulsion and 'Victory of Truth' that arise based on one's own decline. The revulsion and 'Victory of Truth' that arise based on the foundation for generating revulsion based on the decline of others: for example, a person observes that the evil actions of body, speech, and mind of themselves and others are ultimately complete, fully developed, and mature, and then thinks: 'Because of negligence, relying on negligence, dwelling in negligence, due to negligence, they have committed these evil deeds. Now I shall ensure that evil and unwholesome qualities that have not yet arisen do not arise, and those that have already arisen are permanently eliminated.' The revulsion that arises from such courageous effort to escape is called revulsion. Having generated revulsion, he contemplates as it truly is, and again causes the Noble Path to arise, to originate, to proceed, to manifest, to cultivate and to appear; this is called the 'Victory of Truth' regarding the Path; this is called the revulsion and 'Victory of Truth' that arise based on the decline of others.

依自興盛順厭處法而生於厭如理勝者，如有一類等隨觀見自身妙行、語妙行、意妙行究竟圓滿增上淳熟，便作是念：「我因不放逸、依不放逸、住不放逸、由不放逸故作斯善事。我今當令諸勝善法未生者生、已生者倍復增廣。」彼由如是出離勇猛所引生厭，是名為厭。既生厭已如理思惟，復令聖道起等起、生等生、轉現轉，修集出現，是名道如理勝，如是名為依自興盛厭如理勝。依他興盛順厭處法而生於厭如理勝者，如有一類等隨觀見他身妙行、語妙行、意妙行究竟圓滿增上淳熟，便作是念：「彼因不放逸、依不放逸、住不放逸、由不放逸故作斯善事。我今當令諸勝善法，未生者生、已生者倍復增廣。」彼由如是出離勇猛所引生厭，是名為厭。既生厭已如理思惟，復令聖道起等起、生等生、轉現轉，修集出現，是名道如理勝，如是名為依他興盛厭如理勝。

復有二法，謂于善不喜足、于斷不遮止者，于善不喜足云何？答：于善喜足者，如有一類唯得少戒便生喜足、唯得少禁便生喜足、唯得離欲便生喜足、唯得不凈觀便生喜足、唯得持息念等便生喜足、或唯得初靜慮乃至第四靜慮便生喜足、或唯得慈無量乃至舍無量便生喜足、或唯得空無邊處定乃至非想非非想處定便生喜足，或唯得預流果、一來果、不還果便生喜

【現代漢語翻譯】現代漢語譯本依仗自身的力量而興盛，順應厭離之法，從而生起對厭離的如理勝解：比如，有一類人觀察到自身的身妙行、語妙行、意妙行已經究竟圓滿，增上淳熟，於是這樣想：『我因為不放逸，依靠不放逸，安住于不放逸，由於不放逸的緣故，才做了這些善事。我現在應當讓那些尚未生起的殊勝善法生起，已經生起的更加倍地增長廣大。』他由於這樣出離的勇猛心所引發的厭離，這叫做厭離。產生厭離之後，如理地思維，又使得聖道生起、產生、運轉、顯現，修習出現，這叫做道的如理勝解，這樣就叫做依仗自身的力量而興盛，從而生起對厭離的如理勝解。依仗他人的力量而興盛，順應厭離之法，從而生起對厭離的如理勝解：比如，有一類人觀察到他人的身妙行、語妙行、意妙行已經究竟圓滿，增上淳熟，於是這樣想：『他們因為不放逸，依靠不放逸，安住于不放逸，由於不放逸的緣故，才做了這些善事。我現在應當讓那些尚未生起的殊勝善法生起，已經生起的更加倍地增長廣大。』他由於這樣出離的勇猛心所引發的厭離，這叫做厭離。產生厭離之後，如理地思維，又使得聖道生起、產生、運轉、顯現，修習出現，這叫做道的如理勝解，這樣就叫做依仗他人的力量而興盛，從而生起對厭離的如理勝解。又有兩種法，就是對於善不滿足，對於斷不阻止。什麼叫做對於善不滿足呢？回答：對於善滿足的人，比如有一類人僅僅得到少許的戒律就生起滿足感，僅僅得到少許的禁制就生起滿足感，僅僅得到離欲就生起滿足感，僅僅得到不凈觀就生起滿足感，僅僅得到持息念等等就生起滿足感，或者僅僅得到初禪（初靜慮）乃至第四禪（第四靜慮）就生起滿足感，或者僅僅得到慈無量乃至舍無量就生起滿足感，或者僅僅得到空無邊處定乃至非想非非想處定就生起滿足感，或者僅僅得到預流果、一來果、不還果就生起滿足感。

【English Translation】 English version Relying on one's own flourishing and complying with the Dharma of aversion, thereby giving rise to a rational understanding of aversion: For example, there is a type of person who observes that their own excellent bodily conduct (身妙行, shēn miào xíng), excellent verbal conduct (語妙行, yǔ miào xíng), and excellent mental conduct (意妙行, yì miào xíng) have reached ultimate perfection, increasing and maturing, and then thinks: 'Because of non-negligence, relying on non-negligence, abiding in non-negligence, and due to non-negligence, I have done these good deeds. I should now cause those excellent good Dharmas that have not yet arisen to arise, and those that have already arisen to increase and expand even more.' The aversion that arises from such courageous effort to escape is called aversion. Having generated aversion, they think rationally, and again cause the Noble Path to arise, be produced, operate, and manifest, cultivating and appearing. This is called the rational understanding of the Path. This is called relying on one's own flourishing and giving rise to a rational understanding of aversion. Relying on the flourishing of others and complying with the Dharma of aversion, thereby giving rise to a rational understanding of aversion: For example, there is a type of person who observes that the excellent bodily conduct (身妙行, shēn miào xíng), excellent verbal conduct (語妙行, yǔ miào xíng), and excellent mental conduct (意妙行, yì miào xíng) of others have reached ultimate perfection, increasing and maturing, and then thinks: 'Because of their non-negligence, relying on non-negligence, abiding in non-negligence, and due to non-negligence, they have done these good deeds. I should now cause those excellent good Dharmas that have not yet arisen to arise, and those that have already arisen to increase and expand even more.' The aversion that arises from such courageous effort to escape is called aversion. Having generated aversion, they think rationally, and again cause the Noble Path to arise, be produced, operate, and manifest, cultivating and appearing. This is called the rational understanding of the Path. This is called relying on the flourishing of others and giving rise to a rational understanding of aversion. Furthermore, there are two Dharmas, namely, not being content with good and not preventing cessation. What is meant by not being content with good? The answer is: Those who are content with good, such as a type of person who only obtains a little precept and becomes content, only obtains a little restraint and becomes content, only obtains detachment from desire and becomes content, only obtains the contemplation of impurity and becomes content, only obtains mindfulness of breathing (持息念, chí xī niàn) and so on and becomes content, or only obtains the first dhyana (初靜慮, chū jìng lǜ) up to the fourth dhyana (第四靜慮, dì sì jìng lǜ) and becomes content, or only obtains loving-kindness immeasurable up to equanimity immeasurable and becomes content, or only obtains the Station of Limitless Space (空無邊處定, kōng wú biān chù dìng) up to the Station of Neither Perception nor Non-Perception (非想非非想處定, fēi xiǎng fēi fēi xiǎng chù dìng) and becomes content, or only obtains the Stream-enterer fruit, Once-returner fruit, Non-returner fruit and becomes content.

足，或唯得神境智證通、天耳智證通、他心智證通、宿住隨念智證通、死生智證通便生喜足，此等名為于善喜足。于善不喜足者，如有一類非唯得少戒便生喜足，廣說乃至非唯得死生智證通便生喜足。彼作是念：「我修諸善，乃至未得阿羅漢果，于其中間終不喜足。」是名于善不喜足。于斷不遮止云何？答：于斷遮止者，如有一類為斷不善法、為圓滿善法，勇猛精進熾然愛樂勤修不息，作是念言：「云何令我速疾證得如理善法？」彼于如是勇猛精進熾然愛樂勤修習時，未能證得如理善法，便作是念：「我所修斷，空虛無果、無利無義、無味無益。」由彼于斷謂無勝利，便生厭患誹謗毀呰，如是名為于斷遮止。復有一類為斷不善法、為圓滿善法，勇猛精進熾然愛樂勤修不息，作是念言：「云何令我速疾證得如理善法？」彼于如是勇猛精進熾然愛樂勤修習時，未能證得如理善法，或雖證得而不了知，便作是念：「我所修斷，空虛無果、無利無義、無味無益。」由彼于斷謂無勝利，便生厭患誹謗毀呰，如是亦名于斷遮止。

說一切有部集異門足論卷第二大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第三

尊者舍利子說

三藏法師玄奘奉　詔譯

【現代漢語翻譯】現代漢語譯本滿足，或者僅僅獲得神境智證通（Abhijñā，超自然能力，包括神足通）、天耳智證通（ দিব্যশ্রোত্র, দিব্যকর্ণ, 超人的聽覺能力）、他心智證通（ পরচিত্ত-জ্ঞান, 他心通，讀取他人思想的能力）、宿住隨念智證通（ পূর্বনিবাসানুস্মৃতি-জ্ঞান, 宿命通，回憶前世的能力）、死生智證通（ চ্যুতূপপাদ-জ্ঞান, 天眼通，看見眾生死後往生何處的能力）便感到滿足，這些被稱為對善的滿足。對善不滿足的人，比如有一類人不僅僅因為獲得少許戒律就感到滿足，（省略中間部分）乃至不僅僅因為獲得死生智證通就感到滿足。他們這樣想：『我修習各種善行，直到證得阿羅漢果（Arhat，佛教修行者達到的最高境界）之前，在這期間我終究不會滿足。』這被稱為對善的不滿足。對於斷的無遮止是什麼意思呢？回答：對於斷的遮止，比如有一類人爲了斷除不善法、爲了圓滿善法，勇猛精進、熾熱地愛樂、勤奮地修習不停止，這樣想：『怎樣才能讓我迅速證得如理的善法呢？』他們在這樣勇猛精進、熾熱地愛樂、勤奮地修習時，未能證得如理的善法，便這樣想：『我所修的斷，空虛無果、無利無義、無味無益。』由於他們認為斷沒有勝利，便產生厭惡、誹謗、毀壞，這被稱為對於斷的遮止。又有一類人爲了斷除不善法、爲了圓滿善法，勇猛精進、熾熱地愛樂、勤奮地修習不停止，這樣想：『怎樣才能讓我迅速證得如理的善法呢？』他們在這樣勇猛精進、熾熱地愛樂、勤奮地修習時，未能證得如理的善法，或者即使證得了也不瞭解，便這樣想：『我所修的斷，空虛無果、無利無義、無味無益。』由於他們認為斷沒有勝利，便產生厭惡、誹謗、毀壞，這也被稱為對於斷的遮止。《說一切有部集異門足論》卷第二大正藏第26冊 No. 1536 《阿毗達磨集異門足論》《阿毗達磨集異門足論》卷第三尊者舍利子說三藏法師玄奘奉詔譯

【English Translation】 English version Contentment, or only obtaining the Abhijñā (supernatural powers, including the power of magical locomotion), the দিব্যশ্রোত্র, দিব্যকর্ণ (divya-shrotra, divya-karna, divine hearing), পরচিত্ত-জ্ঞান (parachitta-jnana, telepathy, the ability to read the minds of others), the পূর্বনিবাসানুস্মৃতি-জ্ঞান (purvanivasanusmriti-jnana, knowledge of former abodes, the ability to recall past lives), and the চ্যুতূপপাদ-জ্ঞান (chyutopapada-jnana, divine eye, the ability to see where beings are reborn after death), and then becoming content, these are called contentment with the good. Those who are not content with the good, such as those who are not content with obtaining only a few precepts, (omitting the middle part) and even those who are not content with obtaining only the knowledge of death and rebirth. They think: 'I cultivate all kinds of good deeds, and until I attain the Arhat (the highest state attained by Buddhist practitioners) fruit, I will never be content during this time.' This is called not being content with the good. What is meant by non-cessation of abandonment? The answer is: cessation of abandonment, such as those who, in order to abandon unwholesome dharmas and to perfect wholesome dharmas, are courageous, diligent, ardent, loving, and constantly cultivate without ceasing, thinking: 'How can I quickly attain the wholesome dharmas as they should be?' When they are courageous, diligent, ardent, loving, and constantly cultivate in this way, they fail to attain the wholesome dharmas as they should be, and then they think: 'My cultivation of abandonment is empty, fruitless, unprofitable, meaningless, tasteless, and useless.' Because they think that abandonment has no victory, they become disgusted, slander, and destroy it, which is called cessation of abandonment. Furthermore, there are those who, in order to abandon unwholesome dharmas and to perfect wholesome dharmas, are courageous, diligent, ardent, loving, and constantly cultivate without ceasing, thinking: 'How can I quickly attain the wholesome dharmas as they should be?' When they are courageous, diligent, ardent, loving, and constantly cultivate in this way, they fail to attain the wholesome dharmas as they should be, or even if they attain them, they do not understand them, and then they think: 'My cultivation of abandonment is empty, fruitless, unprofitable, meaningless, tasteless, and useless.' Because they think that abandonment has no victory, they become disgusted, slander, and destroy it, which is also called cessation of abandonment. 《Abhidharma Sangiti-paryaya-pada Sastra》 Volume 2 Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada Sastra》《Abhidharma Sangiti-paryaya-pada Sastra》 Volume 3 Said by Venerable Sariputra Translated by the Tripiṭaka Master Xuanzang under Imperial Order

二法品第三之餘

于斷不遮止者，如有一類為斷不善法、為圓滿善法，勇猛精進熾然愛樂勤修不息，作是念言：「云何令我速疾證得如理善法？」彼于如是勇猛精進熾然愛樂勤修習時，未能證得如理善法，便作是念：「如世尊說，無處無容善男子等勤修正行而不證得如理善法。由我所修正行未滿，是故未證如理善法。我所修斷定應不空不虛、有果有利、有義有味有益。」由彼于斷知有勝利，不生厭患誹謗毀呰，是名于斷不遮止。復有一類為斷不善法、為圓滿善法，勇猛精進熾然愛樂勤修不息，作是念言：「云何令我速疾證得如理善法？」彼于如是勇猛精進熾然愛樂勤修習時，未能證得如理善法，或雖證得而不了知，便作是念：「如世尊說，無處無容善男子等勤修正行而不證得如理善法。由我所修正行未滿，是故未證如理善法。我所修斷定應不空不虛、有果有利、有義有味有益。」由彼于斷知有勝利，不生厭患誹謗毀呰，是名于斷不遮止。復有一類為斷不善法、為圓滿善法，勇猛精進熾然愛樂勤修不息，作是念言：「云何令我速疾證得如理善法？」彼于如是勇猛精進熾然愛樂勤修習時，遂能證得如理善法，便作是念：「我所修斷決定不空不虛、有果有利、有義有味有益。」由彼于斷知有勝利，不生厭患誹謗毀呰，

【現代漢語翻譯】現代漢語譯本二法品第三之餘

對於斷除不加以阻止的情況是這樣的：比如有一類人，爲了斷除不善之法、爲了圓滿善良之法，勇猛精進、充滿熱情、喜愛並勤奮地修行而不停止，他們這樣想：『怎樣才能讓我快速證得符合真理的善良之法呢？』當他們這樣勇猛精進、充滿熱情、喜愛並勤奮地修行時，未能證得符合真理的善良之法，於是他們這樣想：『正如世尊（Śākyamuni，釋迦牟尼）所說，沒有哪個地方、沒有哪種情況下，善男子（kulaputra，指有善根的男子）等勤奮地修正修行而不能證得符合真理的善良之法。這是因為我所修正的修行還未圓滿，所以未能證得符合真理的善良之法。我所修的斷除必定不會是空洞不實的，一定會有結果、有利益、有意義、有滋味、有益處。』由於他們對於斷除知道有勝利，所以不產生厭惡、誹謗、毀壞和輕視，這叫做對於斷除不加以阻止。

又有一類人，爲了斷除不善之法、爲了圓滿善良之法，勇猛精進、充滿熱情、喜愛並勤奮地修行而不停止，他們這樣想：『怎樣才能讓我快速證得符合真理的善良之法呢？』當他們這樣勇猛精進、充滿熱情、喜愛並勤奮地修行時，未能證得符合真理的善良之法，或者即使證得了也不瞭解，於是他們這樣想：『正如世尊（Śākyamuni，釋迦牟尼）所說，沒有哪個地方、沒有哪種情況下，善男子（kulaputra，指有善根的男子）等勤奮地修正修行而不能證得符合真理的善良之法。這是因為我所修正的修行還未圓滿，所以未能證得符合真理的善良之法。我所修的斷除必定不會是空洞不實的，一定會有結果、有利益、有意義、有滋味、有益處。』由於他們對於斷除知道有勝利，所以不產生厭惡、誹謗、毀壞和輕視，這叫做對於斷除不加以阻止。

又有一類人，爲了斷除不善之法、爲了圓滿善良之法，勇猛精進、充滿熱情、喜愛並勤奮地修行而不停止，他們這樣想：『怎樣才能讓我快速證得符合真理的善良之法呢？』當他們這樣勇猛精進、充滿熱情、喜愛並勤奮地修行時，最終能夠證得符合真理的善良之法，於是他們這樣想：『我所修的斷除決定不會是空洞不實的，一定會有結果、有利益、有意義、有滋味、有益處。』由於他們對於斷除知道有勝利，所以不產生厭惡、誹謗、毀壞和輕視。

【English Translation】 English version The Remainder of the Third Chapter on Two Things

Regarding not obstructing cessation: For example, there are those who, in order to cease unwholesome dharmas and perfect wholesome dharmas, are courageous, diligent, ardent, loving, and diligently cultivate without ceasing, thinking, 'How can I quickly attain wholesome dharmas in accordance with the truth?' When they are thus courageous, diligent, ardent, loving, and diligently cultivate, they fail to attain wholesome dharmas in accordance with the truth, and then they think, 'As the World-Honored One (Śākyamuni) said, there is no place or circumstance where good men (kulaputra) and others diligently cultivate the correct practice and do not attain wholesome dharmas in accordance with the truth. Because my cultivation of the correct practice is not yet complete, I have not attained wholesome dharmas in accordance with the truth. My cultivation of cessation will surely not be empty or false, but will have results, benefits, meaning, flavor, and advantage.' Because they know there is victory in cessation, they do not generate aversion, slander, disparagement, or contempt. This is called not obstructing cessation.

Furthermore, there are those who, in order to cease unwholesome dharmas and perfect wholesome dharmas, are courageous, diligent, ardent, loving, and diligently cultivate without ceasing, thinking, 'How can I quickly attain wholesome dharmas in accordance with the truth?' When they are thus courageous, diligent, ardent, loving, and diligently cultivate, they fail to attain wholesome dharmas in accordance with the truth, or even if they attain them, they do not understand them. Then they think, 'As the World-Honored One (Śākyamuni) said, there is no place or circumstance where good men (kulaputra) and others diligently cultivate the correct practice and do not attain wholesome dharmas in accordance with the truth. Because my cultivation of the correct practice is not yet complete, I have not attained wholesome dharmas in accordance with the truth. My cultivation of cessation will surely not be empty or false, but will have results, benefits, meaning, flavor, and advantage.' Because they know there is victory in cessation, they do not generate aversion, slander, disparagement, or contempt. This is called not obstructing cessation.

Furthermore, there are those who, in order to cease unwholesome dharmas and perfect wholesome dharmas, are courageous, diligent, ardent, loving, and diligently cultivate without ceasing, thinking, 'How can I quickly attain wholesome dharmas in accordance with the truth?' When they are thus courageous, diligent, ardent, loving, and diligently cultivate, they are eventually able to attain wholesome dharmas in accordance with the truth, and then they think, 'My cultivation of cessation will surely not be empty or false, but will have results, benefits, meaning, flavor, and advantage.' Because they know there is victory in cessation, they do not generate aversion, slander, disparagement, or contempt.

是名于斷不遮止。

復有二法，謂奢摩他、毗缽舍那者，奢摩他云何？答：善心一境性，是謂奢摩他。毗缽舍那云何？答：奢摩他相應，於法揀擇、極揀擇、最極揀擇，解了、等了、近了、遍了，機黠通達審察聰睿，覺明慧行毗缽舍那，是謂毗缽舍那。如世尊說：

「非有定無慧、　　非有慧無定，　要有定有慧，　　方證於涅槃。」

非有定無慧者，謂若有如是類慧，則有獲得如是類定；若無如是類慧，則無獲得如是類定，故說非有定無慧。非有慧無定者，謂若有慧是定所生、以定為集，是定種類由定而發。若有如是類定，則有獲得如是類慧；若無如是類定，則無獲得如是類慧，故說非有慧無定。要有定有慧方證於涅槃者，愛盡離滅名曰涅槃，要具定慧方能證得，若隨闕一必不能證。由此因緣故作是說，要有定有慧方證於涅槃。複次或有補特伽羅，得內心止不得增上慧法觀。或有補特伽羅，得增上慧法觀不得內心止。或有補特伽羅，不得內心止亦不得增上慧法觀。或有補特伽羅，得內心止亦得增上慧法觀。何等補特伽羅得內心止不得增上慧法觀？答：若補特伽羅得世間四靜慮、不得出世聖慧。何等補特伽羅得增上慧法觀、不得內心止？答：若補特伽羅得出世聖慧、不得世間四靜慮。何等補特伽羅不

【現代漢語翻譯】現代漢語譯本：這被稱為對（煩惱）的斷除而不加以阻止。

又有兩種法，即奢摩他（止，samatha）和毗缽舍那（觀，vipassana）。什麼是奢摩他？答：善心專注于單一境界，這稱為奢摩他。什麼是毗缽舍那？答：與奢摩他相應，對法進行揀擇、極揀擇、最極揀擇，理解、等同理解、接近理解、普遍理解，機敏、通達、審察、聰睿，覺悟、明智、慧行，毗缽舍那，這稱為毗缽舍那。正如世尊所說：

『沒有定就沒有慧，沒有慧就沒有定，必須有定有慧，才能證得涅槃。』

『沒有定就沒有慧』，是指如果具有這類智慧，就能獲得這類禪定；如果沒有這類智慧，就無法獲得這類禪定，所以說『沒有定就沒有慧』。『沒有慧就沒有定』，是指如果智慧是由禪定所生、以禪定為基礎，是禪定種類由禪定而引發的。如果具有這類禪定，就能獲得這類智慧；如果沒有這類禪定，就無法獲得這類智慧，所以說『沒有慧就沒有定』。『必須有定有慧才能證得涅槃』，愛慾止息、離欲滅盡名為涅槃，必須具備禪定和智慧才能證得，如果缺少任何一個都無法證得。因此，基於這個原因，才這樣說，必須有定有慧才能證得涅槃。其次，或者有補特伽羅（人，pudgala）獲得內心止，但沒有獲得增上慧法觀。或者有補特伽羅獲得增上慧法觀，但沒有獲得內心止。或者有補特伽羅沒有獲得內心止，也沒有獲得增上慧法觀。或者有補特伽羅獲得內心止，也獲得增上慧法觀。什麼樣的補特伽羅獲得內心止，但沒有獲得增上慧法觀？答：如果補特伽羅獲得世間的四靜慮（四禪定，catuh-dhyana），但沒有獲得出世間的聖慧。什麼樣的補特伽羅獲得增上慧法觀，但沒有獲得內心止？答：如果補特伽羅獲得出世間的聖慧，但沒有獲得世間的四靜慮。什麼樣的補特伽羅不

【English Translation】 English version: This is called non-obstruction to abandonment.

Furthermore, there are two dharmas, namely Samatha (tranquility, samatha) and Vipassana (insight, vipassana). What is Samatha? The answer is: a wholesome mind focused on a single object; this is called Samatha. What is Vipassana? The answer is: corresponding to Samatha, the selection of dharmas, extreme selection, the most extreme selection, understanding, equal understanding, near understanding, complete understanding, quick-wittedness, thorough understanding, examination, intelligence, awareness, wisdom practice, Vipassana; this is called Vipassana. As the World Honored One said:

'Without Samadhi, there is no wisdom; Without wisdom, there is no Samadhi; Only with both Samadhi and wisdom, Can one attain Nirvana.'

'Without Samadhi, there is no wisdom' means that if one has this kind of wisdom, then one can obtain this kind of Samadhi; if one does not have this kind of wisdom, then one cannot obtain this kind of Samadhi, therefore it is said, 'Without Samadhi, there is no wisdom.' 'Without wisdom, there is no Samadhi' means that if wisdom is born from Samadhi, based on Samadhi, and the type of Samadhi is developed from Samadhi. If one has this kind of Samadhi, then one can obtain this kind of wisdom; if one does not have this kind of Samadhi, then one cannot obtain this kind of wisdom, therefore it is said, 'Without wisdom, there is no Samadhi.' 'Only with both Samadhi and wisdom can one attain Nirvana' means that the cessation of desire, the departure from desire, and the extinction of desire is called Nirvana. One must possess both Samadhi and wisdom to attain it; if either is lacking, one cannot attain it. Therefore, for this reason, it is said, 'Only with both Samadhi and wisdom can one attain Nirvana.' Furthermore, there are Pudgalas (persons, pudgala) who attain inner tranquility but do not attain superior wisdom and contemplation of the Dharma. There are Pudgalas who attain superior wisdom and contemplation of the Dharma but do not attain inner tranquility. There are Pudgalas who do not attain inner tranquility and do not attain superior wisdom and contemplation of the Dharma. There are Pudgalas who attain inner tranquility and also attain superior wisdom and contemplation of the Dharma. What kind of Pudgala attains inner tranquility but does not attain superior wisdom and contemplation of the Dharma? The answer is: if a Pudgala attains the four worldly Dhyanas (meditative states, catuh-dhyana) but does not attain supramundane holy wisdom. What kind of Pudgala attains superior wisdom and contemplation of the Dharma but does not attain inner tranquility? The answer is: if a Pudgala attains supramundane holy wisdom but does not attain the four worldly Dhyanas. What kind of Pudgala does not

得內心止亦不得增上慧法觀？答：若補特伽羅不得世間四靜慮亦不得出世聖慧。何等補特伽羅得內心止亦得增上慧法觀？答：若補特伽羅得世間四靜慮亦得出世聖慧。如說世間四靜慮相應，心住、等住、近住、安住，不散不亂攝止等持心一境性者，此顯內心止。如說出世聖慧所攝，於法揀擇、極揀擇、最極揀擇，解了、等了、近了、遍了，機黠通達審察聰睿，覺明慧行毗缽舍那者，此顯增上慧法觀，是名奢摩他毗缽舍那。

復有二法，謂明、解脫者，明云何？答：無學三明。何等為三？一者無學宿住隨念智作證明；二者無學死生智作證明；三者無學漏盡智作證明，是謂明。解脫云何？答：三種解脫。何等為三？一者心解脫；二者慧解脫；三者無為解脫。心解脫者，謂無貪善根相應心，已勝解、當勝解、今勝解，是名心解脫。慧解脫者，謂無癡善根相應心，已勝解、當勝解、今勝解，是名慧解脫。無為解脫者，謂擇滅，是名無為解脫。此中心解脫，或學、或無學、或非學非無學。云何學？答：學無貪善根相應心，已勝解、當勝解、今勝解，是謂學。云何無學？答：無學無貪善根相應心，已勝解、當勝解、今勝解，是謂無學。云何非學非無學？答：有漏無貪善根相應心，已勝解、當勝解、今勝解，是謂非學非無學。

【現代漢語翻譯】現代漢語譯本問：如果一個人沒有獲得內心的止息，是否就不能獲得增上慧法觀？答：如果一個人沒有獲得世間的四種禪定（四靜慮），也沒有獲得出世間的聖慧，就不能獲得增上慧法觀。問：什麼樣的人能獲得內心的止息，也能獲得增上慧法觀？答：如果一個人獲得了世間的四種禪定，也獲得了出世間的聖慧，就能獲得增上慧法觀。如經文所說，與世間四種禪定相應的，心住、等住、近住、安住，不散亂，攝止等持，心一境性，這顯示了內心的止息。如經文所說，由出世間聖慧所攝，對於法的揀擇、極揀擇、最極揀擇，解了、等了、近了、遍了，機敏聰慧，通達審察，覺悟明瞭的智慧行為（毗缽舍那），這顯示了增上慧法觀，這就是所謂的奢摩他（止）和毗缽舍那（觀）。

又有兩種法，稱為明和解脫。什麼是明？答：無學的三明。什麼是三明？一是無學宿住隨念智作證明（能回憶前世的智慧）；二是無學死生智作證明（能知眾生死後生於何處的智慧）；三是無學漏盡智作證明（斷盡一切煩惱的智慧），這稱為明。什麼是解脫？答：三種解脫。什麼是三種解脫？一是心解脫；二是慧解脫；三是無為解脫。心解脫是指，與無貪善根相應的心，已經勝解、將要勝解、現在勝解，這稱為心解脫。慧解脫是指，與無癡善根相應的心，已經勝解、將要勝解、現在勝解，這稱為慧解脫。無為解脫是指，擇滅（通過智慧選擇而達到的寂滅），這稱為無為解脫。這裡的心解脫，可以是學位的、無學位的、或者非學位非無學位的。什麼是學位？答：與學位的無貪善根相應的心，已經勝解、將要勝解、現在勝解，這稱為學位。什麼是非學位？答：與非學位的無貪善根相應的心，已經勝解、將要勝解、現在勝解，這稱為非學位。什麼是非學位非無學位？答：與有漏的無貪善根相應的心，已經勝解、將要勝解、現在勝解，這稱為非學位非無學位。

【English Translation】 English version Q: If a person does not attain inner cessation, can they not attain the higher wisdom insight (增上慧法觀)? A: If a person does not attain the four worldly dhyanas (世間四靜慮) and does not attain supramundane holy wisdom, they cannot attain the higher wisdom insight. Q: What kind of person attains inner cessation and also attains the higher wisdom insight? A: If a person attains the four worldly dhyanas and also attains supramundane holy wisdom, they attain the higher wisdom insight. As it is said, corresponding to the four worldly dhyanas, the mind dwells, dwells equally, dwells nearby, dwells securely, without scattering or confusion, gathering and ceasing, holding the mind in a state of one-pointedness, this reveals inner cessation. As it is said, encompassed by supramundane holy wisdom, with regard to the Dharma, discrimination, extreme discrimination, the most extreme discrimination, understanding, equal understanding, near understanding, complete understanding, skillful intelligence, penetrating examination, discerning acumen, awakened clarity, the practice of wisdom, vipashyana (毗缽舍那), this reveals the higher wisdom insight, this is called shamatha (奢摩他) and vipashyana.

Furthermore, there are two dharmas, called 'clarity' and 'liberation'. What is clarity? A: The three clarities of the no-more-learner (無學). What are the three? First, the no-more-learner's knowledge of recollecting past lives (宿住隨念智) as proof; second, the no-more-learner's knowledge of the death and rebirth of beings (死生智) as proof; third, the no-more-learner's knowledge of the exhaustion of outflows (漏盡智) as proof, this is called clarity. What is liberation? A: Three kinds of liberation. What are the three? First, liberation of mind (心解脫); second, liberation of wisdom (慧解脫); third, unconditioned liberation (無為解脫). Liberation of mind refers to the mind corresponding to the root of goodness of non-greed (無貪善根), having already comprehended, about to comprehend, now comprehending, this is called liberation of mind. Liberation of wisdom refers to the mind corresponding to the root of goodness of non-delusion (無癡善根), having already comprehended, about to comprehend, now comprehending, this is called liberation of wisdom. Unconditioned liberation refers to cessation through choice (擇滅), this is called unconditioned liberation. Here, liberation of mind can be of the learner (學), of the no-more-learner, or neither of the learner nor of the no-more-learner. What is of the learner? A: The mind corresponding to the root of goodness of non-greed of the learner, having already comprehended, about to comprehend, now comprehending, this is called of the learner. What is of the no-more-learner? A: The mind corresponding to the root of goodness of non-greed of the no-more-learner, having already comprehended, about to comprehend, now comprehending, this is called of the no-more-learner. What is neither of the learner nor of the no-more-learner? A: The mind corresponding to the root of goodness of non-greed with outflows (有漏), having already comprehended, about to comprehend, now comprehending, this is called neither of the learner nor of the no-more-learner.

慧解脫，或學、或無學、或非學非無學。云何學？答：學無癡善根相應心，已勝解、當勝解、今勝解，是謂學。云何無學？答無學無癡善根相應心，已勝解、當勝解、今勝解，是謂無學。云何非學非無學？答：有漏無癡善根相應心，已勝解、當勝解、今勝解，是謂非學非無學。無為解脫唯非學非無學，是名明解脫。

復有二法，謂盡智、無生智者，盡智云何？答：謂如實知我已知苦、我已斷集、我已證滅、我已修道，此所從生智見明覺解慧光觀，是名盡智。無生智云何？答：謂如實知我已知苦不復當知、我已斷集不復當斷、我已證滅不復當證、我已修道不復當修，此所從生智見明覺解慧光觀，是名無生智。複次若如實知已盡欲漏、有漏、無明漏，是名盡智。若如實知所盡三漏不復當生，是無生智。複次若如實知已盡一切結縛、隨眠、隨煩惱、纏，是名盡智。若如實知所盡一切結縛、隨眠、隨煩惱、纏不復當起，是名無生智。

集異門足論三法品第四之一

時舍利子復告眾言：「具壽當知，佛於三法自善通達，現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

三法雲何？此中有五嗢柁南

【現代漢語翻譯】現代漢語譯本：慧解脫有三種，即有學位、無學位和非有學非無學位。什麼是有學位？答：與有學位無癡善根相應的心，已經勝解、將要勝解、現在勝解，這稱為有學位。什麼是無學位？答：與無學位無癡善根相應的心，已經勝解、將要勝解、現在勝解，這稱為無學位。什麼是非有學非無學位？答：與有漏無癡善根相應的心，已經勝解、將要勝解、現在勝解，這稱為非有學非無學位。無為解脫唯屬於非有學非無學位，這稱為明解脫。

又有兩種智慧，即盡智和無生智。什麼是盡智？答：如實地知曉『我已經知苦、我已經斷集、我已經證滅、我已經修道』，由此所產生的智慧、見解、明瞭、覺悟、理解、智慧之光和觀察，這稱為盡智。什麼是無生智？答：如實地知曉『我已經知苦不再需要再知、我已經斷集不再需要再斷、我已經證滅不再需要再證、我已經修道不再需要再修』，由此所產生的智慧、見解、明瞭、覺悟、理解、智慧之光和觀察，這稱為無生智。進一步說，如果如實地知曉已經斷盡欲漏（Kāma-āsava，對欲界的貪慾之漏）、有漏（Bhava-āsava，對存在的貪慾之漏）、無明漏（Avijjā-āsava，無明的煩惱之漏），這稱為盡智。如果如實地知曉所斷盡的三漏不再產生，這就是無生智。進一步說，如果如實地知曉已經斷盡一切結縛（Saṃyojana，束縛眾生的煩惱）、隨眠（Anuśaya，潛在的煩惱）、隨煩惱（Upakleśa，較輕微的煩惱）、纏（Paryavasthāna，纏繞身心的煩惱），這稱為盡智。如果如實地知曉所斷盡的一切結縛、隨眠、隨煩惱、纏不再生起，這就是無生智。

《集異門足論》（Saṅgīti-paryāya-pāda-śāstra）三法品第四之一

這時，舍利子（Śāriputra）又告訴大家說：『諸位賢者應當知道，佛陀對於三法已經完全通達，證得正等覺后，為弟子們宣說開示。我們現在應當和合共同結集，在佛陀滅度后不要有乖違爭論，應當使隨順梵行（Brahmacarya，清凈的行為）的法律長久住世，利益安樂無量眾生，哀憐愍念世間諸天和人眾，使他們獲得殊勝的義利安樂。』

什麼是三法呢？這裡有五個綱要（Uddāna）。

【English Translation】 English version: 'Wise liberation' can be associated with learning, without learning, or neither learning nor without learning. What is 'learning'? The answer is: a mind associated with a wholesome root of non-delusion that is already understood, will be understood, or is now being understood; this is called 'learning'. What is 'without learning'? The answer is: a mind associated with a wholesome root of non-delusion that is already understood, will be understood, or is now being understood; this is called 'without learning'. What is 'neither learning nor without learning'? The answer is: a mind associated with a wholesome root of non-delusion that is subject to outflows, that is already understood, will be understood, or is now being understood; this is called 'neither learning nor without learning'. Unconditioned liberation belongs only to 'neither learning nor without learning'; this is called 'clear liberation'.

Furthermore, there are two kinds of knowledge: the knowledge of exhaustion and the knowledge of non-arising. What is the knowledge of exhaustion? The answer is: truly knowing 'I have known suffering, I have abandoned the origin, I have realized cessation, I have cultivated the path'; the wisdom, vision, clarity, understanding, comprehension, light, and observation that arise from this are called the knowledge of exhaustion. What is the knowledge of non-arising? The answer is: truly knowing 'I have known suffering and there is no more suffering to be known, I have abandoned the origin and there is no more origin to be abandoned, I have realized cessation and there is no more cessation to be realized, I have cultivated the path and there is no more path to be cultivated'; the wisdom, vision, clarity, understanding, comprehension, light, and observation that arise from this are called the knowledge of non-arising. Furthermore, truly knowing that the outflows of sensual desire (Kāma-āsava), the outflows of existence (Bhava-āsava), and the outflows of ignorance (Avijjā-āsava) have been exhausted is called the knowledge of exhaustion. Truly knowing that these three exhausted outflows will no longer arise is the knowledge of non-arising. Furthermore, truly knowing that all bonds (Saṃyojana), latent tendencies (Anuśaya), secondary defilements (Upakleśa), and entanglements (Paryavasthāna) have been exhausted is called the knowledge of exhaustion. Truly knowing that all exhausted bonds, latent tendencies, secondary defilements, and entanglements will no longer arise is the knowledge of non-arising.

Saṅgīti-paryāya-pāda-śāstra, The Chapter on Threes, The Fourth, Part One

Then, Śāriputra addressed the assembly again, saying: 'Venerable ones, know that the Buddha has fully understood the three dharmas, and after attaining complete enlightenment, he proclaimed and taught them to his disciples. We should now gather together in harmony and compile these teachings, so that after the Buddha's parinirvana, there will be no disagreements or disputes. We should ensure that the law that accords with the holy life (Brahmacarya) endures for a long time, benefiting and bringing happiness to countless beings, and showing compassion to the gods and humans in the world, so that they may attain supreme benefit, welfare, and happiness.'

What are the three dharmas? Here are five summaries (Uddāna).

頌。初嗢柁南曰：

初三法有十，　　謂根尋行界，　前三各有二，　　后一有四種。

有三不善根、三善根。三不善尋、三善尋。三惡行、三妙行。欲恚害三界、出離無恚無害三界、欲色無色三界、色無色滅三界。

三不善根者，謂貪不善根、瞋不善根、癡不善根。貪不善根者？貪云何？答：謂于欲境諸貪等貪，執藏防護堅著、愛樂迷悶、耽嗜遍耽嗜、內縛欲求耽湎苦集，貪類貪生，總名為貪。不善根云何？答：謂此貪法是不善性，能為無量不善法根，是故此法能為病根癰根、箭根惱根、苦根穢根濁根、諸雜染根、不清凈根、不鮮白根，是故名為貪不善根。瞋不善根者，瞋云何？答：謂于有情慾為損害，內懷栽杌欲為擾惱，已瞋、當瞋、現瞋，樂為過患、極為過患，意極忿恚，于諸有情各相違戾欲為過患，已為過患、當爲過患、現為過患，總名為瞋。不善根云何？答：謂此瞋法是不善性，能為無量不善法根，是故此法能為病根癰根、箭根惱根、苦根穢根濁根、諸雜染根、不清凈根、不鮮白根，是故名為瞋不善根。癡不善根者，癡云何？答：謂於前際無知、后際無知、前後際無知，于內無知、外無知、內外無知，于業無知、異熟無知、業異熟無知，于善作業無知、惡作業無知、善惡作業無知，于因

【現代漢語翻譯】現代漢語譯本：頌。最初的《嗢柁南》（Udanas，略頌）說：最初的三法有十種，包括根、尋、行、界。前三者各有兩種，後者有四種。有三種不善根、三種善根。三種不善尋、三種善尋。三種惡行、三種妙行。欲界、恚界、害界這三種界，出離界、無恚界、無害界這三種界，欲界、色界、無色界這三種界，色界、無色界、滅界這三種界。三種不善根是指貪不善根、瞋不善根、癡不善根。什麼是貪不善根？什麼是貪？回答：是指對於慾望境界的各種貪婪、同等貪婪，執著收藏防護、堅固執著、喜愛迷戀、沉溺遍沉溺、內心束縛慾望追求沉湎於痛苦的聚集，貪的種類貪的產生，總稱為貪。什麼是不善根？回答：是指這種貪法是不善的性質，能成為無量不善法的根源，因此這種法能成為疾病的根源、癰瘡的根源、箭的根源、惱怒的根源、痛苦的根源、污穢的根源、渾濁的根源、各種雜染的根源、不清凈的根源、不鮮明的根源，所以稱為貪不善根。什麼是瞋不善根？什麼是瞋？回答：是指對於有情眾生想要加以損害，內心懷著樹樁想要擾亂惱害，已經瞋恨、將要瞋恨、現在瞋恨，喜歡成為過患、極其成為過患，內心極其忿怒，對於各種有情眾生互相違背想要加以過患，已經造成過患、將要造成過患、現在造成過患，總稱為瞋。什麼是不善根？回答：是指這種瞋法是不善的性質，能成為無量不善法的根源，因此這種法能成為疾病的根源、癰瘡的根源、箭的根源、惱怒的根源、痛苦的根源、污穢的根源、渾濁的根源、各種雜染的根源、不清凈的根源、不鮮明的根源，所以稱為瞋不善根。什麼是癡不善根？什麼是癡？回答：是指對於過去的事情沒有認知、對於未來的事情沒有認知、對於過去和未來的事情都沒有認知，對於內在沒有認知、對於外在沒有認知、對於內在和外在都沒有認知，對於業沒有認知、對於異熟（Vipāka，果報）沒有認知、對於業和異熟都沒有認知，對於善的作業沒有認知、對於惡的作業沒有認知、對於善和惡的作業都沒有認知，對於因

【English Translation】 English version: Verse. The initial 'Udanas' (Udanas, concise verses) says: 'The initial three dharmas have ten, namely roots, search, conduct, realms. The former three each have two, the latter one has four kinds.' There are three unwholesome roots, three wholesome roots. Three unwholesome search, three wholesome search. Three evil conducts, three wonderful conducts. The three realms of desire, anger, and harm; the three realms of detachment, non-anger, and non-harm; the three realms of desire, form, and formlessness; the three realms of form, formlessness, and cessation. The three unwholesome roots are the unwholesome roots of greed (Lobha), hatred (Dosa), and delusion (Moha). What is the unwholesome root of greed? What is greed? Answer: It refers to the various forms of greed and equal greed towards objects of desire, holding onto them, protecting them, firmly clinging to them, loving and being infatuated with them, indulging and completely indulging in them, being internally bound by desire, seeking pleasure, and wallowing in the accumulation of suffering. The types of greed and the arising of greed are collectively called greed. What is an unwholesome root? Answer: It refers to this dharma of greed being of an unwholesome nature, capable of being the root of countless unwholesome dharmas. Therefore, this dharma can be the root of disease, the root of boils, the root of arrows, the root of annoyance, the root of suffering, the root of filth, the root of turbidity, the root of various defilements, the root of impurity, and the root of non-brightness. Therefore, it is called the unwholesome root of greed. What is the unwholesome root of hatred? What is hatred? Answer: It refers to the desire to harm sentient beings, harboring malice internally, desiring to disturb and annoy them, already being angry, about to be angry, currently being angry, delighting in being a fault, extremely being a fault, being extremely wrathful in mind, wanting to cause harm to various sentient beings who are mutually opposed, already causing harm, about to cause harm, currently causing harm, collectively called hatred. What is an unwholesome root? Answer: It refers to this dharma of hatred being of an unwholesome nature, capable of being the root of countless unwholesome dharmas. Therefore, this dharma can be the root of disease, the root of boils, the root of arrows, the root of annoyance, the root of suffering, the root of filth, the root of turbidity, the root of various defilements, the root of impurity, and the root of non-brightness. Therefore, it is called the unwholesome root of hatred. What is the unwholesome root of delusion? What is delusion? Answer: It refers to not knowing the past, not knowing the future, not knowing both the past and the future, not knowing the internal, not knowing the external, not knowing both the internal and the external, not knowing karma, not knowing Vipāka (result), not knowing both karma and Vipāka, not knowing wholesome actions, not knowing unwholesome actions, not knowing both wholesome and unwholesome actions, not knowing the cause

無知、因所生法無知，于佛無知、法無知、僧無知，于苦無知、集無知、滅無知、道無知，于善法無知、不善法無知，于有罪法無知、無罪法無知，于應修法無知、不應修法無知，于下劣法無知、勝妙法無知，于黑法無知、白法無知，于有敵對法無知，于緣生法無知，於六觸處如實無知。如是無知無見非現觀、黑闇愚癡無明盲冥、罩網纏裹頑騃渾濁障蓋，發盲、發無明、發無智、滅勝慧，障礙善品令不涅槃。無明漏、無明暴流、無明軛、無明毒根、無明毒莖、無明毒枝、無明毒葉、無明毒花、無明毒果，癡、等癡、極癡，改、等改、極改，癡類癡生、改類改生，總名為癡。不善根云何？答：謂此癡法是不善性，能為無量不善法根，是故此法能為病根癰根、箭根惱根、苦根穢根濁根、諸雜染根、不清凈根、不鮮白根，是故名為癡不善根。如世尊說：

「諸惡貪瞋癡，　　惱害自心者，　如樹心有蝎，　　皮果等皆衰。」

三善根者，謂無貪善根、無瞋善根、無癡善根。無貪善根者，無貪云何？答：謂于欲境諸不貪、不等貪、不執藏不防護不堅著、不愛不樂、不迷心悶、不耽嗜不遍耽嗜、不內縛不欲不求不耽湎，非苦集非貪類非貪生，總名無貪。善根云何？答：謂無貪法是善性，能為無量善法根，是故此法能為

【現代漢語翻譯】現代漢語譯本無知：對於因緣所生之法（因所生法）的無知，對於佛（Buddha）的無知、法（Dharma）的無知、僧（Sangha）的無知，對於苦（Dukkha）的無知、集（Samudaya）的無知、滅（Nirodha）的無知、道（Magga）的無知，對於善法（kusala dhamma）的無知、不善法（akusala dhamma）的無知，對於有罪法（savajja dhamma）的無知、無罪法（anavajja dhamma）的無知，對於應修法（sevitabba dhamma）的無知、不應修法（asevitabba dhamma）的無知，對於下劣法（hina dhamma）的無知、勝妙法（panita dhamma）的無知，對於黑法（kanha dhamma）的無知、白法（sukka dhamma）的無知，對於有敵對法（patipakkha dhamma）的無知，對於緣生法（paticcasamuppada dhamma）的無知，對於六觸處（salayatana）如實無知。這樣的無知、無見、非現觀，是黑闇、愚癡、無明、盲冥，如同罩網纏裹、頑固騃鈍、渾濁不清的障蓋，能使人眼盲、生髮無明、生髮無智，滅除殊勝的智慧，障礙善品，使人不能達到涅槃（Nibbana）。無明是煩惱的漏泄（asava），是暴流（ogha），是繫縛的軛（yoga），是毒根、毒莖、毒枝、毒葉、毒花、毒果。癡、等癡、極癡，改、等改、極改，癡類癡生、改類改生，總的名稱叫做癡（Moha）。什麼是不善根呢？回答：就是這種癡法是不善的性質，能成為無量不善法的根本，所以這種法能成為病根、癰根、箭根、惱根、苦根、穢根、濁根，以及各種雜染的根、不清凈的根、不鮮白的根，所以叫做癡不善根。正如世尊所說：『諸惡貪瞋癡，惱害自心者，如樹心有蝎，皮果等皆衰。』三種善根是指：無貪善根（alobha kusala-mula）、無瞋善根（adosa kusala-mula）、無癡善根（amoha kusala-mula）。什麼是無貪善根呢？回答：對於欲境的諸種不貪、不等貪、不執藏、不防護、不堅著、不愛、不樂、不迷心悶、不耽嗜、不遍耽嗜、不內縛、不欲、不求、不耽湎，不是苦集、不是貪類、不是貪生，總的名稱叫做無貪（alobha）。什麼是善根呢？回答：無貪法是善良的性質，能夠成為無量善法的根本，所以這種法能夠成為...

【English Translation】 English version Ignorance: Ignorance of the law of dependent origination (因所生法, insheng fa), ignorance of the Buddha (佛, Fo), ignorance of the Dharma (法, Fa), ignorance of the Sangha (僧, Seng), ignorance of suffering (苦, Ku), ignorance of the cause of suffering (集, Ji), ignorance of the cessation of suffering (滅, Mie), ignorance of the path to the cessation of suffering (道, Dao), ignorance of wholesome dharmas (善法, shan fa), ignorance of unwholesome dharmas (不善法, bu shan fa), ignorance of blameworthy dharmas (有罪法, you zui fa), ignorance of blameless dharmas (無罪法, wu zui fa), ignorance of dharmas that should be cultivated (應修法, ying xiu fa), ignorance of dharmas that should not be cultivated (不應修法, bu ying xiu fa), ignorance of inferior dharmas (下劣法, xia lie fa), ignorance of superior dharmas (勝妙法, sheng miao fa), ignorance of dark dharmas (黑法, hei fa), ignorance of bright dharmas (白法, bai fa), ignorance of opposing dharmas (有敵對法, you di dui fa), ignorance of dependently originated dharmas (緣生法, yuan sheng fa), ignorance of the six sense bases (六觸處, liu chu chu) as they truly are. Such ignorance, lack of vision, non-perception, darkness, foolishness, unknowing, blindness, obscurity, a net-like entanglement, stubbornness, dullness, turbidity, an obstruction, causing blindness, causing unknowing, causing lack of wisdom, destroying superior wisdom, obstructing wholesome qualities, preventing Nirvana (涅槃, Nibbana). Ignorance is a leakage (asava), a flood (ogha), a yoke (yoga), a poisonous root, a poisonous stem, a poisonous branch, a poisonous leaf, a poisonous flower, a poisonous fruit. Delusion, equal delusion, extreme delusion, alteration, equal alteration, extreme alteration, delusion-like birth, alteration-like birth, all are collectively called delusion (Moha). What is an unwholesome root? Answer: This delusion is of an unwholesome nature, capable of being the root of countless unwholesome dharmas. Therefore, this dharma can be a root of disease, a root of boils, a root of arrows, a root of vexation, a root of suffering, a root of impurity, a root of turbidity, a root of various defilements, an unpurified root, an unbright root. Therefore, it is called the unwholesome root of delusion. As the World Honored One said: 'All evil greed, hatred, and delusion, torment one's own mind, Like a tree with a scorpion in its heart, the bark, fruit, and all wither.' The three wholesome roots are: the wholesome root of non-greed (alobha kusala-mula), the wholesome root of non-hatred (adosa kusala-mula), and the wholesome root of non-delusion (amoha kusala-mula). What is the wholesome root of non-greed? Answer: With regard to objects of desire, all non-greed, unequal greed, non-attachment, non-protection, non-firm clinging, non-love, non-delight, non-bewilderment, non-addiction, non-pervasive addiction, non-internal bondage, non-desire, non-seeking, non-indulgence, not the origin of suffering, not of the nature of greed, not born of greed, all are collectively called non-greed (alobha). What is a wholesome root? Answer: The dharma of non-greed is of a wholesome nature, capable of being the root of countless wholesome dharmas. Therefore, this dharma can be...

無病根無癰根、無箭根無穢根無濁根、不雜染根、清凈根、鮮白根，是故名為無貪善根。無瞋善根者，無瞋云何？答：謂于有情不欲損害，不懷栽杌不欲擾惱，非已瞋非當瞋非現瞋，不樂為過患、不極為過患，意不憤恚，于諸有情不相違戾，不欲為過患，非已為過患、非當為過患、非現為過患，總名無瞋。善根云何？答：謂無瞋法是善性，能為無量善法根，是故此法能為無病根無癰根、無箭根無穢根無濁根、不雜染根、清凈根、鮮白根，是故名為無瞋善根。無癡善根者，無癡云何？答：謂知前際智、后際智、前後際智，知內智、外智、內外智，知業智、異熟智、業異熟智，知善作業智、惡作業智、善惡作業智，知因智、因所生法智，知佛智、法智、僧智，知苦智、集智、滅智、道智，知善法智、不善法智，知有罪法智、無罪法智，知應修法智、不應修法智，知下劣法智、勝妙法智，知黑法智、白法智，知有敵對法智，知緣生法智，知六觸處如實智。如是智見明覺解慧光觀，總名無癡。善根云何？答：謂無癡法是善性，能為無量善法根，是故此法能為無病根無癰根、無箭根無穢根無濁根、不雜染根、清凈根、鮮白根，是故名為無癡善根。如世尊說：

「若離貪瞋癡，　　說名為智者，　亦名為上士，　　不惱害自心

【現代漢語翻譯】現代漢語譯本無病根、無癰根，沒有由貪慾引起的疾病，沒有由貪慾引起的身體上的毒瘡。無箭根、無穢根、無濁根，沒有由貪慾引起的如箭傷般的痛苦，沒有由貪慾引起的污穢，沒有由貪慾引起的混濁。不雜染根，沒有與煩惱混雜的根源。清凈根，清凈的根源。鮮白根，鮮明清白的根源。因此稱為無貪善根。無瞋善根是什麼？沒有瞋恚是什麼意思？回答：就是對於有情眾生不想要去損害，不懷有惡意，不想要去擾亂惱害，不是已經瞋恚，不是將要瞋恚，也不是現在正在瞋恚，不以作惡為樂，不極端地作惡，內心沒有憤恨惱怒，對於有情眾生不相違背乖戾，不想要去造成過患，不是已經造成過患，不是將要造成過患，也不是現在正在造成過患，總的來說就是沒有瞋恚。善根是什麼？回答：沒有瞋恚的法是善良的性質，能夠成為無量善法的根源，因此這種法能夠成為無病根、無癰根，沒有由瞋恚引起的疾病，沒有由瞋恚引起的身體上的毒瘡。無箭根、無穢根、無濁根，沒有由瞋恚引起的如箭傷般的痛苦，沒有由瞋恚引起的污穢，沒有由瞋恚引起的混濁。不雜染根，沒有與煩惱混雜的根源。清凈根，清凈的根源。鮮白根，鮮明清白的根源。因此稱為無瞋善根。無癡善根是什麼？沒有愚癡是什麼意思？回答：就是知道過去的事情的智慧（前際智），知道未來的事情的智慧（后際智），知道過去和未來的事情的智慧（前後際智），知道內在的智慧（知內智），知道外在的智慧（外智），知道內在和外在的智慧（內外智），知道業的智慧（知業智），知道異熟果報的智慧（異熟智），知道業和異熟果報的智慧（業異熟智），知道善業的智慧（知善作業智），知道惡業的智慧（惡作業智），知道善業和惡業的智慧（善惡作業智），知道因的智慧（知因智），知道因所產生的法的智慧（因所生法智），知道佛的智慧（知佛智），知道法的智慧（法智），知道僧的智慧（僧智），知道苦的智慧（苦智），知道集的智慧（集智），知道滅的智慧（滅智），知道道的智慧（道智），知道善法的智慧（知善法智），知道不善法的智慧（不善法智），知道有罪的法的智慧（知有罪法智），知道無罪的法的智慧（無罪法智），知道應該修習的法的智慧（知應修法智），知道不應該修習的法的智慧（不應修法智），知道下劣的法的智慧（知下劣法智），知道殊勝美妙的法的智慧（勝妙法智），知道黑法的智慧（知黑法智），知道白法的智慧（白法智），知道有敵對的法的智慧（知有敵對法智），知道緣起法的智慧（知緣生法智），知道六觸處的如實智慧。像這樣的智慧、見解、明瞭覺悟、理解、光明照見，總的來說就是沒有愚癡。善根是什麼？回答：沒有愚癡的法是善良的性質，能夠成為無量善法的根源，因此這種法能夠成為無病根、無癰根，沒有由愚癡引起的疾病，沒有由愚癡引起的身體上的毒瘡。無箭根、無穢根、無濁根，沒有由愚癡引起的如箭傷般的痛苦，沒有由愚癡引起的污穢，沒有由愚癡引起的混濁。不雜染根，沒有與煩惱混雜的根源。清凈根，清凈的根源。鮮白根，鮮明清白的根源。因此稱為無癡善根。正如世尊所說：『如果遠離貪、瞋、癡，就被稱為智者，也被稱為高尚的人，不惱害自己的心。』

【English Translation】 English version 'No disease root, no ulcer root' meaning no disease or physical sores caused by greed. 'No arrow root, no filth root, no turbid root' meaning no arrow-like pain, no impurity, and no turbidity caused by greed. 'Not mixed with defilement root' meaning a root not mixed with afflictions. 'Pure root' meaning a pure root. 'Bright white root' meaning a bright and clear root. Therefore, it is called the 'non-greed good root'. What is the 'non-anger good root'? What does 'no anger' mean? Answer: It means not wanting to harm sentient beings, not harboring malice, not wanting to disturb or annoy, not having been angry, not going to be angry, and not being currently angry. It means not taking pleasure in doing evil, not extremely doing evil, not being resentful or angry in mind, not being contrary or rebellious towards sentient beings, not wanting to cause harm, not having caused harm, not going to cause harm, and not currently causing harm. In general, it is called 'no anger'. What is a 'good root'? Answer: The dharma of 'no anger' is of a good nature and can be the root of immeasurable good dharmas. Therefore, this dharma can be 'no disease root, no ulcer root' meaning no disease or physical sores caused by anger. 'No arrow root, no filth root, no turbid root' meaning no arrow-like pain, no impurity, and no turbidity caused by anger. 'Not mixed with defilement root' meaning a root not mixed with afflictions. 'Pure root' meaning a pure root. 'Bright white root' meaning a bright and clear root. Therefore, it is called the 'non-anger good root'. What is the 'non-ignorance good root'? What does 'no ignorance' mean? Answer: It means knowing the wisdom of the past (Pūrva-koti-jñāna), knowing the wisdom of the future (Apara-koti-jñāna), knowing the wisdom of the past and future (Pūrvāpara-koti-jñāna), knowing the inner wisdom (Adhyātma-jñāna), knowing the outer wisdom (Bahirdhā-jñāna), knowing the inner and outer wisdom (Adhyātmabahirdhā-jñāna), knowing the wisdom of karma (Karma-jñāna), knowing the wisdom of the ripening result (Vipāka-jñāna), knowing the wisdom of karma and its ripening result (Karmavipāka-jñāna), knowing the wisdom of good actions (Kuśala-karma-jñāna), knowing the wisdom of bad actions (Akuśala-karma-jñāna), knowing the wisdom of good and bad actions (Kuśalākuśala-karma-jñāna), knowing the wisdom of cause (Hetu-jñāna), knowing the wisdom of the dharma produced by cause (Hetuprabhava-dharma-jñāna), knowing the wisdom of the Buddha (Buddha-jñāna), knowing the wisdom of the Dharma (Dharma-jñāna), knowing the wisdom of the Sangha (Sangha-jñāna), knowing the wisdom of suffering (Dukkha-jñāna), knowing the wisdom of accumulation (Samudaya-jñāna), knowing the wisdom of cessation (Nirodha-jñāna), knowing the wisdom of the path (Mārga-jñāna), knowing the wisdom of good dharmas (Kuśala-dharma-jñāna), knowing the wisdom of unwholesome dharmas (Akuśala-dharma-jñāna), knowing the wisdom of blameworthy dharmas (Sāvajja-dharma-jñāna), knowing the wisdom of blameless dharmas (Anavajja-dharma-jñāna), knowing the wisdom of dharmas that should be cultivated (Sevitavya-dharma-jñāna), knowing the wisdom of dharmas that should not be cultivated (Asevitavya-dharma-jñāna), knowing the wisdom of inferior dharmas (Hīna-dharma-jñāna), knowing the wisdom of superior and wonderful dharmas (Praṇīta-dharma-jñāna), knowing the wisdom of dark dharmas (Kṛṣṇa-dharma-jñāna), knowing the wisdom of white dharmas (Śukla-dharma-jñāna), knowing the wisdom of dharmas with opposition (Pratyanīka-dharma-jñāna), knowing the wisdom of dependent origination (Pratītyasamutpāda-dharma-jñāna), knowing the wisdom of the six sense bases as they truly are (Saḍāyatana-yathābhūta-jñāna). Such wisdom, insight, clear awareness, understanding, and illuminating vision are collectively called 'no ignorance'. What is a 'good root'? Answer: The dharma of 'no ignorance' is of a good nature and can be the root of immeasurable good dharmas. Therefore, this dharma can be 'no disease root, no ulcer root' meaning no disease or physical sores caused by ignorance. 'No arrow root, no filth root, no turbid root' meaning no arrow-like pain, no impurity, and no turbidity caused by ignorance. 'Not mixed with defilement root' meaning a root not mixed with afflictions. 'Pure root' meaning a pure root. 'Bright white root' meaning a bright and clear root. Therefore, it is called the 'non-ignorance good root'. As the World Honored One said: 'If one is free from greed, anger, and ignorance, they are said to be wise, and also called a noble person, not harming their own mind.'

。　是故應遠離，　　貪瞋及無明，　勤修起慧明，　　速得眾苦盡。」

三不善尋者，謂欲尋、恚尋、害尋。欲尋云何？答：欲貪相應諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，總名欲尋。恚尋云何？答：瞋相應諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，總名恚尋。害尋云何？答：害相應諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，總名害尋。如世尊說：

「惡尋伏眾生，　　令于穢見凈，　倍增長貪愛，　　自為堅固縛。」

三善尋者，謂出離尋、無恚尋、無害尋。出離尋云何？答：于諸欲尋思惟過患，謂此欲尋是不善法，諸下賤者信解受持。一切如來及諸弟子、賢貴善士共所呵厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼品、能障涅槃，受持此法不生通慧、不引菩提、不證涅槃。如是思惟諸欲尋過患時，諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，名出離尋。複次為斷欲尋，于出離尋思惟功德，謂出離尋是勝善法，是尊勝者信解受持，一切如來及諸弟子、賢貴善士共所稱讚，不為自害、不為他害、不為俱害、不滅智慧、不礙彼品、不障涅槃

【現代漢語翻譯】現代漢語譯本：『是故應遠離，貪瞋及無明（avidyā，指對事物真相的迷惑和無知），勤修起慧明，速得眾苦盡。』

三種不善尋（akuśala-vitarka）：謂欲尋（kāma-vitarka）、恚尋（vyāpāda-vitarka）、害尋（vihiṃsā-vitarka）。欲尋云何？答：與欲貪（kāma-rāga）相應的諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，總名欲尋。恚尋云何？答：與瞋（dveṣa）相應的諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，總名恚尋。害尋云何？答：與害（vihiṃsā）相應的諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，總名害尋。如世尊（Bhagavān，佛陀的尊稱）說：

『惡尋伏眾生，令于穢見凈，倍增長貪愛，自為堅固縛。』

三種善尋（kuśala-vitarka）：謂出離尋（nekkhamma-vitarka）、無恚尋（avyāpāda-vitarka）、無害尋（avihiṃsā-vitarka）。出離尋云何？答：于諸欲尋思惟過患，謂此欲尋是不善法，諸愚癡者信解受持。一切如來（Tathāgata，佛陀的稱號）及諸弟子、賢貴善士共所呵厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼品、能障涅槃（nirvāṇa，解脫輪迴的境界），受持此法不生通慧、不引菩提（bodhi，覺悟），不證涅槃。如是思惟諸欲尋過患時，諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，名出離尋。複次為斷欲尋，于出離尋思惟功德，謂出離尋是勝善法，是尊勝者信解受持，一切如來及諸弟子、賢貴善士共所稱讚，不為自害、不為他害、不為俱害、不滅智慧、不礙彼品、不障涅槃。

【English Translation】 English version: 『Therefore, one should stay away from greed, hatred, and ignorance (avidyā, referring to delusion and ignorance of the true nature of things), diligently cultivate wisdom, and quickly attain the end of all suffering.』

The three unwholesome thoughts (akuśala-vitarka) are: thoughts of desire (kāma-vitarka), thoughts of hatred (vyāpāda-vitarka), and thoughts of harm (vihiṃsā-vitarka). What are thoughts of desire? The answer is: the mental seeking, pervasive seeking, and close seeking of minds associated with desire and craving (kāma-rāga), the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, all of which are called thoughts of desire. What are thoughts of hatred? The answer is: the mental seeking, pervasive seeking, and close seeking of minds associated with hatred (dveṣa), the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, all of which are called thoughts of hatred. What are thoughts of harm? The answer is: the mental seeking, pervasive seeking, and close seeking of minds associated with harm (vihiṃsā), the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, all of which are called thoughts of harm. As the World-Honored One (Bhagavān, an epithet of the Buddha) said:

『Evil thoughts subdue beings, causing them to see purity in impurity, greatly increasing greed and love, binding themselves with strong bonds.』

The three wholesome thoughts (kuśala-vitarka) are: thoughts of renunciation (nekkhamma-vitarka), thoughts of non-hatred (avyāpāda-vitarka), and thoughts of non-harm (avihiṃsā-vitarka). What are thoughts of renunciation? The answer is: contemplating the faults of thoughts of desire, namely that these thoughts of desire are unwholesome, and are believed and upheld by foolish people. All the Tathāgatas (Tathāgata, an epithet of the Buddha) and their disciples, virtuous and noble people, all despise and reject them, as they can cause harm to oneself, harm to others, harm to both, destroy wisdom, hinder the qualities of virtue, and obstruct nirvāṇa (nirvāṇa, the state of liberation from the cycle of rebirth). Upholding this dharma does not generate penetrating wisdom, does not lead to bodhi (bodhi, enlightenment), and does not realize nirvāṇa. When contemplating the faults of thoughts of desire in this way, the mental seeking, pervasive seeking, and close seeking, the mind being manifest, extremely manifest, and presently manifest, the deliberation, planning, contemplation, and discrimination, are called thoughts of renunciation. Furthermore, in order to abandon thoughts of desire, contemplating the merits of thoughts of renunciation, namely that thoughts of renunciation are supremely wholesome, and are believed and upheld by the most venerable ones, all the Tathāgatas and their disciples, virtuous and noble people, all praise them, as they do not cause harm to oneself, harm to others, harm to both, do not destroy wisdom, do not hinder the qualities of virtue, and do not obstruct nirvāṇa.

，受持此法能生通慧、能引菩提、能證涅槃。如是思惟出離尋功德時，諸心尋求乃至分別，名出離尋。複次思惟欲尋如病如癰如箭惱害，無常苦空非我轉動，勞倦羸篤是失壞法，迅速不停衰朽非恒，不可保信是變壞法。如是思惟諸欲尋時，諸心尋求乃至分別，名出離尋。複次為斷欲尋，思惟彼滅是真寂靜，思惟彼道是真出離。如是思惟彼滅道時，諸心尋求乃至分別，名出離尋。複次思惟舍心定及道，舍心定相應無想定、滅定、擇滅。如是思惟時，諸心尋求乃至分別，名出離尋。複次思惟出離及出離相應受想行識，及彼等起身語業心不相應行時，諸心尋求乃至分別，名出離尋。無恚尋云何？答：于諸恚尋思惟過患，謂此恚尋是不善法，諸下賤者信解受持，一切如來及諸弟子、賢貴善士共所呵厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼品、能障涅槃，受持此法不生通慧、不引菩提、不證涅槃。如是思惟諸恚尋過患時，諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，名無恚尋。複次為斷恚尋，于無恚尋思惟功德，謂無恚尋是勝善法，是尊勝者信解受持，一切如來及諸弟子、賢貴善士共所稱讚，不為自害、不為他害、不為俱害、不滅智慧、不礙彼品、不障涅槃，受持此法能生通慧、

【現代漢語翻譯】現代漢語譯本：受持此法能夠產生通達的智慧，能夠引導證得菩提（覺悟），能夠證得涅槃（寂滅）。像這樣思惟出離尋的功德時，各種心識的尋求乃至分別，就叫做『出離尋』。再次，思惟欲尋就像疾病、像毒瘡、像箭矢一樣帶來惱害，是無常、苦、空、非我的，是流轉、勞累、虛弱的，是會失壞的法，迅速不停留，衰老朽壞不是恒常的，不可靠不能信任，是會變壞的法。像這樣思惟各種欲尋時，各種心識的尋求乃至分別，就叫做『出離尋』。再次，爲了斷除欲尋，思惟欲尋的滅盡才是真正的寂靜，思惟通往滅盡的道路才是真正的出離。像這樣思惟滅盡和道路時，各種心識的尋求乃至分別，就叫做『出離尋』。再次，思惟舍心定以及與舍心定相應的無想定、滅盡定、擇滅。像這樣思惟時，各種心識的尋求乃至分別，就叫做『出離尋』。再次，思惟出離以及與出離相應的受、想、行、識，以及這些受想行識所引發的身語業和心不相應行時，各種心識的尋求乃至分別，就叫做『出離尋』。無恚尋是什麼？回答：對於各種恚尋思惟其過患，即這種恚尋是不善之法，被那些惡劣的人信奉理解和受持，一切如來（佛）以及諸位弟子、賢達高貴的善士共同呵斥厭惡，能夠造成自身的損害，能夠造成他人的損害，能夠造成雙方的損害，能夠滅除智慧，能夠妨礙善法，能夠障礙涅槃，受持這種法不能產生通達的智慧，不能引導證得菩提，不能證得涅槃。像這樣思惟各種恚尋的過患時，各種心識的尋求、普遍尋求、接近尋求，心顯現、極度顯現、當下顯現，推測衡量構思描繪思惟分別，就叫做『無恚尋』。再次，爲了斷除恚尋，對於無恚尋思惟其功德，即無恚尋是殊勝的善法，是被尊貴殊勝的人信奉理解和受持的，一切如來以及諸位弟子、賢達高貴的善士共同稱讚，不會造成自身的損害，不會造成他人的損害，不會造成雙方的損害，不會滅除智慧，不會妨礙善法，不會障礙涅槃，受持這種法能夠產生通達的智慧

【English Translation】 English version: Holding this Dharma can generate penetrating wisdom, can lead to Bodhi (enlightenment), and can realize Nirvana (extinction). When contemplating the merits of renunciation-seeking in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, contemplate desire-seeking as being like a disease, like a sore, like an arrow causing harm, as being impermanent, suffering, empty, and non-self, as being revolving, laborious, and weak, as being a law of decay, rapidly unceasing, decaying and not constant, unreliable and untrustworthy, as being a law of change. When contemplating various desire-seekings in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, in order to cut off desire-seeking, contemplate its cessation as true tranquility, contemplate the path to its cessation as true liberation. When contemplating cessation and the path in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, contemplate the equanimity-mind concentration and the path, the non-perception concentration corresponding to equanimity-mind concentration, the cessation concentration, and selective cessation. When contemplating in this way, the various mental searches and discriminations are called 'renunciation-seeking'. Furthermore, contemplate renunciation and the feelings, perceptions, volitions, and consciousness corresponding to renunciation, as well as the bodily and verbal actions and the mind-non-corresponding activities arising from them, the various mental searches and discriminations are called 'renunciation-seeking'. What is non-ill-will-seeking? Answer: Contemplate the faults of various ill-will-seekings, namely, that this ill-will-seeking is an unwholesome Dharma, believed, understood, and upheld by those who are wicked, and is jointly condemned and detested by all Tathagatas (Buddhas) and their disciples, virtuous and noble good people, capable of causing self-harm, capable of causing harm to others, capable of causing harm to both, capable of destroying wisdom, capable of hindering wholesome qualities, capable of obstructing Nirvana, and holding this Dharma cannot generate penetrating wisdom, cannot lead to Bodhi, and cannot realize Nirvana. When contemplating the faults of various ill-will-seekings in this way, the various mental searches, pervasive searches, near searches, the mind manifests, extremely manifests, presently manifests, speculating, measuring, conceiving, depicting, contemplating, and discriminating, are called 'non-ill-will-seeking'. Furthermore, in order to cut off ill-will-seeking, contemplate the merits of non-ill-will-seeking, namely, that non-ill-will-seeking is a supremely wholesome Dharma, believed, understood, and upheld by those who are noble and supreme, and is jointly praised by all Tathagatas and their disciples, virtuous and noble good people, incapable of causing self-harm, incapable of causing harm to others, incapable of causing harm to both, incapable of destroying wisdom, incapable of hindering wholesome qualities, incapable of obstructing Nirvana, and holding this Dharma can generate penetrating wisdom.

能引菩提、能證涅槃。如是思惟無恚尋功德時，諸心尋求乃至分別，名無恚尋。複次思惟恚尋如病如癰如箭惱害，無常苦空非我轉動，勞倦羸篤是失壞法，迅速不停衰朽非恒，不可保信是變壞法。如是思惟諸恚尋時，諸心尋求乃至分別，名無恚尋。複次為斷恚尋，思惟彼滅是真寂靜，思惟彼道是真出離。如是思惟彼滅道時，諸心尋求乃至分別，名無恚尋。複次思惟慈心定及道、慈心定相應無想定、滅定、擇滅。如是思惟時，諸心尋求乃至分別，名無恚尋。複次思惟無恚及無恚相應受想行識，及彼等起身語業心不相應行時，諸心尋求乃至分別，名無恚尋。無害尋云何？答：于諸害尋思惟過恚，謂此害尋是不善法，諸下賤者信解受持，一切如來及諸弟子、賢貴善士共所呵厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼品、能障涅槃，受持此法不生通慧、不引菩提、不證涅槃。如是思惟諸害尋過患時，諸心尋求、遍尋求、近尋求，心顯了、極顯了、現前顯了，推度構畫思惟分別，名無害尋。複次為斷害尋，于無害尋思惟功德，謂無害是勝善法，是尊勝者信解受持，一切如來及諸弟子、賢貴善士共所稱讚，不為自害、不為他害、不為俱害、不滅智慧、不礙彼品、不障涅槃，受持此法能生通慧、能引菩提、能證涅槃。如

【現代漢語翻譯】現代漢語譯本能引導菩提（BODHI，覺悟），能證得涅槃（NIRVANA，寂滅）。像這樣思惟無恚尋的功德時，心中所尋求乃至分別的，就叫做無恚尋。再者，思惟恚尋就像疾病、像毒瘡、像箭矢一樣惱害，是無常、苦、空、非我的，是變動、勞累、羸弱、不堅固的，是失壞之法，迅速不停留，衰老朽壞不是恒常的，不可靠不能信任，是變壞之法。像這樣思惟各種恚尋時，心中所尋求乃至分別的，就叫做無恚尋。再者，爲了斷除恚尋，思惟它的滅盡才是真正的寂靜，思惟那滅盡之道才是真正的出離。像這樣思惟滅盡和道時，心中所尋求乃至分別的，就叫做無恚尋。再者，思惟慈心定以及慈心定之道，思惟慈心定相應的無想定、滅盡定、擇滅。像這樣思惟時，心中所尋求乃至分別的，就叫做無恚尋。再者，思惟無恚以及與無恚相應的受、想、行、識，以及這些所引起的起身語業和心不相應行時，心中所尋求乃至分別的，就叫做無恚尋。無害尋是什麼呢？回答：對於各種害尋思惟其過患，說這害尋是不善之法，那些愚昧的人才信解受持，一切如來（TATHAGATA，佛）以及諸位弟子、賢達高貴的善人都共同呵斥厭惡它，它能造成自身的傷害、能造成他人的傷害、能造成雙方的傷害、能滅除智慧、能妨礙善品、能障礙涅槃，受持這種法不能生起通達的智慧、不能引導菩提、不能證得涅槃。像這樣思惟各種害尋的過患時，心中所尋求、普遍尋求、接近尋求，心顯現、極度顯現、現前顯現，推度構畫思惟分別，就叫做無害尋。再者，爲了斷除害尋，對於無害尋思惟其功德，說無害是殊勝的善法，是尊貴殊勝的人才信解受持，一切如來以及諸位弟子、賢達高貴的善人都共同稱讚它，它不會造成自身的傷害、不會造成他人的傷害、不會造成雙方的傷害、不會滅除智慧、不會妨礙善品、不會障礙涅槃，受持這種法能生起通達的智慧、能引導菩提、能證得涅槃。

【English Translation】 English version It can lead to Bodhi (BODHI, enlightenment), and it can realize Nirvana (NIRVANA, extinction). When contemplating the merits of non-ill-will thinking in this way, the mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, contemplate ill-will thinking as being like a disease, like a sore, like an arrow causing harm, as being impermanent, suffering, empty, and non-self, as being changing, laborious, weak, and unstable, as being a law of decay, rapidly ceasing, decaying and not constant, unreliable and untrustworthy, as being a law of deterioration. When contemplating various ill-will thoughts in this way, the mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, in order to cut off ill-will thinking, contemplate its cessation as true tranquility, contemplate the path to its cessation as true liberation. When contemplating cessation and the path in this way, the mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, contemplate the Samadhi (SAMADHI, concentration) of loving-kindness and the path of the Samadhi of loving-kindness, contemplate the corresponding non-perception Samadhi, cessation Samadhi, and selective cessation. When contemplating in this way, the mental seeking, even to the point of discernment, is called non-ill-will thinking. Furthermore, contemplate non-ill-will and the feelings, perceptions, volitions, and consciousness corresponding to non-ill-will, as well as the physical, verbal, and mental actions arising from them, and the non-corresponding mental formations, the mental seeking, even to the point of discernment, is called non-ill-will thinking. What is harmless thinking? Answer: Regarding all harmful thoughts, contemplate the faults of ill-will, saying that these harmful thoughts are unwholesome, and only the foolish believe, understand, accept, and uphold them. All Tathagatas (TATHAGATA, Buddhas) and their disciples, virtuous and noble people, jointly rebuke and detest them. They can cause self-harm, harm others, harm both, destroy wisdom, hinder wholesome qualities, and obstruct Nirvana. Upholding this Dharma (DHARMA, the teachings) does not generate penetrating wisdom, does not lead to Bodhi, and does not realize Nirvana. When contemplating the faults of various harmful thoughts in this way, the mental seeking, pervasive seeking, and close seeking, the mind manifesting, extremely manifesting, and presently manifesting, inferring, constructing, thinking, and discerning, is called harmless thinking. Furthermore, in order to cut off harmful thoughts, contemplate the merits of harmless thoughts, saying that harmlessness is a supremely wholesome Dharma, and only the noble and virtuous believe, understand, accept, and uphold it. All Tathagatas and their disciples, virtuous and noble people, jointly praise it. It does not cause self-harm, harm others, harm both, destroy wisdom, hinder wholesome qualities, and obstruct Nirvana. Upholding this Dharma can generate penetrating wisdom, lead to Bodhi, and realize Nirvana.

是思惟無害尋功德時，諸心尋求乃至分別，名無害尋。複次思惟害尋如病如癰如箭惱害，無常苦空非我轉動，勞倦羸篤是失壞法，迅速不停衰朽非恒，不可保信是變壞法。如是思惟諸害尋時，諸心尋求乃至分別，名無害尋。複次為斷害尋，思惟彼滅是真寂靜，思惟彼道是真出離。如是思惟彼滅道時，諸心尋求乃至分別，名無害尋。複次思惟悲心定及道、悲心定相應無想定、滅定、擇滅。如是思惟時，諸心尋求乃至分別，名無害尋。複次思惟無害及無害相應受想行識，及彼等起身語業心不相應行時，諸心尋求乃至分，別名無害尋。如世尊說：

「樂滅諸惡尋，　　勤修不凈觀，　常念斷貪愛，　　能壞堅固縛。」

三惡行者，謂身惡行、語惡行、意惡行。身惡行云何？答：斷生命、不與取、欲邪行。複次斷生命、不與取、非梵行。複次諸所有不善身業、諸所有非理所引身業、諸所有身業能障礙定，總名身惡行。語惡行云何？答：虛誑語、離間語、粗惡語、雜穢語。複次諸所有不善語業、諸所有非理所引語業、諸所有語業能障礙定，總名語惡行。意惡行云何？答：貪慾、瞋恚、邪見。複次諸所有不善意業、諸所有非理所引意業、諸所有意業能障礙定，總名意惡行。如世尊說：

「若造身惡行、　　語意惡行已

【現代漢語翻譯】現代漢語譯本：當思惟無害尋的功德時，心中所尋求乃至分別的，稱為無害尋。進一步說，思惟有害尋如同疾病、毒瘡、箭矢帶來的惱害，是無常、苦、空、非我，是變動、勞累、羸弱、不堅固的，是迅速不停留、衰老朽壞、不恒常的，是不可靠、不可信賴、會變壞的。像這樣思惟各種有害尋時，心中所尋求乃至分別的，稱為無害尋。進一步說，爲了斷除有害尋，思惟它們的滅盡才是真正的寂靜，思惟通往滅盡的道路才是真正的出離。像這樣思惟滅盡和道路時，心中所尋求乃至分別的，稱為無害尋。進一步說，思惟悲心定（karuna-samadhi）以及通往悲心定的道路、與悲心定相應的無想定（asanjnasamapatti）、滅盡定（nirodha-samapatti）、擇滅（pratisankhya-nirodha）。像這樣思惟時，心中所尋求乃至分別的，稱為無害尋。進一步說，思惟無害以及與無害相應的受（vedana）、想（samjna）、行（samskara）、識（vijnana），以及這些相應的起身語業和心不相應行時，心中所尋求乃至分別的，稱為無害尋。正如世尊所說：『樂於滅除各種惡尋，勤奮修習不凈觀，常常憶念斷除貪愛，能夠摧毀堅固的束縛。』三種惡行是指身惡行、語惡行、意惡行。什麼是身惡行？回答：斷生命、不與取、欲邪行。進一步說，斷生命、不與取、非梵行。進一步說，所有不善的身業、所有非理所引導的身業、所有身業能夠障礙禪定，總稱為身惡行。什麼是語惡行？回答：虛誑語、離間語、粗惡語、雜穢語。進一步說，所有不善的語業、所有非理所引導的語業、所有語業能夠障礙禪定，總稱為語惡行。什麼是意惡行？回答：貪慾、瞋恚、邪見。進一步說，所有不善的意業、所有非理所引導的意業、所有意業能夠障礙禪定，總稱為意惡行。正如世尊所說：『如果造作了身惡行、語惡行、意惡行，』

【English Translation】 English version: When contemplating the merits of harmless thoughts, the mental seeking and distinguishing is called harmless thought. Furthermore, contemplating harmful thoughts as afflictions like disease, boils, or arrows, as impermanent, suffering, empty, and selfless, as changing, wearying, weakening, and unstable, as swiftly ceasing, decaying, and not constant, as unreliable, untrustworthy, and subject to change. When contemplating such harmful thoughts, the mental seeking and distinguishing is called harmless thought. Furthermore, to abandon harmful thoughts, contemplating their cessation as true peace, contemplating the path to their cessation as true liberation. When contemplating cessation and the path, the mental seeking and distinguishing is called harmless thought. Furthermore, contemplating the karuna-samadhi (compassion concentration) and the path to it, the asanjnasamapatti (non-perception attainment) corresponding to karuna-samadhi, nirodha-samapatti (cessation attainment), and pratisankhya-nirodha (cessation through wisdom). When contemplating thus, the mental seeking and distinguishing is called harmless thought. Furthermore, contemplating harmlessness and the vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) corresponding to harmlessness, and the corresponding physical, verbal, and mental actions and non-associated mental formations, the mental seeking and distinguishing is called harmless thought. As the World Honored One said: 『Delighting in the cessation of all evil thoughts, diligently cultivating the contemplation of impurity, constantly mindful of abandoning craving, able to destroy strong bonds.』 The three evil actions are evil physical action, evil verbal action, and evil mental action. What is evil physical action? Answer: Taking life, taking what is not given, and sexual misconduct. Furthermore, taking life, taking what is not given, and non-celibacy. Furthermore, all unwholesome physical actions, all physical actions led by irrationality, all physical actions that can obstruct samadhi (concentration), are collectively called evil physical action. What is evil verbal action? Answer: False speech, divisive speech, harsh speech, and idle chatter. Furthermore, all unwholesome verbal actions, all verbal actions led by irrationality, all verbal actions that can obstruct samadhi, are collectively called evil verbal action. What is evil mental action? Answer: Greed, hatred, and wrong views. Furthermore, all unwholesome mental actions, all mental actions led by irrationality, all mental actions that can obstruct samadhi, are collectively called evil mental action. As the World Honored One said: 『If one commits evil physical, verbal, and mental actions,』

，　不修對治者，　　當墮于地獄。」

三妙行者，謂身妙行、語妙行、意妙行。身妙行雲何？答：離斷生命、離不與取、離欲邪行。複次離斷生命、離不與取、離非梵行。複次諸學身業、諸無學身業、諸善非學非無學身業，總名身妙行。語妙行雲何？答：離虛誑語、離離間語、離粗惡語、離雜穢語。複次諸學語業、諸無學語業、諸善非學非無學語業，總名語妙行。意妙行雲何？答：無貪、無瞋、正見。複次諸學意業、諸無學意業、諸善非學非無學意業，總名意妙行。如世尊說：

「若修身妙行、　　語意妙行已，　無餘緣礙者，　　當生天受樂。」

欲界、恚界、害界，及出離界、無恚界、無害界，如《法蘊論》說。欲界、色界、無色界，亦如《法蘊論》說。如世尊說：

「諸有能遍知，　　欲色無色界，　超一切依故，　　當觸無餘依。　身證甘露界，　　無漏不思議，　世尊說涅槃，　　為饒益含識。」

色界、無色界、滅界，亦如《法蘊論》說。如世尊說：

「住色界有情，　　及住無色界，　不證知滅故，　　定當往後有。　若遍知色界，　　不住于無色，　趣向究竟滅，　　后解脫生死。」

第二嗢柁南曰：

二三法有十，　　世言依處行，　心

【現代漢語翻譯】現代漢語譯本：『不修習對治法門的人，將會墮入地獄。』

三種妙行是指身妙行、語妙行和意妙行。什麼是身妙行？答：遠離殺生、遠離不予取（偷盜）、遠離欲邪行。進一步說，是遠離殺生、遠離不予取、遠離非梵行。再進一步說，所有有學位的身業、所有無學位的身業、所有善良的非有學位非無學位的身業，總稱為身妙行。什麼是語妙行？答：遠離虛妄語、遠離離間語、遠離粗惡語、遠離雜穢語。進一步說，所有有學位的語業、所有無學位的語業、所有善良的非有學位非無學位的語業，總稱為語妙行。什麼是意妙行？答：沒有貪婪、沒有嗔恨、具有正見。進一步說，所有有學位的意業、所有無學位的意業、所有善良的非有學位非無學位的意業，總稱為意妙行。正如世尊所說：

『如果修習身妙行、語妙行和意妙行，沒有其他因緣障礙，將會往生天界享受快樂。』

欲界（Kāmadhātu， desire realm）、恚界（dveṣadhātu， realm of hatred）、害界（vihiṃsādhātu， realm of harm），以及出離界（naiṣkramyadhātu， realm of renunciation）、無恚界（avyāpādhātu， realm of non-hatred）、無害界（avihiṃsādhātu， realm of non-harm），正如《法蘊論》（Abhidharma-skandha-śāstra）所說。欲界（Kāmadhātu， desire realm）、色界（Rūpadhātu， form realm）、無色界（Arūpadhātu， formless realm），也如《法蘊論》（Abhidharma-skandha-śāstra）所說。正如世尊所說：

『如果有人能夠普遍地瞭解欲界（Kāmadhātu， desire realm）、色界（Rūpadhātu， form realm）和無色界（Arūpadhātu， formless realm），超越一切依賴，將會觸及無餘依（nirupadhisesa-nirvana）。以身證悟甘露界（amrta-dhatu），無漏且不可思議，世尊說涅槃（Nirvana），是爲了饒益有情眾生。』

色界（Rūpadhātu， form realm）、無色界（Arūpadhātu， formless realm）、滅界（nirodha-dhatu， cessation realm），也如《法蘊論》（Abhidharma-skandha-śāstra）所說。正如世尊所說：

『住在色界（Rūpadhātu， form realm）的有情，以及住在無色界（Arūpadhātu， formless realm）的有情，因為不證知滅（nirodha， cessation），必定會前往後有（future existence）。如果普遍地瞭解色界（Rūpadhātu， form realm），不住在無色界（Arūpadhātu， formless realm），趨向究竟的滅（nirodha， cessation），最終解脫生死。』

第二個偈頌說：

二三法有十，世言依處行，心

【English Translation】 English version: 『Those who do not cultivate antidotes will fall into hell.』

The three excellent conducts refer to excellent bodily conduct, excellent verbal conduct, and excellent mental conduct. What is excellent bodily conduct? Answer: Abstaining from killing, abstaining from taking what is not given, and abstaining from sexual misconduct. Furthermore, abstaining from killing, abstaining from taking what is not given, and abstaining from non-celibate conduct. Furthermore, all bodily actions of those with learning, all bodily actions of those without learning, and all virtuous bodily actions of those who are neither with nor without learning, are collectively called excellent bodily conduct. What is excellent verbal conduct? Answer: Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, and abstaining from frivolous speech. Furthermore, all verbal actions of those with learning, all verbal actions of those without learning, and all virtuous verbal actions of those who are neither with nor without learning, are collectively called excellent verbal conduct. What is excellent mental conduct? Answer: Absence of greed, absence of hatred, and right view. Furthermore, all mental actions of those with learning, all mental actions of those without learning, and all virtuous mental actions of those who are neither with nor without learning, are collectively called excellent mental conduct. As the World-Honored One said:

『If one cultivates excellent bodily conduct, excellent verbal conduct, and excellent mental conduct, without any other hindering conditions, one will be born in the heavens to enjoy happiness.』

The desire realm (Kāmadhātu), the realm of hatred (dveṣadhātu), the realm of harm (vihiṃsādhātu), and the realm of renunciation (naiṣkramyadhātu), the realm of non-hatred (avyāpādhātu), the realm of non-harm (avihiṃsādhātu), are as explained in the Abhidharma-skandha-śāstra. The desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu) are also as explained in the Abhidharma-skandha-śāstra. As the World-Honored One said:

『Those who can fully understand the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu), transcending all dependencies, will touch the nirvana with no remainder (nirupadhisesa-nirvana). Realizing the realm of nectar (amrta-dhatu) through the body, which is without outflows and inconceivable, the World-Honored One taught Nirvana (Nirvana) for the benefit of sentient beings.』

The form realm (Rūpadhātu), the formless realm (Arūpadhātu), and the cessation realm (nirodha-dhatu), are also as explained in the Abhidharma-skandha-śāstra. As the World-Honored One said:

『Sentient beings dwelling in the form realm (Rūpadhātu), and those dwelling in the formless realm (Arūpadhātu), because they do not realize cessation (nirodha), are destined to go to future existence. If one fully understands the form realm (Rūpadhātu), and does not dwell in the formless realm (Arūpadhātu), moving towards ultimate cessation (nirodha), one will ultimately be liberated from birth and death.』

The second summary verse says:

Two, three, ten dharmas, worldly words, bases, conduct, mind

數趣上座，　　聚舉不護三。

有三世、三言依、三色處、三行、三心、三補特伽羅、三上座、三聚、三舉罪事、三不護。

三世者，謂過去世、未來世、現在世。過去世云何？答：諸行已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性、過去類、過去世攝，是謂過去世。未來世云何？答：諸行未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性、未來類、未來世攝，是謂未來世。現在世云何？答：諸行已起已等起、已生已等生、已轉已現轉、聚集出現，住未已謝、未已盡滅、未已離變和合現前，現在性、現在類、現在世攝，是謂現在世。問：世是何義？答：世是顯示諸行增語。

三言依者，謂過去言依、未來言依、現在言依。過去言依者云何？過去云何言、云何依而說過去言依耶？答：諸行已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性、過去類、過去世攝，是謂過去。即依如是過去諸行，所起語言唱詞評論、呼召宣說顯示教誨、語路語音語業語表，是謂言。即前所說過去諸行亦名為依。是言因本眼路緣起無間引發，能作生緣集等起故、依過去行起諸言說故，過去諸行名過去言依。未來言依者云何？未

【現代漢語翻譯】現代漢語譯本：數趣上座（Samkhya school elder），聚會時列舉三種不被守護的事物。

有三世（three times）、三種言語依據（three verbal supports）、三種色處（three color locations）、三種行為（three actions）、三種心（three minds）、三種補特伽羅（three individuals, Pudgala）、三種上座（three elders）、三種聚會（three assemblies）、三種舉罪之事（three accusations）、三種不守護（three non-guardings）。

三世是指過去世、未來世、現在世。什麼是過去世？答：諸行（all phenomena）已經生起、已經共同生起、已經產生、已經共同產生、已經轉變、已經顯現轉變、已經聚集、已經出現，衰落消逝，過去，窮盡，滅亡，分離，變化，被過去的性質、過去的類別、過去世所包含，這叫做過去世。什麼是未來世？答：諸行尚未生起、尚未共同生起、尚未產生、尚未共同產生、尚未轉變、尚未顯現轉變、尚未聚集、尚未出現，被未來的性質、未來的類別、未來世所包含，這叫做未來世。什麼是現在世？答：諸行已經生起、已經共同生起、已經產生、已經共同產生、已經轉變、已經顯現轉變、已經聚集、已經出現，存在但尚未消逝、尚未窮盡滅亡、尚未分離變化，和合顯現於目前，被現在的性質、現在的類別、現在世所包含，這叫做現在世。問：『世』是什麼意思？答：『世』是顯示諸行的一種增語。

三種言語依據是指過去言語依據、未來言語依據、現在言語依據。什麼是過去言語依據？過去如何言說、如何依據而說過去言語依據呢？答：諸行已經生起、已經共同生起、已經產生、已經共同產生、已經轉變、已經顯現轉變、已經聚集、已經出現，衰落消逝，過去，窮盡，滅亡，分離，變化，被過去的性質、過去的類別、過去世所包含，這叫做過去。依據像這樣的過去諸行，所產生的語言、唱詞、評論、呼召、宣說、顯示、教誨、語路、語音、語業、語表，這叫做『言』。前面所說的過去諸行也叫做『依』。這些言語是因、根本、眼路、緣起、無間引發，能夠作為生緣、集等起，因為依據過去的行為而產生各種言說，所以過去諸行被稱為過去言語依據。什麼是未來言語依據？未

【English Translation】 English version: The Samkhya school elder, in an assembly, enumerated three things that are not guarded.

There are three times (three ages), three verbal supports, three color locations, three actions, three minds, three individuals (Pudgala), three elders, three assemblies, three accusations, and three non-guardings.

The three times are the past, future, and present. What is the past? Answer: All phenomena (all phenomena) that have already arisen, already co-arisen, already come into being, already co-come into being, already transformed, already manifested transformation, already gathered, already appeared, declined and vanished, past, exhausted, perished, separated, changed, contained by the nature of the past, the category of the past, the past time, this is called the past. What is the future? Answer: All phenomena that have not yet arisen, not yet co-arisen, not yet come into being, not yet co-come into being, not yet transformed, not yet manifested transformation, not yet gathered, not yet appeared, contained by the nature of the future, the category of the future, the future time, this is called the future. What is the present? Answer: All phenomena that have already arisen, already co-arisen, already come into being, already co-come into being, already transformed, already manifested transformation, already gathered, already appeared, existing but not yet vanished, not yet exhausted and perished, not yet separated and changed, harmoniously appearing in the present, contained by the nature of the present, the category of the present, the present time, this is called the present. Question: What does 'time' mean? Answer: 'Time' is an augmentative word that shows all phenomena.

The three verbal supports are the past verbal support, the future verbal support, and the present verbal support. What is the past verbal support? How does one speak in the past, and how does one rely on it to speak of the past verbal support? Answer: All phenomena that have already arisen, already co-arisen, already come into being, already co-come into being, already transformed, already manifested transformation, already gathered, already appeared, declined and vanished, past, exhausted, perished, separated, changed, contained by the nature of the past, the category of the past, the past time, this is called the past. Based on such past phenomena, the language, chants, comments, calls, declarations, displays, teachings, speech paths, speech sounds, speech actions, and speech expressions that arise, this is called 'speech'. The past phenomena mentioned earlier are also called 'reliance'. These speeches are the cause, root, eye path, dependent origination, uninterrupted arising, able to serve as the cause of birth, accumulation, and co-arising, because various speeches arise based on past actions, so past phenomena are called the past verbal support. What is the future verbal support? Not

來云何言、云何依而說未來言依耶？答：諸行未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性、未來類、未來世攝，是謂未來。即依如是未來諸行，所起語言唱詞評論、呼召宣說顯示教誨、語路語音語業語表，是謂言。即前所說未來諸行亦名為依。是言因本眼路緣起無間引發，能作生緣集等起故、依未來行起論言說故，未來諸行名未來言依。現在言依者，云何現在、云何言、云何依而說現在言依耶？答：諸行已起已等起、已生已等生、已轉已現轉，聚集出現，住未已謝未已盡滅、未已離變，和合現前，現在性、現在類、現在世攝，是謂現在。即依如是現在諸行，所起語言唱詞評論、呼召宣說顯示教誨、語路語音語業語表，是謂言。即前所說現在諸行亦名為依。是言因本眼路緣起無間引發，能作生緣集等起故、依現在行起諸言說故，現在諸行名現在言依。無第四第五者依有為說，謂有為法唯有三種，更無第四第五可得。有說此依一切法說，諸無為法即是現在言依攝故，更無第四第五可得。如世尊說：

「樂言想有情，　　恒依言想住，　未遍知言想，　　趣生死無窮。　若遍知言想，　　於他無所說，　亦不樂他說，　　常欣修靜慮。　寂定勤精進，　　見生死盡邊，　摧伏諸

【現代漢語翻譯】現代漢語譯本：問：什麼是未來言依？如何依據未來而說未來言依呢？答：諸行（Samskara，指一切有為法）尚未生起、尚未共同生起，尚未產生、尚未共同產生，尚未運轉、尚未顯現運轉，尚未聚集、尚未出現，被未來性、未來類、未來世所包含，這叫做未來。依據這些未來的諸行，所產生的語言、唱詞、評論、呼喚、宣說、顯示、教誨、語路、語音、語業、語表，這叫做言。前面所說的未來諸行也叫做依。這些言語是因於根本的眼路緣起無間引發，能夠作為生緣、聚集、共同生起的原因，因為是依據未來的行而生起論述言說，所以未來的諸行被稱為未來言依。現在言依是什麼？如何依據現在而說現在言依呢？答：諸行已經生起、已經共同生起，已經產生、已經共同產生，已經運轉、已經顯現運轉，聚集出現，停住但尚未消逝、尚未窮盡滅亡、尚未分離變異，和合顯現於前，被現在性、現在類、現在世所包含，這叫做現在。依據這些現在的諸行，所產生的語言、唱詞、評論、呼喚、宣說、顯示、教誨、語路、語音、語業、語表，這叫做言。前面所說的現在諸行也叫做依。這些言語是因於根本的眼路緣起無間引發，能夠作為生緣、聚集、共同生起的原因，因為是依據現在的行而生起各種言說，所以現在的諸行被稱為現在言依。沒有第四種、第五種依，這是就『有為』（conditioned phenomena）而說的，意思是說有為法只有三種（過去、現在、未來），不可能有第四種、第五種。有人說這種『依』是就一切法而說的，因為諸『無為法』（unconditioned phenomena）包含在現在言依之中，所以不可能有第四種、第五種。正如世尊所說：『樂於言語思想的有情（sentient beings），總是依賴言語思想而住。尚未完全瞭解言語思想，就會在生死輪迴中無有窮盡。如果完全瞭解言語思想，就不會對他人有所說，也不會喜歡他人對自己說，常常欣喜于修習禪定。寂靜、堅定、勤奮精進，見到生死輪迴的盡頭，摧伏各種煩惱。』

【English Translation】 English version: Question: What is the 'future basis of speech'? How does one rely on the future to speak of the 'future basis of speech'? Answer: Those 'samskaras' (conditioned phenomena) that have not yet arisen, have not yet co-arisen, have not yet come into being, have not yet co-come into being, have not yet turned, have not yet manifested turning, have not yet gathered, have not yet appeared, encompassed by the nature of the future, the category of the future, the world of the future, this is called the 'future'. Based on such future 'samskaras', the language, chants, commentaries, calls, proclamations, displays, teachings, paths of speech, sounds of speech, actions of speech, expressions of speech that arise, this is called 'speech'. The aforementioned future 'samskaras' are also called the 'basis'. This speech is caused by the fundamental eye-path dependent origination, uninterruptedly induced, able to act as a cause of birth, gathering, and co-arising, because it relies on future actions to give rise to discourse and speech, therefore future 'samskaras' are called the 'future basis of speech'. What is the 'present basis of speech'? How does one rely on the present to speak of the 'present basis of speech'? Answer: Those 'samskaras' that have already arisen, have already co-arisen, have already come into being, have already co-come into being, have already turned, have already manifested turning, gathered and appeared, abiding but not yet passed away, not yet exhausted and ceased, not yet separated and changed, harmoniously present, encompassed by the nature of the present, the category of the present, the world of the present, this is called the 'present'. Based on such present 'samskaras', the language, chants, commentaries, calls, proclamations, displays, teachings, paths of speech, sounds of speech, actions of speech, expressions of speech that arise, this is called 'speech'. The aforementioned present 'samskaras' are also called the 'basis'. This speech is caused by the fundamental eye-path dependent origination, uninterruptedly induced, able to act as a cause of birth, gathering, and co-arising, because it relies on present actions to give rise to various speeches, therefore present 'samskaras' are called the 'present basis of speech'. There is no fourth or fifth basis, this is spoken with regard to 'conditioned phenomena' (Samskrta dharmas), meaning that there are only three types of conditioned phenomena (past, present, future), and it is impossible to obtain a fourth or fifth. Some say that this 'basis' is spoken with regard to all 'dharmas' (phenomena), because 'unconditioned phenomena' (Asamskrta dharmas) are included within the present basis of speech, therefore it is impossible to obtain a fourth or fifth. As the World Honored One said: 『Sentient beings who delight in speech and thought, always abide relying on speech and thought. Not yet fully understanding speech and thought, they will proceed in the cycle of birth and death without end. If they fully understand speech and thought, they will not speak to others, Nor will they delight in others speaking to them, always rejoicing in cultivating 'dhyana' (meditative absorption). Tranquil, steadfast, diligent, and energetic, seeing the end of the cycle of birth and death, Subduing all afflictions.』

魔軍，　　至生死彼岸。」

三色處者，謂有三處攝一切色。何等為三？一者有色有見有對；二者有色無見有對；三者有色無見無對。云何有見有對色？答：一處。云何無見有對色？答：九處。云何無見無對色？答：一處少分。

三行者，謂身行、語行、意行。身行雲何？答：身亦名身行、身業亦名身行、入息出息亦名身行，於此義中意說入息出息身行。所以者何？入息者呼吸外風令入身內，出息者引發內風令出身外，由此勢力令身動轉通暢安隱，故入出息說為身行。語行雲何？答：語亦名語行、語業亦名語行、尋伺亦名語行，於此義中意說尋伺語行。所以者何？要尋伺已能發語言，非無尋伺，是故尋伺說為語行。意行雲何？答：意亦名意行、意業亦名意行、想思亦名意行，於此義中意說想思意行。所以者何？以想及思是心所法，依止於心、系屬於心，依心而轉、扶助於心，是故想思說為意行。

三心者，一漏瘡喻心；二電光喻心；三金剛喻心。漏瘡喻心云何？答：如世尊說：苾芻當知，世有一類補特伽羅，稟性暴惡言喜粗獷，少有觸惱便多憤恚，結怨佷㑦語言兇勃。如惡漏瘡才被物觸，便多流出膿血不止。彼心亦爾，少遇違緣，即便憤恚怨恨不息。問：何故彼心名漏瘡喻？答：彼心意識暫觸違緣

【現代漢語翻譯】現代漢語譯本：『魔軍，到達生死彼岸。』

三色處，是指有三種處所包含一切色。哪三種呢？第一種是有色有見有對；第二種是有色無見有對；第三種是有色無見無對。什麼是有見有對色？答：一個處所。什麼是無見有對色？答：九個處所。什麼是無見無對色？答：一個處所的小部分。

三行，是指身行、語行、意行。身行是什麼？答：身體也稱為身行，身業也稱為身行，入息出息也稱為身行，在這個意義中，指的是入息出息是身行。為什麼呢？入息是呼吸外面的風進入身體內部，出息是引導身體內部的風出去，通過這種力量使身體動轉通暢安穩，所以說入息出息是身行。語行是什麼？答：語言也稱為語行，語業也稱為語行，尋伺也稱為語行，在這個意義中，指的是尋伺是語行。為什麼呢？要經過尋伺才能發出語言，沒有尋伺就不能發出語言，所以說尋伺是語行。意行是什麼？答：意念也稱為意行，意業也稱為意行，想思也稱為意行，在這個意義中，指的是想思是意行。為什麼呢？因為想和思是心所法，依止於心、系屬於心，依心而運轉、扶助於心，所以說想思是意行。

三種心，第一種是漏瘡喻心；第二種是電光喻心；第三種是金剛喻心。漏瘡喻心是什麼？答：就像世尊所說：『比丘(bhiksu)，你們應當知道，世上有一類補特伽羅(pudgala)，天性暴躁惡劣，言語粗魯，稍微受到觸犯惱怒就非常憤恨惱怒，結下怨恨，言語兇狠。就像惡漏瘡稍微被東西觸碰，就會流出很多膿血止不住。』他們的心也是這樣，稍微遇到不如意的事情，就會憤恨惱怒，怨恨不止。問：為什麼這種心叫做漏瘡喻？答：因為他們的心意識稍微接觸到不如意的事情

【English Translation】 English version: 『The army of Mara (demon), to the other shore of birth and death.』

The three sense-fields of color refer to three places that encompass all colors. What are the three? The first is visible, tangible color; the second is invisible, tangible color; and the third is invisible, intangible color. What is visible, tangible color? Answer: One place. What is invisible, tangible color? Answer: Nine places. What is invisible, intangible color? Answer: A small part of one place.

The three actions refer to bodily action, verbal action, and mental action. What is bodily action? Answer: The body is also called bodily action, physical karma is also called bodily action, and inhalation and exhalation are also called bodily action. In this context, it refers to inhalation and exhalation as bodily action. Why? Inhalation is breathing external air into the body, and exhalation is guiding internal air out of the body. Through this force, the body moves, circulates, and is at peace. Therefore, inhalation and exhalation are said to be bodily action. What is verbal action? Answer: Speech is also called verbal action, verbal karma is also called verbal action, and initial and sustained thought (seeking and examining) are also called verbal action. In this context, it refers to initial and sustained thought as verbal action. Why? Language can only be expressed after initial and sustained thought; it cannot be expressed without initial and sustained thought. Therefore, initial and sustained thought are said to be verbal action. What is mental action? Answer: The mind is also called mental action, mental karma is also called mental action, and ideation and volition are also called mental action. In this context, it refers to ideation and volition as mental action. Why? Because ideation and volition are mental factors, they rely on the mind, are connected to the mind, revolve around the mind, and support the mind. Therefore, ideation and volition are said to be mental action.

The three types of minds are: first, the mind likened to a festering sore; second, the mind likened to lightning; and third, the mind likened to a diamond. What is the mind likened to a festering sore? Answer: As the World-Honored One (Buddha) said: 『Bhikkhus (monks), you should know that there is a type of pudgala (person) in the world who is by nature violent and speaks harshly, and becomes very angry with even slight provocation, harboring resentment and speaking fiercely. Like a festering sore that, when touched, immediately discharges pus and blood without stopping.』 Their minds are also like this; when they encounter unfavorable circumstances, they immediately become angry and resentful without ceasing. Question: Why is this mind called a festering sore? Answer: Because their mind and consciousness, upon briefly encountering unfavorable circumstances,

，便速發生種種穢惡，是故名曰漏瘡喻心。

說一切有部集異門足論卷第三大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第四

尊者舍利子說

三藏法師玄奘奉　詔譯

三法品第四之二

電光喻心云何？答：如世尊說：苾芻當知，世有一類補特伽羅，居阿練若或居樹下或住空閑，精勤修習多修習故，證得如是寂靜心定，依是定心能永斷五順下分結得不還果，受上化生即住上界，得般涅槃不復還來生於欲界。如過夏分至秋初時，從大雲臺電光發已，暫現色像速還隱沒。如是一類補特伽羅，居阿練若乃至廣說，彼所得心名電光喻。問：何故彼心名電光喻？答：彼心意識證不還果，暫能照了速還隱沒，是故名曰電光喻心。金剛喻心云何？答：如世尊說：苾芻當知，世有一類補特伽羅，居阿練若或居樹下或住空閑，精勤修習多修習故，證得如是寂靜心定，依是定心能盡諸漏，證得無漏心慧解脫，于現法中以勝通慧自證覺受圓滿功德，謂自證知我生已盡、梵行已立、所作已辦、不受後有。譬如金剛，無有少物而不能斷或穿或破，所謂若鐵若牙若貝、若角若珠若玉石等。如是一類補特伽羅，居阿練若乃至廣說，彼所得心名金剛喻。問：何故彼心

【現代漢語翻譯】現代漢語譯本：，於是迅速產生各種污穢醜惡之物，因此稱為漏瘡喻心（比喻心像漏瘡一樣容易受到污染）。

《說一切有部集異門足論》卷第三大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第四

尊者舍利子（Śāriputra）說

三藏法師玄奘（Xuánzàng）奉詔譯

三法品第四之二

電光喻心（比喻心像電光一樣短暫）是什麼？答：如世尊（Buddha）所說：『苾芻（bhikṣu，比丘）當知，世上有一類補特伽羅（pudgala，人），居住在阿練若（araṇya，寂靜處）或樹下或空閑處，精勤修習，因為多次修習的緣故，證得如此寂靜的心定，依靠這種定心能夠永遠斷除五順下分結（pañcāvarabhāgīya-saṃyojana，導致眾生流轉于欲界的五種煩惱）而得到不還果（anāgāmin，不再返回欲界的果位），受上化生（upapāduka，於色界或無色界直接化生）即住在上界，得般涅槃（parinirvāṇa，完全的涅槃）不再返回欲界。就像過了夏季到了秋季初時，從大的雲層中電光發出之後，短暫地顯現色像，迅速地又隱沒。像這樣一類補特伽羅，居住在阿練若乃至廣說，他們所得到的心稱為電光喻。』問：為什麼他們的心稱為電光喻？答：他們的心意識證得不還果，暫時能夠照亮，迅速地又隱沒，因此稱為電光喻心。金剛喻心（比喻心像金剛一樣堅不可摧）是什麼？答：如世尊所說：『苾芻當知，世上有一類補特伽羅，居住在阿練若或樹下或空閑處，精勤修習，因為多次修習的緣故，證得如此寂靜的心定，依靠這種定心能夠斷盡諸漏（āsava，煩惱），證得無漏心慧解脫（anāsava-ceto-vimutti-paññā-vimutti，沒有煩惱的心解脫和智慧解脫），在現世中以殊勝的通慧（abhijñā，神通）親自證悟覺受圓滿的功德，即親自證知我生已經窮盡、梵行已經建立、所作已經辦完、不再受後有（punarbhava，未來的生命）。譬如金剛，沒有任何東西不能夠被它斬斷或穿透或破壞，所謂無論是鐵、牙、貝、角、珠、玉石等。像這樣一類補特伽羅，居住在阿練若乃至廣說，他們所得到的心稱為金剛喻。』問：為什麼他們的心

【English Translation】 English version: , then quickly arises all kinds of filthy and disgusting things, therefore it is called 'Leaky Sore-like Mind' (喻心, upama-citta, metaphor of mind, comparing the mind to a leaky sore that is easily contaminated).

Sarvāstivāda-vinaya-vibhaṅga-samuccaya-pāda-śāstra, Volume 3 Taishō Tripiṭaka, Volume 26, No. 1536, Abhidharma-saṃgīti-paryāya-pāda-śāstra

Abhidharma-saṃgīti-paryāya-pāda-śāstra, Volume 4

Spoken by Venerable Śāriputra (舍利子)

Translated by Tripiṭaka Master Xuanzang (玄奘) under Imperial Decree

Chapter Four, Section Two: Three Dharmas

What is the 'Lightning-like Mind' (電光喻心, Vidyut-upamā-citta, metaphor of mind, comparing the mind to lightning)? Answer: As the World Honored One (世尊, Buddha) said: 'Bhikkhus (苾芻, monks), know that there is a type of person (補特伽羅, pudgala) in the world who dwells in the wilderness (阿練若, araṇya), or under a tree, or in an empty place, diligently cultivating and practicing repeatedly, thus attaining such a tranquil state of mind. Relying on this samādhi (定心, fixed mind), they can permanently sever the five lower fetters (五順下分結, pañcāvarabhāgīya-saṃyojana, the five fetters that bind beings to the desire realm) and attain the fruit of Anāgāmin (不還果, non-returner, one who does not return to the desire realm), being born spontaneously (受上化生, upapāduka, born spontaneously in the form or formless realms) in the upper realms, attaining Parinirvāṇa (般涅槃, complete Nirvana) and not returning to be born in the desire realm again. Just as when the summer season passes and early autumn arrives, after lightning flashes from a large cloud, it briefly appears with color and form, then quickly disappears and vanishes. Likewise, this type of person, dwelling in the wilderness, and so on, their attained mind is called 'Lightning-like Mind'.' Question: Why is their mind called 'Lightning-like Mind'? Answer: Their mind-consciousness attains the fruit of Anāgāmin, able to illuminate temporarily, then quickly disappears and vanishes, therefore it is called 'Lightning-like Mind'. What is the 'Diamond-like Mind' (金剛喻心, Vajra-upamā-citta, metaphor of mind, comparing the mind to a diamond)? Answer: As the World Honored One said: 'Bhikkhus, know that there is a type of person in the world who dwells in the wilderness, or under a tree, or in an empty place, diligently cultivating and practicing repeatedly, thus attaining such a tranquil state of mind. Relying on this samādhi, they can exhaust all the āsavas (諸漏, outflows, defilements), attain the liberation of mind and wisdom without outflows (無漏心慧解脫, anāsava-ceto-vimutti-paññā-vimutti, liberation of mind and wisdom without defilements), and in the present life, with superior supernormal knowledge (勝通慧, abhijñā, higher knowledge), personally realize and experience the perfect merits, namely, personally knowing that my birth is exhausted, the pure conduct is established, what needed to be done is done, and there is no more future existence (不受後有, punarbhava, future rebirth). For example, a diamond can cut, pierce, or break anything without exception, whether it be iron, ivory, shell, horn, pearl, jade, or stone, and so on. Likewise, this type of person, dwelling in the wilderness, and so on, their attained mind is called 'Diamond-like Mind'.' Question: Why is their mind

名金剛喻？答：彼心意識證無學果，無結縛等而不能壞，是故名曰金剛喻心。

三補特伽羅者，一者覆慧補特伽羅；二者膝慧補特伽羅；三者廣慧補特伽羅。云何覆慧補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，為聽法故苾芻前坐，苾芻哀愍為說法要，開示初善中善後善，文義巧妙純一圓滿清白梵行，彼在法座，于所說法初中後分皆不能知；從座起已，于所說法初中後分亦不能了。所以者何？彼都無慧，猶如覆器亦如覆瓶，雖多溉水竟無受入。如是一類補特伽羅，為聽法故苾芻前坐，廣說乃至彼都無慧，是名覆慧補特伽羅。問：何故名覆慧補特伽羅？答：彼有是慧，在法座時，于所說法初中後分雖皆欲知，而無慧故皆不能知。彼有是慧，從座起已，于所說法初中後分雖皆欲了，而無慧故亦不能了，故名覆慧補特伽羅。云何膝慧補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，為聽法故苾芻前坐，苾芻哀愍為說法要，開示初善中善後善，文義巧妙純一圓滿清白梵行。彼在法座，于所說法初中後分雖皆能知，而從座起，于所說法初中後分皆不能了，先雖領受而後忘失。譬如有人得妙飲食置於膝上，以失念故，欻從座起皆悉墜落。如是一類補特伽羅，為聽法故苾芻前坐，廣說乃至而後忘失，是名

【現代漢語翻譯】現代漢語譯本何謂金剛喻？答：是指那心、意識證得了無學果（arhatship，佛教修行的最高境界），沒有了任何煩惱的束縛，並且堅不可摧，所以稱為金剛喻心。

什麼是三種補特伽羅（pudgala，人或有情）？一是覆慧補特伽羅，二是膝慧補特伽羅，三是廣慧補特伽羅。什麼是覆慧補特伽羅？答：正如世尊所說：比丘們應當知道，世上有一類補特伽羅，爲了聽法而坐在比丘面前，比丘慈悲憐憫，為他們宣說佛法的要義，開示初善、中善、后善的道理，所說的內容文辭精妙，意義圓滿純正，是清凈的梵行。但這類人在聽法時，對於所說法義的初、中、後部分都不能理解；從座位站起來后，對於所說法義的初、中、後部分也不能明白。這是為什麼呢？因為他們完全沒有智慧，就像倒扣的器皿或瓶子，即使倒入再多的水也無法進入。像這樣一類補特伽羅，爲了聽法而坐在比丘面前，（內容同上）乃至他們完全沒有智慧，這就叫做覆慧補特伽羅。問：為什麼叫做覆慧補特伽羅？答：他們本有智慧，在聽法時，對於所說法義的初、中、後部分雖然都想理解，但因為沒有智慧所以都不能理解。他們本有智慧，從座位站起來后，對於所說法義的初、中、後部分雖然都想明白，但因為沒有智慧所以也不能明白，所以叫做覆慧補特伽羅。什麼是膝慧補特伽羅？答：正如世尊所說：比丘們應當知道，世上有一類補特伽羅，爲了聽法而坐在比丘面前，比丘慈悲憐憫，為他們宣說佛法的要義，開示初善、中善、后善的道理，所說的內容文辭精妙，意義圓滿純正，是清凈的梵行。但這類人在聽法時，對於所說法義的初、中、後部分都能理解，可是從座位站起來后，對於所說法義的初、中、後部分都不能明白，先前雖然領受了，後來卻又忘記了。譬如有人得到美味的食物放在膝蓋上，因為疏忽大意，突然從座位站起來，食物全都掉落了。像這樣一類補特伽羅，爲了聽法而坐在比丘面前，（內容同上）乃至後來又忘記了，這就叫做膝慧補特伽羅。

【English Translation】 English version What is meant by 'Vajra-like Simile'? Answer: It refers to the mind and consciousness that have attained the fruit of No-More-Learning (arhatship), free from all bonds and attachments, and are indestructible. Therefore, it is called the 'Vajra-like Simile Mind'.

What are the three types of Pudgalas (pudgala, person or sentient being)? The first is the 'Covered Wisdom' Pudgala; the second is the 'Knee Wisdom' Pudgala; and the third is the 'Broad Wisdom' Pudgala. What is the 'Covered Wisdom' Pudgala? Answer: As the World-Honored One said: 'Bhikkhus, know that in this world there is a type of Pudgala who sits before a Bhikkhu to listen to the Dharma. The Bhikkhu, out of compassion, expounds the essence of the Dharma, revealing the goodness of the beginning, the middle, and the end, with skillful language and complete, pure, and perfect conduct. However, while sitting in the Dharma seat, this person cannot understand any part of what is being taught—neither the beginning, the middle, nor the end. And after rising from the seat, they still cannot comprehend any part of what was taught. Why is this so? Because they are completely without wisdom, like an overturned vessel or an inverted bottle, which cannot receive any water no matter how much is poured into it. Such a Pudgala sits before a Bhikkhu to listen to the Dharma, (repeating the above) and is completely without wisdom. This is called the 'Covered Wisdom' Pudgala.' Question: Why is it called the 'Covered Wisdom' Pudgala? Answer: They possess wisdom, and while sitting in the Dharma seat, they desire to understand the beginning, middle, and end of what is being taught, but because they lack wisdom, they cannot understand any of it. They possess wisdom, and after rising from the seat, they desire to comprehend the beginning, middle, and end of what was taught, but because they lack wisdom, they cannot comprehend any of it. Therefore, it is called the 'Covered Wisdom' Pudgala. What is the 'Knee Wisdom' Pudgala? Answer: As the World-Honored One said: 'Bhikkhus, know that in this world there is a type of Pudgala who sits before a Bhikkhu to listen to the Dharma. The Bhikkhu, out of compassion, expounds the essence of the Dharma, revealing the goodness of the beginning, the middle, and the end, with skillful language and complete, pure, and perfect conduct. While sitting in the Dharma seat, this person can understand the beginning, middle, and end of what is being taught, but after rising from the seat, they cannot comprehend any part of what was taught. They receive it at first but forget it later. It is like someone who obtains delicious food and places it on their lap, but due to forgetfulness, suddenly rises from the seat, and all the food falls to the ground. Such a Pudgala sits before a Bhikkhu to listen to the Dharma, (repeating the above) and forgets it later. This is called the 'Knee Wisdom' Pudgala.'

膝慧補特伽羅。問：何故名膝慧補特伽羅？答：彼有是慧在法座時，于所說法初中後分，隨所欲知以有慧故雖皆能知；彼有是慧而從座起，于所說法初中後分雖皆欲了，而無慧故皆不能了。先雖領受而後忘失，故名膝慧補特伽羅。云何廣慧補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，為聽法故苾芻前坐，苾芻哀愍為說法要，開示初善中善後善，文義巧妙純一圓滿清白梵行。彼在法座，于所說法初中後分皆悉能知，從座起已於所說法初中後分亦悉能了，復能善知所說義趣。如剎帝利女、或婆羅門女、或長者女、或居士女，清水沐浴妙香涂身，梳剪髮爪瑩飾眉面，服鮮凈衣著諸纓絡，以環釧等而自莊嚴，唯少花鬘未冠其首。有諸尊者持妙花鬘，謂嗢缽羅、瞻博迦等，隨其所好而授與之。諸女爾時歡喜踴躍，恭敬受取冠在頂上，深心愛玩終無遺失。如是一類補特伽羅，為聽法故苾芻前坐，乃至善知所說義趣，是名廣慧補特伽羅。問：何故名廣慧補特伽羅？答：彼有是慧，在法座時于所說法初中後分隨所欲知，以有慧故皆悉能知。彼有是慧從座起已於所說法初中後分隨所欲了，以有慧故亦悉能了，復能善知所說義趣，故名廣慧補特伽羅。如世尊說：

「覆慧不聰明，　　雖數多聞法，　無智不能了，　　如灌

【現代漢語翻譯】現代漢語譯本膝慧補特伽羅（膝慧之人）。問：為什麼叫做膝慧補特伽羅？答：這種人有這樣的智慧，在法座上時，對於所說法的初、中、後部分，凡是想知道的，因為有智慧所以都能知道；但他有這樣的智慧，從法座起來后，對於所說法的初、中、後部分，雖然都想了解，但因為沒有智慧，所以都不能瞭解。先前雖然領受了，後來又忘記了，所以叫做膝慧補特伽羅。云何廣慧補特伽羅（廣慧之人）？答：如世尊所說：『比丘們應當知道，世上有一類人，爲了聽法而坐在比丘面前，比丘慈悲憐憫地為他們宣說佛法的要義，開示初善、中善、后善的道理，文辭義理巧妙，純正圓滿，清凈梵行。』這種人在法座上，對於所說法的初、中、後部分都能知道，從法座起來后，對於所說法的初、中、後部分也都能瞭解，並且能夠很好地理解所說法的意義。『就像剎帝利（武士）的女兒、或者婆羅門（祭司）的女兒、或者長者（富人）的女兒、或者居士（在家信徒）的女兒，用清水沐浴，用美妙的香塗抹身體，梳理修剪頭髮和指甲，修飾眉毛和麵容，穿上鮮艷乾淨的衣服，戴上各種瓔珞，用環、釧等來莊嚴自己，只是缺少用花鬘（花環）來戴在頭上。有許多尊者拿著美妙的花鬘，像是嗢缽羅（青蓮花）、瞻博迦（黃玉蘭）等，隨著她們的喜好而授予她們。這些女子那時歡喜踴躍，恭敬地接受並戴在頭頂上，深深地喜愛玩賞，始終沒有遺失。』像這樣一類人，爲了聽法而坐在比丘面前，乃至能夠很好地理解所說法的意義，就叫做廣慧補特伽羅。問：為什麼叫做廣慧補特伽羅？答：這種人有這樣的智慧，在法座上時，對於所說法的初、中、後部分，凡是想知道的，因為有智慧所以都能知道。他有這樣的智慧，從法座起來后，對於所說法的初、中、後部分，凡是想了解的，因為有智慧所以也都能瞭解，並且能夠很好地理解所說法的意義，所以叫做廣慧補特伽羅。如世尊所說：『覆慧不聰明，雖然多次聽聞佛法，沒有智慧不能瞭解，猶如灌...

【English Translation】 English version Knee-wisdom Pudgala (Person of Knee-Wisdom). Question: Why is it called Knee-wisdom Pudgala? Answer: This person has such wisdom that while on the Dharma seat, regarding the beginning, middle, and end of the Dharma being taught, whatever they wish to know, they can know because they have wisdom; but this person has such wisdom that after rising from the seat, regarding the beginning, middle, and end of the Dharma being taught, although they wish to understand it all, they cannot understand it all because they lack wisdom. They receive it earlier but forget it later, hence the name Knee-wisdom Pudgala. What is a Broad-wisdom Pudgala (Person of Broad-Wisdom)? Answer: As the World Honored One said: 'Bhikkhus, you should know that in the world there is a type of person who sits before a Bhikkhu to listen to the Dharma, and the Bhikkhu, out of compassion, explains the essentials of the Dharma, revealing the goodness of the beginning, the goodness of the middle, and the goodness of the end, with skillful words and meanings, purely and completely, with pure Brahma-conduct.' This person, while on the Dharma seat, can know the beginning, middle, and end of the Dharma being taught, and after rising from the seat, can also understand the beginning, middle, and end of the Dharma being taught, and can also well understand the meaning of what was said. 'Like a Kshatriya (warrior) woman, or a Brahmin (priest) woman, or a Elder (wealthy person) woman, or a Upasika (lay follower) woman, who bathes with clear water, anoints her body with fragrant scents, combs and trims her hair and nails, adorns her eyebrows and face, wears fresh and clean clothes, puts on various necklaces, and adorns herself with rings, bracelets, and the like, lacking only a garland of flowers to crown her head. There are venerable ones holding beautiful garlands of flowers, such as Utpala (blue lotus), Champaka (magnolia), etc., and they give them to the women according to their preferences. At that time, these women rejoice and leap for joy, respectfully receive and place the garlands on their heads, deeply cherish and play with them, and never lose them.' Such a type of person, who sits before a Bhikkhu to listen to the Dharma, and is even able to well understand the meaning of what was said, is called a Broad-wisdom Pudgala. Question: Why is it called Broad-wisdom Pudgala? Answer: This person has such wisdom that while on the Dharma seat, regarding the beginning, middle, and end of the Dharma being taught, whatever they wish to know, they can know because they have wisdom. This person has such wisdom that after rising from the seat, regarding the beginning, middle, and end of the Dharma being taught, whatever they wish to understand, they can also understand because they have wisdom, and can also well understand the meaning of what was said, hence the name Broad-wisdom Pudgala. As the World Honored One said: 'Covered wisdom is not clever, Although one often hears the Dharma, Without wisdom, one cannot understand, Like pouring...

覆瓶器。　膝慧勝於前，　　坐聽雖能了，　而起已皆忘，　　如遺膝上食。　廣慧最為勝，　　在法座若起，　于文義俱了，　　如女冠花鬘；　具持念辯才，　　樂修凈業染，　斷憍慢放逸，　　能捨諸惡趣。」

三上座者，謂生年上座、世俗上座、法性上座。云何生年上座？答：諸有生年尊長耆舊，是謂生年上座。云何世俗上座？答：如有知法富貴長者共立制言：諸有知法、大財大位、大族大力、大眷屬大徒眾勝我等者，我等皆應推為上座，供養恭敬尊重讚歎。由此因緣，雖年二十或二十五，若能知法、得大財位大族大力、有大眷屬大徒眾者，皆應和合推為上座，供養恭敬尊重讚歎。如諸國土城邑王都，其有多聞妙解算數辯才書印，或隨一一工巧業處勝餘人者，皆共和合推為上座，供養恭敬尊重讚歎。如商侶中有多財者，眾人和合推為上座，供養恭敬尊重讚歎。如得為王或大臣等，眾人皆共供養恭敬尊重讚歎。如難陀王長髮王種欲興戰爭，召馬勝王剎帝利種，重賜財寶，令其示現種種技能。知彼勝已告大臣曰：「封主當知，吾欲敬禮剎帝利種馬勝王足。」大臣白言：「天不應禮剎帝利種馬勝王足。所以者何？彼是臣佐，君不應禮臣佐之足。」如是等事有無量種，今此意說長髮王種難陀王時世

【現代漢語翻譯】現代漢語譯本：覆瓶器：膝慧不如廣慧，坐在那裡聽講，雖然當時明白了，但站起來就全忘了，就像遺落在膝蓋上的食物一樣。廣慧最為殊勝，如果從法座上起身，對於經文和義理都通達明瞭，就像女子頭上的花環一樣。具備持戒、唸誦、辯才，樂於修習清凈的行業，斷除驕慢和放逸，能夠捨棄各種惡趣。三上座指的是：生年上座、世俗上座、法性上座。什麼是生年上座？回答：那些年齡大、德高望重的人，就是生年上座。什麼是世俗上座？回答：如果一些懂得佛法、富有且有地位的長者共同制定規則：凡是懂得佛法、擁有巨大財富和地位、出身高貴、有權勢、擁有眾多眷屬和追隨者，勝過我們的人，我們都應該推舉他為上座，供養、恭敬、尊重和讚歎。因為這個原因，即使年齡只有二十歲或二十五歲，如果他能懂得佛法、擁有巨大財富和地位、出身高貴、有權勢、擁有眾多眷屬和追隨者，大家都應該共同推舉他為上座，供養、恭敬、尊重和讚歎。例如，在各個國家、城市和王都，那些博學多聞、精通算術、有辯才、擅長書寫和印章，或者在任何一種工藝技能方面勝過他人的人，大家都會共同推舉他為上座，供養、恭敬、尊重和讚歎。例如，在商人團體中，如果有人非常富有，大家會共同推舉他為上座，供養、恭敬、尊重和讚歎。例如，如果有人當上了國王或大臣等，大家都會共同供養、恭敬、尊重和讚歎。例如，難陀王（Nanda，人名）長髮王種（長髮王種，種族名）想要發動戰爭，召見了馬勝王（Asvajit，人名）剎帝利種（剎帝利種，種族名），重賞他財寶，讓他展示各種技能。得知他技藝高超后，告訴大臣說：『封主應該知道，我想要敬禮剎帝利種馬勝王的腳。』大臣回答說：『大王不應該敬禮剎帝利種馬勝王的腳。為什麼呢？因為他是您的臣子，君王不應該敬禮臣子的腳。』像這樣的事情有無數種，現在這裡只是舉例說明長髮王種難陀王時代的世俗情況。

【English Translation】 English version: The Overturned Vase: Knee-wisdom is inferior to broad wisdom. Sitting and listening, one may understand at the time, but upon rising, all is forgotten, like food left on one's lap. Broad wisdom is most excellent. If one rises from the Dharma seat, one understands both the text and its meaning, like a garland of flowers on a woman's crown. Possessing the virtues of upholding precepts, mindfulness, and eloquence, delighting in cultivating pure karma, cutting off pride and negligence, one can abandon all evil destinies. The three elders refer to: elder by age, elder by worldly status, and elder by Dharma nature. What is an elder by age? The answer is: those who are advanced in age and highly respected are called elders by age. What is an elder by worldly status? The answer is: if some elders who understand the Dharma, are wealthy, and have high status jointly establish a rule: whoever understands the Dharma, possesses great wealth and status, is of noble birth, has power, and has many relatives and followers, surpassing us, we should all elect him as an elder, offering him offerings, respect, reverence, and praise. For this reason, even if he is only twenty or twenty-five years old, if he can understand the Dharma, possess great wealth and status, is of noble birth, has power, and has many relatives and followers, everyone should jointly elect him as an elder, offering him offerings, respect, reverence, and praise. For example, in various countries, cities, and royal capitals, those who are learned and knowledgeable, proficient in arithmetic, eloquent, skilled in writing and seals, or surpass others in any craft or skill, everyone will jointly elect him as an elder, offering him offerings, respect, reverence, and praise. For example, in a group of merchants, if someone is very wealthy, everyone will jointly elect him as an elder, offering him offerings, respect, reverence, and praise. For example, if someone becomes a king or a minister, everyone will offer him offerings, respect, reverence, and praise. For example, King Nanda (Nanda, personal name) of the Long-Haired Clan (長髮王種, clan name) wanted to start a war and summoned King Asvajit (Asvajit, personal name) of the Kshatriya Clan (剎帝利種, clan name), rewarding him with treasures and having him display various skills. Knowing that he was highly skilled, he told his ministers, 'The ruler should know that I want to pay homage to the feet of King Asvajit of the Kshatriya Clan.' The minister replied, 'Your Majesty should not pay homage to the feet of King Asvajit of the Kshatriya Clan. Why? Because he is your subject, and a king should not pay homage to the feet of his subject.' There are countless such examples, but this is just an illustration of the worldly situation during the time of King Nanda of the Long-Haired Clan.

俗上座。云何法性上座？答：諸受具戒耆舊長宿是謂法性上座。有說此亦是生年上座。所以者何？佛說出家受具足戒名真生故。若有苾芻得阿羅漢，諸漏永盡、已作所作、已辦所辦、棄諸重擔逮得己利、盡諸有結正智解脫、心善自在，此中意說如是名為法性上座。如世尊說上座頌言：

「心掉多綺語，　　染意亂思惟，　雖久隱園林，　　而非真上座；　具戒智正念，　　寂靜心解脫，　彼於法能觀，　　是名真上座。」

三聚者，謂邪性定聚、正性定聚、不定聚。云何邪性定聚？答：五無間業。云何正性定聚？答：學無學法。云何不定聚？答：除五無間業，余有漏法及無為。

三舉罪事者，謂見舉罪事、聞舉罪事、疑舉罪事。見舉罪事者，云何見、云何舉罪、云何事而說見舉罪事耶？答：見謂見有苾芻故思斷生命、不與物而取、行非梵行淫慾法、正知而說虛誑語、故思出不凈、非時食、飲諸酒、自手掘地、壞生草木、歌舞作樂冠飾花鬘放逸縱蕩，是名為見舉罪。謂五種舉罪：一者覺察舉罪；二者憶念舉罪；三者應告羯磨舉罪；四者布灑他時安立舉罪；五者于恣舉時安立舉罪。云何覺察舉罪？答：謂有覺察。他苾芻言：「具壽已犯如是如是罪，應發露勿覆藏，發露則安隱、不發露罪益深。」是名

【現代漢語翻譯】現代漢語譯本俗上座（長老）。什麼是法性上座（具有法性的長老）？回答：所有受過具足戒、年長且德高望重的比丘，這被稱為法性上座。有人說這也是生年上座（按年齡計算的長老）。為什麼這麼說呢？因為佛陀說過，出家受具足戒才算是真正的出生。如果有一位比丘證得阿羅漢果，諸種煩惱永遠斷盡，該做的已做完，該辦的已辦妥，捨棄了所有重擔，獲得了自身的利益，斷盡了所有束縛，以正確的智慧獲得解脫，內心完全自在，這裡的意思是說，這樣的人才被稱為法性上座。正如世尊所說的上座偈頌：『心懷散亂多綺語，染著慾望亂思緒，縱然長久隱居山林，也不是真正的上座；具備戒律智慧和正念，內心寂靜獲得解脫，他能如實觀察佛法，這才是真正的上座。』三聚（三類眾生）是指邪性定聚（必定墮落者）、正性定聚（必定證悟者）和不定聚（不確定者）。什麼是邪性定聚？回答：五無間業（五種極重的罪業）。什麼是正性定聚？回答：有學法和無學法（修行者和已證悟者所修之法）。什麼是不定聚？回答：除了五無間業之外，其餘的有漏法（有煩惱的法）以及無為法（無為造作的法）。三種舉罪事（三種可以提出指控的情況）是指見舉罪事（親眼所見而提出指控）、聞舉罪事（聽聞而提出指控）和疑舉罪事（根據懷疑而提出指控）。見舉罪事是指，什麼是『見』，什麼是『舉罪』，什麼是『事』，從而被稱為『見舉罪事』呢？回答：『見』是指見到有比丘故意思考殺害生命、不給予就拿取財物、行非清凈的性行為、明知而說虛假的謊言、故意排出不凈之物、非時食用食物、飲用各種酒類、親手挖掘土地、毀壞生長的草木、唱歌跳舞作樂以及佩戴花鬘放縱自己。這被稱為『見舉罪』。『舉罪』是指五種舉罪方式：第一種是覺察舉罪（通過觀察發現而提出指控）；第二種是憶念舉罪（通過回憶起過往之事而提出指控）；第三種是應告羯磨舉罪（通過羯磨儀式宣告罪行）；第四種是布灑他時安立舉罪（在布薩日之外的其他時間進行指控）；第五種是在恣舉時安立舉罪（在僧眾自恣日進行指控）。什麼是覺察舉罪？回答：是指有所覺察。其他比丘對比丘說：『具壽（對出家人的尊稱），您已經犯了如此如此的罪行，應該坦白髮露，不要隱瞞，坦白髮露就能得到安寧，不坦白髮露罪過會更加深重。』這被稱為覺察舉罪。

【English Translation】 English version Commonly known as Sthavira (Elder). What is Dharma-nature Sthavira (Elder with Dharma-nature)? Answer: All fully ordained, senior, and virtuous Bhikshus (monks) are called Dharma-nature Sthavira. Some say this is also Age Sthavira (Elder by age). Why is that? Because the Buddha said that leaving home and receiving full ordination is called true birth. If a Bhikshu attains Arhatship (liberation), with all defilements permanently exhausted, having done what needed to be done, accomplished what needed to be accomplished, abandoning all burdens, attaining self-benefit, exhausting all bonds, liberated with correct wisdom, with a mind well at ease, the intention here is that such a person is called Dharma-nature Sthavira. As the World Honored One said in the verse of Sthavira: 'A mind distracted with much idle talk, a mind stained with desires and confused thoughts, even if one dwells long in the forest, is not a true Sthavira; possessing precepts, wisdom, and right mindfulness, with a tranquil mind and liberated, he who can contemplate the Dharma, is called a true Sthavira.' The three Samatha (categories of beings) refer to the Wrongly Determined Samatha (those destined for downfall), the Rightly Determined Samatha (those destined for enlightenment), and the Undetermined Samatha (the uncertain). What is Wrongly Determined Samatha? Answer: The five unpardonable offenses (five extremely grave offenses). What is Rightly Determined Samatha? Answer: The learning and non-learning Dharmas (the teachings practiced by learners and the enlightened). What is Undetermined Samatha? Answer: Apart from the five unpardonable offenses, the remaining defiled Dharmas (Dharmas with afflictions) and the Unconditioned (uncreated) Dharma. The three Accusation Matters (three situations where accusations can be made) refer to Accusation Matter Seen, Accusation Matter Heard, and Accusation Matter Suspected. Accusation Matter Seen refers to, what is 'seen,' what is 'accusation,' and what is 'matter,' that it is called 'Accusation Matter Seen'? Answer: 'Seen' refers to seeing a Bhikshu intentionally contemplating killing a life, taking property without being given, engaging in impure sexual conduct, knowingly speaking false lies, intentionally emitting impure substances, eating food at the wrong time, drinking various kinds of alcohol, digging the ground with one's own hands, destroying growing plants and trees, singing, dancing, making music, and adorning oneself with flower garlands, indulging in dissipation. This is called 'Accusation Seen.' 'Accusation' refers to five types of accusation: first, accusation by observation; second, accusation by recollection; third, accusation by announcement through Karma (ritual); fourth, accusation established at a time other than the Uposatha (observance day); fifth, accusation established during the Pravāraṇā (invitation) time. What is accusation by observation? Answer: It refers to having an observation. Another Bhikshu says to a Bhikshu: 'Ayushman (term of respect for a monk), you have committed such and such a transgression, you should confess and reveal it, do not conceal it, confessing and revealing it will bring peace, not confessing and revealing it will deepen the transgression.' This is called accusation by observation.

覺察舉罪。云何憶念舉罪？答：謂有教他令自憶念，告言：「具壽！汝已曾犯如是如是罪，應發露勿覆藏，發露則安隱、不發露罪益深。」是名憶念舉罪。云何應告羯磨舉罪？答：謂應告言：「具壽不應不令我覺，默然從此住處出去，我于具壽欲有少言。」是名應告羯磨舉罪。云何布灑他時安立舉罪？答：謂布灑他時所差舉者，作如是言：「此苾芻眾和合共坐作布灑他，我某苾芻為布灑他之所差舉。」是名布灑他時安立舉罪。云何于恣舉時安立舉罪？答：謂恣舉時所差舉者作如是言：「此苾芻眾和合共坐作恣舉事，我某苾芻為恣舉眾之所差舉。」是名于恣舉時安立舉罪。是名舉罪，事謂即前所見犯事是名為事，如是合名見舉罪事。聞舉罪事者，云何聞、云何舉罪、云何事而說聞舉罪事耶？答：聞謂聞有苾芻故思斷生命、不與物而取、行非梵行淫慾法、正知而說虛誑語、故思出不凈、非時食、飲諸酒、自手掘地、壞生草木、歌舞作樂冠飾花鬘放逸縱蕩，是名為聞舉罪。謂五種舉罪如前說是名舉罪，事謂即前所聞犯事是名為事，如是合名聞舉罪事。疑舉罪事者，云何疑、云何舉罪、云何事而說疑舉罪事耶？答：疑謂五緣而生於疑：一由色故；二由聲故；三由香故；四由味故；五由觸故。由色故者，謂見苾芻，非時入聚落、

非時出聚落、或與女人入出叢林、或親狎外道、或親狎扇搋半擇迦、或親狎苾芻尼、或親狎淫女、或親狎小男、或親狎大女、或親狎寡婦。見如是等可疑事已，便生疑念：「觀此具壽現行如是不清凈非沙門非隨順行，如是具壽定應已犯非梵行法。」是名由色而生於疑。由聲故者，謂聞苾芻非時入聚落、非時出聚落、或聞與女人入出叢林、或聞親狎外道、親狎扇搋半擇迦、親狎苾芻尼、親狎淫女、親狎小男、親狎大女、親狎寡婦。聞如是等可疑事已便生疑念：「聞此具壽現行如是不清凈非沙門非隨順行，如是具壽定應已犯非梵行法。」是名由聲而生於疑。由香故者，如有苾芻，或為澡手、或為洗面、或為飲水，或隨一緣入余苾芻所住之處嗅雜染香，謂女人香、或酒肉香、或涂薰香，或余隨一淫泆之香，嗅是香已便生疑念：「今此具壽所住之處既有如是不清凈非沙門非隨順香，定應已犯非梵行法。」是名由香而生於疑。由味故者，如有苾芻，或為澡手、或為洗面、或為飲水，或隨一緣入余苾芻所住之處，見彼苾芻口中含嚼雜染諸味，謂耽餔羅龍腦豆寇，或余隨一淫泆之味。見彼苾芻嘗是味已，便生疑念：「今此具壽舌嘗如是不清凈非沙門非隨順味，定應已犯非梵行法。」是名由味而生於疑。由觸故者，如有苾芻，或為澡手

【現代漢語翻譯】現代漢語譯本：不合時宜地出入村落，或者與女人一同出入叢林，或者親近交往外道（佛教以外的其他宗教修行者），或者親近交往扇搋（梵文：pandaka，指無效能力者或性功能不全者）半擇迦（梵文：napumsaka，指不男不女的人），或者親近交往比丘尼（女性出家人），或者親近交往（原文如此，此處可能指某種特定身份的女性），或者親近交往小男孩，或者親近交往大齡女子，或者親近交往寡婦。見到如此等等可疑的事情后，便產生懷疑的念頭：『觀察這位具壽（對出家人的尊稱）現在做出如此不清凈、不符合沙門（出家人）身份、不隨順修行的行為，這位具壽必定已經觸犯了非清凈行（非梵行）的戒律。』這叫做由於所見（色）而產生懷疑。由於聲音的緣故而產生懷疑，是指聽到比丘不合時宜地進入村落，不合時宜地離開村落，或者聽到他與女人一同出入叢林，或者聽到他親近交往外道、親近交往扇搋半擇迦、親近交往比丘尼、親近交往、親近交往小男孩、親近交往大齡女子、親近交往寡婦。聽到如此等等可疑的事情后，便產生懷疑的念頭：『聽到這位具壽現在做出如此不清凈、不符合沙門身份、不隨順修行的行為，這位具壽必定已經觸犯了非清凈行的戒律。』這叫做由於所聽（聲）而產生懷疑。由於氣味的緣故而產生懷疑，例如有比丘，或者爲了洗手、或者爲了洗臉、或者爲了喝水，或者因為其他原因進入其他比丘所居住的地方，聞到混雜不清凈的氣味，例如女人的香氣、或者酒肉的香氣、或者塗抹的香料的香氣，或者其他任何一種淫慾的香氣。聞到這些香氣后，便產生懷疑的念頭：『現在這位具壽所居住的地方既然有如此不清凈、不符合沙門身份、不隨順修行的香氣，必定已經觸犯了非清凈行的戒律。』這叫做由於所嗅（香）而產生懷疑。由於味道的緣故而產生懷疑，例如有比丘，或者爲了洗手、或者爲了洗臉、或者爲了喝水，或者因為其他原因進入其他比丘所居住的地方，看到那位比丘口中含嚼混雜不清凈的各種味道，例如嚼檳榔、龍腦香、豆蔻，或者其他任何一種淫慾的味道。看到那位比丘品嚐這些味道后，便產生懷疑的念頭：『現在這位具壽的舌頭品嚐如此不清凈、不符合沙門身份、不隨順修行的味道，必定已經觸犯了非清凈行的戒律。』這叫做由於所嘗（味）而產生懷疑。由於觸覺的緣故而產生懷疑，例如有比丘，或者爲了洗手

【English Translation】 English version: Going to settlements at improper times, or entering and leaving forests with women, or being intimate with adherents of other paths (non-Buddhist practitioners), or being intimate with pandakas (those lacking sexual capacity) and napumsakas (those who are neither male nor female), or being intimate with bhikshunis (female monastics), or being intimate with ** (original text, possibly referring to a specific type of woman), or being intimate with young boys, or being intimate with older women, or being intimate with widows. Having seen such suspicious things, one then generates a thought of doubt: 'Observing that this venerable one is now engaging in such impure conduct, not befitting a shramana (ascetic) and not in accordance with the practice, this venerable one must have violated the law of non-brahmacharya (non-celibacy).' This is called doubt arising from sight (form). Doubt arising from sound means hearing that a bhikshu enters a settlement at an improper time, leaves a settlement at an improper time, or hearing that he enters and leaves a forest with a woman, or hearing that he is intimate with adherents of other paths, intimate with pandakas and napumsakas, intimate with bhikshunis, intimate with , intimate with young boys, intimate with older women, intimate with widows. Having heard such suspicious things, one then generates a thought of doubt: 'Hearing that this venerable one is now engaging in such impure conduct, not befitting a shramana and not in accordance with the practice, this venerable one must have violated the law of non-brahmacharya.' This is called doubt arising from sound. Doubt arising from smell means that if a bhikshu, either to wash his hands, or to wash his face, or to drink water, or for any reason, enters the place where another bhikshu dwells and smells mixed impure odors, such as the scent of a woman, or the scent of wine and meat, or the scent of perfume, or any other lustful scent. Having smelled this scent, one then generates a thought of doubt: 'Now that this venerable one's dwelling place has such impure scents, not befitting a shramana and not in accordance with the practice, he must have violated the law of non-brahmacharya.' This is called doubt arising from smell. Doubt arising from taste means that if a bhikshu, either to wash his hands, or to wash his face, or to drink water, or for any reason, enters the place where another bhikshu dwells and sees that bhikshu chewing mixed impure flavors in his mouth, such as betel nut, camphor, cardamom, or any other lustful flavor. Having seen that bhikshu tasting these flavors, one then generates a thought of doubt: 'Now that this venerable one's tongue is tasting such impure flavors, not befitting a shramana and not in accordance with the practice, he must have violated the law of non-brahmacharya.' This is called doubt arising from taste. Doubt arising from touch means that if a bhikshu, either to wash his hands

、或為洗面、或為飲水，或隨一緣入余苾芻所住之處，見彼苾芻所止床座，寶香挍飾細軟雜彩，錦繡綾羅以為敷具，于床兩頭俱置丹枕，迦陵伽褐而覆其上，于彼住處復見女人，端正少年或坐或臥。見是事已便生疑念：「今此具壽身觸如是不清凈非沙門非隨順觸，定應已犯非梵行法。」是名由觸而生於疑。是名為疑舉罪，謂五種舉罪如前說。是名舉罪事，謂即前所疑犯事是名為事。如是合名疑舉罪事。

三不護者，謂諸如來三業無失，可有隱藏恐他覺知，故名不護。何等為三？一者如來所有身業清凈現行，無不清凈現行身業恐他覺知須有藏護。二者如來所有語業清凈現行，無不清凈現行語業恐他覺知須有藏護。三者如來所有意業清凈現行，無不清凈現行意業恐他覺知須有藏護。云何如來所有身業清凈現行？答：身業清凈現行者，謂離斷生命、離不與取、離欲邪行。複次離斷生命、離不與取、離非梵行。複次所有學身業清凈現行、所有無學身業清凈現行、所有善非學非無學身業清凈現行，總名身業清凈現行。於此義中，意說如來所有無學身業清凈現行，及所有善非學非無學身業清凈現行。如來具足圓滿成就如是身業清凈現行，故說如來所有身業清凈現行。云何如來無不清凈現行身業？答：不清凈現行身業者，謂斷

【現代漢語翻譯】現代漢語譯本或者（苾芻）爲了洗臉、或者爲了飲水，或者因為某種因緣進入其他苾芻所居住的地方，看見那位苾芻所用的床座，用珍貴的香料裝飾，細緻柔軟，色彩斑斕，用錦繡綾羅作為鋪蓋，在床的兩頭都放置紅色的枕頭，用迦陵伽褐（一種布料）覆蓋在上面，在那住處又看見女人，端莊美麗，年輕貌美，有的坐著有的躺著。看見這些事後便產生懷疑的念頭：『現在這位具壽（對出家人的尊稱）的身體接觸到如此不清凈、不符合沙門（出家人）身份的觸感，一定已經犯了非梵行（不清凈的性行為）的戒律。』這叫做因為觸感而產生懷疑。這叫做因為懷疑而進行舉罪（僧團對犯戒比丘的懲罰），所說的五種舉罪如前面所說。這叫做舉罪的事由，也就是前面所懷疑的犯戒之事。像這樣合起來叫做因為懷疑而舉罪的事由。

三種不護，是指如來的身、語、意三業沒有過失，沒有什麼需要隱藏害怕別人知道的，所以叫做不護。哪三種呢？第一種是如來所有的身業清凈顯現，沒有不清凈的身業顯現，沒有什麼不清凈的身業害怕別人知道需要隱藏守護的。第二種是如來所有的語業清凈顯現，沒有不清凈的語業顯現，沒有什麼不清凈的語業害怕別人知道需要隱藏守護的。第三種是如來所有的意業清凈顯現，沒有不清凈的意業顯現，沒有什麼不清凈的意業害怕別人知道需要隱藏守護的。什麼是如來所有的身業清凈顯現呢？回答：身業清凈顯現，是指遠離斷生命（殺生）、遠離不與取（偷盜）、遠離欲邪行（不正當的性行為）。進一步說，是遠離斷生命、遠離不與取、遠離非梵行（不清凈的性行為）。進一步說，所有有學的身業清凈顯現、所有無學的身業清凈顯現、所有善的非學非無學的身業清凈顯現，總稱為身業清凈顯現。在這個意義中，主要說的是如來所有的無學身業清凈顯現，以及所有善的非學非無學的身業清凈顯現。如來具足圓滿成就這樣的身業清凈顯現，所以說如來所有的身業清凈顯現。什麼是如來沒有不清凈的身業顯現呢？回答：不清凈的身業顯現，是指斷...

【English Translation】 English version Or, (a Bhikshu) for washing the face, or for drinking water, or following a certain cause enters the place where other Bhikshus dwell, sees the bed and seat where that Bhikshu dwells, adorned with precious incense, delicate and soft, with variegated colors, with brocade and silk as coverings, with red pillows placed at both ends of the bed, covered with Kalinga-kasaya (a type of cloth), and in that dwelling place also sees women, dignified and beautiful, young and fair, some sitting and some lying down. Having seen these things, he then generates a thought of doubt: 'Now this venerable one's (a respectful term for monks) body is touching such impure and non-monastic sensations, he must have violated the precept of non-Brahmacharya (impure sexual conduct).' This is called doubt arising from touch. This is called accusation based on doubt (the Sangha's punishment for a Bhikshu who violates the precepts), the five types of accusation as mentioned before. This is called the reason for the accusation, which is the suspected violation mentioned earlier. Thus, combined, it is called the reason for accusation based on doubt.

The three non-protections refer to the fact that the Tathagata's (Buddha's) three karmas of body, speech, and mind have no faults, and there is nothing to hide for fear of others knowing, hence the name non-protection. What are the three? The first is that all the Tathagata's bodily karma is purely manifested, and there is no impure bodily karma manifested, and there is no impure bodily karma that he fears others will know and needs to hide and protect. The second is that all the Tathagata's verbal karma is purely manifested, and there is no impure verbal karma manifested, and there is no impure verbal karma that he fears others will know and needs to hide and protect. The third is that all the Tathagata's mental karma is purely manifested, and there is no impure mental karma manifested, and there is no impure mental karma that he fears others will know and needs to hide and protect. What is the Tathagata's pure manifestation of bodily karma? Answer: The pure manifestation of bodily karma refers to abstaining from killing, abstaining from stealing, and abstaining from sexual misconduct. Furthermore, it is abstaining from killing, abstaining from stealing, and abstaining from non-Brahmacharya (impure sexual conduct). Furthermore, all the bodily karma of those who are still learning is purely manifested, all the bodily karma of those who have completed their learning is purely manifested, and all the good bodily karma of those who are neither learning nor have completed their learning is purely manifested, all of which are collectively called the pure manifestation of bodily karma. In this meaning, it mainly refers to the Tathagata's pure manifestation of bodily karma of those who have completed their learning, and all the good bodily karma of those who are neither learning nor have completed their learning. The Tathagata fully and perfectly accomplishes such a pure manifestation of bodily karma, hence it is said that all the Tathagata's bodily karma is purely manifested. What is the Tathagata's lack of impure manifestation of bodily karma? Answer: The impure manifestation of bodily karma refers to...

生命、不與取、欲邪行。複次斷生命、不與取、非梵行。複次所有不善身業、所有非理所引身業、所有身業能障礙定，總名不清凈現行身業。如來於此不清凈現行身業，已斷已遍知，如斷草根多羅樹頭，令永於後成不生法。由此如來無可隱匿覆蔽藏護，勿他見我此穢身業，故說如來無不清凈現行身業。云何如來所有語業清凈現行？答：語業清凈現行者，謂離虛誑語、離離間語、離粗惡語、離雜穢語。複次所有學語業清凈現行、所有無學語業清凈現行、所有善非學非無學語業清凈現行，總名語業清凈現行。於此義中，意說如來所有無學語業清凈現行，及所有善非學非無學語業清凈現行。如來具足圓滿成就如是語業清凈現行，故說如來所有語業清凈現行。云何如來無不清凈現行語業？答：不清凈現行語業者，謂虛誑語、離間語、粗惡語、雜穢語。複次所有不善語業、所有非理所引語業、所有語業能障礙定，總名不清凈現行語業。如來於此不清凈現行語業，已斷已遍知，如斷草根多羅樹頭，令永於後成不生法。由此如來無可隱匿覆蔽藏護，勿他見我此穢語業，故說如來無不清凈現行語業。云何如來所有意業清凈現行？答意業清凈現行者，謂無貪、無瞋、正見。複次所有學意業清凈現行、所有無學意業清凈現行、所有善非學非

【現代漢語翻譯】現代漢語譯本生命、不與取、欲邪行。進一步說，斷絕生命、不偷盜、遠離不正當的性行為。更進一步說，所有不善的身業、所有不正當的身業、所有能障礙禪定的身業，總稱為不清凈的現行身業。如來對於這些不清凈的現行身業，已經斷除並且完全瞭解，就像砍斷草根和多羅樹頭一樣，使它們永遠不再產生。因此，如來沒有什麼需要隱藏、掩蓋或保護的，不需要擔心別人看到自己這些污穢的身業，所以說如來沒有不清凈的現行身業。什麼是如來所有清凈的現行語業？回答：清凈的現行語業是指遠離虛妄的言語、遠離挑撥離間的言語、遠離粗暴惡劣的言語、遠離雜亂污穢的言語。進一步說，所有有學位的清凈現行語業、所有無學位的清凈現行語業、所有善良的非學位非無學位的清凈現行語業，總稱為清凈的現行語業。在這個意義上，指的是如來所有無學位的清凈現行語業，以及所有善良的非學位非無學位的清凈現行語業。如來完全圓滿地成就了這樣的清凈現行語業，所以說如來所有清凈的現行語業。什麼是如來沒有不清凈的現行語業？回答：不清凈的現行語業是指虛妄的言語、挑撥離間的言語、粗暴惡劣的言語、雜亂污穢的言語。進一步說，所有不善的語業、所有不正當的語業、所有能障礙禪定的語業，總稱為不清凈的現行語業。如來對於這些不清凈的現行語業，已經斷除並且完全瞭解，就像砍斷草根和多羅樹頭一樣，使它們永遠不再產生。因此，如來沒有什麼需要隱藏、掩蓋或保護的，不需要擔心別人看到自己這些污穢的語業，所以說如來沒有不清凈的現行語業。什麼是如來所有清凈的現行意業？回答：清凈的現行意業是指沒有貪婪（無貪，absence of greed）、沒有嗔恨（無瞋，absence of hatred）、擁有正見（正見，right view）。進一步說，所有有學位的清凈現行意業、所有無學位的清凈現行意業、所有善良的非學位非

【English Translation】 English version 'Life, not taking what is not given, misconduct in sensual pleasures.' Furthermore, the abandoning of taking life, not taking what is not given, abstaining from unchaste conduct. Furthermore, all unwholesome bodily actions, all bodily actions arising from irrationality, all bodily actions that can obstruct concentration, are collectively called impure manifest bodily actions. The Tathagata (如來, Thus Come One) has already cut off and completely understood these impure manifest bodily actions, like cutting off the roots of grass and the top of a palmyra tree, so that they will never arise again in the future. Therefore, the Tathagata has nothing to hide, conceal, or protect, lest others see these defiled bodily actions of mine. Therefore, it is said that the Tathagata has no impure manifest bodily actions. What are the pure manifest verbal actions of the Tathagata? Answer: Pure manifest verbal actions refer to abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, and abstaining from frivolous speech. Furthermore, all pure manifest verbal actions of those in training, all pure manifest verbal actions of those beyond training, and all wholesome pure manifest verbal actions of those who are neither in training nor beyond training, are collectively called pure manifest verbal actions. In this context, it refers to all pure manifest verbal actions of the Tathagata who is beyond training, and all wholesome pure manifest verbal actions of those who are neither in training nor beyond training. The Tathagata has fully and perfectly accomplished such pure manifest verbal actions, therefore it is said that the Tathagata has all pure manifest verbal actions. What are the impure manifest verbal actions that the Tathagata does not have? Answer: Impure manifest verbal actions refer to false speech, divisive speech, harsh speech, and frivolous speech. Furthermore, all unwholesome verbal actions, all verbal actions arising from irrationality, all verbal actions that can obstruct concentration, are collectively called impure manifest verbal actions. The Tathagata has already cut off and completely understood these impure manifest verbal actions, like cutting off the roots of grass and the top of a palmyra tree, so that they will never arise again in the future. Therefore, the Tathagata has nothing to hide, conceal, or protect, lest others see these defiled verbal actions of mine. Therefore, it is said that the Tathagata has no impure manifest verbal actions. What are the pure manifest mental actions of the Tathagata? Answer: Pure manifest mental actions refer to non-greed (無貪, absence of greed), non-hatred (無瞋, absence of hatred), and right view (正見, right view). Furthermore, all pure manifest mental actions of those in training, all pure manifest mental actions of those beyond training, and all wholesome pure manifest mental actions of those who are neither in training nor

無學意業清凈現行，總名意業清凈現行。於此義中，意說如來所有無學意業清凈現行，及所有善非學非無學意業清凈現行。如來具足圓滿成就如是意業清凈現行，故說如來所有意業清凈現行。云何如來無不清凈現行意業？答：不清凈現行意業者，謂貪、瞋、邪見。複次所有不善意業、所有非理所引意業、所有意業能障礙定，總名不清凈現行意業。如來於此不清凈現行意業，已斷已遍知，如斷草根多羅樹頭，令永於後成不生法。由此如來無可隱匿覆蔽藏護，勿他見我此穢意業，故說如來無不清凈現行意業。

第三嗢柁南曰：

三三法有九，　　謂三愛漏求，　及有黑闇身，　　怖受苦慢類。

有三愛、三漏、三求、三有、三黑闇身、三怖、三受、三苦性、三慢類。

三愛者，一、欲愛；二、色愛；三、無色愛。欲愛云何？答：于諸欲中諸貪等貪，執藏防護耽著愛染，是謂欲愛。複次于欲界系十八界十二處五蘊諸法中諸貪等貪，執藏防護耽著愛染，是謂欲愛。複次下從無間大地獄、上至他化自在天，於此所攝色受想行識諸法中諸貪等貪，執藏防護耽著愛染，是謂欲愛。色愛云何？答：于諸色中諸貪等貪，執藏防護耽著愛染，是謂色愛。複次於色界系十四界十處五蘊諸法中諸貪等貪，執藏防護耽著

【現代漢語翻譯】現代漢語譯本：無學（arhat，已證阿羅漢果位）的意業（manas-karma，心理行為）清凈現行，總稱為意業清凈現行。在此意義中，意指如來（Tathagata，佛陀）所有的無學意業清凈現行，以及所有善的非學非無學意業清凈現行。如來具足圓滿成就這樣的意業清凈現行，所以說如來所有意業清凈現行。如何理解如來沒有不清凈的現行意業呢？回答：不清凈的現行意業，指的是貪（lobha，貪婪）、瞋（dvesha，嗔恨）、邪見（mithya-drishti，錯誤的見解）。進一步說，所有不善的意業、所有非理所引導的意業、所有能障礙禪定的意業，總稱為不清凈現行意業。如來對於這些不清凈現行意業，已經斷除並且完全瞭解，就像砍斷草的根部和多羅樹的樹頭一樣，使它們永遠在未來不再產生。因此，如來沒有什麼可以隱瞞、掩蓋、隱藏和保護的，不必擔心別人看到自己這些污穢的意業，所以說如來沒有不清凈的現行意業。

第三個偈頌說：

三三法有九，謂三愛漏求，及有黑闇身，怖受苦慢類。

有三種愛、三種漏、三種求、三種有、三種黑闇身、三種怖、三種受、三種苦性、三種慢類。

三種愛是：一、欲愛（kama-tanha，對感官享樂的渴求）；二、色愛（rupa-tanha，對色界存在的渴求）；三、無色愛（arupa-tanha，對無色界存在的渴求）。什麼是欲愛？回答：對於各種慾望中的各種貪婪等貪婪，執著、收藏、防護、耽溺、愛戀，這叫做欲愛。進一步說，對於欲界所包含的十八界（dasa-dhatu，十八界）、十二處（dvadasha-ayatana，十二處）、五蘊（pancha-skandha，五蘊）諸法中的各種貪婪等貪婪，執著、收藏、防護、耽溺、愛戀，這叫做欲愛。進一步說，下從無間大地獄，上至他化自在天（Paranirmita-vasavartin，欲界第六天），對於此範圍所包含的色、受、想、行、識諸法中的各種貪婪等貪婪，執著、收藏、防護、耽溺、愛戀，這叫做欲愛。什麼是色愛？回答：對於各種色中的各種貪婪等貪婪，執著、收藏、防護、耽溺、愛戀，這叫做色愛。進一步說，對於色界所包含的十四界、十處、五蘊諸法中的各種貪婪等貪婪，執著、收藏、防護、耽溺、愛戀

【English Translation】 English version: The pure manifestation of the unlearned (arhat's) mental karma (manas-karma), is collectively called the pure manifestation of mental karma. In this context, it refers to the pure manifestation of mental karma of the Tathagata (Tathagata, Buddha) who is beyond learning, and all virtuous pure manifestations of mental karma that are neither of the learned nor unlearned. The Tathagata possesses and perfectly accomplishes such pure manifestations of mental karma, hence it is said that the Tathagata possesses all pure manifestations of mental karma. How can we understand that the Tathagata has no impure manifestations of mental karma? Answer: Impure manifestations of mental karma refer to greed (lobha), hatred (dvesha), and wrong views (mithya-drishti). Furthermore, all unwholesome mental karma, all mental karma led by irrationality, and all mental karma that obstructs samadhi (meditative concentration), are collectively called impure manifestations of mental karma. The Tathagata has already severed and completely understood these impure manifestations of mental karma, just like cutting off the roots of grass and the head of a palmyra tree, so that they will never arise again in the future. Therefore, the Tathagata has nothing to hide, conceal, cover up, or protect, and does not need to worry about others seeing these defiled mental karmas, hence it is said that the Tathagata has no impure manifestations of mental karma.

The third verse says:

Three threes are nine, namely three loves, outflows, and seekings, as well as three existences, darknesses, fears, sensations, sufferings, and types of pride.

There are three loves, three outflows, three seekings, three existences, three darknesses, three fears, three sensations, three types of suffering, and three types of pride.

The three loves are: 1. Desire-love (kama-tanha, craving for sensual pleasures); 2. Form-love (rupa-tanha, craving for existence in the Form Realm); 3. Formless-love (arupa-tanha, craving for existence in the Formless Realm). What is desire-love? Answer: All forms of greed and attachment among various desires, clinging, hoarding, protecting, indulging, and being attached with love, this is called desire-love. Furthermore, all forms of greed and attachment among the eighteen elements (dasa-dhatu), twelve sense bases (dvadasha-ayatana), and five aggregates (pancha-skandha) of phenomena pertaining to the Desire Realm, clinging, hoarding, protecting, indulging, and being attached with love, this is called desire-love. Furthermore, from the Avici Great Hell at the bottom to the Paranirmita-vasavartin Heaven (Paranirmita-vasavartin, the sixth heaven of the Desire Realm) at the top, all forms of greed and attachment among the phenomena of form, sensation, perception, mental formations, and consciousness contained within this range, clinging, hoarding, protecting, indulging, and being attached with love, this is called desire-love. What is form-love? Answer: All forms of greed and attachment among various forms, clinging, hoarding, protecting, indulging, and being attached with love, this is called form-love. Furthermore, all forms of greed and attachment among the fourteen elements, ten sense bases, and five aggregates of phenomena pertaining to the Form Realm, clinging, hoarding, protecting, indulging

愛染，是謂色愛。複次下從梵眾天、上至色究竟天，於此所攝色受想行識諸法中諸貪等貪，執藏防護耽著愛染，是謂色愛。無色愛云何？答：于無色中諸貪等貪，執藏防護耽著愛染，是謂無色愛。複次于無色界系三界二處四蘊諸法中諸貪等貪，執藏防護耽著愛染，是謂無色愛。複次如欲色界決定處所上下差別不相雜亂，無色界中無如是事。然可依定、依生勝劣說有下上，謂下從空無邊處天、上至非想非非想處天，於此所攝受想行識諸法中諸貪等貪，執藏防護耽著愛染，是謂無色愛。如世尊說：

「有愛諸士夫，　　長世數流轉，　數受胎藏苦，　　往還諸有中。　斷愛諸有情，　　瀑流已斷故，　無愛潤生故，　　不流轉後有。」

復有三愛，一、欲愛；二、有愛；三、無有愛。欲愛云何？答：于諸欲中諸貪等貪，執藏防護耽著愛染，是謂欲愛。有愛云何？答：色、無色界諸貪等貪，執藏防護耽著愛染，是謂有愛。無有愛云何？答：欣無有者，于無有中諸貪等貪，執藏防護耽著愛染，是謂無有愛。此復如何？如有一類怖畏所逼、怖畏所惱、憂苦所逼、憂苦所惱，苦受觸故，作是念言：「云何當令我身死後斷壞無有，永絕眾病，豈不樂哉。」彼欣無有，于無有中諸貪等貪，執藏防護耽著愛染，是謂無有愛

【現代漢語翻譯】現代漢語譯本什麼是色愛？回答：所謂的色愛，是指對於色界的貪愛。進一步說，從梵眾天（Brahmakayika-deva，色界第一天）向下，到色究竟天（Akanistha，色界最高天）向上，在這之間所包含的色、受、想、行、識等諸法中，產生的各種貪婪，執著，保護，耽溺和愛染，就叫做色愛。什麼是無色愛？回答：對於無色界的各種貪婪，執著，保護，耽溺和愛染，就叫做無色愛。進一步說，在不屬於色界的三界中的兩個地方（指無色界的四處）的四蘊（受、想、行、識）諸法中，產生的各種貪婪，執著，保護，耽溺和愛染，就叫做無色愛。進一步說，就像欲界中，各個地方的上下差別是確定的，不會混雜錯亂一樣，在無色界中卻沒有這樣的情況。然而，可以依據禪定的深淺，或者投生的高低來區分上下。從空無邊處天（Akasanantyayatana，無色界第一天）向下，到非想非非想處天（Naivasamjnanasamjnayatana，無色界最高天）向上，在這之間所包含的受、想、行、識等諸法中，產生的各種貪婪，執著，保護，耽溺和愛染，就叫做無色愛。正如世尊所說：『有愛的那些人，在漫長的世間里流轉，無數次承受胎藏的痛苦，在各種有中往來。斷除了愛的那些有情，因為瀑流已經被截斷，沒有了愛來滋潤生命，所以不再流轉于未來的生命中。』還有三種愛，第一種是欲愛，第二種是有愛，第三種是無有愛。什麼是欲愛？回答：對於各種慾望產生的各種貪婪，執著，保護，耽溺和愛染，就叫做欲愛。什麼是有愛？回答：對於色界和無色界產生的各種貪婪，執著，保護，耽溺和愛染，就叫做有愛。什麼是無有愛？回答：那些欣求『無有』的人，對於『無有』產生的各種貪婪，執著，保護，耽溺和愛染，就叫做無有愛。這是怎麼回事呢？比如，有一類人，因為恐懼所逼迫，因為恐懼所惱亂，因為憂愁痛苦所逼迫，因為憂愁痛苦所惱亂，因為感受到了痛苦，所以這樣想：『如果我死後，身體能夠斷滅，不再存在，永遠擺脫各種疾病，那該有多快樂啊。』他們欣求『無有』，對於『無有』產生各種貪婪，執著，保護，耽溺和愛染，就叫做無有愛。

【English Translation】 English version What is 'rupa-tanha' (色愛, love of form)? The so-called 'rupa-tanha' refers to the love of the realm of form (rupa-dhatu). Furthermore, from the Brahmakayika-deva (梵眾天, the first heaven of the form realm) downwards, up to the Akanistha (色究竟天, the highest heaven of the form realm) upwards, within the dharmas of form, sensation, perception, volition, and consciousness contained therein, the various forms of greed, attachment, protection, indulgence, and love-affection are called 'rupa-tanha'. What is 'arupa-tanha' (無色愛, love of the formless)? The various forms of greed, attachment, protection, indulgence, and love-affection towards the formless realm are called 'arupa-tanha'. Furthermore, within the four aggregates (sensation, perception, volition, and consciousness) of the two places (referring to the four spheres of the formless realm) in the three realms that do not belong to the form realm, the various forms of greed, attachment, protection, indulgence, and love-affection are called 'arupa-tanha'. Furthermore, just as in the desire realm (kama-dhatu), the upper and lower distinctions of each place are definite and not mixed up, there is no such thing in the formless realm. However, one can distinguish between upper and lower based on the depth of samadhi or the height of rebirth. From the Akasanantyayatana (空無邊處天, the first heaven of the formless realm) downwards, up to the Naivasamjnanasamjnayatana (非想非非想處天, the highest heaven of the formless realm) upwards, within the dharmas of sensation, perception, volition, and consciousness contained therein, the various forms of greed, attachment, protection, indulgence, and love-affection are called 'arupa-tanha'. As the World Honored One said: 『Those who have love, transmigrate through long ages, enduring the suffering of the womb countless times, going back and forth in various existences. Those sentient beings who have cut off love, because the torrent has been cut off, and there is no love to nourish life, no longer transmigrate in future existences.』 There are also three kinds of love: first, 'kama-tanha' (欲愛, love of desire); second, 'bhava-tanha' (有愛, love of existence); and third, 'vibhava-tanha' (無有愛, love of non-existence). What is 'kama-tanha'? The various forms of greed, attachment, protection, indulgence, and love-affection towards various desires are called 'kama-tanha'. What is 'bhava-tanha'? The various forms of greed, attachment, protection, indulgence, and love-affection towards the form and formless realms are called 'bhava-tanha'. What is 'vibhava-tanha'? Those who seek 'non-existence', the various forms of greed, attachment, protection, indulgence, and love-affection towards 'non-existence' are called 'vibhava-tanha'. How is this so? For example, there are those who are compelled by fear, troubled by fear, compelled by sorrow and suffering, troubled by sorrow and suffering, and because they have experienced suffering, they think: 『If after my death, my body could be destroyed and cease to exist, and I could be forever free from all diseases, how happy would that be.』 They seek 'non-existence', and the various forms of greed, attachment, protection, indulgence, and love-affection towards 'non-existence' are called 'vibhava-tanha'.

。如世尊說：

「愛所執有情，　　心貪有無有，　魔軛所軛故，　　身常不安樂。　流轉諸有中，　　生已歸老死，　如犢子愛乳，　　隨母嘗不離。」

三漏者，一、欲漏；二、有漏；三、無明漏。欲漏云何？答：除欲界系無明，諸餘欲界繫結縛隨眠隨煩惱纏，是謂欲漏。有漏云何？答：除色、無色界系無明，諸餘色無色界繫結縛隨眠隨煩惱纏，是謂有漏。無明漏云何？答：三界無智，是謂無明漏。如世尊說：

「若苾芻已斷，　　欲有無明漏，　諸漏永盡故，　　無影般涅槃。」

三求者，一、欲求；二、有求；三、梵行求。欲求云何？答：住欲有者，于欲界法未得，為得諸求，隨求、平等隨求、悕求欣求、思求勤求，是謂欲求。有求云何？答：住色無色有者，於色無色界法未得，為得諸求乃至勤求，是謂有求。梵行求云何？答：離二交會說名梵行，八支聖道亦名梵行。於此義中，意說八支聖道梵行。諸有於此八支聖道未得，為得諸求乃至勤求，是謂梵行求。複次欲求者，非求死後當生諸有，然于現在可意色聲香味觸衣服飲食臥具病緣醫藥諸資生具未得，為得諸求乃至勤求，是名欲求。有求者，有謂五取蘊。何等為五？謂色取蘊、受取蘊、想取蘊、行取蘊、識取蘊。如有一類作是念言

：「云何令我得未來世如是類色受想行識？」彼于死後當生諸有，色等五蘊諸求乃至勤求，是名有求。梵行求者，從世第一法趣苦法智忍時，有梵行求非有梵行。所以者何？八支聖道說名梵行。彼于爾時未得未近得、未有未現有。從苦法智忍趣苦法智時，有梵行求亦有梵行。所以者何？八支聖道說名梵行，彼于爾時已得已近得、已有已現有。如是從苦法智趣苦類智忍，從苦類智忍趣苦類智，從苦類智趣集法智忍，從集法智忍趣集法智，從集法智趣集類智忍，從集類智忍趣集類智，從集類智趣滅法智忍，從滅法智忍趣滅法智，從滅法智趣滅類智忍，從滅類智忍趣滅類智，從滅類智趣道法智忍，從道法智忍趣道法智，從道法智趣道類智忍，從道類智忍趣道類智，從道類智趣道類智，或趣所餘無漏智時，有梵行求亦有梵行。所以者何？八支聖道說名梵行，彼于爾時已得已近得、已有已現有。複次若世間道，證一來果、不還果時，有梵行求非有梵行。所以者何？八支聖道說名梵行，彼于爾時未得未近得、未有未現有。若無漏道證預流果，或證一來、不還、阿羅漢果時，有梵行求亦有梵行。所以者何？八支聖道說名梵行，彼于爾時已得已近得、已有已現有。如世尊說：

「具念定正知，　　諸佛真弟子，　正知求聖道，　　

【現代漢語翻譯】現代漢語譯本：『如何能使我在未來世獲得像這樣的色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）五蘊？』對於死後將要投生的各種存在，對色等五蘊的各種追求乃至勤奮追求，這叫做『有求』。對於梵行（brahmacarya，清凈行）的追求，從世第一法（laukikāgradharma，世間最高的善法）趨向苦法智忍（duḥkha-dharma-jñāna-kṣānti，對苦諦的法智之忍）時，有對梵行的追求，但還沒有真正的梵行。為什麼呢？因為八支聖道（aṣṭāṅga-mārga，八正道）才被稱為梵行。他在那個時候還沒有得到、還沒有接近得到、還沒有擁有、還沒有顯現。從苦法智忍趨向苦法智（duḥkha-dharma-jñāna，對苦諦的法智）時，有對梵行的追求，也有真正的梵行。為什麼呢？因為八支聖道才被稱為梵行，他在那個時候已經得到、已經接近得到、已經擁有、已經顯現。像這樣，從苦法智趨向苦類智忍（duḥkha-anvaya-jñāna-kṣānti，對苦諦的類智之忍），從苦類智忍趨向苦類智（duḥkha-anvaya-jñāna，對苦諦的類智），從苦類智趨向集法智忍（samudaya-dharma-jñāna-kṣānti，對集諦的法智之忍），從集法智忍趨向集法智（samudaya-dharma-jñāna，對集諦的法智），從集法智趨向集類智忍（samudaya-anvaya-jñāna-kṣānti，對集諦的類智之忍），從集類智忍趨向集類智（samudaya-anvaya-jñāna，對集諦的類智），從集類智趨向滅法智忍（nirodha-dharma-jñāna-kṣānti，對滅諦的法智之忍），從滅法智忍趨向滅法智（nirodha-dharma-jñāna，對滅諦的法智），從滅法智趨向滅類智忍（nirodha-anvaya-jñāna-kṣānti，對滅諦的類智之忍），從滅類智忍趨向滅類智（nirodha-anvaya-jñāna，對滅諦的類智），從滅類智趨向道法智忍（mārga-dharma-jñāna-kṣānti，對道諦的法智之忍），從道法智忍趨向道法智（mārga-dharma-jñāna，對道諦的法智），從道法智趨向道類智忍（mārga-anvaya-jñāna-kṣānti，對道諦的類智之忍），從道類智忍趨向道類智（mārga-anvaya-jñāna，對道諦的類智），從道類智趨向道類智，或者趨向其餘的無漏智（anāsrava-jñāna，沒有煩惱的智慧）時，有對梵行的追求，也有真正的梵行。為什麼呢？因為八支聖道才被稱為梵行，他在那個時候已經得到、已經接近得到、已經擁有、已經顯現。再者，如果以世間道（laukika-mārga，世間的修行方法）證得一來果（sakṛdāgāmin，只來欲界一次），不還果（anāgāmin，不再來欲界）時，有對梵行的追求，但還沒有真正的梵行。為什麼呢？因為八支聖道才被稱為梵行，他在那個時候還沒有得到、還沒有接近得到、還沒有擁有、還沒有顯現。如果以無漏道（anāsrava-mārga，沒有煩惱的修行方法）證得預流果（srota-āpanna，進入聖者之流），或者證得一來果、不還果、阿羅漢果（arhat，斷盡煩惱的聖者）時，有對梵行的追求，也有真正的梵行。為什麼呢？因為八支聖道才被稱為梵行，他在那個時候已經得到、已經接近得到、已經擁有、已經顯現。正如世尊所說：『具念定正知，諸佛真弟子，正知求聖道，』

【English Translation】 English version: 'How can I obtain in the future such aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna)?' The various pursuits, even diligent pursuits, of the aggregates of form and so on, for those who will be born in various existences after death, this is called 'seeking.' Regarding the seeking of the Brahmacarya (brahmacarya, pure conduct), when progressing from the Worldly Highest Dharma (laukikāgradharma, the highest mundane virtue) towards the forbearance of the knowledge of the Dharma of Suffering (duḥkha-dharma-jñāna-kṣānti, the forbearance of the knowledge of the truth of suffering), there is seeking of the Brahmacarya, but there is no actual Brahmacarya. Why? Because the Noble Eightfold Path (aṣṭāṅga-mārga, the eightfold noble path) is called Brahmacarya. At that time, he has not attained, has not nearly attained, does not possess, and has not manifested it. When progressing from the forbearance of the knowledge of the Dharma of Suffering towards the knowledge of the Dharma of Suffering (duḥkha-dharma-jñāna, the knowledge of the truth of suffering), there is seeking of the Brahmacarya, and there is also actual Brahmacarya. Why? Because the Noble Eightfold Path is called Brahmacarya, and at that time, he has attained, has nearly attained, possesses, and has manifested it. Likewise, progressing from the knowledge of the Dharma of Suffering towards the forbearance of the knowledge of Suffering by Inference (duḥkha-anvaya-jñāna-kṣānti, the forbearance of the inferential knowledge of suffering), from the forbearance of the knowledge of Suffering by Inference towards the knowledge of Suffering by Inference (duḥkha-anvaya-jñāna, the inferential knowledge of suffering), from the knowledge of Suffering by Inference towards the forbearance of the knowledge of the Dharma of Origin (samudaya-dharma-jñāna-kṣānti, the forbearance of the knowledge of the truth of origin), from the forbearance of the knowledge of the Dharma of Origin towards the knowledge of the Dharma of Origin (samudaya-dharma-jñāna, the knowledge of the truth of origin), from the knowledge of the Dharma of Origin towards the forbearance of the knowledge of Origin by Inference (samudaya-anvaya-jñāna-kṣānti, the forbearance of the inferential knowledge of origin), from the forbearance of the knowledge of Origin by Inference towards the knowledge of Origin by Inference (samudaya-anvaya-jñāna, the inferential knowledge of origin), from the knowledge of Origin by Inference towards the forbearance of the knowledge of the Dharma of Cessation (nirodha-dharma-jñāna-kṣānti, the forbearance of the knowledge of the truth of cessation), from the forbearance of the knowledge of the Dharma of Cessation towards the knowledge of the Dharma of Cessation (nirodha-dharma-jñāna, the knowledge of the truth of cessation), from the knowledge of the Dharma of Cessation towards the forbearance of the knowledge of Cessation by Inference (nirodha-anvaya-jñāna-kṣānti, the forbearance of the inferential knowledge of cessation), from the forbearance of the knowledge of Cessation by Inference towards the knowledge of Cessation by Inference (nirodha-anvaya-jñāna, the inferential knowledge of cessation), from the knowledge of Cessation by Inference towards the forbearance of the knowledge of the Dharma of the Path (mārga-dharma-jñāna-kṣānti, the forbearance of the knowledge of the truth of the path), from the forbearance of the knowledge of the Dharma of the Path towards the knowledge of the Dharma of the Path (mārga-dharma-jñāna, the knowledge of the truth of the path), from the knowledge of the Dharma of the Path towards the forbearance of the knowledge of the Path by Inference (mārga-anvaya-jñāna-kṣānti, the forbearance of the inferential knowledge of the path), from the forbearance of the knowledge of the Path by Inference towards the knowledge of the Path by Inference (mārga-anvaya-jñāna, the inferential knowledge of the path), from the knowledge of the Path by Inference towards the knowledge of the Path by Inference, or towards the remaining unconditioned wisdom (anāsrava-jñāna, wisdom free from defilements), there is seeking of the Brahmacarya, and there is also actual Brahmacarya. Why? Because the Noble Eightfold Path is called Brahmacarya, and at that time, he has attained, has nearly attained, possesses, and has manifested it. Furthermore, if, by the mundane path (laukika-mārga, worldly path), one attains the fruit of Once-Returner (sakṛdāgāmin, one who returns to the desire realm only once), or Non-Returner (anāgāmin, one who does not return to the desire realm), there is seeking of the Brahmacarya, but there is no actual Brahmacarya. Why? Because the Noble Eightfold Path is called Brahmacarya, and at that time, he has not attained, has not nearly attained, does not possess, and has not manifested it. If, by the unconditioned path (anāsrava-mārga, path free from defilements), one attains the fruit of Stream-Enterer (srota-āpanna, one who has entered the stream of the holy ones), or attains the fruit of Once-Returner, Non-Returner, or Arhat (arhat, a perfected being who has extinguished all defilements), there is seeking of the Brahmacarya, and there is also actual Brahmacarya. Why? Because the Noble Eightfold Path is called Brahmacarya, and at that time, he has attained, has nearly attained, possesses, and has manifested it. As the World-Honored One said: 『Possessing mindfulness, concentration, and right knowledge, the true disciples of all Buddhas, with right knowledge seek the holy path.』

終不求餘事。　若悕求已滅，　　聖道當趣盡，　苾芻求盡故，　　無影般涅槃。」

三有者，一、欲有；二、色有；三、無色有。欲有云何？答：若業欲界系取為緣，欲感當有彼業異熟，是謂欲有。色有云何？答：若業色界系取為緣，欲感當有彼業異熟，是謂色有。無色有云何？答：若業無色界系取為緣，欲感當有彼業異熟，是謂無色有。

三黑闇身者，一、過去黑闇身；二、未來黑闇身；三、現在黑闇身。過去黑闇身者，云何過去、云何黑闇、云何身而說過去黑闇身耶？答：過去者，謂諸行已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性、過去類、過去世攝，是謂過去。黑闇者，謂於過去行發起種種求解異慧，廣說乃至疑猶豫箭，是謂黑闇。身者，有說與疑相應無明名身。於此義中即疑名身。所以者何？黑謂無智，由黑故闇說名黑闇，此即是疑。即此黑闇說名為身，故名過去黑闇身。未來黑闇身者，云何未來、云何黑闇、云何身而說未來黑闇身耶？答：未來者，謂諸行未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性、未來類、未來世攝，是謂未來。黑闇者，謂于未來行發起種種求解異慧，廣說乃至疑猶豫箭，是謂黑闇。身者，有說

與疑相應無明名身。於此義中即疑名身。所以者何？黑謂無智，由黑故闇，說名黑闇，此即是疑。即此黑闇說名為身，故名未來黑闇身。現在黑闇身者，云何現在、云何黑闇、云何身而說現在黑闇身耶？答：現在者，謂諸行已起已等起、已生已等生、已轉已現轉、聚集出現住、未已謝未已盡滅、未已離變和合現前，現在性、現在類、現在世攝，是謂現在。黑闇者，謂于現在行發起種種求解異慧，廣說乃至疑猶豫箭，是謂黑闇。身者，有說與疑相應無明名身。於此義中即疑名身。所以者何？黑名無智，由黑故闇，說名黑闇，此即是疑。即此黑闇說名為身，故名現在黑闇身。

三怖者，一、病怖；二、老怖；三、死怖。病怖者，云何病？答：頭痛等，廣說如《法蘊論》，是謂病。云何怖？答：如有一類見他病已深生厭患，自念我身亦有此分、亦有此性、亦有此法、未越此法，由此便生驚恐怖畏惶懼毛豎，是謂怖。由病起怖，故名病怖。老怖者，云何老？答：發落等，廣說如《法蘊論》，是謂老。云何怖？答：如有一類見他老已深生厭患，廣說乃至惶懼毛豎，是謂怖。由老起怖，故名老怖。死怖者，云何死？答：彼彼有情即于彼彼諸有情聚移轉壞沒，廣說如《法蘊論》，是謂死。云何怖？答：如有一類見他死已深生厭

【現代漢語翻譯】現代漢語譯本：與疑惑相應的無明被稱為『名身』（Namas）。在這個意義上，疑惑本身就是『名身』。為什麼這麼說呢？『黑』意味著沒有智慧，因為『黑』所以『黑暗』，因此被稱為『黑闇』，這實際上就是疑惑。這『黑闇』就被稱為『身』，所以稱為『未來黑闇身』。那麼，什麼是『現在黑闇身』呢？如何定義『現在』、『黑闇』和『身』，才能稱之為『現在黑闇身』呢？回答：『現在』指的是諸行已經生起、已經等起、已經產生、已經等生、已經轉變、已經顯現轉變、聚集出現並安住，但尚未消逝、尚未窮盡滅亡、尚未脫離變化，和合顯現於前，具有現在的性質、現在的類別、現在的世間，這就是所謂的『現在』。『黑闇』指的是對於現在生起的諸行，發起種種求解的異慧，乃至疑惑、猶豫之箭，這就是所謂的『黑闇』。『身』，有人說是與疑惑相應的無明被稱為『身』。在這個意義上，疑惑本身就是『身』。為什麼這麼說呢？『黑』意味著沒有智慧，因為『黑』所以『黑暗』，因此被稱為『黑闇』，這實際上就是疑惑。這『黑闇』就被稱為『身』，所以稱為『現在黑闇身』。三種怖畏：一、病怖（Vyadhi-bhaya）；二、老怖（Jara-bhaya）；三、死怖（Marana-bhaya）。什麼是『病怖』？回答：例如頭痛等等，詳細的解釋可以參考《法蘊論》（Abhidharma-skandha-kosha-shastra），這就是所謂的『病』。什麼是『怖』？回答：例如，有些人看到他人患病後，深感厭惡，心想自己的身體也有可能遭受同樣的命運、也有同樣的性質、也有同樣的法則、無法超越這種法則，因此產生驚恐、怖畏、惶恐、毛骨悚然的感覺，這就是所謂的『怖』。因為疾病而產生的怖畏，所以稱為『病怖』。什麼是『老怖』？回答：例如頭髮脫落等等，詳細的解釋可以參考《法蘊論》，這就是所謂的『老』。什麼是『怖』？回答：例如，有些人看到他人衰老后，深感厭惡，乃至產生惶恐、毛骨悚然的感覺，這就是所謂的『怖』。因為衰老而產生的怖畏，所以稱為『老怖』。什麼是『死怖』？回答：在不同的有情眾生中，有情從一個生命狀態轉移、壞滅、消失到另一個生命狀態，詳細的解釋可以參考《法蘊論》，這就是所謂的『死』。什麼是『怖』？回答：例如，有些人看到他人死亡后，深感厭

【English Translation】 English version: The ignorance associated with doubt is called 'Nama-kaya' (name-body). In this context, doubt itself is the 'Nama-kaya'. Why is that? 'Darkness' means the absence of wisdom; because of 'darkness', there is obscurity, hence it is called 'darkness', which is actually doubt. This 'darkness' is called 'body', therefore it is called 'future darkness-body'. Then, what is the 'present darkness-body'? How are 'present', 'darkness', and 'body' defined to be called 'present darkness-body'? Answer: 'Present' refers to the activities that have already arisen, already originated, already been produced, already been born, already transformed, already manifested transformation, gathered, appeared, and abided, but have not yet passed away, have not yet been exhausted and perished, have not yet been separated from change, and are combined and manifested before, possessing the nature of the present, the category of the present, and the world of the present; this is what is called 'present'. 'Darkness' refers to the various kinds of divergent wisdom seeking solutions that arise in relation to the activities that are arising in the present, even to the point of doubt and the arrow of hesitation; this is what is called 'darkness'. 'Body', some say that the ignorance associated with doubt is called 'body'. In this context, doubt itself is 'body'. Why is that? 'Darkness' means the absence of wisdom; because of 'darkness', there is obscurity, hence it is called 'darkness', which is actually doubt. This 'darkness' is called 'body', therefore it is called 'present darkness-body'. The three fears: 1. Fear of disease (Vyadhi-bhaya); 2. Fear of old age (Jara-bhaya); 3. Fear of death (Marana-bhaya). What is 'fear of disease'? Answer: For example, headache, etc., detailed explanations can be found in the Abhidharma-skandha-kosha-shastra, this is what is called 'disease'. What is 'fear'? Answer: For example, some people, after seeing others suffer from illness, feel deep disgust, thinking that their own bodies may also suffer the same fate, have the same nature, have the same laws, and cannot transcend these laws, thus generating feelings of panic, fear, dread, and goosebumps; this is what is called 'fear'. Because of the fear arising from disease, it is called 'fear of disease'. What is 'fear of old age'? Answer: For example, hair loss, etc., detailed explanations can be found in the Abhidharma-skandha-kosha-shastra, this is what is called 'old age'. What is 'fear'? Answer: For example, some people, after seeing others age, feel deep disgust, even to the point of generating feelings of panic and goosebumps; this is what is called 'fear'. Because of the fear arising from old age, it is called 'fear of old age'. What is 'fear of death'? Answer: Among different sentient beings, sentient beings transfer, decay, and disappear from one state of existence to another, detailed explanations can be found in the Abhidharma-skandha-kosha-shastra, this is what is called 'death'. What is 'fear'? Answer: For example, some people, after seeing others die, feel deep

患，廣說乃至惶懼毛豎，是謂怖。由死起怖，故名死怖。如世尊說：

「諸異生雖能，　　厭病老死法，　而不能如實，　　厭此所依身。　我能厭此身，　　深了知此法，　故不樂久住，　　速入無餘依。　我觀一切種，　　無疾少年命，　病老死所壞，　　唯出離安隱。　我已勤精進，　　通達究竟跡，　雖不習諸欲，　　而舍修梵行。」

說一切有部集異門足論卷第四大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第五

尊者舍利子說

三藏法師玄奘奉　詔譯

三法品第四之三

三受者，一、樂受；二、苦受；三、不苦不樂受。樂受云何？答：順樂受觸所生身樂心樂平等受受所攝，是謂樂受。複次修初、第二、第三靜慮時，順樂受觸所生身樂心樂平等受受所攝，是謂樂受。苦受云何？答：順苦受觸所生身苦心苦不平等受受所攝，是謂苦受。不苦不樂受云何？答：順不苦不樂受觸所生身舍心舍非平等非不平等受受所攝，是謂不苦不樂受。如世尊說：

「具念定正知，　　諸佛真弟子，　能正知諸受，　　令貪等不生；　于諸受及道，　　俱令漸次滅，　苾芻受盡故，　　無影般涅槃。」

三苦性

【現代漢語翻譯】現代漢語譯本：患，廣泛地說乃至惶恐害怕毛髮豎立，這叫做怖（bù，恐懼）。由於對死亡產生恐懼，所以稱為死怖（sǐ bù，對死亡的恐懼）。正如世尊所說：『各種各樣的凡夫俗子雖然能夠，厭惡疾病衰老死亡的規律，卻不能如實地，厭惡這個所依賴的身體。我能夠厭惡這個身體，深刻了解這個規律，所以不喜歡長久住世，迅速進入無餘涅槃。我觀察一切種類，沒有疾病的少年生命，最終都會被疾病衰老死亡所摧毀，唯有出離生死輪迴才是安穩的。我已經勤奮精進，通達究竟解脫的道路，雖然不習染各種慾望，卻捨棄了世俗生活修行清凈的梵行。』《說一切有部集異門足論》卷第四《阿毗達磨集異門足論》卷第五尊者舍利子說三藏法師玄奘奉詔翻譯三法品第四之三三受（sān shòu）：一、樂受（lè shòu，快樂的感受）；二、苦受（kǔ shòu，痛苦的感受）；三、不苦不樂受（bù kǔ bù lè shòu，非痛苦非快樂的感受）。樂受是什麼？回答：由順應快樂感受的觸所產生的身體快樂、內心快樂以及平等的感受所包含的，這叫做樂受。進一步說，在修習初禪、第二禪、第三禪的時候，由順應快樂感受的觸所產生的身體快樂、內心快樂以及平等的感受所包含的，這叫做樂受。苦受是什麼？回答：由順應痛苦感受的觸所產生的身體痛苦、內心痛苦以及不平等的感受所包含的，這叫做苦受。不苦不樂受是什麼？回答：由順應非痛苦非快樂感受的觸所產生的身體捨棄、內心捨棄以及非平等非不平等的感受所包含的，這叫做不苦不樂受。正如世尊所說：『具備正念、禪定和正知，諸佛真正的弟子，能夠正確地瞭解各種感受，使貪婪等煩惱不產生；對於各種感受以及解脫的道路，都能使其逐漸地滅除，比丘因為各種感受都滅盡的緣故，而進入無影無蹤的般涅槃。』三苦性

【English Translation】 English version: Distress, extensively described, even to the point of terror and hair standing on end, this is called fear (bhaya). Because fear arises from death, it is named the fear of death (maraṇa-bhaya). As the World Honored One said: 『Although various ordinary beings are able to, detest the laws of sickness, old age, and death, they are not able to truly, detest this body upon which they rely. I am able to detest this body, deeply understand this law, therefore I do not delight in dwelling long, and quickly enter nirvana without remainder. I observe all kinds, of youthful lives without disease, ultimately destroyed by sickness, old age, and death, only liberation is peaceful. I have already diligently strived, penetrated the ultimate path, although I do not practice desires, I abandon worldly life and cultivate pure conduct.』《Abhidharma-samuccaya-pāda-śāstra》Volume 4 《Abhidharma-samuccaya-pāda-śāstra》Volume 5 Said by Venerable Śāriputra (Śāriputra, one of the two chief disciples of the Buddha) Tripiṭaka Master Xuanzang (Xuanzang, a famous Chinese Buddhist monk and translator) translated by imperial order Chapter Four on the Three Dharmas, Section Three The three feelings (tri-vedanā) are: 1. Pleasant feeling (sukha-vedanā); 2. Painful feeling (duḥkha-vedanā); 3. Neither-pleasant-nor-painful feeling (adukha-asukha-vedanā). What is pleasant feeling? Answer: That which is included in the bodily pleasure, mental pleasure, and equal feeling arising from contact that accords with pleasant feeling, this is called pleasant feeling. Furthermore, when cultivating the first, second, and third dhyānas, that which is included in the bodily pleasure, mental pleasure, and equal feeling arising from contact that accords with pleasant feeling, this is called pleasant feeling. What is painful feeling? Answer: That which is included in the bodily pain, mental pain, and unequal feeling arising from contact that accords with painful feeling, this is called painful feeling. What is neither-pleasant-nor-painful feeling? Answer: That which is included in the bodily equanimity, mental equanimity, and neither equal nor unequal feeling arising from contact that accords with neither-pleasant-nor-painful feeling, this is called neither-pleasant-nor-painful feeling. As the World Honored One said: 『Possessing mindfulness, samādhi, and right knowledge, the true disciples of all Buddhas, are able to correctly understand all feelings, causing greed and other afflictions not to arise; regarding all feelings and the path, they are able to gradually extinguish them, because the bhikṣu has exhausted all feelings, he enters parinirvana without a trace.』 The nature of the three sufferings

者，一、苦苦性；二、壞苦性；三、行苦性。苦苦性云何？答：欲界諸行由苦苦故苦。壞苦性云何？答：色界諸行由壞苦故苦。行苦性云何？答：無色界諸行由行苦故苦。複次不可意諸行由苦苦故苦，可意諸行由壞苦故苦，順舍諸行由行苦故苦。複次若諸苦受、若彼相應法、若彼俱有法，若從彼生，若彼種類不可愛異熟果由苦苦故苦。若諸樂受、若彼相應法、若彼俱有法，若從彼生，若彼種類可愛異熟果由壞苦故苦。若不苦不樂受、若彼相應法、若彼俱有法，若從彼生，若彼種類非可愛非不可愛異熟果由行苦故苦。複次苦苦性云何？答：諸身所有由苦苦故苦。所以者何？依身生起老病死等種種苦故。壞苦性云何？答：如世尊說，可意朋友、可意眷屬、可意境界，若變壞時、若遭譭謗𣣋蔑等時，發生愁嘆憂苦悲惱，彼于爾時由壞苦故苦。行苦性云何？答：除苦苦性及壞苦性，諸餘有漏行由行苦故苦。

三慢類者，一、我勝慢類；二、我等慢類；三、我劣慢類。我勝慢類云何？答：如有一類作是念言：我之種族形色、作業工巧、財位壽量力等，或總或別皆勝於彼，由此起慢、已慢、當慢，心高舉、心恃蔑，是謂我勝慢類。我等慢類云何？答：如有一類作是念言：我之種族形色、作業工巧、財位壽量力等，或總或別皆

等於彼，由別因緣而起于慢、已慢、當慢，心高舉、心恃蔑，是謂我等慢類。我劣慢類云何？答：如有一類作是念言：我之種族形色、作業工巧、財位壽量力等，或總或別皆劣於彼，由別因緣而起于慢、已慢、當慢，心高舉、心恃蔑，是謂我劣慢類。

第四嗢柁南曰：

四三法有十，　　謂火福欲樂，　及慧根眼仗，　　六一火慧二。

有三火、三福業事、三欲生、三樂生、三慧、三根、三眼、三仗。火慧各二，餘六各一。

初三火者，一、貪火；二、瞋火；三、癡火。貪火雲何？答：謂于欲境諸貪等貪，執藏防護堅著愛樂，迷悶耽嗜遍耽嗜內縛欲求耽湎，苦集貪類貪生，總名為貪。由此貪愛所蔽伏者，發生種種身熱心熱身心俱熱、身燒心燒身心俱燒、身惱心惱身心俱惱。又由貪愛纏為緣故，長夜領受不可愛不可樂不可欣不可意異熟果，是謂貪火。瞋火雲何？答：謂于有情慾為損害，內懷栽杌欲為擾惱，已瞋當瞋現瞋，樂為過患、極為過患，意極忿恚，于諸有情各相違戾欲為過患，已為過患、當爲過患、現為過患，總名為瞋。由此瞋恚所蔽伏者，發生種種身熱心熱身心俱熱、身燒心燒身心俱燒、身惱心惱身心俱惱。又由瞋恚纏為緣故，長夜領受不可愛不可樂不可欣不可意異熟果，是謂瞋火。

【現代漢語翻譯】現代漢語譯本等於彼慢類是怎樣的呢？答：如有一類人，因為某些特殊的原因而生起慢心、已經生起慢心、將要生起慢心，內心高傲自大、輕視他人，這就是所謂的等於彼慢類。

我劣慢類是怎樣的呢？答：如有一類人這樣想：我的種族、外貌、行為、技能、財富地位、壽命長短、力量等等，或者總體上、或者在某個方面不如他人，因為某些特殊的原因而生起慢心、已經生起慢心、將要生起慢心，內心高傲自大、輕視他人，這就是所謂的我劣慢類。

第四個綱要偈說：

四三法有十，謂火福欲樂，及慧根眼仗，六一火慧二。

有三種火、三種福業事、三種欲生、三種樂生、三種智慧、三種根、三種眼、三種依靠。火和智慧各有兩種，其餘六種各有一種。

最初的三種火，第一是貪火；第二是嗔火；第三是癡火。什麼是貪火？答：是指對於各種慾望境界的貪婪等貪，執著收藏、防護、堅固地愛戀、迷戀沉溺、遍佈沉溺、內心束縛、慾望需求、耽於酒色，苦的集合、貪的種類、貪的產生，總稱為貪。被這種貪愛所矇蔽的人，會發生種種身體發熱、內心發熱、身心都發熱，身體燃燒、內心燃燒、身心都燃燒，身體煩惱、內心煩惱、身心都煩惱。又因為貪愛纏繞的緣故，長久地領受不可愛、不可樂、不可欣喜、不可意的異熟果報，這就是所謂的貪火。什麼是嗔火？答：是指對於有情眾生想要加害，內心懷著惡意想要擾亂，已經嗔恨、將要嗔恨、現在嗔恨，喜歡造成過患、極其喜歡造成過患，內心極度忿怒，對於各種有情眾生互相違背想要造成過患，已經造成過患、將要造成過患、現在造成過患，總稱為嗔。被這種嗔恚所矇蔽的人，會發生種種身體發熱、內心發熱、身心都發熱，身體燃燒、內心燃燒、身心都燃燒，身體煩惱、內心煩惱、身心都煩惱。又因為嗔恚纏繞的緣故，長久地領受不可愛、不可樂、不可欣喜、不可意的異熟果報，這就是所謂的嗔火。

【English Translation】 English version 'Equal to them' what kind of conceit is this? Answer: It is like a certain type of person who, due to specific reasons, gives rise to conceit, has already given rise to conceit, or will give rise to conceit, whose mind is haughty and contemptuous. This is what is called 'equal to them' conceit.

