T26n1537_阿毗達磨法蘊足論
大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
No. 1537
阿毗達磨法蘊足論卷第一
尊者大目乾連造
三藏法師玄奘奉 詔譯
學處品第一
稽首佛法僧， 真凈無價寶， 今集諸法蘊， 普施諸群生。 阿毗達磨如大海， 大山大地大虛空， 具攝無邊聖法財， 今我正勤略顯示。
嗢拖南曰：
學支凈果行聖種， 正勝足念諦靜慮， 無量無色定覺支， 雜根處蘊界緣起。
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「諸有于彼五怖罪怨不寂靜者，彼于現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣生地獄中。何等為五？謂殺生者，殺生緣故，生怖罪怨。不離殺生，是名第一。不與取者，劫盜緣故，生怖罪怨。不離劫盜，是名第二。欲邪行者，邪行緣故，生怖罪怨。不離邪行，是名第三。虛誑語者，虛誑緣故，生怖罪怨。不離虛誑，是名第四。飲味諸酒放逸處者，飲味諸酒放逸處緣故，生怖罪怨。不離飲酒諸放逸處，是名第五。有于如是五怖罪怨不寂靜者，彼于現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣
【現代漢語翻譯】 現代漢語譯本 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
No. 1537
阿毗達磨法蘊足論卷第一
尊者大目乾連造
三藏法師玄奘奉 詔譯
學處品第一
稽首佛法僧， 真凈無價寶， 今集諸法蘊， 普施諸群生。 阿毗達磨如大海， 大山大地大虛空， 具攝無邊聖法財， 今我正勤略顯示。
嗢拖南曰：
學支凈果行聖種， 正勝足念諦靜慮， 無量無色定覺支， 雜根處蘊界緣起。
一時薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。爾時世尊告苾芻（bhiksu，比丘）眾：『諸有于彼五怖罪怨不寂靜者，彼于現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣生地獄中。何等為五？謂殺生者，殺生緣故，生怖罪怨。不離殺生，是名第一。不與取者，劫盜緣故，生怖罪怨。不離劫盜，是名第二。欲邪行者，邪行緣故，生怖罪怨。不離邪行，是名第三。虛誑語者，虛誑緣故，生怖罪怨。不離虛誑，是名第四。飲味諸酒放逸處者，飲味諸酒放逸處緣故，生怖罪怨。不離飲酒諸放逸處，是名第五。有于如是五怖罪怨不寂靜者，彼于現世為諸聖賢同所訶厭，名為犯戒自損傷者，有罪有貶、生多非福，身壞命終墮險惡趣。』
【English Translation】 English version Taisho Tripitaka Volume 26, No. 1537 Abhidharma-dharmaskandha-pada-shastra
No. 1537
Abhidharma-dharmaskandha-pada-shastra, Volume 1
Composed by Venerable Mahāmaudgalyāyana
Translated by Tripiṭaka Master Xuanzang under Imperial Order
Chapter 1: Training Grounds
I bow to the Buddha, the Dharma, and the Sangha, Truly pure and priceless treasures, Now I gather the aggregates of dharmas, To universally bestow upon all beings. The Abhidharma is like a vast ocean, A great mountain, a great earth, a great void, Comprehensively containing boundless sacred Dharma wealth, Now I diligently and briefly reveal it.
The Uddāna says:
Training supports, pure results, conduct, noble lineage, Right effort, supernormal powers, mindfulness, truth, meditative concentration, Immeasurable, formless, fixed awakening supports, Mixed roots, places, aggregates, realms, dependent origination.
At one time, the Bhagavan (Bhagavan, World-Honored One) was in Śrāvastī (Śrāvastī), residing in the Jetavana-anāthapindika-ārāma (Jetavana-anāthapindika-ārāma). At that time, the World-Honored One told the bhikshus (bhiksu, monks): 'Those who are not at peace with these five fearsome offenses and resentments are despised by all the noble ones in this present life, called breakers of precepts who harm themselves, are guilty, are blamed, generate much misfortune, and after the destruction of their bodies and the end of their lives, fall into evil destinies and are born in hell. What are the five? They are: those who kill living beings; because of killing living beings, they generate fear, offense, and resentment. Not abstaining from killing living beings is called the first. Those who take what is not given; because of theft, they generate fear, offense, and resentment. Not abstaining from theft is called the second. Those who engage in sexual misconduct; because of sexual misconduct, they generate fear, offense, and resentment. Not abstaining from sexual misconduct is called the third. Those who speak falsely; because of false speech, they generate fear, offense, and resentment. Not abstaining from false speech is called the fourth. Those who indulge in intoxicants and places of negligence; because of indulging in intoxicants and places of negligence, they generate fear, offense, and resentment. Not abstaining from intoxicants and all places of negligence is called the fifth. Those who are not at peace with these five fearsome offenses and resentments are despised by all the noble ones in this present life, called breakers of precepts who harm themselves, are guilty, are blamed, generate much misfortune, and after the destruction of their bodies and the end of their lives, fall into evil destinies.'
生地獄中。
「諸有于彼五怖罪怨能寂靜者，彼于現世為諸聖賢同所欽嘆，名為持戒自防護者，無罪無貶、生多勝福，身壞命終升安善趣生於天中。何等為五？謂離殺生者，離殺生緣故，滅怖罪怨。能離殺生，是名第一。離不與取者，離劫盜緣故，滅怖罪怨。能離劫盜，是名第二。離欲邪行者，離邪行緣故，滅怖罪怨。能離邪行，是名第三。離虛誑語者，離虛誑緣故，滅怖罪怨。能離虛誑，是名第四。離飲諸酒放逸處者，離飲諸酒放逸處緣故，滅怖罪怨。能離飲酒諸放逸處，是名第五。有于如是五怖罪怨能寂靜者，彼于現世為諸聖賢同所欽嘆，名為持戒自防護者，無罪無貶、生多勝福，身壞命終升安善趣生於天中。」爾時世尊為攝前義而說頌曰：
「諸行殺盜淫， 虛誑耽諸酒， 五怖罪怨縛， 聖賢所訶厭， 名犯戒自傷， 有罪招非福， 死墮險惡趣， 生諸地獄中。 諸離殺盜淫， 虛誑耽諸酒， 五怖罪怨脫， 聖賢所欽嘆， 名持戒自防， 無罪感勝福， 死升安善趣， 生諸天界中。」
齊何名曰鄔波索迦？謂諸在家白衣男子，男根成就，歸佛法僧，起殷凈心，發誠諦語，自稱我是鄔波索迦，愿尊憶持慈悲護念。齊是名曰鄔波索迦。此何名為能學一分？謂
【現代漢語翻譯】 現代漢語譯本： 墮入生地獄中。
『如果有人能夠平息這五種令人恐懼的罪惡和怨恨，那麼他在現世就會受到所有聖賢的共同讚歎，被稱為持戒自護者，沒有罪過和責難，能夠產生許多殊勝的福報，身壞命終后升入安穩善良的去處，生於天界之中。哪五種呢？就是遠離殺生的人，因為遠離殺生的緣故，消滅了恐懼、罪惡和怨恨。能夠遠離殺生，這稱為第一。遠離不予而取（偷盜）的人，因為遠離劫掠偷盜的緣故，消滅了恐懼、罪惡和怨恨。能夠遠離劫掠偷盜，這稱為第二。遠離欲邪行的人，因為遠離邪淫行為的緣故，消滅了恐懼、罪惡和怨恨。能夠遠離邪淫行為，這稱為第三。遠離虛假謊言的人，因為遠離虛假謊言的緣故，消滅了恐懼、罪惡和怨恨。能夠遠離虛假謊言，這稱為第四。遠離飲用各種酒類等放逸之處的人，因為遠離飲用各種酒類等放逸之處的緣故，消滅了恐懼、罪惡和怨恨。能夠遠離飲酒等各種放逸之處，這稱為第五。如果有人能夠平息這五種令人恐懼的罪惡和怨恨，那麼他在現世就會受到所有聖賢的共同讚歎，被稱為持戒自護者，沒有罪過和責難，能夠產生許多殊勝的福報，身壞命終后升入安穩善良的去處，生於天界之中。』當時，世尊爲了概括前面的意義而說了頌：
『那些實行殺生、偷盜、邪淫，虛假謊言、沉迷於各種酒類的人，被五種令人恐懼的罪惡和怨恨所束縛，被聖賢所呵斥厭惡，被稱為違犯戒律自我傷害的人，有罪過而招致不好的福報，死後墮入危險惡劣的去處，生於各種地獄之中。 那些遠離殺生、偷盜、邪淫，虛假謊言、沉迷於各種酒類的人，從五種令人恐懼的罪惡和怨恨中解脫出來，被聖賢所欽佩讚歎，被稱為持守戒律自我防護的人，沒有罪過而感得殊勝的福報，死後升入安穩善良的去處，生於各種天界之中。』
怎樣才叫做鄔波索迦（Upasaka，近事男）呢？就是指那些在家的白衣男子，男根健全，歸依佛、法、僧三寶，生起虔誠清凈的心，發出誠實不虛的誓言，自稱『我是鄔波索迦，愿尊者憶念並慈悲護念我』。這樣才叫做鄔波索迦。這又怎樣叫做能夠學習一部分呢？就是說
【English Translation】 English version: In the hell of rebirth.