'Inferior to them' what kind of conceit is this? Answer: It is like a certain type of person who thinks: 'My lineage, appearance, actions, skills, wealth, status, lifespan, strength, etc., either in general or in some particular aspect, are inferior to them.' Due to specific reasons, they give rise to conceit, have already given rise to conceit, or will give rise to conceit, whose mind is haughty and contemptuous. This is what is called 'inferior to them' conceit.

The fourth summary verse says:

Four threes have ten, namely fire, merit, desire, pleasure, and wisdom, roots, eyes, reliance, six ones, fire, wisdom, two.

There are three fires, three meritorious deeds, three desires for existence, three pleasures of existence, three wisdoms, three roots, three eyes, three reliances. Fire and wisdom each have two, the remaining six each have one.

The first three fires are: first, greed-fire; second, hatred-fire; third, delusion-fire. What is greed-fire? Answer: It refers to the various forms of greed and attachment towards desirable objects, holding on to them, protecting them, firmly clinging to them, loving them, being infatuated and addicted to them, being completely addicted to them, being inwardly bound by them, desiring them, indulging in them, the accumulation of suffering, the category of greed, the arising of greed, all of which are collectively called greed. Those who are obscured and overcome by this greed and love experience various kinds of bodily heat, mental heat, and both bodily and mental heat; bodily burning, mental burning, and both bodily and mental burning; bodily affliction, mental affliction, and both bodily and mental affliction. Moreover, due to being bound by greed and attachment, they endure unpleasant, undesirable, unjoyful, and disagreeable results for a long time. This is what is called greed-fire. What is hatred-fire? Answer: It refers to the desire to harm sentient beings, harboring malice inwardly, desiring to disturb them, having already been angry, being about to be angry, being currently angry, delighting in causing harm, extremely delighting in causing harm, being extremely resentful, desiring to cause harm to various sentient beings who are in conflict with each other, having already caused harm, being about to cause harm, currently causing harm, all of which are collectively called hatred. Those who are obscured and overcome by this hatred experience various kinds of bodily heat, mental heat, and both bodily and mental heat; bodily burning, mental burning, and both bodily and mental burning; bodily affliction, mental affliction, and both bodily and mental affliction. Moreover, due to being bound by hatred, they endure unpleasant, undesirable, unjoyful, and disagreeable results for a long time. This is what is called hatred-fire.

癡火雲何？答謂於前際無知、后際無知、前後際無知，廣說乃至癡類癡生、改類改生，總名為癡。由此愚癡所蔽伏者，發生種種身熱心熱身心俱熱、身燒心燒身心俱燒、身惱心惱身心俱惱。又由愚癡纏為緣故，長夜領受不可愛不可樂不可欣不可意異熟果，是謂癡火。如世尊說：

「諸有愚夫類，　　貪瞋癡火燒，　如次耽欲境，　　害生憎聖法。　於三毒熾火，　　若不如實知，　便耽著有身，　　不能趣寂滅。　由斯履邪路，　　墮三惡趣中，　受劇苦淪回，　　不解脫魔縛。　正等覺弟子，　　晝夜常精進，　以穢想慈慧，　　如次滅三火。　從斯入聖道，　　降伏諸魔軍，　證得二涅槃，　　清涼無取漏。」

后三火者，一、應奉事火；二、應給施火；三、應供養火。應奉事火雲何？答：父母是子所應奉事。如世尊為高直身形婆羅門說，云何名為應奉事火？謂世父母應受其子種種樂具隨處隨時無倒奉事。云何其子以諸樂具隨處隨時無倒奉事應奉事火？謂族姓子以精進力及手足力若汗血力，如法所得財物樂具，隨處隨時無倒奉事供養父母。何故名為應奉事火？謂族姓子從彼而生、由彼長養乃得成立，是故父母諸佛說為應奉事火。應給施火雲何？答：妻子奴婢作使親友，是其家主所應給

【現代漢語翻譯】現代漢語譯本什麼是癡火（Ignorance Fire）？答：是指對於過去（前際）的無知、對於未來（后際）的無知、對於過去和未來（前後際）的無知，廣泛地說，乃至各種癡的類別、癡的產生、改變類別、改變產生，總的來說都叫做『癡』。由於這種愚癡的遮蔽和伏藏，會發生種種身體發熱、內心發熱、身心都發熱，身體燃燒、內心燃燒、身心都燃燒，身體煩惱、內心煩惱、身心都煩惱。又由於愚癡的纏縛作為因緣，長久地領受不可愛、不可樂、不可欣、不可意的異熟果報，這就是所謂的癡火。正如世尊所說：『那些愚癡的人們，被貪、嗔、癡的火焰所焚燒，依次沉溺於慾望的境界，傷害生命，憎恨聖賢的教法。對於這三種毒火，如果不能如實地瞭解，就會貪戀執著于有身體的存在，不能趨向寂靜涅槃。因此走上邪路，墮入三惡道之中，遭受劇烈的痛苦，沉淪輪迴，不能解脫魔的束縛。正等覺的弟子們，日夜精進修行，用不凈觀和慈悲智慧，依次熄滅這三種火焰。從此進入聖道，降伏各種魔軍，證得兩種涅槃，清涼寂靜，沒有煩惱的漏失。』後面的三種火是什麼呢？一、應奉事火（Fire of Service）；二、應給施火（Fire of Giving）；三、應供養火（Fire of Offering）。什麼是應奉事火？答：父母是子女應該奉事的對象。正如世尊為高直身形的婆羅門所說，什麼叫做應奉事火？就是說父母應該接受子女用各種各樣的快樂器具，隨時隨地毫無顛倒地奉養侍奉。子女如何用各種快樂器具，隨時隨地毫無顛倒地奉養侍奉應奉事火呢？就是說，有族姓的子女用精進的力量、以及手足的力量或者汗水的力量，如法獲得的財物和快樂器具，隨時隨地毫無顛倒地奉事供養父母。為什麼叫做應奉事火呢？因為有族姓的子女從父母那裡出生，由父母養育長大才能成立，所以父母被諸佛稱為應奉事火。什麼是應給施火？答：妻子、奴婢、傭人、親友，是一家之主應該給予...

【English Translation】 English version What is Ignorance Fire (癡火)? The answer is: it refers to ignorance regarding the past (former existence), ignorance regarding the future (later existence), and ignorance regarding both the past and the future (former and later existences). Broadly speaking, it encompasses all kinds of ignorance, the arising of ignorance, changes in categories, and changes in arising. All of these are collectively called 'Ignorance'. Due to the obscuration and concealment of this ignorance, various forms of bodily heat, mental heat, and both bodily and mental heat arise; the body burns, the mind burns, and both body and mind burn; the body is afflicted, the mind is afflicted, and both body and mind are afflicted. Furthermore, due to the entanglement of ignorance as a condition, one endures for a long time the Vipaka (異熟) results that are unlovable, unpleasant, undesirable, and disagreeable. This is what is called Ignorance Fire. As the World Honored One said: 'Those foolish beings are burned by the fires of greed, hatred, and ignorance, successively indulging in the realms of desire, harming life, and hating the sacred Dharma. If one does not truly understand these three poisonous fires, one will cling to the existence of a physical body and will not be able to approach the stillness of Nirvana. Therefore, they embark on evil paths, fall into the three evil realms, endure intense suffering, sink into Samsara (輪迴), and cannot escape the bonds of Mara (魔).' 'The disciples of the Perfectly Enlightened One constantly strive day and night, using contemplation of impurity and wisdom of loving-kindness to extinguish the three fires in sequence. From this, they enter the holy path, subdue all the armies of Mara, attain the two Nirvanas, and are cool and still, without the leakage of afflictions.' What are the latter three fires? First, the Fire of Service (應奉事火); second, the Fire of Giving (應給施火); and third, the Fire of Offering (應供養火). What is the Fire of Service? The answer is: parents are those whom children should serve. As the World Honored One said to the tall and upright Brahmin, what is called the Fire of Service? It means that parents should receive from their children various kinds of joyful implements, serving and attending to them at all times and in all places without any inversion. How do children use various joyful implements to serve and attend to the Fire of Service at all times and in all places without any inversion? It means that children of good families use the power of diligence, the strength of their hands and feet, or the strength of their sweat and blood, to righteously obtain wealth and joyful implements, and serve and offer to their parents at all times and in all places without any inversion. Why is it called the Fire of Service? Because children of good families are born from their parents, nurtured and raised by them, and thus established. Therefore, parents are called the Fire of Service by all the Buddhas. What is the Fire of Giving? The answer is: wives, servants, hired workers, relatives, and friends are those whom the head of the household should give...

施。如世尊為高直身形婆羅門說，云何名為應給施火？謂世妻子奴婢作使及諸親友，應受家主種種樂具隨處隨時無倒給施。云何家主以諸樂具隨處隨時無倒給施應給施火？謂族姓子以精進力及手足力若汗血力如法所得財物樂具，隨處隨時無倒給施妻子奴婢作使親友。何故名為應給施火？謂族姓子如法居家，其妻子等無倒承事，如教為作所應作業，令無匱乏速得成辦。是故妻子奴婢作使及諸親友，諸佛說為應給施火。應供養火雲何？答：真沙門婆羅門，是諸施主所應供養。如世尊為高直身形婆羅門說，云何名為應供養火？謂沙門婆羅門，若已離貪或復修行調伏貪行、若已離瞋或復修行調伏瞋行、若已離癡或復修行調伏癡行，如是沙門及婆羅門應受施主種種樂具隨處隨時無倒供養。云何施主以諸樂具隨處隨時無倒供養應供養火？謂族姓子以精進力及手足力若汗血力如法所得財物樂具，隨處隨時無倒供養。如前所說諸沙門婆羅門，何故名為應供養火？謂族姓子供養阿羅漢及諸有學者，彼是世間真福田故，能令施主于中樹福，感得最勝此世他世富樂異熟及解脫果，是故真沙門及真婆羅門諸佛說為應供養火。余世間火非應奉事給施供養，彼不能令諸有情類得勝果故。如世尊說：

「智者能如法，　　祭事前三火，　生有樂世

【現代漢語翻譯】現代漢語譯本：世尊為高直身形的婆羅門解釋說，什麼叫做『應給施火』呢？就是說，對於妻子、兒女、奴婢、傭人以及親朋好友，應該根據家裡的實際情況，在適當的時候，給予他們各種生活所需，不要有所遺漏或偏頗。那麼，家主應該如何根據實際情況，在適當的時候，毫無遺漏地給予『應給施火』呢？就是說，作為一家之主，應該通過自己的努力，包括體力勞動和腦力勞動，合法地獲取財富和生活用品，然後根據實際情況，在適當的時候，毫無遺漏地給予妻子、兒女、奴婢、傭人以及親朋好友。為什麼稱之為『應給施火』呢？因為一家之主如果能夠合法地經營家庭，他的妻子兒女等就能盡心盡力地服侍他，按照他的教導完成應該做的事情，使家庭生活沒有匱乏，一切都能迅速辦好。所以，妻子、兒女、奴婢、傭人以及親朋好友，諸佛都稱之為『應給施火』。什麼叫做『應供養火』呢？答：真正的沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司），是施主應該供養的對象。世尊為高直身形的婆羅門解釋說，什麼叫做『應供養火』呢？就是說，那些已經脫離貪慾或者正在修行調伏貪慾的沙門和婆羅門，那些已經脫離嗔恨或者正在修行調伏嗔恨的沙門和婆羅門，那些已經脫離愚癡或者正在修行調伏愚癡的沙門和婆羅門，這樣的沙門和婆羅門應該接受施主根據實際情況，在適當的時候，毫無遺漏地供養的各種生活所需。那麼，施主應該如何根據實際情況，在適當的時候，毫無遺漏地供養『應供養火』呢？就是說，作為施主，應該通過自己的努力，包括體力勞動和腦力勞動，合法地獲取財富和生活用品，然後根據實際情況，在適當的時候，毫無遺漏地供養前面所說的那些沙門和婆羅門。為什麼稱這些沙門和婆羅門為『應供養火』呢？因為施主供養阿羅漢（Arhat，已證悟者）以及那些正在修行的有學之人，他們是世間真正的福田，能夠讓施主在其中培植福德，從而獲得最殊勝的今生和來世的富樂果報以及解脫的果實。所以，真正的沙門和真正的婆羅門，諸佛都稱之為『應供養火』。其他的世間之火，不應該去奉事、給予和供養，因為它們不能讓眾生獲得殊勝的果報。正如世尊所說：『智者能如法，祭事前三火，生有樂世』

【English Translation】 English version: The Blessed One said to the high-statured Brāhmaṇa, 'What is called the 'fire that should be given to'? It refers to one's wife, children, servants, employees, and relatives and friends, who should receive various comforts from the householder, given appropriately according to circumstances and time, without fail.' 'How does the householder give the 'fire that should be given to' with various comforts, appropriately according to circumstances and time, without fail? It means that the son of a good family, through diligence and the strength of his limbs, or the strength of his sweat and blood, righteously obtains wealth and comforts, and gives them appropriately according to circumstances and time, without fail, to his wife, children, servants, employees, relatives, and friends.' 'Why is it called the 'fire that should be given to'? It is because the son of a good family righteously manages his household, and his wife and others serve him without fail, performing the tasks they should as instructed, ensuring there is no lack and that everything is accomplished quickly. Therefore, wife, children, servants, employees, relatives, and friends are called the 'fire that should be given to' by the Buddhas.' 'What is called the 'fire that should be venerated'? Answer: True Śrāmaṇas (wandering ascetics) and Brāhmaṇas (priests) are those whom donors should venerate. As the Blessed One said to the high-statured Brāhmaṇa, 'What is called the 'fire that should be venerated'? It refers to Śrāmaṇas and Brāhmaṇas who have already abandoned greed or are practicing to subdue greed, who have already abandoned hatred or are practicing to subdue hatred, who have already abandoned delusion or are practicing to subdue delusion. Such Śrāmaṇas and Brāhmaṇas should receive various comforts from donors, given appropriately according to circumstances and time, without fail.' 'How does the donor venerate the 'fire that should be venerated' with various comforts, appropriately according to circumstances and time, without fail? It means that the son of a good family, through diligence and the strength of his limbs, or the strength of his sweat and blood, righteously obtains wealth and comforts, and offers them appropriately according to circumstances and time, without fail, to the aforementioned Śrāmaṇas and Brāhmaṇas.' 'Why are these Śrāmaṇas and Brāhmaṇas called the 'fire that should be venerated'? It is because the son of a good family makes offerings to Arhats (enlightened beings) and those who are still learning, for they are the true fields of merit in the world, enabling the donor to plant blessings within them, resulting in the most excellent fruits of wealth and happiness in this life and the next, as well as the fruit of liberation. Therefore, true Śrāmaṇas and true Brāhmaṇas are called the 'fire that should be venerated' by the Buddhas.' 'Other worldly fires should not be served, given to, or venerated, for they cannot bring superior results to sentient beings. As the Blessed One said:' 'The wise can, according to the Dharma, sacrifice to the three fires beforehand, to have a happy world of existence.'

間，　　證無苦解脫。」

三福業事者，一、施類福業事；二、戒類福業事；三、修類福業事。施類福業事者，云何施類、云何福、云何業、云何事而說施類福業事耶？答：施類者，謂施主佈施諸沙門婆羅門貧窮苦行道行乞者，飲食湯藥衣服華鬘涂散等香。房舍臥具燈燭等物，是名施類。複次或由身佈施，謂或施身、或施身業；或施所舍物或由語佈施，謂或施語、或施語業；或施所舍物或由意佈施，謂或施意、或施意業、或施捨心，是名施類。福者，謂施俱行身律儀、語律儀、命清凈，是名福。業者，謂施俱行諸思，等思現等思已思思類，作心意業，是名業。事者，謂施主、受者及所施物，是名事。此中施類名施類，亦名福、亦名業、亦名事。此中福名為福，亦名業、亦名事、亦名施類。此中業名為業，亦名事、亦名施類、亦名福。此中事唯名事。戒類福業事者，云何戒類、云何福、云何業、云何事而說戒類福業事耶？答：戒類者，謂離害生命、離不與取、離欲邪行、離虛妄語、離飲窣羅迷麗耶末陀放逸處酒，是名戒類。福者，謂戒俱行身律儀、語律儀、命清凈，是名福。業者，謂戒俱行諸思，等思現等思已思思類，作心意業，是名業。事者，謂若防若止若遮若離害生命事，是離害生命事。若防若止若遮若離不

【現代漢語翻譯】現代漢語譯本：『間』，證得無苦解脫。

三種福業事是：一、佈施類福業事；二、持戒類福業事；三、修習類福業事。什麼是佈施類福業事呢？如何是佈施類、如何是福、如何是業、如何是事，而稱為佈施類福業事呢？回答：佈施類，是指施主佈施給各位沙門（Śrāmaṇa，指佛教出家修行者）、婆羅門（Brāhmaṇa，指古印度教的祭司階層）、貧窮的人、苦行的人、修行的人、乞討者飲食、湯藥、衣服、花鬘、涂香、散香等，以及房舍、臥具、燈燭等物品，這稱為佈施類。此外，或者通過身體佈施，即或者佈施身體、或者佈施身體的行為；或者佈施所捨棄的物品；或者通過語言佈施，即或者佈施語言、或者佈施語言的行為；或者佈施所捨棄的物品；或者通過意念佈施，即或者佈施意念、或者佈施意念的行為、或者佈施捨棄的心，這稱為佈施類。福，是指與佈施同時產生的身律儀、語律儀、命清凈，這稱為福。業，是指與佈施同時產生的各種思，等思、現等思、已思、思類，產生的心意業，這稱為業。事，是指施主、受施者以及所施之物，這稱為事。其中，佈施類稱為佈施類，也稱為福、也稱為業、也稱為事。其中，福稱為福，也稱為業、也稱為事、也稱為佈施類。其中，業稱為業，也稱為事、也稱為佈施類、也稱為福。其中，事僅僅稱為事。什麼是持戒類福業事呢？如何是持戒類、如何是福、如何是業、如何是事，而稱為持戒類福業事呢？回答：持戒類，是指遠離殺害生命、遠離不予而取、遠離邪淫行為、遠離虛妄的言語、遠離飲用窣羅（Surā，酒類名）、迷麗耶（Maireya，酒類名）、末陀（Madya，酒類名）等導致放逸的酒，這稱為持戒類。福，是指與持戒同時產生的身律儀、語律儀、命清凈，這稱為福。業，是指與持戒同時產生的各種思，等思、現等思、已思、思類，產生的心意業，這稱為業。事，是指如果防護、如果制止、如果遮蔽、如果遠離殺害生命的行為，這就是遠離殺害生命的事。如果防護、如果制止、如果遮蔽、如果遠離不

【English Translation】 English version: 'Between,' one attains the liberation from suffering.

The three meritorious activities are: first, the meritorious activity of giving; second, the meritorious activity of moral discipline; third, the meritorious activity of cultivation. What is the meritorious activity of giving? How is it giving, how is it merit, how is it action, how is it an event, that it is called the meritorious activity of giving? Answer: Giving refers to the almsgiving by donors to Śrāmaṇas (Buddhist renunciates), Brāhmaṇas (priestly class in ancient India), the poor, ascetics, practitioners, and beggars, including food, medicine, clothing, garlands, perfumed ointments, scattered fragrances, etc., as well as dwellings, bedding, lamps, and candles. This is called giving. Furthermore, it may be giving through the body, that is, giving the body or the actions of the body; or giving the things relinquished; or giving through speech, that is, giving speech or the actions of speech; or giving the things relinquished; or giving through intention, that is, giving intention or the actions of intention, or giving the mind of renunciation. This is called giving. Merit refers to the bodily discipline, verbal discipline, and purity of livelihood that accompany giving. This is called merit. Action refers to the various thoughts that accompany giving, such as equal thought, present equal thought, past equal thought, and types of thought, which create mental actions. This is called action. Event refers to the donor, the recipient, and the things given. This is called an event. Among these, giving is called giving, and is also called merit, also called action, also called an event. Among these, merit is called merit, and is also called action, also called an event, also called giving. Among these, action is called action, and is also called an event, also called giving, also called merit. Among these, an event is only called an event. What is the meritorious activity of moral discipline? How is it moral discipline, how is it merit, how is it action, how is it an event, that it is called the meritorious activity of moral discipline? Answer: Moral discipline refers to abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from drinking Surā (a type of alcohol), Maireya (a type of alcohol), Madya (a type of alcohol), and other intoxicating drinks that lead to negligence. This is called moral discipline. Merit refers to the bodily discipline, verbal discipline, and purity of livelihood that accompany moral discipline. This is called merit. Action refers to the various thoughts that accompany moral discipline, such as equal thought, present equal thought, past equal thought, and types of thought, which create mental actions. This is called action. Event refers to the act of guarding, stopping, preventing, or abstaining from taking life, which is the event of abstaining from taking life. The act of guarding, stopping, preventing, or abstaining from taking what is not

與取事，是離不與取事。若防若止若遮若離欲邪行事，是離欲邪行事。若防若止若遮若離虛妄語事，是離虛妄語事。若防若止若遮若離飲窣羅迷麗耶末陀放逸處酒事，是離飲諸酒事。是名事。此中戒類名為戒類，亦名福亦名業亦名事。此中福名為福，亦名業亦名事亦名戒類。此中業名為業，亦名事亦名戒類亦名福。此中事名為事，亦名戒類亦名福亦名業。修類福業事者，云何修類、云何福、云何業、云何事而說修類福業事耶？答修類者，謂慈悲喜捨四無量，是名修類。福者，謂無量俱行身律儀、語律儀、命清凈，是名福。業者，謂無量俱行諸思，等思現等思已思思類，作心意業，是名業。事者，謂所緣事緣彼而起四無量，是名事。此中修類名為修類，亦名福亦名業亦名事。此中福名為福，亦名業亦名事亦名修類。此中業名為業，亦名事亦名修類亦名福。此中事唯名事。如世尊說：

「智者能依法，　　勤學施戒修，　生無苦世間，　　受三種樂果。」

三欲生者，有諸有情樂受現前諸妙欲境，彼于現前諸妙欲境富貴自在轉，謂人全、天一分，是第一欲生。有諸有情樂受自化諸妙欲境，彼于自化諸妙欲境富貴自在轉，謂樂變化天，是第二欲生。有諸有情樂受他化諸妙欲境，彼於他化諸妙欲境富貴自在轉，謂他

【現代漢語翻譯】現代漢語譯本：與不與取事（Adinnadana，不給予而取走的東西），是遠離不與取事。若防護、若阻止、若遮蔽、若遠離欲邪行事，是遠離欲邪行事。若防護、若阻止、若遮蔽、若遠離虛妄語事，是遠離虛妄語事。若防護、若阻止、若遮蔽、若遠離飲窣羅（Sura，穀類酒）迷麗耶（Maireya，花果酒）末陀（Madya，麻醉性飲料）放逸處酒事，是遠離飲諸酒事。是名為事。此中戒類名為戒類，亦名福亦名業亦名事。此中福名為福，亦名業亦名事亦名戒類。此中業名為業，亦名事亦名戒類亦名福。此中事名為事，亦名戒類亦名福亦名業。修類福業事者，云何修類、云何福、云何業、云何事而說修類福業事耶？答：修類者，謂慈悲喜捨四無量，是名修類。福者，謂無量俱行身律儀、語律儀、命清凈，是名福。業者，謂無量俱行諸思，等思現等思已思思類，作心意業，是名業。事者，謂所緣事緣彼而起四無量，是名事。此中修類名為修類，亦名福亦名業亦名事。此中福名為福，亦名業亦名事亦名修類。此中業名為業，亦名事亦名修類亦名福。此中事唯名事。如世尊說：

『智者能依法，　　勤學施戒修，　生無苦世間，　　受三種樂果。』

三欲生者，有諸有情樂受現前諸妙欲境，彼于現前諸妙欲境富貴自在轉，謂人全、天一分，是第一欲生。有諸有情樂受自化諸妙欲境，彼于自化諸妙欲境富貴自在轉，謂樂變化天，是第二欲生。有諸有情樂受他化諸妙欲境，彼於他化諸妙欲境富貴自在轉，謂他

【English Translation】 English version: Abstaining from taking what is not given (Adinnadana), is abstaining from the act of taking what is not given. If one guards against, stops, prevents, or abstains from the act of sexual misconduct, it is abstaining from the act of sexual misconduct. If one guards against, stops, prevents, or abstains from the act of false speech, it is abstaining from the act of false speech. If one guards against, stops, prevents, or abstains from the act of drinking Sura (grain liquor), Maireya (flower/fruit liquor), Madya (intoxicating drinks) which are the cause of negligence, it is abstaining from the act of drinking all kinds of liquor. This is called 'act'. Here, the category of precepts is called the category of precepts, and is also called merit, also called action, also called act. Here, merit is called merit, and is also called action, also called act, also called the category of precepts. Here, action is called action, and is also called act, also called the category of precepts, also called merit. Here, act is called act, and is also called the category of precepts, also called merit, also called action. Regarding the cultivation category, merit, action, and act, what is cultivation category, what is merit, what is action, what is act, that are spoken of as cultivation category, merit, action, and act? Answer: Cultivation category refers to the four immeasurables of loving-kindness, compassion, joy, and equanimity; this is called cultivation category. Merit refers to the bodily discipline, verbal discipline, and purity of livelihood that accompany the immeasurables; this is called merit. Action refers to the various thoughts that accompany the immeasurables, such as initial thought, present thought, subsequent thought, and types of thought, creating mental action; this is called action. Act refers to the object of focus, the four immeasurables arising in relation to that object; this is called act. Here, cultivation category is called cultivation category, and is also called merit, also called action, also called act. Here, merit is called merit, and is also called action, also called act, also called cultivation category. Here, action is called action, and is also called act, also called cultivation category, also called merit. Here, act is only called act. As the World Honored One said:

'The wise, abiding by the Dharma, Diligent in learning giving, precepts, and cultivation, Are born in a world without suffering, And receive the fruits of three kinds of happiness.'

Those born of the three desires, there are sentient beings who delight in experiencing present wonderful objects of desire, and they are rich and sovereign in these present wonderful objects of desire, namely, humans entirely and a portion of the heavens; this is the first birth of desire. There are sentient beings who delight in experiencing self-created wonderful objects of desire, and they are rich and sovereign in these self-created wonderful objects of desire, namely, the gods of the pleasure of transformation; this is the second birth of desire. There are sentient beings who delight in experiencing wonderful objects of desire created by others, and they are rich and sovereign in these wonderful objects of desire created by others, namely, the

化自在天，是第三欲生。此中有諸有情者，謂諸有情諦義勝義不可得不可近得、非有非現有，但于諸蘊界處由想等想假言說轉謂為有情、那羅、意生、儒童、命者、生者、養者、士夫、補特伽羅，由斯故說有諸有情樂受現前。諸妙欲境者，謂彼有情恒樂受用藏護積集委寄安置，隨本所生現前欲境。彼于現前諸妙欲境富貴自在轉者，謂彼有情于所受用藏護積集委寄安置，隨本所生現前欲境有勢力得自在隨意受用。謂人全者，顯一切人。天一分者，顯欲界下四天。是第一者，謂隨算數漸次順次相續次第，此居第一。欲生者，謂此于欲界生。複次有諸有情者，謂諸有情諦義勝義不可得，廣說如前。樂受自化諸妙欲境者，謂樂變化天造化增長如是類業，彼由此業隨所愛樂，化作種種男女等事而自娛樂，謂若天女化作天男而自娛樂、若諸天男化作天女而自娛樂。彼于自化諸妙欲境富貴自在轉者，謂樂變化天造作增上如是類業，彼由此業隨所愛樂化作種種男女等事，彼於此事有勢力得自在隨意受用。謂樂變化天者，顯一切樂變化天。是第二者，謂隨算數漸次順次相續次第，此居第二。欲生者，謂此于欲界生。複次有諸有情者，謂諸有情諦義勝義不可得，廣說如前。樂受他化諸妙欲境者，謂他化自在天造作增長如是類業，彼由此業與

【現代漢語翻譯】現代漢語譯本：化自在天（Nirmāṇarati），是第三欲生。此中有諸有情者，是指那些有情，就其真實和勝義而言，是不可得、不可接近的，既非存在也非不存在，只是在諸蘊（skandha）、界（dhātu）、處（āyatana）的基礎上，通過想（saṃjñā）等想的假言說而轉，被認為是『有情』（sattva）、『那羅』（nara，人）、『意生』（manomaya，意所生）、『儒童』（kumāra，童子）、『命者』（jīva，生命）、『生者』（jāta，已生）、『養者』（poṣaka，養育者）、『士夫』（puruṣa，丈夫）、『補特伽羅』（pudgala，個體）。因此說有諸有情樂於享受現前的境界。諸妙欲境者，是指那些有情恒常樂於受用、藏護、積集、委寄、安置，隨其本所生而現前的欲境。他們對於現前諸妙欲境富貴自在轉，是指那些有情對於所受用、藏護、積集、委寄、安置，隨其本所生而現前的欲境，有勢力、得自在、隨意受用。『謂人全者』，顯示一切人。『天一分者』，顯示欲界下四天。『是第一者』，是指隨算數、漸次、順次、相續、次第，此居第一。『欲生者』，是指此天于欲界而生。複次有諸有情者，是指那些有情，就其真實和勝義而言，是不可得，廣說如前。樂受自化諸妙欲境者，是指樂變化天（Nirmāṇarati）造化增長如是類業，他們由此業，隨所愛樂，化作種種男女等事而自娛樂，即若天女化作天男而自娛樂，若諸天男化作天女而自娛樂。他們對於自化諸妙欲境富貴自在轉，是指樂變化天造作增上如是類業，他們由此業，隨所愛樂化作種種男女等事，他們對於此事有勢力、得自在、隨意受用。『謂樂變化天者』，顯示一切樂變化天。『是第二者』，是指隨算數、漸次、順次、相續、次第，此居第二。『欲生者』，是指此天于欲界而生。複次有諸有情者，是指那些有情，就其真實和勝義而言，是不可得，廣說如前。樂受他化諸妙欲境者，是指他化自在天（Paranirmitavasavarti）造作增長如是類業，他們由此業與

【English Translation】 English version: Nirmāṇarati (化自在天), is the third among those born in the desire realm. 'Here, there are sentient beings' refers to those sentient beings who, in terms of ultimate and true meaning, are unattainable and unapproachable, neither existent nor nonexistent, but merely, based on the aggregates (skandha), elements (dhātu), and sense bases (āyatana), through the false designation of perception (saṃjñā) and other perceptions, are considered as 'sentient beings' (sattva), 'nara' (那羅, human), 'manomaya' (意生, mind-born), 'kumāra' (儒童, youth), 'jīva' (命者, life), 'jāta' (生者, born), 'poṣaka' (養者, nourisher), 'puruṣa' (士夫, man), 'pudgala' (補特伽羅, individual). Therefore, it is said that there are sentient beings who delight in experiencing the present. 'The excellent objects of desire' refers to those sentient beings who constantly delight in enjoying, protecting, accumulating, entrusting, and settling, the objects of desire that appear according to their inherent birth. 'They are rich, noble, and freely moving in the present excellent objects of desire' refers to those sentient beings who, regarding what they enjoy, protect, accumulate, entrust, and settle, the objects of desire that appear according to their inherent birth, have power, attain freedom, and enjoy at will. 'Those who are entirely human' indicates all humans. 'A portion of the gods' indicates the lower four heavens of the desire realm. 'The first' refers to, according to calculation, gradual progression, sequential order, continuous succession, and order, this is the first. 'Born in the desire realm' refers to this heaven being born in the desire realm. 'Furthermore, there are sentient beings' refers to those sentient beings who, in terms of ultimate and true meaning, are unattainable, as explained extensively before. 'Delighting in enjoying the excellent objects of desire transformed by themselves' refers to the Nirmāṇarati (樂變化天) gods who create and increase such kinds of actions. Through these actions, according to what they love, they transform various matters such as men and women and entertain themselves, that is, if goddesses transform into gods and entertain themselves, or if gods transform into goddesses and entertain themselves. 'They are rich, noble, and freely moving in the excellent objects of desire transformed by themselves' refers to the Nirmāṇarati gods who create and increase such kinds of actions. Through these actions, according to what they love, they transform various matters such as men and women, and regarding these matters, they have power, attain freedom, and enjoy at will. 'Those who delight in transformation' indicates all the Nirmāṇarati gods. 'The second' refers to, according to calculation, gradual progression, sequential order, continuous succession, and order, this is the second. 'Born in the desire realm' refers to this heaven being born in the desire realm. 'Furthermore, there are sentient beings' refers to those sentient beings who, in terms of ultimate and true meaning, are unattainable, as explained extensively before. 'Delighting in enjoying the excellent objects of desire transformed by others' refers to the Paranirmitavasavarti (他化自在天) gods who create and increase such kinds of actions. Through these actions, they and

諸他化自在天雖同一類身、同一趣、同一生、同一進趣，而有高下勝劣差別。諸下劣天子化作種種色聲香味觸諸妙欲境，令高勝天子于中受用。彼於他化諸妙欲境富貴自在轉者，謂他化自在天造作增長如是類業，彼由此業隨所愛樂，令他下劣天子化作種種色聲香味觸諸妙欲境，彼高勝天子於此欲境有勢力得自在隨意受用。譬如梵天雖同類、同一趣、同一生、同一進趣，而有高下勝劣差別，謂梵眾天下劣、梵輔天高勝，梵輔天下劣、大梵天高勝。他化自在天亦復如是，造作增長如是類業，彼由此業，廣說如前。謂他化自在天者，顯一切他化自在天。是第三者，謂隨算數漸次順次相續次第，此居第三。欲生者，謂此于欲界生。

三樂生者，有諸有情，即如是身，離生喜樂之所滋潤遍滋潤、適悅遍適悅、充滿遍充滿，滋潤乃至遍充滿已安樂而住，謂梵眾天，是第一樂生。有諸有情，即如是身，定生喜樂之所滋潤遍滋潤、適悅遍適悅、充滿遍充滿，滋潤乃至遍充滿已安樂而住，謂極光凈天，是第二樂生。有諸有情，即如是身，離喜之樂之所滋潤遍滋潤、適悅遍適悅、充滿遍充滿，滋潤乃至遍充滿已安樂而住，謂遍凈天，是第三樂生。此中有諸有情者，謂諸有情諦義勝義不可得不可近得非有非現有，但于諸蘊界處，由想等

【現代漢語翻譯】現代漢語譯本諸他化自在天（Paranirmitavasavara，欲界六天之首）雖然屬於同一類身、同一趣（gati，輪迴的去處）、同一生（jati，出生）、同一進趣（進升的途徑），但仍有高下勝劣的差別。一些地位較低的天子會化作種種美妙的色、聲、香、味、觸等欲境，供地位較高、更勝一籌的天子享用。那些在其他天所化現的妙欲境中，享受富貴自在的天人，是因為他化自在天造作增長了這樣的業。他們憑藉此業，隨心所欲地讓地位較低的天子化作種種色、聲、香、味、觸等妙欲境，而那些地位高勝的天子便能在此欲境中，憑藉勢力獲得自在，隨意享用。譬如梵天（Brahma，色界天的總稱）雖然同屬一類、同一趣、同一生、同一進趣，但仍有高下勝劣的差別，例如梵眾天（Brahmakayika）地位較低，梵輔天（Brahmapurohita）地位較高；梵輔天地位較低，大梵天（Mahabrahma）地位較高。他化自在天也是如此，他們造作增長了這樣的業，憑藉此業，詳細的解說如前所述。所謂他化自在天，是指一切他化自在天。這是第三種情況，指的是按照算數的漸次、順次、相續的次第，他化自在天位居第三。所謂欲生，是指此天屬於欲界所生。三樂生是指，有些有情，以這樣的身體，被遠離（粗重）所生的喜樂所滋潤、普遍滋潤、適悅、普遍適悅、充滿、普遍充滿，被滋潤乃至普遍充滿后安樂地居住，指的是梵眾天，這是第一種樂生。有些有情，以這樣的身體，被禪定所生的喜樂所滋潤、普遍滋潤、適悅、普遍適悅、充滿、普遍充滿，被滋潤乃至普遍充滿后安樂地居住，指的是極光凈天（Abhasvara），這是第二種樂生。有些有情，以這樣的身體，被遠離喜（受）的樂所滋潤、普遍滋潤、適悅、普遍適悅、充滿、普遍充滿，被滋潤乃至普遍充滿后安樂地居住，指的是遍凈天（Subhakrtsna），這是第三種樂生。這裡面所說的有情，是指有情在真諦勝義上是不可得、不可近得、非有非現有的，只是在諸蘊（skandha，構成個體的要素）、界（dhatu，構成要素的分類）、處（ayatana，感覺的來源）上，由想等（概念）所建立。

【English Translation】 English version Although the Paranirmitavasavara Devas (the highest of the six desire realm heavens) belong to the same class of beings, the same gati (destination of rebirth), the same jati (birth), and the same means of advancement, there are still differences in rank and superiority. Some lower-ranking devas transform various exquisite objects of sense desire, such as forms, sounds, smells, tastes, and tactile sensations, for the enjoyment of higher-ranking, more superior devas. Those who enjoy wealth and freedom in the delightful sense objects transformed by others, the Paranirmitavasavara Devas, create and increase such karma. By this karma, according to their desires, they cause lower-ranking devas to transform various exquisite objects of sense desire, such as forms, sounds, smells, tastes, and tactile sensations, and the higher-ranking devas, by their power, attain freedom and enjoy these sense objects at will. For example, although the Brahmas (general term for the form realm heavens) belong to the same class, the same gati, the same jati, and the same means of advancement, there are still differences in rank and superiority. The Brahmakayika Devas are lower in rank, and the Brahmapurohita Devas are higher; the Brahmapurohita Devas are lower in rank, and the Mahabrahma Devas are higher. The Paranirmitavasavara Devas are also like this; they create and increase such karma, and the detailed explanation of this karma is as described before. The term 'Paranirmitavasavara Devas' refers to all Paranirmitavasavara Devas. This is the third case, referring to the fact that, according to the gradual, sequential, and continuous order of enumeration, the Paranirmitavasavara Devas are in the third position. The term 'desire-born' refers to the fact that this heaven belongs to the desire realm. The 'three joy-born' refer to some sentient beings who, with such a body, are nourished, universally nourished, delighted, universally delighted, filled, universally filled by the joy born of detachment (from coarseness), and after being nourished and universally filled, dwell in peace. This refers to the Brahmakayika Devas, which is the first joy-born. Some sentient beings, with such a body, are nourished, universally nourished, delighted, universally delighted, filled, universally filled by the joy born of dhyana (meditation), and after being nourished and universally filled, dwell in peace. This refers to the Abhasvara Devas, which is the second joy-born. Some sentient beings, with such a body, are nourished, universally nourished, delighted, universally delighted, filled, universally filled by the joy born of detachment from joy (feeling), and after being nourished and universally filled, dwell in peace. This refers to the Subhakrtsna Devas, which is the third joy-born. The 'sentient beings' mentioned here refer to the fact that sentient beings, in terms of ultimate truth, are unattainable, unapproachable, neither existent nor non-existent, but are merely established on the skandhas (aggregates constituting the individual), dhatus (elements constituting the classification), and ayatanas (sources of sensation) by thought and so on.

想假言說轉，謂為有情、那羅、意生、儒童、命者、生者、養者、士夫、補特伽羅，由斯故說有諸有情。即如是身者，身名為身、身業亦名身、身根亦名身、五有色根亦名身、四大種聚亦名身，今此義中意說四大種聚身，故說即如是身。離生喜樂者，謂初靜慮中所可得樂平等受受所攝，是名離生喜樂。之所滋潤遍滋潤、適悅遍適悅、充滿遍充滿者，謂梵眾天於此離生喜樂隨欲而得無艱無難，即此離生喜樂，起等起、生等生，聚集出現，能令如是四大種聚身，滋潤遍滋潤、適悅遍適悅、充滿遍充滿。滋潤乃至遍充滿已安樂住者，謂彼爾時由離生喜樂，身心無苦惱安樂而住。如世尊于《分別生記經》中說：苾芻當知，如修定者從此處沒生梵眾天，數現受離生喜樂。彼先住此入初靜慮，亦數現受離生喜樂。彼先後所受離生喜樂無異無差別，依定等故。謂先此間于初靜慮若習若修若多所作，後方生彼梵眾天故。二所受離生喜樂品類相似，謂梵眾天者顯初靜慮。梵眾等天是第一者，謂隨算數漸次順次相續次第，此居第一。樂生者，謂此生處長時受安隱樂，離苦樂、樂受樂，故名樂生。複次有諸有情者，謂諸有情諦義勝義不可得，廣說如前。即如是身者，身名為身，乃至廣說。定生喜樂者，謂第二靜慮中所可得樂平等受受所攝，是

【現代漢語翻譯】現代漢語譯本想假言說轉，稱之為有情（Sattva，指眾生）、那羅（Nara，人）、意生（Manomaya，意所化生）、儒童（Kumāra，童子）、命者（Jīvin，有生命者）、生者（Jāta，已出生者）、養者（Poṣaka，養育者）、士夫（Puruṣa，丈夫）、補特伽羅（Pudgala，人），因為這個緣故說有諸有情。就像這個身體，身體名為身，身體的行為也名為身，身體的根也名為身，五種有色根也名為身，四大種的聚合也名為身，現在這個意義中指的是四大種聚合的身，所以說就像這個身體。遠離生所帶來的喜樂，指的是在初禪中所能得到的快樂，平等地感受，被感受所包含，這叫做離生喜樂。所滋潤而普遍滋潤，所適悅而普遍適悅，所充滿而普遍充滿，指的是梵眾天（Brahmakāyika-deva）對於這種離生喜樂，隨心所欲地得到，沒有困難。這種離生喜樂，生起等同於生起，產生等同於產生，聚集出現，能夠讓這樣的四大種聚合的身，滋潤而普遍滋潤，適悅而普遍適悅，充滿而普遍充滿。滋潤乃至普遍充滿后安樂地住著，指的是他們那時因為離生喜樂，身心沒有苦惱，安樂地住著。正如世尊在《分別生記經》中說：『比丘應當知道，像修定的人從這裡去世後生到梵眾天，多次顯現感受離生喜樂。他們先前住在這裡進入初禪，也多次顯現感受離生喜樂。他們先後所感受的離生喜樂沒有不同也沒有差別，因為依靠禪定等等的緣故。』指的是先前在這裡對於初禪如果習、如果修、如果多所作，之後才生到梵眾天。兩種所感受的離生喜樂品類相似，梵眾天顯示的是初禪。梵眾等天是第一，指的是隨著算數、漸次、順次、相續、次第，這裡居於第一。樂生，指的是這個生處長時間地感受安穩的快樂，遠離苦樂、樂受樂，所以叫做樂生。再次，有諸有情，指的是諸有情的諦義、勝義是不可得的，詳細的解說如前。就像這個身體，身體名為身，乃至廣說。定生喜樂，指的是在第二禪中所能得到的快樂，平等地感受，被感受所包含，是

【English Translation】 English version To speak hypothetically, it is referred to as Sattva (sentient being), Nara (man), Manomaya (mind-made), Kumāra (youth), Jīvin (living being), Jāta (born one), Poṣaka (nourisher), Puruṣa (person), Pudgala (individual), and for this reason, it is said that there are sentient beings. Just like this body, the body is called 'body,' the actions of the body are also called 'body,' the faculties of the body are also called 'body,' the five sense organs with form are also called 'body,' and the aggregation of the four great elements is also called 'body.' In this context, it refers to the body composed of the four great elements, hence it is said, 'just like this body.' The joy and pleasure born of detachment refers to the pleasure obtainable in the first Dhyana (meditative absorption), which is included in the feeling of equanimity. This is called joy and pleasure born of detachment. 'That which moistens and pervades, pleases and pervades, fills and pervades' means that the Brahmakāyika-devas (devas of Brahma's group) obtain this joy and pleasure born of detachment as they wish, without difficulty. This joy and pleasure born of detachment, arising and arising equally, being produced and being produced equally, gathering and appearing, can cause such a body composed of the four great elements to be moistened and pervaded, pleased and pervaded, filled and pervaded. 'Having moistened, even pervaded, pleased, even pervaded, filled, even pervaded, they dwell in ease' means that at that time, due to the joy and pleasure born of detachment, they dwell in ease, without suffering of body and mind. As the World-Honored One said in the Distinguishing Birth Records Sutra: 'Bhikkhus, know that those who cultivate Samadhi (concentration), after passing away from here, are born in the Brahmakāyika-deva realm, and repeatedly experience the joy and pleasure born of detachment. They previously dwelt here, entering the first Dhyana, and also repeatedly experienced the joy and pleasure born of detachment. The joy and pleasure born of detachment experienced by them before and after are not different, because they rely on Samadhi, etc.' This means that previously, in this world, if one practices, cultivates, or engages in much activity in the first Dhyana, then one is born in the Brahmakāyika-deva realm. The two kinds of joy and pleasure born of detachment that are experienced are similar in nature. The Brahmakāyika-devas indicate the first Dhyana. The Brahmakāyika-devas, etc., are the first, meaning that according to calculation, gradually, sequentially, continuously, and in order, this realm is the first. 'Born in joy' means that in this place of birth, one experiences peaceful joy for a long time, free from suffering and pleasure, and the pleasure of feeling pleasure, hence it is called 'born in joy.' Furthermore, 'there are sentient beings' means that the ultimate meaning and supreme meaning of sentient beings are unobtainable, as explained in detail before. 'Just like this body,' the body is called 'body,' and so on, as explained in detail. 'Joy and pleasure born of Samadhi' refers to the pleasure obtainable in the second Dhyana, which is included in the feeling of equanimity, and is

名定生喜樂。之所滋潤遍滋潤、適悅遍適悅、充滿遍充滿者，謂極光凈天於此定生喜樂隨欲而得無艱無難，即此定生喜樂起等起、生等生，聚集出現，能令如是四大種聚身，滋潤遍滋潤、適悅遍適悅、充滿遍充滿。滋潤乃至遍充滿已安樂住者，謂彼爾時由定生喜樂，身心無苦惱安樂而住。如世尊于《分別生記經》中說：苾芻當知，如修定者從此處沒生極光凈天，數數現受定生喜樂。彼先住此入第二靜慮，亦數現受定生喜樂。彼先後所受定生喜樂，無異無差別，依定等故。謂先此間于第二靜慮若習若修若多所作，後方生彼極光凈天故，二所受定生喜樂品類相似。謂極光凈天者，顯第二靜慮極光凈等天。是第二者，謂隨算數漸次順次相續次第，此居第二。樂生者，謂此生處長時受安隱樂、離苦樂、樂受樂，故名樂生。複次有諸有情者，謂諸有情諦義勝義不可得，廣說如前。即如是身者，身名為身，乃至廣說。離喜之樂者，謂第三靜慮中所可得樂平等受受所攝，是名離喜之樂。之所滋潤遍滋潤、適悅遍適悅、充滿遍充滿者，謂遍凈天於此離喜之樂隨欲而得無艱無難，即此離喜之樂起等起、生等生，聚集出現，能令如是四大種聚身，滋潤遍滋潤、適悅遍適悅、充滿遍充滿。滋潤乃至遍充滿已安樂住者，謂彼爾時由離喜之樂，身

【現代漢語翻譯】現代漢語譯本由禪定而生的喜樂。這種喜樂能夠滋潤、適悅、充滿全身，指的是極光凈天（Abhasvara, 第二禪天）的天人在禪定中生起的喜樂，他們可以隨心所欲地獲得這種喜樂，毫無困難。這種由禪定而生的喜樂生起、聚集、顯現，能夠使由四大組成的身體得到滋潤、適悅和充滿。在被滋潤、適悅和充滿后，他們便能安樂地居住，因為那時他們憑藉禪定所生的喜樂，身心沒有苦惱，安樂地居住。正如世尊在《分別生記經》中所說：『比丘們應當知道，如同修習禪定的人從這裡去世后，生到極光凈天，經常體驗由禪定而生的喜樂。他們先前住在這裡時，進入第二禪定，也經常體驗由禪定而生的喜樂。他們先後所體驗的由禪定而生的喜樂，沒有不同，沒有差別，因為所依靠的禪定是相同的。』這是說，先前在此世間對於第二禪定如果已經學習、修習、多次實踐，後來才能生到極光凈天，所以兩次所體驗的由禪定而生的喜樂品類相似。所謂極光凈天，是顯示第二禪定中極光凈等的天界。所謂第二，是指按照算數、漸次、順次、相續的次第，此天界居於第二位。所謂樂生，是指此天界眾生長時間享受安穩的快樂、遠離痛苦的快樂、感受快樂，所以稱為樂生。此外，所謂『有諸有情』，是指諸有情的諦義勝義不可得，詳細的解釋如前所述。所謂『即如是身』，『身』名為身，乃至廣說。所謂『離喜之樂』，是指在第三禪定中所能獲得的快樂，屬於平等受受所攝，這稱為離喜之樂。這種離喜之樂能夠滋潤、適悅、充滿全身，指的是遍凈天（Subhakinha, 第三禪天）的天人可以隨心所欲地獲得這種離喜之樂，毫無困難。這種離喜之樂生起、聚集、顯現，能夠使由四大組成的身體得到滋潤、適悅和充滿。在被滋潤、適悅和充滿后，他們便能安樂地居住，因為那時他們憑藉離喜之樂，身心...

【English Translation】 English version Joy and happiness are born from Samadhi (concentration). That which nourishes, pleases, and fills completely refers to the joy and happiness born from Samadhi of the Abhasvara (the Heaven of Radiant Light, the second Dhyana heaven). The beings there can obtain this joy and happiness at will without difficulty. This joy and happiness born from Samadhi arises, gathers, and manifests, enabling the body composed of the four great elements to be nourished, pleased, and completely filled. Having been nourished, pleased, and completely filled, they dwell in happiness, because at that time, relying on the joy and happiness born from Samadhi, their body and mind are without suffering and they dwell in happiness. As the World Honored One said in the 'Distinguishing the Records of Birth Sutra': 'Bhikkhus, you should know that just as those who cultivate Samadhi, after passing away from here, are born in the Abhasvara heaven, constantly experiencing the joy and happiness born from Samadhi. When they previously resided here, entering the second Dhyana, they also constantly experienced the joy and happiness born from Samadhi. The joy and happiness born from Samadhi that they experienced before and after are not different, without distinction, because the Samadhi they rely on is the same.' This means that if one has learned, practiced, and repeatedly cultivated the second Dhyana in this world, they can later be born in the Abhasvara heaven, so the types of joy and happiness born from Samadhi experienced in both places are similar. The so-called Abhasvara heaven refers to the heavens of radiant light and so on in the second Dhyana. The so-called second refers to the fact that this heaven is in the second position according to the order of counting, gradual progression, sequence, and continuity. The so-called 'born of joy' means that the beings in this heaven enjoy stable happiness for a long time, happiness free from suffering, and the experience of happiness, so it is called 'born of joy'. Furthermore, the phrase 'there are sentient beings' refers to the fact that the ultimate meaning and supreme meaning of sentient beings are unattainable, as explained in detail previously. The phrase 'just such a body,' 'body' is called body, and so on, as explained in detail. The 'joyless bliss' refers to the happiness that can be obtained in the third Dhyana, which is included in the equal reception of feeling, and this is called joyless bliss. That which nourishes, pleases, and fills completely refers to the fact that the beings of Subhakinha (the Heaven of Total Purity, the third Dhyana heaven) can obtain this joyless bliss at will without difficulty. This joyless bliss arises, gathers, and manifests, enabling the body composed of the four great elements to be nourished, pleased, and completely filled. Having been nourished, pleased, and completely filled, they dwell in happiness, because at that time, relying on joyless bliss, their body and mind...

心無苦惱安樂而住。如世尊于《分別生記經》中說：苾芻當知，如修定者從此處沒生遍凈天，數數現受離喜之樂。彼先住此入第三靜慮，亦數現受離喜之樂。彼先後所受離喜之樂，無異無差別，依定等故。謂先此間于第三靜慮若習若修若多所作，後方生彼遍凈天故，二所受離喜之樂品類相似。謂遍凈天者，顯第三靜慮遍凈等天。是第二者，謂隨算數漸次順次相續次第，此居第三。樂生者，謂此生處長時受安隱樂、離苦樂、樂受樂，故名樂生。

初三慧者，一、聞所成慧；二、思所成慧；三、修所成慧。聞所成慧云何？答：因聞依聞由聞建立，于彼彼處有勢力得自在正遍通達。其事如何？如有苾芻，或受持素呾纜、或受持毗奈耶、或受持阿毗達磨，或聞親教師說、或聞軌範師說、或聞展轉傳授藏說、或聞隨一如理者說，是名為聞。因此聞依此聞由此聞建立故，于彼彼處有勢力得自在正遍通達，是名聞所成慧。思所成慧云何？答：因思依思由思建立，于彼彼處有勢力得自在正遍通達。其事如何？謂如有一如理思惟書數算印，或隨一一所作事業，是名為思。因此思依此思由此思建立故，于彼彼處有勢力得自在正遍通達，是名思所成慧。修所成慧云何？答：因修依修由修建立，于彼彼處有勢力得自在正遍通達。其事如何

【現代漢語翻譯】現代漢語譯本：內心沒有痛苦煩惱，安穩快樂地生活。正如世尊在《分別生記經》中說：『比丘（Bhiksu，佛教出家男眾），你們應當知道，如果修習禪定的人從這裡去世，轉生到遍凈天（Subhakrtsna，色界第三禪天），多次體驗遠離喜悅的快樂。』他先前住在這裡進入第三禪定，也多次體驗遠離喜悅的快樂。他先後所體驗的遠離喜悅的快樂，沒有不同也沒有差別，因為依靠禪定等原因。也就是說，先前在此世間對於第三禪定如果勤奮練習、修習、多次實踐，之後才能轉生到遍凈天，所以兩次所體驗的遠離喜悅的快樂品類相似。所謂的遍凈天，顯示了第三禪定遍凈等天。所謂第二，是指按照算數的漸次、順次、相續的次第，此天位於第三。所謂樂生，是指此天界眾生長久地享受安穩的快樂、遠離痛苦的快樂、樂受的快樂，所以名為樂生。

最初的三種智慧是：一、聞所成慧；二、思所成慧；三、修所成慧。什麼是聞所成慧？回答：因為聽聞、依靠聽聞、通過聽聞而建立，在各個方面有勢力、獲得自在、正確普遍地通達。具體情況是怎樣的呢？比如有比丘，或者受持《素呾纜》（Sutram，經藏）、或者受持《毗奈耶》（Vinaya，律藏）、或者受持《阿毗達磨》（Abhidharma，論藏），或者聽親教師說、或者聽軌範師說、或者聽輾轉傳授的藏說、或者聽隨順道理的人說，這叫做聽聞。因為聽聞、依靠聽聞、通過聽聞而建立，所以在各個方面有勢力、獲得自在、正確普遍地通達，這叫做聞所成慧。什麼是思所成慧？回答：因為思考、依靠思考、通過思考而建立，在各個方面有勢力、獲得自在、正確普遍地通達。具體情況是怎樣的呢？比如有人如理地思考書寫、算數、印章，或者隨順其中任何一種所做的事業，這叫做思考。因為思考、依靠思考、通過思考而建立，所以在各個方面有勢力、獲得自在、正確普遍地通達，這叫做思所成慧。什麼是修所成慧？回答：因為修行、依靠修行、通過修行而建立，在各個方面有勢力、獲得自在、正確普遍地通達。具體情況是怎樣的呢？

【English Translation】 English version: Abiding in peace and happiness, without suffering or distress in the mind. As the World Honored One said in the 'Distinguishing the Records of Birth' Sutra: 'Bhikshus (Bhiksu, Buddhist monks), you should know that if a practitioner of meditation passes away from here and is reborn in the Subhakrtsna Heaven (Subhakrtsna, the third dhyana heaven in the Form Realm), they repeatedly experience the joy of being free from delight.' He previously dwelt here, entering the third dhyana, and also repeatedly experienced the joy of being free from delight. The joy of being free from delight that he experienced before and after is no different and without distinction, because it relies on meditation and other causes. That is to say, if one diligently practices, cultivates, and repeatedly engages in the third dhyana in this world, then one can be reborn in the Subhakrtsna Heaven, so the types of joy of being free from delight experienced in both instances are similar. The so-called Subhakrtsna Heaven reveals the third dhyana, the Subhakrtsna and other heavens. The so-called second refers to the fact that this heaven is located third in the gradual, sequential, and continuous order of enumeration. The so-called 'born of joy' means that the beings in this realm enjoy stable happiness for a long time, happiness free from suffering, and the happiness of pleasurable sensations, hence it is called 'born of joy.'

The initial three kinds of wisdom are: first, wisdom born of hearing; second, wisdom born of thinking; third, wisdom born of cultivation. What is wisdom born of hearing? The answer is: because of hearing, relying on hearing, established through hearing, one has power, obtains freedom, and correctly and universally understands in various aspects. What is the specific situation? For example, if a Bhikshu upholds the Sutram (Sutram, the Sutra Pitaka), or upholds the Vinaya (Vinaya, the Vinaya Pitaka), or upholds the Abhidharma (Abhidharma, the Abhidharma Pitaka), or hears the preceptor speak, or hears the instructor speak, or hears the transmitted teachings of the Tripitaka, or hears someone who speaks in accordance with reason, this is called hearing. Because of hearing, relying on hearing, established through hearing, one has power, obtains freedom, and correctly and universally understands in various aspects, this is called wisdom born of hearing. What is wisdom born of thinking? The answer is: because of thinking, relying on thinking, established through thinking, one has power, obtains freedom, and correctly and universally understands in various aspects. What is the specific situation? For example, if someone rationally contemplates writing, arithmetic, seals, or any kind of work they do, this is called thinking. Because of thinking, relying on thinking, established through thinking, one has power, obtains freedom, and correctly and universally understands in various aspects, this is called wisdom born of thinking. What is wisdom born of cultivation? The answer is: because of cultivation, relying on cultivation, established through cultivation, one has power, obtains freedom, and correctly and universally understands in various aspects. What is the specific situation?

？謂如有一方便善巧自勤修習諸離染道，由此所修離染道故，離欲惡不善法，有尋有伺離生喜樂入初靜慮具足住，廣說乃至入第四靜慮具足住，是名為修。因此修依此修由此修建立故，于彼彼處有勢力得自在正遍通達，是名修所成慧。有作是說，如此亦是思所成慧。所以者何？唯依佛法不共所修乃可名為修所成慧。今此義中依諸等引所起寂靜慧，皆名修所成慧。

后三慧者，一、學慧；二、無學慧；三、非學非無學慧。學慧云何？答：學作意相應，於法棟擇極棟擇最極棟擇、解了等了近了遍了，機黠通達審察聰睿，覺明慧行毗缽舍那，是名學慧。無學慧云何？答：無學作意相應，於法棟擇，廣說乃至毗缽舍那，是名無學慧。非學非無學慧云何？答：有漏作意相應，於法棟擇，廣說乃至毗缽舍那，是名非學非無學慧。

三根者，一、未知當知根；二、已知根；三、具知根。如《法蘊論》廣說其相。如世尊說：

「學者學諸根，　　恒隨正直道，　常委勤精進，　　守護于自心。　初慧根無間，　　生第二慧根，　若第三慧根，　　解脫位方有。　不動解脫位，　　諸有結永盡，　無漏根圓滿，　　樂止息諸根。　將入永寂滅，　　任持最後身，　降伏諸魔軍，　　證畢竟常樂。」

【現代漢語翻譯】現代漢語譯本：問：如果有人通過方便善巧，自己勤奮地修習各種遠離染污的道路，因為修習這些離染的道路，所以能夠離開慾望、邪惡和不善的法，保持有尋有伺的狀態，體驗由遠離（欲界）而產生的喜悅和快樂，進入並安住于初禪，（一直）到進入並安住于第四禪，這叫做修。因為這種修，依靠這種修，通過這種修而建立，所以在各種情況下能夠有力量，獲得自在，正確而普遍地通達，這叫做修所成慧（xiu suo cheng hui，通過修行獲得的智慧）。有人這樣說，這種智慧也是思所成慧（si suo cheng hui，通過思考獲得的智慧）。為什麼呢？只有依靠佛法獨特而不共的修習，才可以稱為修所成慧。但是在這個意義中，依靠各種等引（deng yin，禪定狀態）所產生的寂靜智慧，都叫做修所成慧。

後面的三種智慧是：一、學慧（xue hui，學習的智慧）；二、無學慧（wu xue hui，無需再學習的智慧）；三、非學非無學慧（fei xue fei wu xue hui，既非學習也非無需學習的智慧）。什麼是學慧？答：與學習的作意（zuo yi，心理活動）相應，對於法進行辨別、極辨別、最極辨別，理解、等同理解、接近理解、普遍理解，具有機敏、通達、審察、聰睿，覺悟、明瞭的智慧行為，毗缽舍那（vipassana，內觀），這叫做學慧。什麼是無學慧？答：與無學的作意相應，對於法進行辨別，（廣說如前）乃至毗缽舍那，這叫做無學慧。什麼是非學非無學慧？答：與有漏的作意相應，對於法進行辨別，（廣說如前）乃至毗缽舍那，這叫做非學非無學慧。

三種根是：一、未知當知根（wei zhi dang zhi gen，還未知道但應當知道的根）；二、已知根（yi zhi gen，已經知道的根）；三、具知根（ju zhi gen，完全知道的根）。如同《法蘊論》（Fa Yun Lun）中詳細說明了它們的相狀。正如世尊所說：

『學習者學習各種根，總是遵循正直的道路，常常委身於勤奮精進，守護自己的內心。最初的慧根（hui gen，智慧之根）無間斷地，產生第二種慧根，如果有了第三種慧根，在解脫的地位才會有。在不動的解脫地位，各種煩惱的結永遠斷盡，無漏的根圓滿，樂於止息各種根。將要進入永遠的寂滅，保持最後的身體，降伏各種魔軍，證得畢竟的常樂。』

【English Translation】 English version: Question: Suppose there is someone who, through skillful means, diligently cultivates various paths of detachment. Because of cultivating these paths of detachment, they are able to leave behind desire, evil, and unwholesome dharmas, maintain a state of having initial and sustained application of thought, experience joy and happiness born of detachment (from the realm of desire), enter and abide in the first dhyana (jhana, meditative state), (and so on) up to entering and abiding in the fourth dhyana. This is called cultivation. Because of this cultivation, relying on this cultivation, and established through this cultivation, they are able to have power in various situations, attain freedom, and correctly and universally understand. This is called wisdom born of cultivation (xiu suo cheng hui). Some say that this wisdom is also wisdom born of thought (si suo cheng hui). Why? Only cultivation that relies on the unique and uncommon practices of the Buddha's teachings can be called wisdom born of cultivation. But in this sense, all tranquil wisdom arising from various samadhis (deng yin, meditative states) is called wisdom born of cultivation.

The latter three types of wisdom are: 1. Wisdom of learning (xue hui); 2. Wisdom of no-more-learning (wu xue hui); 3. Wisdom of neither-learning-nor-no-more-learning (fei xue fei wu xue hui). What is wisdom of learning? Answer: Corresponding to the intention of learning, with regard to dharmas, discriminating, extremely discriminating, most extremely discriminating, understanding, equally understanding, nearly understanding, universally understanding, possessing quickness, thorough understanding, careful examination, intelligence, enlightenment, clear wisdom conduct, vipassana (vipassana), this is called wisdom of learning. What is wisdom of no-more-learning? Answer: Corresponding to the intention of no-more-learning, with regard to dharmas, discriminating, (as described before) up to vipassana, this is called wisdom of no-more-learning. What is wisdom of neither-learning-nor-no-more-learning? Answer: Corresponding to the intention of defilement, with regard to dharmas, discriminating, (as described before) up to vipassana, this is called wisdom of neither-learning-nor-no-more-learning.

The three roots are: 1. Root of the unknown-to-be-known (wei zhi dang zhi gen); 2. Root of knowledge (yi zhi gen); 3. Root of complete knowledge (ju zhi gen). As the Dharmaskandha (Fa Yun Lun) explains their characteristics in detail. As the World-Honored One said:

'The learner learns the various roots, Always follows the upright path, Constantly devotes themselves to diligence and vigor, Guarding their own mind. The initial root of wisdom (hui gen) without interruption, Generates the second root of wisdom, If there is a third root of wisdom, It will only be in the state of liberation. In the immovable state of liberation, All the knots of affliction are forever exhausted, The undefiled root is perfected, Delighting in ceasing the various roots. About to enter eternal extinction, Maintaining the final body, Subduing the various armies of Mara, Attaining ultimate and constant bliss.'

三眼者，一、肉眼；二、天眼；三、聖慧眼。肉眼云何？答：雜骨肉血凈四大種所造眼界、眼處、眼根，是名肉眼。天眼云何？答：不雜骨肉血極凈四大種所造眼界、眼處、眼根，是名天眼。聖慧眼云何？答：諸有學慧及無學慧並一切善非學非無學慧，是名聖慧眼。如世尊說：

「肉眼最為劣，　　天眼名次上，　聖慧眼最勝，　　有三種差別。　諸世間善慧，　　能順趣抉擇，　學無學正知，　　盡生老病死。　大覺天人中，　　名稱最高遠，　亦由慧速證，　　妙覺莊嚴身。」

三仗者，一、聞仗；二、離仗；三、慧仗。聞仗云何？答：多聞、聞持、聞積集者，若所說法初中后善，文義巧妙純一圓滿清白梵行，于如是法具足多聞，憶持所聞言教純熟，專意觀察所聞言教，于諸法義見善通達，是名為聞。因此聞由此聞建立故，能斷不善法、能修諸善法，此名為聞，亦名為仗，亦名聞仗，故名聞仗。離仗云何？答：離欲惡不善法，有尋有伺離生喜樂入初靜慮具足住，廣說乃至入第四靜慮具足住，是名為離。因此離依此離由此離建立故，能斷不善法、能修諸善法，此名為離，亦名為仗，亦名離仗，故名離仗。慧仗云何？答：如實了知此是苦聖諦、此是苦集聖諦、此是苦滅聖諦、此是趣苦滅道聖諦，是

【現代漢語翻譯】現代漢語譯本三種眼，第一種是肉眼；第二種是天眼；第三種是聖慧眼。什麼是肉眼？回答：由混雜的骨、肉、血和清凈的四大種所造的眼界、眼處、眼根，這叫做肉眼。什麼是天眼？回答：不混雜骨、肉、血，由極其清凈的四大種所造的眼界、眼處、眼根，這叫做天眼。什麼是聖慧眼？回答：所有有學（Sekha）的智慧以及無學（Asekha）的智慧，以及一切善的非學非無學的智慧，這叫做聖慧眼。正如世尊所說：『肉眼最為低劣，天眼名聲其次，聖慧眼最為殊勝，這三種眼有差別。世間的各種善慧，能夠順應、趨向和決斷，有學和無學的正知，能夠斷盡生、老、病、死。大覺者在天人之中，名稱最為崇高，也是由於智慧迅速證得，以妙覺來莊嚴自身。』三種依靠，第一種是聞仗；第二種是離仗；第三種是慧仗。什麼是聞仗？回答：對於博學多聞、能夠憶持所聞、積累所聞的人，如果所說的法，初善、中善、后善，文辭和義理巧妙，純一圓滿，清白梵行，對於這樣的法，具足多聞，憶持所聞的言教純熟，專心觀察所聞的言教，對於諸法的義理能夠善巧通達，這叫做聞。因為這個聞，依靠這個聞，通過這個聞的建立，能夠斷除不善法，能夠修習各種善法，這個叫做聞，也叫做依靠，也叫做聞仗，所以叫做聞仗。什麼是離仗？回答：遠離慾望、惡法和不善法，有尋有伺，由遠離而生喜樂，進入初禪並具足安住，廣泛地說，乃至進入第四禪並具足安住，這叫做離。因為這個離，依靠這個離，通過這個離的建立，能夠斷除不善法，能夠修習各種善法，這個叫做離，也叫做依靠，也叫做離仗，所以叫做離仗。什麼是慧仗？回答：如實了知這是苦聖諦（Dukkha Satya），這是苦集聖諦（Dukkha Samudaya Satya），這是苦滅聖諦（Dukkha Nirodha Satya），這是趣向苦滅之道聖諦（Dukkha Nirodha Gamini Patipada Satya），這是

【English Translation】 English version The three eyes are: first, the physical eye; second, the divine eye; and third, the sacred wisdom eye. What is the physical eye? Answer: The eye realm, eye base, and eye faculty made of mixed bones, flesh, blood, and the pure four great elements are called the physical eye. What is the divine eye? Answer: The eye realm, eye base, and eye faculty made of extremely pure four great elements, without the mixture of bones, flesh, and blood, are called the divine eye. What is the sacred wisdom eye? Answer: All the wisdom of those who are still learning (Sekha) and the wisdom of those who have completed their learning (Asekha), as well as all good wisdom that is neither learning nor non-learning, are called the sacred wisdom eye. As the World-Honored One said: 'The physical eye is the most inferior, the divine eye is next in rank, the sacred wisdom eye is the most supreme; these three eyes have distinctions. All the good wisdom in the world can accord with, move towards, and decide; the right knowledge of those who are still learning and those who have completed their learning can exhaust birth, old age, sickness, and death. The Greatly Awakened One, among gods and humans, has the most supreme name, also because of the swift attainment through wisdom, adorning the body with wonderful enlightenment.' The three supports are: first, the support of learning; second, the support of detachment; and third, the support of wisdom. What is the support of learning? Answer: For those who are learned, who can retain what they have heard, and who accumulate what they have heard, if the Dharma they speak is good in the beginning, good in the middle, and good in the end, with skillful words and meanings, pure, complete, and a pure Brahma-faring, for such a Dharma, being fully learned, retaining the heard teachings purely, focusing on observing the heard teachings, and being able to skillfully understand the meanings of all Dharmas, this is called learning. Because of this learning, relying on this learning, and through the establishment of this learning, one can cut off unwholesome Dharmas and cultivate all wholesome Dharmas; this is called learning, also called support, also called the support of learning, therefore it is called the support of learning. What is the support of detachment? Answer: Detaching from desires, evil, and unwholesome Dharmas, with initial application and sustained application, joy and happiness born of detachment, entering and abiding in the first dhyana completely, broadly speaking, up to entering and abiding in the fourth dhyana completely, this is called detachment. Because of this detachment, relying on this detachment, and through the establishment of this detachment, one can cut off unwholesome Dharmas and cultivate all wholesome Dharmas; this is called detachment, also called support, also called the support of detachment, therefore it is called the support of detachment. What is the support of wisdom? Answer: Truly knowing that this is the Noble Truth of Suffering (Dukkha Satya), this is the Noble Truth of the Arising of Suffering (Dukkha Samudaya Satya), this is the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), this is the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya), this is

名為慧。因此慧依此慧由此慧建立故，能斷不善法、能修諸善法，此名為慧，亦名為仗，亦名慧仗，故名慧仗。如世尊說：

「聞仗最為劣，　　離仗名次上，　慧仗最為勝，　　精進力具足。　具念樂靜定，　　知世間生滅，　於一切解勝，　　至世邊彼岸。」

第五嗢柁南曰：

五三法有十，　　謂學修住定，　導凈默增上，　　無上明各三。

有三學、三修、三住、三定、三示導、三清凈、三寂默、三增上、三無上、三明。

三學者，一、增上戒學；二、增上心學；三、增上慧學。增上戒學云何？答：安住具戒、守護別解脫律儀，軌則所行悉皆具足，于微小罪見大怖畏，受學學處，是名增上戒學。增上心學云何？答：離欲惡不善法，有尋有伺離生喜樂入初靜慮具足住，廣說乃至入第四靜慮具足住，是名增上心學。增上慧學云何？答：如實了知此是苦聖諦、此是苦集聖諦、此是苦滅聖諦、此是趣苦滅道聖諦，是名增上慧學。如世尊說：

「苾芻具三學，　　樂修如理行，　增上戒心慧，　　恒相續現行。　具精進勢力，　　及明盛靜慮，　常守護諸根，　　勤行不放逸。　如晝夜亦然，　　如夜晝亦爾，　如前後亦爾，　　如后前亦然。　如下上亦然，　　如上

【現代漢語翻譯】現代漢語譯本：名為慧（Prajna，智慧）。因此，智慧依仗此智慧，由此智慧建立，所以能斷除不善之法，能修習各種善法，這被稱為智慧，也稱為依仗，也名為智慧依仗，所以名為智慧依仗。如世尊（Bhagavan，佛）所說：『聞所依仗最為下劣，離開依仗名為其次，智慧依仗最為殊勝，精進力量具足。具備正念，喜好寂靜禪定，了知世間生滅，對於一切解脫殊勝，到達世間的彼岸。』第五嗢柁南（Udana，總說）說：五種三法共有十種，即是學、修、住、定、示導、清凈、寂默、增上、無上、明，各有三種。有三種學、三種修、三種住、三種定、三種示導、三種清凈、三種寂默、三種增上、三種無上、三種明。三種學是：一、增上戒學（Adhisila-siksa，卓越的戒律學習）；二、增上心學（Adhicitta-siksa，卓越的心性學習）；三、增上慧學（Adhiprajna-siksa，卓越的智慧學習）。增上戒學是什麼？回答：安住于具足戒律，守護別解脫律儀（Pratimoksa，戒律），行為舉止都完全符合軌則，對於微小的罪過也視為巨大的恐怖，接受並學習學處（Siksa-pada，戒條），這稱為增上戒學。增上心學是什麼？回答：遠離慾望、惡念和不善之法，在有尋有伺（Vitarka-vicara，尋伺）的狀態下，從遠離（惡法）而生起喜樂，進入並安住于初禪（Prathama-dhyana，第一禪），詳細地說，乃至進入並安住于第四禪（Caturtha-dhyana，第四禪），這稱為增上心學。增上慧學是什麼？回答：如實了知這是苦聖諦（Duhkha-satya，苦諦），這是苦集聖諦（Duhkha-samudaya-satya，苦集諦），這是苦滅聖諦（Duhkha-nirodha-satya，苦滅諦），這是趣向苦滅之道聖諦（Duhkha-nirodha-marga-satya，苦滅道諦），這稱為增上慧學。如世尊所說：『比丘（Bhikkhu，出家人）具足三種學，樂於修習如理之行，增上戒、心、慧，恒常相續地現行。具足精進勢力，以及明盛的靜慮（Samatha-vipassana，止觀），常常守護諸根，勤奮修行不放逸。如晝夜一樣，如夜晝也一樣，如前後一樣，如后前也一樣，如下上一樣，如上…』

【English Translation】 English version: It is called Prajna (wisdom). Therefore, because of this wisdom, relying on this wisdom, and established by this wisdom, one can cut off unwholesome dharmas and cultivate all wholesome dharmas. This is called wisdom, also called reliance, also named wisdom reliance, hence the name wisdom reliance. As the Bhagavan (Buddha) said: 『Reliance on hearing is the most inferior, being apart from reliance is named next superior, wisdom reliance is the most excellent, complete with diligent strength. Possessing mindfulness, delighting in tranquil concentration, knowing the arising and ceasing of the world, surpassing all liberation, reaching the shore of the world.』 The fifth Udana (summary) says: There are ten kinds of five sets of three dharmas, namely learning, practice, abiding, concentration, guidance, purification, silence, enhancement, unsurpassed, and illumination, each having three. There are three learnings, three practices, three abidings, three concentrations, three guidances, three purifications, three silences, three enhancements, three unsurpassed, and three illuminations. The three learnings are: one, Adhisila-siksa (superior discipline learning); two, Adhicitta-siksa (superior mind learning); three, Adhiprajna-siksa (superior wisdom learning). What is Adhisila-siksa? Answer: Abiding in complete precepts, guarding the Pratimoksa (code of monastic discipline), all conduct is fully in accordance with the rules, seeing great fear in the smallest offenses, receiving and learning the Siksa-pada (precepts), this is called Adhisila-siksa. What is Adhicitta-siksa? Answer: Separating from desire, evil, and unwholesome dharmas, with Vitarka-vicara (initial and sustained thought), joy and happiness arise from separation (from evil), entering and abiding in the Prathama-dhyana (first dhyana), extensively speaking, up to entering and abiding in the Caturtha-dhyana (fourth dhyana), this is called Adhicitta-siksa. What is Adhiprajna-siksa? Answer: Truly knowing that this is Duhkha-satya (the noble truth of suffering), this is Duhkha-samudaya-satya (the noble truth of the origin of suffering), this is Duhkha-nirodha-satya (the noble truth of the cessation of suffering), this is Duhkha-nirodha-marga-satya (the noble truth of the path to the cessation of suffering), this is called Adhiprajna-siksa. As the Bhagavan said: 『A Bhikkhu (monk) possessing the three learnings, delights in practicing according to the Dharma, superior discipline, mind, and wisdom, constantly and continuously manifesting. Possessing diligent strength, and bright and flourishing Samatha-vipassana (tranquility and insight), constantly guarding the senses, diligently practicing without negligence. Like day and night, like night and day, like before and after, like after and before, like below and above, like above…』

下亦爾，　勝伏諸方所，　　由不放逸定。　說此為學跡，　　不放逸而住，　由能了能捨，　　故得心解脫。　世說為等覺，　　雄猛至行邊，　明行俱圓滿，　　恒住無忘失。　命根不相續，　　愛盡解脫故，　如燈火涅槃，　　究竟心解脫。」

三修者，一、修戒；二、修定；三、修慧。修戒云何？答：于諸善戒親近數習，殷重無間勤修不捨，是名修戒。修定云何？答：于諸善定親近數習，殷重無間勤修不捨，是名修定。修慧云何？答：于諸善慧親近數習，殷重無間勤修不捨，是名修慧。如世尊說：

「善修戒定慧，　　至極究竟者，　已永盡諸有，　　無垢亦無憂。　于著得解脫，　　具利慧深定，　超眾魔境界，　　遍照如日輪。」

說一切有部集異門足論卷第五大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第六

尊者舍利子說

三藏法師玄奘奉　詔譯

三法品第四之餘

三住者，一、天住；二、梵住；三、聖住。天住云何？答：謂四靜慮。何等為四？謂離欲惡不善法，有尋有伺離生喜樂入初靜慮具足住，廣說乃至入第四靜慮具足住。如世尊為吠那補梨婆羅門說：梵志當知，若時我於世間

【現代漢語翻譯】現代漢語譯本下亦爾（xia yi er）：　　勝伏諸方所，　　由不放逸定。　　說此為學跡，　　不放逸而住，　　由能了能捨，　　故得心解脫。　　世說為等覺，　　雄猛至行邊，　　明行俱圓滿，　　恒住無忘失。　　命根不相續，　　愛盡解脫故，　　如燈火涅槃（nie pan），　　究竟心解脫。』

三修者，一、修戒；二、修定；三、修慧（hui）。修戒云何？答：于諸善戒親近數習，殷重無間勤修不捨，是名修戒。修定云何？答：于諸善定親近數習，殷重無間勤修不捨，是名修定。修慧云何？答：于諸善慧親近數習，殷重無間勤修不捨，是名修慧。如世尊說：

『善修戒定慧，　　至極究竟者，　　已永盡諸有，　　無垢亦無憂。　　于著得解脫，　　具利慧深定，　　超眾魔境界，　　遍照如日輪。』

說一切有部集異門足論卷第五大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第六

尊者舍利子（舍利子）說

三藏法師玄奘（玄奘）奉　詔譯

三法品第四之餘

三住者，一、天住；二、梵住；三、聖住。天住云何？答：謂四靜慮。何等為四？謂離欲惡不善法，有尋有伺離生喜樂入初靜慮具足住，廣說乃至入第四靜慮具足住。如世尊為吠那補梨婆羅門（吠那補梨婆羅門）說：梵志當知，若時我於世間

【English Translation】 English version Xia Yi Er: 　　Conquering all directions, 　　Through unwavering concentration. 　　This is said to be the path of learning, 　　Dwelling in non-negligence, 　　Through understanding and relinquishing, 　　Thus attaining liberation of mind. 　　The world speaks of perfect enlightenment, 　　Heroic and reaching the end of practice, 　　Wisdom and conduct both complete, 　　Constantly dwelling without forgetfulness. 　　The root of life does not continue, 　　Because love is exhausted and liberation is attained, 　　Like a lamp's fire entering Nirvana (Nirvana), 　　Ultimately, the mind is liberated.』

The three trainings are: first, training in morality; second, training in concentration; third, training in wisdom (hui). What is training in morality? The answer is: to diligently and repeatedly practice all good precepts, earnestly, continuously, and without abandoning them, this is called training in morality. What is training in concentration? The answer is: to diligently and repeatedly practice all good concentrations, earnestly, continuously, and without abandoning them, this is called training in concentration. What is training in wisdom? The answer is: to diligently and repeatedly practice all good wisdoms, earnestly, continuously, and without abandoning them, this is called training in wisdom. As the World Honored One said:

『Well trained in morality, concentration, and wisdom, 　　Reaching the ultimate end, 　　Having forever exhausted all existences, 　　Without defilement and without sorrow. 　　Liberated from attachments, 　　Possessing beneficial wisdom and profound concentration, 　　Transcending the realm of all demons, 　　Shining everywhere like the sun.』

Collected Expositions of All Existing Schools, Volume 5 Taisho Tripitaka Volume 26, No. 1536 Abhidharma Sangiti-paryaya-pada-sastra

Abhidharma Sangiti-paryaya-pada-sastra, Volume 6

Spoken by the Venerable Sariputra (Sariputra)

Tripitaka Master Xuanzang (Xuanzang), by imperial decree, translated

Section on the Three Dharmas, Fourth [Chapter], Remainder

The three abodes are: first, the heavenly abode; second, the Brahma abode; third, the noble abode. What is the heavenly abode? The answer is: the four dhyanas. What are the four? They are: separating from desires, evil, and unwholesome dharmas, with initial thought and sustained thought, born of detachment, joy and pleasure, entering and abiding in the first dhyana completely; broadly speaking, up to entering and abiding in the fourth dhyana completely. As the World Honored One said to the Vena-puli Brahmin (Vena-puli Brahmin): 'Brahmin, know that when I, in the world,'

四靜慮中隨為一靜慮故行，爾時我為天住而行。若時我於世間四靜慮中隨為一靜慮故住或坐或臥，爾時我為天住而住或坐或臥。如是世間四靜慮中，隨於一靜慮親近數習，殷重無間勤修不捨，是名天住。梵住云何？答：謂四無量。何等為四？謂慈悲喜捨。如世尊為吠那補梨婆羅門說：梵志當知，若時我於四無量中隨為一無量故行，爾時我為梵住而行。若時我於四無量中隨為一無量故住或坐或臥，爾時我為梵住而住或坐或臥。如是四無量中隨於一無量親近數習，殷重無間勤修不捨，是名梵住。聖住云何？答：謂四念住、四正斷、四神足、五根、五力、七等覺支、八聖道支。如世尊為吠那補梨婆羅門說：梵志當知，若時我于出離遠離所生善法中隨為一出離遠離所生善法故行，爾時我為聖住而行。若時我于出離遠離所生善法中隨為一出離遠離所生善法故住或坐或臥，爾時我為聖住而住或坐或臥。如是出離遠離所生善法中，隨於一出離遠離所生善法親近數習，殷重無間勤修不捨，是名聖住。

三定者，一、有尋有伺三摩地；二、無尋唯伺三摩地；三、無尋無伺三摩地。云何有尋有伺三摩地？答：若三摩地尋俱伺俱、尋等起伺等起、尋相應伺相應，依尋伺轉心住等住，廣說乃至心一境性，是名有尋有伺三摩地。云何無尋唯

【現代漢語翻譯】現代漢語譯本：四靜慮（catasso jhānāni，四種禪定）中隨修習其中一種靜慮而行時，那時我就是在天住（deva-vihāra，天人的住處）中而行。如果我在世間的四靜慮中，隨修習其中一種靜慮而住、或坐、或臥時，那時我就是在天住中而住、或坐、或臥。像這樣，在世間的四靜慮中，隨於一種靜慮親近、屢次修習、殷重、無間斷地勤奮修習而不捨棄，這叫做天住。梵住（brahma-vihāra，梵天的住處）是什麼呢？回答：是指四無量心（catasso appamaññāyo，四種無限的心理狀態）。哪四種呢？是指慈（mettā，愿一切眾生快樂）、悲（karuṇā，愿一切眾生脫離痛苦）、喜（muditā，對眾生的快樂感到歡喜）、舍（upekkhā，對一切眾生保持平等心）。例如世尊為吠那補梨（Venāgapura）的婆羅門（brāhmaṇa）說：『婆羅門，你應該知道，如果我於四無量心中隨修習其中一種無量心而行時，那時我就是在梵住中而行。如果我於四無量心中隨修習其中一種無量心而住、或坐、或臥時，那時我就是在梵住中而住、或坐、或臥。像這樣，在四無量心中，隨於一種無量心親近、屢次修習、殷重、無間斷地勤奮修習而不捨棄，這叫做梵住。』聖住（ariya-vihāra，聖者的住處）是什麼呢？回答：是指四念住（cattāro satipaṭṭhānā，四種正念的建立）、四正斷（cattāro sammappadhānā，四種正確的努力）、四神足（cattāro iddhipādā，四種成就的途徑）、五根（pañcaindriyāni，五種控制能力）、五力（pañca balāni，五種力量）、七等覺支（satta bojjhaṅgā，七種覺悟的因素）、八聖道支（ariya aṭṭhaṅgika magga，八種神聖的道路因素）。例如世尊為吠那補梨的婆羅門說：『婆羅門，你應該知道，如果我于出離（nekkhamma，出離世俗）和遠離（viveka，遠離煩惱）所生的善法中，隨修習其中一種出離和遠離所生的善法而行時，那時我就是在聖住中而行。如果我于出離和遠離所生的善法中，隨修習其中一種出離和遠離所生的善法而住、或坐、或臥時，那時我就是在聖住中而住、或坐、或臥。像這樣，在出離和遠離所生的善法中，隨於一種出離和遠離所生的善法親近、屢次修習、殷重、無間斷地勤奮修習而不捨棄，這叫做聖住。』三種禪定是：一、有尋有伺三摩地（savitakka savicāra samādhi，有尋和有伺的禪定）；二、無尋唯伺三摩地（avitakka vicāramatta samādhi，無尋但有伺的禪定）；三、無尋無伺三摩地（avitakka avicāra samādhi，無尋也無伺的禪定）。什麼是有尋有伺三摩地呢？回答：如果三摩地與尋（vitakka，粗略的思考）和伺（vicāra，細緻的思考）同時存在，尋等生起伺等生起，尋相應伺相應，依靠尋伺而轉，心住立等住立，廣而言之乃至心一境性（ekaggatā，專注一境），這叫做有尋有伺三摩地。什麼是無尋唯伺三摩地呢？

【English Translation】 English version: When I was practicing one of the four jhānas (catasso jhānāni, the four meditative absorptions), I was walking in the deva-vihāra (heavenly abode, the dwelling of the gods). When I was dwelling, sitting, or lying down in one of the four jhānas in the world, I was dwelling, sitting, or lying down in the deva-vihāra. Thus, in the four jhānas of the world, if one cultivates, frequently practices, earnestly, continuously, and diligently without abandoning one of the jhānas, this is called deva-vihāra. What is brahma-vihāra (divine abidings, the dwelling of Brahma)? Answer: It refers to the four immeasurables (catasso appamaññāyo, the four limitless mental states). What are the four? They are mettā (loving-kindness, wishing all beings well), karuṇā (compassion, wishing all beings free from suffering), muditā (sympathetic joy, rejoicing in the happiness of others), and upekkhā (equanimity, maintaining impartiality towards all beings). For example, the Blessed One said to the brāhmaṇa (brahmin) of Venāgapura (Venāgapura): 'Brāhmaṇa, you should know that when I was practicing one of the four immeasurables, I was walking in the brahma-vihāra. When I was dwelling, sitting, or lying down in one of the four immeasurables, I was dwelling, sitting, or lying down in the brahma-vihāra. Thus, in the four immeasurables, if one cultivates, frequently practices, earnestly, continuously, and diligently without abandoning one of the immeasurables, this is called brahma-vihāra.' What is ariya-vihāra (noble abidings, the dwelling of the noble ones)? Answer: It refers to the four satipaṭṭhānas (foundations of mindfulness, the four establishments of mindfulness), the four sammappadhānas (right efforts, the four right exertions), the four iddhipādās (bases of power, the four roads to accomplishment), the five indriyas (faculties, the five controlling faculties), the five balas (powers, the five strengths), the seven bojjhaṅgas (factors of enlightenment, the seven factors of awakening), and the ariya aṭṭhaṅgika magga (noble eightfold path, the eight factors of the noble path). For example, the Blessed One said to the brāhmaṇa of Venāgapura: 'Brāhmaṇa, you should know that when I was practicing one of the wholesome qualities born of nekkhamma (renunciation, detachment) and viveka (seclusion, isolation), I was walking in the ariya-vihāra. When I was dwelling, sitting, or lying down in one of the wholesome qualities born of renunciation and seclusion, I was dwelling, sitting, or lying down in the ariya-vihāra. Thus, in the wholesome qualities born of renunciation and seclusion, if one cultivates, frequently practices, earnestly, continuously, and diligently without abandoning one of the wholesome qualities born of renunciation and seclusion, this is called ariya-vihāra.' The three samādhis (states of concentration) are: 1. Savitakka savicāra samādhi (samādhi with initial and sustained thought, concentration with initial and sustained application); 2. Avitakka vicāramatta samādhi (samādhi without initial thought, but with sustained thought only, concentration with sustained application only); 3. Avitakka avicāra samādhi (samādhi without initial and sustained thought, concentration without initial and sustained application). What is savitakka savicāra samādhi? Answer: If samādhi exists with vitakka (initial thought, applied thought) and vicāra (sustained thought, sustained thought), vitakka arises, vicāra arises, vitakka is associated, vicāra is associated, relying on vitakka and vicāra, the mind dwells and remains, broadly speaking, up to the mind being one-pointed (ekaggatā, one-pointedness of mind), this is called savitakka savicāra samādhi. What is avitakka vicāramatta samādhi?

伺三摩地？答：若三摩地非尋俱唯伺俱、非尋等起唯伺等起、尋不相應唯伺相應，尋已止息唯依伺轉心住等住，廣說乃至心一境性，是名無尋唯伺三摩地。云何無尋無伺三摩地？答：若三摩地非尋俱非伺俱、非尋等起非伺等起、尋不相應伺不相應，若尋若伺俱已止息心住等住，廣說乃至心一境性，是名無尋無伺三摩地。

三示導者，一、神變示導；二、記心示導；三、教誡示導。神變示導者，云何神變、云何示導而說神變示導耶？答：神變者，謂諸神變，現神變、已神變、當神變，謂諸所有變一為多變多為一、或顯或隱、若知若見各別領受、墻壁山巖崖岸等障身過無礙，如是廣說乃至梵世身自在轉，是名神變。示導者，謂有苾芻雖于多種神變境界各別領受，若不令他知見，但名神變自在，不名示導。若有苾芻能于多種神變境界各別領受，亦能令他知見，名神變自在亦名示導。是故所說神變示導，要能令他見等見、了等了，調伏隨順，乃名神變亦名示導，由此說名神變示導。記心示導者，云何記心、云何示導而說記心示導耶？答：記心者，如世尊說：苾芻當知，謂有一類，或由占相或由言說隨記他心，彼意如此、彼意如是、彼意轉變；或隨記過去、或隨記未來、或隨記現在，或隨記久所作、或隨記久所說；或隨記

【現代漢語翻譯】現代漢語譯本什麼是唯伺三摩地？回答：如果三摩地不是與尋俱起，而是僅僅與伺俱起；不是由尋等起，而是僅僅由伺等起；與尋不相應，而是僅僅與伺相應；尋已經止息，僅僅依靠伺而轉，心安住、平等安住，廣泛地說乃至心一境性，這稱為無尋唯伺三摩地。什麼是無尋無伺三摩地？回答：如果三摩地不是與尋俱起，也不是與伺俱起；不是由尋等起，也不是由伺等起；與尋不相應，與伺也不相應；尋和伺都已經止息，心安住、平等安住，廣泛地說乃至心一境性，這稱為無尋無伺三摩地。

三種示導：一、神變示導；二、記心示導；三、教誡示導。什麼是神變示導？什麼是神變，什麼是示導，才稱為神變示導呢？回答：神變，指的是各種神變，顯現神變、已經顯現神變、將要顯現神變，也就是將一變成多，將多變成一，或者顯現或者隱藏，如果知道或者看到各自領受，身體穿過墻壁、山巖、崖岸等障礙而沒有阻礙，像這樣廣泛地說乃至在梵世身體自在運轉，這稱為神變。示導，指的是如果有比丘雖然對於多種神變境界各自領受，如果不讓其他人知道看到，只能稱為神變自在，不能稱為示導。如果有比丘能夠對於多種神變境界各自領受，也能讓其他人知道看到，稱為神變自在，也稱為示導。因此所說的神變示導，必須要能讓他人見到等同於見到，瞭解等同於瞭解，調伏隨順，才能稱為神變，也才能稱為示導，因此稱為神變示導。什麼是記心示導？什麼是記心，什麼是示導，才稱為記心示導呢？回答：記心，就像世尊所說：比丘應當知道，有一種人，或者通過占卜相術，或者通過言語，來推測他人的心意，『他的想法是這樣』、『他的想法是那樣』、『他的想法轉變了』；或者推測過去的事情，或者推測未來的事情，或者推測現在的事情，或者推測很久以前做的事情，或者推測很久以前說的話；或者推測

【English Translation】 English version What is Samadhi with only Vicara (investigation)? The answer is: If a Samadhi is not accompanied by Vitarka (initial application of thought), but only accompanied by Vicara; not arising from Vitarka, but only arising from Vicara; not corresponding to Vitarka, but only corresponding to Vicara; when Vitarka has ceased, and the mind dwells and abides solely relying on Vicara, broadly speaking, up to the mind being one-pointed, this is called Samadhi without Vitarka but only with Vicara. What is Samadhi without Vitarka and Vicara? The answer is: If a Samadhi is neither accompanied by Vitarka nor by Vicara; neither arising from Vitarka nor from Vicara; neither corresponding to Vitarka nor corresponding to Vicara; when both Vitarka and Vicara have ceased, and the mind dwells and abides, broadly speaking, up to the mind being one-pointed, this is called Samadhi without Vitarka and Vicara.

The three types of guidance are: 1. Guidance through miraculous transformation (神通示導 – Shéntōng shì dǎo); 2. Guidance through knowing others' minds (記心示導 – Jì xīn shì dǎo); 3. Guidance through instruction (教誡示導 – Jiàojiè shì dǎo). What is guidance through miraculous transformation? What is miraculous transformation, and what is guidance, that it is called guidance through miraculous transformation? The answer is: Miraculous transformation refers to various miraculous transformations, manifesting miraculous transformations, having manifested miraculous transformations, about to manifest miraculous transformations, that is, transforming one into many, transforming many into one, either appearing or disappearing, if knowing or seeing each separately receiving, the body passing through obstacles such as walls, mountains, cliffs, and banks without hindrance, like this broadly speaking up to freely transforming the body in the Brahma world, this is called miraculous transformation. Guidance refers to if there are Bhikshus (苾芻 – Buddhist monks) who, although separately receive various realms of miraculous transformation, if they do not let others know and see, it is only called freedom of miraculous transformation, not called guidance. If there are Bhikshus who are able to separately receive various realms of miraculous transformation, and also able to let others know and see, it is called freedom of miraculous transformation, and also called guidance. Therefore, the so-called guidance through miraculous transformation, must be able to let others see as seeing, understand as understanding, subdue and comply, then it can be called miraculous transformation, and then it can be called guidance, therefore it is called guidance through miraculous transformation. What is guidance through knowing others' minds? What is knowing others' minds, and what is guidance, that it is called guidance through knowing others' minds? The answer is: Knowing others' minds, as the World Honored One (世尊 – Shìzūn) said: Bhikshus should know, there is a type of person, either through divination or through speech, to infer the minds of others, 'his thought is like this', 'his thought is like that', 'his thought has changed'; or inferring past events, or inferring future events, or inferring present events, or inferring things done long ago, or inferring words spoken long ago; or inferring

少，謂隨記心；或隨記多，謂隨記心所法。諸所隨記，一切如實非不如實。或有一類，不由占相不由言說隨記他心，然由天神或由非人，聞彼聲故隨記他心，彼意如此、彼意如是、彼意轉變，廣說如前。或有一類，不由天神不由非人，聞彼聲故隨記他心，然由內心知他有情心所尋伺，隨記他心，彼意如此、彼意如是、彼意轉變，廣說如前。復有一類，不由內心，知他有情心所尋伺，隨記他心，然由現見他有情住無尋無伺三摩地，見已念言：如是具壽，無尋無伺意行微妙；如是具壽從此定出，當起如此如此尋伺。諸所隨記，一切如實非不如實。如是具壽從此定出，當起如是如是尋伺。諸所隨記，一切如實非不如實。是名記心。示導者，謂有苾芻，雖由占相或由言說隨記他心，廣說乃至如是具壽從此定出，當起如是如是尋伺。諸所隨記，一切如實非不如實。若不令他知見，但名記心自在，不名示導。若有苾芻，或由占相或由言說隨記他心，廣說乃至如是具壽從此定出，當起如是如是尋伺。諸所隨記，一切如實非不如實，亦能令他知見，名記心自在亦名示導。是故所說記心示導，要能令他見等見、了等了、調伏隨順，乃名記心亦名示導，由此說名記心示導。教誡示導者，云何教誡、云何示導而說教誡示導耶？答：教誡者如世

【現代漢語翻譯】現代漢語譯本少，指的是隨念他人之心；或者隨念很多，指的是隨念他人之心所法（citta-samprayukta-dharma，與心相應的心理現象）。所有隨唸到的，一切都是如實不虛假的。或者有一類人，不通過占卜相術，也不通過言語表達來隨念他人的心，而是通過天神或者非人（amanussa，非人類眾生），聽到他們的聲音來隨念他人的心，知道『他的想法是這樣』、『他的想法是那樣』、『他的想法轉變了』，詳細的說法如前所述。或者有一類人，不通過天神，也不通過非人聽到他們的聲音來隨念他人的心，而是通過內心瞭解其他有情（sattva，眾生）心中所產生的尋（vitarka，粗略的思考）和伺（vicara，細緻的思考），來隨念他人的心，知道『他的想法是這樣』、『他的想法是那樣』、『他的想法轉變了』，詳細的說法如前所述。又有一類人，不通過內心瞭解其他有情心中所產生的尋和伺，來隨念他人的心，而是通過親眼見到其他有情安住在無尋無伺三摩地（avitarka-avicara-samadhi，沒有粗細思考的禪定狀態）中，見到之後心想：『這位具壽（ayushman，對年長者的尊稱），沒有尋和伺的意行非常微妙』；『這位具壽從此定中出來，將會生起如此如此的尋伺』。所有隨唸到的，一切都是如實不虛假的。這位具壽從此定中出來，將會生起如此如此的尋伺。所有隨唸到的，一切都是如實不虛假的。這叫做記心（citta-jnana，知曉他人心念）。示導者，指的是有比丘（bhiksu，出家男子），雖然通過占卜相術或者通過言語表達來隨念他心，詳細的說法乃至『這位具壽從此定中出來，將會生起如此如此的尋伺』。所有隨唸到的，一切都是如實不虛假的。如果不能讓其他人知曉和看見，只能叫做記心自在，不能叫做示導。如果有比丘，或者通過占卜相術或者通過言語表達來隨念他心，詳細的說法乃至『這位具壽從此定中出來，將會生起如此如此的尋伺』。所有隨唸到的，一切都是如實不虛假的，並且也能讓其他人知曉和看見，就叫做記心自在，也叫做示導。因此，所說的記心示導，必須要能夠讓其他人見到正確的見解、瞭解正確的瞭解、調伏和隨順，才能叫做記心，也叫做示導，因此才被稱為記心示導。教誡示導者，什麼是教誡，什麼是示導，才被稱為教誡示導呢？回答：教誡就像世間...

【English Translation】 English version 『Little』 refers to the mind that is recollected; or 『much』 refers to the mental factors associated with the mind that are recollected (citta-samprayukta-dharma). Whatever is recollected, all is truly so, not otherwise. Or there is a type of person who, not by divination or by speech, recollects the minds of others, but by means of deities or non-human beings (amanussa), hearing their voices, recollects the minds of others, knowing, 『His intention is thus,』『His intention is so,』『His intention has changed,』 as described in detail before. Or there is a type of person who, not by deities or by hearing their voices, recollects the minds of others, but by inwardly knowing the thoughts and investigations (vitarka and vicara) in the minds of other sentient beings (sattva), recollects their minds, knowing, 『His intention is thus,』『His intention is so,』『His intention has changed,』 as described in detail before. Again, there is a type of person who, not by inwardly knowing the thoughts and investigations in the minds of other sentient beings, recollects their minds, but by directly seeing other sentient beings abiding in the samadhi (avitarka-avicara-samadhi) without thought and investigation, and upon seeing them, thinks, 『This venerable one (ayushman) has a subtle mental activity without thought and investigation』; 『This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations.』 Whatever is recollected, all is truly so, not otherwise. This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations. Whatever is recollected, all is truly so, not otherwise. This is called knowing the mind (citta-jnana). 『Showing the way』 refers to a bhiksu who, although by divination or by speech, recollects the minds of others, in detail up to 『This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations.』 Whatever is recollected, all is truly so, not otherwise. If he does not enable others to know and see, it is only called 『mastery of knowing the mind,』 not 『showing the way.』 If there is a bhiksu who, either by divination or by speech, recollects the minds of others, in detail up to 『This venerable one, emerging from this samadhi, will arise with such and such thoughts and investigations.』 Whatever is recollected, all is truly so, not otherwise, and is also able to enable others to know and see, it is called both 『mastery of knowing the mind』 and 『showing the way.』 Therefore, what is called 『knowing the mind and showing the way』 must be able to enable others to see correct views, understand correct understanding, be tamed and compliant, in order to be called 『knowing the mind』 and 『showing the way,』 and thus it is called 『knowing the mind and showing the way.』『Instructing and guiding』—how is instructing, how is guiding, that it is called 『instructing and guiding』? Answer: 『Instructing』 is like the worldly...

尊說：苾芻當知，謂有苾芻為他宣說，此是苦聖諦應遍知、此是苦集聖諦應永斷、此是苦滅聖諦應作證、此是趣苦滅道聖諦應修習，是名教誡。示導者，謂有苾芻雖能為他宣說，此是苦聖諦應遍知，乃至此是趣苦滅道聖諦應修習。若他聞已，不起諦順忍、不得現觀邊世俗智，但名教誡自在，不名示導。若有苾芻能為他宣說，此是苦聖諦應遍知，乃至此是趣苦滅道聖諦應修習，亦能令他聞已起諦順忍得現觀邊世俗智，名教誡自在亦名示導。是故所說教誡示導，要能令他見等見了等了調伏隨順，乃名教誡亦名示導，由此說名教誡示導。

三清凈者，一、身清凈；二、語清凈；三、意清凈。身清凈云何？答：離害生命、離不與取、離欲邪行。複次離害生命、離不與取、離非梵行。複次諸所有學身業、諸所有無學身業、諸所有善非學非無學身業，如是一切名身清凈。語清凈云何？答：離虛誑語、離離間語、離粗惡語、離雜穢語。複次諸所有學語業、諸所有無學語業、諸所有善非學非無學語業，如是一切名語清凈。意清凈云何？答：無貪、無瞋、正見。複次諸所有學意業、諸所有無學意業、諸所有善非學非無學意業，如是一切名意清凈。如是世尊說：

「身語意凈中，　　我說無漏凈，　名圓滿清凈，　　能永凈諸惡

【現代漢語翻譯】現代漢語譯本尊者說：比丘應當知道，如果有一位比丘為他人宣說，『這是苦聖諦（Dukkha Satya），應當全面瞭解；這是苦集聖諦（Dukkha Samudaya Satya），應當永遠斷除；這是苦滅聖諦（Dukkha Nirodha Satya），應當作證；這是通往苦滅之道聖諦（Dukkha Nirodha Gamini Pratipada Satya），應當修習』，這叫做教誡。示導是指，如果有一位比丘雖然能為他人宣說，『這是苦聖諦應當全面瞭解』，乃至『這是通往苦滅之道聖諦應當修習』。如果他人聽了之後，沒有生起對真諦的隨順忍（諦順忍），沒有獲得現觀邊的世俗智（現觀邊世俗智），只能叫做教誡自在，不能叫做示導。如果有一位比丘能為他人宣說，『這是苦聖諦應當全面瞭解』，乃至『這是通往苦滅之道聖諦應當修習』，也能使他人聽了之後生起對真諦的隨順忍，獲得現觀邊的世俗智，就叫做教誡自在，也叫做示導。因此，所說的教誡示導，要能使他人見到、理解、調伏、隨順，才能叫做教誡，也叫做示導，因此才被稱為教誡示導。

三種清凈是指：一、身清凈；二、語清凈；三、意清凈。什麼是身清凈？回答：遠離殺害生命、遠離不予而取、遠離不正當的性行為。進一步說，遠離殺害生命、遠離不予而取、遠離非梵行。進一步說，所有有學的身業、所有無學的身業、所有善的非學非無學身業，所有這些都叫做身清凈。什麼是語清凈？回答：遠離虛妄的言語、遠離離間的言語、遠離粗暴的言語、遠離雜穢的言語。進一步說，所有有學的語業、所有無學的語業、所有善的非學非無學語業，所有這些都叫做語清凈。什麼是意清凈？回答：沒有貪婪、沒有嗔恨、具有正見。進一步說，所有有學的意業、所有無學的意業、所有善的非學非無學意業，所有這些都叫做意清凈。正如世尊所說：

『身語意清凈，我說無漏凈，名圓滿清凈，能永凈諸惡。』

【English Translation】 English version The Venerable said: Monks should know that if a monk explains to others, 'This is the Noble Truth of Suffering (Dukkha Satya), which should be fully understood; this is the Noble Truth of the Arising of Suffering (Dukkha Samudaya Satya), which should be permanently abandoned; this is the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), which should be realized; this is the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Pratipada Satya), which should be cultivated,' this is called instruction. Guidance means that if a monk can explain to others, 'This is the Noble Truth of Suffering, which should be fully understood,' and so on, 'This is the Noble Truth of the Path Leading to the Cessation of Suffering, which should be cultivated.' If, after hearing this, others do not give rise to acceptance of the truth (諦順忍 - Adhi-moksha-ksanti), do not attain mundane wisdom bordering on direct realization (現觀邊世俗智 - drishtanta-jnana), it is only called freedom in instruction, not guidance. If a monk can explain to others, 'This is the Noble Truth of Suffering, which should be fully understood,' and so on, 'This is the Noble Truth of the Path Leading to the Cessation of Suffering, which should be cultivated,' and can also cause others to give rise to acceptance of the truth after hearing this, and attain mundane wisdom bordering on direct realization, it is called both freedom in instruction and guidance. Therefore, the instruction and guidance spoken of must enable others to see, understand, tame, and conform, in order to be called instruction and guidance, and thus it is called instruction and guidance.

The three kinds of purity are: one, purity of body; two, purity of speech; three, purity of mind. What is purity of body? The answer is: abstaining from harming living beings, abstaining from taking what is not given, abstaining from sexual misconduct. Furthermore, abstaining from harming living beings, abstaining from taking what is not given, abstaining from unchastity. Furthermore, all bodily actions of those who are still learning (有學 - saiksha), all bodily actions of those who have completed their learning (無學 - arhat), all wholesome bodily actions that are neither of those who are still learning nor of those who have completed their learning; all of these are called purity of body. What is purity of speech? The answer is: abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. Furthermore, all verbal actions of those who are still learning, all verbal actions of those who have completed their learning, all wholesome verbal actions that are neither of those who are still learning nor of those who have completed their learning; all of these are called purity of speech. What is purity of mind? The answer is: absence of greed, absence of hatred, right view. Furthermore, all mental actions of those who are still learning, all mental actions of those who have completed their learning, all wholesome mental actions that are neither of those who are still learning nor of those who have completed their learning; all of these are called purity of mind. As the World Honored One said:

'In purity of body, speech, and mind, I speak of purity without outflows, Called perfect purity, Able to purify all evils forever.'

。」

三寂默者，一、身寂默；二、語寂默；三、意寂默。身寂默云何？答：無學身律儀，名身寂默。語寂默云何？答：無學語律儀，名語寂默。意寂默云何？答：無學心，名意寂默。如世尊說：

「身語意默中，　　我說無漏默，　名圓滿寂默，　　永寂諸惡故。」

三增上者，一、世增上；二、自增上；三、法增上。世增上云何？答：如世尊說：有諸苾芻居阿練若，或在樹下或住空閑，學所學法應作是念：今此世間有多眾集，夫眾集處必有天神，成就天眼具他心智，若近若遠皆能睹見，心劣心勝悉能了知。我若發生不善尋伺，能為諸惡耽嗜所依，則諸天神現知見我。既知見已互相謂言：今應共觀此善男子，已能厭俗正信出家，云何復生不善尋伺，能為諸惡耽嗜所依？又於世間大眾集處，或現有佛及佛弟子，成就天眼具他心智，若近若遠皆能睹見，心劣心勝悉能了知。我若發生不善尋伺，能為諸惡耽嗜所依，則諸聖眾現知見我。既知見已互相謂言：今應共觀此善男子，已能厭俗正信出家，云何復生不善尋伺，能為諸惡耽嗜所依？復作是念：彼諸世間雖見知我，而不及我自審了知，故我今應自審觀察，勿生如是不善尋伺，能為諸惡耽嗜所依。彼因如是自審知見，發勤精進身心輕安，遠離惛沈安住正念

【現代漢語翻譯】現代漢語譯本：三寂默：一、身寂默；二、語寂默；三、意寂默。身寂默是什麼？答：無學（已經達到最高修行階段，無需再學習）的身律儀，名為身寂默。語寂默是什麼？答：無學的語律儀，名為語寂默。意寂默是什麼？答：無學的心，名為意寂默。正如世尊（佛陀）所說：『身語意默中，我說無漏默，名圓滿寂默，永寂諸惡故。』三增上：一、世增上；二、自增上；三、法增上。世增上是什麼？答：正如世尊所說：有些比丘（出家修行的男子）居住在阿練若（寂靜處），或在樹下，或住在空閑處，學習所應學習的法，應當這樣想：現在這個世間有很多眾生聚集，凡是眾生聚集的地方必定有天神，他們成就了天眼（能看見遠處或細微事物的能力），具有他心智（能瞭解他人心思的能力），無論近處還是遠處都能看見，心是低劣還是殊勝都能瞭解。我如果生起不善的尋伺（思慮），成為各種惡行和貪慾的依靠，那麼諸位天神就會立即知道並看見我。他們知道並看見後會互相說：現在應該一起看看這位善男子，他已經能夠厭惡世俗，以正信出家，為什麼又生起不善的尋伺，成為各種惡行和貪慾的依靠？又在世間大眾聚集的地方，或許有佛陀以及佛陀的弟子，他們成就了天眼，具有他心智，無論近處還是遠處都能看見，心是低劣還是殊勝都能瞭解。我如果生起不善的尋伺，成為各種惡行和貪慾的依靠，那麼諸位聖眾就會立即知道並看見我。他們知道並看見後會互相說：現在應該一起看看這位善男子，他已經能夠厭惡世俗，以正信出家，為什麼又生起不善的尋伺，成為各種惡行和貪慾的依靠？再這樣想：那些世間的人雖然看見並知道我，但不如我自己審察瞭解自己，所以我現在應該自己審察觀察，不要生起像這樣不善的尋伺，成為各種惡行和貪慾的依靠。他們因為這樣自己審察知見，發起勤奮精進，身心輕安，遠離昏沉，安住在正念之中。

【English Translation】 English version: The three silences are: 1. silence of body; 2. silence of speech; 3. silence of mind. What is silence of body? Answer: The bodily discipline of the no-longer-learner (one who has reached the highest stage of practice and needs no further learning) is called silence of body. What is silence of speech? Answer: The verbal discipline of the no-longer-learner is called silence of speech. What is silence of mind? Answer: The mind of the no-longer-learner is called silence of mind. As the World Honored One (Buddha) said: 'In the silence of body, speech, and mind, I speak of the silence without outflows, Called perfect silence, Forever silencing all evils.' The three superiorities are: 1. superiority of the world; 2. superiority of self; 3. superiority of Dharma (teachings). What is superiority of the world? Answer: As the World Honored One said: There are Bhikshus (monks) who dwell in Aranyas (secluded places), or under trees, or in empty spaces, learning the Dharma that should be learned, and they should think thus: Now in this world there are many gatherings of beings, and wherever there are gatherings of beings, there must be Devas (gods), who have attained the divine eye (ability to see distant or subtle things), and possess the wisdom of knowing others' minds (ability to understand the thoughts of others), they can see both near and far, and they can understand whether the mind is inferior or superior. If I generate unwholesome thoughts (seeking thoughts), and become a reliance for various evils and cravings, then the Devas will immediately know and see me. Having known and seen me, they will say to each other: Now we should observe this good man together, he has been able to renounce the world and leave home with right faith, why does he again generate unwholesome thoughts, becoming a reliance for various evils and cravings? Also, in places where large gatherings of beings are in the world, perhaps there are Buddhas and disciples of the Buddha, who have attained the divine eye, and possess the wisdom of knowing others' minds, they can see both near and far, and they can understand whether the mind is inferior or superior. If I generate unwholesome thoughts, and become a reliance for various evils and cravings, then the noble assembly will immediately know and see me. Having known and seen me, they will say to each other: Now we should observe this good man together, he has been able to renounce the world and leave home with right faith, why does he again generate unwholesome thoughts, becoming a reliance for various evils and cravings? Furthermore, think thus: Although those people in the world see and know me, they are not as good as my own self-examination and understanding, therefore I should now examine and observe myself, and not generate such unwholesome thoughts, becoming a reliance for various evils and cravings. Because of such self-examination and knowledge, they generate diligent effort, lightness of body and mind, stay away from dullness, and abide in right mindfulness.

，心定一趣制伏愚癡。彼由世間增上力故，能斷不善、修諸善法。如是世間增上勢力，起善有漏或無漏道，名世增上。自增上云何？答：如世尊說：有諸苾芻居阿練若，或在樹下或住空閑，學所學法應作是念：我已厭俗正信出家，不應復生不善尋伺，能為諸惡耽嗜所依。數數宜應自審觀察，勿生如是不善尋伺，能為諸惡耽嗜所依。彼因如是自審知見，發勤精進身心輕安，遠離惛沈安住正念，心定一趣制伏愚癡。彼由自我增上力故，能斷不善、修諸善法。如是自我增上勢力，起善有漏或無漏道，名自增上。法增上云何？答：如世尊說：有諸苾芻居阿練若，或在樹下或住空閑，學所學法應作是念：一切如來、應、正等覺所說之法，善說現見，離諸熱惱隨順應時，來觀來嘗智者內證。如是正法我已了知，不應復生不善尋伺，能為諸惡耽嗜所依。數數宜應自審觀察，勿生如是不善尋伺，能為諸惡耽嗜所依。彼因如是自審知見，發勤精進身心輕安，遠離惛沈安住正念，心定一趣制伏愚癡。彼由正法增上力故，能斷不善、修諸善法。如是正法增上勢力，起善有漏或無漏道，名法增上。如世尊說：

「世無有智者，　　樂作諸惡業，　彼能自通達，　　諦實虛妄故。　賢善者能證，　　不應自輕蔑，　應常省己惡，　　有便

【現代漢語翻譯】現代漢語譯本：心專注於一境，從而制伏愚癡。他們由於世間的增上力（adhipati，主導力量）的緣故，能夠斷除不善，修習各種善法。像這樣由世間增上勢力，生起善的有漏或無漏之道，就叫做世間增上。自增上又是怎樣的呢？回答：就像世尊所說：有些比丘居住在阿練若（araṇya，寂靜處），或在樹下，或住在空閑處，學習所應學習的法，應當這樣想：『我已經厭離世俗，以真正的信心出家，不應該再生起不善的尋伺（vitarka，粗略的思考），因為那會成為各種惡行和貪慾的依處。』應該時常自我審察觀察，不要生起像這樣不善的尋伺，因為它會成為各種惡行和貪慾的依處。他們因為這樣自我審察知見，發起勤奮精進，身心輕安，遠離昏沉，安住于正念，心專注於一境，從而制伏愚癡。他們由於自我增上力的緣故，能夠斷除不善，修習各種善法。像這樣由自我增上勢力，生起善的有漏或無漏之道，就叫做自增上。法增上又是怎樣的呢？回答：就像世尊所說：有些比丘居住在阿練若，或在樹下，或住在空閑處，學習所應學習的法，應當這樣想：『一切如來、應供、正等覺所說的法，善妙地宣說，當下可見，遠離各種熱惱，順應時機，可以前來觀看，可以前來品嚐，智者可以自己內心證得。』像這樣正確的法我已經瞭解，不應該再生起不善的尋伺，因為它會成為各種惡行和貪慾的依處。應該時常自我審察觀察，不要生起像這樣不善的尋伺，因為它會成為各種惡行和貪慾的依處。他們因為這樣自我審察知見，發起勤奮精進，身心輕安，遠離昏沉，安住于正念，心專注於一境，從而制伏愚癡。他們由於正法增上力的緣故，能夠斷除不善，修習各種善法。像這樣由正法增上勢力，生起善的有漏或無漏之道，就叫做法增上。就像世尊所說：『世上沒有智者，樂於造作各種惡業，他們能夠自己通達，真實與虛妄的道理。賢善的人能夠證悟，不應該自我輕視，應該常常反省自己的惡行，如果有了』

【English Translation】 English version: With a mind fixed on one object, they subdue ignorance. Because of the power of worldly dominance (adhipati), they can cut off unwholesome deeds and cultivate all wholesome dharmas. Such power of worldly dominance, which gives rise to wholesome contaminated or uncontaminated paths, is called worldly dominance. What is self-dominance? The answer is: As the World-Honored One said: 'Some bhikshus (monks) dwell in the araṇya (secluded place), or under a tree, or in an empty place, learning the dharmas to be learned, they should think: 'I have renounced the world with true faith and left home, and I should not generate unwholesome vitarka (thoughts), which can be the basis for all evil attachments.' They should constantly examine themselves and observe, and not generate such unwholesome vitarka, which can be the basis for all evil attachments.' Because of such self-examination and knowledge, they arouse diligence and effort, their bodies and minds are light and at ease, they are free from dullness, abide in right mindfulness, and their minds are fixed on one object, thereby subduing ignorance. Because of the power of self-dominance, they can cut off unwholesome deeds and cultivate all wholesome dharmas. Such power of self-dominance, which gives rise to wholesome contaminated or uncontaminated paths, is called self-dominance. What is dharma-dominance? The answer is: As the World-Honored One said: 'Some bhikshus dwell in the araṇya, or under a tree, or in an empty place, learning the dharmas to be learned, they should think: 'All the dharmas spoken by the Tathagata (Thus Come One), Arhat (Worthy One), Samyak-sambuddha (Perfectly Enlightened One), are well-spoken, visible here and now, free from all heat and vexation, in accordance with the times, come and see, come and taste, the wise can realize it within themselves.' Having understood such right dharma, I should not generate unwholesome vitarka, which can be the basis for all evil attachments. I should constantly examine myself and observe, and not generate such unwholesome vitarka, which can be the basis for all evil attachments.' Because of such self-examination and knowledge, they arouse diligence and effort, their bodies and minds are light and at ease, they are free from dullness, abide in right mindfulness, and their minds are fixed on one object, thereby subduing ignorance. Because of the power of dharma-dominance, they can cut off unwholesome deeds and cultivate all wholesome dharmas. Such power of dharma-dominance, which gives rise to wholesome contaminated or uncontaminated paths, is called dharma-dominance. As the World-Honored One said: 'In this world, there are no wise people who delight in doing evil deeds; they can understand for themselves the truth and falsehood. The virtuous can realize it; one should not despise oneself; one should always reflect on one's own evil deeds; if there are any'

無隱覆。　世現有天神，　　佛及佛弟子，　恒見知愚者，　　造作諸惡行。　是故世增上，　　自法增上力，　能斷不善法，　　修法隨法行。　我說有勇健，　　能摧伏魔軍，　度生老病死，　　證彼永寂滅。」

三無上者，一、行無上；二、智無上；三、解脫無上。行無上云何？答：無學八支聖道，是名行無上。智無上云何？答：無學八智，是名智無上。解脫無上云何？答：盡智、無生智，是名解脫無上。

三明者，謂無學三明：一、無學宿住隨念智作證明；二、無學死生智作證明；三、無學漏盡智作證明。云何無學宿住隨念智作證明？答：如實憶知諸宿住事，謂如實憶知過去世，或一生、或十生、或百生、或千生、或百千生、或多百生、或多千生、或多百千生、或壞劫、或成劫、或壞成劫、或多壞劫、或多成劫、或多壞成劫，我于如是有情聚中，曾作如是名、如是種、如是姓，曾食如是食，曾受如是苦、如是樂，曾如是長壽、如是久住、如是壽量邊際。我曾從彼處死生於此處，復從此處死生於彼處。于如是等若形相、若因緣、若言說無量種宿住事，皆能隨念如實憶知，是名無學宿住隨念智作證明。問：此中何者是明？答：知前生相續智，是名明。云何無學死生智作證明？答：以凈天

【現代漢語翻譯】現代漢語譯本無隱瞞。

世間現有天神，佛陀以及佛陀的弟子們，總是能看見並知曉愚昧之人，所造作的各種惡行。因此世間增長，自有的法則增長力量，能夠斷除不善之法，修習正法並依循正法而行。我說有勇猛強健之人，能夠摧毀降伏魔軍，度脫眾生脫離生老病死，證得那永恒的寂滅。

三種無上，第一是行無上；第二是智無上；第三是解脫無上。什麼是行無上？回答：無學（Asekha）的八支聖道，這被稱為行無上。什麼是智無上？回答：無學的八智，這被稱為智無上。什麼是解脫無上？回答：盡智（Ksayajnana）、無生智（Anutpadajnana），這被稱為解脫無上。

三種明（Vidya），指的是無學的三明：第一、無學宿住隨念智作證明；第二、無學死生智作證明；第三、無學漏盡智作證明。什麼是無學宿住隨念智作證明？回答：如實地憶知過去的宿住之事，也就是如實地憶知過去世，或者一生、或者十生、或者百生、或者千生、或者百千生、或者多個百生、或者多個千生、或者多個百千生、或者壞劫（Samvartakalpa）、或者成劫（Vivartakalpa）、或者壞成劫、或者多個壞劫、或者多個成劫、或者多個壞成劫，我于這樣的有情眾生之中，曾經是這樣的名字、這樣的種族、這樣的姓氏，曾經吃過這樣的食物，曾經受過這樣的苦、這樣的樂，曾經這樣的長壽、這樣的久住、這樣的壽命邊際。我曾經從那個地方死去而生到這個地方，又從這個地方死去而生到那個地方。對於像這樣在形相、因緣、言說上無量的宿住之事，都能夠隨念並如實地憶知，這被稱為無學宿住隨念智作證明。問：這其中什麼是明？回答：知曉前生相續的智慧，這被稱為明。什麼是無學死生智作證明？回答：以清凈的天

【English Translation】 English version Without concealment.

There exist in the world gods, Buddhas, and disciples of the Buddha, Who constantly see and know the foolish, creating all kinds of evil deeds. Therefore, the world increases, the power of its own law increases, Able to cut off unwholesome dharmas, cultivate the Dharma and act in accordance with the Dharma. I say there are brave and strong ones, able to destroy and subdue the armies of Mara (demon), Delivering beings from birth, old age, sickness, and death, attaining that eternal Nirvana (extinction).

The three unsurpassed: first, unsurpassed in conduct; second, unsurpassed in wisdom; third, unsurpassed in liberation. What is unsurpassed in conduct? Answer: The eightfold noble path of the Asekha (one beyond learning), this is called unsurpassed in conduct. What is unsurpassed in wisdom? Answer: The eight wisdoms of the Asekha, this is called unsurpassed in wisdom. What is unsurpassed in liberation? Answer: Ksayajnana (knowledge of destruction), Anutpadajnana (knowledge of non-arising), this is called unsurpassed in liberation.

The three Vidya (clear knowledge), refer to the three clear knowledges of the Asekha: first, the Asekha's knowledge of remembering past lives as proof; second, the Asekha's knowledge of death and rebirth as proof; third, the Asekha's knowledge of the extinction of outflows as proof. What is the Asekha's knowledge of remembering past lives as proof? Answer: To truly know and remember past lives, that is, to truly remember past lives, whether it be one life, or ten lives, or a hundred lives, or a thousand lives, or a hundred thousand lives, or many hundreds of lives, or many thousands of lives, or many hundreds of thousands of lives, or a Samvartakalpa (period of destruction), or a Vivartakalpa (period of formation), or a Samvartavivartakalpa, or many Samvartakalpas, or many Vivartakalpas, or many Samvartavivartakalpas, in such a gathering of sentient beings, I was once such a name, such a race, such a surname, I once ate such food, I once experienced such suffering, such happiness, I once had such a long life, such a long dwelling, such a boundary of lifespan. I once died from that place and was born in this place, and again died from this place and was born in that place. For such countless past lives in terms of form, conditions, and speech, all can be remembered and truly known, this is called the Asekha's knowledge of remembering past lives as proof. Question: What is clear knowledge in this? Answer: The wisdom of knowing the continuity of previous lives, this is called clear knowledge. What is the Asekha's knowledge of death and rebirth as proof? Answer: With pure divine

眼超過於人，見諸有情死時生時，若好色若惡色、若劣若勝、若往善趣若往惡趣。如是有情成就身惡行、成就語惡行、成就意惡行，發起邪見譭謗賢聖，成就邪見業法受因，由此因緣身壞命終，墮諸惡趣生地獄中。如是有情成就身妙行、成就語妙行、成就意妙行，發起正見讚歎賢聖，成就正見業法受因，由此因緣身壞命終，升諸善趣生於天中。于如是等諸有情類業果差別皆如實知，是名無學死生智作證明。問：此中何者是明？答：知自業智是名明。云何無學漏盡智作證明？答：如實知此苦聖諦、此苦集聖諦、此苦滅聖諦、此趣苦滅道聖諦。彼如是知如是見，心解脫、欲漏心解脫、有漏心解脫、無明漏心解脫，已如實知見，我生已盡、梵行已立、所作已辦、不受後有，是名無學漏盡智作證明。問：此中何者是明？答：知漏盡智是名明。如世尊說：

「牟尼如宿住，　　見善惡趣別，　了生死已盡，　　得究竟通慧。　知心永解脫，　　貪等一切漏，　成就三明故，　　名具三明者。」

集異門足論四法品第五之一

時舍利子復告眾言：「具壽當知，佛於四法自善通達，現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾

【現代漢語翻譯】現代漢語譯本眼根超勝常人，能見到眾生死時和生時的情形，無論是美好的顏色還是醜陋的顏色，無論是低劣的還是殊勝的，無論是前往善道的還是前往惡道的。如果眾生造作身惡行、語惡行、意惡行，生起邪見並譭謗賢聖，由於邪見所造的業，註定要承受惡果，因此身壞命終后，便會墮入惡趣，生於地獄之中。反之，如果眾產生就身妙行、語妙行、意妙行，生起正見並讚歎賢聖，由於正見所造的業，註定要承受善果，因此身壞命終后，便會升入善趣，生於天界之中。對於這些眾生因業力所產生的果報差別，都能如實了知，這稱為無學死生智作證明（Arahat's knowledge of the death and rebirth of beings）。問：這裡面什麼是『明』（Vidya, knowledge）？答：了知自己業力的智慧就叫做『明』。什麼是無學漏盡智作證明（Arahat's knowledge of the extinction of defilements）？答：如實了知這是苦聖諦（Dukkha Satya, the truth of suffering），這是苦集聖諦（Samudaya Satya, the truth of the origin of suffering），這是苦滅聖諦（Nirodha Satya, the truth of the cessation of suffering），這是通往苦滅之道的聖諦（Magga Satya, the truth of the path to the cessation of suffering）。他這樣如實地知曉，如實地見到，他的心便從欲漏（Kama Asava, the defilement of sensual desire）中解脫，從有漏（Bhava Asava, the defilement of existence）中解脫，從無明漏（Avijja Asava, the defilement of ignorance）中解脫。他已經如實地知曉和見到，『我的生死已經終結，清凈的修行已經確立，該做的事情已經完成，不再有來世』。這稱為無學漏盡智作證明。問：這裡面什麼是『明』？答：了知漏盡的智慧就叫做『明』。正如世尊所說：『牟尼（Muni, sage）能知過去住處，見到善惡趣的差別，了知生死已經終盡，獲得究竟的通達智慧。知曉心已永遠解脫，貪愛等一切煩惱都已斷盡，因為成就了三明（Te-vijja, three knowledges），所以被稱為具足三明者。』《集異門足論》四法品第五之一這時，舍利子（Sariputta）又告訴大家說：『諸位賢者應當知道，佛陀（Buddha）對於四法已經完全通達，現證等覺之後，為眾弟子宣說開示。我們現在應當和合結集，在佛陀滅度之後，不要產生乖違爭執，應當使隨順梵行（Brahmacariya, holy life）的法律長久住世，利益安樂無量的眾生，哀憫世間諸天人眾。』

【English Translation】 English version The eye surpasses that of ordinary people, seeing beings when they die and when they are born, whether of good or bad complexion, whether inferior or superior, whether going to a good destination or a bad destination. If beings engage in evil deeds of body, evil deeds of speech, and evil deeds of mind, holding wrong views and slandering the noble ones, and due to the karma of their wrong views, they are destined to suffer the consequences. Because of these causes and conditions, when their bodies break up after death, they fall into evil realms and are born in hell. Conversely, if beings engage in good deeds of body, good deeds of speech, and good deeds of mind, holding right views and praising the noble ones, and due to the karma of their right views, they are destined to enjoy good consequences. Because of these causes and conditions, when their bodies break up after death, they ascend to good realms and are born in the heavens. Knowing the differences in the karmic results of such beings as they really are, this is called the Arahat's knowledge of the death and rebirth of beings. Question: What is 'Vidya' (knowledge) in this context? Answer: The wisdom of knowing one's own karma is called 'Vidya'. What is the Arahat's knowledge of the extinction of defilements? Answer: Knowing as it really is: 'This is the Noble Truth of Suffering (Dukkha Satya), this is the Noble Truth of the Origin of Suffering (Samudaya Satya), this is the Noble Truth of the Cessation of Suffering (Nirodha Satya), this is the Noble Truth of the Path to the Cessation of Suffering (Magga Satya)'. As he thus knows, thus sees, his mind is liberated from the defilement of sensual desire (Kama Asava), his mind is liberated from the defilement of existence (Bhava Asava), his mind is liberated from the defilement of ignorance (Avijja Asava). He has truly known and seen, 'Birth is exhausted, the holy life has been lived, what had to be done has been done, there is no more coming into existence'. This is called the Arahat's knowledge of the extinction of defilements. Question: What is 'Vidya' in this context? Answer: The wisdom of knowing the extinction of defilements is called 'Vidya'. As the Blessed One said: 『The Muni (sage) knows his past abodes, Sees the distinction between good and bad destinations, Knows that birth and death are exhausted, And has attained the ultimate wisdom. Knowing that the mind is forever liberated, And that all defilements such as greed are extinguished, Because he has attained the three knowledges (Te-vijja), He is called one who possesses the three knowledges.』 Sangitiparyaya-pada-sastra, Chapter on the Four Dharmas, the first of the fifth Then Sariputta (Sariputta) again said to the assembly: 'Venerable ones, know that the Buddha (Buddha), having fully comprehended the four dharmas and realized enlightenment, has proclaimed and taught them to his disciples. We should now gather together in harmony, and after the Buddha's passing, let there be no discord or contention. We should ensure that the law which accords with the holy life (Brahmacariya) endures for a long time, benefiting and bringing happiness to countless beings, and showing compassion to the world, including gods and humans.'

，令獲殊勝義利安樂。」

四法雲何？此中有五嗢拖南頌。初嗢拖南曰：

初四法有十，　　念斷神慮諦，　想無量無色，　　聖種果各四。

有四念住、四正斷、四神足、四靜慮、四聖諦、四想、四無量、四無色、四聖種、四沙門果。

四念住者，一、身念住；二、受念住；三、心念住；四、法念住。身念住云何？答：十有色處及法處所攝色，是名身念住。受念住云何？答：六受身，謂眼觸所生受乃至意觸所生受，是名受念住。心念住云何？答：六識身，謂眼識乃至意識，是名心念住。法念住云何？答：受蘊所不攝無色法處，是名法念住。複次身增上所生諸善有漏及無漏道，是名身念住。受增上所生諸善有漏及無漏道，是名受念住。心增上所生諸善有漏及無漏道，是名心念住。法增上所生諸善有漏及無漏道，是名法念住。複次緣身慧名身念住，緣受慧名受念住，緣心慧名心念住，緣法慧名法念住。

四正斷者，為令已生惡不善法斷故，起欲發勤精進策心持心，是名第一。為令未生惡不善法不生故，起欲發勤精進策心持心，是名第二。為令未生善法生故，起欲發勤精進策心持心，是名第三。為令已生善法堅住不忘修滿倍增廣大智作證故，起欲發勤精進策心持心，是名第四。為令已生惡

不善法斷故，起欲發勤精進策心持心正斷云何？答：為斷已生惡不善法，增上所起諸善有漏及無漏道，如是名為第一正斷。為令未生惡不善法不生故，起欲發勤精進策心持心正斷云何？答：為遮未生惡不善法，增上所起諸善有漏及無漏道，如是名為第二正斷。為令未生善法生故，起欲發勤精進策心持心正斷云何？答：為起未生善法，增上所起諸善有漏及無漏道，如是名為第三正斷。為令已生善法堅住不忘修滿倍增廣大智作證故，起欲發勤精進策心持心正斷云何？答：為增已生善法，增上所起諸善有漏及無漏道，如是名為第四正斷。

四神足者，一、欲三摩地斷行成就神足；二、勤三摩地斷行成就神足；三、心三摩地斷行成就神足；四、觀三摩地斷行成就神足。云何欲三摩地斷行成就神足？答：欲增上所生諸善有漏及無漏道，是名欲三摩地斷行成就神足。云何勤三摩地斷行成就神足？答：勤增上所生諸善有漏及無漏道，是名勤三摩地斷行成就神足。云何心三摩地斷行成就神足？答：心增上所生諸善有漏及無漏道，是名心三摩地斷行成就神足。云何觀三摩地斷行成就神足？答：觀增上所生諸善有漏及無漏道，是名觀三摩地斷行成就神足。

四靜慮者，謂初靜慮、第二靜慮、第三靜慮、第四靜慮。云何初靜慮？

【現代漢語翻譯】現代漢語譯本：問：爲了斷除不善法，發起意欲、努力、精進、專心和持心，什麼是正斷？答：爲了斷除已經產生的惡和不善法，通過增長善的有漏和無漏之道而生起，這被稱為第一正斷。問：爲了使未生的惡和不善法不產生，發起意欲、努力、精進、專心和持心，什麼是正斷？答：爲了遮止未生的惡和不善法，通過增長善的有漏和無漏之道而生起，這被稱為第二正斷。問：爲了使未生的善法產生，發起意欲、努力、精進、專心和持心，什麼是正斷？答：爲了生起未生的善法，通過增長善的有漏和無漏之道而生起，這被稱為第三正斷。問：爲了使已生的善法堅固、不忘失、修習圓滿、倍增、廣大，並以智慧作證，發起意欲、努力、精進、專心和持心，什麼是正斷？答：爲了增長已生的善法，通過增長善的有漏和無漏之道而生起，這被稱為第四正斷。四神足（catvāri ṛddhipādāḥ）：一、欲三摩地斷行成就神足；二、勤三摩地斷行成就神足；三、心三摩地斷行成就神足；四、觀三摩地斷行成就神足。問：什麼是欲三摩地斷行成就神足？答：由意欲增長所產生的諸善有漏和無漏之道，這被稱為欲三摩地斷行成就神足。問：什麼是勤三摩地斷行成就神足？答：由勤奮增長所產生的諸善有漏和無漏之道，這被稱為勤三摩地斷行成就神足。問：什麼是心三摩地斷行成就神足？答：由心念增長所產生的諸善有漏和無漏之道，這被稱為心三摩地斷行成就神足。問：什麼是觀三摩地斷行成就神足？答：由觀照增長所產生的諸善有漏和無漏之道，這被稱為觀三摩地斷行成就神足。四靜慮（catvāri dhyānāni）：即初靜慮、第二靜慮、第三靜慮、第四靜慮。問：什麼是初靜慮？

【English Translation】 English version: Question: Because of abandoning unwholesome dharmas, what is right exertion (samyak-prahāṇa) when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To abandon evil and unwholesome dharmas that have already arisen, the wholesome defiled and undefiled paths that arise through increase, this is called the first right exertion. Question: In order to prevent unwholesome dharmas that have not yet arisen from arising, what is right exertion when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To prevent unwholesome dharmas that have not yet arisen, the wholesome defiled and undefiled paths that arise through increase, this is called the second right exertion. Question: In order to cause wholesome dharmas that have not yet arisen to arise, what is right exertion when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To cause wholesome dharmas that have not yet arisen to arise, the wholesome defiled and undefiled paths that arise through increase, this is called the third right exertion. Question: In order to cause wholesome dharmas that have already arisen to remain firm, not to be forgotten, to be fully cultivated, to be increased many times, to be expanded, and to be realized with wisdom, what is right exertion when a desire arises, effort is made, diligence is applied, the mind is focused, and the mind is maintained? Answer: To increase wholesome dharmas that have already arisen, the wholesome defiled and undefiled paths that arise through increase, this is called the fourth right exertion. The four bases of spiritual power (catvāri ṛddhipādāḥ) are: 1. The base of spiritual power of concentration of desire (chanda-samādhi) accompanied by striving; 2. The base of spiritual power of concentration of effort (vīrya-samādhi) accompanied by striving; 3. The base of spiritual power of concentration of mind (citta-samādhi) accompanied by striving; 4. The base of spiritual power of concentration of contemplation (mīmāṃsā-samādhi) accompanied by striving. Question: What is the base of spiritual power of concentration of desire accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of desire, this is called the base of spiritual power of concentration of desire accompanied by striving. Question: What is the base of spiritual power of concentration of effort accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of effort, this is called the base of spiritual power of concentration of effort accompanied by striving. Question: What is the base of spiritual power of concentration of mind accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of mind, this is called the base of spiritual power of concentration of mind accompanied by striving. Question: What is the base of spiritual power of concentration of contemplation accompanied by striving? Answer: The wholesome defiled and undefiled paths that arise from the increase of contemplation, this is called the base of spiritual power of concentration of contemplation accompanied by striving. The four dhyānas (catvāri dhyānāni) are: the first dhyāna, the second dhyāna, the third dhyāna, and the fourth dhyāna. Question: What is the first dhyāna?

答：初靜慮所攝善五蘊，是名初靜慮。云何第二靜慮？答：第二靜慮所攝善五蘊，是名第二靜慮。云何第三靜慮？答：第三靜慮所攝善五蘊，是名第三靜慮。云何第四靜慮？答：第四靜慮所攝善五蘊，是名第四靜慮。

四聖諦者，一、苦聖諦；二、苦集聖諦；三、苦滅聖諦；四、趣苦滅道聖諦。云何苦聖諦？答五取蘊，謂色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，是名苦聖諦。云何苦集聖諦？答：諸有漏因，是名苦集聖諦。云何苦滅聖諦？答：擇滅無為，是名苦滅聖諦。云何趣苦滅道聖諦？答：諸學法無學法，是名趣苦滅道聖諦。

四想者，一、小想；二、大想；三、無量想；四、無所有想。小想云何？答：作意思惟狹小諸色，謂或思惟青瘀、或思惟膿爛、或思惟破壞、或思惟膀脹、或思惟骸骨、或思惟骨鎖、或思惟地、或思惟水、或思惟火、或思惟風、或思惟青、或思惟黃、或思惟赤、或思惟白、或思惟諸欲過患、或思惟出離功德，與此俱行諸想等想、現前等想、已想當想，是名小想。大想云何？答：作意思惟廣大諸色而非無邊，謂或思惟青瘀，廣說如前，是名大想。無量想云何？答：作意思惟廣大諸色其量無邊，謂或思惟青瘀，廣說如前，是名無量想。無所有想云何？答此即顯示無所有處想。

【現代漢語翻譯】現代漢語譯本問：什麼是初禪（初靜慮）？答：初禪所包含的善的五蘊（色、受、想、行、識），就叫做初禪。問：什麼是二禪（第二靜慮）？答：二禪所包含的善的五蘊，就叫做二禪。問：什麼是三禪（第三靜慮）？答：三禪所包含的善的五蘊，就叫做三禪。問：什麼是四禪（第四靜慮）？答：四禪所包含的善的五蘊，就叫做四禪。

四聖諦是：一、苦聖諦；二、苦集聖諦；三、苦滅聖諦；四、苦滅道聖諦。問：什麼是苦聖諦？答：五取蘊，也就是色取蘊、受取蘊、想取蘊、行取蘊、識取蘊，這就叫做苦聖諦。問：什麼是苦集聖諦？答：各種有漏的因，這就叫做苦集聖諦。問：什麼是苦滅聖諦？答：通過智慧抉擇而達到的寂滅無為的境界，這就叫做苦滅聖諦。問：什麼是苦滅道聖諦？答：各種有學的法和無學的法，這就叫做苦滅道聖諦。

四種想是：一、小想；二、大想；三、無量想；四、無所有想。問：什麼是小想？答：用心思惟狹小範圍內的各種色相，例如思惟青瘀（面板青腫腐爛）、膿爛、破壞、膨脹、骸骨、骨鎖（骨骼連線處）、地、水、火、風、青色、黃色、紅色、白色，或者思惟各種慾望的過患，或者思惟出離世間的功德，與這些思惟同時生起的各種想，以及當下生起的想，已經生起的想和將要生起的想，這就叫做小想。問：什麼是大想？答：用心思惟廣大範圍內的各種色相，但不是無邊無際的，例如思惟青瘀，詳細解釋如同前面所說，這就叫做大想。問：什麼是無量想？答：用心思惟廣大範圍內的各種色相，而且其範圍是無邊無際的，例如思惟青瘀，詳細解釋如同前面所說，這就叫做無量想。問：什麼是無所有想？答：這實際上是顯示了無所有處（無所有處定）的想。

【English Translation】 English version Question: What is the first Dhyana (初靜慮)? Answer: The wholesome five aggregates (五蘊) (form, feeling, perception, mental formations, and consciousness) included in the first Dhyana are called the first Dhyana. Question: What is the second Dhyana (第二靜慮)? Answer: The wholesome five aggregates included in the second Dhyana are called the second Dhyana. Question: What is the third Dhyana (第三靜慮)? Answer: The wholesome five aggregates included in the third Dhyana are called the third Dhyana. Question: What is the fourth Dhyana (第四靜慮)? Answer: The wholesome five aggregates included in the fourth Dhyana are called the fourth Dhyana.

The Four Noble Truths (四聖諦) are: 1. The Noble Truth of Suffering (苦聖諦); 2. The Noble Truth of the Arising of Suffering (苦集聖諦); 3. The Noble Truth of the Cessation of Suffering (苦滅聖諦); 4. The Noble Truth of the Path Leading to the Cessation of Suffering (趣苦滅道聖諦). Question: What is the Noble Truth of Suffering? Answer: The five aggregates of clinging (五取蘊), namely the aggregate of clinging to form (色取蘊), the aggregate of clinging to feeling (受取蘊), the aggregate of clinging to perception (想取蘊), the aggregate of clinging to mental formations (行取蘊), and the aggregate of clinging to consciousness (識取蘊), are called the Noble Truth of Suffering. Question: What is the Noble Truth of the Arising of Suffering? Answer: All defiled causes (諸有漏因) are called the Noble Truth of the Arising of Suffering. Question: What is the Noble Truth of the Cessation of Suffering? Answer: Nirvana (擇滅無為), which is unconditioned liberation attained through wisdom, is called the Noble Truth of the Cessation of Suffering. Question: What is the Noble Truth of the Path Leading to the Cessation of Suffering? Answer: All the teachings for those still learning (學法) and those who have completed their learning (無學法) are called the Noble Truth of the Path Leading to the Cessation of Suffering.

The four perceptions (四想) are: 1. Small perception (小想); 2. Great perception (大想); 3. Boundless perception (無量想); 4. Perception of no-thingness (無所有想). Question: What is small perception? Answer: To intentionally contemplate small and limited forms, such as contemplating a 'bruise' (青瘀, skin that is bruised and decaying), or contemplating pus and rot (膿爛), or contemplating destruction (破壞), or contemplating bloating (膀脹), or contemplating a skeleton (骸骨), or contemplating a chain of bones (骨鎖, the joints of bones), or contemplating earth (地), or contemplating water (水), or contemplating fire (火), or contemplating wind (風), or contemplating blue (青), or contemplating yellow (黃), or contemplating red (赤), or contemplating white (白), or contemplating the faults of various desires (諸欲過患), or contemplating the merits of renunciation (出離功德), all the perceptions that arise simultaneously with these contemplations, as well as the perceptions that arise in the present moment, the perceptions that have already arisen, and the perceptions that will arise, are called small perception. Question: What is great perception? Answer: To intentionally contemplate vast forms that are not boundless, such as contemplating a 'bruise,' explained in detail as before, is called great perception. Question: What is boundless perception? Answer: To intentionally contemplate vast forms that are boundless, such as contemplating a 'bruise,' explained in detail as before, is called boundless perception. Question: What is the perception of no-thingness? Answer: This actually reveals the perception of the sphere of no-thingness (無所有處想).

四無量者，一、慈無量；二、悲無量；三、喜無量；四、舍無量。慈無量云何？答：諸慈及慈相應受想行識，若彼等起身語業、若彼等起心不相應行，是名慈無量。悲無量云何？答：諸悲及悲相應受想行識，若彼等起身語業、若彼等起心不相應行，是名悲無量。喜無量云何？答：諸喜及喜相應受想行識，若彼等起身語業、若彼等起心不相應行，是名喜無量。舍無量云何？答：諸舍及舍相應受想行識，若彼等起身語業、若彼等起心不相應行，是名舍無量。

四無色者，一、空無邊處；二、識無邊處；三、無所有處；四、非想非非想處。空無邊處云何？答：空無邊處略有二種：一、定；二、生。若定若生所有受想行識，是名空無邊處。識無邊處云何？答：識無邊處略有二種：一、定；二、生。若定若生所有受想行識，是名識無邊處。無所有處云何？答無所有處略有二種：一、定；二、生。若定若生所有受想行識，是名無所有處。非想非非想處云何？答：非想非非想處略有二種：一、定；二、生。若定若生所有受想行識，及有一類定所等起心不相應行，即滅想受定，是名非想非非想處。

四聖種者，一有苾芻，隨得衣服便生喜足、讚歎喜足，不為求覓衣服因緣，令諸世間而生譏論。若求不得，終不懊嘆、引

【現代漢語翻譯】現代漢語譯本四無量指的是：一、慈無量（Metta，愿一切眾生幸福）；二、悲無量（Karuna，愿一切眾生脫離痛苦）；三、喜無量（Mudita，對眾生的幸福感到喜悅）；四、舍無量（Upekkha，對一切眾生保持平等心）。什麼是慈無量？答：所有慈愛以及與慈愛相應的感受、思想、行為、意識，以及由這些產生的身語行為，以及由這些產生的心不相應行，這被稱為慈無量。什麼是悲無量？答：所有悲憫以及與悲憫相應的感受、思想、行為、意識，以及由這些產生的身語行為，以及由這些產生的心不相應行，這被稱為悲無量。什麼是喜無量？答：所有喜悅以及與喜悅相應的感受、思想、行為、意識，以及由這些產生的身語行為，以及由這些產生的心不相應行，這被稱為喜無量。什麼是舍無量？答：所有捨棄以及與捨棄相應的感受、思想、行為、意識，以及由這些產生的身語行為，以及由這些產生的心不相應行，這被稱為舍無量。

四無色指的是：一、空無邊處（Akasanancayatana，無限虛空）；二、識無邊處（Vinnanancayatana，無限意識）；三、無所有處（Akincannayatana，一無所有）；四、非想非非想處（Nevasannanasannayatana，非想非非想）。什麼是空無邊處？答：空無邊處略分為兩種：一、禪定；二、生處。無論是禪定還是生處所產生的感受、思想、行為、意識，這被稱為空無邊處。什麼是識無邊處？答：識無邊處略分為兩種：一、禪定；二、生處。無論是禪定還是生處所產生的感受、思想、行為、意識，這被稱為識無邊處。什麼是無所有處？答：無所有處略分為兩種：一、禪定；二、生處。無論是禪定還是生處所產生的感受、思想、行為、意識，這被稱為無所有處。什麼是非想非非想處？答：非想非非想處略分為兩種：一、禪定；二、生處。無論是禪定還是生處所產生的感受、思想、行為、意識，以及由禪定所產生的一類心不相應行，即滅盡想受定，這被稱為非想非非想處。

四聖種指的是：一、有比丘（Bhikkhu，佛教僧侶），隨緣獲得衣服便感到滿足、讚歎滿足，不爲了尋求衣服的因緣，而讓世間人產生譏諷議論。如果求不得，終究不會懊惱嘆息。

【English Translation】 English version The four immeasurables are: 1. Immeasurable loving-kindness (Metta, wishing all beings well); 2. Immeasurable compassion (Karuna, wishing all beings to be free from suffering); 3. Immeasurable sympathetic joy (Mudita, rejoicing in the happiness of others); 4. Immeasurable equanimity (Upekkha, maintaining impartiality towards all beings). What is immeasurable loving-kindness? Answer: All loving-kindness and the feelings, thoughts, volitions, and consciousness associated with loving-kindness, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable loving-kindness. What is immeasurable compassion? Answer: All compassion and the feelings, thoughts, volitions, and consciousness associated with compassion, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable compassion. What is immeasurable sympathetic joy? Answer: All joy and the feelings, thoughts, volitions, and consciousness associated with joy, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable sympathetic joy. What is immeasurable equanimity? Answer: All equanimity and the feelings, thoughts, volitions, and consciousness associated with equanimity, as well as the physical and verbal actions arising from them, and the mental formations not associated with the mind arising from them, are called immeasurable equanimity.

The four formless realms are: 1. Sphere of infinite space (Akasanancayatana, infinite space); 2. Sphere of infinite consciousness (Vinnanancayatana, infinite consciousness); 3. Sphere of nothingness (Akincannayatana, nothingness); 4. Sphere of neither perception nor non-perception (Nevasannanasannayatana, neither perception nor non-perception). What is the sphere of infinite space? Answer: The sphere of infinite space is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, are called the sphere of infinite space. What is the sphere of infinite consciousness? Answer: The sphere of infinite consciousness is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, are called the sphere of infinite consciousness. What is the sphere of nothingness? Answer: The sphere of nothingness is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, are called the sphere of nothingness. What is the sphere of neither perception nor non-perception? Answer: The sphere of neither perception nor non-perception is broadly of two kinds: 1. Attainment; 2. Rebirth. Whatever feelings, thoughts, volitions, and consciousness arise from either attainment or rebirth, and a certain type of mental formations not associated with the mind arising from attainment, namely the cessation of perception and feeling, are called the sphere of neither perception nor non-perception.

The four noble lineages are: 1. A Bhikkhu (Bhikkhu, Buddhist monk) is content with whatever robes he obtains, rejoices in contentment, and does not seek robes in such a way as to cause worldly criticism. If he does not obtain them, he does not lament or grieve.

頸希望、撫胸迷悶。若求得已，如法受用，不生染著耽嗜迷悶藏護貯積。于受用時能見過患，正知出離。彼由隨得衣服喜足，終不自舉𣣋篾於他，而能策勤正知繫念，是名安住古昔聖種。二有苾芻，隨得飲食便生喜足，廣說如前。三有苾芻，隨得臥具便生喜足，廣說如前。四有苾芻，愛斷樂斷精勤隨學于斷愛樂、愛修樂修精勤隨學于修愛樂。彼由如是斷修愛樂，終不自舉𣣋篾於他，而能策勤正知繫念，是名安住古昔聖種。隨得衣服喜足聖種云何？答：隨得衣服喜足增上，所生諸善有漏及無漏道，是名隨得衣服喜足聖種。隨得飲食喜足聖種云何？答隨得飲食喜足增上，所生諸善有漏及無漏道，是名隨得飲食喜足聖種。隨得臥具喜足聖種云何？答隨得臥具喜足增上，所生諸善有漏及無漏道，是名隨得臥具喜足聖種。愛樂斷修聖種云何？答：愛樂斷修增上，所生諸善有漏及無漏道，是名愛樂斷修聖種。

四沙門果者，一、預流果；二、一來果；三、不還果；四、阿羅漢果。預流果云何？答：預流果有二種：一、有為；二、無為。有為預流果者，謂證預流果時所有學法，或已得或今得或當得，是名有為預流果。無為預流果者，謂證預流果時所有擇滅，或已得或今得或當得，是名無為預流果。一來果、不還果應知亦爾。阿

【現代漢語翻譯】現代漢語譯本：渴求華麗的衣服，撫摸胸口感到迷惑煩悶。如果求得了，如法地受用，不產生染著、耽溺、迷惑、煩悶，也不藏匿、保護、貯存、積聚。在受用時能夠看到其中的過患，以正確的認知出離。他們因為對於得到的衣服感到喜足，始終不會自我誇耀、輕蔑他人，而且能夠努力精進，保持正知和繫念，這叫做安住于古老的聖賢種性。第二種是比丘對於得到的飲食感到喜足，詳細的解說如同前面所說。第三種是比丘對於得到的臥具感到喜足，詳細的解說如同前面所說。第四種是比丘，喜愛斷除，喜愛寂靜，精勤地隨順學習斷除愛慾和喜樂，喜愛修行，喜愛寂靜，精勤地隨順學習修行愛慾和喜樂。他們因為這樣斷除和修行愛慾和喜樂，始終不會自我誇耀、輕蔑他人，而且能夠努力精進，保持正知和繫念，這叫做安住于古老的聖賢種性。

隨順得到衣服而感到喜足的聖賢種性是什麼呢？回答：隨順得到衣服而感到喜足，由此增上，所產生的各種善法，包括有漏和無漏的道，這叫做隨順得到衣服而感到喜足的聖賢種性。隨順得到飲食而感到喜足的聖賢種性是什麼呢？回答：隨順得到飲食而感到喜足，由此增上，所產生的各種善法，包括有漏和無漏的道，這叫做隨順得到飲食而感到喜足的聖賢種性。隨順得到臥具而感到喜足的聖賢種性是什麼呢？回答：隨順得到臥具而感到喜足，由此增上，所產生的各種善法，包括有漏和無漏的道，這叫做隨順得到臥具而感到喜足的聖賢種性。喜愛斷除和修行的聖賢種性是什麼呢？回答：喜愛斷除和修行，由此增上，所產生的各種善法，包括有漏和無漏的道，這叫做喜愛斷除和修行的聖賢種性。

四種沙門果（catvāri śrāmaṇyaphalāni）：第一是預流果（srotaāpanna-phala）；第二是一來果（sakṛdāgāmi-phala）；第三是不還果（anāgāmi-phala）；第四是阿羅漢果（arhat-phala）。什麼是預流果呢？回答：預流果有兩種：第一是有為（saṃskṛta）；第二是無為（asaṃskṛta）。什麼是有為的預流果呢？是指證得預流果時，所有需要學習的法，或者已經得到，或者現在得到，或者將來得到，這叫做有為的預流果。什麼是無為的預流果呢？是指證得預流果時，所有的擇滅（pratisaṃkhyā-nirodha），或者已經得到，或者現在得到，或者將來得到，這叫做無為的預流果。一來果、不還果也應當這樣理解。阿

【English Translation】 English version: Craving for fine clothing, feeling confused and agitated while caressing one's chest. If obtained, using them lawfully, without generating attachment, indulgence, confusion, agitation, concealment, protection, hoarding, or accumulation. While using them, being able to see the faults within them, and with correct knowledge, departing from them. Because they are content with the clothing they obtain, they never boast about themselves or belittle others, and they are able to diligently strive, maintaining right knowledge and mindfulness. This is called abiding in the ancient noble lineage. The second is a Bhikshu (monk) who is content with the food he obtains, with detailed explanations as before. The third is a Bhikshu who is content with the bedding he obtains, with detailed explanations as before. The fourth is a Bhikshu who loves cessation, loves tranquility, diligently follows the practice of ceasing desire and joy, loves cultivation, loves tranquility, diligently follows the practice of cultivating desire and joy. Because they thus cease and cultivate desire and joy, they never boast about themselves or belittle others, and they are able to diligently strive, maintaining right knowledge and mindfulness. This is called abiding in the ancient noble lineage.

What is the noble lineage of contentment with whatever clothing is obtained? The answer is: The various wholesome dharmas, both conditioned (saṃskṛta) and unconditioned (asaṃskṛta) paths, that arise from the increase of contentment with whatever clothing is obtained, are called the noble lineage of contentment with whatever clothing is obtained. What is the noble lineage of contentment with whatever food is obtained? The answer is: The various wholesome dharmas, both conditioned and unconditioned paths, that arise from the increase of contentment with whatever food is obtained, are called the noble lineage of contentment with whatever food is obtained. What is the noble lineage of contentment with whatever bedding is obtained? The answer is: The various wholesome dharmas, both conditioned and unconditioned paths, that arise from the increase of contentment with whatever bedding is obtained, are called the noble lineage of contentment with whatever bedding is obtained. What is the noble lineage of loving cessation and cultivation? The answer is: The various wholesome dharmas, both conditioned and unconditioned paths, that arise from the increase of loving cessation and cultivation, are called the noble lineage of loving cessation and cultivation.

The four Śrāmaṇya-phala (four fruits of a renunciate) are: first, Srotaāpanna-phala (stream-enterer fruit); second, Sakṛdāgāmi-phala (once-returner fruit); third, Anāgāmi-phala (non-returner fruit); fourth, Arhat-phala (Arhat fruit). What is Srotaāpanna-phala? The answer is: Srotaāpanna-phala has two types: first, saṃskṛta (conditioned); second, asaṃskṛta (unconditioned). What is the conditioned Srotaāpanna-phala? It refers to all the dharmas that need to be learned when attaining the Srotaāpanna-phala, whether already obtained, currently being obtained, or to be obtained in the future. This is called the conditioned Srotaāpanna-phala. What is the unconditioned Srotaāpanna-phala? It refers to all the pratisaṃkhyā-nirodha (cessation through wisdom) when attaining the Srotaāpanna-phala, whether already obtained, currently being obtained, or to be obtained in the future. This is called the unconditioned Srotaāpanna-phala. The Sakṛdāgāmi-phala and Anāgāmi-phala should be understood in the same way. Ar

羅漢果云何？答：阿羅漢果有二種：一、有為；二、無為。有為阿羅漢果者，謂證阿羅漢果時所有無學法，或已得或今得或當得，是名有為阿羅漢果。無為阿羅漢果者，謂證阿羅漢果時所有擇滅，或已得或今得或當得，是名無為阿羅漢果。

第二嗢柁南曰：

二四法有九，　　謂支凈智力，　處蘊依跡法，　　各四智有二。

有四預流支、四證凈、四智、四力、四處、四蘊、四依、四法跡、四應證法。智有二門，餘八各一。

四預流支者，一、親近善士；二、聽聞正法；三、如理作意；四、法隨法行。云何親近善士？答：善士者，謂佛及弟子。複次諸有補特伽羅具戒具德，離諸瑕穢成調善法，堪紹師位成就勝德，知羞悔過、善守好學，具知具見、樂思擇、愛稱量、喜觀察、性聰敏、具覺慧、息追求、有慧類、離貪趣貪滅、離瞋趣瞋滅、離癡趣癡滅、調順趣調順、寂靜趣寂靜、解脫趣解脫，具如是等諸勝功德，是名善士。若能於此所說善士，親近承事恭敬供養，如是名為親近善士。云何聽聞正法？答：正法者，謂前說善士，未顯了處為正顯了、未開悟處為正開悟，以慧通達深妙句義，方便為他宣說施設安立開示，以無量門正為開示，苦真是苦、集真是集、滅真是滅、道真是道，如是等名正法。

【現代漢語翻譯】現代漢語譯本什麼是阿羅漢果？回答：阿羅漢果有兩種：一、有為；二、無為。什麼是有為阿羅漢果？是指證得阿羅漢果時所擁有的所有無學法，或者已經得到，或者現在得到，或者將來得到，這稱為有為阿羅漢果。什麼是無為阿羅漢果？是指證得阿羅漢果時所擁有的所有擇滅（Nirvana，涅槃），或者已經得到，或者現在得到，或者將來得到，這稱為無為阿羅漢果。

第二首偈頌說：

二四法有九，謂支凈智力，處蘊依跡法，各四智有二。

有四種預流支（stream-entry factors）、四種證凈（assurance）、四種智（wisdom）、四種力（powers）、四種處（foundations）、四種蘊（aggregates）、四種依（supports）、四種法跡（traces of the Dharma）、四種應證法（laws to be proven）。智有兩門，其餘八種各有一門。

四種預流支是什麼？一、親近善士；二、聽聞正法；三、如理作意；四、法隨法行。什麼是親近善士？回答：善士，指的是佛（Buddha）以及佛的弟子。進一步說，那些具有戒律、具有德行，遠離各種瑕疵，成就調順善良之法，堪能繼承師位，成就殊勝功德，知羞恥而悔過，善於守護所學，勤奮好學，具有正確的知識和見解，樂於思考選擇，喜愛衡量，喜歡觀察，天性聰敏，具有覺悟的智慧，停止追求，具有智慧的種類，遠離貪慾而貪慾止息，遠離嗔恚而嗔恚止息，遠離愚癡而愚癡止息，調順而趨向調順，寂靜而趨向寂靜，解脫而趨向解脫，具備像這樣等等的各種殊勝功德，這樣的人稱為善士。如果能夠對於這些所說的善士，親近承事，恭敬供養，這樣就稱為親近善士。什麼是聽聞正法？回答：正法，指的是前面所說的善士，對於未顯明的地方正確地顯明，對於未開悟的地方正確地開悟，以智慧通達深奧微妙的語句和意義，方便地為他人宣說、施設、安立、開示，以無量的方法正確地開示，苦諦（suffering）的真相是苦，集諦（origin of suffering）的真相是集，滅諦（cessation of suffering）的真相是滅，道諦（path to the cessation of suffering）的真相是道，像這些等等稱為正法。

【English Translation】 English version What is the fruit of an Arhat (羅漢果)? Answer: There are two kinds of Arhat fruit: one is conditioned (有為), and the other is unconditioned (無為). What is the conditioned Arhat fruit? It refers to all the non-learning dharmas (無學法) possessed when attaining the Arhat fruit, whether they have been obtained, are being obtained now, or will be obtained in the future. This is called the conditioned Arhat fruit. What is the unconditioned Arhat fruit? It refers to all the cessation through discernment (擇滅, Nirvana) possessed when attaining the Arhat fruit, whether they have been obtained, are being obtained now, or will be obtained in the future. This is called the unconditioned Arhat fruit.

The second verse says:

Two fours have nine, namely, factors, purity, wisdom, power, Realms, aggregates, supports, traces of Dharma, each four, wisdom has two.

There are four stream-entry factors (預流支), four assurances (證凈), four wisdoms (智), four powers (力), four foundations (處), four aggregates (蘊), four supports (依), four traces of the Dharma (法跡), and four laws to be proven (應證法). Wisdom has two doors, and the other eight each have one door.

What are the four stream-entry factors? First, associating with virtuous friends; second, listening to the true Dharma; third, proper reflection; fourth, practicing the Dharma in accordance with the Dharma. What is associating with virtuous friends? Answer: Virtuous friends refer to the Buddha (佛) and his disciples. Furthermore, those individuals who possess precepts, possess virtues, are free from all flaws, accomplish the Dharma of taming and goodness, are capable of succeeding the teacher's position, accomplish superior virtues, know shame and repent of faults, are good at guarding what they have learned, are diligent and eager to learn, possess correct knowledge and views, are fond of thinking and choosing, love to measure, like to observe, are naturally intelligent, possess the wisdom of awakening, cease pursuing, possess the kind of wisdom, are free from greed and greed ceases, are free from hatred and hatred ceases, are free from delusion and delusion ceases, are tamed and tend towards taming, are tranquil and tend towards tranquility, are liberated and tend towards liberation, possessing such various superior virtues, such people are called virtuous friends. If one can approach, serve, respect, and make offerings to these virtuous friends as described, this is called associating with virtuous friends. What is listening to the true Dharma? Answer: The true Dharma refers to the virtuous friends mentioned earlier, who correctly reveal what has not been revealed, correctly enlighten what has not been enlightened, use wisdom to understand profound and subtle phrases and meanings, conveniently explain, establish, set up, and show to others, and correctly show with immeasurable methods that the truth of suffering (苦諦) is suffering, the truth of the origin of suffering (集諦) is the origin, the truth of the cessation of suffering (滅諦) is cessation, and the truth of the path to the cessation of suffering (道諦) is the path, and so on. These are called the true Dharma.

若能於此所說正法，樂聽樂聞、樂受持樂究竟、樂解了樂觀察、樂尋思樂推究、樂通達樂觸樂證樂作證，為聞法故不憚艱辛，為受持故數以耳根對說法音發勝耳識，如是名為聽聞正法。云何如理作意？答：于耳所聞耳識所了無倒法義，耳識所引令心專注，隨攝等攝作意發意，審正思惟心警覺性，如是名為如理作意。云何法隨法行？答：如理作意所引出離遠離所生諸勝善法，修習堅住無間精勤，如是名為法隨法行。

四證凈者，如契經說，成就四法說名預流。何等為四？一、佛證凈；二、法證凈；三、僧證凈；四、聖所愛戒。云何佛證凈？答：如世尊說：苾芻當知，此聖弟子以如是相隨念諸佛，謂此世尊是如來、阿羅漢、正等覺、明行圓滿、善逝、世間解、無上丈夫調御士、天人師、佛、薄伽梵。彼以此相隨念諸佛，見為根本證智相應，諸信信性現前信性隨順印可，愛慕愛慕性，心澄心凈，是名佛證凈。云何法證凈？答：如世尊說：苾芻當知，此聖弟子以如是相隨念正法，謂佛正法善說、現見、無熱、應時、引導、近觀、智者內證。彼以此相隨念正法，見為根本證智相應，諸信信性現前信性隨順印可，愛慕愛慕性，心澄心凈，是名法證凈。云何僧證凈？答：如世尊說：苾芻當知，此聖弟子以如是相隨念于僧，謂佛

【現代漢語翻譯】現代漢語譯本：如果對於此處所說的正法，喜歡聽聞、喜歡接受和奉持、喜歡究竟通達、喜歡理解和觀察、喜歡尋求和思考、喜歡推敲和研究、喜歡通達、喜歡接觸、喜歡證悟、喜歡作證，爲了聽聞佛法而不怕艱難困苦，爲了接受和奉持佛法而多次用耳根對著說法之音發出殊勝的耳識，這樣就叫做聽聞正法。什麼是如理作意呢？回答：對於耳朵所聽到的、耳識所瞭解的沒有顛倒的佛法義理，耳識所引導的令心專注，隨著收攝、平等收攝而作意和發起意念，審慎而正確地思維，保持心的警覺性，這樣就叫做如理作意。什麼是法隨法行呢？回答：如理作意所引導的、從出離和遠離中產生的各種殊勝的善法，修習使之堅固安住，沒有間斷地精進勤勉，這樣就叫做法隨法行。

四種證凈是指什麼呢？就像契經里所說，成就四種法就叫做預流（Sotapanna，入流者）。是哪四種呢？一、佛證凈；二、法證凈；三、僧證凈；四、聖所愛戒。什麼是佛證凈呢？回答：就像世尊所說：『比丘（Bhikkhu，佛教出家人）們應當知道，這位聖弟子以這樣的方式隨念諸佛，說這位世尊是如來（Tathagata，如實而來者）、阿羅漢（Arahat，應供，殺賊，無生）、正等覺（Sammasambuddha，正自覺悟者）、明行圓滿（Vijja-carana-sampanno，具足智慧和德行）、善逝（Sugata，善於逝世者）、世間解（Lokavidu，瞭解世間者）、無上丈夫調御士（Anuttaro purisa-damma-sarathi，無上的調御丈夫）、天人師（Sattha deva-manussanam，天和人的導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavan，世尊）。』他以這樣的方式隨念諸佛，以見為根本，與證智相應，各種信心、信性、現前信性隨順印可，愛慕、愛慕性，心澄凈，這就叫做佛證凈。什麼是法證凈呢？回答：就像世尊所說：『比丘們應當知道，這位聖弟子以這樣的方式隨念正法，說佛的正法善於宣說、現見、沒有熱惱、應時、引導、可以近觀、智者可以自己證悟。』他以這樣的方式隨念正法，以見為根本，與證智相應，各種信心、信性、現前信性隨順印可，愛慕、愛慕性，心澄凈，這就叫做法證凈。什麼是僧證凈呢？回答：就像世尊所說：『比丘們應當知道，這位聖弟子以這樣的方式隨念僧伽（Samgha，僧團），說佛

【English Translation】 English version: If one delights in listening to, hearing, accepting, upholding, ultimately understanding, comprehending, observing, seeking, contemplating, investigating, penetrating, touching, realizing, and bearing witness to the Correct Dharma spoken here; if one does not shrink from hardship for the sake of hearing the Dharma; if one repeatedly directs the ear faculty towards the sound of the Dharma being preached, generating superior ear-consciousness for the sake of accepting and upholding it; this is called hearing the Correct Dharma. What is appropriate attention? The answer is: Regarding the non-inverted meaning of the Dharma heard by the ear and understood by ear-consciousness, the ear-consciousness leads the mind to focus, and with drawing in and equally drawing in, attention arises and intention is generated, carefully and correctly contemplating, maintaining the mind's alertness; this is called appropriate attention. What is practice in accordance with the Dharma? The answer is: The various superior wholesome dharmas arising from detachment and separation, which are led by appropriate attention, are cultivated to be firm and abiding, with uninterrupted diligence and effort; this is called practice in accordance with the Dharma.

What are the four kinds of pure confidence? As stated in the sutras, one is called a Stream-enterer (Sotapanna) upon achieving four dharmas. What are the four? First, pure confidence in the Buddha; second, pure confidence in the Dharma; third, pure confidence in the Sangha; fourth, the precepts loved by the noble ones. What is pure confidence in the Buddha? The answer is: As the World Honored One said: 'Bhikkhus (Buddhist monks), know that this noble disciple recollects the Buddhas in this way, saying that this World Honored One is the Tathagata (One who has thus come), the Arahat (Worthy One, Destroyer of Enemies, One who is free from rebirth), the Sammasambuddha (Perfectly Enlightened One), the Vijja-carana-sampanno (Endowed with Knowledge and Conduct), the Sugata (Well-gone One), the Lokavidu (Knower of the World), the Anuttaro purisa-damma-sarathi (Unsurpassed Trainer of those who can be Trained), the Sattha deva-manussanam (Teacher of Gods and Humans), the Buddha (Enlightened One), the Bhagavan (Blessed One).' He recollects the Buddhas in this way, with seeing as the foundation, corresponding to the wisdom of realization, various faiths, the nature of faith, the present nature of faith, in accordance with approval, love, the nature of love, the mind is clear and pure, this is called pure confidence in the Buddha. What is pure confidence in the Dharma? The answer is: As the World Honored One said: 'Bhikkhus, know that this noble disciple recollects the Dharma in this way, saying that the Buddha's Dharma is well-proclaimed, visible, without fever, timely, guiding, can be closely observed, and can be self-realized by the wise.' He recollects the Dharma in this way, with seeing as the foundation, corresponding to the wisdom of realization, various faiths, the nature of faith, the present nature of faith, in accordance with approval, love, the nature of love, the mind is clear and pure, this is called pure confidence in the Dharma. What is pure confidence in the Sangha? The answer is: As the World Honored One said: 'Bhikkhus, know that this noble disciple recollects the Sangha (community) in this way, saying that the Buddha

弟子具足妙行、質直行、如理行、法隨法行、和敬行、隨法行。於此僧中有預流向有預流果、有一來向有一來果、有不還向有不還果、有阿羅漢向有阿羅漢果，如是總有四雙八隻補特伽羅佛弟子眾，戒具足、定具足、慧具足、解脫具足、解脫智見具足，應請應屈應恭敬無上福田，世所應供。彼以此相隨念于僧，見為根本證智相應，諸信信性現前信性隨順印可，愛慕愛慕性，心澄心凈，是名僧證凈。云何聖所愛戒？答：無漏身律儀、語律儀、命清凈，是名聖所愛戒。問：何故名為聖所愛戒？答：聖謂諸佛及佛弟子，彼於此戒愛慕欣喜忍順不逆，是故名為聖所愛戒。諸預流者成就此四。

說一切有部集異門足論卷第六大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第七

尊者舍利子說

三藏法師玄奘奉　詔譯

四法品第五之二

四智者，謂法智、類智、他心智、世俗智。法智云何？答：緣欲界行諸無漏智、緣欲界行因諸無漏智、緣欲界行滅諸無漏智、緣欲界行能斷道諸無漏智。複次緣法智及緣法智地諸無漏智，是名法智。類智云何？答：緣色無色界行諸無漏智、緣色無色界行因諸無漏智、緣色無色界行滅諸無漏智、緣色無色界行能斷道諸

【現代漢語翻譯】現代漢語譯本：弟子們圓滿了妙行（Su妙行，指符合佛法的行為）、質直行（質直行，指正直的行為）、如理行（如理行，指符合道理的行為）、法隨法行（法隨法行，指行為符合佛法）、和敬行（和敬行，指和諧恭敬的行為）、隨法行（隨法行，指跟隨佛法的行為）。在這僧團中，有趨向預流果的，有證得預流果的；有趨向一來果的，有證得一來果的；有趨向不還果的，有證得不還果的；有趨向阿羅漢果的，有證得阿羅漢果的。像這樣總共有四雙八位補特伽羅（補特伽羅，指人），他們是佛陀的弟子，戒律圓滿、禪定圓滿、智慧圓滿、解脫圓滿、解脫知見圓滿，是值得供養、值得尊重、值得恭敬的無上福田，是世間所應供養的。他們以這樣的方式隨念僧團，視僧團為根本，與證智相應，各種信心、信性顯現，信心隨順並認可，愛慕之情油然而生，內心澄澈清凈，這叫做對僧團的證凈。什麼是聖所愛戒（聖所愛戒，指聖人所喜愛的戒律）？回答：無漏的身律儀、語律儀、命清凈，這叫做聖所愛戒。問：為什麼叫做聖所愛戒？回答：聖，指的是諸佛以及佛的弟子們，他們對於此戒愛慕、欣喜、忍順而不違逆，所以叫做聖所愛戒。所有預流者都成就這四種功德。《說一切有部集異門足論》卷第六大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第七尊者舍利子說三藏法師玄奘奉詔譯四法品第五之二四智（四智，指四種智慧）是：法智（法智，指了解法的智慧）、類智（類智，指了解同類法的智慧）、他心智（他心智，指了解他人內心的智慧）、世俗智（世俗智，指了解世俗事物的智慧）。什麼是法智？回答：緣于欲界（欲界，指眾生有情慾和物質慾望的生存空間）的行（行，指行為、活動）的各種無漏智（無漏智，指沒有煩惱污染的智慧），緣于欲界的行的因（因，指原因、起因）的各種無漏智，緣于欲界的行的滅（滅，指止息、滅除）的各種無漏智，緣于欲界的行能斷道的各種無漏智。進一步說，緣於法智以及緣於法智之地的各種無漏智，這叫做法智。什麼是類智？回答：緣於色界（色界，指脫離了欲界淫食二欲但仍然有色相的眾生所居住的世界）和無色界（無色界，指既沒有色慾也沒有物質的眾生所居住的世界）的行的各種無漏智，緣於色界和無色界的行的因的各種無漏智，緣於色界和無色界的行的滅的各種無漏智，緣於色界和無色界的行能斷道的各種

【English Translation】 English version: Disciples are complete with wonderful conduct (Su妙行, referring to actions that conform to the Dharma), upright conduct (質直行, referring to honest behavior), reasonable conduct (如理行, referring to behavior that conforms to reason), Dharma-following conduct (法隨法行, referring to behavior that conforms to the Dharma), harmonious and respectful conduct (和敬行, referring to harmonious and respectful behavior), and conduct that follows the Dharma (隨法行, referring to following the Dharma). In this Sangha, there are those who are approaching the stream-enterer fruition, and those who have attained the stream-enterer fruition; there are those who are approaching the once-returner fruition, and those who have attained the once-returner fruition; there are those who are approaching the non-returner fruition, and those who have attained the non-returner fruition; there are those who are approaching the Arhat fruition, and those who have attained the Arhat fruition. Thus, in total, there are four pairs and eight individuals (補特伽羅, referring to persons), who are disciples of the Buddha, complete with precepts, complete with concentration, complete with wisdom, complete with liberation, and complete with the knowledge and vision of liberation. They are worthy of offerings, worthy of respect, worthy of reverence, and are the supreme field of merit, worthy of offerings from the world. They recollect the Sangha in this way, seeing the Sangha as the root, corresponding to the wisdom of realization, various faiths and faith-natures manifest, faith complies and approves, love and admiration arise, and the mind is clear and pure. This is called purification of faith in the Sangha. What are the precepts loved by the noble ones (聖所愛戒, referring to the precepts loved by the saints)? Answer: The un-leaked bodily discipline, verbal discipline, and purity of livelihood, these are called the precepts loved by the noble ones. Question: Why are they called the precepts loved by the noble ones? Answer: 'Noble' refers to all Buddhas and disciples of the Buddha. They love, rejoice in, endure, comply with, and do not oppose these precepts, therefore they are called the precepts loved by the noble ones. All stream-enterers accomplish these four qualities. 《Abhidharma Samuccaya-pāda-śāstra》Volume 6 by Sarvāstivāda Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Samuccaya-pāda-śāstra》

《Abhidharma Samuccaya-pāda-śāstra》Volume 7 Said by Venerable Śāriputra Translated by Tripiṭaka Master Xuanzang under Imperial Order Chapter 5.2 on Four Dharmas The four wisdoms (四智, referring to four kinds of wisdom) are: Dharma-wisdom (法智, referring to the wisdom of understanding the Dharma), inferential wisdom (類智, referring to the wisdom of understanding similar Dharmas), knowledge of others' minds (他心智, referring to the wisdom of understanding the minds of others), and conventional wisdom (世俗智, referring to the wisdom of understanding worldly matters). What is Dharma-wisdom? Answer: The various un-leaked wisdoms that are related to the activities (行, referring to actions, activities) of the desire realm (欲界, referring to the realm of existence where beings have emotional desires and material desires), the various un-leaked wisdoms that are related to the cause (因, referring to cause, origin) of the activities of the desire realm, the various un-leaked wisdoms that are related to the cessation (滅, referring to cessation, extinction) of the activities of the desire realm, and the various un-leaked wisdoms that are related to the path that can sever the activities of the desire realm. Furthermore, the various un-leaked wisdoms that are related to Dharma-wisdom and related to the ground of Dharma-wisdom, this is called Dharma-wisdom. What is inferential wisdom? Answer: The various un-leaked wisdoms that are related to the activities of the form realm (色界, referring to the world inhabited by beings who are free from the desires of the desire realm but still have form) and the formless realm (無色界, referring to the world inhabited by beings who have neither form nor desire), the various un-leaked wisdoms that are related to the cause of the activities of the form realm and the formless realm, the various un-leaked wisdoms that are related to the cessation of the activities of the form realm and the formless realm, and the various un-leaked

無漏智。複次緣類智及緣類智地諸無漏智，是名類智。他心智云何？答：若智修所成是修果，依止修已得不失，能知欲色界和合現前他心心所及一分無漏他心心所，是名他心智。世俗智云何？答：諸有漏慧，是名世俗智。

復有四智，謂苦智、集智、滅智、道智。苦智云何？答於五取蘊思惟非常、苦、空、非我所起無漏智，是名苦智。集智云何？答：于有漏因思惟因、集、生、緣所起無漏智，是名集智。滅智云何？答：于諸擇滅思惟滅、靜、妙、離所起無漏智，是名滅智。道智云何？答：于無漏道思惟道、如、行、出所起無漏智，是名道智。

四力者，一、信力；二、精進力；三、定力；四、慧力。信力云何？答：依諸如來、應、正等覺所殖凈信，是有根生安立堅固，一切沙門及婆羅門諸天魔梵若余世間皆無有能如法牽奪，是名信力。精進力云何？答：為令已生惡不善法斷故，起欲發勤精進策心持心；為令未生惡不善法不生故，起欲發勤精進策心持心；為令未生善法生故，起欲發勤精進策心持心；為令已生善法堅住不忘修滿倍增廣大智作證故，起欲發勤精進策心持心，是名精進力。定力云何？答：離欲惡不善法，有尋有伺離生喜樂入初靜慮具足住，廣說乃至入第四靜慮具足住，是名定力。慧力云何？答：

【現代漢語翻譯】現代漢語譯本無漏智：不再受煩惱污染的智慧。複次，緣類智（對同類事物進行推理判斷的智慧）及緣類智地諸無漏智，這被稱為類智（對事物進行分類和理解的智慧）。他心智（瞭解他人思想的智慧）是什麼？回答：如果某種智慧是通過修行而獲得的，是修行的結果，依靠修行而獲得且不會失去，能夠了解眾生的貪慾等心理活動以及一部分不再受煩惱污染的心理活動，這被稱為他心智。世俗智（世俗的智慧）是什麼？回答：所有受煩惱污染的智慧，這被稱為世俗智。

又有四種智慧，分別是苦智（對苦的智慧）、集智（對苦的根源的智慧）、滅智（對滅苦的智慧）、道智（對滅苦方法的智慧）。苦智是什麼？回答：對於五取蘊（色、受、想、行、識）進行思考，認識到它們是無常的、痛苦的、空性的、非我的，由此產生的不再受煩惱污染的智慧，這被稱為苦智。集智是什麼？回答：對於有漏因（導致痛苦的因）進行思考，認識到它們是因、集、生、緣，由此產生的不再受煩惱污染的智慧，這被稱為集智。滅智是什麼？回答：對於各種擇滅（通過修行而達到的解脫狀態）進行思考，認識到它們是滅、靜、妙、離，由此產生的不再受煩惱污染的智慧，這被稱為滅智。道智是什麼？回答：對於不再受煩惱污染的道（通往解脫的道路）進行思考，認識到它是道、如、行、出，由此產生的不再受煩惱污染的智慧，這被稱為道智。

四力是指：一、信力（信仰的力量）；二、精進力（努力的力量）；三、定力（禪定的力量）；四、慧力（智慧的力量）。信力是什麼？回答：依靠諸如來（對佛的尊稱）、應（值得供養的）、正等覺（完全覺悟者）所種下的清凈的信心，這種信心是有根基的、生長的、安定的、堅固的，所有的沙門（出家修行者）以及婆羅門（古印度祭司），諸天、魔、梵（天神），以及其他世間的人，都沒有能力如法地將其奪走，這被稱為信力。精進力是什麼？回答：爲了使已經產生的惡的不善的法斷除，發起願望，努力精進，策勵內心，保持內心；爲了使尚未產生的惡的不善的法不產生，發起願望，努力精進，策勵內心，保持內心；爲了使尚未產生的善法產生，發起願望，努力精進，策勵內心，保持內心；爲了使已經產生的善法堅固、保持、不忘失、修習圓滿、倍增、廣大，通過智慧去作證，發起願望，努力精進，策勵內心，保持內心，這被稱為精進力。定力是什麼？回答：離開貪慾、邪惡、不善之法，在有尋有伺（有初步思考和深入思考）的狀態下，因離開（惡法）而產生喜悅和快樂，進入初禪並安住其中，詳細地說，乃至進入第四禪並安住其中，這被稱為定力。慧力是什麼？回答：

【English Translation】 English version 'Anāsrava-jñāna' (Uncontaminated Wisdom): Wisdom free from defilements. Furthermore, 'jāti-jñāna' (Knowledge of Kinds) and the 'anāsrava-jñāna' (uncontaminated wisdom) associated with the realm of 'jāti-jñāna' (Knowledge of Kinds) are called 'kula-jñāna' (Knowledge of Lineage/Categories). What is 'paracitta-jñāna' (Knowledge of Others' Minds)? Answer: If a wisdom is developed through cultivation, is a result of cultivation, is obtained and maintained through reliance on cultivation, and is capable of knowing the mental activities of others, including both defiled (desire, etc.) and a portion of undefiled mental activities, that is called 'paracitta-jñāna' (Knowledge of Others' Minds). What is 'saṃvṛti-jñāna' (Conventional Wisdom)? Answer: All defiled wisdom is called 'saṃvṛti-jñāna' (Conventional Wisdom).

Furthermore, there are four types of wisdom: 'duḥkha-jñāna' (Knowledge of Suffering), 'samudaya-jñāna' (Knowledge of the Origin of Suffering), 'nirodha-jñāna' (Knowledge of the Cessation of Suffering), and 'mārga-jñāna' (Knowledge of the Path to the Cessation of Suffering). What is 'duḥkha-jñāna' (Knowledge of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the 'pañca-upādāna-skandha' (five aggregates of clinging) as impermanent, suffering, empty, and non-self is called 'duḥkha-jñāna' (Knowledge of Suffering). What is 'samudaya-jñāna' (Knowledge of the Origin of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the defiled causes as cause, origin, arising, and condition is called 'samudaya-jñāna' (Knowledge of the Origin of Suffering). What is 'nirodha-jñāna' (Knowledge of the Cessation of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the various 'nirodha' (cessations/extinctions) as cessation, tranquility, exquisiteness, and separation is called 'nirodha-jñāna' (Knowledge of the Cessation of Suffering). What is 'mārga-jñāna' (Knowledge of the Path to the Cessation of Suffering)? Answer: The 'anāsrava-jñāna' (uncontaminated wisdom) that arises from contemplating the undefiled path as path, suchness, practice, and deliverance is called 'mārga-jñāna' (Knowledge of the Path to the Cessation of Suffering).

The four powers are: 1. 'Śraddhā-bala' (Power of Faith); 2. 'Vīrya-bala' (Power of Effort); 3. 'Samādhi-bala' (Power of Concentration); 4. 'Prajñā-bala' (Power of Wisdom). What is 'Śraddhā-bala' (Power of Faith)? Answer: The pure faith planted in reliance on the 'Tathāgata' (Thus Gone One, an epithet of the Buddha), 'Arhat' (Worthy One), 'Samyak-saṃbuddha' (Perfectly Enlightened One), which has roots, grows, is established, and is firm, and which no 'śrāmaṇa' (ascetic) or 'brāhmaṇa' (priest), deva (god), māra (demon), brahmā (divine being), or any other being in the world can rightfully take away, is called 'Śraddhā-bala' (Power of Faith). What is 'Vīrya-bala' (Power of Effort)? Answer: To abandon evil and unwholesome 'dharmas' (teachings/phenomena) that have already arisen, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. To prevent evil and unwholesome 'dharmas' (teachings/phenomena) that have not yet arisen from arising, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. To generate wholesome 'dharmas' (teachings/phenomena) that have not yet arisen, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. To maintain, preserve, not forget, cultivate to completion, increase, expand, and realize through wisdom wholesome 'dharmas' (teachings/phenomena) that have already arisen, one generates desire, exerts effort, strives, focuses the mind, and maintains the mind. This is called 'Vīrya-bala' (Power of Effort). What is 'Samādhi-bala' (Power of Concentration)? Answer: Separating from desire, evil, and unwholesome 'dharmas' (teachings/phenomena), with 'vitarka' (initial application of thought) and 'vicāra' (sustained application of thought), one enters and abides in the first 'dhyāna' (meditative absorption), which is born of detachment and filled with joy and pleasure, and so on, up to entering and abiding in the fourth 'dhyāna' (meditative absorption). This is called 'Samādhi-bala' (Power of Concentration). What is 'Prajñā-bala' (Power of Wisdom)? Answer:

如實了知是苦聖諦、如實了知是苦集聖諦、如實了知是苦滅聖諦、如實了知是趣苦滅道聖諦，是名慧力。問：何故名力？答：以因此力、依此力、住此力，能斷能碎能破一切結縛隨眠隨煩惱纏，故名為力。

四處者，一、慧處；二、諦處；三、舍處；四、寂靜處。慧處云何？答：如薄伽梵于《辯六界記別經》中為具壽池堅說：苾芻當知，最勝慧處謂漏盡智，是故苾芻應成就漏盡智。若成就漏盡智，說名成就最勝慧處。是名慧處。諦處云何？答：如薄伽梵于《辯六界記別經》中為具壽池堅說：苾芻當知，最勝諦處謂不動解脫。諦者謂如實法，誑者謂虛妄法。是故苾芻應成就不動解脫。若成就不動解脫，說名成就最勝諦處。是名諦處。舍處云何？答：如薄伽梵于《辯六界記別經》中為具壽池堅說：苾芻當知，先所執受無智無明越正路法，今時應舍應變、吐應除棄。苾芻當知，最勝舍處謂棄捨一切依愛盡離染永滅涅槃，是故苾芻應成就此涅槃。若成就此涅槃，說名成就最勝舍處。是名舍處。寂靜處云何？答：如薄伽梵于《辯六界記別經》中為具壽池堅說：苾芻當知，貪染惱心令不解脫、瞋染惱心令不解脫、癡染惱心令不解脫。苾芻當知，此貪瞋癡無餘永斷變吐除棄愛盡離染永滅靜沒名真寂靜，是故苾芻應成就真寂靜。

【現代漢語翻譯】現代漢語譯本：如實了知是苦聖諦（Dukkha Satya，關於苦的真理）、如實了知是苦集聖諦（Dukkha Samudaya Satya，關於苦的起因的真理）、如實了知是苦滅聖諦（Dukkha Nirodha Satya，關於苦的止息的真理）、如實了知是趣苦滅道聖諦（Dukkha Nirodha Gamini Patipada Satya，關於通往苦的止息的道路的真理），這被稱為慧力。問：為什麼稱為力？答：因為憑藉這種力量、依靠這種力量、安住于這種力量，能夠斷除、摧毀、破除一切結縛、隨眠、隨煩惱纏繞，所以稱為力。

四處是指：一、慧處；二、諦處；三、舍處；四、寂靜處。慧處是什麼？答：如薄伽梵（Bhagavan，世尊）在《辯六界記別經》中為具壽池堅（Ayushman Cikana）所說：『苾芻（Bhikkhu，比丘）當知，最殊勝的慧處是指漏盡智（Asravaksaya-jnana，斷盡煩惱的智慧），因此比丘應當成就漏盡智。如果成就漏盡智，就稱為成就最殊勝的慧處。』這稱為慧處。諦處是什麼？答：如薄伽梵在《辯六界記別經》中為具壽池堅所說：『比丘當知，最殊勝的諦處是指不動解脫（Acala-vimukti，不可動搖的解脫）。諦是指如實法，誑是指虛妄法。因此比丘應當成就不動解脫。如果成就不動解脫，就稱為成就最殊勝的諦處。』這稱為諦處。舍處是什麼？答：如薄伽梵在《辯六界記別經》中為具壽池堅所說：『比丘當知，先前所執取、領受的無智無明、偏離正道的法，現在應當捨棄、改變、吐出、除掉。比丘當知，最殊勝的舍處是指棄捨一切依賴、愛盡、離染、永滅的涅槃（Nirvana，寂滅），因此比丘應當成就此涅槃。如果成就此涅槃，就稱為成就最殊勝的舍處。』這稱為舍處。寂靜處是什麼？答：如薄伽梵在《辯六界記別經》中為具壽池堅所說：『比丘當知，貪染惱亂心，使心不得解脫；瞋染惱亂心，使心不得解脫；癡染惱亂心，使心不得解脫。比丘當知，這貪、瞋、癡無餘永斷、改變、吐出、除棄、愛盡、離染、永滅、靜沒，名為真寂靜，因此比丘應當成就真寂靜。』

【English Translation】 English version: Truly knowing the Noble Truth of Suffering (Dukkha Satya), truly knowing the Noble Truth of the Origin of Suffering (Dukkha Samudaya Satya), truly knowing the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), truly knowing the Noble Truth of the Path leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya), this is called the Power of Wisdom. Question: Why is it called 'power'? Answer: Because by this power, relying on this power, abiding in this power, one is able to cut off, crush, and break all fetters, latent tendencies, and entanglements of defilements; therefore, it is called 'power'.

The four abodes are: one, the Abode of Wisdom; two, the Abode of Truth; three, the Abode of Abandonment; four, the Abode of Tranquility. What is the Abode of Wisdom? Answer: As the Bhagavan (Bhagavan, the Blessed One) said to the Venerable Cikana (Ayushman Cikana) in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus (Bhikkhu, monks), know that the most excellent Abode of Wisdom is the Knowledge of the Exhaustion of Defilements (Asravaksaya-jnana); therefore, bhikkhus should attain the Knowledge of the Exhaustion of Defilements. If one attains the Knowledge of the Exhaustion of Defilements, it is said that one has attained the most excellent Abode of Wisdom.' This is called the Abode of Wisdom. What is the Abode of Truth? Answer: As the Bhagavan said to the Venerable Cikana in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus, know that the most excellent Abode of Truth is Unwavering Liberation (Acala-vimukti). 'Truth' refers to the Dharma as it truly is, and 'falsehood' refers to the Dharma that is untrue. Therefore, bhikkhus should attain Unwavering Liberation. If one attains Unwavering Liberation, it is said that one has attained the most excellent Abode of Truth.' This is called the Abode of Truth. What is the Abode of Abandonment? Answer: As the Bhagavan said to the Venerable Cikana in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus, know that the Dharma previously grasped and accepted with ignorance and lack of wisdom, deviating from the right path, should now be abandoned, transformed, vomited out, and discarded. Bhikkhus, know that the most excellent Abode of Abandonment is the abandonment of all dependence, the exhaustion of craving, detachment, the eternal cessation of Nirvana (Nirvana, liberation), therefore, bhikkhus should attain this Nirvana. If one attains this Nirvana, it is said that one has attained the most excellent Abode of Abandonment.' This is called the Abode of Abandonment. What is the Abode of Tranquility? Answer: As the Bhagavan said to the Venerable Cikana in the 'Distinguishing the Six Elements' Sutra: 'Bhikkhus, know that greed, defiling and afflicting the mind, prevents the mind from liberation; hatred, defiling and afflicting the mind, prevents the mind from liberation; delusion, defiling and afflicting the mind, prevents the mind from liberation. Bhikkhus, know that this greed, hatred, and delusion, without remainder, are eternally cut off, transformed, vomited out, discarded, craving exhausted, detached, eternally ceased, and stilled, is called True Tranquility; therefore, bhikkhus should attain True Tranquility.'

若成就真寂靜，說名成就最勝寂靜處。是名寂靜處。

四蘊者，一、戒蘊；二、定蘊；三、慧蘊；四、解脫蘊。戒蘊云何？答：如薄伽梵于《辯三蘊記別經》中作如是說：苾芻當知，我說學戒、若無學戒、若一切善非學非無學戒，皆是戒蘊。是名戒蘊。定蘊云何？答：如薄伽梵于《辯三蘊記別經》中作如是說：苾芻當知，我說學定、若無學定、若一切善非學非無學定，皆是定蘊。是名定蘊。慧蘊云何？答：如薄伽梵于《辯三蘊記別經》中作如是說：苾芻當知，我說學慧、若無學慧、若一切善非學非無學慧，皆是慧蘊。是名慧蘊。解脫蘊云何？答：如薄伽梵于《辯三蘊記別經》中作如是說：苾芻當知，我說學解脫、若無學解脫、若一切善非學非無學解脫，皆是解脫蘊。是名解脫蘊。

四依者，一、思擇一法應遠避；二、思擇一法應受用；三、思擇一法應除遣；四、思擇一法應忍受。云何思擇一法應遠避？答：如薄伽梵于《防諸漏記別經》中作如是說：汝等苾芻，應審思擇，惡象惡馬惡牛惡狗惡水牛等當遠避之。應審思擇，株杌毒刺坑塹崖谷井廁河等當遠避之。應審思擇，惡行惡威儀、惡友惡伴侶、惡行處惡臥具等當遠避之。惡臥具者，謂若受用如是臥具，為諸有智同梵行者，不應分別處而生分別、不應測量

【現代漢語翻譯】現代漢語譯本若能成就真正的寂靜，就可稱為成就最殊勝的寂靜之處。這就是所謂的寂靜之處。

四蘊是指：一、戒蘊；二、定蘊；三、慧蘊；四、解脫蘊。什麼是戒蘊？回答：正如薄伽梵（Bhagavan，世尊）在《辯三蘊記別經》中所說：『比丘（Bhiksu，佛教出家男眾）們應當知道，我說有學之戒、無學之戒，以及一切善的非有學非無學之戒，都屬於戒蘊。』這就是所謂的戒蘊。什麼是定蘊？回答：正如薄伽梵在《辯三蘊記別經》中所說：『比丘們應當知道，我說有學之定、無學之定，以及一切善的非有學非無學之定，都屬於定蘊。』這就是所謂的定蘊。什麼是慧蘊？回答：正如薄伽梵在《辯三蘊記別經》中所說：『比丘們應當知道，我說有學之慧、無學之慧，以及一切善的非有學非無學之慧，都屬於慧蘊。』這就是所謂的慧蘊。什麼是解脫蘊？回答：正如薄伽梵在《辯三蘊記別經》中所說：『比丘們應當知道，我說有學之解脫、無學之解脫，以及一切善的非有學非無學之解脫，都屬於解脫蘊。』這就是所謂的解脫蘊。

四依是指：一、經過思考，某些法應當遠離；二、經過思考，某些法應當受用；三、經過思考，某些法應當去除；四、經過思考，某些法應當忍受。什麼是經過思考，某些法應當遠離？回答：正如薄伽梵在《防諸漏記別經》中所說：『你們這些比丘，應當仔細思考，對於惡象、惡馬、惡牛、惡狗、惡水牛等，應當遠離它們。應當仔細思考，對於樹樁、毒刺、坑塹、懸崖、山谷、水井、廁所、河流等，應當遠離它們。應當仔細思考，對於惡行、惡威儀、惡友、惡伴侶、惡行處、惡臥具等，應當遠離它們。』所謂的惡臥具，是指如果受用這樣的臥具，有智慧的同修梵行者，不應該分別處所而生起分別心，不應該測量。

【English Translation】 English version If true tranquility is achieved, it is said to be the attainment of the most supreme place of tranquility. This is called the place of tranquility.

The four aggregates (Skandha) are: 1. Aggregate of Discipline (Sila-skandha); 2. Aggregate of Concentration (Samadhi-skandha); 3. Aggregate of Wisdom (Prajna-skandha); 4. Aggregate of Liberation (Vimutti-skandha). What is the Aggregate of Discipline? Answer: As the Bhagavan (Blessed One) said in the 'Distinguishing the Three Aggregates Discourse': 'Monks (Bhiksu), know that I speak of the discipline of the learner, the discipline of the non-learner, and all good discipline that is neither of the learner nor of the non-learner; all these are the Aggregate of Discipline.' This is called the Aggregate of Discipline. What is the Aggregate of Concentration? Answer: As the Bhagavan said in the 'Distinguishing the Three Aggregates Discourse': 'Monks, know that I speak of the concentration of the learner, the concentration of the non-learner, and all good concentration that is neither of the learner nor of the non-learner; all these are the Aggregate of Concentration.' This is called the Aggregate of Concentration. What is the Aggregate of Wisdom? Answer: As the Bhagavan said in the 'Distinguishing the Three Aggregates Discourse': 'Monks, know that I speak of the wisdom of the learner, the wisdom of the non-learner, and all good wisdom that is neither of the learner nor of the non-learner; all these are the Aggregate of Wisdom.' This is called the Aggregate of Wisdom. What is the Aggregate of Liberation? Answer: As the Bhagavan said in the 'Distinguishing the Three Aggregates Discourse': 'Monks, know that I speak of the liberation of the learner, the liberation of the non-learner, and all good liberation that is neither of the learner nor of the non-learner; all these are the Aggregate of Liberation.' This is called the Aggregate of Liberation.

The four reliances (Nissaya) are: 1. After reflection, a certain thing should be avoided; 2. After reflection, a certain thing should be used; 3. After reflection, a certain thing should be eliminated; 4. After reflection, a certain thing should be endured. What is 'after reflection, a certain thing should be avoided'? Answer: As the Bhagavan said in the 'Discourse on Guarding Against Defilements': 'You monks, should carefully consider and avoid dangerous elephants, dangerous horses, dangerous cows, dangerous dogs, dangerous water buffalo, and the like. You should carefully consider and avoid tree stumps, poisonous thorns, pits, cliffs, valleys, wells, toilets, rivers, and the like. You should carefully consider and avoid bad conduct, bad demeanor, bad friends, bad companions, bad places to practice, bad bedding, and the like.' 'Bad bedding' refers to the situation where, if such bedding is used, wise fellow practitioners of the holy life should not generate discrimination by distinguishing places, and should not measure.

處而生測量、不應猜疑處而生猜疑，如是臥具我說為惡，汝等苾芻應當遠避。是名思擇一法應遠避。云何思擇一法應受用？答：如薄伽梵于《防諸漏記別經》中作如是說：汝等苾芻，應審思擇，如法衣服當受用之，不為勇健、不為傲逸、不為顏貌、不為端嚴，但為遮防蚊虻寒熱蛇蝎等觸，及為覆蔽深可羞恥醜陋身形。應審思擇，如法飲食當受用之，不為勇健、不為傲逸、不為顏貌、不為端嚴，但為此身暫住存濟、止息飢渴攝受梵行，為斷故受不起新受，無罪存濟力樂安住。應審思擇，如法臥具當受用之，不為勇健、不為傲逸、不為顏貌、不為端嚴，但為遮防寒熱風雨，及得最勝安隱寂靜。應審思擇，如法醫藥當受用之，不為勇健、不為傲逸、不為顏貌、不為端嚴，但為止息未起已起所有疾病得修善業。是名思擇一法應受用。云何思擇一法應除遣？答：如薄伽梵于《防諸漏記別經》中作如是說：汝等苾芻，已起欲尋恚尋害尋，不應韞畜，應速斷滅變吐除遣。是名思擇一法應除遣。云何思擇一法應忍受？答：如薄伽梵于《防諸漏記別經》中作如是說：汝等苾芻應起精進，有勢有勤、勇悍堅猛不捨善軛。假使我身血肉枯竭，唯皮筋骨連拄而存，若本所求勝法未獲，終不止息所起精進。又精進時身心疲惓，終不由斯而生懈怠。

【現代漢語翻譯】現代漢語譯本因處境而產生測量、不應在因處境而產生猜疑，像這樣的臥具，我說它是惡劣的，你們這些苾芻（bhiksu，比丘）應當遠離。這叫做思擇一種法應當遠離。什麼叫做思擇一種法應當受用？回答：正如薄伽梵（Bhagavan，世尊）在《防諸漏記別經》中所說的那樣：你們這些苾芻，應當審慎地思擇，如法的衣服應當受用它，不是爲了勇健、不是爲了傲慢放逸、不是爲了容貌、不是爲了端莊美觀，只是爲了遮擋蚊虻、寒冷、暑熱、蛇蝎等物的侵擾，以及爲了遮蔽那深可羞恥的醜陋身形。應當審慎地思擇，如法的飲食應當受用它，不是爲了勇健、不是爲了傲慢放逸、不是爲了容貌、不是爲了端莊美觀，只是爲了使這個身體暫時存活、維持生命、止息飢渴、攝受梵行，爲了斷除過去的感受，不生起新的感受，無罪地存活、保持體力、快樂安住。應當審慎地思擇，如法的臥具應當受用它，不是爲了勇健、不是爲了傲慢放逸、不是爲了容貌、不是爲了端莊美觀，只是爲了遮擋寒冷、暑熱、風雨，以及獲得最殊勝的安穩寂靜。應當審慎地思擇，如法的醫藥應當受用它，不是爲了勇健、不是爲了傲慢放逸、不是爲了容貌、不是爲了端莊美觀，只是爲了止息未生起和已經生起的所有疾病，從而能夠修習善業。這叫做思擇一種法應當受用。什麼叫做思擇一種法應當除遣？回答：正如薄伽梵（Bhagavan，世尊）在《防諸漏記別經》中所說的那樣：你們這些苾芻，已經生起的欲尋（欲的尋求）、恚尋（嗔恚的尋求）、害尋（傷害的尋求），不應當蘊藏在心中，應當迅速地斷滅、改變、吐出、除遣。這叫做思擇一種法應當除遣。什麼叫做思擇一種法應當忍受？回答：正如薄伽梵（Bhagavan，世尊）在《防諸漏記別經》中所說的那樣：你們這些苾芻應當發起精進，有勢力、有勤奮，勇敢強悍、堅定勇猛，不捨棄善的軛。假使我的身體血肉枯竭，只剩下面板、筋、骨頭連線支撐而存在，如果我所尋求的殊勝之法還沒有獲得，終究不會停止所發起的精進。又，精進的時候，即使身體和心靈疲憊睏倦，終究不會因此而產生懈怠。

【English Translation】 English version Measuring arises from a situation, suspicion should not arise from a situation. Such bedding, I say, is evil; you bhiksus (bhiksu, monks) should avoid it. This is called contemplating one dharma that should be avoided. What is called contemplating one dharma that should be used? Answer: Just as the Bhagavan (Bhagavan, the Blessed One) said in the 'Discourse on the Discrimination of Preventing Defilements': You bhiksus, should carefully consider that lawful clothing should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only to protect against mosquitoes, cold, heat, snakes, scorpions, and other touches, and to cover the deeply shameful and ugly body. You should carefully consider that lawful food should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only for this body to temporarily dwell, to sustain life, to stop hunger and thirst, to embrace the Brahma-faring, to cut off past feelings, not to arise new feelings, to live without guilt, to maintain strength, and to dwell in happiness. You should carefully consider that lawful bedding should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only to protect against cold, heat, wind, and rain, and to obtain the most excellent peace and tranquility. You should carefully consider that lawful medicine should be used, not for strength, not for arrogance, not for appearance, not for elegance, but only to stop all diseases that have not yet arisen and have already arisen, so that you can cultivate good deeds. This is called contemplating one dharma that should be used. What is called contemplating one dharma that should be eliminated? Answer: Just as the Bhagavan (Bhagavan, the Blessed One) said in the 'Discourse on the Discrimination of Preventing Defilements': You bhiksus, having arisen sensual thought, angry thought, and harmful thought, should not harbor them, but should quickly cut them off, transform them, vomit them out, and eliminate them. This is called contemplating one dharma that should be eliminated. What is called contemplating one dharma that should be endured? Answer: Just as the Bhagavan (Bhagavan, the Blessed One) said in the 'Discourse on the Discrimination of Preventing Defilements': You bhiksus, should arouse diligence, having power, having effort, being brave, firm, and fierce, not abandoning the yoke of goodness. Even if my body's blood and flesh are exhausted, with only skin, sinews, and bones connected and supporting it, if the supreme dharma that I seek has not yet been obtained, I will never stop the diligence that has arisen. Moreover, when diligent, even if the body and mind are tired and weary, I will never give rise to laziness because of this.

應深忍受寒熱飢渴蛇蝎蚊虻風雨等觸，又應忍受他人所發能生身中猛利辛楚奪命苦受毀辱語言。是名思擇一法應忍受。

四法跡者，一、無貪法跡；二、無瞋法跡；三、正念法跡；四、正定法跡。云何無貪法跡？答：無貪者，謂于欲境諸不貪不等貪，廣說乃至非貪類非貪生，是名無貪。法跡者，謂即無貪亦名為法、亦名為跡、亦名法跡，是故名為無貪法跡。云何無瞋法跡？答：無瞋者，謂于有情不欲損害、不懷栽杌、不欲擾惱，廣說乃至非已為過患、非當為過患、非現為過患，是名無瞋。法跡者，謂即無瞋亦名為法、亦名為跡、亦名法跡，是故名為無瞋法跡。云何正念法跡？答：正念者，謂依出離遠離所生善法，諸念隨念，廣說乃至心明記性，是名正念。法跡者，謂即正念亦名為法、亦名為跡、亦名法跡，是故名為正念法跡。云何正定法跡？答：正定者，謂依出離遠離所生善法，諸定令心住，廣說乃至心一境性，是名正定。法跡者，謂即正定亦名為法、亦名為跡、亦名法跡，是故名為正定法跡。

四應證法者，謂或有法是身應證、或復有法是念應證、或復有法是眼應證、或復有法是慧應證。云何有法是身應證？答：謂八解脫，是身應證。云何有法是念應證？答：謂宿住事，是念應證。云何有法是眼應證？

【現代漢語翻譯】現代漢語譯本：應當深深地忍受寒冷、暑熱、飢餓、乾渴，以及蛇、蝎、蚊、虻、風雨等帶來的觸感，還應當忍受他人所說的能夠使身體產生劇烈、辛辣、痛苦，甚至奪走性命的苦受和侮辱性的語言。這叫做思擇一種法應當忍受。

四法跡是指：一、無貪法跡；二、無瞋法跡；三、正念法跡；四、正定法跡。什麼是無貪法跡？回答：無貪，是指對於慾望的境界，各種不貪、不特別貪，廣泛地說，乃至不是貪的種類、不是貪的產生，這叫做無貪。法跡，是指這無貪也稱為法，也稱為跡，也稱為法跡，所以叫做無貪法跡。什麼是無瞋法跡？回答：無瞋，是指對於有情眾生，不想要損害、不懷有惡意、不想要擾亂惱害，廣泛地說，乃至不是已經造成的過患、不是將要造成的過患、不是現在造成的過患，這叫做無瞋。法跡，是指這無瞋也稱為法，也稱為跡，也稱為法跡，所以叫做無瞋法跡。什麼是正念法跡？回答：正念，是指依靠出離、遠離所產生的善法，各種憶念、隨念，廣泛地說，乃至心裡的明記性，這叫做正念。法跡，是指這正念也稱為法，也稱為跡，也稱為法跡，所以叫做正念法跡。什麼是正定法跡？回答：正定，是指依靠出離、遠離所產生的善法，各種禪定使心安住，廣泛地說，乃至心專注于單一境界的性質，這叫做正定。法跡，是指這正定也稱為法，也稱為跡，也稱為法跡，所以叫做正定法跡。

四應證法是指：或者有法是身體應該證得的，或者有法是念頭應該證得的，或者有法是眼睛應該證得的，或者有法是智慧應該證得的。什麼是有法是身體應該證得的？回答：指八解脫，是身體應該證得的。什麼是有法是念頭應該證得的？回答：指宿住事（對過去世的憶念），是念頭應該證得的。什麼是有法是眼睛應該證得的？

【English Translation】 English version: One should deeply endure cold, heat, hunger, thirst, the touch of snakes, scorpions, mosquitoes, gadflies, wind, rain, and so on. Furthermore, one should endure the intensely sharp, bitter, and life-threatening painful sensations and insulting words uttered by others that arise in the body. This is called contemplating one dharma that should be endured.

The four traces of dharma are: 1. the trace of dharma of non-greed; 2. the trace of dharma of non-hatred; 3. the trace of dharma of right mindfulness; 4. the trace of dharma of right concentration. What is the trace of dharma of non-greed? Answer: Non-greed refers to all forms of non-greed and unequal greed towards objects of desire, broadly speaking, even to the extent of not being a type of greed or a product of greed. This is called non-greed. A trace of dharma means that this very non-greed is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of non-greed. What is the trace of dharma of non-hatred? Answer: Non-hatred refers to not wanting to harm sentient beings, not harboring malice, and not wanting to disturb or annoy them, broadly speaking, even to the extent of not being a fault that has already been committed, not being a fault that will be committed, and not being a fault that is currently being committed. This is called non-hatred. A trace of dharma means that this very non-hatred is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of non-hatred. What is the trace of dharma of right mindfulness? Answer: Right mindfulness refers to all forms of recollection and remembrance of virtuous dharmas arising from detachment and separation, broadly speaking, even to the extent of mental clarity and memory. This is called right mindfulness. A trace of dharma means that this very right mindfulness is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of right mindfulness. What is the trace of dharma of right concentration? Answer: Right concentration refers to all forms of samadhi that arise from detachment and separation, which cause the mind to abide, broadly speaking, even to the extent of the mind's one-pointedness. This is called right concentration. A trace of dharma means that this very right concentration is also called dharma, also called a trace, and also called a trace of dharma; therefore, it is called the trace of dharma of right concentration.

The four dharmas to be realized are: either there is a dharma that should be realized by the body, or there is a dharma that should be realized by the mind, or there is a dharma that should be realized by the eye, or there is a dharma that should be realized by wisdom. What is a dharma that should be realized by the body? Answer: The eight liberations are what should be realized by the body. What is a dharma that should be realized by the mind? Answer: Recollection of past lives is what should be realized by the mind. What is a dharma that should be realized by the eye?

答：謂死生事，是眼應證。云何有法是慧應證？答：謂諸漏盡，是慧應證。

第三嗢拖南曰：

三四法有九，　　行修業受軛，　離系與瀑流，　　取系各四種。

有四行、四修定、四業、四法受、四軛、四離系、四瀑流、四取、四身繫。

四行者，一、苦遲通行；二、苦速通行；三、樂遲通行；四、樂速通行。云何苦遲通行？答：靜慮不攝下品五根，是名苦遲通行。云何苦速通行？答：靜慮不攝上品五根，是名苦速通行。云何樂遲通行？答：靜慮所攝下品五根，是名樂遲通行。云何樂速通行？答：靜慮所攝上品五根，是名樂速通行。

復有四行：一、不堪忍行；二、堪忍行；三、調伏行；四、寂靜行。云何不堪忍行？答：謂不堪忍寒熱飢渴蛇蝎蚊虻風雨等觸，又不堪忍他人所發能生身中辛楚猛利奪命苦受罵辱語言，如是種類，是名不堪忍行。云何堪忍行？答：謂能堪忍寒熱飢渴蛇蝎蚊虻風雨等觸，又能堪忍他人所發能生身中辛楚猛利奪命苦受罵辱語言，如是種類，是名堪忍行。云何調伏行？答：眼見色時，專意繫念，防護眼根、調伏其心，不令發起煩惱惡業。耳聞聲時、鼻嗅香時、舌嘗味時、身覺觸時、意了法時，專意繫念防護耳根廣說乃至防護意根，調伏其心，不令發起煩惱惡業

【現代漢語翻譯】現代漢語譯本：問：什麼是眼識所應證知的？答：是關於生與死的事情，這是眼識所應證知的。問：什麼法是智慧所應證知的？答：是諸漏已盡，這是智慧所應證知的。

第三個綱要偈說：

三四法共有九種，即行、修定、業、法受、軛、離系、瀑流、取、身繫，每種各有四種。

有四種行、四種修定、四種業、四種法受、四種軛、四種離系、四種瀑流、四種取、四種身繫。

四種行是指：一、苦遲通行；二、苦速通行；三、樂遲通行；四、樂速通行。什麼是苦遲通行？答：指禪定不包含下品五根（眼、耳、鼻、舌、身），這稱為苦遲通行。什麼是苦速通行？答：指禪定不包含上品五根，這稱為苦速通行。什麼是樂遲通行？答：指禪定所包含的下品五根，這稱為樂遲通行。什麼是樂速通行？答：指禪定所包含的上品五根，這稱為樂速通行。

又有四種行：一、不堪忍行；二、堪忍行；三、調伏行；四、寂靜行。什麼是不堪忍行？答：指不能忍受寒冷、炎熱、飢餓、乾渴、蛇、蝎、蚊、虻、風、雨等觸覺，也不能忍受他人所發出的、能使身體產生辛辣痛苦、猛烈難忍、甚至奪取性命的苦受和謾罵侮辱的語言，像這樣的情況，稱為不堪忍行。什麼是堪忍行？答：指能夠忍受寒冷、炎熱、飢餓、乾渴、蛇、蝎、蚊、虻、風、雨等觸覺，也能夠忍受他人所發出的、能使身體產生辛辣痛苦、猛烈難忍、甚至奪取性命的苦受和謾罵侮辱的語言，像這樣的情況，稱為堪忍行。什麼是調伏行？答：指眼睛看到顏色時，專心一意地繫念，防護眼根，調伏自己的心，不讓它生起煩惱和惡業。耳朵聽到聲音時、鼻子嗅到香味時、舌頭嚐到味道時、身體感覺到觸覺時、意識了知法時，都專心一意地繫念，防護耳根，廣泛地說乃至防護意根，調伏自己的心，不讓它生起煩惱和惡業。

【English Translation】 English version: Q: What is to be verified by the eye-consciousness? A: Matters concerning birth and death, these are to be verified by the eye-consciousness. Q: What Dharma is to be verified by wisdom? A: The exhaustion of all outflows (leaks, asava), this is to be verified by wisdom.

The third Uddana (summary verse) says:

Three fours, in total nine, namely conduct, meditative cultivation, karma, reception of Dharma, yokes, bonds, floods, grasping, and bodily bonds, each having four types.

There are four types of conduct, four types of meditative cultivation, four types of karma, four types of reception of Dharma, four types of yokes, four types of bonds, four types of floods, four types of grasping, and four types of bodily bonds.

The four types of conduct are: 1. painful and slow progress; 2. painful and fast progress; 3. pleasant and slow progress; 4. pleasant and fast progress. What is painful and slow progress? A: It refers to meditative concentration (dhyana) not encompassing the inferior five faculties (eye, ear, nose, tongue, body), this is called painful and slow progress. What is painful and fast progress? A: It refers to meditative concentration not encompassing the superior five faculties, this is called painful and fast progress. What is pleasant and slow progress? A: It refers to meditative concentration encompassing the inferior five faculties, this is called pleasant and slow progress. What is pleasant and fast progress? A: It refers to meditative concentration encompassing the superior five faculties, this is called pleasant and fast progress.

There are also four types of conduct: 1. unbearable conduct; 2. bearable conduct; 3. taming conduct; 4. tranquil conduct. What is unbearable conduct? A: It refers to not being able to bear the touch of cold, heat, hunger, thirst, snakes, scorpions, mosquitoes, gadflies, wind, rain, etc., and also not being able to bear the painful, intense, and life-threatening suffering and abusive language caused by others, such things are called unbearable conduct. What is bearable conduct? A: It refers to being able to bear the touch of cold, heat, hunger, thirst, snakes, scorpions, mosquitoes, gadflies, wind, rain, etc., and also being able to bear the painful, intense, and life-threatening suffering and abusive language caused by others, such things are called bearable conduct. What is taming conduct? A: It refers to, when the eye sees a form, focusing the mind and maintaining mindfulness, guarding the eye faculty, taming one's mind, and not allowing it to generate afflictions and evil karma. When the ear hears a sound, when the nose smells a fragrance, when the tongue tastes a flavor, when the body feels a touch, when the mind cognizes a Dharma, focusing the mind and maintaining mindfulness, guarding the ear faculty, and so on, extensively speaking, even guarding the mind faculty, taming one's mind, and not allowing it to generate afflictions and evil karma.

，是名調伏行。云何寂靜行？答：謂四念住、四正斷、四神足、五根五力、七等覺支、八聖道支、四通行、四法跡、奢摩他、毗缽舍那，是名寂靜行。問：何故說此名寂靜行？答：以於此行若習若修若多所作，能令已生貪慾瞋恚愚癡慢等，寂靜、等寂靜、最極寂靜，是故說此名寂靜行。

四修定者，一、有修定若習若修若多所作，為能獲得現法樂住；二、有修定若習若修若多所作，為能獲得最勝知見；三、有修定若習若修若多所作，為能獲得勝分別慧；四、有修定若習若修若多所作，為能獲得諸漏永盡。云何修定若習若修若多所作為能獲得現法樂住？答：于初靜慮所攝離生喜樂俱行心一境性，若習若修堅作常作精勤修習，是名修定若習若修若多所作為能獲得現法樂住。云何修定若習若修若多所作為能獲得最勝知見？答：于光明想俱行心一境性，若習若修堅作常作精勤修習，是名修定若習若修若多所作為能獲得最勝知見。云何修定若習若修若多所作為能獲得勝分別慧？答：于受想尋觀俱行心一境性，若習若修堅作常作精勤修習，是名修定若習若修若多所作為能獲得勝分別慧。云何修定若習若修若多所作為能獲得諸漏永盡？答：于第四靜慮所攝清凈舍念俱行阿羅漢果無間道攝心一境性，若習若修堅作常作精勤修習，

【現代漢語翻譯】現代漢語譯本：什麼是調伏行？回答：是指八正道，也就是正見、正思惟、正語、正業、正命、正精進、正念、正定，這叫做調伏行。什麼是寂靜行？回答：是指四念住（身念住、受念住、心念住、法念住），四正斷（已生惡令斷、未生惡令不生、未生善令生、已生善令增長），四神足（欲神足、勤神足、心神足、觀神足），五根（信根、精進根、念根、定根、慧根），五力（信力、精進力、念力、定力、慧力），七等覺支（念等覺支、擇法等覺支、精進等覺支、喜等覺支、輕安等覺支、定等覺支、舍等覺支），八聖道支（正見、正思惟、正語、正業、正命、正精進、正念、正定），四通行，四法跡，奢摩他（止），毗缽舍那（觀），這叫做寂靜行。問：為什麼說這叫做寂靜行？回答：因為對於這些修行，如果勤奮練習、修習、並且多加實踐，能夠使已經生起的貪慾、瞋恚、愚癡、傲慢等等，寂靜、平等寂靜、最極寂靜，所以說這叫做寂靜行。四種修定是指：第一種，通過練習、修習、並且多加實踐，能夠獲得現世的安樂；第二種，通過練習、修習、並且多加實踐，能夠獲得最殊勝的知見；第三種，通過練習、修習、並且多加實踐，能夠獲得殊勝的分辨智慧；第四種，通過練習、修習、並且多加實踐，能夠獲得所有煩惱的永遠止息。怎樣修定，通過練習、修習、並且多加實踐，能夠獲得現世的安樂？回答：對於初禪所包含的，由遠離（欲界）而生起的喜樂，以及與心一境性相應的狀態，如果勤奮練習、修習、堅定不移地實踐、經常實踐、精進地修習，這就叫做修定，通過練習、修習、並且多加實踐，能夠獲得現世的安樂。怎樣修定，通過練習、修習、並且多加實踐，能夠獲得最殊勝的知見？回答：對於與光明想相應的，心一境性的狀態，如果勤奮練習、修習、堅定不移地實踐、經常實踐、精進地修習，這就叫做修定，通過練習、修習、並且多加實踐，能夠獲得最殊勝的知見。怎樣修定，通過練習、修習、並且多加實踐，能夠獲得殊勝的分辨智慧？回答：對於與感受、想法、尋、伺相應的，心一境性的狀態，如果勤奮練習、修習、堅定不移地實踐、經常實踐、精進地修習，這就叫做修定，通過練習、修習、並且多加實踐，能夠獲得殊勝的分辨智慧。怎樣修定，通過練習、修習、並且多加實踐，能夠獲得所有煩惱的永遠止息？回答：對於第四禪所包含的，清凈的舍念，以及與阿羅漢果的無間道相應的，心一境性的狀態，如果勤奮練習、修習、堅定不移地實踐、經常實踐、精進地修習。

【English Translation】 English version: What is called 'taming conduct'? Answer: It refers to the Noble Eightfold Path, namely right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is called 'taming conduct'. What is called 'pacifying conduct'? Answer: It refers to the Four Foundations of Mindfulness (Four Smṛtyupasthānas) (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of phenomena), the Four Right Exertions (Four Praṇidhānas) (to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to arouse wholesome states that have not yet arisen, and to maintain wholesome states that have arisen), the Four Bases of Power (Four Ṛddhipādas) (zeal, effort, mind, and investigation), the Five Roots (Five Indriyas) (faith, effort, mindfulness, concentration, and wisdom), the Five Powers (Five Balas) (faith, effort, mindfulness, concentration, and wisdom), the Seven Factors of Enlightenment (Seven Bodhyaṅgas) (mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, and equanimity), the Noble Eightfold Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the Four Paths to Penetration, the Four Foundations of Dharma, Śamatha (calm abiding), and Vipaśyanā (insight). This is called 'pacifying conduct'. Question: Why is this called 'pacifying conduct'? Answer: Because if one diligently practices, cultivates, and frequently engages in these practices, it can pacify, equally pacify, and most extremely pacify already arisen greed, hatred, delusion, pride, and so on. Therefore, it is called 'pacifying conduct'. The four kinds of concentration practice are: First, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain pleasant abiding in the present life; second, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain the most excellent knowledge and vision; third, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain superior discriminating wisdom; fourth, there is concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain the complete exhaustion of all defilements. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain pleasant abiding in the present life? Answer: Regarding the one-pointedness of mind associated with joy and pleasure born of detachment, encompassed by the first Dhyāna (meditative absorption), if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates, this is called concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain pleasant abiding in the present life. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain the most excellent knowledge and vision? Answer: Regarding the one-pointedness of mind associated with the thought of light, if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates, this is called concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain the most excellent knowledge and vision. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain superior discriminating wisdom? Answer: Regarding the one-pointedness of mind associated with feeling, perception, thought, and examination, if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates, this is called concentration practice that, through practice, cultivation, and frequent engagement, enables one to attain superior discriminating wisdom. How does concentration practice, through practice, cultivation, and frequent engagement, enable one to attain the complete exhaustion of all defilements? Answer: Regarding the one-pointedness of mind associated with pure equanimity and mindfulness, encompassed by the fourth Dhyāna (meditative absorption), and associated with the path of immediate succession to the fruit of Arhat (one who has attained Nirvana), if one diligently practices, cultivates, firmly establishes, constantly practices, and earnestly cultivates.

是名修定若習若修若多所作為能獲得諸漏永盡。如薄伽梵于波羅衍拏起問中說：

「斷欲想憂怖，　　離惛沉睡眠，　及惡作掉舉，　　得舍念清凈。　法輪為上首，　　得正智解脫，　我說斷無明，　　得勝分別慧。」

四業者，一、黑黑異熟業；二、白白異熟業；三、黑白黑白異熟業；四、非黑非白無異熟業能盡諸業。云何黑黑異熟業？答：如世尊為持俱胝牛戒布剌拏說：圓滿當知，世有一類補特伽羅，造有損害身語意行。彼造有損害身語意行已，積集增長有損害法。彼積集增長有損害法已，感得有損害自體。彼感得有損害自體已，生有損害世間。彼生有損害世間已，觸有損害觸。彼觸有損害觸已，受有損害受，一向不可愛、一向不可樂、一向不可喜、一向不可意，如那落伽諸有情類。彼由此類有此類生，生已復觸如是類觸，是故我說彼諸有情隨自造業。圓滿當知，是名黑黑異熟業。造有損害身語意行者，謂造不善身語意行，於此義中意說不善身語意行，名有損害身語意行。彼造有損害身語意行已，積集增長有損害法者。謂造不善身語意行已，造作增長不遠離法，於此義中意說造作增長不遠離法，名積集增長有損害法。彼積集增長有損害法已，感得有損害自體者，謂造作增長不遠離法已，感得地獄

【現代漢語翻譯】現代漢語譯本：這種名為修定的行為，如果勤加練習、修習和實踐，就能徹底消除各種煩惱。正如薄伽梵（Bhagavan，世尊）在《波羅衍拏起問經》中所說：『斷除對慾望的執著和憂慮恐懼，遠離昏沉、睡眠，以及後悔和散亂，獲得捨棄的念頭和清凈的心。以法輪（Dharmacakra，佛法之輪）為最高指導，獲得正確的智慧和解脫，我說斷除無明（Avidya，無知），就能獲得卓越的辨別智慧。』四種業是：一、黑黑異熟業；二、白白異熟業；三、黑白黑白異熟業；四、非黑非白無異熟業，能使所有業都止息。什麼是黑黑異熟業？回答：正如世尊為持俱胝牛戒的布剌拏（Purna，人名）所說：圓滿地瞭解，世上有一類補特伽羅（Pudgala，人），他們造作具有損害的身語意行為。他們造作具有損害的身語意行為后，積累增長具有損害的法。他們積累增長具有損害的法后，感受到具有損害的自體。他們感受到具有損害的自體后，生於具有損害的世間。他們生於具有損害的世間后，接觸到具有損害的觸。他們接觸到具有損害的觸后，感受到具有損害的感受，完全不可愛、完全不快樂、完全不喜悅、完全不如意，就像那落伽（Naraka，地獄）的眾生一樣。他們由於此類業而有此類生，生后又接觸到如此類的觸，所以我說這些眾生都隨自己所造的業而受報。圓滿地瞭解，這叫做黑黑異熟業。造作具有損害的身語意行為，是指造作不善的身語意行為，在此意義中，意指不善的身語意行為，稱為具有損害的身語意行為。他們造作具有損害的身語意行為后，積累增長具有損害的法，是指造作不善的身語意行為后，造作增長不遠離的法，在此意義中，意指造作增長不遠離的法，稱為積累增長具有損害的法。他們積累增長具有損害的法后，感受到具有損害的自體，是指造作增長不遠離的法后，感受到地獄。

【English Translation】 English version: This practice called Samadhi (concentration), if diligently practiced, cultivated, and performed, can completely eliminate all defilements. As the Bhagavan (The Blessed One) said in the Parayanavagga (Discourse on the Way to the Far Shore): 'Cut off desire, thought, fear, and dread, abandon sloth and torpor, as well as remorse and agitation, attain purity of mindfulness and equanimity. With the Dharma-wheel (Dharmacakra, the Wheel of Dharma) as the foremost guide, attain right knowledge and liberation. I say, by cutting off ignorance (Avidya), one attains superior discriminating wisdom.' The four types of Karma are: 1. Black Karma with Black Vipaka (result); 2. White Karma with White Vipaka; 3. Black and White Karma with Black and White Vipaka; 4. Neither Black nor White Karma with No Vipaka, which leads to the cessation of all Karma. What is Black Karma with Black Vipaka? The answer: As the Blessed One said to Purna (name of a person), who adhered to the cow-vow of a koti (ten million): Know perfectly well, there is a certain type of Pudgala (person) in the world who creates harmful actions of body, speech, and mind. Having created harmful actions of body, speech, and mind, they accumulate and increase harmful Dharmas (teachings/phenomena). Having accumulated and increased harmful Dharmas, they experience a harmful self. Having experienced a harmful self, they are born into a harmful world. Having been born into a harmful world, they come into contact with harmful contacts. Having come into contact with harmful contacts, they experience harmful feelings, which are entirely unlovable, entirely unpleasant, entirely undesirable, and entirely disagreeable, like the beings in Naraka (hell). Because of this type of Karma, they have this type of birth, and having been born, they again come into contact with such types of contacts. Therefore, I say that these beings are rewarded according to their own deeds. Know perfectly well, this is called Black Karma with Black Vipaka. Creating harmful actions of body, speech, and mind means creating unwholesome actions of body, speech, and mind. In this context, it means that unwholesome actions of body, speech, and mind are called harmful actions of body, speech, and mind. Having created harmful actions of body, speech, and mind, they accumulate and increase harmful Dharmas means that having created unwholesome actions of body, speech, and mind, they create and increase non-separation Dharmas. In this context, it means that creating and increasing non-separation Dharmas is called accumulating and increasing harmful Dharmas. Having accumulated and increased harmful Dharmas, they experience a harmful self means that having created and increased non-separation Dharmas, they experience hell.

中有，於此義中意說地獄中有，名有損害自體。所以者何？謂住彼中有中，眼所見色、耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所了法，一切不可意非可意、不悅意非悅意、不可意相非可意相、不平等相非平等相，彼由此緣純受憂苦。彼感得有損害自體已生有損害世間者，謂感得地獄中有已生地獄趣，於此義中意說地獄趣，名有損害世間。所以者何？謂生地獄趣已，眼所見色乃至意所了法，一切不可意非可意，廣說乃至不平等相非平等相，彼由此緣純受憂苦。彼生有損害世間已觸有損害觸者，謂生地獄趣已觸地獄觸，於此義中意說地獄觸，名有損害觸。彼觸有損害觸已受有損害受者，謂觸如是類觸，定受如是類受，觸順苦受觸時必受苦受，由此故說觸有損害觸已受有損害受。一向不可愛、一向不可樂、一向不可喜、一向不可意者，謂彼苦受，一切有情皆共不愛不樂不喜亦不可意，由此故說一向不可愛乃至不可意。如那落迦諸有情類者，謂顯趣向地獄世間諸有情類，由此故說如那落迦諸有情類。彼由此類有此類生者，謂彼有情有所依事有因有緣而生於彼，由此故說彼由此類有此類生。生已復觸如是類觸者，謂生地獄已復觸地獄觸，由此故說生已復觸如是類觸。是故我說彼諸有情隨自造業者，謂設若造有損害身語意

【現代漢語翻譯】現代漢語譯本：『中有』（Antarabhava，中陰），在這個意義上，意指地獄的『中有』，名為『有損害自體』。為什麼這麼說呢？因為住在那個『中有』之中，眼睛所見的顏色、耳朵所聽的聲音、鼻子所嗅的香氣、舌頭所嘗的味道、身體所覺的觸感、意識所了知的法，一切都是不可意的、非可意的、不悅意的、非悅意的、不可意之相、非可意之相、不平等之相、非平等之相，他們因此純粹地承受憂愁痛苦。他們感得『有損害自體』，已經生於『有損害世間』，意思是感得地獄的『中有』之後，已經生於地獄趣。在這個意義上，意指地獄趣，名為『有損害世間』。為什麼這麼說呢？因為生於地獄趣之後，眼睛所見的顏色乃至意識所了知的法，一切都是不可意的、非可意的，廣泛地說，乃至不平等之相、非平等之相，他們因此純粹地承受憂愁痛苦。他們生於『有損害世間』之後，觸及『有損害觸』，意思是生於地獄趣之後，觸及地獄的觸感。在這個意義上，意指地獄的觸感，名為『有損害觸』。他們觸及『有損害觸』之後，感受『有損害受』，意思是觸及如此種類的觸感，必定感受如此種類的感受，觸及順應苦受的觸感時，必定感受苦受，因此說觸及『有損害觸』之後，感受『有損害受』。一向不可愛、一向不可樂、一向不可喜、一向不可意，指的是那些苦受，一切有情都共同地不愛、不樂、不喜，也不可意，因此說一向不可愛乃至不可意。如同那落迦（Naraka，地獄）的那些有情眾生，指的是顯示趣向地獄世間的那些有情眾生，因此說如同那落迦的那些有情眾生。他們由此種類的業，有如此種類的生，指的是那些有情有所依的事情，有因有緣而生於那裡，因此說他們由此種類的業，有如此種類的生。生之後又觸及如此種類的觸感，意思是生於地獄之後又觸及地獄的觸感，因此說生之後又觸及如此種類的觸感。所以我說那些有情隨自己所造的業，意思是如果造作了有損害的身語意業。

【English Translation】 English version: 'Antarabhava' (intermediate state), in this context, refers to the 'Antarabhava' of hell, named 'self with harm'. Why is that? Because residing in that 'Antarabhava', the colors seen by the eyes, the sounds heard by the ears, the scents smelled by the nose, the tastes tasted by the tongue, the tactile sensations felt by the body, the dharmas cognized by the mind, all are undesirable, non-desirable, unpleasant, non-pleasant, undesirable aspects, non-desirable aspects, unequal aspects, non-equal aspects, and they purely endure sorrow and suffering because of this. They feel 'self with harm', having already been born into 'world with harm', meaning after feeling the 'Antarabhava' of hell, they have already been born into the hell realm. In this context, it refers to the hell realm, named 'world with harm'. Why is that? Because after being born into the hell realm, the colors seen by the eyes, up to the dharmas cognized by the mind, all are undesirable, non-desirable, broadly speaking, up to unequal aspects, non-equal aspects, and they purely endure sorrow and suffering because of this. After being born into 'world with harm', they touch 'touch with harm', meaning after being born into the hell realm, they touch the touch of hell. In this context, it refers to the touch of hell, named 'touch with harm'. After touching 'touch with harm', they experience 'feeling with harm', meaning touching such kinds of touch, they will certainly experience such kinds of feeling, when touching touch that accords with painful feeling, they will certainly experience painful feeling, therefore it is said that after touching 'touch with harm', they experience 'feeling with harm'. Always unlovable, always unenjoyable, always unpleasing, always undesirable, refers to those painful feelings, all sentient beings commonly dislike, do not enjoy, are not pleased, and are also undesirable, therefore it is said always unlovable up to undesirable. Like those sentient beings in Naraka (hell), refers to showing those sentient beings heading towards the hell world, therefore it is said like those sentient beings in Naraka. They, due to this kind of karma, have this kind of birth, refers to those sentient beings having something to rely on, having a cause and condition, and being born there, therefore it is said that they, due to this kind of karma, have this kind of birth. After being born, they again touch such kinds of touch, meaning after being born in hell, they again touch the touch of hell, therefore it is said that after being born, they again touch such kinds of touch. Therefore I say that those sentient beings follow their own created karma, meaning if they create harmful actions of body, speech, and mind.

行、若不造有損害身語意行，俱積集增長有損害法、或俱不積集增長有損害法；若積集增長有損害法、若不積集增長有損害法，俱感得有損害自體、或俱不感得有損害自體；若感得有損害自體、若不感得有損害自體，俱生有損害世間、或俱不生有損害世間；若生有損害世間、若不生有損害世間，俱觸有損害觸、或俱不觸有損害觸；若觸有損害觸、若不觸有損害觸，俱受有損害受、或俱不受有損害受，則不應言是故我說彼諸有情隨自造業，以若造有損害身語意行，則積集增長有損害法；若不造有損害身語意行，則不積集增長有損害法。若積集增長有損害法，則感得有損害自體；若不積集增長有損害法，則不感得有損害自體。若感得有損害自體，則生有損害世間；若不感得有損害自體，則不生有損害世間。若生有損害世間，則觸有損害觸；若不生有損害世間，則不觸有損害觸。若觸有損害觸，則受有損害受；若不觸有損害觸，則不受有損害受。由此應言，是故我說彼諸有情隨自造業。是名黑黑異熟業者，謂此業是不善感非愛異熟。云何白白異熟業？答：如世尊為持俱胝牛戒補剌拏說：圓滿當知，世有一類補特伽羅，造無損害身語意行。彼造無損害身語意行已，積集增長無損害法。彼積集增長無損害法已，感得無損害自體。

【現代漢語翻譯】現代漢語譯本如果不是造作會損害身、語、意三行的行為，那麼就會一起積累增長會帶來損害的法，或者一起不積累增長會帶來損害的法；如果積累增長會帶來損害的法，或者不積累增長會帶來損害的法，那麼就會一起感受到會帶來損害的自身，或者一起不感受到會帶來損害的自身；如果感受到會帶來損害的自身，或者不感受到會帶來損害的自身，那麼就會一起出生在會帶來損害的世間，或者一起不出生在會帶來損害的世間；如果出生在會帶來損害的世間，或者不出生在會帶來損害的世間，那麼就會一起接觸到會帶來損害的觸，或者一起不接觸到會帶來損害的觸；如果接觸到會帶來損害的觸，或者不接觸到會帶來損害的觸，那麼就會一起感受到會帶來損害的感受，或者一起不感受到會帶來損害的感受，那麼就不應該說，因此我說那些有情眾生隨著自己所造的業，如果造作會損害身、語、意三行的行為，那麼就會積累增長會帶來損害的法；如果不造作會損害身、語、意三行的行為，那麼就不會積累增長會帶來損害的法。如果積累增長會帶來損害的法，那麼就會感受到會帶來損害的自身；如果不積累增長會帶來損害的法，那麼就不會感受到會帶來損害的自身。如果感受到會帶來損害的自身，那麼就會出生在會帶來損害的世間；如果不感受到會帶來損害的自身，那麼就不會出生在會帶來損害的世間。如果出生在會帶來損害的世間，那麼就會接觸到會帶來損害的觸；如果不出生在會帶來損害的世間，那麼就不會接觸到會帶來損害的觸。如果接觸到會帶來損害的觸，那麼就會感受到會帶來損害的感受；如果不接觸到會帶來損害的觸，那麼就不會感受到會帶來損害的感受。因此應該說，因此我說那些有情眾生隨著自己所造的業。這被稱為黑黑異熟業，意思是這種業是不善的，會感得不喜歡的異熟果報。什麼是白白異熟業呢？回答：就像世尊為持俱胝（俱胝：梵文，意為千萬）牛戒的補剌拏（補剌拏：人名）所說：圓滿地應當知道，世間有一類補特伽羅（補特伽羅：梵文，意為人），造作沒有損害的身、語、意三行。他們造作沒有損害的身、語、意三行后，積累增長沒有損害的法。他們積累增長沒有損害的法后，感受到沒有損害的自身。

【English Translation】 English version If one does not create actions of body, speech, and mind that cause harm, then one either accumulates and increases dharmas that cause harm together, or one does not accumulate and increase dharmas that cause harm together; if one accumulates and increases dharmas that cause harm, or does not accumulate and increase dharmas that cause harm, then one either experiences a self that causes harm together, or one does not experience a self that causes harm together; if one experiences a self that causes harm, or does not experience a self that causes harm, then one is either born into a world that causes harm together, or one is not born into a world that causes harm together; if one is born into a world that causes harm, or is not born into a world that causes harm, then one either encounters contacts that cause harm together, or one does not encounter contacts that cause harm together; if one encounters contacts that cause harm, or does not encounter contacts that cause harm, then one either experiences feelings that cause harm together, or one does not experience feelings that cause harm together, then it should not be said, therefore I say that those sentient beings follow their own created karma, because if one creates actions of body, speech, and mind that cause harm, then one accumulates and increases dharmas that cause harm; if one does not create actions of body, speech, and mind that cause harm, then one does not accumulate and increase dharmas that cause harm. If one accumulates and increases dharmas that cause harm, then one experiences a self that causes harm; if one does not accumulate and increase dharmas that cause harm, then one does not experience a self that causes harm. If one experiences a self that causes harm, then one is born into a world that causes harm; if one does not experience a self that causes harm, then one is not born into a world that causes harm. If one is born into a world that causes harm, then one encounters contacts that cause harm; if one is not born into a world that causes harm, then one does not encounter contacts that cause harm. If one encounters contacts that cause harm, then one experiences feelings that cause harm; if one does not encounter contacts that cause harm, then one does not experience feelings that cause harm. Therefore, it should be said, therefore I say that those sentient beings follow their own created karma. This is called 'black-black vipaka karma,' meaning that this karma is unwholesome and results in an undesirable vipaka (vipaka: result or consequence).' What is 'white-white vipaka karma'? The answer is: As the World-Honored One said to Pūrṇa (Pūrṇa: a person's name), who observed the vow of holding a koṭi (koṭi: Sanskrit, meaning ten million) cows: 'Perfectly know that there is a type of pudgala (pudgala: Sanskrit, meaning person) in the world who creates actions of body, speech, and mind that do not cause harm. After they create actions of body, speech, and mind that do not cause harm, they accumulate and increase dharmas that do not cause harm. After they accumulate and increase dharmas that do not cause harm, they experience a self that does not cause harm.'

彼感得無損害自體已，生無損害世間。彼生無損害世間已，觸無損害觸。彼觸無損害觸已，受無損害受，一向可愛、一向可樂、一向可喜、一向可意，如超段食天諸有情類，彼由此類有此類生，生已復觸如是類觸。是故我說，彼諸有情隨自造業。圓滿當知，是名白白異熟業。造無損害身語意行者，謂造善身語意行，於此義中意說善身語意行，名無損害身語意行。彼造無損害身語意行已，積集增長無損害法者，謂造善身語意行已，造作增長遠離法，於此義中意說造作增長遠離法，名積集增長無損害法。彼積集增長無損害法已，感得無損害自體者，謂造作增長遠離法已，感得色界中有，於此義中意說色界中有，名無損害自體。所以者何？謂住彼中有中，眼所見色、耳所聞聲、身所覺觸、意所了法，一切可意非不可意、悅意非不悅意、可意相非不可意相、平等相非不平等相，彼由此緣純受喜樂。彼感得無損害自體已，生無損害世間者，謂感得色界中有已，生色界天趣，於此義中意說色界天趣，名無損害世間。所以者何？生色界天趣已，眼所見色乃至意所了法，一切可意非不可意，廣說乃至平等相非不平等相，彼由此緣純受喜樂。彼生無損害世間已，觸無損害觸者，謂生色界天趣已，觸色界天觸，於此義中意說色界天觸，名無

【現代漢語翻譯】現代漢語譯本彼感得無損害自體（沒有損害的自身）已，生無損害世間（沒有損害的世界）。彼生無損害世間已，觸無損害觸（沒有損害的接觸）。彼觸無損害觸已，受無損害受（沒有損害的感受），一向可愛、一向可樂、一向可喜、一向可意，如超段食天（超越了需要分段食物的天界）諸有情類，彼由此類有此類生，生已復觸如是類觸。是故我說，彼諸有情隨自造業。圓滿當知，是名白白異熟業（純粹的善業帶來純粹的善果）。造無損害身語意行者，謂造善身語意行（善良的身語意行為），於此義中意說善身語意行，名無損害身語意行。彼造無損害身語意行已，積集增長無損害法（沒有損害的法）者，謂造善身語意行已，造作增長遠離法（遠離惡行的法），於此義中意說造作增長遠離法，名積集增長無損害法。彼積集增長無損害法已，感得無損害自體者，謂造作增長遠離法已，感得中有（中陰身），於此義中意說中有，名無損害自體。所以者何？謂住彼中有中，眼所見色、耳所聞聲、身所覺觸、意所了法，一切可意非不可意、悅意非不悅意、可意相非不可意相、平等相非不平等相，彼由此緣純受喜樂。彼感得無損害自體已，生無損害世間者，謂感得中有已，生天趣（天界），於此義中意說天趣，名無損害世間。所以者何？生天趣已，眼所見色乃至意所了法，一切可意非不可意，廣說乃至平等相非不平等相，彼由此緣純受喜樂。彼生無損害世間已，觸無損害觸者，謂生天趣已，觸天觸，於此義中意說**天觸，名無

【English Translation】 English version Having acquired a self without harm, they are born into a world without harm. Having been born into a world without harm, they experience contact without harm. Having experienced contact without harm, they experience feelings without harm, consistently lovely, consistently delightful, consistently joyful, consistently agreeable, like the sentient beings of the heavens beyond the need for coarse food. From this kind of existence, they have a similar kind of birth, and having been born, they again experience contact of that kind. Therefore, I say that those sentient beings follow their own deeds. Know that this is called 'white karma with white result'. Those who create bodily, verbal, and mental actions without harm are those who create good bodily, verbal, and mental actions. In this context, good bodily, verbal, and mental actions are referred to as bodily, verbal, and mental actions without harm. Having created bodily, verbal, and mental actions without harm, and having accumulated and increased dharmas without harm, means that having created good bodily, verbal, and mental actions, they create and increase practices of detachment. In this context, creating and increasing practices of detachment are referred to as accumulating and increasing dharmas without harm. Having accumulated and increased dharmas without harm, and having acquired a self without harm, means that having created and increased practices of detachment, they acquire the intermediate state (antarabhava). In this context, the intermediate state is referred to as a self without harm. Why is that? Because while dwelling in that intermediate state, the forms seen by the eye, the sounds heard by the ear, the touches felt by the body, and the dharmas cognized by the mind are all agreeable and not disagreeable, pleasing and not displeasing, with agreeable aspects and not disagreeable aspects, with equal aspects and not unequal aspects. Through this, they purely experience joy and happiness. Having acquired a self without harm, they are born into a world without harm, meaning that having acquired the intermediate state, they are born into the heavenly realm (deva-gati). In this context, the heavenly realm is referred to as a world without harm. Why is that? Because having been born into the heavenly realm, the forms seen by the eye, and so on up to the dharmas cognized by the mind, are all agreeable and not disagreeable, and so on up to having equal aspects and not unequal aspects. Through this, they purely experience joy and happiness. Having been born into a world without harm, they experience contact without harm, meaning that having been born into the heavenly realm, they experience heavenly contact (deva-sparsha). In this context, heavenly contact is referred to as

損害觸。彼觸無損害觸已，受無損害受者，謂觸如是類觸，定受如是類受。觸順樂受觸時必受樂受，由此故說觸無損害觸已，受無損害受。一向可愛、一向可樂、一向可喜、一向可意者，謂彼樂受，無量有情皆共可愛可樂可喜可意，由此故說一向可愛乃至可意。如超段食天諸有情類者，謂顯趣向色界世間，由此故說如超段食天諸有情類。彼由此類有此類生者，謂彼有情有所依事、有因有緣而生於彼，由此故說彼由此類有此類生。生已復觸如是類觸者，謂生色界已復觸色界觸，由此故說生已復觸如是類觸。是故我說彼諸有情隨自造業者，謂設若造無損害身語意行、若不造無損害身語意行，俱積集增長無損害法、或俱不積集增長無損害法。若積集增長無損害法、若不積集增長無損害法，俱感得無損害自體、或俱不感得無損害自體。若感得無損害自體、若不感得無損害自體，俱生無損害世間、或俱不生無損害世間。若生無損害世間、若不生無損害世間，俱觸無損害觸、或俱不觸無損害觸。若觸無損害觸、若不觸無損害觸，俱受無損害受、或俱不受無損害受。則不應言，是故我說彼諸有情隨自造業，以若造無損害身語意行，則積集增長無損害法；若不造無損害身語意行，則不積集增長無損害法。若積集增長無損害法，則感得無

【現代漢語翻譯】現代漢語譯本：損害觸（Adverse contact）。當這種觸不是損害觸時，體驗到的是無損害的感受，這意味著當觸是這種型別的觸時，必然會體驗到這種型別的感受。當觸順應于快樂的感受時，必然會體驗到快樂的感受，因此說觸不是損害觸時，體驗到的是無損害的感受。所謂『一向可愛、一向可樂、一向可喜、一向可意』，指的是那種快樂的感受，無數的有情都共同喜愛、樂於接受、感到歡喜和滿意，因此說『一向可愛乃至可意』。『如超段食天諸有情類』，這是爲了顯示趣向世間（world），因此說『如超段食天諸有情類』。『彼由此類有此類生』，指的是那些有情因為有所依賴的事物、有因有緣而生於彼處，因此說『彼由此類有此類生』。『生已復觸如是類觸』，指的是生之後又體驗到觸（contact），因此說『生已復觸如是類觸』。所以我說那些有情隨各自所造的業（karma），意思是說，如果造作了無損害的身語意行，或者不造作無損害的身語意行，都會積累增長無損害的法（dharma），或者都不會積累增長無損害的法。如果積累增長無損害的法，或者不積累增長無損害的法，都會感得無損害的自體（self），或者都不會感得無損害的自體。如果感得無損害的自體，或者不感得無損害的自體，都會生於無損害的世間，或者都不會生於無損害的世間。如果生於無損害的世間，或者不生於無損害的世間，都會體驗到無損害的觸，或者都不會體驗到無損害的觸。如果體驗到無損害的觸，或者不體驗到無損害的觸，都會感受到無損害的感受，或者都不會感受到無損害的感受。那麼就不應該說，所以我說那些有情隨各自所造的業，因為如果造作了無損害的身語意行，就會積累增長無損害的法；如果不造作無損害的身語意行，就不會積累增長無損害的法。如果積累增長無損害的法，就會感得無

【English Translation】 English version: Adverse contact (Adverse contact). When that contact is not adverse contact, one experiences non-adverse feeling, meaning that when contact is of that type, one will definitely experience that type of feeling. When contact is conducive to pleasant feeling, one will definitely experience pleasant feeling, hence it is said that when contact is not adverse contact, one experiences non-adverse feeling. What is meant by 'always lovely, always delightful, always joyful, always agreeable' refers to that pleasant feeling, which countless sentient beings commonly love, delight in, find joy in, and are agreeable to, hence it is said 'always lovely, even agreeable'. 'Like sentient beings in the realm of those who have transcended coarse food' refers to showing the direction towards the world (world), hence it is said 'like sentient beings in the realm of those who have transcended coarse food'. 'They, due to this kind, have this kind of birth' refers to those sentient beings who, because of something they rely on, with cause and condition, are born there, hence it is said 'they, due to this kind, have this kind of birth'. 'Having been born, they again experience contact of this kind' refers to having been born and then experiencing contact (contact), hence it is said 'having been born, they again experience contact of this kind'. Therefore, I say that those sentient beings follow their own deeds (karma), meaning that if one creates non-harmful actions of body, speech, and mind, or does not create non-harmful actions of body, speech, and mind, one will both accumulate and increase non-harmful dharma (dharma), or one will not accumulate and increase non-harmful dharma. If one accumulates and increases non-harmful dharma, or does not accumulate and increase non-harmful dharma, one will both attain a non-harmful self (self), or one will not attain a non-harmful self. If one attains a non-harmful self, or does not attain a non-harmful self, one will both be born in a non-harmful world, or one will not be born in a non-harmful world. If one is born in a non-harmful world, or is not born in a non-harmful world, one will both experience non-harmful contact, or one will not experience non-harmful contact. If one experiences non-harmful contact, or does not experience non-harmful contact, one will both feel non-harmful feeling, or one will not feel non-harmful feeling. Then it should not be said, therefore I say that those sentient beings follow their own deeds, because if one creates non-harmful actions of body, speech, and mind, one will accumulate and increase non-harmful dharma; if one does not create non-harmful actions of body, speech, and mind, one will not accumulate and increase non-harmful dharma. If one accumulates and increases non-harmful dharma, one will attain a non-

損害自體；若不積集增長無損害法，則不感得無損害自體；若感得無損害自體，則生無損害世間；若不感得無損害自體，則不生無損害世間。若生無損害世間，則觸無損害觸；若不生無損害世間，則不觸無損害觸。若觸無損害觸，則受無損害受；若不觸無損害觸，則不受無損害受。由此應言，是故我說彼諸有情隨自造業。是名白白異熟業者，謂此業是善感可愛異熟。云何黑白黑白異熟業？答：如世尊為持俱胝牛戒補剌拏說：圓滿當知，世有一類補特伽羅，造有損害無損害身語意行。彼造有損害無損害身語意行已，積集增長有損害無損害法。彼積集增長有損害無損害法已，感得有損害無損害自體。彼感得有損害無損害自體已，生有損害無損害世間。彼生有損害無損害世間已，觸有損害無損害觸。彼觸有損害無損害觸已，受有損害無損害受相間相雜，如人及一分天諸有情類。彼由此類有此類生，生已復觸如是類觸。是故我說，彼諸有情隨自造業。圓滿當知，是名黑白黑白異熟業。造有損害無損害身語意行者，謂造善不善身語意行，於此義中意說善不善身語意行，名有損害無損害身語意行。彼造有損害無損害身語意行已，積集增長有損害無損害法者，謂造善不善身語意行已，造作增長遠離不遠離法，於此義中意說造作增長遠

【現代漢語翻譯】現代漢語譯本損害自體（受到損害的自身）；若不積集增長無損害法，則不感得無損害自體（不會感受到沒有損害的自身）；若感得無損害自體（如果感受到沒有損害的自身），則生無損害世間（就會生於沒有損害的世界）；若不感得無損害自體（如果沒有感受到沒有損害的自身），則不生無損害世間（就不會生於沒有損害的世界）。若生無損害世間（如果生於沒有損害的世界），則觸無損害觸（就會接觸到沒有損害的觸覺）；若不生無損害世間（如果沒有生於沒有損害的世界），則不觸無損害觸（就不會接觸到沒有損害的觸覺）。若觸無損害觸（如果接觸到沒有損害的觸覺），則受無損害受（就會感受到沒有損害的感受）；若不觸無損害觸（如果沒有接觸到沒有損害的觸覺），則不受無損害受（就不會感受到沒有損害的感受）。由此應言，是故我說彼諸有情隨自造業（因此應該說，所以我說那些有情眾生都是隨著自己所造的業力而行）。是名白白異熟業者（這叫做純善的，帶來純善果報的業），謂此業是善感可愛異熟（意思是這種業是善良的，能感受到可愛美好的果報）。云何黑白黑白異熟業（什麼是黑白相間，果報也黑白相間的業呢）？答：如世尊為持俱胝牛戒補剌拏（補剌拏，持俱胝牛戒的人，世尊為他開示說）：圓滿當知，世有一類補特伽羅（圓滿，你應該知道，世上有一類人），造有損害無損害身語意行（他們造作既有損害也有無損害的身、語、意行為）。彼造有損害無損害身語意行已（他們造作了既有損害也有無損害的身、語、意行為之後），積集增長有損害無損害法（積累增長了既有損害也有無損害的法）。彼積集增長有損害無損害法已（他們積累增長了既有損害也有無損害的法之後），感得有損害無損害自體（感受到了既有損害也有無損害的自身）。彼感得有損害無損害自體已（他們感受到了既有損害也有無損害的自身之後），生有損害無損害世間（生於既有損害也有無損害的世界）。彼生有損害無損害世間已（他們生於既有損害也有無損害的世界之後），觸有損害無損害觸（接觸到既有損害也有無損害的觸覺）。彼觸有損害無損害觸已（他們接觸到既有損害也有無損害的觸覺之後），受有損害無損害受相間相雜（感受到了既有損害也有無損害的感受，相互交織混雜），如人及一分天諸有情類（就像人類和一部分天界的眾生一樣）。彼由此類有此類生（他們因為這種業而有這樣的生命），生已復觸如是類觸（出生之後又會接觸到這樣的觸覺）。是故我說，彼諸有情隨自造業（所以我說，那些有情眾生都是隨著自己所造的業力而行）。圓滿當知，是名黑白黑白異熟業（圓滿，你應該知道，這叫做黑白相間，果報也黑白相間的業）。造有損害無損害身語意行者（造作既有損害也有無損害的身、語、意行為），謂造善不善身語意行（意思是造作善良和不善良的身、語、意行為），於此義中意說善不善身語意行（在這個意義上，指的是善良和不善良的身、語、意行為），名有損害無損害身語意行（叫做既有損害也有無損害的身、語、意行為）。彼造有損害無損害身語意行已（他們造作了既有損害也有無損害的身、語、意行為之後），積集增長有損害無損害法者（積累增長了既有損害也有無損害的法），謂造善不善身語意行已（意思是造作善良和不善良的身、語、意行為之後），造作增長遠離不遠離法（造作增長了遠離和不遠離的法），於此義中意說造作增長遠

【English Translation】 English version Damaging self; if one does not accumulate and increase non-harming dharmas, one will not experience a non-harming self; if one experiences a non-harming self, one will be born into a non-harming world; if one does not experience a non-harming self, one will not be born into a non-harming world. If one is born into a non-harming world, one will experience non-harming contact; if one is not born into a non-harming world, one will not experience non-harming contact. If one experiences non-harming contact, one will receive non-harming feeling; if one does not experience non-harming contact, one will not receive non-harming feeling. Therefore, it should be said, 'Thus, I say that those sentient beings follow their own karma.' This is called 'white-white vipaka karma,' meaning this karma is good and experiences pleasant vipaka (result). What is 'black-white black-white vipaka karma'? The answer is: As the World Honored One said to Pūrṇa (Pūrṇa), who held the vow of a koṭi (ten million) cows: 'Pūrṇa, know that in the world there is a type of pudgala (person) who creates harming and non-harming actions of body, speech, and mind. Having created harming and non-harming actions of body, speech, and mind, they accumulate and increase harming and non-harming dharmas. Having accumulated and increased harming and non-harming dharmas, they experience a harming and non-harming self. Having experienced a harming and non-harming self, they are born into a harming and non-harming world. Having been born into a harming and non-harming world, they experience harming and non-harming contact. Having experienced harming and non-harming contact, they receive harming and non-harming feelings, which are mixed and mingled, like humans and a portion of devas (gods) and other sentient beings. Because of this type of karma, they have this type of birth, and having been born, they again experience this type of contact. Therefore, I say that those sentient beings follow their own karma. Pūrṇa, know that this is called 'black-white black-white vipaka karma.' Creating harming and non-harming actions of body, speech, and mind means creating good and unwholesome actions of body, speech, and mind. In this context, it refers to good and unwholesome actions of body, speech, and mind, which are called harming and non-harming actions of body, speech, and mind. Having created harming and non-harming actions of body, speech, and mind, accumulating and increasing harming and non-harming dharmas means having created good and unwholesome actions of body, speech, and mind, creating and increasing dharmas of distancing and not distancing. In this context, it refers to creating and increasing distancing

離不遠離法，名積集增長有損害無損害法。彼積集增長有損害無損害法已，感得有損害無損害自體者，謂造作增長遠離不遠離法已，感得人及欲界天中有，於此義中意說人及欲界天中有，名有損害無損害自體。所以者何？謂住彼中有中，眼所見色、耳所聞聲、鼻所嗅香、舌所嘗味、身所覺觸、意所了法，一切可意亦不可意、悅意亦不悅意、可意相亦不可意相、平等相亦不平等相，彼由此緣雜受苦樂。彼感得有損害無損害自體已，生有損害無損害世間者，謂感得人及欲界天中有已，生人及欲界天趣，於此義中意說人及欲界天趣，名有損害無損害世間。所以者何？謂生人及欲界天趣已，眼所見色乃至意所了法，一切可意亦不可意，廣說乃至平等相亦不平等相，彼由此緣雜受苦樂。彼生有損害無損害世間已，觸有損害無損害觸者，謂生人及欲界天趣已，觸人及欲界天觸，於此義中意說人及欲界天觸，名有損害無損害觸。彼觸有損害無損害觸已，受有損害無損害受者，謂觸如是類觸，定受如是類受。觸順苦樂觸時，必受苦樂受，由此故說觸有損害無損害觸已，受有損害無損害受。相間相雜者，謂苦樂受相間相雜而現在前，由此故說相間相雜。彼由此類有此類生者，謂彼有情有所依事、有因有緣而生於彼，由此故說彼由此類有此

【現代漢語翻譯】現代漢語譯本遠離或不遠離正法，稱為積集增長有損害或無損害之法。在積集增長有損害或無損害之法后，感受到有損害或無損害的自體，指的是造作、增長遠離或不遠離正法后，感受到人道以及欲界天（Kāmadhātu）的中有（Antarābhava）。在此意義中，特指人道和欲界天的中有，稱為有損害或無損害的自體。為什麼這麼說呢？因為住于中有之中，眼睛所見的色（rūpa）、耳朵所聽的聲音（śabda）、鼻子所嗅的香（gandha）、舌頭所嘗的味道（rasa）、身體所覺的觸（sparśa）、意識所了知的法（dharma），一切可意的和不可意的，悅意的和不悅意的，可意之相和不可意之相，平等之相和不平等之相，他們因此而交雜地感受苦與樂。在感受到有損害或無損害的自體后，出生于有損害或無損害的世間，指的是感受到人道以及欲界天的中有後，出生於人道以及欲界天趣（gati）。在此意義中，特指人道和欲界天趣，稱為有損害或無損害的世間。為什麼這麼說呢？因為出生於人道以及欲界天趣后，眼睛所見的色乃至意識所了知的法，一切可意的和不可意的，廣而言之，乃至平等之相和不平等之相，他們因此而交雜地感受苦與樂。在出生於有損害或無損害的世間后，接觸到有損害或無損害的觸，指的是出生於人道以及欲界天趣后，接觸到人道以及欲界天的觸。在此意義中，特指人道和欲界天的觸，稱為有損害或無損害的觸。在接觸到有損害或無損害的觸后，感受到有損害或無損害的受（vedanā），指的是接觸到如此種類的觸，必定感受到如此種類的受。接觸到順應苦或樂的觸時，必定感受苦或樂的受，因此說接觸到有損害或無損害的觸后，感受到有損害或無損害的受。相間相雜，指的是苦和樂的感受相間相雜地顯現，因此說相間相雜。他們由此種類而有此種類生，指的是那些有情（sattva）有所依之事、有因有緣而生於彼處，因此說他們由此種類而有此種類生。

【English Translation】 English version Whether one is far from or not far from the Dharma, it is called the accumulation and growth of Dharma with or without harm. After accumulating and growing Dharma with or without harm, one experiences a self with or without harm, which refers to creating and growing, being far from or not far from the Dharma, and then experiencing the intermediate existence (Antarābhava) in the human realm and the desire realm heavens (Kāmadhātu). In this context, it specifically refers to the intermediate existence in the human realm and the desire realm heavens, which is called the self with or without harm. Why is that? Because while dwelling in that intermediate existence, the forms (rūpa) seen by the eye, the sounds (śabda) heard by the ear, the smells (gandha) smelled by the nose, the tastes (rasa) tasted by the tongue, the touches (sparśa) felt by the body, and the dharmas (dharma) cognized by the mind, all that is agreeable and disagreeable, pleasant and unpleasant, agreeable aspects and disagreeable aspects, equal aspects and unequal aspects, they experience suffering and happiness mixed together due to these conditions. After experiencing a self with or without harm, one is born into a world with or without harm, which refers to experiencing the intermediate existence in the human realm and the desire realm heavens, and then being born into the human realm and the desire realm heavens' destinies (gati). In this context, it specifically refers to the human realm and the desire realm heavens' destinies, which are called the world with or without harm. Why is that? Because after being born into the human realm and the desire realm heavens' destinies, the forms seen by the eye, up to the dharmas cognized by the mind, all that is agreeable and disagreeable, broadly speaking, up to the equal aspects and unequal aspects, they experience suffering and happiness mixed together due to these conditions. After being born into a world with or without harm, one contacts touch with or without harm, which refers to being born into the human realm and the desire realm heavens' destinies, and then contacting the touch of the human realm and the desire realm heavens. In this context, it specifically refers to the touch of the human realm and the desire realm heavens, which is called touch with or without harm. After contacting touch with or without harm, one experiences feeling (vedanā) with or without harm, which refers to contacting such a kind of touch, and definitely experiencing such a kind of feeling. When contacting touch that accords with suffering or happiness, one definitely experiences feelings of suffering or happiness, therefore it is said that after contacting touch with or without harm, one experiences feeling with or without harm. Intermixed and mingled, refers to the feelings of suffering and happiness appearing intermixed and mingled, therefore it is said intermixed and mingled. They have this kind of birth from this kind, refers to those sentient beings (sattva) having something to rely on, having causes and conditions, and being born in that place, therefore it is said that they have this kind of birth from this kind.

類生。生已復觸如是類觸者，謂生人及欲界天已，復觸人及欲界天觸，由此故說生已復觸如是類觸。是故我說彼諸有情隨自造業者，謂設若造有損害無損害身語意行、若不造有損害無損害身語意行，俱積集增長有損害無損害法、或俱不積集增長有損害無損害法；若積集增長有損害無損害法、若不積集有損害無損害法，俱感得有損害無損害自體、或俱不感得有損害無損害自體；若感得有損害無損害自體、若不感得有損害無損害自體，俱生有損害無損害世間、或俱不生有損害無損害世間；若生有損害無損害世間、若不生有損害無損害世間，俱觸有損害無損害觸、或俱不觸有損害無損害觸；若觸有損害無損害觸、若不觸有損害無損害觸，俱受有損害無損害受、或俱不受有損害無損害受，則不應言，是故我說彼諸有情隨自造業。

說一切有部集異門足論卷第七大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第八

尊者舍利子說

三藏法師玄奘奉　詔譯

四法品第五之三

以若造有損害無損害身語意行，則積集增長有損害無損害法；若不造有損害無損害身語意行，則不積集增長有損害無損害法。若積集增長有損害無損害法，則感得有損害無損害

【現代漢語翻譯】現代漢語譯本『類生。生已復觸如是類觸者』，是指眾生和欲界天眾生已經出生后，再次感受人和欲界天眾生的觸覺。因此，才說『生已復觸如是類觸』。所以我說那些有情眾生隨各自所造的業力而行事，是指如果造作了有損害或無損害的身語意行為，或者不造作有損害或無損害的身語意行為，都會積累和增長有損害或無損害的法，或者都不積累和增長有損害或無損害的法；如果積累和增長了有損害或無損害的法，或者不積累有損害或無損害的法，都會感得有損害或無損害的自身，或者都不感得有損害或無損害的自身；如果感得了有損害或無損害的自身，或者不感得有損害或無損害的自身，都會出生於有損害或無損害的世間，或者都不出生於有損害或無損害的世間；如果出生于有損害或無損害的世間，或者不出生於有損害或無損害的世間，都會感受有損害或無損害的觸覺，或者都不感受有損害或無損害的觸覺；如果感受有損害或無損害的觸覺，或者不感受有損害或無損害的觸覺，都會領受有損害或無損害的感受，或者都不領受有損害或無損害的感受，那麼就不應該說『是故我說彼諸有情隨自造業』。

《說一切有部集異門足論》卷第七大正藏第 26 冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第八

尊者舍利子（Sariputra）說

三藏法師玄奘（Xuanzang）奉詔譯

四法品第五之三

如果造作了有損害或無損害的身語意行為，就會積累和增長有損害或無損害的法；如果不造作有損害或無損害的身語意行為，就不會積累和增長有損害或無損害的法。如果積累和增長了有損害或無損害的法，就會感得有損害或無損害的...

【English Translation】 English version 'Class of birth. Having been born, again experiencing contact of the same class of contact' refers to sentient beings and desire realm heavenly beings who, having already been born, again experience the contact of humans and desire realm heavenly beings. Therefore, it is said 'Having been born, again experiencing contact of the same class of contact.' Therefore, I say that those sentient beings act according to their own created karma, which means that if they create harmful or harmless actions of body, speech, and mind, or if they do not create harmful or harmless actions of body, speech, and mind, they will both accumulate and increase harmful or harmless dharmas, or they will both not accumulate and increase harmful or harmless dharmas; if they accumulate and increase harmful or harmless dharmas, or if they do not accumulate harmful or harmless dharmas, they will both attain harmful or harmless self-nature, or they will both not attain harmful or harmless self-nature; if they attain harmful or harmless self-nature, or if they do not attain harmful or harmless self-nature, they will both be born into a harmful or harmless world, or they will both not be born into a harmful or harmless world; if they are born into a harmful or harmless world, or if they are not born into a harmful or harmless world, they will both experience harmful or harmless contact, or they will both not experience harmful or harmless contact; if they experience harmful or harmless contact, or if they do not experience harmful or harmless contact, they will both receive harmful or harmless feelings, or they will both not receive harmful or harmless feelings, then it should not be said, 'Therefore, I say that those sentient beings act according to their own created karma.'

Sarvastivada Abhidharma Sangitiparyaya-pada-sastra Volume 7 Taisho Tripitaka Volume 26 No. 1536 Abhidharma Sangitiparyaya-pada-sastra

Abhidharma Sangitiparyaya-pada-sastra Volume 8

Said by Venerable Sariputra (Sariputra)

Translated under Imperial Order by Tripitaka Master Xuanzang (Xuanzang)

Chapter Five on the Four Dharmas, Part Three

If one creates harmful or harmless actions of body, speech, and mind, then one accumulates and increases harmful or harmless dharmas; if one does not create harmful or harmless actions of body, speech, and mind, then one does not accumulate and increase harmful or harmless dharmas. If one accumulates and increases harmful or harmless dharmas, then one attains harmful or harmless...

自體；若不積集增長有損害無損害法，則不感得有損害無損害自體。若感得有損害無損害自體，則生有損害無損害世間；若不感得有損害無損害自體，則不生有損害無損害世間。若生有損害無損害世間，則觸有損害無損害觸；若不生有損害無損害世間，則不觸有損害無損害觸。若觸有損害無損害觸，則受有損害無損害受；若不觸有損害無損害觸，則不受有損害無損害受。由此應言，是故我說彼諸有情隨自造業。是名黑白黑白異熟業者，謂此業是善不善，感可愛非可愛異熟。云何不黑不白無異熟業能盡諸業？答：如世尊為持俱胝牛戒補剌拏說：圓滿當知，若能盡黑黑異熟業思、若能盡白白異熟業思、若能盡黑白黑白異熟業思，是名不黑不白無異熟業能盡諸業。此中不黑者，謂此業非如不善業，由不可意黑說名為黑，故名不黑。不白者，謂此業非如有漏善業，由可意白說名為白，故名不白。無異熟者，謂此業非如前三業能感異熟，故名無異熟業。能盡諸業者，謂此業是學思能趣損減。所以者何？謂若學思能趣損減，於前三業能盡遍盡隨得永盡，於此義中意說名業能盡諸業。由此故說，不黑不白無異熟業能盡諸業。

四法受者，一、有法受能感現樂后苦異熟；二、有法受能感現苦后樂異熟；三、有法受能感現苦后苦異

【現代漢語翻譯】現代漢語譯本自體（Ātman）：如果不能積累增長有損害或無損害的法，就不會感受到有損害或無損害的自體。如果感受到有損害或無損害的自體，就會生於有損害或無損害的世間；如果不能感受到有損害或無損害的自體，就不會生於有損害或無損害的世間。如果生於有損害或無損害的世間，就會接觸到有損害或無損害的觸；如果不生於有損害或無損害的世間，就不會接觸到有損害或無損害的觸。如果接觸到有損害或無損害的觸，就會感受到有損害或無損害的受；如果不接觸到有損害或無損害的觸，就不會感受到有損害或無損害的受。因此應該說，所以我說那些有情眾生隨各自所造的業而受報。這被稱為黑白黑白異熟業，意思是這種業是善或不善的，會感得可愛或不可愛的異熟果報。什麼是不黑不白無異熟業，能夠窮盡所有業呢？回答：正如世尊為持俱胝牛戒的補剌拏（Pūraṇa）所說：圓滿地應當知道，如果能夠窮盡黑黑異熟業的思，如果能夠窮盡白白異熟業的思，如果能夠窮盡黑白黑白異熟業的思，這就被稱為不黑不白無異熟業，能夠窮盡所有業。這裡所說的不黑，是指這種業不像不善業那樣，由於不可意的黑而被稱作黑，所以叫做不黑。不白，是指這種業不像有漏善業那樣，由於可意的白而被稱作白，所以叫做不白。無異熟，是指這種業不像前面三種業那樣能夠感得異熟果報，所以叫做無異熟業。能夠窮盡所有業，是指這種業是學思，能夠趨向損減。為什麼這樣說呢？因為如果學思能夠趨向損減，對於前面三種業能夠窮盡、普遍窮盡、隨之獲得永盡，在這個意義上，意念上說這種業能夠窮盡所有業。因此才說，不黑不白無異熟業能夠窮盡所有業。四種感受：第一種，有法感受能夠感得現世快樂而未來世痛苦的異熟果報；第二種，有法感受能夠感得現世痛苦而未來世快樂的異熟果報；第三種，有法感受能夠感得現世痛苦而未來世痛苦的異熟果

【English Translation】 English version Ātman (Self): If one does not accumulate and increase dharmas that are harmful or harmless, one will not experience a self that is harmful or harmless. If one experiences a self that is harmful or harmless, one will be born into a world that is harmful or harmless; if one does not experience a self that is harmful or harmless, one will not be born into a world that is harmful or harmless. If one is born into a world that is harmful or harmless, one will encounter contacts that are harmful or harmless; if one is not born into a world that is harmful or harmless, one will not encounter contacts that are harmful or harmless. If one encounters contacts that are harmful or harmless, one will experience feelings that are harmful or harmless; if one does not encounter contacts that are harmful or harmless, one will not experience feelings that are harmful or harmless. Therefore, it should be said, 'Therefore, I say that those sentient beings are rewarded according to their own deeds.' This is called black-white black-white vipāka (result) karma, meaning that this karma, being good or unwholesome, produces agreeable or disagreeable vipāka results. What is karma that is neither black nor white and has no vipāka, which can exhaust all karmas? Answer: As the World-Honored One said to Pūraṇa (Pūraṇa), who held the vow of a koṭi (ten million) cows: 'Know perfectly that if one can exhaust the thoughts of black-black vipāka karma, if one can exhaust the thoughts of white-white vipāka karma, if one can exhaust the thoughts of black-white black-white vipāka karma, this is called karma that is neither black nor white and has no vipāka, which can exhaust all karmas.' Here, 'not black' means that this karma is not like unwholesome karma, which is called black because of its disagreeable nature, hence it is called 'not black'. 'Not white' means that this karma is not like wholesome karma with outflows, which is called white because of its agreeable nature, hence it is called 'not white'. 'No vipāka' means that this karma, unlike the previous three karmas, cannot produce vipāka results, hence it is called karma with 'no vipāka'. 'Can exhaust all karmas' means that this karma is learning and thinking that leads to reduction. Why is this so? Because if learning and thinking can lead to reduction, it can exhaust, universally exhaust, and attain permanent exhaustion of the previous three karmas. In this sense, it is said in thought that this karma can exhaust all karmas. Therefore, it is said that karma that is neither black nor white and has no vipāka can exhaust all karmas. Four kinds of feelings: First, there are feelings that can produce vipāka results of present pleasure and future suffering; second, there are feelings that can produce vipāka results of present suffering and future pleasure; third, there are feelings that can produce vipāka results of present suffering and future suffering.

熟；四、有法受能感現樂后樂異熟。云何法受能感現樂后苦異熟？答：如世尊說：苾芻當知，如有一類補特伽羅，與喜樂俱，害生命、不與取、欲邪行、虛誑語、離間語、粗惡語、雜穢語、貪慾、瞋恚、邪見。彼害生命，廣說乃至邪見為緣，得喜得樂。如是種類身樂心樂是不善不善類究竟攝受，能障通慧、能障等覺、能障涅槃，是名法受能感現樂后苦異熟。云何法受能感現苦后樂異熟？答：如世尊說：苾芻當知，如有一類補特伽羅，與憂苦俱，離害生命、離不與取、離欲邪行、離虛誑語、離離間語、離粗惡語、離雜穢語、無貪、無瞋、正見。彼離害生命，廣說乃至正見為緣，得憂得苦。如是種類身苦心苦是善善類究竟攝受，能引通慧、能證等覺、能得涅槃，是名法受能感現苦后樂異熟。云何法受能感現苦后苦異熟？答：如世尊說：苾芻當知，如有一類補特伽羅，與憂苦俱，害生命、不與取、欲邪行、虛誑語、離間語、粗惡語、雜穢語、貪慾、瞋恚、邪見。彼害生命，廣說乃至邪見為緣，得憂得苦。如是種類身苦心苦是不善不善類究竟攝受，能障通慧、能障等覺、能障涅槃，是名法受能感現苦后苦異熟。云何法受能感現樂后樂異熟？答：如世尊說：苾芻當知，如有一類補特伽羅，與喜樂俱，離害生命、離不與取、離欲邪

【現代漢語翻譯】現代漢語譯本：熟；四、有法受能感現樂后樂異熟。（四種感受，能感受當下快樂，之後也感受快樂的異熟果報。）云何法受能感現樂后苦異熟？（什麼樣的感受，能感受當下快樂，之後感受痛苦的異熟果報？）答：如世尊說：『苾芻（bhiksu，比丘）當知，如有一類補特伽羅（pudgala，補特伽羅，指人），與喜樂俱，害生命、不與取、欲邪行、虛誑語、離間語、粗惡語、雜穢語、貪慾、瞋恚、邪見。彼害生命，廣說乃至邪見為緣，得喜得樂。如是種類身樂心樂是不善不善類究竟攝受，能障通慧、能障等覺、能障涅槃，是名法受能感現樂后苦異熟。』（比丘們應當知道，如果有一類人，伴隨著喜悅和快樂，去殺害生命、偷盜、邪淫、說謊、挑撥離間、說粗惡的話、說無意義的話、貪婪、嗔恨、持有邪見。他們因為殺害生命，乃至因為邪見，而得到喜悅和快樂。這樣身心上的快樂，最終被不善的性質所攝取，會障礙神通智慧、障礙證得正覺、障礙涅槃，這就是所謂的感受當下快樂，之後感受痛苦的異熟果報。）云何法受能感現苦后樂異熟？（什麼樣的感受，能感受當下痛苦，之後感受快樂的異熟果報？）答：如世尊說：『苾芻（bhiksu，比丘）當知，如有一類補特伽羅（pudgala，補特伽羅，指人），與憂苦俱，離害生命、離不與取、離欲邪行、離虛誑語、離離間語、離粗惡語、離雜穢語、無貪、無瞋、正見。彼離害生命，廣說乃至正見為緣，得憂得苦。如是種類身苦心苦是善善類究竟攝受，能引通慧、能證等覺、能得涅槃，是名法受能感現苦后樂異熟。』（比丘們應當知道，如果有一類人，伴隨著憂愁和痛苦，遠離殺害生命、遠離偷盜、遠離邪淫、遠離說謊、遠離挑撥離間、遠離說粗惡的話、遠離說無意義的話、沒有貪婪、沒有嗔恨、持有正見。他們因為遠離殺害生命，乃至因為持有正見，而感到憂愁和痛苦。這樣身心上的痛苦，最終被善良的性質所攝取，能引發神通智慧、能證得正覺、能得到涅槃，這就是所謂的感受當下痛苦，之後感受快樂的異熟果報。）云何法受能感現苦后苦異熟？（什麼樣的感受，能感受當下痛苦，之後也感受痛苦的異熟果報？）答：如世尊說：『苾芻（bhiksu，比丘）當知，如有一類補特伽羅（pudgala，補特伽羅，指人），與憂苦俱，害生命、不與取、欲邪行、虛誑語、離間語、粗惡語、雜穢語、貪慾、瞋恚、邪見。彼害生命，廣說乃至邪見為緣，得憂得苦。如是種類身苦心苦是不善不善類究竟攝受，能障通慧、能障等覺、能障涅槃，是名法受能感現苦后苦異熟。』（比丘們應當知道，如果有一類人，伴隨著憂愁和痛苦，去殺害生命、偷盜、邪淫、說謊、挑撥離間、說粗惡的話、說無意義的話、貪婪、嗔恨、持有邪見。他們因為殺害生命，乃至因為邪見，而感到憂愁和痛苦。這樣身心上的痛苦，最終被不善的性質所攝取，會障礙神通智慧、障礙證得正覺、障礙涅槃，這就是所謂的感受當下痛苦，之後也感受痛苦的異熟果報。）云何法受能感現樂后樂異熟？（什麼樣的感受，能感受當下快樂，之後也感受快樂的異熟果報？）答：如世尊說：『苾芻（bhiksu，比丘）當知，如有一類補特伽羅（pudgala，補特伽羅，指人），與喜樂俱，離害生命、離不與取、離欲邪行、離虛誑語、

【English Translation】 English version: Mature; Fourth, there are feelings that can cause pleasant experiences in the present and pleasant experiences as a result in the future. (Four types of feelings that can experience pleasantness in the present and also experience pleasant results in the future.) What kind of feeling can cause pleasant experiences in the present and painful experiences as a result in the future? Answer: As the World Honored One said: 'Bhikkhus (bhiksu, monks), you should know that there are beings (pudgala, individuals) who, accompanied by joy and pleasure, engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. They kill, and so on, up to having wrong views, and thus obtain joy and pleasure. Such kinds of bodily and mental pleasure are ultimately taken up by unwholesome qualities, which can obstruct supernormal wisdom, obstruct enlightenment, and obstruct Nirvana. This is called a feeling that can cause pleasant experiences in the present and painful experiences as a result in the future.' What kind of feeling can cause painful experiences in the present and pleasant experiences as a result in the future? Answer: As the World Honored One said: 'Bhikkhus (bhiksu, monks), you should know that there are beings (pudgala, individuals) who, accompanied by sorrow and suffering, abstain from killing, abstain from stealing, abstain from sexual misconduct, abstain from lying, abstain from divisive speech, abstain from harsh speech, abstain from idle chatter, are without greed, are without hatred, and have right views. They abstain from killing, and so on, up to having right views, and thus obtain sorrow and suffering. Such kinds of bodily and mental suffering are ultimately taken up by wholesome qualities, which can lead to supernormal wisdom, can realize enlightenment, and can attain Nirvana. This is called a feeling that can cause painful experiences in the present and pleasant experiences as a result in the future.' What kind of feeling can cause painful experiences in the present and painful experiences as a result in the future? Answer: As the World Honored One said: 'Bhikkhus (bhiksu, monks), you should know that there are beings (pudgala, individuals) who, accompanied by sorrow and suffering, engage in killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. They kill, and so on, up to having wrong views, and thus obtain sorrow and suffering. Such kinds of bodily and mental suffering are ultimately taken up by unwholesome qualities, which can obstruct supernormal wisdom, obstruct enlightenment, and obstruct Nirvana. This is called a feeling that can cause painful experiences in the present and painful experiences as a result in the future.' What kind of feeling can cause pleasant experiences in the present and pleasant experiences as a result in the future? Answer: As the World Honored One said: 'Bhikkhus (bhiksu, monks), you should know that there are beings (pudgala, individuals) who, accompanied by joy and pleasure, abstain from killing, abstain from stealing, abstain from sexual misconduct, abstain from lying,

行、離虛誑語、離離間語、離粗惡語、離雜穢語、無貪、無瞋、正見。彼離害生命，廣說乃至正見為緣，得喜得樂。如是種類身樂心樂是善善類究竟攝受，能引通慧、能證等覺、能得涅槃，是名法受能感現樂后樂異熟。

四軛者：一、欲軛；二、有軛；三、見軛；四、無明軛。云何欲軛？答：如世尊說：苾芻當知，有諸愚夫無聞異生，于欲集、沒、味、患、出、離不如實知。彼于欲集沒味患出離不如實知故，于諸欲中所有欲，貪慾、欲欲、親欲、愛慾、樂欲、悶欲、耽欲、嗜慾、喜欲、藏欲、隨欲，著纏壓於心，是名欲軛。云何有軛？答：如世尊說：苾芻當知，有諸愚夫無聞異生，于有集沒味患出離不如實知。彼于有集沒味患出離不如實知故，于諸有中所有有，貪有、欲有、親有、愛有、樂有、悶有、耽有、嗜有、喜有、藏有、隨有，著纏壓於心，是名有軛。云何見軛？答：如世尊說：苾芻當知，有諸愚夫無聞異生，于見集沒味患出離不如實知。彼于見集沒味患出離不如實知故，于諸見中所有見，貪見、欲見、親見、愛見、樂見、悶見、耽見、嗜見、喜見、藏見、隨見，著纏壓於心，是名見軛。云何無明軛？答：如世尊說：苾芻當知，有諸愚夫無聞異生，於六觸處集沒味患出離不如實知。彼於六觸處集沒味患出

{ "translations": [ "現代漢語譯本", "遠離殺生，遠離虛妄之語，遠離離間之語，遠離粗惡之語，遠離雜穢之語，沒有貪婪，沒有嗔恨，持有正見。他們遠離殺害生命，（如果）廣泛地說，以正見為因緣，獲得喜悅和快樂。像這樣，身心的快樂是善的、是究竟圓滿的攝受，能夠引發通達的智慧，能夠證得正等覺悟，能夠獲得涅槃，這被稱為法受，能夠感得現世的快樂和來世的快樂的果報。", "", "四種束縛（軛）：一、欲的束縛（欲軛）；二、存在的束縛（有軛）；三、見解的束縛（見軛）；四、無明的束縛（無明軛）。什麼是欲的束縛（欲軛）？回答：如世尊所說：『比丘（苾芻，佛教出家男眾），應當知道，有些愚昧無知的凡夫俗子，對於慾望的生起（集）、滅沒（沒）、滋味（味）、過患（患）、出離（出）、解脫（離）不能如實地瞭解。』他們因為對於慾望的生起、滅沒、滋味、過患、出離、解脫不能如實地瞭解，所以在各種慾望中，所有關於慾望的貪婪、對慾望的希求、對慾望的親近、對慾望的愛戀、對慾望的快樂、對慾望的煩悶、對慾望的沉迷、對慾望的嗜好、對慾望的喜好、對慾望的藏匿、對慾望的順從，這些執著纏繞壓迫著他們的心，這被稱為欲的束縛（欲軛）。什麼是存在的束縛（有軛）？回答：如世尊所說：『比丘（苾芻，佛教出家男眾），應當知道，有些愚昧無知的凡夫俗子，對於存在的生起（集）、滅沒（沒）、滋味（味）、過患（患）、出離（出）、解脫（離）不能如實地瞭解。』他們因為對於存在的生起、滅沒、滋味、過患、出離、解脫不能如實地瞭解，所以在各種存在中，所有關於存在的貪婪、對存在的希求、對存在的親近、對存在的愛戀、對存在的快樂、對存在的煩悶、對存在的沉迷、對存在的嗜好、對存在的喜好、對存在的藏匿、對存在的順從，這些執著纏繞壓迫著他們的心，這被稱為存在的束縛（有軛）。什麼是見解的束縛（見軛）？回答：如世尊所說：『比丘（苾芻，佛教出家男眾），應當知道，有些愚昧無知的凡夫俗子，對於見解的生起（集）、滅沒（沒）、滋味（味）、過患（患）、出離（出）、解脫（離）不能如實地瞭解。』他們因為對於見解的生起、滅沒、滋味、過患、出離、解脫不能如實地瞭解，所以在各種見解中，所有關於見解的貪婪、對見解的希求、對見解的親近、對見解的愛戀、對見解的快樂、對見解的煩悶、對見解的沉迷、對見解的嗜好、對見解的喜好、對見解的藏匿、對見解的順從，這些執著纏繞壓迫著他們的心，這被稱為見解的束縛（見軛）。什麼是無明的束縛（無明軛）？回答：如世尊所說：『比丘（苾芻，佛教出家男眾），應當知道，有些愚昧無知的凡夫俗子，對於六種觸處（六觸處）的生起（集）、滅沒（沒）、滋味（味）、過患（患）、出", "離（出）不能如實地瞭解。』他們因為對於六種觸處的生起、滅沒、滋味、過患、出" ], "english_translations": [ "English version", "Abstaining from killing, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, without greed, without hatred, holding right view. They, abstaining from harming life, broadly speaking, with right view as the condition, obtain joy and happiness. Such kinds of bodily and mental pleasure are good, the ultimate and complete acceptance of good, capable of leading to penetrating wisdom, capable of realizing complete enlightenment, capable of attaining Nirvana. This is called the reception of Dharma, capable of causing present happiness and future happiness as its result.", "", "The four yokes are: 1. The yoke of desire (欲軛, Yu E); 2. The yoke of existence (有軛, You E); 3. The yoke of views (見軛, Jian E); 4. The yoke of ignorance (無明軛, Wu Ming E). What is the yoke of desire (欲軛, Yu E)? Answer: As the World Honored One said: 'Bhikkhus (苾芻, Buddhist monks), know that there are foolish, unlearned ordinary beings who do not truly know the arising (集, Ji), cessation (沒, Mo), taste (味, Wei), fault (患, Huan), escape (出, Chu), and liberation (離, Li) of desires.' Because they do not truly know the arising, cessation, taste, fault, escape, and liberation of desires, in all desires, all the greed for desires, the craving for desires, the attachment to desires, the love of desires, the pleasure of desires, the vexation of desires, the indulgence in desires, the addiction to desires, the joy in desires, the hoarding of desires, the compliance with desires, these attachments entangle and oppress their minds. This is called the yoke of desire (欲軛, Yu E). What is the yoke of existence (有軛, You E)? Answer: As the World Honored One said: 'Bhikkhus (苾芻, Buddhist monks), know that there are foolish, unlearned ordinary beings who do not truly know the arising (集, Ji), cessation (沒, Mo), taste (味, Wei), fault (患, Huan), escape (出, Chu), and liberation (離, Li) of existence.' Because they do not truly know the arising, cessation, taste, fault, escape, and liberation of existence, in all existences, all the greed for existence, the craving for existence, the attachment to existence, the love of existence, the pleasure of existence, the vexation of existence, the indulgence in existence, the addiction to existence, the joy in existence, the hoarding of existence, the compliance with existence, these attachments entangle and oppress their minds. This is called the yoke of existence (有軛, You E). What is the yoke of views (見軛, Jian E)? Answer: As the World Honored One said: 'Bhikkhus (苾芻, Buddhist monks), know that there are foolish, unlearned ordinary beings who do not truly know the arising (集, Ji), cessation (沒, Mo), taste (味, Wei), fault (患, Huan), escape (出, Chu), and liberation (離, Li) of views.' Because they do not truly know the arising, cessation, taste, fault, escape, and liberation of views, in all views, all the greed for views, the craving for views, the attachment to views, the love of views, the pleasure of views, the vexation of views, the indulgence in views, the addiction to views, the joy in views, the hoarding of views, the compliance with views, these attachments entangle and oppress their minds. This is called the yoke of views (見軛, Jian E). What is the yoke of ignorance (無明軛, Wu Ming E)? Answer: As the World Honored One said: 'Bhikkhus (苾芻, Buddhist monks), know that there are foolish, unlearned ordinary beings who do not truly know the arising (集, Ji), cessation (沒, Mo), taste (味, Wei), fault (患, Huan), and escape (出, Chu) of the six sense bases (六觸處, Liu Chu Chu).' Because they do not truly know the arising, cessation, taste, fault, and" "escape of the six sense bases" ] }

離不如實知故，於六觸處所有執著，無明無智隨眠隨增，是名無明軛。如世尊說：

「有情與欲軛，　　有見軛相應，　愚癡為上首，　　于生死流住。」

四離系者，一、于欲軛離系；二、于有軛離系；三、于見軛離系；四、于無明軛離系。云何于欲軛離系？答：如世尊說：苾芻當知，有多聞聖弟子，于欲集、沒、味、患、出、離能如實知。彼于欲集、沒、味、患、出、離如實知故，于諸欲中所有欲，貪慾、欲欲、親欲、愛慾、樂欲、悶欲、耽欲、嗜慾、喜欲、藏欲、隨欲，著不纏壓心，是名于欲軛離系。云何于有軛離系？答：如世尊說：苾芻當知，有多聞聖弟子，于有集沒味患出離能如實知，彼于有集沒味患出離如實知故，于諸有中所有有，貪有欲有親有愛有樂有悶有耽有嗜有喜有藏有隨有，著不纏壓心，是名于有軛離系。云何于見軛離系？答：如世尊說：苾芻當知，有多聞聖弟子，于見集沒味患出離能如實知，彼于見集沒味患出離如實知故，于諸見中所有見，貪見欲見親見愛見樂見悶見耽見嗜見喜見藏見隨見，著不纏壓心，是名于見軛離系。云何于無明軛離系？答：如世尊說：苾芻當知，有多聞聖弟子，於六觸處集沒味患出離能如實知，彼於六觸處集沒味患出離如實知故，於六觸處所有執著無明無智

【現代漢語翻譯】現代漢語譯本：因為不能如實地知曉，所以在六觸處（眼、耳、鼻、舌、身、意與色、聲、香、味、觸、法相接觸的六個地方）產生執著，無明（avidyā，對事物真相的迷惑）和無智（ajnana，缺乏智慧）的隨眠（anuśaya，潛在的煩惱）就會逐漸增長，這叫做無明軛（avidyā-yoga，無明的束縛）。正如世尊（Śākyamuni，釋迦牟尼佛）所說：『有情與欲軛（kāma-yoga，慾望的束縛），與有見軛（dṛṣṭi-yoga，錯誤的見解的束縛）相應，愚癡（moha，迷惑）為首要，在生死輪迴中流轉。』四種離系（visaṃyoga，解脫）是：一、于欲軛離系；二、于有軛離系；三、于見軛離系；四、于無明軛離系。什麼是于欲軛離系？回答：正如世尊所說：『比丘（bhikṣu，出家修行的男性）應當知道，有多聞（bahusruta，博學）的聖弟子（āryā-śrāvaka，證悟的弟子），對於欲的集（samudaya，生起）、沒（astamgama，止息）、味（āsvāda，樂味）、患（ādinava，過患）、出（niḥsaraṇa，出離）、離（viveka，遠離）能夠如實地知曉。』因為他對欲的集、沒、味、患、出、離如實知曉，所以對於各種慾望中的所有貪慾、欲欲、親欲、愛慾、樂欲、悶欲、耽欲、嗜慾、喜欲、藏欲、隨欲，他的心不會被執著纏縛壓迫，這叫做于欲軛離系。什麼是于有軛離系？回答：正如世尊所說：『比丘應當知道，有多聞的聖弟子，對於有的集、沒、味、患、出、離能夠如實地知曉。』因為他對有的集、沒、味、患、出、離如實知曉，所以對於各種存在中的所有貪有、欲有、親有、愛有、樂有、悶有、耽有、嗜有、喜有、藏有、隨有，他的心不會被執著纏縛壓迫，這叫做于有軛離系。什麼是于見軛離系？回答：正如世尊所說：『比丘應當知道，有多聞的聖弟子，對於見的集、沒、味、患、出、離能夠如實地知曉。』因為他對見的集、沒、味、患、出、離如實知曉，所以對於各種見解中的所有貪見、欲見、親見、愛見、樂見、悶見、耽見、嗜見、喜見、藏見、隨見，他的心不會被執著纏縛壓迫，這叫做于見軛離系。什麼是于無明軛離系？回答：正如世尊所說：『比丘應當知道，有多聞的聖弟子，對於六觸處的集、沒、味、患、出、離能夠如實地知曉。』因為他對六觸處的集、沒、味、患、出、離如實知曉，所以在六觸處產生的所有執著、無明、無智……

【English Translation】 English version: Because of not truly knowing, clinging arises at the six sense bases (ṣaṭ-sparśa-āyatana, the six places where contact occurs: eye, ear, nose, tongue, body, and mind in contact with form, sound, smell, taste, touch, and mental objects), and the latent tendencies (anuśaya) of ignorance (avidyā, delusion about the true nature of things) and lack of wisdom (ajnana, absence of knowledge) increase. This is called the yoke of ignorance (avidyā-yoga, the bondage of ignorance). As the World-Honored One (Śākyamuni, the historical Buddha) said: 『Beings are bound by the yoke of desire (kāma-yoga, the bondage of desire), associated with the yoke of views (dṛṣṭi-yoga, the bondage of wrong views), with ignorance (moha, delusion) as the foremost, dwelling in the stream of birth and death.』 The four disjunctions (visaṃyoga, liberation) are: first, disjunction from the yoke of desire; second, disjunction from the yoke of existence; third, disjunction from the yoke of views; fourth, disjunction from the yoke of ignorance. What is disjunction from the yoke of desire? Answer: As the World-Honored One said: 『Monks (bhikṣu, ordained male practitioners), know that a well-learned (bahusruta, erudite) noble disciple (āryā-śrāvaka, an enlightened disciple) truly knows the arising (samudaya, origination), cessation (astamgama, ending), taste (āsvāda, gratification), danger (ādinava, drawbacks), escape (niḥsaraṇa, deliverance), and detachment (viveka, separation) of desire.』 Because they truly know the arising, cessation, taste, danger, escape, and detachment of desire, their mind is not entangled or oppressed by attachment to all the various desires, such as greed for desire, desire for desire, intimacy with desire, love of desire, pleasure in desire, depression in desire, indulgence in desire, craving for desire, joy in desire, hoarding of desire, and following desire. This is called disjunction from the yoke of desire. What is disjunction from the yoke of existence? Answer: As the World-Honored One said: 『Monks, know that a well-learned noble disciple truly knows the arising, cessation, taste, danger, escape, and detachment of existence.』 Because they truly know the arising, cessation, taste, danger, escape, and detachment of existence, their mind is not entangled or oppressed by attachment to all the various existences, such as greed for existence, desire for existence, intimacy with existence, love of existence, pleasure in existence, depression in existence, indulgence in existence, craving for existence, joy in existence, hoarding of existence, and following existence. This is called disjunction from the yoke of existence. What is disjunction from the yoke of views? Answer: As the World-Honored One said: 『Monks, know that a well-learned noble disciple truly knows the arising, cessation, taste, danger, escape, and detachment of views.』 Because they truly know the arising, cessation, taste, danger, escape, and detachment of views, their mind is not entangled or oppressed by attachment to all the various views, such as greed for views, desire for views, intimacy with views, love of views, pleasure in views, depression in views, indulgence in views, craving for views, joy in views, hoarding of views, and following views. This is called disjunction from the yoke of views. What is disjunction from the yoke of ignorance? Answer: As the World-Honored One said: 『Monks, know that a well-learned noble disciple truly knows the arising, cessation, taste, danger, escape, and detachment of the six sense bases.』 Because they truly know the arising, cessation, taste, danger, escape, and detachment of the six sense bases, all clinging, ignorance, and lack of wisdom that arise at the six sense bases…

，不纏壓心，是名于無明軛離系。如世尊說：

「若斷欲有軛，　　及超越見軛，　遠離無明軛，　　便得安隱樂。　彼于現法中，　　證得永寂滅，　遠離一切軛，　　必不往後有。」

四瀑流者，一、欲瀑流；二、有瀑流；三、見瀑流；四、無明瀑流。云何欲瀑流？答：除欲界系諸見無明，諸餘欲界繫結縛隨眠隨煩惱纏，是名欲瀑流。云何有瀑流？答：除色無色界系諸見無明，諸餘色無色界繫結縛隨眠隨煩惱纏，是名有瀑流。云何見瀑流？答：謂五見：一、有身見；二、邊執見；三、邪見；四、見取；五、戒禁取。如是五見，名見瀑流。云何無明瀑流？答：三界無智，是名無明瀑流。

四取者，一、欲取；二、見取；三、戒禁取；四、我語取。云何欲取？答：除欲界系諸見及戒禁取，諸餘欲界繫結縛隨眠隨煩惱纏，是名欲取。云何見取？答：謂四見：一、有身見；二、邊執見；三、邪見；四、見取。如是四見合名見取。云何戒禁取？答：如有一類于戒執取，謂執此戒能清凈、能解脫、能出離、能超苦樂至超苦樂邊。或於禁執取，謂執此禁能清凈、能解脫、能出離、能超苦樂至超苦樂邊。或於戒禁俱執取，謂執此戒禁俱能清凈、能解脫、能出離、能超苦樂至超苦樂邊。是名戒禁取。云何我語取

【現代漢語翻譯】現代漢語譯本：不被纏縛壓迫內心，這被稱為從無明之軛中解脫。正如世尊所說：『若斷欲有軛（對慾望和存在的束縛），及超越見軛（超越錯誤的見解），遠離無明軛（遠離愚昧），便得安隱樂（便能獲得安穩的快樂）。彼于現法中（他們在今生），證得永寂滅（證得永恒的寂靜涅槃），遠離一切軛（遠離一切束縛），必不往後有（必定不會再有來世）。』

四瀑流（四種煩惱的洪流）是：一、欲瀑流（對慾望的執著）；二、有瀑流（對存在的執著）；三、見瀑流（錯誤的見解）；四、無明瀑流（愚昧）。什麼是欲瀑流？答：除了欲界（Kāmadhātu）所繫的各種見解和無明，其餘欲界所繫的各種結縛（saṃyojana）、隨眠（anuśaya）、隨煩惱（upakleśa）和纏（paryavasthāna），這被稱為欲瀑流。什麼是有瀑流？答：除了色界（Rūpadhātu）和無色界（Arūpadhātu）所繫的各種見解和無明，其餘色界和無色界所繫的各種結縛、隨眠、隨煩惱和纏，這被稱為有瀑流。什麼是見瀑流？答：指五種邪見：一、有身見（Sakkāya-diṭṭhi，認為五蘊為我）；二、邊執見（Antagāhika-diṭṭhi，執著于斷見或常見）；三、邪見（Micchā-diṭṭhi，否定因果的錯誤見解）；四、見取（Diṭṭhi-parāmāsa，執著于自己的錯誤見解）；五、戒禁取（Sīlabbataparāmāsa，執著于錯誤的戒律和禁忌）。這五種邪見，被稱為見瀑流。什麼是無明瀑流？答：三界（Trailokya）的無知，這被稱為無明瀑流。

四取（四種執取）是：一、欲取（對慾望的執取）；二、見取（對錯誤見解的執取）；三、戒禁取（對錯誤戒律和禁忌的執取）；四、我語取（對『我』的言說的執取）。什麼是欲取？答：除了欲界所繫的各種見解和戒禁取，其餘欲界所繫的各種結縛、隨眠、隨煩惱和纏，這被稱為欲取。什麼是見取？答：指四種邪見：一、有身見；二、邊執見；三、邪見；四、見取。這四種邪見合稱為見取。什麼是戒禁取？答：例如，有些人對戒律有所執取，認為執著於此戒律能得到清凈、能得到解脫、能得到出離、能超越痛苦和快樂，達到超越痛苦和快樂的境界。或者對禁忌有所執取，認為執著於此禁忌能得到清凈、能得到解脫、能得到出離、能超越痛苦和快樂，達到超越痛苦和快樂的境界。或者對戒律和禁忌都執取，認為執著於此戒律和禁忌都能得到清凈、能得到解脫、能得到出離、能超越痛苦和快樂，達到超越痛苦和快樂的境界。這被稱為戒禁取。什麼是我語取？

【English Translation】 English version: Not being entangled and oppressed in mind, this is called being released from the yoke of ignorance (Avidyā-yoga). As the World-Honored One said: 『If one cuts off the yoke of desire and existence (Kāma-bhava-yoga), and transcends the yoke of views (Dṛṣṭi-yoga), And is far from the yoke of ignorance (Avidyā-yoga), then one obtains peaceful bliss (Anīgha-sukha). They, in the present life (Diṭṭheva dhamme), realize eternal extinction (Accheduṃ phusati), Far from all yokes (Sabba-yoga-visaṃyutta), they will surely not go to future existence (Nāgantāram bhavam).』

The four floods (Ogha) are: one, the flood of desire (Kāmogha); two, the flood of existence (Bhavogha); three, the flood of views (Diṭṭhogha); four, the flood of ignorance (Avidyogha). What is the flood of desire? Answer: Except for the views and ignorance associated with the desire realm (Kāmadhātu), all other fetters (saṃyojana), latent tendencies (anuśaya), secondary defilements (upakleśa), and entanglements (paryavasthāna) associated with the desire realm, are called the flood of desire. What is the flood of existence? Answer: Except for the views and ignorance associated with the form realm (Rūpadhātu) and the formless realm (Arūpadhātu), all other fetters, latent tendencies, secondary defilements, and entanglements associated with the form and formless realms, are called the flood of existence. What is the flood of views? Answer: It refers to the five wrong views: one, the view of self (Sakkāya-diṭṭhi, the belief in a permanent self in the five aggregates); two, the view of extremes (Antagāhika-diṭṭhi, clinging to eternalism or annihilationism); three, wrong view (Micchā-diṭṭhi, denial of cause and effect); four, clinging to views (Diṭṭhi-parāmāsa, holding onto one's own wrong views); five, clinging to rites and rituals (Sīlabbataparāmāsa, clinging to wrong precepts and observances). These five wrong views are called the flood of views. What is the flood of ignorance? Answer: Ignorance in the three realms (Trailokya), is called the flood of ignorance.

The four graspings (Upādāna) are: one, sense-desire grasping (Kāmupādāna); two, view grasping (Diṭṭhupādāna); three, habit and ritual grasping (Sīlabbatupādāna); four, self-assertion grasping (Attavādupādāna). What is sense-desire grasping? Answer: Except for the views and habit-and-ritual grasping associated with the desire realm, all other fetters, latent tendencies, secondary defilements, and entanglements associated with the desire realm, are called sense-desire grasping. What is view grasping? Answer: It refers to the four wrong views: one, the view of self; two, the view of extremes; three, wrong view; four, clinging to views. These four wrong views are collectively called view grasping. What is habit and ritual grasping? Answer: For example, some people grasp at precepts, thinking that clinging to these precepts can purify, liberate, lead to release, and transcend suffering and happiness, reaching the state beyond suffering and happiness. Or they grasp at rituals, thinking that clinging to these rituals can purify, liberate, lead to release, and transcend suffering and happiness, reaching the state beyond suffering and happiness. Or they grasp at both precepts and rituals, thinking that clinging to these precepts and rituals can purify, liberate, lead to release, and transcend suffering and happiness, reaching the state beyond suffering and happiness. This is called habit and ritual grasping. What is self-assertion grasping?

？答：除色無色界系諸見及戒禁取，諸餘色無色界繫結縛隨眠隨煩惱纏，是名我語取。

四身繫者，一、貪身繫；二、瞋身繫；三、戒禁取身繫；四、此實執取身繫。云何貪身繫？答：貪者，謂于欲境諸貪等貪，廣說乃至貪類貪生，是名為貪。身繫者，謂此貪未斷未遍知，于彼彼有情、彼彼身、彼彼聚、彼彼所得自體，為因、為緣系、等系、各別系，相連相續，方得久住。如巧鬘師或彼弟子聚花置前，以長縷結作種種鬘，此花用縷為因為緣，結等結各別結相連相續方得成鬘。此貪亦爾，未斷未遍知，于彼彼有情彼彼身、彼彼聚、彼彼所得自體，為因為緣，系等系、各別系相連相續，乃得久住，是名身繫。云何瞋身繫？答：瞋者，謂于有情慾為損害，廣說乃至現為過患，是名為瞋。身繫者如前說。云何戒禁取身繫？答：戒禁取及身繫，俱如前說。云何此實執取身繫？答：此實執取者，謂或有執我及世間常，此實、余癡妄。或復有執我及世間無常，此實、余癡妄。或復有執我及世間亦常亦無常，此實、余癡妄。或復有執我及世間非常非無常，此實、余癡妄。或復有執我及世間有邊，此實、余癡妄。或復有執我及世間無邊，此實、余癡妄。或復有執我及世間亦有邊亦無邊，此實、余癡妄。或復有執我及世間非有邊非無

{ "translations": [ "現代漢語譯本：問：什麼是『我語取』？答：除了與色蘊（Rūpaskandha）無關的各種見解以及戒禁取（Śīlabbataparāmarsa），其餘與色蘊無關的結縛（bandhana）、隨眠（anuśaya）、隨煩惱（upakleśa）和纏（paryavasthana），這被稱為『我語取』。", "問：什麼是四身繫？答：一是貪身繫（rāga-kāya-bandhana）；二是瞋身繫（dveṣa-kāya-bandhana）；三是戒禁取身繫（śīlabbataparāmarsa-kāya-bandhana）；四是此實執取身繫（idamsatyābhiniveśa-kāya-bandhana）。什麼是貪身繫？答：貪，是指對於慾望之境的各種貪婪，乃至貪類貪生，這被稱為貪。身繫，是指這種貪未被斷除、未被完全認知，因此在各種有情（sattva）、各種身體、各種聚集、各種所得的自體上，以因、以緣而繫縛、等繫縛、各自繫縛，相互連線相續，才能長久存在。比如熟練的花鬘師或其弟子將花聚集在面前，用長線結成各種花鬘，這些花以線為因、為緣，結、等結、各自結相互連線相續，才能成為花鬘。這種貪也是如此，未被斷除、未被完全認知，因此在各種有情、各種身體、各種聚集、各種所得的自體上，以因、以緣而繫縛、等繫縛、各自繫縛，相互連線相續，才能長久存在，這被稱為身繫。什麼是瞋身繫？答：瞋，是指對於有情想要加以損害，乃至顯現為過患，這被稱為瞋。身繫如前所述。什麼是戒禁取身繫？答：戒禁取及身繫，都如前所述。什麼是此實執取身繫？答：此實執取，是指或者有人執著『我』（ātman）及世間是常，認為『這是真實的，其餘是愚癡妄想』。或者有人執著『我』及世間是無常，認為『這是真實的，其餘是愚癡妄想』。或者有人執著『我』及世間亦常亦無常，認為『這是真實的，其餘是愚癡妄想』。或者有人執著『我』及世間非常非無常，認為『這是真實的，其餘是愚癡妄想』。或者有人執著『我』及世間是有邊，認為『這是真實的，其餘是愚癡妄想』。或者有人執著『我』及世間是無邊，認為『這是真實的，其餘是愚癡妄想』。或者有人執著『我』及世間亦有邊亦無邊，認為『這是真實的，其餘是愚癡妄想』。或者有人執著『我』及世間非有邊非無" ], "english_translations": [ "English version: Question: What is 『grasping at the notion of \'I\'』 (ātma-vādagrāha)? Answer: Except for views unrelated to the Rūpaskandha (form aggregate) and Śīlabbataparāmarsa (grasping at precepts and vows), all other bandhana (bonds), anuśaya (latent tendencies), upakleśa (secondary defilements), and paryavasthana (obsessions) that are unrelated to the Rūpaskandha are called 『grasping at the notion of \'I\'.'", "Question: What are the four kāya-bandhana (body bonds)? Answer: First, rāga-kāya-bandhana (bond of attachment); second, dveṣa-kāya-bandhana (bond of aversion); third, śīlabbataparāmarsa-kāya-bandhana (bond of grasping at precepts and vows); fourth, idamsatyābhiniveśa-kāya-bandhana (bond of dogmatic attachment to truth). What is rāga-kāya-bandhana? Answer: Rāga (attachment) refers to various forms of greed towards objects of desire, extending to types and origins of greed; this is called rāga. Kāya-bandhana (body bond) means that because this rāga is not severed or fully understood, it binds, equally binds, and individually binds various sentient beings (sattva), various bodies, various aggregates, and various self-entities obtained, through cause and condition, connecting and continuing, in order to endure for a long time. Just as a skilled garland maker or their disciple gathers flowers and places them in front, using a long thread to tie them into various garlands; these flowers use the thread as cause and condition, tying, equally tying, and individually tying, connecting and continuing, in order to become a garland. This rāga is also like this: because it is not severed or fully understood, it binds, equally binds, and individually binds various sentient beings, various bodies, various aggregates, and various self-entities obtained, through cause and condition, connecting and continuing, in order to endure for a long time; this is called kāya-bandhana. What is dveṣa-kāya-bandhana? Answer: Dveṣa (aversion) refers to the desire to harm sentient beings, even manifesting as faults; this is called dveṣa. Kāya-bandhana is as described before. What is śīlabbataparāmarsa-kāya-bandhana? Answer: Śīlabbataparāmarsa and kāya-bandhana are both as described before. What is idamsatyābhiniveśa-kāya-bandhana? Answer: Idamsatyābhiniveśa (dogmatic attachment to truth) refers to someone who believes that 『I』 (ātman) and the world are permanent, thinking, 『This is the truth, and the rest is foolish delusion.』 Or someone who believes that 『I』 and the world are impermanent, thinking, 『This is the truth, and the rest is foolish delusion.』 Or someone who believes that 『I』 and the world are both permanent and impermanent, thinking, 『This is the truth, and the rest is foolish delusion.』 Or someone who believes that 『I』 and the world are neither permanent nor impermanent, thinking, 『This is the truth, and the rest is foolish delusion.』 Or someone who believes that 『I』 and the world have boundaries, thinking, 『This is the truth, and the rest is foolish delusion.』 Or someone who believes that 『I』 and the world are without boundaries, thinking, 『This is the truth, and the rest is foolish delusion.』 Or someone who believes that 『I』 and the world are both with and without boundaries, thinking, 『This is the truth, and the rest is foolish delusion.』 Or someone who believes that 『I』 and the world are neither with nor without" ] }

邊，此實、余癡妄。或復有執命者即身，此實、余癡妄。或復有執命者異身，此實、余癡妄。或復有執如來死後有，此實、余癡妄。或復有執如來死後非有，此實、余癡妄。或復有執如來死後亦有亦非有，此實、余癡妄。或復有執如來死後非有非非有，此實、余癡妄。如是等，名此實執取。身繫者，謂此實執取未斷未遍知，于彼彼有情等，如前廣說，是名身繫。

第四嗢拖南曰：

四四法有十，　　謂大種食住，　愛不應行問，　　施攝生自體。

有四大種、四食、四識住、四愛、四不應行而行、四記問、四種施、四攝事、四生、四得自體。

四大種者，一、地界；二、水界；三、火界；四、風界。此四，廣如《法蘊論》六界中說。

四食者，一、段食或粗或細；二、觸食；三、意思食；四、識食。云何段食或粗或細？答：若段為緣，能令諸根長養大種增益，又能滋潤隨滋潤、充悅隨充悅、護隨護、轉隨轉、持隨持，是名段食。云何施設段食粗細？答：依所資養有情大小及段漸次施設。粗細其事如何？答：如燈祇羅獸等所食為粗，尼民祇羅獸等所食為細。尼民祇羅獸等所食為粗，泥彌獸等所食為細。泥彌獸等所食為粗，龜鱉魚等所食為細。龜鱉魚等所食為粗，余水生蟲所食為細。複次

【現代漢語翻譯】現代漢語譯本：『邊，此實、余癡妄。』或者又有人執著于『命』（jīnmìng，生命）就在這個身體里，認為『這是真實的，其他的都是愚癡妄想』。或者又有人執著于『命』在身體之外，認為『這是真實的，其他的都是愚癡妄想』。或者又有人執著于『如來』（Rúlái，佛的稱號）死後是存在的，認為『這是真實的，其他的都是愚癡妄想』。或者又有人執著于『如來』死後是不存在的，認為『這是真實的，其他的都是愚癡妄想』。或者又有人執著于『如來』死後既存在又不存在，認為『這是真實的，其他的都是愚癡妄想』。或者又有人執著于『如來』死後既非存在也非不存在，認為『這是真實的，其他的都是愚癡妄想』。像這些等等，就叫做『此實執取』。『身繫』（shēn xì，束縛）是指，這種『此實執取』還沒有斷除，還沒有完全瞭解，對於那些有情等等，就像前面廣泛說的那樣，這就叫做『身繫』。

第四個『嗢拖南』（wà tuō nán，綱要頌）說：

『四四法有十，謂大種食住，愛不應行問，施攝生自體。』

有四大種、四食、四識住、四愛、四不應行而行、四記問、四種施、四攝事、四生、四得自體。

四大種（sì dà zhǒng，構成物質世界的四種基本元素）是：一、地界（dì jiè，堅硬性）；二、水界（shuǐ jiè，流動性）；三、火界（huǒ jiè，熱能）；四、風界（fēng jiè，運動性）。這四種，詳細的解釋在《法蘊論》（Fǎyùn lùn，佛教論書名）的六界中已經說過。

四食（sì shí，維持生命的四種營養）是：一、段食（duàn shí，有形食物），或者粗糙或者精細；二、觸食（chù shí，感官接觸帶來的滋養）；三、意思食（yì sī shí，思念和意志帶來的滋養）；四、識食（shí shí，意識的持續帶來的滋養）。什麼是段食，或者粗糙或者精細？回答：如果以食物為緣，能夠使諸根增長，使四大種增益，又能夠滋潤、隨著滋潤，充悅、隨著充悅，保護、隨著保護，轉變、隨著轉變，維持、隨著維持，這就叫做段食。怎樣施設段食的粗細？回答：依據所資養的有情的大小以及食物的漸次來施設。粗細的情況是怎樣的？回答：像燈祇羅獸（dēng qí luó shòu）等所吃的食物是粗糙的，尼民祇羅獸（ní mín qí luó shòu）等所吃的食物是精細的。尼民祇羅獸等所吃的食物是粗糙的，泥彌獸（ní mí shòu）等所吃的食物是精細的。泥彌獸等所吃的食物是粗糙的，龜鱉魚（guī biē yú）等所吃的食物是精細的。龜鱉魚等所吃的食物是粗糙的，其餘水生蟲所吃的食物是精細的。再次

【English Translation】 English version: 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'life' (jīnmìng, life) is in this very body, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'life' is outside the body, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' (Rúlái, title of the Buddha) exists after death, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' does not exist after death, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' both exists and does not exist after death, thinking, 'This is the truth, the rest is foolishness.' Or again, there are those who hold that the 'Tathagata' neither exists nor does not exist after death, thinking, 'This is the truth, the rest is foolishness.' Such as these, are called 'grasping at this as the truth'. 'Bodily bonds' (shēn xì, fetters) refer to the fact that this 'grasping at this as the truth' has not been cut off, has not been fully understood, with regard to those sentient beings, etc., as has been extensively explained before, this is called 'bodily bonds'.

The fourth 'Uddana' (wà tuō nán, summary verse) says:

'Four fours, ten in all, namely the great elements, food, dwelling, love, improper conduct, questions, giving, cohesion, birth, and obtaining self-nature.'

There are four great elements, four foods, four abodes of consciousness, four loves, four improper conducts, four kinds of questions, four kinds of giving, four cohesive actions, four births, and four ways of obtaining self-nature.

The four great elements (sì dà zhǒng, the four basic elements constituting the material world) are: 1. Earth element (dì jiè, solidity); 2. Water element (shuǐ jiè, fluidity); 3. Fire element (huǒ jiè, heat); 4. Wind element (fēng jiè, motion). These four are explained in detail in the six elements section of the Abhidharma-samuccaya (Fǎyùn lùn, name of a Buddhist treatise).

The four foods (sì shí, four kinds of nourishment that sustain life) are: 1. Coarse or fine material food (duàn shí, tangible food); 2. Contact as food (chù shí, nourishment derived from sensory contact); 3. Volition as food (yì sī shí, nourishment derived from thought and will); 4. Consciousness as food (shí shí, nourishment derived from the continuation of consciousness). What is material food, whether coarse or fine? The answer is: if food is the condition that enables the faculties to grow, increases the great elements, and is able to moisten, according to the moistening, to fill, according to the filling, to protect, according to the protection, to transform, according to the transformation, to maintain, according to the maintenance, this is called material food. How is the coarseness or fineness of material food determined? The answer is: it is determined according to the size of the sentient beings being nourished and the gradual progression of the food. What is the situation regarding coarseness and fineness? The answer is: what is eaten by creatures such as the lamp-dwelling beasts (dēng qí luó shòu) is coarse, and what is eaten by creatures such as the Nimin-dwelling beasts (ní mín qí luó shòu) is fine. What is eaten by creatures such as the Nimin-dwelling beasts is coarse, and what is eaten by creatures such as the Nimi beasts (ní mí shòu) is fine. What is eaten by creatures such as the Nimi beasts is coarse, and what is eaten by creatures such as turtles, soft-shelled turtles, and fish (guī biē yú) is fine. What is eaten by creatures such as turtles, soft-shelled turtles, and fish is coarse, and what is eaten by other aquatic insects is fine. Furthermore,

象馬牛等所食為粗，羊鹿豬等所食為細。羊鹿豬等所食為粗，野干狗等所食為細。野干狗等所食為粗，雁孔雀等所食為細。雁孔雀等所食為粗，余陸生蟲所食為細。

複次若諸有情食諸草木枝條葉等，彼食是粗。若諸有情食飯粥等，彼食是細。若諸有情食飯粥等，彼食是粗。若諸有情食酥油等，彼食是細。

複次若諸有情以口嘴舌攝取段食，用齒咀嚼而吞食之，彼食是粗。若諸有情在胎卵中段食津液，從臍而入資養其身，彼食是細。

複次若諸有情食有便穢，彼食是粗。若諸有情食無便穢，彼食是細。如有食香酥陀味等，雖有所食而無便穢，如是施設段食粗細。云何觸食？答：若有漏觸為緣，能令諸根長養大種增益，又能滋潤隨滋潤乃至持隨持，是名觸食。其事如何？答：如鵝雁孔雀鸚鵡鸜鵒春鸚離黃命命鳥等，既生卵已，時時親附、時時覆育、時時溫暖令生樂觸。若彼諸鳥于所生卵，不時時親附覆育溫暖令生樂觸，卵便腐壞。若彼諸鳥于所生卵，時時親附覆育溫暖令生樂觸，卵不腐壞。如是等類，說名觸食。云何意思食？答：若有漏思為緣，能令諸根長養大種增益，又能滋潤隨滋潤乃至持隨持，是名意思食。其事如何？答：如魚龜鱉室首摩羅部盧迦等，出至陸地生諸卵已，細沙覆之復還入水。若

【現代漢語翻譯】現代漢語譯本象、馬、牛等吃的食物是粗糙的，羊、鹿、豬等吃的食物是精細的。羊、鹿、豬等吃的食物是粗糙的，豺、狗等吃的食物是精細的。豺、狗等吃的食物是粗糙的，雁、孔雀等吃的食物是精細的。雁、孔雀等吃的食物是粗糙的，其餘陸生昆蟲吃的食物是精細的。

再者，如果有些有情眾生吃草木的枝條葉子等，他們所吃的食物是粗糙的。如果有些有情眾生吃米飯、粥等，他們所吃的食物是精細的。如果有些有情眾生吃米飯、粥等，他們所吃的食物是粗糙的。如果有些有情眾生吃酥油等，他們所吃的食物是精細的。

再者，如果有些有情眾生用口、嘴、舌頭攝取塊狀食物（段食），用牙齒咀嚼然後吞食，他們所吃的食物是粗糙的。如果有些有情眾生在胎或卵中，從臍帶攝取津液來滋養身體，他們所吃的食物是精細的。

再者，如果有些有情眾生吃的東西有糞便污穢，他們所吃的食物是粗糙的。如果有些有情眾生吃的東西沒有糞便污穢，他們所吃的食物是精細的。例如，吃香酥、醍醐等美味，雖然有所吃，卻沒有糞便污穢，這樣來施設塊狀食物（段食）的粗細。什麼是觸食呢？回答：如果以有漏的觸為因緣，能夠使諸根增長，四大種增益，又能滋潤、隨順滋潤，乃至保持、隨順保持，這叫做觸食。這件事是怎樣的呢？回答：例如鵝、雁、孔雀、鸚鵡、鸜鵒、春鸚、離黃、命命鳥等，生下蛋以後，時時親近、時時覆蓋、時時溫暖，使卵產生快樂的觸感。如果這些鳥不對所生的卵時時親近、覆蓋、溫暖，使卵產生快樂的觸感，卵就會腐壞。如果這些鳥對所生的卵時時親近、覆蓋、溫暖，使卵產生快樂的觸感，卵就不會腐壞。像這些種類，就叫做觸食。什麼是以意思食呢？回答：如果以有漏的思為因緣，能夠使諸根增長，四大種增益，又能滋潤、隨順滋潤，乃至保持、隨順保持，這叫做意思食。這件事是怎樣的呢？回答：例如魚、龜、鱉、室首摩羅（Śiśumāra，一種水生動物）、部盧迦（Bhuruka，一種水生動物）等，到陸地上產卵后，用細沙覆蓋，然後又回到水中。如果

【English Translation】 English version The food eaten by elephants, horses, and cows is coarse, while the food eaten by sheep, deer, and pigs is fine. The food eaten by sheep, deer, and pigs is coarse, while the food eaten by jackals and dogs is fine. The food eaten by jackals and dogs is coarse, while the food eaten by geese and peacocks is fine. The food eaten by geese and peacocks is coarse, while the food eaten by other land-dwelling insects is fine.

Furthermore, if sentient beings eat branches, leaves, and the like of plants and trees, their food is coarse. If sentient beings eat rice, porridge, and the like, their food is fine. If sentient beings eat rice, porridge, and the like, their food is coarse. If sentient beings eat ghee, oil, and the like, their food is fine.

Furthermore, if sentient beings take morsel food (Dāna-āhāra) with their mouths, beaks, and tongues, chewing it with their teeth and then swallowing it, their food is coarse. If sentient beings in wombs or eggs take nourishment from the umbilical cord, absorbing fluids to nourish their bodies, their food is fine.

Furthermore, if sentient beings eat food that results in excrement and filth, their food is coarse. If sentient beings eat food that does not result in excrement and filth, their food is fine. For example, eating fragrant ghee, clarified butter (Ghee), and other delicacies, although there is eating, there is no excrement and filth. This is how the coarseness and fineness of morsel food (Dāna-āhāra) are described. What is contact food (Sparśa-āhāra)? The answer is: If conditioned contact (Sparśa) is the cause, it can cause the growth of the sense faculties, increase the elements, and also moisten, follow the moistening, and even maintain and follow the maintaining. This is called contact food (Sparśa-āhāra). How does this happen? The answer is: For example, geese, swans, peacocks, parrots, mynas (Śārika), spring parrots, Jivajivaka birds (Jīvajīvaka), Chakravaka birds (Chakravāka), and the like, after laying eggs, constantly approach, constantly cover, and constantly warm them, causing pleasant contact to arise. If these birds do not constantly approach, cover, and warm the eggs they have laid, causing pleasant contact to arise, the eggs will rot. If these birds constantly approach, cover, and warm the eggs they have laid, causing pleasant contact to arise, the eggs will not rot. Such kinds are called contact food (Sparśa-āhāra). What is volitional food (Manas-āhāra)? The answer is: If conditioned volition (Cetanā) is the cause, it can cause the growth of the sense faculties, increase the elements, and also moisten, follow the moistening, and even maintain and follow the maintaining. This is called volitional food (Manas-āhāra). How does this happen? The answer is: For example, fish, turtles, tortoises, Śiśumāra (Śiśumāra, an aquatic animal), Bhuruka (Bhuruka, an aquatic animal), and the like, go to land to lay their eggs, cover them with fine sand, and then return to the water. If

彼諸卵思母不忘，便不腐壞。若彼諸卵不思念母，即便腐壞。如是等類，名意思食。云何識食？答：若有漏識為緣，能令諸根長養大種增益，又能滋潤隨滋潤乃至持隨持，是名識食。其事如何？答：如世尊教頗勒窶那記經中說：頗勒窶那當知，識食能令當來後有生起。如是等類，說名識食。

四識住者，一、色識住；二、受識住；三、想識住；四、行識住。云何色識住？答：若色有漏隨順諸取，于彼諸色若過去若未來若現在，或生起欲或貪或瞋或癡，或隨一一心所隨煩惱，是名色識住。受想行識住，廣說亦爾。

四愛者，一有苾芻苾芻尼等，因衣服愛，應生時生、應住時住、應執時執。二有苾芻苾芻尼等，因飲食愛，應生時生、應住時住、應執時執。三有苾芻苾芻尼等，因臥具愛，應生時生、應住時住、應執時執。四有苾芻苾芻尼等，因有無有愛，應生時生、應住時住、應執時執。云何苾芻苾芻尼等，因衣服愛，應生時生、應住時住、應執時執？答：此中衣服者，謂毛所成、或扇那所成、或芻摩所成、或麻所成、或建鼓羅所成、或絲所成、或綿所成、或㲲所成、或憍砧娑所成、或突窶羅所成、或阿遮爛陀所成。又衣服者，謂總覆衣、出著衣、內服衣，單裙復裙單掩腋復掩腋，于如是等種種衣服，諸貪等貪

【現代漢語翻譯】現代漢語譯本：那些卵如果被母親思念不忘，就不會腐壞。如果那些卵不被母親思念，就會腐壞。像這類情況，稱為意思食（Manas-ahara，意識之食）。什麼是識食（Vijnana-ahara，識之食）？回答：如果以有漏識為因緣，能夠使諸根增長，四大種增益，又能滋潤、隨順滋潤乃至保持、隨順保持，這稱為識食。情況是怎樣的呢？回答：就像世尊在《頗勒窶那記經》中所說：『頗勒窶那（Phalgunakirti），你應該知道，識食能夠使未來的後有生起。』像這類情況，稱為識食。

四識住（Catur-vijnana-sthitayah，四種意識的住所）是：一、色識住；二、受識住；三、想識住；四、行識住。什麼是色識住？回答：如果色是有漏的，隨順各種執取，對於那些色，無論是過去、未來還是現在，或者生起慾望，或者貪婪，或者嗔恨，或者愚癡，或者隨順每一個心所隨煩惱，這稱為色識住。受識住、想識住、行識住，廣泛地解釋也是如此。

四愛是：一、有些比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）等，因為對衣服的愛，應該生起時生起，應該安住時安住，應該執取時執取。二、有些比丘、比丘尼等，因為對飲食的愛，應該生起時生起，應該安住時安住，應該執取時執取。三、有些比丘、比丘尼等，因為對臥具的愛，應該生起時生起，應該安住時安住，應該執取時執取。四、有些比丘、比丘尼等，因為對有無有的愛，應該生起時生起，應該安住時安住，應該執取時執取。什麼是比丘、比丘尼等，因為對衣服的愛，應該生起時生起，應該安住時安住，應該執取時執取？回答：這裡所說的衣服，是指用毛製成的，或者用扇那（Sana，一種植物纖維）製成的，或者用芻摩（Ksauma，亞麻）製成的，或者用麻製成的，或者用建鼓羅（Kambala，毛織品）製成的，或者用絲製成的，或者用綿製成的，或者用㲲（Valka，樹皮）製成的，或者用憍砧娑（Kauseya，絲綢）製成的，或者用突窶羅（Tugula，棉花）製成的，或者用阿遮爛陀（Ajalandra，皮革）製成的。另外，衣服是指總覆衣、出著衣、內服衣，單裙、復裙、單掩腋、復掩腋，對於像這些種種衣服，各種貪婪等等的貪婪。

【English Translation】 English version: Those eggs, if the mother does not forget to think of them, will not decay. If those eggs are not thought of by the mother, they will decay. Such things are called Manas-ahara (thought-food, consciousness-food). What is Vijnana-ahara (consciousness-food, perception-food)? Answer: If consciousness with outflows is the condition, it can cause the roots to grow, the four great elements to increase, and it can also moisten, follow the moistening, and even maintain and follow the maintenance; this is called Vijnana-ahara. How is this the case? Answer: As the World Honored One taught in the Phalgunakirti Sutra: 'Phalgunakirti, you should know that Vijnana-ahara can cause the arising of future existence.' Such things are called Vijnana-ahara.

The four Vijnana-sthitayah (four abodes of consciousness) are: first, Rupa-vijnana-sthiti (abode of consciousness in form); second, Vedana-vijnana-sthiti (abode of consciousness in feeling); third, Samjna-vijnana-sthiti (abode of consciousness in perception); fourth, Samskara-vijnana-sthiti (abode of consciousness in mental formations). What is Rupa-vijnana-sthiti? Answer: If form is with outflows, in accordance with various attachments, with regard to those forms, whether past, future, or present, either desire arises, or greed, or hatred, or delusion, or in accordance with each and every mental affliction, this is called Rupa-vijnana-sthiti. The abodes of consciousness in feeling, perception, and mental formations are also explained in the same way in detail.

The four kinds of craving are: first, some Bhikkhus (monks), Bhikkhunis (nuns), etc., because of craving for clothing, arise when they should arise, abide when they should abide, and grasp when they should grasp. Second, some Bhikkhus, Bhikkhunis, etc., because of craving for food and drink, arise when they should arise, abide when they should abide, and grasp when they should grasp. Third, some Bhikkhus, Bhikkhunis, etc., because of craving for bedding, arise when they should arise, abide when they should abide, and grasp when they should grasp. Fourth, some Bhikkhus, Bhikkhunis, etc., because of craving for existence and non-existence, arise when they should arise, abide when they should abide, and grasp when they should grasp. What is it that Bhikkhus, Bhikkhunis, etc., because of craving for clothing, arise when they should arise, abide when they should abide, and grasp when they should grasp? Answer: Here, clothing refers to that which is made of wool, or made of Sana (hemp), or made of Ksauma (linen), or made of hemp, or made of Kambala (woolen cloth), or made of silk, or made of cotton, or made of Valka (bark), or made of Kauseya (silk), or made of Tugula (cotton), or made of Ajalandra (leather). Furthermore, clothing refers to the general covering garment, the outer garment, the inner garment, the single skirt, the double skirt, the single armpit covering, the double armpit covering; with regard to such various kinds of clothing, various kinds of greed, and so on.

執藏防護堅著染愛，是名苾芻苾芻尼等因衣服愛應生時生應住時住應執時執。云何苾芻苾芻尼等因飲食愛，應生時生應住時住應執時執？答此中飲食者，謂五種應啖、五種應食。五種應啖者，一根、二莖、三葉、四花、五果。五種應食者，一飯、二粥、三餅麨、四魚肉、五羹臛。于如是等種種飲食，諸貪等貪執藏防護堅著染愛，是名苾芻苾芻尼等因飲食愛應生時生應住時住應執時執。云何苾芻苾芻尼等因臥具愛應生時生應住時住應執時執？答：此中臥具者，謂院宇房堂樓閣臺觀、長廊圓室龕窟廳庌、草葉等庵、土石等穴。又臥具者，謂床座𣰽褥眠單臥被，𣰽㲣緂罽枕褐機橙。于如是等種種臥具，諸貪等貪執藏防護堅著染愛，是名苾芻苾芻尼等因臥具愛應生時生應住時住應執時執。云何苾芻苾芻尼等因有無有愛應生時生應住時住應執時執？答：此中有者，謂五取蘊，即是色受想行識取蘊。無有者，謂此五取蘊當來斷滅。如有一類作是念言：「愿我當來五蘊生起。」復有一類作是念言：「愿我死後五蘊斷滅。」于有無有，諸貪等貪執藏防護堅著染愛，是名苾芻苾芻尼等因有無有愛應生時生應住時住應執時執。

四不應行而行者，一、貪慾故不應行而行；二、瞋恚故不應行而行；三、愚癡故不應行而行；四、怖畏故不

【現代漢語翻譯】現代漢語譯本：執著于積聚、守護、堅定地依戀、迷戀和貪愛，這就是比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）等因為對衣服的愛，應該生起時生起，應該持續時持續，應該執著時執著。什麼是比丘、比丘尼等因為對飲食的愛，應該生起時生起，應該持續時持續，應該執著時執著？回答：這裡所說的飲食，指的是五種應該咀嚼的食物和五種應該食用的食物。五種應該咀嚼的食物是：一、根，二、莖，三、葉，四、花，五、果。五種應該食用的食物是：一、飯，二、粥，三、餅麨（bǐng chǎo，磨成粉的餅），四、魚肉，五、羹臛（gēng huò，肉羹）。對於這些種種飲食，產生貪婪、強烈的貪婪、執著于積聚、守護、堅定地依戀、迷戀和貪愛，這就是比丘、比丘尼等因為對飲食的愛，應該生起時生起，應該持續時持續，應該執著時執著。什麼是比丘、比丘尼等因為對臥具的愛，應該生起時生起，應該持續時持續，應該執著時執著？回答：這裡所說的臥具，指的是院落、房屋、廳堂、樓閣、臺榭、長廊、圓形房間、佛龕、廳堂側面的小屋、草葉等搭建的簡陋住所、土石等構成的洞穴。另外，臥具還包括床、座位、坐墊、褥子、單人臥席、臥被，以及毛織坐墊（𣰽㲣）、毛毯（緂）、毛織地毯（罽）、枕頭（枕）、粗布（褐）、矮桌（機橙）。對於這些種種臥具，產生貪婪、強烈的貪婪、執著于積聚、守護、堅定地依戀、迷戀和貪愛，這就是比丘、比丘尼等因為對臥具的愛，應該生起時生起，應該持續時持續，應該執著時執著。什麼是比丘、比丘尼等因為對有和無有的愛，應該生起時生起，應該持續時持續，應該執著時執著？回答：這裡所說的『有』，指的是五取蘊（pañcupādānakkhandha），也就是色（rūpa）、受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna）這五種取蘊。『無有』指的是這五取蘊將來斷滅。比如，有一類人這樣想：『愿我將來五蘊生起。』又有一類人這樣想：『愿我死後五蘊斷滅。』對於有和無有，產生貪婪、強烈的貪婪、執著于積聚、守護、堅定地依戀、迷戀和貪愛，這就是比丘、比丘尼等因為對有和無有的愛，應該生起時生起，應該持續時持續，應該執著時執著。

四種不應該做而去做的事情是：一、因為貪慾而不應該做而去做；二、因為嗔恚而不應該做而去做；三、因為愚癡而不應該做而去做；四、因為恐懼而不應該做而去做。

【English Translation】 English version: Clinging to accumulation, protection, firm attachment, infatuation, and craving, this is what causes Bhikkhus (male monastic) and Bhikkhunis (female monastic), etc., to generate, dwell, and cling to love for clothing when it should arise, dwell, and be clung to. What causes Bhikkhus, Bhikkhunis, etc., to generate, dwell, and cling to love for food when it should arise, dwell, and be clung to? Answer: Here, 'food' refers to five types of things that should be chewed and five types of things that should be eaten. The five types of things that should be chewed are: one, roots; two, stems; three, leaves; four, flowers; five, fruits. The five types of things that should be eaten are: one, rice; two, porridge; three, ground cakes (餅麨); four, fish and meat; five, soup (羹臛). Regarding these various types of food, the greed, intense greed, clinging to accumulation, protection, firm attachment, infatuation, and craving, this is what causes Bhikkhus, Bhikkhunis, etc., to generate, dwell, and cling to love for food when it should arise, dwell, and be clung to. What causes Bhikkhus, Bhikkhunis, etc., to generate, dwell, and cling to love for bedding when it should arise, dwell, and be clung to? Answer: Here, 'bedding' refers to courtyards, houses, halls, pavilions, terraces, long corridors, circular rooms, niches, side rooms of halls, simple dwellings made of grass and leaves, and caves made of earth and stone. Also, 'bedding' includes beds, seats, cushions, mattresses, single sleeping mats, blankets, woolen cushions (𣰽㲣), rugs (緂), woolen carpets (罽), pillows (枕), coarse cloth (褐), and low tables (機橙). Regarding these various types of bedding, the greed, intense greed, clinging to accumulation, protection, firm attachment, infatuation, and craving, this is what causes Bhikkhus, Bhikkhunis, etc., to generate, dwell, and cling to love for bedding when it should arise, dwell, and be clung to. What causes Bhikkhus, Bhikkhunis, etc., to generate, dwell, and cling to love for existence and non-existence when it should arise, dwell, and be clung to? Answer: Here, 'existence' refers to the five aggregates of clinging (pañcupādānakkhandha), which are the aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna). 'Non-existence' refers to the future cessation of these five aggregates of clinging. For example, some people think, 'May my five aggregates arise in the future.' And others think, 'May my five aggregates cease after death.' Regarding existence and non-existence, the greed, intense greed, clinging to accumulation, protection, firm attachment, infatuation, and craving, this is what causes Bhikkhus, Bhikkhunis, etc., to generate, dwell, and cling to love for existence and non-existence when it should arise, dwell, and be clung to.

The four things that should not be done but are done are: one, doing what should not be done because of greed; two, doing what should not be done because of hatred; three, doing what should not be done because of ignorance; four, doing what should not be done because of fear.

應行而行。云何貪慾故不應行而行？答：如有一類，或親教師、或軌範師、或同親教、或同軌范、或隨一一往還親友，于僧眾中有諍事起。彼作是念：「若與師等共為朋黨便墮非法，若與師等不為朋黨便墮不義。」雖作是念，而為貪慾所蔽伏故，起惡身語，是名貪慾故不應行而行。云何瞋恚故不應行而行？答：如有一類有怨嫌者，于僧眾中有諍事起。彼作是念：「若助怨嫌，于情不可；若為乖反，于理有違。」雖作是念，而為瞋恚所蔽伏故，起惡身語，是名瞋恚故不應行而行。云何愚癡故不應行而行？答：如有一類稟性闇鈍，或親教師、或軌範師、或同親教、或同軌范、或隨一一往還親友，于僧眾中有諍事起。彼作是念：「我今不知是非好惡，但應朋助親教師等。」彼為愚癡所蔽伏故，起惡身語，是名愚癡故不應行而行。云何怖畏故不應行而行？答：如有一類，或國王親友、或大臣親友、或強賊親友，于僧眾中有諍事起。彼作是念：「若我不助有勢力者，由是因緣，或失名利、或失衣缽、或失身命，是故我今定應朋助有勢力者。」彼由怖畏所蔽伏故，起惡身語，是名怖畏故不應行而行。如世尊說：

「諸有貪瞋癡，　　怖故違法者，　彼退失名利，　　猶如黑分月。」

四記問者，一、應一向記問；二、應

【現代漢語翻譯】現代漢語譯本應行而行，指的是什麼情況下因為貪慾而不應該做的事情卻做了呢？回答：比如有一類人，可能是親教師（Upadhyaya，指戒師）、軌範師（Acharya，指教授師）、同親教師、同軌范師，或者經常往來的親友，在僧團中發生了爭執。他心裡想：『如果和老師等人結成朋黨，就違背了佛法；如果不和老師等人結成朋黨，就違背了道義。』雖然這樣想，卻因為被貪慾矇蔽，做出了不好的身語行為，這就叫做因為貪慾而不應該做的事情卻做了。什麼情況下因為嗔恚而不應該做的事情卻做了呢？回答：比如有一類人，和某人有怨仇，在僧團中發生了爭執。他心裡想：『如果幫助有怨仇的人，在情理上說不過去；如果反對他，在道理上又有違背。』雖然這樣想，卻因為被嗔恚矇蔽，做出了不好的身語行為，這就叫做因為嗔恚而不應該做的事情卻做了。什麼情況下因為愚癡而不應該做的事情卻做了呢？回答：比如有一類人，天性愚笨遲鈍，可能是親教師、軌範師、同親教師、同軌范師，或者經常往來的親友，在僧團中發生了爭執。他心裡想：『我現在不知道什麼是對是錯，什麼是好是壞，只能幫助我的親教師等人。』他因為被愚癡矇蔽，做出了不好的身語行為，這就叫做因為愚癡而不應該做的事情卻做了。什麼情況下因為恐懼而不應該做的事情卻做了呢？回答：比如有一類人，可能是國王的親友、大臣的親友，或者是強盜的親友，在僧團中發生了爭執。他心裡想：『如果我不幫助有權勢的人，就會因此失去名利，或者失去衣服和食物，甚至失去性命，所以我一定要幫助有權勢的人。』他因為被恐懼矇蔽，做出了不好的身語行為，這就叫做因為恐懼而不應該做的事情卻做了。正如世尊所說：『那些因為貪婪、嗔恨、愚癡和恐懼而違反法律的人，他們會失去名利，就像黑夜裡的月亮一樣。』四種應該回答的問題：第一種，應該直接回答的問題；第二種，應該

【English Translation】 English version 'Acting in a way that should be acted.' What is it that should not be done due to greed, yet is done? Answer: For example, there is a person who is either a Preceptor (Upadhyaya, meaning the Ordination Teacher), or a Disciplinarian (Acharya, meaning the Teaching Master), or a fellow Preceptor, or a fellow Disciplinarian, or a close friend with whom they frequently associate. A dispute arises in the Sangha (monastic community). They think: 'If I side with the teacher, etc., I will fall into illegality; if I do not side with the teacher, etc., I will fall into injustice.' Although they think this way, because they are obscured and overcome by greed, they engage in evil bodily and verbal actions. This is called acting in a way that should not be done due to greed. What is it that should not be done due to hatred, yet is done? Answer: For example, there is a person who has a grudge against someone, and a dispute arises in the Sangha. They think: 'If I help the person I have a grudge against, it is unreasonable; if I oppose them, it is against principle.' Although they think this way, because they are obscured and overcome by hatred, they engage in evil bodily and verbal actions. This is called acting in a way that should not be done due to hatred. What is it that should not be done due to delusion, yet is done? Answer: For example, there is a person who is inherently dull and ignorant, either a Preceptor, or a Disciplinarian, or a fellow Preceptor, or a fellow Disciplinarian, or a close friend with whom they frequently associate. A dispute arises in the Sangha. They think: 'I do not know what is right or wrong, good or bad, so I should just support my Preceptor, etc.' Because they are obscured and overcome by delusion, they engage in evil bodily and verbal actions. This is called acting in a way that should not be done due to delusion. What is it that should not be done due to fear, yet is done? Answer: For example, there is a person who is either a friend of the king, or a friend of a minister, or a friend of a powerful thief, and a dispute arises in the Sangha. They think: 'If I do not help the powerful, I will lose fame and profit, or lose my robes and food, or even lose my life. Therefore, I must help the powerful.' Because they are obscured and overcome by fear, they engage in evil bodily and verbal actions. This is called acting in a way that should not be done due to fear. As the World Honored One said: 'Those who violate the law because of greed, hatred, delusion, and fear, they will lose fame and profit, like the dark half of the moon.' The four types of questions to be answered: First, questions that should be answered directly; second, questions that should be

分別記問；三、應反詰記問；四、應舍置記問。云何應一向記問？答：若有問言：「世尊是如來、阿羅漢、正等覺、明行圓滿、善逝、世間解、無上丈夫調御士、天人師、佛、薄伽梵耶？佛所說法是善說、現見、無熱、應時引導、近觀智者內證耶？佛弟子眾具足妙行、質直行、如理行、法隨法行、和敬行、隨法行耶？苦集滅道是聖諦耶？一切行無常耶？一切法無我耶？涅槃寂靜耶？」如是等問有無量門，應一向記：世尊是如來、阿羅漢，廣說乃至涅槃是寂靜等，是名應一向記問。何故此問應一向記？答：以於此問若一向記，能引義利、能引善法、能引梵行、能發通慧、能生等覺、能證涅槃，故於此問應一向記。云何應分別記問？答：若有問言：「云何為法？」得此問時應分別記：法有多種，或過去或未來或現在，或善或不善或無記，或欲界系或色界系或無色界系，或學或無學或非學非無學，或見所斷或修所斷或非所斷。如是等法有無量門，應分別記，是名應分別記。問：何故此問應分別記？答：以於此問若分別記，能引義利、能引善法、能引梵行、能發通慧、能生等覺、能證涅槃，故於此問應分別記。云何應反詰記問？答：若有問言：「為我說法。」得此問時應反詰記：法有多種，汝問何法？為過去為未來為現在，為

【現代漢語翻譯】現代漢語譯本分別回答問題有四種方式：一、應該直接回答的問題；二、應該分別回答的問題；三、應該反問的問題；四、應該擱置的問題。什麼問題應該直接回答呢？回答：如果有人問：『世尊（Bhagavan，指佛陀）是如來（Tathagata，指佛的稱號之一）、阿羅漢（Arhat，指斷盡煩惱的聖者）、正等覺（Samyaksambuddha，指完全覺悟的佛陀）、明行圓滿（Vidya-charana-sampanna，指具有智慧和德行的圓滿者）、善逝（Sugata，指以善妙的方式逝去者）、世間解（Lokavidu，指了解世間一切事理者）、無上丈夫調御士（Anuttara-purisa-damma-sarathi，指無上的調御丈夫）、天人師（Sasta deva-manussanam，指天人和人類的導師）、佛（Buddha，指覺悟者）、薄伽梵（Bhagavan，指世尊）嗎？佛所說的法是善說、現見（可以直接體驗的）、無熱（沒有煩惱的）、應時引導（適合時機的引導）、近觀（引導人們仔細觀察）、智者內證（智者自己可以證悟）的嗎？佛的弟子們具足妙行、質直行（正直的行為）、如理行（符合真理的行為）、法隨法行（依照佛法的行為）、和敬行（和諧恭敬的行為）、隨法行（遵循佛法的行為）嗎？苦集滅道（duhkha-samudaya-nirodha-marga，指四聖諦）是聖諦嗎？一切行（samskara，指一切有為法）是無常的嗎？一切法（dharma，指一切事物和現象）是無我的嗎？涅槃（Nirvana，指寂滅的境界）是寂靜的嗎？』像這樣的問題有無數種，應該直接回答：世尊是如來、阿羅漢，一直到涅槃是寂靜等等。這叫做應該直接回答的問題。為什麼這些問題應該直接回答呢？回答：因為對於這些問題，如果直接回答，能夠帶來利益、能夠帶來善法、能夠帶來梵行（清凈的行為）、能夠啓發智慧、能夠產生正覺、能夠證得涅槃，所以對於這些問題應該直接回答。什麼問題應該分別回答呢？回答：如果有人問：『什麼是法？』得到這個問題時應該分別回答：法有多種，或者過去或者未來或者現在，或者善或者不善或者無記（非善非惡），或者欲界系（屬於欲界的）或者系（應為色界系，屬於色界的）或者無系（應為無色界系，屬於無色界的），或者學（有待學習的）或者無學（無需再學習的）或者非學非無學（既非有待學習也非無需再學習的），或者見所斷（通過見道斷除的）或者修所斷（通過修道斷除的）或者非所斷（無法斷除的）。像這樣的法有無數種，應該分別回答，這叫做應該分別回答的問題。問：為什麼這些問題應該分別回答呢？答：因為對於這些問題，如果分別回答，能夠帶來利益、能夠帶來善法、能夠帶來梵行、能夠啓發智慧、能夠產生正覺、能夠證得涅槃，所以對於這些問題應該分別回答。什麼問題應該反問呢？回答：如果有人問：『請為我說法。』得到這個問題時應該反問：法有多種，你問的是什麼法？是過去、未來還是現在？

【English Translation】 English version There are four ways to answer questions respectively: 1. Questions that should be answered directly; 2. Questions that should be answered separately; 3. Questions that should be asked back; 4. Questions that should be put aside. What questions should be answered directly? Answer: If someone asks: 'Is the World-Honored One (Bhagavan, referring to the Buddha) the Tathagata (one of the titles of the Buddha), the Arhat (referring to a saint who has exhausted all afflictions), the Samyaksambuddha (referring to the fully enlightened Buddha), the Vidya-charana-sampanna (referring to the one who is complete with wisdom and virtue), the Sugata (referring to the one who has gone in a good way), the Lokavidu (referring to the one who understands all the principles of the world), the Anuttara-purisa-damma-sarathi (referring to the unsurpassed charioteer who tames), the Sasta deva-manussanam (referring to the teacher of gods and humans), the Buddha (referring to the enlightened one), the Bhagavan (referring to the World-Honored One)? Is the Dharma spoken by the Buddha well-spoken, directly visible (can be experienced directly), without heat (without煩惱), guiding in due time (guidance suitable for the occasion), close observation (guiding people to observe carefully), and inwardly realized by the wise? Do the disciples of the Buddha possess wonderful conduct, upright conduct, conduct in accordance with reason, conduct in accordance with the Dharma, harmonious and respectful conduct, and conduct in accordance with the Dharma? Are the Four Noble Truths (duhkha-samudaya-nirodha-marga) the Noble Truths? Are all conditioned things (samskara) impermanent? Are all dharmas (dharma) without self? Is Nirvana (Nirvana) peaceful?' There are countless such questions, and they should be answered directly: The World-Honored One is the Tathagata, the Arhat, and so on until Nirvana is peaceful, etc. This is called a question that should be answered directly. Why should these questions be answered directly? Answer: Because if these questions are answered directly, they can bring benefits, bring good Dharma, bring pure conduct (梵行), inspire wisdom, generate enlightenment, and attain Nirvana, so these questions should be answered directly. What questions should be answered separately? Answer: If someone asks: 'What is Dharma?' When you get this question, you should answer separately: There are many kinds of Dharma, either past, future, or present, either good, bad, or neutral (neither good nor bad), either belonging to the desire realm (欲界系), the form realm (色界系), or the formless realm (無色界系), either learning (有待學習的), non-learning (無需再學習的), or neither learning nor non-learning (既非有待學習也非無需再學習的), either to be abandoned by seeing (通過見道斷除的), to be abandoned by cultivation (通過修道斷除的), or not to be abandoned (無法斷除的). There are countless kinds of such dharmas, and they should be answered separately. This is called a question that should be answered separately. Question: Why should these questions be answered separately? Answer: Because if these questions are answered separately, they can bring benefits, bring good Dharma, bring pure conduct, inspire wisdom, generate enlightenment, and attain Nirvana, so these questions should be answered separately. What questions should be asked back? Answer: If someone asks: 'Please explain the Dharma to me.' When you get this question, you should ask back: There are many kinds of Dharma, what kind of Dharma are you asking about? Is it past, future, or present?

善為不善為無記，為欲界係爲色界係爲無色界系，為學為無學為非學非無學，為見所斷為修所斷為非所斷。如是等法有無量門，應反詰記，是名應反詰記。問：何故此問應反詰記？答：以於此問若反詰記，能引義利、能引善法、能引梵行、能發通慧、能生等覺、能證涅槃，故於此問應反詰記。云何應舍置記問？答：若有問言：「世間常耶、無常耶、亦常亦無常耶、非常非無常耶？世間有邊耶、無邊耶、亦有邊亦無邊耶、非有邊非無邊耶？命者即身耶、命者異身耶？如來死後有耶、非有耶、亦有亦非有耶、非有非非有耶？」于如是等不應理問，應舍置記。謂應記言：佛說此問，是不應記，常無常等不應理故。是名應舍置記。問：何故此問應舍置記？答：以於此問若舍置記，能引義利、能引善法、能引梵行、能發通慧、能生等覺、能證涅槃，故於此問應舍置記。如世尊說：

「初應一向記，　　次應分別記，　三應反詰記，　　四應舍置記。　于如此四問，　　知次而記者，　引義利善法，　　及梵行純凈。　甚深難降伏，　　知義非義俱，　舍非義取義，　　審觀名智者。」

四種施者，一者有施，施者清凈，受者不清凈；二者有施，受者清凈，施者不清凈；三者有施，施者、受者俱清凈；四者有施

【現代漢語翻譯】現代漢語譯本善的行為、不善的行為、還是無記的行為，是屬於欲界所繫縛的、不繫縛的、還是無繫縛的，是屬於有學的、無學的、還是非學非無學的，是屬於見所斷的、修所斷的、還是非所斷的。像這樣的法有無量的門徑，應該反過來詰問記錄，這叫做應該反詰記錄。問：為什麼這個問題應該反詰記錄？答：因為對於這個問題，如果反詰記錄，能夠引導義利、能夠引導善法、能夠引導梵行（清凈的行為）、能夠啓發通達的智慧、能夠產生正確的覺悟、能夠證得涅槃（解脫），所以對於這個問題應該反詰記錄。怎麼樣是應該捨棄不回答的記錄呢？答：如果有人問：『世間是常住的嗎、無常的嗎、亦常亦無常嗎、非常非無常嗎？世間是有邊際的嗎、無邊際的嗎、亦有邊際亦無邊際嗎、非有邊際非無邊際嗎？命和身體是同一個嗎、命和身體是不同的嗎？如來（佛）死後是存在的嗎、不存在的嗎、亦存在亦不存在嗎、非存在非非存在嗎？』對於像這樣不合道理的問題，應該捨棄不回答。就是應該記錄說：佛說這個問題，是不應該回答的，常無常等等是不合道理的緣故。這叫做應該捨棄不回答的記錄。問：為什麼這個問題應該捨棄不回答？答：因為對於這個問題，如果捨棄不回答，能夠引導義利、能夠引導善法、能夠引導梵行、能夠啓發通達的智慧、能夠產生正確的覺悟、能夠證得涅槃，所以對於這個問題應該捨棄不回答。就像世尊（佛）所說：『最初應該一向地回答，其次應該分別地回答，第三應該反詰地回答，第四應該捨棄不回答。對於如此四種問題，知道次第而回答的，能夠引導義利善法，以及梵行純凈。甚深難以調伏，知道義和非義都存在，捨棄非義而取義，審慎觀察名為智者。』四種佈施者，第一種是有佈施，佈施者清凈，接受者不清凈；第二種是有佈施，接受者清凈，佈施者不清凈；第三種是有佈施，佈施者、接受者都清凈；第四種是有佈施

【English Translation】 English version Whether a deed is wholesome, unwholesome, or neutral; whether it is bound to the desire realm, unbound, or without bonds; whether it belongs to the realm of learning, non-learning, or neither learning nor non-learning; whether it is to be abandoned by seeing, by cultivation, or is not to be abandoned. Such dharmas (teachings, phenomena) have countless approaches, and should be questioned back and recorded, this is called recording by counter-questioning. Question: Why should this question be recorded by counter-questioning? Answer: Because if this question is recorded by counter-questioning, it can lead to benefit, lead to wholesome dharmas, lead to Brahmacarya (pure conduct), inspire penetrating wisdom, generate perfect enlightenment, and realize Nirvana (liberation), therefore this question should be recorded by counter-questioning. How should a question be abandoned and not recorded? Answer: If someone asks: 'Is the world eternal, impermanent, both eternal and impermanent, or neither eternal nor impermanent? Is the world finite, infinite, both finite and infinite, or neither finite nor infinite? Is the life force the same as the body, or is the life force different from the body? Does the Tathagata (Buddha) exist after death, not exist, both exist and not exist, or neither exist nor not exist?' Such unreasonable questions should be abandoned and not answered. That is, it should be recorded that the Buddha said that such questions should not be recorded, because eternity, impermanence, etc., are unreasonable. This is called recording by abandoning. Question: Why should this question be abandoned and not recorded? Answer: Because if this question is abandoned and not recorded, it can lead to benefit, lead to wholesome dharmas, lead to Brahmacarya, inspire penetrating wisdom, generate perfect enlightenment, and realize Nirvana, therefore this question should be abandoned and not recorded. As the World Honored One (Buddha) said: 'First, one should record directly, Second, one should record by distinguishing, Third, one should record by counter-questioning, Fourth, one should record by abandoning. For these four types of questions, Knowing the order and recording, Leads to benefit, wholesome dharmas, And pure Brahmacarya. Profound and difficult to subdue, Knowing both meaning and non-meaning, Abandoning non-meaning and taking meaning, Careful observation is called wisdom.' Four types of givers: the first is when there is giving, the giver is pure, and the receiver is impure; the second is when there is giving, the receiver is pure, and the giver is impure; the third is when there is giving, both the giver and the receiver are pure; the fourth is when there is giving

，施者、受者俱不清凈。云何有施，施者清凈、受者不清凈？答：如世尊說：苾芻當知，若有施主具凈戒住律儀，有依見、有果見，依如是見說如是言：「決定有施、有果異熟。」能受施者不具凈戒不住律儀，無依見、無果見，依如是見說如是言：「決定無施、無果異熟。」是名有施，施者清凈、受者不清凈。何故此施，施者清凈、受者不清凈？答：諸支分、諸資糧，施者應修集。彼支分、彼資糧，施者成就。諸支分、諸資糧，受者應修集。彼支分、彼資糧，受者不成就。是故此施，施者清凈、受者不清凈。云何有施，受者清凈、施者不清凈？答：如世尊說：苾芻當知，若有施主不具凈戒不住律儀，無依見、無果見，依如是見說如是言：「決定無施、無果異熟。」能受施者具凈戒住律儀，有依見、有果見，依如是見說如是言：「決定有施、有果異熟。」是名有施，受者清凈、施者不清凈。何故此施，受者清凈、施者不清凈？答：諸支分、諸資糧，施者應修集。彼支分、彼資糧，施者不成就。諸支分、諸資糧，受者應修集。彼支分、彼資糧，受者成就。是故此施，受者清凈、施者不清凈。云何有施，施者、受者俱清凈？答：如世尊說：苾芻當知，若有施者具凈戒住律儀，有依見、有果見，依如是見說如是言：「決定有施

【現代漢語翻譯】現代漢語譯本，施者和受者都不清凈。什麼情況下有佈施，而施者清凈，受者不清凈呢？回答：就像世尊所說：『比丘（Bhikkhu，佛教出家眾）應當知道，如果施主具備清凈的戒律，安住于律儀，有正確的見解，相信業果報應，依據這樣的見解說這樣的話：「確實有佈施，有果報和異熟果。」』而接受佈施的人不具備清凈的戒律，不安住于律儀，沒有正確的見解，不相信業果報應，依據這樣的見解說這樣的話：『確實沒有佈施，沒有果報和異熟果。』這稱為有佈施，施者清凈，受者不清凈。為什麼這種佈施，施者清凈，受者不清凈呢？回答：那些（關於佈施的）要素和資糧，施者應該修集。那些要素和資糧，施者成就了。那些要素和資糧，受者應該修集。那些要素和資糧，受者沒有成就。所以這種佈施，施者清凈，受者不清凈。什麼情況下有佈施，而受者清凈，施者不清凈呢？回答：就像世尊所說：『比丘（Bhikkhu，佛教出家眾）應當知道，如果施主不具備清凈的戒律，不安住于律儀，沒有正確的見解，不相信業果報應，依據這樣的見解說這樣的話：「確實沒有佈施，沒有果報和異熟果。」』而接受佈施的人具備清凈的戒律，安住于律儀，有正確的見解，相信業果報應，依據這樣的見解說這樣的話：『確實有佈施，有果報和異熟果。』這稱為有佈施，受者清凈，施者不清凈。為什麼這種佈施，受者清凈，施者不清凈呢？回答：那些（關於佈施的）要素和資糧，施者應該修集。那些要素和資糧，施者沒有成就。那些要素和資糧，受者應該修集。那些要素和資糧，受者成就了。所以這種佈施，受者清凈，施者不清凈。什麼情況下有佈施，施者和受者都清凈呢？回答：就像世尊所說：『比丘（Bhikkhu，佛教出家眾）應當知道，如果施者具備清凈的戒律，安住于律儀，有正確的見解，相信業果報應，依據這樣的見解說這樣的話：「確實有佈施

【English Translation】 English version , where both the giver and the receiver are impure. What kind of giving is it where the giver is pure, but the receiver is impure? Answer: As the World-Honored One said: 'Bhikkhus (Buddhist monks), know that if a donor possesses pure precepts, abides by the rules of conduct, has right view, and believes in the results of karma, saying according to this view: 'There is definitely giving, there are results and different kinds of maturation.'' But the one who receives the offering does not possess pure precepts, does not abide by the rules of conduct, has no right view, and does not believe in the results of karma, saying according to this view: 'There is definitely no giving, no results, and no different kinds of maturation.' This is called giving where the giver is pure, but the receiver is impure. Why is it that in this giving, the giver is pure, but the receiver is impure? Answer: Those elements and resources (related to giving), the giver should cultivate. Those elements and resources, the giver has accomplished. Those elements and resources, the receiver should cultivate. Those elements and resources, the receiver has not accomplished. Therefore, in this giving, the giver is pure, but the receiver is impure. What kind of giving is it where the receiver is pure, but the giver is impure? Answer: As the World-Honored One said: 'Bhikkhus (Buddhist monks), know that if a donor does not possess pure precepts, does not abide by the rules of conduct, has no right view, and does not believe in the results of karma, saying according to this view: 'There is definitely no giving, no results, and no different kinds of maturation.'' But the one who receives the offering possesses pure precepts, abides by the rules of conduct, has right view, and believes in the results of karma, saying according to this view: 'There is definitely giving, there are results and different kinds of maturation.' This is called giving where the receiver is pure, but the giver is impure. Why is it that in this giving, the receiver is pure, but the giver is impure? Answer: Those elements and resources (related to giving), the giver should cultivate. Those elements and resources, the giver has not accomplished. Those elements and resources, the receiver should cultivate. Those elements and resources, the receiver has accomplished. Therefore, in this giving, the receiver is pure, but the giver is impure. What kind of giving is it where both the giver and the receiver are pure? Answer: As the World-Honored One said: 'Bhikkhus (Buddhist monks), know that if a giver possesses pure precepts, abides by the rules of conduct, has right view, and believes in the results of karma, saying according to this view: 'There is definitely giving

、有果異熟。」能受施者亦具凈戒住律儀，有依見、有果見，依如是見說如是言：「決定有施、有果異熟。」是名有施，施者、受者俱清凈。何故此施，施者、受者俱清凈？答：諸支分、諸資糧，施者應修集。彼支分、彼資糧、施者成就。諸支分、諸資糧，受者應集。彼支分、彼資糧，受者亦成就。是故此施，施者、受者俱清凈。云何有施，施者、受者俱不清凈？答：如世尊說：苾芻當知，若有施者不具凈戒不住律儀，無依見、無果見，依如是見說如是言：「決定無施、無果異熟。」能受施者亦不具凈戒不住律儀，無依見、無果見，依如是見說如是言：「決定無施、無果異熟。」是名有施，施者、受者俱不清凈。何故此施，施者、受者俱不清凈？答：諸支分、諸資糧，施者應修集。彼支分、彼資糧，施者不成就。諸支分、諸資糧，受者應修集。彼支分、彼資糧，受者亦不成就。是故此施，施者、受者俱不清凈。如世尊說：

「具戒施缺戒，　　清凈而證法，　信業果異熟，　　是唯施者凈。　缺戒施具戒，　　不凈引非法，　謗業果異熟，　　是唯受者凈。　缺戒施缺戒，　　不凈引非法，　謗業果異熟，　　我說無大果。　具戒施具戒，　　清凈而證法，　信業果異熟，　　我說有大果。　信業

【現代漢語翻譯】現代漢語譯本『有果異熟（會導致不同結果的業力成熟）。』能接受佈施的人也具備清凈的戒律，遵守行爲規範，有正確的見解，相信業力果報，依據這樣的見解說這樣的話：『確實有佈施，有導致不同結果的業力成熟。』這叫做有佈施，佈施者和接受佈施者都清凈。為什麼這種佈施，佈施者和接受佈施者都清凈呢？回答：那些（爲了佈施的）要素和資糧，佈施者應該修集。那些要素和資糧，佈施者成就了。那些要素和資糧，接受佈施者應該修集。那些要素和資糧，接受佈施者也成就了。所以這種佈施，佈施者和接受佈施者都清凈。怎麼樣是有佈施，佈施者和接受佈施者都不清凈呢？回答：如世尊（釋迦牟尼佛）所說：『苾芻（比丘，佛教出家男眾的通稱）當知，如果佈施者不具備清凈的戒律，不遵守行爲規範，沒有正確的見解，不相信業力果報，依據這樣的見解說這樣的話：『絕對沒有佈施，沒有導致不同結果的業力成熟。』能接受佈施的人也不具備清凈的戒律，不遵守行爲規範，沒有正確的見解，不相信業力果報，依據這樣的見解說這樣的話：『絕對沒有佈施，沒有導致不同結果的業力成熟。』這叫做有佈施，佈施者和接受佈施者都不清凈。為什麼這種佈施，佈施者和接受佈施者都不清凈呢？回答：那些（爲了佈施的）要素和資糧，佈施者應該修集。那些要素和資糧，佈施者沒有成就。那些要素和資糧，接受佈施者應該修集。那些要素和資糧，接受佈施者也沒有成就。所以這種佈施，佈施者和接受佈施者都不清凈。』如世尊說：『持戒者佈施給破戒者，清凈且證得佛法，相信業力果報，這只是佈施者清凈。破戒者佈施給持戒者，不清凈且導致非法，誹謗業力果報，這只是接受佈施者清凈。破戒者佈施給破戒者，不清凈且導致非法，誹謗業力果報，我說沒有大的果報。持戒者佈施給持戒者，清凈且證得佛法，相信業力果報，我說有大的果報。相信業'

【English Translation】 English version 'There is fruition of different results (karma matures leading to different outcomes).' The one who can receive the offering also possesses pure precepts and abides by the rules of conduct, has a basis for views, and has a view of consequences, relying on such views to say such words: 'Definitely there is offering, there is fruition of different results.' This is called having offering, and both the giver and the receiver are pure. Why is this offering such that both the giver and the receiver are pure? Answer: Those elements and resources, the giver should cultivate. Those elements and resources, the giver has accomplished. Those elements and resources, the receiver should gather. Those elements and resources, the receiver has also accomplished. Therefore, this offering is such that both the giver and the receiver are pure. How is there offering where both the giver and the receiver are impure? Answer: As the World Honored One (Shakyamuni Buddha) said: 'Bhikkhus (Buddhist monks), know that if there is a giver who does not possess pure precepts and does not abide by the rules of conduct, has no basis for views, and has no view of consequences, relying on such views to say such words: 'Definitely there is no offering, there is no fruition of different results.' The one who can receive the offering also does not possess pure precepts and does not abide by the rules of conduct, has no basis for views, and has no view of consequences, relying on such views to say such words: 'Definitely there is no offering, there is no fruition of different results.' This is called having offering, and both the giver and the receiver are impure. Why is this offering such that both the giver and the receiver are impure? Answer: Those elements and resources, the giver should cultivate. Those elements and resources, the giver has not accomplished. Those elements and resources, the receiver should cultivate. Those elements and resources, the receiver has also not accomplished. Therefore, this offering is such that both the giver and the receiver are impure.' As the World Honored One said: 'The virtuous giving to the unvirtuous, pure and attaining the Dharma, believing in the fruition of karma, only the giver is pure. The unvirtuous giving to the virtuous, impure and leading to non-Dharma, slandering the fruition of karma, only the receiver is pure. The unvirtuous giving to the unvirtuous, impure and leading to non-Dharma, slandering the fruition of karma, I say there is no great result. The virtuous giving to the virtuous, pure and attaining the Dharma, believing in the fruition of karma, I say there is a great result. Believing in kar'

果異熟，　　施自所尊重，　父母僮僕等，　　智者咸稱贊。　身語意無著，　　行苾芻妙行，　不求自富貴，　　而能廣施他。　諸有已離欲，　　施已離欲者，　我說如是施，　　財施中最尊。」

說一切有部集異門足論卷第八大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第九

尊者舍利子說

三藏法師玄奘奉　詔譯

四法品第五之四

四攝事者，一、佈施攝事；二、愛語攝事；三、利行攝事；四、同事攝事。云何佈施攝事？答：此中佈施者，謂諸施主佈施沙門及婆羅門貧窮苦行道行乞者，飲食湯藥衣服花鬘涂散等香，房舍臥具燈燭等物，是名佈施。複次如世尊為手長者說：長者！當知諸佈施中法施最勝。是名佈施。攝事者，謂由此佈施，於他等攝、近攝、近持、令相親附。如是佈施於他有情，能等攝、能近攝、能近持、能令親附，是故名為佈施攝事。云何愛語攝事？答：此中愛語者，謂可喜語、可味語、舒顏平視語、遠離顰蹙語、含笑前行語、先言慶慰語、可愛語、善來語，謂作是言：「善來具壽！汝於世事可忍、可度、安樂住不？汝于飲食衣服臥具及余資緣勿有乏少。」諸如是等種種安慰問訊語言，名善來語。

【現代漢語翻譯】現代漢語譯本果報的成熟，源於施捨自己所珍視之物，父母、僮僕等等，智者都稱讚這種行為。身、語、意都沒有執著，行持比丘（Bhiksu，佛教出家男眾）的清凈行為，不追求自己的富貴，卻能廣泛地施捨給他人。對於那些已經遠離慾望的人，施捨給同樣已離欲之人，我說這樣的施捨，在財物施捨中最為尊貴。'

《說一切有部集異門足論》卷第八大正藏第 26 冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第九

尊者舍利子（Sariputra，佛陀十大弟子之一，以智慧著稱）說

三藏法師玄奘（Xuanzang，唐代著名譯經師）奉詔譯

四法品第五之四

四攝事（Catus-samgraha-vastu，菩薩為攝化眾生所應修的四種方法）是：一、佈施攝事；二、愛語攝事；三、利行攝事；四、同事攝事。什麼是佈施攝事？答：這裡所說的佈施，是指施主佈施給沙門（Sramana，指佛教或其他出家修行者）以及婆羅門（Brahmana，古印度教祭司階層）、貧窮的人、苦行的人、修行道業的人、乞討者，飲食、湯藥、衣服、花鬘、涂香、散香等香料，房舍、臥具、燈燭等物品，這叫做佈施。進一步說，正如世尊為手長者所說：『長者！應當知道在各種佈施中，法施最為殊勝。』這叫做佈施。攝事，是指通過這種佈施，對於他人能夠平等攝受、親近攝受、緊密保持、使之相互親附。這樣的佈施對於其他有情，能夠平等攝受、能夠親近攝受、能夠緊密保持、能夠使之親附，所以叫做佈施攝事。什麼是愛語攝事？答：這裡所說的愛語，是指令人喜悅的言語、令人感到有滋味的言語、舒展面容平和注視的言語、遠離皺眉不悅神色的言語、面帶笑容向前問候的言語、先開口慶賀慰問的言語、可愛的言語、善來語，即說這樣的話：『善來，具壽（Ayusmat，對出家人的尊稱）！您在世間的事情可以忍受、可以度過嗎？能夠安樂地居住嗎？您在飲食、衣服、臥具以及其他資生之物方面，沒有缺乏短少嗎？』諸如此類的種種安慰問訊的語言，叫做善來語。

【English Translation】 English version The ripening of karmic results comes from giving what one cherishes, Parents, servants, and others, the wise all praise such actions. Without attachment in body, speech, and mind, practicing the sublime conduct of a Bhiksu (Buddhist monk), Not seeking one's own wealth and glory, but able to generously give to others. To those who have already renounced desires, giving to those who have also renounced desires, I say such giving is the most venerable among material offerings.'

《Abhidharma-samuccaya-pada-sastra》 Volume 8 by Sarvastivada Taisho Tripitaka Volume 26, No. 1536 《Abhidharma-samuccaya-pada-sastra》

《Abhidharma-samuccaya-pada-sastra》 Volume 9

Spoken by Venerable Sariputra (One of the ten great disciples of the Buddha, known for his wisdom)

Translated by Tripitaka Master Xuanzang (A famous translator of Buddhist scriptures in the Tang Dynasty) under Imperial Decree

Chapter Five, Section Four on the Four Dharmas

The Four Ways of Gathering (Catus-samgraha-vastu, the four methods that Bodhisattvas should cultivate to gather and transform sentient beings) are: first, giving; second, kind speech; third, beneficial conduct; fourth, acting in concert. What is giving? Answer: Giving here refers to donors giving to Sramanas (Buddhist or other renunciates) and Brahmanas (priestly class in ancient India), the poor, ascetics, those practicing the path, beggars, food, medicine, clothing, flower garlands, scented ointments, powdered incense, etc., dwellings, bedding, lamps, candles, and other items. This is called giving. Furthermore, as the World Honored One said to the Elder Hand: 'Elder! You should know that among all giving, the giving of Dharma is the most supreme.' This is called giving. Gathering refers to, through this giving, being able to equally gather, closely gather, firmly hold, and cause others to be close and attached. Such giving to other sentient beings is able to equally gather, able to closely gather, able to firmly hold, able to cause attachment, therefore it is called the act of gathering through giving. What is the act of gathering through kind speech? Answer: Kind speech here refers to speech that is pleasing, speech that is flavorful, speech with a relaxed and level gaze, speech that avoids frowning, speech that greets with a smile, speech that first offers congratulations and comfort, lovely speech, welcoming speech, that is, saying such things as: 'Welcome, Ayusmat (term of respect for a monastic)! Are you able to endure and pass through worldly affairs? Are you living in peace and happiness? Are you lacking in food, clothing, bedding, or other necessities?' All such comforting and inquiring language is called welcoming speech.

此及前說總名愛語。複次如世尊為手長者說：長者！當知諸愛語中最為勝者，謂善勸導諸善男子善女人等屬耳聽法，時時說法、時時教誨、時時抉擇，是名愛語。攝事者，謂由此愛語，於他等攝、近攝、近持、令相親附。如是愛語於他有情，能等攝、能近攝、能近持、能令親附，是故名為愛語攝事。云何利行攝事？答：此中利行者，謂諸有情或遭重病、或遭厄難困苦無救，便到其所起慈愍心，以身語業方便供侍、方便救濟，是名利行。複次如世尊為手長者說：長者！當知諸利行中最為勝者，謂不信者方便勸導調伏安立令信圓滿。若破戒者方便勸導調伏安立令戒圓滿。若慳貪者方便勸導調伏安立令施圓滿。若惡慧者方便勸導調伏安立令慧圓滿。諸如是等說名利行。攝事者，謂由此利行於他等。攝近攝近持令相親附。如是利行於他有情，能等攝、能近攝、能近持、能令親附，是故名為利行攝事。云何同事攝事？答：此中同事者，謂于斷生命深厭離者，為善助伴令離斷生命。若於不與取深厭離者，為善助伴令離不與取。若於欲邪行深厭離者，為善助伴令離欲邪行。若於虛誑語深厭離者，為善助伴令離虛誑語。若於飲諸酒深厭離者，為善助伴令離飲諸酒。諸如是等說名同事。複次如世尊為手長者說：長者！當知諸同事中最為勝

【現代漢語翻譯】現代漢語譯本：此及以上所說的總稱為愛語。再者，如世尊為手長者（a wealthy householder）所說：『長者！當知在所有愛語中，最為殊勝的是，善於勸導那些善男子、善女人等，讓他們專心聽法，時時說法、時時教誨、時時抉擇，這叫做愛語。』攝事（Sangraha-vastu，means of winning disciples）是指，通過這種愛語，能夠平等地攝受他人、親近地攝受、緊密地維繫，使他們互相親近依附。像這樣，愛語對於其他有情，能夠平等攝受、能夠親近攝受、能夠緊密維繫、能夠使他們親近依附，所以稱為愛語攝事。什麼是利行攝事？答：這裡所說的利行，是指那些有情，或者遭遇重病、或者遭遇厄難困苦而無所救助，便到他們那裡去，生起慈悲憐憫之心，用身語行為他們提供方便侍奉、方便救濟，這叫做利行。再者，如世尊為手長者所說：『長者！當知在所有利行中，最為殊勝的是，對於不信者，方便勸導、調伏、安立，使他們的信心圓滿。對於破戒者，方便勸導、調伏、安立，使他們的戒行圓滿。對於慳貪者，方便勸導、調伏、安立，使他們的佈施圓滿。對於惡慧者，方便勸導、調伏、安立，使他們的智慧圓滿。』這些都叫做利行。攝事是指，通過這種利行，能夠平等地攝受他人、親近地攝受、緊密地維繫，使他們互相親近依附。像這樣，利行對於其他有情，能夠平等攝受、能夠親近攝受、能夠緊密維繫、能夠使他們親近依附，所以稱為利行攝事。什麼是同事攝事？答：這裡所說的同事，是指對於斷生命深感厭離的人，做他們的好幫手，使他們遠離斷生命。對於不與取（stealing）深感厭離的人，做他們的好幫手，使他們遠離不與取。對於欲邪行（sexual misconduct）深感厭離的人，做他們的好幫手，使他們遠離欲邪行。對於虛誑語（lying）深感厭離的人，做他們的好幫手，使他們遠離虛誑語。對於飲諸酒（drinking alcohol）深感厭離的人，做他們的好幫手，使他們遠離飲諸酒。這些都叫做同事。再者，如世尊為手長者所說：『長者！當知在所有同事中，最為殊勝的是……』

【English Translation】 English version: This and the preceding explanations are collectively called 'Affectionate Speech'. Furthermore, as the World Honored One said to the householder Hand (a wealthy householder): 'Householder! Know that among all affectionate speech, the most excellent is to skillfully guide virtuous men and virtuous women to listen attentively to the Dharma, to preach the Dharma from time to time, to teach and instruct from time to time, and to make wise decisions from time to time. This is called 'Affectionate Speech'.' 'Sangraha-vastu (means of winning disciples)' refers to, through this affectionate speech, being able to equally embrace others, closely embrace, closely maintain, and cause them to be close and attached to each other. In this way, affectionate speech towards other sentient beings can equally embrace, closely embrace, closely maintain, and cause them to be close and attached. Therefore, it is called 'Affectionate Speech Sangraha-vastu'. What is 'Beneficial Conduct Sangraha-vastu'? Answer: Here, 'Beneficial Conduct' refers to sentient beings who are either suffering from severe illness or encountering calamities and hardships without help. One goes to them, generates compassion and pity, and uses body, speech, and mind to provide convenient service and convenient relief. This is called 'Beneficial Conduct'. Furthermore, as the World Honored One said to the householder Hand: 'Householder! Know that among all beneficial conduct, the most excellent is to skillfully guide, subdue, and establish those who do not believe, so that their faith is perfected. To skillfully guide, subdue, and establish those who have broken precepts, so that their precepts are perfected. To skillfully guide, subdue, and establish those who are stingy, so that their generosity is perfected. To skillfully guide, subdue, and establish those who have wrong views, so that their wisdom is perfected.' All these are called 'Beneficial Conduct'. 'Sangraha-vastu' refers to, through this beneficial conduct, being able to equally embrace others, closely embrace, closely maintain, and cause them to be close and attached to each other. In this way, beneficial conduct towards other sentient beings can equally embrace, closely embrace, closely maintain, and cause them to be close and attached. Therefore, it is called 'Beneficial Conduct Sangraha-vastu'. What is 'Cooperation Sangraha-vastu'? Answer: Here, 'Cooperation' refers to those who deeply abhor taking life, being good companions to help them abstain from taking life. To those who deeply abhor not giving (stealing), being good companions to help them abstain from not giving. To those who deeply abhor sexual misconduct, being good companions to help them abstain from sexual misconduct. To those who deeply abhor lying, being good companions to help them abstain from lying. To those who deeply abhor drinking alcohol, being good companions to help them abstain from drinking alcohol. All these are called 'Cooperation'. Furthermore, as the World Honored One said to the householder Hand: 'Householder! Know that among all cooperation, the most excellent is...'