『Those who can pacify these five fearsome sins and resentments are praised by all the sages and virtuous in this present life, called upholders of precepts and self-protectors, without sin or blame, generating many superior blessings, and upon the destruction of the body and the end of life, ascend to peaceful and good realms, being born in the heavens. What are the five? They are those who abstain from killing, because of abstaining from the causes of killing, they extinguish fear, sin, and resentment. Being able to abstain from killing is called the first. Those who abstain from taking what is not given (stealing), because of abstaining from robbery and theft, they extinguish fear, sin, and resentment. Being able to abstain from robbery and theft is called the second. Those who abstain from sexual misconduct, because of abstaining from evil conduct, they extinguish fear, sin, and resentment. Being able to abstain from evil conduct is called the third. Those who abstain from false speech, because of abstaining from falsehood, they extinguish fear, sin, and resentment. Being able to abstain from falsehood is called the fourth. Those who abstain from indulging in intoxicants and places of dissipation, because of abstaining from the causes of indulging in intoxicants and places of dissipation, they extinguish fear, sin, and resentment. Being able to abstain from intoxicants and various places of dissipation is called the fifth. Those who can pacify these five fearsome sins and resentments are praised by all the sages and virtuous in this present life, called upholders of precepts and self-protectors, without sin or blame, generating many superior blessings, and upon the destruction of the body and the end of life, ascend to peaceful and good realms, being born in the heavens.』 At that time, the World Honored One, to summarize the preceding meaning, spoke the following verses:
『Those who practice killing, stealing, sexual misconduct, falsehood, and indulge in intoxicants, are bound by the five fearsome sins and resentments, despised and厭惡 by the sages and virtuous, called violators of precepts and self-harmers, having sin and inviting misfortune, falling into dangerous and evil realms after death, being born in various hells. Those who abstain from killing, stealing, sexual misconduct, falsehood, and indulging in intoxicants, are liberated from the five fearsome sins and resentments, admired and praised by the sages and virtuous, called upholders of precepts and self-protectors, without sin and experiencing superior blessings, ascending to peaceful and good realms after death, being born in various heavenly realms.』
What is called an Upasaka (Upasaka, a male lay follower)? It refers to those laymen in white robes who are men, with complete male faculties, who take refuge in the Buddha, Dharma, and Sangha, generate sincere and pure minds, utter truthful and sincere vows, and proclaim, 『I am an Upasaka, may the Venerable One remember and compassionately protect me.』 This is what is called an Upasaka. What is called being able to learn a part? It means
前所說鄔波索迦，歸佛法僧、發誠言已，唯能離殺，不離餘四，如是名為能學一分。復何名為能學少分？謂如前說鄔波索迦，歸佛法僧、發誠言已，能離殺、盜，不離餘三，如是名為能學少分。復何名為能學多分？謂前所說鄔波索迦，歸佛法僧、發誠言已，離殺、盜、淫，不離餘二，如是名為能學多分。復何名為能學滿分？謂前所說鄔波索迦，歸佛法僧、發誠言已，具能離五，如是名為能學滿分。
成就五法鄔波索迦，唯能自利不能利他。何等為五？謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，不能勸他令離殺生乃至飲酒諸放逸處，如是名為成就五法鄔波索迦唯能自利不能利他。
成就十法鄔波索迦，能利自他不能廣利。何等為十？謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，亦能勸他令離殺生乃至飲酒諸放逸處，不能見余能離殺等歡喜慶慰，如是名為成就十法鄔波索迦能利自他不能廣利。
成就十五法鄔波索迦，能利自他亦能廣利。何等十五？謂前所說鄔波索迦，自離殺生乃至飲酒諸放逸處，亦能勸他令離殺生乃至飲酒諸放逸處，及能見余離殺生等歡喜慶慰，如是名為成就十五法鄔波索迦能利自他亦能廣利。
成就八法鄔波索迦，唯能自利不能利他。何等為八？謂前所說鄔波索迦
【現代漢語翻譯】 現代漢語譯本 前面所說的鄔波索迦（Upasaka，近事男），皈依佛、法、僧三寶，並且發了真誠的誓言之後，只能做到不殺生，而不能遠離其餘四條戒律，這樣就叫做『能學一分』。那麼，什麼叫做『能學少分』呢？就是像前面所說的鄔波索迦（Upasaka，近事男），皈依佛、法、僧三寶，並且發了真誠的誓言之後，能夠做到不殺生、不偷盜，而不能遠離其餘三條戒律，這樣就叫做『能學少分』。什麼叫做『能學多分』呢？就是前面所說的鄔波索迦（Upasaka，近事男），皈依佛、法、僧三寶，並且發了真誠的誓言之後，能夠做到不殺生、不偷盜、不邪淫，而不能遠離其餘兩條戒律，這樣就叫做『能學多分』。什麼叫做『能學滿分』呢？就是前面所說的鄔波索迦（Upasaka，近事男），皈依佛、法、僧三寶，並且發了真誠的誓言之後，能夠完全做到遠離五條戒律，這樣就叫做『能學滿分』。 成就五種功德的鄔波索迦（Upasaka，近事男），只能利益自己，不能利益他人。這五種功德是什麼呢？就是前面所說的鄔波索迦（Upasaka，近事男），自己能夠遠離殺生乃至飲酒這些放逸之處，卻不能勸導他人遠離殺生乃至飲酒這些放逸之處，這樣就叫做成就五種功德的鄔波索迦（Upasaka，近事男），只能利益自己，不能利益他人。 成就十種功德的鄔波索迦（Upasaka，近事男），能夠利益自己和他人，但不能廣泛地利益眾生。這十種功德是什麼呢？就是前面所說的鄔波索迦（Upasaka，近事男），自己能夠遠離殺生乃至飲酒這些放逸之處，也能勸導他人遠離殺生乃至飲酒這些放逸之處，卻不能見到其他人能夠遠離殺生等行為而感到歡喜和慶賀，這樣就叫做成就十種功德的鄔波索迦（Upasaka，近事男），能夠利益自己和他人，但不能廣泛地利益眾生。 成就十五種功德的鄔波索迦（Upasaka，近事男），能夠利益自己和他人，也能廣泛地利益眾生。這十五種功德是什麼呢？就是前面所說的鄔波索迦（Upasaka，近事男），自己能夠遠離殺生乃至飲酒這些放逸之處，也能勸導他人遠離殺生乃至飲酒這些放逸之處，並且能夠見到其他人遠離殺生等行為而感到歡喜和慶賀，這樣就叫做成就十五種功德的鄔波索迦（Upasaka，近事男），能夠利益自己和他人，也能廣泛地利益眾生。 成就八種功德的鄔波索迦（Upasaka，近事男），只能利益自己，不能利益他人。這八種功德是什麼呢？就是前面所說的鄔波索迦（Upasaka，近事男）
【English Translation】 English version The aforementioned Upasaka (layman), having taken refuge in the Buddha, Dharma, and Sangha, and having made sincere vows, is only able to abstain from killing, but not from the other four precepts. This is called 'able to practice one part'. What is called 'able to practice a small part'? It refers to the aforementioned Upasaka (layman), having taken refuge in the Buddha, Dharma, and Sangha, and having made sincere vows, is able to abstain from killing and stealing, but not from the other three precepts. This is called 'able to practice a small part'. What is called 'able to practice a large part'? It refers to the aforementioned Upasaka (layman), having taken refuge in the Buddha, Dharma, and Sangha, and having made sincere vows, is able to abstain from killing, stealing, and sexual misconduct, but not from the other two precepts. This is called 'able to practice a large part'. What is called 'able to practice a complete part'? It refers to the aforementioned Upasaka (layman), having taken refuge in the Buddha, Dharma, and Sangha, and having made sincere vows, is able to completely abstain from all five precepts. This is called 'able to practice a complete part'. An Upasaka (layman) who has achieved five qualities can only benefit himself and not others. What are these five qualities? It refers to the aforementioned Upasaka (layman), who himself abstains from killing and even from indulging in intoxicants, but is unable to persuade others to abstain from killing and even from indulging in intoxicants. This is called an Upasaka (layman) who has achieved five qualities, who can only benefit himself and not others. An Upasaka (layman) who has achieved ten qualities can benefit himself and others, but cannot benefit widely. What are these ten qualities? It refers to the aforementioned Upasaka (layman), who himself abstains from killing and even from indulging in intoxicants, and is also able to persuade others to abstain from killing and even from indulging in intoxicants, but is unable to rejoice and congratulate others who are able to abstain from killing and so on. This is called an Upasaka (layman) who has achieved ten qualities, who can benefit himself and others, but cannot benefit widely. An Upasaka (layman) who has achieved fifteen qualities can benefit himself and others, and can also benefit widely. What are these fifteen qualities? It refers to the aforementioned Upasaka (layman), who himself abstains from killing and even from indulging in intoxicants, and is also able to persuade others to abstain from killing and even from indulging in intoxicants, and is also able to rejoice and congratulate others who are able to abstain from killing and so on. This is called an Upasaka (layman) who has achieved fifteen qualities, who can benefit himself and others, and can also benefit widely. An Upasaka (layman) who has achieved eight qualities can only benefit himself and not others. What are these eight qualities? It refers to the aforementioned Upasaka (layman)
，自具凈信，不能勸他令具凈信；自具凈戒，不能勸他令具凈戒；自具惠舍，不能勸他令具惠舍；自能策勵數往伽藍禮覲有德諸苾芻眾，不能勸他令其策勵數往伽藍禮覲有德諸苾芻眾；自能至誠聽聞正法，不能勸他令其至誠聽聞正法；自聞法已能持不忘，不能勸他令持不忘；自持法已能思擇義，不能勸他令思擇義；自思擇已為證法義能正勤修法隨法行成和敬行隨法行者，不能勸他令正勤修法隨法行成和敬行隨法行者。如是名為成就八法鄔波索迦唯能自利不能利他。
成就十六法鄔波索迦，能利自他不能廣利。何等十六？謂前所說鄔波索迦，自具凈信亦能勸他令具凈信，廣說乃至自思擇已為證法義能正勤修法隨法行成和敬行隨法行者，亦能勸他令正勤修法隨法行成和敬行隨法行者，不能見余具凈信等歡喜慶慰，如是名為成就十六法鄔波索迦能利自他不能廣利。
成就二十四法鄔波索迦，能利自他亦能廣利。何等名為二十四法？謂前所說鄔波索迦，自具凈信，亦能勸他令具凈信，廣說乃至自思擇已為證法義能正勤修法隨法行成和敬行隨法行者，亦能勸他令正勤修法隨法行成和敬行隨法行者，及能見余具凈信等歡喜慶慰，如是名為成就二十四法鄔波索迦能利自他亦能廣利。
成就十法，身壞命終墮險惡趣
【現代漢語翻譯】 現代漢語譯本：自己具備清凈的信心，卻不能勸導他人也具備清凈的信心；自己具備清凈的戒律，卻不能勸導他人也具備清凈的戒律；自己具備智慧和佈施，卻不能勸導他人也具備智慧和佈施；自己能夠勤奮努力地多次前往伽藍（Galan，寺院）禮拜有德行的比丘眾（Bhiksus，佛教僧侶），卻不能勸導他人也勤奮努力地多次前往伽藍禮拜有德行的比丘眾；自己能夠以至誠之心聽聞正法，卻不能勸導他人也以至誠之心聽聞正法；自己聽聞正法后能夠受持不忘，卻不能勸導他人也受持不忘；自己受持正法后能夠思維抉擇其義理，卻不能勸導他人也思維抉擇其義理；自己思維抉擇后，爲了證得法義，能夠精進勤勉地修習如法之行，成就和睦恭敬之行，隨順正法而行，卻不能勸導他人也精進勤勉地修習如法之行，成就和睦恭敬之行，隨順正法而行。這樣就叫做成就八法的鄔波索迦（Upasaka，男居士），只能自利而不能利他。 成就十六法的鄔波索迦，能夠利益自己和他人，但不能廣泛地利益眾生。什麼是十六法呢？就是前面所說的鄔波索迦，自己具備清凈的信心，也能勸導他人具備清凈的信心，（內容廣泛地展開）乃至自己思維抉擇后，爲了證得法義，能夠精進勤勉地修習如法之行，成就和睦恭敬之行，隨順正法而行，也能勸導他人精進勤勉地修習如法之行，成就和睦恭敬之行，隨順正法而行，但是不能見到其他具備清凈信心等功德的人而歡喜慶賀慰問。這樣就叫做成就十六法的鄔波索迦，能夠利益自己和他人，但不能廣泛地利益眾生。 成就二十四法的鄔波索迦，能夠利益自己和他人，也能廣泛地利益眾生。什麼是二十四法呢？就是前面所說的鄔波索迦，自己具備清凈的信心，也能勸導他人具備清凈的信心，（內容廣泛地展開）乃至自己思維抉擇后，爲了證得法義，能夠精進勤勉地修習如法之行，成就和睦恭敬之行，隨順正法而行，也能勸導他人精進勤勉地修習如法之行，成就和睦恭敬之行，隨順正法而行，並且能夠見到其他具備清凈信心等功德的人而歡喜慶賀慰問。這樣就叫做成就二十四法的鄔波索迦，能夠利益自己和他人，也能廣泛地利益眾生。 成就十法，身壞命終墮險惡趣
【English Translation】 English version: Possessing pure faith oneself, yet unable to persuade others to possess pure faith; possessing pure precepts oneself, yet unable to persuade others to possess pure precepts; possessing wisdom and generosity oneself, yet unable to persuade others to possess wisdom and generosity; being able to diligently and frequently visit the Galan (monastery) to pay respects to virtuous Bhiksus (Buddhist monks), yet unable to persuade others to diligently and frequently visit the Galan to pay respects to virtuous Bhiksus; being able to listen to the Dharma with utmost sincerity oneself, yet unable to persuade others to listen to the Dharma with utmost sincerity; being able to uphold and remember the Dharma after hearing it oneself, yet unable to persuade others to uphold and remember it; being able to contemplate and discern the meaning of the Dharma after upholding it oneself, yet unable to persuade others to contemplate and discern its meaning; after contemplating and discerning, being able to diligently cultivate the Dharma in accordance with the Dharma to realize the meaning of the Dharma, accomplishing harmonious and respectful conduct in accordance with the Dharma, yet unable to persuade others to diligently cultivate the Dharma in accordance with the Dharma, accomplishing harmonious and respectful conduct in accordance with the Dharma. This is called an Upasaka (male lay Buddhist) who has accomplished eight qualities, only benefiting oneself and not benefiting others. An Upasaka who has accomplished sixteen qualities can benefit both oneself and others, but cannot benefit widely. What are the sixteen qualities? They are the Upasaka mentioned earlier, who possesses pure faith and can also persuade others to possess pure faith, (expanding on the content) up to contemplating and discerning, being able to diligently cultivate the Dharma in accordance with the Dharma to realize the meaning of the Dharma, accomplishing harmonious and respectful conduct in accordance with the Dharma, and also being able to persuade others to diligently cultivate the Dharma in accordance with the Dharma, accomplishing harmonious and respectful conduct in accordance with the Dharma, but is unable to rejoice, celebrate, and comfort others who possess pure faith and other merits. This is called an Upasaka who has accomplished sixteen qualities, who can benefit both oneself and others, but cannot benefit widely. An Upasaka who has accomplished twenty-four qualities can benefit both oneself and others, and can also benefit widely. What are the twenty-four qualities? They are the Upasaka mentioned earlier, who possesses pure faith and can also persuade others to possess pure faith, (expanding on the content) up to contemplating and discerning, being able to diligently cultivate the Dharma in accordance with the Dharma to realize the meaning of the Dharma, accomplishing harmonious and respectful conduct in accordance with the Dharma, and also being able to persuade others to diligently cultivate the Dharma in accordance with the Dharma, accomplishing harmonious and respectful conduct in accordance with the Dharma, and is also able to rejoice, celebrate, and comfort others who possess pure faith and other merits. This is called an Upasaka who has accomplished twenty-four qualities, who can benefit both oneself and others, and can also benefit widely. Achieving ten qualities leads to falling into evil realms after death.
生地獄中。何等為十？一、殺生；二、不與取；三、欲邪行；四、虛誑語；五、離間語；六、粗惡語；七、雜穢語；八、貪慾；九、瞋恚；十、邪見。若有成就如是十法，身壞命終墮險惡趣生地獄中。
成就十法，身壞命終升安善趣生於天中。何等為十？一、離殺生；二、離不與取；三、離欲邪行；四、離虛誑語；五、離離間語；六、離粗惡語；七、離雜穢語；八、無貪；九、無瞋；十、正見。若有成就如是十法，身壞命終升安善趣生於天中。
成就二十法，身壞命終墮險惡趣生地獄中。何等二十？謂自殺生亦勸他殺，廣說乃至自起邪見亦復勸他令起邪見。若有成就此二十法，身壞命終墮諸惡趣生地獄中。
成就二十法，身壞命終升安善趣生於天中。何等二十？謂自離殺亦能勸他令其離殺，廣說乃至自起正見亦能勸他令起正見。若有成就此二十法，身壞命終升安善趣生於天中。
成就三十法，身壞命終墮險惡趣生地獄中。何等三十？謂自不離殺、勸他令殺、見不離殺歡喜慰喻，廣說乃至自起邪見亦復勸他令起邪見、見起邪見歡喜慰喻。若有成就此三十法，身壞命終墮險惡趣生地獄中。
成就三十法，身壞命終升安善趣生於天中。何等三十？謂自離殺生、勸他離殺、見余離殺歡喜慰喻，
【現代漢語翻譯】 現代漢語譯本： 墮入生地獄中的十種行為是什麼？一、殺生（故意剝奪生命）；二、不與取（偷盜）；三、欲邪行（不正當的性行為）；四、虛誑語（說謊）；五、離間語（挑撥離間的言語）；六、粗惡語（粗魯惡毒的言語）；七、雜穢語（無意義的閑聊）；八、貪慾（貪婪）；九、瞋恚（嗔恨）；十、邪見（錯誤的見解）。如果有人做了這十件事，死後會墮入惡道，進入生地獄中。 成就十種善法，死後會升入善道，生於天界。這十種善法是什麼？一、不殺生（不故意剝奪生命）；二、不不與取（不偷盜）；三、不欲邪行（不進行不正當的性行為）；四、不虛誑語（不說謊）；五、不離間語（不說挑撥離間的言語）；六、不粗惡語（不說粗魯惡毒的言語）；七、不雜穢語（不說無意義的閑聊）；八、無貪（沒有貪婪）；九、無瞋（沒有嗔恨）；十、正見（正確的見解）。如果有人做了這十件事，死後會升入善道，生於天界。 成就二十種惡法，死後會墮入惡道，進入生地獄中。這二十種惡法是什麼？就是自己殺生也勸別人殺生，廣泛地說，乃至自己產生邪見也勸別人產生邪見。如果有人做了這二十件事，死後會墮入各種惡道，進入生地獄中。 成就二十種善法，死後會升入善道，生於天界。這二十種善法是什麼？就是自己不殺生也能勸別人不殺生，廣泛地說，乃至自己產生正見也能勸別人產生正見。如果有人做了這二十件事，死後會升入善道，生於天界。 成就三十種惡法，死後會墮入惡道，進入生地獄中。這三十種惡法是什麼？就是自己不停止殺生、勸別人殺生、看到別人不停止殺生還歡喜讚歎，廣泛地說，乃至自己產生邪見也勸別人產生邪見、看到別人產生邪見還歡喜讚歎。如果有人做了這三十件事，死後會墮入惡道，進入生地獄中。 成就三十種善法，死後會升入善道，生於天界。這三十種善法是什麼？就是自己不殺生、勸別人不殺生、看到別人不殺生還歡喜讚歎，
【English Translation】 English version: In the living hell. What are the ten? One, killing; two, not giving; three, sexual misconduct; four, false speech; five, divisive speech; six, harsh speech; seven, idle chatter; eight, greed; nine, hatred; ten, wrong view. If anyone accomplishes these ten things, after the body breaks and life ends, they will fall into a dangerous and evil realm, into the living hell. Accomplishing ten things, after the body breaks and life ends, they will ascend to a peaceful and good realm, born in the heavens. What are the ten? One, abstaining from killing; two, abstaining from not giving; three, abstaining from sexual misconduct; four, abstaining from false speech; five, abstaining from divisive speech; six, abstaining from harsh speech; seven, abstaining from idle chatter; eight, non-greed; nine, non-hatred; ten, right view. If anyone accomplishes these ten things, after the body breaks and life ends, they will ascend to a peaceful and good realm, born in the heavens. Accomplishing twenty things, after the body breaks and life ends, they will fall into a dangerous and evil realm, into the living hell. What are the twenty? Namely, killing oneself and also encouraging others to kill, broadly speaking, even generating wrong views oneself and also encouraging others to generate wrong views. If anyone accomplishes these twenty things, after the body breaks and life ends, they will fall into all evil realms, into the living hell. Accomplishing twenty things, after the body breaks and life ends, they will ascend to a peaceful and good realm, born in the heavens. What are the twenty? Namely, abstaining from killing oneself and also being able to encourage others to abstain from killing, broadly speaking, even generating right views oneself and also being able to encourage others to generate right views. If anyone accomplishes these twenty things, after the body breaks and life ends, they will ascend to a peaceful and good realm, born in the heavens. Accomplishing thirty things, after the body breaks and life ends, they will fall into a dangerous and evil realm, into the living hell. What are the thirty? Namely, not abstaining from killing oneself, encouraging others to kill, seeing others not abstaining from killing and rejoicing and comforting them, broadly speaking, even generating wrong views oneself and also encouraging others to generate wrong views, seeing others generating wrong views and rejoicing and comforting them. If anyone accomplishes these thirty things, after the body breaks and life ends, they will fall into a dangerous and evil realm, into the living hell. Accomplishing thirty things, after the body breaks and life ends, they will ascend to a peaceful and good realm, born in the heavens. What are the thirty? Namely, abstaining from killing oneself, encouraging others to abstain from killing, seeing others abstaining from killing and rejoicing and comforting them,
廣說乃至自起正見亦復勸他令起正見、見起正見歡喜慰喻。若有成就此三十法，身壞命終升安善趣生於天中。
成就四十法，身壞命終墮險惡趣生地獄中。何等四十？謂自不離殺、勸他令殺、見不離殺歡喜慰喻、稱揚讚歎殺生者事，廣說乃至自起邪見亦復勸他令起邪見、見起邪見歡喜慰喻、稱揚讚歎邪見者事。若有成就此四十法，身壞命終墮險惡趣生地獄中。
成就四十法，身壞命終升安善趣生於天中。何等四十？謂自離殺生、勸他離殺、見余離殺歡喜慰喻、稱揚讚歎離殺者事，廣說乃至自起正見亦復勸他令起正見、見起正見歡喜慰喻、稱揚讚歎正見者事。若有成就此四十法，身壞命終升安善趣生於天中。
鄔波索迦有五學處。何等為五？乃至命終遠離殺生，是名第一。乃至命終離不與取，是名第二。乃至命終離欲邪行，是名第三。乃至命終離虛誑語，是名第四。乃至命終離飲諸酒諸放逸處，是名第五。于第一中，且何名為能殺生者？如世尊說：有殺生者，暴惡血手耽著殺害，于諸有情眾生勝類無羞無愍，下至捃多比畢洛迦皆不離殺，如是名為能殺生者。何等名為有殺生者？謂于殺生不深厭患、不遠不離、安住成就，如是名為有殺生者。何名暴惡？謂集種種弓刀杖等諸殺害具，是名暴惡。何名血手
【現代漢語翻譯】 現代漢語譯本： 廣說乃至自己生起正見，也勸他人令生起正見，見到他人發起正見而歡喜慰問。若有人成就這三十種法，身壞命終后，便能升到安穩美好的地方，生於天界之中。 成就四十種法，身壞命終后，便會墮入危險惡劣的地方，生於地獄之中。是哪四十種呢？就是自己不遠離殺生，勸他人去殺生，見到他人不遠離殺生而歡喜慰問，稱揚讚歎殺生者的行為，廣說乃至自己生起邪見，也勸他人令生起邪見，見到他人發起邪見而歡喜慰問，稱揚讚歎持有邪見者的行為。若有人成就這四十種法，身壞命終后，便會墮入危險惡劣的地方，生於地獄之中。 成就四十種法，身壞命終后，便能升到安穩美好的地方，生於天界之中。是哪四十種呢？就是自己遠離殺生，勸他人遠離殺生，見到他人遠離殺生而歡喜慰問，稱揚讚歎遠離殺生者的行為，廣說乃至自己生起正見，也勸他人令生起正見，見到他人發起正見而歡喜慰問，稱揚讚歎持有正見者的行為。若有人成就這四十種法，身壞命終后，便能升到安穩美好的地方，生於天界之中。 鄔波索迦（Upasaka，優婆塞，男居士）有五種學處。是哪五種呢？乃至生命終結都遠離殺生，這稱為第一。乃至生命終結都遠離不予而取（偷盜），這稱為第二。乃至生命終結都遠離邪淫，這稱為第三。乃至生命終結都遠離虛妄的言語，這稱為第四。乃至生命終結都遠離飲用各種酒類以及各種放逸的場所，這稱為第五。關於第一條，什麼樣的人可以稱為能殺生者呢？正如世尊所說：有殺生者，殘暴兇惡，雙手沾滿鮮血，沉迷於殺害，對於一切有情眾生，即使是殊勝的種類，也毫無羞恥和憐憫之心，下至極小的昆蟲，都不停止殺戮，這樣的人可以稱為能殺生者。什麼樣的人可以稱為有殺生者呢？就是對於殺生不深感厭惡，不遠離，安住併成就於殺生之中，這樣的人可以稱為有殺生者。什麼叫做暴惡呢？就是聚集各種弓、刀、杖等殺害的工具，這就叫做暴惡。什麼叫做血手呢？
【English Translation】 English version: Speaking extensively, even to the point of personally arising right view, and also encouraging others to arise right view, rejoicing and comforting those who arise right view. If one accomplishes these thirty dharmas, upon the destruction of the body and the end of life, one will ascend to a peaceful and good realm, being born in the heavens. Accomplishing forty dharmas, upon the destruction of the body and the end of life, one will fall into a dangerous and evil realm, being born in hell. What are these forty? They are: oneself not abstaining from killing, encouraging others to kill, rejoicing and comforting those who do not abstain from killing, praising and extolling the deeds of those who kill, speaking extensively, even to the point of personally arising wrong view, and also encouraging others to arise wrong view, rejoicing and comforting those who arise wrong view, praising and extolling the deeds of those who hold wrong views. If one accomplishes these forty dharmas, upon the destruction of the body and the end of life, one will fall into a dangerous and evil realm, being born in hell. Accomplishing forty dharmas, upon the destruction of the body and the end of life, one will ascend to a peaceful and good realm, being born in the heavens. What are these forty? They are: oneself abstaining from killing, encouraging others to abstain from killing, rejoicing and comforting those who abstain from killing, praising and extolling the deeds of those who abstain from killing, speaking extensively, even to the point of personally arising right view, and also encouraging others to arise right view, rejoicing and comforting those who arise right view, praising and extolling the deeds of those who hold right views. If one accomplishes these forty dharmas, upon the destruction of the