者，謂阿羅漢、不還、一來、預流果等。與阿羅漢、不還、一來、預流果等而為同事，是名同事。攝事者，謂由此同事，於他等攝、近攝、近持、令相親附。如是同事於他有情，能等攝、能近攝、能近持、能令親附，是故名為同事攝事。如世尊說：

「佈施及愛語，　　利行與同事，　如應處處說，　　普攝諸世間。　如是四攝事，　　在世間若無，　子于其父母，　　亦不欲孝養。　以有攝事故，　　有法者隨轉，　故得大體者，　　觀益而施設。」

四生者，一、卵生；二、胎生；三、濕生；四、化生。云何卵生？答：若諸有情從卵而生，謂在卵㲉先為卵㲉之所纏裹，后破卵㲉方得出生。此復云何？如鵝雁孔雀、鸜鵒鸚鵡、春鸚離黃、命命鳥等，及一類龍、一類妙翅並一類人。復有所餘諸有情類從卵而生，謂在卵㲉先為卵㲉之所纏裹，后破卵㲉方出生者，皆名卵生。云何胎生？答：若諸有情從胎而生，謂在胎藏先為胎藏之所纏裹，后破胎藏方得出生。此復云何？如象馬駝、牛驢羊鹿、水牛豬等，及一類龍、一類妙翅、一類鬼、一類人。復有所餘諸有情類從胎而生，謂在胎藏先為胎藏之所纏裹，后破胎藏方出生者，皆名胎生。云何濕生？答：若諸有情展轉溫暖、展轉潤濕、展轉集聚，或依糞聚、

【現代漢語翻譯】現代漢語譯本：『者』，指的是阿羅漢（Arhat，已證得涅槃的聖者）、不還（Anagamin，不再返回欲界的聖者）、一來（Sakridagamin，只返回欲界一次的聖者）、預流果（Srotapanna，已入聖者之流的聖者）等。與阿羅漢、不還、一來、預流果等一起共事，這叫做同事。攝事，指的是通過這種同事，對於其他人等進行攝受、親近攝受、親近保持、使之親近依附。像這樣的同事對於其他有情，能夠平等攝受、能夠親近攝受、能夠親近保持、能夠使之親近依附，因此叫做同事攝事。正如世尊所說：『佈施及愛語，利行與同事，如應處處說，普攝諸世間。如是四攝事，在世間若無，子于其父母，亦不欲孝養。以有攝事故，有法者隨轉，故得大體者，觀益而施設。』四生，一、卵生；二、胎生；三、濕生；四、化生。什麼是卵生？回答：如果各種有情從卵中出生，就是在卵殼中先被卵殼所纏裹，然後破開卵殼才得以出生。這又是什麼呢？比如鵝、雁、孔雀、鸜鵒、鸚鵡、春鸚、離黃、命命鳥等，以及一類龍、一類妙翅鳥，還有一類人。還有其他各種有情類從卵中出生，就是在卵殼中先被卵殼所纏裹，然後破開卵殼才出生的，都叫做卵生。什麼是胎生？回答：如果各種有情從胎中出生，就是在胎藏中先被胎藏所纏裹，然後破開胎藏才得以出生。這又是什麼呢？比如象、馬、駱駝、牛、驢、羊、鹿、水牛、豬等，以及一類龍、一類妙翅鳥、一類鬼，還有一類人。還有其他各種有情類從胎中出生，就是在胎藏中先被胎藏所纏裹，然後破開胎藏才出生的，都叫做胎生。什麼是濕生？回答：如果各種有情輾轉于溫暖、輾轉于潤濕、輾轉于聚集，或者依靠糞堆、

【English Translation】 English version: 'Those' refer to Arhats (Arhat, a saint who has attained Nirvana), Anagamins (Anagamin, a saint who does not return to the desire realm), Sakridagamins (Sakridagamin, a saint who returns to the desire realm only once), Srotapannas (Srotapanna, a saint who has entered the stream of holiness), and so on. Working together with Arhats, Anagamins, Sakridagamins, Srotapannas, and so on, is called 'co-practice'. 'Means of gathering' refers to, through this co-practice, gathering, closely gathering, closely maintaining, and causing others to be close and attached to others. Such co-practice, for other sentient beings, can equally gather, can closely gather, can closely maintain, can cause them to be close and attached, therefore it is called 'co-practice as a means of gathering'. Just as the World Honored One said: 'Giving and loving speech, Beneficial conduct and co-practice, As appropriate, speak everywhere, Universally gathering all worlds. If these four means of gathering, Were not in the world, Children would not desire To be filial to their parents. Because there are means of gathering, those with Dharma follow and transform, Therefore, those who attain great substance, Observe benefit and establish accordingly.' The four kinds of birth are: 1. Oviparous (born from eggs); 2. Viviparous (born from the womb); 3. Moisture-born; 4. Metamorphic (born through transformation). What is oviparous birth? The answer is: if various sentient beings are born from eggs, that is, being wrapped in the eggshell first, and then breaking the eggshell to be born. What is this like? Such as geese, swans, peacocks, mynas, parrots, spring parrots, lihuang birds, jībō birds, and so on, as well as a type of dragon, a type of Garuda (a mythical bird), and a type of human. Furthermore, other types of sentient beings are born from eggs, that is, being wrapped in the eggshell first, and then breaking the eggshell to be born, all are called oviparous. What is viviparous birth? The answer is: if various sentient beings are born from the womb, that is, being wrapped in the womb first, and then breaking the womb to be born. What is this like? Such as elephants, horses, camels, cattle, donkeys, sheep, deer, water buffaloes, pigs, and so on, as well as a type of dragon, a type of Garuda, a type of ghost, and a type of human. Furthermore, other types of sentient beings are born from the womb, that is, being wrapped in the womb first, and then breaking the womb to be born, all are called viviparous. What is moisture-born? The answer is: if various sentient beings transform through warmth, transform through moisture, transform through aggregation, or rely on dung heaps,

或依注道、或依穢廁、或依腐肉、或依陳粥、或依叢草、或依稠林、或依草菴、或依葉窟、或依池沼、或依陂湖、或依江河、或依大海潤濕地等方得出生。此復云何？如蟋蟀飛蛾、蚊虻蠓蚋、麻生蟲等，及一類龍、一類妙翅並一類人。復有所餘諸有情類展轉溫暖，廣說乃至或依大海潤濕地等方得生者，皆名濕生。云何化生？答：若諸有情支分具足根不缺減，無所依託欻爾而生。此復云何？謂一切天、一切地獄、一切中有，及一分龍、一分妙翅、一分鬼、一分人。復有所餘諸有情類，支分具足根不缺減，無所依託欻爾生者，皆名化生。

四得自體者，一、有得自體唯可自害非可他害；二、有得自體唯可他害非可自害；三、有得自體自他俱可害；四、有得自體自他俱不可害。云何有得自體唯可自害非可他害？答：若諸有情自有勢力能斷自命，他無勢力能斷其命。此復云何？謂有欲界戲忘念天，或時遊戲最極娛樂，經于多時身疲念失，由此緣故則便命終。復有欲界意憤恚天，或時忿怒最極憤懣，角眼相視經于多時，由此緣故則便殞沒。復有所餘諸有情類，自有勢力能斷自命，他無勢力能斷其命，是名有得自體唯可自害非可他害。云何有得自體唯可他害非可自害？答：若諸有情自無勢力能斷自命，他有勢力能斷其命。此

【現代漢語翻譯】現代漢語譯本或者依靠糞便堆積之處、或者依靠骯髒的廁所、或者依靠腐爛的肉、或者依靠陳舊的粥、或者依靠叢生的草、或者依靠茂密的樹林、或者依靠簡陋的草菴、或者依靠樹葉形成的洞穴、或者依靠池塘、或者依靠水邊洼地、或者依靠江河、或者依靠大海等潮濕的地方才能出生。這又是指什麼呢？比如蟋蟀、飛蛾、蚊子、小飛蟲、麻生蟲等，以及一部分龍、一部分妙翅鳥（Garuda，一種神鳥）和一部分人。還有其他一些有情眾生，通過互相之間的溫暖，廣泛地說，乃至依靠大海等潮濕的地方才能出生的，都叫做濕生。什麼是化生？回答：如果各種有情眾生肢體完整、根（感官）沒有殘缺，不需要依靠任何東西突然出現而生。這又是指什麼呢？指所有的天人、所有的地獄眾生、所有的中陰身，以及一部分龍、一部分妙翅鳥、一部分鬼、一部分人。還有其他一些有情眾生，肢體完整、根沒有殘缺，不需要依靠任何東西突然出現而生的，都叫做化生。

四種獲得自身的方式：第一種，獲得自身后只能自己傷害自己，不能被他人傷害；第二種，獲得自身后只能被他人傷害，不能自己傷害自己；第三種，獲得自身后自己和他人都可以傷害；第四種，獲得自身后自己和他人都不可以傷害。什麼叫做獲得自身后只能自己傷害自己，不能被他人傷害？回答：如果各種有情眾生自己有能力斷絕自己的生命，他人沒有能力斷絕他們的生命。這又是指什麼呢？指欲界的戲忘念天（Devas of Playful Forgetfulness），他們有時玩樂，極度娛樂，經過很長時間身體疲憊，失去正念，因為這個緣故就死亡了。還有欲界的意憤恚天（Devas of Mental Anger），他們有時憤怒，極度憤懣，用眼睛互相瞪視很長時間，因為這個緣故就死亡了。還有其他一些有情眾生，自己有能力斷絕自己的生命，他人沒有能力斷絕他們的生命，這就叫做獲得自身后只能自己傷害自己，不能被他人傷害。什麼叫做獲得自身后只能被他人傷害，不能自己傷害自己？回答：如果各種有情眾生自己沒有能力斷絕自己的生命，他人有能力斷絕他們的生命。

【English Translation】 English version They are born relying on heaps of refuse, or relying on filthy toilets, or relying on rotten meat, or relying on stale congee, or relying on clumps of grass, or relying on dense forests, or relying on thatched huts, or relying on leaf caves, or relying on ponds, or relying on lakeshores, or relying on rivers, or relying on moist places such as the great ocean. What is this again? It refers to crickets, moths, mosquitoes, gnats, hemp-born insects, etc., as well as a class of Nagas (dragons), a class of Garudas (mythical birds), and a class of humans. Furthermore, those remaining sentient beings who are born from mutual warmth, broadly speaking, even relying on moist places such as the great ocean, are all called moisture-born. What is transformation-birth? Answer: If sentient beings have complete limbs and their senses are not deficient, they are born suddenly without relying on anything. What is this again? It refers to all Devas (gods), all hell beings, all intermediate beings (antarabhava), as well as a portion of Nagas, a portion of Garudas, a portion of ghosts, and a portion of humans. Furthermore, those remaining sentient beings who have complete limbs and their senses are not deficient, and are born suddenly without relying on anything, are all called transformation-born.

The four ways of obtaining a self: First, there are those who obtain a self that can only harm themselves and cannot be harmed by others; second, there are those who obtain a self that can only be harmed by others and cannot harm themselves; third, there are those who obtain a self that can be harmed by both themselves and others; fourth, there are those who obtain a self that can be harmed by neither themselves nor others. What is it to obtain a self that can only harm oneself and cannot be harmed by others? Answer: If sentient beings have the power to end their own lives, but others do not have the power to end their lives. What is this again? It refers to the Devas of Playful Forgetfulness in the desire realm, who sometimes play and enjoy themselves to the extreme, and after a long time, their bodies become tired and they lose mindfulness, and for this reason, they die. There are also the Devas of Mental Anger in the desire realm, who sometimes become angry and extremely resentful, staring at each other for a long time, and for this reason, they perish. Furthermore, those remaining sentient beings who have the power to end their own lives, but others do not have the power to end their lives, this is called obtaining a self that can only harm oneself and cannot be harmed by others. What is it to obtain a self that can only be harmed by others and cannot harm oneself? Answer: If sentient beings do not have the power to end their own lives, but others have the power to end their lives.

復云何？謂處卵㲉或母胎中，若羯剌藍、若頞部曇、若閉尸、若鍵南、若缽羅奢佉，諸根未滿諸根未熟。復有所餘諸有情類，自無勢力能斷自命，他有勢力能斷其命，是名有得自體唯可他害非可自害。云何有得自體自他俱可害？答：若諸有情自有勢力能斷自命，他亦有勢力能斷其命。此復云何？謂象馬駝、牛驢羊鹿、水牛豬等。復有所餘諸有情類，自有勢力能斷自命，他亦有勢力能斷其命，是名有得自體自他俱可害。云何有得自體自他俱不可害，答：若諸有情自無勢力能斷自命，他亦無勢力能斷其命。此復云何？謂一切色無色界天，住無想定、滅定、慈定中有有情，住最後有諸有情類，佛使佛記諸轉輪王，及輪王母懷彼胎時，後身菩薩及菩薩母懷彼胎時，殑耆羅嗢怛羅婆羅痆斯長者子、王舍城長者子、耶舍童命哀羅伐拏龍王、善住龍王、婆羅呼馬王、琰摩王等一切地獄。復有所餘諸有情類，自無勢力能斷自命，他亦無勢力能斷其命，是名有得自體自他俱不可害。

第五嗢柁南曰：

五四法有八，　　謂流利趣苦，　四語惡妙行，　　四非聖聖言。

有順流行等四補特伽羅、自利行等四補特伽羅、從闇趣闇等四補特伽羅、自苦等四補特伽羅、四語惡行、四語妙行、四非聖言、四聖言。

順流行

【現代漢語翻譯】現代漢語譯本：什麼是『復』呢？指的是處於卵殼中或母胎中的生命，例如羯剌藍（kalala，受精卵）、頞部曇（arbuda，凝結期）、閉尸（peshi，肉團期）、鍵南（ghana，硬結期）、缽羅奢佉（prashakha，肢體分化期），此時諸根尚未完滿，諸根尚未成熟。還有其他一些有情眾生，自身沒有能力了斷自己的生命，而其他眾生有能力了斷他們的生命，這叫做『有得自體唯可他害非可自害』。什麼是『有得自體自他俱可害』呢？回答：指的是那些有情眾生，自身有能力了斷自己的生命，其他眾生也有能力了斷他們的生命。這是指什麼呢？指的是象、馬、駱駝、牛、驢、羊、鹿、水牛、豬等。還有其他一些有情眾生，自身有能力了斷自己的生命，其他眾生也有能力了斷他們的生命，這叫做『有得自體自他俱可害』。什麼是『有得自體自他俱不可害』呢？回答：指的是那些有情眾生，自身沒有能力了斷自己的生命，其他眾生也沒有能力了斷他們的生命。這是指什麼呢？指的是一切色無色天（arupadhatu，無色界），處於無想定、滅盡定、慈定中的有情，處於最後有（bhavagra，有頂天）的那些有情眾生，佛陀派遣的使者，佛陀授記的那些轉輪王（chakravartin，統治世界的君王），以及輪王之母懷著他們胎兒的時候，後身菩薩（bodhisattva，未來的佛陀）以及菩薩之母懷著他們胎兒的時候，殑耆羅（Kingoila）的嗢怛羅婆羅痆斯（Uttaravaranasi）長者之子、王舍城（Rajagriha）的長者之子、耶舍（Yasha）童子、哀羅伐拏（Airavana）龍王、善住（Sudatta）龍王、婆羅呼馬（Balahuma）王、琰摩（Yama）王等一切地獄。還有其他一些有情眾生，自身沒有能力了斷自己的生命，其他眾生也沒有能力了斷他們的生命，這叫做『有得自體自他俱不可害』。第五品綱要說：五種、四種法有八類，指的是順流、利行、趣苦、自苦，四種語惡行、四種語妙行、四種非聖言、四種聖言。有順流行等四種補特伽羅（pudgala，人），自利行等四種補特伽羅，從暗趣暗等四種補特伽羅，自苦等四種補特伽羅，四種語惡行，四種語妙行，四種非聖言，四種聖言。順流行

【English Translation】 English version: Furthermore, what is it? It refers to beings in eggshells or in the womb, such as kalala (conception stage), arbuda (embryo stage), peshi (flesh stage), ghana (solid stage), prashakha (limb differentiation stage), where the organs are not yet complete and not yet mature. Furthermore, there are other sentient beings who do not have the power to end their own lives, while others have the power to end their lives. This is called 'having obtained a self that can only be harmed by others, not by oneself'. What is 'having obtained a self that can be harmed by both oneself and others'? Answer: It refers to those sentient beings who have the power to end their own lives, and others also have the power to end their lives. What does this refer to? It refers to elephants, horses, camels, cattle, donkeys, sheep, deer, water buffaloes, pigs, and so on. Furthermore, there are other sentient beings who have the power to end their own lives, and others also have the power to end their lives. This is called 'having obtained a self that can be harmed by both oneself and others'. What is 'having obtained a self that can be harmed by neither oneself nor others'? Answer: It refers to those sentient beings who do not have the power to end their own lives, and others also do not have the power to end their lives. What does this refer to? It refers to all beings in the Formless Realm (arupadhatu), those in the state of non-perception, cessation, and loving-kindness meditation, those sentient beings in the highest realm of existence (bhavagra), the messengers sent by the Buddha, those Chakravartins (world-ruling monarchs) prophesied by the Buddha, and when the mothers of Chakravartins are pregnant with them, future Bodhisattvas (Buddhas-to-be) and when the mothers of Bodhisattvas are pregnant with them, the son of the elder of Kingoila's Uttaravaranasi, the son of the elder of Rajagriha, the boy Yasha, the dragon king Airavana, the dragon king Sudatta, King Balahuma, King Yama, and all hells. Furthermore, there are other sentient beings who do not have the power to end their own lives, and others also do not have the power to end their lives. This is called 'having obtained a self that can be harmed by neither oneself nor others'. The fifth summary says: There are eight categories of five and four dharmas, referring to going with the flow, benefiting others, heading towards suffering, self-inflicted suffering, four verbal misdeeds, four verbal good deeds, four non-noble words, and four noble words. There are four types of pudgalas (persons) such as going with the flow, four types of pudgalas such as benefiting oneself, four types of pudgalas such as going from darkness to darkness, four types of pudgalas such as self-inflicted suffering, four verbal misdeeds, four verbal good deeds, four non-noble words, and four noble words. Going with the flow

等四補特伽羅者，一、順流行補特伽羅；二、逆流行補特伽羅；三、自住補特伽羅；四、到彼岸補特伽羅。云何順流行補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，染習諸欲造不善業，是名順流行補特伽羅。問：何故名順流行補特伽羅？答：愛是生死流，此補特伽羅順彼趣，彼臨至於彼，是彼道路、是彼行跡，故名順流行補特伽羅。云何逆流行補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，于貪瞋癡為性猛利，數數厭患貪瞋癡生作意憂苦。彼由厭患作意憂苦，乃至命終常勤修習，純一圓滿清白梵行，是名逆流行補特伽羅。問：何故名逆流行補特伽羅？答：愛是生死流，此補特伽羅于斷愛法，隨順趣向臨至於彼，是彼道路、是彼行跡，故名逆流行補特伽羅。云何自住補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，住阿練若或居樹下或處空閑，若習若修若多所作若正思惟，證得如是寂靜心定。隨此定心斷五順下分結當受化生，即于彼處得般涅槃，不復退還生此欲界，是名自住補特伽羅。問：何故名自住補特伽羅？答：此補特伽羅自住化生界得般涅槃，不復退還生此欲界，故名自住補特伽羅。云何到彼岸補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，住阿練若或居樹下或處空閑

【現代漢語翻譯】現代漢語譯本有四種補特伽羅（pudgala，人）：一、順流行補特伽羅；二、逆流行補特伽羅；三、自住補特伽羅；四、到彼岸補特伽羅。什麼是順流行補特伽羅？答：如世尊所說：『比丘們，當知世上有一類補特伽羅，染習各種慾望，造作不善之業，這叫做順流行補特伽羅。』問：為什麼叫做順流行補特伽羅？答：愛是生死之流，此補特伽羅順著它而行，臨近於它，那是他的道路、他的行跡，所以叫做順流行補特伽羅。什麼是逆流行補特伽羅？答：如世尊所說：『比丘們，當知世上有一類補特伽羅，以貪、嗔、癡為本性，非常強烈，屢屢厭患因貪、嗔、癡生起的作意憂苦。他們由於厭患作意憂苦，乃至生命終結，常常勤奮修習，純一圓滿清白的梵行，這叫做逆流行補特伽羅。』問：為什麼叫做逆流行補特伽羅？答：愛是生死之流，此補特伽羅對於斷愛之法，隨順趣向，臨近於它，那是他的道路、他的行跡，所以叫做逆流行補特伽羅。什麼是自住補特伽羅？答：如世尊所說：『比丘們，當知世上有一類補特伽羅，住在阿練若（araṇya，寂靜處），或居住在樹下，或處於空閑之處，若習若修，若多所作，若正思惟，證得如此寂靜的心定。隨此定心斷除五順下分結（pañcāvarabhāgiyāni saṃyojanāni，導致眾生投生於欲界的五種煩惱），當受化生，即于彼處得般涅槃（parinirvāṇa，完全的涅槃），不再退還而生於此欲界，這叫做自住補特伽羅。』問：為什麼叫做自住補特伽羅？答：此補特伽羅自住于化生界，得般涅槃，不再退還而生於此欲界，所以叫做自住補特伽羅。什麼是到彼岸補特伽羅？答：如世尊所說：『比丘們，當知世上有一類補特伽羅，住在阿練若（araṇya，寂靜處），或居住在樹下，或處於空閑之處

【English Translation】 English version There are four types of pudgalas (persons): 1. The one who goes with the flow; 2. The one who goes against the flow; 3. The one who dwells by himself; 4. The one who reaches the other shore. What is the 'one who goes with the flow'? Answer: As the World-Honored One said: 'Bhikkhus (monks), know that in the world there is a type of pudgala who indulges in various desires and commits unwholesome deeds. This is called the 'one who goes with the flow'.' Question: Why is he called the 'one who goes with the flow'? Answer: Craving is the stream of samsara (cycle of birth and death). This pudgala goes along with it, approaches it, that is his path, his track. Therefore, he is called the 'one who goes with the flow'. What is the 'one who goes against the flow'? Answer: As the World-Honored One said: 'Bhikkhus, know that in the world there is a type of pudgala who is intensely characterized by greed, hatred, and delusion, and frequently loathes the suffering arising from the mental activity (作意) of greed, hatred, and delusion. Because of loathing this suffering, until the end of his life, he constantly diligently practices the pure and complete Brahmacharya (梵行, holy life). This is called the 'one who goes against the flow'.' Question: Why is he called the 'one who goes against the flow'? Answer: Craving is the stream of samsara. This pudgala, with regard to the Dharma (法, law/teachings) of abandoning craving, follows and approaches it, that is his path, his track. Therefore, he is called the 'one who goes against the flow'. What is the 'one who dwells by himself'? Answer: As the World-Honored One said: 'Bhikkhus, know that in the world there is a type of pudgala who dwells in the araṇya (阿練若, secluded place), or lives under a tree, or stays in an empty place, whether practicing, cultivating, doing much, or rightly contemplating, attains such a tranquil samadhi (定, concentration). Following this samadhi, he cuts off the five lower fetters (pañcāvarabhāgiyāni saṃyojanāni, the five fetters that bind beings to the realm of desire), is born spontaneously, and attains parinirvāṇa (般涅槃, complete Nirvana) in that very place, never returning to be born in this desire realm. This is called the 'one who dwells by himself'.' Question: Why is he called the 'one who dwells by himself'? Answer: This pudgala dwells by himself in the realm of spontaneous birth, attains parinirvāṇa, and never returns to be born in this desire realm. Therefore, he is called the 'one who dwells by himself'. What is the 'one who reaches the other shore'? Answer: As the World-Honored One said: 'Bhikkhus, know that in the world there is a type of pudgala who dwells in the araṇya (阿練若, secluded place), or lives under a tree, or stays in an empty place

，若習若修若多所作若正思惟，證得如是寂靜心定。隨此定心永盡諸漏，證得無漏心慧解脫，于現法中自證通慧，具足領受能正了知，我生已盡、梵行已立、所作已辦、不受後有，是名到彼岸補特伽羅。問：何故名到彼岸補特伽羅？答：生死有身名為此岸，愛盡離染永滅涅槃名為彼岸。此補特伽羅于彼愛盡離染永滅涅槃彼岸，能得、能獲、能觸、能證故，名到彼岸補特伽羅。如世尊說：

「于欲未伏離，　　沒欲界愛中，　我說名順流，　　數數受生死。　若安住正念，　　不染習欲惡，　厭舍欲憂苦，　　我說名逆流。　學斷五煩惱，　　滿無退五法，　得心勝定根，　　我說名自住。　普于勝劣法，　　解脫滅無餘，　智者至世邊，　　我說到彼岸。」

自利行等四補特伽羅者，一、有補特伽羅有自利行無利他行；二、有補特伽羅有利他行無自利行；三、有補特伽羅有自利行亦有利他行；四、有補特伽羅無自利行亦無利他行。云何有補特伽羅有自利行無利他行？答：如世尊說：苾芻當知，世有一類補特伽羅，自於諸善法有速諦察忍。彼于諸法為知義故、為知法故，精勤修習法隨法行、和敬行、隨法行，而言詞不調善語具不圓滿，亦不成就上首語、美妙語、顯了語、易解語、無依語、無盡語

【現代漢語翻譯】現代漢語譯本：若能學習、修習、多多實踐、正確地思惟，就能證得如此寂靜的心定。隨著這種心定，永遠斷盡各種煩惱，證得沒有煩惱的心和智慧的解脫，在現世中親自體驗通達的智慧，完全領受並且能夠正確地了知：『我的生命已經終結，清凈的修行已經確立，該做的事情已經完成，不會再有來世。』這被稱為到達彼岸的補特伽羅（pudgala，人）。問：為什麼稱為到達彼岸的補特伽羅？答：生死輪迴的有身狀態稱為此岸，愛慾斷盡、脫離染污、永遠寂滅的涅槃（Nirvana）稱為彼岸。這位補特伽羅對於那愛慾斷盡、脫離染污、永遠寂滅的涅槃彼岸，能夠得到、能夠獲得、能夠觸及、能夠證悟，所以稱為到達彼岸的補特伽羅。正如世尊所說：『對於慾望沒有降伏、脫離，沉沒在欲界的愛慾之中，我稱之為順流，不斷地承受生死輪迴。如果安住于正念，不沾染、不習慣於慾望的邪惡，厭惡捨棄慾望的憂愁痛苦，我稱之為逆流。學習斷除五種煩惱，圓滿不退失的五種功德，獲得內心殊勝的禪定根基，我稱之為安住自身。普遍地對於殊勝和低劣的法，解脫並且滅盡無餘，有智慧的人到達世界的邊際，我稱之為到達彼岸。』自利行等四種補特伽羅是：第一種，有的補特伽羅有自利的行為卻沒有利益他人的行為；第二種，有的補特伽羅有利益他人的行為卻沒有自利的行為；第三種，有的補特伽羅既有自利的行為也有利益他人的行為；第四種，有的補特伽羅既沒有自利的行為也沒有利益他人的行為。怎樣才算是有補特伽羅有自利的行為卻沒有利益他人的行為呢？答：正如世尊所說：『比丘（bhiksu，出家修行者）應當知道，世上有一類補特伽羅，對於各種善法有迅速而真實的觀察和忍耐。他們爲了瞭解義理，爲了瞭解佛法，精勤地修習法隨法行、和敬行、隨法行，但是言辭不調順，美好的語言不圓滿，也不能成就上首的語言、美妙的語言、顯明的語言、容易理解的語言、沒有依賴的語言、沒有窮盡的語言。』

【English Translation】 English version: If one practices, cultivates, performs many deeds, and engages in right contemplation, one attains such tranquil concentration of mind. With this concentrated mind, one eradicates all defilements, attains liberation of mind and wisdom free from defilements, personally experiences penetrating wisdom in the present life, fully comprehends and rightly knows: 'My birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence.' This is called a Pudgala (person) who has reached the other shore. Question: Why is it called a Pudgala who has reached the other shore? Answer: The state of having a body in the cycle of birth and death is called this shore, and Nirvana (Nirvana), which is the extinction of love, detachment from defilement, and eternal cessation, is called the other shore. This Pudgala is able to attain, able to acquire, able to touch, and able to realize that other shore of Nirvana, which is the extinction of love, detachment from defilement, and eternal cessation. Therefore, it is called a Pudgala who has reached the other shore. As the World-Honored One said: 'Not subduing desires, sinking in the love of the desire realm, I call it flowing with the stream, repeatedly undergoing birth and death. If abiding in right mindfulness, not tainted by or accustomed to the evils of desires,厭舍欲憂苦, I call it going against the stream. Learning to cut off the five afflictions, fulfilling the five non-regressing qualities, attaining the root of superior concentration of mind, I call it abiding in oneself. Universally, regarding superior and inferior dharmas, liberating and extinguishing without remainder, the wise one reaches the edge of the world, I call it reaching the other shore.' The four types of Pudgalas, such as those who act for their own benefit, are: first, there are Pudgalas who act for their own benefit but not for the benefit of others; second, there are Pudgalas who act for the benefit of others but not for their own benefit; third, there are Pudgalas who act for both their own benefit and the benefit of others; fourth, there are Pudgalas who act for neither their own benefit nor the benefit of others. How is it that there are Pudgalas who act for their own benefit but not for the benefit of others? Answer: As the World-Honored One said: 'Bhiksus (bhiksu, monastic) should know that there are Pudgalas in the world who have quick and true discernment and patience regarding various good dharmas. They diligently cultivate the practice of dharma-following-dharma, respectful conduct, and dharma-following conduct in order to understand the meaning and the dharma, but their speech is not harmonious, their beautiful language is not complete, and they do not achieve foremost speech, beautiful speech, clear speech, easy-to-understand speech, independent speech, or inexhaustible speech.'

，乃至於義為令他知，不能示現、不能教導、不能贊勵、不能慶慰、不能讚歎，示現教導贊勵慶慰修善者者，不能勤為四眾說法，是名有補特伽羅有自利行無利他行。云何有補特伽羅有利他行無自利行？答：如世尊說：苾芻當知，世有一類補特伽羅，自於諸善法無速諦察忍。彼于諸法不為知義、不為知法，不勤修習法隨法行、和敬行、隨法行，而言詞調善語具圓滿，亦成就上首語、美妙語、顯了語、易解語、無依語、無盡語，乃至於義為令他知，能示現能教導能贊勵能慶慰亦能讚歎，示現教導贊勵慶慰修善者者，亦能勤為四眾說法，是名有補特伽羅有利他行無自利行。云何有補特伽羅有自利行亦有利他行？答：如世尊說：苾芻當知，世有一類補特伽羅，自於諸善法有速諦察忍。彼于諸法為知義、故為知法故，精勤修習法隨法行、和敬行、隨法行，言詞調善語具圓滿，亦成就上首語、美妙語、顯了語、易解語、無依語、無盡語，乃至於義為令他知，能示現能教導能贊勵能慶慰，亦能讚歎示現教導贊勵慶慰修善者者，亦能勤為四眾說法，是名有補特伽羅有自利行亦有利他行。云何有補特伽羅無自利行亦無利他行？答：如世尊說：苾芻當知，世有一類補特伽羅，自於諸善法無速諦察忍。彼于諸法不為知義、不為知法，不勤修

【現代漢語翻譯】現代漢語譯本：乃至在意義上讓他人知曉，不能示現、不能教導、不能贊勵、不能慶慰、不能讚歎，對於那些示現、教導、贊勵、慶慰、修習善法的人，不能勤奮地為四眾（比丘、比丘尼、優婆塞、優婆夷）說法，這叫做有補特伽羅（pudgala，人）有自利行而無利他行。什麼叫做有補特伽羅有利他行而無自利行？回答：如世尊所說：『比丘們應當知道，世上有一類補特伽羅，自己對於各種善法沒有迅速而真實的覺察和忍耐。他們對於諸法不爲了解其意義，不爲了解其法理，不勤奮修習法隨法行、和敬行、隨法行，但是言辭調和美好，語言完備圓滿，也成就了上首語、美妙語、顯了語、易解語、無依語、無盡語，乃至在意義上讓他人知曉，能示現、能教導、能贊勵、能慶慰，也能讚歎，對於那些示現、教導、贊勵、慶慰、修習善法的人，也能勤奮地為四眾說法。』這叫做有補特伽羅有利他行而無自利行。什麼叫做有補特伽羅有自利行也有利他行？回答：如世尊所說：『比丘們應當知道，世上有一類補特伽羅，自己對於各種善法有迅速而真實的覺察和忍耐。他們對於諸法爲了解其意義，也爲了瞭解其法理，精勤修習法隨法行、和敬行、隨法行，言辭調和美好，語言完備圓滿，也成就了上首語、美妙語、顯了語、易解語、無依語、無盡語，乃至在意義上讓他人知曉，能示現、能教導、能贊勵、能慶慰，也能讚歎，對於那些示現、教導、贊勵、慶慰、修習善法的人，也能勤奮地為四眾說法。』這叫做有補特伽羅有自利行也有利他行。什麼叫做有補特伽羅無自利行也無利他行？回答：如世尊所說：『比丘們應當知道，世上有一類補特伽羅，自己對於各種善法沒有迅速而真實的覺察和忍耐。他們對於諸法不爲了解其意義，不爲了解其法理，不勤修

【English Translation】 English version: Even to the point of enabling others to understand the meaning, they cannot demonstrate, cannot teach, cannot encourage, cannot console, cannot praise. Regarding those who demonstrate, teach, encourage, console, and cultivate goodness, they cannot diligently preach the Dharma to the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas). This is called a pudgala (person) who has self-benefiting conduct but no other-benefiting conduct. What is called a pudgala who has other-benefiting conduct but no self-benefiting conduct? The answer: As the World Honored One said: 'Bhikkhus, you should know that in the world there is a type of pudgala who does not have quick and true discernment and patience regarding various good dharmas. They do not strive to understand the meaning of the dharmas, nor to understand the principles of the dharmas, nor to diligently cultivate the Dharma-following conduct, harmonious and respectful conduct, and Dharma-following conduct. However, their speech is harmonious and beautiful, their language is complete and perfect, and they also achieve superior speech, beautiful speech, clear speech, easy-to-understand speech, unattached speech, and inexhaustible speech. Even to the point of enabling others to understand the meaning, they can demonstrate, can teach, can encourage, can console, and can praise. Regarding those who demonstrate, teach, encourage, console, and cultivate goodness, they can also diligently preach the Dharma to the four assemblies.' This is called a pudgala who has other-benefiting conduct but no self-benefiting conduct. What is called a pudgala who has self-benefiting conduct and also other-benefiting conduct? The answer: As the World Honored One said: 'Bhikkhus, you should know that in the world there is a type of pudgala who has quick and true discernment and patience regarding various good dharmas. They strive to understand the meaning of the dharmas, and also to understand the principles of the dharmas, diligently cultivating the Dharma-following conduct, harmonious and respectful conduct, and Dharma-following conduct. Their speech is harmonious and beautiful, their language is complete and perfect, and they also achieve superior speech, beautiful speech, clear speech, easy-to-understand speech, unattached speech, and inexhaustible speech. Even to the point of enabling others to understand the meaning, they can demonstrate, can teach, can encourage, can console, and can praise. Regarding those who demonstrate, teach, encourage, console, and cultivate goodness, they can also diligently preach the Dharma to the four assemblies.' This is called a pudgala who has self-benefiting conduct and also other-benefiting conduct. What is called a pudgala who has neither self-benefiting conduct nor other-benefiting conduct? The answer: As the World Honored One said: 'Bhikkhus, you should know that in the world there is a type of pudgala who does not have quick and true discernment and patience regarding various good dharmas. They do not strive to understand the meaning of the dharmas, nor to understand the principles of the dharmas, nor to diligently cultivate

習法隨法行、和敬行、隨法行，言詞不調善語具不圓滿，亦不成就上首語、美妙語、顯了語、易解語，乃至於義為令他知，不能示現不能教導不能贊勵，不能慶慰不能讚歎，示現教導贊勵慶慰修善者者，不能勤為四眾說法，是名有補特伽羅無自利行亦無利他行。

從闇趣闇等四補特伽羅者，一、有補特伽羅從闇趣闇；二、有補特伽羅從闇趣明；三、有補特伽羅從明趣闇；四、有補特伽羅從明趣明。云何有補特伽羅從闇趣闇？答：如世尊說：苾芻當知，世有一類補特伽羅生貧賤家，謂旃荼羅家、補羯娑家、工巧家、妓樂家，及余隨一種姓穢惡貧窮困苦衣食乏少下賤家生，形色醜陋人所輕賤眾共策使，是名為闇。彼依此闇，造身惡行、造語惡行、造意惡行。彼由如是惡行因緣，身壞命終墮險惡趣生地獄中。當知如是補特伽羅，譬如有人從黑闇處往黑闇處、從糞穢廁墮糞穢廁、從惡瀑流入惡瀑流、脫一牢獄趣一牢獄、用臭穢血洗臭穢血，依貧賤身造惡行者亦復如是，是名從闇趣闇補特伽羅。云何從闇趣明補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅生貧賤家，謂旃荼羅家廣說乃至是名為闇。彼依此闇，造身妙行、造語妙行、造意妙行。彼由如是妙行因緣，身壞命終超升善趣生於天中。當知如是補特伽羅，譬

【現代漢語翻譯】現代漢語譯本：如果有人只是遵循（他人）所教的法，隨順（他人）的法而行，和睦恭敬地行事，隨順（他人）的法而行，但言辭不善巧，語句不夠圓滿，也不能成就上等的言語、美妙的言語、清晰的言語、容易理解的言語，甚至於爲了讓別人理解義理，不能夠示現、不能夠教導、不能夠讚揚鼓勵，不能夠慶賀安慰，不能夠讚歎，對於那些示現、教導、讚揚鼓勵修習善法的人，不能夠勤奮地為四眾（比丘、比丘尼、優婆塞、優婆夷）說法，這就被稱為有一種人，他既沒有自利的行為，也沒有利他的行為。

從黑暗走向黑暗等四種人：一、有一種人從黑暗走向黑暗；二、有一種人從黑暗走向光明；三、有一種人從光明走向黑暗；四、有一種人從光明走向光明。什麼是從黑暗走向黑暗的人呢？回答：正如世尊所說：『比丘們應當知道，世上有一類人生於貧賤的家庭，比如旃荼羅（Candala，屠夫）家、補羯娑（Pukkasa，清道夫）家、工巧家（工匠家）、妓樂家（藝人家），以及其他任何一種姓氏卑賤、貧窮困苦、衣食缺乏的家庭出生，形貌醜陋，被人輕視，被大眾驅使。』這被稱為黑暗。他依靠這種黑暗，造作身惡行、造作語惡行、造作意惡行。他由於這樣的惡行因緣，身壞命終后墮入險惡的去處，生於地獄之中。應當知道這樣的人，譬如有人從黑暗的地方走向黑暗的地方，從糞穢廁所掉入糞穢廁所，從惡劣的瀑流流入惡劣的瀑流，脫離一個牢獄又進入一個牢獄，用臭穢的血洗臭穢的血，依靠貧賤之身造作惡行的人也是這樣，這被稱為從黑暗走向黑暗的人。什麼是從黑暗走向光明的人呢？回答：正如世尊所說：『比丘們應當知道，世上有一類人生於貧賤的家庭，比如旃荼羅家……（廣說如前）……這被稱為黑暗。他依靠這種黑暗，造作身妙行、造作語妙行、造作意妙行。他由於這樣的妙行因緣，身壞命終后超升善趣，生於天界之中。』應當知道這樣的人，譬如……

【English Translation】 English version: If someone merely practices according to the Dharma (law) taught (by others), acts in accordance with the Dharma, conducts themselves with harmony and respect, and follows the Dharma, but their speech is not skillful, their words are not complete, and they cannot achieve superior speech, beautiful speech, clear speech, or easily understandable speech, and even for the sake of making others understand the meaning, they cannot demonstrate, cannot teach, cannot praise and encourage, cannot congratulate and comfort, cannot admire, and for those who demonstrate, teach, praise, and encourage the practice of good deeds, they cannot diligently preach the Dharma to the four assemblies (bhikkhus, bhikkhunis, upasakas, and upasikas), this is called a person who has neither self-benefiting actions nor other-benefiting actions.

The four types of individuals who go from darkness to darkness, etc.: One, there is an individual who goes from darkness to darkness; two, there is an individual who goes from darkness to light; three, there is an individual who goes from light to darkness; four, there is an individual who goes from light to light. What is an individual who goes from darkness to darkness? Answer: As the World-Honored One said: 'Bhikkhus (monks), you should know that in the world there is a type of individual who is born into a poor and lowly family, such as a Candala (Candala, executioner) family, a Pukkasa (Pukkasa, scavenger) family, an artisan family, a musician family, or any other family of base and poor lineage, suffering from poverty and lack of food and clothing, with an ugly appearance, despised by people, and driven by the masses.' This is called darkness. Relying on this darkness, they commit evil deeds with their body, evil deeds with their speech, and evil deeds with their mind. Due to these evil deeds, after their body breaks and their life ends, they fall into dangerous and evil realms, and are born in hell. You should know that such an individual is like someone who goes from a dark place to a dark place, falls from a filthy toilet into a filthy toilet, flows from a bad waterfall into a bad waterfall, escapes one prison and enters another prison, washes filthy blood with filthy blood. One who relies on a poor and lowly body to commit evil deeds is also like this. This is called an individual who goes from darkness to darkness. What is an individual who goes from darkness to light? Answer: As the World-Honored One said: 'Bhikkhus, you should know that in the world there is a type of individual who is born into a poor and lowly family, such as a Candala family... (explained extensively as before)... This is called darkness. Relying on this darkness, they commit virtuous deeds with their body, virtuous deeds with their speech, and virtuous deeds with their mind. Due to these virtuous deeds, after their body breaks and their life ends, they transcend and ascend to good realms, and are born in the heavens.' You should know that such an individual is like...

如有人從地上隥從隥上座、從座上輿從輿上馬、從馬上象、從象升殿，依貧賤身造妙行者亦復如是，是名從闇趣明補特伽羅。云何從明趣闇補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅生富貴家，謂剎帝利大族姓家、或婆羅門大族姓家、或諸長者大族姓家、或諸居士大族姓家、或余隨一大族姓家。其家多有種種珍寶、衣服飲食奴婢作使、象馬牛羊庫藏財谷，及余資具無不充滿。生是家已，形相端嚴言詞威肅眾所敬愛，是名為明。彼依此明，造身惡行、造語惡行、造意惡行。彼由如是惡行因緣，身壞命終墮險惡趣生地獄中。當知如是補特伽羅，譬如有人下殿乘象、下象乘馬、下馬乘輿、下輿居座、下座居隥、從橙墮地，依富貴身造惡行者亦復如是，是名從明趣闇補特伽羅。云何從明趣明補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅生富貴家，謂剎帝利大族姓家，廣說乃至是名為明。彼依此明，造身妙行、造語妙行、造意妙行。彼由如是妙行因緣，超升善趣生於天中。當知如是補特伽羅，譬如有人從隥趣隥、從座趣座、從輿趣輿、舍馬乘馬、舍象乘象、從殿趣殿，依富貴身造妙行者亦復如是，是名從明趣明補特伽羅。如世尊說：

「諸有貧賤人，　　無信有瞋忿，　慳貪樂作惡，　　好妄想邪見

【現代漢語翻譯】現代漢語譯本：如果有人從地上登上臺階，從臺階上坐到座位上，從座位上坐到轎子上，從轎子上騎上馬，從馬上騎上象，從象上登上殿堂，像這樣依靠貧賤之身而行妙行的人也是如此，這叫做從黑暗走向光明的補特伽羅（pudgala，人）。什麼是從光明走向黑暗的補特伽羅（pudgala，人）？回答：正如世尊所說：『比丘們應當知道，世上有一類補特伽羅（pudgala，人）出生在富貴之家，比如剎帝利（kshatriya，貴族）大家族、或婆羅門（brahman，祭司）大家族、或諸長者（wealthy householder）大家族、或諸居士（lay follower）大家族、或其餘任何一個大家族。他們家中多有種種珍寶、衣服飲食、奴婢僕役、象馬牛羊、庫藏財谷，以及其餘資具，無不充滿。出生在這樣的家庭后，形貌端正莊嚴，言語威嚴肅穆，為眾人所敬愛，這叫做光明。他們依靠這種光明，造作身惡行、造作語惡行、造作意惡行。他們由於這樣的惡行因緣，身壞命終后墮入險惡的去處，生於地獄之中。應當知道這樣的補特伽羅（pudgala，人），譬如有人從殿堂下來乘坐象，從象上下來乘坐馬，從馬上下來乘坐轎子，從轎子上下來坐在座位上，從座位上下來走到臺階上，從臺階上掉到地上，像這樣依靠富貴之身而造作惡行的人也是如此，這叫做從光明走向黑暗的補特伽羅（pudgala，人）。』什麼是從光明走向光明的補特伽羅（pudgala，人）？回答：正如世尊所說：『比丘們應當知道，世上有一類補特伽羅（pudgala，人）出生在富貴之家，比如剎帝利（kshatriya，貴族）大家族，（內容同上）這叫做光明。他們依靠這種光明，造作身妙行、造作語妙行、造作意妙行。他們由於這樣的妙行因緣，超越提升到善的去處，生於天界之中。應當知道這樣的補特伽羅（pudgala，人），譬如有人從臺階走向臺階，從座位走向座位，從轎子走向轎子，捨棄馬而乘坐馬，捨棄象而乘坐象，從殿堂走向殿堂，像這樣依靠富貴之身而造作妙行的人也是如此，這叫做從光明走向光明的補特伽羅（pudgala，人）。』正如世尊所說：『那些貧窮困苦的人，沒有信仰而且充滿嗔恨憤怒，慳吝貪婪喜歡作惡，愛好妄想和邪見。』

【English Translation】 English version: If someone ascends from the ground to a platform, from the platform to a seat, from the seat to a palanquin, from the palanquin to a horse, from the horse to an elephant, and from the elephant to a palace, one who, relying on a poor and humble body, performs excellent deeds is also like this. This is called a 'pudgala' (person) who goes from darkness to light. What is a 'pudgala' (person) who goes from light to darkness? Answer: As the World-Honored One said: 'Bhikkhus, know that in the world there is a type of 'pudgala' (person) born into a wealthy family, such as a great family of Kshatriyas (kshatriya, warrior caste), or a great family of Brahmins (brahman, priestly caste), or a great family of wealthy householders (wealthy householder), or a great family of lay followers (lay follower), or any other great family. Their homes are filled with various treasures, clothing, food and drink, servants, elephants, horses, cattle, sheep, storehouses of wealth and grain, and other resources. Having been born into such a family, they are handsome and dignified in appearance, their words are authoritative and respected by all, this is called light. Relying on this light, they commit evil deeds with their body, evil deeds with their speech, and evil deeds with their mind. Due to these evil deeds, when their body breaks and their life ends, they fall into evil realms and are born in hell. Know that such a 'pudgala' (person) is like someone who descends from a palace to ride an elephant, descends from an elephant to ride a horse, descends from a horse to ride a palanquin, descends from a palanquin to sit on a seat, descends from a seat to stand on a platform, and falls from the platform to the ground. One who, relying on a wealthy and noble body, commits evil deeds is also like this. This is called a 'pudgala' (person) who goes from light to darkness.' What is a 'pudgala' (person) who goes from light to light? Answer: As the World-Honored One said: 'Bhikkhus, know that in the world there is a type of 'pudgala' (person) born into a wealthy family, such as a great family of Kshatriyas (kshatriya, warrior caste), (content as above) this is called light. Relying on this light, they perform excellent deeds with their body, excellent deeds with their speech, and excellent deeds with their mind. Due to these excellent deeds, they transcend and ascend to good realms and are born in the heavens. Know that such a 'pudgala' (person) is like someone who goes from platform to platform, from seat to seat, from palanquin to palanquin, abandons a horse to ride a horse, abandons an elephant to ride an elephant, and goes from palace to palace. One who, relying on a wealthy and noble body, performs excellent deeds is also like this. This is called a 'pudgala' (person) who goes from light to light.' As the World-Honored One said: 'Those who are poor and destitute, lack faith and are full of anger and resentment, are miserly and greedy, delight in doing evil, and are fond of delusion and wrong views.'

。　見沙門梵志，　　具戒多聞者，　不恭敬呵毀，　　言我無可施。　毀施受施具，　　彼死生隨業，　墮惡趣地獄，　　是從闇趣闇。　諸有貧賤人，　　有信無瞋忿，　具慚愧正見，　　樂施離慳貪。　見沙門梵志，　　具戒多聞者，　歡喜而迎奉，　　等供養恭敬。　贊施受施具，　　彼死生隨業，　升善趣天處，　　是從闇趣明。　諸有富貴人，　　無信有瞋忿，　慳貪樂作惡，　　好妄想邪見。　見沙門梵志，　　具戒多聞者，　不恭敬呵毀，　　言我無可施。　毀施受施具，　　彼死生隨業，　墮惡趣地獄，　　是從明趣闇。　諸有富貴人，　　有信無瞋忿，　具慚愧正見，　　樂施離慳貪。　見沙門梵志，　　具戒多聞者，　歡喜而迎奉，　　等供養恭敬。　贊施受施具，　　彼死生隨業，　升善趣天處，　　是從明趣明。」

自苦等四補特伽羅者，一、有補特伽羅自苦自勤苦非苦他非勤苦他；二、有補特伽羅苦他勤苦他非自苦非自勤苦；三、有補特伽羅自苦自勤苦亦苦他勤苦他；四、有補特伽羅非自苦非自勤苦亦非苦他非勤苦他。云何自苦自勤苦非苦他非勤苦他補特伽羅？答：如世尊說：苾芻當知，世有一類補特伽羅，受持苦行惡自存活，露

【現代漢語翻譯】現代漢語譯本看見沙門（Śramaṇa，出家修行者）和梵志（Brāhmaṇa，婆羅門），具備戒律且博學多聞的人，不恭敬他們，還加以呵斥譭謗，說：『我沒有什麼可以佈施的。』譭謗佈施的行為和接受佈施的器具，這些人死後會隨著自己的業力，墮入惡趣和地獄之中，這是從黑暗走向黑暗。那些貧窮困苦的人，有信心，沒有嗔恨和忿怒，具備慚愧心和正確的見解，樂於佈施，遠離慳吝和貪婪。看見沙門（Śramaṇa，出家修行者）和梵志（Brāhmaṇa，婆羅門），具備戒律且博學多聞的人，歡喜地迎接和供奉他們，平等地供養和恭敬他們。讚歎佈施的行為和接受佈施的器具，這些人死後會隨著自己的業力，升到善趣和天界之中，這是從黑暗走向光明。那些富有尊貴的人，沒有信心，充滿嗔恨和忿怒，慳吝貪婪，喜歡作惡，愛好妄想和邪惡的見解。看見沙門（Śramaṇa，出家修行者）和梵志（Brāhmaṇa，婆羅門），具備戒律且博學多聞的人，不恭敬他們，還加以呵斥譭謗，說：『我沒有什麼可以佈施的。』譭謗佈施的行為和接受佈施的器具，這些人死後會隨著自己的業力，墮入惡趣和地獄之中，這是從光明走向黑暗。那些富有尊貴的人，有信心，沒有嗔恨和忿怒，具備慚愧心和正確的見解，樂於佈施，遠離慳吝和貪婪。看見沙門（Śramaṇa，出家修行者）和梵志（Brāhmaṇa，婆羅門），具備戒律且博學多聞的人，歡喜地迎接和供奉他們，平等地供養和恭敬他們。讚歎佈施的行為和接受佈施的器具，這些人死後會隨著自己的業力，升到善趣和天界之中，這是從光明走向光明。關於自我折磨等四種補特伽羅（Pudgala，人）：第一種補特伽羅（Pudgala，人）是自己折磨自己，自己勤奮苦修，但不折磨他人，也不讓他人勤奮苦修；第二種補特伽羅（Pudgala，人）是折磨他人，讓他人勤奮苦修，但不折磨自己，也不讓自己勤奮苦修；第三種補特伽羅（Pudgala，人）是自己折磨自己，自己勤奮苦修，也折磨他人，也讓他人勤奮苦修；第四種補特伽羅（Pudgala，人）是不折磨自己，也不讓自己勤奮苦修，也不折磨他人，也不讓他人勤奮苦修。什麼是自己折磨自己，自己勤奮苦修，但不折磨他人，也不讓他人勤奮苦修的補特伽羅（Pudgala，人）呢？回答：正如世尊（Śākyamuni，釋迦牟尼）所說：比丘（Bhiksu，出家男眾）們應當知道，世上有一類補特伽羅（Pudgala，人），受持苦行，以惡劣的方式維持生命，露天而...

【English Translation】 English version Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, They do not respect them, but rather scold and slander them, saying, 'I have nothing to give.' Slandering the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Fall into evil realms and hells, This is going from darkness to darkness. Those who are poor and destitute, Have faith, without anger or resentment, Possessing shame and correct views, Delighting in giving, free from stinginess and greed. Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, Joyfully welcoming and serving them, Equally offering and respecting them. Praising the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Ascend to good realms and heavens, This is going from darkness to light. Those who are rich and noble, Without faith, full of anger and resentment, Stingy and greedy, delighting in doing evil, Fond of delusions and evil views. Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, They do not respect them, but rather scold and slander them, saying, 'I have nothing to give.' Slandering the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Fall into evil realms and hells, This is going from light to darkness. Those who are rich and noble, Have faith, without anger or resentment, Possessing shame and correct views, Delighting in giving, free from stinginess and greed. Seeing Śramaṇas (ascetics) and Brāhmaṇas (priests), Those who possess precepts and are learned, Joyfully welcoming and serving them, Equally offering and respecting them. Praising the act of giving and the implements for receiving gifts, After death, these people will, according to their karma, Ascend to good realms and heavens, This is going from light to light. Regarding the four types of Pudgalas (persons) who inflict self-suffering, etc.: First, there is a Pudgala (person) who inflicts suffering on himself, diligently practices self-mortification, but does not inflict suffering on others, nor does he cause others to diligently practice self-mortification; second, there is a Pudgala (person) who inflicts suffering on others, causes others to diligently practice self-mortification, but does not inflict suffering on himself, nor does he diligently practice self-mortification; third, there is a Pudgala (person) who inflicts suffering on himself, diligently practices self-mortification, and also inflicts suffering on others, and causes others to diligently practice self-mortification; fourth, there is a Pudgala (person) who does not inflict suffering on himself, nor does he diligently practice self-mortification, nor does he inflict suffering on others, nor does he cause others to diligently practice self-mortification. What is a Pudgala (person) who inflicts suffering on himself, diligently practices self-mortification, but does not inflict suffering on others, nor does he cause others to diligently practice self-mortification? Answer: As the Blessed One (Śākyamuni) said: Bhikshus (monks), you should know that in the world there is a type of Pudgala (person) who upholds ascetic practices, maintains life in a wretched manner, lives in the open...

體無衣不居宅舍，手捧飲食不須器等，受飲食時非隔刀杖、非隔鐺釜非隔盆甕、非狗在門所受飲食、非蠅依附、非雜穢、非分段、非纏裹、非覆蔽。授飲食者不言進來、不言退去、不言止住，非懷胎孕，非新產生，非飲兒乳所得飲食，非故為造亦非變壞，不食肉、不食魚、不食脯臘、不飲酒、不飲漿或全不飲，或一受食或二或三或四或五或六或七，或一家乞或二或三或四或五或六或七，或食一摶或二或三或四或五或六或七，或隔日食或二或三或四或五或六或七，或隔半月或隔一月，或食草菜、或食稗莠、或食牛糞、或食果蓏、或食糠秕、或食米臍、或食麥臍、或食稆豆，或處曠野食諸根果，乃至或食零果落葉。有雖被服而著麻葈，或著䔛纻、或著茅蒲、或著莎蔍、或著毛褐、或著緂罽、或著獸皮、或著鳥羽、或著簡牘、或著樹皮，或有被髮、或復蓬頭、或作小髻、或作大髻、或剃鬚留髮、或剃髮留須、或二處俱留、或五處俱剃、或唯拔髮、或唯拔鬚、或鬚髮俱拔，或常舉兩手、或恒翹一足、或樂常立、或舍床座、或樂蹲坐而修苦行。或依臥刺、或依臥灰、或依臥杵、或依臥板、或適牛糞塗地而臥，或樂事火乃至日三事火，或樂升水乃至日三升水，或翹一足隨日轉視行。如是等無量勤苦等苦遍苦自苦諸行，是名自苦自勤

苦非苦他非勤苦他補特伽羅。問：何故如是補特伽羅名自苦自勤苦非苦他非勤苦他？答：由彼自苦而活其命故，名自苦自勤苦非苦他非勤苦他補特伽羅。云何苦他勤苦他非自苦非自勤苦補特伽羅？答：若屠羊、若屠雞、若屠豬，若捕鳥、若捕魚、若獵獸，若作賊、若魁膾、若縛龍、若司獄、若煮狗、若罝弶等，是名苦他勤苦他非自苦非自勤苦補特伽羅。問：何故如是補特伽羅名苦他勤苦他非自苦非自勤苦？答：由彼苦他而自活命，故名苦他勤苦他非自苦非自勤苦補特伽羅。云何自苦自勤苦亦苦他勤苦他補特伽羅？答：如王祠主欲祠祀時，先於城內結置祠壇，以諸酥油自涂支體，散發露頂被黑鹿皮，手執鹿角揩磨支體，或時祀火或時祭天。于祠壇中自餓自苦，以金色犢母牛置前，先構一乳用祀火天，第二為王、第三為后、第四為宰輔、余為余親愛。于祠壇中殺害種種牛王、水牛牸牛犢子、雞豬羊等諸傍生類，責罰恐怖親屬左右，令其悲泣憂苦愁嘆，是名自苦自勤苦亦苦他勤苦他補特伽羅。問：何故如是補特伽羅名自苦自勤苦亦苦他勤苦他？答：由彼自苦亦苦於他而活其命，故名自苦自勤苦亦苦他勤苦他補特伽羅。云何非自苦非自勤苦亦非苦他非勤苦他補特伽羅？答：謂諸如來、應、正等覺、明行圓滿、善逝、世間解、無

【現代漢語翻譯】現代漢語譯本何謂非自我折磨、非自我勤奮折磨，而是折磨他人、勤奮折磨他人的補特伽羅（Pudgala，人）？問：為何這樣的補特伽羅被稱為折磨他人、勤奮折磨他人，而非自我折磨、非自我勤奮折磨？答：因為他們通過折磨他人來維持自己的生命，所以被稱為折磨他人、勤奮折磨他人，而非自我折磨、非自我勤奮折磨的補特伽羅。何謂折磨他人、勤奮折磨他人，而非自我折磨、非自我勤奮折磨的補特伽羅？答：例如屠宰綿羊的人、屠宰雞的人、屠宰豬的人，捕捉鳥類的人、捕捉魚類的人、獵殺野獸的人，作賊的人、劊子手、縛龍者、獄卒、煮狗的人、設定陷阱的人等等，這些被稱為折磨他人、勤奮折磨他人，而非自我折磨、非自我勤奮折磨的補特伽羅。問：為何這樣的補特伽羅被稱為折磨他人、勤奮折磨他人，而非自我折磨、非自我勤奮折磨？答：因為他們通過折磨他人來維持自己的生命，所以被稱為折磨他人、勤奮折磨他人，而非自我折磨、非自我勤奮折磨的補特伽羅。何謂既自我折磨、自我勤奮折磨，又折磨他人、勤奮折磨他人的補特伽羅？答：例如國王的祭司在想要舉行祭祀時，先在城內設定祭壇，用酥油塗抹自己的身體，散開頭髮，裸露頭頂，披著黑色的鹿皮，手持鹿角摩擦身體，有時祭祀火，有時祭祀天。在祭壇中自我禁食，自我折磨，將金色的母牛犢放在前面，首先擠出牛乳祭祀火天，第二次給國王，第三次給王后，第四次給宰輔，剩餘的給其他親愛的人。在祭壇中殺害各種牛王、水牛、母牛、牛犢、雞、豬、羊等各種旁生，責罵、懲罰、恐嚇親屬和左右，讓他們悲傷哭泣、憂愁嘆息，這些被稱為既自我折磨、自我勤奮折磨，又折磨他人、勤奮折磨他人的補特伽羅。問：為何這樣的補特伽羅被稱為既自我折磨、自我勤奮折磨，又折磨他人、勤奮折磨他人？答：因為他們通過自我折磨和折磨他人來維持自己的生命，所以被稱為既自我折磨、自我勤奮折磨，又折磨他人、勤奮折磨他人的補特伽羅。何謂非自我折磨、非自我勤奮折磨，也非折磨他人、非勤奮折磨他人的補特伽羅？答：指那些如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟者）、明行圓滿（Vidyacharana-sampanna，具有智慧和德行的人）、善逝（Sugata，以善妙的方式逝去的人）、世間解（Lokavidu，瞭解世界的人）、無

【English Translation】 English version What is a Pudgala (person) who is neither self-tormenting nor self-afflicting, but torments others and diligently afflicts others? Question: Why is such a Pudgala called one who torments others and diligently afflicts others, but is neither self-tormenting nor self-afflicting? Answer: Because they maintain their lives by tormenting others, they are called Pudgalas who torment others and diligently afflict others, but are neither self-tormenting nor self-afflicting. What is a Pudgala who torments others and diligently afflicts others, but is neither self-tormenting nor self-afflicting? Answer: For example, those who slaughter sheep, those who slaughter chickens, those who slaughter pigs, those who catch birds, those who catch fish, those who hunt beasts, those who are thieves, executioners, dragon binders, jailers, those who cook dogs, those who set traps, and so on. These are called Pudgalas who torment others and diligently afflict others, but are neither self-tormenting nor self-afflicting. Question: Why is such a Pudgala called one who torments others and diligently afflicts others, but is neither self-tormenting nor self-afflicting? Answer: Because they maintain their lives by tormenting others, they are called Pudgalas who torment others and diligently afflict others, but are neither self-tormenting nor self-afflicting. What is a Pudgala who both self-torments and self-diligently afflicts, and also torments others and diligently afflicts others? Answer: For example, when a king's priest wants to perform a sacrifice, he first sets up an altar in the city, smears his body with ghee, lets his hair down, exposes his head, wears a black deer skin, holds deer horns and rubs his body, sometimes sacrifices to fire, sometimes sacrifices to heaven. In the altar, he fasts and torments himself, places a golden calf in front, first milks it to sacrifice to the fire god, the second time for the king, the third time for the queen, the fourth time for the minister, and the rest for other loved ones. In the altar, he kills various bull kings, water buffaloes, cows, calves, chickens, pigs, sheep, and other animals, scolds, punishes, and terrifies relatives and those around him, causing them to weep sadly, worry, and sigh. These are called Pudgalas who both self-torment and self-diligently afflict, and also torment others and diligently afflict others. Question: Why is such a Pudgala called one who both self-torments and self-diligently afflicts, and also torments others and diligently afflicts others? Answer: Because they maintain their lives by self-torment and tormenting others, they are called Pudgalas who both self-torment and self-diligently afflict, and also torment others and diligently afflict others. What is a Pudgala who is neither self-tormenting nor self-afflicting, and also neither torments others nor diligently afflicts others? Answer: It refers to those Tathagatas (one of the titles of the Buddha), Arhats (worthy of offerings), Samyaksambuddhas (fully enlightened ones), Vidyacharana-sampannas (possessing wisdom and virtue), Sugatas (those who have gone in a good way), Lokavidus (those who understand the world), without

上丈夫調御士、天人師、佛、薄伽梵出現世間宣說正法，開示初善中善後善，文義巧妙純一圓滿清白梵行。諸善男子或善女人聞是法已深生凈信，生凈信已作是思惟：「在家迫迮多諸塵穢猶如牢獄，出家寬曠離諸諠雜猶若虛空。染室家者不能相續盡其形壽精勤修習純一圓滿清白梵行，是故我今應以正信，剃除鬚髮被服袈裟棄捨家法出趣非家。」既思惟已財位親屬，若少若多悉皆棄捨。既棄捨已以正信心，剃除鬚髮被服袈裟，遠離家法出趣非家。既出家已受持凈戒，精勤守護別解律儀，軌則所行無不圓滿，于微小罪深見怖畏，于諸學處能具受學。離害生命棄諸刀杖，有慚有愧具慈具悲，于諸有情下至蟻卵亦深憐愍終不損害，畢竟遠離害生命法。離不與取能施樂施，若凈施物知量而受，于諸所有不生染著，攝受清凈無罪自體，畢竟遠離不與取法。離非梵行常修梵行，遠行妙行其心清潔，遠離生臭淫慾穢法，畢竟遠離非梵行法。離虛誑語常樂實語、諦語、信語、可承受語、世無諍語，畢竟遠離虛誑語法。離離間語不破壞他，不聞彼語為破壞故向此而說，不聞此語為破壞故向彼而說。常樂和合已破壞者，諸和好者贊令堅固，常樂宣說和合他語不破壞語，畢竟遠離離間語法。離粗惡語，所發語言不粗不礦亦不苦楚令他嫌恨，亦令

多人不愛不樂不欣不喜，障礙修習等引等持。于如是等諸粗惡語，皆能斷滅。所發語言和軟順耳悅意可樂圓滿清美，明顯易了令他樂聞無依無盡，令多有情可愛可樂可欣可喜，能令修習等引等持。于如是等諸美妙語常樂發起，畢竟遠離粗惡語法。離雜穢語，凡所發言應時應處、稱法稱義、有實有真、能寂能靜、有次序有所為，應理合儀、無雜無穢、能引義利，畢竟遠離雜穢語法。遠離買賣偽秤偽斗偽斛函等，終不攝養象馬牛驢雞豬狗等諸傍生類，亦不攝養奴婢作使男女大小朋友親屬，終不受畜穀麥豆等，亦不受畜金銀等寶。不非時食或唯一食，非時非處終不遊行。若語若默不生譏論，于衣喜足粗得蔽身，于食喜足才除飢渴。凡所游住衣缽自隨，如鳥飛止不捨嗉翼。彼由此故成就戒蘊，密護根門安住正念，由正念力防守其心，眼見諸色、耳聞諸聲、鼻嗅諸香、舌嘗諸味、身覺諸觸、意了諸法，不取其相不執隨好，於此諸處住根律儀，防護貪憂惡不善法，畢竟不令隨心生長。彼由戒蘊密護根門，觀顧往來屈申俯仰，著衣持缽皆住正知。彼既成就清凈戒蘊，密護根門正念正知，隨所依止城邑聚落，于日初分執持衣缽，守護諸根安住正念，威儀庠序修行乞食。既得食已還至本處，飯食訖收衣缽，洗足已持坐具往阿練若曠野山林

遠惡有情舍諸臥具。其處唯有非人所居，或住空閑或在樹下，結加趺坐端直其身，舍異攀緣住對面念，心恒專注遠離貪瞋、惛沈、睡眠、掉舉、惡作、疑惑、猶豫，諸隨煩惱能礙善品令慧力羸不證涅槃住生死者，由斯離欲惡不善法，乃至得住第四靜慮。彼由如是殊勝定心，清白無穢離隨煩惱，柔軟堪能得住無動，其心趣向能證漏盡智見明覺，能如實知見，此是苦聖諦、此是集聖諦、此是滅聖諦、此是道聖諦。由如是知如是見故，心解脫欲漏、有漏、無明漏。既解脫已如實知見，我生已盡、梵行已立、所作已辦、不受後有，是名非自苦非自勤苦亦非苦他非勤苦他補特伽羅。問：何故如是補特伽羅名非自苦非自勤苦亦非苦他非勤苦他？答：由彼不自苦亦不苦他而活其命，故名非自苦非自勤苦亦非苦他非勤苦他補特伽羅。

說一切有部集異門足論卷第九大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十

尊者舍利子說

三藏法師玄奘奉　詔譯

四法品第五之五

四語惡行者，一、虛誑語；二、離間語；三、粗惡語；四、雜穢語。云何虛誑語惡行？答：如世尊說：苾芻當知，有虛誑語者，或在質諒者前、或在大眾中、或在王家、或在執理家

【現代漢語翻譯】現代漢語譯本遠離會引起不適的有情眾生，捨棄床具。所居住的地方只有非人，或者住在空閑處，或者在樹下，結跏趺坐，端正身體，捨棄各種攀緣，專注于當下的念頭，內心始終專注，遠離貪婪、嗔恨、昏沉、睡眠、掉舉、惡作、疑惑、猶豫等各種隨煩惱（伴隨根本煩惱而生的細微煩惱），這些煩惱會障礙善法，使智慧的力量衰弱，無法證得涅槃（佛教修行的最終目標，即解脫生死輪迴），而停留在生死輪迴中。因此，通過遠離慾望、惡行和不善之法，乃至能夠安住于第四禪定（佛教禪定的一種境界）。他憑藉這種殊勝的定力，清凈無染，遠離隨煩惱，身心柔軟堪能，能夠安住于不動搖的境界。他的心趣向于能夠證得漏盡智見（斷除一切煩惱的智慧和見解）的明覺，能夠如實地知見，『這是苦聖諦（關於痛苦的真理）』、『這是集聖諦（關於痛苦原因的真理）』、『這是滅聖諦（關於滅除痛苦的真理）』、『這是道聖諦（關於達到滅苦的道路的真理）』。由於這樣如實地知見，他的心解脫了欲漏（對慾望的執著）、有漏（對存在的執著）、無明漏（對無明的執著）。既然已經解脫，就能如實地知見，『我的生命已經終結、清凈的修行已經確立、該做的事情已經完成、不再受後世的輪迴』，這就是所謂的非自苦非自勤苦亦非苦他非勤苦他的補特伽羅（人）。問：為什麼這樣的補特伽羅被稱為非自苦非自勤苦亦非苦他非勤苦他？答：因為他不自我折磨，也不折磨他人來維持生命，所以被稱為非自苦非自勤苦亦非苦他非勤苦他的補特伽羅。《說一切有部集異門足論》卷第九大正藏第 26 冊 No. 1536 《阿毗達磨集異門足論》《阿毗達磨集異門足論》卷第十尊者舍利子（佛陀的十大弟子之一，以智慧著稱）說三藏法師玄奘（唐代著名高僧，翻譯家）奉詔譯四法品第五之五四種語惡行是：一、虛誑語（說謊）；二、離間語（挑撥離間）；三、粗惡語（粗魯惡毒的語言）；四、雜穢語（淫穢下流的語言）。什麼是虛誑語惡行？答：正如世尊（佛陀）所說：『苾芻（出家修行的男子）當知，有說虛誑語的人，或者在質諒者（可以作證的人）面前、或者在大眾之中、或者在王家、或者在執理家（主持公道的人家）』

【English Translation】 English version He avoids sentient beings who cause unpleasantness, and abandons all bedding. The place where he dwells is inhabited only by non-humans, or he dwells in an empty place or under a tree, sits in the lotus position, straightens his body, abandons all clinging, dwells in mindfulness of the present moment, his mind is constantly focused, away from greed, hatred, drowsiness, sleep, restlessness, remorse, doubt, hesitation, and all the secondary afflictions (minor afflictions that arise along with the fundamental afflictions), which hinder wholesome qualities, weaken the power of wisdom, and prevent the attainment of Nirvana (the ultimate goal of Buddhist practice, liberation from the cycle of birth and death), causing him to remain in the cycle of birth and death. Therefore, by abandoning desire, evil deeds, and unwholesome dharmas, he is able to abide in the fourth Dhyana (a state of meditative absorption in Buddhism). He, through such superior concentration, pure and without defilement, free from secondary afflictions, gentle and capable, is able to abide in a state of immovability. His mind inclines towards the clear awareness that can realize the wisdom and vision of the exhaustion of outflows (the wisdom and insight that eradicates all afflictions), and is able to truly know and see, 'This is the Noble Truth of Suffering', 'This is the Noble Truth of the Origin of Suffering', 'This is the Noble Truth of the Cessation of Suffering', 'This is the Noble Truth of the Path to the Cessation of Suffering'. Because of such true knowledge and vision, his mind is liberated from the outflow of desire, the outflow of existence, and the outflow of ignorance. Having been liberated, he truly knows and sees, 'My birth is exhausted, the pure conduct is established, what needed to be done is done, there is no more future existence', this is called a Pugala (person) who is neither self-tormenting, nor self-afflicting, nor tormenting others, nor afflicting others. Question: Why is such a Pugala called neither self-tormenting, nor self-afflicting, nor tormenting others, nor afflicting others? Answer: Because he does not torment himself, nor does he torment others to sustain his life, therefore he is called a Pugala who is neither self-tormenting, nor self-afflicting, nor tormenting others, nor afflicting others. 《Abhidharma Sangiti-paryaya-pada Sastra》Volume 9 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada Sastra》《Abhidharma Sangiti-paryaya-pada Sastra》Volume 10 Spoken by Venerable Sariputra (one of the ten great disciples of the Buddha, known for his wisdom) Tripiṭaka Master Xuanzang (a famous monk and translator of the Tang Dynasty) translated under imperial decree Chapter 5, Section 5 of the Four Dharmas The four verbal evil actions are: 1. False speech (lying); 2. Divisive speech (sowing discord); 3. Harsh speech (rude and malicious language); 4. Frivolous speech (obscene and vulgar language). What is the evil action of false speech? Answer: As the World Honored One (the Buddha) said: 'Bhikkhus (monks) should know that there are those who speak falsely, either before witnesses, or in the assembly, or in the royal court, or in the house of justice.'

、或在親友家，為令證故作是問言：「汝善男子應自憶念，若知便說、不知勿說，若見便說、不見勿說。」彼得此問，不知言知或知言不知、不見言見或見言不見。彼或自為或復為他或為財利，正知而說虛誑語、不離虛誑語。此中有虛誑語者，謂不離虛誑語者、不斷虛誑語者、不厭虛誑語者、安住虛誑語者、成就虛誑語者，是名有虛誑語者。或在質諒者前者，謂或村落質諒者、或城邑質諒者、或邦國質諒者，如是等質諒者，若會遇若和合若現前，是名或在質諒者前。或在大眾中者，謂或剎帝利眾、或婆羅門眾、或長者眾、或沙門眾，如是等諸大眾，若會遇若和合若現前，是名或在大眾中。或在王家者，謂有國王輔臣圍繞，若會遇若和合若現前，是名或在王家。或在執理家者，謂執理眾聚集評議，若會遇若和合若現前，是名或在執理家。或在親友家者，謂諸親友聚集言論，若會遇若和合若現前，是名或在親友家。為令證故作是問言者，謂勸請彼說誠諦言，欲決是非故共審問。汝善男子應自憶念，若知便說不知勿說、若見便說不見勿說者，謂令憶念先所受境依實而說，可為明證，此勸誡言。若於是事已見已聞已覺已知，便可宣說建立開示；若於是事不見不聞不覺不知，勿謬宣說建立開示，故作是言，汝善男子應自憶念，若

【現代漢語翻譯】現代漢語譯本或者在親友家中，爲了讓他人作證的緣故，這樣問道：『你這位善男子應該自己回憶，如果知道就說知道，不知道就說不知道；如果見到就說見到，沒見到就說沒見到。』那人被這樣問，不知道卻說知道，或者知道卻說不知道；沒見到卻說見到，或者見到卻說沒見到。他或者爲了自己，或者爲了他人，或者爲了財物利益，明明知道卻說虛假的話，不離開虛假的話。這裡面所說的『有虛誑語者』，是指不離開虛誑語的人，不斷絕虛誑語的人，不厭惡虛誑語的人，安住在虛誑語中的人，成就虛誑語的人，這樣的人就叫做『有虛誑語者』。或者在質諒者（作為評判和證明的人）面前，這裡所說的質諒者，或者指村落中的質諒者，或者指城邑中的質諒者，或者指邦國中的質諒者，像這樣的質諒者，如果相遇、和合、出現在面前，就叫做『或者在質諒者前』。或者在大眾中，這裡所說的大眾，或者指剎帝利（Kshatriya，古印度社會中的武士和統治者階層）大眾，或者指婆羅門（Brahmana，古印度社會中的祭司階層）大眾，或者指長者（Gṛhapati，古印度社會中的富裕的家庭主夫）大眾，或者指沙門（Śrāmaṇa，古印度社會中出家的修行者）大眾，像這樣的各種大眾，如果相遇、和合、出現在面前，就叫做『或者在大眾中』。或者在王家，指的是有國王和輔臣圍繞的場合，如果相遇、和合、出現在面前，就叫做『或者在王家』。或者在執理家，指的是執掌刑獄的官吏們聚集在一起評議案件的場合，如果相遇、和合、出現在面前，就叫做『或者在執理家』。或者在親友家，指的是親戚朋友們聚集在一起談論事情的場合，如果相遇、和合、出現在面前，就叫做『或者在親友家』。『爲了讓他人作證的緣故，這樣問道』，指的是勸請那個人說誠實的話，想要判斷是非曲直，所以共同審問。『你這位善男子應該自己回憶，如果知道就說知道，不知道就說不知道；如果見到就說見到，沒見到就說沒見到』，指的是讓他回憶先前所經歷的事情，依據事實來說，可以作為明確的證據，這是勸誡的話。如果對於這件事已經見到、已經聽到、已經覺察、已經知道，就可以宣說、建立、開示；如果對於這件事沒有見到、沒有聽到、沒有覺察、沒有知道，就不要錯誤地宣說、建立、開示，所以才這樣說，『你這位善男子應該自己回憶』。

【English Translation】 English version Or in the home of relatives and friends, for the sake of obtaining testimony, one asks: 'Good man, you should recall yourself. If you know, then speak; if you do not know, do not speak. If you have seen, then speak; if you have not seen, do not speak.' When asked in this way, he says he knows when he does not know, or says he does not know when he knows; says he has seen when he has not seen, or says he has not seen when he has seen. He, either for himself, or for others, or for the sake of material gain, knowingly speaks falsely, and does not abstain from false speech. Here, 'one who has false speech' refers to one who does not abstain from false speech, does not cease from false speech, does not abhor false speech, dwells in false speech, and accomplishes false speech. This is called 'one who has false speech'. Or before those who provide assurance (those who judge and testify), referring to those who provide assurance in a village, or those who provide assurance in a town, or those who provide assurance in a country. Such providers of assurance, if they meet, come together, or are present, this is called 'or before those who provide assurance'. Or in a great assembly, referring to an assembly of Kshatriyas (Kshatriya, the warrior and ruling class in ancient Indian society), or an assembly of Brahmanas (Brahmana, the priestly class in ancient Indian society), or an assembly of Gṛhapatis (Gṛhapati, wealthy householders in ancient Indian society), or an assembly of Śrāmaṇas (Śrāmaṇa, wandering ascetics in ancient Indian society). Such various assemblies, if they meet, come together, or are present, this is called 'or in a great assembly'. Or in the royal court, referring to a situation where there is a king surrounded by ministers. If they meet, come together, or are present, this is called 'or in the royal court'. Or in the court of justice, referring to a gathering of officials who administer justice and deliberate on cases. If they meet, come together, or are present, this is called 'or in the court of justice'. Or in the home of relatives and friends, referring to a gathering of relatives and friends who discuss matters. If they meet, come together, or are present, this is called 'or in the home of relatives and friends'. 'For the sake of obtaining testimony, one asks,' refers to urging that person to speak truthfully, wanting to determine right and wrong, and therefore jointly questioning. 'Good man, you should recall yourself. If you know, then speak; if you do not know, do not speak. If you have seen, then speak; if you have not seen, do not speak,' refers to having him recall what he previously experienced, and to speak according to the facts, which can serve as clear evidence. This is a word of exhortation. If regarding this matter, you have seen, heard, perceived, and known, then you may proclaim, establish, and reveal it. If regarding this matter, you have not seen, heard, perceived, and known, do not falsely proclaim, establish, and reveal it. Therefore, it is said, 'Good man, you should recall yourself.'

知便說不知勿說、若見便說不見勿說。彼得此問不知言知或知言不知、不見言見或見言不見者，此中不知言知者，謂耳識所受耳識所了說為所聞，彼實耳識未聞未了，而隱覆此想此忍此見此質直事，言我已聞，此等名為不知言知。或知言不知者，謂彼耳識已受已了而隱覆此想此忍此見此質直事，言我不聞，此等名為或知言不知。不見言見者，謂眼識所受眼識所了說為所見，彼實眼識未受未了而隱覆此想此忍此見此質直事，言我已見，如是名為不見言見。或見言不見者，謂彼眼識已受已了而隱覆此想此忍此見此質直事，言我不見，如是名為或見言不見。彼或自為或復為他或為財利，正知而說虛誑語者，此中彼或自為者，如有一類自行劫盜被執送王，王親檢問：「咄哉男子！汝於他物實作賊耶？」彼作是念：「我若實答，王定瞋忿重加刑罰，或打或縛或驅出國、或奪資財或復斷命。我當自覆自等覆、自藏自等藏、自護自等護作虛誑語可免刑罰。」作是念已便白王言：「我於他物曾不劫盜。愿王鑑照我實非賊。」如是名為彼或自為。或復為他者，如有一類親友作賊被執送王，王親檢問不得情實，為作證故追檢問言：「汝之親友實作賊不？」彼作是念：「我若實答王定瞋忿，令我親友重遭刑罰，或打或縛或驅出國、或奪資財或

復斷命。我為親友應覆等覆、應藏等藏、應護等護作虛誑語令免刑罰。」作是念已便白王言：「我之親友于他財物曾不劫盜，愿王鑑照彼實非賊。」如是名為或復為他。或為財利者，如有一類心懷貪慾作是思惟：「我當施設虛誑妄語，方便求覓可愛色聲香味觸境、衣服飲食臥具醫藥及余資財。」作是念已即便追覓，由此因緣作虛誑語，如是名為或為財利。正知而說虛誑語者，謂審決已數數宣說、演暢表示虛誑語言，是名正知而說虛誑語。不離虛誑語者，謂于噁心不善心所起惡行不善行所攝虛誑語，不離不斷、不厭不息，如是語言唱詞評論語音語路語業語表，名虛誑語惡行。

云何離間語惡行？答：如世尊說：苾芻當知，有離間語者，聞此語向彼說為破此故、聞彼語向此說為破彼故，諸和合者令其乖離、已乖離者令永間隔，愛樂離間、說離間語、不離離間語。此中有離間語者者，謂不離離間語者、不斷離間語者、不厭離間語者、安住離間語者、成就離間語者，是名有離間語者。聞此語向彼說為破此故者，謂聞此說順破壞語、順不堅語、順不攝語、順不喜語，向彼宣說，令彼聞已便於此處乖反背叛，是名聞此語向彼說為破此故。聞彼語向此說為破彼故者，謂聞彼說順破壞語、順不堅語、順不攝語、順不喜語，向此宣

【現代漢語翻譯】現代漢語譯本復斷命（再次斷定）。我爲了親友，應該覆藏的就覆藏，應該隱瞞的就隱瞞，應該保護的就保護，而說了虛假不實的語言，讓他們免受刑罰。』這樣想了之後，就對國王說：『我的親友從未劫掠過他人的財物，希望國王明察，他們確實不是盜賊。』這叫做或者爲了他人。或者爲了財利，比如有一類人心懷貪慾，這樣思惟：『我應當施設虛假不實的妄語，方便地求取可愛的色、聲、香、味、觸等境界，以及衣服、飲食、臥具、醫藥和其他資財。』這樣想了之後，就立即去追逐尋覓，因為這個原因而說了虛假不實的語言，這叫做或者爲了財利。明知而說虛假不實的語言，是指審慎決定之後，多次宣說、詳細闡述、明確表示虛假不實的語言，這叫做明知而說虛假不實的語言。不離虛假不實的語言，是指對於由噁心、不善心所引起的惡行、不善行所包含的虛假不實語言，不遠離、不斷絕、不厭惡、不停止，這樣的語言、唱詞、評論、語音、語路、語業、語表，叫做虛假不實的語言惡行。

云何離間語惡行？答：如世尊說：苾芻（bhiksu，比丘）當知，有離間語者，聞此語向彼說為破此故、聞彼語向此說為破彼故，諸和合者令其乖離、已乖離者令永間隔，愛樂離間、說離間語、不離離間語。此中有離間語者者，謂不離離間語者、不斷離間語者、不厭離間語者、安住離間語者、成就離間語者，是名有離間語者。聞此語向彼說為破此故者，謂聞此說順破壞語、順不堅語、順不攝語、順不喜語，向彼宣說，令彼聞已便於此處乖反背叛，是名聞此語向彼說為破此故。聞彼語向此說為破彼故者，謂聞彼說順破壞語、順不堅語、順不攝語、順不喜語，向此宣

【English Translation】 English version Again, definitively stating: 'For the sake of relatives and friends, I utter false and deceptive words to help them evade punishment, covering up what should be covered, concealing what should be concealed, and protecting what should be protected.' Having thought this, one then says to the king: 'My relatives and friends have never robbed others of their property. May the king discern that they are truly not thieves.' This is called either doing it for others. Or for the sake of gain, such as when a person harbors greed and thinks: 'I should devise false and deceptive lies to conveniently seek after desirable sights, sounds, smells, tastes, and tactile sensations, as well as clothing, food, bedding, medicine, and other resources.' Having thought this, one immediately pursues and seeks them out, and because of this reason, utters false and deceptive words. This is called either doing it for the sake of gain. Knowingly speaking false and deceptive words refers to carefully deciding and then repeatedly proclaiming, elaborating, and clearly expressing false and deceptive language. This is called knowingly speaking false and deceptive words. Not abstaining from false and deceptive speech refers to not abstaining from, not ceasing, not being disgusted by, and not stopping false and deceptive speech that is caused by evil and unwholesome thoughts, and encompassed by evil and unwholesome actions. Such language, chants, comments, voices, speech patterns, verbal actions, and verbal expressions are called the evil action of false and deceptive speech.

What is the evil action of divisive speech? The answer: As the World Honored One said: 'Bhikkhus (bhiksu, monks), know that there are those who engage in divisive speech, who, having heard something here, tell it to others in order to break up this group; and having heard something there, tell it to others in order to break up that group. They cause those who are united to become estranged, and those who are already estranged to become permanently separated. They delight in division, speak divisive words, and do not abstain from divisive speech.' Among these, 'those who engage in divisive speech' refers to those who do not abstain from divisive speech, do not cease divisive speech, are not disgusted by divisive speech, abide in divisive speech, and are accomplished in divisive speech. This is called 'those who engage in divisive speech.' 'Having heard something here, tell it to others in order to break up this group' refers to hearing speech that promotes destruction, speech that is not firm, speech that does not gather, and speech that is not pleasing, and then proclaiming it to others, causing them to hear it and become alienated and rebellious from this place. This is called 'having heard something here, tell it to others in order to break up this group.' 'Having heard something there, tell it to others in order to break up that group' refers to hearing speech that promotes destruction, speech that is not firm, speech that does not gather, and speech that is not pleasing, and then proclaiming it to this

說，令此聞已便於彼處乖反背叛，是名聞彼語向此說為破彼故。諸和合者令其乖離者，謂往此彼展轉和合隨順喜樂無諍者所，方便破壞令其乖離，是名諸和合者令其乖離。已乖離者令永間隔者，謂往此彼已相乖反背叛者所，作如是言：「善哉汝等，已能展轉乖反背叛。所以者何？汝等長夜更相呰毀，言不具信戒聞舍慧故，能展轉乖反背叛甚為善哉。」此彼聞已轉相乖反、轉相背叛，是名已乖離者令永間隔。愛樂離間者，謂於此彼乖反背叛，深生愛樂不厭不捨，是名愛樂離間。說離間語者，謂數宣說演暢表示離間語言，是名說離間語。不離離間語者，謂于噁心不善心所起惡行不善行所攝離間語，不離不斷不厭不息，如是語言唱詞評論語音語路語業語表，名離間語惡行。

云何粗惡語惡行？答：如世尊說：苾芻當知，有粗惡語者，彼所發語能惱澀強，令他辛楚、令他憤恚，眾生不愛、眾生不樂、眾生不喜、眾生不悅，令心擾亂能障等持，說粗惡語、不離粗惡語。此中有粗惡語者者，謂不離粗惡語者、不斷粗惡語者、不厭粗惡語者、安住粗惡語者、成就粗惡語者，是名有粗惡語者。彼所發語能惱者，謂所發語鄙穢粗獷，是名能惱。澀強者，謂所發語不滑不軟亦不調順，是名澀強。令他辛楚者，謂所發語令能聞者無利無

【現代漢語翻譯】現代漢語譯本：說，爲了讓聽到這些話的人在那個地方產生不和、反叛，這就是所謂的『聽到那邊的言語後向這邊說，爲了破壞他們』。使那些和合的人產生不和，是指前往那些彼此和合、順從、喜樂、沒有爭端的人那裡，用各種方法破壞他們，使他們產生不和，這就是所謂的『使那些和合的人產生不和』。對於已經不和的人，使他們永遠隔離，是指前往那些已經彼此不和、反叛的人那裡，說這樣的話：『太好了，你們已經能夠彼此不和、反叛。為什麼呢？因為你們長久以來都在互相指責，說對方不具備信心、戒律、學識、佈施、智慧，所以你們能夠彼此不和、反叛，真是太好了。』這些人聽到這些話后，更加互相不和、更加互相反叛，這就是所謂的『對於已經不和的人，使他們永遠隔離』。喜愛離間的人，是指對於這種彼此不和、反叛的狀態，深深地喜愛，不厭倦、不捨棄，這就是所謂的『喜愛離間』。說離間語的人，是指經常宣說、演說、展示離間的語言，這就是所謂的『說離間語』。不停止離間語的人，是指由噁心、不善心所引起的惡行、不善行所包含的離間語，不停止、不斷絕、不厭倦、不停止，這樣的語言、唱詞、評論、語音、語路、語業、語表，都叫做離間語的惡行。

什麼是粗惡語的惡行？回答：正如世尊所說：『比丘們應當知道，有所謂的粗惡語，這種語言所發出的聲音能夠使人惱怒、生硬、強烈，使他人感到辛苦、使他人感到憤怒，眾生不喜愛、眾生不快樂、眾生不高興、眾生不喜悅，使內心擾亂，能夠障礙禪定，說粗惡語、不停止粗惡語。』這裡面所說的『有粗惡語者』，是指不停止粗惡語的人、不斷絕粗惡語的人、不厭倦粗惡語的人、安住于粗惡語的人、成就粗惡語的人，這就是所謂的『有粗惡語者』。『他所發出的語言能夠使人惱怒』，是指所發出的語言鄙陋、粗俗、野蠻，這就是所謂的『能夠使人惱怒』。『生硬、強烈』，是指所發出的語言不圓滑、不柔和、也不調順，這就是所謂的『生硬、強烈』。『使他人感到辛苦』，是指所發出的語言使聽到的人沒有利益、沒有

【English Translation】 English version: To say things that, upon being heard, cause discord and betrayal in that place – this is called 'speaking about them to this side in order to break them apart.' To cause discord among those who are in harmony means going to those who are harmoniously united, compliant, joyful, without strife, and using skillful means to disrupt them, causing them to become discordant. This is called 'causing discord among those who are in harmony.' To permanently separate those who are already discordant means going to those who are already in discord and betrayal, and saying things like: 'Excellent! You have been able to betray and be discordant with each other. Why? Because for a long time, you have been criticizing each other, saying that the other lacks faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), and wisdom (prajñā). It is very good that you are able to betray and be discordant with each other.' Upon hearing this, they become even more discordant and betray each other even more. This is called 'permanently separating those who are already discordant.' To delight in discord means to deeply love, without厭倦 or abandoning, this state of discord and betrayal. This is called 'delighting in discord.' To speak divisive speech means to frequently proclaim, expound, and display divisive language. This is called 'speaking divisive speech.' Not abandoning divisive speech means that the divisive speech arising from evil and unwholesome thoughts, encompassed by evil and unwholesome actions, is not abandoned, not ceased, not厭倦d, not stopped. Such language, chants, comments, vocal expressions, verbal paths, verbal actions, and verbal displays are called the evil action of divisive speech.

What is the evil action of harsh speech? The answer is: As the World-Honored One said: 'Bhikkhus, you should know that there is such a thing as harsh speech. The words spoken are capable of being annoying, rough, and strong, causing others to suffer, causing others to be angry, not loved by beings, not enjoyed by beings, not liked by beings, not pleasing to beings, disturbing the mind, and hindering samādhi (concentration). Speaking harsh speech, not abandoning harsh speech.' Here, 'one who has harsh speech' refers to one who does not abandon harsh speech, does not cease harsh speech, is not厭倦d of harsh speech, dwells in harsh speech, and is accomplished in harsh speech. This is called 'one who has harsh speech.' 'The words spoken are capable of being annoying' means that the words spoken are base, coarse, and vulgar. This is called 'capable of being annoying.' 'Rough and strong' means that the words spoken are not smooth, not soft, and not harmonious. This is called 'rough and strong.' 'Causing others to suffer' means that the words spoken bring no benefit, no

樂，是名令他辛楚。令他憤恚者，謂所發語先自憤恚忿惱憂戚，亦令他生憤恚等事，是名令他憤恚。眾生不愛、眾生不樂、眾生不喜、眾生不悅者，謂所發語令多有情不愛不樂不喜不悅，是名眾生不愛乃至不悅。令心擾亂者，謂所發語令心躁動擾濁不得安定，是名令心擾亂。能障等持者，謂所發語令他聞已，其心躁動擾濁不得安定，是名能障等持。說粗惡語者，謂數宣說演暢表示粗惡語言，是名說粗惡語。不離粗惡語者，謂于噁心不善心所起惡行不善行所攝粗惡語，不離不斷不厭不息，如是語言唱詞評論語音語路語業語表，名粗惡語惡行。

云何雜穢語惡行？答：如世尊說：苾芻當知，有雜穢語者，說非時語、非實語、非真語、無法語、無義語、不寂語、不靜語，無喻無釋、不相應不相近、雜亂無法、能引無義，說雜穢語、不離雜穢語。此中有雜穢語者者，謂不離雜穢語者、不斷雜穢語者、不厭雜穢語者、安住雜穢語者、成就雜穢語者，是名有雜穢語者。說非時語者，謂所說語非時不應時、非節不應節、非分不應分，是名說非時語。非實語者，謂所說語不實不稱實，是名非實語。非真語者，謂所說語虛妄變異，是名非真語。無法語者，謂所說語宣說顯了表示開發純非法事，是名無法語。無義語者，謂所說語宣說

【現代漢語翻譯】現代漢語譯本使他人痛苦，即是使他人感到辛楚（痛苦）。使他人憤怒，是指自己所說的話語先帶有憤怒、惱怒、憂愁的情緒，也使他人產生憤怒等情緒，這稱為使他人憤怒。不被眾生喜愛、不被眾生喜歡、不被眾生喜悅、不被眾生高興，是指所說的話語使很多有情眾生不喜愛、不喜歡、不喜悅、不高興，這稱為不被眾生喜愛乃至不高興。使人心煩意亂，是指所說的話語使人心浮躁、擾亂、渾濁，無法安定，這稱為使人心煩意亂。能夠障礙等持（禪定），是指所說的話語使他人聽了之後，內心浮躁、擾亂、渾濁，無法安定，這稱為能夠障礙等持。說粗惡語，是指經常宣說、演說、表示粗暴惡劣的語言，這稱為說粗惡語。不離粗惡語，是指由噁心、不善心所引起的惡行、不善行所包含的粗暴惡劣的語言，不離開、不斷絕、不厭惡、不停止，這樣的語言、唱詞、評論、語音、語路、語業、語表，稱為粗惡語惡行。

什麼是雜穢語惡行？回答：如世尊所說：『比丘們應當知道，有所謂的雜穢語，就是說不合時宜的話、不真實的話、不真誠的話、不符合佛法的話、沒有意義的話、不寂靜的話、不安靜的話，沒有比喻沒有解釋、不相應不相近、雜亂無章、能夠引向無意義，說雜穢語、不離開雜穢語。』這裡面所說的『有雜穢語者』，是指不離開雜穢語的人、不斷絕雜穢語的人、不厭惡雜穢語的人、安住于雜穢語的人、成就雜穢語的人，這稱為有雜穢語者。說非時語，是指所說的話語不合時宜、不應時，不合時節、不應時節，不合分寸、不應分寸，這稱為說非時語。非實語，是指所說的話語不真實、不符合事實，這稱為非實語。非真語，是指所說的話語虛假、變異，這稱為非真語。無法語，是指所說的話語宣說、顯露、表示、開發純粹不符合佛法的事情，這稱為無法語。無義語，是指所說的話語宣說

【English Translation】 English version Causing suffering to others is called making them experience '辛楚' (xīn chǔ, suffering). Causing anger to others refers to one's own words being filled with anger, annoyance, and sorrow, which in turn causes anger and similar emotions in others; this is called causing anger to others. Not being loved by sentient beings, not being liked by sentient beings, not being rejoiced in by sentient beings, not being pleased by sentient beings, refers to words that cause many sentient beings to not love, not like, not rejoice in, and not be pleased; this is called not being loved by sentient beings, and so on, up to not being pleased. Causing mental disturbance refers to words that cause the mind to be agitated, disturbed, and turbid, unable to be at peace; this is called causing mental disturbance. Being able to obstruct '等持' (děng chí, samadhi/equanimity) refers to words that, when heard by others, cause their minds to be agitated, disturbed, and turbid, unable to be at peace; this is called being able to obstruct '等持' (děng chí, samadhi/equanimity). Speaking coarse and evil language refers to frequently proclaiming, expounding, and expressing coarse and evil language; this is called speaking coarse and evil language. Not being separate from coarse and evil language refers to coarse and evil language arising from evil intentions and unwholesome thoughts, encompassed by evil actions and unwholesome actions, not being separated from, not being cut off from, not being disgusted with, not ceasing; such language, chants, comments, sounds, speech patterns, verbal actions, and verbal expressions are called coarse and evil language and evil actions.

What is the evil action of mixed and impure speech? The answer is: As the World Honored One said: 'Bhikkhus, you should know that there is such a thing as mixed and impure speech, which is speaking out of time, speaking untruthfully, speaking insincerely, speaking without Dharma, speaking without meaning, speaking without tranquility, speaking without stillness, without analogy, without explanation, not corresponding, not close, chaotic and without Dharma, able to lead to meaninglessness, speaking mixed and impure speech, not being separate from mixed and impure speech.' Here, 'one who has mixed and impure speech' refers to one who does not separate from mixed and impure speech, one who does not cut off mixed and impure speech, one who does not detest mixed and impure speech, one who dwells in mixed and impure speech, one who accomplishes mixed and impure speech; this is called one who has mixed and impure speech. Speaking out of time refers to speaking words that are not timely, not appropriate, not seasonal, not appropriate for the season, not measured, not appropriate for the measure; this is called speaking out of time. Untruthful speech refers to speaking words that are not true, not in accordance with reality; this is called untruthful speech. Insincere speech refers to speaking words that are false and altered; this is called insincere speech. Speech without Dharma refers to speaking words that proclaim, reveal, express, and develop purely non-Dharma matters; this is called speech without Dharma. Meaningless speech refers to speaking words that proclaim

顯了表示開發純無義事，是名無義語。不寂語者，謂所說語非諸智者先思而說率爾而說，是名不寂語。不靜語者，謂所說語數數宣唱告示諠雜，是名不靜語。無喻者，謂所說語無譬喻。無釋者，謂所說語無解釋。不相應者，謂所說語義不應文、文不應義，是名不相應。不相近者，謂所說語前後不相續或意趣有異，是名不相近。雜亂者，謂所說語不一不定，名為雜亂。若所說語純一決定，名無雜亂。無法者，謂所說語越素呾纜及毗柰耶、阿毗達磨，是名無法。能引無義者，謂所說語能引種種不饒益事，是名能引無義語。雜穢語者，謂數宣說演暢表示雜穢語言，是名說雜穢語。不離雜穢語者，謂于噁心不善心所起惡行不善行所攝雜穢語，不離不斷不厭不息，如是語言唱詞評論語音語路語業語表，名雜穢語惡行。

四語妙行者，一、離虛誑語；二、離離間語；三、離粗惡語；四、離雜穢語。云何離虛誑語妙行？答：如世尊說：苾芻當知，有斷虛誑語離虛誑語者，諦語、樂實、可信可保可住世間無諍說，如是語離虛誑語。此中有斷虛誑語離虛誑語者者，謂斷虛誑語者、離虛誑語者、厭虛誑語者、安住不虛誑語者、成就不虛誑語者，是名斷虛誑語離虛誑語者。諦語者，謂所說語是實非不實、是真非不真、不虛妄不變異，是

【現代漢語翻譯】現代漢語譯本：顯了表示開發純無義事，這叫做無義語。不寂語，是指所說的話不是智者們事先思考過的，而是輕率說出的，這叫做不寂語。不靜語，是指所說的話頻繁宣揚告示，喧鬧雜亂，這叫做不靜語。無喻，是指所說的話沒有比喻。無釋，是指所說的話沒有解釋。不相應，是指所說的話語義不符合文句，文句不符合語義，這叫做不相應。不相近，是指所說的話前後不連貫，或者意趣有差異，這叫做不相近。雜亂，是指所說的話不統一，不確定，叫做雜亂。如果所說的話純一而確定，就叫做無雜亂。無法，是指所說的話違背了《素呾纜》（Sūtra，經）、《毗柰耶》（Vinaya，律）和《阿毗達磨》（Abhidharma，論），這叫做無法。能引無義，是指所說的話能引發各種沒有利益的事情，這叫做能引無義語。雜穢語，是指頻繁宣說、演暢、表示雜穢的語言，這叫做說雜穢語。不離雜穢語，是指對於噁心、不善心所產生的惡行、不善行所包含的雜穢語，不離開、不斷絕、不厭惡、不停止，這樣的語言、唱詞、評論、語音、語路、語業、語表，叫做雜穢語惡行。

四語妙行是：一、遠離虛誑語；二、遠離離間語；三、遠離粗惡語；四、遠離雜穢語。什麼是遠離虛誑語的妙行？回答：正如世尊所說：『比丘（Bhikṣu，出家男子）應當知道，有斷除虛誑語、遠離虛誑語的人，他們說真實的話，喜愛真實，可以相信，可以保證，可以安住在世間，沒有爭論』，這樣的語言就是遠離虛誑語。這裡所說的『斷除虛誑語、遠離虛誑語的人』，是指斷除虛誑語的人、遠離虛誑語的人、厭惡虛誑語的人、安住于不虛誑語的人、成就了不虛誑語的人，這叫做斷除虛誑語、遠離虛誑語的人。真實語，是指所說的話是真實的，不是不真實的，是真誠的，不是不真誠的，不虛妄，不變異，是...

【English Translation】 English version: Clearly expressing and developing purely meaningless matters is called meaningless speech. 'Not silent speech' refers to speech that is not first contemplated by the wise but is spoken rashly; this is called 'not silent speech.' 'Not quiet speech' refers to speech that is frequently proclaimed and announced, noisy and chaotic; this is called 'not quiet speech.' 'Without simile' refers to speech that lacks similes. 'Without explanation' refers to speech that lacks explanations. 'Not corresponding' refers to speech where the meaning does not correspond to the words, or the words do not correspond to the meaning; this is called 'not corresponding.' 'Not proximate' refers to speech that is not continuous in its beginning and end, or whose intent differs; this is called 'not proximate.' 'Confused' refers to speech that is not unified or definite; this is called 'confused.' If speech is purely unified and definite, it is called 'not confused.' 'Without Dharma' refers to speech that violates the Sūtra (Sūtra, discourses), Vinaya (Vinaya, monastic rules), and Abhidharma (Abhidharma, higher teachings); this is called 'without Dharma.' 'Capable of leading to meaninglessness' refers to speech that can lead to various non-beneficial matters; this is called 'speech capable of leading to meaninglessness.' 'Defiled speech' refers to frequently proclaiming, expounding, and expressing defiled language; this is called 'speaking defiled speech.' 'Not separated from defiled speech' refers to defiled speech arising from evil and unwholesome minds, encompassed by evil and unwholesome actions, not separated, not ceased, not loathed, not stopped; such language, chants, comments, sounds, speech paths, verbal actions, and verbal expressions are called defiled speech and evil actions.

The four excellent practices of speech are: 1. Abstaining from false speech; 2. Abstaining from divisive speech; 3. Abstaining from harsh speech; 4. Abstaining from defiled speech. What is the excellent practice of abstaining from false speech? The answer is: As the World Honored One said: 'Bhikṣus (Bhikṣu, ordained monks), you should know that there are those who have abandoned false speech and abstain from false speech, who speak truthfully, delight in truth, are trustworthy, reliable, and dwell in the world without contention'; such speech is abstaining from false speech. Here, 'those who have abandoned false speech and abstain from false speech' refers to those who have abandoned false speech, abstain from false speech, loathe false speech, abide in non-false speech, and have accomplished non-false speech; this is called 'those who have abandoned false speech and abstain from false speech.' Truthful speech refers to speech that is real, not unreal, sincere, not insincere, not false, not changing, is...

名諦語。樂實者，謂樂諦語、愛諦語不厭不捨，是名樂實。可信可保可住世間無諍者，謂由諦語，若天若魔若梵若沙門若婆羅門，若余世間天人眾生，皆共信保安住無諍，是名可信可保可住世間無諍說。如是語者，謂數宣說演暢表示不虛誑語。離虛誑語者，謂于善心調柔心所起善行調柔行所攝離虛誑語，不離不斷不厭不息，如是語言唱詞評論語音語路語業語表，是名離虛誑語妙行。

云何離離間語妙行？答：如世尊說：苾芻當知，有斷離間語離離間語者，不欲破壞，不聞此語向彼說為破壞此、不聞彼語向此說為破壞彼，諸乖離者令其和合、已和合者令永堅固，愛樂和合說如是語離離間語。此中有斷離間語離離間語者者，謂斷離間語者、離離間語者、厭離間語者、安住不離間語者、成就不離間語者，是名有斷離間語離離間語者。不欲破壞者，謂欲和合。不聞此語向彼說為破壞此者，謂聞此說順破壞語、順不堅語、順不攝語、順不喜語，不向彼說，勿彼聞已便於此處乖反背叛，是名不聞此語向彼說為破壞此。不聞彼語向此說為破壞彼者，謂聞彼說順破壞語、順不堅語、順不攝語、順不喜語，不向此說，勿此聞已便於彼處乖反背叛，是名不聞彼語向此說。為破壞彼諸乖離者令其和合者，謂往此彼展轉乖反背叛者所，種

【現代漢語翻譯】現代漢語譯本：什麼是名諦語？答：樂實者，是指對於樂諦語（令人快樂的真實之語）、愛諦語（令人喜愛的真實之語）不厭惡、不捨棄，這叫做樂實。可信、可保、可令世間安住無諍者，是指由於真實之語，無論是天、是魔、是梵天、是沙門（出家修行者）、是婆羅門（祭司），還是其他世間的天人眾生，都共同信任、安心安住、沒有爭論，這叫做可信、可保、可令世間安住無諍之說。像這樣的語者，是指多次宣說、演暢、表示不虛假、不欺騙的語言。遠離虛誑語者，是指從善良的心、調柔的心所生起的善良行為、調柔行為所包含的遠離虛誑語，不離開、不間斷、不厭惡、不停止，這樣的語言、唱詞、評論、語音、語路、語業、語表，這叫做遠離虛誑語的妙行。

什麼是遠離離間語的妙行？答：如世尊所說：『比丘們應當知道，有斷離間語、遠離離間語者，不希望破壞關係，不把在這裡聽到的話向那裡說，以破壞這裡的關係；不把在那裡聽到的話向這裡說，以破壞那裡的關係；使那些關係破裂的人令他們和合，使已經和合的人令他們永遠堅固，喜愛和合，說這樣遠離離間語的話。』這裡面所說的『有斷離間語、遠離離間語者』，是指斷除離間語者、遠離離間語者、厭惡離間語者、安住于不離間語者、成就於不離間語者，這叫做『有斷離間語、遠離離間語者』。『不希望破壞關係』，是指希望促成和合。『不把在這裡聽到的話向那裡說，以破壞這裡的關係』，是指聽到在這裡說的話，順應破壞關係的話、順應不堅固的話、順應不團結的話、順應不喜悅的話，不向那裡說，以免那裡的人聽到后，便在這裡產生乖戾、反叛，這叫做『不把在這裡聽到的話向那裡說，以破壞這裡的關係』。『不把在那裡聽到的話向這裡說，以破壞那裡的關係』，是指聽到在那裡說的話，順應破壞關係的話、順應不堅固的話、順應不團結的話、順應不喜悅的話，不向這裡說，以免這裡的人聽到后，便在那裡產生乖戾、反叛，這叫做『不把在那裡聽到的話向這裡說』。『使那些關係破裂的人令他們和合』，是指前往那些彼此之間輾轉乖戾、反叛的人那裡，種...

【English Translation】 English version: What is 'Truthful Speech in Name'? Answer: 'Pleasant and Real' means not being averse to or abandoning 'Truthful Speech of Pleasure' (language that is truthful and brings joy) and 'Truthful Speech of Love' (language that is truthful and inspires affection). This is called 'Pleasant and Real'. 'Trustworthy, Secure, and Enabling the World to Abide Without Strife' means that due to truthful speech, whether it be gods, demons, Brahma, ascetics (Shramanas), Brahmins (priests), or other sentient beings in the world, they all trust, abide securely, and are without conflict. This is called 'Trustworthy, Secure, and Enabling the World to Abide Without Strife'. Such a speaker is one who repeatedly proclaims, expounds, and expresses language that is not false or deceptive. 'Abstaining from False and Deceptive Speech' means that from a kind heart and a gentle mind arise good actions and gentle conduct, encompassing abstaining from false and deceptive speech, without separation, without interruption, without aversion, without cessation. Such language, chants, comments, sounds, speech patterns, verbal actions, and expressions are called the 'Wonderful Practice of Abstaining from False and Deceptive Speech'.

What is the 'Wonderful Practice of Abstaining from Divisive Speech'? Answer: As the World Honored One said: 'Bhikkhus (monks), know that there are those who have abandoned divisive speech and abstain from divisive speech, not desiring to destroy relationships. They do not repeat what they have heard here to those there, so as to destroy the relationship here; nor do they repeat what they have heard there to those here, so as to destroy the relationship there. They reconcile those who are estranged and strengthen those who are already united, delighting in harmony and speaking words that abstain from divisive speech.' Here, 'those who have abandoned divisive speech and abstain from divisive speech' refers to those who have cut off divisive speech, abstain from divisive speech, are averse to divisive speech, abide in non-divisive speech, and are accomplished in non-divisive speech. This is called 'those who have abandoned divisive speech and abstain from divisive speech'. 'Not desiring to destroy relationships' means desiring to promote harmony. 'They do not repeat what they have heard here to those there, so as to destroy the relationship here' means that upon hearing words spoken here that promote division, instability, disunity, or displeasure, they do not repeat them there, lest those there hear them and become alienated or rebellious here. This is called 'They do not repeat what they have heard here to those there, so as to destroy the relationship here'. 'They do not repeat what they have heard there to those here, so as to destroy the relationship there' means that upon hearing words spoken there that promote division, instability, disunity, or displeasure, they do not repeat them here, lest those here hear them and become alienated or rebellious there. This is called 'They do not repeat what they have heard there to those here'. 'They reconcile those who are estranged' refers to going to those who are mutually alienated and rebellious, sowing...

種方便令其和好更相愛樂，是名諸乖離者令其和合。已和合者令永堅固者，謂往此彼展轉和合隨順喜樂無諍者所，作如是言：「善哉汝等，能共和合隨順喜樂不相乖諍。所以者何？汝等長夜更相讚美，言具凈信戒聞舍慧故無乖諍，甚為善哉。」此彼聞已轉共和合隨順喜樂永無乖諍，是名已和合者令永堅固。愛樂和合者，謂於此彼和合隨順喜樂無諍，深生愛樂不厭不捨，是名愛樂和合。說如是語者，謂數宣說演暢表示不離間語。離離間語者，謂于善心調柔心所起善行調柔行所攝離離間語，不離不斷不厭不息，如是語言唱詞評論語音語路語業語表，名離離間語妙行。

云何離粗惡語妙行？答：如世尊說：苾芻當知，有斷粗惡語離粗惡語者，彼所發語，無過悅耳入心高勝美妙明瞭，易解樂聞可尚無依，眾生所愛、眾生所樂、眾生所喜、眾生所悅，令心無亂、能順等持，說如是語離粗惡語。此中有斷粗惡語離粗惡語者者，謂離粗惡語者、斷粗惡語者、厭粗惡語者、安住離粗惡語者、成就離粗惡語者，是名有斷粗惡語離粗惡語者。彼所發語無過者，謂所發語無曲穢濁亦不剛強，是名無過。悅耳者，謂所發語能令聞者利益安樂，是名悅耳。入心者，謂所發語令心離蓋及隨煩惱，安隱而住，是名入心。高勝者，謂宮城語，如宮

【現代漢語翻譯】現代漢語譯本用某種方便的方法使他們和好，更加互相愛護喜悅，這叫做使不和的人和合。對於已經和合的人，使他們永遠堅固，就是前往那些互相和合、隨順喜樂、沒有爭端的人那裡，對他們說：『太好了，你們能夠共同和合，隨順喜樂，沒有爭端。為什麼呢？因為你們長久以來互相讚美，具備清凈的信心、戒律、學識、佈施、智慧，所以沒有爭端，真是太好了。』這些人聽了之後，更加互相和合，隨順喜樂，永遠沒有爭端，這叫做使已經和合的人永遠堅固。對於喜愛和合的人，就是對於那些互相和合、隨順喜樂、沒有爭端的人，深深地喜愛，不厭倦不捨棄，這叫做喜愛和合。說這樣的話，就是經常宣說、演說、闡明不離間的話。遠離離間的話，就是從善良的心、調柔的心所產生的善良行為、調柔行為所包含的遠離離間的話，不離開、不中斷、不厭倦、不停止，這樣的語言、歌唱、評論、語音、語路、語業、語表，叫做遠離離間的話的妙行。

什麼是遠離粗惡語的妙行？回答：就像世尊所說：『比丘（bhiksu，佛教出家男眾），應當知道，有斷除粗惡語、遠離粗惡語的人，他們所說的話，沒有過失、悅耳、入心、高尚、殊勝、美妙、明瞭、容易理解、樂於聽聞、值得稱讚、沒有依靠、眾生所愛、眾生所樂、眾生所喜、眾生所悅，使心沒有散亂、能夠順應等持（samādhi，禪定），說這樣的話就是遠離粗惡語。』這裡面，『有斷除粗惡語、遠離粗惡語的人』，是指遠離粗惡語的人、斷除粗惡語的人、厭惡粗惡語的人、安住于遠離粗惡語的人、成就遠離粗惡語的人，這叫做『有斷除粗惡語、遠離粗惡語的人』。『他們所說的話沒有過失』，是指所說的話沒有彎曲、污穢、粗濁，也不剛強，這叫做『沒有過失』。『悅耳』，是指所說的話能夠使聽者得到利益和安樂，這叫做『悅耳』。『入心』，是指所說的話使心遠離覆蓋和隨煩惱，安穩地住著，這叫做『入心』。『高勝』，是指宮城語，比如宮

【English Translation】 English version To use some expedient means to make them reconcile and love each other more, this is called bringing those who are discordant into harmony. To make those who are already in harmony permanently firm means to go to those who are mutually harmonious, compliant, joyful, and without disputes, and say to them: 'Excellent, you are able to be together in harmony, compliant, joyful, and without disputes. Why? Because you have long praised each other, possessing pure faith, discipline, learning, generosity, and wisdom, and therefore there are no disputes, which is very good.' When these people hear this, they become even more mutually harmonious, compliant, joyful, and forever without disputes. This is called making those who are already in harmony permanently firm. To love harmony means to deeply love those who are mutually harmonious, compliant, joyful, and without disputes, without being weary or abandoning them. This is called loving harmony. To speak such words means to frequently proclaim, expound, and explain words that do not cause discord. To abstain from divisive speech means to abstain from divisive speech that arises from a kind heart and a gentle mind, and is encompassed by kind actions and gentle conduct, without leaving, without interrupting, without being weary, without ceasing. Such language, singing, commentary, speech sounds, speech paths, speech actions, and speech expressions are called the excellent conduct of abstaining from divisive speech.

What is the excellent conduct of abstaining from harsh speech? The answer is: As the World Honored One (Bhagavan) said: 'Bhiksus (bhiksu, Buddhist monks), you should know that there are those who have abandoned harsh speech and abstain from harsh speech. The words they utter are faultless, pleasing to the ear, entering the heart, noble, superior, beautiful, clear, easy to understand, pleasant to hear, worthy of praise, without reliance, loved by beings, enjoyed by beings, delighted by beings, pleasing to beings, causing no disturbance to the mind, and able to accord with samadhi (samādhi, meditative absorption). Speaking such words is abstaining from harsh speech.' Here, 'those who have abandoned harsh speech and abstain from harsh speech' refers to those who abstain from harsh speech, abandon harsh speech, detest harsh speech, abide in abstaining from harsh speech, and accomplish abstaining from harsh speech. This is called 'those who have abandoned harsh speech and abstain from harsh speech.' 'The words they utter are faultless' means that the words uttered are not crooked, defiled, or turbid, nor are they rigid. This is called 'faultless.' 'Pleasing to the ear' means that the words uttered can bring benefit and happiness to the listener. This is called 'pleasing to the ear.' 'Entering the heart' means that the words uttered cause the mind to be free from coverings and secondary defilements, and to abide peacefully. This is called 'entering the heart.' 'Noble and superior' refers to palace speech, such as palace

城中人所發語，于余城邑人所發語為最為勝為尊為高為上為妙，故名高勝。離粗惡語亦復如是，于余語言為最為勝為尊為高為上為妙，是名高勝。美妙者，謂所發語不疏不密不隱不顯，是名美妙。明瞭者，謂所發語不急不緩，是名明瞭。易解者，謂所發語易可了知，是名易解。樂聞者，謂所發語軟滑調順，是名樂聞。可尚者，謂所發語應可供養，是名可尚。無依者，謂所發語不希名利，是名無依。眾生所愛、眾生所樂、眾生所喜、眾生所悅者，謂所發語令多有情愛樂喜悅，是名眾生所愛乃至所悅。令心無亂者，謂所發語令心安定無躁無動亦無擾濁，是名令心無亂。能順等持者，謂所發語令他聞已其心安定，無躁無動亦無擾濁，是名能順等持說。如是語者，謂數宣說演暢表示不粗惡語。離粗惡語者，謂于善心調柔心所起善行調柔行所攝離粗惡語，不離不斷不厭不息，如是語言唱詞評論語音語路語業語表，是名離粗惡語妙行。

云何離雜穢語妙行？答：如世尊說：苾芻當知，有斷雜穢語離雜穢語者，彼有時語、實語、真語、法語、義語、寂語、靜語、有喻有釋、相應、相近、無雜亂、有法、能引義，說如是語離雜穢語。此中有斷雜穢語離雜穢語者者，謂離雜穢語者、斷雜穢語者、厭雜穢語者、安住離雜穢語者、成就

【現代漢語翻譯】現代漢語譯本：城中人所說的話，相對於其他城邑之人所說的話，是最為殊勝、最為尊重、最為高尚、最為上乘、最為美妙的，所以叫做『高勝』。遠離粗惡之語也是如此，相對於其他語言，是最為殊勝、最為尊重、最為高尚、最為上乘、最為美妙的，這叫做『高勝』。『美妙』是指所說的話不疏遠也不過分親密，不隱晦也不過於直白，這叫做『美妙』。『明瞭』是指所說的話不急促也不緩慢，這叫做『明瞭』。『易解』是指所說的話容易被理解，這叫做『易解』。『樂聞』是指所說的話柔和流暢，音調順暢，這叫做『樂聞』。『可尚』是指所說的話應該被尊重供養，這叫做『可尚』。『無依』是指所說的話不希求名利，這叫做『無依』。『眾生所愛、眾生所樂、眾生所喜、眾生所悅』是指所說的話能使眾多有情眾生喜愛、快樂、歡喜、愉悅，這叫做『眾生所愛乃至所悅』。『令心無亂』是指所說的話能使人心安定，沒有躁動，沒有動搖，也沒有擾亂渾濁，這叫做『令心無亂』。『能順等持』是指所說的話能使他人聽了之後內心安定，沒有躁動，沒有動搖，也沒有擾亂渾濁，這叫做『能順等持說』。像這樣的語言，是指經常宣說、演說、闡述、表達不粗惡的語言。遠離粗惡之語，是指以善良的心、調柔的心所引發的善良行為、調柔行為所包含的遠離粗惡之語，不離開、不間斷、不厭惡、不停止，這樣的語言、唱詞、評論、語音、語路、語業、語表，這叫做遠離粗惡之語的妙行。

什麼是遠離雜穢語的妙行？回答：正如世尊所說：『比丘（Bhikkhu，佛教出家男子）應當知道，有斷除雜穢語、遠離雜穢語的人，他們有時說真實的話、誠實的話、真理的話、符合佛法的話、有意義的話、寂靜的話、平靜的話、用比喻來說明的話、相應的話、相近的話、沒有雜亂的話、符合正法的話、能夠引導正義的話，說這樣的話就是遠離雜穢語。』這裡面所說的『有斷雜穢語離雜穢語者』，是指遠離雜穢語的人、斷除雜穢語的人、厭惡雜穢語的人、安住于遠離雜穢語的人、成就遠離雜穢語的人。

【English Translation】 English version: The speech uttered by the people in the city, compared to the speech uttered by the people in other towns, is the most superior, the most respected, the most noble, the most supreme, and the most wonderful, hence it is called 'High Victory' (Gao Sheng). Likewise, abstaining from coarse and harsh speech, compared to other languages, is the most superior, the most respected, the most noble, the most supreme, and the most wonderful, this is called 'High Victory' (Gao Sheng). 'Wonderful' refers to speech that is neither distant nor overly intimate, neither obscure nor overly blunt, this is called 'Wonderful'. 'Clear' refers to speech that is neither hurried nor slow, this is called 'Clear'. 'Easy to Understand' refers to speech that is easily understood, this is called 'Easy to Understand'. 'Pleasing to Hear' refers to speech that is soft, smooth, and harmonious, this is called 'Pleasing to Hear'. 'Worthy of Esteem' refers to speech that should be respected and offered to, this is called 'Worthy of Esteem'. 'Without Dependence' refers to speech that does not seek fame or profit, this is called 'Without Dependence'. 'Loved by Sentient Beings, Enjoyed by Sentient Beings, Delighted in by Sentient Beings, Pleased by Sentient Beings' refers to speech that can make many sentient beings love, enjoy, delight, and be pleased, this is called 'Loved by Sentient Beings, up to Pleased by Sentient Beings'. 'Making the Mind Undisturbed' refers to speech that can make the mind stable, without agitation, without wavering, and without disturbance or turbidity, this is called 'Making the Mind Undisturbed'. 'Able to Accord with Samadhi' refers to speech that, when others hear it, makes their minds stable, without agitation, without wavering, and without disturbance or turbidity, this is called 'Able to Accord with Samadhi'. Such speech refers to frequently proclaiming, expounding, elucidating, and expressing speech that is not coarse or harsh. Abstaining from coarse and harsh speech refers to abstaining from coarse and harsh speech contained in good deeds and gentle actions arising from a kind heart and a gentle mind, without leaving, without ceasing, without disliking, without stopping, such language, songs, comments, voices, speech patterns, verbal actions, and verbal expressions, this is called the wonderful practice of abstaining from coarse and harsh speech.

What is the wonderful practice of abstaining from frivolous speech? Answer: As the World Honored One (Shìzūn, an epithet for the Buddha) said: 'Bhikkhus (Bǐqiū, Buddhist monks), you should know that there are those who cut off frivolous speech and abstain from frivolous speech, they sometimes speak truthful words, honest words, words of truth, words in accordance with the Dharma (Fǎ, Buddhist teachings), meaningful words, silent words, peaceful words, words using metaphors and explanations, corresponding words, similar words, words without confusion, words in accordance with the Dharma, words that can lead to righteousness, speaking such words is abstaining from frivolous speech.' The 'those who cut off frivolous speech and abstain from frivolous speech' mentioned here refers to those who abstain from frivolous speech, those who cut off frivolous speech, those who dislike frivolous speech, those who abide in abstaining from frivolous speech, those who achieve abstaining from frivolous speech.

離雜穢語者，是名有斷雜穢語離雜穢語者。彼有時語者，謂所說語應時離非時、應節離非節、應分離非分，是名時語。實語者，謂所說語稱實離非實，是名實語。真語者，謂所說語不虛妄不變異，是名真語。法語者，謂所說語宣說顯了表示開發純如法事，是名法語。義語者，謂所說語宣說顯了表示開發純有義事，是名義語。寂語者，謂所說語是諸智者先思而說非率爾說，是名寂語。靜語者，謂所說語非數宣唱告示諠雜，是名靜語。有喻有釋者，謂所說語有譬喻有解釋，是名有喻有釋。相應者，謂所說語義應于文、文應于義，是名相應。相近者，謂所說語前後相續意趣無異，是名相近。無雜亂者，謂所說語純一決定名無雜亂。若所說語不一不定，名為雜亂。有法者，謂所說語不越素呾纜及毗柰耶、阿毗達磨，是名有法。能引義者，謂所說語能引種種有饒益事，是名能引義。說如是語者，謂數宣說演暢表示不雜穢語。離雜穢語者，謂于善心調柔心所起善行調柔行所攝離雜穢語，不離不斷不厭不息，如是語言唱詞評論語音語路語業語表，名離雜穢語妙行。四非聖言者，一、不見言見；二、不聞言聞；三、不覺言覺；四、不知言知。云何不見言見非聖言？答：眼識所受眼識所了說為所見，有實眼識未受未了而隱覆此想此忍此見

【現代漢語翻譯】現代漢語譯本遠離雜穢語，這被稱為斷除了雜穢語。遠離雜穢語的人，他們所說的話是適時的，即所說的話應該在適當的時候說，而不是不適當的時候說；應該有節制地說，而不是沒有節制地說；應該分清場合地說，而不是不分場合地說，這被稱為適時語。真實語，即所說的話符合事實，而不是不符合事實，這被稱為真實語。真語，即所說的話不虛妄，不改變，這被稱為真語。法語，即所說的話宣說、顯明、表示、開發純粹如法的事務，這被稱為法語。義語，即所說的話宣說、顯明、表示、開發純粹有意義的事務，這被稱為義語。寂語，即所說的話是智者們先思考而後說的，而不是輕率說的，這被稱為寂語。靜語，即所說的話不是頻繁宣唱、告示，沒有喧譁雜亂，這被稱為靜語。有譬喻有解釋的，即所說的話有譬喻，有解釋，這被稱為有譬喻有解釋。相應的，即所說的話意義與文字相應，文字與意義相應，這被稱為相應。相近的，即所說的話前後相續，意趣沒有差異，這被稱為相近。沒有雜亂的，即所說的話純一決定，被稱為沒有雜亂。如果所說的話不純一，不確定，就被稱為雜亂。有法的，即所說的話不違越《素呾纜》（Sūtrānta，經藏）、《毗柰耶》（Vinaya，律藏）和《阿毗達磨》（Abhidharma，論藏），這被稱為有法。能引義的，即所說的話能夠引導種種有饒益的事情，這被稱為能引義。說這樣的話的人，即經常宣說、演暢、表示，不雜雜穢語。遠離雜穢語的人，即對於善心、調柔心所生起的善行、調柔行所攝的遠離雜穢語，不離棄、不斷絕、不厭惡、不停止，這樣的語言、唱詞、評論、語音、語路、語業、語表，被稱為遠離雜穢語的妙行。四種非聖言：一、不見說見；二、不聞說聞；三、不覺說覺；四、不知說知。什麼是不見說見的非聖言？回答：眼識所接受、眼識所瞭解的，被稱為所見。有真實的眼識沒有接受、沒有了解，卻隱瞞這個想法、這個忍受、這個見解。

【English Translation】 English version To abstain from impure speech is called having abandoned impure speech. One who abstains from impure speech, their speech is timely, meaning that what is said should be spoken at the appropriate time, not at an inappropriate time; it should be spoken with moderation, not without moderation; it should be spoken with discernment of the occasion, not without discernment of the occasion, this is called timely speech. True speech means that what is said corresponds to reality, not that it does not correspond to reality, this is called true speech. Genuine speech means that what is said is not false or altered, this is called genuine speech. Dharma speech means that what is said proclaims, clarifies, indicates, and develops purely Dharma-related matters, this is called Dharma speech. Meaningful speech means that what is said proclaims, clarifies, indicates, and develops purely meaningful matters, this is called meaningful speech. Silent speech means that what is said is spoken after wise people have first contemplated it, not spoken rashly, this is called silent speech. Quiet speech means that what is said is not frequently proclaimed or announced, and is without noisy confusion, this is called quiet speech. Having similes and explanations means that what is said has similes and explanations, this is called having similes and explanations. Corresponding means that the meaning of what is said corresponds to the words, and the words correspond to the meaning, this is called corresponding. Similar means that what is said is continuous from beginning to end, and the intention is without difference, this is called similar. Without confusion means that what is said is pure and definite, and is called without confusion. If what is said is not pure or definite, it is called confused. In accordance with the Dharma means that what is said does not violate the Sūtrānta (sutras), the Vinaya (discipline), and the Abhidharma (higher knowledge), this is called in accordance with the Dharma. Capable of leading to benefit means that what is said is capable of leading to various beneficial things, this is called capable of leading to benefit. One who speaks in this way frequently proclaims, expounds, and indicates, without mixing in impure speech. One who abstains from impure speech, with regard to the good mind and gentle mind, the good actions arising from them, and the gentle conduct encompassed by them, abstains from impure speech, without abandoning, without ceasing, without disliking, without stopping. Such language, chants, comments, sounds, speech paths, speech actions, and speech expressions are called the excellent conduct of abstaining from impure speech. The four non-holy utterances are: 1. Saying 'seen' when not seen; 2. Saying 'heard' when not heard; 3. Saying 'felt' when not felt; 4. Saying 'known' when not known. What is the non-holy utterance of saying 'seen' when not seen? Answer: What is received by eye-consciousness and understood by eye-consciousness is called 'seen'. If there is actual eye-consciousness that has not received or understood, but one conceals this thought, this endurance, this view.

此質直事，言我已見，如是名為不見言見非聖言。有實已見起不見想而隱覆此想此忍此見此質直事，言我已見，如是雖名非聖言而不名不見言見，彼實已見故。云何不聞言聞非聖言？答：耳識所受耳識所了說為所聞，有實耳識未受未了而隱覆此想此忍此見此質直事，言我已聞，如是名為不聞言聞非聖言。有實已聞起不聞想而隱覆此想此忍此見此質直事，如是雖名非聖言而不名不聞言聞，彼實已聞故。云何不覺言覺非聖言？答：三識所受三識所了說為所覺，有實三識未受未了而隱覆此想此忍此見此質直事，如是名為不覺言覺非聖言。有實已覺起不覺想而隱覆此想此忍此見此質直事，言我已覺，如是雖名非聖言而不名不覺言覺，彼實已覺故。云何不知言知非聖言？答意識所受意識所了說為所知，有實意識未受未了而隱覆此想此忍此見此質直事，言我已知，如是名為不知言知非聖言。有實已知起不知想而隱覆此想此忍此見此質直事，言我已知，如是雖名非聖言而不名不知言知，彼實已知故。

四聖言者，一、不見言不見；二、不聞言不聞；三、不覺言不覺；四、不知言不知。云何不見言不見聖言？答：眼識所受眼識所了說為所見，有實眼識未受未了，彼不隱覆此想此忍此見此質直事，言我未見，如是名為不見言不見聖

【現代漢語翻譯】現代漢語譯本：關於這種正直的事情，如果說『我已經看見了』，但實際上並沒有看見，這就叫做『沒看見卻說看見』，屬於非聖言。如果實際上已經看見了，卻產生了『沒看見』的想法，並且隱藏、掩蓋這種想法、忍受、見解和正直的事實，還說『我已經看見了』，這雖然也屬於非聖言，但不能叫做『沒看見卻說看見』，因為他實際上已經看見了。什麼叫做『沒聽見卻說聽見』屬於非聖言？回答：耳識所感受和了解的才叫做聽見。如果實際上耳識沒有感受和了解，卻隱藏、掩蓋這種想法、忍受、見解和正直的事實，還說『我已經聽見了』，這就叫做『沒聽見卻說聽見』，屬於非聖言。如果實際上已經聽見了，卻產生了『沒聽見』的想法，並且隱藏、掩蓋這種想法、忍受、見解和正直的事實，還說『我已經聽見了』，這雖然也屬於非聖言，但不能叫做『沒聽見卻說聽見』，因為他實際上已經聽見了。什麼叫做『沒覺察卻說覺察』屬於非聖言？回答：身、舌、意三識所感受和了解的才叫做覺察。如果實際上身、舌、意三識沒有感受和了解，卻隱藏、掩蓋這種想法、忍受、見解和正直的事實，還說『我已經覺察了』，這就叫做『沒覺察卻說覺察』，屬於非聖言。如果實際上已經覺察了，卻產生了『沒覺察』的想法，並且隱藏、掩蓋這種想法、忍受、見解和正直的事實，還說『我已經覺察了』，這雖然也屬於非聖言，但不能叫做『沒覺察卻說覺察』，因為他實際上已經覺察了。什麼叫做『不知道卻說知道』屬於非聖言？回答：意識所感受和了解的才叫做知道。如果實際上意識沒有感受和了解，卻隱藏、掩蓋這種想法、忍受、見解和正直的事實，還說『我已經知道了』，這就叫做『不知道卻說知道』，屬於非聖言。如果實際上已經知道了，卻產生了『不知道』的想法，並且隱藏、掩蓋這種想法、忍受、見解和正直的事實，還說『我已經知道了』，這雖然也屬於非聖言，但不能叫做『不知道卻說知道』，因為他實際上已經知道了。

四種聖言是：一、沒看見就說沒看見；二、沒聽見就說沒聽見；三、沒覺察就說沒覺察；四、不知道就說不知道。什麼叫做『沒看見就說沒看見』屬於聖言？回答：眼識所感受和了解的才叫做看見。如果實際上眼識沒有感受和了解，他不會隱藏、掩蓋這種想法、忍受、見解和正直的事實，而是說『我沒看見』，這就叫做『沒看見就說沒看見』，屬於聖言。

【English Translation】 English version: Regarding this straightforward matter, to say 'I have seen it' when one has not actually seen it is called 'saying one has seen when one has not seen,' which is non-holy speech. If one has actually seen it, but generates the thought of 'not having seen it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have seen it,' this, although also non-holy speech, is not called 'saying one has seen when one has not seen,' because one has actually seen it. What is called 'saying one has heard when one has not heard' as non-holy speech? Answer: What is received and understood by ear-consciousness is called hearing. If ear-consciousness has not actually received and understood, but one conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have heard it,' this is called 'saying one has heard when one has not heard,' which is non-holy speech. If one has actually heard it, but generates the thought of 'not having heard it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have heard it,' this, although also non-holy speech, is not called 'saying one has heard when one has not heard,' because one has actually heard it. What is called 'saying one has sensed when one has not sensed' as non-holy speech? Answer: What is received and understood by the three consciousnesses (body, tongue, and mind) is called sensing. If the three consciousnesses have not actually received and understood, but one conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have sensed it,' this is called 'saying one has sensed when one has not sensed,' which is non-holy speech. If one has actually sensed it, but generates the thought of 'not having sensed it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I have sensed it,' this, although also non-holy speech, is not called 'saying one has sensed when one has not sensed,' because one has actually sensed it. What is called 'saying one knows when one does not know' as non-holy speech? Answer: What is received and understood by mind-consciousness is called knowing. If mind-consciousness has not actually received and understood, but one conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I know it,' this is called 'saying one knows when one does not know,' which is non-holy speech. If one has actually known it, but generates the thought of 'not knowing it,' and conceals, covers up this thought, this endurance, this view, this straightforward matter, and says 'I know it,' this, although also non-holy speech, is not called 'saying one knows when one does not know,' because one has actually known it.

The four holy speeches are: one, saying one has not seen when one has not seen; two, saying one has not heard when one has not heard; three, saying one has not sensed when one has not sensed; four, saying one does not know when one does not know. What is called 'saying one has not seen when one has not seen' as holy speech? Answer: What is received and understood by eye-consciousness is called seeing. If eye-consciousness has not actually received and understood, one does not conceal, cover up this thought, this endurance, this view, this straightforward matter, but says 'I have not seen it,' this is called 'saying one has not seen when one has not seen,' which is holy speech.

言。有實已見起不見想，彼不隱覆此想此忍此見此質直事，言我不見，如是雖名聖言而不名不見言不見，彼實已見故。云何不聞言不聞聖言？答：耳識所受耳識所了說為所聞，有實耳識未受未了，彼不隱覆此想此忍此見此質直事，言我不聞，如是名為不聞言不聞聖言。有實已聞起不聞想，彼不隱覆此想此忍此見此質直事，言我不聞，如是雖名聖言而不名不聞言不聞，彼實已聞故。云何不覺言不覺聖言？答三識所受三識所了說為所覺，有實三識未受未了，彼不隱覆此想此忍此見此質直事，言我不覺，如是名為不覺言不覺聖言。有實已覺起不覺想，彼不隱覆此想此忍此見此質直事，言我不覺，如是雖名聖言而不名不覺言不覺，彼實已覺故。云何不知言不知聖言？答：意識所受意識所了說為所知，有實意識未受未了，彼不隱覆此想此忍此見此質直事，言我不知，如是名為不知言不知聖言。有實已知起不知想，彼不隱覆此想此忍此見此質直事，言我不知，如是雖名聖言而不名不知言不知，彼實已知故。

複次四非聖言者，一、見言不見；二、聞言不聞；三、覺言不覺；四、知言不知。云何見言不見非聖言？答：眼識所受眼識所了說為所見，有實眼識已受已了而隱覆此想此忍此見此質直事，言我不見，如是名為見言不見非

【現代漢語翻譯】現代漢語譯本：問：什麼叫做『明明看見卻說沒看見』，才算是說了真實的聖言？答：眼識所感受到的、眼識所理解的，才叫做『看見』。如果實際上已經看見了，卻沒有產生『沒看見』的想法，並且不隱瞞這個想法、這個認可、這個見解、這個正直的事實，（而是如實地）說『我沒看見』，這樣雖然說的是聖人的言語，但不能算是『明明看見卻說沒看見』，因為他實際上是看見了。問：什麼叫做『明明聽見了卻說沒聽見』，才算是說了真實的聖言？答：耳識所感受到的、耳識所理解的，才叫做『聽見』。如果實際上耳朵沒有感受到、沒有理解到，並且不隱瞞這個想法、這個認可、這個見解、這個正直的事實，（而是如實地）說『我沒聽見』，這樣才算是『明明聽見了卻說沒聽見』，說了真實的聖言。如果實際上已經聽見了，卻產生了『沒聽見』的想法，並且不隱瞞這個想法、這個認可、這個見解、這個正直的事實，（而是如實地）說『我沒聽見』，這樣雖然說的是聖人的言語，但不能算是『明明聽見了卻說沒聽見』，因為他實際上是聽見了。問：什麼叫做『明明感覺到了卻說沒感覺到』，才算是說了真實的聖言？答：三種意識（鼻、舌、身識）所感受到的、三種意識所理解的，才叫做『感覺到』。如果實際上這三種意識沒有感受到、沒有理解到，並且不隱瞞這個想法、這個認可、這個見解、這個正直的事實，（而是如實地）說『我沒感覺到』，這樣才算是『明明感覺到了卻說沒感覺到』，說了真實的聖言。如果實際上已經感覺到了，卻產生了『沒感覺到』的想法，並且不隱瞞這個想法、這個認可、這個見解、這個正直的事實，（而是如實地）說『我沒感覺到』，這樣雖然說的是聖人的言語，但不能算是『明明感覺到了卻說沒感覺到』，因為他實際上是感覺到了。問：什麼叫做『明明知道卻說不知道』，才算是說了真實的聖言？答：意識所感受到的、意識所理解的，才叫做『知道』。如果實際上意識沒有感受到、沒有理解到，並且不隱瞞這個想法、這個認可、這個見解、這個正直的事實，（而是如實地）說『我不知道』，這樣才算是『明明知道卻說不知道』，說了真實的聖言。如果實際上已經知道了，卻產生了『不知道』的想法，並且不隱瞞這個想法、這個認可、這個見解、這個正直的事實，（而是如實地）說『我不知道』，這樣雖然說的是聖人的言語，但不能算是『明明知道卻說不知道』，因為他實際上是知道了。

其次，有四種不是聖言的情況：一、看見了卻說沒看見；二、聽見了卻說沒聽見；三、感覺到了卻說沒感覺到；四、知道了卻說不知道。問：什麼叫做『看見了卻說沒看見』，才算是不真實的聖言？答：眼識所感受到的、眼識所理解的，才叫做『看見』。如果實際上眼識已經感受到了、已經理解了，卻隱瞞這個想法、這個認可、這個見解、這個正直的事實，（反而）說『我沒看見』，這樣就叫做『看見了卻說沒看見』，說了不真實的聖言。

【English Translation】 English version: Question: What is it called 'having actually seen but saying I have not seen,' that constitutes speaking a true Arya-saying (holy speech)? Answer: What is received by eye-consciousness (cakṣur-vijñāna) and understood by eye-consciousness is said to be 'seen.' If one has actually seen, but does not arise the thought 'I have not seen,' and does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not seen,' such is nominally an Arya-saying, but is not called 'saying I have not seen,' because one has actually seen. Question: What is it called 'having actually heard but saying I have not heard,' that constitutes speaking a true Arya-saying? Answer: What is received by ear-consciousness (śrotra-vijñāna) and understood by ear-consciousness is said to be 'heard.' If one's ear-consciousness has not actually received or understood, and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not heard,' such is called 'saying I have not heard,' speaking a true Arya-saying. If one has actually heard, but arises the thought 'I have not heard,' and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not heard,' such is nominally an Arya-saying, but is not called 'saying I have not heard,' because one has actually heard. Question: What is it called 'having actually sensed but saying I have not sensed,' that constitutes speaking a true Arya-saying? Answer: What is received by the three consciousnesses (ghrāṇa-vijñāna, jihvā-vijñāna, kāya-vijñāna) and understood by the three consciousnesses is said to be 'sensed.' If these three consciousnesses have not actually received or understood, and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not sensed,' such is called 'saying I have not sensed,' speaking a true Arya-saying. If one has actually sensed, but arises the thought 'I have not sensed,' and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I have not sensed,' such is nominally an Arya-saying, but is not called 'saying I have not sensed,' because one has actually sensed. Question: What is it called 'having actually known but saying I do not know,' that constitutes speaking a true Arya-saying? Answer: What is received by mind-consciousness (mano-vijñāna) and understood by mind-consciousness is said to be 'known.' If mind-consciousness has not actually received or understood, and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I do not know,' such is called 'saying I do not know,' speaking a true Arya-saying. If one has actually known, but arises the thought 'I do not know,' and one does not conceal this thought, this acceptance, this view, this straightforward matter, and says 'I do not know,' such is nominally an Arya-saying, but is not called 'saying I do not know,' because one has actually known.

Furthermore, there are four instances of non-Arya-sayings: 1. Saying 'I have not seen' when one has seen; 2. Saying 'I have not heard' when one has heard; 3. Saying 'I have not sensed' when one has sensed; 4. Saying 'I do not know' when one knows. Question: What is it called 'saying I have not seen' when one has seen, that constitutes a false Arya-saying? Answer: What is received by eye-consciousness and understood by eye-consciousness is said to be 'seen.' If eye-consciousness has actually received and understood, but one conceals this thought, this acceptance, this view, this straightforward matter, and says 'I have not seen,' such is called 'saying I have not seen' when one has seen, speaking a false Arya-saying.

聖言。有實不見而起見想，彼隱覆此想此忍此見此質直事，言我不見，如是雖名非聖言而不名見言不見，彼實不見故。云何聞言不聞非聖言，答：耳識所受耳識所了說為所聞，有實耳識已受已了而隱覆此想此忍此見此質直事，言我不聞，如是名為聞言不聞非聖言。有實不聞而起聞想，彼隱覆此想此忍此見此質直事，言我不聞，如是雖名非聖言而不名聞言不聞，彼實不聞故。云何覺言不覺非聖言？答：三識所受三識所了說為所覺，有實三識已受已了而隱覆此想此忍此見此質直事，言我不覺，如是名為覺言不覺非聖言。有實不覺而起覺想，彼隱覆此想此忍此見此質直事，言我不覺，如是雖名非聖言而不名覺言不覺，彼實不覺故。云何知言不知非聖言？答：意識所受意識所了說為所知，有實意識已受已了而隱覆此想此忍此見此質直事，言我不知，如是名為知言不知非聖言。有實不知而起知想，彼隱覆此想此忍此見此質直事，言我不知，如是雖名非聖言而不名知言不知，彼實不知故。

複次四聖言者，一、見言見；二、聞言聞；三、覺言覺；四、知言知。云何見言見聖言？答：眼識所受眼識所了說為所見，有實眼識已受已了，彼不隱覆此想此忍此見此質直事，言我已見，如是名為見言見聖言。有實不見而起見想，彼不隱

【現代漢語翻譯】現代漢語譯本：聖言。如果實際上沒有看見卻產生了看見的想法，那個人隱瞞了這種想法、這種認可、這種見解、這種正直的事實，卻說『我沒有看見』，像這樣雖然可以稱為非聖言，但不能稱為『看見卻說沒看見』，因為他實際上確實沒有看見。什麼是『聽見了卻說沒聽見』的非聖言呢？回答：耳識所接受、耳識所瞭解的，就稱為聽見。如果實際上耳識已經接受、已經瞭解，卻隱瞞了這種想法、這種認可、這種見解、這種正直的事實，卻說『我沒有聽見』，像這樣就稱為『聽見了卻說沒聽見』的非聖言。如果實際上沒有聽見卻產生了聽見的想法，那個人隱瞞了這種想法、這種認可、這種見解、這種正直的事實，卻說『我沒有聽見』，像這樣雖然可以稱為非聖言，但不能稱為『聽見了卻說沒聽見』，因為他實際上確實沒有聽見。什麼是『感覺到了卻說沒感覺到』的非聖言呢？回答：身識、舌識、鼻識所接受、所瞭解的，就稱為感覺。如果實際上這三種識已經接受、已經瞭解，卻隱瞞了這種想法、這種認可、這種見解、這種正直的事實，卻說『我沒有感覺到』，像這樣就稱為『感覺到了卻說沒感覺到』的非聖言。如果實際上沒有感覺到卻產生了感覺的想法，那個人隱瞞了這種想法、這種認可、這種見解、這種正直的事實，卻說『我沒有感覺到』，像這樣雖然可以稱為非聖言，但不能稱為『感覺到了卻說沒感覺到』，因為他實際上確實沒有感覺到。什麼是『知道卻說不知道』的非聖言呢？回答：意識所接受、意識所瞭解的，就稱為知道。如果實際上意識已經接受、已經瞭解，卻隱瞞了這種想法、這種認可、這種見解、這種正直的事實，卻說『我不知道』，像這樣就稱為『知道卻說不知道』的非聖言。如果實際上不知道卻產生了知道的想法，那個人隱瞞了這種想法、這種認可、這種見解、這種正直的事實，卻說『我不知道』，像這樣雖然可以稱為非聖言，但不能稱為『知道卻說不知道』，因為他實際上確實不知道。

再者，四種聖言是：一、看見了就說看見了；二、聽見了就說聽見了；三、感覺到了就說感覺到了；四、知道了就說知道了。什麼是『看見了就說看見了』的聖言呢？回答：眼識所接受、眼識所瞭解的，就稱為看見。如果實際上眼識已經接受、已經瞭解，那個人不隱瞞這種想法、這種認可、這種見解、這種正直的事實，就說『我已經看見了』，像這樣就稱為『看見了就說看見了』的聖言。如果實際上沒有看見卻產生了看見的想法，那個人不隱瞞

【English Translation】 English version: The Holy Word. If, in reality, one has not seen but arises with the thought of having seen, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not seen,' although this may be called a non-holy word, it is not called 'seeing and saying one has not seen,' because in reality, they have not seen. What is 'hearing and saying one has not heard' as a non-holy word? Answer: What is received by ear-consciousness and understood by ear-consciousness is said to be heard. If, in reality, ear-consciousness has already received and understood, but they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not heard,' this is called 'hearing and saying one has not heard' as a non-holy word. If, in reality, one has not heard but arises with the thought of having heard, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not heard,' although this may be called a non-holy word, it is not called 'hearing and saying one has not heard,' because in reality, they have not heard. What is 'sensing and saying one has not sensed' as a non-holy word? Answer: What is received and understood by the three consciousnesses (body, tongue, and nose) is said to be sensed. If, in reality, these three consciousnesses have already received and understood, but they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not sensed,' this is called 'sensing and saying one has not sensed' as a non-holy word. If, in reality, one has not sensed but arises with the thought of having sensed, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have not sensed,' although this may be called a non-holy word, it is not called 'sensing and saying one has not sensed,' because in reality, they have not sensed. What is 'knowing and saying one does not know' as a non-holy word? Answer: What is received and understood by mind-consciousness is said to be known. If, in reality, mind-consciousness has already received and understood, but they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I do not know,' this is called 'knowing and saying one does not know' as a non-holy word. If, in reality, one does not know but arises with the thought of knowing, and they conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I do not know,' although this may be called a non-holy word, it is not called 'knowing and saying one does not know,' because in reality, they do not know.

Furthermore, the four holy words are: one, seeing and saying one has seen; two, hearing and saying one has heard; three, sensing and saying one has sensed; four, knowing and saying one knows. What is 'seeing and saying one has seen' as a holy word? Answer: What is received and understood by eye-consciousness is said to be seen. If, in reality, eye-consciousness has already received and understood, and they do not conceal this thought, this acceptance, this view, this straightforward matter, saying, 'I have seen,' this is called 'seeing and saying one has seen' as a holy word. If, in reality, one has not seen but arises with the thought of having seen, and they do not conceal

覆此想此忍此見此質直事，言我已見，如是雖名聖言而不名見言見，彼實不見故。云何聞言聞聖言？答：耳識所受耳識所了說為所聞，有實耳識已受已了，彼不隱覆此想此忍此見此質直事，言我已聞，如是名為聞言聞聖言。有實不聞而起聞想，彼不隱覆此想此忍此見此質直事，言我已聞，如是雖名聖言而不名聞言聞，彼實不聞故。云何覺言覺聖言？答：三識所受三識所了說為所覺，有實三識已受已了，彼不隱覆此想此忍此見此質直事，言我已覺，如是名為覺言覺聖言。有實不覺而起覺想，彼不隱覆此想此忍此見此質直事，言我已覺，如是雖名聖言而不名覺言覺，彼實不覺故。云何知言知聖言？答：意識所受意識所了說為所知，有實意識已受已了，彼不隱覆此想此忍此見此質直事，言我已知，如是名為知言知聖言。有實不知而起知想，彼不隱覆此想此忍此見此質直事，言我已知，如是雖名聖言而不名知言知，彼實不知故。

說一切有部集異門足論卷第十大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十一

尊者舍利子說

三藏法師玄奘奉　詔譯

五法品第六之一

時舍利子復告眾言：「具壽當知，佛於五法自善通達，現等覺已，為諸

【現代漢語翻譯】現代漢語譯本如何說是『見言』、『見聖言』？回答：眼識所接受、眼識所瞭解的，稱為所見。如果確實有眼識已經接受、已經瞭解，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經看見了』，這樣才叫做『見言』、『見聖言』。如果實際上沒有看見，卻產生了看見的想法，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經看見了』，這樣雖然可以稱為『聖言』，但不能稱為『見言』、『見』，因為他實際上沒有看見。如何說是『聞言』、『聞聖言』？回答：耳識所接受、耳識所瞭解的，稱為所聞。如果確實有耳識已經接受、已經瞭解，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經聽見了』，這樣才叫做『聞言』、『聞聖言』。如果實際上沒有聽見，卻產生了聽見的想法，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經聽見了』，這樣雖然可以稱為『聖言』，但不能稱為『聞言』、『聞聖言』，因為他實際上沒有聽見。如何說是『覺言』、『覺聖言』？回答：鼻識、舌識、身識這三種識所接受、這三種識所瞭解的，稱為所覺。如果確實有這三種識已經接受、已經瞭解，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經覺察到了』，這樣才叫做『覺言』、『覺聖言』。如果實際上沒有覺察到，卻產生了覺察到的想法，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經覺察到了』，這樣雖然可以稱為『聖言』，但不能稱為『覺言』、『覺聖言』，因為他實際上沒有覺察到。如何說是『知言』、『知聖言』？回答：意識所接受、意識所瞭解的，稱為所知。如果確實有意識已經接受、已經瞭解，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經知道了』，這樣才叫做『知言』、『知聖言』。如果實際上不知道，卻產生了知道的想法，並且他沒有隱瞞、掩蓋這種想法、這種忍受、這種見解、這種正直的事情，說『我已經知道了』，這樣雖然可以稱為『聖言』，但不能稱為『知言』、『知聖言』，因為他實際上不知道。

《說一切有部集異門足論》第十卷大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》第十一卷

尊者舍利子（Sariputra）說

三藏法師玄奘（Xuanzang）奉詔翻譯

五法品第六之一

當時，舍利子（Sariputra）又告訴大家說：『諸位賢者應當知道，佛陀對於五法已經完全通達，現證等覺之後，爲了大家……』

【English Translation】 English version How is it said to be 'speaking of seeing', 'speaking of holy seeing'? Answer: What is received by eye consciousness and understood by eye consciousness is called what is seen. If there is indeed eye consciousness that has already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have seen it', then this is called 'speaking of seeing', 'speaking of holy seeing'. If one has not actually seen but arises with the thought of having seen, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have seen it', then although this may be called 'holy speech', it is not called 'speaking of seeing', 'seeing', because he has not actually seen. How is it said to be 'speaking of hearing', 'speaking of holy hearing'? Answer: What is received by ear consciousness and understood by ear consciousness is called what is heard. If there is indeed ear consciousness that has already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have heard it', then this is called 'speaking of hearing', 'speaking of holy hearing'. If one has not actually heard but arises with the thought of having heard, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have heard it', then although this may be called 'holy speech', it is not called 'speaking of hearing', 'holy hearing', because he has not actually heard. How is it said to be 'speaking of sensing', 'speaking of holy sensing'? Answer: What is received by the three consciousnesses (nose, tongue, and body consciousness) and understood by the three consciousnesses is called what is sensed. If there are indeed these three consciousnesses that have already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have sensed it', then this is called 'speaking of sensing', 'speaking of holy sensing'. If one has not actually sensed but arises with the thought of having sensed, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have sensed it', then although this may be called 'holy speech', it is not called 'speaking of sensing', 'holy sensing', because he has not actually sensed. How is it said to be 'speaking of knowing', 'speaking of holy knowing'? Answer: What is received by mind consciousness and understood by mind consciousness is called what is known. If there is indeed mind consciousness that has already received and understood, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have known it', then this is called 'speaking of knowing', 'speaking of holy knowing'. If one has not actually known but arises with the thought of having known, and he does not conceal or cover up this thought, this endurance, this view, this straightforward matter, saying 'I have known it', then although this may be called 'holy speech', it is not called 'speaking of knowing', 'holy knowing', because he has not actually known.

Sarvastivada Abhidharma Jnanaprasthana Shastra, Volume 10 Taisho Tripitaka Volume 26, No. 1536, Abhidharma Jnanaprasthana Shastra

Abhidharma Jnanaprasthana Shastra, Volume 11

Spoken by Venerable Sariputra (Sariputra)

Translated by Tripitaka Master Xuanzang (Xuanzang) under Imperial Decree

The Chapter on the Five Dharmas, Part Six - One

At that time, Sariputra (Sariputra) again addressed the assembly, saying: 'Venerable ones, you should know that the Buddha, having fully understood the five dharmas and having realized perfect enlightenment, for the sake of all...'

弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

五法雲何？此中有二嗢拖南頌。初嗢拖南曰：

初五法十種，　　謂蘊取妙欲，　慳趣蓋栽縛，　　下上結各五。

有五蘊、五取蘊、五妙欲、五慳、五趣、五蓋、五心栽、五心縛、五順下分結、五順上分結。

五蘊者，一；色蘊；二；受蘊；三；想蘊；四；行蘊；五；識蘊。云何色蘊？答：諸所有色，若過去若未來若現在、若內若外、若粗若細、若劣若勝、若遠若近，如是一切略為一聚說名色蘊。云何受蘊？答：諸所有受，若過去若未來若現在、若內若外、若粗若細、若劣若勝、若遠若近，如是一切略為一聚說名受蘊。云何想蘊？答：諸所有想，若過去若未來若現在、若內若外若、粗若細、若劣若勝、若遠若近，如是一切略為一聚說名想蘊。云何行蘊？答：諸所有行，若過去若未來若現在、若內若外、若粗若細、若劣若勝、若遠若近，如是一切略為一聚說名行蘊。云何識蘊？答：諸所有識，若過去若未來若現在、若內若外、若粗若細、若劣若勝、若遠若近，如是一切略為一聚說名識蘊。

此中諸所有色者，云何名為諸所有色？答：盡所有色，

【現代漢語翻譯】現代漢語譯本：弟子們宣說開示：『我們現在應當和合聚集，佛陀涅槃之後不要有乖違爭執，應當使隨順梵行（brahmacarya，清凈的行為）的法律長久住世，利益安樂無量眾生，哀憐世間諸天人和大眾，使他們獲得殊勝的義利安樂。』

什麼是五法呢？這裡有兩首嗢拖南（udāna，總結）頌。第一首嗢拖南說：

『最初的五法有十種，即蘊、取、妙欲、慳吝、趣向、蓋障、心栽、心縛、下分結、上分結各有五種。』

有五蘊、五取蘊、五妙欲、五慳、五趣、五蓋、五心栽、五心縛、五順下分結、五順上分結。

五蘊是什麼？一：色蘊；二：受蘊；三：想蘊；四：行蘊；五：識蘊。什麼是色蘊？回答：所有一切色，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近，像這樣的一切總合起來成為一個集合，就叫做色蘊。什麼是受蘊？回答：所有一切感受，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近，像這樣的一切總合起來成為一個集合，就叫做受蘊。什麼是想蘊？回答：所有一切想法，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近，像這樣的一切總合起來成為一個集合，就叫做想蘊。什麼是行蘊？回答：所有一切行為，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近，像這樣的一切總合起來成為一個集合，就叫做行蘊。什麼是識蘊？回答：所有一切意識，無論是過去、未來、現在，無論是內在、外在，無論是粗糙、細微，無論是低劣、殊勝，無論是遙遠、鄰近，像這樣的一切總合起來成為一個集合，就叫做識蘊。

這裡所說的『所有一切色』，什麼叫做『所有一切色』呢？回答：所有一切色。

【English Translation】 English version: The disciples proclaimed and instructed: 'We should now gather together in harmony. After the Buddha's Parinirvana (parinirvāṇa, complete extinction), let there be no discord or contention. We should ensure that the laws that accord with pure conduct (brahmacarya) endure for a long time, benefiting and bringing happiness to countless sentient beings, and have compassion for all the gods and people in the world, enabling them to attain supreme benefit, righteousness, peace, and happiness.'

What are the five dharmas? Here, there are two Udana (udāna, utterance of joy) verses. The first Udana says:

'The initial five dharmas have ten aspects, namely, the five aggregates (skandha), the five aggregates of clinging, the five sensual pleasures, the five kinds of stinginess, the five destinies, the five hindrances, the five mental fixations, the five mental bonds, the five lower fetters, and the five higher fetters.'

There are the five aggregates, the five aggregates of clinging, the five sensual pleasures, the five kinds of stinginess, the five destinies, the five hindrances, the five mental fixations, the five mental bonds, the five lower fetters, and the five higher fetters.

What are the five aggregates? One: the aggregate of form (rūpa); two: the aggregate of feeling (vedanā); three: the aggregate of perception (saṃjñā); four: the aggregate of mental formations (saṃskāra); five: the aggregate of consciousness (vijñāna). What is the aggregate of form? The answer: All forms whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of form. What is the aggregate of feeling? The answer: All feelings whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of feeling. What is the aggregate of perception? The answer: All perceptions whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of perception. What is the aggregate of mental formations? The answer: All mental formations whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of mental formations. What is the aggregate of consciousness? The answer: All consciousness whatsoever, whether past, future, or present, whether internal or external, whether coarse or subtle, whether inferior or superior, whether far or near, all these are gathered together as one mass and called the aggregate of consciousness.

Among these, what is meant by 'all forms whatsoever'? The answer: All forms whatsoever.

謂四大種及四大種所造諸色，如是名為諸所有色。複次盡所有色，謂十色處及法處所攝色，如是名為諸所有色。若過去若未來若現在者，云何過去色？答：若色已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性過去類過去世攝，是名過去色。云何未來色？答：若色未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性未來類未來世攝，是名未來色。云何現在色？答：若色已起已等起、已生已等生、已轉已現轉，聚集出現，住未已謝、未已盡滅、未已離變，和合現前，現在性現在類現在世攝，是名現在色。若內若外者，云何內色？答：若色在此相續已得不失，是名內色。云何外色？答：若色在此相續，或本未得、或得已失、若他相續、若非情數，是名外色。若粗若細者，云何施設粗色細色？答：觀待施設粗色細色。復如何等？答：若觀待無見有對色，則有見有對色名粗；若觀待有見有對色，則無見有對色名細。若觀待無見無對色，則無見有對色名粗；若觀待無見有對色，則無見無對色名細。若觀待色界色，則欲界色名粗；若觀待欲界色，則色界色名細。若觀待不繫色，則色界色名粗；若觀待色界色，則不繫色名細。如是施設粗色細色，如是名為若粗若細。若劣若勝

【現代漢語翻譯】現代漢語譯本關於四大種（地、水、火、風四大元素）以及四大種所產生的各種色法，這些被稱為『諸所有色』。進一步說，『盡所有色』指的是十色處（眼、耳、鼻、舌、身、色、聲、香、味、觸）以及法處所包含的色法，這些也被稱為『諸所有色』。對於過去、未來、現在的色法，什麼是過去色？答：如果某個色法已經生起、已經等起（產生）、已經出生、已經等生、已經轉變、已經顯現轉變、已經聚集、已經出現，並且已經衰落、過去、窮盡、滅亡、分離、變異，被歸類為過去的狀態、過去的一類、過去的時期，這被稱為過去色。什麼是未來色？答：如果某個色法尚未生起、尚未等起、尚未出生、尚未等生、尚未轉變、尚未顯現轉變、尚未聚集、尚未出現，被歸類為未來的狀態、未來的一類、未來的時期，這被稱為未來色。什麼是現在色？答：如果某個色法已經生起、已經等起、已經出生、已經等生、已經轉變、已經顯現轉變，正在聚集、正在出現，處於尚未衰落、尚未窮盡滅亡、尚未分離變異的狀態，和合顯現於目前，被歸類為現在的狀態、現在的一類、現在的時期，這被稱為現在色。對於內在和外在的色法，什麼是內色？答：如果某個色法存在於這個相續（生命流）中，已經獲得並且沒有失去，這被稱為內色。什麼是外色？答：如果某個色法存在於這個相續中，或者原本沒有獲得、或者獲得后已經失去、或者存在於其他相續中、或者屬於非情之物（無情眾生），這被稱為外色。對於粗和細的色法，如何施設粗色和細色？答：粗色和細色的施設是相對而言的。具體是怎樣的呢？答：如果相對於無見有對色（不可見但有阻礙的色法），那麼可見有對色就被稱為粗色；如果相對於可見有對色，那麼無見有對色就被稱為細色。如果相對於無見無對色（不可見且無阻礙的色法），那麼無見有對色就被稱為粗色；如果相對於無見有對色，那麼無見無對色就被稱為細色。如果相對於色（界中的色法），那麼欲界色（欲界中的色法）就被稱為粗色；如果相對於欲界色，那麼色就被稱為細色。如果相對於不繫色（超出三界的色法），那麼色就被稱為粗色；如果相對於**色，那麼不繫色就被稱為細色。如此施設粗色和細色，這就是所謂的粗和細。對於劣和勝

【English Translation】 English version Regarding the four great elements (earth, water, fire, and wind) and the various forms (rupa) produced by the four great elements, these are called 'all forms'. Furthermore, 'all forms' refers to the ten sense bases (eye, ear, nose, tongue, body, form, sound, smell, taste, touch) and the forms included in the dharma base; these are also called 'all forms'. Regarding past, future, and present forms, what is past form? Answer: If a form has already arisen, already originated, already been born, already come into being, already transformed, already manifested transformation, already gathered, already appeared, and has declined, passed away, been exhausted, ceased, separated, changed, categorized as a past state, a past type, a past period, this is called past form. What is future form? Answer: If a form has not yet arisen, has not yet originated, has not yet been born, has not yet come into being, has not yet transformed, has not yet manifested transformation, has not yet gathered, has not yet appeared, categorized as a future state, a future type, a future period, this is called future form. What is present form? Answer: If a form has already arisen, already originated, already been born, already come into being, already transformed, already manifested transformation, is gathering, is appearing, in a state of not yet declining, not yet being exhausted and ceasing, not yet separating and changing, harmoniously appearing in the present, categorized as a present state, a present type, a present period, this is called present form. Regarding internal and external forms, what is internal form? Answer: If a form exists in this continuum (life stream), has been obtained and not lost, this is called internal form. What is external form? Answer: If a form exists in this continuum, or was originally not obtained, or was obtained and then lost, or exists in another continuum, or belongs to non-sentient things (inanimate beings), this is called external form. Regarding coarse and subtle forms, how are coarse and subtle forms designated? Answer: The designation of coarse and subtle forms is relative. How so? Answer: If relative to invisible and obstructive form, then visible and obstructive form is called coarse; if relative to visible and obstructive form, then invisible and obstructive form is called subtle. If relative to invisible and non-obstructive form, then invisible and obstructive form is called coarse; if relative to invisible and obstructive form, then invisible and non-obstructive form is called subtle. If relative to form (form in the ** realm), then form in the desire realm (form in the desire realm) is called coarse; if relative to form in the desire realm, then form is called subtle. If relative to unconditioned form (form beyond the three realms), then form is called coarse; if relative to form, then unconditioned form is called subtle. Thus are coarse and subtle forms designated; this is what is meant by coarse and subtle. Regarding inferior and superior

者，云何施設劣色勝色？答：觀待施設劣色勝色。復如何等？答：若觀待有覆無記色，則不善色名劣；若觀待不善色，則有覆無記色名勝。若觀待無覆無記色，則有覆無記色名劣；若觀待有覆無記色，則無覆無記色名勝。若觀待有漏善色，則無覆無記色名劣；若觀待無覆無記色，則有漏善色名勝。若觀待無漏善色，則有漏善色名劣；若觀待有漏善色，則無漏善色名勝。若觀待色界色，則欲界色名劣；若觀待欲界色，則色界色名勝。若觀待不繫色，則色界色名劣；若觀待色界色，則不繫色名勝。如是施設劣色勝色，如是名為若劣若勝。若遠若近者，云何遠色？答：過去、未來色。云何近色？答：現在色。複次云何遠色？答：若色過去非無間滅、若色未來非現前起，是名遠色。云何近色？答：若色過去無間已滅、若色未來現前正起，是名近色。如是名為若遠若近。如是一切略為一聚者，云何一切略為一聚？答：推度思惟稱量觀察集為一聚，是故名為如是一切略為一聚。說名色蘊者，云何說名色蘊？答：於此色蘊，顯色、顯蘊、顯身、顯聚，是故名為說名色蘊。

諸所有受者，云何名為諸所有受？答：盡所有受，謂六受身。何等為六？謂眼觸所生受、耳鼻舌身意觸所生受，如是名為諸所有受。若過去若未來若現在者，

【現代漢語翻譯】現代漢語譯本問：如何施設劣色（低劣的色法）和勝色（殊勝的色法）？答：觀待（取決於）不同的參照系來施設劣色和勝色。問：具體是怎樣的？答：如果觀待有覆無記色（有煩惱覆蓋的無記色），那麼不善色就被稱為劣；如果觀待不善色，那麼有覆無記色就被稱為勝。如果觀待無覆無記色（沒有煩惱覆蓋的無記色），那麼有覆無記色就被稱為劣；如果觀待有覆無記色，那麼無覆無記色就被稱為勝。如果觀待有漏善色（有煩惱的善色），那麼無覆無記色就被稱為劣；如果觀待無覆無記色，那麼有漏善色就被稱為勝。如果觀待無漏善色（沒有煩惱的善色），那麼有漏善色就被稱為劣；如果觀待有漏善色，那麼無漏善色就被稱為勝。如果觀待欲界色（欲界的色法），那麼色界色（色界的色法）就被稱為劣；如果觀待欲界色，那麼色界色就被稱為勝。如果觀待不繫色（不屬於三界的色法），那麼色界色就被稱為劣；如果觀待色界色，那麼不繫色就被稱為勝。這就是施設劣色和勝色的方法，這就是所謂的若劣若勝。問：若遠若近（若遠若近）是什麼意思？什麼是遠色？答：過去色和未來色。問：什麼是近色？答：現在色。問：進一步說，什麼是遠色？答：如果色法是過去但並非剛剛滅去，或者色法是未來但並非即將生起，這就被稱為遠色。問：什麼是近色？答：如果色法是過去且剛剛滅去，或者色法是未來且即將生起，這就被稱為近色。這就是所謂的若遠若近。問：如是一切略為一聚（將所有這些簡略地歸為一類）是什麼意思？答：通過推度、思惟、稱量、觀察，將它們集合為一類，所以被稱為如是一切略為一聚。問：說名色蘊（稱為色蘊）是什麼意思？答：在這個色蘊中，顯現了色相、顯現了蘊、顯現了身、顯現了聚合，所以被稱為說名色蘊。問：諸所有受者（所有一切的感受）是什麼意思？答：指所有一切的感受，即六受身。問：什麼是六受身？答：即眼觸所生受、耳觸所生受、鼻觸所生受、舌觸所生受、身觸所生受、意觸所生受，這些被稱為諸所有受。問：若過去若未來若現在者（無論是過去、未來還是現在的感受）是什麼意思？

【English Translation】 English version Question: How are inferior and superior forms (rupa) established? Answer: Inferior and superior forms are established relative to (depending on) different points of reference. Question: How so? Answer: If considering forms associated with ignorance (with afflictions, avrana-avyakrta), then unwholesome forms are called inferior; if considering unwholesome forms, then forms associated with ignorance are called superior. If considering neutral forms without afflictions (anavrana-avyakrta), then forms associated with ignorance are called inferior; if considering forms associated with ignorance, then neutral forms without afflictions are called superior. If considering wholesome forms with outflows (sasrava-kusala), then neutral forms without afflictions are called inferior; if considering neutral forms without afflictions, then wholesome forms with outflows are called superior. If considering wholesome forms without outflows (anasrava-kusala), then wholesome forms with outflows are called inferior; if considering wholesome forms with outflows, then wholesome forms without outflows are called superior. If considering forms of the desire realm (kama-dhatu), then forms of the form realm (rupa-dhatu) are called inferior; if considering forms of the desire realm, then forms of the form realm are called superior. If considering unconditioned forms (asamskrta-rupa), then forms of the form realm are called inferior; if considering forms of the form realm, then unconditioned forms are called superior. Thus are inferior and superior forms established; thus is the meaning of 'inferior' and 'superior'. Question: What is meant by 'far' and 'near'? What are distant forms? Answer: Past and future forms. Question: What are near forms? Answer: Present forms. Question: Furthermore, what are distant forms? Answer: If a form is past but not immediately ceased, or if a form is future but not presently arising, these are called distant forms. Question: What are near forms? Answer: If a form is past and has just ceased, or if a form is future and is presently arising, these are called near forms. Thus is the meaning of 'far' and 'near'. Question: What is meant by 'all these briefly gathered into one'? Answer: Through estimation, thought, measurement, and observation, they are gathered into one category; therefore, it is called 'all these briefly gathered into one'. Question: What is meant by 'called the form aggregate (rupa-skandha)'? Answer: Within this form aggregate, appearance, aggregate, body, and collection are manifested; therefore, it is called 'called the form aggregate'. Question: What is meant by 'all feelings whatsoever'? Answer: It refers to all feelings, namely the six bodies of feeling (sad vedana-kayah). Question: What are the six? Answer: Namely, feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, and feeling born of mind-contact; these are called 'all feelings whatsoever'. Question: What is meant by 'whether past, future, or present'?

云何過去受？答：若受已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性過去類過去世攝，是名過去受。云何未來受？答若受未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性未來類未來世攝，是名未來受。云何現在受？答若受已起已等起、已生已等生、已轉已現轉，聚集出現，住未已謝、未已盡滅、未已離變，和合現前，現在性現在類現在世攝，是名現在受。若內若外者，云何內受？答：若受在此相續已得不失，是名內受。云何外受？答：若受在此相續，或本未得、或得已失、若他相續，是名外受。若粗若細者，云何施設粗受細受？答：觀待施設粗受細受。復如何等？答：若觀待無尋唯伺受，則有尋有伺受名粗；若觀待有尋有伺受，則無尋唯伺受名細。若觀待無尋無伺受，則無尋唯伺受名粗；若觀待無尋唯伺受，則無尋無伺受名細。若觀待色界受，則欲界受名粗；若觀待欲界受，則色界受名細。若觀待無色界受，則色界受名粗；若觀待色界受，則無色界受名細。若觀待不繫受，則無色界受名粗；若觀待無色界受，則不繫受名細。如是施設粗受細受，如是名為若粗若細。若劣若勝者，云何施設劣受勝受？答：觀待施設劣受勝受。復如何等：答：若觀待有覆無

【現代漢語翻譯】現代漢語譯本云何過去受？答：如果感受已經生起、已經共同生起、已經產生、已經共同產生、已經轉變、已經顯現轉變、已經聚集、已經出現，衰落消逝，過去、滅盡、分離、變化，屬於過去的狀態、過去的類別、過去的時段，這被稱為過去的感受。云何未來受？答：如果感受尚未生起、尚未共同生起、尚未產生、尚未共同產生、尚未轉變、尚未顯現轉變、尚未聚集、尚未出現，屬於未來的狀態、未來的類別、未來的時段，這被稱為未來的感受。云何現在受？答：如果感受已經生起、已經共同生起、已經產生、已經共同產生、已經轉變、已經顯現轉變，聚集出現，存在但尚未消逝、尚未滅盡、尚未分離、尚未變化，和合顯現於目前，屬於現在的狀態、現在的類別、現在的時段，這被稱為現在的感受。若內若外者，云何內受？答：如果感受存在於這個相續中，已經獲得且未失去，這被稱為內在的感受。云何外受？答：如果感受存在於這個相續之外，或者原本未曾獲得、或者獲得后已經失去、或者存在於其他相續中，這被稱為外在的感受。若粗若細者，云何施設粗受細受？答：根據觀待來施設粗的感受和細的感受。又是如何觀待的呢？答：如果觀待于無尋唯伺受（沒有粗略的思考只有精細的觀察的感受），那麼有尋有伺受（有粗略的思考也有精細的觀察的感受）就被稱為粗的；如果觀待于有尋有伺受，那麼無尋唯伺受就被稱為細的。如果觀待于無尋無伺受（既沒有粗略的思考也沒有精細的觀察的感受），那麼無尋唯伺受就被稱為粗的；如果觀待于無尋唯伺受，那麼無尋無伺受就被稱為細的。如果觀待受（此處應為禪定相關的感受，具體名稱待補充），那麼欲界受（在慾望界中的感受）就被稱為粗的；如果觀待欲界受，那麼受就被稱為細的。如果觀待無受（沒有禪定相關的感受），那麼受就被稱為粗的；如果觀待受，那麼無受就被稱為細的。如果觀待不繫受（不被束縛的感受），那麼無受就被稱為粗的；如果觀待無受，那麼不繫受就被稱為細的。如此施設粗的感受和細的感受，這就是所謂的粗與細。若劣若勝者，云何施設劣受勝受？答：根據觀待來施設劣的感受和勝的感受。又是如何觀待的呢？答：如果觀待于有覆無

【English Translation】 English version What is past feeling? The answer is: If a feeling has already arisen, already co-arisen, already produced, already co-produced, already transformed, already manifestly transformed, already gathered, already appeared, declined and vanished, passed away, ceased, separated, and changed, belonging to the past state, past category, and past time, this is called past feeling. What is future feeling? The answer is: If a feeling has not yet arisen, not yet co-arisen, not yet produced, not yet co-produced, not yet transformed, not yet manifestly transformed, not yet gathered, not yet appeared, belonging to the future state, future category, and future time, this is called future feeling. What is present feeling? The answer is: If a feeling has already arisen, already co-arisen, already produced, already co-produced, already transformed, already manifestly transformed, gathered and appeared, existing but not yet vanished, not yet ceased, not yet separated, not yet changed, harmoniously present, belonging to the present state, present category, and present time, this is called present feeling. Regarding 'internal' and 'external,' what is internal feeling? The answer is: If a feeling exists within this continuum, already obtained and not lost, this is called internal feeling. What is external feeling? The answer is: If a feeling exists outside this continuum, either never obtained, or obtained and then lost, or exists within another continuum, this is called external feeling. Regarding 'coarse' and 'subtle,' how are coarse and subtle feelings defined? The answer is: Coarse and subtle feelings are defined based on perspective. How so? The answer is: If considering feeling with no initial application of thought but only sustained application of thought (無尋唯伺受), then feeling with both initial and sustained application of thought (有尋有伺受) is called coarse; if considering feeling with both initial and sustained application of thought, then feeling with no initial application of thought but only sustained application of thought is called subtle. If considering feeling with neither initial nor sustained application of thought (無尋無伺受), then feeling with no initial application of thought but only sustained application of thought is called coarse; if considering feeling with no initial application of thought but only sustained application of thought, then feeling with neither initial nor sustained application of thought is called subtle. If considering feeling (此處應為禪定相關的感受，具體名稱待補充), then feeling in the desire realm (欲界受) is called coarse; if considering feeling in the desire realm, then feeling is called subtle. If considering feeling without (沒有禪定相關的感受), then feeling is called coarse; if considering feeling, then feeling without is called subtle. If considering unconditioned feeling (不繫受), then feeling without is called coarse; if considering feeling without , then unconditioned feeling is called subtle. Thus are coarse and subtle feelings defined; this is what is meant by 'coarse' and 'subtle.' Regarding 'inferior' and 'superior,' how are inferior and superior feelings defined? The answer is: Inferior and superior feelings are defined based on perspective. How so? The answer is: If considering feeling with obscurations and without

記受，則不善受名劣；若觀待不善受，則有覆無記受名勝。若觀待無覆無記受，則有覆無記受名劣；若觀待有覆無記受，則無覆無記受名勝。若觀待有漏善受，則無覆無記受名劣；若觀待無覆無記受，則有漏善受名勝。若觀待無漏善受，則有漏善受名劣；若觀待有漏善受，則無漏善受名勝。若觀待色界受，則欲界受名劣；若觀待欲界受，則色界受名勝。若觀待無色界受，則色界受名劣；若觀待色界受，則無色界受名勝。若觀待不繫受，則無色界受名劣；若觀待無色界受，則不繫受名勝。如是施設劣受勝受，如是名為若劣若勝。若遠若近者，云何遠受？答：過去、未來受。云何近受？答：現在受。複次云何遠受？答：若受過去非無間滅、若受未來非現前起，是名遠受。云何近受？答：若受過去無間已滅、若受未來現前正起，是名近受。如是名為若遠若近。如是一切略為一聚者，云何一切略為一聚？答：推度思惟稱量觀察集為一聚，是故名為如是一切略為一聚。說名受蘊者，云何說名受蘊？答：於此受蘊，顯受、顯蘊、顯身、顯聚，是故名為說名受蘊。

諸所有想者，云何名為諸所有想？答：盡所有想，謂六想身。何等為六？謂眼觸所生想、耳鼻舌身意觸所生想，如是名為諸所有想。若過去若未來若現在者，云何過

【現代漢語翻譯】現代漢語譯本記受（vedanā，感受），如果以不善受為參照，那麼無記受中，有覆無記受就被稱為劣；如果以有覆無記受為參照，那麼無覆無記受就被稱為勝。如果以無覆無記受為參照，那麼有漏善受就被稱為劣；如果以有漏善受為參照，那麼無覆無記受就被稱為勝。如果以無漏善受為參照，那麼有漏善受就被稱為劣；如果以有漏善受為參照，那麼無漏善受就被稱為勝。如果以欲界受為參照，那麼色界受就被稱為勝；如果以無色界受為參照，那麼色界受就被稱為劣；如果以色界受為參照，那麼無色界受就被稱為勝。如果以不繫受為參照，那麼無色界受就被稱為劣；如果以無色界受為參照，那麼不繫受就被稱為勝。像這樣施設劣受和勝受，這就叫做『若劣若勝』。『若遠若近』是什麼意思？回答：過去和未來的受叫做『遠受』。現在的受叫做『近受』。進一步說，如果受是過去的，但不是剛剛滅去的；如果受是未來的，但不是正在生起的，這叫做『遠受』。如果受是過去的，並且是剛剛滅去的；如果受是未來的，並且是正在生起的，這叫做『近受』。像這樣就叫做『若遠若近』。『如是一切略為一聚』是什麼意思？回答：推度、思惟、稱量、觀察，集合為一體，所以叫做『如是一切略為一聚』。『說名受蘊』是什麼意思？回答：在這個受蘊中，顯示了受，顯示了蘊，顯示了身，顯示了聚，所以叫做『說名受蘊』。『諸所有想』是什麼意思？回答：所有的一切想，指的是六想身。什麼是六想身？就是眼觸所生想、耳鼻舌身意觸所生想，像這樣就叫做『諸所有想』。『若過去若未來若現在』是什麼意思？回答：過

【English Translation】 English version Regarding feeling (vedanā), if compared to unwholesome feeling, obscured indeterminate feeling is considered inferior; if compared to obscured indeterminate feeling, unobscured indeterminate feeling is considered superior. If compared to unobscured indeterminate feeling, wholesome feeling with outflows is considered inferior; if compared to wholesome feeling with outflows, unobscured indeterminate feeling is considered superior. If compared to wholesome feeling without outflows, wholesome feeling with outflows is considered inferior; if compared to wholesome feeling with outflows, wholesome feeling without outflows is considered superior. If compared to feeling in the desire realm, feeling in the form realm is considered superior; if compared to feeling in the formless realm, feeling in the form realm is considered inferior; if compared to feeling in the form realm, feeling in the formless realm is considered superior. If compared to unfettered feeling, feeling in the formless realm is considered inferior; if compared to feeling in the formless realm, unfettered feeling is considered superior. This is how inferior and superior feelings are established, and this is called 'inferior or superior'. What is meant by 'distant or near'? Answer: Past and future feeling are called 'distant feeling'. Present feeling is called 'near feeling'. Furthermore, what is meant by 'distant feeling'? Answer: If a feeling is past but not immediately ceased, or if a feeling is future but not presently arising, that is called 'distant feeling'. What is meant by 'near feeling'? Answer: If a feeling is past and has just ceased, or if a feeling is future and is presently arising, that is called 'near feeling'. This is what is meant by 'distant or near'. What is meant by 'all these gathered as one'? Answer: Considering, thinking, measuring, and observing, gathered as one, is why it is called 'all these gathered as one'. What is meant by 'called the feeling aggregate'? Answer: In this feeling aggregate, feeling is shown, the aggregate is shown, the body is shown, the gathering is shown, and that is why it is called 'the feeling aggregate'. What is meant by 'all thoughts'? Answer: All thoughts refer to the six bodies of thought. What are the six? They are the thoughts arising from contact with the eye, ear, nose, tongue, body, and mind. This is what is meant by 'all thoughts'. What is meant by 'past, future, or present'? Answer: Pas

去想？答：若想已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性過去類過去世攝，是名過去想。云何未來想？答：若想未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性未來類未來世攝，是名未來想。云何現在想？答：若想已起已等起、已生已等生、已轉已現轉，聚集出現，住未已謝、未已盡滅、未已離變，和合現前，現在性現在類現在世攝，是名現在想。若內若外者，云何內想？答：若想在此相續已得不失，是名內想。云何外想？答：若想在此相續，或本未得、或得已失、若他相續，是名外想。若粗若細者，云何施設粗想細想？答：觀待施設粗想細想。復如何等？答：若觀待無尋唯伺想，則有尋有伺想名粗；若觀待有尋有伺想，則無尋唯伺想名細。若觀待無尋無伺想，則無尋唯伺想名粗；若觀待無尋唯伺想，則無尋無伺想名細。若觀待色界想，則欲界想名粗；若觀待欲界想，則色界想名細。若觀待無色界想，則色界想名粗；若觀待色界想，則無色界想名細。若觀待不繫想，則無色界想名粗；若觀待無色界想，則不繫想名細。如是施設粗想細想，如是名為若粗若細。若劣若勝者，云何施設劣想勝想？答：觀待施設劣想勝想。復如何等？答：若觀待有覆無記

【現代漢語翻譯】現代漢語譯本去想是什麼？回答：如果一個想法已經生起、已經同時生起、已經產生、已經同時產生、已經運轉、已經同時顯現、已經聚集、已經出現，然後衰落、過去、消滅、分離、變化，屬於過去的狀態、過去的一類、過去的時期，這被稱為過去想。什麼是未來想？回答：如果一個想法尚未生起、尚未同時生起、尚未產生、尚未同時產生、尚未運轉、尚未同時顯現、尚未聚集、尚未出現，屬於未來的狀態、未來的一類、未來的時期，這被稱為未來想。什麼是現在想？回答：如果一個想法已經生起、已經同時生起、已經產生、已經同時產生、已經運轉、已經同時顯現，正在聚集、正在出現，停留著尚未衰落、尚未消滅、尚未分離、尚未變化，和合顯現於目前，屬於現在的狀態、現在的一類、現在的時期，這被稱為現在想。什麼是內在的、什麼是外在的？回答：如果一個想法存在於這個相續（Samtana，心識流）中，已經獲得並且沒有失去，這被稱為內在想。什麼是外在想？回答：如果一個想法存在於這個相續中，或者原本沒有獲得、或者獲得后已經失去、或者存在於其他相續中，這被稱為外在想。什麼是粗糙的、什麼是精細的？回答：如何施設粗糙想和精細想？回答：根據觀待（relative to）來施設粗糙想和精細想。又是如何呢？回答：如果觀待沒有尋（Vitarka，粗略的思考）只有伺（Vicara，精細的思考）的想，那麼有尋有伺的想就被稱為粗糙的；如果觀待有尋有伺的想，那麼沒有尋只有伺的想就被稱為精細的。如果觀待沒有尋沒有伺的想，那麼沒有尋只有伺的想就被稱為粗糙的；如果觀待沒有尋只有伺的想，那麼沒有尋沒有伺的想就被稱為精細的。如果觀待想（此處原文缺失，根據上下文推測可能指色界想），那麼欲界想就被稱為粗糙的；如果觀待欲界想，那麼想就被稱為精細的。如果觀待無想（此處原文缺失，根據上下文推測可能指無色界想），那麼想就被稱為粗糙的；如果觀待想，那麼無想就被稱為精細的。如果觀待不繫想（Asamskrta，無為法之想），那麼無想就被稱為粗糙的；如果觀待無想，那麼不繫想就被稱為精細的。像這樣施設粗糙想和精細想，像這樣被稱為粗糙的或精細的。什麼是低劣的、什麼是殊勝的？回答：如何施設低劣想和殊勝想？回答：根據觀待來施設低劣想和殊勝想。又是如何呢？回答：如果觀待有覆無記（Sabaranakusala，有覆障的無記）

【English Translation】 English version What is 'going to thinking'? Answer: If a thought has already arisen, already simultaneously arisen, already produced, already simultaneously produced, already turned, already simultaneously manifested, already gathered, already appeared, then declines, passes, ceases, separates, changes, belonging to the past state, past category, past period, this is called past perception (Samjna). What is future perception? Answer: If a thought has not yet arisen, not yet simultaneously arisen, not yet produced, not yet simultaneously produced, not yet turned, not yet simultaneously manifested, not yet gathered, not yet appeared, belonging to the future state, future category, future period, this is called future perception. What is present perception? Answer: If a thought has already arisen, already simultaneously arisen, already produced, already simultaneously produced, already turned, already simultaneously manifested, is gathering, is appearing, remaining without yet declining, without yet ceasing, without yet separating, without yet changing, harmoniously manifesting in the present, belonging to the present state, present category, present period, this is called present perception. What is internal, what is external? Answer: If a thought exists in this continuum (Samtana, mind stream), has been obtained and not lost, this is called internal perception. What is external perception? Answer: If a thought exists in this continuum, or was originally not obtained, or has been lost after being obtained, or exists in another continuum, this is called external perception. What is coarse, what is subtle? Answer: How are coarse and subtle perceptions established? Answer: Coarse and subtle perceptions are established relative to (depending on) something. And how is that? Answer: If relative to perception with no Vitarka (initial application of thought, gross thought) but only Vicara (sustained application of thought, subtle thought), then perception with Vitarka and Vicara is called coarse; if relative to perception with Vitarka and Vicara, then perception with no Vitarka but only Vicara is called subtle. If relative to perception with no Vitarka and no Vicara, then perception with no Vitarka but only Vicara is called coarse; if relative to perception with no Vitarka but only Vicara, then perception with no Vitarka and no Vicara is called subtle. If relative to ** perception (missing in the original text, likely referring to the Form Realm perception based on context), then Desire Realm perception is called coarse; if relative to Desire Realm perception, then ** perception is called subtle. If relative to no ** perception (missing in the original text, likely referring to the Formless Realm perception based on context), then ** perception is called coarse; if relative to ** perception, then no ** perception is called subtle. If relative to the Unconditioned perception (Asamskrta), then no ** perception is called coarse; if relative to no ** perception, then the Unconditioned perception is called subtle. Thus are coarse and subtle perceptions established, thus is it called coarse or subtle. What is inferior, what is superior? Answer: How are inferior and superior perceptions established? Answer: Inferior and superior perceptions are established relative to something. And how is that? Answer: If relative to covered unwholesome (Sabaranakusala)

想，則不善想名劣；若觀待不善想，則有覆無記想名勝。若觀待無覆無記想，則有覆無記想名劣；若觀待有覆無記想，則無覆無記想名勝。若觀待有漏善想，則無覆無記想名劣；若觀待無覆無記想，則有漏善想名勝。若觀待無漏善想，則有漏善想名劣；若觀待有漏善想，則無漏善想名勝。若觀待色界想，則欲界想名劣；若觀待欲界想，則色界想名勝。若觀待無色界想，則色界想名劣；若觀待色界想，則無色界想名勝。若觀待不繫想，則無色界想名劣；若觀待無色界想，則不繫想名勝。如是施設劣想勝想，如是名為若劣若勝。若遠若近者，云何遠想？答：過去、未來想。云何近想？答：現在想。複次云何遠想？答：若想過去非無間滅、若想未來非現前起，是名遠想。云何近想？答：若想過去無間已滅、若想未來現前正起，是名近想。如是名為若遠若近。如是一切略為一聚者，云何一切略為一聚？答：推度思惟稱量觀察集為一聚，是故名為如是一切略為一聚。說名想蘊者，云何說名想蘊？答：於此想蘊，顯想、顯蘊、顯身、顯聚，是故名為說名想蘊。

諸所有行者，云何名為諸所有行？答：盡所有行謂六行身。何等為六？謂眼觸所生行、耳鼻舌身意觸所生行，如是名為諸所有行。若過去若未來若現在者，云何過去行

【現代漢語翻譯】現代漢語譯本想，如果是不善的想法，就叫做『劣』；如果與不善的想法相比，那麼有覆無記的想法就叫做『勝』。如果與無覆無記的想法相比，那麼有覆無記的想法就叫做『劣』；如果與有覆無記的想法相比，那麼無覆無記的想法就叫做『勝』。如果與有漏善的想法相比，那麼無覆無記的想法就叫做『劣』；如果與無覆無記的想法相比，那麼有漏善的想法就叫做『勝』。如果與無漏善的想法相比，那麼有漏善的想法就叫做『劣』；如果與有漏善的想法相比，那麼無漏善的想法就叫做『勝』。如果與色界想相比，那麼欲界想就叫做『劣』；如果與欲界想相比，那麼色界想就叫做『勝』。如果與無色界想相比，那麼色界想就叫做『劣』；如果與色界想相比，那麼無色界想就叫做『勝』。如果與不繫想相比，那麼無色界想就叫做『劣』；如果與無色界想相比，那麼不繫想就叫做『勝』。像這樣施設劣想和勝想，像這樣就叫做『若劣若勝』。『若遠若近』是什麼意思呢？回答：過去和未來的想法叫做『遠』。現在的想法叫做『近』。進一步說，什麼叫做『遠』的想法呢？回答：如果想的是過去並非剛剛滅去的，或者想的是未來並非正在發生的，這就叫做『遠』的想法。什麼叫做『近』的想法呢？回答：如果想的是過去剛剛滅去的，或者想的是未來正在發生的，這就叫做『近』的想法。像這樣就叫做『若遠若近』。『如是一切略為一聚』是什麼意思呢？回答：推測、衡量、觀察聚集在一起，成為一個整體，所以叫做『如是一切略為一聚』。『說名想蘊』是什麼意思呢？回答：在這個想蘊中，顯現了想，顯現了蘊，顯現了身，顯現了聚集，所以叫做『說名想蘊』。『諸所有行』是什麼意思呢？回答：所有的一切行，指的是六種行身。是哪六種呢？就是眼觸所生的行、耳鼻舌身意觸所生的行，像這樣就叫做『諸所有行』。『若過去若未來若現在』是什麼意思呢？回答：什麼是過去的行？

【English Translation】 English version If a thought is an unwholesome thought, it is called 'inferior'; if compared to an unwholesome thought, then a defiled indeterminate thought is called 'superior'. If compared to an undefiled indeterminate thought, then a defiled indeterminate thought is called 'inferior'; if compared to a defiled indeterminate thought, then an undefiled indeterminate thought is called 'superior'. If compared to a wholesome thought with outflows, then an undefiled indeterminate thought is called 'inferior'; if compared to an undefiled indeterminate thought, then a wholesome thought with outflows is called 'superior'. If compared to a wholesome thought without outflows, then a wholesome thought with outflows is called 'inferior'; if compared to a wholesome thought with outflows, then a wholesome thought without outflows is called 'superior'. If compared to the Form Realm thought, then the Desire Realm thought is called 'inferior'; if compared to the Desire Realm thought, then the Form Realm thought is called 'superior'. If compared to the Formless Realm thought, then the Form Realm thought is called 'inferior'; if compared to the Form Realm thought, then the Formless Realm thought is called 'superior'. If compared to the Unconditioned thought, then the Formless Realm thought is called 'inferior'; if compared to the Formless Realm thought, then the Unconditioned thought is called 'superior'. Thus, the establishment of inferior and superior thoughts, thus it is called 'inferior or superior'. What does 'far or near' mean? Answer: Thoughts of the past and future are called 'far'. Thoughts of the present are called 'near'. Furthermore, what is called a 'far' thought? Answer: If one thinks of the past that has not just ceased, or thinks of the future that is not currently arising, this is called a 'far' thought. What is called a 'near' thought? Answer: If one thinks of the past that has just ceased, or thinks of the future that is currently arising, this is called a 'near' thought. Thus, it is called 'far or near'. What does 'all these briefly gathered into one' mean? Answer: Conjecture, deliberation, measurement, and observation are gathered together into one whole, therefore it is called 'all these briefly gathered into one'. What does 'named the aggregate of perception' mean? Answer: In this aggregate of perception, perception is manifested, the aggregate is manifested, the body is manifested, the gathering is manifested, therefore it is called 'named the aggregate of perception'. What does 'all conditioned things' mean? Answer: All conditioned things refer to the six bodies of action. What are the six? They are the actions arising from contact with the eye, ear, nose, tongue, body, and mind; thus, it is called 'all conditioned things'. What does 'whether past, future, or present' mean? Answer: What are past actions?