body and the end of life, one will ascend to a peaceful and good realm, being born in the heavens. An Upasaka (layman) has five precepts. What are these five? Until the end of life, abstaining from killing, this is called the first. Until the end of life, abstaining from taking what is not given (stealing), this is called the second. Until the end of life, abstaining from sexual misconduct, this is called the third. Until the end of life, abstaining from false speech, this is called the fourth. Until the end of life, abstaining from drinking all kinds of intoxicants and all places of heedlessness, this is called the fifth. Regarding the first, what kind of person can be called a 'killer'? As the World Honored One said: 'There are killers, violent and cruel, with bloodstained hands, indulging in killing, having no shame or compassion for all sentient beings, even the most superior kinds, not ceasing from killing even the smallest insects.' Such a person can be called a 'killer'. What kind of person can be called 'one who kills'? It is one who does not deeply loathe killing, does not stay far away from it, but dwells in and accomplishes killing. Such a person can be called 'one who kills'. What is meant by 'violent and cruel'? It means gathering various bows, swords, staffs, and other instruments of killing. This is called 'violent and cruel'. What is meant by 'bloodstained hands'?
？謂諸屠羊屠雞屠豬、捕鳥捕魚、獵師劫盜、魁膾縛龍、守獄煮狗、施罝弶等，是名血手。何故此等名為血手？謂彼雖數沐浴涂香服鮮凈衣首冠花鬘身飾嚴具，而名血手。所以者何？彼于惡事不深厭患、不遠不離，令有情血起等起、生等生、積集流出，故名血手。何等名為耽著殺害？謂于眾生，有害非殺、有害亦殺。害非殺者，謂以種種弓刀杖等諸殺害具逼惱眾生，未全斷命，如是名為有害非殺。害亦殺者，謂以種種弓刀杖等諸殺害具逼惱眾生，亦全斷命，如是名為有害亦殺。于殺害事耽樂執著，如是名為耽著殺害。何等名為于諸有情眾生勝類無羞無愍？且辯眾生、勝類差別，謂諸異生說名眾生；世尊弟子說名勝類。又諸有情有貪瞋癡說名眾生；若諸有情離貪瞋癡說名勝類。又諸有情有愛有取說名眾生若諸有情；離愛離取說名勝類。又諸有情有順無違說名眾生；若諸有情無順有違說名勝類。又諸有情無聰慧有無明說名眾生；若諸有情聰慧有明說名勝類。又諸有情未離欲貪說名眾生；若諸有情已離欲貪說名勝類。又諸有情已離欲貪，非佛弟子，說名眾生；若諸有情已離欲貪，是佛弟子，說名勝類。今此義中，若諸異生說名眾生，世尊弟子說名勝類。所以者何？勝謂涅槃，彼能獲得成就觸證，故名勝類。如有頌言：
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【現代漢語翻譯】 現代漢語譯本： 問：那些屠宰牛羊、雞、豬的人，捕捉鳥類、魚類的人，獵人、強盜，劊子手、捆綁罪犯的人，獄卒、煮狗的人，設定羅網陷阱的人等等，被稱為『血手』（Bloodied Hands）。為什麼這些人被稱為『血手』呢？因為他們即使經常沐浴、涂香，穿著乾淨鮮艷的衣服，頭上戴著花環，身上裝飾著華麗的飾品，仍然被稱為『血手』。這是為什麼呢？因為他們對於惡行沒有深深的厭惡，不能遠離這些惡行，導致有情眾生的血液不斷產生、不斷流出、不斷積聚，所以被稱為『血手』。 什麼叫做『耽著殺害』（Delighting in Killing）？就是對於眾生，有『有害非殺』（harming without killing）和『有害亦殺』（harming and killing）。『有害非殺』是指用各種弓箭、刀杖等殺害工具逼迫惱害眾生，但沒有完全斷其性命，這叫做『有害非殺』。『有害亦殺』是指用各種弓箭、刀杖等殺害工具逼迫惱害眾生，並且完全斷其性命，這叫做『有害亦殺』。對於殺害之事耽樂執著，這就叫做『耽著殺害』。 什麼叫做『于諸有情眾生勝類無羞無愍』（Shameless and Pitiless towards Sentient Beings and Superior Beings）？首先辨別眾生（sentient beings）和勝類（superior beings）的差別：凡是異生（ordinary beings）都叫做眾生；世尊（世尊，釋迦牟尼佛的尊稱）的弟子叫做勝類。另外，凡是有貪（greed）、瞋（hatred）、癡（ignorance）的有情叫做眾生；凡是離貪、瞋、癡的有情叫做勝類。另外，凡是有愛（attachment）、有取（grasping）的有情叫做眾生；凡是離愛、離取的有情叫做勝類。另外，凡是有順（compliance）、無違（non-opposition）的有情叫做眾生；凡是無順、有違的有情叫做勝類。另外，凡是沒有聰慧（wisdom）、有無明（ignorance）的有情叫做眾生；凡是有聰慧、有明（knowledge）的有情叫做勝類。另外，凡是未離欲貪（desire）的有情叫做眾生；凡是已離欲貪的有情叫做勝類。另外，凡是已離欲貪，但不是佛弟子的，叫做眾生；凡是已離欲貪，並且是佛弟子的，叫做勝類。在這個意義上，凡是異生都叫做眾生，世尊的弟子叫做勝類。為什麼呢？因為『勝』（superior）指的是涅槃（Nirvana），他們能夠獲得、成就、證悟涅槃，所以叫做勝類。正如頌文所說：
【English Translation】 English version: Question: Those who slaughter sheep, chickens, and pigs; those who catch birds and fish; hunters, robbers, executioners, those who bind criminals, prison guards, those who cook dogs, those who set snares and traps, and so on, are called 'Bloodied Hands'. Why are these people called 'Bloodied Hands'? Because even though they frequently bathe, apply fragrant oils, wear clean and bright clothes, adorn their heads with flower garlands, and decorate their bodies with ornaments, they are still called 'Bloodied Hands'. Why is that? Because they do not have a deep aversion to evil deeds, and they cannot stay away from these evil deeds, causing the blood of sentient beings to constantly arise, constantly flow out, and constantly accumulate, therefore they are called 'Bloodied Hands'. What is called 'Delighting in Killing'? It refers to sentient beings, having 'harming without killing' and 'harming and killing'. 'Harming without killing' means using various bows, knives, staffs, and other killing tools to oppress and harass sentient beings, but not completely taking their lives; this is called 'harming without killing'. 'Harming and killing' means using various bows, knives, staffs, and other killing tools to oppress and harass sentient beings, and also completely taking their lives; this is called 'harming and killing'. Taking delight and being attached to the act of killing, this is called 'Delighting in Killing'. What is called 'Shameless and Pitiless towards Sentient Beings and Superior Beings'? First, distinguish the difference between sentient beings (sentient beings) and superior beings (superior beings): All ordinary beings (ordinary beings) are called sentient beings; the disciples of the World Honored One (世尊, a respectful title for Shakyamuni Buddha) are called superior beings. Furthermore, all sentient beings who have greed (greed), hatred (hatred), and ignorance (ignorance) are called sentient beings; all sentient beings who are free from greed, hatred, and ignorance are called superior beings. Furthermore, all sentient beings who have attachment (attachment) and grasping (grasping) are called sentient beings; all sentient beings who are free from attachment and grasping are called superior beings. Furthermore, all sentient beings who have compliance (compliance) and non-opposition (non-opposition) are called sentient beings; all sentient beings who have non-compliance and opposition are called superior beings. Furthermore, all sentient beings who lack wisdom (wisdom) and have ignorance (ignorance) are called sentient beings; all sentient beings who have wisdom and knowledge (knowledge) are called superior beings. Furthermore, all sentient beings who have not abandoned desire (desire) are called sentient beings; all sentient beings who have abandoned desire are called superior beings. Furthermore, all sentient beings who have abandoned desire but are not disciples of the Buddha are called sentient beings; all sentient beings who have abandoned desire and are disciples of the Buddha are called superior beings. In this sense, all ordinary beings are called sentient beings, and the disciples of the World Honored One are called superior beings. Why is that? Because 'superior' (superior) refers to Nirvana (Nirvana), and they are able to obtain, achieve, and realize Nirvana, therefore they are called superior beings. As the verse says:
普隨順世間， 周遍歷方邑， 欲求于勝我， 無所證無依。」
故此義中，若諸異生說名眾生，世尊弟子說名勝類。於此有情眾生勝類，應羞應愍，而於其中無慚無羞、無愧無恥、無哀無愍、無傷無念，如是名為于諸有情眾生勝類無羞無愍。何等名為下至捃多比畢洛迦皆不離殺？言捃多者，謂蚊蚋等諸小蟲類。比畢洛迦，即諸蟻子。下至此類微碎眾生，皆起噁心欲興殺害，是故名為能殺生者。即於此中何名為生、何名殺生、何等名為遠離殺生，而說名為乃至命終遠離殺生鄔波索迦第一學處？所言生者，謂諸眾生有眾生想，若諸有情有有情想，若諸命者有命者想，若諸養育有養育想，若補特伽羅有補特伽羅想，是名為生。言殺生者，謂于眾生起眾生想，于諸有情起有情想，于諸命者起命者想，于諸養育起養育想，于補特伽羅起補特伽羅想，復起噁心、不善心、損心、害心、殺心現前，依如是業、如是加行、如是思惟、如是策勵、如是勇猛殺害眾生，故思斷命。由如是業、如是加行、如是思惟、如是策勵、如是勇猛殺害眾生，故思斷命，名為殺生。即前所說鄔波索迦，於此殺生能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為遠離殺生，是故說名乃至命終遠
【現代漢語翻譯】 現代漢語譯本 普遍隨順世間，周遍遊歷各個地方，想要找到勝過我的人，卻一無所獲，無所依靠。
因此，在這個意義上，如果說凡夫俗子被稱為『眾生』，那麼世尊的弟子就被稱為『勝類』。對於這些有情眾生中的『勝類』，本應感到羞愧和憐憫，但卻對他們沒有慚愧、沒有羞恥、沒有愧疚、沒有哀傷、沒有憐憫、沒有傷感、沒有顧念。這種情況就叫做對於有情眾生中的『勝類』沒有羞恥心和憐憫心。什麼叫做『下至蚊蚋螞蟻都不離殺』呢？所說的『蚊蚋』，是指蚊子、小蟲等細小蟲類。『螞蟻』，就是指螞蟻的幼蟲。即使對於這些微小的眾生，都生起惡念，想要殺害它們，所以叫做能殺生者。那麼，在這裡，什麼叫做『生』，什麼叫做『殺生』，什麼叫做『遠離殺生』，並且被稱為乃至生命終結都遠離殺生的鄔波索迦（Upasaka，近事男）的第一條戒律呢？所說的『生』，是指對於眾生有眾生的想法，對於有情眾生有有情眾生的想法，對於有命者有有命者的想法，對於被養育者有被養育者的想法，對於補特伽羅（Pudgala，人）有補特伽羅的想法，這就叫做『生』。所說的『殺生』，是指對於眾生生起眾生的想法，對於有情眾生生起有情眾生的想法，對於有命者生起有命者的想法，對於被養育者生起被養育者的想法，對於補特伽羅生起補特伽羅的想法，進而生起噁心、不善心、損害心、加害心、殺害心，依靠這樣的行為、這樣的努力、這樣的思惟、這樣的鞭策、這樣的勇猛來殺害眾生，從而想斷絕其性命。由於這樣的行為、這樣的努力、這樣的思惟、這樣的鞭策、這樣的勇猛來殺害眾生，從而想斷絕其性命，這就叫做『殺生』。前面所說的鄔波索迦，對於這種殺生能夠善於思考辨別，厭惡並且遠離，停止並且防護，不做不為，不實行不觸犯，拋棄堵塞，不拒絕不違逆，不違反不超越，這種情況就叫做『遠離殺生』，所以被稱為乃至生命終結都遠離殺生。
【English Translation】 English version Universally conforming to the world, traveling throughout all regions, desiring to find someone superior to me, yet finding nothing, having no reliance.
Therefore, in this context, if ordinary beings are called 'sentient beings', then the Buddha's disciples are called 'superior beings'. Towards these 'superior beings' among sentient beings, one should feel shame and compassion, but instead, there is no shame, no embarrassment, no remorse, no sorrow, no pity, no grief, no consideration. This is called having no shame or compassion towards the 'superior beings' among sentient beings. What is meant by 'not refraining from killing even down to the smallest mosquitoes and ants'? The term 'mosquitoes' refers to mosquitoes, small insects, and similar tiny creatures. 'Ants' refers to the larvae of ants. Even towards these minute beings, one generates evil thoughts, desiring to kill them, therefore, one is called a killer. Now, within this context, what is called 'life', what is called 'killing', and what is called 'abstaining from killing', and is said to be the first precept of an Upasaka (Upasaka, a male lay follower) who abstains from killing even until the end of their life? The term 'life' refers to having the perception of a being as a being, having the perception of a sentient being as a sentient being, having the perception of a living being as a living being, having the perception of a nurtured being as a nurtured being, having the perception of a Pudgala (Pudgala, person) as a Pudgala. This is called 'life'. The term 'killing' refers to generating the perception of a being as a being, generating the perception of a sentient being as a sentient being, generating the perception of a living being as a living being, generating the perception of a nurtured being as a nurtured being, generating the perception of a Pudgala as a Pudgala, and further generating evil thoughts, unwholesome thoughts, harmful thoughts, injurious thoughts, murderous thoughts, relying on such actions, such efforts, such thoughts, such exhortations, such courage to kill sentient beings, thereby intending to end their lives. Because of such actions, such efforts, such thoughts, such exhortations, such courage to kill sentient beings, thereby intending to end their lives, this is called 'killing'. The aforementioned Upasaka, regarding this killing, is able to contemplate and discern well, detest and abstain from it, cease and protect against it, not doing it, not causing it to be done, not practicing it, not transgressing it, abandoning it, blocking it, not rejecting it, not opposing it, not violating it, not exceeding it. This is called 'abstaining from killing', therefore, it is said to be abstaining from killing even until the end of life.
離殺生，鄔波索迦第一學處。
于第二中，且何名為不與取者？如世尊說：有不與取者，或城邑中、或阿練若，不與物數，劫盜心取，不離劫盜，如是名為不與取者。何等名為有不與取者？謂于不與取不深厭患、不遠不離、安住成就，如是名為有不與取者。何等名為或城邑中？謂有城墻周匝圍繞。何等名為或阿練若？謂無城墻周匝圍繞。何名不與？謂他攝受，不捨不棄、不惠不施。何等名物？謂他攝受，有情無情諸資生具，即此名為不與物數。何等名為劫盜心取不離劫盜？謂即所說不與物數，懷賊心取、不厭遠離，如是名為不與物數劫盜心取不離劫盜。是故名為不與取者，即於此中何名不與、何名不與取、何名離不與取，而說名為乃至命終離不與取鄔波索迦第二學處？言不與者，謂他攝受，有情無情諸資生具，不捨不棄、不惠不施，是名不與。不與取者，謂於他攝受諸資生具，起他攝受及不與想，復起噁心、不善心、劫心、盜心、執心、著心、取心現前，依如是業、如是加行、如是思惟、如是策勵、如是勇猛、如是門、如是路，於他攝受諸資生具，以執著取劫盜故思，舉離本處。由如是業、如是加行、如是思惟、如是策勵、如是勇猛、如是門、如是路，於他攝受諸資生具，以執著取劫盜故思，舉離本處，名不與
【現代漢語翻譯】 現代漢語譯本： 離殺生，是優婆塞（Upasaka，在家男居士）的第一條戒律。
關於第二條戒律，什麼叫做『不與取』呢？正如世尊所說：存在不與取的情況，無論在城鎮中還是在阿蘭若（Aranya，寂靜處），未經允許拿取財物，懷著盜竊的心去拿，並且不停止盜竊行為，這叫做不與取。什麼叫做『有不與取』呢？指的是對於不與取的行為不深感厭惡，不遠離，安住併成就這種行為，這叫做有不與取。什麼叫做『或城邑中』呢？指的是有城墻周匝圍繞的地方。什麼叫做『或阿蘭若』呢？指的是沒有城墻周匝圍繞的地方。什麼叫做『不與』呢？指的是他人所擁有、不捨棄、不贈與、不施捨的財物。什麼叫做『物』呢？指的是他人所擁有，有情或無情的各種生活必需品，這些就叫做不與的財物。什麼叫做『劫盜心取不離劫盜』呢？指的是對於上述不與的財物，懷著盜竊的心去拿取，不厭惡、不遠離，這叫做不與的財物，懷著劫盜的心去拿取，並且不停止劫盜行為。因此叫做不與取。那麼，在這裡，什麼叫做『不與』，什麼叫做『不與取』，什麼叫做『離不與取』，從而被稱為乃至生命終結都遠離不與取的優婆塞的第二條戒律呢？所謂『不與』，指的是他人所擁有，有情或無情的各種生活必需品，不捨棄、不贈與、不施捨，這叫做不與。不與取，指的是對於他人所擁有的各種生活必需品，產生『這是他人所有』以及『不應該拿取』的想法，進而生起噁心、不善心、劫奪心、盜竊心、執著心、貪著心、拿取心，依據這樣的行為、這樣的努力、這樣的思考、這樣的鞭策、這樣的勇猛、這樣的途徑、這樣的道路，對於他人所擁有的各種生活必需品，因為執著而拿取，因為劫盜的意圖，將財物從原來的地方移開。由於這樣的行為、這樣的努力、這樣的思考、這樣的鞭策、這樣的勇猛、這樣的途徑、這樣的道路，對於他人所擁有的各種生活必需品，因為執著而拿取，因為劫盜的意圖，將財物從原來的地方移開，這叫做不與取。 English version: Abstaining from killing living beings is the first precept for a Upasaka (lay male follower).
Regarding the second precept, what is called 'taking what is not given'? As the World Honored One said: There exists taking what is not given, whether in a city or in a forest, taking property without permission, taking it with a thieving mind, and not ceasing the act of stealing, this is called taking what is not given. What is called 'having taken what is not given'? It refers to not deeply loathing the act of taking what is not given, not staying away from it, abiding in and accomplishing this behavior, this is called having taken what is not given. What is called 'whether in a city'? It refers to a place surrounded by city walls. What is called 'whether in a forest (Aranya)'? It refers to a place not surrounded by city walls. What is called 'not given'? It refers to property owned by others, not relinquished, not given away, not donated. What is called 'property'? It refers to various necessities, both sentient and insentient, owned by others; these are called property that is not given. What is called 'taking with a thieving mind and not ceasing the act of stealing'? It refers to taking the aforementioned property that is not given with a thieving mind, not loathing it, not staying away from it; this is called taking property that is not given with a thieving mind and not ceasing the act of stealing. Therefore, it is called taking what is not given. So, here, what is called 'not given', what is called 'taking what is not given', and what is called 'abstaining from taking what is not given', so as to be called an Upasaka who, until the end of their life, abstains from taking what is not given, which is the second precept? What is meant by 'not given' refers to the various necessities, both sentient and insentient, owned by others, not relinquished, not given away, not donated; this is called not given. Taking what is not given refers to, regarding the various necessities owned by others, generating the thought that 'this belongs to others' and 'should not be taken', and further generating evil thoughts, unwholesome thoughts, thoughts of robbery, thoughts of theft, clinging thoughts, attached thoughts, and thoughts of taking; based on such actions, such efforts, such thoughts, such urging, such courage, such paths, such roads, regarding the various necessities owned by others, taking them due to attachment, moving the property from its original place with the intention of robbery. Due to such actions, such efforts, such thoughts, such urging, such courage, such paths, such roads, regarding the various necessities owned by others, taking them due to attachment, moving the property from its original place with the intention of robbery, this is called taking what is not given.