？答：若行已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性過去類過去世攝，是名過去行。云何未來行？答：若行未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性未來類未來世攝，是名未來行。云何現在行？答：若行已起已等起、已生已等生、已轉已現轉，聚集出現，住未已謝、未已盡滅、未已離變，和合現前，現在性現在類現在世攝，是名現在行。若內若外者，云何內行？答：若行在此相續，已得不失，是名內行。云何外行？答：若行在此相續，或本未得、或得已失、若他相續、若非情數，是名外行。若粗若細者，云何施設粗行細行？答：觀待施設粗行細行。復如何等？答：若觀待無尋唯伺行，則有尋有伺行名粗；若觀待有尋有伺行，則無尋唯伺行名細。若觀待無尋無伺行，則無尋唯伺行名粗；若觀待無尋唯伺行，則無尋無伺行名細。若觀待色界行，則欲界行名粗；若觀待欲界行，則色界行名細。若觀待無色界行，則色界行名粗；若觀待色界行，則無色界行名細。若觀待不繫行，則無色界行名粗；若觀待無色界行，則不繫行名細。如是施設粗行細行，如是名為若粗若細。若劣若勝者，云何施設劣行勝行？答：觀待施設劣行勝行。復如何等？答：若觀待

【現代漢語翻譯】現代漢語譯本：問：什麼是過去行？答：如果諸行已經生起、已經等起、已經產生、已經等產生、已經轉變、已經顯現轉變、已經聚集、已經出現，然後衰落消逝，過去、窮盡、滅亡、離散、變異，屬於過去的狀態、過去的類別、過去的時世所攝，這稱為過去行。問：什麼是未來行？答：如果諸行尚未生起、尚未等起、尚未產生、尚未等產生、尚未轉變、尚未顯現轉變、尚未聚集、尚未出現，屬於未來的狀態、未來的類別、未來的時世所攝，這稱為未來行。問：什麼是現在行？答：如果諸行已經生起、已經等起、已經產生、已經等產生、已經轉變、已經顯現轉變，聚集出現，停留尚未消逝、尚未窮盡滅亡、尚未離散變異，和合顯現於目前，屬於現在的狀態、現在的類別、現在的時世所攝，這稱為現在行。問：什麼是內部的行和外部的行？答：如果諸行存在於此相續中，已經獲得且未失去，這稱為內部的行。問：什麼是外部的行？答：如果諸行存在於此相續中，或者原本未曾獲得、或者獲得后已經失去、或者屬於其他相續、或者屬於非有情之數，這稱為外部的行。問：什麼是粗的行和細的行？答：粗行和細行的施設是觀待而施設的。又是如何觀待的呢？答：如果觀待無尋唯伺行，那麼有尋有伺行就被稱為粗行；如果觀待有尋有伺行，那麼無尋唯伺行就被稱為細行。如果觀待無尋無伺行，那麼無尋唯伺行就被稱為粗行；如果觀待無尋唯伺行，那麼無尋無伺行就被稱為細行。如果觀待行，那麼欲界行就被稱為粗行；如果觀待欲界行，那麼行就被稱為細行。如果觀待無行，那麼行就被稱為粗行；如果觀待行，那麼無行就被稱為細行。如果觀待不繫行，那麼無行就被稱為粗行；如果觀待無行，那麼不繫行就被稱為細行。如此施設粗行和細行，這就是所謂的粗行和細行。問：什麼是劣的行和勝的行？答：劣行和勝行的施設是觀待而施設的。又是如何觀待的呢？答：如果觀待...

【English Translation】 English version: Question: What are past formations (past saṃskāra)? Answer: If formations have already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, already gathered, already appeared, then declined, passed away, exhausted, ceased, separated, changed, included in the past state, past category, past time, these are called past formations. Question: What are future formations? Answer: If formations have not yet arisen, not yet jointly arisen, not yet produced, not yet jointly produced, not yet transformed, not yet manifestly transformed, not yet gathered, not yet appeared, included in the future state, future category, future time, these are called future formations. Question: What are present formations? Answer: If formations have already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, gathered, appeared, abiding, not yet declined, not yet exhausted, ceased, not yet separated, changed, harmoniously present, included in the present state, present category, present time, these are called present formations. Question: What are internal and external formations? Answer: If formations exist in this continuum, already obtained and not lost, these are called internal formations. Question: What are external formations? Answer: If formations exist in this continuum, either originally not obtained, or obtained and then lost, or belonging to another continuum, or belonging to non-sentient entities, these are called external formations. Question: What are coarse and subtle formations? Answer: The designation of coarse and subtle formations is made in dependence. How so? Answer: If in dependence on formations with no initial application of thought but only sustained application of thought (avitarka-vicāra), then formations with both initial and sustained application of thought (savitarka-savicāra) are called coarse; if in dependence on formations with both initial and sustained application of thought, then formations with no initial application of thought but only sustained application of thought are called subtle. If in dependence on formations with neither initial nor sustained application of thought (avitarka-avicāra), then formations with no initial application of thought but only sustained application of thought are called coarse; if in dependence on formations with no initial application of thought but only sustained application of thought, then formations with neither initial nor sustained application of thought are called subtle. If in dependence on ** formations, then formations of the desire realm (kāmadhātu) are called coarse; if in dependence on formations of the desire realm, then ** formations are called subtle. If in dependence on formations without , then ** formations are called coarse; if in dependence on ** formations, then formations without ** are called subtle. If in dependence on unconditioned formations (asaṃskṛta), then formations without ** are called coarse; if in dependence on formations without , then unconditioned formations are called subtle. Thus is the designation of coarse and subtle formations made; thus are they called coarse and subtle. Question: What are inferior and superior formations? Answer: The designation of inferior and superior formations is made in dependence. How so? Answer: If in dependence on...

有覆無記行，則不善行名劣；若觀待不善行，則有覆無記行名勝。若觀待無覆無記行，則有覆無記行名劣；若觀待有覆無記行，則無覆無記行名勝。若觀待有漏善行，則無覆無記行名劣；若觀待無覆無記行，則有漏善行名勝。若觀待無漏善行，則有漏善行名劣；若觀待有漏善行，則無漏善行名勝。若觀待色界行，則欲界行名劣；若觀待欲界行，則色界行名勝。若觀待無色界行，則色界行名劣；若觀待色界行，則無色界行名勝。若觀待不繫行，則無色界行名劣；若觀待無色界行，則不繫行名勝。如是施設劣行勝行，如是名為若劣若勝。若遠若近者，云何遠行？

答：過去、未來行。云何近行？答：現在行。複次云何遠行？答：若行過去非無間滅、若行未來非現前起，是名遠行。云何近行？答：若行過去無間已滅、若行未來現前正起，是名近行。如是名為若遠若近。如是一切略為一聚者，云何一切略為一聚？答：推度思惟稱量觀察集為一聚，是故名為如是一切略為一聚。說名行蘊者，云何說名行蘊？答：於此行蘊，顯行、顯蘊、顯身、顯聚，是故名為說名行蘊。

諸所有識者，云何名為諸所有識？答：盡所有識，謂六識身。何等為六？謂眼識耳鼻舌身意識，如是名為諸所有識。若過去若未來若現在者，云何過

【現代漢語翻譯】現代漢語譯本：若以有覆無記行（指伴隨煩惱但不記為善或惡的行為）為參照，那麼不善行就被認為是低劣的；若以不善行為參照，那麼有覆無記行就被認為是殊勝的。若以無覆無記行（指不伴隨煩惱也不記為善或惡的行為）為參照，那麼有覆無記行就被認為是低劣的；若以有覆無記行為參照，那麼無覆無記行就被認為是殊勝的。若以有漏善行（指伴隨煩惱的善行）為參照，那麼無覆無記行就被認為是低劣的；若以無覆無記行為參照，那麼有漏善行就被認為是殊勝的。若以無漏善行（指不伴隨煩惱的善行）為參照，那麼有漏善行就被認為是低劣的；若以有漏善行為參照，那麼無漏善行就被認為是殊勝的。若以行（原文缺失，無法翻譯）為參照，那麼欲界行就被認為是低劣的；若以欲界行為參照，那麼行就被認為是殊勝的。若以無行（原文缺失，無法翻譯）為參照，那麼行就被認為是低劣的；若以行（原文缺失，無法翻譯）為參照，那麼無行就被認為是殊勝的。若以不繫行（指解脫的行為）為參照，那麼無行（原文缺失，無法翻譯）就被認為是低劣的；若以無行（原文缺失，無法翻譯）為參照，那麼不繫行就被認為是殊勝的。像這樣施設低劣的行為和殊勝的行為，像這樣就叫做『若劣若勝』。若遠若近是指什麼呢？什麼是遠行？回答：過去、未來的行為。什麼是近行？回答：現在的行為。進一步說，什麼是遠行？回答：如果是過去的行為，但不是剛剛滅去的；如果是未來的行為，但不是即將生起的，這就叫做遠行。什麼是近行？回答：如果是過去的行為，是剛剛滅去的；如果是未來的行為，是即將生起的，這就叫做近行。像這樣就叫做『若遠若近』。像這樣將一切略為一聚是指什麼呢？怎樣將一切略為一聚？回答：推度、思惟、稱量、觀察，集合為一聚，所以叫做『像這樣將一切略為一聚』。說名為行蘊是指什麼呢？怎樣說名為行蘊？回答：在這個行蘊中，顯示了行為、顯示了蘊、顯示了身、顯示了聚，所以叫做『說名為行蘊』。諸所有識是指什麼呢？怎樣叫做諸所有識？回答：所有一切的識，就是六識身。什麼是六識？就是眼識、耳識、鼻識、舌識、身識、意識，像這樣就叫做諸所有識。若過去若未來若現在是指什麼呢？什麼是過去

【English Translation】 English version: If we consider 'covered unwholesome neutral action' (actions accompanied by afflictions but not categorized as good or bad) as a reference, then unwholesome actions are considered inferior; if we consider unwholesome actions as a reference, then 'covered unwholesome neutral action' is considered superior. If we consider 'uncovered unwholesome neutral action' (actions not accompanied by afflictions and not categorized as good or bad) as a reference, then 'covered unwholesome neutral action' is considered inferior; if we consider 'covered unwholesome neutral action' as a reference, then 'uncovered unwholesome neutral action' is considered superior. If we consider wholesome actions with outflows (actions accompanied by afflictions) as a reference, then 'uncovered unwholesome neutral action' is considered inferior; if we consider 'uncovered unwholesome neutral action' as a reference, then wholesome actions with outflows are considered superior. If we consider wholesome actions without outflows (actions not accompanied by afflictions) as a reference, then wholesome actions with outflows are considered inferior; if we consider wholesome actions with outflows as a reference, then wholesome actions without outflows are considered superior. If we consider action (missing in the original text, untranslatable) as a reference, then actions of the desire realm are considered inferior; if we consider actions of the desire realm as a reference, then action is considered superior. If we consider non-action (missing in the original text, untranslatable) as a reference, then action is considered inferior; if we consider action (missing in the original text, untranslatable) as a reference, then non-action is considered superior. If we consider unfettered action (action of liberation) as a reference, then non-action (missing in the original text, untranslatable) is considered inferior; if we consider non-action (missing in the original text, untranslatable) as a reference, then unfettered action is considered superior. Thus, establishing inferior and superior actions, this is called 'inferior or superior'. What is 'far' and 'near'? What is 'far action'? Answer: Past and future actions. What is 'near action'? Answer: Present action. Furthermore, what is 'far action'? Answer: If the action is past but not immediately ceased, or if the action is future but not presently arising, this is called 'far action'. What is 'near action'? Answer: If the action is past and has just ceased, or if the action is future and is presently arising, this is called 'near action'. Thus, this is called 'far or near'. What does it mean to gather everything briefly into one collection? How is everything gathered briefly into one collection? Answer: Deliberation, thought, measurement, and observation are gathered into one collection, therefore it is called 'gathering everything briefly into one collection'. What does it mean to be called the 'aggregate of formations' (行蘊, Xing Yun)? How is it called the 'aggregate of formations'? Answer: In this aggregate of formations, actions are revealed, aggregates are revealed, bodies are revealed, and collections are revealed, therefore it is called the 'aggregate of formations'. What are 'all forms of consciousness' (諸所有識, Zhu Suo You Shi)? How are they called 'all forms of consciousness'? Answer: All forms of consciousness, namely the six consciousnesses. What are the six? They are eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness, and mind consciousness. Thus, these are called 'all forms of consciousness'. What does 'past, future, or present' mean? What is the past?

去識？答：若識已起已等起、已生已等生、已轉已現轉、已聚集已出現，落謝過去盡滅離變，過去性過去類過去世攝，是名過去識。云何未來識？答：若識未已起未已等起、未已生未已等生、未已轉未已現轉、未聚集未出現，未來性未來類未來世攝，是名未來識。云何現在識？答：若識已起已等起、已生已等生、已轉已現轉，聚集出現，住未已謝、未已盡滅、未已離變，和合現前，現在性現在類現在世攝，是名現在識。若內若外者，云何內識？答：若識在此相續，已得不失，是名內識。云何外識？答：若識在此相續，或本未得、或得已失、若他相續，是名外識。若粗若細者，云何施設粗識細識？答：觀待施設粗識細識。復如何等？答：若觀待無尋唯伺識，則有尋有伺識名粗；若觀待有尋有伺識，則無尋唯伺識名細。若觀待無尋無伺識，則無尋唯伺識名粗；若觀待無尋唯伺識，則無尋無伺識名細。若觀待色界識，則欲界識名粗；若觀待欲界識，則色界識名細。若觀待無色界識，則色界識名粗；若觀待色界識，則無色界識名細。若觀待不繫識，則無色界識名粗；若觀待無色界識，則不繫識名細。如是施設粗識細識，如是名為若粗若細。若劣若勝者，云何施設劣識勝識？答：觀待施設劣識勝識。復如何等？答：若觀待有覆無

【現代漢語翻譯】現代漢語譯本去識是什麼？答：如果識已經生起、已經共同生起、已經產生、已經共同產生、已經轉變、已經顯現轉變、已經聚集、已經出現，衰落消逝，過去、窮盡、寂滅、離散變化，屬於過去的狀態、過去的一類、過去的時期，這稱為過去的識。什麼是未來的識？答：如果識尚未生起、尚未共同生起、尚未產生、尚未共同產生、尚未轉變、尚未顯現轉變、尚未聚集、尚未出現，屬於未來的狀態、未來的一類、未來的時期，這稱為未來的識。什麼是現在的識？答：如果識已經生起、已經共同生起、已經產生、已經共同產生、已經轉變、已經顯現轉變，聚集出現，停駐尚未消逝、尚未窮盡寂滅、尚未離散變化，和合顯現於目前，屬於現在的狀態、現在的一類、現在的時期，這稱為現在的識。什麼是內識和外識？什麼是內識？答：如果識存在於這個相續中，已經獲得且未失去，這稱為內識。什麼是外識？答：如果識存在於這個相續中，或者原本未曾獲得、或者獲得后已經失去、或者存在於其他相續中，這稱為外識。什麼是粗識和細識？答：通過觀待來施設粗識和細識。又是如何觀待的呢？答：如果觀待無尋唯伺識，那麼有尋有伺識就被稱為粗識；如果觀待有尋有伺識，那麼無尋唯伺識就被稱為細識。如果觀待無尋無伺識，那麼無尋唯伺識就被稱為粗識；如果觀待無尋唯伺識，那麼無尋無伺識就被稱為細識。如果觀待識（指欲界識之上的色界和無色界識），那麼欲界識就被稱為粗識；如果觀待欲界識，那麼識（指色界和無色界識）就被稱為細識。如果觀待無識（指色界和無色界之上的無色界識），那麼識（指色界識）就被稱為粗識；如果觀待識（指色界識），那麼無識（指無色界識）就被稱為細識。如果觀待不繫識（指超出三界的識），那麼無識（指無色界識）就被稱為粗識；如果觀待無識（指無色界識），那麼不繫識（指超出三界的識）就被稱為細識。像這樣施設粗識和細識，這就是所謂的粗識和細識。什麼是劣識和勝識？答：通過觀待來施設劣識和勝識。又是如何觀待的呢？答：如果觀待有覆無

【English Translation】 English version What is the past consciousness? Answer: If a consciousness has already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, already gathered, already appeared, declining and vanishing, past, exhausted, extinguished, separated and changed, belonging to the past state, past category, past period, this is called past consciousness. What is the future consciousness? Answer: If a consciousness has not yet arisen, not yet jointly arisen, not yet produced, not yet jointly produced, not yet transformed, not yet manifestly transformed, not yet gathered, not yet appeared, belonging to the future state, future category, future period, this is called future consciousness. What is the present consciousness? Answer: If a consciousness has already arisen, already jointly arisen, already produced, already jointly produced, already transformed, already manifestly transformed, gathered and appeared, abiding and not yet vanished, not yet exhausted and extinguished, not yet separated and changed, harmoniously manifesting in the present, belonging to the present state, present category, present period, this is called present consciousness. What are internal and external consciousnesses? What is internal consciousness? Answer: If a consciousness exists in this continuum, already obtained and not lost, this is called internal consciousness. What is external consciousness? Answer: If a consciousness exists in this continuum, either originally not obtained, or obtained and then lost, or exists in another continuum, this is called external consciousness. What are coarse and subtle consciousnesses? Answer: Coarse and subtle consciousnesses are established through observation. How is this observation done? Answer: If observing the non-searching-only-examining consciousness, then the searching-and-examining consciousness is called coarse; if observing the searching-and-examining consciousness, then the non-searching-only-examining consciousness is called subtle. If observing the non-searching-non-examining consciousness, then the non-searching-only-examining consciousness is called coarse; if observing the non-searching-only-examining consciousness, then the non-searching-non-examining consciousness is called subtle. If observing the consciousness (referring to the form realm and formless realm consciousnesses above the desire realm consciousness), then the desire realm consciousness is called coarse; if observing the desire realm consciousness, then the consciousness (referring to the form realm and formless realm consciousnesses) is called subtle. If observing the non-consciousness (referring to the formless realm consciousness above the form realm and formless realm), then the consciousness (referring to the form realm consciousness) is called coarse; if observing the consciousness (referring to the form realm consciousness), then the non-consciousness (referring to the formless realm consciousness) is called subtle. If observing the unconditioned consciousness (referring to the consciousness beyond the three realms), then the non-consciousness (referring to the formless realm consciousness) is called coarse; if observing the non-consciousness (referring to the formless realm consciousness), then the unconditioned consciousness (referring to the consciousness beyond the three realms) is called subtle. Thus, coarse and subtle consciousnesses are established, and this is what is meant by coarse and subtle. What are inferior and superior consciousnesses? Answer: Inferior and superior consciousnesses are established through observation. How is this observation done? Answer: If observing the obscured non-

記識，則不善識名劣；若觀待不善識，則有覆無記識名勝。若觀待無覆無記識，則有覆無記識名劣；若觀待有覆無記識，則無覆無記識名勝。若觀待有漏善識，則無覆無記識名劣；若觀待無覆無記識，則有漏善識名勝。若觀待無漏善識，則有漏善識名劣；若觀待有漏善識，則無漏善識名勝。若觀待色界識，則欲界識名劣；若觀待欲界識，則色界識名勝。若觀待無色界識，則色界識名劣；若觀待色界識，則無色界識名勝。若觀待不繫識，則無色界識名劣；若觀待無色界識，則不繫識名勝。如是施設劣識勝識，如是名為若劣若勝。若遠若近者，云何遠識？答：過去、未來識。云何近識？答：現在識。複次云何遠識？答：若識過去非無間滅、若識未來非現前起，是名遠識。云何近識？答：若識過去無間已滅、若識未來現前正起，是名近識。如是名為若遠若近。如是一切略為一聚者，云何一切略為一聚？答：推度思惟稱量觀察集為一聚，是故名為如是一切略為一聚。說名識蘊者，云何說名識蘊？答於此識蘊，顯識、顯蘊、顯身、顯聚，是故名為說名識蘊。

五取蘊者，一、色取蘊；二、受取蘊；三、想取蘊；四、行取蘊；五、識取蘊。云何色取蘊？答：若色有漏隨順諸取，於此諸色若過去若未來若現在，欲生時生，或貪

【現代漢語翻譯】現代漢語譯本如果以善識為標準來衡量，那麼不善識就被認為是低劣的；如果以不善識為標準來衡量，那麼有覆無記識（指被煩惱覆蓋但非善非惡的意識）就被認為是殊勝的。如果以無覆無記識（指未被煩惱覆蓋的非善非惡的意識）為標準來衡量，那麼有覆無記識就被認為是低劣的；如果以有覆無記識為標準來衡量，那麼無覆無記識就被認為是殊勝的。如果以有漏善識（指帶有煩惱的有益的意識）為標準來衡量，那麼無覆無記識就被認為是低劣的；如果以無覆無記識為標準來衡量，那麼有漏善識就被認為是殊勝的。如果以無漏善識（指沒有煩惱的有益的意識）為標準來衡量，那麼有漏善識就被認為是低劣的；如果以有漏善識為標準來衡量，那麼無漏善識就被認為是殊勝的。如果以識（原文缺失，無法翻譯）為標準來衡量，那麼欲界識（指在慾望界中的意識）就被認為是低劣的；如果以欲界識為標準來衡量，那麼識（原文缺失，無法翻譯）就被認為是殊勝的。如果以無識（原文缺失，無法翻譯）為標準來衡量，那麼識（原文缺失，無法翻譯）就被認為是低劣的；如果以識（原文缺失，無法翻譯）為標準來衡量，那麼無識（原文缺失，無法翻譯）就被認為是殊勝的。如果以不繫識（指不受束縛的意識）為標準來衡量，那麼無識（原文缺失，無法翻譯）就被認為是低劣的；如果以無識（原文缺失，無法翻譯）為標準來衡量，那麼不繫識就被認為是殊勝的。像這樣施設低劣的意識和殊勝的意識，這就是所謂的低劣和殊勝。什麼是遠的意識，什麼是近的意識？回答：過去的意識和未來的意識是遠的意識。什麼是近的意識？回答：現在的意識是近的意識。進一步說，什麼是遠的意識？回答：如果意識是過去的，但不是剛剛滅去的；如果意識是未來的，但不是正在發生的，這就被稱為遠的意識。什麼是近的意識？回答：如果意識是過去的，並且是剛剛滅去的；如果意識是未來的，並且是正在發生的，這就被稱為近的意識。這就是所謂的遠和近。如何將一切意識簡略地歸納為一個整體？回答：通過推測、思考、衡量和觀察，將它們集合為一個整體，所以被稱為將一切簡略地歸納為一個整體。為什麼稱作識蘊？回答：因為在這個識蘊中，顯現了意識、顯現了蘊、顯現了身、顯現了聚集，所以稱作識蘊。什麼是五取蘊？一、色取蘊（Rupa Skandha）；二、受取蘊（Vedana Skandha）；三、想取蘊（Samjna Skandha）；四、行取蘊（Samskara Skandha）；五、識取蘊（Vijnana Skandha）。什麼是色取蘊？回答：如果色是有漏的，並且順應各種執取，那麼對於這些色，無論是過去、未來還是現在，當慾望產生時，或者貪愛產生時...

【English Translation】 English version If measured against wholesome consciousness, unwholesome consciousness is considered inferior; if measured against unwholesome consciousness, defiled indeterminate consciousness (consciousness that is obscured by afflictions but is neither wholesome nor unwholesome) is considered superior. If measured against undefiled indeterminate consciousness (consciousness that is not obscured by afflictions and is neither wholesome nor unwholesome), defiled indeterminate consciousness is considered inferior; if measured against defiled indeterminate consciousness, undefiled indeterminate consciousness is considered superior. If measured against wholesome consciousness with outflows (beneficial consciousness that is accompanied by defilements), undefiled indeterminate consciousness is considered inferior; if measured against undefiled indeterminate consciousness, wholesome consciousness with outflows is considered superior. If measured against wholesome consciousness without outflows (beneficial consciousness that is free from defilements), wholesome consciousness with outflows is considered inferior; if measured against wholesome consciousness with outflows, wholesome consciousness without outflows is considered superior. If measured against consciousness (original text missing, untranslatable), consciousness of the desire realm is considered inferior; if measured against consciousness of the desire realm, consciousness (original text missing, untranslatable) is considered superior. If measured against non-consciousness (original text missing, untranslatable), consciousness (original text missing, untranslatable) is considered inferior; if measured against consciousness (original text missing, untranslatable), non-consciousness (original text missing, untranslatable) is considered superior. If measured against unfettered consciousness (consciousness that is free from bondage), non-consciousness (original text missing, untranslatable) is considered inferior; if measured against non-consciousness (original text missing, untranslatable), unfettered consciousness is considered superior. Thus, the establishment of inferior and superior consciousness is what is called inferiority and superiority. What is distant consciousness, and what is near consciousness? Answer: Past and future consciousness are distant consciousness. What is near consciousness? Answer: Present consciousness is near consciousness. Furthermore, what is distant consciousness? Answer: If consciousness is past but not just ceased, or if consciousness is future but not presently arising, this is called distant consciousness. What is near consciousness? Answer: If consciousness is past and has just ceased, or if consciousness is future and is presently arising, this is called near consciousness. This is what is called distance and nearness. How is all consciousness briefly gathered into one aggregate? Answer: Through speculation, thought, measurement, and observation, they are gathered into one aggregate; therefore, it is called briefly gathering all into one aggregate. Why is it called the consciousness aggregate (Vijnana Skandha)? Answer: Because in this consciousness aggregate, consciousness is manifested, the aggregate is manifested, the body is manifested, and the collection is manifested; therefore, it is called the consciousness aggregate. What are the five aggregates of clinging (Panca-upadanakkhandha)? One, the aggregate of form (Rupa Skandha); two, the aggregate of feeling (Vedana Skandha); three, the aggregate of perception (Samjna Skandha); four, the aggregate of mental formations (Samskara Skandha); five, the aggregate of consciousness (Vijnana Skandha). What is the aggregate of form? Answer: If form is with outflows and accords with various clingings, then for these forms, whether past, future, or present, when desire arises, or when greed arises...

或瞋或癡，或隨一一心所隨煩惱，是名色取蘊。云何受取蘊？答：若受有漏隨順諸取，於此諸受若過去若未來若現在，欲生時生，或貪或瞋或癡，或隨一一心所隨煩惱，是名受取蘊。云何想取蘊？答：若想有漏隨順諸取，於此諸想若過去若未來若現在，欲生時生，或貪或瞋或癡，或隨一一心所隨煩惱，是名想取蘊。云何行取蘊？答：若行有漏隨順諸取，於此諸行若過去若未來若現在，欲生時生，或貪或瞋或癡，或隨一一心所隨煩惱，是名行取蘊。云何識取蘊？答：若識有漏隨順諸取，於此諸識若過去若未來若現在，欲生時生，或貪或瞋或癡，或隨一一心所隨煩惱，是名識取蘊。

五妙欲者，一眼所識色可愛可樂可喜可意，此可愛色能引諸欲隨順染著，名眼所識色妙欲。二耳所識聲可愛可樂可喜可意，此可愛聲能引諸欲隨順染著，名耳所識聲妙欲。三鼻所識香可愛可樂可喜可意，此可愛香能引諸欲隨順染著，名鼻所識香妙欲。四舌所識味可愛可樂可喜可意，此可愛味能引諸欲隨順染著，名舌所識味妙欲。五身所識觸可愛可樂可喜可意，此可愛觸能引諸欲隨順染著，名身所識觸妙欲。云何眼所識色妙欲？答：若色慾界系、眼觸所生、愛所緣，是名眼所識色妙欲。云何耳所識聲妙欲？答：若聲欲界系、耳觸所生、愛所

【現代漢語翻譯】現代漢語譯本或因嗔恨或因愚癡，或隨順於各種心所生的隨煩惱，這被稱為色取蘊（Rūpa-upādānakkhandha，執取色蘊）。什麼是受取蘊（Vedanā-upādānakkhandha，執取受蘊）？回答：如果感受是有漏洞的，隨順於各種執取，對於這些感受，無論是過去、未來還是現在，當慾望生起時就生起，或因貪婪或因嗔恨或因愚癡，或隨順於各種心所生的隨煩惱，這被稱為受取蘊。什麼是想取蘊（Saṃjñā-upādānakkhandha，執取想蘊）？回答：如果想念是有漏洞的，隨順於各種執取，對於這些想念，無論是過去、未來還是現在，當慾望生起時就生起，或因貪婪或因嗔恨或因愚癡，或隨順於各種心所生的隨煩惱，這被稱為想取蘊。什麼是行取蘊（Saṃskāra-upādānakkhandha，執取行蘊）？回答：如果行為是有漏洞的，隨順於各種執取，對於這些行為，無論是過去、未來還是現在，當慾望生起時就生起，或因貪婪或因嗔恨或因愚癡，或隨順於各種心所生的隨煩惱，這被稱為行取蘊。什麼是識取蘊（Vijñāna-upādānakkhandha，執取識蘊）？回答：如果意識是有漏洞的，隨順於各種執取，對於這些意識，無論是過去、未來還是現在，當慾望生起時就生起，或因貪婪或因嗔恨或因愚癡，或隨順於各種心所生的隨煩惱，這被稱為識取蘊。

什麼是五妙欲？一是眼睛所識別的顏色，可愛、可樂、可喜、可意，這種可愛的顏色能夠引發各種慾望，隨順於染著，這被稱為眼睛所識別的色妙欲。二是耳朵所識別的聲音，可愛、可樂、可喜、可意，這種可愛的聲音能夠引發各種慾望，隨順於染著，這被稱為耳朵所識別的聲妙欲。三是鼻子所識別的香氣，可愛、可樂、可喜、可意，這種可愛的香氣能夠引發各種慾望，隨順於染著，這被稱為鼻子所識別的香妙欲。四是舌頭所識別的味道，可愛、可樂、可喜、可意，這種可愛的味道能夠引發各種慾望，隨順於染著，這被稱為舌頭所識別的味妙欲。五是身體所識別的觸感，可愛、可樂、可喜、可意，這種可愛的觸感能夠引發各種慾望，隨順於染著，這被稱為身體所識別的觸妙欲。什麼是眼睛所識別的色妙欲？回答：如果是欲界所繫縛的、由眼觸所生的、以愛為所緣的，這被稱為眼睛所識別的色妙欲。什麼是耳朵所識別的聲妙欲？回答：如果是聲音，欲界所繫縛的、由耳觸所生的、以愛為所緣的

【English Translation】 English version Either through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called the Rūpa-upādānakkhandha (clinging to the aggregate of form). What is Vedanā-upādānakkhandha (clinging to the aggregate of feeling)? Answer: If feeling is tainted and follows after various clingings, regarding these feelings, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Vedanā-upādānakkhandha. What is Saṃjñā-upādānakkhandha (clinging to the aggregate of perception)? Answer: If perception is tainted and follows after various clingings, regarding these perceptions, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Saṃjñā-upādānakkhandha. What is Saṃskāra-upādānakkhandha (clinging to the aggregate of mental formations)? Answer: If mental formations are tainted and follow after various clingings, regarding these mental formations, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Saṃskāra-upādānakkhandha. What is Vijñāna-upādānakkhandha (clinging to the aggregate of consciousness)? Answer: If consciousness is tainted and follows after various clingings, regarding these consciousnesses, whether past, future, or present, when desire arises, it arises, either through greed or through hatred or through ignorance, or following any of the secondary defilements arising from the mind, this is called Vijñāna-upādānakkhandha.

What are the five sensual pleasures? First, the form recognized by the eye, which is lovely, delightful, pleasing, and agreeable. This lovely form can arouse various desires, following after attachment. This is called the sensual pleasure of form recognized by the eye. Second, the sound recognized by the ear, which is lovely, delightful, pleasing, and agreeable. This lovely sound can arouse various desires, following after attachment. This is called the sensual pleasure of sound recognized by the ear. Third, the scent recognized by the nose, which is lovely, delightful, pleasing, and agreeable. This lovely scent can arouse various desires, following after attachment. This is called the sensual pleasure of scent recognized by the nose. Fourth, the taste recognized by the tongue, which is lovely, delightful, pleasing, and agreeable. This lovely taste can arouse various desires, following after attachment. This is called the sensual pleasure of taste recognized by the tongue. Fifth, the touch recognized by the body, which is lovely, delightful, pleasing, and agreeable. This lovely touch can arouse various desires, following after attachment. This is called the sensual pleasure of touch recognized by the body. What is the sensual pleasure of form recognized by the eye? Answer: If it is bound to the desire realm, born of eye contact, and with love as its object, this is called the sensual pleasure of form recognized by the eye. What is the sensual pleasure of sound recognized by the ear? Answer: If it is a sound, bound to the desire realm, born of ear contact, and with love as its object

緣，是名耳所識聲妙欲。云何鼻所識香妙欲？答：若香欲界系、鼻觸所生、愛所緣，是名鼻所識香妙欲。云何舌所識味妙欲？答：若味欲界系、舌觸所生、愛所緣，是名舌所識味妙欲。云何身所識觸妙欲？答：若觸欲界系、身觸所生、愛所緣，是名身所識觸妙欲。

五慳者，一、住處慳；二、家慳；三、色贊慳；四、利養慳；五、法慳。云何住處慳？答：若於住處顧戀繫心，謂如有一作如是念：「愿此住處屬我非余。我於此處經行敷設居止受用，勿余復得。」彼于住處顧戀繫心，於他有情障礙遮止，不施不惠不隨施惠、不棄不捨不遍棄捨，是名住處慳。云何家慳？答：若於施主家顧戀繫心，謂如有一作如是念愿：「此施主家屬我非余。我於此家獨入獨出往還親昵居止受用，勿余復得。」彼于施主家顧戀繫心，於他有情障礙遮止，不施不惠不隨施惠、不棄不捨不遍棄捨，是名家慳。云何色贊慳？答：若於色贊顧戀繫心，謂如有一作如是念：「愿我獨得微妙好色，眾所樂見顏貌端正，成就第一清凈圓滿，諸顯形色余無及者。愿我獨得廣大名稱善聲善譽，遍諸方維一切世間皆共讚頌，余無及者。唯我善知受用飲食及余資具，令所飲食隨時消化資具長養，面色光澤面板細軟，眾所愛樂余不能及。唯我善知冠帶衣服及諸嚴

【現代漢語翻譯】現代漢語譯本什麼是耳所識別的聲妙欲（Śabdha-rasāgratā，聲音帶來的微妙愉悅）？回答：凡是屬於欲界、由耳根接觸所生、以愛為緣的聲音，就稱為耳所識別的聲妙欲。什麼是鼻所識別的香妙欲（Gandha-rasāgratā，氣味帶來的微妙愉悅）？回答：凡是屬於欲界、由鼻根接觸所生、以愛為緣的香氣，就稱為鼻所識別的香妙欲。什麼是舌所識別的味妙欲（Rasa-rasāgratā，味道帶來的微妙愉悅）？回答：凡是屬於欲界、由舌根接觸所生、以愛為緣的味道，就稱為舌所識別的味妙欲。什麼是身所識別的觸妙欲（Sparśa-rasāgratā，觸感帶來的微妙愉悅）？回答：凡是屬於欲界、由身根接觸所生、以愛為緣的觸感，就稱為身所識別的觸妙欲。

五種慳吝是什麼？第一是住處慳（Āvāsa-mātsarya，對住處的慳吝）；第二是家慳（Kula-mātsarya，對施主家的慳吝）；第三是色贊慳（Varṇa-vaikharaṇa-mātsarya，對美貌讚揚的慳吝）；第四是利養慳（Lābha-mātsarya，對利益供養的慳吝）；第五是法慳（Dharma-mātsarya，對佛法的慳吝）。什麼是住處慳？回答：如果對於住處顧戀繫心，比如有人這樣想：『愿這個住處屬於我而不是別人。我可以在這裡經行、敷設、居住、受用，不要讓其他人得到。』他對住處顧戀繫心，對於其他有情障礙遮止，不佈施、不惠予、不隨喜佈施惠予、不捨棄、不遍捨棄，這就是住處慳。什麼是家慳？回答：如果對於施主家顧戀繫心，比如有人這樣想：『愿這個施主家屬於我而不是別人。我可以在這個家獨自出入、往還親昵、居住受用，不要讓其他人得到。』他對施主家顧戀繫心，對於其他有情障礙遮止，不佈施、不惠予、不隨喜佈施惠予、不捨棄、不遍捨棄，這就是家慳。什麼是色贊慳？回答：如果對於美貌讚揚顧戀繫心，比如有人這樣想：『愿我獨自得到微妙美好的容貌，眾人喜歡看見，顏貌端正，成就第一清凈圓滿，所有顯現的形色沒有人能比得上。愿我獨自得到廣大的名稱、美好的聲音、美好的名譽，遍佈各個方位、一切世間都共同讚頌，沒有人能比得上。只有我才善於知道如何受用飲食以及其他資具，讓所飲食的隨時消化，資具能夠滋養身體，面色光澤、面板細軟，眾人喜愛，其他人不能比得上。只有我才善於知道如何佩戴冠帶衣服以及各種裝飾』

【English Translation】 English version What is sound-delight (Śabdha-rasāgratā) cognized by the ear? Answer: Whatever sound belonging to the desire realm, arising from contact by the ear, conditioned by craving, is called sound-delight cognized by the ear. What is scent-delight (Gandha-rasāgratā) cognized by the nose? Answer: Whatever scent belonging to the desire realm, arising from contact by the nose, conditioned by craving, is called scent-delight cognized by the nose. What is taste-delight (Rasa-rasāgratā) cognized by the tongue? Answer: Whatever taste belonging to the desire realm, arising from contact by the tongue, conditioned by craving, is called taste-delight cognized by the tongue. What is touch-delight (Sparśa-rasāgratā) cognized by the body? Answer: Whatever touch belonging to the desire realm, arising from contact by the body, conditioned by craving, is called touch-delight cognized by the body.

What are the five kinds of stinginess? First, stinginess regarding dwelling places (Āvāsa-mātsarya); second, stinginess regarding families (Kula-mātsarya); third, stinginess regarding praise of appearance (Varṇa-vaikharaṇa-mātsarya); fourth, stinginess regarding gains and offerings (Lābha-mātsarya); fifth, stinginess regarding the Dharma (Dharma-mātsarya). What is stinginess regarding dwelling places? Answer: If one cherishes and clings to a dwelling place, thinking, 'May this dwelling place belong to me and not to others. May I alone walk, arrange, dwell, and enjoy it here, and may no one else obtain it.' Because of this clinging to the dwelling place, they obstruct and prevent other sentient beings, not giving, not bestowing, not rejoicing in giving and bestowing, not relinquishing, not completely relinquishing. This is called stinginess regarding dwelling places. What is stinginess regarding families? Answer: If one cherishes and clings to the family of a benefactor, thinking, 'May this benefactor's family belong to me and not to others. May I alone enter, exit, visit, be intimate with, dwell, and enjoy this family, and may no one else obtain it.' Because of this clinging to the benefactor's family, they obstruct and prevent other sentient beings, not giving, not bestowing, not rejoicing in giving and bestowing, not relinquishing, not completely relinquishing. This is called stinginess regarding families. What is stinginess regarding praise of appearance? Answer: If one cherishes and clings to praise of appearance, thinking, 'May I alone obtain subtle and beautiful appearance, pleasing to see, with a dignified countenance, achieving the first purity and perfection, with no other surpassing my manifest form. May I alone obtain great fame, good voice, and good reputation, praised throughout all directions and all worlds, with no other surpassing me. May I alone know well how to enjoy food and other requisites, so that what I eat is digested in due time, and the requisites nourish my body, with a radiant complexion, soft and delicate skin, beloved by all, and unattainable by others. May I alone know well how to wear crowns, belts, clothes, and various ornaments.'

具莊飾形貌令極顯好，余皆不及。」彼於色贊顧戀繫心，於他有情障礙遮止，不施不惠不隨施惠、不棄不捨不遍棄捨，是名色贊慳。云何利養慳？答：若於利養顧戀繫心，謂如有一作如是念：「愿我獨得世間利養，余不能得。愿獨差我受諸利養，不差餘人。愿獨知我具大福慧，隨時佈施衣服飲食、臥具醫藥及余資財，一切世間無及我者。」彼于利養顧戀繫心，於他有情障礙遮止，不施不惠不隨施惠、不棄不捨不遍棄捨，是名利養慳。云何法慳？答：若於教法顧戀繫心，謂如有一作如是念：「愿我獨能宣說正法，余皆不能。愿我獨能令他誦唸，余皆不能。愿我獨能問答抉擇，余皆不能。愿我獨能持素怛纜及毗奈耶、阿毗達磨，余皆不能。愿我獨能分別解釋善理教者所造諸論及自能造，余皆不能。」彼于教法顧戀繫心，於他有情障礙遮止，不施不惠不隨施惠、不棄不捨不遍棄捨，是名法慳。

五趣者，一、地獄趣；二、傍生趣；三、鬼趣；四、人趣；五、天趣。云何地獄趣？答：與諸地獄一性一類，眾同分等依得事得處得。若諸所有生地獄已，無覆無記色受想行識，是名地獄趣。複次由上品身惡行、語惡行、意惡行，若習若修若多所作，往于地獄、生地獄中、結地獄生，是名地獄趣。複次地獄趣者，是名是號異語增

【現代漢語翻譯】現代漢語譯本『具莊飾形貌令極顯好，余皆不及。』他對美色的讚美顧念和執著於心，對其他有情眾生進行障礙和阻止，不佈施不恩惠不隨喜佈施恩惠，不捨棄不施捨不普遍捨棄施捨，這叫做色贊慳吝（Rūpa-stutir-mātsarya，對美色的讚美和慳吝）。什麼是利養慳吝（Lābha-mātsarya，對利益供養的慳吝）？回答：如果對利益供養顧念和執著於心，比如有人這樣想：『希望我獨自獲得世間的利益供養，其他人不能得到。希望只差遣我接受各種利益供養，不差遣其他人。希望只有我知道自己具有大的福慧，隨時佈施衣服飲食、臥具醫藥以及其他資財，整個世間沒有人能比得上我。』他對利益供養顧念和執著於心，對其他有情眾生進行障礙和阻止，不佈施不恩惠不隨喜佈施恩惠，不捨棄不施捨不普遍捨棄施捨，這叫做利養慳吝。什麼是法慳（Dharma-mātsarya，對佛法的慳吝）？回答：如果對教法顧念和執著於心，比如有人這樣想：『希望我獨自能夠宣說正法，其他人都不能。希望我獨自能夠讓他人誦唸，其他人都不能。希望我獨自能夠問答抉擇，其他人都不能。希望我獨自能夠持有素怛纜（Sūtrānta，經藏）以及毗奈耶（Vinaya，律藏）、阿毗達磨（Abhidharma，論藏），其他人都不能。希望我獨自能夠分別解釋善於說理的教師所造的各種論著以及自己能夠造論，其他人都不能。』他對教法顧念和執著於心，對其他有情眾生進行障礙和阻止，不佈施不恩惠不隨喜佈施恩惠，不捨棄不施捨不普遍捨棄施捨，這叫做法慳。五趣（Pañca-gatayaḥ，五種輪迴的去處）是：一、地獄趣（Naraka-gati，地獄道）；二、傍生趣（Tiryagyoni-gati，畜生道）；三、鬼趣（Preta-gati，餓鬼道）；四、人趣（Manuṣya-gati，人道）；五、天趣（Deva-gati，天道）。什麼是地獄趣？回答：與各種地獄具有同一性質和種類，眾生的共同命運等，依據獲得、事情獲得、處所獲得。如果所有眾生出生在地獄之後，沒有覆蓋、沒有記別的色受想行識，這叫做地獄趣。進一步說，由於上品的身惡行、語惡行、意惡行，如果習慣、修習、或者多次造作，前往地獄、出生在地獄中、結生在地獄，這叫做地獄趣。進一步說，地獄趣，是名稱、是稱號、是不同的語言增語。

【English Translation】 English version 『Adorned with a form that is extremely beautiful, surpassing all others.』 He cherishes and clings to praise of beauty, obstructing and hindering other sentient beings, not giving, not bestowing, not rejoicing in giving and bestowing, not abandoning, not relinquishing, not universally abandoning and relinquishing. This is called stinginess regarding praise of beauty (Rūpa-stutir-mātsarya). What is stinginess regarding gain (Lābha-mātsarya)? Answer: If one cherishes and clings to gain, thinking, for example, 『May I alone obtain worldly gain, and may others not obtain it. May I alone be appointed to receive various gains, and may others not be appointed. May I alone be known to possess great merit and wisdom, giving clothes, food, bedding, medicine, and other resources at any time, with no one in the entire world comparable to me.』 He cherishes and clings to gain, obstructing and hindering other sentient beings, not giving, not bestowing, not rejoicing in giving and bestowing, not abandoning, not relinquishing, not universally abandoning and relinquishing. This is called stinginess regarding gain. What is stinginess regarding the Dharma (Dharma-mātsarya)? Answer: If one cherishes and clings to the teachings, thinking, for example, 『May I alone be able to proclaim the true Dharma, and may others not be able to. May I alone be able to have others recite it, and may others not be able to. May I alone be able to answer questions and make decisions, and may others not be able to. May I alone be able to hold the Sūtrānta (經藏, collection of sutras), the Vinaya (律藏, collection of monastic rules), and the Abhidharma (論藏, collection of philosophical treatises), and may others not be able to. May I alone be able to distinguish and explain the various treatises created by teachers skilled in reasoning, and be able to create my own, and may others not be able to.』 He cherishes and clings to the teachings, obstructing and hindering other sentient beings, not giving, not bestowing, not rejoicing in giving and bestowing, not abandoning, not relinquishing, not universally abandoning and relinquishing. This is called stinginess regarding the Dharma. The five realms (Pañca-gatayaḥ) are: 1. The hell realm (Naraka-gati); 2. The animal realm (Tiryagyoni-gati); 3. The ghost realm (Preta-gati); 4. The human realm (Manuṣya-gati); 5. The deva realm (Deva-gati). What is the hell realm? Answer: Having the same nature and category as the various hells, the common destiny of beings, etc., based on attainment, the attainment of things, and the attainment of places. If all beings, after being born in hell, possess form, feeling, perception, volition, and consciousness that are uncovered and non-specified, this is called the hell realm. Furthermore, due to superior bodily misconduct, verbal misconduct, and mental misconduct, if one is accustomed to, cultivates, or frequently engages in them, one goes to hell, is born in hell, and is reborn in hell. This is called the hell realm. Furthermore, the hell realm is a name, a title, and an expression of different languages.

語想等想施設言說，故名地獄趣。云何傍生趣？答：與諸傍生一性一類，眾同分等依得事得處得。若諸所有生傍生已，無覆無記色受想行識，是名傍生趣。複次由愚鈍身惡行、語惡行、意惡行，往于傍生、生傍生中、結傍生生。是名傍生趣。複次傍生趣者，是名是號異語增語想等想施設言說，故名傍生趣。云何鬼趣？答：與諸鬼眾一性一類，眾同分等依得事得處得。若諸所有生鬼界已，無覆無記色受想行識，是名鬼趣。複次由慳吝身惡行、語惡行、意惡行，若習若修若多所作，往于鬼界、生鬼界中、結鬼界生，是名鬼趣。複次鬼趣者，是名是號異語增語想等想施設言說，故名鬼趣。云何人趣？答：與諸人眾一性一類，眾同分等依得事得處得。若諸所有生人中已，無覆無記色受想行識，是名人趣。複次由下品身妙行、語妙行、意妙行，若習若修若多所作，往於人中、生於人中、結人中生，是名人趣。複次人趣者，是名是號異語增語想等想施設言說，故名人趣。云何天趣？答：與諸天眾一性一類，眾同分等依得事得處得。若諸所有生天上已，無覆無記色受想行識，是名天趣。複次由上品身妙行、語妙行、意妙行，若習若修若多所作，往于天上、生於天上、結天上生，是名天趣。複次天趣者，是名是號異語增語想等想施設言

【現代漢語翻譯】現代漢語譯本語想等想施設言說，故名地獄趣（Narakagati，地獄道）。云何傍生趣（Tiryagyoni-gati，畜生道）？答：與諸傍生一性一類，眾同分等依得事得處得。若諸所有生傍生已，無覆無記色受想行識，是名傍生趣。複次由愚鈍身惡行、語惡行、意惡行，往于傍生、生傍生中、結傍生生。是名傍生趣。複次傍生趣者，是名是號異語增語想等想施設言說，故名傍生趣。云何鬼趣（Pretagati，餓鬼道）？答：與諸鬼眾一性一類，眾同分等依得事得處得。若諸所有生鬼界已，無覆無記色受想行識，是名鬼趣。複次由慳吝身惡行、語惡行、意惡行，若習若修若多所作，往于鬼界、生鬼界中、結鬼界生，是名鬼趣。複次鬼趣者，是名是號異語增語想等想施設言說，故名鬼趣。云何人趣（Manushyagati，人道）？答：與諸人眾一性一類，眾同分等依得事得處得。若諸所有生人中已，無覆無記色受想行識，是名人趣。複次由下品身妙行、語妙行、意妙行，若習若修若多所作，往於人中、生於人中、結人中生，是名人趣。複次人趣者，是名是號異語增語想等想施設言說，故名人趣。云何天趣（Devagati，天道）？答：與諸天眾一性一類，眾同分等依得事得處得。若諸所有生天上已，無覆無記色受想行識，是名天趣。複次由上品身妙行、語妙行、意妙行，若習若修若多所作，往于天上、生於天上、結天上生，是名天趣。複次天趣者，是名是號異語增語想等想施設言

【English Translation】 English version The conceptualization and designation of thought and perception are referred to as the 'Hell Realm' (Narakagati). What is the 'Animal Realm' (Tiryagyoni-gati)? Answer: It is the shared nature and category with all animals, the commonality of beings obtained through dependence on things, places, and conditions. All beings born into the animal realm possess unwholesome and neutral states of form, sensation, perception, volition, and consciousness; this is called the 'Animal Realm'. Furthermore, due to dullness, evil actions of body, speech, and mind, one goes to the animal realm, is born among animals, and is bound to animal birth. This is called the 'Animal Realm'. Furthermore, the 'Animal Realm' is a name, a designation, a different expression, an increased expression, a conceptualization and designation of thought and perception; therefore, it is called the 'Animal Realm'. What is the 'Ghost Realm' (Pretagati)? Answer: It is the shared nature and category with all ghosts, the commonality of beings obtained through dependence on things, places, and conditions. All beings born into the ghost realm possess unwholesome and neutral states of form, sensation, perception, volition, and consciousness; this is called the 'Ghost Realm'. Furthermore, due to stinginess and evil actions of body, speech, and mind, whether practiced, cultivated, or frequently performed, one goes to the ghost realm, is born in the ghost realm, and is bound to ghost birth. This is called the 'Ghost Realm'. Furthermore, the 'Ghost Realm' is a name, a designation, a different expression, an increased expression, a conceptualization and designation of thought and perception; therefore, it is called the 'Ghost Realm'. What is the 'Human Realm' (Manushyagati)? Answer: It is the shared nature and category with all humans, the commonality of beings obtained through dependence on things, places, and conditions. All beings born among humans possess unwholesome and neutral states of form, sensation, perception, volition, and consciousness; this is called the 'Human Realm'. Furthermore, due to inferior virtuous actions of body, speech, and mind, whether practiced, cultivated, or frequently performed, one goes to the human realm, is born among humans, and is bound to human birth. This is called the 'Human Realm'. Furthermore, the 'Human Realm' is a name, a designation, a different expression, an increased expression, a conceptualization and designation of thought and perception; therefore, it is called the 'Human Realm'. What is the 'Heavenly Realm' (Devagati)? Answer: It is the shared nature and category with all gods, the commonality of beings obtained through dependence on things, places, and conditions. All beings born in the heavens possess unwholesome and neutral states of form, sensation, perception, volition, and consciousness; this is called the 'Heavenly Realm'. Furthermore, due to superior virtuous actions of body, speech, and mind, whether practiced, cultivated, or frequently performed, one goes to the heavens, is born in the heavens, and is bound to heavenly birth. This is called the 'Heavenly Realm'. Furthermore, the 'Heavenly Realm' is a name, a designation, a different expression, an increased expression, a conceptualization and designation of thought and perception

說，故名天趣。

說一切有部集異門足論卷第十一大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十二

尊者舍利子說

三藏法師玄奘奉　詔譯

五法品第六之二

五蓋者，一、貪慾蓋；二、瞋恚蓋；三、惛沉睡眠蓋；四、掉舉惡作蓋；五、疑蓋。貪慾蓋者，云何貪慾？答：于諸欲境諸貪等貪，執藏防護、堅著愛樂、迷悶耽嗜遍耽嗜、內縛希求耽湎苦集貪類貪生，是名貪慾。云何貪慾蓋？答：由此貪慾，障心蔽心、鎮心隱心、蓋心覆心、纏心裹心，故名貪慾蓋。瞋恚蓋者，云何瞋恚？答：于諸有情慾為損害，內懷栽𦽆欲為擾惱，已瞋當瞋現瞋，樂為過患極為過患意極憤恚，于諸有情各相違戾欲為過患，已為過患當爲過患現為過患，是名瞋恚。云何瞋恚蓋？答：由此瞋恚，障心蔽心鎮心、隱心蓋心覆、心纏心裹心，故名瞋恚蓋。惛沉睡眠蓋者，云何惛沈？答：所有身重性、心重性、身不調柔性、心不調柔性，身惛沈、心惛沈、𧄼瞢憒悶，是名惛沈。云何睡眠？答：染污心中所有眠夢，不能任持、心昧略性，是名睡眠。云何惛沉睡眠蓋？答：由此惛沉睡眠，障心蔽心、鎮心隱心、蓋心覆心、纏心裹心，故名惛沉睡眠蓋。掉舉惡作蓋者，

【現代漢語翻譯】現代漢語譯本說，所以叫做天趣（Tiantu）。

《說一切有部集異門足論》卷第十一大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第十二

尊者舍利子（Zun zhe Shelizi）說

三藏法師玄奘（San Zang Fa Shi Xuan Zang）奉詔翻譯

五法品第六之二

五蓋（Wu Gai）是什麼？一、貪慾蓋（Tan Yu Gai）；二、瞋恚蓋（Chen Hui Gai）；三、惛沉睡眠蓋（Hun Chen Shui Mian Gai）；四、掉舉惡作蓋（Diao Ju E Zuo Gai）；五、疑蓋（Yi Gai）。貪慾蓋是什麼？回答：對於各種慾望的境界，各種貪婪、執著、防護、堅守、愛戀、迷惑、沉溺、普遍沉溺、內在束縛、希求、耽湎、苦集、貪類、貪生，這叫做貪慾（Tan Yu）。什麼是貪慾蓋？回答：由於這種貪慾，障礙心、矇蔽心、鎮伏心、隱藏心、覆蓋心、纏繞心、包裹心，所以叫做貪慾蓋。瞋恚蓋是什麼？回答：對於各種有情眾生想要加以損害，內心懷著怨恨想要加以擾惱，已經瞋恨、將要瞋恨、現在瞋恨，喜歡造成過患、極其喜歡造成過患，內心極其憤恨，對於各種有情眾生互相違背想要造成過患，已經造成過患、將要造成過患、現在造成過患，這叫做瞋恚（Chen Hui）。什麼是瞋恚蓋？回答：由於這種瞋恚，障礙心、矇蔽心、鎮伏心、隱藏心、覆蓋心、纏繞心、包裹心，所以叫做瞋恚蓋。惛沉睡眠蓋是什麼？回答：所有身體沉重、心性沉重、身體不調柔、心性不調柔，身體惛沉、內心惛沉、昏聵瞢懂、憒亂昏悶，這叫做惛沉（Hun Chen）。什麼是睡眠（Shui Mian）？回答：染污心中所有的眠夢，不能任持、心識昧略的性質，這叫做睡眠。什麼是惛沉睡眠蓋？回答：由於這種惛沉睡眠，障礙心、矇蔽心、鎮伏心、隱藏心、覆蓋心、纏繞心、包裹心，所以叫做惛沉睡眠蓋。掉舉惡作蓋是什麼？

【English Translation】 English version It is called 'Tiantu' because of this.

Collected Sayings of All Schools of the Sarvastivada-vinaya, Volume 11 Taisho Tripitaka, Volume 26, No. 1536, Abhidharma-samuccaya-pada-sastra

Abhidharma-samuccaya-pada-sastra, Volume 12

Spoken by Venerable Sariputra (Zun zhe Shelizi)

Translated by Tripitaka Master Xuanzang (San Zang Fa Shi Xuan Zang) under Imperial Decree

The Sixth of the Five Dharmas Chapter, Part Two

What are the Five Coverings (Wu Gai)? First, the Covering of Greed (Tan Yu Gai); second, the Covering of Hatred (Chen Hui Gai); third, the Covering of Dullness and Sleepiness (Hun Chen Shui Mian Gai); fourth, the Covering of Restlessness and Remorse (Diao Ju E Zuo Gai); fifth, the Covering of Doubt (Yi Gai). What is the Covering of Greed? Answer: Regarding all objects of desire, all forms of greed, such as intense greed, holding on to, protecting, firmly clinging, loving, being deluded, indulging, universally indulging, internal bondage, craving, wallowing, the accumulation of suffering, types of greed, and the arising of greed, this is called Greed (Tan Yu). What is the Covering of Greed? Answer: Because of this greed, it obstructs the mind, obscures the mind, suppresses the mind, conceals the mind, covers the mind, entangles the mind, and wraps the mind, therefore it is called the Covering of Greed. What is the Covering of Hatred? Answer: Regarding all sentient beings, wanting to cause harm, harboring resentment internally, wanting to cause disturbance, already being angry, about to be angry, currently being angry, enjoying causing harm, extremely enjoying causing harm, the mind being extremely resentful, regarding all sentient beings, mutually opposing each other, wanting to cause harm, already having caused harm, about to cause harm, currently causing harm, this is called Hatred (Chen Hui). What is the Covering of Hatred? Answer: Because of this hatred, it obstructs the mind, obscures the mind, suppresses the mind, conceals the mind, covers the mind, entangles the mind, and wraps the mind, therefore it is called the Covering of Hatred. What is the Covering of Dullness and Sleepiness? Answer: All heaviness of body, heaviness of mind, the nature of the body being unpliable, the nature of the mind being unpliable, the body being dull, the mind being dull, being muddled and confused, being disoriented and dazed, this is called Dullness (Hun Chen). What is Sleepiness (Shui Mian)? Answer: All dreams in a defiled mind, being unable to sustain, the nature of the mind being obscured, this is called Sleepiness. What is the Covering of Dullness and Sleepiness? Answer: Because of this dullness and sleepiness, it obstructs the mind, obscures the mind, suppresses the mind, conceals the mind, covers the mind, entangles the mind, and wraps the mind, therefore it is called the Covering of Dullness and Sleepiness. What is the Covering of Restlessness and Remorse?

云何掉舉？答：諸有令心不寂不靜，掉舉等掉舉心掉舉性，是名掉舉。云何惡作？答：染污心中所有令心變悔惡作惡作性，是名惡作。云何掉舉惡作蓋？答：由此掉舉惡作，障心蔽心、鎮心隱心、蓋心覆心、纏心裹心，故名掉舉惡作蓋。疑蓋者，云何疑？答：于佛法僧及苦集滅道，生起疑惑二分二路，躊躇猶豫，猶豫箭、不悅、不悅行、不決度、不悟入，非已一趣、非當一趣、非現一趣，是名疑。云何疑蓋？答：由此疑故，障心蔽心、鎮心隱心、蓋心覆心、纏心裹心，故名疑蓋。

五心栽者，云何為五？具壽當知，如有一類，于大師所疑惑猶豫、不悟入、無勝解、無凈信。若於大師疑惑猶豫、不悟入、無勝解、無凈信，是名第一，于大師所心栽未斷未遍知。如有一類，于正法所疑惑猶豫、不悟入、無勝解、無凈信。若於正法疑惑猶豫、不悟入、無勝解、無凈信，是名第二，于正法所心栽未斷未遍知。如有一類，于所學處疑惑猶豫、不悟入、無勝解、無凈信。若於所學疑惑猶豫、不悟入、無勝解、無凈信，是名第三，于所學處心栽未斷未遍知。如有一類，于教誡所疑惑猶豫、不悟入、無勝解、無凈信。若於教誡疑惑猶豫、不悟入、無勝解、無凈信，是名第四，于教誡所心栽未斷未遍知。如有一類，于諸苾芻上座聰

【現代漢語翻譯】現代漢語譯本什麼是掉舉（uddhacca）？回答：凡是使心不能寂靜、不能安寧的，那種掉舉、與掉舉相應的掉舉、掉舉的性質，就叫做掉舉。什麼是惡作（kukkucca）？回答：在被染污的心中，所有使心產生後悔、變動的惡作、惡作的性質，就叫做惡作。什麼是掉舉惡作蓋？回答：由於這掉舉和惡作，障礙心、遮蔽心、鎮伏心、隱藏心、覆蓋心、纏繞心、包裹心，所以叫做掉舉惡作蓋。疑蓋是什麼？回答：對於佛（Buddha）、法（Dharma）、僧（Sangha），以及苦（dukkha）、集（samudaya）、滅（nirodha）、道（magga），產生疑惑，有兩種不同的看法，兩條不同的道路，躊躇猶豫，猶豫之箭、不悅、不悅的行動、不能決斷、不能領悟，不是已經趨向、不是將要趨向、不是現在趨向，這就叫做疑。什麼是疑蓋？回答：由於這疑惑，障礙心、遮蔽心、鎮伏心、隱藏心、覆蓋心、纏繞心、包裹心，所以叫做疑蓋。五種心栽是什麼？回答：具壽（ayushman），你應該知道，比如有一類人，對於大師（Mahasattva）疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心。如果對於大師疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心，這叫做第一種，對於大師的心栽沒有斷除、沒有完全知曉。比如有一類人，對於正法（Saddharma）疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心。如果對於正法疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心，這叫做第二種，對於正法的心栽沒有斷除、沒有完全知曉。比如有一類人，對於所學之處疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心。如果對於所學之處疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心，這叫做第三種，對於所學之處的心栽沒有斷除、沒有完全知曉。比如有一類人，對於教誡之處疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心。如果對於教誡之處疑惑猶豫、不能領悟、沒有殊勝的理解、沒有清凈的信心，這叫做第四種，對於教誡之處的心栽沒有斷除、沒有完全知曉。比如有一類人，對於諸位比丘（bhikkhu），上座（thera），聰

【English Translation】 English version What is restlessness (uddhacca)? Answer: Whatever causes the mind to be unquiet and unpeaceful, that restlessness, restlessness associated with restlessness, the nature of restlessness, is called restlessness. What is remorse (kukkucca)? Answer: In a defiled mind, whatever causes the mind to change and regret, that remorse, the nature of remorse, is called remorse. What is the hindrance of restlessness and remorse? Answer: Because of this restlessness and remorse, it obstructs the mind, obscures the mind, subdues the mind, hides the mind, covers the mind, entangles the mind, and wraps the mind, therefore it is called the hindrance of restlessness and remorse. What is the hindrance of doubt? Answer: Regarding the Buddha (Buddha), the Dharma (Dharma), the Sangha (Sangha), and suffering (dukkha), its origin (samudaya), its cessation (nirodha), and the path (magga), arising doubt, having two different views, two different paths, hesitating and wavering, the arrow of hesitation, displeasure, displeasing conduct, indecisiveness, non-comprehension, not already tending towards, not going to tend towards, not presently tending towards, this is called doubt. What is the hindrance of doubt? Answer: Because of this doubt, it obstructs the mind, obscures the mind, subdues the mind, hides the mind, covers the mind, entangles the mind, and wraps the mind, therefore it is called the hindrance of doubt. What are the five mental thorns? Answer: Venerable one (ayushman), you should know that, for example, there is a certain type of person who doubts and hesitates about the Teacher (Mahasattva), does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the Teacher, does not comprehend, has no superior understanding, and has no pure faith, this is called the first, the mental thorn regarding the Teacher has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the True Dharma (Saddharma), does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the True Dharma, does not comprehend, has no superior understanding, and has no pure faith, this is called the second, the mental thorn regarding the True Dharma has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the places of learning, does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the places of learning, does not comprehend, has no superior understanding, and has no pure faith, this is called the third, the mental thorn regarding the places of learning has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the teachings, does not comprehend, has no superior understanding, and has no pure faith. If one doubts and hesitates about the teachings, does not comprehend, has no superior understanding, and has no pure faith, this is called the fourth, the mental thorn regarding the teachings has not been cut off and not fully known. For example, there is a certain type of person who doubts and hesitates about the monks (bhikkhu), elders (thera), intelli

慧，久入佛法久修梵行，乃至大師及諸有智同梵行者共所稱讚護念敬愛。於是有智梵行者所，瞋恚毀罵𣣋辱觸惱，不悟入、無勝解、無凈信。若於苾芻上座聰慧，久入佛法久修梵行，乃至大師及諸有智同梵行者共所稱讚護念敬愛。如是有智梵行者所，瞋恚毀罵𣣋辱觸惱，不悟入、無勝解、無凈信，是名第五，于諸有智梵行者所心栽未斷未遍知。若於大師疑惑猶豫、不悟入、無勝解、無凈信，是名第一，于大師所心栽未斷未遍知者，云何大師？答：謂諸如來、應、正等覺是名大師。云何于大師所疑惑猶豫？答：于諸如來、應、正等覺發起種種疑惑猶豫，是名于大師所疑惑猶豫。云何不悟入無勝解無凈信？答：若於大師生起種種疑惑猶豫，便於彼斷不能發起隨順心、隨順欲、隨順信、隨順勝解、已勝解、當勝解，是名不悟入無勝解無凈信。云何是名第一？答：漸次順次相續次第數為第一。云何于大師所心栽？答：若於如來、應、正等覺生起種種疑惑猶豫，便於彼心自作栽事。譬如農夫雖有良田，若不耕墾即便堅硬，多諸栽𦽆穢草不植，何況嘉苗。于大師所疑惑猶豫亦復如是，覆蔽其心，令心剛強作栽𦽆事，尚不令心得邪決定，況正決定。是名于大師所心栽。云何未斷未遍知？答：彼於心栽未降伏、未永害，是名未斷未遍知

【現代漢語翻譯】現代漢語譯本：如果有人對一位聰慧、深入佛法、長期修行梵行的比丘（bhiksu），乃至對大師（大師指佛陀，Buddha）以及其他有智慧的同修梵行者，他們共同稱讚、護念、敬愛的人，心懷瞋恚，進行譭謗、謾罵、侮辱、觸惱，不能領悟佛法，沒有殊勝的理解，沒有清凈的信心。如果對比丘上座（長老比丘，senior bhiksu）聰慧，深入佛法，長期修行梵行，乃至對大師以及其他有智慧的同修梵行者，他們共同稱讚、護念、敬愛的人，心懷瞋恚，進行譭謗、謾罵、侮辱、觸惱，不能領悟佛法，沒有殊勝的理解，沒有清凈的信心，這被稱為第五種情況，即對於有智慧的梵行者，心中的障礙沒有斷除，沒有完全瞭解。如果有人對大師（佛陀，Buddha）產生疑惑、猶豫，不能領悟佛法，沒有殊勝的理解，沒有清凈的信心，這被稱為第一種情況，即對於大師，心中的障礙沒有斷除，沒有完全瞭解。什麼是大師？回答：指諸如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），這被稱為大師。什麼叫做對於大師產生疑惑、猶豫？回答：對於諸如來、應供、正等覺，生起各種各樣的疑惑、猶豫，這叫做對於大師產生疑惑、猶豫。什麼叫做不能領悟佛法，沒有殊勝的理解，沒有清凈的信心？回答：如果對於大師生起各種各樣的疑惑、猶豫，那麼對於他，就不能發起隨順的心、隨順的慾望、隨順的信心、隨順的殊勝理解、已經殊勝理解、將要殊勝理解，這叫做不能領悟佛法，沒有殊勝的理解，沒有清凈的信心。什麼叫做第一種情況？回答：按照漸進的順序、相續的次第，數量上是第一。什麼叫做對於大師心中的障礙？回答：如果對於如來、應供、正等覺生起各種各樣的疑惑、猶豫，那麼對於他，內心就自己製造了障礙。譬如農夫雖然有良田，如果不去耕種，就會變得堅硬，長滿各種障礙、雜草，不能種植，更何況是好的苗。對於大師產生疑惑、猶豫也是這樣，遮蔽內心，使內心剛強，製造障礙，尚且不能使內心得到邪惡的決定，更何況是正確的決定。這叫做對於大師心中的障礙。什麼叫做沒有斷除，沒有完全瞭解？回答：對於心中的障礙，沒有降伏、沒有永遠斷除，這叫做沒有斷除，沒有完全瞭解。

【English Translation】 English version: If someone harbors anger, slander, revilement, insult, and annoyance towards a bhiksu (monk) who is wise, deeply immersed in the Buddha's teachings, and has long practiced the Brahmacarya (pure conduct), even towards the Master (referring to the Buddha, Buddha) and other wise fellow practitioners of the Brahmacarya, whom they commonly praise, protect, respect, and love, and is unable to comprehend the Dharma, lacks superior understanding, and lacks pure faith. If towards a senior bhiksu (elder monk) who is wise, deeply immersed in the Buddha's teachings, and has long practiced the Brahmacarya, even towards the Master and other wise fellow practitioners of the Brahmacarya, whom they commonly praise, protect, respect, and love, harbors anger, slander, revilement, insult, and annoyance, and is unable to comprehend the Dharma, lacks superior understanding, and lacks pure faith, this is called the fifth case, that is, regarding wise practitioners of the Brahmacarya, the mental obstacles have not been cut off and have not been fully understood. If someone has doubts and hesitations about the Master (Buddha, Buddha), is unable to comprehend the Dharma, lacks superior understanding, and lacks pure faith, this is called the first case, that is, regarding the Master, the mental obstacles have not been cut off and have not been fully understood. What is the Master? Answer: It refers to the Tathagatas (Thus Come Ones), Arhats (Worthy Ones), and Samyaksambuddhas (Perfectly Enlightened Ones), this is called the Master. What is called having doubts and hesitations about the Master? Answer: Giving rise to various doubts and hesitations about the Tathagatas, Arhats, and Samyaksambuddhas, this is called having doubts and hesitations about the Master. What is called being unable to comprehend the Dharma, lacking superior understanding, and lacking pure faith? Answer: If one gives rise to various doubts and hesitations about the Master, then regarding him, one cannot generate a compliant mind, compliant desire, compliant faith, compliant superior understanding, already superior understanding, and about to be superior understanding, this is called being unable to comprehend the Dharma, lacking superior understanding, and lacking pure faith. What is called the first case? Answer: According to the progressive order, continuous sequence, and successive order, it is the first in number. What is called mental obstacles regarding the Master? Answer: If one gives rise to various doubts and hesitations about the Tathagatas, Arhats, and Samyaksambuddhas, then regarding him, the mind itself creates obstacles. For example, even if a farmer has good land, if he does not cultivate it, it will become hard, full of various obstacles and weeds, unable to plant, let alone good seedlings. Having doubts and hesitations about the Master is also like this, obscuring the mind, making the mind rigid, creating obstacles, not even allowing the mind to obtain an evil determination, let alone a correct determination. This is called mental obstacles regarding the Master. What is called not having cut off and not having fully understood? Answer: Regarding the mental obstacles, not having subdued them, not having permanently eliminated them, this is called not having cut off and not having fully understood.

。若於正法疑惑猶豫不悟入無勝解無凈信，是名第二，于正法所心栽未斷未遍知者，云何正法？答：愛盡離滅究竟涅槃，是名正法。云何于正法疑惑猶豫？答：若於愛盡離滅究竟涅槃生起種種疑惑猶豫，是名于正法疑惑猶豫。云何不悟入無勝解無凈信？答：若於正法生起種種疑惑猶豫，便於彼斷不能發起隨順心、隨順欲、隨順信、隨順勝解、已勝解、當勝解，是名不悟入無勝解無凈信。云何是名第二？答：漸次順次相續次第數為第二。云何于正法所心栽？答：若於愛盡離滅究竟涅槃生起種種疑惑猶豫，便於彼心自作栽事。譬如農夫雖有良田，若不耕墾即便堅硬，多諸栽𦽆穢草不植，何況嘉苗。于正法所疑惑猶豫亦復如是，覆蔽其心令心剛強作栽𦽆事，尚不令心得邪決定，況正決定。是名于正法所心栽。云何未斷未遍如？答：彼於心栽未降伏、未永害，是名未斷未遍知。若於所學疑惑猶豫，不悟入無勝解無凈信，是名第三，于所學處心栽未斷未遍知者，云何所學？答：若諸如來、應、正等覺正知正見施設學處，是名所學。如說我如是學、我學此事，于理善法不能證得；我如是學、我學此事，于理善法則能證得。云何于所學疑惑猶豫？答：于諸如來、應、正等覺施設學處，生起種種疑惑猶豫，是名于所學疑惑猶豫。云何不

悟入無勝解無凈信？答：若於所學生起種種疑惑猶豫，便於彼斷不能發起隨順心、隨順欲、隨順信、隨順勝解、已勝解、當勝解，是名不悟入無勝解無凈信。云何是名第三？答：漸次順次相續次第數為第三。云何于所學心栽？答：若於如來、應、正等覺正知正見施設學處，生起種種疑惑猶豫，便於彼心自作栽事。譬如農夫雖有良田，若不耕墾即便堅硬，多諸栽𦽆穢草不植，何況嘉苗。于所學處疑惑猶豫亦復如是，覆蔽其心令心剛強作栽𦽆事，尚不令心得邪決定，況正決定。是名于所學處心栽。云何未斷未遍知？答：彼於心栽未降伏、未永害，是名未斷未遍知。若於教誡疑惑猶豫，不悟入無勝解無凈信，是名第四，于教誡所心栽未斷未遍知者，云何教誡？答：若諸如來、應、正等覺正知正見，半月半月所說別解脫戒經，是名教誡。如說我如是教誡、我教誡此事，于理善法不能證得；我如是教誡、我教誡此事，于理善法則能證得。云何于教誡疑惑猶豫？答：于諸如來、應、正等覺，半月半月所說別解脫戒經，生起種種疑惑猶豫，是名于教誡疑惑猶豫。云何不悟入無勝解無凈信？答若於教誡生起種種疑惑猶豫，便於彼斷不能發起隨順心、隨順欲、隨順信、隨順勝解、已勝解、當勝解，是名不悟入無勝解無凈信。云何是名第四

【現代漢語翻譯】現代漢語譯本問：什麼是不悟入無勝解無凈信？答：如果對於所學習的內容產生種種疑惑和猶豫，那麼對於這些內容就無法生起隨順的心、隨順的意願、隨順的信心、隨順的殊勝理解、已經殊勝理解、將要殊勝理解，這叫做不悟入無勝解無凈信。問：什麼是第三？答：漸次、順次、相續、次第，這些可以稱為第三。問：什麼是在所學之處心生障礙（心栽）？答：如果對於如來（Tathagata，意為如實而來者）、應（Arhat，意為應供者）、正等覺（Samyaksambuddha，意為正等覺悟者）以正知正見所設立的學處，生起種種疑惑和猶豫，那麼對於這些學處，心就自己製造了障礙。譬如農夫，即使有良田，如果不去耕耘，田地就會變得堅硬，長滿雜草，無法種植，更何況是優良的苗木。對於所學之處的疑惑和猶豫也是如此，它會覆蓋內心，使內心變得剛強，製造障礙，甚至無法使內心產生邪惡的決定，更何況是正確的決定。這叫做在所學之處心生障礙。問：什麼是未斷未遍知？答：對於心中的障礙沒有降伏、沒有徹底斷除，這叫做未斷未遍知。問：如果對於教誡疑惑猶豫，不悟入無勝解無凈信，這叫做第四，對於教誡所生的心栽沒有斷除和遍知。什麼是教誡？答：如來、應、正等覺以正知正見，每半個月所說的別解脫戒經（Pratimoksha Sutra，佛教戒律的根本經典），這叫做教誡。正如佛所說：『我這樣教誡，我教誡這件事』，這樣就不能證得真理和善法；『我這樣教誡，我教誡這件事』，這樣就能證得真理和善法。問：什麼是對於教誡疑惑猶豫？答：對於如來、應、正等覺每半個月所說的別解脫戒經，生起種種疑惑和猶豫，這叫做對於教誡疑惑猶豫。問：什麼是不悟入無勝解無凈信？答：如果對於教誡生起種種疑惑和猶豫，那麼對於這些教誡就無法生起隨順的心、隨順的意願、隨順的信心、隨順的殊勝理解、已經殊勝理解、將要殊勝理解，這叫做不悟入無勝解無凈信。問：什麼是第四？

【English Translation】 English version Question: What is 'non-comprehension without superior understanding and pure faith'? Answer: If one has various doubts and hesitations about what is being learned, then one cannot generate a compliant mind, compliant desire, compliant faith, compliant superior understanding, already superior understanding, or future superior understanding towards it. This is called 'non-comprehension without superior understanding and pure faith'. Question: What is called the 'third'? Answer: Gradual, sequential, continuous, and orderly are called the 'third'. Question: What is 'planting in the mind' regarding what is being learned? Answer: If one has various doubts and hesitations about the precepts established by the Tathagata (the Thus-Gone One), Arhat (the Worthy One), Samyaksambuddha (the Perfectly Enlightened One) with correct knowledge and correct views, then one is creating obstacles in one's own mind regarding those precepts. For example, even if a farmer has good land, if he does not cultivate it, it will become hard, with many weeds and impurities, and nothing can be planted, let alone good seedlings. Doubts and hesitations about what is being learned are also like this, covering the mind, making it rigid, creating obstacles, and not even allowing the mind to have wrong decisions, let alone right decisions. This is called 'planting in the mind' regarding what is being learned. Question: What is 'not yet severed, not yet fully known'? Answer: If those mental obstacles have not been subdued or permanently eliminated, it is called 'not yet severed, not yet fully known'. Question: If one has doubts and hesitations about the teachings, and does not comprehend with superior understanding and pure faith, this is called the 'fourth', regarding the mental obstacles arising from the teachings that have not been severed and fully known. What are the teachings? Answer: The Pratimoksha Sutra (the fundamental code of monastic discipline) spoken by the Tathagata, Arhat, Samyaksambuddha with correct knowledge and correct views every half month is called the teachings. As it is said, 'I teach in this way, I teach this matter,' one cannot attain truth and good Dharma; 'I teach in this way, I teach this matter,' then one can attain truth and good Dharma. Question: What is 'doubting and hesitating about the teachings'? Answer: Having various doubts and hesitations about the Pratimoksha Sutra spoken by the Tathagata, Arhat, Samyaksambuddha every half month is called 'doubting and hesitating about the teachings'. Question: What is 'not comprehending with superior understanding and pure faith'? Answer: If one has various doubts and hesitations about the teachings, then one cannot generate a compliant mind, compliant desire, compliant faith, compliant superior understanding, already superior understanding, or future superior understanding towards them. This is called 'not comprehending with superior understanding and pure faith'. Question: What is the 'fourth'?

？答：漸次順次相續次第數為第四。云何于教誡所心栽？答：若於如來、應、正等覺正知正見，半月半月所說別解脫戒經，生起種種疑惑猶豫，便於彼心自作栽事。譬如農夫雖有良田，若不耕墾即便堅硬，多諸栽𦽆穢草不植，何況嘉苗。于教誡所疑惑猶豫亦復如是，覆蔽其心令心剛強作栽𦽆事，尚不令心得邪決定，況正決定。是名于教誡所心栽。云何未斷未遍知？答：彼於心栽未降伏、未永害，是名未斷未遍知。若於苾芻上座聰慧，久入佛法久修梵行，乃至大師及諸有智同梵行者共所稱讚護念敬愛。如是有智梵行者所，瞋恚毀罵𣣋辱觸惱，不悟入無勝解無凈信，是名第五，于諸有智梵行者所心栽未斷未遍知者，云何大師？答謂諸如來、應、正等覺。云何有智同梵行者？答：謂舍利子、大采菽氏、大營構氏、大飲光、大執藏、大劫庀那、大迦多衍那、大準陀、大善見、大路、大名、無滅、欲樂、金毗羅等賢聖弟子，是名有智同梵行者。若為大師及諸有智同梵行者共所稱讚護念敬愛，是名苾芻上座聰慧，久入佛法久修梵行，即此苾芻名有智梵行者，云何如是有智梵行者所瞋恚毀罵𣣋辱觸惱？答：于彼有智梵行者所，起瞋恚心發不隨順語、不隨順語表毀辱𣣋突，是名如是有智梵行者所瞋恚毀罵𣣋辱觸惱。云何不悟入無勝解無

【現代漢語翻譯】現代漢語譯本：問：什麼是漸次、順次、相續、次第數？答：是第四種心栽（Citta Caila，內心的障礙）。問：什麼是在教誡中所生的心栽？答：如果對於如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢的簡稱，值得供養的人）、正等覺（Samyaksambuddha，完全覺悟的佛陀）的正知正見，以及半月半月所說的別解脫戒經（Pratimoksha Sutra，戒律），生起種種疑惑猶豫，那麼這種心態本身就是一種心栽。譬如農夫雖然有良田，如果不去耕耘，土地就會變得堅硬，長滿雜草，無法種植，更何況是好的莊稼。對於教誡產生疑惑猶豫也是如此，它會矇蔽內心，使內心變得剛強，成為心栽，甚至無法產生邪惡的決定，更不用說正確的決定了。這就是在教誡中所生的心栽。問：什麼是未斷、未遍知？答：對於這些心栽，沒有降伏、沒有徹底斷除，就叫做未斷、未遍知。如果對於比丘（Bhikkhu，出家修行的男子）、上座（Thera，資歷高的僧人）、聰慧者，長期深入佛法、長期修行梵行（Brahmacharya，清凈的行為），乃至被大師（Mahasattva，偉大的存在）以及其他有智慧的同修梵行者共同稱讚、護念、敬愛的人，卻對這些有智慧的梵行者生起瞋恚（Dvesha，嗔恨）、毀罵、凌辱、觸惱，並且不能領悟、沒有殊勝的理解、沒有清凈的信心，這就是第五種心栽，即對於有智慧的梵行者所生的心栽，沒有斷除、沒有完全瞭解。問：什麼是大師？答：指諸如來、應、正等覺。問：什麼是有智慧的同修梵行者？答：指舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）、大采菽氏（Mahakasyapa，摩訶迦葉，佛陀的十大弟子之一，以頭陀行著稱）、大營構氏（Maha Katyayana，摩訶迦旃延，佛陀的十大弟子之一，以善於論議著稱）、大飲光（Mahakasyapa，摩訶迦葉的別名）、大執藏（Maha Maudgalyayana，摩訶目犍連，佛陀的十大弟子之一，以神通著稱）、大劫庀那（Maha Kappina，摩訶劫賓那）、大迦多衍那（Maha Katyayana，摩訶迦旃延）、大準陀（Maha Cunda，摩訶周那）、大善見（Sudarsana，善見王）、大路（Maha Panthaka，摩訶般陀伽）、大名（Mahanama，摩訶男）、無滅（Anuruddha，阿那律，佛陀的十大弟子之一，以天眼著稱）、欲樂（Nanda，難陀，佛陀的堂弟）、金毗羅（Kimbila，金毗羅）等賢聖弟子，這些就是有智慧的同修梵行者。如果被大師以及其他有智慧的同修梵行者共同稱讚、護念、敬愛，那麼這位比丘、上座、聰慧者，長期深入佛法、長期修行梵行，這位比丘就被稱為有智慧的梵行者。問：什麼是對於有智慧的梵行者生起瞋恚、毀罵、凌辱、觸惱？答：對於這些有智慧的梵行者，生起瞋恚心，說出不隨順的話語，用言語或行為來毀辱、凌辱，這就是對於有智慧的梵行者生起瞋恚、毀罵、凌辱、觸惱。問：什麼是不領悟、沒有殊勝的理解、沒有

【English Translation】 English version: Q: What are gradual, sequential, continuous, and successive numbers? A: They are the fourth type of Citta Caila (mental barrenness). Q: What is 'planting' in relation to teachings? A: If, regarding the correct knowledge and correct views of the Tathagata (one of the titles of the Buddha), Arhat (worthy of offerings), Samyaksambuddha (fully enlightened Buddha), and the Pratimoksha Sutra (code of monastic discipline) recited every half-month, one generates various doubts and hesitations, then that very mind is 'planting' something. Just as a farmer, even with good land, if he does not cultivate it, it becomes hard, full of weeds, and unable to grow anything, let alone good crops. Doubts and hesitations regarding the teachings are similar; they cover the mind, making it rigid, creating barrenness, and preventing even wrong decisions, let alone right ones. This is called 'planting' in relation to teachings. Q: What is 'not abandoned, not fully known'? A: When these mental barrenness are not subdued, not completely eradicated, it is called 'not abandoned, not fully known'. If, towards a Bhikkhu (monk), a Thera (elder monk), an intelligent one, who has long entered the Dharma, long practiced Brahmacharya (pure conduct), and is praised, cherished, respected by the Mahasattva (great being) and other wise fellow practitioners, one generates anger (Dvesha), reviles, insults, and annoys them, and does not comprehend, does not have superior understanding, does not have pure faith, this is the fifth type of mental barrenness, that is, the mental barrenness towards wise fellow practitioners, which is not abandoned, not fully known. Q: Who is a Mahasattva? A: It refers to the Tathagatas, Arhats, Samyaksambuddhas. Q: Who are wise fellow practitioners? A: They are the virtuous and noble disciples such as Sariputra (known for his wisdom), Mahakasyapa (known for his ascetic practices), Maha Katyayana (known for his skillful debates), Mahakasyapa (another name), Maha Maudgalyayana (known for his supernatural powers), Maha Kappina, Maha Katyayana, Maha Cunda, Sudarsana (King Sudarsana), Maha Panthaka, Mahanama, Anuruddha (known for his divine eye), Nanda (Buddha's cousin), Kimbila, etc. These are wise fellow practitioners. If one is praised, cherished, and respected by the Mahasattva and other wise fellow practitioners, then that Bhikkhu, Thera, intelligent one, who has long entered the Dharma, long practiced Brahmacharya, is called a wise fellow practitioner. Q: What is generating anger, reviling, insulting, and annoying towards wise fellow practitioners? A: Towards these wise fellow practitioners, generating anger, uttering unfavorable words, using words or actions to revile and insult, this is generating anger, reviling, insulting, and annoying towards wise fellow practitioners. Q: What is not comprehending, not having superior understanding, not having

凈信？答：若於有智梵行者所瞋恚毀罵𣣋辱觸惱，便於彼斷不能發起隨順心、隨順欲、隨順信、隨順勝解、已勝解、當勝解，是名不悟入無勝解無凈信。云何是名第五？答：漸次順次相續次第數為第五。云何于諸有智梵行者所心栽？答：若於有智梵行者所瞋恚毀罵𣣋辱觸惱，便於彼心自作栽事。譬如農夫雖有良田，若不耕墾即便堅硬，多諸栽𦽆穢草不植，何況嘉苗。于諸有智梵行者所瞋恚毀罵𣣋辱觸惱亦復如是，覆蔽其心令心剛強作栽𦽆事，尚不令心得邪決定，況正決定。是名于諸有智梵行者所心栽。云何未斷未遍知？答：彼於心栽未降伏、未永害，是名未斷未遍知。

五心縛者，云何為五？具壽當知，如有一類，于身未離貪、未離欲、未離親、未離愛、未離渴。彼由於身未離貪等故，便於熾然加行永斷寂靜證得上義，心不悟入、無凈信、不安住、無勝解。若於熾然加行等心不悟入乃至無勝解，是名第一，于身未離貪等心縛未降伏未永害。複次具壽，如有一類，于諸欲境未離貪、未離欲、未離親、未離愛、未離渴。彼由於欲未離貪等故，便於熾然加行永斷寂靜證得上義，心不悟入、無凈信、不安住、無勝解。若於熾然加行等心不悟入乃至無勝解，是名第二，于欲未離貪等心縛未降伏未永害。複次具壽，如有一類

【現代漢語翻譯】現代漢語譯本什麼是凈信？回答：如果對於有智慧的修行者，心懷嗔恨、詆譭、辱罵、輕蔑、觸惱，因此對於他們斷絕了發起隨順之心、隨順之慾、隨順之信、隨順之勝解，已經勝解或將要勝解，這就叫做不領悟、沒有勝解、沒有凈信。什麼是第五種情況？回答：漸次、順次、相續、次第，這被稱作第五種情況。什麼叫做對於有智慧的修行者心懷栽刺？回答：如果對於有智慧的修行者，心懷嗔恨、詆譭、辱罵、輕蔑、觸惱，因此對於他們，自己的心就種下了栽刺。譬如農夫，即使有良田，如果不去耕耘開墾，就會變得堅硬，長滿栽刺、雜草，無法種植，更何況是優良的苗木。對於有智慧的修行者心懷嗔恨、詆譭、辱罵、輕蔑、觸惱也是如此，會遮蔽他的心，使心變得剛強，種下栽刺，甚至不能使他的心獲得邪惡的決定，更何況是正確的決定。這就叫做對於有智慧的修行者心懷栽刺。什麼叫做未斷、未遍知？回答：對於心中的栽刺，沒有降伏、沒有永遠斷除，這就叫做未斷、未遍知。

五種心的束縛是什麼？回答：尊者應當知道，比如有一類人，對於身體沒有離開貪婪（Tanha，渴愛）、沒有離開慾望（Chanda，意欲）、沒有離開親近（Pema，親愛）、沒有離開愛戀（Raga，貪愛）、沒有離開渴求（Pipasati，渴求）。因為他們對於身體沒有離開貪婪等等，因此對於熾熱的修行、永遠斷除寂靜、證得上義，他們的心不能領悟、沒有凈信、不能安住、沒有勝解。如果對於熾熱的修行等等，心不能領悟，乃至沒有勝解，這就叫做第一種，對於身體沒有離開貪婪等等，心的束縛沒有降伏、沒有永遠斷除。再次，尊者，比如有一類人，對於各種慾望的境界，沒有離開貪婪、沒有離開慾望、沒有離開親近、沒有離開愛戀、沒有離開渴求。因為他們對於慾望沒有離開貪婪等等，因此對於熾熱的修行、永遠斷除寂靜、證得上義，他們的心不能領悟、沒有凈信、不能安住、沒有勝解。如果對於熾熱的修行等等，心不能領悟，乃至沒有勝解，這就叫做第二種，對於慾望沒有離開貪婪等等，心的束縛沒有降伏、沒有永遠斷除。再次，尊者，比如有一類人

【English Translation】 English version What is pure faith (凈信, Jingxin)? Answer: If one harbors anger, slander, insult, contempt, or annoyance towards wise practitioners of the holy life (梵行者, Fanxingzhe), and consequently, one is unable to generate a compliant mind, compliant desire, compliant faith, or compliant conviction (勝解, Shengjie) towards them, whether they have already attained conviction or are about to attain it, this is called not comprehending, having no conviction, and having no pure faith. What is the fifth case? Answer: Gradual, sequential, continuous, and orderly, this is called the fifth case. What is meant by planting thorns (心栽, Xinzai) in the minds of wise practitioners of the holy life? Answer: If one harbors anger, slander, insult, contempt, or annoyance towards wise practitioners of the holy life, then one plants thorns in one's own mind. For example, even if a farmer has good land, if he does not cultivate it, it will become hard, full of thorns, weeds, and unable to grow anything, let alone good crops. Harboring anger, slander, insult, contempt, or annoyance towards wise practitioners of the holy life is the same; it obscures the mind, making it rigid and planting thorns, so that the mind cannot even attain a wrong decision, let alone a right decision. This is called planting thorns in the minds of wise practitioners of the holy life. What is meant by not abandoning and not fully knowing? Answer: If one has not subdued or permanently eradicated the thorns in one's mind, this is called not abandoning and not fully knowing.

What are the five mental bonds (心縛, Xin fu)? Answer: Venerable sir, you should know that, for example, there are those who have not abandoned greed (Tanha, 渴愛), desire (Chanda, 意欲), attachment (Pema, 親愛), love (Raga, 貪愛), or craving (Pipasati, 渴求) for the body. Because they have not abandoned greed, etc., for the body, their minds cannot comprehend, have no pure faith, cannot abide, and have no conviction regarding the ardent practice, the permanent cessation of tranquility, and the attainment of the supreme meaning. If the mind cannot comprehend the ardent practice, etc., and has no conviction, this is called the first, the mental bond of not abandoning greed, etc., for the body has not been subdued or permanently eradicated. Furthermore, venerable sir, for example, there are those who have not abandoned greed, desire, attachment, love, or craving for various objects of desire. Because they have not abandoned greed, etc., for desires, their minds cannot comprehend, have no pure faith, cannot abide, and have no conviction regarding the ardent practice, the permanent cessation of tranquility, and the attainment of the supreme meaning. If the mind cannot comprehend the ardent practice, etc., and has no conviction, this is called the second, the mental bond of not abandoning greed, etc., for desires has not been subdued or permanently eradicated. Furthermore, venerable sir, for example, there are those

，樂與在家出家離住，於樂同樂、于苦同苦、同喜同憂，于諸事務皆共興起，究竟隨轉不相舍離。彼由樂與在家出家雜住等故，便於熾然加行永斷寂靜證得上義，心不悟入、無凈信、不安住、無勝解。若於熾然加行等心不悟入乃至無勝解，是名第三，樂相雜住心縛未降伏未永害。複次具壽，如有一類，于諸正論是聖除遣，能趣向心離蓋可樂所，謂戒論、定論、慧論、解脫論、解脫智見論、少欲論、喜足論、損減論、省事論、永斷論、離染論、寂滅論、隨順緣性緣起等論。彼于宣說如是論時，不恭敬聽、不屬耳聽、不住受教心、不行法隨法，越大師教，于諸學處不樂受學。彼由宣說如是論時不恭敬聽等故，便於熾然加行永斷寂靜證得上義，心不悟入、無凈信、不安住、無勝解。若於熾然加行等心不悟入乃至無勝解，是名第四，于諸正論心縛未降伏未永害。複次具壽，如有一類，少小證得，雖有後時所作勝事而中止息。彼由少小證得等故，便於熾然加行永斷寂靜證得上義，心不悟入、無凈信、不安住、無勝解。若於熾然加行等心不悟入乃至無勝解，是名第五，於後勝所作心縛未降伏未永害。此中於身未離貪未離欲未離親未離愛未離渴者，謂顧戀身，令心被縛不得出離，故說于身未離貪等。便於熾然加行永斷寂靜證得上義者

【現代漢語翻譯】現代漢語譯本：與在家居士和出家僧侶一同安樂，一同居住和離開，快樂時一同快樂，痛苦時一同痛苦，喜悅時一同喜悅，憂愁時一同憂愁，對於各種事務都共同興起，最終隨順流轉而不互相捨棄。由於與在家居士和出家僧侶一同安樂和雜居等原因，對於通過熾盛的精進、永斷煩惱和寂靜涅槃來證得上乘意義，他的心無法領悟，沒有清凈的信心，不能安住，沒有殊勝的理解。如果對於熾盛的精進等心無法領悟乃至沒有殊勝的理解，這被稱為第三種情況，即由於安於雜居而導致心被束縛，未能降伏，未能永遠斷除。再者，具壽（Ayushman，對有德長老的尊稱），比如有一類人，對於各種正確的論述，也就是聖者所摒棄的，能夠引導心遠離煩惱覆蓋，令人喜愛的論述，比如戒論（論述戒律的教義）、定論（論述禪定的教義）、慧論（論述智慧的教義）、解脫論（論述解脫的教義）、解脫智見論（論述解脫的智慧和見地的教義）、少欲論（論述減少慾望的教義）、喜足論（論述知足的教義）、損減論（論述減少的教義）、省事論（論述簡化事務的教義）、永斷論（論述永遠斷除煩惱的教義）、離染論（論述脫離染污的教義）、寂滅論（論述寂靜涅槃的教義）、隨順緣性緣起等論（論述隨順因緣法則和緣起規律的教義）。當宣說這些論述時，他們不恭敬地聽聞，不專心致志地聽聞，不住于接受教導的心態，不依循佛法而行，違背大師的教導，對於各種學處不樂於接受和學習。由於宣說這些論述時不恭敬聽聞等原因，對於通過熾盛的精進、永斷煩惱和寂靜涅槃來證得上乘意義，他的心無法領悟，沒有清凈的信心，不能安住，沒有殊勝的理解。如果對於熾盛的精進等心無法領悟乃至沒有殊勝的理解，這被稱為第四種情況，即由於對於各種正確的論述而導致心被束縛，未能降伏，未能永遠斷除。再者，具壽（Ayushman，對有德長老的尊稱），比如有一類人，在年少時證得了一些成就，雖然之後本應有所作為，但卻停止了。由於年少時證得了一些成就等原因，對於通過熾盛的精進、永斷煩惱和寂靜涅槃來證得上乘意義，他的心無法領悟，沒有清凈的信心，不能安住，沒有殊勝的理解。如果對於熾盛的精進等心無法領悟乃至沒有殊勝的理解，這被稱為第五種情況，即由於對於之後的殊勝作為而導致心被束縛，未能降伏，未能永遠斷除。這裡所說的對於身體沒有離開貪慾、沒有離開慾望、沒有離開親近、沒有離開愛戀、沒有離開渴求的人，是指顧戀身體，使心被束縛而不得出離，所以說對於身體沒有離開貪慾等。對於通過熾盛的精進、永斷煩惱和寂靜涅槃來證得上乘意義的人

【English Translation】 English version: Being happy with and dwelling with laypeople and renunciates, sharing joy and sorrow, happiness and worries, engaging in all affairs together, ultimately following and revolving without abandoning each other. Because of being happy with and intermingling with laypeople and renunciates, one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness. If one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding ardent exertion, etc., this is called the third instance, where the mind is bound, not subdued, and not permanently harmed due to being attached to intermingling. Furthermore, Venerable (Ayushman, an honorific for virtuous elders), for example, there are those who, regarding various correct discourses—those that are rejected by the noble ones and that can lead the mind away from obscurations and are delightful—such as discourses on discipline (Shila, teachings on morality), discourses on concentration (Samadhi, teachings on meditation), discourses on wisdom (Prajna, teachings on wisdom), discourses on liberation (Vimoksha, teachings on liberation), discourses on the wisdom and vision of liberation (Vimoksha-jnana-darshana, teachings on the wisdom and insight of liberation), discourses on few desires (Alpecchatā, teachings on having few desires), discourses on contentment (Santushti, teachings on contentment), discourses on reduction (Samlekha, teachings on reducing defilements), discourses on simplicity (Protsāha, teachings on simplicity), discourses on complete cessation (Prahāna, teachings on complete cessation of suffering), discourses on detachment (Viraga, teachings on detachment), discourses on tranquility (Nirodha, teachings on cessation), discourses on dependent origination (Pratītyasamutpāda, teachings on dependent origination) and so on. When such discourses are proclaimed, they do not listen respectfully, do not lend an ear, do not abide with a receptive mind, do not practice in accordance with the Dharma, transgressing the Teacher's teachings, and are not happy to receive and learn in the various trainings. Because of not listening respectfully when such discourses are proclaimed, etc., one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness. If one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding ardent exertion, etc., this is called the fourth instance, where the mind is bound, not subdued, and not permanently harmed due to various correct discourses. Furthermore, Venerable (Ayushman, an honorific for virtuous elders), for example, there are those who attain some accomplishments when young, but then cease to strive for greater achievements later on. Because of attaining some accomplishments when young, etc., one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness. If one's mind cannot comprehend, lacks pure faith, cannot abide, and lacks superior understanding regarding ardent exertion, etc., this is called the fifth instance, where the mind is bound, not subdued, and not permanently harmed due to later superior accomplishments. Here, 'not having abandoned greed for the body, not having abandoned desire, not having abandoned intimacy, not having abandoned love, not having abandoned thirst' refers to being attached to the body, causing the mind to be bound and unable to be liberated. Therefore, it is said 'not having abandoned greed for the body,' etc. Regarding attaining the supreme meaning through ardent exertion, complete cessation, and tranquil stillness

，云何便於熾然？謂若於身生顧戀者，便於永斷精勤勇猛勢用策勵，不可制伏策心相續；是名熾然，彼於此中不起欲樂，由斯故說便於熾然。云何便於加行？謂若於身生顧戀者，便於永斷若習若修若多所作；是名加行，彼於此中不起欲樂，由斯故說便於加行。云何便於永斷？謂若於身生顧戀者，便於永斷八聖道支；是名永斷，彼於此中不起欲樂，由斯故說便於永斷。云何便於寂靜？謂若於身生顧戀者，便於永斷住空閑室；是名寂靜，彼於此中不起欲樂，由斯故說便於寂靜。云何便於證得上義？謂若於身生顧戀者，便於永斷證得愛盡離滅涅槃；是名證得上義，彼於此中不起欲樂，由斯故說便於證得上義。心不悟入無凈信不安住無勝解者，謂若於身生顧戀者，彼于永斷不起隨順心、隨順信、隨順欲、隨順心勝解、已勝解、當勝解，是故說心不悟入等。是名第一者，漸次順次相續次第數為第一。于身未離貪等心縛者，謂若於身深生顧戀，彼心被縛甚縛極縛，如被壯人以堅繩索縛已水澆，彼名被縛甚縛極縛。如是于身深生顧戀，彼心被縛甚縛極縛。言未降伏未永害者，謂未斷未遍知。于欲未離貪等心縛，廣說亦爾。樂與在家出家雜住者，謂常樂與在家出家諠雜而住。於樂同樂、于苦同苦者，謂於樂事同受其樂，于諸苦事同受其

【現代漢語翻譯】現代漢語譯本：什麼是便於熾然？如果對身體產生強烈的顧戀，就會難以發起精勤勇猛的努力，無法控制內心的策勵相續不斷；這稱為熾然。他對這種狀態不會產生任何的慾望和快樂，因此說便於熾然。什麼是便於加行？如果對身體產生強烈的顧戀，就會難以發起永斷的修習、修行和多方面的努力；這稱為加行。他對這種狀態不會產生任何的慾望和快樂，因此說便於加行。什麼是便於永斷？如果對身體產生強烈的顧戀，就會難以發起永斷八聖道支的修行；這稱為永斷。他對這種狀態不會產生任何的慾望和快樂，因此說便於永斷。什麼是便於寂靜？如果對身體產生強烈的顧戀，就會難以發起永斷，安住在空閑的處所；這稱為寂靜。他對這種狀態不會產生任何的慾望和快樂，因此說便於寂靜。什麼是便於證得上義？如果對身體產生強烈的顧戀，就會難以發起永斷，證得愛盡、離滅、涅槃（Nirvana，佛教術語，指解脫生死輪迴的境界）；這稱為證得上義。他對這種狀態不會產生任何的慾望和快樂，因此說便於證得上義。心不悟入，沒有凈信，不安住，沒有勝解的人，如果對身體產生強烈的顧戀，那麼他就不會發起隨順的心、隨順的信、隨順的慾望、隨順的心勝解，已經勝解，將要勝解，所以說心不悟入等等。這被稱為第一者，漸次、順次、相續、次第，數量上是第一。對於身體沒有脫離貪等心縛的人，如果對身體深深地產生顧戀，他的心就會被束縛、深深地束縛、極其地束縛，就像一個強壯的人用堅固的繩索捆綁後用水澆濕，這被稱為被縛、深深地被縛、極其地被縛。像這樣，對於身體深深地產生顧戀，他的心就會被束縛、深深地被束縛、極其地被束縛。所說的未降伏、未永害，是指未斷除、未遍知。對於慾望沒有脫離貪等心縛，廣泛地說也是如此。喜歡與在家、出家之人雜住的人，是指常常喜歡與在家、出家之人喧鬧雜亂地居住在一起。於樂同樂、于苦同苦的人，是指對於快樂的事情一同享受快樂，對於痛苦的事情一同承受痛苦。

【English Translation】 English version: What does 'conducive to burning' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate diligent and vigorous effort, and one cannot control the continuous stream of mental exertion; this is called 'burning'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to burning'. What does 'conducive to exertion' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate the practice, cultivation, and multifaceted efforts towards permanent cessation; this is called 'exertion'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to exertion'. What does 'conducive to permanent cessation' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate the practice of the Eight Noble Path limbs towards permanent cessation; this is called 'permanent cessation'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to permanent cessation'. What does 'conducive to tranquility' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate permanent cessation and dwell in secluded places; this is called 'tranquility'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to tranquility'. What does 'conducive to attaining the supreme meaning' mean? It means that if one develops strong attachment to the body, it becomes difficult to initiate permanent cessation and attain the extinction of craving, detachment, cessation, Nirvana (Nirvana, a Buddhist term referring to the state of liberation from the cycle of birth and death); this is called 'attaining the supreme meaning'. He does not generate any desire or pleasure in this state, hence it is said 'conducive to attaining the supreme meaning'. A person whose mind does not awaken, who lacks pure faith, does not abide, and lacks superior understanding, if he develops strong attachment to the body, then he will not initiate a compliant mind, compliant faith, compliant desire, compliant mental understanding, already understood, about to understand, therefore it is said that the mind does not awaken, and so on. This is called the first, gradual, sequential, continuous, in order, the number is the first. For a person who has not detached from the bonds of greed and other mental afflictions towards the body, if he develops deep attachment to the body, his mind will be bound, deeply bound, extremely bound, just like a strong man binds with a strong rope and then wets it with water, this is called bound, deeply bound, extremely bound. In this way, if one develops deep attachment to the body, his mind will be bound, deeply bound, extremely bound. What is meant by 'not subdued, not permanently harmed' refers to not eliminated, not fully known. Regarding desire, not detached from the bonds of greed and other mental afflictions, broadly speaking, it is also the same. A person who enjoys dwelling with householders and renunciates, refers to someone who often enjoys dwelling noisily and disorderly with householders and renunciates. A person who shares joy in joy and shares suffering in suffering, refers to someone who shares joy in joyful matters and shares suffering in suffering matters.

苦。同喜同憂者，謂于喜事同生歡喜，于諸憂事同起愁憂。于諸事務皆共興起究竟隨轉不相舍離者。謂于種種所作事業皆共相助身心無怠。余如前說。于諸正論者。云何正論？謂依出離遠離所生善法、發起語論言說宣唱評議顯了詞辯語路語音語業語表、是名正論。言是聖者，有二種聖，謂由善故及無漏故。此中言論由善故聖，非由無漏故說是聖言。除遣者，謂此正論長夜能引少欲喜足、易滿易養、損減除遣、杜多功德、知量清凈，故名除遣。能趣向心離蓋可樂者，今此義中說心名心，謂此正論令心斷蓋清凈可樂，由斯故說能趣向心離蓋可樂。言戒論者，謂此正論能正顯了犯戒過患、持戒功德，故名戒論。言定論者，謂此正論能正顯了散動過患、正定功德，故名定論。言慧論者，謂此正論能正顯了惡慧過患、妙慧功德，故名慧論。解脫論者，謂此正論能正顯了邪解脫過患、正解脫功德，故名解脫論。解脫智見論者，謂此正論能正顯了邪智過患、正智功德，故名解脫智見論。少欲論者，謂此正論能正顯了多欲過患、少欲功德，故名少欲論。喜足論者，謂此正論能正顯了不喜足過患、喜足功德，故名喜足論。損減論者，謂此正論能正顯了增益生死過患、損減生死功德，故名損減論。省事論者，謂此正論能正顯了多事過患、省

【現代漢語翻譯】現代漢語譯本：『苦』是指一同歡樂一同憂愁的人，即對於喜事一同產生歡喜，對於各種憂愁的事情一同產生憂愁。對於各種事務都共同興起，最終隨之運轉而不捨離的人，是指對於種種所做的事業都共同幫助，身心沒有懈怠。其餘的如同前面所說。對於各種『正論』，什麼是『正論』呢？是指依靠出離和遠離所產生的善法，發起語論、言說、宣唱、評議、顯了詞辯、語路、語音、語業、語表，這叫做『正論』。說它是『聖』的，有兩種『聖』，一種是由於善的緣故，一種是由於無漏的緣故。這裡所說的言論是由於善的緣故而『聖』，不是由於無漏的緣故而說是『聖言』。『除遣』是指這種正論長夜能夠引導少欲喜足、容易滿足容易養活、損減除遣、杜多功德（頭陀功德，指苦行），知量清凈，所以叫做『除遣』。『能趣向心離蓋可樂』，現在這個意義中說『心』叫做『心』，是指這種正論使心斷除煩惱覆蓋，清凈可樂，因此說它『能趣向心離蓋可樂』。『戒論』是指這種正論能夠正確地顯明犯戒的過患、持戒的功德，所以叫做『戒論』。『定論』是指這種正論能夠正確地顯明散亂的過患、正定的功德，所以叫做『定論』。『慧論』是指這種正論能夠正確地顯明惡慧的過患、妙慧的功德，所以叫做『慧論』。『解脫論』是指這種正論能夠正確地顯明邪解脫的過患、正解脫的功德，所以叫做『解脫論』。『解脫智見論』是指這種正論能夠正確地顯明邪智的過患、正智的功德，所以叫做『解脫智見論』。『少欲論』是指這種正論能夠正確地顯明多欲的過患、少欲的功德，所以叫做『少欲論』。『喜足論』是指這種正論能夠正確地顯明不喜足的過患、喜足的功德，所以叫做『喜足論』。『損減論』是指這種正論能夠正確地顯明增益生死的過患、損減生死的功德，所以叫做『損減論』。『省事論』是指這種正論能夠正確地顯明多事的過患、省事

【English Translation】 English version: 'Suffering' refers to those who share joy and sorrow, meaning they share joy in happy events and sorrow in sad events. It refers to those who jointly initiate all affairs, ultimately follow them through without separation, meaning they mutually assist in all undertakings, with body and mind unflagging. The rest is as previously stated. Regarding various 'Right Discourses,' what are 'Right Discourses'? They are the good Dharmas arising from renunciation and detachment, initiating speech, discourse, proclamation, commentary, clear articulation, linguistic skill, paths of speech, vocal sounds, verbal actions, and verbal expressions. These are called 'Right Discourses'. It is said to be 'holy' because there are two kinds of 'holiness': one due to goodness and one due to being without outflows (無漏, Wúlòu, free from defilements). Here, the discourse is 'holy' due to goodness, not due to being without outflows, hence it is called 'holy speech'. 'Elimination' means that this Right Discourse can, throughout the long night, guide towards contentment with little desire, being easily satisfied and easily nourished, diminishing and eliminating, ascetic qualities (杜多功德, Dù duō gōngdé, Dhuta qualities), knowing measure and purity. Therefore, it is called 'elimination'. 'Capable of directing the mind away from the hindrances and towards joy': in this context, 'mind' is called 'mind,' meaning this Right Discourse causes the mind to cut off the coverings of afflictions, becoming pure and joyful. Therefore, it is said to be 'capable of directing the mind away from the hindrances and towards joy'. 'Discourse on morality' refers to this Right Discourse being able to correctly reveal the faults of violating precepts and the merits of upholding precepts. Therefore, it is called 'Discourse on morality'. 'Discourse on concentration' refers to this Right Discourse being able to correctly reveal the faults of distraction and the merits of right concentration. Therefore, it is called 'Discourse on concentration'. 'Discourse on wisdom' refers to this Right Discourse being able to correctly reveal the faults of wrong wisdom and the merits of wonderful wisdom. Therefore, it is called 'Discourse on wisdom'. 'Discourse on liberation' refers to this Right Discourse being able to correctly reveal the faults of wrong liberation and the merits of right liberation. Therefore, it is called 'Discourse on liberation'. 'Discourse on the wisdom and vision of liberation' refers to this Right Discourse being able to correctly reveal the faults of wrong knowledge and the merits of right knowledge. Therefore, it is called 'Discourse on the wisdom and vision of liberation'. 'Discourse on little desire' refers to this Right Discourse being able to correctly reveal the faults of much desire and the merits of little desire. Therefore, it is called 'Discourse on little desire'. 'Discourse on contentment' refers to this Right Discourse being able to correctly reveal the faults of discontentment and the merits of contentment. Therefore, it is called 'Discourse on contentment'. 'Discourse on diminution' refers to this Right Discourse being able to correctly reveal the faults of increasing birth and death and the merits of diminishing birth and death. Therefore, it is called 'Discourse on diminution'. 'Discourse on few activities' refers to this Right Discourse being able to correctly reveal the faults of many activities and the merits of few activities.

事功德，故名省事論。永斷論者，謂此正論能正顯了諸結過患、斷結功德，故名永斷論。離染論者，謂此正論能正顯了貪染過患、離染功德，故名離染論。寂滅論者，謂此正論能正顯了有身過患、滅有身功德，故名寂滅論。隨順緣性緣起論者，謂此正論能正宣說施設建立顯了緣起緣已生法及彼善忍，故名隨順緣性緣起論。彼于宣說如是論時，不恭敬聽不屬耳聽，不住受教心、不行法隨法，越大師教，于論學處不樂受學者，謂纏所纏于諸正論，不能恭敬屬耳聽等。便於熾然者，謂纏所纏，于諸正論不能恭敬屬耳聽等，便於永斷精勤勇猛勢用策勵，不可制伏策心相續；是名熾然，彼於此中不起欲樂，由斯故說便於熾然。便於加行者，謂纏所纏，于諸正論不能恭敬屬耳聽等，便於永斷若習若修若多所作；是名加行，彼於此中不起欲樂，由斯故說便於加行。便於永斷者，謂纏所纏，于諸正論不能恭敬屬耳聽等，便於永斷八聖道支；是名永斷，彼於此中不起欲樂，由斯故說便於永斷。便於寂靜者，謂纏所纏，于諸正論不能恭敬屬耳聽等，便於永斷住空閑室；是名寂靜，彼於此中不起欲樂，由斯故說便於寂靜。便於證得上義者，謂纏所纏，于諸正論不能恭敬屬耳聽等，便於永斷證得愛盡離滅涅槃；是名證得上義，彼於此中不起欲樂

【現代漢語翻譯】現代漢語譯本『事功德論』，因此得名『省事論』。『永斷論』，是指此正論能夠正確且清晰地揭示各種煩惱的過患以及斷除煩惱的功德，因此得名『永斷論』。『離染論』，是指此正論能夠正確且清晰地揭示貪染的過患以及脫離貪染的功德，因此得名『離染論』。『寂滅論』，是指此正論能夠正確且清晰地揭示有身的過患以及滅除有身的功德，因此得名『寂滅論』。『隨順緣性緣起論』，是指此正論能夠正確地宣說、施設、建立並清晰地揭示緣起、緣已生法以及對它們的善忍，因此得名『隨順緣性緣起論』。當宣說這些論時，不恭敬聽聞，不用心聽聞，不以受教的心安住，不依隨法而行，違背大師的教導，對於論中的學處不樂於學習的人，被稱為被煩惱所纏縛，對於這些正論，不能恭敬地用心聽聞等。對於熾燃，是指被煩惱所纏縛的人，對於這些正論不能恭敬地用心聽聞等，卻對於永遠斷除煩惱的精勤、勇猛、勢用和策勵，無法控制地策動內心相續；這被稱為熾燃，他們對此不起欲樂，因此說對於熾燃不起欲樂。對於加行，是指被煩惱所纏縛的人，對於這些正論不能恭敬地用心聽聞等，卻對於永遠斷除煩惱的練習、修行和多方作為；這被稱為加行，他們對此不起欲樂，因此說對於加行不起欲樂。對於永斷，是指被煩惱所纏縛的人，對於這些正論不能恭敬地用心聽聞等，卻對於永遠斷除煩惱的八聖道支（Aṣṭāṅga-mārga，八正道）；這被稱為永斷，他們對此不起欲樂，因此說對於永斷不起欲樂。對於寂靜，是指被煩惱所纏縛的人，對於這些正論不能恭敬地用心聽聞等，卻對於永遠斷除煩惱而住在空閑的處所；這被稱為寂靜，他們對此不起欲樂，因此說對於寂靜不起欲樂。對於證得上義，是指被煩惱所纏縛的人，對於這些正論不能恭敬地用心聽聞等，卻對於永遠斷除煩惱而證得愛盡、離滅、涅槃（Nirvāṇa，滅度）；這被稱為證得上義，他們對此不起欲樂。

【English Translation】 English version 'The Discourse on the Merit of Action,' hence the name 'Discourse on Reducing Effort.' 'The Discourse on Eternal Cutting Off' refers to this correct discourse being able to correctly and clearly reveal the faults of various afflictions and the merits of cutting off afflictions, hence the name 'Discourse on Eternal Cutting Off.' 'The Discourse on Detachment from Defilement' refers to this correct discourse being able to correctly and clearly reveal the faults of attachment and defilement and the merits of detachment from defilement, hence the name 'Discourse on Detachment from Defilement.' 'The Discourse on Quiescence' refers to this correct discourse being able to correctly and clearly reveal the faults of having a body and the merits of extinguishing the body, hence the name 'Discourse on Quiescence.' 'The Discourse on Following the Nature of Conditions and Dependent Arising' refers to this correct discourse being able to correctly proclaim, establish, and clearly reveal dependent arising, phenomena arising from conditions, and the good forbearance towards them, hence the name 'Discourse on Following the Nature of Conditions and Dependent Arising.' When these discourses are proclaimed, those who do not listen respectfully, do not listen attentively, do not abide with a receptive mind, do not practice in accordance with the Dharma, violate the teachings of the Great Master, and are not willing to learn the precepts in the discourses are said to be entangled by afflictions and unable to listen respectfully and attentively to these correct discourses. Regarding 'being inflamed,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but are uncontrollably driven to exert effort, vigor, power, and encouragement towards the eternal cutting off of afflictions, continuously stirring their minds; this is called 'being inflamed,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'being inflamed.' Regarding 'exertion,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but engage in practice, cultivation, and various activities towards the eternal cutting off of afflictions; this is called 'exertion,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'exertion.' Regarding 'eternal cutting off,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but engage in the eternal cutting off of afflictions through the Eightfold Noble Path (Aṣṭāṅga-mārga); this is called 'eternal cutting off,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'eternal cutting off.' Regarding 'quiescence,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but abide in secluded places for the sake of eternally cutting off afflictions; this is called 'quiescence,' and they do not find pleasure in it, hence it is said that they do not find pleasure in 'quiescence.' Regarding 'attaining the supreme meaning,' it refers to those who are entangled by afflictions and unable to listen respectfully and attentively to these correct discourses, but strive for the eternal cutting off of afflictions and the attainment of the exhaustion of craving, detachment, cessation, and Nirvana (Nirvāṇa); this is called 'attaining the supreme meaning,' and they do not find pleasure in it.

，由斯故說便於證得上義。心不悟入無凈信不安住無勝解者，謂纏所纏，于諸正論不能恭敬屬耳聽等，便於永斷不起隨順心、隨順信、隨順欲、隨順心勝解、已勝解、當勝解，是故說心不悟入等。是名第四，及心縛言，準前應說。少小證得雖有後時所作勝事而中止息者，云何少小證得？謂如一類唯得戒禁便生喜足、或復乃至唯證少分死生智通便生喜足，如是等名少小證得。雖有後時所作勝事者，謂彼未能永斷煩惱，亦未證得諸煩惱斷，由斯故說雖有後時所作勝事。而中止息者，謂舍善軛、精進懈廢，由此故名而中止息。便於熾然者，謂於此界未作劬勞、未斷諸結，便於永斷精勤勇猛勢用策勵，不可制伏策心相續；是名熾然，彼於此中不起欲樂，由斯故說便於熾然。便於加行、永斷、寂靜、證得上義等，皆準前應說。是名第五者，漸次順次相續次第數為第五。於後勝所作心縛者，謂於此界未作劬勞、未斷諸結，心便被縛甚縛極縛。如被壯人以堅繩索縛已水澆，彼名被縛甚縛極縛。如是有後勝所作者，彼於此界未作劬勞、未斷諸結，心便被縛甚縛極縛。言未降伏未永害者，謂未斷未遍知。

五順下分結者，云何為五？一、欲貪順下分結；二、嗔恚順下分結；三、有身見順下分結；四、戒禁取順下分結；五、疑順下分

【現代漢語翻譯】現代漢語譯本：因此說便於證得上義。心不領悟而沒有清凈的信心，不安住于殊勝的理解的人，是被煩惱纏縛的人，對於各種正確的理論不能恭敬地傾聽等等，因此對於永遠斷除煩惱，生不起隨順的心、隨順的信心、隨順的慾望、隨順的心勝解、已勝解、當勝解，所以說心不領悟等等。這叫做第四種情況，以及心被束縛的說法，可以參照前面所說的來理解。年少時證得少許成就，雖然之後還有可以做的殊勝之事卻停止不前者，什麼是年少時證得少許成就呢？比如有一類人僅僅得到戒律的約束就感到滿足，或者甚至僅僅證得少許的生死智通就感到滿足，像這些就叫做年少時證得少許成就。雖然之後還有可以做的殊勝之事，是指他們未能永遠斷除煩惱，也沒有證得諸煩惱的斷除，因此說雖然之後還有可以做的殊勝之事。而停止不前者，是指捨棄了修行的努力，精進懈怠，因此叫做停止不前。便於熾然者，是指對於此世間沒有努力修行，沒有斷除各種煩惱結縛，對於永遠斷除煩惱精勤勇猛的勢頭和策勵，不可抑制地策動內心相續；這叫做熾然，他們於此中生不起欲樂，因此說便於熾然。便於加行、永遠斷除、寂靜、證得上義等等，都可以參照前面所說的來理解。這叫做第五種情況，是漸次順次相續次第的第五種。對於後來殊勝的所作心被束縛者，是指對於此世間沒有努力修行，沒有斷除各種煩惱結縛，心就被束縛得很厲害。就像被壯人用堅固的繩索捆綁後用水澆濕，這就叫做被束縛得很厲害。像這樣有後來殊勝的所作者，他們對於此世間沒有努力修行，沒有斷除各種煩惱結縛，心就被束縛得很厲害。所說的未降伏未永遠損害，是指沒有斷除沒有完全瞭解。五順下分結（five lower fetters）是什麼？有五種：一、欲貪順下分結（sensual desire lower fetter）；二、嗔恚順下分結（ill-will lower fetter）；三、有身見順下分結（self-view lower fetter）；四、戒禁取順下分結（attachment to rites and rituals lower fetter）；五、疑順下分結（doubt lower fetter）。

【English Translation】 English version: Therefore, it is said that it is easy to attain the supreme meaning. Those whose minds do not awaken and who lack pure faith, who do not abide in superior understanding, are those entangled by afflictions. They cannot respectfully listen to various correct doctrines, and thus, they cannot generate a compliant mind, compliant faith, compliant desire, compliant mental understanding, already understood, or to be understood, towards the eternal cutting off of afflictions. Therefore, it is said that the mind does not awaken, and so on. This is called the fourth case, and the statement about the mind being bound should be understood in accordance with what was said earlier. What does it mean to 'attain a little in youth, and although there are superior things to be done later, they cease'? It refers to those who are content with merely obtaining precepts and prohibitions, or even content with merely attaining a small portion of the knowledge of death and rebirth. These are called 'attaining a little in youth.' 'Although there are superior things to be done later' means that they have not been able to eternally cut off afflictions, nor have they attained the cessation of afflictions. Therefore, it is said that 'although there are superior things to be done later.' 'They cease' means that they abandon the effort of practice, and their diligence becomes lax. Therefore, it is called 'they cease.' 'Easy to ignite' refers to those who have not made diligent effort in this world, and have not cut off various bonds of affliction. 'Easy to ignite' refers to the vigorous and courageous momentum and encouragement for the eternal cutting off of afflictions, the unstoppable urging of the mind's continuity. This is called 'ignite,' and they do not generate desire and joy in this, therefore it is said 'easy to ignite.' 'Easy to apply effort, eternally cut off, attain tranquility, attain the supreme meaning,' and so on, should all be understood in accordance with what was said earlier. This is called the fifth case, which is the fifth in the gradual, sequential, and continuous order. 'The mind is bound by later superior actions' refers to those who have not made diligent effort in this world, and have not cut off various bonds of affliction, and their minds are bound very tightly. It is like a strong person tying someone with a strong rope and then pouring water on them, which is called being bound very tightly. Similarly, those who have later superior actions, but have not made diligent effort in this world, and have not cut off various bonds of affliction, their minds are bound very tightly. 'Not subdued, not eternally harmed' means not cut off, not completely understood. What are the five lower fetters (five lower fetters)? There are five: 1. Sensual desire lower fetter (sensual desire lower fetter); 2. Ill-will lower fetter (ill-will lower fetter); 3. Self-view lower fetter (self-view lower fetter); 4. Attachment to rites and rituals lower fetter (attachment to rites and rituals lower fetter); 5. Doubt lower fetter (doubt lower fetter).

結。欲貪順下分結者，欲貪云何？答：于諸欲境諸貪等貪，廣說乃至貪類貪生，是名欲貪。順下分結者，下分謂欲界，上分謂色無色界。由此欲貪未斷未遍知故，便往欲界、生於欲界、結欲界生，故名欲貪順下分結。嗔恚順下分結者，嗔恚云何？答：于諸有情慾為損害，廣說乃至現為過患，是名嗔恚順下分結，廣說如前。有身見順下分結者，有身見云何？答：於五取蘊等，隨觀見我或我所，從此起忍欲慧觀見，是名有身見順下分結，廣說如前。戒禁取順下分結者，戒禁取云何？答：如有一類執取于戒，謂由此戒能得清凈解脫出離超諸苦樂，及能證得超苦樂處。復有一類執取于禁，謂由此禁能得清凈解脫出離超諸苦樂，及能證得超苦樂處。或有一類執取戒禁，謂由戒禁能得清凈解脫出離超諸苦樂，及能證得超苦樂處。是名戒禁取順下分結，廣說如前。疑順下分結者，疑雲何？答：于佛法僧及苦集滅道生起疑惑，廣說乃至非現一趣，是名疑順下分結者。下分謂欲界，上分謂色無色界。由此疑未斷未遍知故，便往欲界、生於欲界、結欲界生，故名疑順下分結。

五順上分結者，云何為五？一、色貪順上分結；二、無色貪順上分結；三、掉舉順上分結；四、慢順上分結；五、無明順上分結。色貪順上分結者，色貪云何？

【現代漢語翻譯】現代漢語譯本：結。欲貪（Kāma-rāga，對慾望的貪戀）順下分結者，欲貪云何？答：對於各種慾望的境界，各種貪婪、相等的貪婪，廣泛地說乃至貪婪的種類、貪婪的產生，這叫做欲貪。順下分結者，下分指的是欲界（Kāma-dhātu），上分指的是色界（Rūpa-dhātu）和無色界（Arūpa-dhātu）。由於這種欲貪沒有斷除、沒有完全瞭解的緣故，便前往欲界、生於欲界、束縛于欲界的生，所以叫做欲貪順下分結。嗔恚（Vyāpāda，嗔恨）順下分結者，嗔恚云何？答：對於各種有情眾生想要加以損害，廣泛地說乃至顯現為過患，這叫做嗔恚順下分結，廣泛的解釋如前所述。有身見（Satkāya-dṛṣṭi，認為存在真實的自我）順下分結者，有身見云何？答：對於五取蘊（Pañca-upādānakkhandha，構成經驗的五種聚合）等，隨之觀察而見有『我』或者『我所』，從此產生忍受、慾望、智慧、觀察和見解，這叫做有身見順下分結，廣泛的解釋如前所述。戒禁取（Śīlabbata-parāmarsa，執著于不正確的戒律和禁忌）順下分結者，戒禁取云何？答：例如有一類人執取于戒律，認為憑藉這些戒律能夠得到清凈、解脫、出離，超越各種苦樂，並且能夠證得超越苦樂的境界。又有一類人執取于禁忌，認為憑藉這些禁忌能夠得到清凈、解脫、出離，超越各種苦樂，並且能夠證得超越苦樂的境界。或者有一類人執取戒律和禁忌，認為憑藉戒律和禁忌能夠得到清凈、解脫、出離，超越各種苦樂，並且能夠證得超越苦樂的境界。這叫做戒禁取順下分結，廣泛的解釋如前所述。疑（Vicikicchā，懷疑）順下分結者，疑雲何？答：對於佛（Buddha）、法（Dharma）、僧（Saṃgha）以及苦（duhkha）、集（samudaya）、滅（nirodha）、道（marga）生起疑惑，廣泛地說乃至不是唯一明確的趨向，這叫做疑順下分結。下分指的是欲界，上分指的是色界和無色界。由於這種疑惑沒有斷除、沒有完全瞭解的緣故，便前往欲界、生於欲界、束縛于欲界的生，所以叫做疑順下分結。五順上分結者，云何為五？一、色貪（Rūpa-rāga，對色界的貪戀）順上分結；二、無色貪（Arūpa-rāga，對無色界的貪戀）順上分結；三、掉舉（Auddhatya，掉舉，心神不定）順上分結；四、慢（Māna，我慢）順上分結；五、無明（Avidyā，無明，對真理的無知）順上分結。色貪順上分結者，色貪云何？

【English Translation】 English version: Fetters. What is the fetter of attachment to sensual desire (Kāma-rāga) that binds to the lower realms? What is attachment to sensual desire? Answer: With regard to various objects of desire, all kinds of greed, equal greed, broadly speaking, even the types of greed, the arising of greed, this is called attachment to sensual desire. What is meant by 'binding to the lower realms'? The 'lower realms' refer to the desire realm (Kāma-dhātu), and the 'higher realms' refer to the form realm (Rūpa-dhātu) and the formless realm (Arūpa-dhātu). Because this attachment to sensual desire has not been cut off or fully understood, one goes to the desire realm, is born in the desire realm, and is bound to birth in the desire realm. Therefore, it is called the fetter of attachment to sensual desire that binds to the lower realms. What is the fetter of aversion (Vyāpāda) that binds to the lower realms? What is aversion? Answer: With regard to various sentient beings, the desire to harm them, broadly speaking, even manifesting as faults, this is called the fetter of aversion that binds to the lower realms, explained broadly as before. What is the fetter of personality belief (Satkāya-dṛṣṭi) that binds to the lower realms? What is personality belief? Answer: With regard to the five aggregates of clinging (Pañca-upādānakkhandha), observing 'I' or 'mine' in them, from this arises acceptance, desire, wisdom, observation, and views. This is called the fetter of personality belief that binds to the lower realms, explained broadly as before. What is the fetter of clinging to rules and rituals (Śīlabbata-parāmarsa) that binds to the lower realms? What is clinging to rules and rituals? Answer: For example, some people cling to rules, thinking that by these rules they can attain purity, liberation, release, transcend all suffering and happiness, and attain a state beyond suffering and happiness. Others cling to rituals, thinking that by these rituals they can attain purity, liberation, release, transcend all suffering and happiness, and attain a state beyond suffering and happiness. Or some people cling to both rules and rituals, thinking that by rules and rituals they can attain purity, liberation, release, transcend all suffering and happiness, and attain a state beyond suffering and happiness. This is called the fetter of clinging to rules and rituals that binds to the lower realms, explained broadly as before. What is the fetter of doubt (Vicikicchā) that binds to the lower realms? What is doubt? Answer: With regard to the Buddha (Buddha), the Dharma (Dharma), the Sangha (Saṃgha), and suffering (duhkha), its origin (samudaya), its cessation (nirodha), and the path (marga), arising doubt, broadly speaking, even not having a single clear direction, this is called the fetter of doubt that binds to the lower realms. The 'lower realms' refer to the desire realm, and the 'higher realms' refer to the form realm and the formless realm. Because this doubt has not been cut off or fully understood, one goes to the desire realm, is born in the desire realm, and is bound to birth in the desire realm. Therefore, it is called the fetter of doubt that binds to the lower realms. What are the five fetters that bind to the higher realms? What are the five? 1. The fetter of attachment to form (Rūpa-rāga); 2. The fetter of attachment to the formless (Arūpa-rāga); 3. The fetter of restlessness (Auddhatya); 4. The fetter of conceit (Māna); 5. The fetter of ignorance (Avidyā). What is the fetter of attachment to form? What is attachment to form?

答：於色界系修所斷法，諸貪等貪執藏防護耽著貪愛。是名色貪順上分結者。下分謂欲界，上分謂色無色界。由此色貪未斷未遍知故，便往色界、生於色界、結色界生，故名色貪順上分結。無色貪順上分結者，無色貪云何？答：于無色界系修所斷法，諸貪等貪執藏防護耽著貪愛，是名無色貪。順上分結者，下分謂欲界，上分謂色無色界。由此無色貪未斷未遍知故，便往無色界、生於無色界、結無色界生，故名無色貪順上分結。掉舉順上分結者，掉舉云何？答：於色無色界系修所斷法，諸不寂靜不極寂靜、掉舉生性等掉舉生性心躁擾性。是名掉舉順上分結者，下分謂欲界，上分謂色無色界。由此掉舉未斷未遍知故，便往色無色界、生於色無色界、結色無色界生，故名掉舉順上分結。慢順上分結者，慢云何？答：於色無色界系修所斷法，諸慢恃執慢性、心高舉心輕蔑，是名慢順上分結，廣說如前。無明順上分結者，無明云何？答：於色無色界系修所斷法，諸無智愚癡無明黑闇。是名無明順上分結者，下分謂欲界，上分謂色無色界。由此無明未斷未遍知故，便往色無色界、生於色無色界、結色無色界生，故名無明順上分結。◎

◎后嗢拖南曰：

后五法十四，　　謂不忍及忍，　損減與圓滿，　　語路無能處，

【現代漢語翻譯】現代漢語譯本：問：什麼是與色界（Rūpadhātu）和無色界（Arūpadhātu）相關的修所斷法？什麼是色貪順上分結？答：對於色界系修所斷法，各種貪婪、同等貪婪、執著、藏匿、防護、耽溺、貪愛，這些被稱為色貪順上分結。下分指的是欲界（Kāmadhātu），上分指的是色界和無色界。由於這種色貪未斷除、未完全知曉，便會前往色界、生於色界、與色界相結而生，所以稱為色貪順上分結。什麼是無色貪順上分結？無色貪是什麼？答：對於無色界系修所斷法，各種貪婪、同等貪婪、執著、藏匿、防護、耽溺、貪愛，這些被稱為無色貪。順上分結指的是，下分是欲界，上分是色界和無色界。由於這種無色貪未斷除、未完全知曉，便會前往無色界、生於無色界、與無色界相結而生，所以稱為無色貪順上分結。什麼是掉舉順上分結？掉舉是什麼？答：對於色界和無色界系修所斷法，各種不寂靜、不極寂靜、掉舉的生性、同等掉舉的生性、心躁擾的性質，這些被稱為掉舉順上分結。下分指的是欲界，上分指的是色界和無色界。由於這種掉舉未斷除、未完全知曉，便會前往色界和無色界、生於色界和無色界、與色界和無色界相結而生，所以稱為掉舉順上分結。什麼是慢順上分結？慢是什麼？答：對於色界和無色界系修所斷法，各種慢、恃執、慢性、心高舉、心輕蔑，這些被稱為慢順上分結，詳細解釋如前所述。什麼是無明順上分結？無明是什麼？答：對於色界和無色界系修所斷法，各種無智、愚癡、無明、黑暗，這些被稱為無明順上分結。下分指的是欲界，上分指的是色界和無色界。由於這種無明未斷除、未完全知曉，便會前往色界和無色界、生於色界和無色界、與色界和無色界相結而生，所以稱為無明順上分結。總結偈頌說：後面的五種法有十四種，包括不忍和忍耐，損減和圓滿，言語的道路沒有能力到達。

【English Translation】 English version: Q: What are the Dharmas to be abandoned by cultivation (Bhavana-heya-dharma) related to the Realm of Form (Rūpadhātu) and the Realm of No-Form (Arūpadhātu)? What is attachment to form (Rūparāga) that binds to the higher realms (Ūrdhvabhāgīya-saṃyojana)? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form, all forms of greed, equal greed, attachment, hoarding, protection, indulgence, and craving are called attachment to form that binds to the higher realms. The lower realm (Adhobhāga) refers to the Realm of Desire (Kāmadhātu), and the higher realms refer to the Realm of Form and the Realm of No-Form. Because this attachment to form has not been abandoned or fully known, one goes to the Realm of Form, is born in the Realm of Form, and is bound to the Realm of Form in birth. Therefore, it is called attachment to form that binds to the higher realms. What is attachment to the Realm of No-Form that binds to the higher realms? What is attachment to the Realm of No-Form? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of No-Form, all forms of greed, equal greed, attachment, hoarding, protection, indulgence, and craving are called attachment to the Realm of No-Form. Binding to the higher realms refers to the lower realm being the Realm of Desire, and the higher realms being the Realm of Form and the Realm of No-Form. Because this attachment to the Realm of No-Form has not been abandoned or fully known, one goes to the Realm of No-Form, is born in the Realm of No-Form, and is bound to the Realm of No-Form in birth. Therefore, it is called attachment to the Realm of No-Form that binds to the higher realms. What is restlessness (Auddhatya) that binds to the higher realms? What is restlessness? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form and the Realm of No-Form, all forms of non-tranquility, non-extreme tranquility, the nature of restlessness, the equal nature of restlessness, and the nature of mental agitation are called restlessness that binds to the higher realms. The lower realm refers to the Realm of Desire, and the higher realms refer to the Realm of Form and the Realm of No-Form. Because this restlessness has not been abandoned or fully known, one goes to the Realm of Form and the Realm of No-Form, is born in the Realm of Form and the Realm of No-Form, and is bound to the Realm of Form and the Realm of No-Form in birth. Therefore, it is called restlessness that binds to the higher realms. What is conceit (Māna) that binds to the higher realms? What is conceit? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form and the Realm of No-Form, all forms of conceit, reliance, chronic conceit, mental elevation, and mental contempt are called conceit that binds to the higher realms, as explained in detail previously. What is ignorance (Avidyā) that binds to the higher realms? What is ignorance? A: Regarding the Dharmas to be abandoned by cultivation in the Realm of Form and the Realm of No-Form, all forms of lack of wisdom, foolishness, ignorance, and darkness are called ignorance that binds to the higher realms. The lower realm refers to the Realm of Desire, and the higher realms refer to the Realm of Form and the Realm of No-Form. Because this ignorance has not been abandoned or fully known, one goes to the Realm of Form and the Realm of No-Form, is born in the Realm of Form and the Realm of No-Form, and is bound to the Realm of Form and the Realm of No-Form in birth. Therefore, it is called ignorance that binds to the higher realms. The concluding verse says: The latter five dharmas have fourteen aspects, including non-endurance and endurance, decrease and fulfillment, the path of speech is incapable of reaching.

勝支解脫想，　　解脫處根力，　不還及凈居，　　出離界各五。

有五不忍過失、五能忍功德、五損減、五圓滿、五語路、五無堪能處、五勝支、五成熟解脫想、五解脫處、五根五力、五不還、五凈居天、五出離界。

五不忍過失者，云何為五？一者暴惡；二者憂悔；三者眾生不愛不樂；四者十方惡名流佈；五者身壞命終當墮惡趣地獄。云何暴惡？答：諸不能忍補特伽羅，不忍因緣，集諸刀杖樂為損害，故名暴惡。云何憂悔？答諸不能忍補特伽羅，不忍因緣，行身惡行、行語惡行、行意惡行。彼行身語意惡行已，多生憂悔，身心熱惱，故名憂悔。云何眾生不愛不樂？答：諸不能忍補特伽羅，不忍因緣，若被他罵即還反罵、若被他嗔即還反嗔、若被他打即還反打、若被他害即還反害、若被他弄即還反弄，由此眾生不愛不樂。彼由如是反罵等緣故，說眾生不愛不樂。云何十方惡名流佈？答：諸不能忍補特伽羅，不忍因緣，常與斗諍、好相言訟、輕弄毀蔑，由此惡名十方流佈。彼由如是斗諍等緣，故說十方惡名流佈。云何身壞命終當墮惡趣地獄？答：諸不能忍補特伽羅，不忍因緣，多行增上身惡行、語惡行、意惡行。彼行增上身語意惡行已，身壞命終當墮惡趣大地獄中受諸劇苦，故說身壞命終當墮惡趣

【現代漢語翻譯】現代漢語譯本勝支解脫想，解脫處根力，不還及凈居，出離界各有五種。有五種不忍的過失、五種能忍的功德、五種損減、五種圓滿、五種語路、五種無堪能處、五種勝支、五種成熟解脫想、五種解脫處、五根五力、五種不還（Anagamin，佛教術語，指不復還來欲界受生的聖者）、五種凈居天（Suddhavasa，色界天中的第五層天，為不還果位的聖者所居）、五種出離界。五種不忍的過失是什麼？回答：一是暴惡；二是憂悔；三是眾生不愛不樂；四是十方惡名流佈；五是身壞命終當墮惡趣地獄。什麼是暴惡？回答：那些不能忍耐的補特伽羅（Pudgala，指個體、人），因為不能忍耐的因緣，聚集刀杖樂於損害他人，所以叫做暴惡。什麼是憂悔？回答：那些不能忍耐的補特伽羅，因為不能忍耐的因緣，造作身惡行、語惡行、意惡行。他們造作身語意惡行之後，多生憂愁後悔，身心熱惱，所以叫做憂悔。什麼是眾生不愛不樂？回答：那些不能忍耐的補特伽羅，因為不能忍耐的因緣，如果被他人謾罵就立即反罵，如果被他人嗔怒就立即反嗔怒，如果被他人毆打就立即反打，如果被他人傷害就立即反害，如果被他人戲弄就立即反弄，因此眾生不愛不樂。他們由於這樣反罵等等的緣故，所以說眾生不愛不樂。什麼是十方惡名流佈？回答：那些不能忍耐的補特伽羅，因為不能忍耐的因緣，常常與人爭鬥，喜歡互相訴訟，輕慢戲弄譭謗他人，因此惡名在十方流佈。他們由於這樣爭鬥等等的緣故，所以說十方惡名流佈。什麼是身壞命終當墮惡趣地獄？回答：那些不能忍耐的補特伽羅，因為不能忍耐的因緣，多行增上的身惡行、語惡行、意惡行。他們行增上的身語意惡行之後，身壞命終當墮惡趣大地獄中，遭受各種劇烈的痛苦，所以說身壞命終當墮惡趣。

【English Translation】 English version The superior branch of the thought of liberation, the roots and powers of the place of liberation, the non-returner and the Pure Abode, each has five realms of departure. There are five faults of non-endurance, five merits of endurance, five diminutions, five perfections, five paths of speech, five places of non-ability, five superior branches, five mature thoughts of liberation, five places of liberation, five roots and five powers, five non-returners (Anagamin, a Buddhist term referring to a saint who will not return to the realm of desire), five Pure Abodes (Suddhavasa, the fifth heaven in the realm of form, where saints of the Anagamin stage reside), and five realms of departure. What are the five faults of non-endurance? Answer: First, violence; second, regret; third, beings do not love or rejoice; fourth, evil reputation spreads in all directions; fifth, after the body breaks and life ends, one will fall into the evil realms of hell. What is violence? Answer: Those Pudgalas (individuals, persons) who cannot endure, due to the causes of non-endurance, gather knives and sticks to harm others, hence they are called violent. What is regret? Answer: Those Pudgalas who cannot endure, due to the causes of non-endurance, commit evil deeds with their body, evil deeds with their speech, and evil deeds with their mind. After committing these evil deeds of body, speech, and mind, they often feel sorrow and regret, and their body and mind are afflicted with heat, hence they are called regretful. What is it that beings do not love or rejoice? Answer: Those Pudgalas who cannot endure, due to the causes of non-endurance, if they are scolded by others, they immediately retaliate with scolding; if they are angered by others, they immediately retaliate with anger; if they are beaten by others, they immediately retaliate with beating; if they are harmed by others, they immediately retaliate with harm; if they are mocked by others, they immediately retaliate with mockery, therefore beings do not love or rejoice. They are said to be unloved and un-rejoiced by beings due to such causes as retaliatory scolding. What is the spread of evil reputation in all directions? Answer: Those Pudgalas who cannot endure, due to the causes of non-endurance, constantly engage in strife, like to litigate with each other, and lightly mock and slander others, therefore their evil reputation spreads in all directions. They are said to have an evil reputation spreading in all directions due to such causes as strife. What is it to fall into the evil realms of hell after the body breaks and life ends? Answer: Those Pudgalas who cannot endure, due to the causes of non-endurance, excessively engage in evil deeds of body, speech, and mind. After engaging in these excessive evil deeds of body, speech, and mind, after the body breaks and life ends, they will fall into the great hells of the evil realms, suffering all kinds of severe pain, therefore it is said that after the body breaks and life ends, one will fall into the evil realms.

地獄。◎

說一切有部集異門足論卷第十二大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十三

尊者舍利子說

三藏法師玄奘奉　詔譯

五法品第六之三

◎五能忍功德者，一者不暴惡；二者不憂悔；三者眾生愛樂；四者十方善名流佈；五者身壞命終當生善趣天上。云何不暴惡？答，諸有能忍補特伽羅，能忍因緣，不集刀杖不為損害，名不暴惡。云何不憂悔？答：諸有能忍補特伽羅，能忍因緣，行身妙行、行語妙行、行意妙行，彼行身語意妙行已，不生憂悔身心清涼，名不憂悔。云何眾生愛樂？答：諸有能忍補特伽羅，能忍因緣，罵不反罵、嗔不反嗔、打不反打、害不反害、弄不反弄，由此眾生悉皆愛樂，彼由如是不反罵等緣故，名眾生愛樂。云何十方善名流佈？答：諸有能忍補特伽羅，能忍因緣，常無斗諍，不相言訟、輕弄毀蔑，由此十方善名流佈。彼由如是無斗諍等緣故，說十方善名流佈。云何身壞命終當生善趣天上？答：諸有能忍補特伽羅，能忍因緣，多行增上身妙行、語妙行、意妙行，彼行增上身語意妙行已，身壞命終當生善趣天世界中受諸妙樂，故說身壞命終當生善趣天上。

五損減者，云何為五？一者親屬損

【現代漢語翻譯】現代漢語譯本地獄。

《說一切有部集異門足論》卷第十二大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第十三

尊者舍利子（Sariputra）說

三藏法師玄奘（Xuanzang）奉詔譯

五法品第六之三

◎五能忍功德者，一者不暴惡；二者不憂悔；三者眾生愛樂；四者十方善名流佈；五者身壞命終當生善趣天上。云何不暴惡？答，諸有能忍補特伽羅（Pudgala，人），能忍因緣，不集刀杖不為損害，名不暴惡。云何不憂悔？答：諸有能忍補特伽羅（Pudgala，人），能忍因緣，行身妙行、行語妙行、行意妙行，彼行身語意妙行已，不生憂悔身心清涼，名不憂悔。云何眾生愛樂？答：諸有能忍補特伽羅（Pudgala，人），能忍因緣，罵不反罵、嗔不反嗔、打不反打、害不反害、弄不反弄，由此眾生悉皆愛樂，彼由如是不反罵等緣故，名眾生愛樂。云何十方善名流佈？答：諸有能忍補特伽羅（Pudgala，人），能忍因緣，常無斗諍，不相言訟、輕弄毀蔑，由此十方善名流佈。彼由如是無斗諍等緣故，說十方善名流佈。云何身壞命終當生善趣天上？答：諸有能忍補特伽羅（Pudgala，人），能忍因緣，多行增上身妙行、語妙行、意妙行，彼行增上身語意妙行已，身壞命終當生善趣天世界中受諸妙樂，故說身壞命終當生善趣天上。

五損減者，云何為五？一者親屬損

【English Translation】 English version Hell.

Sarvastivada Abhidharma Jnanaprasthana Sastra, Volume 12 Taisho Tripitaka Volume 26, No. 1536 Abhidharma Jnanaprasthana Sastra

Abhidharma Jnanaprasthana Sastra, Volume 13

Said by Venerable Sariputra (Sariputra)

Translated by Tripitaka Master Xuanzang (Xuanzang) under Imperial Order

Chapter Six, Section Three: The Five Dharmas

◎ The five merits of being able to endure are: first, not being violent; second, not being regretful; third, being loved by sentient beings; fourth, having a good reputation spread in the ten directions; fifth, being reborn in a good realm in the heavens after the body breaks and life ends. What is 'not being violent'? The answer is: those Pudgalas (Pudgala, persons) who are able to endure, due to the causes and conditions of endurance, do not gather knives and weapons and do not cause harm, are called 'not being violent.' What is 'not being regretful'? The answer is: those Pudgalas (Pudgala, persons) who are able to endure, due to the causes and conditions of endurance, practice excellent bodily conduct, excellent verbal conduct, and excellent mental conduct. After practicing these excellent bodily, verbal, and mental conducts, they do not generate regret, and their body and mind are clear and cool, which is called 'not being regretful.' What is 'being loved by sentient beings'? The answer is: those Pudgalas (Pudgala, persons) who are able to endure, due to the causes and conditions of endurance, do not retaliate when cursed, do not retaliate when angered, do not retaliate when hit, do not retaliate when harmed, and do not retaliate when mocked. Because of this, all sentient beings love them. Because of such causes and conditions as not retaliating when cursed, they are called 'being loved by sentient beings.' What is 'having a good reputation spread in the ten directions'? The answer is: those Pudgalas (Pudgala, persons) who are able to endure, due to the causes and conditions of endurance, are always without strife, do not engage in lawsuits, and do not lightly mock or slander. Because of this, a good reputation spreads in the ten directions. Because of such causes and conditions as being without strife, it is said that a good reputation spreads in the ten directions. What is 'being reborn in a good realm in the heavens after the body breaks and life ends'? The answer is: those Pudgalas (Pudgala, persons) who are able to endure, due to the causes and conditions of endurance, frequently practice superior excellent bodily conduct, verbal conduct, and mental conduct. After practicing these superior excellent bodily, verbal, and mental conducts, when the body breaks and life ends, they will be reborn in a good realm in the heavenly world, enjoying all kinds of wonderful pleasures. Therefore, it is said that after the body breaks and life ends, one will be reborn in a good realm in the heavens.

The five diminutions, what are the five? First, the diminution of relatives.

減；二者財富損減；三者無病損減；四者戒損減；五者見損減。親屬損減云何？答：若有親屬遭諸災害，謂由王故賊故火故水故死故，又少親屬亦得名為親屬損減，如是名為親屬損減。問：何故名為親屬損減？答：以如是法，非可愛、非可樂、非可忍、無救護、有違損、不可意，是故名為親屬損減。財富損減云何？答：若有財富遭諸災害，謂由王故賊故火故水故怨故，又少財寶亦得名為財富損減，如是名為財富損減。問：何故名為財富損減？答：以如是法，非可愛、非可樂、非可喜、非可意，余如前說。無病損減云何？答：若於身中遭如是病，謂頭痛等，廣說如前，又此身中多有疹疾亦得名為無病損減，如是名為無病損減。問：何故名為無病損減？答：以如是法，非可愛等，廣說如前。戒損減云何？答：害生命、不與取、欲邪行、虛誑語、離間語、粗惡語、雜穢語，又諸所有不善戒、若諸所有非理所引戒、若諸所有障礙定戒，如是一切名戒損減。問：何故名為戒損減耶？答：以如是法，非可愛、非可樂、非可忍、無救護、有違損、不可意。以如是法，非可愛果、非可樂果、非可喜果、非可意果、非適意果、不悅意果。以如是法，非可愛異熟、非可樂異熟、非可喜異熟、非可意異熟、非適意異熟、不悅意異熟。是故名為

【現代漢語翻譯】現代漢語譯本減損有五種：一是親屬損減；二是財富損減；三是無病損減；四是戒律損減；五是見解損減。親屬損減是什麼意思？答：如果親屬遭遇各種災害，比如因為國王、盜賊、火災、水災、死亡等原因，或者親屬數量減少，都可以稱為親屬損減。這就是親屬損減。問：為什麼稱為親屬損減？答：因為這樣的事情，不是令人喜愛的、不是令人快樂的、不是可以忍受的、沒有救護的、會帶來違逆和損害的、令人不愉快的，所以稱為親屬損減。財富損減是什麼意思？答：如果財富遭遇各種災害，比如因為國王、盜賊、火災、水災、仇人等原因，或者財物減少，都可以稱為財富損減。這就是財富損減。問：為什麼稱為財富損減？答：因為這樣的事情，不是令人喜愛的、不是令人快樂的、不是令人高興的、不是令人愉快的，其餘的如同前面所說。無病損減是什麼意思？答：如果身體中出現各種疾病，比如頭痛等等，詳細的如同前面所說。或者身體中出現很多疹子疾病，也可以稱為無病損減。這就是無病損減。問：為什麼稱為無病損減？答：因為這樣的事情，不是令人喜愛的等等，詳細的如同前面所說。戒律損減是什麼意思？答：殺害生命、偷盜、邪淫、說謊、挑撥離間、說粗惡的話、說無意義的話，以及所有不善的戒律、所有非理性的戒律、所有障礙禪定的戒律，所有這些都稱為戒律損減。問：為什麼稱為戒律損減？答：因為這樣的事情，不是令人喜愛的、不是令人快樂的、不是可以忍受的、沒有救護的、會帶來違逆和損害的、令人不愉快的。因為這樣的事情，不會帶來令人喜愛的結果、不會帶來令人快樂的結果、不會帶來令人高興的結果、不會帶來令人愉快的、不會帶來適意的結果、會帶來不悅意的結果。因為這樣的事情，不會帶來令人喜愛的異熟果報、不會帶來令人快樂的異熟果報、不會帶來令人高興的異熟果報、不會帶來令人愉快的異熟果報、不會帶來適意的異熟果報、會帶來不悅意的異熟果報。所以稱為戒律損減。

【English Translation】 English version There are five kinds of losses: first, loss of relatives; second, loss of wealth; third, loss of health; fourth, loss of precepts; and fifth, loss of views. What is the loss of relatives? Answer: If relatives encounter various disasters, such as those caused by kings, thieves, fire, water, or death, or if the number of relatives decreases, it can be called the loss of relatives. This is the loss of relatives. Question: Why is it called the loss of relatives? Answer: Because such things are not lovable, not enjoyable, not tolerable, without protection, bring opposition and harm, and are unpleasant, therefore it is called the loss of relatives. What is the loss of wealth? Answer: If wealth encounters various disasters, such as those caused by kings, thieves, fire, water, or enemies, or if wealth decreases, it can be called the loss of wealth. This is the loss of wealth. Question: Why is it called the loss of wealth? Answer: Because such things are not lovable, not enjoyable, not delightful, not pleasant, and the rest is as previously stated. What is the loss of health? Answer: If the body encounters such illnesses, such as headaches, etc., as described in detail before. Or if there are many rashes and diseases in the body, it can also be called the loss of health. This is the loss of health. Question: Why is it called the loss of health? Answer: Because such things are not lovable, etc., as described in detail before. What is the loss of precepts? Answer: Killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, and all unwholesome precepts, all irrational precepts, all precepts that hinder meditation, all these are called the loss of precepts. Question: Why is it called the loss of precepts? Answer: Because such things are not lovable, not enjoyable, not tolerable, without protection, bring opposition and harm, and are unpleasant. Because such things do not bring lovable results, do not bring enjoyable results, do not bring delightful results, do not bring pleasant results, do not bring agreeable results, and bring disagreeable results. Because such things do not bring lovable Vipaka (result of action), do not bring enjoyable Vipaka, do not bring delightful Vipaka, do not bring pleasant Vipaka, do not bring agreeable Vipaka, and bring disagreeable Vipaka. Therefore, it is called the loss of precepts.

戒損減。見損減云何？答：諸所有見，無施與、無祠祀、無愛樂，乃至廣說。又諸所有不善見、若諸所有非理所引見、若諸所有障礙定見，如是一切名見損減。問：何故名為見損減耶？答：以如是法，非可愛，廣說乃至不悅意異熟，是故名為見損減。

五圓滿者，云何為五？一者親屬圓滿；二者財富圓滿；三者無病圓滿；四者戒圓滿；五者見圓滿。親屬圓滿云何？答：若有親屬無諸災害，謂非王故賊故火故水故死故，又多親屬亦得名為親屬圓滿，如是名為親屬圓滿。問：何故名為親屬圓滿？答：以如是法，可愛、可樂、可忍、有救護、無違損、稱可意，是故名為親屬圓滿。財富圓滿云何？答：若有財富無諸災害，謂非王故賊故火故水故怨故，又多財寶亦得名為財富圓滿，如是名為財富圓滿。問：何故名為財富圓滿？答：以如是法，可愛、可樂、可喜、可意，余如前說。無病圓滿云何？答：若於身中無如是病，謂頭痛等，廣說如前，又此身中無諸疹疾亦得名為無病圓滿，如是名為無病圓滿。問：何故名為無病圓滿？答：以如是法，是可愛等，廣說如前。戒圓滿云何？答：離斷生命、離不與取、離欲邪行、離虛誑語、離離間語、離粗惡語、離雜穢語，又諸所有善戒、若諸所有如理所引戒、若諸所有不障礙定戒，如是

【現代漢語翻譯】現代漢語譯本戒的損減是什麼？回答：所有持有的見解，認為沒有佈施，沒有祭祀，沒有愛樂，乃至更廣泛的說法。還有那些不善的見解，那些非理性的見解，那些障礙禪定的見解，所有這些都叫做見的損減。問：為什麼叫做見的損減呢？答：因為這樣的法，不是可愛的，乃至不是令人愉悅的異熟果報，所以叫做見的損減。五種圓滿是什麼？一者是親屬圓滿；二者是財富圓滿；三者是無病圓滿；四者是戒圓滿；五者是見圓滿。親屬圓滿是什麼？回答：如果親屬沒有各種災害，不是因為國王的緣故，不是因為盜賊的緣故，不是因為火災的緣故，不是因為水災的緣故，不是因為死亡的緣故，而且有很多親屬，也可以叫做親屬圓滿，這叫做親屬圓滿。問：為什麼叫做親屬圓滿呢？答：因為這樣的法，是可愛的，是可樂的，是可忍的，有救護，沒有違損，稱心如意，所以叫做親屬圓滿。財富圓滿是什麼？回答：如果財富沒有各種災害，不是因為國王的緣故，不是因為盜賊的緣故，不是因為火災的緣故，不是因為水災的緣故，不是因為怨家的緣故，而且有很多財寶，也可以叫做財富圓滿，這叫做財富圓滿。問：為什麼叫做財富圓滿呢？答：因為這樣的法，是可愛的，是可樂的，是可喜的，是可意的，其餘的如同前面所說。無病圓滿是什麼？回答：如果在身體中沒有這樣的疾病，比如頭痛等等，更廣泛的說法如同前面所說，而且這個身體中沒有各種疹疾，也可以叫做無病圓滿，這叫做無病圓滿。問：為什麼叫做無病圓滿呢？答：因為這樣的法，是可愛的等等，更廣泛的說法如同前面所說。戒圓滿是什麼？回答：遠離斷生命，遠離不予而取，遠離邪淫，遠離虛妄語，遠離離間語，遠離粗惡語，遠離雜穢語，還有那些所有的善戒，那些所有如理如法引導的戒，那些所有不障礙禪定的戒，像這樣

【English Translation】 English version What is the diminution of precepts? Answer: All views that hold there is no giving, no sacrifice, no enjoyment, and so on extensively. Also, all unwholesome views, all views that are not rationally derived, all views that obstruct concentration; all these are called diminution of views. Question: Why is it called diminution of views? Answer: Because such a dharma is not lovely, and so on extensively, even to an unpleasing result, therefore it is called diminution of views. What are the five fulfillments? One is fulfillment of relatives; two is fulfillment of wealth; three is fulfillment of health; four is fulfillment of precepts; five is fulfillment of views. What is fulfillment of relatives? Answer: If one's relatives are free from all calamities, not due to the king, not due to thieves, not due to fire, not due to water, not due to death, and also having many relatives, this can also be called fulfillment of relatives; this is called fulfillment of relatives. Question: Why is it called fulfillment of relatives? Answer: Because such a dharma is lovely, enjoyable, tolerable, has protection, has no harm, is agreeable, therefore it is called fulfillment of relatives. What is fulfillment of wealth? Answer: If one's wealth is free from all calamities, not due to the king, not due to thieves, not due to fire, not due to water, not due to enemies, and also having much wealth, this can also be called fulfillment of wealth; this is called fulfillment of wealth. Question: Why is it called fulfillment of wealth? Answer: Because such a dharma is lovely, enjoyable, delightful, agreeable, and the rest is as previously stated. What is fulfillment of health? Answer: If in the body there is no such illness, such as headache, and so on extensively as previously stated, and also in this body there are no rashes or diseases, this can also be called fulfillment of health; this is called fulfillment of health. Question: Why is it called fulfillment of health? Answer: Because such a dharma is lovely, and so on extensively as previously stated. What is fulfillment of precepts? Answer: Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, and also all wholesome precepts, all precepts that are rationally derived, all precepts that do not obstruct concentration, like this

一切名戒圓滿。問：何故名為戒圓滿耶？答：以如是法，可愛、可樂、可忍、有救護、無違損、稱可意。以如是法，可愛果、可樂果、可喜果、可意果、適意果、悅意果。以如是法，可愛異熟、可樂異熟、可喜異熟、可意異熟、適意異熟、悅意異熟。是故名為戒圓滿。見圓滿云何？答：諸所有見，有施與、有祠祀、有愛樂，乃至廣說，又諸所有善見、若諸所有如理所引見、若諸所有不障礙定見，如是一切名見圓滿。問：何故名為見圓滿耶？答：以如是法，是可愛，廣說乃至悅意異熟，是故名為見圓滿。

五語路者，云何為五？一者或時語或非時語；二者或實語或不實語；三者或引義利語或引無義利語；四者或細軟語或粗獷語；五者或慈愍語或嗔恚語。或時語或非時語者，問：云何非時語？答：有二種非時：一者內、二者外。內非時云何？答：且如舉他罪苾芻，或貪纏所纏、或嗔纏所纏、或癡纏所纏、或遭劇苦、或有重病、或復不能與他言論，是為內非時。外非時云何？答：且如舉他罪苾芻，所欲舉者，或貪纏所纏、或嗔纏所纏、或癡纏所纏、或遭劇苦、或有重病、或復不能受他言論、或未受具補特伽羅現在前住，是名外非時。此中所有若內非時若外非時，總略為一數為非時，如是時語名非時語。問：云何時語？

【現代漢語翻譯】現代漢語譯本一切名為戒圓滿。問：為什麼叫做戒圓滿呢？答：因為這樣的法，是可愛的、可樂的、可忍受的、有救護的、沒有違損的、稱心如意的。因為這樣的法，帶來可愛的果報、可樂的果報、可喜的果報、可意的果報、適意的果報、悅意的果報。因為這樣的法，帶來可愛的異熟果報、可樂的異熟果報、可喜的異熟果報、可意的異熟果報、適意的異熟果報、悅意的異熟果報。所以叫做戒圓滿。見圓滿是什麼呢？答：所有那些見解，關於佈施的、關於祭祀的、關於愛樂的，乃至廣說，以及所有那些善見、所有那些如理引導的見解、所有那些不障礙禪定的見解，所有這些都叫做見圓滿。問：為什麼叫做見圓滿呢？答：因為這樣的法，是可愛的，廣說乃至帶來悅意的異熟果報，所以叫做見圓滿。五種語路是什麼呢？哪五種？一是或者適時語或者非時語；二是或者真實語或者不真實語；三是或者引向義利之語或者引向無義利之語；四是或者細軟語或者粗獷語；五是或者慈愍語或者嗔恚語。或者適時語或者非時語，問：什麼是非時語呢？答：有兩種非時：一是內在的，二是外在的。內在的非時是什麼呢？答：比如揭發他人罪過的比丘(Bhikkhu)，或者被貪慾纏繞、或者被嗔恨纏繞、或者被愚癡纏繞、或者遭受巨大痛苦、或者身患重病、或者不能與他人交談，這就是內在的非時。外在的非時是什麼呢？答：比如揭發他人罪過的比丘(Bhikkhu)，所要揭發的人，或者被貪慾纏繞、或者被嗔恨纏繞、或者被愚癡纏繞、或者遭受巨大痛苦、或者身患重病、或者不能接受他人言論、或者尚未受具足戒的補特伽羅(Pudgala)在面前，這就是外在的非時。這裡面所有內在的非時和外在的非時，總括起來算作一種，就是非時，像這樣的時語被稱為非時語。問：什麼是時語呢？

【English Translation】 English version All are named the perfection of precepts. Question: Why is it called the perfection of precepts? Answer: Because such a Dharma (law, teaching) is lovable, enjoyable, tolerable, protective, without violation or harm, and agreeable. Because such a Dharma brings lovable results, enjoyable results, delightful results, agreeable results, suitable results, and pleasing results. Because such a Dharma brings lovable Vipāka (karmic result), enjoyable Vipāka, delightful Vipāka, agreeable Vipāka, suitable Vipāka, and pleasing Vipāka. Therefore, it is called the perfection of precepts. What is the perfection of views? Answer: All those views concerning giving, concerning sacrifices, concerning love and joy, and so on, as well as all those good views, all those views guided by reason, all those views that do not hinder Samadhi (meditative concentration); all these are called the perfection of views. Question: Why is it called the perfection of views? Answer: Because such a Dharma is lovable, and so on, up to bringing pleasing Vipāka; therefore, it is called the perfection of views. What are the five paths of speech? Which five? First, speaking in season or out of season; second, speaking truthfully or untruthfully; third, speaking words that lead to benefit or words that lead to no benefit; fourth, speaking gently or harshly; fifth, speaking with compassion or with anger. Speaking in season or out of season, question: What is speaking out of season? Answer: There are two kinds of out of season: internal and external. What is internal out of season? Answer: For example, a Bhikkhu (monk) who exposes the faults of others, either being entangled by greed, or entangled by hatred, or entangled by delusion, or suffering greatly, or having a serious illness, or unable to speak with others; this is internal out of season. What is external out of season? Answer: For example, a Bhikkhu who exposes the faults of others, the person to be exposed, either being entangled by greed, or entangled by hatred, or entangled by delusion, or suffering greatly, or having a serious illness, or unable to receive the words of others, or a Pudgala (individual) who has not yet received full ordination is present; this is called external out of season. All the internal and external out of season here, taken together as one, is out of season; such in-season speech is called out-of-season speech. Question: What is in-season speech?

答有二種時：一者內、二者外。內時云何？答：且如舉他罪苾芻，非貪纏所纏、非嗔纏所纏、非癡纏所纏、無劇苦、無重病、復有堪能與他言論，是名內時。外時云何？答：且如舉他罪苾芻，所欲舉者，非貪纏所纏、非嗔纏所纏、非癡纏所纏、無劇苦、無重病、復有堪能受他言論、無未受具補特伽羅現在前住，是名外時。此中所有內時外時，總略為一數之為時，如是時語名為時語。是故名為或時語或非時語。或實語或不實語者，問：云何不實語？答：且如苾芻舉他苾芻，不見不聞不疑，犯戒、犯見、犯軌則、犯凈命罪。彼如是語名不實語。問云何實語？答：且如苾芻舉他苾芻，實見實聞實疑，犯戒、犯見、犯軌則、犯凈命罪，彼如是語名為實語。是故名為或實語或不實語。或引義利語或引無義利語者，問：云何引無義利語？答：且如苾芻舉他苾芻犯戒、犯見、犯軌則、犯凈命罪。然他苾芻于如是罪，已陳首、已發露、已顯示、已悔除。實無餘言有餘，彼如是語名引無義利語。問：云何引義語？答：且如苾芻舉他苾芻犯戒、犯見、犯軌則、犯凈命罪。然他苾芻于如是罪，未陳首、未發露、未顯示、未悔除，或有餘言有餘，彼如是語名引義利語。是故名為或引義利語或引無義利語。或細軟語或粗獷語者，問：云何粗獷語？

【現代漢語翻譯】現代漢語譯本問：什麼是『時』（kala）？有兩種『時』：一是『內時』，二是『外時』。問：什麼是『內時』？答：例如，當一位比丘（bhikkhu，佛教僧侶）要指出另一位比丘的罪過時，如果這位比丘沒有被貪慾（lobha）所纏縛，沒有被嗔恨（dosa）所纏縛，沒有被愚癡（moha）所纏縛，沒有遭受劇烈的痛苦，沒有身患重病，並且有能力與他人進行討論，這就被稱為『內時』。問：什麼是『外時』？答：例如，當一位比丘要指出另一位比丘的罪過時，如果被指出的那位比丘沒有被貪慾所纏縛，沒有被嗔恨所纏縛，沒有被愚癡所纏縛，沒有遭受劇烈的痛苦，沒有身患重病，並且有能力接受他人的言論，而且沒有未受具足戒（upasampada）的補特伽羅（pudgala，人）在場，這就被稱為『外時』。這裡所說的『內時』和『外時』，總括起來算作一個『時』，像這樣在適當的時候說的話，就稱為『時語』。因此，（說話）被稱為『或時語或非時語』。問：什麼是『或實語或不實語』？問：什麼是不實語？答：例如，一位比丘指責另一位比丘犯了戒律（sila）、邪見（micchaditthi）、違犯軌則（sikkha），或犯了不清凈的活命之罪（ajivika），而他實際上並沒有親眼見到，沒有親耳聽到，也沒有任何懷疑。他這樣說，就被稱為『不實語』。問：什麼是『實語』？答：例如，一位比丘指責另一位比丘確實犯了戒律、邪見、違犯軌則，或犯了不清凈的活命之罪，而他確實親眼見到，親耳聽到，或者確實有所懷疑。他這樣說，就被稱為『實語』。因此，（說話）被稱為『或實語或不實語』。問：什麼是『或引義利語或引無義利語』？問：什麼是『引無義利語』？答：例如，一位比丘指責另一位比丘犯了戒律、邪見、違犯軌則，或犯了不清凈的活命之罪。然而，那位比丘已經對這些罪行坦白承認（deseti）、已經發露（avikaroti）、已經公開顯示（prakaseti）、已經懺悔清除（apatikaroti）。實際上並沒有任何隱瞞或遺留。他這樣說，就被稱為『引無義利語』。問：什麼是『引義利語』？答：例如，一位比丘指責另一位比丘犯了戒律、邪見、違犯軌則，或犯了不清凈的活命之罪。然而，那位比丘尚未對這些罪行坦白承認、尚未發露、尚未公開顯示、尚未懺悔清除，或者還有隱瞞或遺留。他這樣說，就被稱為『引義利語』。因此，（說話）被稱為『或引義利語或引無義利語』。問：什麼是『或細軟語或粗獷語』？問：什麼是『粗獷語』？

【English Translation】 English version Question: What are the 'times' (kala)? There are two kinds of 'times': one is 'internal time,' and the other is 'external time.' Question: What is 'internal time'? Answer: For example, when a bhikkhu (Buddhist monk) is about to point out the faults of another bhikkhu, if this bhikkhu is not entangled by greed (lobha), not entangled by hatred (dosa), not entangled by delusion (moha), not suffering from severe pain, not suffering from a serious illness, and is capable of engaging in discussions with others, this is called 'internal time.' Question: What is 'external time'? Answer: For example, when a bhikkhu is about to point out the faults of another bhikkhu, if the bhikkhu being pointed out is not entangled by greed, not entangled by hatred, not entangled by delusion, not suffering from severe pain, not suffering from a serious illness, and is capable of receiving the speech of others, and there is no person (pudgala) present who has not received full ordination (upasampada), this is called 'external time.' The 'internal time' and 'external time' mentioned here are collectively counted as one 'time,' and speaking at the appropriate time like this is called 'timely speech.' Therefore, (speech) is called 'either timely speech or untimely speech.' Question: What is 'either truthful speech or untruthful speech'? Question: What is untruthful speech? Answer: For example, a bhikkhu accuses another bhikkhu of violating the precepts (sila), holding wrong views (micchaditthi), transgressing the rules (sikkha), or committing an impure livelihood offense (ajivika), when he has not actually seen it, has not actually heard it, and has no suspicion of it. His speaking like this is called 'untruthful speech.' Question: What is 'truthful speech'? Answer: For example, a bhikkhu accuses another bhikkhu of actually violating the precepts, holding wrong views, transgressing the rules, or committing an impure livelihood offense, and he has actually seen it, actually heard it, or actually has suspicion of it. His speaking like this is called 'truthful speech.' Therefore, (speech) is called 'either truthful speech or untruthful speech.' Question: What is 'either speech that leads to benefit or speech that leads to no benefit'? Question: What is 'speech that leads to no benefit'? Answer: For example, a bhikkhu accuses another bhikkhu of violating the precepts, holding wrong views, transgressing the rules, or committing an impure livelihood offense. However, that bhikkhu has already confessed (deseti) these offenses, has already disclosed (avikaroti) them, has already made them public (prakaseti), and has already repented and cleared them away (apatikaroti). There is actually no concealment or residue. His speaking like this is called 'speech that leads to no benefit.' Question: What is 'speech that leads to benefit'? Answer: For example, a bhikkhu accuses another bhikkhu of violating the precepts, holding wrong views, transgressing the rules, or committing an impure livelihood offense. However, that bhikkhu has not yet confessed these offenses, has not yet disclosed them, has not yet made them public, and has not yet repented and cleared them away, or there is still concealment or residue. His speaking like this is called 'speech that leads to benefit.' Therefore, (speech) is called 'either speech that leads to benefit or speech that leads to no benefit.' Question: What is 'either gentle speech or harsh speech'? Question: What is 'harsh speech'?

答：且如苾芻，於他苾芻結恨憤發兇暴惡意，作如是言：「汝見如是所犯罪不？汝是惡沙門、愚鈍沙門、無羞恥沙門，難調難伏。汝應陳首如是諸罪，勿有覆藏。」彼如是語，名粗獷語。問：云何細軟語？答：且如苾芻往他苾芻所，作如是言：「具壽已犯如是如是罪，應陳首、應發露，勿覆藏。陳首則安樂，不陳首不安樂。」彼如是語，名細軟語。是故名為或細軟語或粗獷語。或慈慜語或嗔恚語者，問：云何嗔恚語？答：且如苾芻，於他苾芻有嗔恚心、有損害心，而舉犯戒、犯見、犯軌則、犯凈命罪。彼如是語，名嗔恚語。問：云何慈慜語？答：且如苾芻，於他苾芻有慈慜心與慈慜具，往至其所舉所犯戒、犯見、犯軌則、犯凈命罪。彼如是語，名慈慜語。是故名為或慈慜語或嗔恚語。

五無堪能處者，云何為五？謂阿羅漢苾芻諸漏已盡，無復堪能故思斷生命、無復堪不與物盜心取、無復堪行非梵行習淫慾法、無復堪能正知說虛誑語、無復堪能貯積受用諸欲樂具。阿羅漢苾芻諸漏已盡無復堪能故思斷生命者，謂由彼因彼緣故思斷生命，阿羅漢苾芻諸漏已盡故，于彼因緣已永斷已遍知，如斷樹根截多羅頂，令後有趣成不生法故，名阿羅漢苾芻諸漏已盡無復堪能故思斷生命。阿羅漢苾芻諸漏已盡無復堪能不與物盜心取

【現代漢語翻譯】現代漢語譯本：問：什麼是粗獷語？答：例如，有比丘對比丘結下怨恨，憤憤不平，懷著兇狠惡毒的心，這樣說：『你犯了這樣的罪，你看見了嗎？你是個惡劣的沙門（Śrāmaṇa，出家修行者）、愚鈍的沙門、無恥的沙門，難以調伏。你應該坦白這些罪行，不要隱瞞。』他這樣說話，就叫做粗獷語。問：什麼是細軟語？答：例如，有比丘去到另一位比丘那裡，這樣說：『具壽（Āyuṣmat，對年長比丘的尊稱）您犯了這樣的罪，應該坦白、應該揭露，不要隱瞞。坦白了就安樂，不坦白就不安樂。』他這樣說話，就叫做細軟語。所以叫做或細軟語或粗獷語。或慈慜語或嗔恚語，問：什麼是嗔恚語？答：例如，有比丘對比丘懷著嗔恚心、損害心，而揭發他犯戒、犯見、犯軌則、犯凈命罪。他這樣說話，就叫做嗔恚語。問：什麼是慈慜語？答：例如，有比丘對比丘懷著慈悲憐憫的心，帶著慈悲憐憫的態度，去到他那裡揭發他所犯的戒、見、軌則、凈命罪。他這樣說話，就叫做慈慜語。所以叫做或慈慜語或嗔恚語。

五無堪能處，什麼是五無堪能處？答：指阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）比丘諸漏已盡，不再可能故意殺生、不再可能不給予就偷取財物、不再可能行非梵行（Brahmacarya，清凈行）而習淫慾法、不再可能明知而說虛妄語、不再可能積蓄和享用各種欲樂之物。阿羅漢比丘諸漏已盡，不再可能故意殺生，是指由於某種因緣而故意殺生，阿羅漢比丘諸漏已盡，因此對於這種因緣已經永遠斷除，已經完全瞭解，就像砍斷樹根，截斷多羅樹頂，使它以後不再生出，成就了不生之法。所以叫做阿羅漢比丘諸漏已盡，不再可能故意殺生。阿羅漢比丘諸漏已盡，不再可能不給予就偷取財物。

【English Translation】 English version: Question: What is 'coarse language'? Answer: For example, if a Bhikṣu (monk) harbors resentment and anger towards another Bhikṣu, with a fierce and malicious intent, saying: 'Have you seen that you have committed such and such an offense? You are a bad Śrāmaṇa (ascetic), a foolish Śrāmaṇa, a shameless Śrāmaṇa, difficult to tame and subdue. You should confess these offenses and not conceal them.' Such speech is called 'coarse language'. Question: What is 'gentle language'? Answer: For example, if a Bhikṣu goes to another Bhikṣu and says: 'Āyuṣmat (venerable one), you have committed such and such a sin, you should confess and reveal it, do not conceal it. Confession brings happiness, non-confession brings unhappiness.' Such speech is called 'gentle language'. Therefore, it is called either 'gentle language' or 'coarse language'. Either compassionate language or angry language. Question: What is 'angry language'? Answer: For example, if a Bhikṣu, with anger and harmful intent towards another Bhikṣu, accuses him of violating precepts, views, rules, or pure conduct. Such speech is called 'angry language'. Question: What is 'compassionate language'? Answer: For example, if a Bhikṣu, with compassion and a compassionate attitude towards another Bhikṣu, goes to him and points out the precepts, views, rules, or pure conduct that he has violated. Such speech is called 'compassionate language'. Therefore, it is called either 'compassionate language' or 'angry language'.

The five impossibilities, what are the five impossibilities? Answer: It refers to an Arhat (one who has attained liberation) Bhikṣu whose outflows are exhausted, who is no longer capable of intentionally taking life, no longer capable of taking what is not given with a thieving mind, no longer capable of engaging in non-Brahmacarya (celibate conduct) and practicing sexual acts, no longer capable of knowingly speaking false words, and no longer capable of accumulating and enjoying various objects of sensual pleasure. An Arhat Bhikṣu whose outflows are exhausted is no longer capable of intentionally taking life, meaning that due to some cause or condition, intentionally taking life is impossible. Because the Arhat Bhikṣu's outflows are exhausted, he has permanently severed and fully understood this cause and condition, like cutting off the root of a tree and severing the top of a palm tree, so that it will no longer grow in the future, achieving the state of non-arising. Therefore, it is called an Arhat Bhikṣu whose outflows are exhausted and no longer capable of intentionally taking life. An Arhat Bhikṣu whose outflows are exhausted is no longer capable of taking what is not given with a thieving mind.

、行非梵行習淫慾法、正知說虛誑語亦爾。阿羅漢苾芻諸漏已盡無復堪能貯積受用諸欲樂具者，謂由彼因彼緣貯積受用諸欲樂具，阿羅漢苾芻諸漏已盡故，于彼因緣已永斷已遍知，如斷樹根截多羅頂，令後有趣成不生法故，名阿羅漢苾芻諸漏已盡無復堪能貯積受用諸欲樂具。

五勝支者，云何為五？具壽當知，諸聖弟子于如來所修植凈信根生安住，不為沙門或婆羅門或天魔梵或余世間如法引奪，是名第一勝支。複次具壽，諸聖弟子無諂無誑淳直性類，于大師有智同梵行者所如實自顯，是名第二勝支。複次具壽，諸聖弟子少疾無病，成等熟腹非極冷熱，時節調和無諸苦惱，由斯飲食易正消化，是名第三勝支。複次具壽，諸聖弟子勤精進住有勢有勤、有勇堅猛，于諸善法常不捨軛，假使唯余皮筋骨在、身諸血肉皆悉乾枯，為得所求殊勝善法，發勤精進有勢有勤、有勇堅猛不捨善軛，若求證得精進熾然終無中廢，是名第四勝支。複次具壽，諸聖弟子具慧安住成就世間，有出沒慧、聖慧、出慧、善通達慧，彼所作慧正盡苦慧，是名第五勝支。于如來所修植凈信者，如來云何？答：應正等覺說名如來。凈信云何？答：若依出離遠離所生善法，諸信信性隨順性印可性，已愛樂當愛樂現愛樂性心清凈性，故名凈信。即此凈信，

【現代漢語翻譯】現代漢語譯本：不行梵行而行淫慾之法，以及明知故犯地說謊，也是如此（不可行）。阿羅漢（Arahan，已證涅槃的聖者）比丘（bhikkhu，佛教僧侶）諸漏已盡，不再可能積聚和享用各種欲樂之物。因為導致積聚和享用這些欲樂之物的因緣，阿羅漢比丘因諸漏已盡，已經永遠斷除了這些因緣，並且完全瞭解它們，就像砍斷樹根，截斷多羅樹頂一樣，使之以後不再產生，成就了不生之法。因此，被稱為阿羅漢比丘諸漏已盡，不再可能積聚和享用各種欲樂之物。

五勝支是什麼？什麼是五勝支？具壽（ayushman，對長者的尊稱）應當知道，聖弟子對於如來（Tathagata，佛的稱號之一，意為『如實而來者』）之處，修植清凈的信心之根，生起安住，不被沙門（sramana，出家修行者）或婆羅門（brahmana，印度教祭司）或天魔（deva-mara，欲界天的魔）梵（brahma，色界天的天神）或世間的其他人如法地引誘奪走，這被稱為第一勝支。其次，具壽，聖弟子沒有諂媚和欺騙，秉性淳樸正直，對於大師（大師，指佛陀）和有智慧的同修梵行者，如實地展現自己，這被稱為第二勝支。其次，具壽，聖弟子少有疾病，身體健康，脾胃功能良好，不極冷也不極熱，時節調和，沒有各種苦惱，因此飲食容易消化，這被稱為第三勝支。其次，具壽，聖弟子勤奮精進地安住，有勢力，有勤奮，有勇猛，對於各種善法，常常不捨棄努力。即使只剩下皮、筋、骨，身體的血液和肌肉都乾枯了，爲了獲得所追求的殊勝善法，發起勤奮精進，有勢力，有勤奮，有勇猛，不捨棄善的努力，如果追求證得，精進熾盛，終無中斷廢止，這被稱為第四勝支。其次，具壽，聖弟子具有智慧地安住，成就世間的智慧，有出沒的智慧，聖人的智慧，出世的智慧，善於通達的智慧，他們所作的智慧是正確地盡除痛苦的智慧，這被稱為第五勝支。在如來之處修植清凈的信心，如來是什麼？回答：應正等覺（Sammasambuddha，完全覺悟者）被稱為如來。清凈的信心是什麼？回答：如果依靠出離和遠離所產生的善法，各種信心、信的性質、隨順的性質、印可的性質，已經愛樂、將要愛樂、現在愛樂的性質，以及心的清凈的性質，因此被稱為清凈的信心。就是這種清凈的信心。

【English Translation】 English version: To practice the law of sexual desire without practicing pure conduct, and to knowingly tell lies, is also the same (unacceptable). An Arahan (Arahan, a saint who has attained Nirvana) Bhikkhu (bhikkhu, a Buddhist monk) whose outflows are exhausted is no longer capable of accumulating and enjoying various objects of sensual pleasure. Because of the causes and conditions that lead to the accumulation and enjoyment of these objects of sensual pleasure, the Arahan Bhikkhu, because his outflows are exhausted, has forever cut off these causes and conditions and fully understands them, just like cutting off the root of a tree and cutting off the top of a palm tree, so that it will no longer arise in the future, achieving the unarisen Dharma. Therefore, he is called an Arahan Bhikkhu whose outflows are exhausted and is no longer capable of accumulating and enjoying various objects of sensual pleasure.

What are the five superior supports? What are the five superior supports? Venerable Sir (ayushman, an honorific for elders), you should know that a noble disciple, in the presence of the Tathagata (Tathagata, one of the titles of the Buddha, meaning 'one who comes truthfully'), cultivates the root of pure faith, arises and abides, and is not seduced and taken away by a Sramana (sramana, a renunciate practitioner) or a Brahmana (brahmana, a Hindu priest) or a Deva-Mara (deva-mara, a demon of the desire realm) or Brahma (brahma, a god of the form realm) or other worldly beings in accordance with the Dharma. This is called the first superior support. Secondly, Venerable Sir, a noble disciple is without flattery and deceit, and is of a pure and upright nature, and truthfully reveals himself to the Master (Master, referring to the Buddha) and wise fellow practitioners of pure conduct. This is called the second superior support. Secondly, Venerable Sir, a noble disciple has few illnesses, is healthy, has good digestive function, is neither extremely cold nor extremely hot, the seasons are harmonious, and there are no various sufferings, so food is easily digested. This is called the third superior support. Secondly, Venerable Sir, a noble disciple dwells diligently and vigorously, with strength, diligence, courage, and steadfastness, and constantly does not abandon effort in all good Dharmas. Even if only skin, sinews, and bones remain, and the blood and flesh of the body are all dried up, in order to obtain the supreme good Dharma that is sought, he initiates diligent effort, with strength, diligence, courage, and steadfastness, and does not abandon good effort. If he seeks to attain it, his diligence is blazing and will never be interrupted or abandoned. This is called the fourth superior support. Secondly, Venerable Sir, a noble disciple dwells with wisdom, accomplishing worldly wisdom, having wisdom of arising and ceasing, the wisdom of a saint, the wisdom of transcendence, and the wisdom of skillful understanding. Their wisdom is the wisdom of correctly eliminating suffering. This is called the fifth superior support. Cultivating pure faith in the presence of the Tathagata, what is the Tathagata? Answer: One who is rightly and fully enlightened (Sammasambuddha, a fully enlightened being) is called the Tathagata. What is pure faith? Answer: If relying on the good Dharmas arising from renunciation and detachment, various faiths, the nature of faith, the nature of conformity, the nature of approval, the nature of having already loved, will love, and now loves, and the nature of purity of mind, therefore it is called pure faith. It is this pure faith.

于如來所已修植、當修植、現修植，由斯故說于如來所修植凈信。言根生者，謂此凈信有二種根：一者無漏智；二者無漏善根，故名根生。言安住者，謂由如是行相根生，即由如是行相安住；若由如是行相安住，即由如是行相根生。故名安住。不能引奪者，謂由成就如是凈信，一切世間若天若魔若梵若沙門若婆羅門若餘眾生諸天人類，皆不能引不能奪不能引奪、不能傾不能等傾不能等極傾、不能搖不能等搖不能等極搖、不能動不能等動不能等極動。是故說為不能引奪。是名第一者，漸次順次相續次第數為第一。言勝支者，謂由凈信增盛，諸善男子或善女人後後轉勝，故名勝支。言無諂者，諂云何？答：諸心險性，若心奸性、若心曲性、心雜亂性、心不顯了性、心不正直性、心不調善性，皆名為諂。無如是諂，故名無諂。言無誑者，誑云何？答：偽斗偽秤、偽函偽語，於他罔帽極罔帽遍罔帽，罔帽業欺弄迷惑，皆名為誑。無如是誑，故名無誑。淳直性類者，謂重顯了無諂誑性，是故復說淳直性類。于大師有智同梵行者所如實自顯者，大師云何？答：謂諸如來、應、正等覺說名大師。有智同梵行者云何？答：謂舍利子、大采菽氏、大營構氏、大迦葉波、大執藏、大劫庀那、大迦多衍那、大準陀、大善見、大路、大名、無滅

【現代漢語翻譯】現代漢語譯本對於如來已經修習、將要修習、現在修習的（善根），因此說在如來處修習清凈的信心。說到『根生』，是指這種清凈的信心有兩種根源：一是無漏的智慧，二是無漏的善根，所以稱為『根生』。說到『安住』，是指由於這樣的行相而生根，也就由於這樣的行相而安住；如果由於這樣的行相而安住，也就由於這樣的行相而生根。所以稱為『安住』。說到『不能引奪』，是指由於成就了這樣的清凈信心，一切世間，無論是天、是魔、是梵天、是沙門（Śrāmaṇa，出家修行者）、是婆羅門（Brāhmaṇa，祭司），還是其他眾生，諸天人類，都不能引誘，不能奪取，不能引誘奪取，不能傾動，不能等同傾動，不能等極傾動，不能搖動，不能等同搖動，不能等極搖動，不能動搖，不能等同動搖，不能等極動搖。所以說為『不能引奪』。說到『是名第一』，是指漸次、順次、相續、次第，在數量上是第一。說到『勝支』，是指由於清凈信心增盛，諸善男子或善女人，後後轉為殊勝，所以稱為『勝支』。說到『無諂』，什麼是『諂』呢？回答：各種內心的奸詐，如果是內心的狡猾、內心的彎曲、內心雜亂、內心不坦誠、內心不正直、內心不調順，都稱為『諂』。沒有這樣的諂，所以稱為『無諂』。說到『無誑』，什麼是『誑』呢？回答：偽造的斗、偽造的秤、偽造的盒子、虛假的言語，對於他人欺騙、極度欺騙、普遍欺騙，用欺騙的手段欺弄迷惑，都稱為『誑』。沒有這樣的誑，所以稱為『無誑』。『淳直性類』，是指再次彰顯沒有諂誑的本性，所以再次說『淳直性類』。『于大師有智同梵行者所如實自顯者』，什麼是『大師』呢？回答：是指諸如來（Tathāgata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyak-saṃbuddha，完全覺悟者），稱為大師。『有智同梵行者』是指誰呢？回答：是指舍利子（Śāriputra，佛陀的十大弟子之一）、大采菽氏（Mahākāśyapa，摩訶迦葉，佛陀的十大弟子之一）、大營構氏、大迦葉波（Mahākāśyapa，摩訶迦葉，與大采菽氏可能是同一人）、大執藏、大劫庀那（Mahākappina，摩訶劫賓那）、大迦多衍那（Mahākātyāyana，摩訶迦旃延，佛陀的十大弟子之一）、大準陀（Mahācunda，摩訶周那）、大善見、大路、大名、無滅

【English Translation】 English version Regarding what the Tathāgata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) has already cultivated, will cultivate, and is currently cultivating, it is for this reason that it is said that one cultivates pure faith in the Tathāgata. The term 'root-born' refers to this pure faith having two kinds of roots: one is non-outflow wisdom (anāsrava-jñāna), and the other is non-outflow wholesome roots (anāsrava-kuśala-mūla), hence the name 'root-born.' The term 'abiding' means that due to such characteristics of being root-born, it is also abiding due to such characteristics; if it is abiding due to such characteristics, it is also root-born due to such characteristics. Hence the name 'abiding.' The term 'cannot be led away' means that due to accomplishing such pure faith, all the world, whether it be gods, Māras (Māra, the personification of evil), Brahmās (Brahmā, a creator god), Śrāmaṇas (Śrāmaṇa, wandering ascetics), Brāhmaṇas (Brāhmaṇa, priests), or other beings, gods, and humans, cannot lead away, cannot seize, cannot lead away and seize, cannot incline, cannot equally incline, cannot extremely incline, cannot shake, cannot equally shake, cannot extremely shake, cannot move, cannot equally move, cannot extremely move. Therefore, it is said to be 'cannot be led away.' The term 'is called the first' refers to being the first in terms of gradualness, sequence, continuity, and order. The term 'superior branch' means that due to the increase of pure faith, virtuous men or virtuous women become increasingly superior, hence the name 'superior branch.' The term 'without deceit'—what is 'deceit'? Answer: Various kinds of mental crookedness, such as mental cunning, mental craftiness, mental distortion, mental confusion, mental obscurity, mental dishonesty, mental unruliness—all are called 'deceit.' Without such deceit, hence the name 'without deceit.' The term 'without deception'—what is 'deception'? Answer: False measures, false scales, false boxes, false words, deceiving others, extremely deceiving, universally deceiving, using deceptive means to cheat and confuse—all are called 'deception.' Without such deception, hence the name 'without deception.' 'Of pure and upright nature' refers to re-emphasizing the nature of being without deceit and deception, therefore it is said again, 'of pure and upright nature.' 'Those who truly reveal themselves to the Teacher, the wise, and those who practice the holy life together'—who is the 'Teacher'? Answer: It refers to the Tathāgatas (Tathāgata, 'Thus Gone One', an epithet of the Buddha), Arhats (Arhat, a perfected being), and Samyak-saṃbuddhas (Samyak-saṃbuddha, a fully enlightened being), who are called the Teacher. Who are 'the wise who practice the holy life together'? Answer: It refers to Śāriputra (Śāriputra, one of the Buddha's chief disciples), Mahākāśyapa (Mahākāśyapa, one of the Buddha's chief disciples), Mahākāśyapa, Mahākāśyapa (Mahākāśyapa, possibly the same as the previous one), Mahākāśyapa, Mahākappina (Mahākappina), Mahākātyāyana (Mahākātyāyana, one of the Buddha's chief disciples), Mahācunda (Mahācunda), Mahācunda, Mahācunda, Mahānāma (Mahānāma), and Aniruddha (Aniruddha).

、欲樂、金毗羅等，皆名有智同梵行者。若彼具壽多貪嗔癡有所違犯，便於大師及諸有智同梵行所，如實陳首施設建立分別顯了，發露開示無所覆藏，由斯故說于大師有智同梵行者所如實自顯。是名第二者，漸次順次相續次第數為第二。言勝支者，謂由無諂誑增盛，諸善男子或善女人後後轉勝，故名勝支。言少疾者，多疾云何？答：謂頭痛等，乃至廣說，及余多種逼惱疹疾能生種種不安隱觸住在身中，皆名多疾。如是疾無，故名少疾。言無病者，重顯少疾。成等熟腹非極冷熱，時節調和無諸苦惱，由斯飲食易正消化者，謂彼成就非極冷熱，平等成就生熟二藏。若有成就極冷藏者，諸所飲啖極遲成就，令身沉重無所堪任，不能精勤修勝斷行。若有成就極熱藏者，諸所飲啖極速成熟，令身羸劣無所堪任，不能精勤修勝斷行。由彼成就非極冷熱生熟二藏，時節調和無諸苦惱，有所飲啖易正消化，令身強盛有所堪任故，能精勤修勝斷行。是名第三者，漸次順次相續次第數為第三。言勝支者，謂由少疾等增盛，諸善男子或善女人後後轉勝，故名勝支。勤精進住者，精進云何？答：若於出離遠離所生善法，精勤勇猛勢用策勵，不可制伏策心相續，是名精進。由彼成就如是精進，于所修習能行勝行進趣證會，是故說為勤精進住。言有

【現代漢語翻譯】現代漢語譯本：『欲樂』、『金毗羅』（均為夜叉神名）等，都可稱為有智慧的同修梵行者。如果那位具壽（對長者的尊稱）多有貪嗔癡等過失，便在大師以及有智慧的同修梵行者面前，如實坦白，陳述罪過，施設懺悔，建立改過之誓，分別說明，顯露罪行，發露懺悔，開誠佈公，毫無隱瞞。因此說，對於大師和有智慧的同修梵行者，要如實地自我顯露。這是第二種殊勝之處，是漸次、順次、相續、次第的第二種表現。所謂『勝支』，是指由於沒有諂媚和欺騙，善男子或善女人越來越殊勝，所以稱為『勝支』。所謂『少疾』，什麼是『多疾』呢？回答是：比如頭痛等等，乃至廣泛地講，以及其他多種逼迫惱人的疾病，能產生種種不安穩的觸感，住在身體中，都稱為『多疾』。像這樣的疾病沒有，所以稱為『少疾』。所謂『無病』，是再次強調『少疾』。身體成熟，脾胃不冷不熱，時節調和，沒有各種苦惱，因此飲食容易正常消化。這是說，他成就了不冷不熱的體質，平等地成就了生藏和熟藏（指消化食物的器官）。如果有人成就了極冷的脾胃，那麼所吃喝的東西消化極慢，使身體沉重，無所堪任，不能精勤地修習殊勝的斷行（指斷除煩惱的修行）。如果有人成就了極熱的脾胃，那麼所吃喝的東西消化極快，使身體羸弱，無所堪任，不能精勤地修習殊勝的斷行。由於他成就了不冷不熱的生藏和熟藏，時節調和，沒有各種苦惱，所吃喝的東西容易正常消化，使身體強盛，有所堪任，所以能精勤地修習殊勝的斷行。這是第三種殊勝之處，是漸次、順次、相續、次第的第三種表現。所謂『勝支』，是指由於少疾等等的增盛，善男子或善女人越來越殊勝，所以稱為『勝支』。『勤精進住』，什麼是『精進』呢？回答是：如果對於出離和遠離所生的善法，精勤勇猛，勢不可擋，策勵身心，不可制伏，策心相續不斷，這就是『精進』。由於他成就了這樣的精進，對於所修習的法門，能夠行持殊勝的修行，進趣證悟，所以說為『勤精進住』。所謂『有』

【English Translation】 English version: 'Yue Le', 'Jinpiluo' (both names of Yaksha gods), etc., are all called wise fellow practitioners of Brahma-conduct. If that venerable one (a respectful term for elders) has many faults such as greed, hatred, and delusion, then before the master and the wise fellow practitioners of Brahma-conduct, he should truthfully confess, state his faults, establish repentance, establish vows to correct his mistakes, explain separately, reveal his sins, express repentance, be open and honest, and hide nothing. Therefore, it is said that one should truthfully reveal oneself to the master and the wise fellow practitioners of Brahma-conduct. This is the second excellence, the second manifestation of gradual, sequential, continuous, and orderly progression. The so-called 'superior branch' refers to the fact that because there is no flattery or deception, good men or good women become more and more superior, so it is called 'superior branch'. The so-called 'few illnesses', what is 'many illnesses'? The answer is: such as headaches, etc., and broadly speaking, other kinds of compelling and annoying diseases that can produce various unstable sensations residing in the body are all called 'many illnesses'. Because there are no such diseases, it is called 'few illnesses'. The so-called 'no illness' is a re-emphasis of 'few illnesses'. The body is mature, the spleen and stomach are neither cold nor hot, the seasons are harmonious, and there are no various sufferings, so food is easily digested normally. This means that he has achieved a constitution that is neither cold nor hot, and has equally achieved the 'raw store' and 'ripe store' (referring to the organs that digest food). If someone has achieved an extremely cold spleen and stomach, then what he eats and drinks will be digested extremely slowly, making the body heavy and unable to do anything, unable to diligently cultivate the superior practice of severance (referring to the practice of severing afflictions). If someone has achieved an extremely hot spleen and stomach, then what he eats and drinks will be digested extremely quickly, making the body weak and unable to do anything, unable to diligently cultivate the superior practice of severance. Because he has achieved a 'raw store' and 'ripe store' that are neither cold nor hot, the seasons are harmonious, and there are no various sufferings, what he eats and drinks is easily digested normally, making the body strong and able to do anything, so he can diligently cultivate the superior practice of severance. This is the third excellence, the third manifestation of gradual, sequential, continuous, and orderly progression. The so-called 'superior branch' refers to the fact that because of the increase of few illnesses, etc., good men or good women become more and more superior, so it is called 'superior branch'. 'Diligently abiding in effort', what is 'effort'? The answer is: if one is diligent, brave, unstoppable, and encourages body and mind in the good dharmas arising from renunciation and detachment, and the encouragement of the mind continues uninterrupted, this is 'effort'. Because he has achieved such effort, he can practice superior practice, advance towards realization, and attain enlightenment in the dharma he is practicing, so it is said to be 'diligently abiding in effort'. The so-called 'having'

勢者，謂彼上品精進圓滿，故名有勢。言有勤者，謂即顯示精進堅固，故名有勤。言有勇堅猛者，謂由成就精進力故，勇決而取、堅住而取、猛利而取，諸有所取是善非惡，隨所取相守護不捨，如獲他國善能守護，是故說為有勇堅猛。于諸善法常不捨軛者，謂于善法不捨勤勇精進無斷，是故說為于諸善法常不捨軛。為得所求殊勝善法，若未證得精進熾然終無中廢者，謂若未得阿羅漢果，精進熾然常無懈廢，由斯故說為得所求殊勝善法，若未證得精進熾然終無中廢。是名第四者，漸次順次相續次第數為第四。言勝支者，謂由精進增盛，諸善男子或善女人後後轉勝，故名勝支。具慧安住者，慧云何？答：若依出離遠離所生善法，于諸法相能簡擇極簡擇，廣說乃至毗缽舍那，是名為慧。言安住者，謂由成就如是慧故，于諸法相能行勝行進趣證會，由斯故說具慧安住。成就世間有出沒慧者，世間謂五取蘊。云何為五？謂色取蘊受想行識取蘊。彼由成就如是慧故，能如實知此五取蘊生及變壞，由斯故說成就世間有出沒慧。言聖慧者，有二種聖：一者善故聖；二者無漏故聖。此慧具由二種聖故，說名為聖故名聖慧。言出慧者，謂彼成就如是慧故，能出離欲界及能出離色無色界，故名出慧。善通達慧者，謂彼成就如是慧故，于苦集滅

【現代漢語翻譯】現代漢語譯本『勢』是指那些上品精進圓滿的人，所以稱為『有勢』。『有勤』是指顯示精進的堅固，所以稱為『有勤』。『有勇堅猛』是指由於成就精進的力量，勇敢決斷地選取、堅定地選取、猛烈地選取，所選取的一切都是善而非惡，對於所選取的（善）的相狀守護而不捨棄，如同獲得他國一樣善於守護，所以說為『有勇堅猛』。『于諸善法常不捨軛』是指對於善法不捨棄勤奮、勇敢、精進，沒有間斷，所以說為『于諸善法常不捨軛』。『為得所求殊勝善法，若未證得精進熾然終無中廢』是指如果未獲得阿羅漢果，精進熾盛，常常沒有懈怠廢止，因此說為『為得所求殊勝善法，若未證得精進熾然終無中廢』。這稱為第四種，是漸次、順次、相續、次第，在數量上是第四。『勝支』是指由於精進增盛，那些善男子或善女人後後轉為殊勝，所以稱為『勝支』。『具慧安住』，慧是什麼呢？回答：如果依靠出離、遠離所生的善法，對於諸法的相狀能夠簡擇、極其簡擇，廣而言之乃至毗缽舍那（Vipassanā，觀），這稱為慧。『安住』是指由於成就這樣的慧，對於諸法的相狀能夠進行殊勝的修行，進趣證悟，因此說為『具慧安住』。『成就世間有出沒慧』，世間是指五取蘊（pañcupādānakkhandha）。什麼是五取蘊呢？是指色取蘊（rūpūpādānakkhandha）、受取蘊（vedanūpādānakkhandha）、想取蘊（saññūpādānakkhandha）、行取蘊（saṅkhārūpādānakkhandha）、識取蘊（viññāṇūpādānakkhandha）。他們由於成就這樣的慧，能夠如實地知道這五取蘊的生起和變壞，因此說為『成就世間有出沒慧』。『聖慧』，有兩種聖：一是善的緣故為聖；二是無漏的緣故為聖。這種慧具備兩種聖的緣故，所以稱為聖，故名『聖慧』。『出慧』是指他們成就這樣的慧的緣故，能夠出離欲界，以及能夠出離色無色界，所以稱為『出慧』。『善通達慧』是指他們成就這樣的慧的緣故，對於苦（dukkha）、集（samudaya）、滅（nirodha）……

【English Translation】 English version 'Power' refers to those who have perfect upper-grade diligence, hence the name 'having power'. 'Having effort' refers to displaying steadfast diligence, hence the name 'having effort'. 'Having courage, firmness, and vigor' means that by achieving the power of diligence, one courageously chooses, firmly chooses, and vigorously chooses. Whatever is chosen is good, not evil. One guards and does not abandon the chosen aspect (of goodness), like skillfully guarding a conquered country. Therefore, it is said to be 'having courage, firmness, and vigor'. 'Constantly not abandoning the yoke in all good dharmas' means not abandoning diligence, courage, and effort in good dharmas, without interruption. Therefore, it is said to be 'constantly not abandoning the yoke in all good dharmas'. 'To obtain the sought-after superior good dharmas, if one has not attained them, diligence blazes without ceasing' means that if one has not attained the Arhat fruit, diligence blazes constantly without slackening. Therefore, it is said to be 'to obtain the sought-after superior good dharmas, if one has not attained them, diligence blazes without ceasing'. This is called the fourth, which is gradual, sequential, continuous, and in order, the fourth in number. 'Superior branch' means that due to the increase of diligence, those good men or good women become increasingly superior, hence the name 'superior branch'. 'Possessing wisdom and abiding', what is wisdom? The answer: If one relies on the good dharmas arising from renunciation and detachment, and is able to discern and extremely discern the characteristics of all dharmas, broadly speaking, up to Vipassanā (insight meditation), this is called wisdom. 'Abiding' means that by achieving such wisdom, one is able to engage in superior practice, progress towards, and realize the characteristics of all dharmas. Therefore, it is said to be 'possessing wisdom and abiding'. 'Achieving worldly wisdom of arising and ceasing', the world refers to the five aggregates of clinging (pañcupādānakkhandha). What are the five? They are the aggregate of form (rūpūpādānakkhandha), the aggregate of feeling (vedanūpādānakkhandha), the aggregate of perception (saññūpādānakkhandha), the aggregate of mental formations (saṅkhārūpādānakkhandha), and the aggregate of consciousness (viññāṇūpādānakkhandha). By achieving such wisdom, they are able to truly know the arising and ceasing of these five aggregates of clinging. Therefore, it is said to be 'achieving worldly wisdom of arising and ceasing'. 'Noble wisdom', there are two kinds of noble: one is noble because of goodness; the other is noble because of being without outflows. This wisdom possesses both kinds of noble, therefore it is called noble, hence the name 'noble wisdom'. 'Wisdom of exiting' means that by achieving such wisdom, they are able to exit the desire realm and are able to exit the form and formless realms, therefore it is called 'wisdom of exiting'. 'Wisdom of good understanding' means that by achieving such wisdom, they have a good understanding of suffering (dukkha), origin (samudaya), cessation (nirodha)...

道諦由苦集滅道相能通達善通達各別通達，是故名為善通達慧。彼所作慧者，謂彼所引學無間道所有勝慧，此中說為彼所作慧。正盡苦慧者，正云何？答：因故、門故、理趣故、行相故，說名為正。盡苦慧者，五取蘊名為苦，此慧能令五取蘊盡等盡遍盡，證永盡故，名盡苦慧。是名第五者，漸次順次相續次第數為第五。言勝支者，謂由具慧增盛，諸善男子或善女人後後轉勝，故名勝支。

五成熟解脫想者，云何為五？一、無常想；二、無常苦想；三、苦無我想；四、厭逆食想；五、死想。無常想云何？答：一切行皆無常。于無常行，由無常故如理思惟，諸想等想現前而想，已想、當想、現想，是名無常想無常。苦想云何？答：一切行皆無常，由無常故有是苦者，于諸苦行，由苦相故如理思惟，諸想等想現前而想，已想、當想、現想，是名無常苦想。苦無我想云何？答：一切行皆無常，無常故苦，苦故無我。于無我行，由無我故如理思惟，諸想等想現前而想，已想、當想、現想，是名苦無我想。厭逆食想云何？答：諸苾芻等應于段食，發起厭逆俱行作意及起毀呰俱行作意，以不凈想思惟段食。其事云何？答：于諸糜飯，應起膀脹死屍勝解。于粥羹臛，應起人之稀糞勝解。于生酥乳酪，應起人之髓腦勝解。于熟酥油

【現代漢語翻譯】現代漢語譯本道諦（Dào Dì，通往解脫的道路真理）通過苦、集、滅、道四種相狀，能夠通達、善於通達、各自通達，因此被稱為善通達慧。彼所作慧，指的是由彼（指道諦）所引發的學無間道（Xué Wújiàn Dào，學習過程中無間斷的道路）所具有的殊勝智慧，這裡稱之為彼所作慧。正盡苦慧，什麼是『正』呢？回答是：因為因緣、因為門徑、因為理趣、因為行相，所以稱為『正』。盡苦慧，五取蘊（Wǔ Qǔyùn，構成個體存在的五種要素，即色、受、想、行、識）被稱為苦，這種智慧能夠使五取蘊完全滅盡、平等滅盡、普遍滅盡，證得永遠的滅盡，所以稱為盡苦慧。『是名第五者』，指的是漸次、順次、相續、次第的順序，是第五個。『言勝支者』，指的是由於具備智慧而更加增盛，那些善男子或善女人，後後（越來越）轉為殊勝，所以稱為勝支。

五成熟解脫想，什麼是五種呢？一、無常想；二、無常苦想；三、苦無我想；四、厭逆食想；五、死想。無常想是什麼呢？回答是：一切行（Yīqiè Xíng，所有有為法）都是無常的。對於無常的行，因為無常的緣故如理思惟，各種想、等想現前而想，已經想過、將要想、現在想，這稱為無常想。苦想是什麼呢？回答是：一切行都是無常的，因為無常的緣故有苦，對於各種苦的行，因為苦的相狀如理思惟，各種想、等想現前而想，已經想過、將要想、現在想，這稱為無常苦想。苦無我想是什麼呢？回答是：一切行都是無常的，因為無常的緣故是苦，因為苦的緣故是無我。對於無我的行，因為無我的緣故如理思惟，各種想、等想現前而想，已經想過、將要想、現在想，這稱為苦無我想。厭逆食想是什麼呢？回答是：各位比丘等，應該對於段食（Duànshí，固體食物），發起厭惡並與之俱行的作意，以及發起譭謗並與之俱行的作意，以不凈的想像思惟段食。這件事是怎樣的呢？回答是：對於各種糜飯，應該生起膀脹死屍的勝解（Shèngjiě，深刻的理解）。對於粥羹臛，應該生起人的稀糞的勝解。對於生酥乳酪，應該生起人的髓腦的勝解。對於熟酥油

【English Translation】 English version The Truth of the Path (Dào Dì) is called 'Skillful Understanding Wisdom' because it can penetrate, skillfully penetrate, and separately penetrate through the aspects of suffering, accumulation, cessation, and the path. 'Wisdom Produced by That' refers to the excellent wisdom possessed by the Path of Immediate Learning (Xué Wújiàn Dào) that is brought forth by that (referring to the Truth of the Path), and it is referred to here as 'Wisdom Produced by That.' 'Right Wisdom of Exhausting Suffering,' what is 'Right'? The answer is: it is called 'Right' because of causes, because of gateways, because of rationales, and because of characteristics. 'Wisdom of Exhausting Suffering,' the Five Aggregates of Clinging (Wǔ Qǔyùn), namely form, feeling, perception, mental formations, and consciousness, are called suffering. This wisdom can cause the Five Aggregates of Clinging to be completely exhausted, equally exhausted, universally exhausted, and attain permanent exhaustion, therefore it is called 'Wisdom of Exhausting Suffering.' 'Is named the fifth' refers to the order of gradual, sequential, continuous, and successive progression, being the fifth. 'Speaking of superior branches' refers to the fact that due to the increase in wisdom, those good men or good women become increasingly superior, therefore they are called superior branches.

The Five Maturing Conceptions of Liberation, what are the five? One, the conception of impermanence; two, the conception of impermanence and suffering; three, the conception of suffering and no-self; four, the conception of aversion to food; five, the conception of death. What is the conception of impermanence? The answer is: all conditioned things (Yīqiè Xíng) are impermanent. Regarding impermanent things, one contemplates them rationally because of their impermanence, various conceptions and similar conceptions arise, one has conceived, will conceive, and is conceiving, this is called the conception of impermanence. What is the conception of suffering? The answer is: all conditioned things are impermanent, and because of impermanence there is suffering. Regarding various suffering things, one contemplates them rationally because of their aspect of suffering, various conceptions and similar conceptions arise, one has conceived, will conceive, and is conceiving, this is called the conception of impermanence and suffering. What is the conception of suffering and no-self? The answer is: all conditioned things are impermanent, because of impermanence there is suffering, and because of suffering there is no-self. Regarding no-self things, one contemplates them rationally because of their no-self nature, various conceptions and similar conceptions arise, one has conceived, will conceive, and is conceiving, this is called the conception of suffering and no-self. What is the conception of aversion to food? The answer is: monks and nuns should, regarding solid food (Duànshí), generate an intention of aversion and associate with it, and generate an intention of disparagement and associate with it, contemplating solid food with impure thoughts. How is this done? The answer is: regarding various rice gruels, one should generate a firm understanding (Shèngjiě) of a bloated corpse. Regarding porridge and soups, one should generate a firm understanding of human excrement. Regarding fresh butter and cheese, one should generate a firm understanding of human marrow and brains. Regarding cooked butter and oil

沙糖及蜜，應起人之肪膏勝解。于麨，應起骨屑勝解。于餅，應起人皮勝解。于鹽，應起碎齒勝解。于蓮根莖生菜枝葉，應起連發髑髏勝解。于諸漿飲，應起人之膿血勝解。彼于段食發起如是厭逆毀呰俱行作意，以不凈相思惟段食，諸想等想現前而想，已想，當想，現想，是名厭逆食想。死想云何？答：于自身命極善作意，思惟無常，諸想等想現前而想，已想、當想、現想，是名死想。如是五種名成熟解脫想。問：何緣此五名成熟解脫想耶？答：解脫有三種：一、心解脫；二、慧解脫；三、無為解脫。由此五想，有為解脫，未生令生、生已增長堅固廣大，由斯速證無為解脫。由此因緣，名成熟解脫想。◎

◎五解脫處者，云何為五？具壽當知，若諸苾芻苾芻尼等，或有大師為說法要，或有隨一尊重有智同梵行者為說法要如如大師，或有隨一尊重有智同梵行者為說法要。如是如是于彼法要能正了知。若法若義由正了知若法若義便發起欣，欣故生喜，心喜故身輕安，身輕安故受樂，受樂故心定，心定故如實知見，如實知見故生厭，厭故能離，離故得解脫，是名第一解脫處。是諸苾芻苾芻尼等，安住此處，念未住者能住正念、心未定者能住正定、漏未盡者能盡諸漏、未得無上安隱涅槃者疾能證得。複次具壽，若諸苾芻

【現代漢語翻譯】現代漢語譯本：對於沙糖和蜂蜜，應當生起對人體脂肪和膏油的勝解（深刻理解）。對於炒麵，應當生起對骨頭碎屑的勝解。對於餅，應當生起對人皮的勝解。對於鹽，應當生起對碎裂牙齒的勝解。對於蓮藕、根莖、生菜、枝葉，應當生起對纏繞頭髮的頭骨的勝解。對於各種漿飲，應當生起對人的膿血的勝解。他們對於段食（指固體食物）發起如此厭惡、譭謗、同時進行的作意，以不凈的形象思維段食，各種想法、相同的想法，現在生起想法，已經生起想法，將要生起想法，正在生起想法，這叫做厭逆食想。死想是什麼呢？回答：對於自身的生命，極其認真地作意，思維無常，各種想法、相同的想法，現在生起想法，已經生起想法，將要生起想法，正在生起想法，這叫做死想。像這樣五種想，叫做成熟解脫想。問：為什麼這五種想叫做成熟解脫想呢？回答：解脫有三種：一、心解脫；二、慧解脫；三、無為解脫。由於這五種想，有為解脫，未生起的令其生起，生起后增長、堅固、廣大，因此迅速證得無為解脫。由於這個因緣，叫做成熟解脫想。五解脫處是什麼？回答：具壽（對有德長老的比丘的尊稱）應當知道，如果各位比丘、比丘尼等，或者有大師為他們宣說法要，或者有任何一位受尊敬的有智慧的同修梵行者為他們宣說法要，像大師一樣，或者有任何一位受尊敬的有智慧的同修梵行者為他們宣說法要。像這樣，像這樣對於那些法要能夠正確地瞭解。如果對於法和義，通過正確地了解法和義，便發起欣悅，因為欣悅而生起喜樂，因為心喜樂而身體輕安，因為身體輕安而感受快樂，因為感受快樂而心安定，因為心安定而如實地知見，因為如實地知見而生起厭離，因為厭離而能夠脫離，因為脫離而得到解脫，這叫做第一解脫處。這些比丘、比丘尼等，安住在這個地方，沒有安住正念的能夠安住正念，心沒有安定的能夠安住正定，煩惱沒有斷盡的能夠斷盡各種煩惱，沒有得到無上安穩涅槃的能夠迅速證得。再次，具壽，如果各位比丘……

【English Translation】 English version: Regarding sugar and honey, one should generate a 'victorious understanding' (勝解) of them as human fat and grease. Regarding parched flour, one should generate a 'victorious understanding' of them as bone fragments. Regarding cakes, one should generate a 'victorious understanding' of them as human skin. Regarding salt, one should generate a 'victorious understanding' of them as crushed teeth. Regarding lotus roots, stems, raw vegetables, branches, and leaves, one should generate a 'victorious understanding' of them as skulls entwined with hair. Regarding various beverages, one should generate a 'victorious understanding' of them as human pus and blood. They generate such aversion, disparagement, and concurrent mental activity towards solid food (段食, 'dàn shí', refers to solid food), contemplating solid food as impure. Various thoughts and similar thoughts arise, thinking now, having thought, about to think, currently thinking. This is called the 'thought of aversion to food' (厭逆食想, 'yàn nì shí xiǎng'). What is the 'thought of death' (死想, 'sǐ xiǎng')? Answer: Regarding one's own life, one should apply extremely careful attention, contemplating impermanence. Various thoughts and similar thoughts arise, thinking now, having thought, about to think, currently thinking. This is called the 'thought of death'. These five types of thoughts are called 'thoughts that mature liberation' (成熟解脫想, 'chéng shú jiě tuō xiǎng'). Question: Why are these five types of thoughts called 'thoughts that mature liberation'? Answer: There are three types of liberation: first, 'liberation of mind' (心解脫, 'xīn jiě tuō'); second, 'liberation of wisdom' (慧解脫, 'huì jiě tuō'); third, 'unconditioned liberation' (無為解脫, 'wú wéi jiě tuō'). Due to these five thoughts, conditioned liberation (有為解脫, 'yǒu wéi jiě tuō'), those not yet arisen are made to arise, and those already arisen are increased, strengthened, and expanded. Therefore, one quickly attains unconditioned liberation. Due to this cause and condition, they are called 'thoughts that mature liberation'. What are the five 'places of liberation' (五解脫處, 'wǔ jiě tuō chù')? Answer: Venerable Sir (具壽, 'jù shòu', an honorific title for a virtuous and elder Bhikshu), you should know that if various Bhikshus (苾芻, 'bì chú', Buddhist monks), Bhikshunis (苾芻尼, 'bì chú ní', Buddhist nuns), etc., have a master expounding the essential teachings, or have any respected and wise fellow practitioner of the pure life expounding the essential teachings, like the master, or have any respected and wise fellow practitioner of the pure life expounding the essential teachings. In this way, in this way, they are able to correctly understand those essential teachings. If regarding the Dharma (法, 'fǎ', the teachings) and its meaning, through correctly understanding the Dharma and its meaning, they then generate joy. Because of joy, happiness arises. Because of happiness in the mind, the body becomes light and at ease. Because of the body being light and at ease, one experiences pleasure. Because of experiencing pleasure, the mind becomes stable. Because of the mind being stable, one knows and sees things as they truly are. Because of knowing and seeing things as they truly are, aversion arises. Because of aversion, one is able to detach. Because of detachment, one attains liberation. This is called the first 'place of liberation'. These Bhikshus, Bhikshunis, etc., abiding in this place, those who have not yet abided in right mindfulness are able to abide in right mindfulness, those whose minds are not yet stable are able to abide in right concentration, those whose outflows are not yet exhausted are able to exhaust all outflows, and those who have not yet attained unsurpassed peaceful Nirvana (涅槃, 'niè pán') are able to quickly attain it. Furthermore, Venerable Sir, if various Bhikshus...

苾芻尼等，雖無大師或余隨一尊重有智同梵行者為說法要，而能以大音聲讀誦，隨曾所聞究竟法要如如以大音聲讀誦，隨曾所聞究竟法要如是如是于彼法要能正了知，若法若義由正了知若法若義便發起欣，欣故生喜，心喜故身輕安，身輕安故受樂，受樂故心定，心定故如實知見，如實知見故生厭，厭故能離，離故得解脫，是名第二解脫處。是諸苾芻苾芻尼等，安住此處，念未住者能住正念、心未定者能住正定、漏未盡者能盡諸漏、未得無上安隱涅槃者疾能證得。複次具壽，若諸苾芻苾芻尼等，雖無大師或余隨一尊重有智同梵行者為說法要，亦不以大音聲讀誦隨曾所聞究竟法要，而能為他廣說開示隨曾所聞究竟法要。如如為他廣說開示隨曾所聞究竟法要。如是如是于彼法要能正了知，若法若義由正了知若法若義便發起欣，欣故生喜，心喜故身輕安，身輕安故受樂，受樂故心定，心定故如實知見，如實知見故生厭，厭故能離，離故得解脫，是名第三解脫處。是諸苾芻苾芻尼等，安住此處，念未住者能住正念、心未定者能住正定、漏未盡者能盡諸漏、未得無上安隱涅槃者疾能證得。複次具壽，若諸苾芻苾芻尼等，雖無大師或余隨一尊重有智同梵行者為說法要，亦不以大音聲讀誦隨曾所聞究竟法要，亦不為他廣說開示隨曾所聞

【現代漢語翻譯】現代漢語譯本：比丘尼們，即使沒有大師或者其他任何一位受尊敬的有智慧的同修來宣講佛法要義，她們也能以洪亮的聲音讀誦，依照曾經聽聞的究竟佛法要義，如是如是地以洪亮的聲音讀誦，依照曾經聽聞的究竟佛法要義，對於那些佛法要義能夠正確地理解，對於佛法和義理因為正確理解而生起欣悅，因為欣悅而生起喜樂，因為內心喜樂而身體輕安，因為身體輕安而感受快樂，因為感受快樂而內心安定，因為內心安定而如實地知見，因為如實地知見而生起厭離，因為厭離而能夠脫離，因為脫離而得到解脫，這被稱為第二解脫之處。這些比丘和比丘尼們，安住於此，沒有正念的能夠安住正念，沒有禪定的能夠安住禪定，煩惱沒有斷盡的能夠斷盡煩惱，沒有得到無上安穩涅槃的能夠迅速證得。再者，具壽，如果比丘和比丘尼們，即使沒有大師或者其他任何一位受尊敬的有智慧的同修來宣講佛法要義，也不以洪亮的聲音讀誦曾經聽聞的究竟佛法要義，但是能夠為他人廣泛地宣說開示曾經聽聞的究竟佛法要義。如是如是地為他人廣泛地宣說開示曾經聽聞的究竟佛法要義，對於那些佛法要義能夠正確地理解，對於佛法和義理因為正確理解而生起欣悅，因為欣悅而生起喜樂，因為內心喜樂而身體輕安，因為身體輕安而感受快樂，因為感受快樂而內心安定，因為內心安定而如實地知見，因為如實地知見而生起厭離，因為厭離而能夠脫離，因為脫離而得到解脫，這被稱為第三解脫之處。這些比丘和比丘尼們，安住於此，沒有正念的能夠安住正念，沒有禪定的能夠安住禪定，煩惱沒有斷盡的能夠斷盡煩惱，沒有得到無上安穩涅槃的能夠迅速證得。再者，具壽，如果比丘和比丘尼們，即使沒有大師或者其他任何一位受尊敬的有智慧的同修來宣講佛法要義，也不以洪亮的聲音讀誦曾經聽聞的究竟佛法要義，也不為他人廣泛地宣說開示曾經聽聞的究竟佛法要義

【English Translation】 English version: Bhikkhunis, even without a master or any other respected, wise, and fellow practitioner to teach the Dharma, they can recite in a loud voice, according to the ultimate Dharma teachings they have heard, just as they have heard, reciting in a loud voice, according to the ultimate Dharma teachings they have heard, they can correctly understand those Dharma teachings, and because of correctly understanding the Dharma and its meaning, they arise joy, because of joy they arise happiness, because of happiness in their hearts their bodies become light and at ease, because their bodies are light and at ease they experience pleasure, because they experience pleasure their minds become stable, because their minds are stable they truly know and see, because they truly know and see they arise aversion, because of aversion they can detach, because of detachment they attain liberation, this is called the second place of liberation. These bhikkhus and bhikkhunis, abiding in this place, those who have not established mindfulness can establish mindfulness, those whose minds are not stable can establish stable concentration, those whose defilements are not exhausted can exhaust their defilements, those who have not attained the unsurpassed secure Nirvana can quickly attain it. Furthermore, Venerable Sir, if bhikkhus and bhikkhunis, even without a master or any other respected, wise, and fellow practitioner to teach the Dharma, nor do they recite in a loud voice the ultimate Dharma teachings they have heard, but they can extensively explain and reveal to others the ultimate Dharma teachings they have heard. Just as they extensively explain and reveal to others the ultimate Dharma teachings they have heard, they can correctly understand those Dharma teachings, and because of correctly understanding the Dharma and its meaning, they arise joy, because of joy they arise happiness, because of happiness in their hearts their bodies become light and at ease, because their bodies are light and at ease they experience pleasure, because they experience pleasure their minds become stable, because their minds are stable they truly know and see, because they truly know and see they arise aversion, because of aversion they can detach, because of detachment they attain liberation, this is called the third place of liberation. These bhikkhus and bhikkhunis, abiding in this place, those who have not established mindfulness can establish mindfulness, those whose minds are not stable can establish stable concentration, those whose defilements are not exhausted can exhaust their defilements, those who have not attained the unsurpassed secure Nirvana can quickly attain it. Furthermore, Venerable Sir, if bhikkhus and bhikkhunis, even without a master or any other respected, wise, and fellow practitioner to teach the Dharma, nor do they recite in a loud voice the ultimate Dharma teachings they have heard, nor do they extensively explain and reveal to others the ultimate Dharma teachings they have heard

究竟法要，而能獨處寂靜思惟籌量觀察隨曾所聞究竟法要所有義趣。如如獨處寂靜思惟籌量觀察隨曾所聞究竟法要所有處趣，如是如是于彼法要能正了知，若法若義由正了知若法若義便發起欣，欣故生喜，心喜故身輕安，身輕安故受樂，受樂故心定，心定故如實知見，如實知見故生厭，厭故能離，離故得解脫，是名第四解脫處。是諸苾芻苾芻尼等，安住此處，念未住者能住正念、心未定者能住正定、漏未盡者能盡諸漏、未得無上安隱涅槃者疾能證得。◎

說一切有部集異門足論卷第十三大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十四

尊者舍利子說

三藏法師玄奘奉　詔譯

五法品第六之四

◎複次具壽，若諸苾芻苾芻尼等，雖無大師或余隨一尊重有智同梵行者為說法要，亦不以大音聲讀誦隨曾所聞究竟法要，亦不為他廣說開示隨曾所聞究竟法要，亦不獨處寂靜思惟籌量觀察隨曾所聞究竟法要所有義趣，而能善取隨一定相，于彼定相能善思惟，又善了知復善通達。如如善取隨一定相，于彼定相能善思惟，又善了知復善通達，如是如是于彼法要能正了知，若法若義由正了知若法若義便發起欣，欣故心喜，生喜故身輕安，身輕安故

【現代漢語翻譯】現代漢語譯本：如果有人能夠真正理解佛法的精髓，即使獨自一人也能在寂靜之處深入思考、衡量和觀察自己曾經聽聞的佛法要義。當他越是這樣在寂靜中思考、衡量和觀察自己所聽聞的佛法要義，他就越能正確地理解這些佛法。通過正確理解佛法和它的意義，他會生起歡喜心。因為歡喜，內心會感到喜悅；因為內心喜悅，身體會感到輕安；因為身體輕安，他會感受到快樂；因為感受到快樂，他的心會安定下來；因為心安定下來，他就能如實地知見真理；因為如實知見真理，他會生起厭離心；因為厭離，他能夠脫離束縛；因為脫離束縛，他就能獲得解脫。這就是第四種解脫之處。這些比丘（Bhikkhu，男性出家人）、比丘尼（Bhikkhuni，女性出家人）等，安住於此，對於那些尚未安住正念的人，能夠幫助他們安住正念；對於那些心未安定的人，能夠幫助他們安住正定；對於那些煩惱未盡的人，能夠幫助他們斷盡煩惱；對於那些尚未證得無上安穩涅槃（Nirvana，佛教術語，指解脫的境界）的人，能夠迅速證得。《說一切有部集異門足論》卷第十三大正藏第 26 冊 No. 1536 《阿毗達磨集異門足論》《阿毗達磨集異門足論》卷第十四尊者舍利子（Sariputra，佛陀的十大弟子之一，以智慧著稱）說三藏法師玄奘（Xuanzang，唐代著名譯經師）奉詔譯五法品第六之四再次，具壽（Ayushman，對僧人的尊稱），如果比丘、比丘尼等，即使沒有大師或者其他任何一位值得尊敬的有智慧的同修（梵行者），為他們講說佛法要義，也不以大聲誦讀自己曾經聽聞的佛法要義，也不為他人廣泛地講解開示自己曾經聽聞的佛法要義，也不獨自在寂靜之處思考、衡量和觀察自己曾經聽聞的佛法要義，但是他們能夠很好地把握隨意的某個禪定相，對於這個禪定相能夠很好地思惟，並且能夠很好地瞭解和通達。當他們越是能夠很好地把握隨意的某個禪定相，對於這個禪定相能夠很好地思惟，並且能夠很好地瞭解和通達，他們就越能正確地理解這些佛法要義。通過正確理解佛法和它的意義，他們會生起歡喜心；因為歡喜，內心會感到喜悅；因為內心喜悅，身體會感到輕安；因為身體輕安，

【English Translation】 English version: If someone can truly understand the essence of the Dharma, even alone, they can deeply contemplate, measure, and observe the essential meanings of the Dharma they have heard in a quiet place. The more they contemplate, measure, and observe the essential meanings of the Dharma they have heard in solitude, the more correctly they can understand these Dharmas. By correctly understanding the Dharma and its meaning, they will generate joy. Because of joy, their heart will feel delighted; because their heart is delighted, their body will feel light and at ease; because their body is light and at ease, they will experience happiness; because they experience happiness, their mind will become stable; because their mind becomes stable, they will truly know and see the truth; because they truly know and see the truth, they will generate aversion; because of aversion, they can detach from bondage; because of detachment, they can attain liberation. This is called the fourth place of liberation. These Bhikkhus (male monastic), Bhikkhunis (female monastic), etc., abiding in this place, can help those who have not yet established mindfulness to establish mindfulness; for those whose minds are not yet stable, they can help them abide in right concentration; for those whose defilements are not yet exhausted, they can help them exhaust their defilements; for those who have not yet attained the unsurpassed secure Nirvana (Buddhist term, referring to the state of liberation), they can quickly attain it. 《Abhidharma Sangiti-paryaya-pada Sastra》Volume 13 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada Sastra》《Abhidharma Sangiti-paryaya-pada Sastra》Volume 14 Said by Venerable Sariputra (one of the Buddha's ten great disciples, known for his wisdom) Tripiṭaka Master Xuanzang (a famous translator of scriptures in the Tang Dynasty) translated by imperial order Chapter Six, Section Four on the Five Dharmas Furthermore, venerable ones (Ayushman, a respectful term for monks), if Bhikkhus, Bhikkhunis, etc., even without a master or any other respected and wise fellow practitioner (Brahmachari), to explain the essential Dharma to them, nor do they loudly recite the essential Dharma they have heard, nor do they widely explain and reveal the essential Dharma they have heard to others, nor do they contemplate, measure, and observe the essential meanings of the Dharma they have heard alone in a quiet place, but they can well grasp any one of the meditation signs, and they can well contemplate, understand, and penetrate this meditation sign. The more they can well grasp any one of the meditation signs, and they can well contemplate, understand, and penetrate this meditation sign, the more correctly they can understand these essential Dharmas. By correctly understanding the Dharma and its meaning, they will generate joy; because of joy, their heart will feel delighted; because their heart is delighted, their body will feel light and at ease; because their body is light and at ease,

受樂，受樂故心定，心定故如實知見，如實知見故生厭，厭故能離，離故得解脫，是名第五解脫處。是諸苾芻苾芻尼等，安住此處，念未住者能住正念、心未定者能住正定、漏未盡者能盡諸漏、未得最上安隱涅槃者疾能證得。此中大師或有隨一尊重有智同梵行者為說法要者，問：大師云何？答：即諸如來、應、正等覺說名大師。問：尊重有智同梵行者云何？答：解憍陳那、馬勝、賢勝、霧氣、大名、那舍、圓滿、無垢、妙臂、牛主、舍利子、大采菽氏、大迦葉波、大劫庀那、大營構氏、大迦多衍那、大執藏、大善見、大路、隨順、無滅、欲樂、金毗羅等，皆名尊重有智同梵行者。問法雲何？答：名身、句身、文身，是名為法。即前大師尊重有智同梵行者，以諸名身句身文身，為彼宣說施設建立，開顯分別明瞭開示，由此故言為說法要。如如大師或有隨一尊重有智同梵行者為說法要，如是如是彼於法要能正了知若法若義者，問：能正了知若法雲何？答：名身、句身、文身是名為法。彼於此法等了近了明瞭，通達品類差別，獲得無二無退轉智故，名能正了知若法。問：能正了知若義云何？答名身、句身、文身，所顯所了、所說所遍說、所示所等示，所開名義，彼於此義等了近了明瞭，通達品類差別，獲得無二無退轉智，是

【現代漢語翻譯】現代漢語譯本感受快樂，因為感受快樂的緣故內心安定，因為內心安定的緣故能夠如實地知見，因為如實知見的緣故產生厭離，因為厭離的緣故能夠脫離，因為脫離的緣故得到解脫，這叫做第五個解脫之處。這些比丘、比丘尼等，安住在這個地方，對於沒有安住正念的人能夠安住正念，對於內心沒有安定的人能夠安住正定，對於煩惱沒有斷盡的人能夠斷盡各種煩惱，對於沒有得到最上安穩涅槃的人能夠迅速證得。這裡的大師或者任何一位尊重、有智慧的同修道友為他們宣說佛法的要義，問：什麼是大師？答：就是諸如來（Tathagata）、應供（Arhat）、正等覺（Samyaksambuddha），被稱為大師。問：什麼是尊重、有智慧的同修道友？答：解憍陳那（Ajnatakaundinya）、馬勝（Asvajit）、賢勝（Bhadravargika）、霧氣（Vashpa）、大名（Mahanama）、那舍（Nasha）、圓滿（Purna）、無垢（Vimala）、妙臂（Suparshva）、牛主（Gavampati）、舍利子（Sariputra）、大采菽氏（Mahakautilya）、大迦葉波（Mahakasyapa）、大劫庀那（Mahakappina）、大營構氏（Mahakatyayana）、大迦多衍那（Mahakatyayana）、大執藏（Mahakotthita）、大善見（Mahasudarshana）、大路（Mahapanthaka）、隨順（Anuruddha）、無滅（Aniruddha）、欲樂（Upali）、金毗羅（Kimila）等，都被稱為尊重、有智慧的同修道友。問：什麼是法？答：名身（nama-kaya）、句身（pada-kaya）、文身（vyanjana-kaya），這被稱為法。就是前面提到的大師、尊重、有智慧的同修道友，用這些名身、句身、文身，為他們宣說、施設、建立、開顯、分別、明瞭、開示，因為這個緣故說為宣說佛法的要義。像這樣大師或者任何一位尊重、有智慧的同修道友宣說佛法的要義，像這樣他們對於佛法的要義能夠正確了解法和義，問：能夠正確了解法是什麼？答：名身、句身、文身，這被稱為法。他們對於這個法平等了解、接近了解、明白瞭解，通達品類的差別，獲得無二、無退轉的智慧，所以稱為能夠正確了解法。問：能夠正確瞭解義是什麼？答：名身、句身、文身所顯示、所理解、所說、所普遍說、所示、所平等指示、所開顯的名義，他們對於這個義平等了解、接近了解、明白瞭解，通達品類的差別，獲得無二、無退轉的智慧，這就是

【English Translation】 English version Experiencing pleasure, because of experiencing pleasure, the mind becomes stable; because the mind is stable, one knows and sees things as they really are; because of knowing and seeing things as they really are, aversion arises; because of aversion, one is able to detach; because of detachment, one attains liberation. This is called the fifth place of liberation. These Bhikshus (monks), Bhikshunis (nuns), etc., abiding in this place, those who have not yet established mindfulness are able to establish right mindfulness, those whose minds are not yet stable are able to abide in right concentration, those whose outflows (of defilements) are not yet exhausted are able to exhaust all outflows, and those who have not yet attained the supreme peace of Nirvana are able to quickly attain it. Here, the Master or any one of the respected, wise fellow practitioners expounds the essentials of the Dharma. Question: What is the Master? Answer: The Tathagatas (Thus Come Ones), Arhats (Worthy Ones), Samyaksambuddhas (Perfectly Enlightened Ones) are called Masters. Question: What are the respected, wise fellow practitioners? Answer: Ajnatakaundinya (Ajnatakaundinya), Asvajit (Asvajit), Bhadravargika (Bhadravargika), Vashpa (Vashpa), Mahanama (Mahanama), Nasha (Nasha), Purna (Purna), Vimala (Vimala), Suparshva (Suparshva), Gavampati (Gavampati), Sariputra (Sariputra), Mahakautilya (Mahakautilya), Mahakasyapa (Mahakasyapa), Mahakappina (Mahakappina), Mahakatyayana (Mahakatyayana), Mahakatyayana (Mahakatyayana), Mahakotthita (Mahakotthita), Mahasudarshana (Mahasudarshana), Mahapanthaka (Mahapanthaka), Anuruddha (Anuruddha), Aniruddha (Aniruddha), Upali (Upali), Kimila (Kimila), etc., are all called respected, wise fellow practitioners. Question: What is the Dharma? Answer: Nama-kaya (body of names), pada-kaya (body of phrases), vyanjana-kaya (body of syllables), this is called the Dharma. The aforementioned Master, respected, wise fellow practitioners, using these nama-kaya, pada-kaya, vyanjana-kaya, for them expound, establish, set forth, reveal, distinguish, clarify, and clearly show, therefore it is said to expound the essentials of the Dharma. Just as the Master or any one of the respected, wise fellow practitioners expounds the essentials of the Dharma, just so they are able to correctly understand the Dharma and its meaning. Question: What is it to be able to correctly understand the Dharma? Answer: Nama-kaya, pada-kaya, vyanjana-kaya, this is called the Dharma. They understand this Dharma equally, closely, and clearly, comprehending the distinctions of categories, obtaining non-dual and non-retrogressive wisdom, therefore it is called being able to correctly understand the Dharma. Question: What is it to be able to correctly understand the meaning? Answer: The meanings displayed, understood, spoken, universally spoken, shown, equally shown, and revealed by nama-kaya, pada-kaya, vyanjana-kaya, they understand this meaning equally, closely, and clearly, comprehending the distinctions of categories, obtaining non-dual and non-retrogressive wisdom, this is

名能正了知若義。由正了知若法若義便發起欣者，最初所發喜名為欣，彼於此欣起等起、生等生、轉現轉，聚集出現，由斯故說便發起欣。欣故生喜者，謂上品欣轉名為喜，彼於此喜，起等起、生等生、轉現轉，聚集出現，由斯故說欣故生喜。心喜故身輕安者，謂彼從欣生心喜故，于現法中身重性斷、心重性斷，身有堪能、心有堪能，身細滑、心細滑，身輕軟、心輕軟，身離蓋、心離蓋，身無懶惰、心無懶惰，身無疲倦、心無疲倦，由斯故說心喜故身輕安。身輕安故受樂者，謂由身有堪能、心有堪能，廣說乃至身無疲倦、心無疲惓故，身便有樂心受妙喜，由斯故說身輕安故受樂。受樂故心定者，謂受樂故遠離勞倦，無勞倦法平等行故，心住等住近住一趣得三摩地，由斯故說受樂故心定。心定故如實知見者，謂彼若時心住等住無二無轉，爾時于苦如實知見苦、于集滅道如實知見集滅道，由斯故說心定故如實知見。如實知見故生厭者，謂彼若時于苦如實知見苦、于集滅道如實知見集滅道，爾時於五取蘊便生厭毀違逆而住，由斯故說如實知見故生厭。厭故能離者，謂彼若時於五取蘊能生厭毀違逆而住，爾時便於貪嗔癡三不善根能損能薄令漸缺減。如人以水浸漬黃衣置日光中染色速脫。如是若時於五取蘊能生厭毀違逆而住，爾

【現代漢語翻譯】現代漢語譯本：『如果正確地瞭解名稱，就能正確地瞭解意義。』由於正確地瞭解了法（Dharma，宇宙真理）和義（Artha，意義），便會發起欣（Priti，喜悅）。最初所發起的喜悅名為欣，他對此欣發起等起、生等生、轉現轉，聚集出現，因此說『便發起欣』。『因為欣而生喜（Mudita，隨喜）』，是指上品（殊勝的）欣轉變為喜，他對此喜，發起等起、生等生、轉現轉，聚集出現，因此說『欣故生喜』。『因為心喜而身輕安（Prasrabdhi，輕安）』，是指他從欣生起心喜的緣故，在現法中，身體的沉重性斷除，心的沉重性斷除，身體具有堪能性，心具有堪能性，身體細滑，心細滑，身體輕柔，心輕柔，身體遠離蓋障，心遠離蓋障，身體沒有懶惰，心沒有懶惰，身體沒有疲倦，心沒有疲倦，因此說『心喜故身輕安』。『因為身輕安而感受快樂（Sukha，樂）』，是指由於身體具有堪能性，心具有堪能性，廣泛地說乃至身體沒有疲倦，心沒有疲倦的緣故，身體便有快樂，心感受妙喜，因此說『身輕安故受樂』。『因為感受快樂而心定（Samadhi，禪定）』，是指因為感受快樂而遠離勞倦，由於沒有勞倦的法平等執行的緣故，心安住、平等安住、接近安住、一心一趣而獲得三摩地（Samadhi，禪定），因此說『受樂故心定』。『因為心定而如實知見（Yathabhutananadassana，如實知見）』，是指當他的心安住、平等安住、沒有二念、沒有轉移時，那時對於苦如實知見苦，對於集（Samudaya，苦的生起）、滅（Nirodha，苦的止息）、道（Magga，達到苦止息的道路）如實知見集滅道，因此說『心定故如實知見』。『因為如實知見而生厭（Nibbida，厭離）』，是指當他對於苦如實知見苦，對於集滅道如實知見集滅道時，那時對於五取蘊（Panca-upadanakkhandha，構成經驗的五種聚合）便生起厭惡、毀壞、違逆而住，因此說『如實知見故生厭』。『因為厭離而能離（Viraga，離欲）』，是指當他對於五取蘊能生起厭惡、毀壞、違逆而住時，那時便對於貪（Raga，貪慾）、嗔（Dosa，嗔恨）、癡（Moha，愚癡）這三種不善根能夠損害、能夠削弱，使其逐漸減少。如同人用水浸泡過的黃衣放置在陽光下，染上的顏色迅速脫落。像這樣，如果對於五取蘊能生起厭惡、毀壞、違逆而住，那時便...

【English Translation】 English version: 『If one correctly understands the name, one can correctly understand the meaning.』 Because of correctly understanding the Dharma (cosmic truth) and Artha (meaning), Priti (joy) arises. The initial joy that arises is called Priti, and he generates, originates, transforms, manifests, and accumulates this Priti, hence it is said 『then Priti arises.』『Because of Priti, Mudita (sympathetic joy) arises,』 which means that superior Priti transforms into Mudita. He generates, originates, transforms, manifests, and accumulates this Mudita, hence it is said 『because of Priti, Mudita arises.』『Because of Mudita, Prasrabdhi (tranquility) of body arises,』 which means that because he generates Mudita, in the present moment, the heaviness of the body is eliminated, the heaviness of the mind is eliminated, the body has efficiency, the mind has efficiency, the body is subtle, the mind is subtle, the body is light, the mind is light, the body is free from hindrances, the mind is free from hindrances, the body is without laziness, the mind is without laziness, the body is without fatigue, the mind is without fatigue, hence it is said 『because of Mudita, Prasrabdhi of body arises.』『Because of Prasrabdhi, Sukha (happiness) is experienced,』 which means that because the body has efficiency, the mind has efficiency, broadly speaking, even to the point that the body is without fatigue and the mind is without fatigue, the body then has happiness, and the mind experiences wonderful joy, hence it is said 『because of Prasrabdhi, Sukha is experienced.』『Because of experiencing Sukha, Samadhi (concentration) arises,』 which means that because of experiencing happiness, one is free from weariness, and because the Dharma without weariness operates equally, the mind abides, abides equally, abides closely, and with one-pointedness attains Samadhi, hence it is said 『because of experiencing Sukha, Samadhi arises.』『Because of Samadhi, Yathabhutananadassana (seeing things as they are) arises,』 which means that when his mind abides, abides equally, is without duality, and is without shifting, then he truly sees suffering as suffering, and he truly sees the Samudaya (arising of suffering), Nirodha (cessation of suffering), and Magga (path to the cessation of suffering), hence it is said 『because of Samadhi, Yathabhutananadassana arises.』『Because of Yathabhutananadassana, Nibbida (disenchantment) arises,』 which means that when he truly sees suffering as suffering, and he truly sees the Samudaya, Nirodha, and Magga, then he dwells with aversion, destruction, and opposition towards the Panca-upadanakkhandha (five aggregates of clinging), hence it is said 『because of Yathabhutananadassana, Nibbida arises.』『Because of Nibbida, Viraga (cessation of desire) is possible,』 which means that when he is able to generate aversion, destruction, and opposition towards the Panca-upadanakkhandha, then he is able to harm and weaken the three unwholesome roots of Raga (greed), Dosa (hatred), and Moha (delusion), causing them to gradually diminish. Just as when a yellow cloth soaked in water is placed in the sunlight, the dye quickly fades. In the same way, if one is able to generate aversion, destruction, and opposition towards the Panca-upadanakkhandha, then...

時便於三不善根能損能薄令漸缺減，由斯故說厭故能離。離故得解脫者，謂彼若時能損能薄能漸缺減三不善根，爾時便於貪嗔癡等心得解脫，由斯故說離故得解脫。是名第一者，漸次順次相續次第數為第一。解脫處者，此中何謂解脫處耶？答此中七法名解脫處：一者正了知法；二者正了知義；三者欣；四者喜；五者輕安；六者樂；七者定。是諸苾芻苾芻尼等者，謂若能引學無間道，於此義中說為苾芻苾芻尼等。安住此處者，謂住此處等住近住，是故說為安住此處。念未住者能住正念者，謂能住四念住。心未定者能住正定者，謂能住四靜慮。漏未盡者能盡諸漏者，問：諸漏云何？答：有三漏，謂欲漏、有漏、無明漏。彼於此三漏，能盡、等盡、遍盡、現盡、當盡、速盡，由斯故說漏未盡者能盡諸漏。未得無上安隱涅槃者能疾證得者，謂諸愛盡離滅涅槃，說為無上安隱涅槃。彼速於此能得隨得能觸能證，由斯故說未得無上安隱涅槃者能疾證得。而能以大音聲讀誦隨曾所聞究竟法要者，謂以廣大音聲讀誦如先所聞究竟法要。而能為他廣說開示隨曾所聞究竟法要者，謂彼而能為他宣說施設建立開顯分別明瞭顯示如先所聞究竟法要。而能獨處寂靜思惟籌量觀察隨曾所聞究竟法要所有義趣者，謂能獨處寂靜，尋思遍尋思、簡擇遍簡

【現代漢語翻譯】現代漢語譯本：當（正念、正定）有助於三種不善之根（貪、嗔、癡）減弱、減少，使其逐漸消失時，因此說『厭離』才能『脫離』。『脫離』才能『解脫』，是指當（正念、正定）有助於三種不善之根減弱、減少、逐漸消失時，那時就能從貪、嗔、癡等心中解脫出來，因此說『脫離』才能『解脫』。這被稱為『第一』，是漸次、順次、相續、次第，數量上是第一。『解脫處』是指，這裡什麼是『解脫處』呢？回答是：這裡有七種法被稱為『解脫處』：第一是正確地了解法（Dharma）；第二是正確地瞭解義（Artha）；第三是欣（joy）；第四是喜（happiness）；第五是輕安（Prasrabdhi，tranquility）；第六是樂（Sukha，pleasure）；第七是定（Samadhi，concentration）。『這些比丘、比丘尼等』，是指那些能夠引導進入無間道（Anantarika-magga，path of immediate result）修學的人，在這裡被稱為比丘、比丘尼等。『安住此處』，是指住在此處，等住、近住，所以說『安住此處』。『念未住者能住正念』，是指能夠安住於四念住（Cattāro satipaṭṭhānā，four foundations of mindfulness）。『心未定者能住正定』，是指能夠安住於四靜慮（Cattāri jhānāni，four meditative absorptions）。『漏未盡者能盡諸漏』，問：什麼是『諸漏』呢？答：有三種漏，即欲漏（Kāma-āsava，sensuality）、有漏（Bhava-āsava，existence）、無明漏（Avijjā-āsava，ignorance）。對於這三種漏，能夠斷盡、完全斷盡、普遍斷盡、現在斷盡、將來斷盡、迅速斷盡，因此說『漏未盡者能盡諸漏』。『未得無上安隱涅槃者能疾證得』，是指諸愛（craving）滅盡、脫離、寂滅的涅槃（Nirvana），被稱為無上安隱涅槃。他們迅速地能夠得到、隨之得到、能夠觸及、能夠證得這個涅槃，因此說『未得無上安隱涅槃者能疾證得』。『而能以大音聲讀誦隨曾所聞究竟法要』，是指以洪亮的聲音讀誦先前所聽聞的究竟法要。『而能為他廣說開示隨曾所聞究竟法要』，是指他們能夠為他人宣說、施設、建立、開顯、分別、明瞭顯示先前所聽聞的究竟法要。『而能獨處寂靜思惟籌量觀察隨曾所聞究竟法要所有義趣』，是指能夠獨處寂靜，尋思、普遍尋思、簡擇、普遍簡擇先前所聽聞的究竟法要的所有意義和趣味。

【English Translation】 English version: When (mindfulness and concentration) help to weaken, diminish, and gradually eliminate the three unwholesome roots (greed, hatred, and delusion), it is therefore said that 'disgust' leads to 'separation'. 'Separation' leads to 'liberation', meaning that when (mindfulness and concentration) help to weaken, diminish, and gradually eliminate the three unwholesome roots, then one can be liberated from greed, hatred, delusion, and other such defilements of the mind. Therefore, it is said that 'separation' leads to 'liberation'. This is called 'the first', being gradual, sequential, continuous, and in order, it is the first in number. 'Places of liberation', what are 'places of liberation' here? The answer is: here, seven things are called 'places of liberation': first, correct knowledge of the Dharma; second, correct knowledge of the meaning (Artha); third, joy (Xin); fourth, happiness (Xi); fifth, tranquility (Prasrabdhi); sixth, pleasure (Sukha); seventh, concentration (Samadhi). 'These Bhikshus, Bhikshunis, etc.', refers to those who can guide and enter the path of immediate result (Anantarika-magga) for study and practice, and are called Bhikshus, Bhikshunis, etc. here. 'Abiding in these places', refers to abiding in these places, abiding equally, abiding closely, therefore it is said 'abiding in these places'. 'Those whose mindfulness is not established can establish right mindfulness', refers to being able to abide in the four foundations of mindfulness (Cattāro satipaṭṭhānā). 'Those whose minds are not concentrated can establish right concentration', refers to being able to abide in the four meditative absorptions (Cattāri jhānāni). 'Those whose outflows are not exhausted can exhaust all outflows', question: what are 'all outflows'? Answer: there are three outflows, namely the outflow of sensuality (Kāma-āsava), the outflow of existence (Bhava-āsava), and the outflow of ignorance (Avijjā-āsava). Regarding these three outflows, one can exhaust, completely exhaust, universally exhaust, presently exhaust, will exhaust, quickly exhaust them, therefore it is said 'those whose outflows are not exhausted can exhaust all outflows'. 'Those who have not attained the unsurpassed peaceful Nirvana can quickly attain it', refers to Nirvana, where all craving is extinguished, detached, and ceased, and is called the unsurpassed peaceful Nirvana. They can quickly attain, subsequently attain, can touch, can realize this Nirvana, therefore it is said 'those who have not attained the unsurpassed peaceful Nirvana can quickly attain it'. 'And can recite with a loud voice the ultimate Dharma teachings that have been heard', refers to reciting with a loud voice the ultimate Dharma teachings that have been previously heard. 'And can extensively explain and reveal to others the ultimate Dharma teachings that have been heard', refers to their ability to proclaim, establish, set forth, reveal, distinguish, clearly and manifestly display to others the ultimate Dharma teachings that have been previously heard. 'And can dwell alone in quietude, contemplating, pondering, and observing the meaning and interest of the ultimate Dharma teachings that have been heard', refers to being able to dwell alone in quietude, thinking, thoroughly thinking, discerning, thoroughly discerning all the meanings and interests of the ultimate Dharma teachings that have been previously heard.

擇、觀察遍觀察如先所聞究竟法要所有義趣。而能善取隨一定相，于彼定相能善思惟，又善了知復善通達者，謂能善取定及定相，于彼定相能善思惟，又善了知復善通達入住出相，余如前說。

五根者，云何為五？一、信根；二、精進根；三、念根；四、定根；五、慧根。此五根相，如前廣說。

五力者，云何為五？一、信力；二、精進力；三、念力；四、定力；五、慧力。問：信力云何？答：于如來所修植凈信根生安住，不為沙門或婆羅門或天魔梵或余世間如法引奪，是名信力。問：精進力云何？答：于已生不善法為永斷故，生欲策勵，乃至廣說四種正斷，是名精進力。問：念力云何？答：于內身住循身觀，乃至廣說四種念住，是名念力。問：定力云何？答：離欲惡不善法，乃至廣說四種靜慮，是名定力。問：慧力云何？答：如實了知，此是苦聖諦、此是苦集聖諦、此是苦滅聖諦、此是趣苦滅行聖諦，是名慧力。問：何故名力？答：因如是力、依如是力、住如是力，一切結縛隨眠隨煩惱纏皆可斷截摧伏破壞，故名為力。

五不還者，云何為五？一者中般涅槃補特伽羅；二者生般涅槃補特伽羅；三者有行般涅槃補特伽羅；四者無行般涅槃補特伽羅；五者上流補特伽羅。云何中般涅槃補特伽羅？答：

【現代漢語翻譯】現代漢語譯本擇、觀察普遍地觀察如先前所聽聞的究竟法要的所有義趣。並且能夠很好地選取隨順於一定的相狀，對於那個一定的相狀能夠很好地思惟，又能很好地了知並且很好地通達，是指能夠很好地選取禪定以及禪定的相狀，對於那個禪定的相狀能夠很好地思惟，又能很好地了知並且很好地通達入住出（進入、安住、出離）的相狀，其餘的如前面所說。

五根是指什麼？一、信根；二、精進根；三、念根；四、定根；五、慧根。這五根的相狀，如前面廣泛地解說。

五力是指什麼？一、信力；二、精進力；三、念力；四、定力；五、慧力。問：信力是什麼？答：對於如來所修植的清凈信根生起安住，不被沙門（出家修行者）或婆羅門（祭司）或天魔梵（天界的魔或梵天）或其餘世間如法地引誘奪取，這叫做信力。問：精進力是什麼？答：對於已經生起的不善法爲了永遠斷除的緣故，生起意願策勵，乃至廣泛地說四種正斷（斷除惡唸的方法），這叫做精進力。問：念力是什麼？答：于內身安住，隨順地觀察身體，乃至廣泛地說四種念住（四種專注的修行），這叫做念力。問：定力是什麼？答：離開慾望、邪惡、不善之法，乃至廣泛地說四種靜慮（四種禪定），這叫做定力。問：慧力是什麼？答：如實地了知，這是苦聖諦（關於苦難的真理）、這是苦集聖諦（關於苦難起因的真理）、這是苦滅聖諦（關於苦難止息的真理）、這是趣苦滅行聖諦（關於通往苦難止息之道的真理），這叫做慧力。問：為什麼叫做力？答：因為依靠這樣的力量、憑藉這樣的力量、安住于這樣的力量，一切結縛（煩惱的束縛）、隨眠（潛在的煩惱）、隨煩惱纏（細微的煩惱纏繞）都可以斷截、摧伏、破壞，所以叫做力。

五不還者是指什麼？一者中般涅槃補特伽羅（在中陰身階段入滅的補特伽羅）；二者生般涅槃補特伽羅（在轉生時入滅的補特伽羅）；三者有行般涅槃補特伽羅（通過努力修行入滅的補特伽羅）；四者無行般涅槃補特伽羅（不需特別努力修行入滅的補特伽羅）；五者上流補特伽羅（往更高層天界轉生的補特伽羅）。什麼是中般涅槃補特伽羅？答：

【English Translation】 English version To select and observe, to universally observe all the meanings and interests of the ultimate Dharma teachings as previously heard. And to be able to skillfully grasp and accord with a certain characteristic, to be able to skillfully contemplate that certain characteristic, and to be able to skillfully understand and thoroughly comprehend it, means to be able to skillfully grasp the samadhi (concentration) and the characteristics of samadhi, to be able to skillfully contemplate that characteristic of samadhi, and to be able to skillfully understand and thoroughly comprehend the characteristics of entering, abiding, and exiting (samadhi). The rest is as previously stated.

What are the five roots? One, the root of faith; two, the root of diligence; three, the root of mindfulness; four, the root of samadhi; five, the root of wisdom. The characteristics of these five roots are as explained extensively before.

What are the five powers? One, the power of faith; two, the power of diligence; three, the power of mindfulness; four, the power of samadhi; five, the power of wisdom. Question: What is the power of faith? Answer: To cultivate and plant pure roots of faith in the Tathagata (the Buddha), to generate abiding, and not to be lawfully seduced and taken away by sramanas (ascetics), or brahmins (priests), or celestial demons, or Brahma (the creator god), or other worldly beings, this is called the power of faith. Question: What is the power of diligence? Answer: For the sake of permanently abandoning unwholesome dharmas (teachings) that have already arisen, to generate the desire to strive, and even to extensively explain the four right exertions (methods for abandoning evil thoughts), this is called the power of diligence. Question: What is the power of mindfulness? Answer: To abide in the internal body, observing the body in accordance, and even to extensively explain the four foundations of mindfulness (four types of focused practice), this is called the power of mindfulness. Question: What is the power of samadhi? Answer: To be apart from desire, evil, and unwholesome dharmas, and even to extensively explain the four dhyanas (four stages of meditation), this is called the power of samadhi. Question: What is the power of wisdom? Answer: To truly understand, this is the noble truth of suffering, this is the noble truth of the arising of suffering, this is the noble truth of the cessation of suffering, this is the noble truth of the path leading to the cessation of suffering, this is called the power of wisdom. Question: Why is it called power? Answer: Because relying on such power, depending on such power, abiding in such power, all bonds (fetters of affliction), latent tendencies (dormant afflictions), and entanglements of secondary afflictions can be cut off, subdued, and destroyed, therefore it is called power.

What are the five Anagami (non-returners)? One is the Antara-parinirvayin Pudgala (person who attains Nirvana in the intermediate state); two is the Upapaduka-parinirvayin Pudgala (person who attains Nirvana at rebirth); three is the Sasamkhara-parinirvayin Pudgala (person who attains Nirvana with effort); four is the Asasamkhara-parinirvayin Pudgala (person who attains Nirvana without effort); five is the Uddhamsrotas Pudgala (person who ascends to higher realms). What is the Antara-parinirvayin Pudgala? Answer:

諸有補特伽羅，即于現法已斷五順下分結、未斷五順上分結，造作增長起異熟業、非生異熟業，身壞命終彼色界天中有起已，便得如是無漏道力，進斷余結而般涅槃，是名中般涅槃補特伽羅。問：何故名中般涅槃補特伽羅？答：由此補特伽羅，根極猛利結極微薄，已超欲界未至色界，于其中間便得如是無漏道力，進斷余結而般涅槃故，名中般涅槃補特伽羅。云何生般涅槃補特伽羅？答：諸有補特伽羅，即于現法五順下分結已斷已遍知、五順上分結未斷未遍知，造作增長起異熟業及生異熟業，身壞命終彼生色界天中有起已往生色界，生已不久便得如是無漏道力，進斷余結而般涅槃，是名生般涅槃補特伽羅。問：何故名生般涅槃補特伽羅？答：由此補特伽羅，才生未久便得如是無漏道力，進斷余結而般涅槃故，名生般涅槃補特伽羅。複次有說如是補特伽羅，才生未久便得如是無漏道力，進斷余結此後乃至盡壽而住，方入無餘般涅槃界故，名生般涅槃補特伽羅。云何有行般涅槃補特伽羅？答：諸有補特伽羅，即于現法五順下分結已斷已遍知、五順上分結未斷未遍知，造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界，生已后時依有行道，以有勤行、有勤作意修不息加行道，進斷余結而般涅槃，是名有行般涅

【現代漢語翻譯】現代漢語譯本什麼是中般涅槃補特伽羅（Pudgala，補特伽羅指人）？答：有些補特伽羅，在今生已經斷除了五順下分結（五順下分結指導致眾生束縛于欲界的五種煩惱），但尚未斷除五順上分結（五順上分結指導致眾生束縛於色界和無色界的五種煩惱），他們造作、增長能引發異熟果報的業（異熟業指能帶來不同性質果報的業），而不是帶來同類果報的業。當他們身壞命終，在天（天指色界天）的中陰身生起之後，便能獲得這樣的無漏道力（無漏道力指超越煩惱的智慧力量），進一步斷除剩餘的煩惱而證入涅槃，這被稱為中般涅槃補特伽羅。問：為什麼稱為中般涅槃補特伽羅？答：因為這些補特伽羅根器極其猛利，煩惱極其微薄，已經超越了欲界但尚未到達，于這中間便能獲得這樣的無漏道力，進一步斷除剩餘的煩惱而證入涅槃，所以稱為中般涅槃補特伽羅。什麼是生般涅槃補特伽羅？答：有些補特伽羅，在今生已經斷除並完全瞭解了五順下分結，但尚未斷除或完全瞭解五順上分結，他們造作、增長能引發異熟果報的業以及帶來同類果報的業。當他們身壞命終，在天（天指色界天）的中陰身生起之後往生到，生起后不久便能獲得這樣的無漏道力，進一步斷除剩餘的煩惱而證入涅槃，這被稱為生般涅槃補特伽羅。問：為什麼稱為生般涅槃補特伽羅？答：因為這些補特伽羅才剛生起不久便能獲得這樣的無漏道力，進一步斷除剩餘的煩惱而證入涅槃，所以稱為生般涅槃補特伽羅。另外有人說，這些補特伽羅才剛生起不久便能獲得這樣的無漏道力，進一步斷除剩餘的煩惱，此後乃至盡其壽命而住，才進入無餘涅槃界（無餘涅槃界指徹底解脫的境界），所以稱為生般涅槃補特伽羅。什麼是有行般涅槃補特伽羅？答：有些補特伽羅，在今生已經斷除並完全瞭解了五順下分結，但尚未斷除或完全瞭解五順上分結，他們造作、增長能引發異熟果報的業以及帶來同類果報的業。當他們身壞命終，在天（天指色界天）的中陰身生起之後往生到**，生起之後，依靠有行道（有行道指需要努力才能達到的修行道路），以勤奮的修行、勤奮的作意，修習不間斷的加行道（加行道指為證悟而進行的準備性修行），進一步斷除剩餘的煩惱而證入涅槃，這被稱為有行般涅

【English Translation】 English version What is a Middle-Nirvana Pudgala (Pudgala refers to a person)? Answer: Some Pudgalas, in their present life, have already severed the five lower fetters (five lower fetters refer to the five afflictions that bind beings to the desire realm), but have not yet severed the five higher fetters (five higher fetters refer to the five afflictions that bind beings to the form and formless realms). They create and increase karma that produces dissimilar results (dissimilar results karma refers to karma that brings about results of a different nature), rather than karma that produces similar results. When their body breaks and life ends, after the intermediate state arises in the heaven (heaven refers to the form realm heavens), they then obtain such undefiled power of the path (undefiled power of the path refers to wisdom that transcends afflictions), further severing the remaining fetters and attaining Nirvana. This is called a Middle-Nirvana Pudgala. Question: Why is it called a Middle-Nirvana Pudgala? Answer: Because these Pudgalas have extremely sharp faculties and extremely thin afflictions, having already transcended the desire realm but not yet reached , in the middle of this they obtain such undefiled power of the path, further severing the remaining fetters and attaining Nirvana, therefore they are called Middle-Nirvana Pudgalas. What is a Rebirth-Nirvana Pudgala? Answer: Some Pudgalas, in their present life, have already severed and completely understood the five lower fetters, but have not yet severed or completely understood the five higher fetters. They create and increase karma that produces dissimilar results as well as karma that produces similar results. When their body breaks and life ends, after the intermediate state arises in the heaven (heaven refers to the form realm heavens), they are reborn in . Soon after being born, they obtain such undefiled power of the path, further severing the remaining fetters and attaining Nirvana. This is called a Rebirth-Nirvana Pudgala. Question: Why is it called a Rebirth-Nirvana Pudgala? Answer: Because these Pudgalas obtain such undefiled power of the path soon after being born, further severing the remaining fetters and attaining Nirvana, therefore they are called Rebirth-Nirvana Pudgalas. Furthermore, some say that these Pudgalas obtain such undefiled power of the path soon after being born, further severing the remaining fetters, and thereafter abide until the end of their life, only then entering the realm of Nirvana without remainder (Nirvana without remainder refers to the state of complete liberation), therefore they are called Rebirth-Nirvana Pudgalas. What is an Effort-Nirvana Pudgala? Answer: Some Pudgalas, in their present life, have already severed and completely understood the five lower fetters, but have not yet severed or completely understood the five higher fetters. They create and increase karma that produces dissimilar results as well as karma that produces similar results. When their body breaks and life ends, after the intermediate state arises in the heaven (heaven refers to the form realm heavens), they are reborn in **. After being born, relying on the path of effort (path of effort refers to the path of practice that requires effort to achieve), with diligent practice, diligent attention, and cultivating the uninterrupted path of application (path of application refers to the preparatory practice for enlightenment), they further sever the remaining fetters and attain Nirvana. This is called an Effort-Nirv

槃補特伽羅。問：何故名有行般涅槃補特伽羅？答：由此補特伽羅，依有行道、以有勤行、有勤作意修不息加行道，進斷余結而般涅槃故，名有行般涅槃補特伽羅。複次有說，由此補特伽羅，依有為緣定進斷余結而般涅槃故，名有行般涅槃補特伽羅。云何無行般涅槃補特伽羅？答：諸有補特伽羅，即于現法五順下分結已斷已遍知、五順上分結未斷未遍知，造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界，生已后時依無行道，以無勤行、無勤作意修止息加行道進斷余結，入無餘依般涅槃界，是名無行般涅槃補特伽羅。問：何故名無行涅槃補特伽羅？答：由此補特伽羅依無行道，以無勤行、無勤作意修止息加行道，進斷余結而般涅槃故，名無行般涅槃補特伽羅。複次有說，由此補特伽羅依無為緣定，進斷余結入無餘依般涅槃界故，名無行般涅槃補特伽羅。云何上流補特伽羅？答：諸有補特伽羅，即于現法五順下分結已斷已遍知、五順上分結未斷未遍知，乃至現入雜修世俗第四靜慮，將命終時退三靜慮住初靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界梵眾天中。生已后時現入世俗第二靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界

【現代漢語翻譯】現代漢語譯本有行般涅槃補特伽羅（Pudgala，人）是什麼意思？回答：因為這種人依靠有行道，通過努力修行，以專注的意念不停地修習，從而斷除剩餘的煩惱而入般涅槃（Parinirvana，完全的涅槃），所以稱為有行般涅槃補特伽羅。另外一種說法是，因為這種人依靠有為的因緣，通過禪定來斷除剩餘的煩惱而入般涅槃，所以稱為有行般涅槃補特伽羅。什麼是無行般涅槃補特伽羅？回答：有些人，在今生已經斷除並完全瞭解了五順下分結（五種束縛眾生於欲界的煩惱），但尚未斷除或完全瞭解五順上分結（五種束縛眾生於色界和無色界的煩惱），他們造作、增長並引發了帶來異熟果報的業，以及產生異熟果報的業。當他們身壞命終時，在天中有起已往生，往生之後，依靠無行道，通過不費力的修行，以不費力的意念修習止息加行道，從而斷除剩餘的煩惱，進入無餘依般涅槃界（沒有任何剩餘的涅槃境界），這就是無行般涅槃補特伽羅。為什麼稱為無行般涅槃補特伽羅？回答：因為這種人依靠無行道，通過不費力的修行，以不費力的意念修習止息加行道，從而斷除剩餘的煩惱而入般涅槃，所以稱為無行般涅槃補特伽羅。另外一種說法是，因為這種人依靠無為的因緣，通過禪定來斷除剩餘的煩惱，進入無餘依般涅槃界，所以稱為無行般涅槃補特伽羅。什麼叫做上流補特伽羅？回答：有些人，在今生已經斷除並完全瞭解了五順下分結，但尚未斷除或完全瞭解五順上分結，乃至已經進入雜修的世俗第四靜慮（Dhyana，禪定），在將要命終時，從第三靜慮退回到初靜慮，臨命終時造作、增長並引發了帶來異熟果報的業，以及產生異熟果報的業。當他們身壞命終時，在天中有起已往生梵眾天中。往生之後，他們進入世俗的第二靜慮，臨命終時造作、增長並引發了帶來異熟果報的業，以及產生異熟果報的業。當他們身壞命終時，在天中有起已往生。

【English Translation】 English version What is meant by 'Pudgala (person) who attains Parinirvana (complete Nirvana) with effort'? Answer: Because this Pudgala, relying on the path of effort, through diligent practice, with focused intention, continuously cultivates the path of exertion, thereby severing the remaining fetters and entering Parinirvana, is called 'Pudgala who attains Parinirvana with effort'. Furthermore, some say that because this Pudgala, relying on conditioned causes, through Samadhi (meditative absorption), severs the remaining fetters and enters Parinirvana, is called 'Pudgala who attains Parinirvana with effort'. What is a 'Pudgala who attains Parinirvana without effort'? Answer: Those Pudgalas who, in this present life, have already severed and fully understood the five lower fetters (five fetters that bind beings to the desire realm), but have not yet severed or fully understood the five higher fetters (five fetters that bind beings to the form and formless realms), create, increase, and generate karma that produces ripening results, as well as karma that generates ripening results. When their bodies are destroyed and their lives end, they are reborn in the intermediate state of the Devas (gods), and after being born, relying on the path without effort, through effortless practice, with effortless intention, cultivate the path of cessation, thereby severing the remaining fetters and entering the realm of Nirvana without remainder (the state of Nirvana without any residue). This is called 'Pudgala who attains Parinirvana without effort'. Why is it called 'Pudgala who attains Nirvana without effort'? Answer: Because this Pudgala, relying on the path without effort, through effortless practice, with effortless intention, cultivates the path of cessation, thereby severing the remaining fetters and entering Parinirvana, is called 'Pudgala who attains Parinirvana without effort'. Furthermore, some say that because this Pudgala, relying on unconditioned causes, through Samadhi, severs the remaining fetters and enters the realm of Nirvana without remainder, is called 'Pudgala who attains Parinirvana without effort'. What is called a 'Pudgala who ascends upwards'? Answer: Those Pudgalas who, in this present life, have already severed and fully understood the five lower fetters, but have not yet severed or fully understood the five higher fetters, and have even entered the mixed cultivation of the mundane fourth Dhyana (meditative state), when about to die, regress from the third Dhyana and abide in the first Dhyana, and at the time of death, create, increase, and generate karma that produces ripening results, as well as karma that generates ripening results. When their bodies are destroyed and their lives end, they are reborn in the intermediate state of the Devas in the Brahma (highest god) realm. After being born, they enter the mundane second Dhyana, and at the time of death, create, increase, and generate karma that produces ripening results, as well as karma that generates ripening results. When their bodies are destroyed and their lives end, they are reborn in the intermediate state of the Devas.

光音天中。生已后時現入世俗第三靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界遍凈天中。生已后時現入世俗第四靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界廣果天中。生已后時現入下品雜修世俗第四靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界無煩天中。生已后時現入中品雜修世俗第四靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界無熱天中。生已后時現入上品雜修世俗第四靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界善現天中。生已后時入上勝品雜修世俗第四靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界善見天中。生已后時入上上品最極圓滿雜修世俗第四靜慮，臨命終時造作增長起異熟業及生異熟業，身壞命終彼色界天中有起已往生色界色究竟天。生已后時方得如是無漏道力，進斷余結入無餘依般涅槃界，是名上流補特伽羅。問：何故名上流補特伽羅？答：有二種流，謂生死業及彼煩惱。彼於此二俱未斷未遍知，彼由此因及此緣故，上行隨行、上流隨流故，名上流補特伽羅。複次有作是

【現代漢語翻譯】現代漢語譯本：在光音天（Ābhāsvara）中，眾生出生后，如果進入世俗的第三禪定，在臨命終時造作、增長能引發異熟果報的業，以及能產生異熟果報的業，那麼身壞命終后，他們的天中有（antarābhava）之身生起，然後往生到遍凈天（Śubhakṛtsna）中。出生后，如果進入世俗的第四禪定，在臨命終時造作、增長能引發異熟果報的業，以及能產生異熟果報的業，那麼身壞命終后，他們的天中有之身生起，然後往生到廣果天（Bṛhatphala）中。出生后，如果進入下品雜修的世俗第四禪定，在臨命終時造作、增長能引發異熟果報的業，以及能產生異熟果報的業，那麼身壞命終后，他們的天中有之身生起，然後往生到無煩天（Avṛha）中。出生后，如果進入中品雜修的世俗第四禪定，在臨命終時造作、增長能引發異熟果報的業，以及能產生異熟果報的業，那麼身壞命終后，他們的天中有之身生起，然後往生到無熱天（Atapa）中。出生后，如果進入上品雜修的世俗第四禪定，在臨命終時造作、增長能引發異熟果報的業，以及能產生異熟果報的業，那麼身壞命終后，他們的天中有之身生起，然後往生到善現天（Sudṛśa）中。出生后，如果進入上勝品雜修的世俗第四禪定，在臨命終時造作、增長能引發異熟果報的業，以及能產生異熟果報的業，那麼身壞命終后，他們的天中有之身生起，然後往生到善見天（Sudarśana）中。出生后，如果進入上上品最極圓滿雜修的世俗第四禪定，在臨命終時造作、增長能引發異熟果報的業，以及能產生異熟果報的業，那麼身壞命終后，他們的天中有之身生起，然後往生到色究竟天（Akaniṣṭha）中。出生后，他們才能獲得這樣的無漏道力，進而斷除剩餘的煩惱結，進入無餘依涅槃界（nirupadhiśeṣa-nirvāṇa-dhātu），這被稱為上流補特伽羅（ūrdhvasrotaḥ-pudgala）。問：為什麼稱為上流補特伽羅？答：有兩種流，即生死之業和煩惱。他們對於這兩種流都未斷除、未完全了知。因為這個原因和這個緣故，他們向上行進、隨之上流，所以稱為上流補特伽羅。還有一種說法是：

【English Translation】 English version: In the Ābhāsvara (光音天), after beings are born, if they enter the mundane third dhyāna (靜慮), and at the time of death, they create and increase karma that produces vipāka (異熟) and karma that generates vipāka, then when their body breaks and life ends, their antarābhava (天中有) arises and they are reborn in the Śubhakṛtsna (遍凈天). After being born, if they enter the mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Bṛhatphala (廣果天). After being born, if they enter the inferior mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Avṛha (無煩天). After being born, if they enter the intermediate mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Atapa (無熱天). After being born, if they enter the superior mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Sudṛśa (善現天). After being born, if they enter the superior-excellent mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Sudarśana (善見天). After being born, if they enter the supreme-superior most perfect mixed mundane fourth dhyāna, and at the time of death, they create and increase karma that produces vipāka and karma that generates vipāka, then when their body breaks and life ends, their antarābhava arises and they are reborn in the Akaniṣṭha (色究竟天). After being born, they then obtain such undefiled path power, and further sever the remaining fetters, entering the nirupadhiśeṣa-nirvāṇa-dhātu (無餘依涅槃界), this is called an ūrdhvasrotaḥ-pudgala (上流補特伽羅). Question: Why is it called an ūrdhvasrotaḥ-pudgala? Answer: There are two kinds of 'streams', namely the karma of saṃsāra (生死) and the kleshas (煩惱). They have neither severed nor fully understood these two. Because of this cause and this condition, they go upwards, following the upward stream, therefore they are called ūrdhvasrotaḥ-pudgala. Furthermore, there is this explanation:

言，說由此不還補特伽羅，漸次勝進，於後后定能領隨領、能受隨受，永無退轉，故名上流。複次上流略有二種。何謂為二？一者行色界？二者行無色界。行色界者？以色究竟天為最極處。行無色界者？以非想非非想處天為最極處。

五凈居天者，云何為五？答：一、無煩天；二、無熱天；三、善現天；四、善見天；五、色究竟天。云何無煩天？答：謂此與彼諸無煩天，是一類、為伴侶、共眾同分，依得、事得、處得皆同。又若生在無煩天中，所有無覆無記色受想行識蘊，是名無煩天。複次以無煩天，于苦見苦、于集見集、于滅見滅、于道見道故，名無煩天。複次以無煩天，身無煩擾、心無煩擾，由彼身心無煩擾故，領受寂靜遍凈無漏微妙諸受故，名無煩天。複次此是彼名異語增語諸想等想施設言說，謂無煩天故，名無煩天。云何無熱天？答：謂此與彼諸無熱天，同一類、為伴侶、共眾同分，依得、事得、處得皆同。又若生在無熱天中，所有無覆無記色受想行識蘊，是名無熱天。複次以無熱天，于苦見苦、于集見集、于滅見滅、于道見道故，名無熱天。複次以無熱天，身無熱惱、心無熱惱，由彼身心無熱惱故，領受寂靜遍凈無漏微妙諸受故，名無熱天。複次此是彼名異語增語諸想等想施設言說，謂無熱天故，名

【現代漢語翻譯】現代漢語譯本：

經中說，由此不再返回欲界的補特伽羅（Pudgala，人或有情），逐漸勝進，在後來的禪定中能夠領受、隨順領受，能夠接受、隨順接受，永遠沒有退轉，所以叫做上流。進一步說，上流略有二種。哪兩種呢？一是行有色界的，二是行無色界的。行有色界的，以色究竟天為最極之處。行無色界的，以非想非非想處天為最極之處。

五凈居天是什麼呢？回答：一、無煩天（Avṛha）；二、無熱天（Atapa）；三、善現天（Sudṛśa）；四、善見天（Sudarśana）；五、色究竟天（Akaniṣṭha）。

什麼叫做無煩天呢？回答：是指此處的眾生與那些無煩天的眾生，是同一類、為伴侶、共享共同的眾生種類，在所依之得、所作之事之得、所處之得都相同。又如果生在無煩天中，所有的無覆無記的色蘊、受蘊、想蘊、行蘊、識蘊，就叫做無煩天。進一步說，因為無煩天的眾生，對於苦能見到苦諦、對於集能見到集諦、對於滅能見到滅諦、對於道能見到道諦，所以叫做無煩天。進一步說，因為無煩天的眾生，身體沒有煩擾、心沒有煩擾，由於他們的身心沒有煩擾，所以領受寂靜、遍凈、無漏的微妙感受，所以叫做無煩天。進一步說，這是對此處眾生的名稱、不同的語言、增上的語言、各種想法、相同的想法所作的施設言說，稱作無煩天，所以叫做無煩天。

什麼叫做無熱天呢？回答：是指此處的眾生與那些無熱天的眾生，是同一類、為伴侶、共享共同的眾生種類，在所依之得、所作之事之得、所處之得都相同。又如果生在無熱天中，所有的無覆無記的色蘊、受蘊、想蘊、行蘊、識蘊，就叫做無熱天。進一步說，因為無熱天的眾生，對於苦能見到苦諦、對於集能見到集諦、對於滅能見到滅諦、對於道能見到道諦，所以叫做無熱天。進一步說，因為無熱天的眾生，身體沒有熱惱、心沒有熱惱，由於他們的身心沒有熱惱，所以領受寂靜、遍凈、無漏的微妙感受，所以叫做無熱天。進一步說，這是對此處眾生的名稱、不同的語言、增上的語言、各種想法、相同的想法所作的施設言說，稱作無熱天，所以叫做無熱天。

【English Translation】 English version:

It is said that a Pudgala (person or sentient being) who does not return from this, gradually progresses, and in later samadhis (meditative states) is able to receive and follow, able to accept and follow, and never regresses, is called an 'Upstreamer'. Furthermore, there are roughly two types of Upstreamers. What are the two? One is the one who travels through the realm of form (Rūpadhātu), and the other is the one who travels through the formless realm (Arūpadhātu). The one who travels through the realm of form has the Akaniṣṭha (the highest of the form realm heavens) as the ultimate destination. The one who travels through the formless realm has the Nevasaññānāsaññāyatana (the realm of neither perception nor non-perception) as the ultimate destination.

What are the five Śuddhāvāsa (Pure Abodes) heavens? The answer is: 1. Avṛha (No Affliction); 2. Atapa (No Heat); 3. Sudṛśa (Good Appearance); 4. Sudarśana (Clear Vision); 5. Akaniṣṭha (Not the Youngest).

What is Avṛha (No Affliction)? The answer is: it refers to the beings here and those in the Avṛha heaven, who are of the same kind, companions, sharing the same commonality of beings, and are the same in terms of attainment, accomplishment, and location. Furthermore, if one is born in the Avṛha heaven, all the unwholesome and neutral aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are called Avṛha. Furthermore, because the beings in Avṛha see suffering in suffering, see arising in arising, see cessation in cessation, and see the path in the path, it is called Avṛha. Furthermore, because the beings in Avṛha have no bodily afflictions and no mental afflictions, and because their body and mind have no afflictions, they experience peaceful, pure, undefiled, and subtle sensations, it is called Avṛha. Furthermore, this is the designation, different language, enhanced language, various thoughts, and identical thoughts applied to the beings here, called Avṛha, therefore it is called Avṛha.

What is Atapa (No Heat)? The answer is: it refers to the beings here and those in the Atapa heaven, who are of the same kind, companions, sharing the same commonality of beings, and are the same in terms of attainment, accomplishment, and location. Furthermore, if one is born in the Atapa heaven, all the unwholesome and neutral aggregates of form (rūpa), feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna) are called Atapa. Furthermore, because the beings in Atapa see suffering in suffering, see arising in arising, see cessation in cessation, and see the path in the path, it is called Atapa. Furthermore, because the beings in Atapa have no bodily heat and no mental heat, and because their body and mind have no heat, they experience peaceful, pure, undefiled, and subtle sensations, it is called Atapa. Furthermore, this is the designation, different language, enhanced language, various thoughts, and identical thoughts applied to the beings here, called Atapa, therefore it is called Atapa.

無熱天。云何善現天？答：謂此與彼諸善現天，同一類、為伴侶、共眾同分、依得、事得、處得皆同。又彼生在善現天中，所有無覆無記色受想行識蘊，是名善現天。複次以善現天，于苦見苦、于集見集、于滅見滅、于道見道故，名善現天。複次以善現天形色微妙，眾所樂觀清凈端嚴，超過無煩無熱天眾故，名善現天。複次此是彼名異語增語諸想等想施設言說，謂善現天故，名善現天。云何善見天？答：謂此與彼諸善見天，同一類、為伴侶、共眾同分，依得、事得、處得皆同。又彼生在善見天中，所有無覆無記色受想行識蘊，是名善見天。複次以善見天，于苦見苦、于集見集、于滅見滅、于道見道故，名善見天。複次以善見天形色轉微妙，眾所轉樂觀轉清凈端嚴，超過無煩無熱善現天眾故，名善見天。複次此是彼名異語增語諸想等想施設言說，謂善見天故，名善見天。云何色界究竟天？答：謂此與彼諸色究竟天，同一類、為伴侶、共眾同分，依得、事得、處得皆同。又復生在色究竟天中，所有無覆無記色受想行識蘊，是名色究竟天。複次以色究竟天，于苦見苦，于集見集，于滅見滅，于道見道故，名色究竟天。複次以色究竟天所得自體，于生色趣最勝第一故，名色究竟天。複次此天亦名礙究竟天。礙謂礙身，此是礙身

【現代漢語翻譯】現代漢語譯本無熱天（Atapa）。什麼是善現天（Sudrashana）？回答：是指這些和那些善現天的眾生，他們屬於同一類，是同伴，共享相同的眾生種類，在所依、所得、所處方面都相同。此外，那些生在善現天中的眾生，他們所擁有的無覆無記的色蘊、受蘊、想蘊、行蘊、識蘊，就叫做善現天。再者，因為善現天的眾生，對於苦能見到苦的真相，對於集能見到集的真相，對於滅能見到滅的真相，對於道能見到道的真相，所以叫做善現天。再者，因為善現天的形色微妙，為大眾所喜樂觀看，清凈端莊，超過了無煩天（Avriha）和無熱天的眾生，所以叫做善現天。再者，這只是對他們的名稱、不同的語言、增語、各種想法、相同的想法、施設的言說，稱之為善現天，所以叫做善現天。什麼是善見天（Sudrisha）？回答：是指這些和那些善見天的眾生，他們屬於同一類，是同伴，共享相同的眾生種類，在所依、所得、所處方面都相同。此外，那些生在善見天中的眾生，他們所擁有的無覆無記的色蘊、受蘊、想蘊、行蘊、識蘊，就叫做善見天。再者，因為善見天的眾生，對於苦能見到苦的真相，對於集能見到集的真相，對於滅能見到滅的真相，對於道能見到道的真相，所以叫做善見天。再者，因為善見天的形色更加微妙，為大眾更加喜樂觀看，更加清凈端莊，超過了無煩天、無熱天和善現天的眾生，所以叫做善見天。再者，這只是對他們的名稱、不同的語言、增語、各種想法、相同的想法、施設的言說，稱之為善見天，所以叫做善見天。什麼是色究竟天（Akanishtha）？回答：是指這些和那些色究竟天的眾生，他們屬於同一類，是同伴，共享相同的眾生種類，在所依、所得、所處方面都相同。此外，那些生在色究竟天中的眾生，他們所擁有的無覆無記的色蘊、受蘊、想蘊、行蘊、識蘊，就叫做色究竟天。再者，因為色究竟天的眾生，對於苦能見到苦的真相，對於集能見到集的真相，對於滅能見到滅的真相，對於道能見到道的真相，所以叫做色究竟天。再者，因為色究竟天所獲得的自體，在有色界的眾生中是最殊勝、第一的，所以叫做色究竟天。再者，此天也叫做礙究竟天。礙指的是礙身，這是礙身的...

【English Translation】 English version Atapa (No Heat Heaven). What is Sudrashana (Clear Vision Heaven)? The answer is: It refers to those beings in Sudrashana Heaven who are of the same kind, companions, sharing the same species of beings, and are the same in terms of support, attainment, and location. Furthermore, those beings born in Sudrashana Heaven, all the uncovered and unspecified form, feeling, perception, mental formations, and consciousness aggregates they possess are called Sudrashana Heaven. Moreover, because the beings in Sudrashana Heaven see suffering as suffering, see origination as origination, see cessation as cessation, and see the path as the path, they are called Sudrashana Heaven. Furthermore, because the form and appearance of Sudrashana Heaven are subtle, pleasing to the masses, pure, dignified, and surpass the beings of Avriha (No Affliction Heaven) and Atapa Heavens, they are called Sudrashana Heaven. Furthermore, this is merely their name, different language, augmentation, various thoughts, similar thoughts, established speech, referred to as Sudrashana Heaven, hence it is called Sudrashana Heaven. What is Sudrisha (Beautiful Vision Heaven)? The answer is: It refers to those beings in Sudrisha Heaven who are of the same kind, companions, sharing the same species of beings, and are the same in terms of support, attainment, and location. Furthermore, those beings born in Sudrisha Heaven, all the uncovered and unspecified form, feeling, perception, mental formations, and consciousness aggregates they possess are called Sudrisha Heaven. Moreover, because the beings in Sudrisha Heaven see suffering as suffering, see origination as origination, see cessation as cessation, and see the path as the path, they are called Sudrisha Heaven. Furthermore, because the form and appearance of Sudrisha Heaven are even more subtle, even more pleasing to the masses, even more pure and dignified, and surpass the beings of Avriha, Atapa, and Sudrashana Heavens, they are called Sudrisha Heaven. Furthermore, this is merely their name, different language, augmentation, various thoughts, similar thoughts, established speech, referred to as Sudrisha Heaven, hence it is called Sudrisha Heaven. What is Akanishtha (The Highest Heaven)? The answer is: It refers to those beings in Akanishtha Heaven who are of the same kind, companions, sharing the same species of beings, and are the same in terms of support, attainment, and location. Furthermore, those beings born in Akanishtha Heaven, all the uncovered and unspecified form, feeling, perception, mental formations, and consciousness aggregates they possess are called Akanishtha Heaven. Moreover, because the beings in Akanishtha Heaven see suffering as suffering, see origination as origination, see cessation as cessation, and see the path as the path, they are called Akanishtha Heaven. Furthermore, because the self obtained by Akanishtha Heaven is the most supreme and foremost among beings in the realm of form, it is called Akanishtha Heaven. Furthermore, this heaven is also called the 'Ultimate Obstruction Heaven'. 'Obstruction' refers to the obstructed body, this is the obstructed body...

最究竟處故，名礙究竟天。複次此是彼名異語增語諸想等想施設言說，謂色究竟天，或謂礙究竟天故，名色究竟天、或名礙究竟天。

五出離界者，云何為五？具壽當知，諸有多聞聖弟子眾具猛利見，若念諸欲，便於諸欲心不趣入、不信樂、不安住、無勝解、捲縮不伸、棄捨而住，厭惡毀呰制伏違逆，如燒筋羽捲縮不伸。如是多聞聖弟子眾具猛利見，若念諸欲便於諸欲心不趣入，乃至廣說。若念出離，便於出離深心趣入、信樂安住、有勝解、不捲縮、恒舒泰，心不厭毀任運現行，其心安樂易善修習，于諸欲緣所起諸漏損害熱惱皆得解脫。從彼起已離系解脫，不受彼因彼緣諸受，如是名為于欲出離。于恚無恚，于害無害，於色無色，應知亦爾。具壽當知，諸有多聞聖弟子眾具猛利見，若念有身，便於有身心不趣入、不信樂、不安住、無勝解、捲縮不伸、棄捨而住，厭惡毀呰制伏違逆，如燒筋羽捲縮不伸。如是多聞聖弟子眾具猛利見，若念有身，便於有身心不趣入，乃至廣說。若念有身滅涅槃，便於有身滅涅槃深心趣入、信樂安住、有勝解、不捲縮、恒舒泰，心不厭毀任運現行，其心安樂易善修習，于有身緣所起諸漏損害熱惱皆得解脫。從彼起已離系解脫，不受彼因彼緣諸受，如是名為有身出離。此中諸有者，謂如

【現代漢語翻譯】現代漢語譯本：因為是最究竟之處，所以名為礙究竟天（Akanistha-deva，色界頂天的第五天）。此外，這是對此名稱的不同說法、增語、各種想法和施設言說，即稱為色究竟天（Rupa-akanistha-deva），或稱為礙究竟天，因此名為色究竟天或名為礙究竟天。

五種出離界是什麼呢？具壽（Ayushman，對有德長老的比丘的尊稱）應當知道，如果博學多聞的聖弟子具有猛利的智慧，當他憶念諸欲時，他的心便不會趨向、不信樂、不安住、沒有勝解，而是捲縮不伸、棄捨而住，厭惡、毀呰、制伏、違逆，就像燒焦的筋羽一樣捲縮不伸。像這樣，博學多聞的聖弟子具有猛利的智慧，當他憶念諸欲時，他的心便不會趨向，乃至廣說。如果他憶念出離，他的心便會深深地趨向、信樂、安住、有勝解、不捲縮、恒常舒泰，心不厭惡毀呰，任運現行，他的心安樂且容易修習，對於因諸欲緣所產生的各種煩惱、損害、熱惱，都能得到解脫。從那（諸欲）中生起后，便能離系解脫，不再承受由那（諸欲）為因而產生的各種感受，這便稱為于欲出離。對於嗔恚沒有嗔恚，對於傷害沒有傷害，對於色沒有色，應當知道也是如此。具壽應當知道，如果博學多聞的聖弟子具有猛利的智慧，當他憶念有身時，他的心便不會趨向、不信樂、不安住、沒有勝解，而是捲縮不伸、棄捨而住，厭惡、毀呰、制伏、違逆，就像燒焦的筋羽一樣捲縮不伸。像這樣，博學多聞的聖弟子具有猛利的智慧，當他憶念有身時，他的心便不會趨向，乃至廣說。如果他憶念有身滅涅槃（Nirvana，佛教修行的最終目標，指從輪迴中解脫），他的心便會深深地趨向、信樂、安住、有勝解、不捲縮、恒常舒泰，心不厭惡毀呰，任運現行，他的心安樂且容易修習，對於因有身緣所產生的各種煩惱、損害、熱惱，都能得到解脫。從那（有身）中生起后，便能離系解脫，不再承受由那（有身）為因而產生的各種感受，這便稱為有身出離。這裡所說的『諸有』，是指比如

【English Translation】 English version: Because it is the ultimate place, it is called Akanistha-deva (the fifth heaven of the Form Realm's highest heaven). Furthermore, these are different expressions, augmentations, various thoughts, and conceptual designations for this name, namely, Rupa-akanistha-deva, or Akanistha-deva, hence it is called Rupa-akanistha-deva or Akanistha-deva.

What are the five realms of renunciation? Venerable sir (Ayushman, a respectful term for a virtuous and elder Bhikshu), know that if a well-learned and noble disciple possesses keen insight, when he contemplates desires, his mind does not incline towards, delight in, abide in, or have conviction in desires; instead, it shrinks back, abandons and dwells apart, loathing, reviling, subduing, and opposing them, like a burnt sinew or feather that shrinks back. Thus, a well-learned and noble disciple possessing keen insight, when he contemplates desires, his mind does not incline towards desires, and so on, as previously stated. If he contemplates renunciation, his mind deeply inclines towards, delights in, abides in, has conviction in, does not shrink back, and is constantly at ease in renunciation; his mind does not loathe or revile it, and it spontaneously manifests, his mind is peaceful and easy to cultivate, and he is liberated from all defilements, harms, and torments arising from the conditions of desires. Having arisen from that (desires), he is liberated from bondage, and no longer experiences the feelings caused by those conditions, this is called renunciation of desires. Likewise, there is no hatred towards hatred, no harm towards harm, and no form towards form. Venerable sir, know that if a well-learned and noble disciple possesses keen insight, when he contemplates the existence of a body, his mind does not incline towards, delight in, abide in, or have conviction in the existence of a body; instead, it shrinks back, abandons and dwells apart, loathing, reviling, subduing, and opposing it, like a burnt sinew or feather that shrinks back. Thus, a well-learned and noble disciple possessing keen insight, when he contemplates the existence of a body, his mind does not incline towards the existence of a body, and so on, as previously stated. If he contemplates the cessation of the existence of a body in Nirvana (the ultimate goal of Buddhist practice, referring to liberation from the cycle of rebirth), his mind deeply inclines towards, delights in, abides in, has conviction in, does not shrink back, and is constantly at ease in the cessation of the existence of a body in Nirvana; his mind does not loathe or revile it, and it spontaneously manifests, his mind is peaceful and easy to cultivate, and he is liberated from all defilements, harms, and torments arising from the conditions of the existence of a body. Having arisen from that (the existence of a body), he is liberated from bondage, and no longer experiences the feelings caused by those conditions, this is called renunciation of the existence of a body. Here, 'those existences' refer to, for example,

是名、如是姓、如是類、如是食、如是受苦樂、如是長壽、如是壽邊際，故名諸有。多聞者，謂聞多正法。多正法者，謂契經、應誦、記別、諷頌、自說、因緣、譬喻、本事、本生、方廣、希法、論議。聞此諸法，故名多聞。聖弟子者，聖謂諸佛，佛之弟子名聖弟子。諸能歸依佛法僧者，一切皆得聖弟子名，故名聖弟子。具猛利見者，云何猛利？答：上品圓滿故名猛利。云何為見？答：若依出離遠離所生善法，於法簡擇極簡擇，廣說乃至毗缽舍那，故名為見。若念諸欲者，云何名諸欲？答：欲亦名諸欲、欲界亦名諸欲、五妙欲境亦名諸欲，今此義中意說五妙欲境名諸欲，由此故名。若念諸欲，便於諸欲心不趣入不信樂不安住無勝解者，謂聖弟子于妙欲境，以稱讚俱行作意審思惟時，不起隨順心、隨順信、隨順欲、隨順心勝解、已勝解、當勝解，由此故名便於諸欲心不趣入不信樂不安住無勝解。捲縮不伸者，謂聖弟子于諸妙欲，以稱讚俱行作意審思惟時，心不樂住、不隨順、不趣向、不臨入，故名捲縮。不伸棄捨而住厭惡毀呰制伏違逆者，謂聖弟子于諸妙欲，以稱讚俱行作意審思惟時，于諸妙欲棄捨而住，厭惡毀呰制伏違逆故，名棄捨而住厭惡毀呰制伏違逆。若念出離者，云何出離？答：出離亦名出離、出離界亦名出離

【現代漢語翻譯】現代漢語譯本『是名』是指他的名字，『如是姓』是指他的姓氏，『如是類』是指他的種族，『如是食』是指他所吃的食物，『如是受苦樂』是指他所感受的苦與樂，『如是長壽』是指他的壽命長短，『如是壽邊際』是指他壽命的終結，因此稱為『諸有』（一切存在）。『多聞者』，是指聽聞許多正法的人。『多正法者』，是指契經（佛經）、應誦（適合背誦的經文）、記別（預言）、諷頌（用詩歌體裁表達的經文）、自說（佛陀不請自說的經文）、因緣（講述因果關係的經文）、譬喻（用比喻來說明佛法的經文）、本事（講述佛陀過去世的經歷的經文）、本生（講述佛陀前世的故事的經文）、方廣（內容廣大的經文）、希法（稀有難得的經文）、論議（討論佛法的經文）。聽聞這些法，所以稱為『多聞』。『聖弟子者』，『聖』是指諸佛（Buddha），佛的弟子稱為聖弟子。凡是能夠歸依佛（Buddha）、法（Dharma）、僧（Sangha）的人，都可以稱為聖弟子，所以稱為『聖弟子』。『具猛利見者』，什麼是『猛利』？答：上品圓滿就稱為『猛利』。什麼是『見』？答：如果依靠出離（Nirvana）和遠離（renunciation）所產生的善法，對於法進行簡擇、極簡擇，乃至廣說毗缽舍那（Vipassanā，內觀），所以稱為『見』。『若念諸欲者』，什麼是『諸欲』？答：欲（desire）也稱為諸欲，欲界（Kāmadhātu， desire realm）也稱為諸欲，五妙欲境（five objects of desire）也稱為諸欲，這裡的意思是指五妙欲境稱為諸欲，因此這樣說。『若念諸欲，便於諸欲心不趣入不信樂不安住無勝解者』，是指聖弟子對於美妙的欲境，用稱讚欲的作意審慎思維時，不生起隨順的心、隨順的信、隨順的欲、隨順的心勝解、已勝解、當勝解，因此稱為『便於諸欲心不趣入不信樂不安住無勝解』。『捲縮不伸者』，是指聖弟子對於各種美妙的欲，用稱讚欲的作意審慎思維時，內心不樂於安住、不隨順、不趨向、不臨入，所以稱為『捲縮』。『不伸棄捨而住厭惡毀呰制伏違逆者』，是指聖弟子對於各種美妙的欲，用稱讚欲的作意審慎思維時，對於各種美妙的欲棄捨而住，厭惡、毀呰、制伏、違逆，所以稱為『棄捨而住厭惡毀呰制伏違逆』。『若念出離者』，什麼是『出離』？答：出離（Nirvana）也稱為出離，出離界（Nirvana realm）也稱為出離。

【English Translation】 English version 'Is name' refers to his name, 'such is the clan' refers to his clan name, 'such is the kind' refers to his race, 'such is the food' refers to the food he eats, 'such is the suffering and joy' refers to the suffering and joy he experiences, 'such is the longevity' refers to the length of his life, 'such is the boundary of life' refers to the end of his life, therefore it is called 'all existence' (Bhava). 'The learned' refers to those who have heard many righteous Dharmas. 'Many righteous Dharmas' refers to Sutras (discourses), Geyas (mixed prose and verse), Vyākaraṇas (explanations), Gāthās (verses), Udānas (inspired utterances), Nidānas (stories of origin), Avadānas (tales of past lives), Itivṛttakas (sayings), Jātakas (birth stories), Vaipulyas (extensive teachings), Adbhuta-dharmas (miraculous teachings), and Upadeśas (instructions). Hearing these Dharmas is why they are called 'the learned'. 'Holy disciples' refers to 'holy' as the Buddhas (Buddha), and the disciples of the Buddha are called holy disciples. All those who can take refuge in the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha) can be called holy disciples, hence the name 'holy disciples'. 'Possessing keen insight', what is 'keen'? Answer: Supreme perfection is called 'keen'. What is 'insight'? Answer: If relying on the good Dharmas arising from renunciation (Nirvana) and detachment (renunciation), one discerns and thoroughly discerns the Dharma, extensively speaking, up to Vipassanā (Vipassanā, insight meditation), hence it is called 'insight'. 'If contemplating desires', what are 'desires'? Answer: Desire (desire) is also called desires, the desire realm (Kāmadhātu, desire realm) is also called desires, the five objects of desire (five objects of desire) are also called desires, and here it means that the five objects of desire are called desires, hence this is said. 'If contemplating desires, then the mind does not incline towards desires, does not believe in them, does not dwell in them, and has no superior understanding of them', refers to the holy disciple who, when carefully contemplating the beautiful objects of desire with an attitude of praising desire, does not give rise to a compliant mind, compliant faith, compliant desire, compliant mental understanding, already understood, or about to understand, hence it is called 'the mind does not incline towards desires, does not believe in them, does not dwell in them, and has no superior understanding of them'. 'Shrunken and not extended' refers to the holy disciple who, when carefully contemplating various beautiful desires with an attitude of praising desire, does not delight in dwelling, does not comply, does not tend towards, and does not approach, hence it is called 'shrunken'. 'Not extended, abandoning and dwelling in aversion, reviling, subduing, and opposing' refers to the holy disciple who, when carefully contemplating various beautiful desires with an attitude of praising desire, abandons and dwells in aversion, reviling, subduing, and opposing various beautiful desires, hence it is called 'abandoning and dwelling in aversion, reviling, subduing, and opposing'. 'If contemplating renunciation', what is 'renunciation'? Answer: Renunciation (Nirvana) is also called renunciation, and the realm of renunciation (Nirvana realm) is also called renunciation.

、色界善根亦名出離、初靜慮亦名出離，今此義中意說初靜慮名出離，由此故名，若念出離，便於出離深心趣入信樂安住有勝解者，謂聖弟子於此出離，以勝解俱行作意審思惟時，便生隨順心、隨順信、隨順欲、隨順心勝解、已勝解、當勝解，由此故名便於出離深心趣入信樂安住。有勝解不捲縮恒舒泰者，謂聖弟子於此出離，以稱讚俱行作意審思惟時，心樂安住順趣臨入，故名不捲縮恒舒泰。心不厭毀任運現行者，謂聖弟子於此出離，以稱讚俱行作意審思惟時，非如於欲心不樂住，厭惡毀呰制伏違逆，由此故言心不厭毀任運現行。其心安樂者，謂聖弟子當於爾時，其心安樂無勞無損成無倦法，由此故言其心安樂。易修習者，謂聖弟子當於爾時，數數修習數數作意相應修習，故名易修習。善修習者，謂聖弟子當於爾時，因故、門故、理故、行故，殷重修習、堅住修習、恭敬修習、作意修習故，名善修習。于諸欲緣所起諸漏損害熱惱皆得解脫，從彼起已離系解脫者，謂聖弟子由此因緣，于諸欲中心得解脫，從彼起已離系解脫，由斯故說于諸欲緣所起諸漏損害熱惱皆得解脫，從彼起已離系解脫。不受彼因彼緣諸受者，謂于諸欲若未斷未遍知便受苦受，若已斷已遍知不受苦受，由斯故說不受彼因彼緣諸受，如是名為于欲出離者

【現代漢語翻譯】現代漢語譯本：善根也被稱為出離，初靜慮（Dhyana，禪那，指禪定中的第一個階段）也被稱為出離，但在這裡，我指的是初靜慮被稱為出離。因此，如果念及出離，就能對出離產生深刻的興趣、信心和安住，併產生殊勝的理解。也就是說，聖弟子對於這種出離，以伴隨著殊勝理解的作意（Manasikara，心理活動，注意）進行審慎的思維時，就會生起隨順的心、隨順的信心、隨順的慾望、隨順的心勝解，已經勝解，並且將要勝解。因此，被稱為對出離產生深刻的興趣、信心和安住。具有殊勝理解，不退縮且恒常舒泰，是指聖弟子對於這種出離，以伴隨著稱讚的作意進行審慎的思維時，內心喜樂安住，順應趣入，因此被稱為不退縮且恒常舒泰。內心不厭惡譭謗，任運現行，是指聖弟子對於這種出離，以伴隨著稱讚的作意進行審慎的思維時，不像對於慾望那樣，內心不樂於安住，厭惡譭謗，制伏違逆。因此說內心不厭惡譭謗，任運現行。其心安樂，是指聖弟子在那個時候，內心安樂，沒有勞累，沒有損害，成就無倦怠之法。因此說其心安樂。容易修習，是指聖弟子在那個時候，數數修習，數數作意，相應修習，所以稱為容易修習。善於修習，是指聖弟子在那個時候，因為原因、門徑、道理、行為的緣故，殷重修習、堅住修習、恭敬修習、作意修習，所以稱為善於修習。對於由諸欲緣所引起的諸漏（Asrava，煩惱）、損害、熱惱，都能解脫，從那裡生起后，離系解脫，是指聖弟子因為這個因緣，對於諸欲中心得解脫，從那裡生起后，離系解脫。因此說對於由諸欲緣所引起的諸漏、損害、熱惱，都能解脫，從那裡生起后，離系解脫。不受那些因、那些緣所產生的諸受（Vedana，感受），是指對於諸欲，如果未斷除、未遍知，就會感受苦受，如果已斷除、已遍知，就不會感受苦受。因此說不受那些因、那些緣所產生的諸受。這樣就稱為對於慾望的出離。

【English Translation】 English version: 'Good roots' are also called 'renunciation,' and the first Dhyana (state of meditative absorption) is also called 'renunciation.' But in this context, I mean that the first Dhyana is called 'renunciation.' Therefore, if one contemplates renunciation, one can develop a deep interest, faith, and abiding in renunciation, and generate superior understanding. That is, when a noble disciple thoughtfully contemplates this renunciation with attention (Manasikara) accompanied by superior understanding, they will generate a compliant mind, compliant faith, compliant desire, and compliant mental understanding; they have already understood, and will understand. Therefore, it is said that they develop a deep interest, faith, and abiding in renunciation. Having superior understanding, not shrinking back, and being constantly at ease means that when a noble disciple thoughtfully contemplates this renunciation with attention accompanied by praise, their heart delights in abiding, conforming to entering. Therefore, it is said that they do not shrink back and are constantly at ease. The mind does not dislike or denigrate, and functions spontaneously, means that when a noble disciple thoughtfully contemplates this renunciation with attention accompanied by praise, unlike with desires, the mind does not delight in abiding, but dislikes, denigrates, subdues, and opposes. Therefore, it is said that the mind does not dislike or denigrate, and functions spontaneously. Their heart is joyful means that at that time, the noble disciple's heart is joyful, without labor, without harm, and accomplishes the Dharma of non-weariness. Therefore, it is said that their heart is joyful. Easy to cultivate means that at that time, the noble disciple cultivates repeatedly, attends repeatedly, and cultivates accordingly. Therefore, it is called easy to cultivate. Well-cultivated means that at that time, the noble disciple cultivates diligently, firmly, respectfully, and attentively because of the cause, the gateway, the reason, and the practice. Therefore, it is called well-cultivated. One is liberated from all the outflows (Asrava), harm, and heat arising from the conditions of desires, and having arisen from them, is liberated from bondage, means that because of this cause, the noble disciple is liberated in their heart from desires, and having arisen from them, is liberated from bondage. Therefore, it is said that one is liberated from all the outflows, harm, and heat arising from the conditions of desires, and having arisen from them, is liberated from bondage. One does not experience the feelings arising from those causes and conditions means that regarding desires, if one has not severed or fully understood them, one will experience painful feelings; if one has severed and fully understood them, one will not experience painful feelings. Therefore, it is said that one does not experience the feelings arising from those causes and conditions. This is called renunciation of desires.'

。問：今於此中何謂出離？答：永斷諸欲亦名出離、超過諸欲亦名出離、舍離塵俗亦名出離、色界善根亦名出離、初靜慮亦名出離，今此義中意說初靜慮名出離。于恚無恚者，問：恚云何？答：恚亦名恚、恚界亦名恚，今此義中意說恚界名恚。問：無恚云何？答：無恚亦名無恚、無恚界亦名無恚、慈心定亦名無恚，今此義意說慈心定名無恚。于害無害者，問：害云何？答：害亦名害、害界亦名害，今此義中意說害界名害。問：無害云何？答：無害亦名無害、無害界亦名無害、悲心定亦名無害，今此義中意說悲心定名無害。於色無色者，問：色云何？答：色亦名色、色界亦名色、四靜慮亦名色，今此義中意說四靜慮名色。問：無色云何？答：無色亦名無色、無色界亦名無色、四無色亦名無色，今此義中意說四無色名無色。諸有多聞聖弟子眾具猛利見者，如前說。若念有身者，有身亦名有身、五取蘊亦名有身，今此義中意說五取蘊名有身。便於有身心不趣入等，如前欲說。若念有身滅者，有身滅亦名滅、擇滅亦名滅，今此義中意說擇滅名滅非余。

說一切有部集異門足論卷第十四

此卷宋本第八幅第八九行雲，彼色界天中有起(之下便云)壞命終彼色界天(乃至)第九幅原五行補特伽羅復(之下便云)已往生

【現代漢語翻譯】現代漢語譯本問：現在這裡面，什麼是出離（Nirvana）？答：永遠斷絕各種慾望也叫做『出離』，超越各種慾望也叫做『出離』，捨棄塵世的習俗也叫做『出離』，善根（kusala-mula）也叫做『出離』，初禪（prathama-dhyana）也叫做『出離』，現在這裡的意思是說初禪叫做『出離』。對於嗔恚沒有嗔恚，問：嗔恚是什麼？答：嗔恚也叫做『嗔恚』，嗔恚界（dvesa-dhatu）也叫做『嗔恚』，現在這裡的意思是說嗔恚界叫做『嗔恚』。問：沒有嗔恚是什麼？答：沒有嗔恚也叫做『沒有嗔恚』，無嗔恚界（advesa-dhatu）也叫做『沒有嗔恚』，慈心定（maitri-samadhi）也叫做『沒有嗔恚』，現在這裡的意思是說慈心定叫做『沒有嗔恚』。對於傷害沒有傷害，問：傷害是什麼？答：傷害也叫做『傷害』，傷害界（vihesa-dhatu）也叫做『傷害』，現在這裡的意思是說傷害界叫做『傷害』。問：沒有傷害是什麼？答：沒有傷害也叫做『沒有傷害』，無傷害界（avihisa-dhatu）也叫做『沒有傷害』，悲心定（karuna-samadhi）也叫做『沒有傷害』，現在這裡的意思是說悲心定叫做『沒有傷害』。對於色沒有色，問：色是什麼？答：色也叫做『色』，色界（rupa-dhatu）也叫做『色』，四禪（catuh-dhyana）也叫做『色』，現在這裡的意思是說四禪叫做『色』。問：沒有色是什麼？答：沒有色也叫做『沒有色』，無色界（arupa-dhatu）也叫做『沒有色』，四無色定（catuh-arupa-samapatti）也叫做『沒有色』，現在這裡的意思是說四無色定叫做『沒有色』。諸位聽聞廣博的聖弟子們，如果具備猛利的見解，就像前面所說的那樣。如果念及有身體，有身體也叫做『有身體』，五取蘊（panca-upadanakkhandha）也叫做『有身體』，現在這裡的意思是說五取蘊叫做『有身體』。對於有身體，心不趨入等等，就像前面想要說的那樣。如果念及有身體的滅亡，有身體的滅亡也叫做『滅亡』，擇滅（pratisankhya-nirodha）也叫做『滅亡』，現在這裡的意思是說擇滅叫做『滅亡』，而不是其他的滅亡。

《說一切有部集異門足論》卷第十四

這一卷宋本第八幅第八九行說，那天中有生起（下面就說）壞命終那天（乃至）第九幅原五行補特伽羅（pudgala）又（下面就說）已經往生

【English Translation】 English version Question: Now, within this context, what is meant by 'escape' (Nirvana)? Answer: The complete cessation of all desires is also called 'escape,' surpassing all desires is also called 'escape,' abandoning worldly customs is also called 'escape,' wholesome roots (kusala-mula) are also called 'escape,' the first dhyana (prathama-dhyana) is also called 'escape.' In this context, it specifically refers to the first dhyana as 'escape.' Regarding non-anger towards anger, Question: What is anger? Answer: Anger is also called 'anger,' the realm of anger (dvesa-dhatu) is also called 'anger.' In this context, it specifically refers to the realm of anger as 'anger.' Question: What is non-anger? Answer: Non-anger is also called 'non-anger,' the realm of non-anger (advesa-dhatu) is also called 'non-anger,' loving-kindness concentration (maitri-samadhi) is also called 'non-anger.' In this context, it specifically refers to loving-kindness concentration as 'non-anger.' Regarding non-harm towards harm, Question: What is harm? Answer: Harm is also called 'harm,' the realm of harm (vihesa-dhatu) is also called 'harm.' In this context, it specifically refers to the realm of harm as 'harm.' Question: What is non-harm? Answer: Non-harm is also called 'non-harm,' the realm of non-harm (avihisa-dhatu) is also called 'non-harm,' compassion concentration (karuna-samadhi) is also called 'non-harm.' In this context, it specifically refers to compassion concentration as 'non-harm.' Regarding form and formlessness, Question: What is form? Answer: Form is also called 'form,' the realm of form (rupa-dhatu) is also called 'form,' the four dhyanas (catuh-dhyana) are also called 'form.' In this context, it specifically refers to the four dhyanas as 'form.' Question: What is formlessness? Answer: Formlessness is also called 'formlessness,' the realm of formlessness (arupa-dhatu) is also called 'formlessness,' the four formless attainments (catuh-arupa-samapatti) are also called 'formlessness.' In this context, it specifically refers to the four formless attainments as 'formlessness.' Those well-learned noble disciples who possess sharp insight, as previously mentioned. If mindful of having a body, having a body is also called 'having a body,' the five aggregates of clinging (panca-upadanakkhandha) are also called 'having a body.' In this context, it specifically refers to the five aggregates of clinging as 'having a body.' Regarding the mind not inclining towards having a body, and so on, as previously intended to be said. If mindful of the cessation of having a body, the cessation of having a body is also called 'cessation,' selective cessation (pratisankhya-nirodha) is also called 'cessation.' In this context, it specifically refers to selective cessation as 'cessation,' and not any other cessation.

《Abhidharma-samuccaya-pada-sastra》by Sarvastivada, Volume 14

This volume, Song Dynasty edition, scroll 8, lines 8 and 9, says, 'In that ** heaven, there arises (below it says) destruction and death in that ** heaven (and so on) scroll 9, original 5 lines, the individual (pudgala) again (below it says) has already been reborn.'

色界(乃至)第十一幅第七行生異熟業身(之下便云)次有作是言說(等)。

如是三節，文斷義絕不相連續。今撿二本，則宋本錯將生異熟業身(之下)壞命終彼色界天(乃至)補特伽羅復(等)凡三十四行之文，進而寫之於彼色界天中。有起(之下)卻將中有起(之下)已往生色界(乃)生異熟業身(等)三十四行之文，退而寫之於補特伽羅復(之下)。致令如是。今依二本進退而正之。

第十二幅原六行善現天中所有無(之下)，國本宋本並脫覆無記(乃至)便於諸欲心(等)凡三十五行之文，今依丹本足之。大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十五

尊者舍利子說

三藏法師玄奘奉　詔譯

六法品第七之一

時舍利子復告眾言：「具壽當知，佛於六法自善通達，現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

六法雲何？此中有二嗢柁南頌。初嗢柁南曰：

初六法十種，　　謂內外識觸，　及受想思愛，　　退不退各六。

有六內處、六外處、六識身、六觸身、六受身、六想身

【現代漢語翻譯】現代漢語譯本：（乃至）第十一幅第七行『生異熟業身』（之下便說）『次有作是言說』（等）。

像這樣三節，文字斷開，意義也不連貫。現在檢查兩個版本，發現宋本錯誤地將『生異熟業身』（之下）『壞命終彼天』（乃至）『補特伽羅復』（等）總共三十四行的文字，向前抄寫到了『天中。有起』（之下），卻將『中有起』（之下）『已往生**（乃）生異熟業身』（等）三十四行的文字，向後抄寫到了『補特伽羅復』（之下）。導致了這樣的錯誤。現在根據兩個版本，前後調整並改正。

第十二幅原六行『善現天中所有無』（之下），國本和宋本都脫漏了『覆無記』（乃至）『便於諸欲心』（等）總共三十五行的文字，現在根據丹本補足。《大正藏》第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第十五

尊者舍利子（Sariputra）說

三藏法師玄奘（Xuanzang）奉詔譯

六法品第七之一

這時，舍利子（Sariputra）又告訴大家說：『諸位具壽（Ayusmat），應當知道，佛陀對於六法已經完全通達，現證等覺之後，為諸位弟子宣說開示。我們現在應當和合結集，佛陀滅度之後不要有乖違爭論，應當使隨順梵行（brahmacarya）的法律長久住世，利益安樂無量的有情（sattva），哀憫世間諸天（deva）人眾，使他們獲得殊勝的義利安樂。』

六法是什麼呢？這裡有兩首嗢柁南（udana）頌。第一首嗢柁南說：

『初六法十種，謂內外識觸，及受想思愛，退不退各六。』

有六內處（ayatana）、六外處（ayatana）、六識身（vijnanakaya）、六觸身（sparshakaya）、六受身（vedanakaya）、六想身（samjnankaya）。

【English Translation】 English version: (Even) in the eleventh fascicle, seventh line, 'born of resultant karma body' (below it says) 'next there is such speech' (etc.).

Like these three sections, the text is broken and the meaning is not continuous. Now examining two versions, it is found that the Song version mistakenly copied the thirty-four lines of text from 'born of resultant karma body' (below) 'destroyed life ends in that ** heaven' (up to) 'pudgala (pudgala) again' (etc.), forward to 'in that ** heaven. There is arising' (below), but copied the thirty-four lines of text from 'in between arising' (below) 'already born ** (until) born of resultant karma body' (etc.), backward to 'pudgala (pudgala) again' (below). This caused such errors. Now, according to the two versions, adjust and correct them back and forth.

In the twelfth fascicle, original six lines, 'all that is without in the Suddhavasa (Suddhavasa) heaven' (below), both the Guobon and Song versions omitted the thirty-five lines of text from 'covered and unremembered' (up to) 'convenient for all desires of the mind' (etc.). Now, according to the Dan version, supplement them. Taisho Tripitaka Volume 26, No. 1536 Abhidharma Sangiti-paryaya-pada-sastra

Abhidharma Sangiti-paryaya-pada-sastra, Volume Fifteen

Said by Venerable Sariputra (Sariputra)

Tripitaka Master Xuanzang (Xuanzang), by Imperial Order, translated

Chapter Seven, Part One: Six Dharmas

At that time, Sariputra (Sariputra) again told the assembly: 'Venerable Ayusmat (Ayusmat), you should know that the Buddha has fully understood the six dharmas, and after realizing perfect enlightenment, he proclaimed and revealed them to all disciples. We should now harmoniously gather and compile them, and after the Buddha's parinirvana (parinirvana), there should be no disagreements or disputes. We should ensure that the laws that accord with the brahmacarya (brahmacarya) will abide for a long time, benefiting and bringing happiness to countless sentient beings (sattva), and have compassion for all the devas (deva) and humans in the world, enabling them to obtain supreme benefit, advantage, peace, and happiness.'

What are the six dharmas? Here are two udana (udana) verses. The first udana says:

'The initial six dharmas are ten kinds, namely, internal and external sense bases, consciousness, contact, as well as feeling, perception, thought, and craving; each of the regressing and non-regressing has six.'

There are six internal sense bases (ayatana), six external sense bases (ayatana), six bodies of consciousness (vijnanakaya), six bodies of contact (sparshakaya), six bodies of feeling (vedanakaya), and six bodies of perception (samjnankaya).

、六思身、六愛身、六順退法、六順不退法。

六內處者，云何為六？答：一、眼內處；二、耳內處；三、鼻內處；四、舌內處；五、身內處；六、意內處。云何眼內處？答：若眼於色或已見、或今見、或當見，或彼同分，是名眼內處。耳、鼻、舌、身、意內處，隨所應，當廣說。

六外處者，云何為六？答：一、色外處；二、聲外處；三、香外處；四、味外處；五、觸外處；六、法外處。云何色外處？答：若色為眼或已見、或今見、或當見，或彼同分，是名色外處。聲、香、味、觸、法外處，隨所應，當廣說。

六識身者，云何為六？答：一、眼識身；二、耳識身；三、鼻識身；四、舌識身；五、身識身；六、意識身。云何眼識身？答：眼及諸色為緣生眼識，此中眼為增上、色為所緣，于眼所識色諸了別性、極了別性、了別色性，是名眼識身。耳、鼻、舌、身、意識身，隨所應，當廣說。

六觸身者，云何為六？答：一、眼觸身；二、耳觸身；三、鼻觸身；四、舌觸身；五、身觸身；六、意觸身。云何眼觸身？答：眼及諸色為緣生眼識，三和合故觸。此中眼為增上、色為所緣，于眼所識色，諸觸等觸等觸性、已觸當觸，是名眼觸身。耳、鼻、舌、身、意觸身，隨所應，當廣說。

六

【現代漢語翻譯】現代漢語譯本六思身、六愛身、六順退法、六順不退法。

六內處是什麼？回答：一、眼內處；二、耳內處；三、鼻內處；四、舌內處；五、身內處；六、意內處。什麼是眼內處？回答：如果眼睛對於顏色，或者已經看見，或者現在看見，或者將要看見，或者與此相關的部分，這被稱為眼內處。耳、鼻、舌、身、意內處，根據相應的情況，應當詳細解說。

六外處是什麼？回答：一、色外處；二、聲外處；三、香外處；四、味外處；五、觸外處；六、法外處。什麼是色外處？回答：如果顏色被眼睛或者已經看見，或者現在看見，或者將要看見，或者與此相關的部分，這被稱為色外處。聲、香、味、觸、法外處，根據相應的情況，應當詳細解說。

六識身是什麼？回答：一、眼識身；二、耳識身；三、鼻識身；四、舌識身；五、身識身；六、意識身。什麼是眼識身？回答：眼睛和各種顏色作為條件產生眼識，這裡眼睛是增上緣，顏色是所緣緣，對於眼睛所認識的顏色，各種了別的性質、極爲了別的性質、了別顏色的性質，這被稱為眼識身。耳、鼻、舌、身、意識身，根據相應的情況，應當詳細解說。

六觸身是什麼？回答：一、眼觸身；二、耳觸身；三、鼻觸身；四、舌觸身；五、身觸身；六、意觸身。什麼是眼觸身？回答：眼睛和各種顏色作為條件產生眼識，三者和合的緣故產生觸。這裡眼睛是增上緣，顏色是所緣緣，對於眼睛所認識的顏色，各種觸、等觸、等觸的性質，已經觸、將要觸，這被稱為眼觸身。耳、鼻、舌、身、意觸身，根據相應的情況，應當詳細解說。

六...

【English Translation】 English version Six bodies of thought, six bodies of love, six ways of regression, six ways of non-regression.

What are the six internal sense bases? Answer: 1. Eye internal sense base; 2. Ear internal sense base; 3. Nose internal sense base; 4. Tongue internal sense base; 5. Body internal sense base; 6. Mind internal sense base. What is the eye internal sense base? Answer: If the eye, with respect to form (rupa), has seen, is seeing, or will see, or that which is similar to it, this is called the eye internal sense base. The ear, nose, tongue, body, and mind internal sense bases should be explained in detail as appropriate.

What are the six external sense bases? Answer: 1. Form (rupa) external sense base; 2. Sound (shabda) external sense base; 3. Smell (gandha) external sense base; 4. Taste (rasa) external sense base; 5. Touch (sparsha) external sense base; 6. Dharma external sense base. What is the form external sense base? Answer: If form is seen by the eye, has been seen, is being seen, or will be seen, or that which is similar to it, this is called the form external sense base. The sound, smell, taste, touch, and dharma external sense bases should be explained in detail as appropriate.

What are the six bodies of consciousness? Answer: 1. Eye consciousness body; 2. Ear consciousness body; 3. Nose consciousness body; 4. Tongue consciousness body; 5. Body consciousness body; 6. Mind consciousness body. What is the eye consciousness body? Answer: Eye and forms are the conditions for the arising of eye consciousness. Here, the eye is the dominant condition, and form is the object condition. The nature of distinguishing, the nature of extremely distinguishing, the nature of distinguishing form, with respect to the forms cognized by the eye, this is called the eye consciousness body. The ear, nose, tongue, body, and mind consciousness bodies should be explained in detail as appropriate.

What are the six bodies of contact? Answer: 1. Eye contact body; 2. Ear contact body; 3. Nose contact body; 4. Tongue contact body; 5. Body contact body; 6. Mind contact body. What is the eye contact body? Answer: Eye and forms are the conditions for the arising of eye consciousness, and contact arises due to the combination of the three. Here, the eye is the dominant condition, and form is the object condition. The various contacts, equal contacts, the nature of equal contact, that which has been contacted and will be contacted, with respect to the forms cognized by the eye, this is called the eye contact body. The ear, nose, tongue, body, and mind contact bodies should be explained in detail as appropriate.

Six...

受身者，云何為六？答：一、眼觸所生受身；二、耳觸所生受身；三者、鼻觸所生受身；四、舌觸所生受身；五、身觸所生受身；六、意觸所生受身。云何眼觸所生受身？答：眼及諸色為緣生眼識，三和合故觸，觸為緣故受。此中眼為增上、色為所緣、眼觸為因，眼觸等起、眼觸種類、眼觸所生、眼觸所起作意相應，于眼所識色諸受等受別受、已受當受，是名眼觸所生受身。耳、鼻、舌、身、意觸所生受身，隨所應，當廣說。

六想身者，云何為六？答：一、眼觸所生想身；二、耳觸所生想身；三、鼻觸所生想身；四、舌觸所生想身；五、身觸所生想身；六、意觸所生想身。云何眼觸所生想身？答：眼及諸色為緣生眼識，三和合故觸，觸為緣故想。此中眼為增上，色為所緣，眼觸為因，眼觸等起、眼觸種類、眼觸所生、眼觸所起作意相應，于眼所識色諸想等想、現前等想、已想當想，是名眼觸所生想身。耳、鼻、舌、身、意觸所生想身，隨所應，當廣說。

六思身者，云何為六？答：一、眼觸所生思身；二、耳觸所生思身；三、鼻觸所生思身；四、舌觸所生思身；五、身觸所生思身；六、意觸所生思身。云何眼觸所生思身？答：眼及諸色為緣生眼識，三和合故觸，觸為緣故思。此中眼為增上、色為所緣、

【現代漢語翻譯】現代漢語譯本受身（vedanā-kāya），什麼是六種受身？回答：一、眼觸所生受身；二、耳觸所生受身；三、鼻觸所生受身；四、舌觸所生受身；五、身觸所生受身；六、意觸所生受身。什麼是眼觸所生受身？回答：眼和諸色為條件產生眼識，三者和合的緣故產生觸，觸為條件產生受。這裡，眼是增上緣，色是所緣緣，眼觸是因，與眼觸等起、眼觸種類、眼觸所生、眼觸所起作意相應，對於眼所識的色，諸受、等受、別受、已受、當受，這叫做眼觸所生受身。耳、鼻、舌、身、意觸所生受身，根據情況，應當詳細解說。六想身（saṃjñā-kāya），什麼是六種想身？回答：一、眼觸所生想身；二、耳觸所生想身；三、鼻觸所生想身；四、舌觸所生想身；五、身觸所生想身；六、意觸所生想身。什麼是眼觸所生想身？回答：眼和諸色為條件產生眼識，三者和合的緣故產生觸，觸為條件產生想。這裡，眼是增上緣，色是所緣緣，眼觸是因，與眼觸等起、眼觸種類、眼觸所生、眼觸所起作意相應，對於眼所識的色，諸想、等想、現前等想、已想、當想，這叫做眼觸所生想身。耳、鼻、舌、身、意觸所生想身，根據情況，應當詳細解說。六思身（cetanā-kāya），什麼是六種思身？回答：一、眼觸所生思身；二、耳觸所生思身；三、鼻觸所生思身；四、舌觸所生思身；五、身觸所生思身；六、意觸所生思身。什麼是眼觸所生思身？回答：眼和諸色為條件產生眼識，三者和合的緣故產生觸，觸為條件產生思。這裡，眼是增上緣，色是所緣緣

【English Translation】 English version What are the six bodies of feeling (vedanā-kāya)? The answer is: 1. The body of feeling born of eye-contact; 2. The body of feeling born of ear-contact; 3. The body of feeling born of nose-contact; 4. The body of feeling born of tongue-contact; 5. The body of feeling born of body-contact; 6. The body of feeling born of mind-contact. What is the body of feeling born of eye-contact? The answer is: Eye and forms are the conditions for the arising of eye-consciousness; because of the coming together of these three, there is contact; because of contact as condition, there is feeling. Here, the eye is the dominant condition, forms are the object condition, eye-contact is the cause, corresponding to the arising of eye-contact, the kinds of eye-contact, what is born of eye-contact, the attention arising from eye-contact, with respect to the forms cognized by the eye, the various feelings, equal feelings, distinct feelings, feelings already felt, and feelings to be felt, this is called the body of feeling born of eye-contact. The bodies of feeling born of ear-, nose-, tongue-, body-, and mind-contact should be explained in detail as appropriate. What are the six bodies of perception (saṃjñā-kāya)? The answer is: 1. The body of perception born of eye-contact; 2. The body of perception born of ear-contact; 3. The body of perception born of nose-contact; 4. The body of perception born of tongue-contact; 5. The body of perception born of body-contact; 6. The body of perception born of mind-contact. What is the body of perception born of eye-contact? The answer is: Eye and forms are the conditions for the arising of eye-consciousness; because of the coming together of these three, there is contact; because of contact as condition, there is perception. Here, the eye is the dominant condition, forms are the object condition, eye-contact is the cause, corresponding to the arising of eye-contact, the kinds of eye-contact, what is born of eye-contact, the attention arising from eye-contact, with respect to the forms cognized by the eye, the various perceptions, equal perceptions, present perceptions, perceptions already perceived, and perceptions to be perceived, this is called the body of perception born of eye-contact. The bodies of perception born of ear-, nose-, tongue-, body-, and mind-contact should be explained in detail as appropriate. What are the six bodies of volition (cetanā-kāya)? The answer is: 1. The body of volition born of eye-contact; 2. The body of volition born of ear-contact; 3. The body of volition born of nose-contact; 4. The body of volition born of tongue-contact; 5. The body of volition born of body-contact; 6. The body of volition born of mind-contact. What is the body of volition born of eye-contact? The answer is: Eye and forms are the conditions for the arising of eye-consciousness; because of the coming together of these three, there is contact; because of contact as condition, there is volition. Here, the eye is the dominant condition, forms are the object condition

眼觸為因，眼觸等起、眼觸種類、眼觸所生、眼觸所起作意相應。于眼所識色，諸思等思、現前等思、已思當思，作心意業，是名眼觸所生思身。耳、鼻、舌、身、意觸所生思身，隨所應，當廣說。

六愛身者，云何為六？答：一、眼觸所生愛身；二、耳觸所生愛身；三、鼻觸所生愛身；四、舌觸所生愛身；五、身觸所生愛身；六、意觸所生愛身。云何眼觸所生愛身？答：眼及諸色為緣生眼識，三和合故觸，觸為緣故受，受為緣故愛。此中眼為增上、色為所緣，于眼所識色，諸貪等貪執藏防護耽著愛樂，是名眼觸所生愛身。耳、鼻、舌、身、意觸所生愛身，隨所應，當廣說。

六順退法者，云何為六？答：一、于佛不恭敬住；二、於法不恭敬住；三、于僧不恭敬住；四、于學不恭敬住；五、具惡言；六、遇惡友。于佛不恭敬住者，云何于佛不恭敬性？答：于佛世尊諸不恭敬性、不等恭敬性、不與自在性、不等與自在性，是名于佛不恭敬性。於法、于僧、于學亦爾。具惡言者，云何惡言性？答：如前惡語說。遇惡友者，云何惡友性？答：如前惡友說。

六順不退法者，云何為六？答：一、于佛有恭敬住；二、於法有恭敬住；三、于僧有恭敬住；四、于學有恭敬住；五、具善言；六、遇善友。于佛有恭

【現代漢語翻譯】現代漢語譯本以眼觸為因，由眼觸而生起，屬於眼觸的種類，由眼觸所產生，與眼觸所引發的作意相應。對於眼睛所認識的顏色，各種思、等思、現前等思、已思當思，產生心意活動，這被稱為眼觸所生的思身（Manas-kaya）。對於耳、鼻、舌、身、意觸所生的思身，應當根據相應的情況，詳細解說。

六愛身是什麼？回答：一、眼觸所生愛身；二、耳觸所生愛身；三、鼻觸所生愛身；四、舌觸所生愛身；五、身觸所生愛身；六、意觸所生愛身。什麼是眼觸所生愛身？回答：眼睛和各種顏色為條件產生眼識，三者和合的緣故產生觸，以觸為條件產生受，以受為條件產生愛。這裡，眼睛是增上緣，顏色是所緣，對於眼睛所認識的顏色，各種貪、等貪，執取、藏匿、防護、耽著、愛樂，這被稱為眼觸所生愛身。對於耳、鼻、舌、身、意觸所生的愛身，應當根據相應的情況，詳細解說。

六順退法是什麼？回答：一、對於佛（Buddha）不恭敬而住；二、對於法（Dharma）不恭敬而住；三、對於僧（Sangha）不恭敬而住；四、對於學（Siksa）不恭敬而住；五、具有惡語；六、遇到惡友。對於佛不恭敬而住是什麼意思？回答：對於佛世尊的各種不恭敬、不等恭敬、不給予自在、不等給予自在，這被稱為對於佛不恭敬。對於法、對於僧、對於學也是如此。具有惡語是什麼意思？回答：如同前面所說的惡語。遇到惡友是什麼意思？回答：如同前面所說的惡友。

六順不退法是什麼？回答：一、對於佛有恭敬而住；二、對於法有恭敬而住；三、對於僧有恭敬而住；四、對於學有恭敬而住；五、具有善語；六、遇到善友。對於佛有恭

【English Translation】 English version Eye-contact being the cause, eye-contact arising, the category of eye-contact, that which is born of eye-contact, corresponding to the attention arising from eye-contact. Regarding the colors cognized by the eye, various thoughts, equal thoughts, present equal thoughts, past and future thoughts, creating mental activity, this is called the thought-body (Manas-kaya) born of eye-contact. The thought-bodies born of ear, nose, tongue, body, and mind-contact should be explained in detail as appropriate.

What are the six bodies of craving? Answer: 1. The craving-body born of eye-contact; 2. The craving-body born of ear-contact; 3. The craving-body born of nose-contact; 4. The craving-body born of tongue-contact; 5. The craving-body born of body-contact; 6. The craving-body born of mind-contact. What is the craving-body born of eye-contact? Answer: The eye and various colors are the condition for the arising of eye-consciousness, contact arises because of the combination of the three, feeling arises because of contact, craving arises because of feeling. Here, the eye is the dominant condition, color is the object, regarding the colors cognized by the eye, various forms of greed, equal greed, grasping, hoarding, protecting, indulging, delighting, this is called the craving-body born of eye-contact. The craving-bodies born of ear, nose, tongue, body, and mind-contact should be explained in detail as appropriate.

What are the six factors leading to decline? Answer: 1. Dwelling without reverence for the Buddha (Buddha); 2. Dwelling without reverence for the Dharma (Dharma); 3. Dwelling without reverence for the Sangha (Sangha); 4. Dwelling without reverence for the training (Siksa); 5. Possessing evil speech; 6. Encountering evil friends. What does it mean to dwell without reverence for the Buddha? Answer: Various forms of irreverence, unequal reverence, not granting freedom, not equally granting freedom towards the World-Honored Buddha, this is called irreverence towards the Buddha. The same applies to the Dharma, the Sangha, and the training. What does it mean to possess evil speech? Answer: As described earlier regarding evil speech. What does it mean to encounter evil friends? Answer: As described earlier regarding evil friends.

What are the six factors leading to non-decline? Answer: 1. Dwelling with reverence for the Buddha; 2. Dwelling with reverence for the Dharma; 3. Dwelling with reverence for the Sangha; 4. Dwelling with reverence for the training; 5. Possessing good speech; 6. Encountering good friends. Dwelling with reve

敬住者，云何于佛有恭敬性？答：于佛世尊諸恭敬性，有恭敬性、有與自在性、有怖隨自在轉性，是名于佛有恭敬性。於法、于僧、于學亦爾。具善言者，云何善言性？答：如前善語說。遇善友者，云何善友性？答：善友謂佛及佛弟子，廣說乃至行遠離癡、調伏癡行，是名善友性。若於如是善友，諸習近等習近、親近等親近、恭敬承事，是名遇善友。后嗢柁南曰：

后六有十四，　　謂喜憂舍恒，　界出根喜通，　　明念上觀類。

有六喜近行、六憂近行、六舍近行、六恒住、六界、六出離界、六諍根法、六可喜法、六通、六順明分想、六隨念、六無上法、六觀待、六生類。

六喜近行者，云何為六？答：一、眼見色已順喜處色近行；二、耳聞聲已順喜處聲近行；三、鼻嗅香已順喜處香近行；四、舌嘗味已順喜處味近行；五、身覺觸已順喜處觸近行；六、意了法已順喜處法近行。眼見色已順喜處色近行者，謂眼見色已，於一向可愛、一向可樂、一向可欣、一向可意色，以順喜處作意思惟。若於此色由順喜處作意思惟所生喜受，是名眼見色已順喜處色近行。耳、鼻、舌、身、意喜近行亦爾。

六憂近行者，云何為六？答：一、眼見色已順憂處色近行；二、耳聞聲已順憂處聲近行；三、鼻嗅香已

【現代漢語翻譯】現代漢語譯本敬住者，如何對佛有恭敬心？答：對於佛世尊的各種恭敬行為，具有恭敬心，具有給予自在的性質，具有因恐懼而隨順自在運轉的性質，這稱為對佛有恭敬心。對於佛法、僧伽（僧團）、學（戒律）也是如此。具有善言者，什麼是善言的性質？答：如同前面所說的善語。遇到善友者，什麼是善友的性質？答：善友指的是佛以及佛的弟子，廣而言之，乃至奉行遠離癡（愚癡）、調伏癡的行為，這稱為善友的性質。如果對於這樣的善友，進行親近等親近、親密等親密、恭敬承事，這稱為遇到善友。後面的偈頌說：后六有十四，謂喜憂舍恒，界出根喜通，明念上觀類。有六喜近行、六憂近行、六舍近行、六恒住、六界、六出離界、六諍根法、六可喜法、六通、六順明分想、六隨念、六無上法、六觀待、六生類。六喜近行是什麼？答：一、眼見色后，隨順喜悅之境對色進行近行；二、耳聞聲后，隨順喜悅之境對聲進行近行；三、鼻嗅香后，隨順喜悅之境對香進行近行；四、舌嘗味后，隨順喜悅之境對味進行近行；五、身覺觸后，隨順喜悅之境對觸進行近行；六、意了法后，隨順喜悅之境對法進行近行。眼見色后，隨順喜悅之境對色進行近行，指的是眼見色后，對於一向可愛、一向可樂、一向可欣、一向可意的色，以隨順喜悅之境的方式進行思考。如果對於此色，由於隨順喜悅之境的思考而產生的喜受，這稱為眼見色后隨順喜悅之境對色進行近行。耳、鼻、舌、身、意的喜近行也是如此。六憂近行是什麼？答：一、眼見色后，隨順憂愁之境對色進行近行；二、耳聞聲后，隨順憂愁之境對聲進行近行；三、鼻嗅香后，

【English Translation】 English version Venerable sir, how does one have reverence for the Buddha? Answer: Having reverence for the various acts of reverence towards the Buddha, the World Honored One, having a nature of giving freedom, having a nature of turning freely due to fear, this is called having reverence for the Buddha. It is the same for the Dharma (teachings), the Sangha (community), and the training (discipline). Possessing good speech, what is the nature of good speech? Answer: As the good speech described earlier. Encountering good friends, what is the nature of good friends? Answer: Good friends refer to the Buddha and the Buddha's disciples, broadly speaking, even practicing the conduct of abandoning delusion (ignorance), subduing delusion, this is called the nature of good friends. If, towards such good friends, one engages in approaching and so on, intimacy and so on, respectful service, this is called encountering good friends. The following summary verse says: The latter six have fourteen, namely joy, sorrow, equanimity, constancy, Realms, emergence, roots, joy, penetration, clarity, mindfulness, higher contemplation, categories. There are six practices near to joy, six practices near to sorrow, six practices near to equanimity, six constant abidings, six realms, six realms of liberation, six root dharmas of contention, six pleasing dharmas, six kinds of penetration, six thoughts conforming to the clear division, six kinds of mindfulness, six supreme dharmas, six kinds of contemplation, six kinds of birth. What are the six practices near to joy? Answer: First, after the eye sees a form, one practices near to the form in a place conforming to joy; second, after the ear hears a sound, one practices near to the sound in a place conforming to joy; third, after the nose smells a fragrance, one practices near to the fragrance in a place conforming to joy; fourth, after the tongue tastes a flavor, one practices near to the flavor in a place conforming to joy; fifth, after the body feels a touch, one practices near to the touch in a place conforming to joy; sixth, after the mind cognizes a dharma, one practices near to the dharma in a place conforming to joy. After the eye sees a form, one practices near to the form in a place conforming to joy, meaning that after the eye sees a form, towards a form that is always lovely, always delightful, always pleasing, always agreeable, one contemplates with a mind conforming to joy. If, from this form, joy arises due to contemplation conforming to joy, this is called practicing near to the form in a place conforming to joy after the eye sees a form. The same applies to the practices near to joy for the ear, nose, tongue, body, and mind. What are the six practices near to sorrow? Answer: First, after the eye sees a form, one practices near to the form in a place conforming to sorrow; second, after the ear hears a sound, one practices near to the sound in a place conforming to sorrow; third, after the nose smells a fragrance,

順憂處香近行；四、舌嘗味已順憂處味近行；五、身覺觸已順憂處觸近行；六、意了法已順憂處法近行。眼見色已順憂處色近行者，謂眼見色已，於一向不可愛、一向不可樂、一向不可欣、一向不可意色，以順憂處作意思惟。若於此色由順憂處作意思惟所生憂受，是名眼見色已順憂處色近行。耳、鼻、舌、身、意憂近行亦爾。

六舍近行者，云何為六？答：一、眼見色已順舍處色近行；二、耳聞聲已順舍處聲近行；三、鼻嗅香已順舍處香近行；四、舌嘗味已順舍處味近行；五、身覺觸已順舍處觸近行；六、意了法已順舍處法近行。眼見色已順舍處色近行者，謂眼見色已，于非可愛非不可愛、非可樂非不可樂、非可欣非不可欣、非可意非不可意色，以順舍處作意思惟。若於此色由順舍處作意思惟所生舍受，是名眼見色已順舍處色近行。耳、鼻、舌、身、意舍近行亦爾。

六恒住者，云何為六？答：一、眼見色已不喜不憂具念正知恒安住舍；二、耳聞聲已不喜不憂具念正知恒安住舍；三、鼻嗅香已不喜不憂具念正知恒安住舍；四、舌嘗味已不喜不憂具念正知恒安住舍；五、身覺觸已不喜不憂具念正知恒安住舍；六、意了法已不喜不憂具念正知恒安住舍。眼見色已不喜不憂具念正知恒安住舍者，謂眼見色于可愛

【現代漢語翻譯】現代漢語譯本：順憂處香近行：四、舌嘗味已順憂處味近行；五、身覺觸已順憂處觸近行；六、意了法已順憂處法近行。眼見色已順憂處色近行者，謂眼見色已，對於一向不可愛、一向不可樂、一向不可欣、一向不可意的色，以順憂處作意思惟（如理作意）。若對於此色由順憂處作意思惟所生憂受，是名眼見色已順憂處色近行。耳、鼻、舌、身、意憂近行亦是如此。六舍近行者，云何為六？答：一、眼見色已順舍處色近行；二、耳聞聲已順舍處聲近行；三、鼻嗅香已順舍處香近行；四、舌嘗味已順舍處味近行；五、身覺觸已順舍處觸近行；六、意了法已順舍處法近行。眼見色已順舍處色近行者，謂眼見色已，對於非可愛非不可愛、非可樂非不可樂、非可欣非不可欣、非可意非不可意的色，以順舍處作意思惟。若對於此色由順舍處作意思惟所生舍受，是名眼見色已順舍處色近行。耳、鼻、舌、身、意舍近行亦是如此。六恒住者，云何為六？答：一、眼見色已不喜不憂具念正知恒安住舍；二、耳聞聲已不喜不憂具念正知恒安住舍；三、鼻嗅香已不喜不憂具念正知恒安住舍；四、舌嘗味已不喜不憂具念正知恒安住舍；五、身覺觸已不喜不憂具念正知恒安住舍；六、意了法已不喜不憂具念正知恒安住舍。眼見色已不喜不憂具念正知恒安住舍者，謂眼見色于可愛

【English Translation】 English version: Approaching the sphere of sorrow through smell: Fourth, having tasted a flavor, one approaches the sphere of sorrow through flavor. Fifth, having felt a touch, one approaches the sphere of sorrow through touch. Sixth, having cognized a dharma, one approaches the sphere of sorrow through dharma. 'Having seen a form, one approaches the sphere of sorrow through form' means that having seen a form, one reflects with proper attention (yoniso manasikara) on a form that is always unlovable, always unpleasant, always unappealing, always undesirable, in accordance with the sphere of sorrow. If sorrowful feeling arises from reflecting with proper attention on this form in accordance with the sphere of sorrow, this is called 'having seen a form, one approaches the sphere of sorrow through form.' The same applies to approaching sorrow through sound, smell, taste, touch, and dharma. What are the six ways of approaching the sphere of equanimity? The answer is: First, having seen a form, one approaches the sphere of equanimity through form. Second, having heard a sound, one approaches the sphere of equanimity through sound. Third, having smelled an odor, one approaches the sphere of equanimity through smell. Fourth, having tasted a flavor, one approaches the sphere of equanimity through flavor. Fifth, having felt a touch, one approaches the sphere of equanimity through touch. Sixth, having cognized a dharma, one approaches the sphere of equanimity through dharma. 'Having seen a form, one approaches the sphere of equanimity through form' means that having seen a form, one reflects with proper attention on a form that is neither lovable nor unlovable, neither pleasant nor unpleasant, neither appealing nor unappealing, neither desirable nor undesirable, in accordance with the sphere of equanimity. If equanimous feeling arises from reflecting with proper attention on this form in accordance with the sphere of equanimity, this is called 'having seen a form, one approaches the sphere of equanimity through form.' The same applies to approaching equanimity through sound, smell, taste, touch, and dharma. What are the six ways of abiding constantly? The answer is: First, having seen a form, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Second, having heard a sound, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Third, having smelled an odor, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Fourth, having tasted a flavor, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Fifth, having felt a touch, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. Sixth, having cognized a dharma, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow. 'Having seen a form, one abides constantly in equanimity with mindfulness and clear comprehension, without joy or sorrow' means that having seen a form that is lovable

不可愛、可樂不可樂、可欣不可欣、可意不可意，或所依止、或等無間、或所緣、或處所、或增上色，以順舍處作意思惟。若於此色由順舍處作意思惟所生妙舍，是名眼見色已不喜不憂具念正知恒安住舍。耳、鼻、舌、身、意恒住亦爾。問：此中舍者何所謂耶？答：心平等性、心正直性、心無驚覺任運住性，應知此中說名為舍。複次有說，六識相應緣色聲香味觸法境舍受名舍。今此義中應知意說心平等性、心正直性、心無驚覺任運住性，行舍名舍。

六界者，云何為六？答：一、地界；二、水界；三、火界；四、風界；五、空界；六、識界。分別此六，如《法蘊論》。

六出離界者，云何為六？答：一、有具壽作如是言：「我于慈心定雖已習已修已多所作，而我心猶為嗔所纏縛。」應告彼曰：「勿作是言。所以者何？若有具壽于慈心定已習已修已多所作，無處無容其心猶為嗔所纏縛。若心猶為嗔所纏縛，無有是處。」謂慈心定必能出離一切嗔縛。問：此中出離，何所謂耶？答：嗔縛永斷亦名出離、超越嗔縛亦名出離、諸慈心定亦名出離。今此義中意說慈心定名出離。二、有具壽作如是言：「我于悲心定雖已習已修已多所作，而我心猶為害所纏縛。」應告彼曰：「勿作是言。所以者何？若有具壽于悲心定已

【現代漢語翻譯】現代漢語譯本不可愛、可樂不可樂、可欣不可欣、可意不可意，或者所依止（依靠之處）、或者等無間（緊接著的）、或者所緣（所關注的）、或者處所（地點）、或者增上色（增強的顏色），以順舍處（順應捨棄之處）作意思惟（進行思考）。如果對於這種顏色，通過順舍處作意思惟所產生的微妙的舍（平靜），這被稱為眼見色后不喜不憂，具備正念和正知，恒常安住在舍（平靜）的狀態。耳、鼻、舌、身、意也是如此恒常安住于舍。問：這裡所說的『舍』是什麼意思呢？答：心的平等性、心的正直性、心無驚覺的自然安住性，應該知道這裡所說的『舍』就是指這些。另外有人說，六識（眼識、耳識、鼻識、舌識、身識、意識）相應的緣色、聲、香、味、觸、法境的舍受（不苦不樂的感受）叫做舍。現在這個意義中，應該知道這裡指的是心的平等性、心的正直性、心無驚覺的自然安住性，這種行為上的舍叫做舍。六界（六種構成要素）是什麼？答：一、地界（堅固性）；二、水界（流動性）；三、火界（熱能）；四、風界（運動性）；五、空界（空間）；六、識界（意識）。分別解釋這六界，如同《法蘊論》（Abhidharma-skandha-pada-shastra）中所說。六出離界（六種解脫的境界）是什麼？答：一、如果有具壽（修行者）這樣說：『我對於慈心定（Metta-samadhi，慈愛禪定）雖然已經學習、已經修習、已經做了很多，但是我的心仍然被嗔（憤怒）所纏縛。』應該告訴他：『不要這樣說。為什麼呢？如果有人對於慈心定已經學習、已經修習、已經做了很多，沒有可能他的心仍然被嗔所纏縛。如果心仍然被嗔所纏縛，沒有這樣的道理。』意思是說慈心定必定能夠出離一切嗔的束縛。問：這裡所說的『出離』是什麼意思呢？答：嗔的束縛永遠斷除也叫做『出離』，超越嗔的束縛也叫做『出離』，諸慈心定也叫做『出離』。現在這個意義中，意思是說慈心定叫做『出離』。二、如果有具壽這樣說：『我對於悲心定（Karuna-samadhi，悲憫禪定）雖然已經學習、已經修習、已經做了很多，但是我的心仍然被害（傷害的念頭）所纏縛。』應該告訴他：『不要這樣說。為什麼呢？如果有人對於悲心定已經

【English Translation】 English version Unlovely, not delightful, not pleasing, not agreeable, or that which is relied upon, or that which is immediately preceding, or that which is the object, or the place, or the enhancing color, one contemplates with the mind in accordance with the abandoning-element. If, with regard to this color, a subtle abandoning arises from contemplating with the mind in accordance with the abandoning-element, this is called 'having seen a color with the eye, one neither rejoices nor sorrows, abiding constantly in abandoning with mindfulness and clear comprehension.' The same is true for the ear, nose, tongue, body, and mind. Question: What is meant by 'abandoning' here? Answer: Equanimity of mind, uprightness of mind, the state of mind abiding naturally without alarm, this should be known as 'abandoning' in this context. Furthermore, some say that the feeling of abandoning associated with the six consciousnesses (eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness) in relation to the objects of color, sound, smell, taste, touch, and mental objects is called abandoning. In this meaning, it should be understood that 'abandoning' refers to equanimity of mind, uprightness of mind, the state of mind abiding naturally without alarm, the abandoning in action is called abandoning. What are the six elements (six Dhatu)? Answer: One, the earth element (solidity); two, the water element (liquidity); three, the fire element (heat); four, the wind element (motion); five, the space element (space); six, the consciousness element (consciousness). The distinctions of these six are as explained in the Abhidharma-skandha-pada-shastra (法蘊論). What are the six liberating elements (six Niryana-dhatu)? Answer: One, if a venerable one says, 'Although I have practiced, cultivated, and frequently engaged in the loving-kindness concentration (Metta-samadhi, 慈心定), my mind is still bound by anger (嗔).' He should be told, 'Do not say that. Why? If a venerable one has practiced, cultivated, and frequently engaged in the loving-kindness concentration, there is no possibility that his mind is still bound by anger. If the mind is still bound by anger, there is no such possibility.' This means that the loving-kindness concentration is certain to liberate from all bonds of anger. Question: What is meant by 'liberation' here? Answer: The complete cessation of the bonds of anger is also called 'liberation,' transcending the bonds of anger is also called 'liberation,' all loving-kindness concentrations are also called 'liberation.' In this meaning, it means that the loving-kindness concentration is called 'liberation.' Two, if a venerable one says, 'Although I have practiced, cultivated, and frequently engaged in the compassion concentration (Karuna-samadhi, 悲心定), my mind is still bound by harm (harmful thoughts).' He should be told, 'Do not say that. Why? If a venerable one has

習已修已多所作，無處無容其心猶為害所纏縛。若心猶為害所纏縛，無有是處。」謂悲心定必能出離一切害縛。問：此中出離，何所謂耶？答：害縛永斷亦名出離、超越害縛亦名出離、諸悲心定亦名出離。今此義中意說悲心定名出離。三、有具壽作如是言：「我于喜心定雖已習已修已多所作，而我心猶為不樂纏縛。」應告彼曰：「勿作是言。所以者何？若有具壽于喜心定已習已修已多所作，無處無容，其心猶為不樂纏縛。若心猶為不樂纏縛，無有是處。」謂喜心定必能出離一切不樂。問：此中出離，何所謂耶？答：不樂永斷亦名出離、超越不樂亦名出離、諸喜心定亦名出離。今此義中意說喜心定名出離。四、有具壽作如是言：「我于舍心定雖已習已修已多所作，而我心猶為欲貪嗔纏縛。」應告彼曰：「勿作是言。所以者何？若有具壽于舍心定已習已修已多所作，無處無容，其心猶為欲貪嗔纏縛。若心猶為欲貪嗔纏縛，無有是處。」謂舍心定必能出離一切欲貪嗔。問：此中出離，何所謂耶？答：欲貪嗔永斷亦名出離、超越欲貪嗔亦名出離、諸舍心定亦名出離。今此義中意說舍心定名出離。五、有具壽作如是言：「我于無相心定雖已習已修已多所作，而我心猶為隨相識纏縛。」應告彼曰：「勿作是言。所以者何？若有具壽

【現代漢語翻譯】現代漢語譯本有人這樣說：『我對於慈心禪定已經修習、修治、多方修作，但是我的心仍然被危害所纏縛。』應該告訴他說：『不要這樣說。為什麼呢？如果有人對於慈心禪定已經修習、修治、多方修作，沒有可能，也沒有餘地，他的心仍然被危害所纏縛。如果心仍然被危害所纏縛，這是不可能的。』這是說慈心禪定必定能夠出離一切危害的纏縛。問：這裡所說的出離，是什麼意思呢？答：危害永遠斷除也叫做『出離』，超越危害的纏縛也叫做『出離』，各種慈心禪定也叫做『出離』。現在這裡的意思是說慈心禪定叫做『出離』。二、有人這樣說：『我對於悲心禪定已經修習、修治、多方修作，但是我的心仍然被危害所纏縛。』應該告訴他說：『不要這樣說。為什麼呢？如果有人對於悲心禪定已經修習、修治、多方修作，沒有可能，也沒有餘地，他的心仍然被危害所纏縛。如果心仍然被危害所纏縛，這是不可能的。』這是說悲心禪定必定能夠出離一切危害的纏縛。問：這裡所說的出離，是什麼意思呢？答：危害永遠斷除也叫做『出離』，超越危害的纏縛也叫做『出離』，各種悲心禪定也叫做『出離』。現在這裡的意思是說悲心禪定叫做『出離』。三、有人這樣說：『我對於喜心禪定已經修習、修治、多方修作，但是我的心仍然被不樂所纏縛。』應該告訴他說：『不要這樣說。為什麼呢？如果有人對於喜心禪定已經修習、修治、多方修作，沒有可能，也沒有餘地，他的心仍然被不樂所纏縛。如果心仍然被不樂所纏縛，這是不可能的。』這是說喜心禪定必定能夠出離一切不樂。問：這裡所說的出離，是什麼意思呢？答：不樂永遠斷除也叫做『出離』，超越不樂也叫做『出離』，各種喜心禪定也叫做『出離』。現在這裡的意思是說喜心禪定叫做『出離』。四、有人這樣說：『我對於舍心禪定已經修習、修治、多方修作，但是我的心仍然被欲貪（kāma-rāga，對感官享樂的貪求）和嗔（dosa，嗔恨）所纏縛。』應該告訴他說：『不要這樣說。為什麼呢？如果有人對於舍心禪定已經修習、修治、多方修作，沒有可能，也沒有餘地，他的心仍然被欲貪和嗔所纏縛。如果心仍然被欲貪和嗔所纏縛，這是不可能的。』這是說舍心禪定必定能夠出離一切欲貪和嗔。問：這裡所說的出離，是什麼意思呢？答：欲貪和嗔永遠斷除也叫做『出離』，超越欲貪和嗔也叫做『出離』，各種舍心禪定也叫做『出離』。現在這裡的意思是說舍心禪定叫做『出離』。五、有人這樣說：『我對於無相心定（animitta-samādhi，不執著于任何表象的禪定）已經修習、修治、多方修作，但是我的心仍然被隨相識（sa-nimitta-viññāṇa，伴隨表象的意識）所纏縛。』應該告訴他說：『不要這樣說。為什麼呢？如果有人』

【English Translation】 English version Someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of loving-kindness (mettā-samādhi), but my mind is still bound by harm.' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of loving-kindness, there is no possibility or room for their mind to still be bound by harm. If the mind is still bound by harm, that is impossible.' This means that the meditation of loving-kindness is certain to liberate from all bonds of harm. Question: What is meant by 'liberation' here? Answer: The permanent cessation of harm is also called 'liberation,' transcending the bonds of harm is also called 'liberation,' and various meditations of loving-kindness are also called 'liberation.' In this context, it means that the meditation of loving-kindness is called 'liberation.' Two, someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of compassion (karuṇā-samādhi), but my mind is still bound by harm.' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of compassion, there is no possibility or room for their mind to still be bound by harm. If the mind is still bound by harm, that is impossible.' This means that the meditation of compassion is certain to liberate from all bonds of harm. Question: What is meant by 'liberation' here? Answer: The permanent cessation of harm is also called 'liberation,' transcending the bonds of harm is also called 'liberation,' and various meditations of compassion are also called 'liberation.' In this context, it means that the meditation of compassion is called 'liberation.' Three, someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of joy (muditā-samādhi), but my mind is still bound by displeasure.' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of joy, there is no possibility or room for their mind to still be bound by displeasure. If the mind is still bound by displeasure, that is impossible.' This means that the meditation of joy is certain to liberate from all displeasure. Question: What is meant by 'liberation' here? Answer: The permanent cessation of displeasure is also called 'liberation,' transcending displeasure is also called 'liberation,' and various meditations of joy are also called 'liberation.' In this context, it means that the meditation of joy is called 'liberation.' Four, someone might say: 'I have practiced, cultivated, and frequently engaged in the meditation of equanimity (upekkhā-samādhi), but my mind is still bound by sensual lust (kāma-rāga) and hatred (dosa).' You should tell them: 'Do not say that. Why? If someone has practiced, cultivated, and frequently engaged in the meditation of equanimity, there is no possibility or room for their mind to still be bound by sensual lust and hatred. If the mind is still bound by sensual lust and hatred, that is impossible.' This means that the meditation of equanimity is certain to liberate from all sensual lust and hatred. Question: What is meant by 'liberation' here? Answer: The permanent cessation of sensual lust and hatred is also called 'liberation,' transcending sensual lust and hatred is also called 'liberation,' and various meditations of equanimity are also called 'liberation.' In this context, it means that the meditation of equanimity is called 'liberation.' Five, someone might say: 'I have practiced, cultivated, and frequently engaged in the signless concentration (animitta-samādhi), but my mind is still bound by consciousness with signs (sa-nimitta-viññāṇa).' You should tell them: 'Do not say that. Why? If someone'

于無相心定已習已修已多所作，無處無容，其心猶為隨相識纏縛。若心猶為隨相識纏縛，無有是處。」謂無相心定必能出離一切隨相識。問：此中出離，何所謂耶？答：隨相識永斷亦名出離、超越隨相識亦名出離、無相心定亦名出離。今此義中意說無相心定名出離。六、有具壽作如是言：「我雖遠離我慢、不觀見我我所，而我心猶為疑猶豫箭纏縛損害。」應告彼曰：「勿作是言。所以者何？若有具壽遠離我慢、不觀見我我所，無處無容，其心猶為疑猶豫箭纏縛損害。若心猶為疑猶豫箭纏縛損害，無有是處。」謂遠離我慢、不觀見我我所者必能出離一切疑猶豫箭。問：此中出離，何所謂耶？答：我慢永斷亦名出離、超越我慢亦名出離。今此義中意說超越諸慢名出離。

六諍根法者，云何為六？答：謂有一類有忿有恨、若有忿恨，便於大師不能恭敬供養尊重讚歎。若於大師不能恭敬供養尊重讚歎即不見法，若不見法即不顧沙門，若不顧沙門便起染著輕弄斗諍。由起染著輕弄斗諍為所依止令多眾生無義無利受諸苦惱，由此能引無量天人無義無利諸苦惱事。如是諍根汝等若見，或內或外有所未斷，即應聚集和合精勤方便求斷無得放逸。汝等應使如是諍根無餘斷滅，如先未起如是諍根。汝等若見或內或外皆悉已斷，即應發

【現代漢語翻譯】現代漢語譯本：如果有人已經習慣、修習並且做了很多無相心定（Animitto cetosamādhi，不以任何事物為對象的禪定），任何地方、任何情況下，他的心仍然會被隨相識（saññā，認知）纏縛。如果心仍然被隨相識纏縛，這是不可能的。』這意味著無相心定必定能夠脫離一切隨相識。問：這裡所說的『脫離』，是什麼意思呢？答：隨相識永遠斷除也叫做脫離，超越隨相識也叫做脫離，無相心定也叫做脫離。現在這裡的意思是說無相心定叫做脫離。六、如果有一位具壽（bhikkhu，比丘）這樣說：『我雖然遠離了我慢（asmimāna，認為『我是』的傲慢）、不觀察『我』和『我所』（attā and attaniya，靈魂和屬於靈魂的東西），但是我的心仍然被疑猶豫箭（vicikicchā-salla，懷疑之箭）纏縛損害。』應該告訴他：『不要這樣說。為什麼呢？如果有一位具壽遠離了我慢、不觀察『我』和『我所』，任何地方、任何情況下，他的心仍然會被疑猶豫箭纏縛損害，這是不可能的。』這意味著遠離我慢、不觀察『我』和『我所』的人必定能夠脫離一切疑猶豫箭。問：這裡所說的『脫離』，是什麼意思呢？答：我慢永遠斷除也叫做脫離，超越我慢也叫做脫離。現在這裡的意思是說超越諸慢叫做脫離。六諍根法（chavatthūni vivādakaranāni，六種爭論的根源）是什麼？答：是指有一類人有忿（kodha，憤怒）有恨（upanāha，怨恨），如果他們有忿恨，便不能對大師（Buddha，佛陀）恭敬供養尊重讚歎。如果他們不能對大師恭敬供養尊重讚歎，便不能見到法（Dhamma，佛法），如果不能見到法，便不顧沙門（samaṇa，修行者），如果不顧沙門，便會生起染著（rāga，貪染）、輕弄（makha，輕蔑）、斗諍（palāsa，爭鬥）。由於生起染著、輕弄、斗諍作為所依止，導致眾多眾生無義無利，遭受各種苦惱，由此能夠引發無量天人無義無利，各種苦惱的事情。像這樣的諍根，你們如果看到，或者內在或者外在，有所未斷，就應當聚集和合，精勤方便求斷，不要放逸。你們應當使像這樣的諍根無餘斷滅，如同先前沒有生起像這樣的諍根。你們如果看到或者內在或者外在都已經斷除，就應當發起...

【English Translation】 English version: 'Having practiced, cultivated, and performed much of the Animitto cetosamādhi (signless concentration of mind), there is no place, no possibility, that his mind would still be bound by Saññā (perception). If the mind is still bound by Saññā, there is no such possibility.' This means that the Animitto cetosamādhi will surely be able to escape all Saññā. Question: What is meant by 'escape' here? Answer: The permanent cessation of Saññā is also called escape, transcending Saññā is also called escape, Animitto cetosamādhi is also called escape. Now, in this meaning, it is said that Animitto cetosamādhi is called escape. 6. If a Bhikkhu (monk) says: 'Although I am far from Asmimāna (the conceit 'I am'), and do not see Attā and Attaniya (self and what belongs to self), my mind is still bound and harmed by Vicikicchā-salla (the dart of doubt).' He should be told: 'Do not say that. Why? If a Bhikkhu is far from Asmimāna, and does not see Attā and Attaniya, there is no place, no possibility, that his mind would still be bound and harmed by Vicikicchā-salla. If the mind is still bound and harmed by Vicikicchā-salla, there is no such possibility.' This means that those who are far from Asmimāna and do not see Attā and Attaniya will surely be able to escape all Vicikicchā-salla. Question: What is meant by 'escape' here? Answer: The permanent cessation of Asmimāna is also called escape, transcending Asmimāna is also called escape. Now, in this meaning, it is said that transcending all conceits is called escape. What are the six Chavatthūni vivādakaranāni (roots of quarrel)? Answer: It refers to a type of person who has Kodha (anger) and Upanāha (resentment). If they have anger and resentment, they cannot respectfully offer, honor, and praise the Buddha (the Master). If they cannot respectfully offer, honor, and praise the Master, they cannot see the Dhamma (the Teachings). If they cannot see the Dhamma, they do not care for the Samaṇa (ascetics). If they do not care for the Samaṇa, they will give rise to Rāga (attachment), Makha (denigration), and Palāsa (strife). Because of giving rise to attachment, denigration, and strife as a basis, it causes many beings to have no benefit and suffer various afflictions. From this, it can lead countless gods and humans to have no benefit and various afflictions. If you see such roots of quarrel, whether internal or external, and something has not been cut off, then you should gather together in harmony, diligently seek to cut it off, and do not be negligent. You should make such roots of quarrel completely extinguished, as if such roots of quarrel had not arisen before. If you see that either internally or externally they have all been cut off, then you should generate...

起正念正知猛利之心精勤防護，令當來世永不復起，是為正斷善斷諍根。如有忿恨、若有覆惱、若有嫉慳、若有誑諂、若有邪見倒見，廣說亦爾。復有一類取著自見，起堅固執難教棄捨。若取著自見起堅固執難教棄捨，便於大師不能恭敬供養尊重讚歎。若於大師不能恭敬供養尊重讚歎即不見法，若不見法即不顧沙門，若不顧沙門便起染著輕弄斗諍，由起染著輕弄斗諍為所依止令多眾生無義無利受諸苦惱，由此能引無量天人無義無利諸苦惱事。如是諍根，汝等若見或內或外有所未斷，即應聚集和合精勤方便求斷無得放逸。汝等應使如是諍根無餘斷滅，如先未起如是諍根。汝等若見或內或外皆悉已斷，即應發起正念正知猛利之心精勤防護，令當來世永不復起，是為正斷善斷諍根。有忿有恨、若有覆惱、若有嫉慳、若有誑諂，如是一切皆如前說。有邪見倒見者，云何邪見？答：諸所有見，無施與、無祠祀、無愛樂，廣說乃至無自覺知我生已盡、梵行已立、所作已辦、不受後有，是名邪見。言倒見者，謂即邪見，所見顛倒。取著自見起堅固執難教棄捨者，云何取著自見？答：執我及世間常，唯此諦實余皆愚妄，廣說乃至執如來死後非有非非有，唯此諦實余皆愚妄，是名取著自見。云何起堅固執？答：即由取著自見，是故起堅執

。云何難教棄捨？答：由於自見起愛樂、等愛樂、現前愛樂，是故難教厭離解脫。

六可喜法者，云何為六？答：若有苾芻，于大師所及諸有智同梵行者起慈身業，是名第一可喜法。由此法故能發可愛、能發尊重、能發可意，能引可愛尊重可意悅意，攝受歡喜無違無諍一趣。復有苾芻，于大師所及諸有智同梵行者起慈語業，是名第二可喜法。由此法故能發可愛，廣說乃至無諍一趣。復有苾芻，于大師所及諸有智同梵行者起慈意業，是名第三可喜法。由此法故能發可愛，廣說乃至無諍一趣。復有苾芻，以法獲得如法利養，下至缽中所受飲食，於此利養與諸有智同梵行者等共受用不別藏隱，是名第四可喜法。由此法故能發可愛，廣說乃至無諍一趣。復有苾芻，諸所有戒無缺無隙無雜無穢、應供無執善究竟善，受取諸有智者稱讚無毀，于如是戒與諸有智同梵行者等共受持無所藏隱，是名第五可喜法。由此法故能發可愛，廣說乃至無諍一趣。復有苾芻，諸所有見是聖出離能善通達，若起作彼能正盡苦，于如是見與諸有智同梵行者等共修學無所藏隱，是名第六可喜法。由此法故能發可愛、能發尊重、能發可意，能引可愛尊重可意悅意，攝受歡喜無違無諍一趣。于大師所者，云何大師？答：一切如來、應、正等覺，說名大師

【現代漢語翻譯】現代漢語譯本：問：什麼叫做難以教導的捨棄？答：由於自身的見解而產生喜愛、同等喜愛、當下喜愛，因此難以教導，難以厭離解脫。

六種令人歡喜的法是什麼？答：如果有一位比丘（bhiksu，佛教出家男眾），對於大師（大師，指佛陀）以及其他有智慧的同修梵行者（梵行者，指一同修行的僧侶）生起慈愛的身業（身業，指身體的行為），這被稱為第一種令人歡喜的法。由於這種法，能夠引發愛敬、能夠引發尊重、能夠引發可意，能夠引導愛敬、尊重、可意、悅意，攝受歡喜，沒有違背、沒有爭執，趨向同一目標。又有一位比丘，對於大師以及其他有智慧的同修梵行者生起慈愛的語業（語業，指語言的行為），這被稱為第二種令人歡喜的法。由於這種法，能夠引發愛敬，（以下）廣說乃至沒有爭執，趨向同一目標。又有一位比丘，對於大師以及其他有智慧的同修梵行者生起慈愛的意業（意業，指意念的行為），這被稱為第三種令人歡喜的法。由於這種法，能夠引發愛敬，（以下）廣說乃至沒有爭執，趨向同一目標。又有一位比丘，以如法的方式獲得如法的利養（利養，指供養），哪怕是缽中所受的飲食，對於這些利養，與所有有智慧的同修梵行者平等共同受用，不私自藏匿，這被稱為第四種令人歡喜的法。由於這種法，能夠引發愛敬，（以下）廣說乃至沒有爭執，趨向同一目標。又有一位比丘，所有持守的戒律沒有殘缺、沒有漏洞、沒有混雜、沒有污穢、值得供養、沒有執著、善始善終、善於究竟，接受所有有智慧者稱讚而沒有譭謗，對於這樣的戒律，與所有有智慧的同修梵行者平等共同受持，沒有藏匿，這被稱為第五種令人歡喜的法。由於這種法，能夠引發愛敬，（以下）廣說乃至沒有爭執，趨向同一目標。又有一位比丘，所有持有的見解是神聖的出離之道，能夠很好地通達，如果發起並實踐它，能夠真正地止息痛苦，對於這樣的見解，與所有有智慧的同修梵行者平等共同修學，沒有藏匿，這被稱為第六種令人歡喜的法。由於這種法，能夠引發愛敬、能夠引發尊重、能夠引發可意，能夠引導愛敬、尊重、可意、悅意，攝受歡喜，沒有違背、沒有爭執，趨向同一目標。所謂的大師，指的是什麼？答：一切如來（Tathagata，佛的稱號之一）、應（Arhat，阿羅漢）、正等覺（Samyaksambuddha，正等覺者），被稱為大師。

【English Translation】 English version: Question: What is meant by 'difficult to teach and abandon'? Answer: Because of one's own views, arising from love, equal love, and present love, it is difficult to teach and difficult to renounce liberation.

What are the six pleasing qualities? Answer: If a Bhikshu (Bhikshu, a Buddhist monk) generates loving bodily actions towards the Master (Master, referring to the Buddha) and other wise fellow practitioners of the holy life (Brahmachari, referring to fellow monks), this is called the first pleasing quality. Because of this quality, it can generate affection, generate respect, generate agreeableness, lead to affection, respect, agreeableness, and delight, embracing joy, without opposition, without contention, and moving towards a single goal. Furthermore, if a Bhikshu generates loving verbal actions towards the Master and other wise fellow practitioners of the holy life, this is called the second pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu generates loving mental actions towards the Master and other wise fellow practitioners of the holy life, this is called the third pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu obtains lawful gains through lawful means, even down to the food received in the bowl, he shares these gains equally with all wise fellow practitioners of the holy life, without concealing them privately; this is called the fourth pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu possesses precepts that are without deficiency, without flaw, without mixture, without impurity, worthy of offering, without attachment, good in the beginning, good in the middle, and good in the end, praised by all wise ones without reproach, and he upholds these precepts equally with all wise fellow practitioners of the holy life, without concealing them; this is called the fifth pleasing quality. Because of this quality, it can generate affection, (and so on) broadly speaking, even without contention, moving towards a single goal. Furthermore, if a Bhikshu possesses views that are sacred and liberating, capable of thorough understanding, and if he initiates and practices them, he can truly extinguish suffering, and he studies these views equally with all wise fellow practitioners of the holy life, without concealing them; this is called the sixth pleasing quality. Because of this quality, it can generate affection, generate respect, generate agreeableness, lead to affection, respect, agreeableness, and delight, embracing joy, without opposition, without contention, and moving towards a single goal. What is meant by 'the Master'? Answer: All Tathagatas (Tathagata, one of the titles of the Buddha), Arhats (Arhat, one who has attained Nirvana), and Samyaksambuddhas (Samyaksambuddha, a fully enlightened being) are called Masters.

。及諸有智同梵行者，云何有智同梵行者？答：解憍陳那乃至廣說，是名有智同梵行者。起慈身業者，云何慈身業？答？興起俱行哀愍俱行所有身業，此中意說名慈身業。于大師所及諸有智同梵行者，此慈身業和合現前，由斯故說于大師所及諸有智同梵行者起慈身業是名第一可喜法者。謂如是法是能隨順甚可愛樂，長養端嚴應供常委支具資糧，是故名可喜法。能發可愛者，謂由此法能發可愛。能發尊重者，謂由此法能發尊重。能發可意者，謂由此法能發可意。能引可愛尊重可意悅意攝受歡喜無違無諍一趣者，謂由此法能引可愛尊重可意悅意攝受歡喜無違無諍一趣。此中攝受謂令和合。言一趣者，謂趣一境一味現前。如慈身業，慈語意業應知亦爾。以法獲得如法利養者，云何以法獲得如法利養？答：若諸利養不由矯妄而得、不由詭詐而得、不由現相而得、不由激發而得、不由以利求利而得，然受用時無罪生長，故名以法獲得如法利養。下至缽中所受飲食者，謂下至墮缽中飲食尚共受用，況余財物。於此利養與諸有智同梵行者等共受用不別藏隱者，謂以法獲得如法利養，是名於此利養。若苾芻、苾芻尼、正學、勤策、勤策女、近事、近事女，是名有智同梵行者。以法所得如法利養，應與有智同梵行者等共受用不應各別藏隱

受用，是名第四可喜法等，如前廣說。諸所有戒者，云何名為諸所有戒？答：無漏身業語業及命清凈，一切皆名諸所有戒。無缺無隙無雜無穢者，謂於此戒恒隨作恒隨轉、平等共作平等共轉，故名無缺無隙無雜無穢。言應供者，謂諸有情有貪嗔癡名為給使，若諸有情離貪嗔癡名為應供，應受給使以衣服飲食臥具醫藥等常供養故。言無執者，謂聖弟子于戒不起若取若執。善究竟者，謂於此戒善守善護至極究竟。善受取者，謂於此戒殷重恭敬具足攝受。諸有智者稱讚無毀者，謂諸佛及弟子名有智者，此諸智者皆共稱讚、無訶毀者，由斯故說諸有智者稱讚無毀。于如是戒與諸有智同梵行者等共受持無所藏隱者，云何名為于如是戒？答：謂平等戒。平等戒者，謂八聖道支中正語、正業、正命名平等戒。與諸有智同梵行者，謂解憍陳那等，皆名有智同梵行者。等共受持無所藏隱者，謂於此戒與諸有智同梵行者，共一義利、共一所趣，彼此相似，是名第五可喜法等，如前廣說。諸所有見者，云何名為諸所有見？答若依出離遠離所生善法，于諸法相諸簡擇極簡擇，乃至廣說，如是名為諸所有見。是聖出離等，如前廣說。于如是見與諸有智同梵行者等共修學無所藏隱者，云何名為于如是見？答：謂平等見。平等見者，謂八聖道支中正見

【現代漢語翻譯】現代漢語譯本受用，這被稱為第四種令人歡喜的法等等，如同前面廣泛解說的那樣。所有戒律，什麼叫做所有戒律？回答：無漏的身業、語業以及命的清凈，一切都叫做所有戒律。沒有缺失、沒有間隙、沒有混雜、沒有污穢，是指對於此戒恒常隨順而行、恒常隨順而轉、平等共同行作、平等共同運轉，所以叫做沒有缺失、沒有間隙、沒有混雜、沒有污穢。說到『應供』，是指那些有貪、嗔、癡的有情眾生，他們是（煩惱的）奴僕；如果那些有情眾生遠離了貪、嗔、癡，就叫做『應供』，應該接受（他人的）供養，用衣服、飲食、臥具、醫藥等經常供養他們。說到『無執』，是指聖弟子對於戒律不起取著或執著。『善究竟』，是指對於此戒善於守護、善於保護，達到極致究竟。『善受取』，是指對於此戒慇勤、尊重、具足地攝取。『諸有智者稱讚無毀』，是指諸佛以及（佛的）弟子被稱為有智者，這些有智者都共同稱讚此戒，沒有訶責譭謗的人，因為這個緣故，所以說諸有智者稱讚無毀。對於這樣的戒律，與那些有智慧的、共同修梵行的人一起受持，沒有絲毫隱藏，什麼叫做對於這樣的戒律？回答：是指平等戒。平等戒是指八聖道支中的正語、正業、正命，稱為平等戒。與那些有智慧的、共同修梵行的人，是指像解憍陳那（Ajnatakaundinya）等，他們都被稱為有智慧的、共同修梵行的人。一起受持沒有絲毫隱藏，是指對於此戒，與那些有智慧的、共同修梵行的人，共同一個義利、共同一個目標，彼此相似，這被稱為第五種令人歡喜的法等等，如同前面廣泛解說的那樣。所有見解，什麼叫做所有見解？回答：如果依靠出離、遠離所產生的善法，對於諸法的法相進行簡擇、極其簡擇，乃至廣泛解說，像這樣就叫做所有見解。是聖出離等等，如同前面廣泛解說的那樣。對於這樣的見解，與那些有智慧的、共同修梵行的人一起修學，沒有絲毫隱藏，什麼叫做對於這樣的見解？回答：是指平等見。平等見是指八聖道支中的正見。

【English Translation】 English version Enjoyment, this is called the fourth delightful Dharma, etc., as explained extensively before. All precepts, what are called all precepts? Answer: The undefiled physical karma, verbal karma, and purity of life, all are called all precepts. Without defect, without gap, without mixture, without impurity, means constantly following and acting upon this precept, constantly following and transforming, equally acting together, equally transforming together, therefore it is called without defect, without gap, without mixture, without impurity. Speaking of 'worthy of offerings', it refers to those sentient beings who have greed, anger, and delusion, they are (servants of afflictions); if those sentient beings are free from greed, anger, and delusion, they are called 'worthy of offerings', they should receive (others') offerings, with clothes, food, bedding, medicine, etc., constantly offering to them. Speaking of 'without attachment', it refers to the noble disciples who do not arise with grasping or attachment to the precepts. 'Well accomplished', means being good at guarding and protecting this precept, reaching the ultimate accomplishment. 'Well received', means diligently, respectfully, and completely embracing this precept. 'Praised without reproach by the wise', refers to the Buddhas and (Buddha's) disciples who are called the wise, these wise ones all commonly praise this precept, without anyone criticizing or slandering it, because of this reason, it is said that the wise praise it without reproach. Regarding such precepts, together with those who are wise and practice the Brahma-faring together, upholding them without any concealment, what is called regarding such precepts? Answer: It refers to equal precepts. Equal precepts refer to right speech, right action, and right livelihood among the eightfold noble path, called equal precepts. With those who are wise and practice the Brahma-faring together, refers to people like Ajnatakaundinya, etc., they are all called wise and practice the Brahma-faring together. Upholding them together without any concealment, means regarding this precept, with those who are wise and practice the Brahma-faring together, sharing a common benefit, sharing a common goal, resembling each other, this is called the fifth delightful Dharma, etc., as explained extensively before. All views, what are called all views? Answer: If relying on the good Dharma arising from renunciation and detachment, for the characteristics of all Dharmas, selecting and extremely selecting, and even extensively explaining, like this it is called all views. It is noble renunciation, etc., as explained extensively before. Regarding such views, together with those who are wise and practice the Brahma-faring together, studying together without any concealment, what is called regarding such views? Answer: It refers to equal view. Equal view refers to right view among the eightfold noble path.

名平等見，余如前說。如是亦名六和敬法。

六通者，云何為六？一、神境智證通；二、天耳智證通；三、他心智證通；四、宿住智證通；五、死生智證通；六、漏盡智證通。云何神境智證通？答：領受示現種種神境，乃至廣說，是名神境智證通。問：此中通者，何所謂耶？答：于諸神境所有妙智。云何天耳智證通？答：以天耳聞種種音聲，謂人聲非人聲遠聲近聲等，是名天耳智證通。問：此中通者，何所謂耶？答：于天耳境所有妙智。云何他心智證通？答：於他有情補特伽羅尋伺心等皆如實知，謂有貪心如實知有貪心、離貪心如實知離貪心，如是有嗔心離嗔心、有癡心離癡心、略心散心、下心舉心、掉心不掉心、寂靜心不寂靜心、不定心定心、不修心修心、不解脫心解脫心，皆如實知，是名他心智證通。問：此中通者，何所謂耶？答：於他心等所有妙智。云何宿住智證通？答：能隨憶念過去無量諸宿住事，謂或一生，乃至廣說，是名宿住智證通。問：此中通者，何所謂耶？答：于諸宿住所有妙智。云何死生智證通？答：如明廣說。云何漏盡智證通？答：亦如明廣說。

說一切有部集異門足論第十五大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十六

【現代漢語翻譯】現代漢語譯本：『名平等見』，其餘的解釋如前文所說。像這樣也叫做『六和敬法』。

『六通』是什麼？答：一是『神境智證通』（神通的智慧和證悟）；二是『天耳智證通』（天耳的智慧和證悟）；三是『他心智證通』（瞭解他人內心的智慧和證悟）；四是『宿住智證通』（瞭解過去世的智慧和證悟）；五是『死生智證通』（瞭解眾生死生情況的智慧和證悟）；六是『漏盡智證通』（斷絕煩惱的智慧和證悟）。

什麼是『神境智證通』？答：能夠領受和示現種種神通境界，乃至更廣的解釋，這叫做『神境智證通』。問：這裡所說的『通』，指的是什麼？答：指的是對於各種神通境界所擁有的微妙智慧。

什麼是『天耳智證通』？答：用天耳聽到種種聲音，包括人聲、非人聲、遠方的聲音、近處的聲音等等，這叫做『天耳智證通』。問：這裡所說的『通』，指的是什麼？答：指的是對於天耳所能聽到的境界所擁有的微妙智慧。

什麼是『他心智證通』？答：對於其他有情『補特伽羅』（人）的尋伺心等，都能如實地瞭解，例如，有貪心如實地知道有貪心，沒有貪心如實地知道沒有貪心；同樣，有嗔心知道有嗔心，沒有嗔心知道沒有嗔心；有癡心知道有癡心，沒有癡心知道沒有癡心；心是收斂的、心是散亂的，心是低下的、心是高舉的，心是掉舉的、心是不掉舉的，心是寂靜的、心是不寂靜的，心是不定的、心是定的，心是不修習的、心是修習的，心是不解脫的、心是解脫的，都能如實地知道，這叫做『他心智證通』。問：這裡所說的『通』，指的是什麼？答：指的是對於他人內心等所擁有的微妙智慧。

什麼是『宿住智證通』？答：能夠隨順憶念過去無量世的宿住之事，例如，或者一生，乃至更廣的解釋，這叫做『宿住智證通』。問：這裡所說的『通』，指的是什麼？答：指的是對於各種宿住之事所擁有的微妙智慧。

什麼是『死生智證通』？答：如前面詳細解釋的那樣。

什麼是『漏盡智證通』？答：也如前面詳細解釋的那樣。

《說一切有部集異門足論》第十五《大正藏》第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第十六

【English Translation】 English version: 'Name equality view,' the rest is as previously explained. Thus, it is also called the 'Six Harmonies and Reverences Dharma'.

What are the 'Six Superknowledges'? Answer: One is 'Divine Power Superknowledge' (神通的智慧和證悟, magical power of wisdom and realization); two is 'Divine Ear Superknowledge' (天耳的智慧和證悟, divine ear of wisdom and realization); three is 'Mind-Reading Superknowledge' (瞭解他人內心的智慧和證悟, understanding others' minds of wisdom and realization); four is 'Past Lives Superknowledge' (瞭解過去世的智慧和證悟, understanding past lives of wisdom and realization); five is 'Death and Rebirth Superknowledge' (瞭解眾生死生情況的智慧和證悟, understanding beings' death and rebirth of wisdom and realization); six is 'Extinction of Outflows Superknowledge' (斷絕煩惱的智慧和證悟, extinguishing afflictions of wisdom and realization).