【English Translation】 English version: Abstaining from killing living beings is the first precept for a Upasaka (lay male follower).
Regarding the second precept, what is called 'taking what is not given'? As the World Honored One said: There exists taking what is not given, whether in a city or in a forest, taking property without permission, taking it with a thieving mind, and not ceasing the act of stealing, this is called taking what is not given. What is called 'having taken what is not given'? It refers to not deeply loathing the act of taking what is not given, not staying away from it, abiding in and accomplishing this behavior, this is called having taken what is not given. What is called 'whether in a city'? It refers to a place surrounded by city walls. What is called 'whether in a forest (Aranya)'? It refers to a place not surrounded by city walls. What is called 'not given'? It refers to property owned by others, not relinquished, not given away, not donated. What is called 'property'? It refers to various necessities, both sentient and insentient, owned by others; these are called property that is not given. What is called 'taking with a thieving mind and not ceasing the act of stealing'? It refers to taking the aforementioned property that is not given with a thieving mind, not loathing it, not staying away from it; this is called taking property that is not given with a thieving mind and not ceasing the act of stealing. Therefore, it is called taking what is not given. So, here, what is called 'not given', what is called 'taking what is not given', and what is called 'abstaining from taking what is not given', so as to be called an Upasaka who, until the end of their life, abstains from taking what is not given, which is the second precept? What is meant by 'not given' refers to the various necessities, both sentient and insentient, owned by others, not relinquished, not given away, not donated; this is called not given. Taking what is not given refers to, regarding the various necessities owned by others, generating the thought that 'this belongs to others' and 'should not be taken', and further generating evil thoughts, unwholesome thoughts, thoughts of robbery, thoughts of theft, clinging thoughts, attached thoughts, and thoughts of taking; based on such actions, such efforts, such thoughts, such urging, such courage, such paths, such roads, regarding the various necessities owned by others, taking them due to attachment, moving the property from its original place with the intention of robbery. Due to such actions, such efforts, such thoughts, such urging, such courage, such paths, such roads, regarding the various necessities owned by others, taking them due to attachment, moving the property from its original place with the intention of robbery, this is called taking what is not given.
取。即前所說鄔波索迦，于不與取能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離不與取，是故說名乃至命終離不與取，鄔波索迦第二學處。
于第三中，且何名為欲邪行者？如世尊說：有欲邪行者，於他女婦他所攝受，謂彼父母兄弟姊妹、舅姑親眷宗族守護，有罰有障、有障罰俱，下至授擲花鬘等信。於是等類，起欲煩惱，招誘強抑共為邪行、不離邪行，如是名為欲邪行者。何等名為有欲邪行者？謂于欲邪行不深厭患、不遠不離、安住成就，如是名為有欲邪行者。他女婦者，謂七種婦。何等為七？一、授水婦；二、財貨婦；三、軍掠婦；四、意樂婦；五、衣食婦；六、同活婦；七、須臾婦。授水婦者，謂女父母授水與男，以女妻之，為彼家主，名授水婦。財貨婦者，謂諸丈夫以少多財，貿易他女將為己婦，名財貨婦。軍掠婦者，謂有丈夫因伐他國，抄掠他女將為己婦。復有國王因破敵國，取所欲已餘皆捨棄，有諸丈伕力攝他女將為己婦。如是等類，名軍掠婦。意樂婦者，謂有女人，于男子家自信愛樂，愿住為婦，名意樂婦。衣食婦者，謂有女人，于男子家，為衣食故愿住為婦，名衣食婦。同活婦者，謂有女人詣男子家，謂男子曰：「我持此身愿相付託，彼
【現代漢語翻譯】 現代漢語譯本：
取。也就是前面所說的鄔波索迦（Upasaka，近事男），對於不與取（adinnādāna，不予而取）能夠善於思考辨別，厭惡遠離，止息防護，不做不為，不行不犯，棄捨堵塞，不拒絕不違逆，不違反不超越，這樣就叫做遠離不與取。因此說名為乃至命終遠離不與取，這是鄔波索迦的第二條學處。
在第三條學處中，什麼叫做欲邪行者呢？正如世尊所說：有欲邪行者，對於其他女子，或者被他人所攝受的女子，也就是她的父母、兄弟姊妹、舅姑親眷宗族所守護的，有懲罰有障礙，或者有障礙也有懲罰的，乃至授與投擲花鬘等信物的女子。對於這些種類的女子，生起欲的煩惱，招引誘惑、強迫壓制，共同做出邪行，不離開邪行，這樣就叫做欲邪行者。什麼叫做有欲邪行者呢？就是對於欲邪行不深切厭惡，不遠離，安住並且成就，這樣就叫做有欲邪行者。他女婦，指的是七種妻子。是哪七種呢？一、授水婦；二、財貨婦；三、軍掠婦；四、意樂婦；五、衣食婦；六、同活婦；七、須臾婦。授水婦，指的是女子的父母授水給男子，把女兒嫁給他，讓她成為這個家的主婦，叫做授水婦。財貨婦，指的是一些男子用或多或少的財物，買賣其他女子，將她作為自己的妻子，叫做財貨婦。軍掠婦，指的是一些男子因為攻打其他國家，抄掠其他女子，將她作為自己的妻子。還有一些國王因為攻破敵國，拿走自己想要的，其餘的都捨棄，有一些男子用武力攝取其他女子，將她作為自己的妻子。像這些種類，叫做軍掠婦。意樂婦，指的是一些女子，在男子家中因為信任愛樂，願意住在那裡作為妻子，叫做意樂婦。衣食婦，指的是一些女子，在男子家中，爲了衣食的緣故，願意住在那裡作為妻子，叫做衣食婦。同活婦，指的是一些女子來到男子家中，對男子說：『我拿著這個身體願意相托付，』
【English Translation】 English version:
Taking. That is, the aforementioned Upasaka (layman), with regard to not taking what is not given (adinnādāna), is able to think and discern well, detests and stays away from it, ceases and protects against it, does not do it, does not act upon it, does not go along with it, does not transgress it, abandons and blocks it, does not reject it, does not go against it, does not violate it, does not overstep it. Such is called abstaining from taking what is not given. Therefore, it is said to be abstaining from taking what is not given until the end of life, which is the second precept of an Upasaka.
In the third precept, what is called a practitioner of sexual misconduct? As the World Honored One said: There are practitioners of sexual misconduct who engage with other women, or women possessed by others, that is, those protected by their parents, brothers, sisters, maternal uncles and aunts, relatives, and clan, with penalties and obstacles, or both obstacles and penalties, even down to those who have exchanged tokens such as garlands of flowers. With regard to these kinds of women, arising from the defilement of desire, enticing, coercing, and jointly engaging in misconduct, not abstaining from misconduct, such is called a practitioner of sexual misconduct. What is called one who has sexual misconduct? That is, one who does not deeply detest sexual misconduct, does not stay far away from it, abides in it, and accomplishes it. Such is called one who has sexual misconduct. 'Another's woman' refers to seven kinds of wives. What are the seven? First, a wife given with water; second, a wife acquired with wealth; third, a wife seized in war; fourth, a wife by choice; fifth, a wife for clothing and food; sixth, a wife for shared living; seventh, a wife for a short time. A wife given with water refers to a woman whose parents give water to a man, giving their daughter to him as his wife, to be the mistress of his household, called a wife given with water. A wife acquired with wealth refers to men who use a small or large amount of wealth to trade for another's woman, taking her as their own wife, called a wife acquired with wealth. A wife seized in war refers to men who, because of attacking other countries, plunder other women, taking them as their own wives. Furthermore, there are kings who, because of breaking enemy countries, take what they desire and abandon the rest, and there are men who forcefully seize other women, taking them as their own wives. Such kinds are called wives seized in war. A wife by choice refers to a woman who, in a man's house, trusts and loves him, and is willing to live there as his wife, called a wife by choice. A wife for clothing and food refers to a woman who, in a man's house, for the sake of clothing and food, is willing to live there as his wife, called a wife for clothing and food. A wife for shared living refers to a woman who comes to a man's house and says to the man, 'I hold this body and am willing to entrust myself to you,'
此所有共為無二，互相存濟以盡餘年，冀有子孫歿后承祭。」名同活婦。須臾婦者，謂有女人，樂與男子暫時為婦，名須臾婦。他攝受中，母守護者，謂有女人，其父或狂、或復心亂、或憂苦逼、或已出家、或遠逃逝、或覆命終，其母孤養，防守遮護，私誡女言：「諸有所作，必先白我然可得為。」名母守護。父守護者，謂有女人，其母或狂、或復心亂，廣說乃至或覆命終。其父孤養，防守遮護，私誡如前，名父守護。兄弟守護者，謂有女人，父母或狂、或復心亂，廣說乃至或覆命終。兄弟孤養，防守遮護，私勸誡言：「諸有所作，必先告白然可得為。」名兄弟守護。姊妹守護者，謂有女人，父母或狂、或復心亂，廣說乃至或覆命終。姊妹孤養，防守遮護，勸誡如前，名姊妹守護。舅姑守護者，謂有女人，其夫或狂、或復心亂，廣說乃至或覆命終，依舅姑居。舅姑喻曰：「爾勿愁惱，宜以自安。衣食之資悉以相給，我當憂念如子不殊。」舅姑恩恤，防守遮護，私誡之言：「諸有所作，必先咨白然可得為。」名舅姑守護。親眷守護者，謂有女人，除母及夫，余異姓親名為親眷。而此女人，為彼親眷防守遮護，名親眷守護。宗族守護者，謂有女人，除父兄等，余同姓親名為宗族。而此女人，為彼宗族防守遮護，名宗族守護
【現代漢語翻譯】 現代漢語譯本 『此所有共為無二，互相存濟以盡餘年，冀有子孫歿后承祭』，這指的是名為『同活婦』的女子。意思是說，一個男人和妻子沒有其他親屬，兩人互相扶持，希望能夠安度餘生，並期望有子孫在他們死後能夠祭祀他們。 『須臾婦者』，指的是名為『須臾婦』的女子。意思是說，一個女人願意和男子暫時結為夫妻。 在其他被守護的情況中，『母守護者』，指的是名為『母守護』的女子。意思是說，一個女子的父親可能精神失常、心神紊亂、被憂愁困擾、已經出家、遠走他鄉或者已經去世，她的母親獨自撫養她，並加以保護和遮護，私下告誡女兒說：『無論做什麼，都必須先告訴我，得到我的允許才能去做。』 『父守護者』，指的是名為『父守護』的女子。意思是說，一個女子的母親可能精神失常、心神紊亂，（內容同上）或者已經去世。她的父親獨自撫養她，並加以保護和遮護，私下像之前一樣告誡她，這就被稱為『父守護』。 『兄弟守護者』，指的是名為『兄弟守護』的女子。意思是說，一個女子的父母可能精神失常、心神紊亂，（內容同上）或者已經去世。她的兄弟獨自撫養她，並加以保護和遮護，私下勸誡她說：『無論做什麼，都必須先告訴我，得到我的允許才能去做。』這就被稱為『兄弟守護』。 『姊妹守護者』，指的是名為『姊妹守護』的女子。意思是說，一個女子的父母可能精神失常、心神紊亂，（內容同上）或者已經去世。她的姐妹獨自撫養她，並加以保護和遮護，像之前一樣勸誡她，這就被稱為『姊妹守護』。 『舅姑守護者』，指的是名為『舅姑守護』的女子。意思是說，一個女子的丈夫可能精神失常、心神紊亂，（內容同上）或者已經去世，她依附於公婆居住。公婆會安慰她說：『你不要愁眉苦臉，應該安心生活。衣食的費用我們會全部供給，我們會像對待自己的孩子一樣對待你。』公婆恩愛憐憫，加以保護和遮護，私下告誡她說：『無論做什麼，都必須先諮詢我們，得到我們的允許才能去做。』這就被稱為『舅姑守護』。 『親眷守護者』，指的是名為『親眷守護』的女子。意思是說，除了母親和丈夫之外，其他的異姓親屬被稱為『親眷』。而這個女子被這些親眷保護和遮護，這就被稱為『親眷守護』。 『宗族守護者』，指的是名為『宗族守護』的女子。意思是說，除了父親和兄弟等之外，其他的同姓親屬被稱為『宗族』。而這個女子被這些宗族保護和遮護，這就被稱為『宗族守護』。