What is 'Divine Power Superknowledge'? Answer: Being able to receive and manifest various divine realms, and even more extensive explanations, this is called 'Divine Power Superknowledge'. Question: What is meant by 'Superknowledge' here? Answer: It refers to the subtle wisdom possessed regarding various divine realms.

What is 'Divine Ear Superknowledge'? Answer: Using the divine ear to hear various sounds, including human sounds, non-human sounds, distant sounds, nearby sounds, etc., this is called 'Divine Ear Superknowledge'. Question: What is meant by 'Superknowledge' here? Answer: It refers to the subtle wisdom possessed regarding the realms that the divine ear can hear.

What is 'Mind-Reading Superknowledge'? Answer: Being able to truly understand the seeking mind, etc., of other sentient beings 'Pudgala' (補特伽羅, person), for example, truly knowing that there is a greedy mind when there is a greedy mind, and truly knowing that there is no greedy mind when there is no greedy mind; similarly, knowing that there is an angry mind when there is an angry mind, and knowing that there is no angry mind when there is no angry mind; knowing that there is a deluded mind when there is a deluded mind, and knowing that there is no deluded mind when there is no deluded mind; the mind is contracted, the mind is scattered, the mind is inferior, the mind is elevated, the mind is agitated, the mind is not agitated, the mind is tranquil, the mind is not tranquil, the mind is unfixed, the mind is fixed, the mind is uncultivated, the mind is cultivated, the mind is unliberated, the mind is liberated, all can be truly known, this is called 'Mind-Reading Superknowledge'. Question: What is meant by 'Superknowledge' here? Answer: It refers to the subtle wisdom possessed regarding others' minds, etc.

What is 'Past Lives Superknowledge'? Answer: Being able to recollect past lives of immeasurable eons, for example, or one life, and even more extensive explanations, this is called 'Past Lives Superknowledge'. Question: What is meant by 'Superknowledge' here? Answer: It refers to the subtle wisdom possessed regarding various past lives.

What is 'Death and Rebirth Superknowledge'? Answer: As explained in detail earlier.

What is 'Extinction of Outflows Superknowledge'? Answer: Also as explained in detail earlier.

Sarvastivada Abhidharma Sangitiparyaya-pada-sastra Fifteenth Taisho Tripitaka Volume 26 No. 1536 Abhidharma Sangitiparyaya-pada-sastra

Abhidharma Sangitiparyaya-pada-sastra Volume Sixteen

尊者舍利子說

三藏法師玄奘奉　詔譯

六法品第七之二

六順明分想者，云何為六？答：一、無常想；二、無常苦想；三、苦無我想；四、厭食想；五、一切世間不可樂想；六、死想。此中五想如成熟解脫想說。云何一切世間不可樂想？答：世間謂五取蘊，即色取蘊乃至識取蘊。有諸苾芻於五取蘊，以有思慮俱行作意審諦思惟、以有恐懼俱行作意審諦思惟、以不可樂俱行作意審諦思惟、以不可喜俱行作意審諦思惟。彼於五取蘊如是思惟時，諸想、等想、現前等想、已想當想，是名一切世間不可樂想。問：何故名為順明分想？答：明有三種。一、無學宿住智證明；二、無學死生智證明；三、無學漏盡智證明。由前六想，令此三明未生者生、已生者增長廣大，故名順明分想。

六隨念者，云何為六？答：一、佛隨念；二、法隨念；三、僧隨念；四、戒隨念；五、舍隨念；六、天隨念。云何佛隨念？答如世尊說：苾芻當知，有聖弟子於世尊所，以如是相隨念諸佛，謂此世尊是如來、阿羅漢，廣說乃至佛、薄伽梵。若聖弟子以如是相隨念諸佛，見為根本、證智相應，諸念、隨念、別念、憶念，念性、隨念性、別念性、不忘性、不忘法性、心明記性，是名佛隨念。云何法隨念？答：如世尊說

【現代漢語翻譯】現代漢語譯本尊者舍利子說三藏法師玄奘奉詔譯六法品第七之二六順明分想是什麼？回答：一、無常想；二、無常苦想；三、苦無我想；四、厭食想；五、一切世間不可樂想；六、死想。這其中五種想的解釋如同成熟解脫想所說。什麼是一切世間不可樂想？回答：世間指的是五取蘊（Panca-upadanakkhandha），即色取蘊乃至識取蘊。有些比丘（Bhikkhu）對於五取蘊，以帶有思慮的作意審慎地思維，以帶有恐懼的作意審慎地思維，以不可樂的作意審慎地思維，以不可喜的作意審慎地思維。當他們這樣思維五取蘊時，所產生的諸想、等想、現前等想、已想當想，就叫做一切世間不可樂想。問：為什麼叫做順明分想？答：明有三種。一、無學宿住智證明；二、無學死生智證明；三、無學漏盡智證明。通過前面的六種想，使這三種明未產生的得以產生，已經產生的得以增長廣大，所以叫做順明分想。六隨念是什麼？回答：一、佛隨念（Buddhanussati）；二、法隨念（Dhammanussati）；三、僧隨念（Sanghanussati）；四、戒隨念（Silanussati）；五、舍隨念（Caganussati）；六、天隨念（Devanussati）。什麼是佛隨念？回答：正如世尊（Bhagavan）所說：比丘們應當知道，有聖弟子對於世尊，以這樣的方式隨念諸佛，即這位世尊是如來（Tathagata）、阿羅漢（Arhat），（廣說乃至）佛、薄伽梵。如果聖弟子以這樣的方式隨念諸佛，以見為根本，與證智相應，所產生的諸念、隨念、別念、憶念，唸的性質、隨唸的性質、別念的性質、不忘的性質、不忘法的性質、心明記的性質，就叫做佛隨念。什麼是法隨念？回答：正如世尊所說

【English Translation】 English version Venerable Sariputra said: Tripitaka Master Xuanzang, by imperial decree, translated: Chapter Seven, Part Two: Six Dharmas What are the six aspects of the 'thoughts conforming to the clear division'? Answer: 1. The thought of impermanence (Anicca-sañña); 2. The thought of impermanence and suffering (Anicca-dukkha-sañña); 3. The thought of suffering and no-self (Dukkha-anatta-sañña); 4. The thought of disgust with food (Ahare-patikkula-sañña); 5. The thought that all the world is undesirable (Sabba-loke-anabhirati-sañña); 6. The thought of death (Marana-sati). Among these, the explanation of the five thoughts is as described in the 'thoughts of mature liberation'. What is the 'thought that all the world is undesirable'? Answer: 'The world' refers to the five aggregates of clinging (Panca-upadanakkhandha), namely, the aggregate of form (Rupa-upadanakkhandha) up to the aggregate of consciousness (Viññana-upadanakkhandha). Some monks (Bhikkhu), regarding the five aggregates of clinging, mindfully and deliberately contemplate with consideration, contemplate with fear, contemplate with undesirability, contemplate with unpleasingness. When they contemplate the five aggregates of clinging in this way, the thoughts, similar thoughts, present similar thoughts, past and future thoughts that arise are called the 'thought that all the world is undesirable'. Question: Why is it called 'thoughts conforming to the clear division'? Answer: There are three kinds of clarity (明). 1. The proof of the wisdom of past lives of the non-learner (無學宿住智證明); 2. The proof of the wisdom of death and rebirth of the non-learner (無學死生智證明); 3. The proof of the wisdom of the exhaustion of outflows of the non-learner (無學漏盡智證明). Through the preceding six thoughts, these three clarities, if not yet arisen, arise; if already arisen, increase and expand. Therefore, they are called 'thoughts conforming to the clear division'. What are the six recollections (隨念)? Answer: 1. Recollection of the Buddha (Buddhanussati); 2. Recollection of the Dharma (Dhammanussati); 3. Recollection of the Sangha (Sanghanussati); 4. Recollection of virtue (Silanussati); 5. Recollection of generosity (Caganussati); 6. Recollection of the deities (Devanussati). What is the recollection of the Buddha? Answer: As the World-Honored One (Bhagavan) said: 'Monks, know that a noble disciple, regarding the World-Honored One, recollects the Buddhas in this way: This World-Honored One is the Thus-Come One (Tathagata), the Worthy One (Arhat), (and so on) the Buddha, the Blessed One (Bhagavan).' If a noble disciple recollects the Buddhas in this way, with seeing as the foundation, corresponding to the wisdom of realization, the thoughts, recollections, distinct thoughts, memories, the nature of thought, the nature of recollection, the nature of distinct thought, the nature of non-forgetting, the nature of non-forgetting the Dharma, the nature of clear mindfulness, are called the recollection of the Buddha. What is the recollection of the Dharma? Answer: As the World-Honored One said:

：苾芻當知，有聖弟子以如是相隨念正法，謂佛正法善說，乃至知者內證。若聖弟子以如是相，隨念正法見為根本，證智相應廣說如前，是名法隨念。云何僧隨念？答：如世尊說：苾芻當知，有聖弟子以如是相隨念諸僧，謂佛弟子具足妙行，廣說乃至無上福田世所應供。若聖弟子以如是相隨念諸僧，見為根本、證智相應，廣說如前，是名僧隨念。云何戒隨念？答：如世尊說：苾芻當知，有聖弟子以如是相隨念自戒，謂此凈戒無缺無隙，廣說乃至諸有智者稱讚無毀。若聖弟子以如是相隨念自戒，見為根本、證智相應，廣說如前，是名戒隨念。云何舍隨念？答：如世尊說：苾芻當知，有聖弟子以如是相隨念自舍，謂我善得無染財利，我于慳垢所縛眾中能離慳垢心無染著，舒手惠施所有財物，棄捨財物心無所顧，分佈施與心無偏黨。若聖弟子以如是相隨念自舍，見為根本、證智相應，廣說如前，是名舍隨念。云何天隨念？答：如世尊說：苾芻當知，有聖弟子以如是相隨念諸天，謂有四大王眾天、有三十三天、有夜摩天、有睹史多天、有樂變化天、有他化自在天。若有成就無倒信戒聞舍慧者，從此捨命得生彼天；我亦成就無倒信戒聞舍慧善，云何不得當生彼天？若聖弟子以如是相隨念諸天，見為根本、證智相應，諸念隨念、別

【現代漢語翻譯】現代漢語譯本：比丘應當知道，有聖弟子以這樣的方式隨念正法，即佛陀的正法善妙宣說，乃至有智慧的人自己可以證悟。如果聖弟子以這樣的方式隨念正法，以正見為根本，與證智相應，詳細的解說如前所述，這叫做法隨念。什麼是僧隨念？回答：如世尊所說：比丘應當知道，有聖弟子以這樣的方式隨念諸僧（僧伽，佛教僧團），即佛陀的弟子們具足妙行，詳細的解說乃至是無上的福田，世間所應供養。如果聖弟子以這樣的方式隨念諸僧，以正見為根本，與證智相應，詳細的解說如前所述，這叫做僧隨念。什麼是戒隨念？回答：如世尊所說：比丘應當知道，有聖弟子以這樣的方式隨念自己的戒律，即這清凈的戒律沒有缺失沒有瑕疵，詳細的解說乃至被有智慧的人稱讚沒有譭謗。如果聖弟子以這樣的方式隨念自己的戒律，以正見為根本，與證智相應，詳細的解說如前所述，這叫做戒隨念。什麼是舍隨念？回答：如世尊所說：比丘應當知道，有聖弟子以這樣的方式隨念自己的佈施，即我善於獲得沒有染污的財利，我在被慳吝污垢所束縛的眾人中能夠遠離慳吝的污垢，內心沒有染著，伸出手來惠施所有的財物，捨棄財物內心沒有顧慮，普遍地施與，內心沒有偏袒。如果聖弟子以這樣的方式隨念自己的佈施，以正見為根本，與證智相應，詳細的解說如前所述，這叫做舍隨念。什麼是天隨念？回答：如世尊所說：比丘應當知道，有聖弟子以這樣的方式隨念諸天（天神），即有四大王眾天（四大天王所居住的天界）、有三十三天（帝釋天所居住的天界）、有夜摩天（無時天）、有睹史多天（妙足天）、有樂變化天（化樂天）、有他化自在天（他化自在天）。如果有人成就了沒有顛倒的信、戒、聞、舍、慧，從此捨棄生命能夠往生到那些天界；我也成就了沒有顛倒的信、戒、聞、舍、慧的善行，為什麼不能夠往生到那些天界呢？如果聖弟子以這樣的方式隨念諸天，以正見為根本，與證智相應，各種隨念、分別

【English Translation】 English version: Bhikkhus should know that a noble disciple recollects the Dharma in this way, namely, the Buddha's Dharma is well-spoken, even to the point that the wise can realize it for themselves. If a noble disciple recollects the Dharma in this way, with right view as the foundation, corresponding to the wisdom of realization, explained in detail as before, this is called Dharma-recollection. What is Sangha-recollection? The answer: As the World Honored One said: Bhikkhus should know that a noble disciple recollects the Sangha (the Buddhist monastic community) in this way, namely, the Buddha's disciples are endowed with excellent conduct, explained in detail even to the point of being a supreme field of merit, worthy of offerings from the world. If a noble disciple recollects the Sangha in this way, with right view as the foundation, corresponding to the wisdom of realization, explained in detail as before, this is called Sangha-recollection. What is Sila-recollection? The answer: As the World Honored One said: Bhikkhus should know that a noble disciple recollects their own precepts in this way, namely, these pure precepts are without deficiency or flaw, explained in detail even to the point of being praised by the wise and without reproach. If a noble disciple recollects their own precepts in this way, with right view as the foundation, corresponding to the wisdom of realization, explained in detail as before, this is called Sila-recollection. What is Dana-recollection? The answer: As the World Honored One said: Bhikkhus should know that a noble disciple recollects their own generosity in this way, namely, I am good at obtaining undefiled wealth and benefit, and among those bound by the defilement of stinginess, I am able to be free from the defilement of stinginess, with a mind free from attachment, extending my hand to bestow all my possessions, abandoning possessions with no concern in my heart, distributing and giving without partiality. If a noble disciple recollects their own generosity in this way, with right view as the foundation, corresponding to the wisdom of realization, explained in detail as before, this is called Dana-recollection. What is Deva-recollection? The answer: As the World Honored One said: Bhikkhus should know that a noble disciple recollects the Devas (gods) in this way, namely, there are the Cāturmahārājika Devas (the heaven of the Four Great Kings), the Trāyastriṃśa Devas (the heaven of the Thirty-three), the Yama Devas (the heaven of Yama), the Tuṣita Devas (the heaven of the Contented), the Nirmāṇarati Devas (the heaven of those who delight in creation), and the Paranirmita-vaśavartin Devas (the heaven of those who have power over the creations of others). If someone has accomplished unwavering faith, morality, learning, generosity, and wisdom, they can be reborn in those heavens after abandoning this life; I have also accomplished the good deeds of unwavering faith, morality, learning, generosity, and wisdom, why should I not be able to be reborn in those heavens? If a noble disciple recollects the Devas in this way, with right view as the foundation, corresponding to the wisdom of realization, various recollections and distinctions

念、憶念，念性、隨念性、別念性、不忘性、不忘法性、心明記性，是名天隨念。

六無上法者，云何為六？一、見無上；二、聞無上；三、利無上；四、學無上；五、行無上；六、念無上。云何見無上？答：如世尊說：苾芻當知，如有一類補特伽羅，往觀輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，或復往觀若沙門若婆羅門發起邪見邪見行者，我說彼類雖有所見非無所見，而是下賤本性異生非賢聖見。若有修植清凈信愛，往觀如來或佛弟子，我說彼類為無上見，能自利益、能自安樂、能令自身安隱而住超越災愁滅諸憂苦，疾能證得如理法要。是名見無上。云何聞無上？答：如世尊說：苾芻當知，如有一類補特伽羅，往聽象聲馬聲、車聲步聲、螺聲大小鼓聲、呼叫聲歌舞聲伎樂聲，或復往聽若沙門若婆羅門發起邪見邪見行者所說邪法。我說彼類，雖有所聞非無所聞，而是下賤本性異生非賢聖聞。若有修植清凈信愛，往聽如來或佛弟子所說正法，我說彼類為無上聞，能自利益，廣說乃至疾能證得如理法要。是名聞無上。云何利無上？答：如世尊說：苾芻當知，如有一類補特伽羅，或得妻子、或得珍財、或得諸谷、或行親友，或於沙門若婆羅門發起邪見邪見行者得深信樂。我說彼類，雖名得利非不得利，

【現代漢語翻譯】現代漢語譯本念、憶念，念性、隨念性、別念性、不忘性、不忘法性、心明記性，這被稱為天隨念。

六無上法是什麼？答：一、見無上；二、聞無上；三、利無上；四、學無上；五、行無上；六、念無上。什麼是見無上？答：正如世尊所說：『比丘們應當知道，如果有一類補特伽羅（Pudgala，人），去觀看輪寶、象寶、馬寶、珠寶、女寶、主藏臣寶、主兵臣寶，或者去觀看那些沙門（Shramana，出家修行者）或婆羅門（Brahmana，祭司），他們發起邪見，奉行邪見。』我說這類人雖然有所見，但並非沒有所見，而是凡夫俗子的本性，不是賢聖的見解。如果有人修植清凈的信心和愛心，去觀看如來（Tathagata，佛）或佛的弟子，我說這類人為無上見，能夠自我利益，能夠自我安樂，能夠使自身安穩而住，超越災難和憂愁，滅除各種憂苦，迅速能夠證得如理的法要。這被稱為見無上。什麼是聞無上？答：正如世尊所說：『比丘們應當知道，如果有一類補特伽羅，去聽象聲、馬聲、車聲、步聲、螺聲、大小鼓聲、呼叫聲、歌舞聲、伎樂聲，或者去聽那些沙門或婆羅門，他們發起邪見，奉行邪見，所說的邪法。』我說這類人，雖然有所聞，但並非沒有所聞，而是凡夫俗子的本性，不是賢聖的聽聞。如果有人修植清凈的信心和愛心，去聽如來或佛的弟子所說的正法，我說這類人為無上聞，能夠自我利益，（內容同上）廣泛地說乃至迅速能夠證得如理的法要。這被稱為聞無上。什麼是利無上？答：正如世尊所說：『比丘們應當知道，如果有一類補特伽羅，或者得到妻子，或者得到珍貴的財物，或者得到各種穀物，或者親近親友，或者對於那些沙門或婆羅門，他們發起邪見，奉行邪見，得到深深的信樂。』我說這類人，雖然名為得到利益，並非沒有得到利益，

【English Translation】 English version 'Recollection, remembering, the nature of recollection, following recollection, distinguishing recollection, non-forgetting, the nature of non-forgetting the Dharma, clear mindfulness of the mind, this is called heavenly recollection.'

'What are the six unsurpassed Dharmas? Answer: First, unsurpassed seeing; second, unsurpassed hearing; third, unsurpassed gain; fourth, unsurpassed learning; fifth, unsurpassed practice; sixth, unsurpassed recollection. What is unsurpassed seeing? Answer: As the World Honored One (世尊) said: 'Bhikkhus (比丘, monks), you should know that if there is a type of Pudgala (補特伽羅, person) who goes to see the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the chief treasurer-minister treasure, the chief military-minister treasure, or goes to see those Shramanas (沙門, wandering ascetics) or Brahmanas (婆羅門, priests) who initiate wrong views and practice wrong views.' I say that although this type of person has seeing, it is not without seeing, but it is the nature of ordinary beings, not the seeing of the wise and holy. If someone cultivates pure faith and love, and goes to see the Tathagata (如來, Buddha) or the Buddha's disciples, I say that this type of person has unsurpassed seeing, which can benefit oneself, can bring oneself happiness, can enable oneself to dwell in peace and security, transcending disasters and sorrows, extinguishing all worries and sufferings, and quickly attaining the Dharma essentials as they truly are. This is called unsurpassed seeing. What is unsurpassed hearing? Answer: As the World Honored One said: 'Bhikkhus, you should know that if there is a type of Pudgala who goes to hear the sound of elephants, the sound of horses, the sound of carts, the sound of footsteps, the sound of conches, the sound of large and small drums, the sound of shouting, the sound of singing and dancing, the sound of music, or goes to hear the wrong Dharma spoken by those Shramanas or Brahmanas who initiate wrong views and practice wrong views.' I say that although this type of person has hearing, it is not without hearing, but it is the nature of ordinary beings, not the hearing of the wise and holy. If someone cultivates pure faith and love, and goes to hear the right Dharma spoken by the Tathagata or the Buddha's disciples, I say that this type of person has unsurpassed hearing, which can benefit oneself, (same as above) broadly speaking, and quickly attain the Dharma essentials as they truly are. This is called unsurpassed hearing. What is unsurpassed gain? Answer: As the World Honored One said: 'Bhikkhus, you should know that if there is a type of Pudgala who either obtains a wife, or obtains precious wealth, or obtains various grains, or associates with relatives and friends, or obtains deep faith and joy in those Shramanas or Brahmanas who initiate wrong views and practice wrong views.' I say that although this type of person is said to have gained benefit, it is not without gaining benefit,'

而是下賤本性異生非賢聖利。若有修植清凈信愛，能于如來及佛弟子得深信樂，我說彼類得無上利，能自利益，廣說乃至疾能證得如理法要。是名利無上。云何學無上？答：如世尊說：苾芻當知，如有一類補特伽羅，或學乘象或學乘馬、或學乘車或學彎弓、或學放箭或學執鉤、或學執索或學執排、或學上乘或學下乘、或學馳走或學跳躑、或學書數或學算印、或學沙門若婆羅門發起邪見邪見行者所說學處。我說彼類，雖有所學非無所學，而是下劣本性異生非賢聖學。若有修植清凈信愛，能學如來及佛弟子所說學處，我說彼類為無上學，能自利益，廣說乃至能疾證得如理法要。是名學無上。云何行無上？答：如世尊說：苾芻當知，如有一類補特伽羅，行調象行或調馬行、或調人行或調牛行、或事火行或事月行或事日行、或事藥行或事珠行、或事星宿宮殿等行、或行沙門若婆羅門發起邪見邪見行者所受持行。我說彼類，雖有所行非無所行，而是下賤本性異生非賢聖行。若有修植清凈信愛，能行如來及佛弟子所行之行，我說彼類為行無上，能自利益，廣說乃至疾能證得如理法要。是名行無上。云何念無上？答：如世尊說：苾芻當知，如有一類補特伽羅，或念妻子、或念財谷、或念親友、或念沙門若婆羅門發起邪見邪見行者及彼

【現代漢語翻譯】現代漢語譯本而是本性與生俱來的，並非賢聖的利益。如果有人修習培植清凈的信心和愛心，能夠對如來（Tathagata，佛的稱號）以及佛的弟子生起深刻的信仰和喜樂，我說這類人獲得了無上的利益，能夠自我利益，廣泛地說，乃至能夠迅速證得如理的法要。這叫做利益無上。什麼是學無上？回答：如世尊所說：『比丘（bhiksu，佛教出家男眾），應當知道，如果有一類補特伽羅（pudgala，人），或者學習馴象，或者學習馴馬，或者學習駕車，或者學習彎弓，或者學習放箭，或者學習執鉤，或者學習執索，或者學習執排，或者學習上乘，或者學習下乘，或者學習馳走，或者學習跳躍，或者學習書寫計算，或者學習算術印章，或者學習沙門（sramana，出家修行者）或婆羅門（brahman，古印度祭司階層）發起邪見，邪見行者所說的學處。』我說這類人，雖然有所學習並非沒有學習，但是是下劣的，本性與生俱來的，並非賢聖之學。如果有人修習培植清凈的信心和愛心，能夠學習如來以及佛的弟子所說的學處，我說這類人是無上的學習，能夠自我利益，廣泛地說，乃至能夠迅速證得如理的法要。這叫做學無上。什麼是行無上？回答：如世尊所說：『比丘，應當知道，如果有一類補特伽羅，實行調象之行，或者調馬之行，或者調人之行，或者調牛之行，或者事火之行，或者事月之行，或者事日之行，或者事藥之行，或者事珠之行，或者事星宿宮殿等之行，或者實行沙門或婆羅門發起邪見，邪見行者所受持之行。』我說這類人，雖然有所行並非沒有所行，但是是本性與生俱來的，並非賢聖之行。如果有人修習培植清凈的信心和愛心，能夠實行如來以及佛的弟子所行之行，我說這類人是無上的行，能夠自我利益，廣泛地說，乃至能夠迅速證得如理的法要。這叫做行無上。什麼是念無上？回答：如世尊所說：『比丘，應當知道，如果有一類補特伽羅，或者憶念妻子，或者憶念財物穀物，或者憶念親戚朋友，或者憶念沙門或婆羅門發起邪見，邪見行者以及他們

【English Translation】 English version Rather, it is an inherent nature, not the benefit of the wise and holy. If someone cultivates pure faith and love, and is able to generate deep faith and joy in the Tathagata (title of the Buddha) and the Buddha's disciples, I say that such a person obtains the supreme benefit, is able to benefit themselves, and broadly speaking, is able to quickly attain the Dharma essentials as they truly are. This is called the supreme benefit. What is the supreme learning? Answer: As the World Honored One said: 'Bhikkhus (Buddhist monks), you should know that if there is a type of person, a pudgala (person), who learns to tame elephants, or learns to tame horses, or learns to drive chariots, or learns to bend bows, or learns to shoot arrows, or learns to hold hooks, or learns to hold ropes, or learns to hold shields, or learns to ride up, or learns to ride down, or learns to run, or learns to jump, or learns to write and calculate, or learns arithmetic seals, or learns the teachings of the sramanas (ascetics) or brahmans (priestly class in ancient India) who generate wrong views, the practices taught by those with wrong views.' I say that such people, although they have learned something and are not without learning, are inferior, of an inherent nature, and not the learning of the wise and holy. If someone cultivates pure faith and love, and is able to learn the practices taught by the Tathagata and the Buddha's disciples, I say that such a person has supreme learning, is able to benefit themselves, and broadly speaking, is able to quickly attain the Dharma essentials as they truly are. This is called supreme learning. What is the supreme conduct? Answer: As the World Honored One said: 'Bhikkhus, you should know that if there is a type of person who practices taming elephants, or taming horses, or taming people, or taming cattle, or fire worship, or moon worship, or sun worship, or medicine worship, or jewel worship, or star palace worship, or practices the conduct upheld by sramanas or brahmans who generate wrong views, those with wrong views.' I say that such people, although they have some conduct and are not without conduct, are of an inherent nature, and not the conduct of the wise and holy. If someone cultivates pure faith and love, and is able to practice the conduct practiced by the Tathagata and the Buddha's disciples, I say that such a person has supreme conduct, is able to benefit themselves, and broadly speaking, is able to quickly attain the Dharma essentials as they truly are. This is called supreme conduct. What is the supreme mindfulness? Answer: As the World Honored One said: 'Bhikkhus, you should know that if there is a type of person who remembers their wife and children, or remembers wealth and grain, or remembers relatives and friends, or remembers the sramanas or brahmans who generate wrong views, those with wrong views, and their

邪法。我說彼類，雖有所念非無所念，而是下賤本性異生非賢聖念。若有修植清凈信愛，能念如來及佛弟子，我說彼類爲念無上，能自利益、能自安樂、能令自身安隱而住超越災愁滅諸憂苦，疾能證得如理法要。是名念無上。此中世尊說伽他曰：

「若得離相應，　　安隱無上見，　聞利學行念，　　必得趣無憂。」

六觀待者，云何為六？答一、觀待色；二、觀待聲；三、觀待香；四、觀待味；五、觀待觸；六、觀待法。云何觀待色？答：若色有漏有取，於此諸色若過去若未來若現在，或欲或貪或瞋或癡，或隨一一心所，隨煩惱應生時生，是名觀待色。聲、香、味、觸觀待亦爾。云何觀待法？答：若法有漏有取，於此諸法若過去若未來若現在，或欲或貪或瞋或癡，或隨一一心所，隨煩惱應生時生，是名觀待法。

六生類者，云何為六？答：一、有黑生類補特伽羅生起黑法；二、有黑生類補特伽羅生起白法；三、有黑生類補特伽羅生起非黑非白涅槃法；四、有白生類補特伽羅生起白法；五、有白生類補特伽羅生起黑法；六、有白生類補特伽羅生起非黑非白涅槃法。云何黑生類補特伽羅生起黑法？答：如有一類生貧賤家，謂旃荼羅家廣說乃至少飲食家。彼生此家，形容醜陋，人不喜見、眾共訶毀，多分

【現代漢語翻譯】現代漢語譯本：邪法。我說那些人，雖然有所念，但並非沒有所念，而是本性與賢聖不同。如果有人修植清凈的信心和愛心，能夠念如來（Tathagata，佛的稱號）以及佛的弟子，我說這些人是念無上，能夠自我利益、自我安樂，能夠令自身安穩而住，超越災難憂愁，滅除各種憂苦，迅速能夠證得如理的法要。這叫做念無上。這時世尊（Bhagavan，佛的稱號）說了偈語：『如果能夠離相應，安穩無上見，聞利學習行念，必定能夠趣向無憂。』六觀待，什麼是六觀待？回答：一、觀待色（rupa，物質）；二、觀待聲（shabda，聲音）；三、觀待香（gandha，氣味）；四、觀待味（rasa，味道）；五、觀待觸（sprashtavya，觸覺）；六、觀待法（dharma，事物、法則）。什麼是觀待色？回答：如果色是有漏有取的，對於這些色，無論是過去、未來還是現在，或者有慾望、貪婪、嗔恨、愚癡，或者隨著每一個心所，隨著煩惱應該生起時生起，這叫做觀待色。聲、香、味、觸的觀待也是如此。什麼是觀待法？回答：如果法是有漏有取的，對於這些法，無論是過去、未來還是現在，或者有慾望、貪婪、嗔恨、愚癡，或者隨著每一個心所，隨著煩惱應該生起時生起，這叫做觀待法。六生類，什麼是六生類？回答：一、有黑生類補特伽羅（pudgala，人）生起黑法；二、有黑生類補特伽羅生起白法；三、有黑生類補特伽羅生起非黑非白涅槃（nirvana，寂滅）法；四、有白生類補特伽羅生起白法；五、有白生類補特伽羅生起黑法；六、有白生類補特伽羅生起非黑非白涅槃法。什麼是黑生類補特伽羅生起黑法？回答：比如有一類人生在貧賤的家庭，比如旃荼羅（chandalas，賤民）家，乃至少飲食的家庭。他們生在這樣的家庭，形容醜陋，人們不喜歡見到，大眾共同訶責譭謗，大多

【English Translation】 English version: Evil doctrines. I say of those kinds of people, although they have thoughts, it's not that they have no thoughts, but their nature is different from the noble and virtuous. If there are those who cultivate pure faith and love, and are able to contemplate the Tathagata (Tathagata, title of the Buddha) and the Buddha's disciples, I say that these kinds of people are contemplating the unsurpassed, able to benefit themselves, bring themselves happiness, able to allow themselves to dwell in peace and stability, transcend calamities and sorrows, extinguish all kinds of suffering, and quickly attain the Dharma essentials as they should be. This is called contemplating the unsurpassed. At this time, the Bhagavan (Bhagavan, title of the Buddha) spoke this verse: 'If one can be free from association, have a peaceful and unsurpassed view, hear of benefits, learn, practice, and contemplate, one will surely be able to go towards freedom from sorrow.' The six objects of observation, what are the six? Answer: One, observing form (rupa, matter); two, observing sound (shabda, sound); three, observing smell (gandha, odor); four, observing taste (rasa, flavor); five, observing touch (sprashtavya, tactile sensation); six, observing dharma (dharma, things, principles). What is observing form? Answer: If form is with outflows and grasping, regarding these forms, whether past, future, or present, or with desire, greed, hatred, or delusion, or following each mental factor, as afflictions should arise, they arise, this is called observing form. Observing sound, smell, taste, and touch is also like this. What is observing dharma? Answer: If dharma is with outflows and grasping, regarding these dharmas, whether past, future, or present, or with desire, greed, hatred, or delusion, or following each mental factor, as afflictions should arise, they arise, this is called observing dharma. The six kinds of birth, what are the six kinds of birth? Answer: One, there is a black birth-type pudgala (pudgala, person) who gives rise to black dharma; two, there is a black birth-type pudgala who gives rise to white dharma; three, there is a black birth-type pudgala who gives rise to non-black non-white Nirvana (nirvana, extinction) dharma; four, there is a white birth-type pudgala who gives rise to white dharma; five, there is a white birth-type pudgala who gives rise to black dharma; six, there is a white birth-type pudgala who gives rise to non-black non-white Nirvana dharma. What is a black birth-type pudgala giving rise to black dharma? Answer: For example, there is a type of person born into a poor and lowly family, such as a chandalas (chandalas, outcastes) family, or even a family with little food. They are born into such a family, their appearance is ugly, people do not like to see them, the masses commonly scold and slander them, mostly

為他作諸事業，故名為黑。如是黑類，行身惡行、行語惡行、行意惡行，由行三種惡行因緣，身壞命終墮于惡趣，生地獄中受諸劇苦，是名黑生類補特伽羅生起黑法。云何黑生類補特伽羅生起白法？答：如有一類生貧賤家，謂旃荼羅家，廣說乃至少飲食家。彼生此家，形容醜陋，人不喜見、眾共訶毀，多分為他作諸事業，故名為黑。如是黑類，行身妙行、行語妙行、行意妙行，由行三種妙行因緣，身壞命終生於善趣，天世界中受諸妙樂，是名黑生類補特伽羅生起白法。云何黑生類補特伽羅生起非黑非白涅槃法？答：如有一類生貧賤家，謂旃荼羅家，廣說乃至少飲食家。彼生此家，形容醜陋，人不喜見、眾共訶毀，多分為他作諸事業，故名為黑。如是黑類，聞有如來為眾宣說如實所證法毗柰耶便往聽受，既聽受已得凈信心。彼成如是凈信心故，作是思惟：「居家迫迮譬如牢獄多諸塵穢，出家寬廣猶若虛空，一切善法因之生長。」又作是念：「耽著居家，彼尚不能恒修世善，況能盡命精勤修學純一圓滿清白梵行。是故我應剃除鬚髮，身被法服正信舍家，出趣非家勤修梵行。」既思念已，便於后時棄捨親財，剃除鬚髮、身被法服，正信舍家出趣非家，受持凈戒精勤守護，別解脫律儀軌則所行無不具足，于微小罪見大怖畏，受

【現代漢語翻譯】現代漢語譯本為他做各種事情，所以叫做『黑』。像這樣的『黑類』人，做身惡行、語惡行、意惡行，由於做了這三種惡行的緣故，身死命終后墮入惡趣，在地獄中遭受各種劇烈的痛苦，這叫做『黑生類補特伽羅（pudgala，人）生起黑法』。什麼是『黑生類補特伽羅生起白法』？回答：比如有一類人生在貧賤的家庭，比如旃荼羅（candala，屠夫）家，詳細地說就是食物很少的家庭。他出生在這種家庭，容貌醜陋，人們不喜歡看到，大家一起呵斥譭謗他，大多替別人做各種事情，所以叫做『黑』。像這樣的『黑類』人，做身妙行、語妙行、意妙行，由於做了這三種妙行的緣故，身死命終後生于善趣，在天界中享受各種美妙的快樂，這叫做『黑生類補特伽羅生起白法』。什麼是『黑生類補特伽羅生起非黑非白涅槃（nirvana，寂滅）法』？回答：比如有一類人生在貧賤的家庭，比如旃荼羅（candala，屠夫）家，詳細地說就是食物很少的家庭。他出生在這種家庭，容貌醜陋，人們不喜歡看到，大家一起呵斥譭謗他，大多替別人做各種事情，所以叫做『黑』。像這樣的『黑類』人，聽到有如來為大眾宣說如實所證的法和毗柰耶（vinaya，戒律），便前去聽受，聽受之後就獲得了清凈的信心。他成就了這樣的清凈信心，於是這樣思惟：『居家生活狹窄逼仄，就像牢獄一樣充滿塵垢污穢，出家生活寬廣，就像虛空一樣，一切善法因此而生長。』又這樣想：『耽於居家生活，尚且不能持續地修習世間的善法，更何況能夠用盡一生精勤地修學純一圓滿清白的梵行。所以，我應該剃除鬚髮，身披法服，以真正的信心捨棄家庭，出家修行，勤修梵行。』這樣思念之後，就在後來的時間裡，拋棄親屬和財產，剃除鬚髮、身披法服，以真正的信心捨棄家庭，出家修行，受持清凈的戒律，精勤地守護，別解脫律儀的軌則和行為沒有不具足的，對於微小的罪過也看到巨大的恐怖，受持

【English Translation】 English version He performs various tasks for others, hence the name 'Black'. Such a 'Black type' person engages in evil deeds of body, evil deeds of speech, and evil deeds of mind. Due to performing these three types of evil deeds, upon the disintegration of the body and death, they fall into evil realms, experiencing severe suffering in hell. This is called 'a Black-born Pudgala (person) giving rise to Black Dharma (teachings)'. What is 'a Black-born Pudgala giving rise to White Dharma'? Answer: For example, there is a person born into a poor and lowly family, such as a Candala (butcher) family, broadly speaking, a family with little food. Born into such a family, they are ugly in appearance, disliked by people, and commonly scolded and reviled. They mostly perform various tasks for others, hence the name 'Black'. Such a 'Black type' person engages in virtuous deeds of body, virtuous deeds of speech, and virtuous deeds of mind. Due to performing these three types of virtuous deeds, upon the disintegration of the body and death, they are born into good realms, enjoying wonderful pleasures in the heavenly world. This is called 'a Black-born Pudgala giving rise to White Dharma'. What is 'a Black-born Pudgala giving rise to neither Black nor White Nirvana (liberation) Dharma'? Answer: For example, there is a person born into a poor and lowly family, such as a Candala (butcher) family, broadly speaking, a family with little food. Born into such a family, they are ugly in appearance, disliked by people, and commonly scolded and reviled. They mostly perform various tasks for others, hence the name 'Black'. Such a 'Black type' person, upon hearing that the Tathagata (Buddha) is proclaiming the Dharma and Vinaya (discipline) that he has truly realized, goes to listen and receive it. Having listened and received it, they attain pure faith. Because they have attained such pure faith, they think: 'Household life is cramped and confined, like a prison full of dust and defilement. Renouncing home is broad and spacious, like the sky, and all good dharmas grow because of it.' They also think: 'Being attached to household life, one cannot even constantly cultivate worldly good, let alone diligently cultivate a purely complete and pure Brahmacharya (holy life) for the rest of one's life. Therefore, I should shave my head and beard, wear the Dharma robes, with true faith renounce my home, go forth from home, and diligently cultivate the Brahmacharya.' Having thought in this way, later on, they abandon relatives and possessions, shave their head and beard, wear the Dharma robes, with true faith renounce their home, go forth from home, uphold the pure precepts, diligently guard them, and fully observe the rules and conduct of the Pratimoksha (code of monastic discipline), seeing great fear in even the smallest offenses, and uphold

學學處常無毀犯。依斯戒蘊漸次勤修，乃至證得第四靜慮，由定心故乃至漏盡，證得無漏心慧解脫，廣說乃至不受後有，是名黑生類補特伽羅生起非黑非白涅槃法。云何白生類補特伽羅生起白法？答：如有一類生富貴家，謂剎帝利大族、或婆羅門大族、或長者大族、或居士大族、或余隨一富貴家生，多饒財寶倉庫盈溢。彼生此家，形容端正，人皆樂見、眾共稱美，故名為白。如是白類，行身妙行、行語妙行、行意妙行，由行三種妙行因緣，身壞命終生於善趣，天世界中受諸妙樂，是名白生類補特伽羅生起白法。云何白生類補特伽羅生起黑法？答：如有一類生富貴家，謂剎帝利大族、或婆羅門大族、或長者大族、或居士大族、或余隨一富貴家生，多饒財寶倉庫盈溢。彼生此家，形容端正，人皆樂見、眾共稱美，故名為白。如是白類，行身惡行、行語惡行、行意惡行，由行三種惡行因緣，身壞命終墮于惡趣，生地獄中受諸劇苦，是名白生類補特伽羅生起黑法。云何白生類補特伽羅生起非黑非白涅槃法？答：如有一類生富貴家，謂剎帝利大族、或婆羅門大族、或長者大族、或居士大族、或余隨一富貴家生，多饒財寶倉庫盈溢，故名為白。如是白類，聞有如來為眾宣說如實所證法毗柰耶便往聽受，既聽受已得凈信心。彼成如是

【現代漢語翻譯】現代漢語譯本學處（śikṣāpada，戒條）常常沒有毀犯。依靠這些戒蘊（śīlaskandha，戒的集合）逐漸勤奮修行，乃至證得第四靜慮（dhyāna，禪定），由於禪定的力量乃至漏盡（āsravakṣaya，煩惱斷盡），證得無漏心慧解脫（anāsrava-citta-prajñā-vimukti，沒有煩惱的智慧解脫），廣泛地說乃至不受後有（punarbhava，再次投生），這叫做黑生類補特伽羅（pudgala，人）生起非黑非白涅槃法（nirvāṇa-dharma，不屬於善惡的涅槃之法）。什麼是白生類補特伽羅生起白法（śukla-dharma，善法）？回答：例如有一類人生在富貴人家，比如剎帝利（kṣatriya，貴族）大家族、或者婆羅門（brāhmaṇa，祭司）大家族、或者長者（gṛhapati，富有的居士）大家族、或者居士（kulapati，有地位的居士）大家族、或者其他任何一個富貴人家，擁有很多財寶，倉庫充盈。他生在這樣的家庭，容貌端正，人們都喜歡見到，大眾共同稱讚，所以叫做『白』。這樣的『白』類人，做身妙行（kāya-sukṛta，好的身體行為）、做語妙行（vāk-sukṛta，好的語言行為）、做意妙行（manas-sukṛta，好的思想行為），由於做了這三種好的行為，身壞命終后，生到善趣（sugati，好的去處），在天世界中享受各種美妙的快樂，這叫做白生類補特伽羅生起白法。什麼是白生類補特伽羅生起黑法（kṛṣṇa-dharma，惡法）？回答：例如有一類人生在富貴人家，比如剎帝利大家族、或者婆羅門大家族、或者長者大家族、或者居士大家族、或者其他任何一個富貴人家，擁有很多財寶，倉庫充盈。他生在這樣的家庭，容貌端正，人們都喜歡見到，大眾共同稱讚，所以叫做『白』。這樣的『白』類人，做身惡行（kāya-duṣkṛta，壞的身體行為）、做語惡行（vāk-duṣkṛta，壞的語言行為）、做意惡行（manas-duṣkṛta，壞的思想行為），由於做了這三種壞的行為，身壞命終后，墮入惡趣（durgati，壞的去處），生地獄中遭受各種劇烈的痛苦，這叫做白生類補特伽羅生起黑法。什麼是白生類補特伽羅生起非黑非白涅槃法？回答：例如有一類人生在富貴人家，比如剎帝利大家族、或者婆羅門大家族、或者長者大家族、或者居士大家族、或者其他任何一個富貴人家，擁有很多財寶，倉庫充盈，所以叫做『白』。這樣的『白』類人，聽聞有如來（tathāgata，佛）為大眾宣說如實所證的法毗柰耶（dharma-vinaya，佛法和戒律），便前去聽受，聽受之後獲得清凈的信心。他成就了這樣的…

【English Translation】 English version He constantly avoids transgressing the precepts. Relying on these aggregates of precepts (śīlaskandha), he gradually cultivates diligently, until he attains the fourth dhyāna (meditative absorption). Because of the power of this samādhi (concentration), he attains the exhaustion of outflows (āsravakṣaya), realizing the undefiled liberation of mind and wisdom (anāsrava-citta-prajñā-vimukti), broadly speaking, even to the point of not being subject to future existence (punarbhava). This is called a 'black-born' person (pudgala) giving rise to the Dharma of Nirvana (nirvāṇa-dharma) which is neither black nor white. How does a 'white-born' person give rise to 'white' Dharma (śukla-dharma)? Answer: For example, there is a person born into a wealthy family, such as a great family of kṣatriyas (warriors), or a great family of brāhmaṇas (priests), or a great family of gṛhapatis (wealthy householders), or a great family of kulapatis (leading householders), or any other wealthy family, possessing abundant wealth and overflowing storehouses. Born into such a family, he is of handsome appearance, pleasing to all who see him, and praised by the multitude, hence he is called 'white'. Such a 'white' person practices good bodily conduct (kāya-sukṛta), good verbal conduct (vāk-sukṛta), and good mental conduct (manas-sukṛta). Because of practicing these three kinds of good conduct, upon the destruction of the body and the end of life, he is born in a good destination (sugati), enjoying various wonderful pleasures in the heavenly realms. This is called a 'white-born' person giving rise to 'white' Dharma. How does a 'white-born' person give rise to 'black' Dharma (kṛṣṇa-dharma)? Answer: For example, there is a person born into a wealthy family, such as a great family of kṣatriyas, or a great family of brāhmaṇas, or a great family of gṛhapatis, or a great family of kulapatis, or any other wealthy family, possessing abundant wealth and overflowing storehouses. Born into such a family, he is of handsome appearance, pleasing to all who see him, and praised by the multitude, hence he is called 'white'. Such a 'white' person practices bad bodily conduct (kāya-duṣkṛta), bad verbal conduct (vāk-duṣkṛta), and bad mental conduct (manas-duṣkṛta). Because of practicing these three kinds of bad conduct, upon the destruction of the body and the end of life, he falls into a bad destination (durgati), being born in hell and suffering various intense pains. This is called a 'white-born' person giving rise to 'black' Dharma. How does a 'white-born' person give rise to the Dharma of Nirvana which is neither black nor white? Answer: For example, there is a person born into a wealthy family, such as a great family of kṣatriyas, or a great family of brāhmaṇas, or a great family of gṛhapatis, or a great family of kulapatis, or any other wealthy family, possessing abundant wealth and overflowing storehouses, hence he is called 'white'. Such a 'white' person, hearing that a Tathāgata (Buddha) is proclaiming the Dharma-Vinaya (dharma-vinaya), which he has truly realized, to the multitude, goes to listen and receive it. Having listened and received it, he obtains pure faith. He achieves such...

凈信心故，作是思惟：「居家迫迮譬如牢獄多諸塵穢；出家寬廣猶若虛空，一切善法因之生長。」又作是念：「耽著居家，彼尚不能恒修世善，況能盡命精勤修學純一圓滿清白梵行。是故我應剃除鬚髮、身被法服，正信舍家出趣非家，勤修梵行。」既思念已，便於后時棄捨親財，剃除鬚髮身被法服，正信舍家出趣非家，受持凈戒精勤守護，別解脫律儀軌則所行無不具足，于微小罪具大怖畏，受諸學處常無毀犯。依斯戒蘊修根律儀，具念正知斷蓋證得四種靜慮，由斯展轉乃至漏盡，得心解脫及慧解脫，于現法中自證通慧，具足覺知：我生已盡、梵行已立、所作已辦、不受後有，是名白生類補特伽羅生起非黑非白涅槃法。

七法品第八之一

時舍利子復告眾言：「具壽當知，佛於七法自善通達，現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

七法雲何？嗢拖南曰：

支數具財力，　　非妙妙各二，　識住與隨眠，　　事止諍各七。

有七等覺支、七補特伽羅、七定具、七財七力、七非妙法、七妙法、復有七非妙法、復有七妙法、七識住、七隨眠、七無過失事、七止諍法。

【現代漢語翻譯】現代漢語譯本由於純凈的信心，他這樣思索：『居家生活狹窄逼仄，就像牢獄一樣，充滿各種塵垢污穢；出家生活寬廣無垠，如同虛空，一切善法都因此得以生長。』他又這樣思念：『沉溺於居家生活，他們尚且不能持續地修習世間的善行，更何況能夠用盡一生精勤地修學純粹、圓滿、清白的梵行呢？因此，我應當剃除鬚髮、身披袈裟，以真正的信心捨棄家庭，出家過非家庭的生活，勤奮地修習梵行。』在經過這樣的思索之後，他便在之後的某個時候，拋棄親屬和財產，剃除鬚髮，身披袈裟，以真正的信心捨棄家庭，出家過非家庭的生活，受持清凈的戒律，精勤地守護，對於別解脫律儀的軌則和行為沒有不完備的，對於微小的罪過都懷有極大的畏懼，接受各種學處，常常沒有毀犯。依靠這戒蘊，修習根律儀，具備正念和正知，斷除五蓋，證得四種禪定，由此輾轉修行，乃至漏盡，獲得心解脫和慧解脫，在現世中親自證得通達的智慧，完全覺知：『我的生死已經終結，梵行已經確立，該做的事情已經做完，不再受後世的輪迴。』這被稱為白生類補特伽羅（pudgala，人）生起非黑非白的涅槃（nirvana）之法。七法品第八之一這時，舍利子（Sariputra）又告訴大家說：『諸位具壽（ayusmat，有壽者）應當知道，佛陀對於七法自己善於通達，現證等覺之後，為諸位弟子宣說開示。我們現在應當和合結集，在佛陀滅度之後不要有乖違爭論，應當使隨順梵行的法律長久住世，利益安樂無量的有情（sattva，眾生），哀憐愍念世間諸天人眾，使他們獲得殊勝的義利和安樂。』什麼是七法呢？嗢拖南（Udana，優陀那）說：『支數具財力，非妙妙各二，識住與隨眠，事止諍各七。』有七等覺支、七補特伽羅（pudgala，人）、七定具、七財、七力、七非妙法、七妙法、又有七非妙法、又有七妙法、七識住、七隨眠、七無過失事、七止諍法。

【English Translation】 English version Due to pure faith, he contemplates thus: 'The household life is confining, like a prison, full of various defilements; the homeless life is wide open, like the sky, where all good qualities grow.' He also thinks: 'Being attached to household life, they are not even able to constantly practice worldly good deeds, let alone diligently cultivate the purely unified, complete, and immaculate Brahmic conduct throughout their lives. Therefore, I should shave my head and beard, wear the robes, with true faith leave home and go forth into homelessness, diligently practice the Brahmic conduct.' Having contemplated thus, at a later time, he abandons relatives and possessions, shaves his head and beard, wears the robes, with true faith leaves home and goes forth into homelessness, upholds the pure precepts, diligently guards them, and is complete in the rules and conduct of the Patimokkha (Pratimoksha, individual liberation) code, having great fear of even minor offenses, and constantly refrains from violating the precepts. Relying on this aggregate of morality, he cultivates sense restraint, possesses mindfulness and clear comprehension, abandons the five hindrances, attains the four jhanas (dhyana, meditation), and through this gradual practice, until the exhaustion of outflows, attains liberation of mind and liberation through wisdom, and in this very life realizes through his own insight and wisdom, fully knowing: 'Birth is exhausted, the Brahmic conduct is established, what needed to be done is done, there is no more returning to this state of being.' This is called a white-born person (pudgala) arising with the Dharma (law, teaching) of Nirvana (liberation) which is neither black nor white. The Eighth Chapter on the Seven Dharmas, Part One Then Sariputra (Sariputra) said to the assembly: 'Venerable ones (ayusmat), know that the Buddha has himself thoroughly understood the seven dharmas, and after realizing perfect enlightenment, has proclaimed and taught them to his disciples. We should now gather together in harmony, and after the Buddha's Parinirvana (parinirvana, complete nirvana), let there be no discord or contention, and let the Dharma (law, teaching) and Vinaya (discipline) that accord with the Brahmic conduct abide long, benefiting and bringing happiness to countless beings (sattva), and having compassion for the world, for the multitudes of gods and humans, enabling them to obtain supreme benefit, welfare, and happiness.' What are the seven dharmas? The Udana (Udana) says: 'The number of limbs, possessions, and powers, Non-excellent and excellent, two each, Abodes of consciousness and latent tendencies, Faultless matters and cessation of disputes, seven each.' There are seven factors of enlightenment, seven persons (pudgala), seven requisites for samadhi (concentration), seven possessions, seven powers, seven non-excellent dharmas, seven excellent dharmas, again seven non-excellent dharmas, again seven excellent dharmas, seven abodes of consciousness, seven latent tendencies, seven faultless matters, and seven means of settling disputes.

七等覺支者，云何為七？答：一、念等覺支；二、擇法等覺支；三、精進等覺支；四、喜等覺支；五、輕安等覺支；六、定等覺支；七、舍等覺支。云何念等覺支？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應諸念隨念，廣說乃至心明記性，是名念等覺支。云何擇法等覺支？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應諸簡擇法，廣說乃至毗缽舍那，是名擇法等覺支。云何精進等覺支？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應諸勤精進，廣說乃至勵意不息，是名精進等覺支。云何喜等覺支？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應心欣、極欣、數欣、欣性欣類、適意悅意可意、踴躍非不踴躍、悅受適悅、調柔性堪任性、歡悅歡悅性、歡喜歡喜性，是名喜等覺支。云何輕安等覺支？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應身輕安心輕安、輕安性輕安類，是名輕安等覺支。云何定等覺支？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應心住等住，廣說乃至心一境性，是名定等覺支。云

【現代漢語翻譯】現代漢語譯本七等覺支（Satta Bojjhaṅgā），什麼是七等覺支？答：一、念等覺支（Sati-sambojjhaṅga）；二、擇法等覺支（Dhamma-vicaya-sambojjhaṅga）；三、精進等覺支（Viriya-sambojjhaṅga）；四、喜等覺支（Pīti-sambojjhaṅga）；五、輕安等覺支（Passaddhi-sambojjhaṅga）；六、定等覺支（Samādhi-sambojjhaṅga）；七、舍等覺支（Upekkhā-sambojjhaṅga）。什麼是念等覺支？答：諸位聖弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無漏作意相應的各種憶念和隨念，詳細來說，就是心的明記性，這叫做念等覺支。什麼是擇法等覺支？答：諸位聖弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無漏作意相應的各種簡擇法，詳細來說，就是毗缽舍那（Vipassanā，內觀），這叫做擇法等覺支。什麼是精進等覺支？答：諸位聖弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無漏作意相應的各種勤奮精進，詳細來說，就是努力不懈，這叫做精進等覺支。什麼是喜等覺支？答：諸位聖弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無漏作意相應的心欣喜、極欣喜、數數欣喜、欣喜的性質和種類，感到適意、悅意、可意，踴躍而且不是不踴躍，喜悅地領受適悅，身心調柔且堪能，充滿歡悅和歡悅的性質，充滿歡喜和歡喜的性質，這叫做喜等覺支。什麼是輕安等覺支？答：諸位聖弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無漏作意相應的身輕安和心輕安，輕安的性質和種類，這叫做輕安等覺支。什麼是定等覺支？答：諸位聖弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無漏作意相應的心住和等住，詳細來說，就是心一境性，這叫做定等覺支。

【English Translation】 English version The seven factors of enlightenment (Satta Bojjhaṅgā): What are the seven? Answer: 1. Mindfulness as a factor of enlightenment (Sati-sambojjhaṅga); 2. Investigation of phenomena as a factor of enlightenment (Dhamma-vicaya-sambojjhaṅga); 3. Energy as a factor of enlightenment (Viriya-sambojjhaṅga); 4. Joy as a factor of enlightenment (Pīti-sambojjhaṅga); 5. Tranquility as a factor of enlightenment (Passaddhi-sambojjhaṅga); 6. Concentration as a factor of enlightenment (Samādhi-sambojjhaṅga); 7. Equanimity as a factor of enlightenment (Upekkhā-sambojjhaṅga). What is mindfulness as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the various recollections and mindfulness associated with undefiled attention, extensively speaking, the mind's ability to remember, this is called mindfulness as a factor of enlightenment. What is investigation of phenomena as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the various discriminations of phenomena associated with undefiled attention, extensively speaking, Vipassanā (insight meditation), this is called investigation of phenomena as a factor of enlightenment. What is energy as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the various diligent efforts associated with undefiled attention, extensively speaking, striving without ceasing, this is called energy as a factor of enlightenment. What is joy as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the mind's delight, extreme delight, repeated delight, the nature and kind of delight, feeling agreeable, pleasing, and desirable, exulting and not not exulting, joyfully receiving pleasure, the body and mind being pliable and capable, filled with gladness and the nature of gladness, filled with joy and the nature of joy, associated with undefiled attention, this is called joy as a factor of enlightenment. What is tranquility as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the tranquility of body and the tranquility of mind, the nature and kind of tranquility, associated with undefiled attention, this is called tranquility as a factor of enlightenment. What is concentration as a factor of enlightenment? Answer: When noble disciples contemplate suffering in suffering, contemplate arising in arising, contemplate cessation in cessation, and contemplate the path in the path, the mind's abiding and equanimity, extensively speaking, the one-pointedness of mind, associated with undefiled attention, this is called concentration as a factor of enlightenment.

何舍等覺支？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無漏作意相應心平等性、心正直性、心無警覺寂靜住性，是名舍等覺支。

七補特伽羅者，云何為七？答：一、隨信行補特伽羅；二、隨法行補特伽羅；三、信勝解補特伽羅；四、見至補特伽羅；五、身證補特伽羅；六、慧解脫補特伽羅；七、俱分解脫補特伽羅。云何隨信行補特伽羅？答：此隨信行補特伽羅，先凡位中稟性多信，多愛多凈多勝解多慈愍，少思惟少稱量少觀察少簡擇少推求。彼由多信多愛多凈多勝解多慈愍故，得遇如來或佛弟子，宣說正法教授教誡。由遇如來或佛弟子宣說正法教授教誡，以無量門分別開示，苦真是苦、集真是集、滅真是滅、道真是道。便作是念：「善哉善哉！所言諦實定不虛妄。苦真是苦、集真是集、滅真是滅、道真是道。我於今者應勤觀察，諸行無常有漏行苦，一切法空無我。」作是念已遂勤觀察，諸行無常有漏行苦，一切法空無我。由勤觀察諸行無常有漏行苦、一切法空無我故，便於后時後分修得世第一法。從此無間生苦法智忍，相應聖道觀欲界行，為無常或苦或空或無我，隨一現前乃至未起道類智現在前，爾時名隨信行。是名隨信行補特伽羅。云何隨法行補特伽羅？答：此隨法行補特伽羅

【現代漢語翻譯】現代漢語譯本：何為舍等覺支？答：諸位聖弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，以無漏的作意相應，使心達到平等性、正直性、無警覺的寂靜安住性，這稱為舍等覺支。

七種補特伽羅（pudgalas，人）是什麼？答：一、隨信行補特伽羅；二、隨法行補特伽羅；三、信勝解補特伽羅；四、見至補特伽羅；五、身證補特伽羅；六、慧解脫補特伽羅；七、俱分解脫補特伽羅。什麼是隨信行補特伽羅？答：這位隨信行補特伽羅，在還是凡夫的時候，稟性多信，多愛樂、多清凈、多勝解、多慈愍，少思惟、少稱量、少觀察、少簡擇、少推求。因為多信、多愛樂、多清凈、多勝解、多慈愍的緣故，得以遇到如來（Tathagata）或佛的弟子，宣說正法，給予教授教誡。由於遇到如來或佛的弟子宣說正法，給予教授教誡，以無量法門分別開示，苦諦確實是苦，集諦確實是集，滅諦確實是滅，道諦確實是道。便這樣想：『好啊！好啊！所說的是真實不虛妄的。苦諦確實是苦，集諦確實是集，滅諦確實是滅，道諦確實是道。我從現在開始應當勤奮觀察，諸行是無常的，有漏的行是苦的，一切法是空無我的。』這樣想了之後，就勤奮觀察，諸行是無常的，有漏的行是苦的，一切法是空無我的。由於勤奮觀察諸行是無常的，有漏的行是苦的，一切法是空無我的緣故，於是在後來的時間裡修得世第一法。從此無間產生苦法智忍，相應的聖道觀欲界諸行，為無常、或苦、或空、或無我，隨一顯現，乃至未生起道類智之前，這時稱為隨信行。這就是隨信行補特伽羅。什麼是隨法行補特伽羅？答：這位隨法行補特伽羅

【English Translation】 English version: What is the abandonment enlightenment factor? The answer is: Those noble disciples who contemplate suffering as suffering, contemplate arising as arising, contemplate cessation as cessation, and contemplate the path as the path, with non-leaking attention corresponding to equanimity of mind, uprightness of mind, and the state of dwelling in tranquility without vigilance, this is called the abandonment enlightenment factor.

What are the seven pudgalas (persons)? The answer is: 1. Saddhanusari pudgala (one who follows by faith); 2. Dhammanusari pudgala (one who follows by Dharma); 3. Saddha-vimutta pudgala (one liberated by faith); 4. Ditthippatta pudgala (one who has attained vision); 5. Kayasakkhi pudgala (one who is a body-witness); 6. Panna-vimutta pudgala (one liberated by wisdom); 7. Ubhato-bhaga-vimutta pudgala (one liberated in both ways). What is a Saddhanusari pudgala? The answer is: This Saddhanusari pudgala, while still an ordinary person, is by nature full of faith, much love, much purity, much conviction, and much compassion, but little thinking, little measuring, little observing, little discerning, and little seeking. Because of much faith, much love, much purity, much conviction, and much compassion, he encounters a Tathagata (Thus Come One) or a disciple of the Buddha, who proclaims the true Dharma, giving instruction and admonition. Because of encountering a Tathagata or a disciple of the Buddha who proclaims the true Dharma, giving instruction and admonition, he is shown in countless ways that suffering is truly suffering, arising is truly arising, cessation is truly cessation, and the path is truly the path. Then he thinks: 'Good! Good! What is said is true and not false. Suffering is truly suffering, arising is truly arising, cessation is truly cessation, and the path is truly the path. From now on, I should diligently observe that all conditioned things are impermanent, conditioned things are suffering, and all dharmas are empty and without self.' Having thought this, he diligently observes that all conditioned things are impermanent, conditioned things are suffering, and all dharmas are empty and without self. Because of diligently observing that all conditioned things are impermanent, conditioned things are suffering, and all dharmas are empty and without self, he later cultivates and attains the highest mundane Dharma. From this, without interruption, arises the Kshanti (patience) of the knowledge of suffering, and the corresponding noble path contemplates the realms of desire as impermanent, or suffering, or empty, or without self, whichever appears first, until the knowledge of the path arises, at which time he is called a Saddhanusari. This is a Saddhanusari pudgala. What is a Dhammanusari pudgala? The answer is: This Dhammanusari pudgala

，先凡位中稟性多思惟多稱量多觀察多簡擇多推求，少信少愛少凈少勝解少慈愍。彼由多思惟多稱量多觀察多簡擇多推求故，得遇如來或佛弟子，宣說正法教授教誡。由遇如來或佛弟子宣說正法教授教誡，以無量門分別開示，苦真是苦、集真是集、滅真是滅、道真是道。便作是念：「善哉善哉！所言諦實定不虛妄。苦真是苦、集真是集、滅真是滅、道真是道。我於今者應自審知、應自審見、應自審察，諸行無常有漏行苦、一切法空無我。」作是念已便自審察，諸行無常有漏行苦、一切法空無我。由自審察諸行無常有漏行苦、一切法空無我故，便於后時後分修得世第一法。從此無間生苦法智忍，相應聖道觀欲界行，為無常或苦或空或無我，隨一現前乃至未起道類智現在前，爾時名隨法行。是名隨法行補特伽羅。云何信勝解補特伽羅？答：即隨信行補特伽羅，得道類智故，舍隨信行性入信勝解數，是名信勝解補特伽羅。云何見至補特伽羅？答即隨法行補特伽羅，得道類智故，舍隨法行性入見至數，是名見至補特伽羅。云何身證補特伽羅？答：若補特伽羅，雖於八解脫身已證具足住，而未以慧永慧諸漏，是名身證補特伽羅。云何慧解脫補特伽羅？答：若補特伽羅，雖於八解脫身未證具足住，而已以慧永盡諸漏，是名慧解脫補

【現代漢語翻譯】現代漢語譯本：先說凡夫位中的眾生，他們的稟性是多思惟、多稱量、多觀察、多簡擇、多推求，少信、少愛、少凈、少勝解、少慈愍。由於他們多思惟、多稱量、多觀察、多簡擇、多推求的緣故，得以遇到如來（Tathagata，佛的稱號之一）或佛弟子，宣說正法，給予教授教誡。由於遇到如來或佛弟子宣說正法，給予教授教誡，以無量法門分別開示，苦（Dukkha，佛教基本概念，指人生的痛苦）真是苦、集（Samudaya，佛教基本概念，指痛苦的根源）真是集、滅（Nirodha，佛教基本概念，指痛苦的止息）真是滅、道（Magga，佛教基本概念，指通往止息痛苦的道路）真是道。他們便這樣想：『太好了！太好了！所說的是真實不虛妄的。苦真是苦、集真是集、滅真是滅、道真是道。我如今應當自己審知、自己審見、自己審察，諸行無常（Anicca，佛教基本概念，指一切事物都在變化）、有漏行苦（指受煩惱影響的行為是痛苦的）、一切法空（Sunyata，佛教基本概念，指一切事物沒有永恒不變的自性）無我（Anatta，佛教基本概念，指沒有永恒不變的自我）。』這樣想了之後，便自己審察，諸行無常、有漏行苦、一切法空無我。由於自己審察諸行無常、有漏行苦、一切法空無我的緣故，於是在後來的時間裡修習而證得世第一法（Lokikagradharma，指世間最高的禪定）。從此無間生起苦法智忍（Dukkhadhammakkhanti，對苦諦的忍可），相應于聖道，觀察欲界（Kāmadhātu，指眾生有情慾的世界）的諸行，為無常、或苦、或空、或無我，隨一念現前，乃至未生起道類智（Maggakkayanana，對道諦的智慧）之前，這時稱為隨法行（Dhammanusari，隨順正法修行者）。這就是隨法行補特伽羅（Pudgala，人）。什麼是信勝解補特伽羅？回答：就是隨信行補特伽羅，得到道類智的緣故，捨棄隨信行（Saddhanusari，隨順信心修行者）的性質，進入信勝解（Saddhadhimutta，以信心為主要解脫方式者）的行列，這就是信勝解補特伽羅。什麼是見至補特伽羅？回答：就是隨法行補特伽羅，得到道類智的緣故，捨棄隨法行的性質，進入見至（Ditthipatta，通過知見達到解脫者）的行列，這就是見至補特伽羅。什麼是身證補特伽羅？回答：如果某個補特伽羅，雖然對於八解脫（Attha Vimokkha，八種禪定解脫）已經以身證得具足安住，但還沒有用智慧永遠斷盡諸漏（Asava，煩惱），這就是身證補特伽羅。什麼是慧解脫補特伽羅？回答：如果某個補特伽羅，雖然對於八解脫還沒有以身證得具足安住，但是已經用智慧永遠斷盡諸漏，這就是慧解脫補特伽羅。

【English Translation】 English version: Firstly, concerning beings in the position of ordinary people, their nature is characterized by much thinking, much measuring, much observing, much scrutinizing, and much seeking. They have little faith, little love, little purity, little conviction, and little compassion. Because of their much thinking, much measuring, much observing, much scrutinizing, and much seeking, they have the opportunity to encounter the Tathagata (one of the titles of the Buddha) or a disciple of the Buddha, who proclaims the true Dharma, giving instruction and admonition. Because of encountering the Tathagata or a disciple of the Buddha who proclaims the true Dharma, giving instruction and admonition, the true nature of suffering (Dukkha, a fundamental concept in Buddhism, referring to the pain of life) is revealed through countless means, the true nature of origin (Samudaya, a fundamental concept in Buddhism, referring to the root of suffering) is revealed, the true nature of cessation (Nirodha, a fundamental concept in Buddhism, referring to the cessation of suffering) is revealed, and the true nature of the path (Magga, a fundamental concept in Buddhism, referring to the path to the cessation of suffering) is revealed. They then think: 'Excellent! Excellent! What is said is true and not false. Suffering is truly suffering, origin is truly origin, cessation is truly cessation, and the path is truly the path. I should now examine myself, see for myself, and observe for myself that all conditioned things are impermanent (Anicca, a fundamental concept in Buddhism, referring to the changing nature of all things), conditioned actions influenced by defilements are suffering, and all phenomena are empty (Sunyata, a fundamental concept in Buddhism, referring to the lack of inherent existence in all things) and without self (Anatta, a fundamental concept in Buddhism, referring to the lack of a permanent self).' Having thought this, they then examine themselves, that all conditioned things are impermanent, conditioned actions influenced by defilements are suffering, and all phenomena are empty and without self. Because of examining themselves that all conditioned things are impermanent, conditioned actions influenced by defilements are suffering, and all phenomena are empty and without self, they then cultivate and attain the highest mundane Dharma (Lokikagradharma, referring to the highest worldly concentration) at a later time. From this, without interruption, arises the acceptance of the knowledge of the Dharma of suffering (Dukkhadhammakkhanti, acceptance of the truth of suffering), corresponding to the noble path, observing the actions of the desire realm (Kāmadhātu, the realm of beings with sensual desires) as impermanent, or suffering, or empty, or without self, whichever arises, until the knowledge of the path (Maggakkayanana, the wisdom of the path) arises, at which time they are called a follower of the Dharma (Dhammanusari, one who practices in accordance with the Dharma). This is called a follower of the Dharma, a person (Pudgala, individual). What is a person who is liberated by faith (Saddhadhimutta)? The answer is: It is the person who is a follower of faith (Saddhanusari), who, because of attaining the knowledge of the path, abandons the nature of a follower of faith and enters the category of those liberated by faith. This is called a person liberated by faith. What is a person who has attained vision (Ditthipatta)? The answer is: It is the person who is a follower of the Dharma, who, because of attaining the knowledge of the path, abandons the nature of a follower of the Dharma and enters the category of those who have attained vision. This is called a person who has attained vision. What is a person who has attained bodily realization? The answer is: If a person, although having attained and abided in the eight liberations (Attha Vimokkha, eight meditative liberations) through bodily experience, has not yet eradicated all defilements (Asava, mental impurities) with wisdom, this is called a person who has attained bodily realization. What is a person who is liberated by wisdom? The answer is: If a person, although not having attained and abided in the eight liberations through bodily experience, has already eradicated all defilements with wisdom, this is called a person who is liberated by wisdom.

特伽羅。云何俱分解脫補特伽羅？答：若補特伽羅，於八解脫身已證具足住，而復以慧永盡諸漏，是名俱解脫分補特伽羅。問何故名俱分解脫補特伽羅？答：有二分障，一、煩惱分障；二、解脫分障，是名俱分。此補特伽羅于彼二分障，心俱解脫、極解脫、永解脫，是名俱分解脫補特伽羅。

七定具者，云何為七，答：一、正見；二、正思惟；三、正語；四、正業；五、正命；六、正勤；七、正念。如是七種即七道支，應如彼相一一別說，是名定具。問何故名定具？答：定謂正定，由七道支資助圍繞，令彼增盛具大勢力，自在運轉究竟圓滿，故名定具。

七財者，云何為七？一者信財；二者戒財；三者慚財；四者愧財；五者聞財；六者舍財；七者慧財。云何信財？答：如世尊說：苾芻當知，有聖弟子，于如來所修植凈信根生安住，不為沙門或婆羅門或天魔梵或余世間如法引奪，是名信財。云何戒財？答：如世尊說：苾芻當知，有聖弟子，離斷在命、離不與取、離欲邪行、離虛誑語、離飲諸酒，是名戒財。云何慚財？答：如世尊說：有具慚者，于可慚羞惡不善法，有諸雜染能感後有、有極熾然苦異熟果、能引後世生老死法，深起慚羞，是名慚財。云何愧財？答：如世尊說：有住愧者，于可愧恥惡不善法，有

【現代漢語翻譯】現代漢語譯本特伽羅（Pudgala，補特伽羅）：什麼是俱分解脫的補特伽羅？回答：如果某個補特伽羅，對於八解脫已經通過身體證得具足安住，並且又通過智慧永遠斷盡了各種煩惱，這就叫做俱分解脫的補特伽羅。問：為什麼叫做俱分解脫的補特伽羅？回答：有兩種障礙，第一是煩惱的障礙，第二是解脫的障礙，這叫做『俱分』。這個補特伽羅對於這兩種障礙，內心同時解脫、極其解脫、永遠解脫，這就叫做俱分解脫的補特伽羅。七定具是什麼？回答：第一是正見，第二是正思惟，第三是正語，第四是正業，第五是正命，第六是正勤，第七是正念。這七種就是七道支，應當像描述它們各自的相那樣一一分別解說，這就叫做定具。問：為什麼叫做定具？回答：定，指的是正定，由於七道支的資助圍繞，使它增長強盛，具有強大的勢力，自在運轉，究竟圓滿，所以叫做定具。七財是什麼？第一是信財，第二是戒財，第三是慚財，第四是愧財，第五是聞財，第六是舍財，第七是慧財。什麼是信財？回答：如世尊所說：『比丘們應當知道，有聖弟子，對於如來那裡修植清凈的信心之根，生起安住，不被沙門（Śrāmaṇa，出家修行者）或者婆羅門（Brāhmaṇa，祭司）或者天魔梵（Deva-Māra-Brahma，天界的魔和梵天）或者其他世間如法地引誘奪走』，這就叫做信財。什麼是戒財？回答：如世尊所說：『比丘們應當知道，有聖弟子，遠離斷生命、遠離不予而取、遠離欲邪行、遠離虛誑語、遠離飲用各種酒』，這就叫做戒財。什麼是慚財？回答：如世尊所說：『有具備慚的人，對於可慚可羞的惡不善法，有各種雜染，能夠感生後有，有極其熾熱的痛苦異熟果報，能夠引生後世的生老死法，深深地生起慚愧之心』，這就叫做慚財。什麼是愧財？回答：如世尊所說：『有安住于愧的人，對於可愧可恥的惡不善法，有

【English Translation】 English version Tegalo (Pudgala): What is a Pudgala (person) who is liberated in both ways? Answer: If a Pudgala (person) has already attained and dwells fully in the eight liberations through the body, and furthermore, through wisdom, has completely exhausted all defilements, this is called a Pudgala (person) liberated in both ways. Question: Why is it called a Pudgala (person) liberated in both ways? Answer: There are two kinds of obstructions: first, the obstruction of afflictions; second, the obstruction of liberation; these are called 'both ways'. This Pudgala (person), with regard to these two kinds of obstructions, has his mind simultaneously liberated, extremely liberated, and eternally liberated; this is called a Pudgala (person) liberated in both ways. What are the seven requisites for concentration? Answer: First is right view; second is right thought; third is right speech; fourth is right action; fifth is right livelihood; sixth is right effort; seventh is right mindfulness. These seven are the seven limbs of the path, and should be explained separately, each according to its own characteristic; these are called the requisites for concentration. Question: Why are they called the requisites for concentration? Answer: Concentration refers to right concentration, which, supported and surrounded by the seven limbs of the path, is enabled to increase and become strong, possessing great power, freely operating, and ultimately complete; therefore, they are called the requisites for concentration. What are the seven treasures? First is the treasure of faith; second is the treasure of morality; third is the treasure of shame; fourth is the treasure of embarrassment; fifth is the treasure of learning; sixth is the treasure of generosity; seventh is the treasure of wisdom. What is the treasure of faith? Answer: As the World Honored One said: 'Bhikkhus (monks), you should know that a noble disciple, in the place of the Tathagata (如來，one who has thus come), cultivates a pure root of faith, arises and dwells in it, and is not lawfully led away or taken away by a Śrāmaṇa (沙門，wandering ascetics) or a Brāhmaṇa (婆羅門，priests) or a Deva-Māra-Brahma (天魔梵，gods, demons, and Brahma) or other worldly beings'; this is called the treasure of faith. What is the treasure of morality? Answer: As the World Honored One said: 'Bhikkhus (monks), you should know that a noble disciple abstains from taking life, abstains from taking what is not given, abstains from sexual misconduct, abstains from false speech, abstains from drinking intoxicants'; this is called the treasure of morality. What is the treasure of shame? Answer: As the World Honored One said: 'One who possesses shame feels deep shame for evil and unwholesome dharmas (法，teachings), which are mixed with defilements, capable of producing future existence, having extremely blazing painful results, and capable of leading to birth, old age, and death in future lives'; this is called the treasure of shame. What is the treasure of embarrassment? Answer: As the World Honored One said: 'One who dwells in embarrassment feels

諸雜染能感後有、有極熾然苦異熟果、能引後世生老死法，深生愧恥，是名愧財。云何聞財？答：如世尊說：苾芻當知，有聖弟子，多聞聞持其聞積集，謂佛所說無上法要，初中后善文義巧妙，純一圓滿清白梵行。彼于如是無上法要，具足多聞能持語義，極善通利心無散亂見善通達，是名聞財。云何舍財？答：如世尊說：苾芻當知，有聖弟子，于為慳垢所纏眾中能離慳垢，雖住居家而心無著，能行惠舍能舒手施，常樂棄捨好設祠祀，惠舍具足，於行施時平等分佈，是名舍財。云何慧財？答：如世尊說：苾芻當知，有聖弟子，能如實知，此是苦聖諦、此是苦集聖諦、此是苦滅聖諦、此是趣苦滅道聖諦，是名慧財。此中世尊說伽他曰：

「男子或女人，　　具信戒慚愧，　聞舍慧財者，　　真富貴應知。　我說彼大士，　　不虛度一生，　常生天人中，　　受富貴妙樂。」

七力者，云何為七？答：一、信力；二、精進力；三、慚力；四、愧力；五、念力；六、定力；七、慧力。云何信力？答：如世尊告諸苾芻言：有聖弟子，于如來所修植凈信，乃至廣說，是名信力。云何精進力？答：如世尊說：為令已生惡不善法斷故起欲，乃至廣說四種正勝，是名精進力。云何慚力？答：如世尊說：有具慚者：于可慚羞

【現代漢語翻譯】現代漢語譯本：什麼是愧財？答：對於各種雜染（諸雜染），能夠感召後有的產生，帶來極其熾盛的痛苦異熟果報，能夠引導後世的生老死等法則，內心深感愧疚和羞恥，這叫做愧財。什麼是聞財？答：正如世尊所說：『比丘們應當知道，有聖弟子，博學多聞，受持所聞，積累所聞，也就是佛所說的無上法要，開頭、中間、結尾都很好，文辭和意義都很巧妙，純正、圓滿、清凈的梵行。他們對於這樣無上的法要，充分地博學多聞，能夠受持其語義，極其精通，內心沒有散亂，見解通達，這叫做聞財。』什麼是舍財？答：正如世尊所說：『比丘們應當知道，有聖弟子，對於被慳吝污垢所纏繞的眾生，能夠遠離慳吝污垢，即使居住在家，內心也沒有執著，能夠施行佈施，能夠伸出手來施捨，經常樂於放棄，喜歡設定祭祀，佈施的行為很完備，在行佈施的時候能夠平等地分配，這叫做舍財。』什麼是慧財？答：正如世尊所說：『比丘們應當知道，有聖弟子，能夠如實地知道，『這是苦聖諦（Dukkha Satya，關於苦的真理），這是苦集聖諦（Dukkha Samudaya Satya，關於苦的起因的真理），這是苦滅聖諦（Dukkha Nirodha Satya，關於苦的止息的真理），這是趣苦滅道聖諦（Dukkha Nirodha Gamini Patipada Satya，關於通往苦的止息的道路的真理）』，這叫做慧財。』這裡世尊說了偈頌：『男子或女人，具備信心、戒律、慚愧，聽聞、佈施、具有智慧財富的人，應當知道他們才是真正富貴的人。我說這些大士，不會虛度一生，常常生在天界和人間，享受富貴和美妙的快樂。』什麼是七力？答：一、信力；二、精進力；三、慚力；四、愧力；五、念力；六、定力；七、慧力。什麼是信力？答：正如世尊告訴各位比丘：『有聖弟子，對於如來（Tathagata）所修植的清凈信心』，乃至廣說，這叫做信力。什麼是精進力？答：正如世尊所說：『爲了使已經產生的惡不善法斷除而生起意願』，乃至廣說四種正勝，這叫做精進力。什麼是慚力？答：正如世尊所說：『有具備慚愧心的人：對於可慚羞的事情』

【English Translation】 English version: What is 'shame wealth' (Hri-dhana)? The answer is: Feeling deep shame and remorse for various defilements (zhū zá rǎn) that can cause future existence, bring extremely intense suffering as a result of maturation, and lead to the laws of birth, old age, and death in future lives, this is called 'shame wealth'. What is 'learning wealth' (Śruta-dhana)? The answer is: As the World Honored One (世尊, Shìzūn) said: 'Monks, you should know that there are noble disciples who are learned, uphold what they have heard, and accumulate what they have heard. That is, the supreme Dharma (法, Dharma) taught by the Buddha (佛, Buddha), which is good in the beginning, middle, and end, with skillful words and meanings, and is pure, complete, and a pure Brahma-conduct (梵行, Brahmacarya). They are fully learned in such supreme Dharma, able to uphold its meaning, extremely proficient, with minds free from distraction, and with clear understanding. This is called 'learning wealth'.' What is 'generosity wealth' (Tyaga-dhana)? The answer is: As the World Honored One said: 'Monks, you should know that there are noble disciples who, among beings entangled by the defilement of stinginess, are able to be free from the defilement of stinginess. Even though they live at home, their minds are without attachment, able to practice generosity, able to extend their hands to give, always delighting in giving up, liking to set up sacrifices, complete in the act of giving, and able to distribute equally when giving. This is called 'generosity wealth'.' What is 'wisdom wealth' (Prajna-dhana)? The answer is: As the World Honored One said: 'Monks, you should know that there are noble disciples who are able to truly know: 'This is the Noble Truth of Suffering (Dukkha Satya), this is the Noble Truth of the Arising of Suffering (Dukkha Samudaya Satya), this is the Noble Truth of the Cessation of Suffering (Dukkha Nirodha Satya), this is the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha Nirodha Gamini Patipada Satya)'. This is called 'wisdom wealth'.' Here, the World Honored One spoke a verse: 'Men or women, who possess faith, discipline, shame, and remorse, those who have the wealth of learning, generosity, and wisdom, should be known as truly rich and noble. I say that these great beings do not waste their lives, they are constantly born in the heavens and among humans, enjoying wealth and wonderful happiness.' What are the seven powers (sapta-bala)? The answer is: One, the power of faith (Śraddha-bala); two, the power of diligence (Vīrya-bala); three, the power of shame (Hri-bala); four, the power of remorse (Apatrāpya-bala); five, the power of mindfulness (Smṛti-bala); six, the power of concentration (Samādhi-bala); seven, the power of wisdom (Prajna-bala). What is the power of faith? The answer is: As the World Honored One told the monks: 'There are noble disciples who cultivate pure faith in the Tathagata (如來, Tathāgata)', and so on, extensively explained. This is called the power of faith. What is the power of diligence? The answer is: As the World Honored One said: 'To generate the desire to abandon already arisen evil and unwholesome dharmas', and so on, extensively explaining the four right exertions. This is called the power of diligence. What is the power of shame? The answer is: As the World Honored One said: 'Those who possess shame: towards shameful things'

惡不善法：乃至廣說：是名慚力。云何愧力？答：如世尊說：有住愧者，于可愧恥惡不善法，乃至廣說，是名愧力。云何念力？答：如世尊說，於此內身住循身觀，乃至廣說四種念住，是名念力。云何定力？答：如世尊說：離欲惡不善法，有尋有伺離生喜樂初靜慮具足住，廣說乃至第四靜慮具足住，是名定力。云何慧力？答：如世尊告諸苾芻言：有聖弟子，能如實知此是苦聖諦，乃至廣說，是名慧力。此中世尊說伽他曰：

「若有諸苾芻，　　具信勤慚愧，　及念定慧力，　　速得盡眾苦。」

說一切有部集異門足論卷第十六大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十七

尊者舍利子說

三藏法師玄奘奉　詔譯

七法品第八之二

七非妙法者，云何為七？答：一、不信；二、無慚；三、無愧；四、懈怠；五、失念；六、不定；七、惡慧。云何不信？答：諸不信不信性、不現前信性，不隨順、不印可、不已忍樂、不當忍樂、不現忍樂，心不清凈，是名不信。云何無慚？答：諸無慚乃至廣說，是名無慚。云何無愧？答：諸無愧乃至廣說，是名無愧。云何懈怠？答：諸下精進性、劣精進性、怯精進性、懼精進性，廣說乃至心懈

【現代漢語翻譯】現代漢語譯本惡不善法：乃至廣說：是名慚力。（慚力：因羞恥而產生的力量）云何愧力？答：如世尊說：有住愧者，于可愧恥惡不善法，乃至廣說，是名愧力。（愧力：因羞愧而產生的力量）云何念力？答：如世尊說，於此內身住循身觀，乃至廣說四種念住，是名念力。（念力：專注的力量）云何定力？答：如世尊說：離欲惡不善法，有尋有伺離生喜樂初靜慮具足住，廣說乃至第四靜慮具足住，是名定力。（定力：禪定的力量）云何慧力？答：如世尊告諸苾芻言：有聖弟子，能如實知此是苦聖諦，乃至廣說，是名慧力。（慧力：智慧的力量）此中世尊說伽他曰：『若有諸苾芻，　　具信勤慚愧，　及念定慧力，　　速得盡眾苦。』說一切有部集異門足論卷第十六大正藏第 26 冊 No. 1536 阿毗達磨集異門足論阿毗達磨集異門足論卷第十七尊者舍利子說三藏法師玄奘奉　詔譯七法品第八之二七非妙法者，云何為七？答：一、不信；二、無慚；三、無愧；四、懈怠；五、失念；六、不定；七、惡慧。云何不信？答：諸不信不信性、不現前信性，不隨順、不印可、不已忍樂、不當忍樂、不現忍樂，心不清凈，是名不信。（不信：缺乏信仰）云何無慚？答：諸無慚乃至廣說，是名無慚。（無慚：不知羞恥）云何無愧？答：諸無愧乃至廣說，是名無愧。（無愧：不覺羞愧）云何懈怠？答：諸下精進性、劣精進性、怯精進性、懼精進性，廣說乃至心懈

【English Translation】 English version What is the power of shame regarding evil and unwholesome dharmas? The answer is as follows: As the World-Honored One said, those who abide in shame are ashamed of evil and unwholesome dharmas that are worthy of shame, and so on. This is called the power of shame (Hrī-bala). What is the power of remorse? The answer is as follows: As the World-Honored One said, those who abide in remorse are remorseful of evil and unwholesome dharmas that are worthy of remorse, and so on. This is called the power of remorse (Apatrāpya-bala). What is the power of mindfulness? The answer is as follows: As the World-Honored One said, abiding in the contemplation of the body within this body, and so on, the four foundations of mindfulness are extensively explained. This is called the power of mindfulness (Smṛti-bala). What is the power of concentration? The answer is as follows: As the World-Honored One said, having detached from desires, evil, and unwholesome dharmas, with initial application and sustained application, joy and pleasure born of detachment, one abides in the first dhyana, fully possessing it, and so on, up to abiding in the fourth dhyana, fully possessing it. This is called the power of concentration (Samādhi-bala). What is the power of wisdom? The answer is as follows: The World-Honored One told the Bhikshus, 'There are noble disciples who can truly know that this is the noble truth of suffering,' and so on. This is called the power of wisdom (Prajñā-bala). In this context, the World-Honored One spoke the following gatha: 'If there are Bhikshus, Possessing faith, diligence, shame, and remorse, And the powers of mindfulness, concentration, and wisdom, They will quickly exhaust all suffering.' Sarvāstivāda Abhidharma Sangīti-paryāya-pāda-śāstra, Volume 16 Taisho Tripitaka, Volume 26, No. 1536, Abhidharma Sangīti-paryāya-pāda-śāstra Abhidharma Sangīti-paryāya-pāda-śāstra, Volume 17 Spoken by the Venerable Shariputra (Śāriputra) Translated under Imperial Order by the Tripitaka Master Xuanzang (Hsüan-tsang) Chapter Eight, Section Two: The Seven Dharmas What are the seven non-excellent dharmas? The answer is: 1. Lack of faith (Aśraddhā); 2. Shamelessness (Āhrīkya); 3. Lack of remorse (Anapatrāpya); 4. Laziness (Kausīdya); 5. Loss of mindfulness (Muṣitasmṛtitā); 6. Instability (Asamāhita); 7. Bad wisdom (Durmati). What is lack of faith? The answer is: All lack of faith, the nature of disbelief, the absence of faith, non-compliance, non-acceptance, not having already enjoyed faith, not about to enjoy faith, not presently enjoying faith, the mind being impure, this is called lack of faith. What is shamelessness? The answer is: All shamelessness, and so on, extensively explained, this is called shamelessness. What is lack of remorse? The answer is: All lack of remorse, and so on, extensively explained, this is called lack of remorse. What is laziness? The answer is: All inferior diligence, weak diligence, timid diligence, fearful diligence, extensively explained, up to mental laziness.

怠懈怠性、心不勇悍不勇悍性，是名懈怠。云何失念？答：諸空念性、虛念性、失念性、心外念性，是名失念。云何不定？答：心散亂性。云何心散亂性？答？諸心散性，若心亂性、心躁擾性、心流蕩性、不一境性、不安住性，是名心散亂性。云何惡慧？答：于不如理所引簡擇，執為如理所引；于如理所引簡擇，執為不如理所引，是名惡慧。如是七種名非妙法。問：何緣是七名非妙法？答：非妙謂非善士，此是彼法，名非妙法。謂此諸法非善士邊可獲可得，此是彼士所有現有故，說是七名非妙法。

七妙法者，云何為七？答：一、信；二、慚；三、愧；四、精進；五、念；六、定；七慧。云何信？答：諸信信性、現前信性，隨順印可、已忍樂、當忍樂、現忍樂，心清凈，是名信。云何慚？答：諸慚慚性乃至廣說，是名慚。云何愧？答：諸愧愧性乃至廣說，是名愧。云何精進，答：諸非下精進性乃至廣說，是名精進。云何念？答：諸念隨念，廣說乃至心明記性，是名念。云何定？答：諸心住，廣說乃至心一境性，是名定。云何慧？答：于如理所引簡擇覺為如理所引，于不如理所引簡擇覺為不如理所引，是名慧。如是七種名為妙法。問：何緣是七名為妙法？答：妙謂善士，此是彼法，故名妙法。謂此諸法唯善士邊可

【現代漢語翻譯】現代漢語譯本：什麼是懈怠？回答：就是那些懶惰的習性、心中不勇敢不精進的習性，這叫做懈怠。什麼是失念？回答：就是那些空洞的念頭、虛假的念頭、失去正念的習性、心向外馳求的念頭，這叫做失念。什麼是不定？回答：就是心散亂的習性。什麼是心散亂的習性？回答：就是那些心散漫的習性，像是心煩亂的習性、心躁動的習性、心像流水一樣飄蕩不定的習性、不能專注于單一境界的習性、不能安住的習性，這些叫做心散亂的習性。什麼是惡慧？回答：對於不如理的引導所產生的辨別，卻執著地認為是如理的引導；對於如理的引導所產生的辨別，卻執著地認為是不如理的引導，這叫做惡慧。像這樣的七種（懈怠、失念、不定、惡慧等），叫做非妙法。問：為什麼這七種叫做非妙法？答：『非妙』指的是非善士，這些是非善士所有的法，所以叫做非妙法。也就是說，這些法不是善良的人可以獲得或擁有的，因為這些法是那些不善良的人所有和存在的，所以說這七種叫做非妙法。

什麼是七妙法？回答：一、信（śraddhā，信仰）；二、慚（hrī，羞恥于作惡）；三、愧（apatrāpya，對惡行的畏懼）；四、精進（vīrya，努力）；五、念（smṛti，正念）；六、定（samādhi，禪定）；七、慧（prajñā，智慧）。什麼是信？回答：就是那些相信的習性、當下生起信心的習性，隨順認可、已經安忍並樂於接受、將要安忍並樂於接受、現在安忍並樂於接受，內心清凈，這叫做信。什麼是慚？回答：就是那些慚愧的習性，乃至廣說，這叫做慚。什麼是愧？回答：就是那些羞愧的習性，乃至廣說，這叫做愧。什麼是精進？回答：就是那些不低下的精進的習性，乃至廣說，這叫做精進。什麼是念？回答：就是那些念頭、隨時的念頭，廣說乃至內心明記的習性，這叫做念。什麼是定？回答：就是那些心安住的狀態，廣說乃至心專注于單一境界的習性，這叫做定。什麼是慧？回答：對於如理的引導所產生的辨別，覺知為如理的引導；對於不如理的引導所產生的辨別，覺知為不如理的引導，這叫做慧。像這樣的七種，叫做妙法。問：為什麼這七種叫做妙法？答：『妙』指的是善士，這些是善士所有的法，所以叫做妙法。也就是說，這些法只有善良的人可以

【English Translation】 English version: What is sloth? Answer: Those habits of laziness, the habits of not being brave and not being diligent in the mind, this is called sloth. What is forgetfulness? Answer: Those empty thoughts, false thoughts, habits of losing mindfulness, thoughts that seek outward, this is called forgetfulness. What is instability? Answer: The habit of a scattered mind. What is the habit of a scattered mind? Answer: Those habits of a scattered mind, such as the habit of a disturbed mind, the habit of a restless mind, the habit of a mind that wanders like flowing water, the habit of not being able to focus on a single state, the habit of not being able to abide, these are called the habits of a scattered mind. What is wrong wisdom? Answer: Regarding the discernment produced by unreasoned guidance, one stubbornly believes it to be reasoned guidance; regarding the discernment produced by reasoned guidance, one stubbornly believes it to be unreasoned guidance, this is called wrong wisdom. These seven (sloth, forgetfulness, instability, wrong wisdom, etc.) are called non-excellent dharmas. Question: Why are these seven called non-excellent dharmas? Answer: 'Non-excellent' refers to non-virtuous people, these are the dharmas possessed by non-virtuous people, so they are called non-excellent dharmas. That is to say, these dharmas cannot be obtained or possessed by virtuous people, because these dharmas are possessed and exist in those non-virtuous people, so it is said that these seven are called non-excellent dharmas.

What are the seven excellent dharmas? Answer: One, faith (śraddhā); two, shame (hrī); three, embarrassment (apatrāpya); four, diligence (vīrya); five, mindfulness (smṛti); six, concentration (samādhi); seven, wisdom (prajñā). What is faith? Answer: Those habits of believing, the habit of faith arising in the present moment, according with approval, already enduring and enjoying, about to endure and enjoy, now enduring and enjoying, the mind is pure, this is called faith. What is shame? Answer: Those habits of shame, and so on extensively, this is called shame. What is embarrassment? Answer: Those habits of embarrassment, and so on extensively, this is called embarrassment. What is diligence? Answer: Those habits of non-inferior diligence, and so on extensively, this is called diligence. What is mindfulness? Answer: Those thoughts, constant thoughts, extensively speaking, even the habit of clear recollection in the mind, this is called mindfulness. What is concentration? Answer: Those states of the mind abiding, extensively speaking, even the habit of the mind focusing on a single state, this is called concentration. What is wisdom? Answer: Regarding the discernment produced by reasoned guidance, one knows it to be reasoned guidance; regarding the discernment produced by unreasoned guidance, one knows it to be unreasoned guidance, this is called wisdom. These seven are called excellent dharmas. Question: Why are these seven called excellent dharmas? Answer: 'Excellent' refers to virtuous people, these are the dharmas possessed by virtuous people, so they are called excellent dharmas. That is to say, these dharmas can only be

獲可得，此是彼士所有現有故，說是七名為妙法。

復有七非妙法者，云何為七？答：一、不知法；二、不知義；三、不知時；四、不知量；五、不自知；六、不知眾；七、不知補特伽羅有勝有劣。不知法者，謂不了知如來教法，謂契經、應誦、記說、伽他、自說、因緣、譬喻、本事、本生、方廣、希法、論議，是名不知法。不知義者，謂不了知彼彼語義，謂如是如是語有如是如是義，是名不知義。不知時者，謂不了知是時非時，謂此時應修止相、此時應修舉相、此時應修舍相等，是名不知時。不知量者，謂不了知種種份量，謂所飲所食所嘗所啖、若行若住若坐若臥、若睡若覺若語若默、若解勞悶等所有份量，是名不知量。不自知者，謂不了知自德多少，謂自所有若信若戒、若聞若舍若慧若教、若證若念若族姓若辯才等，是名不自知。不知眾者，謂不了知眾會勝劣，謂此是剎帝利眾、此是婆羅門眾、此是長者眾、此是居士眾、此是沙門眾、此是外道眾，我於此中應如是行、應如是住、應如是坐、應如是語、應如是默等，是名不知眾。不知補特伽羅有勝有劣者，謂不了知補特伽羅德行勝劣，謂如是如是補特伽羅有如是如是德行或勝或劣，是名不知補特伽羅有勝有劣。如是七種名非妙法。問：何緣是七名非妙法？答

【現代漢語翻譯】現代漢語譯本：獲得認可，這是那個人所擁有和存在的，所以被稱為七種妙法。

又有七種非妙法，是什麼呢？回答：一、不知法（dharma，佛法）；二、不知義（artha，意義）；三、不知時（kala，時機）；四、不知量（matra，份量）；五、不自知（atma-jnana，自知之明）；六、不知眾（parisa，大眾）；七、不知補特伽羅（pudgala，人）有勝有劣。不知法，是指不瞭解如來的教法，即契經（sutra，經）、應誦（geya，應頌）、記說（vyakarana，記別）、伽他（gatha，偈頌）、自說（udana，自說）、因緣（nidana，因緣）、譬喻（avadana，譬喻）、本事（itivrittaka，本事）、本生（jataka，本生）、方廣（vaipulya，方廣）、希法（adbhuta-dharma，未曾有法）、論議（upadesa，教誡）。這叫做不知法。不知義，是指不瞭解各種語句的意義，即如此如此的語句有如此如此的意義。這叫做不知義。不知時，是指不瞭解是時非時，即此時應修止相（samatha-nimitta，止的相）、此時應修舉相（pragraha-nimitta，舉的相）、此時應修舍相等（upeksa-nimitta，舍的相）。這叫做不知時。不知量，是指不瞭解種種份量，即所飲、所食、所嘗、所啖，若行、若住、若坐、若臥，若睡、若覺，若語、若默，若解勞悶等所有份量。這叫做不知量。不自知，是指不瞭解自己德行的多少，即自己所有若信（sraddha，信仰）、若戒（sila，戒律）、若聞（sruta，聽聞）、若舍（tyaga，佈施）、若慧（prajna，智慧）、若教（sastra，教法）、若證（adhigama，證悟）、若念（smrti，正念）、若族姓（kula，種姓）、若辯才（pratibhana，辯才）等。這叫做不自知。不知眾，是指不瞭解眾會的勝劣，即這是剎帝利（ksatriya，國王或武士）眾、這是婆羅門（brahmana，祭司）眾、這是長者（grhapati，富人）眾、這是居士（upasaka，在家信徒）眾、這是沙門（sramana，出家修行者）眾、這是外道（tirthika，外道）眾，我於此中應如是行、應如是住、應如是坐、應如是語、應如是默等。這叫做不知眾。不知補特伽羅有勝有劣，是指不瞭解補特伽羅德行的勝劣，即如此如此的補特伽羅有如此如此的德行或勝或劣。這叫做不知補特伽羅有勝有劣。像這樣的七種，叫做非妙法。問：為什麼這七種叫做非妙法？答：

【English Translation】 English version: 'Having obtained approval, this is what that person possesses and exists with, therefore it is said to be the seven names of wonderful dharmas.'

'Again, there are seven non-wonderful dharmas. What are the seven? Answer: 1. Not knowing the Dharma (dharma, teachings); 2. Not knowing the meaning (artha, meaning); 3. Not knowing the time (kala, time); 4. Not knowing the measure (matra, measure); 5. Not knowing oneself (atma-jnana, self-knowledge); 6. Not knowing the assembly (parisa, assembly); 7. Not knowing the superiority or inferiority of individuals (pudgala, person). Not knowing the Dharma means not understanding the Tathagata's (如來) teachings, namely Sutras (契經), Geyas (應誦), Vyakaranas (記說), Gathas (伽他), Udanas (自說), Nidanas (因緣), Avadanas (譬喻), Itivrttakas (本事), Jatakas (本生), Vaipulyas (方廣), Adbhuta-dharmas (希法), and Upadesas (論議). This is called not knowing the Dharma. Not knowing the meaning means not understanding the meanings of various statements, namely that such and such statements have such and such meanings. This is called not knowing the meaning. Not knowing the time means not understanding what is the right time and what is not, namely that at this time one should cultivate the aspect of cessation (samatha-nimitta), at this time one should cultivate the aspect of elevation (pragraha-nimitta), and at this time one should cultivate the aspect of equanimity (upeksa-nimitta), and so on. This is called not knowing the time. Not knowing the measure means not understanding various measures, namely the measure of what is drunk, what is eaten, what is tasted, what is consumed, whether walking, standing, sitting, or lying down, whether sleeping or waking, whether speaking or being silent, and all measures related to relieving fatigue and boredom. This is called not knowing the measure. Not knowing oneself means not understanding the extent of one's own virtues, namely one's own faith (sraddha), precepts (sila), learning (sruta), generosity (tyaga), wisdom (prajna), teachings (sastra), realization (adhigama), mindfulness (smrti), lineage (kula), eloquence (pratibhana), and so on. This is called not knowing oneself. Not knowing the assembly means not understanding the superiority or inferiority of assemblies, namely that this is an assembly of Kshatriyas (剎帝利), this is an assembly of Brahmanas (婆羅門), this is an assembly of householders (grhapati), this is an assembly of lay practitioners (upasaka), this is an assembly of renunciants (sramana), this is an assembly of non-Buddhists (tirthika), and that in this assembly I should act in this way, I should abide in this way, I should sit in this way, I should speak in this way, I should be silent in this way, and so on. This is called not knowing the assembly. Not knowing the superiority or inferiority of individuals means not understanding the superiority or inferiority of individuals' virtues, namely that such and such individuals have such and such virtues, either superior or inferior. This is called not knowing the superiority or inferiority of individuals. These seven are called non-wonderful dharmas. Question: Why are these seven called non-wonderful dharmas? Answer:'

：非妙謂非善士，此是彼法，名非妙法。謂此諸法非善士邊可獲可得，此是彼士所有現有故，說是七名非妙法。復有七妙法者，云何為七？答：一、知法；二、知義；三、知時；四、知量；五、自知；六、知眾；七、知補特伽羅有勝有劣。知法者，謂正了知如來教法，謂契經、應誦、記說、伽他、自說、因緣、譬喻、本事、本生、方廣、希法、論議，是名知法。知義者，謂正了知彼彼語義，謂如是如是語有如是如是義，是名知義。知時者，謂正了知是時非時，謂此時應修止相、此時應修舉相、此時應修舍相等，是名知時。知量者，謂正了知種種份量，謂所飲所食所嘗所啖、若行若住若坐若臥、若睡若覺若語若默、若解勞悶等所有份量，是名知量。自知者，謂正了知自德多少，謂自所有若信若戒、若聞若舍若慧、若教若證若念、若族姓若辯才等，是名自知。知眾者，謂正了知眾會勝劣，謂此是剎帝利眾、此是婆羅門眾、此是長者眾、此是居士眾、此是沙門眾、此是外道眾，我於此中應如是行、應如是住、應如是坐、應如是語、應如是默等，是名知眾。知補特伽羅有勝有劣者，謂正了知補特伽羅德行勝劣，謂如是如是補特伽羅有如是如是德行或勝或劣，是名知補特伽羅有勝有劣。如是七種名為妙法。問：何緣是七名為妙法

？答：妙謂善士，此是彼法，故名妙法。謂此諸法唯善士邊可獲可得，此是彼士所有現有，故名妙法。

七識住者，云何為七？答：有色有情種種身種種想，如人及一分天，是名第一識住。有色有情種種身一種想，如梵眾天劫初起位，是名第二識住。有色有情一種身種種想，如光音天，是名第三識住。有色有情一種身一種想，如遍凈天，是名第四識住。無色有情超一切色想滅有對想，不思惟種種想，入無邊空空無邊處具足住，如空無邊處天，是名第五識住。無色有情超一切空無邊處，入無邊識識無邊處具足住，如識無邊處天，是名第六識住。無色有情超一切識無邊處，入無所有無所有處具足住，如無所有處天，是名第七識住。此中有色者，謂彼有情，有色施設、有色身有、有色處有、有色界、有色蘊，故名有色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅，故名有情。種種身者，謂彼有情有種種顯色身、種種相、種種形，非一顯色、非一相、非一形，故名種種身。種種想者，謂彼有情有樂想、苦想、不苦不樂想，故名種種想。如人及一分天者，謂總顯示人及欲界天，故名如人及一分天。是

【現代漢語翻譯】現代漢語譯本：問：什麼是『妙法』？答：『妙』指的是善士，這些法是屬於他們的，所以稱為『妙法』。也就是說，這些法只有在善士那裡才能獲得，才能得到，這是他們所擁有和存在的，所以稱為『妙法』。

什麼是七識住？答：有色有情，具有種種不同的身形和種種不同的想法，例如人類和一部分天人，這是第一識住。有色有情，具有種種不同的身形，但只有一種想法，例如梵眾天在劫初開始的時候，這是第二識住。有色有情，具有同一種身形，但有種種不同的想法，例如光音天，這是第三識住。有色有情，具有同一種身形，也只有一種想法，例如遍凈天，這是第四識住。無色有情，超越一切色想，滅除有對想，不再思惟種種想法，進入無邊無際的空，安住在空無邊處，例如空無邊處天，這是第五識住。無色有情，超越一切空無邊處，進入無邊無際的識，安住在識無邊處，例如識無邊處天，這是第六識住。無色有情，超越一切識無邊處，進入一無所有的境界，安住在無所有處，例如無所有處天，這是第七識住。這裡所說的『有色』，是指那些有情，具有色法的施設，具有色身的存在，具有色處的存在，具有色根，具有色蘊，所以稱為『有色』。『有情』，是指在真諦和勝義的層面，雖然有情是不可獲得、不可得、無所有、非存在的，但是依據五蘊、十二處、十八界假立為有情，各種想法、概念、施設言說由此產生，稱為有情、人、意生、儒童、命者、生者、養者、士夫（pudgala），補特伽羅（pudgala），所以稱為『有情』。『種種身』，是指那些有情具有種種不同的顯色身、種種不同的相貌、種種不同的形體，不是單一的顯色、不是單一的相貌、不是單一的形體，所以稱為『種種身』。『種種想』，是指那些有情具有快樂的想法、痛苦的想法、不苦不樂的想法，所以稱為『種種想』。『如人及一分天』，是指總括地顯示人類和欲界天，所以稱為『如人及一分天』。

【English Translation】 English version: Q: What is meant by 'Wonderful Dharma'? A: 'Wonderful' refers to virtuous individuals. These Dharmas belong to them, hence they are called 'Wonderful Dharma'. That is, these Dharmas can only be obtained and attained by virtuous individuals; they are what these individuals possess and have, hence they are called 'Wonderful Dharma'.

What are the seven abodes of consciousness? A: Sentient beings with form, with various bodies and various thoughts, such as humans and a portion of the gods, this is called the first abode of consciousness. Sentient beings with form, with various bodies and one type of thought, such as the Brahma Heaven at the beginning of a kalpa, this is called the second abode of consciousness. Sentient beings with form, with one type of body and various thoughts, such as the Abhasvara Heaven, this is called the third abode of consciousness. Sentient beings with form, with one type of body and one type of thought, such as the Subhakrtsna Heaven, this is called the fourth abode of consciousness. Formless sentient beings, transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating various thoughts, entering the boundless space and abiding in the sphere of boundless space, such as the gods of the Sphere of Boundless Space, this is called the fifth abode of consciousness. Formless sentient beings, transcending all spheres of boundless space, entering the boundless consciousness and abiding in the sphere of boundless consciousness, such as the gods of the Sphere of Boundless Consciousness, this is called the sixth abode of consciousness. Formless sentient beings, transcending all spheres of boundless consciousness, entering the sphere of nothingness and abiding in the sphere of nothingness, such as the gods of the Sphere of Nothingness, this is called the seventh abode of consciousness. Here, 'with form' refers to those sentient beings who have the establishment of form, the existence of a form body, the existence of form realms, have sense faculties related to form, and have the aggregate of form, hence they are called 'with form'. 'Sentient being' refers to, in the sense of ultimate truth and supreme truth, although sentient beings are unobtainable, unattainable, non-existent, and not real, they are provisionally established as sentient beings based on the aggregates, realms, and sense bases. Various thoughts, concepts, establishments, and expressions arise from this, and they are called sentient being, person, mind-born, young one, life-possessor, birth-possessor, nurturer, pudgala (person), hence they are called 'sentient being'. 'Various bodies' refers to those sentient beings who have various visible forms, various appearances, and various shapes, not a single visible form, not a single appearance, not a single shape, hence they are called 'various bodies'. 'Various thoughts' refers to those sentient beings who have thoughts of pleasure, thoughts of pain, and thoughts of neither pleasure nor pain, hence they are called 'various thoughts'. 'Such as humans and a portion of the gods' refers to a general indication of humans and the gods of the desire realm, hence it is called 'such as humans and a portion of the gods'.

名第一者，漸次順次相續次第數為第一。識住者，云何識住？答：即此所繫所有色受想行識蘊，總名識住。有色者，謂彼有情有色施設、有色身有、有色處有、有色界、有色蘊，故名有色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅，故名有情。種種身者，謂彼有情有種種顯色身、種種相、種種形，非一顯色、非一相、非一形故，名種種身。一種想者，謂諸有情有時有分，於此世界劫將壞時，多往生上光音等天眾同分中。于彼具足意成色身，根無缺減，支分圓滿形顯清凈，喜為所啖喜為所食，長壽久住有時有分。於此世界劫初成時，于下空中有空宮殿欻然而起，有一有情由壽盡故、業盡故、福盡故，先從光音等天眾同分沒，生下梵世空宮殿中，獨一無二無諸侍者長壽久住。時彼有情長時住已，欻然生愛及生不樂，作如是念：「云何當令諸餘有情生我同分為我伴侶？」當彼有情起此心願，有餘有情亦壽盡故、業盡故、福盡故，復從光音等天眾同分沒，生下梵宮與前有情共為伴侶。時前生者便作是念：「我先於此獨一無二見壽久住，長時住已欻然生愛及生不樂，作如是念：『云何當令諸餘有情生我同

{ "translations": [ "現代漢語譯本", "名稱中的『第一』指的是漸次、順次、相續、次第的排列順序。", "『識住』是什麼意思？答：就是與此（指有情）相關的色蘊（rupa-skandha，物質之蘊）、受蘊（vedana-skandha，感受之蘊）、想蘊（samjna-skandha，知覺之蘊）、行蘊（samskara-skandha，意志之蘊）、識蘊（vijnana-skandha，意識之蘊）的總和，總稱為『識住』。", "『有色』指的是，那些有情具有色法的施設、具有色身的存在、具有色法的處所、具有、具有色蘊，因此稱為『有色』。", "『有情』指的是，雖然從真諦、勝義的角度來說，諸有情是不可獲得、不可得、無所有、非現有的，但可以依據蘊、界、處假立為有情，通過各種想（samjna，知覺）等想的施設言說來表達，比如有情、人、意生、儒童、命者、生者、養者、士夫（purusa，補特伽羅（pudgala，個體）。因此稱為『有情』。", "『種種身』指的是，那些有情具有種種顯色的身體、種種相貌、種種形體，不是單一的顯色、不是單一的相貌、不是單一的形體，因此稱為『種種身』。", "『一種想』指的是，當這個世界處於劫末將要壞滅的時候，有些有情有緣分往生到上方的光音天（Abhasvara，二禪天）等天眾之中，並在那裡具足意所成的色身，根（indriya，感官）沒有殘缺，肢體圓滿，形貌清凈，以喜悅為食物，以喜悅為滋養，長壽久住，有一定的時間期限。當這個世界處於劫初開始形成的時候，在下方的空中忽然出現空的宮殿，有一個有情因為壽命耗盡、業力耗盡、福報耗盡，先從光音天等天眾之中死去，轉生到下方的梵世（Brahma-loka，色界天）的空宮殿中，獨自一人，沒有伴侶，沒有侍者，長壽久住。當這個有情長久居住之後，忽然生起愛著和不悅，心想：『怎樣才能讓其他的有情也生到我這裡，成為我的伴侶呢？』當這個有情生起這個願望的時候，有其他的有情也因為壽命耗盡、業力耗盡、福報耗盡，又從光音天等天眾之中死去，轉生到下方的梵宮中，與之前的有情成為伴侶。這時，先前出生的有情就想：『我先前獨自一人在這裡，看到自己長壽久住，長久居住之後忽然生起愛著和不悅，心想：「怎樣才能讓其他的有情也生到我這裡，成為我的同伴呢？"』" ], "english_translations": [ "English version", "The 'first' in the name refers to the order of gradual, sequential, continuous, and successive arrangement.", "'Consciousness-abiding' (識住, vijnana-sthiti)—what is consciousness-abiding? Answer: It is the aggregate of form (色蘊, rupa-skandha), feeling (受蘊, vedana-skandha), perception (想蘊, samjna-skandha), volition (行蘊, samskara-skandha), and consciousness (識蘊, vijnana-skandha) related to this (referring to sentient beings), collectively called 'consciousness-abiding'.", "'Having form' refers to those sentient beings who have the establishment of form, the existence of a form body, the location of form, have , and have the aggregate of form; therefore, they are called 'having form'.", "'Sentient being' (有情, sattva) refers to the fact that, although from the perspective of truth and ultimate meaning, sentient beings are unattainable, unobtainable, non-existent, and not currently existing, they can be provisionally established based on the aggregates, realms, and bases, and expressed through various perceptions (想, samjna) and other perceptual constructs, such as sentient being, person, mind-born, young man, life-possessor, born one, nourished one, man (補特伽羅, purusa), individual (補特伽羅, pudgala). Therefore, they are called 'sentient beings'.", "'Various bodies' refers to those sentient beings who have bodies of various colors, various appearances, and various shapes, not a single color, not a single appearance, not a single shape; therefore, they are called 'various bodies'.", "'One kind of perception' refers to the fact that when this world is about to be destroyed at the end of a kalpa, some sentient beings have the affinity to be reborn in the heavens of Streaming Radiance (光音天, Abhasvara) and other celestial realms, and there they possess a mind-made body of form, their faculties (根, indriya) are not deficient, their limbs are complete, their appearance is pure, they consume joy as food, they are nourished by joy, they live long lives, and they abide for a long time. When this world is beginning to form at the beginning of a kalpa, empty palaces suddenly arise in the empty space below, and one sentient being, because their lifespan is exhausted, their karma is exhausted, and their merit is exhausted, first dies from the company of the gods of Streaming Radiance and is reborn in the empty palace of the lower Brahma world (梵世, Brahma-loka), alone, without companions, without attendants, living a long life. When this sentient being has lived there for a long time, they suddenly develop attachment and displeasure, thinking: 'How can I cause other sentient beings to be born here with me, to become my companions?' When this sentient being arises with this wish, other sentient beings, also because their lifespan is exhausted, their karma is exhausted, and their merit is exhausted, again die from the company of the gods of Streaming Radiance and are reborn in the lower Brahma palace, becoming companions with the previous sentient being. At this time, the sentient being who was born earlier thinks: 'I was previously alone here, seeing myself living a long life, and after living for a long time, I suddenly developed attachment and displeasure, thinking: "How can I cause other sentient beings to be born here with me, to become my companions?"'" ] }

分為我伴侶？』我起如是心願之時，是諸有情便生此處，滿我意願為我伴侶。是故當知此有情類是我所化，我於此類及余世間，是自在者、作者、化者、生者、起者，是真父祖。」時諸有情亦作是念：「我等曾見如是有情獨一無二長壽久住。時彼有情長時住已，欻然生愛及生不樂，作如是念：『云何當令諸餘有情生我同分為我伴侶？』于彼正起此心願時，我等便生彼同分內為彼伴侶。由斯我等是彼所化，彼于有情及世間物，是自在者、作者、化者、生者、起者，是真父祖。」故名一想。如梵眾天者，謂此義中總顯生在梵眾等天，有種種身唯有一想。劫初起住者，謂劫初生時。是名第二者，漸次順次相續次第數為第二。識住者，云何識住？答即此所繫所有色受想行識蘊，總名識住。有色者，謂彼有情有色施設、有色身有、有色處有、有色界、有色蘊，故名有色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅，故名有情。一種身者，謂彼有情有一顯色身、一種相、一種形，無種種顯色、無種種相、無種種形，故名一種身。種種想者，謂彼有情有樂想、不苦不樂想，故名種種想。如光音天者，謂總顯示光

【現代漢語翻譯】現代漢語譯本『分為我的伴侶嗎？』當我生起這樣的心願時，這些有情便出生在這裡，滿足我的意願成為我的伴侶。因此應當知道這些有情是我所化生的，我對於這些有情以及其餘世間，是自在者、作者、化者、生者、起者，是真正的父親和祖先。」當時這些有情也這樣想：「我們曾經見過這樣的有情，獨一無二，長壽久住。當時那個有情長久住世后，忽然生起愛慾以及不快樂，這樣想：『怎樣才能讓其餘的有情出生與我相同的部分，成為我的伴侶呢？』當他正生起這個心願時，我們便出生在他相同的部分內，成為他的伴侶。因此我們是他所化生的，他對於有情以及世間萬物，是自在者、作者、化者、生者、起者，是真正的父親和祖先。」所以叫做一想。如同梵眾天（Brahma-parisad, 梵天眾）那樣，是指這個意義中總的顯示出生在梵眾等天，有種種的身體，只有一種想法。劫初起住，是指劫初出生的時候。這叫做第二種，漸漸地順次相續，按照次第數為第二。識住，什麼是識住呢？回答說就是與此相關的所有的色蘊（rupa-skandha, 色蘊）、受蘊（vedana-skandha, 受蘊）、想蘊（samjna-skandha, 想蘊）、行蘊（samskara-skandha, 行蘊）、識蘊（vijnana-skandha, 識蘊），總的叫做識住。有色，是指那些有情有色法的施設、有色身的存在、有色處的存在、有色**的存在、有色蘊的存在，所以叫做有色。有情，是指諦義勝義，雖然諸有情不可獲得、不可得、無所有、非現有，但是依靠蘊、界、處假立有情，諸想等想施設言說轉，叫做有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅（pudgala, 補特伽羅），所以叫做有情。一種身，是指那些有情有一種顯現的色身、一種相貌、一種形體，沒有種種顯現的顏色、沒有種種的相貌、沒有種種的形體，所以叫做一種身。種種想，是指那些有情有快樂的想法、不苦不樂的想法，所以叫做種種想。如同光音天（Abhasvara, 光音天）那樣，是指總的顯示光

【English Translation】 English version 'To be divided into my companions?' When I arose with such a wish, these sentient beings were born here, fulfilling my wish to be my companions. Therefore, it should be known that these sentient beings are created by me, and I, in relation to these sentient beings and the rest of the world, am the sovereign, the creator, the transformer, the generator, the initiator, the true father and ancestor.' At that time, these sentient beings also thought: 'We have seen such a sentient being, unique, long-lived, and abiding for a long time. At that time, that sentient being, having lived for a long time, suddenly arose with love and displeasure, thinking: 'How can I cause other sentient beings to be born from the same part as me, to be my companions?' When he rightly arose with this wish, we were born within the same part as him, to be his companions. Therefore, we are created by him, and he, in relation to sentient beings and the things of the world, is the sovereign, the creator, the transformer, the generator, the initiator, the true father and ancestor.' Therefore, it is called 'one thought'. Like the Brahma-parisad (梵天眾, Assembly of Brahma) gods, it refers to the general manifestation in this context of beings born in the Brahma-parisad and other heavens, having various bodies but only one thought. 'Beginning and abiding at the beginning of the kalpa' refers to the time of birth at the beginning of the kalpa. This is called the second, gradually, sequentially, and successively numbered as the second. 'Consciousness abiding', what is consciousness abiding? The answer is that all the rupa-skandha (色蘊, aggregate of form), vedana-skandha (受蘊, aggregate of feeling), samjna-skandha (想蘊, aggregate of perception), samskara-skandha (行蘊, aggregate of mental formations), and vijnana-skandha (識蘊, aggregate of consciousness) associated with this are collectively called consciousness abiding. 'Having form' refers to those sentient beings who have the establishment of form, the existence of a body of form, the existence of a place of form, the existence of a ** of form, and the existence of an aggregate of form, therefore it is called 'having form'. 'Sentient being' refers to the ultimate meaning of truth, although sentient beings are unattainable, unobtainable, non-existent, and not present, sentient beings are provisionally established based on the aggregates, realms, and bases, and various thoughts and so forth are established, spoken, and transformed, called sentient being, person, mind-born, young man, life-holder, generator, nourisher, man, pudgala (補特伽羅, individual), therefore it is called 'sentient being'. 'One kind of body' refers to those sentient beings who have one manifest body of form, one kind of appearance, one kind of shape, without various manifest colors, without various appearances, without various shapes, therefore it is called 'one kind of body'. 'Various thoughts' refers to those sentient beings who have thoughts of pleasure, thoughts of neither pain nor pleasure, therefore it is called 'various thoughts'. Like the Abhasvara (光音天, Heaven of Radiance) gods, it refers to the general manifestation of light

音等天。是名第三者，漸次順次相續次第數為第三。識住者，云何識住？答即此所繫所有色受想行識蘊，總名識住。有色者，謂彼有情有色施設、有色身有、有色處有、有色界、有色蘊，故名有色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅。故名有情。一種身者，謂彼有情有一顯色身、一種相、一種形，無種種顯色、無種種相、無種種形，故名一種身。一種想者，謂彼有情唯有樂想，故名一種想。如遍凈天者，謂總顯示遍凈等天。是名第四者，漸次順次相續次第數為第四。識住者，云何識住？答即此所繫所有色受想行識蘊，名識住。無色者，謂彼有情無色施設、無色身、無有色處、無有色界、無色蘊，故名無色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅，故名有情。超一切色想者，謂超一切眼識身相應想。滅有對想者，謂滅四識身相應想。不思惟種種想者，謂無五身識所引意識相應緣色等種種障礙定想。入無邊空空無邊處具足住，如空無邊處天者，謂總顯示空無邊天。

【現代漢語翻譯】現代漢語譯本音等天（聲音等同的天）。這被稱為第三種，按照漸次、順次、相續的次第，是第三種識住。識住是什麼？答：即與此相關的色、受、想、行、識五蘊，總稱為識住。有色，指那些有情具有色法的施設、有色之身的存在、有色之處的存在、有、有色蘊，因此稱為有色。有情，指在真諦、勝義的層面，雖然有情不可獲得、不可得、無所有、非現有，但依五蘊、十二處、十八界假立有情，各種想（saṃjñā）及類似的想，施設言說流轉，即有情（sattva）、人（māṇava）、意生（manuja）、儒童（kumāra）、命者（jīva）、生者（jāta）、養者（poṣa）、士夫（puruṣa）、補特伽羅（pudgala）。因此稱為有情。一種身，指那些有情具有一種顯色之身、一種相貌、一種形體，沒有種種顯色、沒有種種相貌、沒有種種形體，因此稱為一種身。一種想，指那些有情只有快樂之想，因此稱為一種想。如遍凈天（Subhakrtsna）一樣，指總的顯示遍凈等天。這被稱為第四種，按照漸次、順次、相續的次第，是第四種識住。識住是什麼？答：即與此相關的色、受、想、行、識五蘊，稱為識住。無色，指那些有情沒有色法的施設、沒有色身、沒有色處、沒有、沒有色蘊，因此稱為無色。有情，指在真諦、勝義的層面，雖然有情不可獲得、不可得、無所有、非現有，但依五蘊、十二處、十八界假立有情，各種想及類似的想，施設言說流轉，即有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅。因此稱為有情。超越一切色想，指超越一切與眼識身相應的想。滅有對想，指滅除與四識身相應的想。不思惟種種想，指沒有由五身識所引導的意識相應的緣色等種種障礙的禪定之想。進入無邊虛空，安住于空無邊處，如空無邊處天（Akasanantyayatana）一樣，指總的顯示空無邊天。

【English Translation】 English version Sound-like heavens. This is called the third, gradually, sequentially, continuously, and in order, it is the third. What is 'consciousness abiding'? Answer: It is the aggregate of form, feeling, perception, mental formations, and consciousness related to this, collectively called 'consciousness abiding'. 'Having form' refers to those sentient beings who have the establishment of form, the existence of a body with form, the existence of places with form, having , and having the aggregate of form, hence called 'having form'. 'Sentient being' refers to that in the ultimate sense, although sentient beings cannot be obtained, cannot be attained, are non-existent, and not present, sentient beings are provisionally established based on the aggregates, realms, and bases. Various perceptions and similar perceptions, conceptual designations and speech circulate, namely sentient being (sattva), human (māṇava), mind-born (manuja), youth (kumāra), life-force (jīva), born one (jāta), nourished one (poṣa), person (puruṣa), individual (pudgala). Hence called 'sentient being'. 'One kind of body' refers to those sentient beings who have one kind of body with a distinct color, one kind of appearance, one kind of form, without various distinct colors, without various appearances, without various forms, hence called 'one kind of body'. 'One kind of perception' refers to those sentient beings who only have the perception of pleasure, hence called 'one kind of perception'. Like the Subhakrtsna (遍淨天) heavens, it refers to the general display of the Subhakrtsna heavens and others. This is called the fourth, gradually, sequentially, continuously, and in order, it is the fourth 'consciousness abiding'. What is 'consciousness abiding'? Answer: It is the aggregate of form, feeling, perception, mental formations, and consciousness related to this, called 'consciousness abiding'. 'Without form' refers to those sentient beings who have no establishment of form, no body with form, no places with form, no , and no aggregate of form, hence called 'without form'. 'Sentient being' refers to that in the ultimate sense, although sentient beings cannot be obtained, cannot be attained, are non-existent, and not present, sentient beings are provisionally established based on the aggregates, realms, and bases. Various perceptions and similar perceptions, conceptual designations and speech circulate, namely sentient being, human, mind-born, youth, life-force, born one, nourished one, person, individual. Hence called 'sentient being'. 'Transcending all perceptions of form' refers to transcending all perceptions corresponding to the body of eye-consciousness. 'Extinguishing perceptions of opposition' refers to extinguishing perceptions corresponding to the body of the four consciousnesses. 'Not contemplating various perceptions' refers to having no meditative perceptions of various obstacles such as form, etc., corresponding to the consciousness led by the five bodies of consciousness. Entering boundless space, abiding fully in the sphere of boundless space, like the Akasanantyayatana (空無邊處天) heavens, it refers to the general display of the heavens of boundless space.

是名第五者，漸次順次相續次第數為第五。識住者，云何識住，答即此所繫所有受想行識蘊，總名識住。無色者，謂彼有情無色施設、無色身、無有色處、無有色界、無色蘊，故名無色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅，故名有情。超一切空無邊處，入無邊識識無邊處具足住，如識無邊處天者，謂總顯示識無邊處天。是名第六者，漸次順次相續次第數為第六。識住者，云何識住？答：即此所繫所有受想行識蘊，總名識住。無色者，謂彼有情無色施設、無色身、無有色處、無有色界、無色蘊，故名無色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅，故名有情。超一切識無邊處，入無所有無所有處具足住，如無所有處天者，謂總顯示無所有處天。是名第七者，漸次順次相續次第數為第七。識住者，云何識住？答即此所繫所有受想行識蘊，總名識住。

七隨眠者，云何為七？答：一、欲貪隨眠；二、瞋隨眠；三、有貪隨眠；四、慢隨眠；五、無明隨眠；六、見隨

{ "translations": [ "現代漢語譯本", "這是第五種情況，指的是漸次、順次、相續、次第的第五種。識住：什麼是識住？答：就是與此相關的受、想、行、識等蘊，總稱為識住。無色：指的是那些有情沒有色法的施設，沒有色身，沒有色處，沒有，只有無色蘊，所以稱為無色。有情：指的是在真諦、勝義的層面，雖然有情是不可獲得、不可得、無所有、非現有的，但依據蘊、界、處假立有情，各種想以及與想相關的施設言說流轉，即有情、人、意生、儒童、命者、生者、養者、士夫（Purusha，補盧沙）、補特伽羅（Pudgala，補特伽羅），所以稱為有情。超越一切空無邊處，進入無邊識，具足安住于識無邊處，如同識無邊處天的眾生，這是總的顯示識無邊處天。這是第六種情況，指的是漸次、順次、相續、次第的第六種。識住：什麼是識住？答：就是與此相關的受、想、行、識等蘊，總稱為識住。無色：指的是那些有情沒有色法的施設，沒有色身，沒有色處，沒有，只有無色蘊，所以稱為無色。有情：指的是在真諦、勝義的層面，雖然有情是不可獲得、不可得、無所有、非現有的，但依據蘊、界、處假立有情，各種想以及與想相關的施設言說流轉，即有情、人、意生、儒童、命者、生者、養者、士夫（Purusha，補盧沙）、補特伽羅（Pudgala，補特伽羅），所以稱為有情。超越一切識無邊處，進入無所有，具足安住于無所有處，如同無所有處天的眾生，這是總的顯示無所有處天。這是第七種情況，指的是漸次、順次、相續、次第的第七種。識住：什麼是識住？答：就是與此相關的受、想、行、識等蘊，總稱為識住。", "七隨眠：什麼是七隨眠？答：一、欲貪隨眠；二、瞋隨眠；三、有貪隨眠；四、慢隨眠；五、無明隨眠；六、見隨眠。" ], "english_translations": [ "English version", "This is the fifth, referring to the fifth in gradual sequence, successive order, and progression. 'Consciousness-abiding': What is 'consciousness-abiding'? Answer: It is the aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) that are related to this, collectively called 'consciousness-abiding'. 'Formless': This refers to those sentient beings who have no form-related constructs, no form-body, no realms of form, no , only formless aggregates, hence called 'formless'. 'Sentient being': This refers to that in the ultimate sense, although sentient beings are unattainable, unobtainable, non-existent, and not real, sentient beings are provisionally established based on the aggregates, realms, and bases; various thoughts and related constructs and expressions circulate, namely sentient being, person, mind-born, young one, life-bearer, born one, nurtured one, man (Purusha), individual (Pudgala), hence called 'sentient being'. Surpassing all the sphere of infinite space, entering the sphere of infinite consciousness, fully abiding in the sphere of infinite consciousness, like the beings in the heaven of infinite consciousness, this is a general description of the heaven of infinite consciousness. This is the sixth, referring to the sixth in gradual sequence, successive order, and progression. 'Consciousness-abiding': What is 'consciousness-abiding'? Answer: It is the aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) that are related to this, collectively called 'consciousness-abiding'. 'Formless': This refers to those sentient beings who have no form-related constructs, no form-body, no realms of form, no , only formless aggregates, hence called 'formless'. 'Sentient being': This refers to that in the ultimate sense, although sentient beings are unattainable, unobtainable, non-existent, and not real, sentient beings are provisionally established based on the aggregates, realms, and bases; various thoughts and related constructs and expressions circulate, namely sentient being, person, mind-born, young one, life-bearer, born one, nurtured one, man (Purusha), individual (Pudgala), hence called 'sentient being'. Surpassing all the sphere of infinite consciousness, entering the sphere of nothingness, fully abiding in the sphere of nothingness, like the beings in the heaven of nothingness, this is a general description of the heaven of nothingness. This is the seventh, referring to the seventh in gradual sequence, successive order, and progression. 'Consciousness-abiding': What is 'consciousness-abiding'? Answer: It is the aggregates of feeling (vedana), perception (samjna), volition (samskara), and consciousness (vijnana) that are related to this, collectively called 'consciousness-abiding'." "The seven latent tendencies: What are the seven? Answer: 1. Latent tendency of desire-attachment; 2. Latent tendency of anger; 3. Latent tendency of attachment to existence; 4. Latent tendency of pride; 5. Latent tendency of ignorance; 6. Latent tendency of views." ] }

眠；七、疑隨眠。云何欲貪隨眠？答：若於諸欲諸貪等貪，乃至廣說，是名欲貪隨眠。云何瞋隨眠？答：若於有情慾為損害，乃至廣說，是名瞋隨眠。云何有貪隨眠？答：於色無色諸貪等貪，乃至廣說，是名有貪隨眠。云何慢隨眠？答：諸慢恃執，乃至廣說，是名慢隨眠。云何無明隨眠？答：三界無智是名無明隨眠。云何見隨眠？答：五見是名見隨眠，謂有身見、邊執見、邪見、見取、戒禁取，如是五見名見隨眠。云何疑隨眠？答：于諦猶豫是名疑隨眠。

七無過失事者，云何為七？具壽當知，有聖弟子，于如來所修植凈信根生安住，不為沙門或婆羅門或天魔梵或余世間如法引奪，是名第一無過失事。複次具壽，有聖弟子，安住凈戒精勤守護，別解脫律儀軌則所行無不具足，于微小罪見大怖畏，受學學處常無毀犯，是名第二無過失事。複次具壽，有聖弟子，親近善友，善為伴侶與善交通，是名第三無過失事。複次具壽，有聖弟子，樂居閑寂具二遠離，謂身遠離及心遠離，是名第四無過失事。複次具壽，有聖弟子，勤精進住有勢有勤有勇堅猛，于諸善法常不捨軛，是名第五無過失事。複次具壽，有聖弟子具念安住，成就最勝常委念支，久作久說皆能憶念，是名第六無過失事。複次具壽，有聖弟子具慧安住，成就世

【現代漢語翻譯】現代漢語譯本：什麼是七隨眠？答：一、欲貪隨眠；二、瞋隨眠；三、有貪隨眠；四、慢隨眠；五、無明隨眠；六、見隨眠；七、疑隨眠。什麼是欲貪隨眠？答：對於各種慾望和貪婪等等的貪著，乃至廣說，這叫做欲貪隨眠。什麼是瞋隨眠？答：對於有情眾生想要加以損害，乃至廣說，這叫做瞋隨眠。什麼是有貪隨眠？答：對於色界和無色界的各種貪婪等等的貪著，乃至廣說，這叫做有貪隨眠。什麼是慢隨眠？答：各種傲慢和恃才傲物，乃至廣說，這叫做慢隨眠。什麼是無明隨眠？答：三界之內的無知就叫做無明隨眠。什麼是見隨眠？答：五種邪見就叫做見隨眠，即有身見（認為五蘊和合的身體是真實的我）、邊執見（執著于斷或常的極端見解）、邪見（否定因果的錯誤見解）、見取（認為錯誤的見解是正確的）、戒禁取（認為不合理的戒律和禁令可以導致解脫），這五種邪見就叫做見隨眠。什麼是疑隨眠？答：對於真諦猶豫不決就叫做疑隨眠。

什麼是七無過失事？答：什麼是七種無過失的事情呢？具壽（對有德者的尊稱）應當知道，有聖弟子，對於如來（Buddha）所修植的清凈信心生根安住，不被沙門（釋迦牟尼佛的弟子）、婆羅門（印度教的祭司）、天魔（欲界天的魔王）、梵天（色界天的天王）或者其他世間的人如法地引誘奪走，這叫做第一無過失事。其次，具壽，有聖弟子，安住于清凈的戒律，精勤地守護，別解脫律儀（佛教出家眾所受的戒律）的軌則和行為沒有不具足的，對於微小的罪過也看到巨大的恐怖，受持學習戒條常常沒有毀犯，這叫做第二無過失事。其次，具壽，有聖弟子，親近善友，善於結伴，與善良的人交往，這叫做第三無過失事。其次，具壽，有聖弟子，樂於居住在閑靜的地方，具備兩種遠離，即身體的遠離和內心的遠離，這叫做第四無過失事。其次，具壽，有聖弟子，勤奮精進地安住，有勢力，有勤奮，有勇氣，堅韌勇猛，對於各種善法常常不放棄努力，這叫做第五無過失事。其次，具壽，有聖弟子，具備正念地安住，成就最殊勝的常委念支，對於過去做過的事情和說過的話都能夠憶念不忘，這叫做第六無過失事。其次，具壽，有聖弟子，具備智慧地安住，成就世

【English Translation】 English version: What are the seven anusayas (latent tendencies)? Answer: 1. Kama-raga anusaya (latent tendency of sensual lust); 2. Pratigha anusaya (latent tendency of aversion); 3. Rupa-raga anusaya (latent tendency of attachment to form); 4. Mana anusaya (latent tendency of conceit); 5. Avijja anusaya (latent tendency of ignorance); 6. Ditthi anusaya (latent tendency of views); 7. Vicikiccha anusaya (latent tendency of doubt). What is Kama-raga anusaya (latent tendency of sensual lust)? Answer: If there is greed, intense greed, etc., for various desires, this is called Kama-raga anusaya (latent tendency of sensual lust). What is Pratigha anusaya (latent tendency of aversion)? Answer: If there is a desire to harm sentient beings, this is called Pratigha anusaya (latent tendency of aversion). What is Rupa-raga anusaya (latent tendency of attachment to form)? Answer: If there is greed, intense greed, etc., for the realms of form and formlessness, this is called Rupa-raga anusaya (latent tendency of attachment to form). What is Mana anusaya (latent tendency of conceit)? Answer: All kinds of conceit and arrogance, this is called Mana anusaya (latent tendency of conceit). What is Avijja anusaya (latent tendency of ignorance)? Answer: Lack of wisdom in the three realms is called Avijja anusaya (latent tendency of ignorance). What is Ditthi anusaya (latent tendency of views)? Answer: The five views are called Ditthi anusaya (latent tendency of views), namely, Satkayaditthi (belief in a permanent self), Antagrahaditthi (belief in extremes), Micchaditthi (wrong view), Ditthupadana (clinging to views), and Silabbatupadana (clinging to rites and rituals). These five views are called Ditthi anusaya (latent tendency of views). What is Vicikiccha anusaya (latent tendency of doubt)? Answer: Hesitation about the truth is called Vicikiccha anusaya (latent tendency of doubt).

What are the seven faultless things? What are the seven faultless things? Venerable sir, know that a noble disciple, having planted pure roots of faith in the Tathagata (the Buddha), abides firmly, and is not led astray by any Sramana (ascetic), Brahmana (priest), Mara (demon), Brahma (god), or anyone else in the world, this is called the first faultless thing. Furthermore, venerable sir, a noble disciple dwells in pure precepts, diligently guarding them, fully observing the rules and conduct of the Patimokkha (code of monastic discipline), seeing great fear in the slightest offenses, and constantly learning and upholding the precepts without violation, this is called the second faultless thing. Furthermore, venerable sir, a noble disciple associates with good friends, is a good companion, and interacts with good people, this is called the third faultless thing. Furthermore, venerable sir, a noble disciple delights in dwelling in solitude, possessing two kinds of seclusion, namely, physical seclusion and mental seclusion, this is called the fourth faultless thing. Furthermore, venerable sir, a noble disciple dwells diligently, with strength, effort, courage, and firmness, never abandoning the yoke of good deeds, this is called the fifth faultless thing. Furthermore, venerable sir, a noble disciple dwells with mindfulness, possessing the supreme and constant faculty of mindfulness, able to remember what has been done and said for a long time, this is called the sixth faultless thing. Furthermore, venerable sir, a noble disciple dwells with wisdom, possessing the world

間有出沒慧、聖慧、出慧、善通達慧，彼所作慧正盡苦慧，是名第七無過失事。于如來所修植凈信者，云何如來？答：應正等覺說名如來。云何凈信？答：若依出離遠離所生善法，諸信信性廣說乃至心清凈性，故名凈信。即此凈信于如來所，已修植當修植現修植，是故說為于如來所修植凈信根生等言，如前廣說。是名第一者，漸次順次相續次第數為第一。無過失事者，謂能顯示清凈永斷。安住凈戒者，云何凈戒？答：諸所作業，謂身律儀、語律儀、命清凈，是名凈戒。安住者，謂成就凈戒，修行勝行進趣契會，故名安住。精勤守護別解脫律儀者，云何別解脫？答：謂諸如來、應、正等覺廣說，乃至佛薄伽梵自知自見，為諸苾芻半月半月常所宣說別解脫契經，是名別解脫。問：何緣說此名別解脫？答：最勝善法由此為門、此為上首、此為初緣，別行別住，由斯故立別解脫名。精勤守護此律儀者，謂于如是別解脫法，恒隨作恒隨轉，由斯故說精勤守護別解脫律儀。軌則所行無不具足者，謂諸苾芻眾有五非軌則及五非所行。云何名為五非軌則？答：一、他勝罪；二、眾餘罪；三、墮煮罪；四、別首罪；五、惡作罪。云何名為五非所行？答：一、國王家；二、執惡家；三、淫女家；四、音樂家；五、酤酒家。諸聖弟子於此所說

【現代漢語翻譯】現代漢語譯本間或有出沒慧（能夠洞察事物生滅的智慧）、聖慧（聖人的智慧）、出慧（超越世俗的智慧）、善通達慧（能夠很好地理解和通達事物的智慧），這些智慧所產生的智慧能夠真正地斷盡痛苦，這被稱為第七種沒有過失的事情。對於在如來（佛陀的十個稱號之一，指證悟真理的人）那裡修植清凈信心的人，什麼是如來呢？回答：應正等覺（如來的一個稱號，指完全覺悟的人）被稱為如來。什麼是清凈信心呢？回答：如果依靠出離（脫離世俗的慾望）、遠離（遠離煩惱）所產生的善法，各種信心、信的性質，廣泛地說乃至心的清凈的性質，因此被稱為清凈信心。就是這種清凈信心，在如來那裡，已經修植、將要修植、現在修植，因此說為在如來那裡修植清凈信根生等等，如前面廣泛所說。這被稱為第一，是漸次、順次、相續、次第，在數量上是第一。沒有過失的事情，是指能夠顯示清凈、永遠斷除煩惱。安住于清凈戒律，什麼是清凈戒律呢？回答：各種所作的事業，即身律儀（行為的規範）、語律儀（語言的規範）、命清凈（生活方式的純潔），這被稱為清凈戒律。安住，是指成就清凈戒律，修行殊勝的行為，進取契合，因此被稱為安住。精勤守護別解脫律儀（佛教出家眾所受持的戒律），什麼是別解脫呢？回答：指諸如來、應、正等覺，廣泛地說，乃至佛薄伽梵（佛陀的尊稱）自己知道自己看見，為諸比丘（出家男子）每半個月經常宣說的別解脫契經（戒經），這被稱為別解脫。問：為什麼說這個叫做別解脫呢？回答：最殊勝的善法由此為門徑、此為首要、此為最初的因緣，分別地修行，分別地安住，因為這個緣故建立別解脫這個名稱。精勤守護這個律儀，是指對於像這樣的別解脫法，恒常隨順地做，恒常隨順地運轉，因為這個緣故說精勤守護別解脫律儀。軌則所行無不具足，是指諸比丘眾有五種非軌則和五種非所行。什麼叫做五種非軌則呢？回答：一、他勝罪（最嚴重的罪）；二、眾餘罪（較輕的罪）；三、墮煮罪（需要懺悔的罪）；四、別首罪（需要個別懺悔的罪）；五、惡作罪（輕微的過失）。什麼叫做五種非所行呢？回答：一、國王家；二、執惡家（從事惡劣職業的家庭）；三、**家；四、音樂家；五、酤酒家（賣酒的家庭）。諸聖弟子對於這些所說

【English Translation】 English version Occasionally, there are emerging and disappearing wisdoms: wisdom of arising and ceasing (慧, understanding the impermanence of things), noble wisdom (聖慧, wisdom of the saints), transcendent wisdom (出慧, wisdom that goes beyond the mundane), and wisdom of skillful understanding (善通達慧, wisdom that thoroughly comprehends). The wisdom produced by these is the wisdom that truly exhausts suffering. This is called the seventh faultless matter. For those who cultivate pure faith in the Tathagata (如來, one of the titles of the Buddha, meaning 'Thus Gone' or 'Thus Come'), what is the Tathagata? Answer: One who is rightly and completely awakened (應正等覺, a title of the Buddha, meaning 'Worthy, Rightly, and Completely Awakened') is called the Tathagata. What is pure faith? Answer: If relying on the good dharmas arising from renunciation (出離, detachment from worldly desires) and detachment (遠離, separation from afflictions), various faiths, the nature of faith, broadly speaking, even the nature of purity of mind, therefore it is called pure faith. This very pure faith, in the Tathagata, has been cultivated, will be cultivated, and is now being cultivated. Therefore, it is said that cultivating the root of pure faith in the Tathagata, etc., as explained extensively before. This is called the first, being gradual, sequential, continuous, and in order, it is the first in number. Faultless matters refer to those that can reveal purity and permanently cut off afflictions. Abiding in pure precepts, what are pure precepts? Answer: Various actions, namely bodily discipline (身律儀, regulation of physical actions), verbal discipline (語律儀, regulation of speech), and purity of livelihood (命清凈, purity of living), are called pure precepts. Abiding means accomplishing pure precepts, practicing superior conduct, progressing towards and attaining conformity, therefore it is called abiding. Diligently guarding the Pratimoksha vows (別解脫律儀, the monastic code of discipline), what is Pratimoksha? Answer: It refers to the Sutra of Individual Liberation (別解脫契經, the scripture on monastic vows) that the Tathagatas, Worthy Ones, Rightly and Completely Awakened Ones, broadly speaking, even the Buddha Bhagavan (佛薄伽梵, a respectful title for the Buddha) know and see for themselves, and constantly proclaim to the Bhikshus (苾芻, ordained monks) every half month. This is called Pratimoksha. Question: Why is this called Pratimoksha? Answer: The most excellent good dharma takes this as its gateway, this as its head, this as its initial cause, practicing separately, abiding separately, therefore the name Pratimoksha is established. Diligently guarding this discipline means constantly following and acting in accordance with such Pratimoksha dharma, constantly following and turning in accordance with it, therefore it is said to diligently guard the Pratimoksha vows. Being complete in conduct and behavior means that the Bhikshu community has five non-conducts and five non-behaviors. What are the five non-conducts? Answer: 1. Parajika (他勝罪, the most severe offense); 2. Sanghavasesa (眾餘罪, a less severe offense); 3. Thullaccaya (墮煮罪, an offense requiring confession); 4. Patidesaniya (別首罪, an offense requiring individual confession); 5. Dukkata (惡作罪, a minor transgression). What are the five non-behaviors? Answer: 1. The house of a king; 2. The house of those who engage in evil deeds (執惡家, families involved in wicked professions); 3. The house of **; 4. The house of musicians; 5. The house of liquor sellers (酤酒家, families that sell alcohol). The noble disciples regarding these things that are spoken of

五非軌則、五非所行，常樂遠離止息棄捨，于正軌則及正所行具足成就，由斯故說軌則所行無不具足。于微小罪見大怖畏者，謂于小罪起極怖想，由斯故說于微小罪見大怖畏。受學學處常無毀犯者，謂聖弟子不作是念：「我于如是如是學處應勤修學、我于如是如是學處不勤修學。」諸聖弟子常作是念：「一切如來、應、正等覺，廣說乃至佛薄伽梵自知自見，凡所制立一切學處，我皆受學常無毀犯。」由斯故說受學學處常無毀犯。是名第二者，漸次順次相續次第數為第二。無過失事者，謂能顯示清凈永斷。親近善友者，云何善友？答：一切如來、應、正等覺及佛弟子皆名善友。複次若有補特伽羅具戒具德，乃至廣說，故名善友。於斯善友親近等親近極親近，隨順承奉供養恭敬，是故說為親近善友。云何名為善為伴侶？答：于斷生命、若不與取、若欲邪行、若虛誑語、若飲諸酒，皆能遠離止息棄捨厭患永斷，說名謂善。與此善者為伴為侶，隨順趣向身心無二，是故說為善為伴侶。云何名為與善交通？答：若於具信具戒多聞具舍具慧，隨轉隨屬隨順不逆，是故說為與善交通。複次若於具足出離遠離善法，隨轉隨屬隨順不逆，是故說為與善交通。複次若於具足出離遠離善法，一樂一欲一喜一愛、同樂同欲同喜同愛，是故說為與

【現代漢語翻譯】現代漢語譯本『五非軌則』、『五非所行』，是指經常快樂地遠離、止息和捨棄（五種）不合規矩的行為和不正確的行為，從而在正確的行爲規範和正確的行為上達到圓滿成就。因此說，（他在）行爲規範和行為上沒有不圓滿的地方。（『五非軌則』指不飲酒，不賭博，不邪淫，不妄語，不偷盜；『五非所行』指不應該去的娛樂場所，不應該結交的惡友，不應該參與的非法活動等。）對於微小的罪過，也能看到巨大的危害，這是指對於小的罪過，也能產生極大的恐懼感。因此說，對於微小的罪過，也能看到巨大的危害。受持學習戒律，並且經常不違犯，這是指聖弟子不會這樣想：『我對於這樣的戒律應該努力學習，對於那樣的戒律則不努力學習。』諸位聖弟子經常這樣想：『一切如來、應供、正等覺（Tathagata, Arhat, Samyak-sambuddha），乃至佛薄伽梵（Buddha Bhagavan）自己知道自己看到，凡是所制定的所有戒律，我都要受持學習，並且經常不違犯。』因此說，受持學習戒律，並且經常不違犯。這被稱為第二種（成就），是漸次、順次、相續、次第的第二種。『無過失事』，是指能夠顯示清凈和永遠斷除（煩惱）。『親近善友』，什麼是善友呢？回答：一切如來、應供、正等覺以及佛的弟子，都可以稱為善友。進一步說，如果有人具備戒律和功德，乃至廣說（其他功德），就可以稱為善友。對於這樣的善友，親近、平等親近、極度親近，隨順、承奉、供養、恭敬，所以說為親近善友。『什麼叫做善為伴侶？』回答：對於斷絕生命、不給予就拿取（偷盜）、邪淫、虛假的言語、飲用各種酒，都能遠離、止息、捨棄、厭惡、永遠斷除，這叫做善。與這樣的善人為伴侶，隨順趣向，身心無二，所以說為善為伴侶。『什麼叫做與善交通？』回答：對於具備信心、具備戒律、多聞、具備佈施、具備智慧的人，隨之運轉、隨之歸屬、隨之順從而不違逆，所以說為與善交通。進一步說，對於具足出離、遠離（世俗）、善法的人，隨之運轉、隨之歸屬、隨之順從而不違逆，所以說為與善交通。進一步說，對於具足出離、遠離（世俗）、善法的人，在快樂、慾望、喜悅、愛戀上，同樂、同欲、同喜、同愛，所以說為與...

【English Translation】 English version 'Five non-rules' and 'five non-conducts' refer to constantly and joyfully distancing oneself from, ceasing, and abandoning (five types of) irregular behaviors and incorrect actions, thereby achieving complete accomplishment in correct behavioral norms and correct actions. Therefore, it is said that (he) has no incompleteness in behavioral norms and actions. ('Five non-rules' refer to not drinking alcohol, not gambling, not engaging in sexual misconduct, not lying, and not stealing; 'five non-conducts' refer to not going to entertainment venues one shouldn't go to, not associating with bad friends one shouldn't associate with, and not participating in illegal activities one shouldn't participate in.) Seeing great fear in minor offenses means having extreme fear of small transgressions. Therefore, it is said that one sees great fear in minor offenses. Receiving and studying the precepts and constantly not violating them means that a holy disciple does not think, 'I should diligently study such and such precepts, and I should not diligently study such and such precepts.' All holy disciples constantly think, 'All Tathagatas (如來), Arhats (應供), Samyak-sambuddhas (正等覺), and even Buddha Bhagavans (佛薄伽梵) know and see for themselves, and I will receive, study, and constantly not violate all the precepts they have established.' Therefore, it is said that one receives and studies the precepts and constantly does not violate them. This is called the second (accomplishment), which is the second in a gradual, sequential, continuous, and orderly manner. 'Faultless affairs' refer to being able to reveal purity and permanently cut off (afflictions). 'Approaching good friends,' what are good friends? The answer is that all Tathagatas (如來), Arhats (應供), Samyak-sambuddhas (正等覺), and disciples of the Buddha can be called good friends. Furthermore, if someone possesses precepts and virtues, and so on extensively (other virtues), they can be called a good friend. Approaching, equally approaching, and extremely approaching such good friends, following, serving, offering, and respecting them, therefore it is said to be approaching good friends. 'What is called being a good companion?' The answer is that one can distance oneself from, cease, abandon, detest, and permanently cut off taking life, taking what is not given (stealing), sexual misconduct, false speech, and drinking various kinds of alcohol, which is called good. Being a companion with such a good person, following and heading towards them, with body and mind as one, therefore it is said to be a good companion. 'What is called associating with the good?' The answer is that one follows, belongs to, complies with, and does not go against those who possess faith, possess precepts, are learned, possess generosity, and possess wisdom, therefore it is said to be associating with the good. Furthermore, one follows, belongs to, complies with, and does not go against those who possess renunciation, are detached (from the world), and possess good qualities, therefore it is said to be associating with the good. Furthermore, for those who possess renunciation, are detached (from the world), and possess good qualities, one shares the same joy, desire, happiness, and love in happiness, desire, happiness, and love, therefore it is said to be associating with...

善交通。是名第三者，漸次順次相續次第數為第三。無過失事者，謂能顯示清凈永斷。樂居閑寂者，云何名為樂居閑寂？答：諸空迥舍皆名閑寂。若住此中歡喜愛樂，不生愁思心無厭怖，是故說為樂居閑寂。具二遠離謂身遠離乃心遠離者，謂住此中能勤修學，內心寂止不離靜慮，成就妙觀，長空迥舍勤修自義。能勤修學內心寂止者，謂住此中能勤精進，修學世間四種靜慮。不離靜慮者，謂於世間四種靜慮常勤思慕，不下不劣無怯無斷，是故說為不離靜慮。成就妙觀者，謂於世間四種靜慮相應妙慧具足成就，是故說為成就妙觀。長空迥舍者，謂住閑寂空迥舍中，由簡擇力歡喜愛樂，不生愁思心無厭怖，增長身心及諸善法，是故說為長空迥舍。勤修自義者，謂諸愛盡離滅涅槃，名最上義亦名自義，于如是義精勤修學求疾證得，是故說為勤修自義。是名第四者，漸次順次相續次第數為第四。無過失事者，謂能顯示清凈增語。勤精進住者。云何精進？答：若於出離遠離所生善法，精勤勇猛勢用策勵，不可制伏策心相續，是名精進。由彼成就如是精進，于所修習能行勝行進趣證會，是故說為勤精進。住有勢者，謂彼上品精進圓滿，故名有勢。有勤者，謂即顯示精進堅固，故名有勤。有勇堅猛者，謂由成就精進力故，勇決而取、堅

【現代漢語翻譯】現代漢語譯本善於溝通交流（善交通）。這被稱為第三種功德，按照漸進、順序、相續的次第，是為第三。沒有過失的事情（無過失事者），是指能夠顯示清凈和永遠斷除煩惱。喜歡居住在清凈寂靜的地方（樂居閑寂者），什麼是喜歡居住在清凈寂靜的地方呢？回答：一切空曠的住所都可稱為清凈寂靜的地方。如果居住在這樣的地方，內心歡喜快樂，不產生憂愁思慮，心中沒有厭煩和恐懼，所以稱為喜歡居住在清凈寂靜的地方。具備兩種遠離，即身體的遠離和內心的遠離（具二遠離謂身遠離乃心遠離者），是指居住在清凈寂靜的地方能夠勤奮修學，內心寂靜止息，不離開禪定，成就微妙的觀照智慧，在空曠的住所中勤奮修習自身的利益。能夠勤奮修學，內心寂靜止息（能勤修學內心寂止者），是指居住在清凈寂靜的地方能夠勤奮精進，修學世間的四種禪定。不離開禪定（不離靜慮者），是指對於世間的四種禪定常常勤奮思慕，不退下，不低劣，沒有怯懦，沒有間斷，所以稱為不離開禪定。成就微妙的觀照智慧（成就妙觀者），是指對於世間的四種禪定相應的微妙智慧，具足成就，所以稱為成就微妙的觀照智慧。長久空曠的住所（長空迥舍者），是指居住在清凈寂靜空曠的住所中，由於簡擇的力量，內心歡喜快樂，不產生憂愁思慮，心中沒有厭煩和恐懼，增長身心以及各種善法，所以稱為長久空曠的住所。勤奮修習自身的利益（勤修自義者），是指諸愛慾的止息、遠離和滅盡的涅槃，稱為最上的利益，也稱為自身的利益，對於這樣的利益精勤修學，求取迅速證得，所以稱為勤奮修習自身的利益。這被稱為第四種功德（是名第四者），按照漸進、順序、相續的次第，是為第四。沒有過失的事情（無過失事者），是指能夠顯示清凈的增語。勤奮精進地安住（勤精進住者）。什麼是精進？回答：如果對於出離和遠離所產生的善法，精勤勇猛，勢頭強勁，策勵自身，不可制伏，策勵內心相續不斷，這稱為精進。由於他成就了這樣的精進，對於所修習的能夠行持殊勝的修行，進而趨向證悟，所以稱為勤奮精進。安住于有勢力（住有勢者），是指他的上品精進圓滿，所以稱為有勢力。有勤奮（有勤者），是指顯示精進的堅固，所以稱為有勤奮。有勇猛堅決（有勇堅猛者），是指由於成就了精進的力量，勇猛決斷地選取、堅

【English Translation】 English version Skilful in communication (Śubha-saṃkathā). This is called the third quality, being the third in the gradual, sequential, and continuous order. Without fault (niratyaya), meaning able to reveal purity and permanent cessation. Delighting in dwelling in solitude (viveka-nikāma). What is meant by delighting in dwelling in solitude? Answer: All empty dwellings are called solitude. If one dwells in such a place with joy and delight, without sorrow or anxiety, and without aversion or fear, it is said to be delighting in dwelling in solitude. Possessing two kinds of detachment, namely physical detachment and mental detachment (dve viveke kāyavivekaścitta-vivekau). This means that dwelling in such a place enables diligent study, with a mind that is tranquil and does not stray from meditation, achieving wondrous insight, and diligently cultivating one's own benefit in an empty dwelling. Able to diligently study and have a tranquil mind (śikṣā-kāmaścitta-śama-kāmaśca). This means that dwelling in such a place enables diligent effort, studying the four worldly meditations. Not straying from meditation (dhyāna-anihīna). This means constantly and diligently contemplating the four worldly meditations, without falling back, without being inferior, without being timid, and without interruption. Therefore, it is said to be not straying from meditation. Achieving wondrous insight (adhiprajñā-dharmavipasyanā-samanvāgata). This means being fully endowed with wondrous wisdom corresponding to the four worldly meditations. Therefore, it is said to be achieving wondrous insight. A long, empty dwelling (dīrgha-vivikta-śūnyāgāra). This means dwelling in a solitary and empty dwelling, and through the power of discernment, experiencing joy and delight, without sorrow or anxiety, and without aversion or fear, increasing body, mind, and all virtuous qualities. Therefore, it is said to be a long, empty dwelling. Diligently cultivating one's own benefit (svārtha-kuśala). This means that the cessation of all desires, detachment, and the extinction of nirvāṇa, is called the supreme benefit, also called one's own benefit. Diligently studying such a benefit, seeking to attain it quickly, is therefore said to be diligently cultivating one's own benefit. This is called the fourth quality (caturtha). Being the fourth in the gradual, sequential, and continuous order. Without fault (niratyaya), meaning able to reveal pure speech. Diligently dwelling with effort (nitya-yukta). What is effort (yoga)? Answer: If one is diligent, brave, vigorous, and relentless in virtuous qualities arising from detachment and renunciation, and if one's mind is continuously urged on and cannot be subdued, this is called effort. Because one has achieved such effort, one is able to practice superior conduct in what one has cultivated, and to progress towards realization. Therefore, it is said to be diligently dwelling with effort. Dwelling with power (bala-sthāma-gata). This means that one's superior effort is complete, and therefore one is called powerful. Having diligence (kuśala). This means showing that effort is firm, and therefore one is called diligent. Having courage and firmness (vīrya-dhṛti-gata). This means that because one has achieved the power of effort, one courageously and resolutely chooses, and firmly

住而取、猛利而取，諸有所取是善非惡，隨所取相守護不捨，如獲他國善能守護，是故說為有勇堅猛。于諸善法常不捨軛者，謂于善法不捨勤勇，熾然精進無間無斷，是故說為于諸善法常不捨軛。是名第五者，漸次順次相續次第數為第五。無過失事者，謂能顯示清凈增語。具念安住者，云何爲念？答：若依出離遠離所生善法，諸念隨念乃至廣說，是名爲念。成就最勝常委念支者，謂八支聖道說名常委，此念是彼一支所攝，謂正念支，是故說為成就最勝常委念支。久作久說皆能憶念者，謂由此念，于曾更事不忘不失令心明記，是故記為久作久說皆能憶念。是名第六者，漸次順次相續次第數為第六。無過失事者，謂能顯示清凈增語。具慧安住者，云何名慧？答：若依出離遠離所生善法：于諸法相能簡擇極簡擇：廣說乃至毗缽舍那：是名為慧。言安住者，謂由成就如是慧故，于諸法相能行勝行進趣證會，由斯故說具慧安住。成就世間有出沒慧者，世間謂五取蘊。云何為五？謂色取蘊受想行識取蘊。彼由成就如是慧故，能如實知此五取蘊生及變壞，由斯故說成就世間有出沒慧。言聖慧者，有二種聖：一者善故聖；二者無漏故聖。此慧具由二種聖故，說名為聖故名聖慧。言出慧者，謂彼成就如是慧故，能出離欲界及能出離色無色

【現代漢語翻譯】現代漢語譯本住而取、猛利而取，對於一切所取之物，認為是善而非惡，隨著所取之物的表象守護而不捨棄，如同獲得了其他國家一樣善於守護，因此被稱為有勇有猛。對於各種善法常常不捨棄努力的人，是指對於善法不捨棄勤奮勇猛，熾盛地精進，沒有間斷，因此被稱為對於各種善法常常不捨棄努力。這被稱為第五種人，是按照漸進、順次、相續的次第排列的第五位。『無過失事』是指能夠顯示清凈的增語。『具念安住』，什麼是『念』呢？回答：如果依靠出離、遠離所產生的善法，各種憶念、隨念，乃至廣說，這被稱為『念』。成就最殊勝、恒常、堅定的唸的支分，是指八支聖道被稱為恒常堅定，這個『念』是其中一個支分所包含的，即正念支，因此被稱為成就最殊勝、恒常、堅定的唸的支分。對於很久以前做過、說過的事情都能夠憶念，是指由於這種『念』，對於曾經經歷過的事情不會忘記、不會遺失，使心能夠清楚地記住，因此記為對於很久以前做過、說過的事情都能夠憶念。這被稱為第六種人，是按照漸進、順次、相續的次第排列的第六位。『無過失事』是指能夠顯示清凈的增語。『具慧安住』，什麼叫做『慧』呢？回答：如果依靠出離、遠離所產生的善法，對於各種法的表象能夠簡擇、極其簡擇：廣說乃至毗缽舍那（Vipassana，內觀）：這被稱為『慧』。說到『安住』，是指由於成就了這樣的『慧』，對於各種法的表象能夠進行殊勝的修行，進趣證悟，因此說為具慧安住。『成就世間有出沒慧』，世間是指五取蘊（Panca-upadanakkhandha）。什麼是五取蘊呢？是指色取蘊（Rupa-upadanakkhandha）、受取蘊（Vedana-upadanakkhandha）、想取蘊（Sanna-upadanakkhandha）、行取蘊（Sankhara-upadanakkhandha）、識取蘊（Vinnana-upadanakkhandha）。他由於成就了這樣的『慧』，能夠如實地知道這五取蘊的生起和變壞，因此說為成就世間有出沒慧。說到『聖慧』，有兩種『聖』：一是善的緣故稱為『聖』；二是無漏的緣故稱為『聖』。這種『慧』兼具兩種『聖』的特性，因此被稱為『聖慧』。說到『出慧』，是指他成就了這樣的『慧』，能夠出離欲界，並且能夠出離色界和無色界。

【English Translation】 English version Grasping and taking, fiercely grasping and taking, considering all that is taken as good and not evil, guarding and not abandoning the appearance of what is taken, like skillfully guarding what is obtained from another country, therefore it is said to be courageous and fierce. One who constantly does not abandon effort towards all good dharmas means not abandoning diligence and vigor towards good dharmas, ardently striving without interruption, therefore it is said to constantly not abandon effort towards all good dharmas. This is called the fifth person, being the fifth in gradual, sequential, and continuous order. 『Without fault』 refers to being able to display pure speech. 『Abiding with mindfulness,』 what is 『mindfulness』? Answer: If relying on good dharmas arising from renunciation and detachment, various recollections, subsequent recollections, and so on, broadly speaking, this is called 『mindfulness.』 Accomplishing the most excellent, constant, and firm limb of mindfulness refers to the Eightfold Noble Path being called constant and firm. This 『mindfulness』 is included in one of its limbs, namely the Right Mindfulness limb, therefore it is said to accomplish the most excellent, constant, and firm limb of mindfulness. Being able to remember what has been done and said long ago means that due to this 『mindfulness,』 one does not forget or lose what has been experienced, enabling the mind to clearly remember, therefore it is recorded as being able to remember what has been done and said long ago. This is called the sixth person, being the sixth in gradual, sequential, and continuous order. 『Without fault』 refers to being able to display pure speech. 『Abiding with wisdom,』 what is called 『wisdom』? Answer: If relying on good dharmas arising from renunciation and detachment, being able to discern and extremely discern the characteristics of all dharmas: broadly speaking, up to Vipassana (Vipassana, Insight Meditation): this is called 『wisdom.』 Speaking of 『abiding,』 it means that due to accomplishing such 『wisdom,』 one is able to practice superior practice, progress towards, and realize the characteristics of all dharmas, therefore it is said to abide with wisdom. 『Accomplishing worldly wisdom of arising and ceasing,』 the world refers to the five aggregates of clinging (Panca-upadanakkhandha). What are the five aggregates? They are the aggregate of clinging to form (Rupa-upadanakkhandha), the aggregate of clinging to feeling (Vedana-upadanakkhandha), the aggregate of clinging to perception (Sanna-upadanakkhandha), the aggregate of clinging to mental formations (Sankhara-upadanakkhandha), and the aggregate of clinging to consciousness (Vinnana-upadanakkhandha). Due to accomplishing such 『wisdom,』 he is able to truly know the arising and passing away of these five aggregates of clinging, therefore it is said to accomplish worldly wisdom of arising and ceasing. Speaking of 『noble wisdom,』 there are two kinds of 『noble』: one is 『noble』 because of goodness; the other is 『noble』 because of being without outflows. This 『wisdom』 possesses the characteristics of both kinds of 『noble,』 therefore it is called 『noble wisdom.』 Speaking of 『wisdom of liberation,』 it means that he has accomplished such 『wisdom』 that he is able to be liberated from the desire realm and is able to be liberated from the form and formless realms.

界，故名出慧。善通達慧者，謂彼成就如是慧故，于苦集滅道諦、由苦集滅道相，能通達、善通達、各別通達，是故名為善通達慧。彼所作慧者，謂彼所引學無間道所有勝慧，此中說為彼所作慧。正盡苦慧者，云何名正？答：因故、門故、理趣故、行相故，說名為正。盡苦慧者，五取蘊名為苦，此慧能令五取蘊盡等盡遍盡，證永盡故，名盡苦慧。是名第七者，漸次順次相續次第數為第七。無過失事者，謂能顯示清凈增語。此中世尊說伽他曰：

「具信戒善友，　　居寂樂精勤，　成就念正知，　　名七無過事。」

七止諍法者，云何為七？答：一、現前毗柰耶；二、憶念毗柰耶；三、不癡毗柰耶；四、求彼自性毗柰耶；五、取多人語毗柰耶；六、取自言持毗柰耶；七、如草覆地毗柰耶。如是名為七止諍法。問：何緣是七名止諍法？答：諍謂彼此斗訟違諍。由斯七法隨一現前，令所起諍皆調止息，由此因緣名止諍法。

說一切有部集異門足論卷第十七大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十八

尊者舍利子說

三藏法師玄奘奉　詔譯

八法品第九之一

時舍利子復告眾言：「具壽當知，佛於八法自善通達，現等覺

【現代漢語翻譯】現代漢語譯本『界』，因此得名『出慧』。善於通達智慧的人，是指他成就了這樣的智慧，對於苦、集、滅、道四諦（苦難、苦難的根源、苦難的止息、以及達到苦難止息的道路），能夠通過苦、集、滅、道的特性，通達、善於通達、分別通達，因此稱為『善通達慧』。『彼所作慧』，是指由他所引發的學習無間道所具有的殊勝智慧，這裡稱為『彼所作慧』。『正盡苦慧』，什麼是『正』呢？回答：因為原因、途徑、道理、行相，所以稱為『正』。『盡苦慧』，五取蘊（色、受、想、行、識）稱為苦，這種智慧能夠使五取蘊完全止息、徹底止息、普遍止息，證得永遠的止息，所以稱為『盡苦慧』。『是名第七』，是指漸次、順次、相續、次第的數為第七。『無過失事』，是指能夠顯示清凈的增語。世尊（釋迦牟尼佛）在這裡說了一首伽陀（偈頌）：『具信戒善友，居寂樂精勤，成就念正知，名七無過事。』『七止諍法』，什麼是七種呢？回答：一、現前毗柰耶（Vinaya，戒律）；二、憶念毗柰耶；三、不癡毗柰耶；四、求彼自性毗柰耶；五、取多人語毗柰耶；六、取自言持毗柰耶；七、如草覆地毗柰耶。這些稱為『七止諍法』。問：為什麼這七種稱為『止諍法』呢？答：諍是指彼此之間的爭鬥訴訟違背爭執。由於這七種方法中的任何一種出現，都能使所引起的爭端都得到調和止息，因此稱為『止諍法』。《說一切有部集異門足論》卷第十七大正藏第 26 冊 No. 1536 《阿毗達磨集異門足論》《阿毗達磨集異門足論》卷第十八尊者舍利子（Sariputra）說三藏法師玄奘（Xuanzang）奉詔譯八法品第九之一當時，舍利子（Sariputra）又告訴大家：『諸位同修應當知道，佛陀對於八法能夠自己善於通達，現證等覺。』

【English Translation】 English version '界' (dhātu), hence the name 'Wisdom of Emergence' (Nissaranapaññā). One who is skilled in understanding wisdom means that he has achieved such wisdom that, regarding the Four Noble Truths (suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering), he is able to understand, skillfully understand, and separately understand through the characteristics of suffering, origin, cessation, and path. Therefore, he is called 'Wisdom of Skillful Understanding' (Suviditapaññā). 'Wisdom Made by Him' (Tassa-katā paññā) refers to the excellent wisdom possessed by the learning path of immediate contiguity (anantariya-magga) that he has initiated, which is referred to here as 'Wisdom Made by Him'. 'Right Wisdom of Exhausting Suffering' (Sammā dukkhakkhayagāminī paññā), what is meant by 'Right'? Answer: Because of the cause, the path, the reason, and the characteristics, it is called 'Right'. 'Wisdom of Exhausting Suffering', the five aggregates of clinging (form, feeling, perception, mental formations, and consciousness) are called suffering. This wisdom can cause the five aggregates of clinging to completely cease, thoroughly cease, and universally cease, attaining eternal cessation, hence it is called 'Wisdom of Exhausting Suffering'. 'Is Named Seventh' means that it is the seventh in a gradual, sequential, continuous, and orderly count. 'Faultless Matters' refers to the ability to display pure expressions. Here, the World-Honored One (Buddha Shakyamuni) spoke a gatha (verse): 'Possessing faith, morality, and good friends, dwelling in solitude, delighting in diligence, Accomplishing mindfulness and right knowledge, is named the seven faultless matters.' 'Seven Methods for Settling Disputes' (Satta adhikaraṇa-samathā dhammā), what are the seven? Answer: 1. Vinaya (rules of monastic discipline) in the presence; 2. Vinaya of remembrance; 3. Vinaya of non-delusion; 4. Vinaya of seeking its own nature; 5. Vinaya of taking the word of many; 6. Vinaya of taking one's own word; 7. Vinaya of covering the ground with grass. These are called 'Seven Methods for Settling Disputes'. Question: Why are these seven called 'Methods for Settling Disputes'? Answer: Dispute refers to mutual fighting, litigation, opposition, and contention. Because any one of these seven methods appearing can cause the disputes that arise to be harmonized and ceased, therefore they are called 'Methods for Settling Disputes'. 《Abhidharma Sangiti-paryaya-pada-sastra》Volume 17 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada-sastra》《Abhidharma Sangiti-paryaya-pada-sastra》Volume 18 Spoken by Venerable Sariputra (Sariputra) Translated by Tripitaka Master Xuanzang (Xuanzang) under Imperial Order Chapter Nine, Section One: Eight Dharmas At that time, Sariputra (Sariputra) again told everyone: 'Venerable ones, you should know that the Buddha is able to understand the eight dharmas himself and realize perfect enlightenment.'

已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

八法雲何？嗢柁南曰：

道支數取施，　　懈怠精進福，　眾世法解脫，　　勝處各八種。

有八道支、八補特伽羅、八種施、八懈怠事、八精進事、八福生、八種眾、八世法、八解脫、八勝處。

八道支者，云何為八？答：一、正見；二、正思惟；三、正語；四、正業；五、正命；六、正勤；七、正念；八、正定。此八道支如前廣說。

八補特伽羅者，云何為八？答：一、證預流果向；二、證預流果；三、證一來果向；四、證一來果；五、證不還果向；六、證不還果；七、證阿羅漢果向；八、證阿羅漢果。如是八種補特伽羅，如《法蘊論》廣說其相。

八種施者，云何為八？答：一、隨至施；二、怖畏施；三、報恩施；四、求報施；五、習先施；六、要名施；七、希天施；八、為莊嚴心、為資助心、為資瑜伽、為得通慧菩提涅槃上義故施。云何隨至施？答：如有一類施鄰近者、施親近者、施現至者，謂作是念：「云何乞者現來至此而不施耶？」是名隨至施。云何怖畏施？答：如有一類有怖故施、有畏故施，由怖畏纏而行惠施。

【現代漢語翻譯】現代漢語譯本：

已，為諸弟子宣說開示。我等現在應當和合結集，佛陀滅度后不要有乖違爭執，應當使隨順梵行法律長久住世，利益安樂無量有情眾生，哀憐愍念世間諸天人和大眾，使他們獲得殊勝的義利安樂。八法是什麼呢？用偈頌概括說：『道支數取施，懈怠精進福，眾世法解脫，勝處各八種。』有八道支（八正道，達到涅槃的八種方法）、八補特伽羅（ eight types of individuals，八種人）、八種施（eight kinds of giving，八種佈施）、八懈怠事（eight kinds of laziness，八種懈怠）、八精進事（eight kinds of diligence，八種精進）、八福生（eight kinds of merit，八種福報產生）、八種眾（eight kinds of assemblies，八種僧團）、八世法（eight worldly conditions，八種世間法）、八解脫（eight liberations，八種解脫）、八勝處（eight mastery，八勝處）。八道支是什麼？回答：一、正見（right view，正確的見解）；二、正思惟（right thought，正確的思考）；三、正語（right speech，正確的言語）；四、正業（right action，正確的行為）；五、正命（right livelihood，正確的謀生方式）；六、正勤（right effort，正確的努力）；七、正念（right mindfulness，正確的念頭）；八、正定（right concentration，正確的禪定）。這八道支如前面所廣泛解說。八補特伽羅是什麼？回答：一、證預流果向（stream-enterer，趣入預流果）；二、證預流果（stream-enterer，證得預流果）；三、證一來果向（once-returner，趣入一來果）；四、證一來果（once-returner，證得一來果）；五、證不還果向（non-returner，趣入不還果）；六、證不還果（non-returner，證得不還果）；七、證阿羅漢果向（arahant，趣入阿羅漢果）；八、證阿羅漢果（arahant，證得阿羅漢果）。這八種補特伽羅，如《法蘊論》中廣泛地解說了他們的相狀。八種施是什麼？回答：一、隨至施（giving to whoever comes，隨緣佈施）；二、怖畏施（giving out of fear，因恐懼而佈施）；三、報恩施（giving in return for a favor，報恩佈施）；四、求報施（giving in expectation of reward，期望回報而佈施）；五、習先施（giving because it's a habit，習慣性佈施）；六、要名施（giving to gain fame，爲了名聲而佈施）；七、希天施（giving in hope of heavenly rebirth，希望昇天而佈施）；八、為莊嚴心、為資助心、為資瑜伽、為得通慧菩提涅槃上義故施（giving to adorn the mind, to support the mind, to support yoga, and to attain higher meanings such as wisdom, enlightenment, and nirvana，爲了莊嚴心、資助心、資助瑜伽，以及爲了獲得通慧、菩提、涅槃等更高意義而佈施）。什麼是隨至施？回答：如有的人佈施給鄰近的人、佈施給親近的人、佈施給現在來到面前的人，並且這樣想：『為什麼乞討者現在來到這裡而不佈施呢？』這叫做隨至施。什麼是怖畏施？回答：如有的人因為恐懼而佈施、因為害怕而佈施，由於被怖畏纏繞而進行佈施。

【English Translation】 English version:

Having spoken and instructed the disciples, I and others should now harmoniously gather together. After the Buddha's Parinirvana (passing away), there should be no discord or disputes. We should ensure that the Dharma (teachings) and Vinaya (rules of conduct) that accord with pure conduct (Brahma-caryā) endure, benefiting and bringing happiness to countless sentient beings, and compassionately caring for the gods and humans in the world, enabling them to attain supreme benefit, welfare, and happiness. What are the eight dharmas (eight things)? The summary verse says: 'The limbs of the path, individuals, giving, laziness, diligence, merit, Assemblies, worldly dharmas, liberation, mastery, each has eight types.' There are eight limbs of the path (eightfold path, the eight methods to reach Nirvana), eight Pudgalas (eight types of individuals), eight kinds of giving (eight kinds of giving), eight lazy things (eight kinds of laziness), eight diligent things (eight kinds of diligence), eight merit births (eight kinds of merit arising), eight kinds of assemblies (eight kinds of assemblies), eight worldly dharmas (eight worldly conditions), eight liberations (eight kinds of liberation), and eight mastery (eight mastery). What are the eight limbs of the path? Answer: 1. Right View; 2. Right Thought; 3. Right Speech; 4. Right Action; 5. Right Livelihood; 6. Right Effort; 7. Right Mindfulness; 8. Right Concentration. These eight limbs of the path have been extensively explained before. What are the eight Pudgalas (eight types of individuals)? Answer: 1. Approaching the Stream-enterer fruit; 2. Attaining the Stream-enterer fruit; 3. Approaching the Once-returner fruit; 4. Attaining the Once-returner fruit; 5. Approaching the Non-returner fruit; 6. Attaining the Non-returner fruit; 7. Approaching the Arhat fruit; 8. Attaining the Arhat fruit. These eight types of individuals are extensively explained in the Dharma Skandha Sutra. What are the eight kinds of giving? Answer: 1. Giving to whoever comes; 2. Giving out of fear; 3. Giving in return for a favor; 4. Giving in expectation of reward; 5. Giving because it's a habit; 6. Giving to gain fame; 7. Giving in hope of heavenly rebirth; 8. Giving to adorn the mind, to support the mind, to support yoga, and to attain higher meanings such as wisdom, enlightenment, and nirvana. What is giving to whoever comes? Answer: For example, someone gives to those nearby, gives to those close, gives to those who are present, thinking, 'Why should a beggar come here and not be given to?' This is called giving to whoever comes. What is giving out of fear? Answer: For example, someone gives out of fear, gives out of dread, and practices giving because they are entangled by fear.

彼作是念：「若不行施，勿有如是如是衰損。」是名怖畏施。云何報恩施？答：如有一類作是念言：「彼既曾施我如是如是物，我亦應施彼如是如是物。豈得彼恩而不酬報？」是名報恩施。云何求報施？答？如有一類作是念言：「我今若施彼如是如是物，彼亦當施我如是如是物。」期他反報而行惠施，是名求報施。云何習先施？答：如有一類作是念言：「我之父祖常行惠施，我家長夜惠施無斷。我今生在信家施家，我家本來常樂佈施，我若不施便斷種族。」為護種族而行惠施，是名習先施。云何要名施？答：如有一類為得廣大妙善稱譽聲頌美名，遍諸方域而行惠施，是名要名施。云何希天施？答如有一類希求生天勝異熟果而行惠施，謂我命終當生天上，由今佈施受天妙樂，是名希天施。云何為莊嚴心、為資助心、為資瑜伽、為得通慧菩提涅槃上義故施？答：如有一類作是念言：「我心長夜為貪瞋癡之所雜染，心雜染故有情雜染。心清凈故有情清凈，若行惠施便發起欣，欣故生喜心喜故身輕安，身輕安故受樂，受樂故心定，心定故如實知見，如實知見故生厭，厭故能離，離故得解脫，解脫故證涅槃。如是佈施漸次增長諸勝妙法，展轉證得菩提涅槃微妙上義。」世尊於此說伽他言：

「于眾相圓滿，　　所舍離慳貪，

【現代漢語翻譯】現代漢語譯本：他這樣想：『如果我不行佈施，就會有這樣那樣的衰損。』這叫做怖畏施（因害怕而佈施）。什麼是報恩施？回答：比如有一類人這樣想：『他曾經施捨給我這樣那樣的東西，我也應該施捨給他這樣那樣的東西。怎麼能接受了他的恩惠而不回報呢？』這叫做報恩施（爲了報答恩情而佈施）。什麼是求報施？回答：比如有一類人這樣想：『我現在如果施捨給他這樣那樣的東西，他也會施捨給我這樣那樣的東西。』期望他人回報而行佈施，這叫做求報施（希望得到回報而佈施）。什麼是習先施？回答：比如有一類人這樣想：『我的父輩祖輩常常行佈施，我家長期以來佈施不斷。我現在生在信佛的家庭、佈施的家庭，我家本來就喜歡佈施，我如果不佈施，就會斷絕種族。』爲了維護種族而行佈施，這叫做習先施（遵循先輩的習慣而佈施）。什麼是要名施？回答：比如有一類人爲了得到廣泛美好的稱讚和美名，傳遍各個地方而行佈施，這叫做要名施（爲了獲得名聲而佈施）。什麼是希天施？回答：比如有一類人希望死後昇天，獲得殊勝的果報而行佈施，認為我死後應當生到天上，因為現在佈施而享受天上的美妙快樂，這叫做希天施（希望昇天而佈施）。什麼是爲了莊嚴內心、爲了資助內心、爲了資助瑜伽、爲了獲得通達智慧的菩提涅槃等殊勝意義而佈施？回答：比如有一類人這樣想：『我的內心長久以來被貪婪、嗔恨、愚癡所污染，內心被污染，所以眾生被污染。內心清凈，所以眾生清凈。如果行佈施，就會發起欣悅，因為欣悅而產生喜樂，內心喜樂所以身體輕安，身體輕安所以感受快樂，感受快樂所以內心安定，內心安定所以如實地知見，如實地知見所以產生厭離，因為厭離所以能夠脫離，脫離所以得到解脫，解脫所以證得涅槃。』這樣佈施逐漸增長各種殊勝美妙的佛法，輾轉證得菩提涅槃的微妙殊勝意義。世尊對此說了偈語：『于眾相圓滿，所舍離慳貪，

【English Translation】 English version: He thinks thus: 'If I do not give, there will be such and such losses.' This is called fearful giving (Bhaya-dāna). What is giving in return (Pratyupakāra-dāna)? The answer is: For example, someone thinks: 'He has given me such and such things, I should also give him such and such things. How can I receive his kindness without repaying it?' This is called giving in return (Pratyupakāra-dāna). What is giving seeking reward (Arthika-dāna)? The answer is: For example, someone thinks: 'If I give him such and such things now, he will also give me such and such things.' Expecting others to reciprocate and giving alms, this is called giving seeking reward (Arthika-dāna). What is giving following ancestral custom (Kula-dāna)? The answer is: For example, someone thinks: 'My ancestors often gave alms, and my family has been giving alms continuously for a long time. Now I am born into a family of faith, a family of giving, and my family has always enjoyed giving. If I do not give, I will cut off the lineage.' Giving alms to protect the lineage is called giving following ancestral custom (Kula-dāna). What is giving for fame (Yaśo-dāna)? The answer is: For example, someone gives alms in order to obtain widespread and excellent praise and a good reputation, spreading throughout all regions. This is called giving for fame (Yaśo-dāna). What is giving hoping for heavenly rebirth (Svarga-dāna)? The answer is: For example, someone gives alms hoping to be reborn in heaven and obtain superior results, thinking that after my death I should be born in heaven, and because of giving alms now, I will enjoy the wonderful pleasures of heaven. This is called giving hoping for heavenly rebirth (Svarga-dāna). What is giving for the sake of adorning the mind, for the sake of assisting the mind, for the sake of assisting yoga, and for the sake of obtaining the supreme meaning of penetrating wisdom, Bodhi (Enlightenment), and Nirvana (Liberation)? The answer is: For example, someone thinks: 'My mind has been defiled by greed, hatred, and delusion for a long time. Because the mind is defiled, sentient beings are defiled. Because the mind is pure, sentient beings are pure. If I give alms, I will generate joy, and because of joy, happiness arises. Because the mind is happy, the body is at ease. Because the body is at ease, one experiences pleasure. Because one experiences pleasure, the mind is stable. Because the mind is stable, one knows and sees things as they really are. Because one knows and sees things as they really are, aversion arises. Because of aversion, one can detach. Because of detachment, one attains liberation. Because of liberation, one attains Nirvana (Liberation).' In this way, giving alms gradually increases all kinds of excellent and wonderful Dharmas (teachings), and gradually attains the subtle and supreme meaning of Bodhi (Enlightenment) and Nirvana (Liberation). The World Honored One spoke this verse: 'Perfect in all aspects, relinquishing stinginess,

施質直應時，　　必獲于大果。　智者善凈心，　　施可祠可愛，　以心清凈故，　　遂證得於欣。　即從此欣心，　　復發生勝喜，　由此心喜故，　　又起身輕安；　從此身輕安，　　智者心受樂，　由心受樂故，　　定心一境轉；　依如是勝定，　　心凈無染濁，　調順有堪能，　　發如實知見；　由如實知見，　　便厭患于身，　既厭患于身，　　智者正能離；　以能遠離故，　　解脫貪嗔癡，　智者自應知，　　梵行立生盡。　如是大利益，　　應知由佈施，　若緣此修行，　　必證得常樂。」

八懈怠事者，云何為八？具壽當知，如有一類，依止城邑或聚落住，于日初分著衣持缽入城邑等巡行乞食。彼乞食時作如是念：「愿得美妙眾多飲食。」若不遂心，便作是念：「我食既少身力羸劣，不能進修所修勝行，且應偃臥以自將息。」作是念已遂不精勤求得未得、求至未至、求證未證，是名第一懈怠事。複次具壽，如有一類，依止城邑或聚落住，于日初分著衣持缽入城邑等巡行乞食。彼乞食時作如是念：「愿得美妙眾多飲食。」若得遂心，便作是念：「我食既多身飽悶重，不能進修所修勝行，且應偃臥以自將息。」作是念已遂不精勤求得未得、求至未至、求證未證，是

【現代漢語翻譯】現代漢語譯本正直地施捨，及時行善，必定獲得巨大的果報。有智慧的人善於凈化內心，這樣的佈施值得供養和愛戴，因為內心清凈的緣故，最終能夠證得喜悅。從這種喜悅的心情出發，又會生起殊勝的歡喜，由於內心歡喜的緣故，又會感到身心輕安；從這種身心輕安出發，有智慧的人內心會感受到快樂，由於內心感受到快樂的緣故，心就能專注在一境上；依靠這樣殊勝的禪定，心就能清凈沒有污染，調順而有能力，從而生起如實的知見；由於如實的知見，就會厭惡這個身體，既然厭惡這個身體，有智慧的人就能真正地遠離；因為能夠遠離的緣故，就能解脫貪婪、嗔恨和愚癡，有智慧的人應當自己知道，清凈的修行已經完成，生死已經終結。像這樣巨大的利益，應當知道是由佈施而來，如果依此修行，必定證得永恒的快樂。

什麼是八種懈怠的事情呢？具壽（指有德行的出家人，Bhikkhu）應當知道，比如有一類人，依靠城鎮或村落居住，在早晨穿好衣服，拿著缽進入城鎮等地方巡迴乞食。他乞食的時候這樣想：『希望得到美味豐盛的食物。』如果不能如願，就想：『我吃的食物太少，身體虛弱，不能精進修行，還是應該躺下休息一下。』這樣想著，就不再精勤地去追求未得到的、去達到未到達的、去證悟未證悟的，這叫做第一種懈怠的事情。其次，具壽，比如有一類人，依靠城鎮或村落居住，在早晨穿好衣服，拿著缽進入城鎮等地方巡迴乞食。他乞食的時候這樣想：『希望得到美味豐盛的食物。』如果能夠如願，就想：『我吃的食物太多，身體飽脹沉重，不能精進修行，還是應該躺下休息一下。』這樣想著，就不再精勤地去追求未得到的、去達到未到達的、去證悟未證悟的，這就是

【English Translation】 English version Giving with honesty and at the right time will surely reap great rewards. The wise purify their minds, and such giving is worthy of veneration and love. Because of the purity of mind, they ultimately attain joy. From this joyful mind, surpassing delight arises again. Because of this joyful mind, lightness of body arises again; From this lightness of body, the wise mind experiences happiness. Because the mind experiences happiness, the mind becomes focused on one object; Relying on such superior concentration, the mind becomes pure and free from defilement, disciplined and capable, giving rise to true knowledge and vision; Due to true knowledge and vision, one becomes weary of the body. Since one is weary of the body, the wise are truly able to detach; Because of being able to detach, one is liberated from greed, hatred, and delusion. The wise should know for themselves that the pure life is established and the end of birth is reached. Such great benefits, it should be known, come from giving. If one practices based on this, one will surely attain lasting happiness.

What are the eight kinds of laziness? Venerable Bhikkhu (a Buddhist monk), you should know that, for example, there are those who live relying on towns or villages, and in the early morning, they put on their robes, carry their bowls, and enter the towns to go begging for food. When they beg for food, they think: 'I hope to get delicious and abundant food.' If they don't get what they want, they think: 'I have eaten too little, and my body is weak. I cannot diligently practice the superior practices. I should lie down and rest.' Thinking this, they no longer diligently seek what has not been obtained, reach what has not been reached, or realize what has not been realized. This is called the first kind of laziness. Furthermore, Venerable Bhikkhu, there are those who live relying on towns or villages, and in the early morning, they put on their robes, carry their bowls, and enter the towns to go begging for food. When they beg for food, they think: 'I hope to get delicious and abundant food.' If they get what they want, they think: 'I have eaten too much, and my body is full and heavy. I cannot diligently practice the superior practices. I should lie down and rest.' Thinking this, they no longer diligently seek what has not been obtained, reach what has not been reached, or realize what has not been realized. This is

名第二懈怠事。複次具壽，如有一類，晝營事業，作如是念：「我于晝時既營事業身力勞倦，今于夜分不能進修行修勝行，且應偃臥以自將息。」作是念已遂不精勤求得未得、求至未至、求證未證，是名第三懈怠事。複次具壽，如有一類，期至明日作諸事業，便作是念：「我既明日當作事業，不應進修所修勝行，且應偃臥長養身力。」作是念已遂不精勤求得未得、求至未至、求證未證，是名第四懈怠事。複次具壽，如有一類，晝行道路，作如是念：「我于晝時既行道路身力勞倦，今于夜分不能進修所修勝行，且應偃臥以自將息。」作是念已遂不精勤求得未得、求至未至、求證未證，是名第五懈怠事。複次具壽，如有一類，期至明日當行道路，便作是念：「我既明日當行道路，不應進修所修勝行。且應偃臥長養身力。」作是念已遂不精勤求得未得、求至未至、求證未證，是名第六懈怠事。複次具壽，如有一類，正為病苦之所嬰纏，作如是念：「我正病苦之所嬰纏身力羸劣，不任進修所修勝行，且應偃臥以自將息。」作是念已遂不精勤求得未得、求至未至、求證未證，是名第七懈怠事。複次具壽，如有一類，病苦嬰纏雖愈未久，作如是念：「我遭病苦之所嬰纏，雖愈未久身力羸劣，不任進修所修勝行，且應偃臥以自將息。

【現代漢語翻譯】現代漢語譯本：第二種懈怠的情況是。具壽（ayusman，對長者的尊稱），譬如有一類人，白天忙於各種事務，心裡想著：『我白天已經忙於事務，身體勞累睏倦，現在到了晚上，就不能再精進修行殊勝的行爲了，還是應該躺下休息，保養身體。』這樣想著，於是就不精勤地去求得未得的，求至未至的，求證未證的，這叫做第三種懈怠的情況。再者，具壽，譬如有一類人，計劃著明天要做各種事務，於是就想：『我既然明天要做事，就不應該精進修行所修的殊勝行爲了，還是應該躺下休息，增長體力。』這樣想著，於是就不精勤地去求得未得的，求至未至的，求證未證的，這叫做第四種懈怠的情況。再者，具壽，譬如有一類人，白天趕路，心裡想著：『我白天已經趕路，身體勞累睏倦，現在到了晚上，就不能再精進修行所修的殊勝行爲了，還是應該躺下休息，保養身體。』這樣想著，於是就不精勤地去求得未得的，求至未至的，求證未證的，這叫做第五種懈怠的情況。再者，具壽，譬如有一類人，計劃著明天要趕路，於是就想：『我既然明天要趕路，就不應該精進修行所修的殊勝行爲了，還是應該躺下休息，增長體力。』這樣想著，於是就不精勤地去求得未得的，求至未至的，求證未證的，這叫做第六種懈怠的情況。再者，具壽，譬如有一類人，正被病痛所纏繞，心裡想著：『我正被病痛纏繞，身體虛弱，不能勝任精進修行所修的殊勝行爲了，還是應該躺下休息，保養身體。』這樣想著，於是就不精勤地去求得未得的，求至未至的，求證未證的，這叫做第七種懈怠的情況。再者，具壽，譬如有一類人，雖然從病痛的纏繞中痊癒不久，心裡想著：『我遭受病痛的纏繞，雖然痊癒不久，身體仍然虛弱，不能勝任精進修行所修的殊勝行爲了，還是應該躺下休息，保養身體。』

【English Translation】 English version: The second instance of sloth is this. Furthermore, Venerable (ayusman, term of respect for a senior monk), suppose there is a certain person who, during the day, engages in various activities, thinking: 'I have already been busy with activities during the day, and my body is tired and weary. Now, in the evening, I cannot diligently practice the excellent conduct. I should rather lie down and rest to recuperate.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the third instance of sloth. Furthermore, Venerable, suppose there is a certain person who plans to do various activities tomorrow, and thinks: 'Since I will be doing things tomorrow, I should not diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to build up my strength.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the fourth instance of sloth. Furthermore, Venerable, suppose there is a certain person who travels during the day, thinking: 'I have already traveled during the day, and my body is tired and weary. Now, in the evening, I cannot diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to recuperate.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the fifth instance of sloth. Furthermore, Venerable, suppose there is a certain person who plans to travel tomorrow, and thinks: 'Since I will be traveling tomorrow, I should not diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to build up my strength.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the sixth instance of sloth. Furthermore, Venerable, suppose there is a certain person who is currently afflicted by illness, thinking: 'I am currently afflicted by illness, and my body is weak. I am not able to diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to recuperate.' Having thought this, they do not diligently strive to attain what has not been attained, to reach what has not been reached, or to realize what has not been realized. This is called the seventh instance of sloth. Furthermore, Venerable, suppose there is a certain person who, although having recovered from illness not long ago, thinks: 'I have suffered from illness, and although I have recovered not long ago, my body is still weak. I am not able to diligently practice the excellent conduct I have been practicing. I should rather lie down and rest to recuperate.'