【English Translation】 English version 'This all together is as one, mutually supporting each other to live out their remaining years, hoping that descendants will perform sacrifices after their death.' This refers to a woman called 'Tong Huo Fu' (同活婦, meaning 'living together as husband and wife'). It means that a man and his wife have no other relatives, and they support each other, hoping to live out their remaining years peacefully and expecting descendants to perform sacrifices for them after they die. 'Xu Yu Fu Zhe' (須臾婦者, meaning 'temporary wife') refers to a woman called 'Xu Yu Fu' (須臾婦, meaning 'temporary wife'). It means that a woman is willing to temporarily become a wife to a man. Among other guarded situations, 'Mu Shou Hu Zhe' (母守護者, meaning 'mother-guarded') refers to a woman called 'Mu Shou Hu' (母守護, meaning 'mother-guarded'). It means that a woman's father may be mentally disturbed, confused, troubled by sorrow, already a monk, fled far away, or already deceased. Her mother raises her alone and protects and shelters her, privately admonishing her: 'Whatever you do, you must first tell me and get my permission before you can do it.' 'Fu Shou Hu Zhe' (父守護者, meaning 'father-guarded') refers to a woman called 'Fu Shou Hu' (父守護, meaning 'father-guarded'). It means that a woman's mother may be mentally disturbed, confused, (same as above) or already deceased. Her father raises her alone and protects and shelters her, privately admonishing her as before, which is called 'father-guarded'. 'Xiong Di Shou Hu Zhe' (兄弟守護者, meaning 'brother-guarded') refers to a woman called 'Xiong Di Shou Hu' (兄弟守護, meaning 'brother-guarded'). It means that a woman's parents may be mentally disturbed, confused, (same as above) or already deceased. Her brothers raise her alone and protect and shelter her, privately advising her: 'Whatever you do, you must first tell me and get my permission before you can do it.' This is called 'brother-guarded'. 'Zi Mei Shou Hu Zhe' (姊妹守護者, meaning 'sister-guarded') refers to a woman called 'Zi Mei Shou Hu' (姊妹守護, meaning 'sister-guarded'). It means that a woman's parents may be mentally disturbed, confused, (same as above) or already deceased. Her sisters raise her alone and protect and shelter her, advising her as before, which is called 'sister-guarded'. 'Jiu Gu Shou Hu Zhe' (舅姑守護者, meaning 'husband's parents-guarded') refers to a woman called 'Jiu Gu Shou Hu' (舅姑守護, meaning 'husband's parents-guarded'). It means that a woman's husband may be mentally disturbed, confused, (same as above) or already deceased, and she lives with her husband's parents. Her husband's parents will comfort her, saying: 'You should not be sad, you should live in peace. We will provide all the expenses for food and clothing, and we will treat you as our own child.' Her husband's parents are loving and compassionate, protecting and sheltering her, privately admonishing her: 'Whatever you do, you must first consult us and get our permission before you can do it.' This is called 'husband's parents-guarded'. 'Qin Juan Shou Hu Zhe' (親眷守護者, meaning 'relatives-guarded') refers to a woman called 'Qin Juan Shou Hu' (親眷守護, meaning 'relatives-guarded'). It means that, apart from the mother and husband, other relatives with different surnames are called 'Qin Juan' (親眷, meaning 'relatives'). And this woman is protected and sheltered by these relatives, which is called 'relatives-guarded'. 'Zong Zu Shou Hu Zhe' (宗族守護者, meaning 'clan-guarded') refers to a woman called 'Zong Zu Shou Hu' (宗族守護, meaning 'clan-guarded'). It means that, apart from the father and brothers, other relatives with the same surname are called 'Zong Zu' (宗族, meaning 'clan'). And this woman is protected and sheltered by these clans, which is called 'clan-guarded'.
。言有罰者，謂有女人，自無眷屬又非淫女，若有凌逼，為王所知，或殺或縛、或復驅擯、或奪資財，名為有罰。言有障者，謂有女人，身居卑賤，雖無親族而有主礙，名為有障。有障罰俱者，謂有女人，自無眷屬又非卑賤，依恃他居、為他所礙，若有𣣋逼所依恃者便為加罰，名障罰俱。又上所說，一切女人隨所依止皆有障罰。所以者何？由諸女人，法有拘礙，非禮行者便遭殺縛、或奪資財、或被退毀，是故一切名障罰俱。何等名為下至授擲花鬘等信？謂有女人，已受男子或花或鬘、或諸瓔珞、或涂香末香、或隨一信物，如是名為下至授擲花鬘等信。何等名為於是等類？謂諸男子、諸半擇迦、諸修梵行。何等名為修梵行者？謂諸苾芻尼、正學、勤策女及鄔波斯迦、出家外道女，下至在家修苦行女。謂有男子，舍自妻媵，告言：「善賢！放汝自在修諸梵行。」彼聞受持，苦行無怠。何等名為起欲煩惱廣說乃至不離邪行？謂起欲界淫貪現前，于不應行，招誘強抑共為邪行不厭遠離，如是名為起欲煩惱廣說乃至不離邪行。是故名為欲邪行者，即於此中，何等名欲、何名欲邪行、何名離欲邪行，而說名為乃至命終離欲邪行鄔波索迦第三學處？所言欲者，謂是淫貪或所貪境。欲邪行者，謂于上說所不應行，而暫交會，下至自妻非
【現代漢語翻譯】 現代漢語譯本： 所謂『有罰』，指的是有些女子，自身沒有親屬，又不是**（此處原文缺失，無法翻譯），如果有人欺凌逼迫她們，被國王知道后，可能會被處死、捆綁、驅逐，或者剝奪財產，這叫做『有罰』。 所謂『有障』，指的是有些女子，身份卑微低賤，即使沒有親族，也有主人管束阻礙，這叫做『有障』。 『有障罰俱』，指的是有些女子，自身沒有親屬，但身份並不卑賤，依附他人居住，受到他人管束阻礙，如果有人欺凌逼迫她們，她們所依附的人就會加以懲罰，這叫做『有障罰俱』。而且，上面所說的所有女子，無論依附於誰，都有『障』和『罰』。 為什麼這麼說呢？因為女子在法律上受到很多約束，如果行為不合禮法，就會遭到殺害、捆綁，或者被剝奪財產，或者被拋棄侮辱，所以一切女子都可以稱為『障罰俱』。 什麼叫做『下至授擲花鬘等信』呢？指的是女子已經接受了男子贈送的花朵、花環、各種瓔珞、涂香末香，或者任何一種信物，這就叫做『下至授擲花鬘等信』。 什麼叫做『於是等類』呢？指的是各種男子、各種半擇迦（不男），各種修梵行者。 什麼叫做『修梵行者』呢？指的是各種比丘尼（尼姑）、正學女、勤策女以及優婆夷（女居士）、出家的外道女，甚至是在家修行苦行的女子。 如果有個男子，捨棄了自己的妻子和妾，告訴她們：『善賢！放你們自由自在地修行各種梵行。』她們聽後接受並堅持修行，勤奮刻苦毫不懈怠。 什麼叫做『起欲煩惱廣說乃至不離邪行』呢？指的是生起對欲界的淫慾貪愛，在不應該行淫的地方，引誘、強迫他人一同行淫，不厭倦不遠離，這就叫做『起欲煩惱廣說乃至不離邪行』。 因此叫做『欲邪行者』，那麼，在這裡面，什麼叫做『欲』，什麼叫做『欲邪行』，什麼叫做『離欲邪行』，而說『乃至命終離欲邪行優婆塞（男居士）第三學處』呢？ 所說的『欲』，指的是淫慾貪愛或者所貪愛的對象。『欲邪行』，指的是對於上面所說的不應該行淫的對象，而暫時交合，甚至對自己的妻子，在不適當的時間或地點行淫。
【English Translation】 English version: The term 'having penalty' refers to women who have no relatives and are not ** (missing in the original text, untranslatable). If they are bullied or coerced, and the king finds out, they may be killed, bound, exiled, or deprived of their property. This is called 'having penalty'. The term 'having hindrance' refers to women who are of humble status. Even if they have no relatives, they are still subject to the control and obstruction of their masters. This is called 'having hindrance'. 'Having both hindrance and penalty' refers to women who have no relatives but are not of humble status. They live dependent on others and are subject to their control and obstruction. If they are bullied or coerced, those on whom they depend will impose penalties. This is called 'having both hindrance and penalty'. Moreover, all the women mentioned above, regardless of whom they depend on, have both 'hindrance' and 'penalty'. Why is this so? Because women are legally subject to many restrictions. If their behavior is not in accordance with propriety, they may be killed, bound, deprived of their property, or abandoned and humiliated. Therefore, all women can be called 'having both hindrance and penalty'. What is meant by 'even to the giving or throwing of flowers and garlands as tokens'? It refers to a woman who has received from a man flowers, garlands, various ornaments, scented powders, or any token of affection. This is called 'even to the giving or throwing of flowers and garlands as tokens'. What is meant by 'those of similar kinds'? It refers to various men, various panakas (eunuchs), and various practitioners of pure conduct (brahmacharya). What is meant by 'practitioners of pure conduct'? It refers to various bhikshunis (nuns), shikshamanas (novice nuns), sramaneras (female novices), and upasikas (female lay followers), female ascetics of other religions who have left home, and even female ascetics who practice austerities at home. If a man abandons his wives and concubines, telling them, 'Good sirs! I release you to freely practice various pure conducts,' and they hear, accept, and diligently practice austerities without laziness. What is meant by 'arising of desire and affliction, extensively speaking, even to not abstaining from wrong conduct'? It refers to the arising of lustful desire for the desire realm. In places where sexual activity is inappropriate, one entices or forces others to engage in sexual misconduct, without aversion or detachment. This is called 'arising of desire and affliction, extensively speaking, even to not abstaining from wrong conduct'. Therefore, one is called a 'practitioner of wrong sexual conduct'. Now, within this, what is meant by 'desire', what is meant by 'wrong sexual conduct', and what is meant by 'abstaining from wrong sexual conduct', which is said to be 'even until the end of life, abstaining from wrong sexual conduct, the third precept of an upasaka (male lay follower)'? The term 'desire' refers to lustful desire or the object of desire. 'Wrong sexual conduct' refers to temporarily engaging in sexual relations with those mentioned above with whom it is inappropriate, or even with one's own wife at an inappropriate time or place.