」作是念已遂不精勤求得未得、求至未至、求證未證，是名第八懈怠事。如是八種名懈怠事。問：何緣此八名懈怠事？答：懈怠者，謂懈惰。由斯八事，未生而生、生已倍復增長廣大，由此因緣名懈怠事。

八精進事者，云何為八？具壽當知，如有一類，依止城邑或聚落住，于日初分著衣持缽入城邑等巡行乞食。彼乞食時作如是念：「愿得美妙眾多飲食。」若不遂心，便作是念：「我食雖小而身輕利，堪能進修所修勝行。」作是念已精進熾然求得未得、求至未至、求證未證，是名第一精進事。複次具壽，如有一類，依止城邑或聚落住，于日初分著衣持缽入城邑等巡行乞食。彼乞食時作如是念：「愿得美妙眾多飲食。」若得遂心便作是念：「我食既多身力強盛，堪能進修所修勝行。」作是念已精進熾然求得未得、求至未至、求證未證，是名第二精進事。複次具壽，如有一類，晝營事業，作如是念：「我于晝時既營事業，無暇修學大師聖教，今于夜分應自策勤補先間缺。」作是念已精進熾然求得未得、求至未至、求證未證，是名第三精進事。複次具壽，如有一類，期至明日作諸事業，便作是念：「我既明日當作事業，無暇修學大師聖教，今于夜分應預精勤補當間缺。」作是念已精進熾然求得未得、求至未至、求證未

【現代漢語翻譯】現代漢語譯本『產生這樣的想法后，就不再精進努力去求得未得之物、到達未到之處、證得未證之法，這叫做第八種懈怠之事。』像這樣八種，叫做懈怠之事。問：『為什麼這八種叫做懈怠之事呢？』答：『懈怠，就是懈惰。由於這八種事，未生的懈怠會生起，已生的懈怠會更加增長廣大，因此因緣叫做懈怠之事。』

『八種精進之事是什麼呢？』『具壽應當知道，比如有一類人，依靠城鎮或村落居住，在每天的清晨穿好衣服，拿著缽進入城鎮等地方巡行乞食。他在乞食的時候這樣想：「希望得到美味豐盛的飲食。」如果沒有如願，就想著：「我吃的雖然少，但身體輕便靈活，能夠精進修習所修的殊勝之行。」產生這樣的想法后，就精進熾盛地去求得未得之物、到達未到之處、證得未證之法，這叫做第一種精進之事。』『再者，具壽，比如有一類人，依靠城鎮或村落居住，在每天的清晨穿好衣服，拿著缽進入城鎮等地方巡行乞食。他在乞食的時候這樣想：「希望得到美味豐盛的飲食。」如果如願，就想著：「我吃的既然多，身體強壯，能夠精進修習所修的殊勝之行。」產生這樣的想法后，就精進熾盛地去求得未得之物、到達未到之處、證得未證之法，這叫做第二種精進之事。』『再者，具壽，比如有一類人，白天忙於事業，就想著：「我白天既然忙於事業，沒有空閑修學大師（指佛陀）的聖教，現在在夜晚應當自我鞭策勤奮，彌補先前空閑的缺失。」產生這樣的想法后，就精進熾盛地去求得未得之物、到達未到之處、證得未證之法，這叫做第三種精進之事。』『再者，具壽，比如有一類人，計劃到明天才做各種事業，就想著：「我既然明天才做事業，沒有空閑修學大師的聖教，現在在夜晚應當預先精進勤奮，彌補將來空閑的缺失。」產生這樣的想法后，就精進熾盛地去求得未得之物、到達未到之處、證得未證之法。

【English Translation】 English version 『Having conceived this thought, he then does not diligently strive to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the eighth matter of laziness.』 These eight are called matters of laziness. Question: 『For what reason are these eight called matters of laziness?』 Answer: 『Laziness means indolence. Because of these eight matters, laziness that has not arisen arises, and laziness that has arisen increases and expands even more; for this reason, they are called matters of laziness.』

『What are the eight matters of diligence?』『Venerable sir, you should know that, for example, there is a certain person who, relying on a town or village, dwells there. In the early part of the day, he puts on his robes, takes his bowl, and enters the town or village to go begging for food. While begging for food, he thinks, 「May I obtain delicious and abundant food.」 If he does not get what he wants, he thinks, 「Although I eat little, my body is light and agile, and I am capable of diligently cultivating the superior practices that I am cultivating.」 Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the first matter of diligence.』『Furthermore, venerable sir, there is a certain person who, relying on a town or village, dwells there. In the early part of the day, he puts on his robes, takes his bowl, and enters the town or village to go begging for food. While begging for food, he thinks, 「May I obtain delicious and abundant food.」 If he gets what he wants, he thinks, 「Since I have eaten much, my body is strong and vigorous, and I am capable of diligently cultivating the superior practices that I am cultivating.」 Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the second matter of diligence.』『Furthermore, venerable sir, there is a certain person who is busy with work during the day, and thinks, 「Since I am busy with work during the day, I have no time to study the Master's (Buddha's) holy teachings. Now, in the night, I should encourage myself to be diligent and make up for the previous lack.」 Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized; this is called the third matter of diligence.』『Furthermore, venerable sir, there is a certain person who plans to do various tasks tomorrow, and thinks, 「Since I will be doing tasks tomorrow, I will have no time to study the Master's teachings. Now, in the night, I should be diligent and make up for the future lack.」 Having conceived this thought, he diligently and fervently strives to obtain what has not been obtained, to reach what has not been reached, to realize what has not been realized.

證，是名第四精進事。複次具壽，如有一類，晝行道路，作如是念：「我于晝時既行道路，無暇修學大師聖教，今于夜分應自策勤補先間缺。」作是念已精進熾然求得未得、求至未至、求證未證，是名第五精進事。複次具壽，如有一類，期至明日當行道路，便作是念：「我既明日當行道路，無暇修學大師聖教，今于夜分應預精勤補當間缺。」作是念已精進熾然求得未得、求至未至、求證未證，是名第六精進事。複次具壽，如有一類，正為病苦之所嬰纏，便作是念：「我既病苦之所嬰纏，或有是處因斯病苦之所嬰纏便捨身命，于大師教空無所得。」作是念已精進熾然求得未得、求至未至、求證未證，是名第七精進事。複次具壽，如有一類，病苦嬰纏雖愈未久，作如是念：「我遭病苦之所嬰纏雖愈未久，或有是處病苦還起，因斯病苦便捨身命，于大師教空無所得。」作是念已精進熾然求得未得、求至未至、求證未證，是名第八精進事。如是八種名精進事。問：何緣此八名精進事？答：精進者，謂策勵。由此八事，未生而生、生已倍復增長廣大，由此因緣名精進事。

八福生者，云何為八？具壽當知，如有一類，施諸沙門或婆羅門貧窮苦行道行乞者苦行，衣服飲食及諸香華、房舍臥具並燈明等資生什物。見富貴人便作

【現代漢語翻譯】現代漢語譯本證，這被稱為第四種精進之事。再者，具壽（Bhikkhu，比丘），譬如有一類人，白天趕路，心中這樣想：『我既然白天趕路，沒有時間修習大師（指佛陀）的聖教，現在到了夜晚，應當自我鞭策，彌補先前耽誤的空缺。』這樣想著，就精進熾盛地去求得未得之法，去證至未至之境，去證悟未證之理，這被稱為第五種精進之事。再者，具壽，譬如有一類人，預計明天要趕路，便這樣想：『我既然明天要趕路，沒有時間修習大師的聖教，現在到了夜晚，應當預先精進，彌補將來耽誤的空缺。』這樣想著，就精進熾盛地去求得未得之法，去證至未至之境，去證悟未證之理，這被稱為第六種精進之事。再者，具壽，譬如有一類人，正被病痛所纏繞，便這樣想：『我既然被病痛所纏繞，或許會因為這病痛而捨棄生命，對於大師的教法一無所得。』這樣想著，就精進熾盛地去求得未得之法，去證至未至之境，去證悟未證之理，這被稱為第七種精進之事。再者，具壽，譬如有一類人，被病痛纏繞雖然痊癒不久，這樣想：『我遭受病痛的纏繞雖然痊癒不久，或許病痛還會復發，因為這病痛而捨棄生命，對於大師的教法一無所得。』這樣想著，就精進熾盛地去求得未得之法，去證至未至之境，去證悟未證之理，這被稱為第八種精進之事。像這樣八種，被稱為精進之事。問：為什麼這八種被稱為精進之事？答：精進，就是策勵。由於這八件事，使未生的善法得以生起，已生的善法更加增長廣大，因此因緣，被稱為精進之事。

八福生是什麼？具壽，應當知道，譬如有一類人，佈施給沙門（Sramana，出家修行者）或婆羅門（Brahmana，印度教祭司）貧窮苦行、在道路上乞討的苦行者，衣服飲食以及各種香花、房舍臥具以及燈明等生活用品。見到富貴之人便產生...

【English Translation】 English version Verifying, this is called the fourth endeavor. Furthermore, Venerable Sir (Ayya, a term of respect), suppose there is a person who travels during the day and thinks: 'Since I am traveling during the day, I have no time to study the Great Teacher's (referring to the Buddha) sacred teachings. Now, during the night, I should diligently make up for the previous deficiencies.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the fifth endeavor. Furthermore, Venerable Sir, suppose there is a person who anticipates traveling tomorrow and thinks: 'Since I will be traveling tomorrow, I will have no time to study the Great Teacher's sacred teachings. Now, during the night, I should proactively strive to make up for the future deficiencies.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the sixth endeavor. Furthermore, Venerable Sir, suppose there is a person who is currently afflicted by illness and thinks: 'Since I am afflicted by illness, there is a possibility that I may abandon my life due to this illness, and gain nothing from the Great Teacher's teachings.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the seventh endeavor. Furthermore, Venerable Sir, suppose there is a person who has recently recovered from an illness and thinks: 'Although I have recently recovered from the affliction of illness, there is a possibility that the illness may recur, and I may abandon my life due to this illness, and gain nothing from the Great Teacher's teachings.' Having thought this, they strive ardently to attain what has not been attained, to reach what has not been reached, and to realize what has not been realized. This is called the eighth endeavor. These eight are called endeavors. Question: Why are these eight called endeavors? Answer: Endeavor means diligence. Because of these eight things, unarisen wholesome qualities arise, and arisen wholesome qualities increase and become vast. For this reason, they are called endeavors.

What are the eight sources of merit? Venerable Sir, you should know that, for example, there is a person who gives to Sramanas (Sramana, wandering ascetics) or Brahmanas (Brahmana, Hindu priests), poor and ascetic mendicants who practice asceticism on the road, clothing, food, and various incense, flowers, dwellings, bedding, and lamps, and other necessities of life. Upon seeing wealthy people, they then...

是念：「由此佈施所集善根，愿我來生當得如是富貴人類。」彼於此心若習若修若多所作，由彼於心若習若修若多所作，先雖愛樂下劣諠雜，后便欣求勝妙寂靜。彼有是處，身壞命終還生人中得富貴類，雖受富貴自在安樂，而具尸羅心願清凈，先人身中尸羅凈故，是名第一福生。如願生人得富貴類，如是愿生四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天、梵眾天，應知亦爾。然梵眾天有差別者，應說離欲。此中是名第一乃至第八者，漸次順次相續次第數為第一乃至第八。言福生者，問：何故說此名為福生？答：攝受福果，生於此處，故名福生。

八種眾者，云何為八？答：一、剎帝利眾；二、婆羅門眾；三、長者眾；四、沙門眾；五、四大王眾天眾；六、三十三天眾；七、魔天眾；八、梵天眾。云何剎帝利眾？答：顯示彼色、顯示彼蘊、顯示彼部，是名剎帝利眾。乃至梵眾，廣說亦爾。

八世法者，云何為八？答：一、得；二、不得；三、毀；四、譽；五、稱；六、譏；七、苦；八、樂。云何名得？答：若於可愛色聲香味觸、衣服飲食臥具、病緣醫藥資生什物，諸得別得已得當得，是名為得。云何不得？答：若於可愛色聲香味觸、衣服飲食臥具、病緣醫藥資生什物，諸不得不別得不

【現代漢語翻譯】現代漢語譯本：是這樣唸誦：『憑藉由此佈施所積累的善根，愿我來世能夠得到這樣富貴的人類之身。』如果他對此心經常練習、修習、並且多次用心，由於他對這個心經常練習、修習、並且多次用心，先前雖然喜愛低劣喧鬧的環境，後來便會欣求殊勝寂靜之處。他有可能在身壞命終之後，還能夠轉生到人間，得到富貴的階層，雖然享受富貴自在安樂，卻具備戒律（Śīla）並且心願清凈，這是因為前世為人時戒律清凈的緣故，這稱為第一福生。如同希望轉生為人，得到富貴階層一樣，希望轉生到四大王眾天（Cāturmahārājika-deva）、三十三天（Trāyastriṃśa）、夜摩天（Yāmadeva）、睹史多天（Tuṣita）、樂變化天（Nirmāṇarati）、他化自在天（Paranirmita-vaśavartin）、梵眾天（Brahmakāyika-deva），應當知道也是如此。然而梵眾天有所差別，應當說是遠離慾望。這裡所說的第一到第八，是按照漸次、順次、相續的次第，數為第一到第八。說到福生，問：為什麼說這叫做福生？答：因為攝取福德的果報，而生於此處，所以叫做福生。八種眾，什麼是八種？答：一、剎帝利眾（Kṣatriya）；二、婆羅門眾（Brāhmaṇa）；三、長者眾（Gṛhapati）；四、沙門眾（Śrāmaṇa）；五、四大王眾天眾（Cāturmahārājika-deva）；六、三十三天眾（Trāyastriṃśa）；七、魔天眾（Māra）；八、梵天眾（Brahma）。什麼是剎帝利眾？答：顯示他們的顏色、顯示他們的蘊、顯示他們的部分，這叫做剎帝利眾。乃至梵眾，廣泛地解說也是這樣。八世法，什麼是八種？答：一、得；二、不得；三、毀；四、譽；五、稱；六、譏；七、苦；八、樂。什麼是得？答：如果對於可愛的色、聲、香、味、觸、衣服、飲食、臥具、治病的醫藥、維持生活的物品，各種獲得、特別的獲得、已經獲得、將要獲得，這叫做得。什麼是不的？答：如果對於可愛的色、聲、香、味、觸、衣服、飲食、臥具、治病的醫藥、維持生活的物品，各種不能獲得、不能特別獲得

【English Translation】 English version: One should recite: 'By the merit accumulated from this giving, may I be reborn in the future as such a wealthy human being.' If he practices, cultivates, and frequently applies his mind to this, because of his practice, cultivation, and frequent application of his mind, although he initially loves inferior and noisy environments, he will later desire superior and peaceful places. It is possible that after his body breaks and life ends, he can still be reborn among humans, obtaining a wealthy class. Although he enjoys wealth, freedom, and happiness, he possesses morality (Śīla) and pure aspirations because his morality was pure in his previous human life. This is called the first fortunate birth. Just as one wishes to be reborn as a human, obtaining a wealthy class, so too, wishing to be reborn in the Cāturmahārājika-deva (Four Great Kings Heaven), Trāyastriṃśa (Thirty-three Gods Heaven), Yāmadeva (Yama Heaven), Tuṣita (Contented Heaven), Nirmāṇarati (Heaven of Enjoying Transformation), Paranirmita-vaśavartin (Heaven of Controlling Others' Transformations), and Brahmakāyika-deva (Brahma Host Heaven), it should be understood that it is the same. However, there is a difference with the Brahmakāyika-deva, which should be said to be free from desire. Here, the first to eighth refer to the first to eighth in a gradual, sequential, and continuous order. Speaking of fortunate birth, question: Why is this called fortunate birth? Answer: Because one receives the result of meritorious deeds and is born in this place, it is called fortunate birth. The eight assemblies, what are the eight? Answer: 1. Kṣatriya (Warrior) assembly; 2. Brāhmaṇa (Priest) assembly; 3. Gṛhapati (Householder) assembly; 4. Śrāmaṇa (Ascetic) assembly; 5. Cāturmahārājika-deva (Four Great Kings Heaven) assembly; 6. Trāyastriṃśa (Thirty-three Gods Heaven) assembly; 7. Māra (Demon) assembly; 8. Brahma (Brahma) assembly. What is the Kṣatriya assembly? Answer: Showing their color, showing their aggregates, showing their part, this is called the Kṣatriya assembly. And so on for the Brahma assembly, the extensive explanation is also like this. The eight worldly dharmas, what are the eight? Answer: 1. Gain; 2. No gain; 3. Disrepute; 4. Fame; 5. Praise; 6. Censure; 7. Suffering; 8. Happiness. What is gain? Answer: If, with regard to lovely forms, sounds, smells, tastes, touches, clothing, food, bedding, medicine for illness, and necessities for life, various gains, special gains, already gained, and about to be gained, this is called gain. What is no gain? Answer: If, with regard to lovely forms, sounds, smells, tastes, touches, clothing, food, bedding, medicine for illness, and necessities for life, various no gains, no special gains

已得不當得，是名不得。云何名毀？答：諸有隱背不現在前，不稱不讚不嘆不美亦不揄揚，言彼信戒聞舍慧等皆不具足，是名為毀。云何名譽？答：諸有隱背不現在前，稱讚嘆美亦復揄揚，言彼信戒聞舍慧等悉皆具足，是名為譽。云何名稱？答：諸不隱背正現在前，不訶不毀不罵不辱，稱讚嘆美亦復揄揚，言汝信戒聞舍慧等悉皆具足，故名為稱。云何名譏？答：諸不隱背正現在前，訶毀罵辱不稱不讚不嘆不美亦不揄揚，言汝信戒聞舍慧等皆不具足，是名為譏。云何名苦？答：順苦受觸所觸故生身及心苦，不平等受受類所攝，是名為苦。云何名樂？答：順樂受觸所觸故生身及心樂，是平等受受類所攝，是名為樂。世尊於此說伽他言：

「得不得譭譽，　　及稱譏苦樂，　無常意生欲，　　變壞法難保。　智者如實知，　　現見伏生死，　于愛非愛法，　　心不生欣恚。　彼雖逢順違，　　而能棄伏滅，　於一切解脫，　　至世邊彼岸。」

八解脫者，云何為八？答：若有色觀諸色，是第一解脫。內無色想觀外諸色，是第二解脫。凈解脫身作證具足住，是第三解脫。超一切色想滅有對想，不思惟種種想，入無邊空空無邊處具足住，是第四解脫。超一切空無邊處，入無邊識識無邊處具足住，是第五解脫。

【現代漢語翻譯】現代漢語譯本『已得不當得』，這被稱為『不得』。什麼是『毀』（詆譭）？答：凡是背地裡或不當面，不稱揚、不讚美、不歎服、不誇獎，也不宣揚，說某人的信、戒、聞、舍、慧等都不具足，這被稱為『毀』。什麼是『譽』（稱譽）？答：凡是背地裡或不當面，稱揚、讚美、歎服，並且宣揚，說某人的信、戒、聞、舍、慧等都具足，這被稱為『譽』。什麼是『名稱』（稱揚）？答：凡是不背地裡，而是當面，不呵斥、不詆譭、不謾罵、不侮辱，稱揚、讚美、歎服，並且宣揚，說你的信、戒、聞、舍、慧等都具足，所以被稱為『稱』。什麼是『譏』（譏諷）？答：凡是不背地裡，而是當面，呵斥、詆譭、謾罵、侮辱，不稱揚、不讚美、不歎服、不誇獎，也不宣揚，說你的信、戒、聞、舍、慧等都不具足，這被稱為『譏』。什麼是『苦』（痛苦）？答：順著苦的感受所觸及而產生的身體和心理的痛苦，是不平等的感受，屬於感受的範疇，這被稱為『苦』。什麼是『樂』（快樂）？答：順著樂的感受所觸及而產生的身體和心理的快樂，是平等的感受，屬於感受的範疇，這被稱為『樂』。世尊對此說了偈頌：『得與不得，毀與譽，以及稱與譏，苦與樂，都是無常的，意念生出的慾望，變壞的法則難以保持。智者如實地知道，現見並降伏生死，對於喜愛和不喜愛的法，心中不生欣喜和怨恨。他們即使遇到順境或逆境，也能捨棄、降伏和滅除，於一切解脫，到達世界的彼岸。』八解脫是什麼？答：如果有色身觀看諸色，這是第一解脫。內心沒有色想而觀看外面的諸色，這是第二解脫。以清凈解脫之身作證並具足安住，這是第三解脫。超越一切色想，滅除有對想，不思惟種種想，進入無邊虛空，在空無邊處具足安住，這是第四解脫。超越一切空無邊處，進入無邊識，在識無邊處具足安住，這是第五解脫。

【English Translation】 English version 『Having obtained what should not be obtained』 is called 『not obtaining』. What is called 『defamation』? Answer: All those who, in secret or not in the presence of the person, do not praise, do not admire, do not extol, do not commend, nor do they proclaim, saying that so-and-so's faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are not complete, this is called 『defamation』. What is called 『praise』? Answer: All those who, in secret or not in the presence of the person, praise, admire, extol, and proclaim, saying that so-and-so's faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are all complete, this is called 『praise』. What is called 『commendation』? Answer: All those who, not in secret but directly in the presence of the person, do not scold, do not defame, do not curse, do not insult, but praise, admire, extol, and proclaim, saying that your faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are all complete, therefore it is called 『commendation』. What is called 『censure』? Answer: All those who, not in secret but directly in the presence of the person, scold, defame, curse, insult, do not praise, do not admire, do not extol, do not commend, nor do they proclaim, saying that your faith (śraddhā), discipline (śīla), learning (śruta), generosity (tyāga), wisdom (prajñā), etc., are not complete, this is called 『censure』. What is called 『suffering』? Answer: The physical and mental suffering that arises from contact with what accords with painful feeling, is an unequal feeling, and is included in the category of feeling, this is called 『suffering』. What is called 『happiness』? Answer: The physical and mental happiness that arises from contact with what accords with pleasant feeling, is an equal feeling, and is included in the category of feeling, this is called 『happiness』. The World-Honored One spoke this verse: 『Gain and no gain, defamation and praise, as well as commendation and censure, suffering and happiness, are all impermanent; desires born of the mind, the law of change and decay is difficult to maintain. The wise know this as it truly is, directly seeing and subduing birth and death; towards things loved and unloved, the mind does not generate joy or resentment. Though they encounter favorable or adverse circumstances, they are able to abandon, subdue, and extinguish, and in all liberation, reach the far shore of the world.』 What are the eight liberations? Answer: If one with form contemplates forms, this is the first liberation. If one without inner perception of form contemplates external forms, this is the second liberation. Realizing and abiding in the liberation of pure body, this is the third liberation. Transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating various perceptions, entering boundless space, abiding in the sphere of boundless space, this is the fourth liberation. Transcending all spheres of boundless space, entering boundless consciousness, abiding in the sphere of boundless consciousness, this is the fifth liberation.

超一切識無邊處，入無所有無所有處具足住，是第六解脫。超一切無所有處，入非想非非想處具足住，是第七解脫。超一切非想非非想處，入想受滅身作證具足住，是第八解脫。若有色觀諸色者，謂彼于內各別色想，未遠離未別遠離、未調伏未別調伏、未滅沒未破壞。彼由於內各別色想，未遠離未別遠離、未調伏未別調伏、未滅沒未破壞故，由勝解力觀外諸色，或作青瘀、或作膿爛、或作破壞、或作離散、或作啄啖、或作異赤、或作骸骨、或作骨鎖，是名若有色觀諸色。第一者，謂諸定中漸次順次相續次第數為第一。解脫者，謂此定中所有善色受想行識，是名解脫。內無色想觀外諸色者，謂彼于內各別色想，已遠離已別遠離、已調伏已別調伏、已滅沒已破壞。彼由於內各別色想，已遠離已別遠離、已調伏已別調伏、已滅沒已破壞故，由勝解力觀外諸色，或作青瘀、或作膿爛、或作破壞、或作離散、或作啄啖、或作異赤、或作骸骨、或作骨鎖，是名內無色想觀外諸色。第二者，謂諸定中漸次順次相續次第數為第二。解脫者，謂此定中所有善色受想行識，是名解脫。凈解脫身作證具足住者，問：此凈解脫加行雲何？修觀行者由何方便入凈解脫定？答：初修業者創修觀時取青樹相，所謂青莖青枝青葉青花青果，或取青衣青嚴

【現代漢語翻譯】現代漢語譯本超越一切識無邊處（Akasanancayatana，空無邊處），進入無所有無所有處（Akincannayatana，無所有處）並安住，這是第六解脫。超越一切無所有處，進入非想非非想處（Nevasannanasannayatana，非想非非想處）並安住，這是第七解脫。超越一切非想非非想處，進入想受滅（Sannavedayitanirodha，滅盡定）並以身作證而安住，這是第八解脫。『若有色觀諸色者』，是指那個人對於內在各種不同的色想，尚未遠離、尚未完全遠離，尚未調伏、尚未完全調伏，尚未滅沒、尚未破壞。由於他對於內在各種不同的色想，尚未遠離、尚未完全遠離，尚未調伏、尚未完全調伏，尚未滅沒、尚未破壞的緣故，通過勝解力來觀察外在的各種色，或者觀想成青瘀（青腫瘀傷）、或者觀想成膿爛、或者觀想成破壞、或者觀想成離散、或者觀想成被啄食、或者觀想成異赤（變色的紅色）、或者觀想成骸骨、或者觀想成骨鎖（骨骼的鎖鏈），這叫做『若有色觀諸色』。『第一者』，是指在各種禪定中，漸次、順次、相續、次第的數目為第一。『解脫者』，是指在這個禪定中所有善良的色、受、想、行、識，這叫做解脫。『內無色想觀外諸色者』，是指那個人對於內在各種不同的色想，已經遠離、已經完全遠離，已經調伏、已經完全調伏，已經滅沒、已經破壞。由於他對於內在各種不同的色想，已經遠離、已經完全遠離，已經調伏、已經完全調伏，已經滅沒、已經破壞的緣故，通過勝解力來觀察外在的各種色，或者觀想成青瘀（青腫瘀傷）、或者觀想成膿爛、或者觀想成破壞、或者觀想成離散、或者觀想成被啄食、或者觀想成異赤（變色的紅色）、或者觀想成骸骨、或者觀想成骨鎖（骨骼的鎖鏈），這叫做『內無色想觀外諸色』。『第二者』，是指在各種禪定中，漸次、順次、相續、次第的數目為第二。『解脫者』，是指在這個禪定中所有善良的色、受、想、行、識，這叫做解脫。『凈解脫身作證具足住者』，問：這個凈解脫的加行（Parikamma，準備工作）是什麼？修行觀行的人通過什麼方法進入凈解脫定？答：最初修習的人開始修觀的時候，選取青樹的形象，所謂青色的莖、青色的枝、青色的葉、青色的花、青色的果實，或者選取青色的衣服、青色的裝飾品。

【English Translation】 English version Transcending the sphere of boundless consciousness (Akasanancayatana), entering and abiding in the sphere of nothingness (Akincannayatana), this is the sixth liberation. Transcending the sphere of nothingness, entering and abiding in the sphere of neither perception nor non-perception (Nevasannanasannayatana), this is the seventh liberation. Transcending the sphere of neither perception nor non-perception, entering the cessation of perception and feeling (Sannavedayitanirodha) and abiding, having realized it with the body, this is the eighth liberation. 'If, being possessed of form, one sees forms,' this refers to one who has not yet distanced himself, not yet completely distanced himself, not yet subdued, not yet completely subdued, not yet extinguished, not yet destroyed, from the various internal perceptions of form. Because he has not yet distanced himself, not yet completely distanced himself, not yet subdued, not yet completely subdued, not yet extinguished, not yet destroyed, from the various internal perceptions of form, he contemplates external forms through the power of conviction, either as blue-black, or as festering, or as broken, or as scattered, or as pecked at, or as altered red, or as skeletons, or as bone-chains; this is called 'if, being possessed of form, one sees forms'. 'The first' refers to the number one in the gradual, sequential, continuous, and orderly progression among the various meditations. 'Liberation' refers to all the wholesome form, feeling, perception, mental formations, and consciousness within this meditation; this is called liberation. 'If, not being possessed of internal perception of form, one sees external forms,' this refers to one who has already distanced himself, already completely distanced himself, already subdued, already completely subdued, already extinguished, already destroyed, from the various internal perceptions of form. Because he has already distanced himself, already completely distanced himself, already subdued, already completely subdued, already extinguished, already destroyed, from the various internal perceptions of form, he contemplates external forms through the power of conviction, either as blue-black, or as festering, or as broken, or as scattered, or as pecked at, or as altered red, or as skeletons, or as bone-chains; this is called 'if, not being possessed of internal perception of form, one sees external forms'. 'The second' refers to the number two in the gradual, sequential, continuous, and orderly progression among the various meditations. 'Liberation' refers to all the wholesome form, feeling, perception, mental formations, and consciousness within this meditation; this is called liberation. 'One abides, having realized it with the body, in pure liberation,' Question: What is the preliminary practice (Parikamma) for this pure liberation? By what means does one who practices contemplation enter the pure liberation meditation? Answer: One who is newly practicing, when beginning to cultivate contemplation, takes the image of a blue tree, that is, a blue stem, blue branches, blue leaves, blue flowers, blue fruits, or takes blue clothing, blue ornaments.

具相，或取所餘種種青相。既取如是諸青相已，由勝解力思惟想念觀察安立信解此色是某青相。彼既如是由勝解力思惟想念觀察安立信解此色是某青故，心便散動馳流諸相，不能一趣繫念一境思惟此色是青非余。彼心散動馳流諸相，不能一趣繫念一境思惟此色定是青故，未能住心入凈解脫定。為攝散動馳流心，故於一青相繫念思惟，謂此是青非非青相。思惟此相精勤勇猛，乃至令心相續久住，由斯加行入凈解脫定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此色定是青相。由心安住等住近住相續一趣繫念一境，思惟青相無二無轉，便能證入凈解脫定。如觀青相，觀黃赤白，隨其所應亦復如是。第三者，謂諸定中漸次順次相續次第數為第三。解脫者，謂此定中所有善色受想行識，是名解脫。超一切色想者，云何色想？答：眼識身相應諸想等想性、現想性、已想性、已現想性、當想性、當現想性，是名色想。複次有說，五識身相應諸想等想，乃至廣說，是名色想。今此義中眼識身相應諸想等想，乃至廣說，是名色想。入此定時，于彼色想皆能超越、平等超越、最極超越，是故說超一切色想滅。有對想者

【現代漢語翻譯】現代漢語譯本具相，或者選取剩餘的各種青色之相（Nilalaksana）。已經選取了這些青色之相后，通過勝解力（Adhimoksha，深刻理解的力量）思維、想念、觀察、安立，並信解此色是某種青色之相。他既然這樣通過勝解力思維、想念、觀察、安立，並信解此色是某種青色，心便散動，馳逐于各種色相，不能一心專注於一個境界，思維此色是青色而非其他。他的心散動，馳逐于各種色相，不能一心專注於一個境界，思維此色一定是青色，因此未能住心，進入凈解脫定（Subha-vimoksha-samadhi）。爲了攝持散動馳逐的心，於一個青色之相繫念思維，認為這是青色，不是非青色之相。思維此相時精勤勇猛，乃至令心相續久住，由此加行（Prayoga，修行）進入凈解脫定。精勤多次修習此加行后，再進一步修行此定的方便，即對於加行所引發的道路，多次修習、多次修行、多次作為。既然對於加行所引發的道路多次修習、多次修行、多次作為，心便安住、等住、近住，相續一心專注於一個境界，思維此色一定是青色之相。由於心安住、等住、近住，相續一心專注於一個境界，思維青色之相無二無轉，便能證入凈解脫定。如同觀察青色之相，觀察黃色、赤色、白色，也應隨其所應，同樣如此。第三者，是指在各種禪定中，漸次、順次、相續、次第，數為第三。解脫者，是指此禪定中所有善色（Subha-varna，美好的顏色）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識），這稱為解脫。超越一切色想（Rupasamjna）者，什麼是色想？答：眼識（Caksur-vijnana）與身（Kaya）相應的各種想，如等想性、現想性、已想性、已現想性、當想性、當現想性，這稱為色想。另外有人說，五識身（Panca-vijnanakaya）相應的各種想，如等想，乃至廣說，這稱為色想。現在此義中，眼識身相應的各種想，乃至廣說，這稱為色想。進入此定時，對於那些色想，都能超越、平等超越、最極超越，所以說超越一切色想滅。有對想者（Sapatigha-samjna）

【English Translation】 English version Having the characteristic, or taking the remaining various blue characteristics (Nilalaksana). Having taken these blue characteristics, through the power of profound understanding (Adhimoksha), one thinks, contemplates, observes, establishes, and believes that this color is a certain blue characteristic. Since he thus thinks, contemplates, observes, establishes, and believes through the power of profound understanding that this color is a certain blue color, his mind becomes scattered, chasing after various appearances, unable to focus on one object, thinking that this color is blue and not something else. Because his mind is scattered, chasing after various appearances, unable to focus on one object, thinking that this color is definitely blue, he has not been able to settle his mind and enter the pure liberation concentration (Subha-vimoksha-samadhi). In order to gather the scattered and chasing mind, one focuses on a single blue characteristic, thinking that this is blue and not a non-blue characteristic. One thinks about this characteristic with diligence and vigor, until the mind dwells continuously for a long time, and through this practice (Prayoga) enters the pure liberation concentration. Having diligently and repeatedly practiced this practice, one further cultivates the means of this concentration, that is, one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path brought about by the practice. Since one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path brought about by the practice, the mind becomes settled, equally settled, nearly settled, continuously focused on one object, thinking that this color is definitely a blue characteristic. Because the mind is settled, equally settled, nearly settled, continuously focused on one object, thinking of the blue characteristic as non-dual and unchanging, one is able to realize and enter the pure liberation concentration. Just as one observes the blue characteristic, one should also observe yellow, red, and white, as appropriate. The third refers to the gradual, sequential, continuous, and orderly progression in various concentrations, numbered as the third. Liberation refers to the good color (Subha-varna), feeling (Vedana), conception (Samjna), volition (Samskara), and consciousness (Vijnana) present in this concentration; this is called liberation. Surpassing all perceptions of form (Rupasamjna): What is perception of form? Answer: The various perceptions associated with eye-consciousness (Caksur-vijnana) and body (Kaya), such as the nature of equal perception, the nature of present perception, the nature of past perception, the nature of past present perception, the nature of future perception, the nature of future present perception; this is called perception of form. Furthermore, some say that the various perceptions associated with the five aggregates of consciousness (Panca-vijnanakaya), such as equal perception, and so on, are called perception of form. In this meaning, the various perceptions associated with eye-consciousness, and so on, are called perception of form. When entering this concentration, one is able to surpass, equally surpass, and most extremely surpass those perceptions of form; therefore, it is said to surpass and extinguish all perceptions of form. Perceptions of resistance (Sapatigha-samjna)

，云何有對想？答：四識身相應諸想等想，乃至廣說，是名有對想。複次有說，五識身相應諸想等想，乃至廣說，是名有對想。複次有說，瞋恚相應諸想等想，乃至廣說，是名有對想。今此義中四識身相應諸想等想，乃至廣說，是名有對想。入此定時，彼有對想已斷已遍知、已遠離已別遠離、已調伏已別調伏、已滅沒已破壞，是故說為滅有對想。不思惟種種想者，云何種種想？答：有覆纏者所有染污色想、聲想、香想、味想、觸想諸所有想，若不善諸所有想、若非理所引諸所有想，能障礙定，如是一切名種種想。入此定時，于種種想不引發、不隨引發、不等引發、不思惟、不已思惟、不當思惟，由斯故說不思惟種種想。入無邊空空無邊處具足住者，問：此空無邊處解脫加行雲何？修觀行者由何方便入空無邊處解脫定？答：初修業者創修觀時，先應思惟第四靜慮為粗苦障，后應思惟空無邊處為靜妙離。彼既思惟第四靜慮為粗苦障，亦復思惟空無邊處為靜妙離故，心便散動馳流諸相，不能一趣繫念一境相續，思惟空無邊處。彼心散動馳流諸相，不能一趣繫念一境相續思惟空無邊處故，未能住心入空無邊處解脫定。為攝散動馳流心故，專繫念思惟空無邊處相，思惟此相精勤勇猛，乃至令心相續久住，由斯加行入空無邊處解脫

【現代漢語翻譯】現代漢語譯本：『什麼是有對想？』回答：『與四識身相應的各種想，乃至廣說，這被稱為有對想。』另外有人說：『與五識身相應的各種想，乃至廣說，這被稱為有對想。』另外有人說：『與瞋恚相應的各種想，乃至廣說，這被稱為有對想。』現在在這個意義中，與四識身相應的各種想，乃至廣說，這被稱為有對想。進入這種禪定時，那些有對想已經被斷除、已經被完全知曉、已經被遠離、已經被徹底遠離、已經被調伏、已經被徹底調伏、已經被滅沒、已經被破壞，因此被稱為滅有對想。『不思惟種種想』是什麼意思？回答：『被覆蓋和纏繞的人所擁有的所有染污的色想（Rupa-sanna，對顏色的想法）、聲想（Sadda-sanna，對聲音的想法）、香想（Gandha-sanna，對氣味的想法）、味想（Rasa-sanna，對味道的想法）、觸想（Photthabba-sanna，對觸覺的想法），所有這些想法，以及所有不善的想法，以及所有非理性引導的想法，這些都能障礙禪定。所有這些都被稱為種種想。』進入這種禪定時，對於種種想不引發、不隨之引發、不平等地引發、不思惟、已經不思惟、將不思惟，因此被稱為不思惟種種想。『進入無邊空空無邊處具足住』是什麼意思？問：『這種空無邊處解脫的加行（瑜伽練習）是什麼？修觀行的人通過什麼方法進入空無邊處解脫定？』回答：『初學者在開始修觀時，首先應該思惟第四靜慮（Catuttha Jhana，第四禪）是粗糙、痛苦和障礙，然後應該思惟空無邊處（Akasanancayatana，空無邊處）是寂靜、微妙和遠離。』他們既然思惟第四靜慮是粗糙、痛苦和障礙，也思惟空無邊處是寂靜、微妙和遠離，所以心就散動，馳流於各種現象，不能一心一意地專注於一個境界，相續地思惟空無邊處。因為他們的心散動，馳流於各種現象，不能一心一意地專注於一個境界，相續地思惟空無邊處，所以未能住心進入空無邊處解脫定。爲了攝取散動和馳流的心，他們專心繫念思惟空無邊處的相，思惟這個相精勤勇猛，直到使心相續久住，通過這種加行進入空無邊處解脫。

【English Translation】 English version: 'What is the perception of contact (有對想, Youdui Xiang)?' The answer is: 'The various perceptions associated with the four consciousness-bodies (四識身, Si Shi Shen), and so on, extensively explained, are called perceptions of contact.' Furthermore, some say: 'The various perceptions associated with the five consciousness-bodies, and so on, extensively explained, are called perceptions of contact.' Furthermore, some say: 'The various perceptions associated with anger, and so on, extensively explained, are called perceptions of contact.' Now, in this meaning, the various perceptions associated with the four consciousness-bodies, and so on, extensively explained, are called perceptions of contact. Upon entering this samadhi (禪定, Chanding), those perceptions of contact have been cut off, have been fully known, have been distanced, have been completely distanced, have been tamed, have been completely tamed, have been extinguished, have been destroyed, therefore it is said to be the extinction of perceptions of contact. 'Not contemplating various perceptions' - what are various perceptions? The answer is: 'All defiled perceptions of form (色想, Rupa-sanna), sound (聲想, Sadda-sanna), smell (香想, Gandha-sanna), taste (味想, Rasa-sanna), and touch (觸想, Photthabba-sanna) possessed by those who are covered and entangled, all such perceptions, as well as all unwholesome perceptions, and all perceptions induced by irrationality, which can obstruct samadhi. All these are called various perceptions.' Upon entering this samadhi, one does not arouse, does not subsequently arouse, does not equally arouse, does not contemplate, has not contemplated, will not contemplate various perceptions, therefore it is said 'not contemplating various perceptions'. 'Entering and abiding in the sphere of boundless space (空無邊處, Akasanancayatana) completely' - what is the preliminary practice (加行, Jiaxing) for this liberation of the sphere of boundless space? By what means does a practitioner of contemplation enter the liberation samadhi of the sphere of boundless space? The answer is: 'A beginner in contemplation should first contemplate the fourth dhyana (第四靜慮, Catuttha Jhana) as coarse, painful, and obstructive, and then contemplate the sphere of boundless space as tranquil, subtle, and detached.' Since they contemplate the fourth dhyana as coarse, painful, and obstructive, and also contemplate the sphere of boundless space as tranquil, subtle, and detached, their mind becomes scattered, flowing towards various phenomena, unable to single-mindedly focus on one object, continuously contemplating the sphere of boundless space. Because their mind is scattered, flowing towards various phenomena, unable to single-mindedly focus on one object, continuously contemplating the sphere of boundless space, they fail to settle the mind and enter the liberation samadhi of the sphere of boundless space. In order to gather the scattered and flowing mind, they single-mindedly focus on contemplating the characteristic of the sphere of boundless space, contemplating this characteristic diligently and vigorously, until the mind continuously abides for a long time, and through this preliminary practice, they enter the liberation of the sphere of boundless space.

定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此是空無邊處。由心安住等住近住，相續一趣繫念一境，思惟如是空無邊處，無二無轉便能證入空無邊處解脫定。第四者，謂諸定中漸次順次相續次第數為第四。解脫者，謂此定中所有善受想行識，皆名解脫。超一切空無邊處者，云何超一切空無邊處？答：將欲趣入識無邊處時，於一切空無邊處想皆能超越、平等超越、最極超越，是故說為超一切空無邊處。入無邊識識無邊處具足住者，問：此識無邊處解脫加行雲何？修觀行者由何方便入識無邊處解脫定？答：初修業者創修觀時，先應思惟空無邊處為粗苦障，后應思惟識無邊處為靜妙離。彼既思惟空無邊處為苦粗障，亦復思惟識無邊處為靜妙離故，心便散動馳流諸相，不能一趣繫念一境，相續思惟識無邊處。彼心散動馳流諸相，不能一趣繫念一境，相續思惟識無邊處故，未能住心入識無邊處解脫定。為攝散動馳流心故，專繫念思惟識無邊處相，思惟此相精勤勇猛，乃至令心相續久住，由斯加行入識無邊處解脫定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行

所引生道數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此是識無邊處。由心安住等住近住，相續一趣繫念一境，思惟如是識無邊處，無二無轉便能證入識無邊處解脫定。第五者，謂諸定中漸次順次相續次第數為第五。解脫者，謂此定中所有善受想行識，皆名解脫。超一切識無邊處者，云何超一切識無邊處？答：將欲趣入無所有處時，於一切識無邊處想皆能超越、平等超越、最極超越，是故說為超一切識無邊處。入無所有無所有處具足住者，問：此無所有處解脫加行雲何？修觀行者由何方便入無所有處解脫定？答：初修業者創修觀時，先應思惟識無邊處為苦粗障，后應思惟無所有處為靜妙離。彼既思惟識無邊處為苦粗障，亦復思惟無所有處為靜妙離故，心便散動馳流諸相，不能一趣繫念一境，相續思惟無所有處。彼心散動馳流諸相，不能一趣繫念一境，相續思惟無所有處故，未能住心入無所有處解脫定。為攝散動馳流心故，專繫念思惟無所有處相。思惟此相精勤勇猛，乃至令心相續久住，由斯加行入無所有處解脫定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此是無所有處。由

【現代漢語翻譯】現代漢語譯本所引生道數習數修數多所作，是指通過反覆練習、修行和實踐所產生的道路，心便能安定、平靜並專注，持續地專注於一個目標，一心一意地思考這就是識無邊處（Vijnananantyayatana，無邊識處）。由於心能安定、平靜並專注，持續地專注於一個目標，一心一意地思考這識無邊處，沒有疑惑和動搖，便能證入識無邊處解脫定（Vijnananantyayatana Vimoksha Samadhi，無邊識處解脫定）。第五種情況，是指在各種禪定中，按照漸進、順續和相續的次第排列，識無邊處是第五個。解脫，是指在這種禪定狀態下，所有的善的感受、想法、行為和意識，都稱為解脫。超越一切識無邊處，如何超越一切識無邊處呢？回答：當想要進入無所有處（Akincanyayatana，無所有處）時，對於一切識無邊處的想法，都能超越、平等地超越、最徹底地超越，所以稱為超越一切識無邊處。進入無所有處並安住于無所有處，問：這無所有處的解脫加行（preparatory practices for liberation，解脫的預備修行）是什麼？修行者通過什麼方法進入無所有處解脫定？回答：初學者剛開始修行時，首先應該認為識無邊處是痛苦、粗糙和障礙，然後應該認為無所有處是寂靜、微妙和遠離。他既然認為識無邊處是痛苦、粗糙和障礙，又認為無所有處是寂靜、微妙和遠離，心就會散亂，追逐各種現象，不能專注於一個目標，一心一意地思考無所有處。由於他的心散亂，追逐各種現象，不能專注於一個目標，一心一意地思考無所有處，所以不能安住於心，進入無所有處解脫定。爲了控制散亂和追逐現象的心，應該專注于思考無所有處的相狀。思考這個相狀，精進勇猛，直到使心能夠持續長久地安住，通過這種加行進入無所有處解脫定。精勤地練習這種加行后，進一步修行這種禪定的方法，就是對於加行所產生的道路，反覆練習、修行和實踐。既然對於加行所產生的道路，反覆練習、修行和實踐，心就能安定、平靜並專注，持續地專注於一個目標，一心一意地思考這就是無所有處。

【English Translation】 English version 'So 'yin sheng dao shu xi shu xiu shu duo suo zuo' refers to the path generated through repeated practice, cultivation, and action. The mind then becomes stable, calm, and focused, continuously concentrating on one goal, wholeheartedly contemplating that this is the Vijnananantyayatana (sphere of infinite consciousness). Because the mind can be stable, calm, and focused, continuously concentrating on one goal, wholeheartedly contemplating this Vijnananantyayatana, without doubt or wavering, one can then attain the Vijnananantyayatana Vimoksha Samadhi (liberation through the sphere of infinite consciousness). The fifth case refers to the gradual, sequential, and continuous order among various samadhis, with the Vijnananantyayatana being the fifth. 'Liberation' refers to all good feelings, thoughts, actions, and consciousness in this state of samadhi, which are all called liberation. Transcending all Vijnananantyayatana, how does one transcend all Vijnananantyayatana? The answer is: when one wants to enter the Akincanyayatana (sphere of nothingness), one can transcend, equally transcend, and most thoroughly transcend all thoughts of the Vijnananantyayatana. Therefore, it is called transcending all Vijnananantyayatana. Entering the Akincanyayatana and abiding in the Akincanyayatana, the question is: what are the preparatory practices for liberation (preparatory practices for liberation) for this Akincanyayatana? By what means does a practitioner enter the Akincanyayatana Vimoksha Samadhi (liberation through the sphere of nothingness)? The answer is: when a beginner starts practicing, they should first consider the Vijnananantyayatana as painful, coarse, and an obstacle, and then consider the Akincanyayatana as tranquil, subtle, and detached. Since they consider the Vijnananantyayatana as painful, coarse, and an obstacle, and also consider the Akincanyayatana as tranquil, subtle, and detached, the mind will be scattered, chasing various phenomena, unable to focus on one goal, wholeheartedly contemplating the Akincanyayatana. Because their mind is scattered, chasing various phenomena, unable to focus on one goal, wholeheartedly contemplating the Akincanyayatana, they cannot abide in the mind and enter the Akincanyayatana Vimoksha Samadhi. To control the scattered and chasing mind, one should focus on contemplating the characteristics of the Akincanyayatana. Contemplate this characteristic diligently and bravely, until the mind can continuously abide for a long time. Through this preparatory practice, one enters the Akincanyayatana Vimoksha Samadhi. After diligently practicing this preparatory practice, further cultivate the method of this samadhi, which is to repeatedly practice, cultivate, and act on the path generated by the preparatory practice. Since one repeatedly practices, cultivates, and acts on the path generated by the preparatory practice, the mind can be stable, calm, and focused, continuously concentrating on one goal, wholeheartedly contemplating that this is the Akincanyayatana.

心安住等住近住，相續一趣繫念一境，思惟如是無所有處，無二無轉便能證入無所有處解脫定。第六者，謂諸定中漸次順次相續次第數為第六。解脫者，謂此定中所有善受想行識，皆名解脫。超一切無所有處者，云何超一切無所有處？答：將欲趣入非想非非想處時，於一切無所有處皆能超越、平等超越、最極超越，是故說為超一切無所有處。入非想非非想處具足住者，問：此非想非非想處解脫加行雲何？修觀行者由何方便入非想非非想處解脫定？答：初修業者創修觀時，先應思惟無所有處為苦粗障，后應思惟非想非非想處為靜妙離。彼既思惟無所有處為苦粗障，亦復思惟非想非非想處為靜妙離故，心便散動馳流諸相，不能一趣繫念一境，相續思惟非想非非想處。彼心散動馳流諸相，不能一趣繫念一境，相續思惟非想非非想處故，未能住心入非想非非想處解脫定。為攝散動馳流心故，專繫念思惟非想非非想處相。思惟此相精勤勇猛，乃至令心相續久住，由斯加行入非想非非想處解脫定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此是非想非非想處。由心安住等住近住，相續一趣繫念一境，思惟如是

【現代漢語翻譯】現代漢語譯本『心安住等住近住』，指心能安住、平等安住、靠近安住，相續不斷地專注於一個目標，繫念于同一個境界，思惟這樣的無所有處，沒有二念，沒有轉變，便能證入無所有處解脫定（解脫定：從無所有處獲得的解脫）。『第六者』，指的是在各種禪定中，按照漸進的、順次的、相續的次第排列，無所有處解脫定是第六個。『解脫者』，指的是在這種禪定中所包含的所有善的感受、思想、行為和意識，都稱為解脫。『超一切無所有處者』，如何超越一切無所有處？答：當將要進入非想非非想處（非想非非想處：既非有想也非無想的禪定境界）時，對於一切無所有處都能超越、平等地超越、最徹底地超越，所以稱為超越一切無所有處。『入非想非非想處具足住者』，問：這非想非非想處的解脫加行（加行：為達到目標而做的努力）是什麼？修觀行的人通過什麼方法進入非想非非想處解脫定？答：初學者剛開始修習觀行時，首先應該思惟無所有處是痛苦的、粗糙的、障礙性的，然後應該思惟非想非非想處是寂靜的、微妙的、遠離煩惱的。他們既然思惟無所有處是痛苦的、粗糙的、障礙性的，又思惟非想非非想處是寂靜的、微妙的、遠離煩惱的，心就會散亂，流向各種現象，不能專注於一個目標，繫念于同一個境界，相續不斷地思惟非想非非想處。因為心散亂，流向各種現象，不能專注於一個目標，繫念于同一個境界，相續不斷地思惟非想非非想處，所以不能使心安住，進入非想非非想處解脫定。爲了收攝散亂的心，專注于思惟非想非非想處的相狀。思惟這個相狀，精勤勇猛，直到使心相續不斷地安住，通過這樣的加行進入非想非非想處解脫定。精勤地反覆修習這個加行之後，再進一步修行這個禪定的方法，也就是對於加行所引發的道路，反覆練習、反覆修習、多次實踐。既然對於加行所引發的道路，反覆練習、反覆修習、多次實踐，心就能安住、平等安住、靠近安住，相續不斷地專注於一個目標，繫念于同一個境界，思惟這個非想非非想處。由於心能安住、平等安住、靠近安住，相續不斷地專注於一個目標，繫念于同一個境界，思惟這樣的非想非非想處。

【English Translation】 English version 'Mind abiding, equally abiding, closely abiding' refers to the mind being able to abide, equally abide, and closely abide, continuously focusing on one goal, fixing the mind on one object, contemplating such a state of nothingness, without duality or change, and thus being able to enter the liberation Samadhi (Samadhi: a state of meditative consciousness) of the realm of nothingness. 'The sixth' refers to the fact that among various Samadhis, the liberation Samadhi of the realm of nothingness is the sixth in order, arranged in a progressive, sequential, and continuous manner. 'Liberation' refers to all good feelings, thoughts, actions, and consciousness contained in this Samadhi, which are all called liberation. 'Transcending all realms of nothingness', how does one transcend all realms of nothingness? Answer: When one is about to enter the realm of neither perception nor non-perception (realm of neither perception nor non-perception: a state of meditative consciousness that is neither perception nor non-perception), one can transcend, equally transcend, and most thoroughly transcend all realms of nothingness, therefore it is called transcending all realms of nothingness. 'Entering and fully abiding in the realm of neither perception nor non-perception', question: What is the preparatory practice (preparatory practice: efforts made to achieve a goal) for liberation in this realm of neither perception nor non-perception? By what means does a practitioner of contemplation enter the liberation Samadhi of the realm of neither perception nor non-perception? Answer: When a beginner first starts practicing contemplation, they should first contemplate the realm of nothingness as painful, coarse, and obstructive, and then they should contemplate the realm of neither perception nor non-perception as peaceful, subtle, and free from afflictions. Since they contemplate the realm of nothingness as painful, coarse, and obstructive, and also contemplate the realm of neither perception nor non-perception as peaceful, subtle, and free from afflictions, the mind will become scattered, flowing towards various phenomena, unable to focus on one goal, fixing the mind on one object, continuously contemplating the realm of neither perception nor non-perception. Because the mind is scattered, flowing towards various phenomena, unable to focus on one goal, fixing the mind on one object, continuously contemplating the realm of neither perception nor non-perception, they cannot make the mind abide and enter the liberation Samadhi of the realm of neither perception nor non-perception. In order to gather the scattered mind, focus on contemplating the characteristics of the realm of neither perception nor non-perception. Contemplate these characteristics diligently and vigorously, until the mind continuously abides, and through such preparatory practice enter the liberation Samadhi of the realm of neither perception nor non-perception. After diligently and repeatedly practicing this preparatory practice, further practice the method of this Samadhi, which is to repeatedly practice, repeatedly cultivate, and repeatedly engage in the path generated by the preparatory practice. Since one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path generated by the preparatory practice, the mind can abide, equally abide, and closely abide, continuously focusing on one goal, fixing the mind on one object, contemplating this realm of neither perception nor non-perception. Because the mind can abide, equally abide, and closely abide, continuously focusing on one goal, fixing the mind on one object, contemplating such a realm of neither perception nor non-perception.

非想非非想處，無二無轉便能證入非想非非想處解脫定。第七者，謂諸定中漸次順次相續次第數為第七。解脫者，謂此定中所有善受想行識，皆名解脫。超一切非想非非想處者，云何超一切非想非非想處？答：將欲趣入想受滅解脫時，於一切非想非非想處想皆能超越、平等超越、最極超越，是故說為超一切非想非非想處。入想受滅身作證具足住者，問：此想受滅解脫加行雲何？修觀行者由何方便入想受滅解脫定？答：初修業者創修觀時，於一切行不願造作、不欲思覺而入于定，但作是念：「云何當令未生想受暫時不生、已生想受暫時息滅？」彼于諸行不願造作、不欲思覺而入于定，但作是念：「云何當令未生想受暫時不生、已生想受暫時息滅？」故，隨心所愿有時能令未生想受暫時不生、已生想受暫時息滅，齊此名入想受滅解脫定。第八者，謂諸定中漸次順次相續次第數為第八。解脫者，謂此定中諸解脫、異解脫、異極解脫、已解脫、當解脫，是名解脫。複次若法想微細為因，想微細為等無間，由想不和合義非不成就義，是名解脫。此中想受滅解脫定者，云何想受滅、云何想受滅解脫、云何想受滅解脫定，而說想受滅解脫定耶？答：想受滅者，謂想及受滅寂靜沒，是名想受滅。想受滅解脫者，謂想受滅諸解脫、異解脫

【現代漢語翻譯】現代漢語譯本非想非非想處（既不是『有想』也不是『無想』的禪定境界），不經歷任何改變或轉化，便能證入非想非非想處解脫定。第七，指的是在所有禪定中，按照漸進、順次、相續的次第排列，此定為第七個。解脫，指的是在此禪定中，所有善的感受、思想、行為和意識，都稱為解脫。超越一切非想非非想處，如何超越一切非想非非想處？答：當想要進入想受滅解脫（一種完全停止思想和感受的解脫狀態）時，對於一切非想非非想處的想法，都能超越、平等地超越、最徹底地超越，所以稱為超越一切非想非非想處。進入想受滅身作證具足住（通過親身體驗來完全證得並安住于想受滅）的人，問：這種想受滅解脫的加行（準備工作）是什麼？修行觀行的人通過什麼方法進入想受滅解脫定？答：初學者剛開始修習觀行時，對於一切行（造作）不願去造作，不想要思慮和覺察，從而進入禪定，只是這樣想：『怎樣才能讓未生的思想和感受暫時不生起，已生的思想和感受暫時息滅？』他對於各種行不願造作，不欲思覺而入于定，只是這樣想：『怎樣才能讓未生的思想和感受暫時不生起，已生的思想和感受暫時息滅？』因此，隨其心願，有時能讓未生的思想和感受暫時不生起，已生的思想和感受暫時息滅，達到這種程度就叫做進入想受滅解脫定。第八，指的是在所有禪定中，按照漸進、順次、相續的次第排列，此定為第八個。解脫，指的是在此禪定中的各種解脫、不同的解脫、極其不同的解脫、已經解脫、將要解脫，這些都叫做解脫。進一步說，如果某種法以微細的想為因，以微細的想為等無間緣（直接導致結果的條件），由於想的不和合（分離）的意義，非不成就（必定成就）的意義，這就叫做解脫。關於想受滅解脫定，什麼是想受滅？什麼是想受滅解脫？什麼是想受滅解脫定？而說想受滅解脫定呢？答：想受滅，指的是思想和感受滅盡、寂靜、消失，這叫做想受滅。想受滅解脫，指的是想受滅的各種解脫、不同的解脫。

【English Translation】 English version 'Neither perception nor non-perception' (a state of meditative absorption), without duality or transformation, one can enter the 'neither perception nor non-perception' liberation attainment. Seventh, refers to the seventh in the sequential, progressive, and continuous order of all meditative states. Liberation, refers to all wholesome feelings, thoughts, actions, and consciousness within this meditative state being called liberation. Transcending all 'neither perception nor non-perception', how does one transcend all 'neither perception nor non-perception'? Answer: When one intends to enter the cessation of perception and feeling liberation (a state of complete cessation of thought and feeling), one can transcend, equally transcend, and most completely transcend all thoughts of 'neither perception nor non-perception', therefore it is called transcending all 'neither perception nor non-perception'. One who enters the cessation of perception and feeling, abiding in the complete attainment through bodily experience, question: What is the preliminary practice for this cessation of perception and feeling liberation? By what means does a practitioner of contemplation enter the cessation of perception and feeling liberation attainment? Answer: When a beginner first cultivates contemplation, regarding all activities (fabrications), they are unwilling to engage in them, unwilling to think or perceive, and thus enter into meditation, simply thinking: 'How can I cause unarisen thoughts and feelings to temporarily not arise, and arisen thoughts and feelings to temporarily cease?' They are unwilling to engage in various activities, unwilling to think or perceive, and thus enter into meditation, simply thinking: 'How can I cause unarisen thoughts and feelings to temporarily not arise, and arisen thoughts and feelings to temporarily cease?' Therefore, according to their wish, sometimes they can cause unarisen thoughts and feelings to temporarily not arise, and arisen thoughts and feelings to temporarily cease; reaching this extent is called entering the cessation of perception and feeling liberation attainment. Eighth, refers to the eighth in the sequential, progressive, and continuous order of all meditative states. Liberation, refers to the various liberations, different liberations, extremely different liberations, already liberated, and about to be liberated within this meditative state; these are all called liberation. Furthermore, if a certain dharma has subtle thought as its cause, and subtle thought as its immediately preceding condition (the condition that directly leads to the result), due to the meaning of non-conjunction (separation) of thought, the meaning of non-non-accomplishment (certain accomplishment), this is called liberation. Regarding the cessation of perception and feeling liberation attainment, what is the cessation of perception and feeling? What is the liberation from the cessation of perception and feeling? What is the cessation of perception and feeling liberation attainment? And why is it called the cessation of perception and feeling liberation attainment? Answer: The cessation of perception and feeling, refers to the extinction, tranquility, and disappearance of thought and feeling; this is called the cessation of perception and feeling. The liberation from the cessation of perception and feeling, refers to the various liberations and different liberations from the cessation of perception and feeling.

、異極解脫、已解脫、當解脫，是名想受滅解脫。想受滅解脫定者，謂想受滅及想受滅解脫，不隱不背現前自在身所證得，是名想受滅解脫定。

說一切有部集異門足論卷第十八大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第十九

尊者舍利子說

三藏法師玄奘奉　詔譯

八法品第九之二

八勝處者，云何為八？答內有色想觀外色少，若好若惡，于彼諸色勝知勝見有如是想，是第一勝處。內有色想觀外色多，若好若惡，于彼諸色勝知勝見有如是想，是第二勝處。內無色想觀外色少，若好若惡，于彼諸色勝知勝見有如是想，是第三勝處。內無色想觀外色多，若好若惡，于彼諸色勝知勝見有如是想，是第四勝處。內無色想觀外諸色，若青青顯青現青光，猶如烏莫迦花，或如婆羅痆斯深染青衣，若青青顯青現青光。內無色想觀外諸色，若青青顯青現青光亦復如是，于彼諸色勝知勝見有如是想，是第五勝處。內無色想觀外諸色，若黃黃顯黃現黃光，猶如羯尼迦花，或如婆羅痆斯深染黃衣，若黃黃顯黃現黃光。內無色想觀外諸色，若黃黃顯黃現黃光亦復如是，于彼諸色勝知勝見有如是想，是第六勝處。內無色想觀外諸色，若赤赤顯赤現赤光，

【現代漢語翻譯】現代漢語譯本『異極解脫』、『已解脫』、『當解脫』，這被稱為想受滅解脫。想受滅解脫定，是指想受滅以及想受滅解脫，不隱藏、不違背，通過現前自在之身所證得的境界，這被稱為想受滅解脫定。

《說一切有部集異門足論》卷第十八大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第十九

尊者舍利子（Sariputra）說

三藏法師玄奘（Xuanzang）奉詔譯

八法品第九之二

八勝處是什麼？回答是：內有色想，觀察外面的少量顏色，無論是好是壞，對於那些顏色能夠勝知勝見，有這樣的想法，這是第一勝處。內有色想，觀察外面的大量顏色，無論是好是壞，對於那些顏色能夠勝知勝見，有這樣的想法，這是第二勝處。內無色想，觀察外面的少量顏色，無論是好是壞，對於那些顏色能夠勝知勝見，有這樣的想法，這是第三勝處。內無色想，觀察外面的大量顏色，無論是好是壞，對於那些顏色能夠勝知勝見，有這樣的想法，這是第四勝處。內無色想，觀察外面的各種顏色，如果是青色的，顯現出青色，呈現出青光，就像烏莫迦花（Umoka flower），或者像婆羅痆斯（Varanasi）深染的青色衣服，呈現出青色的光芒。內無色想，觀察外面的各種顏色，如果是青色的，顯現出青色，呈現出青光也是如此，對於那些顏色能夠勝知勝見，有這樣的想法，這是第五勝處。內無色想，觀察外面的各種顏色，如果是黃色的，顯現出黃色，呈現出黃光，就像羯尼迦花（Karṇikāra flower），或者像婆羅痆斯（Varanasi）深染的黃色衣服，呈現出黃色的光芒。內無色想，觀察外面的各種顏色，如果是黃色的，顯現出黃色，呈現出黃光也是如此，對於那些顏色能夠勝知勝見，有這樣的想法，這是第六勝處。內無色想，觀察外面的各種顏色，如果是紅色的，顯現出紅色，呈現出紅光

【English Translation】 English version 'Extremes of liberation', 'already liberated', 'to be liberated', this is called the liberation through the cessation of perception and feeling. The samadhi of liberation through the cessation of perception and feeling refers to the cessation of perception and feeling, and the liberation through the cessation of perception and feeling, which are not hidden or contradicted, and are attained through the present, unhindered body. This is called the samadhi of liberation through the cessation of perception and feeling.

《Abhidharma Sangitiparyaya-pada Sastra》Volume 18 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangitiparyaya-pada Sastra》

《Abhidharma Sangitiparyaya-pada Sastra》Volume 19

Said by Venerable Sariputra (Sariputra)

Translated under imperial order by Tripitaka Master Xuanzang (Xuanzang)

Chapter Nine, Section Two: The Eight Dharmas

What are the eight abodes of mastery? The answer is: When one has an internal perception of form and observes external forms that are few, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the first abode of mastery. When one has an internal perception of form and observes external forms that are many, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the second abode of mastery. When one has no internal perception of form and observes external forms that are few, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the third abode of mastery. When one has no internal perception of form and observes external forms that are many, whether good or bad, and has the thought of superior knowledge and vision regarding those forms, this is the fourth abode of mastery. When one has no internal perception of form and observes external forms, if they are blue, appearing blue, manifesting blue light, like the Umoka flower (Umoka flower), or like a Varanasi (Varanasi) cloth deeply dyed blue, manifesting blue light. When one has no internal perception of form and observes external forms, if they are blue, appearing blue, manifesting blue light, it is the same, and one has the thought of superior knowledge and vision regarding those forms, this is the fifth abode of mastery. When one has no internal perception of form and observes external forms, if they are yellow, appearing yellow, manifesting yellow light, like the Karnikara flower (Karṇikāra flower), or like a Varanasi (Varanasi) cloth deeply dyed yellow, manifesting yellow light. When one has no internal perception of form and observes external forms, if they are yellow, appearing yellow, manifesting yellow light, it is the same, and one has the thought of superior knowledge and vision regarding those forms, this is the sixth abode of mastery. When one has no internal perception of form and observes external forms, if they are red, appearing red, manifesting red light

猶如槃豆時縛迦花，或如婆羅痆斯深染赤衣，若赤赤顯赤現赤光。內無色想觀外諸色，若赤赤顯赤現赤光亦復如是，于彼諸色勝知勝見有如是想，是第七勝處。內無色想觀外諸色，若白白顯白現白光，猶如烏沙斯星色，或如婆羅痆斯極鮮白衣，若白白顯白現白光。內無色想觀外諸色，若白白顯白現白光亦復如是，于彼諸色勝知勝見有如是想，是第八勝處。內有色想者，謂彼于內各別色想未遠離未別遠離、未調伏未別調伏、未滅沒未破壞，由彼于內各別色想未遠離未別遠離、未調伏未別調伏、未滅沒未破壞，名內有色想。故觀外色少者，謂所觀色其量甚小微細非多，故名為少。若好者，謂所觀色已善磨瑩青黃赤白，故名若好。若惡者，謂所觀色未善磨瑩青黃赤白，故名若惡。于彼諸色勝知勝見者，謂即于彼所觀諸色已伏欲貪、已斷欲貪、已超欲貪，于彼已得勝知勝見，降伏自在都無所畏。如貴勝人或貴勝子，以勝知見執取僮僕，降伏自在都無所畏。諸瑜伽師亦復如是，于所觀色已伏欲貪、已斷欲貪、已超欲貪，于彼已得勝知勝見，降伏自在都無所畏。有如是想者，謂如實想正現在前。第一者，謂諸定中漸次順次相續次第數為第一。勝處者，謂此定中所有善色受想行識，皆名勝處。內無色想觀外色多等者，謂所觀色其量廣

【現代漢語翻譯】現代漢語譯本：猶如槃豆時縛迦花（一種紅色花），或者像在婆羅痆斯（Varanasi）深染的紅色衣服，呈現出鮮紅、顯眼的紅色光芒。如果內心沒有對色的想法，而觀察外面的各種顏色，呈現出鮮紅、顯眼的紅色光芒，也是如此。對於那些顏色，能夠完全瞭解和清晰看見，並持有這樣的想法，這是第七勝處。如果內心沒有對色的想法，而觀察外面的各種顏色，呈現出潔白、顯眼的白色光芒，就像烏沙斯星（Ushas，黎明女神）的顏色，或者像在婆羅痆斯極其潔白的衣服，呈現出潔白、顯眼的白色光芒。如果內心沒有對色的想法，而觀察外面的各種顏色，呈現出潔白、顯眼的白色光芒，也是如此。對於那些顏色，能夠完全瞭解和清晰看見，並持有這樣的想法，這是第八勝處。內心有色想的人，是指他們內心對各種顏色的想法還沒有遠離、沒有完全遠離、沒有調伏、沒有完全調伏、沒有滅沒、沒有破壞。由於他們內心對各種顏色的想法還沒有遠離、沒有完全遠離、沒有調伏、沒有完全調伏、沒有滅沒、沒有破壞，所以稱為內心有色想。因此，觀察外面的少量顏色，是指所觀察的顏色其數量非常小，細微而不繁多，所以稱為少量。如果美好，是指所觀察的顏色已經過良好打磨，呈現出青、黃、赤、白等顏色，所以稱為美好。如果醜陋，是指所觀察的顏色未經良好打磨，呈現出青、黃、赤、白等顏色，所以稱為醜陋。對於那些顏色能夠完全瞭解和清晰看見，是指對於所觀察的那些顏色，已經降伏了欲貪、已經斷除了欲貪、已經超越了欲貪，對於它們已經獲得了完全的瞭解和清晰的看見，能夠降伏自在，完全沒有畏懼。就像尊貴的人或尊貴的子弟，憑藉卓越的認知和見解來控制奴僕，能夠降伏自在，完全沒有畏懼。瑜伽師也是如此，對於所觀察的顏色，已經降伏了欲貪、已經斷除了欲貪、已經超越了欲貪，對於它們已經獲得了完全的瞭解和清晰的看見，能夠降伏自在，完全沒有畏懼。持有這樣的想法，是指如實的想法正確地呈現在眼前。第一，是指在各種禪定中，按照漸進、順次、相續的次第，數量上是第一。勝處，是指在這種禪定中，所有美好的色、受、想、行、識，都稱為勝處。內心沒有色想而觀察外面眾多的顏色等等，是指所觀察的顏色其數量廣闊。

【English Translation】 English version: Like a Bandhujivaka (Bandhujivaka flower) flower, or like a crimson-dyed garment from Varanasi (Varanasi, a city in India), if it is red, manifestly red, appearing with red light. If, without the thought of internal form, one contemplates external forms, if it is red, manifestly red, appearing with red light, it is just the same. Having superior knowledge and superior vision of those forms, having such a thought, this is the seventh mastery. If, without the thought of internal form, one contemplates external forms, if it is white, manifestly white, appearing with white light, like the color of the Ushas (Ushas, the dawn goddess) star, or like an exceedingly white garment from Varanasi, if it is white, manifestly white, appearing with white light. If, without the thought of internal form, one contemplates external forms, if it is white, manifestly white, appearing with white light, it is just the same. Having superior knowledge and superior vision of those forms, having such a thought, this is the eighth mastery. One who has the thought of internal form means that, with regard to internal separate thoughts of form, they have not been abandoned, not been completely abandoned, not been subdued, not been completely subdued, not been extinguished, not been destroyed. Because, with regard to internal separate thoughts of form, they have not been abandoned, not been completely abandoned, not been subdued, not been completely subdued, not been extinguished, not been destroyed, it is called having the thought of internal form. Therefore, contemplating external forms that are few means that the forms contemplated are very small in quantity, subtle, and not many, therefore it is called few. If good means that the forms contemplated have been well polished, being blue, yellow, red, or white, therefore it is called good. If bad means that the forms contemplated have not been well polished, being blue, yellow, red, or white, therefore it is called bad. Having superior knowledge and superior vision of those forms means that, with regard to those forms contemplated, desire and craving have been subdued, desire and craving have been cut off, desire and craving have been transcended, and with regard to them, superior knowledge and superior vision have been attained, being able to subdue and be at ease, without any fear. Just like a noble person or a noble son, with superior knowledge and vision, takes hold of a servant, being able to subdue and be at ease, without any fear. Yogis are also like this, with regard to the forms contemplated, desire and craving have been subdued, desire and craving have been cut off, desire and craving have been transcended, and with regard to them, superior knowledge and superior vision have been attained, being able to subdue and be at ease, without any fear. Having such a thought means that the true thought is correctly present. First means that among all the samadhis (samadhis, meditative states), in a gradual, sequential, continuous order, it is the first in number. Mastery means that in this samadhi, all the wholesome form, feeling, perception, volition, and consciousness are called mastery. Without the thought of internal form, contemplating external forms that are many, etc., means that the forms contemplated are vast in quantity.

大無邊無際，故名為多。余如前說。內無色想者，謂彼于內各別色想已遠離已別遠離、已調伏已別調伏、已滅沒已破壞。由彼于內各別色想已遠離已別遠離、已調伏已別調伏、已滅沒已破壞，故名內無色想。觀外色少多等，皆如前說。內無色想觀外諸色若青者，謂總顯示所有青色青聚青眾，故說若青。青顯者，謂此青色是顯非形，故說青顯。青現者，謂此青色如是眼識所行境界，亦是意識所行境界，故說青現。青光者，謂此青色能現能發種種光明，故說青光。余如前說。如說若青等，若黃等亦爾。

九法品第十

時舍利子復告眾言：「具壽當知，佛於九法自善通達，現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

九法雲何？此中略有二種九法，所謂九結、九有情居。

九結者，云何為九？答：一、愛結；二、恚結；三、慢結；四、無明結；五、見結；六、取結；七、疑結；八、嫉結；九、慳結。云何愛結？答：三界貪是名愛結。云何恚結？答：于諸有情慾為損害，內懷栽孽欲為擾惱，已嗔當嗔現嗔，樂為過患、極為過患，意極憤恚，于諸有情各相違戾欲為過患，已為過患、當爲過患

【現代漢語翻譯】現代漢語譯本『大』是無邊無際的，所以叫做『多』。其餘的解釋和前面說的一樣。『內無色想』是指，對於內在的各種色想，已經遠離、已經完全遠離、已經調伏、已經完全調伏、已經滅沒、已經破壞。因為對於內在的各種色想，已經遠離、已經完全遠離、已經調伏、已經完全調伏、已經滅沒、已經破壞，所以叫做『內無色想』。觀察外在的顏色，無論是少還是多等等，都和前面說的一樣。『內無色想觀外諸色若青者』，是指總的顯示所有青色的青色聚集、青色大眾，所以說『若青』。『青顯者』，是指這種青色是顯色而不是形狀，所以說『青顯』。『青現者』，是指這種青色是眼識所能感知的境界，也是意識所能感知的境界，所以說『青現』。『青光者』，是指這種青色能夠顯現、能夠發出各種光明，所以說『青光』。其餘的解釋和前面說的一樣。就像說『若青』等等，『若黃』等等也是一樣。

第九品法

這時，舍利子（Sariputra）又告訴大家說：『諸位同修應當知道，佛陀對於九種法已經完全通達，證得了正等覺悟，並且為弟子們宣說開示。我們現在應當和合在一起結集佛法，在佛陀滅度之後不要有違背爭執，應當使佛法和戒律長久住世，利益和安樂無量的眾生，憐憫世間諸天和人類，使他們獲得殊勝的利益和安樂。』

什麼是九法呢？這裡大概有兩種九法，就是九結和九有情居。

什麼是九結呢？回答：一、愛結；二、恚結；三、慢結；四、無明結；五、見結；六、取結；七、疑結；八、嫉結；九、慳結。什麼是愛結呢？回答：三界（欲界，色界，無色界）的貪愛就叫做愛結。什麼是恚結呢？回答：對於眾生想要加以損害，內心懷著惡意想要擾亂惱害，已經嗔恨、將要嗔恨、現在嗔恨，喜歡造成過患、極度喜歡造成過患，內心極其憤恨，對於眾生互相違背想要造成過患，已經造成過患、將要造成過患。

【English Translation】 English version 『Great』 is boundless and limitless, hence it is called 『much.』 The rest is as previously explained. 『Without perception of color internally』 means that with regard to various perceptions of color internally, they have been abandoned, completely abandoned, subdued, completely subdued, extinguished, and destroyed. Because with regard to various perceptions of color internally, they have been abandoned, completely abandoned, subdued, completely subdued, extinguished, and destroyed, hence it is called 『without perception of color internally.』 Observing external colors, whether few or many, etc., is all as previously explained. 『Without perception of color internally, observing external colors, if blue,』 means to generally show all blue colors, blue aggregates, blue masses, hence it is said 『if blue.』『Blue manifest』 means that this blue color is a manifest color and not a shape, hence it is said 『blue manifest.』『Blue apparent』 means that this blue color is a realm cognized by eye consciousness, and also a realm cognized by mind consciousness, hence it is said 『blue apparent.』『Blue light』 means that this blue color can manifest and emit various lights, hence it is said 『blue light.』 The rest is as previously explained. Just as it is said 『if blue,』 etc., 『if yellow,』 etc., is also the same.

Chapter Ten: The Nine Dharmas

Then Sariputra (Sariputra) said to the assembly: 『Venerable ones, know that the Buddha, having fully comprehended the nine dharmas and attained perfect enlightenment, has proclaimed and revealed them to his disciples. We should now gather together in harmony to compile the Dharma, so that after the Buddha's Parinirvana (passing away), there will be no discord or contention, and that the Dharma and Vinaya (rules of discipline) may long endure, benefiting and bringing happiness to countless sentient beings, and showing compassion to the gods and humans of the world, enabling them to obtain supreme benefit, welfare, and happiness.』

What are the nine dharmas? Here, there are roughly two kinds of nine dharmas, namely, the nine bonds and the nine abodes of sentient beings.

What are the nine bonds? The answer is: 1. The bond of love (愛結, ai jie); 2. The bond of hatred (恚結, hui jie); 3. The bond of pride (慢結, man jie); 4. The bond of ignorance (無明結, wu ming jie); 5. The bond of views (見結, jian jie); 6. The bond of attachment (取結, qu jie); 7. The bond of doubt (疑結, yi jie); 8. The bond of jealousy (嫉結, ji jie); 9. The bond of stinginess (慳結, qian jie). What is the bond of love? The answer is: Greed for the three realms (欲界,色界,無色界 - desire realm, form realm, formless realm) is called the bond of love. What is the bond of hatred? The answer is: The desire to harm sentient beings, harboring malice internally, wanting to disturb and annoy, having been angry, about to be angry, currently angry, delighting in causing harm, extremely delighting in causing harm, the mind being extremely resentful, wanting to cause harm to sentient beings in mutual conflict, having caused harm, about to cause harm.

、現為過患，是名恚結。云何慢結？答：有七慢類說名慢結。云何為七？答：一、慢；二、過慢；三、慢過慢；四、我慢；五、增上慢；六、卑慢；七、邪慢。此七慢類合為慢結。云何無明結？答：三界無智名無明結。云何見結？答：三種見名見結。云何為三？答：一、薩迦耶見；二、邊執見；三、邪見。如是三見合為見結。云何取結？答：二種取名取結。云何為二？答：一、見取；二、戒禁取。如是二取合為取結。云何疑結？答：于諦猶豫是名疑結。云何嫉結？答：心不忍許是名嫉結。云何慳結？答：心有秘吝是名慳結。

九有情居者，云何為九？答：有色有情，有種種身有種種想，如人及一分天，是第一有情居。有色有情，有種種身有一種想，如梵眾天劫初起位，是第二有情居。有色有情，有一種身有種種想，如光音天，是第三有情居。有色有情，有一種身有一種想，如遍凈天，是第四有情居。有色有情，無想無別想，如無想有情天，是第五有情居。無色有情，超一切色想滅有對想，不思惟種種想入無邊空，空無邊處具足住，如空無邊處天，是第六有情居。無色有情，超一切空無邊處，入無邊識識無邊處具足住，如識無邊處天，是第七有情居。無色有情，超一切識無邊處，入無所有無所有處具足住，如無所

【現代漢語翻譯】現代漢語譯本什麼是恚結（dvesa-granthi，嗔恚之結）？回答：當下所感受到的過患，就叫做恚結。什麼是慢結（māna-granthi，驕慢之結）？回答：有七種慢，總稱為慢結。什麼是七種慢？回答：一、慢（māna，驕慢）；二、過慢（atimāna，過度的驕慢）；三、慢過慢（mānātimāna，比過慢更甚的驕慢）；四、我慢（asmimāna，認為『我』存在的驕慢）；五、增上慢（adhimāna，未證得的以為已證得的驕慢）；六、卑慢（avamāna，覺得自己比不如自己的人更優越的驕慢）；七、邪慢（micchāmāna，無德以為有德的驕慢）。這七種慢合起來稱為慢結。什麼是無明結（avijjā-granthi，無明之結）？回答：對三界（kāmadhātu，欲界；rūpadhātu，色界；arūpadhātu，無色界）的無知就叫做無明結。什麼是見結（diṭṭhi-granthi，邪見之結）？回答：三種邪見稱為見結。什麼是三種邪見？回答：一、薩迦耶見（satkāya-diṭṭhi，身見，認為五蘊和合的身體是『我』）；二、邊執見（antagāhika-diṭṭhi，執著于斷見或常見的邊見）；三、邪見（micchā-diṭṭhi，否定因果、業報的邪見）。這三種邪見合起來稱為見結。什麼是取結（silabbataparāmāsa-granthi，戒禁取見之結）？回答：兩種執取稱為取結。什麼是兩種執取？回答：一、見取（diṭṭhupādāna，執取錯誤的見解）；二、戒禁取（sīlabbatupādāna，執取錯誤的戒律和禁制）。這兩種執取合起來稱為取結。什麼是疑結（vicikicchā-granthi，懷疑之結）？回答：對於真諦（satya，四聖諦）猶豫不決就叫做疑結。什麼是嫉結（issā-granthi，嫉妒之結）？回答：心中不能容忍別人比自己好就叫做嫉結。什麼是慳結（macchariya-granthi，慳吝之結）？回答：心中有秘密吝惜不捨就叫做慳結。九有情居（navasattāvāsa，九種有情眾生居住的地方）是什麼？回答：有色有情，有種種不同的身體和種種不同的想法，例如人類和一部分天人，這是第一種有情居。有色有情，有種種不同的身體，但只有一種想法，例如梵眾天（brahmapārisadya-deva）在劫初形成時的眾生，這是第二種有情居。有色有情，只有一種身體，但有種種不同的想法，例如光音天（ābhassara-deva），這是第三種有情居。有色有情，只有一種身體，也只有一種想法，例如遍凈天（subhakinha-deva），這是第四種有情居。有色有情，沒有想法也沒有分別想，例如無想有情天（asaññasatta-deva），這是第五種有情居。無色有情，超越一切色想，滅除有對想，不再思惟種種想法，進入無邊虛空，安住在空無邊處（ākāsānañcāyatana），例如空無邊處天（ākāsānañcāyatanūpaga-deva），這是第六種有情居。無色有情，超越一切空無邊處，進入無邊識，安住在識無邊處（viññāṇañcāyatana），例如識無邊處天（viññāṇañcāyatanūpaga-deva），這是第七種有情居。無色有情，超越一切識無邊處，進入一無所有，安住在無所有處（ākiñcaññāyatana），例如無所有處天

【English Translation】 English version What is the knot of aversion (dvesa-granthi)? Answer: The perceived fault in the present is called the knot of aversion. What is the knot of conceit (māna-granthi)? Answer: The seven types of conceit are collectively called the knot of conceit. What are the seven? Answer: 1. Conceit (māna); 2. Excessive conceit (atimāna); 3. Conceit beyond conceit (mānātimāna); 4. 'I am' conceit (asmimāna); 5. Exaggerated conceit (adhimāna); 6. Humility conceit (avamāna); 7. Wrong conceit (micchāmāna). These seven types of conceit together are called the knot of conceit. What is the knot of ignorance (avijjā-granthi)? Answer: Ignorance of the three realms (kāmadhātu, realm of desire; rūpadhātu, realm of form; arūpadhātu, formless realm) is called the knot of ignorance. What is the knot of views (diṭṭhi-granthi)? Answer: Three types of views are called the knot of views. What are the three? Answer: 1. View of self-identity (satkāya-diṭṭhi, the view that the aggregates are 'I'); 2. View of clinging to extremes (antagāhika-diṭṭhi, clinging to eternalism or annihilationism); 3. Wrong view (micchā-diṭṭhi, denying cause and effect, karma and its results). These three views together are called the knot of views. What is the knot of clinging (silabbataparāmāsa-granthi)? Answer: Two types of clinging are called the knot of clinging. What are the two? Answer: 1. Clinging to views (diṭṭhupādāna, clinging to wrong views); 2. Clinging to rites and rituals (sīlabbatupādāna, clinging to wrong precepts and practices). These two types of clinging together are called the knot of clinging. What is the knot of doubt (vicikicchā-granthi)? Answer: Hesitation regarding the truth (satya, the Four Noble Truths) is called the knot of doubt. What is the knot of envy (issā-granthi)? Answer: The mind's inability to tolerate others' success is called the knot of envy. What is the knot of stinginess (macchariya-granthi)? Answer: The mind's secretiveness and unwillingness to share is called the knot of stinginess. What are the nine abodes of beings (navasattāvāsa)? Answer: Beings with form, with diverse bodies and diverse perceptions, such as humans and some gods, are the first abode of beings. Beings with form, with diverse bodies and a single perception, such as the Brahmapārisadya-devas (Brahma's retinue) at the beginning of a kalpa, are the second abode of beings. Beings with form, with a single body and diverse perceptions, such as the Ābhassara-devas (gods of streaming radiance), are the third abode of beings. Beings with form, with a single body and a single perception, such as the Subhakinha-devas (gods of steady radiance), are the fourth abode of beings. Beings with form, without perception or differentiated perception, such as the Asaññasatta-devas (unconscious beings), are the fifth abode of beings. Beings without form, transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating diverse perceptions, entering into limitless space, abiding in the sphere of limitless space (ākāsānañcāyatana), such as the Ākāsānañcāyatanūpaga-devas (devas who have attained the sphere of limitless space), are the sixth abode of beings. Beings without form, transcending all the sphere of limitless space, entering into limitless consciousness, abiding in the sphere of limitless consciousness (viññāṇañcāyatana), such as the Viññāṇañcāyatanūpaga-devas (devas who have attained the sphere of limitless consciousness), are the seventh abode of beings. Beings without form, transcending all the sphere of limitless consciousness, entering into nothingness, abiding in the sphere of nothingness (ākiñcaññāyatana), such as the

有處天，是第八有情居。無色有情，超一切無所有處，入非想非非想處具足住，如非想非非想處天，是第九有情居。此中有色者，謂彼有情，有色施設、有色身有、有色處有、有色界、有色蘊，故名有色。有情者，謂諦義勝義雖諸有情不可獲不可得無所有非現有，而依蘊界處假立有情，諸想等想施設言說轉，謂有情、人、意生、儒童、命者、生者、養者、士夫、補特伽羅，故名有情。種種身者，謂彼有情有種種顯色身、種種相、種種形，非一顯色、非一相、非一形故，名種種身。種種想者，謂彼有情有樂想、苦想、不苦不樂想，故名種種想。如人及一分天者，謂總顯示人及欲界天，故名如人及一分天。是第一者，漸次順次相續次第數為第一。有情居者，謂諸有情所居所住、所依所止、所樂生處，即總顯示此中所有有漏色受想行識蘊，名有情居。有色有情種種身者，義如前說。一種想者，謂諸有情有時有分，於此世界劫將壞時，多往生上光音等天眾同分中。于彼具足意成色身，根無缺減支分圓滿，形顯清凈長壽久住。有時有分於此世界劫初成時，于下空中有空宮殿欻然而起。有一有情壽業福盡，從彼處沒生下梵世空宮殿中，獨一無侶長壽久住。時彼有情長時住已，欻然生愛及生不樂，作如是念：「云何當令諸餘有情生我

【現代漢語翻譯】現代漢語譯本有這麼一個地方，是第八類有情眾生居住的地方，也就是無所有處天（超脫了一切『一無所有』概念的禪定境界）。還有非想非非想處天（既非『有想』也非『無想』的禪定境界），超越了一切無所有處天，完全安住于非想非非想處。像非想非非想處天，是第九類有情眾生居住的地方。這裡所說的『有色』，是指那些有情眾生，他們具有色法的施設（概念）、色身的存在、色處的存在、有色根、以及色蘊，所以稱為『有色』。『有情』，是指從真諦和勝義的角度來說，雖然有情眾生是不可獲得、不可得、不存在、並非真實存在的，但是依據五蘊、十二處、十八界假立為有情。各種想法、相似的想法、施設的言說都在流轉，這就是所謂的有情、人、意生（化生）、儒童（年輕人）、命者（有生命者）、生者（出生者）、養者（被養育者）、士夫（丈夫）、補特伽羅（個體）。所以稱為『有情』。『種種身』，是指那些有情眾生具有各種各樣的顯色身（不同顏色的身體）、各種各樣的相貌、各種各樣的形體，不是單一的顏色、不是單一的相貌、不是單一的形體，所以稱為『種種身』。『種種想』，是指那些有情眾生具有快樂的想法、痛苦的想法、不苦不樂的想法，所以稱為『種種想』。『如人及一分天』，是指總括地顯示了人道以及欲界天（六慾天），所以稱為『如人及一分天』。『是第一者』，是指按照漸次、順次、相續的次第，在數量上是第一。『有情居』，是指各種有情眾生所居住、所安住、所依靠、所停止、所喜愛的出生之處，總括地顯示了其中所有有漏的色、受、想、行、識五蘊，稱為『有情居』。『有色有情種種身者』，含義如前面所說。『一種想』，是指有些有情眾生，在世界將要毀滅的時候，大多往生到上方的光音天（二禪天）等天眾相同的地方。在那裡，他們具有由意念形成的色身，根（六根）沒有殘缺，肢體圓滿，形貌清凈，壽命長久。有些有情眾生，在世界剛開始形成的時候，在下方的空中忽然出現空的宮殿。有一個有情眾生，因為壽命、業力、福報耗盡，從光音天死去，轉生到下方的梵世（初禪天）的空宮殿中，獨自一個，沒有伴侶，壽命長久。當這個有情眾生長時間居住在那裡之後，忽然產生愛慾以及不快樂，於是這樣想：『怎麼樣才能讓其他的有情眾生也生到我這裡呢？』

【English Translation】 English version There is a place, which is the eighth abode of sentient beings. It is the Realm of No-thing-ness (transcending all concepts of 'nothingness'), where formless sentient beings, surpassing all the Realm of No-thing-ness, fully dwell in the Realm of Neither Perception nor Non-Perception. Like the Realm of Neither Perception nor Non-Perception, it is the ninth abode of sentient beings. Here, 'with form' refers to those sentient beings who have the establishment of form, the existence of a form body, the existence of form realms, form roots, and the form aggregate; therefore, they are called 'with form'. 'Sentient being' refers to, from the perspective of truth and ultimate meaning, although sentient beings are unobtainable, unattainable, non-existent, and not truly present, they are provisionally established as sentient beings based on the aggregates, realms, and sense bases. Various thoughts, similar thoughts, and established speech circulate, which are called sentient beings, people, mind-born beings, young ones, life-holders, born ones, nurtured ones, individuals, and pudgalas (individual). Therefore, they are called 'sentient beings'. 'Various bodies' refers to those sentient beings who have various visible bodies (bodies of different colors), various appearances, and various forms, not a single color, not a single appearance, not a single form; therefore, they are called 'various bodies'. 'Various perceptions' refers to those sentient beings who have pleasant perceptions, painful perceptions, and neither-pleasant-nor-painful perceptions; therefore, they are called 'various perceptions'. 'Like humans and a portion of gods' refers to the general display of the human realm and the desire realm heavens (the six desire heavens); therefore, it is called 'like humans and a portion of gods'. 'Is the first' refers to being the first in number according to the gradual, sequential, and continuous order. 'Abode of sentient beings' refers to the places where various sentient beings reside, dwell, rely, stop, and delight in being born, generally displaying all the contaminated form, feeling, perception, mental formations, and consciousness aggregates within them, called 'abode of sentient beings'. 'Sentient beings with form and various bodies', the meaning is as previously stated. 'One kind of perception' refers to some sentient beings who, when the world is about to be destroyed, mostly are reborn in the same place as the multitude of gods in the upper Abhasvara Heaven (second dhyana heaven). There, they have a form body made of mind, the roots (six senses) are not deficient, the limbs are complete, the form is pure, and the lifespan is long. Some sentient beings, when the world is first formed, suddenly have empty palaces arise in the lower sky. One sentient being, because their lifespan, karma, and merit are exhausted, dies from the Abhasvara Heaven and is reborn in the empty palace of the lower Brahma World (first dhyana heaven), alone, without companions, with a long lifespan. When this sentient being has lived there for a long time, they suddenly generate desire and displeasure, and think like this: 'How can I cause other sentient beings to be born here with me?'

同分為我伴侶？」當彼有情起此心願，有餘有情壽業福盡，復從彼沒生下梵宮，與前有情共為伴侶。時前生者便作是念：「此有情類是我所化。我於此類及余世間，是自在者、作者、化者、生者、起者，是真父祖。」時諸有情亦作是念：「我等有情是彼所化。彼于有情及世間物，是自在者、作者、化者、生者、起者，是真父祖。」故名一想。如梵眾天者，謂此義中總顯生在梵眾等天有種種身唯有一想。劫初起位者，謂劫初生時。是第二等，義如前說。有色有情者，亦如前說。一種身者，謂彼有惰有一顯色身、一種相、一種形，無種種顯色、無種種相、無種種形，故名一種身。種種想者，謂彼有情有樂想、不苦不樂想，故名種種想。余如前說。有色有情一種身者，亦如前說。一種想者，謂彼有情唯有樂想，故名一種想。余如前說。有色有情者，亦如前說。言無想者，總顯無想。無別想者，別顯無想。此中以想而為上首，顯無一切心心所法。如無想有情天者，謂別顯示無想有想天。是第五等，義如前說。無色者，謂彼有情無色施設、無色身、無有色處、無有色界、無色蘊，故名無色。有情者，如前說。超一切色想等，如八解脫中廣說。然於此中，唯取有漏受想行識為有情居。

十法品第十一之一

時舍利子復

【現代漢語翻譯】現代漢語譯本『同分為我伴侶？』當這些眾生生起這種願望時，其他一些眾生因為壽命、業力、福報耗盡，又從那個地方去世，轉生到下梵宮（lower Brahma palace），與之前的眾生共同成為伴侶。這時，先出生的眾生便這樣想：『這些眾生是我所化生的。我對於這些眾生以及其他世間，是自在者、作者、化者、生者、起者，是真正的父親和祖先。』這時，那些眾生也這樣想：『我們這些眾生是他所化生的。他對於這些眾生以及世間萬物，是自在者、作者、化者、生者、起者，是真正的父親和祖先。』所以叫做『一想』。像梵眾天（Brahma-parisadya gods）那樣，是指在這種情況下，總的顯示出生在梵眾等天的眾生，有種種不同的身體，但只有一種想法。『劫初起位』，是指劫初出生的時候。『是第二等』，意義如前面所說。『有色有情』，也如前面所說。『一種身』，是指那些眾生有一種統一的顯色身、一種統一的相貌、一種統一的形體，沒有種種不同的顯色、沒有種種不同的相貌、沒有種種不同的形體，所以叫做『一種身』。『種種想』，是指那些眾生有快樂的想法、不苦不樂的想法，所以叫做『種種想』。其餘的如前面所說。『有色有情一種身』，也如前面所說。『一種想』，是指那些眾生只有快樂的想法，所以叫做『一種想』。其餘的如前面所說。『有色有情』，也如前面所說。『言無想者』，總的顯示無想。『無別想者』，特別顯示無想。這裡以『想』作為最重要的，顯示沒有一切心和心所法。像無想有情天（Asaññasatta gods）那樣，是指特別顯示無想有情天。『是第五等』，意義如前面所說。『無色』，是指那些眾生沒有色法的施設、沒有色身、沒有色處、沒有**、沒有色蘊，所以叫做『無色』。『有情』，如前面所說。『超一切色想等』，如八解脫（eight liberations）中詳細所說。然而在這裡，只取有漏的受、想、行、識作為有情所居住的地方。

十法品第十一之一

這時，舍利子（Sariputta）又問

【English Translation】 English version 『May these beings share my state?』 When these beings generate this wish, other beings, having exhausted their lifespan, karma, and merit, pass away from that realm and are reborn in the lower Brahma palace, becoming companions with the previous beings. At that time, the first-born beings think, 『These beings are created by me. I am the master, maker, creator, generator, and originator of these beings and the rest of the world; I am their true father and ancestor.』 At that time, those beings also think, 『We are created by him. He is the master, maker, creator, generator, and originator of these beings and the world; he is our true father and ancestor.』 Therefore, it is called 『one perception』. Like the Brahma-parisadya gods (梵眾天), it refers to the general manifestation of beings born in the Brahma-parisadya heavens and other heavens, having various bodies but only one perception. 『The initial stage of the kalpa』 refers to the time of the first birth at the beginning of the kalpa. 『It is the second kind』 means as explained before. 『Beings with form』 is also as explained before. 『One kind of body』 refers to those beings having a uniform visible body, a uniform appearance, and a uniform shape, without various visible forms, various appearances, or various shapes; therefore, it is called 『one kind of body』. 『Various perceptions』 refers to those beings having pleasant perceptions and neither-painful-nor-pleasant perceptions; therefore, it is called 『various perceptions』. The rest is as explained before. 『Beings with form, one kind of body』 is also as explained before. 『One kind of perception』 refers to those beings having only pleasant perceptions; therefore, it is called 『one kind of perception』. The rest is as explained before. 『Beings with form』 is also as explained before. 『Speaking of the non-percipient』 generally indicates non-perception. 『Without separate perception』 specifically indicates non-perception. Here, 『perception』 is taken as the most important, indicating the absence of all mental and mental factors. Like the Asaññasatta gods (無想有情天), it specifically indicates the non-percipient beings. 『It is the fifth kind』 means as explained before. 『Formless』 refers to those beings without the establishment of form, without a form body, without form sense bases, without ** , and without the form aggregate; therefore, it is called 『formless』. 『Beings』 is as explained before. 『Transcending all perceptions of form, etc.』 is explained in detail in the eight liberations (八解脫). However, here, only the afflicted feeling, perception, volition, and consciousness are taken as the dwelling place of beings.

Chapter Eleven, Part One: The Ten Dharmas

Then Sariputta (舍利子) asked again

告眾言：「具壽當知，佛於十法自善通達，現等覺已，為諸弟子宣說開示。我等今應和合結集，佛滅度后勿有乖諍，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

十法雲何？此中略有二種十法，謂十遍處、十無學法。

十遍處者，云何為十？具壽當知，地遍一想如是上下傍布無二無邊無際，是第一遍處。複次具壽，水遍一想如是上下傍布無二無邊無際，是第二遍處。複次具壽，火遍一想如是上下傍布無二無邊無際，是第三遍處。複次具壽，風遍一想如是上下傍布無二無邊無際，是第四遍處。複次具壽，青遍一想如是上下傍布無二無邊無際，是第五遍處。複次具壽，黃遍一想如是上下傍布無二無邊無際，是第六遍處。複次具壽，赤遍一想如是上下傍布無二無邊無際，是第七遍處。複次具壽，白遍一想如是上下傍布無二無邊無際，是第八遍處。複次具壽，空遍一想如是上下傍布無二無邊無際，是第九遍處。複次具壽，識遍一想如是上下傍布無二無邊無際，是第十遍處。

問：地遍處定加行雲何？修觀行者由何方便而能證入地遍處定？答：初修業者創修觀時，於此大地彼彼方所，若高若下若刺若杌若咸若榛若險若穢，如是等處皆不思惟。於此大地彼彼方所，平坦顯

【現代漢語翻譯】現代漢語譯本：

告訴大眾說：『諸位賢者應當知道，佛陀對於十種法已經完全通達，證得無上正等正覺之後，為他的弟子們宣講開示。我們現在應當和合在一起結集佛法，在佛陀滅度之後不要有爭執，應當使佛法和戒律長久住世，利益安樂無量眾生，憐憫世間諸天和人類，使他們獲得殊勝的利益和安樂。』這十種法是什麼呢？這裡略有二種十法，即十遍處和十無學法。十遍處是什麼呢？賢者應當知道，地遍（Ksitigocara，地無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第一遍處。其次，賢者，水遍（Apogocara，水無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第二遍處。其次，賢者，火遍（Tejogocara，火無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第三遍處。其次，賢者，風遍（Vayogocara，風無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第四遍處。其次，賢者，青遍（Nilagocara，青色無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第五遍處。其次，賢者，黃遍（Pitagocara，黃色無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第六遍處。其次，賢者，赤遍（Lohitagocara，紅色無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第七遍處。其次，賢者，白遍（Odatagocara，白色無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第八遍處。其次，賢者，空遍（Akasagocara，虛空無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第九遍處。其次，賢者，識遍（Vijnanagocara，識無邊際的觀想）一想，像這樣上下四方鋪展開來，沒有二元對立，沒有邊際，沒有盡頭，這是第十遍處。問：地遍處的禪定加行是什麼？修行觀行的人通過什麼方法才能夠證入地遍處定？答：最初修習禪定的人開始修觀的時候，對於這大地上的各個地方，無論是高是低，無論是荊棘還是樹樁，無論是咸地還是榛莽，無論是險峻還是污穢，對於這些地方都不去思惟。對於這大地上的各個地方，平坦顯

【English Translation】 English version:

He announced to the assembly: 'Venerable ones, know that the Buddha has thoroughly mastered ten dharmas, and after attaining perfect enlightenment, he proclaimed and revealed them to his disciples. We should now gather together in harmony to compile the Dharma, and after the Buddha's Parinirvana, let there be no disputes. We should ensure that the Dharma and Vinaya endure for a long time, benefiting and bringing joy to countless sentient beings, and having compassion for the gods and humans in the world, enabling them to obtain supreme benefit, welfare, and happiness.' 'What are these ten dharmas? Here, there are briefly two sets of ten dharmas, namely the ten Kasinas (ten all-embracing objects of meditation) and the ten trainings of an Arhat (ten practices of the non-learner).' 'What are the ten Kasinas? Venerable ones, know that the earth Kasina (Ksitigocara, all-embracing earth meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the first Kasina. Furthermore, venerable ones, the water Kasina (Apogocara, all-embracing water meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the second Kasina. Furthermore, venerable ones, the fire Kasina (Tejogocara, all-embracing fire meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the third Kasina. Furthermore, venerable ones, the air Kasina (Vayogocara, all-embracing air meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the fourth Kasina. Furthermore, venerable ones, the blue Kasina (Nilagocara, all-embracing blue meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the fifth Kasina. Furthermore, venerable ones, the yellow Kasina (Pitagocara, all-embracing yellow meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the sixth Kasina. Furthermore, venerable ones, the red Kasina (Lohitagocara, all-embracing red meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the seventh Kasina. Furthermore, venerable ones, the white Kasina (Odatagocara, all-embracing white meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the eighth Kasina. Furthermore, venerable ones, the space Kasina (Akasagocara, all-embracing space meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the ninth Kasina. Furthermore, venerable ones, the consciousness Kasina (Vijnanagocara, all-embracing consciousness meditation), one thought, is spread out in this way, above, below, and all around, without duality, without boundaries, without end. This is the tenth Kasina.' 'Question: What is the preliminary practice for the earth Kasina meditation? By what means can a practitioner of contemplation enter into the earth Kasina Samadhi? Answer: When a beginner first starts to cultivate contemplation, they should not contemplate the various places on this earth, whether high or low, whether thorny or stump-filled, whether salty or overgrown with shrubs, whether dangerous or filthy. Regarding the various places on this earth, flat and clear'

了猶如掌中，具凈園林可愛樂處隨取一相，以勝解力系念思惟假想觀察安立信解是某地相。彼由於此以勝解力系念思惟假想觀察安立信解是某地故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是地非余。彼心散動馳流諸相，不能一趣繫念一境，思惟此境定是地故，未能證入地遍處定。為攝散動馳流心故，於一地相繫念思惟，謂此是地非為水等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入地定。精勤數習此加行己，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是地相。由心安住等住近住，相續一趣繫念一境，思惟此境定是地相，無二無轉能入地定，而未能入地遍處定。問：若此未能入地遍處定者，地遍處定加行雲何？修觀行者由何方便乃能證入地遍處定？答：即依如前所入地定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已復想此地，漸次增廣東南西北遍皆是地。彼想此地漸次增廣東南西北遍是地故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是地。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是地故，未能證入地遍處定。為攝散動馳流心故，于遍地相繫念思惟此遍是地非

遍水等。思惟此相精進勇猛，乃至令心相續久住，由斯加行乃漸能入地遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境思惟此境遍皆是地。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是地，無二無轉從此乃入地遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第一者，謂諸定中漸次順次相續次第數為第一。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問水遍處定加行雲何？修觀行者由何方便而能證入水遍處定？答：初修業者創修觀時，於此世界或取大水注相、或取大泉水相、或取大池水相、或取大陂水相、或取大湖水相、或取殑伽水相、或取鹽母那水相、或取設臘婆水相、或取阿視羅筏底水相、或取莫醯河水相，乃至或取東大海水相、或取南大海水相、或取西大海水相、或取北大海水相、或取四大海水相、或取大水輪相。于如是等隨取一相，以勝解力系念思惟假想觀察安立信解是某水相。彼由於此以勝解力系念思惟假想觀察安立信解是某水故，心便散動馳流諸相，不能一趣繫念一境思惟此境是水非余。彼心散動馳流

諸相，不能一趣繫念一境思惟此境定是水故，未能證入水遍處定。為攝散動馳流心故，於一水相繫念思惟，謂此是水非為地等。思惟此相精勤勇猛乃至令心相續久住，由斯加行能入水定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是水相。由心安住等住近住，相續一趣繫念一境，思惟此境定是水相，無二無轉能入水定，而未能入水遍處定。問：若此未能入水遍處定者，水遍處定加行雲何？修觀行者由何方便乃能證入水遍處定？答：即依如前所入水定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已復想此水，漸次增廣東南西北遍皆是水。彼想此水漸次增廣東南西北遍是水故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是水。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是水故，未能證入水遍處定。為攝散動馳流心故，于遍水相繫念思惟，此遍是水非遍地等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入水遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相

【現代漢語翻譯】現代漢語譯本對於各種不同的現象，如果不能將心專注於一個目標，持續地在一個境界中思考，並確定這個境界就是水，那麼就無法證入水遍處定（Kasin of Water）。爲了收攝散亂流動的心，需要專注於一個水的形象，持續地思考，認為『這就是水，不是地等其他事物』。精勤勇猛地思考這個形象，直到心能夠持續安住。通過這樣的努力，就能進入水定。在精勤練習這個方法后，進一步修習進入此定的方便，也就是對於通過先前努力所產生的道路，反覆練習、修習、多次實踐。當對於通過先前努力所產生的道路，反覆練習、修習、多次實踐后，心就能安住、平等安住、靠近安住，持續地專注於一個目標，在一個境界中思考，並確定這個境界就是水的形象。由於心能安住、平等安住、靠近安住，持續地專注於一個目標，在一個境界中思考，並確定這個境界就是水的形象，沒有二念，沒有轉變，就能進入水定，但仍然無法進入水遍處定。問：如果這樣還不能進入水遍處定，那麼水遍處定的加行（preparatory practice）應該如何進行？修觀行的人通過什麼方法才能證入水遍處定？答：就是依據先前所進入的水定，使心隨順、調伏、趨向，逐漸地柔和，周遍地柔和。在專注於一個定境后，進一步想像這個水，逐漸地增大，向東、南、西、北擴充套件，遍佈各處都是水。由於想像這個水逐漸增大，向東、南、西、北遍佈各處都是水，心就會散動，流向各種現象，不能專注於一個目標，在一個境界中思考，並確定這個境界遍佈各處都是水。由於心散動，流向各種現象，不能專注於一個目標，在一個境界中思考，並確定這個境界遍佈各處都是水，就無法證入水遍處定。爲了收攝散亂流動的心，需要專注于遍佈的水的形象，持續地思考，認為『這遍佈各處都是水，不是遍佈各處都是地等其他事物』。精勤勇猛地思考這個形象，直到心能夠持續安住。通過這樣的努力，才能逐漸進入水遍處定。在精勤練習這個方法后，進一步修習進入此定的方便，也就是對於通過先前努力所產生的道路，反覆練習、修習、多次實踐。當對於通過先前努力所產生的道路，反覆練習、修習、多次實踐后，心就能安住、平等安住、靠近安住。

【English Translation】 English version Regarding various phenomena, if one cannot focus the mind on a single object, continuously contemplating within one realm, and ascertain that this realm is indeed water, then one cannot attain the Kasina of Water (water-pervasion concentration). In order to gather the scattered and flowing mind, one needs to focus on a single image of water, continuously contemplating, thinking, 'This is water, not earth or other things.' Diligently and vigorously contemplate this image until the mind can continuously abide. Through such effort, one can enter the water concentration. After diligently practicing this method, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and engage in the path generated by previous efforts. When one repeatedly practices, cultivates, and engages in the path generated by previous efforts, the mind will abide, abide equally, abide closely, continuously focusing on a single object, contemplating within one realm, and ascertaining that this realm is the image of water. Because the mind can abide, abide equally, abide closely, continuously focusing on a single object, contemplating within one realm, and ascertaining that this realm is the image of water, without duality, without change, one can enter the water concentration, but still cannot enter the water-pervasion concentration. Question: If one still cannot enter the water-pervasion concentration, then how should the preparatory practice (加行) for the water-pervasion concentration be carried out? By what means can a practitioner of contemplation attain the water-pervasion concentration? Answer: It is based on the previously entered water concentration, causing the mind to be compliant, subdued, and directed, gradually becoming gentle, and pervasively gentle. After focusing on a single concentration, further imagine this water, gradually increasing it, extending it to the east, south, west, and north, pervading all places with water. Because of imagining this water gradually increasing, pervading all places in the east, south, west, and north, the mind will become scattered, flowing towards various phenomena, unable to focus on a single object, contemplating within one realm, and ascertaining that this realm pervades all places with water. Because the mind is scattered, flowing towards various phenomena, unable to focus on a single object, contemplating within one realm, and ascertaining that this realm pervades all places with water, one cannot attain the water-pervasion concentration. In order to gather the scattered and flowing mind, one needs to focus on the image of water pervading all places, continuously contemplating, thinking, 'This pervades all places with water, not pervading all places with earth or other things.' Diligently and vigorously contemplate this image until the mind can continuously abide. Through such effort, one can gradually enter the water-pervasion concentration. After diligently practicing this method, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and engage in the path generated by previous efforts. When one repeatedly practices, cultivates, and engages in the path generated by previous efforts, the mind will abide, abide equally, abide closely.

續一趣繫念一境，思惟此境遍皆是水。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是水，無二無轉從此乃入水遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第二者，謂諸定中漸次順次相續次第數為第二。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問火遍處定加行雲何？修觀行者由何方便而能證入火遍處定？答初修業者創修觀時，於此世界或取清凈日輪火相、或取妙藥光明火相、或取神珠光明火相、或取星宿宮殿火相、或取火聚大猛焰相、或取燒村大火焰相、或取燒城大火焰相、或取燒川大火焰相、或取燒野大火焰相、或取燒十載木大火焰相、或取燒二十載木大火焰相、或取燒三十載木大火焰相、或復取燒四十載木大火焰相、或復取燒五十載木大火焰相、或復取燒百載木大火焰相、或取燒千載木大火焰相、或取燒百千載木大火焰相、或取燒無量百載木大火焰相、或取燒無量千載木大火焰相、或取燒無量百千載木大火焰相。彼見如是諸火焰相，先漸熾然、復極熾然、轉遍熾然、后皆洞然。于如是等隨取一相，以勝解力系念思惟假想觀察安立信解是某火相。彼由於此以勝解力系念思惟假想觀察安立信解是某火故，心便散動馳流諸相，不

【現代漢語翻譯】現代漢語譯本繼續將心專注於一個目標，持續地繫念於此，思維這個目標完全是水。通過心安住、等住、近住，相續不斷地專注於一個目標，思維這個目標完全是水，沒有其他雜質，沒有變化，這樣就能進入水遍處定（Kasinabheda Samadhi，通過觀想水無處不在而達到的禪定）。『上下』指的是上方和下方。『傍布』指的是東南等方向。『無二』指的是沒有間雜。『無邊無際』指的是邊際難以測量。『是第二者』指的是在各種禪定中，按照漸次、順次、相續的次第，水遍處定是第二種。『遍處』指的是在這種禪定中，所有美好的色、受、想、行、識，都稱為遍處。

問：火遍處定（Tejokasinabheda Samadhi，通過觀想火無處不在而達到的禪定）的加行（Prayoga，預備階段）是什麼？修行者通過什麼方法能夠證入火遍處定？答：初學修行者在開始修習觀想時，可以在這個世界上選取清凈的日輪火相、或者選取妙藥的光明火相、或者選取神珠的光明火相、或者選取星宿宮殿的火相、或者選取火聚的大猛烈火焰相、或者選取焚燒村莊的大火焰相、或者選取焚燒城市的大火焰相、或者選取焚燒河流的大火焰相、或者選取焚燒原野的大火焰相、或者選取焚燒十年木材的大火焰相、或者選取焚燒二十年木材的大火焰相、或者選取焚燒三十年木材的大火焰相、或者選取焚燒四十年木材的大火焰相、或者選取焚燒五十年木材的大火焰相、或者選取焚燒百年木材的大火焰相、或者選取焚燒千年木材的大火焰相、或者選取焚燒百千年木材的大火焰相、或者選取焚燒無量百年木材的大火焰相、或者選取焚燒無量千年木材的大火焰相、或者選取焚燒無量百千年木材的大火焰相。他們看到這些火焰的景象，先是逐漸熾燃，然後極其熾燃，轉而普遍熾燃，最後全部洞然。對於這些景象，隨意選取一個，用勝解力（Adhimoksha，強烈的信念）繫念思惟，假想觀察，安立信解，認為這是某個火焰的景象。由於他們用勝解力系念思惟，假想觀察，安立信解這是某個火焰的緣故，心便會散動，馳向各種景象，無法...

【English Translation】 English version Continuing to focus the mind on a single object, continuously directing attention to it, contemplating that this object is entirely water. Through the mind abiding, equally abiding, closely abiding, continuously and single-pointedly directing attention to one object, contemplating that this object is entirely water, without duality, without change, from this one can enter the Water Kasinabheda Samadhi (Kasinabheda Samadhi, a state of meditative absorption achieved through visualizing water as all-pervading). 'Above and below' refers to the upper and lower directions. 'Sideways spreading' refers to directions such as southeast. 'Without duality' refers to without intermixture. 'Without boundary or limit' refers to the boundary being difficult to measure. 'Is the second' refers to, among all the samadhis, according to the gradual, sequential, and continuous order, the Water Kasinabheda Samadhi is the second. 'All-pervading' refers to, in this samadhi, all the wholesome form, feeling, perception, mental formations, and consciousness are called all-pervading.

Question: What is the preliminary practice (Prayoga) for the Fire Kasinabheda Samadhi (Tejokasinabheda Samadhi, a state of meditative absorption achieved through visualizing fire as all-pervading)? By what means can a practitioner realize the Fire Kasinabheda Samadhi? Answer: When a beginner practitioner starts to cultivate contemplation, in this world, they can choose a pure image of the sun's fire, or choose the bright fire image of a wondrous medicine, or choose the bright fire image of a divine pearl, or choose the fire image of a constellation palace, or choose the image of a great and fierce flame of a fire mass, or choose the image of a great flame burning a village, or choose the image of a great flame burning a city, or choose the image of a great flame burning a river, or choose the image of a great flame burning a field, or choose the image of a great flame burning wood for ten years, or choose the image of a great flame burning wood for twenty years, or choose the image of a great flame burning wood for thirty years, or choose the image of a great flame burning wood for forty years, or choose the image of a great flame burning wood for fifty years, or choose the image of a great flame burning wood for a hundred years, or choose the image of a great flame burning wood for a thousand years, or choose the image of a great flame burning wood for a hundred thousand years, or choose the image of a great flame burning wood for countless hundreds of years, or choose the image of a great flame burning wood for countless thousands of years, or choose the image of a great flame burning wood for countless hundreds of thousands of years. When they see such images of flames, first gradually blazing, then extremely blazing, then universally blazing, and finally all completely burning. For these images, choose one at random, and with the power of strong conviction (Adhimoksha), focus the mind on contemplating, imagining, observing, establishing the belief that this is the image of a certain fire. Because they use the power of strong conviction to focus the mind on contemplating, imagining, observing, establishing the belief that this is a certain fire, the mind will then become scattered, rushing towards various images, unable to...

能一趣繫念一境，思惟此境是火非余。彼心散動馳流諸相，不能一趣繫念一境，思惟此境定是火故，未能證入火遍處定。為攝散動馳流心故，於一火相繫念思惟，謂此是火非為水等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入火定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是火相。由心安住等住近住，相續一趣繫念一境，思惟此境定是火相，無二無轉能入火定，而未能入火遍處定。問：若此未能入火遍處定者：火遍處定加行雲何？修觀行者由何方便乃能證入火遍處定？答：即依如前所入火定，令心隨順調伏趣向，漸次柔和周遍柔和一趣定已，復想此火漸次增廣，東南西北遍皆是火。彼想此火漸次增廣，東南西北遍是火故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是火。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是火故，未能證入火遍處定。為攝散動馳流心故，于遍火相繫念思惟，此遍是火非遍水等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入火遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于

【現代漢語翻譯】現代漢語譯本如果能夠專注於一個目標，將這個目標視為火，而不是其他事物，但如果內心散亂，思緒紛飛，無法專注於一個目標，並堅信這個目標就是火，那麼就無法證入火遍處定（Kasin of Fire）。爲了控制散亂的心，需要專注於一個火的形象進行思考，即這個是火，而不是水等。通過精勤勇猛地思考這個形象，直到內心能夠持續地保持專注。通過這樣的努力，才能夠進入火定（Fire Samadhi）。在精勤地練習這個方法之後，進一步修行這個定的方便，也就是對於通過努力所產生的道路，反覆練習、修行和實踐。通過反覆練習、修行和實踐，內心就會安定、平等、接近安定，持續地專注於一個目標，並堅信這個目標就是火的形象。由於內心安定、平等、接近安定，持續地專注於一個目標，並堅信這個目標就是火的形象，沒有二念，沒有動搖，就能夠進入火定，但仍然無法進入火遍處定。問：如果這樣還不能進入火遍處定，那麼火遍處定的加行（preparatory practice）是什麼？修行者通過什麼方法才能夠證入火遍處定？答：就是依靠之前所進入的火定，使內心隨順、調伏、趨向，逐漸地柔和，周遍地柔和，專注於一個目標。然後想像這個火逐漸地增大，東南西北到處都是火。如果想像這個火逐漸地增大，東南西北到處都是火，內心就會散亂，思緒紛飛，無法專注於一個目標，並堅信這個目標到處都是火。如果內心散亂，思緒紛飛，無法專注於一個目標，並堅信這個目標到處都是火，那麼就無法證入火遍處定。爲了控制散亂的心，需要專注于遍滿的火的形象進行思考，即這遍滿的是火，而不是遍滿的水等。通過精勤勇猛地思考這個形象，直到內心能夠持續地保持專注。通過這樣的努力，才能夠逐漸地進入火遍處定。在精勤地練習這個方法之後，進一步修行這個定的方便，也就是對於通過努力所產生的道路，反覆練習、修行和實踐。

【English Translation】 English version If one can focus on a single object, contemplating this object as fire and not something else, but if the mind is scattered and thoughts are flowing in various directions, unable to focus on a single object and contemplate that this object is definitely fire, then one cannot attain the Kasina of Fire (fire meditation). To control the scattered and flowing mind, one should focus on the image of fire, contemplating that this is fire and not water, etc. By diligently and vigorously contemplating this image, until the mind can continuously remain focused, through this effort, one can enter the Fire Samadhi (state of meditative absorption). After diligently practicing this method, further cultivate the means to this samadhi, which is to repeatedly practice, cultivate, and engage in the path generated by the effort. By repeatedly practicing, cultivating, and engaging in the path generated by the effort, the mind will become stable, equanimous, and near to stability, continuously focusing on a single object, contemplating that this object is definitely the image of fire. Because the mind is stable, equanimous, and near to stability, continuously focusing on a single object, contemplating that this object is definitely the image of fire, without duality and without wavering, one can enter the Fire Samadhi, but still cannot enter the Fire Kasina. Question: If one cannot enter the Fire Kasina, then what is the preparatory practice (Parikamma) for the Fire Kasina? By what means can a practitioner attain the Fire Kasina? Answer: Relying on the Fire Samadhi previously attained, make the mind compliant, subdued, and inclined, gradually softening, pervasively softening, and focusing on a single object. Then imagine this fire gradually increasing, with fire everywhere in the east, south, west, and north. If one imagines this fire gradually increasing, with fire everywhere in the east, south, west, and north, the mind will become scattered and thoughts will flow in various directions, unable to focus on a single object and contemplate that this object is everywhere fire. If the mind is scattered and thoughts are flowing in various directions, unable to focus on a single object and contemplate that this object is everywhere fire, then one cannot attain the Fire Kasina. To control the scattered mind, one should focus on the image of pervasive fire, contemplating that this pervasive is fire and not pervasive water, etc. By diligently and vigorously contemplating this image, until the mind can continuously remain focused, through this effort, one can gradually enter the Fire Kasina. After diligently practicing this method, further cultivate the means to this samadhi, which is to repeatedly practice, cultivate, and engage in the path generated by the effort.

加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境遍皆是火。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是火，無二無轉從此乃入火遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第三者，謂諸定中漸次順次相續次第數為第三。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問風遍處定加行雲何？修觀行者由何方便而能證入風遍處定？答：初修業者創修觀時，於此世界或取東方所有風相、或取南方所有風相、或取西方所有風相、或取北方所有風相、或取有塵風相、或取無塵風相、或取吠濕摩風相、或取吠嵐婆風相、或取小風相、或取大風相、或取無量風相、或取大風輪相。于如是等隨取一相，以勝解力系念思惟假想觀察安立信解是某風相。彼由於此以勝解力系念思惟假想觀察安立信解是某風故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是風非余。彼心散動馳流諸相，不能一趣繫念一境，思惟此境定是風故，未能證入風遍處定。為攝散動馳流心故，於一風相繫念思惟，謂此是風非為火等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入風定。精勤數習此加行已，復進修行此定方便，謂于

【現代漢語翻譯】現代漢語譯本加行所引生的道路，通過反覆練習、修行和多次實踐，心就能安住、等住、近住，持續專注於一個目標，一心一意地繫念於一個境界，並思惟這個境界完全是火。由於心能安住、等住、近住，持續專注於一個目標，一心一意地繫念於一個境界，並思惟這個境界完全是火，沒有其他雜念，沒有改變，因此就能進入火遍處定（Kasina of Fire）。

所說的『上下』，指的是上方和下方。所說的『傍布』，指的是東南等方向。所說的『無二』，指的是沒有間雜。『無邊無際』，指的是邊際難以測量。『是第三者』，指的是在各種禪定中，按照漸進、順序、相續的次第，火遍處定是第三個。所說的『遍處』，指的是在這個禪定中，所有美好的色（Rupa）、受（Vedana）、想（Sanna）、行（Sankhara）、識（Vinnana），都稱為遍處。

問：風遍處定（Kasina of Wind）的加行（preparatory practice）是什麼？修行者通過什麼方法才能證入風遍處定？

答：初學禪定的人在開始修行時，可以從這個世界選取風的形象，或者選取東方的風的形象，或者選取南方的風的形象，或者選取西方的風的形象，或者選取北方的風的形象，或者選取有塵土的風的形象，或者選取沒有塵土的風的形象，或者選取吠濕摩（Vaisma）風的形象，或者選取吠嵐婆（Valamba）風的形象，或者選取小風的形象，或者選取大風的形象，或者選取無量風的形象，或者選取大風輪的形象。對於這些形象，隨意選取一個，用勝解力（strong conviction）繫念思惟，假想觀察，安立信解，認為這就是某個風的形象。由於他用勝解力系念思惟，假想觀察，安立信解，認為這就是某個風的形象，心就會散動，流向各種形象，不能一心一意地繫念於一個境界，思惟這個境界是風而不是其他。由於他的心散動，流向各種形象，不能一心一意地繫念於一個境界，思惟這個境界一定是風，所以未能證入風遍處定。爲了攝持散動的心，於一個風的形象繫念思惟，認為這是風而不是火等。思惟這個形象，精勤勇猛，直到使心能夠相續久住，通過這種加行就能進入風定。精勤反覆地練習這種加行后，再進一步修行這個禪定的方法，也就是于

【English Translation】 English version The path that arises from preliminary practices, through repeated practice, cultivation, and numerous actions, the mind becomes stable, equally stable, nearly stable, continuously focused on one object, single-mindedly fixed on one realm, and contemplates that this realm is entirely fire. Because the mind is stable, equally stable, nearly stable, continuously focused on one object, single-mindedly fixed on one realm, and contemplates that this realm is entirely fire, without duality or change, one can then enter the Fire Kasina (Kasina of Fire) concentration.

The term 'above and below' refers to the upper and lower directions. The term 'spreading sideways' refers to directions such as southeast. The term 'without duality' means without intermixture. 'Without boundary or limit' means that the boundary is difficult to measure. 'Is the third' means that among all the concentrations, in a gradual, sequential, and continuous order, the Fire Kasina is the third.

The term 'Kasina' means that in this concentration, all wholesome form (Rupa), feeling (Vedana), perception (Sanna), mental formations (Sankhara), and consciousness (Vinnana) are called Kasina.

Question: What are the preliminary practices (preparatory practice) for the Wind Kasina (Kasina of Wind) concentration? By what means can a practitioner realize the Wind Kasina concentration?

Answer: When a beginner starts to cultivate concentration, they can take the appearance of wind from this world, or take the appearance of wind from the east, or take the appearance of wind from the south, or take the appearance of wind from the west, or take the appearance of wind from the north, or take the appearance of dusty wind, or take the appearance of dust-free wind, or take the appearance of Vaisma wind (Vaisma), or take the appearance of Valamba wind (Valamba), or take the appearance of small wind, or take the appearance of great wind, or take the appearance of limitless wind, or take the appearance of a great wind wheel. Among these appearances, choose one at random, and with strong conviction (strong conviction), fix the mind on it, contemplate it, imagine it, observe it, establish belief and understanding that this is the appearance of a certain wind. Because they fix the mind on it with strong conviction, contemplate it, imagine it, observe it, establish belief and understanding that this is the appearance of a certain wind, the mind will become scattered and flow towards various appearances, unable to single-mindedly fix on one realm, contemplating that this realm is wind and not something else. Because their mind is scattered and flows towards various appearances, unable to single-mindedly fix on one realm, contemplating that this realm must be wind, they have not yet realized the Wind Kasina concentration. In order to gather the scattered mind, fix the mind on one appearance of wind, contemplating that this is wind and not fire, etc. Contemplate this appearance with diligence and vigor, until the mind can continuously abide for a long time. Through this preliminary practice, one can enter the Wind concentration. After diligently and repeatedly practicing this preliminary practice, further cultivate the method of this concentration, that is, on

加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是風相。由心安住等住近住，相續一趣繫念一境，思惟此境定是風相，無二無轉能入風定，而未能入風遍處定。問，若此未能入風遍處定者，風遍處定加行雲何？修觀行者由何方便乃能證入風遍處定？答：即依如前所入風定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已復想此風，漸次增廣東南西北遍皆是風。彼想此風漸次增廣東南西北遍是風故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是風。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是風故，未能證入風遍處定。為攝散動馳流心故，于遍風相繫念思惟，此遍是風非遍火等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入風遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境遍皆是風。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是風，無二無轉從此乃入風遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第四

【現代漢語翻譯】現代漢語譯本加行所引生的道路，要多次練習、多次修行、多次實踐。既然對於加行所引生的道路，已經多次練習、多次修行、多次實踐，心就能安住、平等安住、靠近安住，持續專注於一個目標，繫念於一個境界，思維這個境界一定是風的相狀。由於心能安住、平等安住、靠近安住，持續專注於一個目標，繫念於一個境界，思維這個境界一定是風的相狀，沒有其他雜念，沒有轉移，就能進入風定，但還不能進入風遍處定（Kāsinā-vāyu）。問：如果這樣還不能進入風遍處定，那麼風遍處定的加行（Prayoga）應該如何進行？修觀行者通過什麼方法才能證入風遍處定？答：就是依據前面所進入的風定，使心隨順、調伏、趨向，逐漸柔和，周遍柔和。一旦專注于風定，又想像這風逐漸增大，向東、南、西、北各個方向擴充套件，遍佈各處都是風。由於想像這風逐漸增大，向東、南、西、北遍佈各處都是風，心就會散亂，馳騁于各種現象，不能專注於一個目標，繫念於一個境界，思維這個境界遍佈各處都是風。由於心散亂，馳騁于各種現象，不能專注於一個目標，繫念於一個境界，思維這個境界遍佈各處都是風，就不能證入風遍處定。爲了收攝散亂馳騁的心，就要專注于遍佈的風相，思維這遍佈的是風，而不是遍佈的火等其他事物。思維這個相狀，精勤勇猛，乃至使心持續長久地安住，通過這樣的加行，才能逐漸進入風遍處定。精勤多次練習這個加行后，再進一步修行這個定的方法，就是對於加行所引生的道路，多次練習、多次修行、多次實踐。既然對於加行所引生的道路，已經多次練習、多次修行、多次實踐，心就能安住、平等安住、靠近安住，持續專注於一個目標，繫念於一個境界，思維這個境界遍佈各處都是風。由於心能安住、平等安住、靠近安住，持續專注於一個目標，繫念於一個境界，思維這個境界遍佈各處都是風，沒有其他雜念，沒有轉移，這樣才能進入風遍處定。所說的『上下』，是指上方和下方。所說的『傍布』，是指東南等方向。所說的『無二』，是指沒有間雜。『無邊無際』，是指邊際難以測量。這是第四種（風遍處定）。

【English Translation】 English version The path that arises from preliminary practices should be practiced, cultivated, and performed many times. Since the path that arises from preliminary practices has been practiced, cultivated, and performed many times, the mind then dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is definitely the aspect of wind. Because the mind dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is definitely the aspect of wind, without duality or shifting, one can enter the wind concentration (vāyu-samādhi), but is not yet able to enter the wind kasina (Kāsinā-vāyu) concentration. Question: If one is not yet able to enter the wind kasina concentration, then what is the preliminary practice (Prayoga) for the wind kasina concentration? By what means can a practitioner of contemplation realize and enter the wind kasina concentration? Answer: It is by relying on the wind concentration that one has already entered, making the mind compliant, subdued, and inclined, gradually becoming gentle and pervasively gentle. Once focused on the wind concentration, one should again imagine this wind gradually increasing, spreading to the east, south, west, and north, with wind everywhere. Because one imagines this wind gradually increasing, spreading to the east, south, west, and north, with wind everywhere, the mind becomes scattered, rushing towards various phenomena, unable to focus on one object, fixing its attention on one state, and contemplating that this state is wind everywhere. Because the mind is scattered, rushing towards various phenomena, unable to focus on one object, fixing its attention on one state, and contemplating that this state is wind everywhere, one is unable to realize and enter the wind kasina concentration. In order to gather the scattered and rushing mind, one should fix one's attention and contemplate on the pervasive aspect of wind, thinking that this pervasive aspect is wind, and not pervasive fire or other things. Contemplating this aspect with diligence and vigor, until the mind continuously dwells for a long time, through this preliminary practice, one can gradually enter the wind kasina concentration. After diligently practicing this preliminary practice many times, one should further practice the means of this concentration, which is to practice, cultivate, and perform many times the path that arises from preliminary practices. Since the path that arises from preliminary practices has been practiced, cultivated, and performed many times, the mind then dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is wind everywhere. Because the mind dwells, dwells equally, dwells closely, continuously focuses on one object, fixes its attention on one state, and contemplates that this state is wind everywhere, without duality or shifting, one can then enter the wind kasina concentration. What is meant by 'above and below' refers to the upper and lower directions. What is meant by 'spreading sideways' refers to the southeast and other directions. What is meant by 'without duality' refers to without intermixture. 'Without beginning or end' refers to the boundaries being difficult to measure. This is the fourth (wind kasina concentration).

者，謂諸定中漸次順次相續次第數為第四。言遍處者，謂此定中所有善色受想行識，皆名遍處。

說一切有部集異門足論卷第十九大正藏第 26 冊 No. 1536 阿毗達磨集異門足論

阿毗達磨集異門足論卷第二十

尊者舍利子說

三藏法師玄奘奉　詔譯

十法品第十一之二

問：青遍處定加行雲何？修觀行者由何方便而能證入青遍處定？答：初修業者創修觀時，於此世界或取青樹、或取青葉、或取青花、或取青果、或取青衣、或取種種青莊嚴具、或取青雲、或取青水、或取種種諸餘青物。彼于如是隨取一相，以勝解力系念思惟假想觀察安立信解是某青相。彼由於此以勝解力系念思惟假想觀察安立信解是某青故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是青非余。彼心散動馳流諸相，不能一趣繫念一境，思惟此境定是青故，未能證入青遍處定。為攝散動馳流心故，於一青相繫念思惟，謂此是青非為黃等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入青定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是青相。由心安住

【現代漢語翻譯】現代漢語譯本：『者』，指的是在各種禪定中，逐漸地、順次地、相續地、有次第地數到第四禪。『遍處』，指的是在這種禪定中，所有屬於善的色、受、想、行、識，都稱為遍處。

《說一切有部集異門足論》卷第十九大正藏第26冊 No. 1536 《阿毗達磨集異門足論》

《阿毗達磨集異門足論》卷第二十

尊者舍利子說

三藏法師玄奘奉詔譯

十法品第十一之二

問：青遍處定（Nilakasina-samadhi）的加行（preparation）是怎樣的？修行觀行的人通過什麼方法能夠證入青遍處定？答：初學禪修的人在剛開始修觀的時候，在這個世界上選取青樹、青葉、青花、青果、青衣、各種青色的裝飾品、青雲、青水或者其他各種青色的事物。他們對於這樣隨意選取的一個青色之相，以勝解力（strong conviction）繫念思惟，假想觀察，安立信解，認為這是某個青色的相。由於他們以勝解力系念思惟，假想觀察，安立信解，認為這是某個青色之相的緣故，心便散動，馳流於各種不同的相，不能專注於一個目標，繫念於一個境界，思惟這個境界是青色的而不是其他的顏色。由於他們的心散動，馳流於各種不同的相，不能專注於一個目標，繫念於一個境界，思惟這個境界一定是青色的緣故，所以未能證入青遍處定。爲了攝持散動馳流的心，他們於一個青色之相繫念思惟，認為這是青色的，不是黃色等等。思惟這個相，精勤勇猛，乃至使心能夠相續久住於此，通過這樣的加行能夠進入青色禪定。精勤地、反覆地修習這個加行之後，再進一步修行進入這個禪定的方法，也就是對於加行所引發的道路，反覆地練習，反覆地修習，多次地進行。既然對於加行所引發的道路，反覆地練習，反覆地修習，多次地進行，心便能夠安住、等住、近住，相續地專注於一個目標，繫念於一個境界，思惟這個境界一定是青色的相。由於心能夠安住……

【English Translation】 English version: '者' (zhe), refers to the gradual, sequential, continuous, and orderly progression through various samadhis (states of meditative absorption), counting to the fourth dhyana (stage of meditation). '遍處' (bianchu), refers to all the wholesome form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) within this samadhi, which are all called '遍處' (bianchu).

《Abhidharma Sangiti-paryaya-pada-sastra》Volume 19 by Sarvastivada Taisho Tripitaka Volume 26 No. 1536 《Abhidharma Sangiti-paryaya-pada-sastra》

《Abhidharma Sangiti-paryaya-pada-sastra》Volume 20

Said by Venerable Sariputra (舍利子)

Translated under Imperial Order by Tripitaka Master Xuanzang (玄奘)

Chapter Eleven, Part Two: Ten Dharmas

Question: What is the preliminary practice (加行, parikarma) for the Blue Kasina-samadhi (青遍處定, Nilakasina-samadhi)? By what means can a practitioner of contemplation enter the Blue Kasina-samadhi? Answer: When a beginner in meditation first starts to cultivate contemplation, they choose in this world a blue tree, a blue leaf, a blue flower, a blue fruit, blue clothing, various blue ornaments, blue clouds, blue water, or various other blue objects. Regarding one such chosen object, with the power of strong conviction (勝解力, adhimoksha-bala), they fix their mind and contemplate, imagine and observe, establish belief and understanding, considering it to be a certain blue appearance. Because they fix their mind and contemplate, imagine and observe, establish belief and understanding with the power of strong conviction, considering it to be a certain blue appearance, their mind becomes scattered, flowing to various appearances, unable to focus on one object, fixing their mind on one state, thinking that this state is blue and not other colors. Because their mind is scattered, flowing to various appearances, unable to focus on one object, fixing their mind on one state, thinking that this state must be blue, they have not yet entered the Blue Kasina-samadhi. In order to gather the scattered and flowing mind, they fix their mind and contemplate on one blue appearance, thinking that this is blue and not yellow, etc. Contemplating this appearance with diligence and vigor, until the mind can continuously dwell on it for a long time, through this preliminary practice, they can enter the blue samadhi. Having diligently and repeatedly practiced this preliminary practice, they further cultivate the means to enter this samadhi, which is to repeatedly practice, repeatedly cultivate, and frequently engage in the path generated by the preliminary practice. Since they repeatedly practice, repeatedly cultivate, and frequently engage in the path generated by the preliminary practice, the mind can abide, equally abide, and nearly abide, continuously focusing on one object, fixing their mind on one state, thinking that this state must be a blue appearance. Because the mind can abide...

等住近住，相續一趣繫念一境，思惟此境定是青相，無二無轉能入青定，而未能入青遍處定。問：若此未能入青遍處定者，青遍處定加行雲何？修觀行者由何方便乃能證入青遍處定？答：即依如前所入青定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已，復想此青漸次增廣，東南西北遍皆是青。彼想此青漸次增廣，東南西北遍是青故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是青。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是青故，未能證入青遍處定。為攝散動馳流心故，于遍青相繫念思惟，此遍是青非遍黃等。思惟此相精勤勇猛，乃至令心相續久住，由斯如行乃漸能入青遍處定。精勤數習此加行已。復進修行此定方便。謂于加行所引生道。數習數修數多所作。既于加行所引生道。數習數修數多所作。心便安住等住近住。相續一趣繫念一境。思惟此境遍皆是青。由心安住等住近住。相續一趣繫念一境。思惟此境遍皆是青。無二無轉從此乃入青遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第五者，謂諸定中漸次順次相續次第數為第五。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問：黃遍處定加行雲何？修觀行者由何

【現代漢語翻譯】等住近住（upacāra-samādhi，近行定），相續一趣繫念一境，思惟此境定是青相，無二無轉能入青定，而未能入青遍處定（nīla-kasina，青遍處定）。問：若此未能入青遍處定者，青遍處定加行雲何？修觀行者由何方便乃能證入青遍處定？答：即依如前所入青定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已，復想此青漸次增廣，東南西北遍皆是青。彼想此青漸次增廣，東南西北遍是青故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是青。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是青故，未能證入青遍處定。為攝散動馳流心故，于遍青相繫念思惟，此遍是青非遍黃等。思惟此相精勤勇猛，乃至令心相續久住，由斯如行乃漸能入青遍處定。精勤數習此加行已。復進修行此定方便。謂于加行所引生道。數習數修數多所作。既于加行所引生道。數習數修數多所作。心便安住等住近住。相續一趣繫念一境。思惟此境遍皆是青。由心安住等住近住。相續一趣繫念一境。思惟此境遍皆是青。無二無轉從此乃入青遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第五者，謂諸定中漸次順次相續次第數為第五。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問：黃遍處定（pīta-kasina，黃遍處定）加行雲何？修觀行者由何

【English Translation】 Being in the stage of access concentration (upacāra-samādhi), continuously focusing the mind on a single object, contemplating that this object is definitely the blue appearance, without duality or change, one can enter the blue concentration, but still cannot enter the blue kasina (nīla-kasina) concentration. Question: If one cannot enter the blue kasina concentration, what is the preliminary practice for the blue kasina concentration? By what means can a practitioner realize and enter the blue kasina concentration? Answer: Relying on the previously entered blue concentration, make the mind compliant, subdued, and directed, gradually becoming gentle and pervasively gentle. Once the mind is focused, contemplate this blue gradually expanding, with blue everywhere in the east, south, west, and north. Because one contemplates this blue gradually expanding, with blue everywhere in the east, south, west, and north, the mind becomes scattered and flows to various appearances, unable to focus on a single object, contemplating that this object is blue everywhere. Because the mind is scattered and flows to various appearances, unable to focus on a single object, contemplating that this object is blue everywhere, one cannot realize and enter the blue kasina concentration. In order to gather the scattered and flowing mind, focus and contemplate on the pervasive blue appearance, thinking that this pervasiveness is blue and not pervasive yellow, etc. Contemplate this appearance diligently and vigorously, until the mind continuously abides for a long time, and by this practice, one can gradually enter the blue kasina concentration. After diligently and repeatedly practicing this preliminary practice, further practice the means of this concentration. That is, repeatedly practice, cultivate, and engage in the path generated by the preliminary practice. Since one repeatedly practices, cultivates, and engages in the path generated by the preliminary practice, the mind will abide, remain, and approach. Continuously focusing the mind on a single object, contemplating that this object is blue everywhere. Because the mind abides, remains, and approaches, continuously focusing the mind on a single object, contemplating that this object is blue everywhere, without duality or change, from this one can enter the blue kasina concentration. 'Above and below' refers to the upper and lower directions. 'Spreading sideways' refers to the southeast, etc. 'Without duality' means without intermingling. 'Without beginning or end' means that the boundaries are difficult to measure. 'The fifth' means that among all the concentrations, it is the fifth in gradual, sequential, and continuous order. 'Kasina' means that in this concentration, all wholesome form, feeling, perception, volition, and consciousness are called kasina.

Question: What is the preliminary practice for the yellow kasina (pīta-kasina) concentration? By what means can a practitioner

方便而能證入黃遍處定？答：初修業者創修觀時，於此世界或取黃樹、或取黃葉、或取黃花、或取黃果、或取黃衣、或取種種黃莊嚴具、或取黃云、或取黃水、或取種種諸餘黃物。彼于如是隨取一相，以勝解力系念思惟假想觀察安立信解是某黃相。彼由於此以勝解力系念思惟假想觀察安立信解是某黃故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是黃非余。彼心散動馳流諸相，不能一趣繫念一境，思惟此境定是黃故，未能證入黃遍處定。為攝散動馳流心故，於一黃相繫念思惟，謂此是黃非為青等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入黃定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是黃相。由心安住等住近住，相續一趣繫念一境，思惟此境定是黃相，無二無轉能入黃定，而未能入黃遍處定。問：若此未能入黃遍處定者，黃遍處定加行雲何？修觀行者由何方便乃能證入黃遍處定？答：即依如前所入黃定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已，復想此黃漸次增廣，東南西北遍皆是黃，彼想此黃漸次增廣，東南西北遍是黃故，心便散動馳流諸相，不能一趣系

【現代漢語翻譯】現代漢語譯本：問：用什麼方法可以方便地證入黃遍處定（Kasinna of Yellow）？答：初學者在開始修習觀想時，可以在這個世界上選取黃色的樹、黃色的葉子、黃色的花、黃色的果實、黃色的衣服、各種黃色的裝飾品、黃色的云、黃色的水，或者其他各種黃色的事物。然後，他可以選取其中一種作為對象，以堅定的信念集中注意力，通過思維、假想和觀察，確立並相信這就是黃色的相狀。由於他以堅定的信念集中注意力，通過思維、假想和觀察，確立並相信這就是黃色的相狀，他的心便會散亂，流向各種不同的相狀，無法專注於一個目標，無法一心一意地思維這個目標是黃色的，而不是其他的顏色。由於他的心散亂，流向各種不同的相狀，無法專注於一個目標，無法一心一意地思維這個目標一定是黃色的，所以他無法證入黃遍處定。爲了收攝散亂的心，他需要專注於一個黃色的相狀，集中注意力思維，認為這是黃色的，而不是青色等等。他需要精勤勇猛地思維這個相狀，直到他的心能夠持續地安住於此。通過這樣的努力，他才能夠進入黃定。在精勤地反覆練習這種方法之後，他需要進一步修習進入此定的方便，也就是對於通過加行所產生的道路，反覆練習、反覆修習、多次實踐。當他對於通過加行所產生的道路，反覆練習、反覆修習、多次實踐之後，他的心便會安住、等住、近住，持續地專注於一個目標，一心一意地思維這個目標一定是黃色的相狀。由於他的心安住、等住、近住，持續地專注於一個目標，一心一意地思維這個目標一定是黃色的相狀，沒有其他的想法，沒有改變，他能夠進入黃定，但是還不能進入黃遍處定。問：如果這樣還不能進入黃遍處定，那麼黃遍處定的加行應該如何進行？修習觀想的人通過什麼方法才能夠證入黃遍處定？答：就是依靠前面所進入的黃定，使心隨順、調伏、趣向，逐漸地柔和，周遍地柔和。一旦心專注於此，就進一步觀想這個黃色逐漸地增廣，東、南、西、北各個方向都遍佈黃色。由於他觀想這個黃色逐漸地增廣，東、南、西、北各個方向都遍佈黃色，他的心便會散亂，流向各種不同的相狀，無法專注於一個目標。

【English Translation】 English version: Question: What is an easy way to attain the Kasinna of Yellow (黃遍處定)? Answer: When a beginner starts to practice contemplation, in this world, he may choose a yellow tree, a yellow leaf, a yellow flower, a yellow fruit, a yellow garment, various yellow ornaments, yellow clouds, yellow water, or various other yellow objects. Then, he can choose one of these as an object, and with firm conviction, focus his attention, through thought, imagination, and observation, establish and believe that this is the appearance of yellow. Because he focuses his attention with firm conviction, through thought, imagination, and observation, establishes and believes that this is the appearance of yellow, his mind will be scattered, flowing to various different appearances, unable to focus on one goal, unable to wholeheartedly think that this goal is yellow, and not other colors. Because his mind is scattered, flowing to various different appearances, unable to focus on one goal, unable to wholeheartedly think that this goal must be yellow, he is unable to attain the Kasinna of Yellow. In order to gather the scattered mind, he needs to focus on one yellow appearance, concentrate his attention on thinking, thinking that this is yellow, and not blue, etc. He needs to diligently and vigorously think about this appearance, until his mind can continuously abide in it. Through such efforts, he can enter the Yellow Samadhi. After diligently and repeatedly practicing this method, he needs to further practice the means of entering this Samadhi, that is, to repeatedly practice, repeatedly cultivate, and practice many times the path generated by the preliminary practice. When he repeatedly practices, repeatedly cultivates, and practices many times the path generated by the preliminary practice, his mind will abide, equally abide, nearly abide, continuously focus on one goal, wholeheartedly thinking that this goal must be the appearance of yellow. Because his mind abides, equally abides, nearly abides, continuously focuses on one goal, wholeheartedly thinking that this goal must be the appearance of yellow, without other thoughts, without change, he can enter the Yellow Samadhi, but he cannot yet enter the Kasinna of Yellow. Question: If he cannot yet enter the Kasinna of Yellow, then how should the preliminary practice of the Kasinna of Yellow be carried out? By what means can a practitioner of contemplation attain the Kasinna of Yellow? Answer: It is by relying on the Yellow Samadhi entered previously, making the mind compliant, subdued, directed, gradually gentle, and universally gentle. Once the mind is focused on this, further contemplate that this yellow gradually increases, and yellow pervades in all directions: east, south, west, and north. Because he contemplates that this yellow gradually increases, and yellow pervades in all directions: east, south, west, and north, his mind will be scattered, flowing to various different appearances, unable to focus on one goal.

念一境，思惟此境遍皆是黃。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是黃故，未能證入黃遍處定。為攝散動馳流心故，于遍黃相繫念思惟，此遍是黃非遍青等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入黃遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境遍皆是黃。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是黃，無二無轉從此乃入黃遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第六者，謂諸定中漸次順次相續次第數為第六。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問：赤遍處定加行雲何？修觀行者由何方便而能證入赤遍處定？答：初修業者創修觀時，於此世界或取赤樹、或取赤葉、或取赤花、或取赤果、或取赤衣、或取種種赤莊嚴具、或取赤云、或取赤水、或取種種諸餘赤物。彼于如是隨取一相，以勝解力系念思惟假想觀察安立信解是某赤相。彼由於此以勝解力系念思惟假想觀察安立信解是某赤故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是赤非余。彼心散

動馳流諸相，不能一趣繫念一境，思惟此境定是赤故，未能證入赤遍處定。為攝散動馳流心故，於一赤相繫念思惟，謂此是赤非為黃等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入赤定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是赤相。由心安住等住近住，相續一趣繫念一境，思惟此境定是赤相，無二無轉能入赤定，而未能入赤遍處定。問：若此未能入赤遍處定者，赤遍處定加行雲何？修觀行者由何方便乃能證入赤遍處定？答：即依如前所入赤定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已，復想此赤漸次增廣，東南西北遍皆是赤。彼想此赤漸次增廣，東南西北遍是赤故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是赤。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是赤故，未能證入赤遍處定。為攝散動馳流心故，于遍赤相繫念思惟，此遍是赤非遍黃等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入赤遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安

【現代漢語翻譯】現代漢語譯本心識散亂遊移于各種表象，無法專注于單一目標，持續地將心念繫於一境。即使思維此境確定是紅色，也無法證入紅色遍處定（Kasinabhis）。爲了收攝散亂遊移的心識，需要專注於一個紅色表象，持續思惟，並確信『這是紅色，不是黃色等等』。通過精勤勇猛地思惟此表象，直至心識能夠相續安住。通過這樣的加行（Parikamma），才能進入紅色定（red concentration）。在精勤反覆地練習這種加行之後，進一步修習進入此定的方法，也就是對於加行所引發的道路，反覆練習、修習和多次實踐。一旦對於加行所引發的道路，反覆練習、修習和多次實踐，心識便能安住、等住、近住，相續不斷地專注于單一目標，思惟此境確定是紅色表象。由於心識安住、等住、近住，相續不斷地專注于單一目標，思惟此境確定是紅色表象，沒有二念，沒有轉變，就能進入紅色定，但仍然無法進入紅色遍處定。問：如果這樣仍然無法進入紅色遍處定，那麼紅色遍處定的加行應該如何進行？修觀行者通過什麼方法才能證入紅色遍處定？答：就是依據之前所進入的紅色定，使心識隨順、調伏、趨向，逐漸地柔和，周遍地柔和。一旦心識專注於此定，進一步想像此紅色逐漸增廣，東、南、西、北各個方向都遍佈紅色。由於想像此紅色逐漸增廣，東、南、西、北各個方向都遍佈紅色，心識便會散亂遊移于各種表象，無法專注于單一目標，持續地將心念繫於一境，思惟此境遍佈紅色。由於心識散亂遊移于各種表象，無法專注于單一目標，持續地將心念繫於一境，思惟此境遍佈紅色，因此無法證入紅色遍處定。爲了收攝散亂遊移的心識，需要專注于遍佈的紅色表象，持續思惟，並確信『這遍佈的是紅色，不是遍佈的黃色等等』。通過精勤勇猛地思惟此表象，直至心識能夠相續安住。通過這樣的加行，才能逐漸進入紅色遍處定。在精勤反覆地練習這種加行之後，進一步修習進入此定的方法，也就是對於加行所引發的道路，反覆練習、修習和多次實踐。一旦對於加行所引發的道路，反覆練習、修習和多次實踐，心識便能安

【English Translation】 English version The mind, wandering and flowing through various appearances, is unable to focus on a single object, continuously directing its attention to one state. Even when contemplating that this state is definitely red, one cannot attain the Red Kasinabhis (red sphere of totality) concentration. To restrain the wandering and flowing mind, one needs to focus on a single red appearance, continuously contemplating, and believing 'This is red, not yellow, etc.' Through diligent and vigorous contemplation of this appearance, until the mind can continuously abide. Through such Parikamma (preliminary practice), one can enter the red concentration. After diligently and repeatedly practicing this Parikamma, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and perform many times the path generated by the Parikamma. Once the path generated by the Parikamma is repeatedly practiced, cultivated, and performed many times, the mind can abide, equally abide, closely abide, continuously focusing on a single object, contemplating that this state is definitely a red appearance. Because the mind abides, equally abides, closely abides, continuously focusing on a single object, contemplating that this state is definitely a red appearance, without duality, without transformation, one can enter the red concentration, but still cannot enter the Red Kasinabhis concentration. Question: If one still cannot enter the Red Kasinabhis concentration, then how should the Parikamma for the Red Kasinabhis concentration be performed? By what means can a practitioner of contemplation attain the Red Kasinabhis concentration? Answer: It is based on the previously entered red concentration, to make the mind compliant, subdued, and inclined, gradually gentle, and universally gentle. Once the mind is focused on this concentration, further imagine this red gradually expanding, with red pervading in all directions: east, south, west, and north. Because of imagining this red gradually expanding, with red pervading in all directions: east, south, west, and north, the mind will wander and flow through various appearances, unable to focus on a single object, continuously directing its attention to one state, contemplating that this state is pervaded by red. Because the mind wanders and flows through various appearances, unable to focus on a single object, continuously directing its attention to one state, contemplating that this state is pervaded by red, therefore one cannot attain the Red Kasinabhis concentration. To restrain the wandering and flowing mind, one needs to focus on the pervading red appearance, continuously contemplating, and believing 'This pervading is red, not pervading yellow, etc.' Through diligent and vigorous contemplation of this appearance, until the mind can continuously abide. Through such Parikamma, one can gradually enter the Red Kasinabhis concentration. After diligently and repeatedly practicing this Parikamma, further cultivate the means to enter this concentration, which is to repeatedly practice, cultivate, and perform many times the path generated by the Parikamma. Once the path generated by the Parikamma is repeatedly practiced, cultivated, and performed many times, the mind can abid

住等住近住，相續一趣繫念一境，思惟此境遍皆是赤。由心安住等住近住，相續一趣繫念一境思惟此境遍皆是赤，無二無轉從此乃入赤遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第七者，謂諸定中漸次順次相續次第數為第七。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問：白遍處定加行雲何？修觀行者由何方便而能證入白遍處定？答：初修業者創修觀時，於此世界或取白樹、或取白葉、或取白花、或取白果、或取白衣、或取種種白莊嚴具、或取白雲、或取白水、或取種種諸餘白物。彼于如是隨取一相，以勝解力系念思惟假想觀察安立信解是某白相。彼由於此以勝解力系念思惟假想觀察安立信解是某白故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是白非余。彼心散動馳流諸相，不能一趣繫念一境，思惟此境定是白故，未能證入白遍處定。為攝散動馳流心故，於一白相繫念思惟，謂此是白非為赤等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入白定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是

【現代漢語翻譯】現代漢語譯本住等住近住，相續一趣繫念一境，思惟此境遍皆是赤。意思是心安住、平等安住、靠近安住，持續不斷地專注於一個目標，心中想著這個目標完全都是紅色。由於心安住、平等安住、靠近安住，持續不斷地專注於一個目標，心中想著這個目標完全都是紅色，沒有其他顏色，沒有變化，這樣才能進入赤遍處定（Kasinabhis）。所說的『上下』，指的是上方和下方。所說的『傍布』，指的是東南等方向。所說的『無二』，指的是沒有其他顏色混雜。『無邊無際』，指的是邊界難以測量。『是第七者』，指的是在各種禪定中，按照漸進、順序、相續的次第，赤遍處定是第七種。所說的『遍處』，指的是在這種禪定中，所有好的色（Rupa）、受（Vedana）、想（Sanna）、行（Sankhara）、識（Vinnana），都稱為遍處。

問：白遍處定（Kasinabhis）的加行（Parikamma）是什麼？修行者通過什麼方法才能證入白遍處定？答：初學者剛開始修習觀想時，在這個世界上選取白色的樹、白色的葉子、白色的花、白色的果實、白色的衣服、各種白色的裝飾品、白色的云、白色的水，或者其他各種白色的東西。他們從這些事物中隨意選取一個作為對象，用堅定的信念專注於它，思考它，假想它，觀察它，確立並相信這就是白色的形象。由於他們用堅定的信念專注於此，思考它，假想它，觀察它，確立並相信這就是白色的形象，所以心容易散亂，飄向各種各樣的形象，不能專注於一個目標，心中想著這個目標是白色而不是其他顏色。由於他們的心散亂，飄向各種各樣的形象，不能專注於一個目標，心中想著這個目標一定是白色，所以無法證入白遍處定。爲了收攝散亂的心，他們專注於一個白色的形象，想著這是白色而不是紅色等等。思考這個形象時要精勤勇猛，直到心能夠持續地安住，通過這樣的加行才能進入白遍處定。精勤地練習這種加行之後，再進一步修行這種禪定的方法，也就是對於加行所引發的道路，反覆練習，反覆修習，多次實踐。既然對於加行所引發的道路，反覆練習，反覆修習，多次實踐，心就能安住、平等安住、靠近安住，持續不斷地專注於一個目標，心中想著這個目標一定是白色。

【English Translation】 English version 'Dwelling, equal dwelling, near dwelling, continuous one-pointedness, focusing the mind on one object, contemplating that this object is entirely red.' This means the mind dwells, dwells equally, dwells nearby, continuously focuses on one object, thinking that this object is entirely red. Because the mind dwells, dwells equally, dwells nearby, continuously focuses on one object, thinking that this object is entirely red, without any other color, without change, one can then enter the Red Kasinabhis (red totality meditation). The term 'above and below' refers to the upper and lower directions. The term 'spreading sideways' refers to directions such as southeast. The term 'without duality' means without any mixture. 'Without boundary or limit' means the boundary is difficult to measure. 'Is the seventh' means that among all the meditations, in a gradual, sequential, and continuous order, the Red Kasinabhis is the seventh. The term 'totality' (遍處) refers to all good Rupa (form), Vedana (feeling), Sanna (perception), Sankhara (mental formations), and Vinnana (consciousness) in this meditation, all of which are called 'totality'.

Question: What is the Parikamma (preliminary practice) for the White Kasinabhis (white totality meditation)? By what means can a practitioner realize the White Kasinabhis? Answer: When a beginner first starts practicing contemplation, in this world, they choose a white tree, a white leaf, a white flower, a white fruit, white clothing, various white ornaments, white clouds, white water, or various other white objects. From these objects, they randomly choose one as an object, focusing on it with strong conviction, thinking about it, imagining it, observing it, establishing and believing that this is a white image. Because they focus on this with strong conviction, thinking about it, imagining it, observing it, establishing and believing that this is a white image, the mind easily becomes scattered, flowing towards various images, unable to focus on one object, thinking that this object is white and not other colors. Because their mind is scattered, flowing towards various images, unable to focus on one object, thinking that this object must be white, they are unable to realize the White Kasinabhis. In order to gather the scattered mind, they focus on one white image, thinking that this is white and not red, etc. When contemplating this image, one should be diligent and courageous, until the mind can continuously dwell, and through this Parikamma, one can enter the white meditation. After diligently practicing this Parikamma, one should further practice the method of this meditation, which is to repeatedly practice, repeatedly cultivate, and repeatedly engage in the path generated by the Parikamma. Since one repeatedly practices, repeatedly cultivates, and repeatedly engages in the path generated by the Parikamma, the mind can dwell, dwell equally, dwell nearby, continuously focus on one object, thinking that this object must be white.

白相。由心安住等住近住，相續一趣繫念一境，思惟此境定是白相，無二無轉能入白定，而未能入白遍處定。問：若此未能入白遍處定者，白遍處定加行雲何？修觀行者由何方便乃能證入白遍處定？答：即依如前所入白定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已，復想此白漸次增廣，東南西北遍皆是白。彼想此白漸次增廣，東南西北遍是白故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是白。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是白故，未能證入白遍處定。為攝散動馳流心故，于遍白相繫念思惟，此遍是白非遍赤等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入白遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境遍皆是白。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是白，無二無轉從此乃入白遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第八者，謂諸定中漸次順次相續次第數為第八。言遍處者，謂此定中所有善色受想行識，皆名遍處。

問：空遍處定加行雲何

？修觀行者由何方便而能證入空遍處定？答：初修業者創修觀時，於此世界取捨上空、或地上空、或樹上空、或巖上空、或山上空、或川中空、或谷中空。於此等空隨取一相，以勝解力系念思惟假想觀察安立信解是某空相。彼由於此以勝解力系念思惟假想觀察安立信解是某空故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是空非余。彼心散動馳流諸相，不能一趣繫念一境，思惟此境定是空故，未能證入空遍處定。為攝散動馳流心故，於一空相繫念思惟，謂此是空非為識等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入空定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是空相。由心安住等住近住，相續一趣繫念一境，思惟此境定是空相，無二無轉能入空定，而未證入空遍處定。問：若此未能入空遍處定者，空遍處定加行雲何？修觀行者由何方便乃能證入空遍處定？答：即依如前所入空定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已，復想此空漸次增廣，東南西北遍皆是空。彼想此空漸次增廣，東南西北遍是空故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是

【現代漢語翻譯】現代漢語譯本問：修習觀行的人通過什麼方法能夠證入空遍處定（Kōng biàn chù dìng，the sphere of infinite space）？

答：初學修行的人剛開始修習觀的時候，對於這個世界，選取捨棄之上的空間，或者地上的空間，或者樹上的空間，或者巖石上的空間，或者山上的空間，或者河流中的空間，或者山谷中的空間。對於這些空間，隨意選取一個景象，用殊勝的理解力，繫念思惟，假想觀察，安立信解，認為這是某個空相。由於他用殊勝的理解力，繫念思惟，假想觀察，安立信解，認為是某個空相的緣故，心就散亂動搖，流向各種景象，不能一心專注於一個境界，思惟這個境界是空而不是其他的。由於他的心散亂動搖，流向各種景象，不能一心專注於一個境界，思惟這個境界一定是空的緣故，所以未能證入空遍處定。

爲了攝持散亂動搖的心，對於一個空相，繫念思惟，說這是空，不是識等等。思惟這個景象，精勤勇猛，乃至使心能夠相續長久地安住，通過這種加行（jiāxíng，preparatory practices）能夠進入空定。精勤多次地修習這種加行之後，再進一步修行這種定的方法，就是在加行所引發的道路上，多次修習，多次修行，多次實踐。既然在加行所引發的道路上，多次修習，多次修行，多次實踐，心就能夠安住、等住、近住，相續一心專注於一個境界，思惟這個境界一定是空相。由於心能夠安住、等住、近住，相續一心專注於一個境界，思惟這個境界一定是空相，沒有二念，沒有轉變，能夠進入空定，但是還沒有證入空遍處定。

問：如果這樣還不能進入空遍處定，那麼空遍處定的加行是什麼？修習觀行的人通過什麼方法才能夠證入空遍處定？

答：就是依靠像前面所進入的空定，使心隨順、調伏、趨向，逐漸地柔和，周遍地柔和。一心入定之後，再想像這個空逐漸地增廣，東南西北遍佈都是空。由於他想像這個空逐漸地增廣，東南西北遍佈都是空的緣故，心就散亂動搖，流向各種景象，不能一心專注於一個境界，思惟這個境界遍佈都是

【English Translation】 English version Question: By what means can a practitioner of contemplation enter the sphere of infinite space (Kōng biàn chù dìng)?

Answer: When a beginner starts practicing contemplation, they select, in this world, the space above, or the space on the ground, or the space above a tree, or the space above a rock, or the space above a mountain, or the space in a river, or the space in a valley. For these spaces, they randomly select one aspect, and with superior understanding, focus their mind on it, contemplate it imaginatively, observe it, establish a belief, and understand that this is a certain aspect of space. Because they use superior understanding to focus their mind on it, contemplate it imaginatively, observe it, establish a belief, and understand that it is a certain aspect of space, their mind becomes scattered and agitated, flowing towards various phenomena, unable to focus on one object, thinking that this object is space and nothing else. Because their mind is scattered and agitated, flowing towards various phenomena, unable to focus on one object, thinking that this object is definitely space, they have not yet entered the sphere of infinite space.

In order to restrain the scattered and agitated mind, they focus their mind on one aspect of space, thinking that this is space, not consciousness, etc. They contemplate this aspect diligently and vigorously, until the mind can continuously abide for a long time. Through this preparatory practice (jiāxíng), they can enter the space concentration. After diligently and repeatedly practicing this preparatory practice, they further practice the method of this concentration, which is to repeatedly practice, repeatedly cultivate, and repeatedly perform the path generated by the preparatory practice. Since they repeatedly practice, repeatedly cultivate, and repeatedly perform the path generated by the preparatory practice, the mind can abide, equally abide, closely abide, continuously focus on one object, thinking that this object is definitely an aspect of space. Because the mind can abide, equally abide, closely abide, continuously focus on one object, thinking that this object is definitely an aspect of space, without duality, without transformation, they can enter the space concentration, but have not yet entered the sphere of infinite space.

Question: If one cannot enter the sphere of infinite space in this way, then what is the preparatory practice for the sphere of infinite space? By what means can a practitioner of contemplation enter the sphere of infinite space?

Answer: It is to rely on the space concentration entered as before, to make the mind compliant, subdued, and inclined, gradually gentle, and universally gentle. After entering concentration with one-pointedness, imagine this space gradually expanding, with space everywhere in the east, south, west, and north. Because they imagine this space gradually expanding, with space everywhere in the east, south, west, and north, their mind becomes scattered and agitated, flowing towards various phenomena, unable to focus on one object, thinking that this object is everywhere

空。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍是空故，未能證入空遍處定。為攝散動馳流心故，于遍空相繫念思惟，此遍是空非遍識等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入空遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境遍皆是空。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是空，無二無轉從此乃入空遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第九者，謂諸定中漸次順次相續次第數為第九。言遍處者，謂此空無邊處定中所有善色受想行識，皆名遍處。

問：識遍處定加行雲何？修觀行者由何方便而能證入識遍處定？答：初修業者創修觀時，於此身中或取清凈眼識相、或取清凈耳識相、或取清凈鼻識相、或取清凈舌識相、或取清凈身識相、或取清凈意識相。於此諸識隨取一相，以勝解力系念思惟假想觀察安立信解是某識相。彼由於此以勝解力系念思惟假想觀察安立信解是某識故，心便散動馳流諸相，不能一趣繫念一境，思惟此境是識非余。彼心散動馳流諸相，不能一趣繫念

【現代漢語翻譯】現代漢語譯本：空無邊處定。如果修行者的心散亂浮動，執著于各種表象，不能專注於一個目標，持續地專注於一個境界，因為他認為這個境界到處都是空，所以他不能證入空無邊處定。爲了控制散亂浮動的心，他需要專注于空無邊處，並思考『這到處都是空，而不是到處都是識』等等。通過精勤勇猛地思考這個表象，直到他的心能夠持續地安住於此，通過這樣的努力，他才能逐漸進入空無邊處定。當他精勤地練習這種方法后，他需要進一步修行這種禪定的方便，也就是對於通過先前努力所產生的道路，反覆練習，反覆修行，多次實踐。當他對於通過先前努力所產生的道路，反覆練習，反覆修行，多次實踐后，他的心就會安住、等住、近住，持續地專注於一個目標，持續地專注於一個境界，並思考『這個境界到處都是空』。由於他的心安住、等住、近住，持續地專注於一個目標，持續地專注於一個境界，並思考『這個境界到處都是空』，沒有二元對立，沒有轉變，這樣他才能進入空無邊處定。『上下』指的是上方和下方。『傍布』指的是東南等方向。『無二』指的是沒有間雜。『無邊無際』指的是邊界難以測量。『第九』指的是在各種禪定中，按照漸次、順次、相續的次第，空無邊處定是第九個。『遍處』指的是在這個空無邊處定中，所有善的色（Rupa，物質）、受（Vedana，感受）、想（Sanna，認知）、行（Sankhara，意志）、識（Vinnana，意識），都稱為遍處。問：識無邊處定（Vijnananantyayatana，Consciousness-pervading sphere）的加行（Adhikarana，前行）是什麼？修行者通過什麼方法能夠證入識無邊處定？答：初學者在開始修行時，可以在自身中選取清凈的眼識相（Cakkhu-vinnana，eye-consciousness）、或清凈的耳識相（Sota-vinnana，ear-consciousness）、或清凈的鼻識相（Ghana-vinnana，nose-consciousness）、或清凈的舌識相（Jivha-vinnana，tongue-consciousness）、或清凈的身識相（Kaya-vinnana，body-consciousness）、或清凈的意識相（Mano-vinnana，mind-consciousness）。在這各種識中，選取一個表象，以堅定的信念專注於此，思考、假想、觀察，並確立信念，認為這是某個識的表象。由於他以堅定的信念專注於此，思考、假想、觀察，並確立信念，認為這是某個識的表象，他的心就會散亂浮動，執著于各種表象，不能專注於一個目標，持續地專注於一個境界，並思考『這個境界是識，而不是其他』。他的心散亂浮動，執著于各種表象，不能專注於一個目標，持續地專注於一個境界

【English Translation】 English version: The sphere of infinite space. If a practitioner's mind is scattered and flowing, clinging to various appearances, unable to focus on one goal, continuously focusing on one realm, because he thinks this realm is all empty, then he cannot attain the sphere of infinite space. In order to control the scattered and flowing mind, he needs to focus on the infinity of space, and think 'this is all empty, not all consciousness' and so on. By diligently and bravely thinking about this appearance, until his mind can continuously abide in it, through such efforts, he can gradually enter the sphere of infinite space. When he diligently practices this method, he needs to further practice the means of this samadhi (meditative state), that is, to repeatedly practice, repeatedly cultivate, and practice many times the path produced by previous efforts. When he repeatedly practices, repeatedly cultivates, and practices many times the path produced by previous efforts, his mind will abide, equally abide, closely abide, continuously focus on one goal, continuously focus on one realm, and think 'this realm is all empty'. Because his mind abides, equally abides, closely abides, continuously focuses on one goal, continuously focuses on one realm, and thinks 'this realm is all empty', without duality, without transformation, then he can enter the sphere of infinite space. 'Up and down' refers to above and below. 'Sideways' refers to directions such as southeast. 'Without duality' refers to without intermingling. 'Without boundaries' refers to boundaries that are difficult to measure. 'Ninth' refers to the fact that among various samadhis, according to the gradual, sequential, and continuous order, the sphere of infinite space is the ninth. 'Pervading sphere' refers to the fact that in this sphere of infinite space, all good Rupa (form), Vedana (feeling), Sanna (perception), Sankhara (mental formations), and Vinnana (consciousness) are called pervading spheres. Question: What is the Adhikarana (preliminary practice) for the Vijnananantyayatana (sphere of infinite consciousness)? By what means can a practitioner attain the sphere of infinite consciousness? Answer: When a beginner starts practicing, he can choose a pure Cakkhu-vinnana (eye-consciousness), or a pure Sota-vinnana (ear-consciousness), or a pure Ghana-vinnana (nose-consciousness), or a pure Jivha-vinnana (tongue-consciousness), or a pure Kaya-vinnana (body-consciousness), or a pure Mano-vinnana (mind-consciousness) from within himself. Among these various consciousnesses, choose one appearance, focus on it with firm belief, think, imagine, observe, and establish the belief that this is the appearance of a certain consciousness. Because he focuses on it with firm belief, thinks, imagines, observes, and establishes the belief that this is the appearance of a certain consciousness, his mind will be scattered and flowing, clinging to various appearances, unable to focus on one goal, continuously focusing on one realm, and think 'this realm is consciousness, not other'. His mind is scattered and flowing, clinging to various appearances, unable to focus on one goal, continuously focusing on one realm.

一境，思惟此境定是識故，未能證入識遍處定。為攝散動馳流心故，於一識相繫念思惟，謂此是識非為空等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行能入識定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行所引生道，數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟此境定是識相。由心安住等住近住，相續一趣繫念一境，思惟此境定是識相，無二無轉能入識定，而未能入識遍處定。問：若此未能入識遍處定者，識遍處定加行雲何？修觀行者由何方便乃能證入識遍處定？答：即依如前所入識定，令心隨順調伏趣向，漸次柔和周遍柔和。一趣定已，復想此識漸次增廣，東南西北遍皆是識，彼想此識漸次增廣，東南西北遍是識故，心便散動馳流諸相，不能一趣繫念一境，思惟此境遍皆是識。彼心散動馳流諸相，不能一趣繫念一境，思惟此境遍皆識故，未能證入識遍處定。為攝散動馳流心故，于遍識相繫念思惟，此遍是識非遍空等。思惟此相精勤勇猛，乃至令心相續久住，由斯加行乃漸能入識遍處定。精勤數習此加行已，復進修行此定方便，謂于加行所引生道，數習數修數多所作。既于加行數習數修數多所作，心便安住等住近住，相續一趣繫念一境，思惟

【現代漢語翻譯】現代漢語譯本：對於單一境界，因為思維此境界必定是識（vijñāna，了別作用）的緣故，未能證入識遍處定（vijñānānantyāyatana-samāpatti，超越一切物質色想，而專注于無邊識的禪定）。爲了收攝散亂、奔放的心，于單一識相上繫念思維，認為此是識，而非空等。思維此識相，精勤勇猛，乃至使心能夠相續久住，由此加行（prayoga，實踐）能夠進入識定。精勤多次修習此加行后，再進一步修行此定的方便，即對於加行所引發的道路，多次練習、多次修習、多次實踐。既然對於加行所引發的道路，多次練習、多次修習、多次實踐，心便能安住、等住、近住，相續一心趣向，繫念于單一境界，思維此境界必定是識相。由於心安住、等住、近住，相續一心趣向，繫念于單一境界，思維此境界必定是識相，沒有二念，沒有轉變，能夠進入識定，但未能進入識遍處定。問：如果這樣未能進入識遍處定，那麼識遍處定的加行應該如何？修觀行者通過什麼方便才能夠證入識遍處定？答：即依據如前所入的識定，使心隨順、調伏、趣向，逐漸柔和、周遍柔和。一心趣向于定后，再想像此識逐漸增廣，東南西北遍佈都是識。因為想像此識逐漸增廣，東南西北遍佈都是識的緣故，心便散動，奔向各種現象，不能一心趣向，繫念于單一境界，思維此境界遍佈都是識。因為心散動，奔向各種現象，不能一心趣向，繫念于單一境界，思維此境界遍佈都是識的緣故，未能證入識遍處定。爲了收攝散亂、奔放的心，于遍識相上繫念思維，認為此遍是識，而非遍空等。思維此識相，精勤勇猛，乃至使心能夠相續久住，由此加行才逐漸能夠進入識遍處定。精勤多次修習此加行后，再進一步修行此定的方便，即對於加行所引發的道路，多次練習、多次修習、多次實踐。既然對於加行多次練習、多次修習、多次實踐，心便能安住、等住、近住，相續一心趣向，繫念于單一境界，思維

【English Translation】 English version: Regarding a single object, because of thinking that this object is definitely consciousness (vijñāna, the function of distinguishing), one fails to attain the Station of Limitless Consciousness (vijñānānantyāyatana-samāpatti, a state of meditation transcending all material forms and focusing on boundless consciousness). In order to gather the scattered and wandering mind, one focuses and contemplates on a single aspect of consciousness, thinking that this is consciousness and not emptiness, etc. Contemplating this aspect of consciousness with diligence and vigor, until the mind can abide continuously for a long time, by this practice (prayoga, practice) one can enter the concentration of consciousness. After diligently and repeatedly practicing this practice, one further cultivates the means of this concentration, that is, repeatedly practicing, repeatedly cultivating, and repeatedly engaging in the path generated by the practice. Since one has repeatedly practiced, repeatedly cultivated, and repeatedly engaged in the path generated by the practice, the mind can abide, abide equally, abide closely, continuously directing itself to one focus, focusing on one object, and thinking that this object is definitely an aspect of consciousness. Because the mind abides, abides equally, abides closely, continuously directing itself to one focus, focusing on one object, and thinking that this object is definitely an aspect of consciousness, without duality, without change, one can enter the concentration of consciousness, but fails to enter the Station of Limitless Consciousness. Question: If one fails to enter the Station of Limitless Consciousness in this way, then what should be the practice for the Station of Limitless Consciousness? By what means can a practitioner of contemplation attain the Station of Limitless Consciousness? Answer: That is, based on the concentration of consciousness entered as before, make the mind compliant, subdued, and directed, gradually becoming gentle and universally gentle. After focusing the mind on the concentration, imagine this consciousness gradually expanding, with consciousness pervading the east, south, west, and north. Because of imagining this consciousness gradually expanding, with consciousness pervading the east, south, west, and north, the mind becomes scattered, running towards various phenomena, unable to focus on one direction, focusing on one object, and thinking that this object is filled with consciousness. Because the mind is scattered, running towards various phenomena, unable to focus on one direction, focusing on one object, and thinking that this object is filled with consciousness, one fails to attain the Station of Limitless Consciousness. In order to gather the scattered and wandering mind, one focuses and contemplates on the aspect of pervasive consciousness, thinking that this pervasiveness is consciousness and not pervasive emptiness, etc. Contemplating this aspect of consciousness with diligence and vigor, until the mind can abide continuously for a long time, by this practice one can gradually enter the Station of Limitless Consciousness. After diligently and repeatedly practicing this practice, one further cultivates the means of this concentration, that is, repeatedly practicing, repeatedly cultivating, and repeatedly engaging in the path generated by the practice. Since one has repeatedly practiced, repeatedly cultivated, and repeatedly engaged in the practice, the mind can abide, abide equally, abide closely, continuously directing itself to one focus, focusing

此境遍皆是識。由心安住等住近住，相續一趣繫念一境，思惟此境遍皆是識，無二無轉從此乃入識遍處定。言上下者，謂上下方。言傍布者，謂東南等。言無二者，謂無間雜。無邊無際者，謂邊際難測。是第十者，謂諸定中漸次順次相續次第數為第十。言遍處者，謂此識無邊處定中所有善受想行識，皆名遍處。

十無學法者，云何為十？答：一、無學正見；二、無學正思惟；三、無學正語；四、無學正業；五、無學正命；六、無學正勤；七、無學正念；八、無學正定；九、無學正解脫；十、無學正智。云何無學正見？答：盡智、無生智，盡所不攝無學慧，是名無學正見。云何無學正思惟？答：諸聖弟子于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應所有思惟、等思惟、近思惟，尋求、等尋求、近尋求，推覓、等推覓、近推覓，令心於法粗動而轉，是名無學正思惟。云何無學正語？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應簡擇力故，除趣邪命語四惡行，于余語惡行所得無學遠離、勝遠離、近遠離、極遠離，寂靜律儀無作無造，棄捨防護不行不犯，船筏橋樑堤塘墻塹，于所制約不逾不逾性、不越不越性無表語業，是名無學正語。云何無學正業？答：諸聖

【現代漢語翻譯】現代漢語譯本：『此境遍皆是識』，意思是說，通過內心安住、平等安住、接近安住，使心念相續不斷地專注於一個境界，並思惟這個境界遍佈一切都是識，沒有二元對立，沒有轉變，這樣才能進入識遍處定（Vijñānānantyāyatana）。『言上下者，謂上下方』，指的是上方和下方。『言傍布者，謂東南等』，指的是東南西北等各個方向。『言無二者，謂無間雜』，指的是沒有間隔和混雜。『無邊無際者，謂邊際難測』，指的是邊界難以測量。『是第十者，謂諸定中漸次順次相續次第數為第十』，指的是在各種禪定中，按照漸進、順次的連續次第，這個禪定是第十個。『言遍處者，謂此識無邊處定中所有善受想行識，皆名遍處』，指的是在這個識無邊處定中，所有好的感受（vedanā）、想法（saṃjñā）、行為（saṃskāra）和識（vijñāna），都稱為遍處。

十無學法（aśaikṣa-dharma）者，什麼是十無學法？回答：一、無學正見（aśaikṣa-samyag-dṛṣṭi）；二、無學正思惟（aśaikṣa-samyak-saṃkalpa）；三、無學正語（aśaikṣa-samyag-vāc）；四、無學正業（aśaikṣa-samyak-karmānta）；五、無學正命（aśaikṣa-samyag-ājīva）；六、無學正勤（aśaikṣa-samyag-vyāyāma）；七、無學正念（aśaikṣa-samyak-smṛti）；八、無學正定（aśaikṣa-samyak-samādhi）；九、無學正解脫（aśaikṣa-samyag-vimukti）；十、無學正智（aśaikṣa-samyag-jñāna）。什麼是無學正見？回答：盡智（kṣaya-jñāna）、無生智（anutpāda-jñāna），以及盡智和無生智所不包含的無學慧（aśaikṣa-prajñā），這稱為無學正見。什麼是無學正思惟？回答：諸位聖弟子對於苦（duḥkha）思惟苦，對於集（samudaya）思惟集，對於滅（nirodha）思惟滅，對於道（mārga）思惟道，與無學作意（aśaikṣa-manasikāra）相應的思惟、平等思惟、接近思惟，尋求、平等尋求、接近尋求，推覓、平等推覓、接近推覓，使心對於法產生粗略的動搖和轉變，這稱為無學正思惟。什麼是無學正語？回答：諸位聖弟子，對於苦思惟苦，對於集思惟集，對於滅思惟滅，對於道思惟道，與無學作意相應的簡擇力，去除趣向邪命（mithyā-ājīva）的語四惡行，對於其餘的語惡行，獲得無學的遠離、殊勝遠離、接近遠離、極其遠離，寂靜的律儀，沒有作為，沒有造作，放棄、捨棄、防護，不行、不犯，如同船筏、橋樑、堤塘、墻塹，對於所制定的約束，不超越、不超越的性質，沒有外在表現的語業，這稱為無學正語。什麼是無學正業？回答：諸位聖

【English Translation】 English version: 'This realm is entirely consciousness' means that through abiding in mind, equally abiding, closely abiding, continuously directing the mind to one object, and contemplating that this realm is entirely consciousness, without duality, without transformation, one can then enter the Station of Limitless Consciousness (Vijñānānantyāyatana). 'Speaking of above and below, refers to the upper and lower directions.' 'Speaking of spreading sideways, refers to the southeast, etc.' 'Speaking of without duality, refers to without interruption or mixture.' 'Limitless and boundless, refers to the difficulty in measuring the boundary.' 'Being the tenth, refers to being the tenth in the gradual, sequential, and continuous order among all the samādhis.' 'Speaking of pervading places, refers to all the wholesome feelings (vedanā), perceptions (saṃjñā), volitions (saṃskāra), and consciousness (vijñāna) within this Station of Limitless Consciousness, all of which are called pervading places.'

The ten trainings of an Arhat (aśaikṣa-dharma): What are the ten? Answer: 1. Right View of an Arhat (aśaikṣa-samyag-dṛṣṭi); 2. Right Thought of an Arhat (aśaikṣa-samyak-saṃkalpa); 3. Right Speech of an Arhat (aśaikṣa-samyag-vāc); 4. Right Action of an Arhat (aśaikṣa-samyak-karmānta); 5. Right Livelihood of an Arhat (aśaikṣa-samyag-ājīva); 6. Right Effort of an Arhat (aśaikṣa-samyag-vyāyāma); 7. Right Mindfulness of an Arhat (aśaikṣa-samyak-smṛti); 8. Right Concentration of an Arhat (aśaikṣa-samyak-samādhi); 9. Right Liberation of an Arhat (aśaikṣa-samyag-vimukti); 10. Right Knowledge of an Arhat (aśaikṣa-samyag-jñāna). What is Right View of an Arhat? Answer: The Knowledge of Exhaustion (kṣaya-jñāna), the Knowledge of Non-arising (anutpāda-jñāna), and the wisdom of an Arhat (aśaikṣa-prajñā) not included in the Knowledge of Exhaustion and the Knowledge of Non-arising, this is called Right View of an Arhat. What is Right Thought of an Arhat? Answer: When noble disciples contemplate suffering (duḥkha) as suffering, contemplate the origin (samudaya) as the origin, contemplate cessation (nirodha) as cessation, and contemplate the path (mārga) as the path, the thoughts, equal thoughts, and close thoughts corresponding to the attention of an Arhat (aśaikṣa-manasikāra), the seeking, equal seeking, and close seeking, the investigating, equal investigating, and close investigating, causing the mind to roughly move and transform with respect to the Dharma, this is called Right Thought of an Arhat. What is Right Speech of an Arhat? Answer: When noble disciples contemplate suffering as suffering, contemplate the origin as the origin, contemplate cessation as cessation, and contemplate the path as the path, the power of discernment corresponding to the attention of an Arhat, removing the four evil deeds of speech that lead to wrong livelihood (mithyā-ājīva), and for the remaining evil deeds of speech, obtaining the non-learning of distance, superior distance, close distance, and extreme distance, the peaceful discipline, without action, without creation, abandoning, relinquishing, protecting, not acting, not transgressing, like boats, rafts, bridges, embankments, walls, and trenches, not exceeding, not exceeding the nature of what is prescribed, without external expression of speech karma, this is called Right Speech of an Arhat. What is Right Action of an Arhat? Answer: When noble

弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應簡擇力故，除趣邪命身三惡行，于余身惡行所得無學遠離、勝遠離、近遠離、極遠離，寂靜律儀無作無造，棄捨防護不行不犯，船筏橋樑堤塘墻塹，于所制約不逾不逾性、不越不越性無表身業，是名無學正業。云何無學正命？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應簡擇力故，于趣邪命身語惡行所得無學遠離、勝遠離、近遠離、極遠離，寂靜律儀無作無造，棄捨防護不行不犯，船筏橋樑堤塘墻塹，于所制約不逾不逾性、不越不越性無表身語業、是名無學正命。云何無學正勤？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應所有勤精進勇健勢猛熾盛難制勵意不息，是名無學正勤。云何無學正念？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應所有念、隨念、專念、憶念，不忘不失、不遺不漏、不失法性、心明記性，是名無學正念。云何無學正定？答：諸聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應所有心住、等住、近住、安住，不散不亂攝止等持心一境性，是名無學正定。云何無學正解脫？答：諸聖弟

【現代漢語翻譯】現代漢語譯本：弟子，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，由於無學作意相應的簡擇力，去除因邪命而產生的身三惡行，對於其餘的身惡行，獲得無學的遠離、殊勝的遠離、接近的遠離、極度的遠離，寂靜的律儀是無作無造的，放棄、守護，不行、不犯。如同船筏、橋樑、堤塘、墻塹，對於所制定的約束，不超越其不超越的性質，不逾越其不逾越的性質，這是無表的身業，這被稱為無學正業。什麼是無學正命？回答：各位聖弟子，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，由於無學作意相應的簡擇力，對於因邪命而產生的身語惡行，獲得無學的遠離、殊勝的遠離、接近的遠離、極度的遠離，寂靜的律儀是無作無造的，放棄、守護，不行、不犯。如同船筏、橋樑、堤塘、墻塹，對於所制定的約束，不超越其不超越的性質，不逾越其不逾越的性質，這是無表的身語業，這被稱為無學正命。什麼是無學正勤？回答：各位聖弟子，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，由於無學作意相應的所有勤奮、精進、勇敢、強健、氣勢猛烈、熾盛、難以控制、努力用意不停止，這被稱為無學正勤。什麼是無學正念？回答：各位聖弟子，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，由於無學作意相應的所有念、隨念、專念、憶念，不忘記、不遺失、不遺漏、不喪失法性、內心明記的性質，這被稱為無學正念。什麼是無學正定？回答：各位聖弟子，對於苦諦思惟苦諦，對於集諦思惟集諦，對於滅諦思惟滅諦，對於道諦思惟道諦，由於無學作意相應的所有心住、等住、近住、安住，不散亂、不擾亂，收攝停止，等持，心一境性，這被稱為無學正定。什麼是無學正解脫？回答：各位聖弟子，

【English Translation】 English version: Disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, due to the discerning power corresponding to the no-more-learning attention, eliminating the three evil actions of body arising from wrong livelihood, for the remaining evil actions of body, obtaining the no-more-learning distancing, superior distancing, near distancing, extreme distancing, the peaceful discipline is unmade and uncreated, abandoning, guarding, not acting, not transgressing. Like boats, rafts, bridges, embankments, walls, and trenches, not exceeding the nature of non-exceeding, not transgressing the nature of non-transgressing in what is prescribed, this is the non-revealing bodily karma, this is called no-more-learning right action. What is no-more-learning right livelihood? Answer: All noble disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, due to the discerning power corresponding to the no-more-learning attention, for the evil actions of body and speech arising from wrong livelihood, obtaining the no-more-learning distancing, superior distancing, near distancing, extreme distancing, the peaceful discipline is unmade and uncreated, abandoning, guarding, not acting, not transgressing. Like boats, rafts, bridges, embankments, walls, and trenches, not exceeding the nature of non-exceeding, not transgressing the nature of non-transgressing in what is prescribed, this is the non-revealing bodily and verbal karma, this is called no-more-learning right livelihood. What is no-more-learning right effort? Answer: All noble disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, due to all diligence, vigor, courage, strength, might, intensity, uncontrollability, and unceasing intention of effort corresponding to the no-more-learning attention, this is called no-more-learning right effort. What is no-more-learning right mindfulness? Answer: All noble disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, due to all mindfulness, recollection, focused mindfulness, remembrance, not forgetting, not losing, not omitting, not losing the nature of the Dharma, the nature of clear memory in the mind corresponding to the no-more-learning attention, this is called no-more-learning right mindfulness. What is no-more-learning right concentration? Answer: All noble disciples, contemplating suffering as suffering, contemplating origination as origination, contemplating cessation as cessation, contemplating the path as the path, due to all abiding of the mind, equal abiding, near abiding, secure abiding, not scattered, not disturbed, gathering, stopping, equanimity, the one-pointedness of the mind corresponding to the no-more-learning attention, this is called no-more-learning right concentration. What is no-more-learning right liberation? Answer: All noble disciples,

子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無學作意相應所有心勝解、已勝解、當勝解，是名無學正解脫。云何無學正智？答：盡智、無生智、是名無學正智。

爾時舍利子告苾芻眾言：「具壽當知，佛於一法乃至十法，現等覺已，為諸弟子宣說開示。我與大眾皆共和合，親對世尊已結集竟，諸苾芻眾皆應受持，為他演說廣令流佈。佛滅度后勿有乖違，當令隨順梵行法律久住，利樂無量有情，哀愍世間諸天人眾，令獲殊勝義利安樂。」

贊勸品第十二

爾時世尊知舍利子為苾芻眾說法已訖，從臥而起身心調暢，整理衣服結加趺坐，贊舍利子：「善哉善哉！汝今善能於此臺觀與苾芻眾和合，結集如來所說增一法門。汝可從今為諸大眾數復宣說如是法門，此法能令諸天人等長夜證會義利安樂。」世尊復告苾芻眾言：「汝等皆應受持讀誦舍利子說集異法門。如是法門，能引大善大義大法清白梵行，復證通慧菩提涅槃。凈信出家諸善男子，受持讀誦如是法門，不久定當辦所辦事。」

時薄伽梵說是語已，諸苾芻眾歡喜踴躍，頂禮佛足信受奉行。

說一切有部集異門足論卷第二十

【現代漢語翻譯】現代漢語譯本弟子，對於苦諦思惟苦，對於集諦思惟集，對於滅諦思惟滅，對於道諦思惟道，與無學作意相應的所有的心的殊勝理解，已經殊勝理解，將要殊勝理解，這叫做無學正解脫。什麼是無學正智？回答：盡智（知道煩惱已盡的智慧）、無生智（知道未來不再受生的智慧），這叫做無學正智。

那時，舍利子（Śāriputra）告訴比丘眾說：『諸位具壽應當知道，佛對於一法乃至十法，現等覺悟之後，為各位弟子宣說開示。我與大眾都共同和合，親自面對世尊已經結集完畢，各位比丘眾都應當受持，為他人演說，廣泛流佈。佛滅度之後不要有乖違，應當使之隨順梵行法律長久住世，利益安樂無量有情，哀憐世間諸天人眾，使他們獲得殊勝的義利安樂。』

贊勸品第十二

那時，世尊知道舍利子（Śāriputra）為比丘眾說法完畢，從臥處起身，身心調暢，整理衣服，結跏趺坐，讚歎舍利子（Śāriputra）：『好啊好啊！你現在善於在這個臺觀與比丘眾和合，結集如來所說的增一法門。你可以從今以後為各位大眾多次宣說這樣的法門，此法能令諸天人等長夜證得義利安樂。』世尊又告訴比丘眾說：『你們都應當受持讀誦舍利子（Śāriputra）所說集異法門。這樣的法門，能引生大善、大義、大法、清白梵行，又能證得通慧、菩提、涅槃。清凈信心的出家諸位善男子，受持讀誦這樣的法門，不久必定能夠辦成所應辦的事情。』

當時，薄伽梵（Bhagavan，世尊）說完這些話后，諸位比丘眾歡喜踴躍，頂禮佛足，信受奉行。

說一切有部集異門足論卷第二十

【English Translation】 English version Disciple, contemplating suffering in relation to suffering, contemplating origination in relation to origination, contemplating cessation in relation to cessation, contemplating the path in relation to the path, all the mind's superior understanding, already superiorly understood, and about to be superiorly understood, corresponding to the non-learning intention, is called non-learning right liberation. What is non-learning right knowledge? Answer: Exhaustion knowledge (knowledge that defilements are exhausted), non-arising knowledge (knowledge that there will be no future rebirth), is called non-learning right knowledge.

Then, Śāriputra addressed the assembly of bhikshus, saying: 'Venerable ones, you should know that the Buddha, having awakened to one dharma up to ten dharmas, has declared and revealed them to his disciples. I and the assembly have all gathered together in harmony, having personally faced the World-Honored One and completed the compilation. All bhikshus should uphold this, expound it to others, and spread it widely. After the Buddha's parinirvana, do not deviate from it, but ensure that it conforms to the pure conduct and laws, so that it may abide for a long time, benefiting and bringing happiness to countless sentient beings, and having compassion for the gods and humans in the world, enabling them to obtain supreme meaning, benefit, and happiness.'

Chapter Twelve on Praise and Encouragement

Then, the World-Honored One, knowing that Śāriputra had finished speaking the Dharma to the assembly of bhikshus, arose from his resting place, his body and mind refreshed, arranged his robes, and sat in the lotus position, praising Śāriputra: 'Excellent, excellent! You are now skilled in gathering together with the assembly of bhikshus in this pavilion, compiling the Ekottara Dharma (numerical teachings) spoken by the Tathagata. From now on, you may repeatedly declare such teachings to the great assembly, for this Dharma can enable gods and humans to attain meaning, benefit, and happiness throughout the long night.' The World-Honored One further told the assembly of bhikshus: 'You should all uphold and recite the Saṃgīti-paryāya (collection of synonyms) spoken by Śāriputra. Such teachings can lead to great good, great benefit, great Dharma, pure conduct, and can also lead to the attainment of transcendental wisdom, bodhi, and nirvana. Purely faithful good men who have left home, upholding and reciting such teachings, will soon accomplish what needs to be done.'

At that time, after the Bhagavan (Blessed One) had spoken these words, the assembly of bhikshus rejoiced, leaped for joy, prostrated themselves at the Buddha's feet, and faithfully accepted and practiced them.

Abhidharma-saṃgīti-paryāya-pāda-śāstra by the Sarvāstivāda School, Volume Twenty