分非禮及非時處，皆名欲邪行。即前所說鄔波索迦，于欲邪行能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離欲邪行，是故說名乃至命終離欲邪行，鄔波索迦第三學處。
于第四中，且何名為虛誑語者？如世尊說：有虛誑語者，或對平正、或對大眾、或對王家、或對執理、或對親族，同檢問言：「咄哉男子！汝知當說、不知勿說；汝見當說、不見勿說。」彼得問已，不知言知、知言不知；見言不見、不見言見。彼或為己、或復為他、或為名利，故以正知說虛誑語、不離虛誑，如是名為虛誑語者。何等名為有虛誑語者？謂于虛誑語不深厭患、不遠不離、安住成就，如是名為有虛誑語者。何等名為或對平正？平正有三：一、村平正；二、城平正；三、國平正。此諸平正聚集現前同檢問時，名對平正。何等名為或對大眾？大眾有四：一、剎帝利眾；二、婆羅門眾；三、居士眾；四、沙門眾。此諸大眾聚集現前同檢問時，名對大眾。何等名為或對王家？謂諸國王及余宰輔理公務者，彼若聚集現前檢問，名對王家。何等名為或對執理？謂閑法律、固正斷者，此執理眾聚集現前同檢問時，名對執理。何等名為或對親族？謂諸親族聚集現前同檢問時，名對親族。何等名為同
【現代漢語翻譯】 現代漢語譯本： 不合乎禮儀以及不合時宜的地點，都稱為欲邪行（Kama Mithyachara，不當的性行為）。就像前面所說的鄔波索迦（Upasaka，近事男），對於欲邪行能夠很好地思考選擇、厭惡遠離、停止防護、不做不為、不行不犯、丟棄堵塞、不拒不逆、不違背不超越，這樣就稱為遠離欲邪行，因此說乃至生命終結都遠離欲邪行，這是鄔波索迦的第三條學處。
關於第四條學處，什麼叫做虛誑語者呢？就像世尊（釋迦牟尼佛）所說：有虛誑語者，或者面對平正之人、或者面對大眾、或者面對王家、或者面對執理之人、或者面對親族，一同審問說：『喂，男子！你知道就說，不知道就不要說；你看見了就說，沒看見就不要說。』那人被審問后，不知道卻說知道，知道卻說不知道；看見了卻說沒看見，沒看見卻說看見。他或者爲了自己、或者爲了他人、或者爲了名利，故意以正確的認知說虛誑語、不離開虛誑，這樣就稱為虛誑語者。什麼叫做有虛誑語者呢？就是對於虛誑語不深深地厭惡、不遠離、安住併成就於虛誑語，這樣就稱為有虛誑語者。什麼叫做或者面對平正之人呢？平正之人有三種：一、村裡的平正之人；二、城裡的平正之人；三、國家的平正之人。這些平正之人聚集在一起，當面審問的時候，就叫做面對平正之人。什麼叫做或者面對大眾呢？大眾有四種：一、剎帝利（Kshatriya，貴族）大眾；二、婆羅門（Brahmana，祭司）大眾；三、居士大眾；四、沙門（Sramana，出家修行者）大眾。這些大眾聚集在一起，當面審問的時候，就叫做面對大眾。什麼叫做或者面對王家呢？就是指國王以及其他的宰相輔佐處理公務的人，他們如果聚集在一起當面審問，就叫做面對王家。什麼叫做或者面對執理之人呢？就是指熟悉法律、公正判斷的人，這些執理之人聚集在一起當面審問的時候，就叫做面對執理之人。什麼叫做或者面對親族呢？就是指親族聚集在一起當面審問的時候，就叫做面對親族。什麼叫做一同
【English Translation】 English version: Conduct that is improper in terms of etiquette and inappropriate locations is all called Kama Mithyachara (wrongful sexual conduct). Just like the aforementioned Upasaka (layman), with regard to Kama Mithyachara, he is able to contemplate and choose well, detest and stay away, cease and protect, not do or act, not go or commit, discard and block, not reject or oppose, not violate or transgress. This is called being apart from Kama Mithyachara. Therefore, it is said that until the end of life, one is apart from Kama Mithyachara, which is the third precept for Upasakas.
Regarding the fourth precept, what is called a 'speaker of false speech'? As the World Honored One (Shakyamuni Buddha) said: There are speakers of false speech who, whether facing impartial individuals, or facing the public, or facing the royal court, or facing those who uphold justice, or facing relatives, are jointly questioned, saying: 'Hey, man! If you know, then speak; if you do not know, then do not speak. If you have seen, then speak; if you have not seen, then do not speak.' After being questioned, they say they know when they do not know, and say they do not know when they know; they say they have not seen when they have seen, and say they have seen when they have not seen. They, either for themselves, or for others, or for fame and gain, intentionally speak false speech with correct knowledge, not departing from falsehood. This is called a 'speaker of false speech.' What is called 'having false speech'? It refers to not deeply detesting false speech, not staying far away from it, and abiding in and accomplishing it. This is called 'having false speech.' What is called 'facing impartial individuals'? There are three types of impartial individuals: first, impartial individuals in the village; second, impartial individuals in the city; third, impartial individuals in the country. When these impartial individuals gather together and question face to face, it is called 'facing impartial individuals.' What is called 'facing the public'? There are four types of public: first, the Kshatriya (warrior/noble) public; second, the Brahmana (priest) public; third, the layperson public; fourth, the Sramana (ascetic) public. When these groups gather together and question face to face, it is called 'facing the public.' What is called 'facing the royal court'? It refers to the king and other ministers who handle official duties. If they gather together and question face to face, it is called 'facing the royal court.' What is called 'facing those who uphold justice'? It refers to those who are familiar with the law and make fair judgments. When these upholders of justice gather together and question face to face, it is called 'facing those who uphold justice.' What is called 'facing relatives'? It refers to when relatives gather together and question face to face. What is called 'jointly'
檢問等？謂或為證、或究其身，眾集量宜同檢問曰：「咄哉男子！今對眾前，應以誠言具款情實。若於是事見聞覺知，宜當宣說施設摽示。若於是事無見聞等，勿當宣說施設摽示。」如是名為同檢問等。何等名為不知言知？謂為耳識曾受曾了，名為已聞。彼無耳識曾受曾了，隱藏如是想忍見樂，言我已聞，如是名為不知言知。何等名為知言不知？謂為耳識曾受曾了，名為已聞。彼有耳識曾受曾了，隱藏如是想忍見樂，言我不聞，如是名為知言不知。何等名為不見言見？謂為眼識曾受曾了，名為已見。彼無眼識曾受曾了，隱藏如是想忍見樂，言我已見，如是名為不見言見。何等名為見言不見？謂為眼識曾受曾了，名為已見。彼有眼識曾受曾了，隱覆如是想忍見樂，言我不見，如是名為見言不見。何等名為彼或為己？謂有一類身行劫盜，王等執問：「汝為賊不？」彼得問已，竊自思惟：「若實答者，必為王等或殺或縛、或復驅擯、或奪資財。我今宜應自隱自覆自藏實事，故以正知說虛誑語。」既思惟已，答王等言：「我實不為不與取事。」是名為己。何等名為或復為他？謂有一類親族知友行於劫盜，王等為證，執問彼言：「汝知此人行劫盜不？」彼得問已，竊自思惟：「若實答者，我諸親友必為王等或殺或縛、或復驅擯、
【現代漢語翻譯】 現代漢語譯本 檢問等是指什麼？是指或者爲了作證，或者爲了追究其自身，大眾聚集在一起，根據情況共同查問說：『喂，你這人！現在當著大家的面，應該誠實地說出事情的真相。如果對這件事有所見、有所聞、有所覺、有所知，就應該宣說、陳述、表明。如果對這件事沒有見聞等等，就不要宣說、陳述、表明。』這叫做共同查問等。什麼叫做不知卻說知道？是指耳識曾經領受過、瞭解過，這叫做已經聽聞。那個人沒有耳識曾經領受過、瞭解過，卻隱藏著這樣的想法、忍耐、見解、快樂，說『我已經聽聞』，這叫做不知卻說知道。什麼叫做知道卻說不知道？是指耳識曾經領受過、瞭解過，這叫做已經聽聞。那個人有耳識曾經領受過、瞭解過，卻隱藏著這樣的想法、忍耐、見解、快樂，說『我沒有聽聞』，這叫做知道卻說不知道。什麼叫做沒看見卻說看見？是指眼識曾經領受過、瞭解過，這叫做已經看見。那個人沒有眼識曾經領受過、瞭解過，卻隱藏著這樣的想法、忍耐、見解、快樂，說『我已經看見』，這叫做沒看見卻說看見。什麼叫做看見卻說沒看見？是指眼識曾經領受過、瞭解過，這叫做已經看見。那個人有眼識曾經領受過、瞭解過，卻隱瞞著這樣的想法、忍耐、見解、快樂，說『我沒有看見』，這叫做看見卻說沒看見。什麼叫做爲了自己？是指有一類人自身做了搶劫盜竊的事情，國王等人抓住他們審問：『你是不是賊？』他們被審問后，暗自思忖：『如果如實回答，一定會被國王等人或者殺死或者捆綁、或者驅逐、或者奪走資財。我現在應該隱藏、掩蓋、藏匿真實情況，所以用明明知道的實情說虛假的謊言。』 思考完畢后，回答國王等人說：『我實在沒有做過不予而取的行為。』這叫做爲了自己。什麼叫做爲了他人？是指有一類人的親族朋友做了搶劫盜竊的事情，國王等人爲了取證，抓住他們審問：『你知道這個人做了搶劫盜竊的事情嗎？』他們被審問后，暗自思忖：『如果如實回答，我的親友們一定會被國王等人或者殺死或者捆綁、或者驅逐、
【English Translation】 English version What are investigation and questioning? It means that either for the purpose of testimony or to investigate the person himself, the public gathers together and, according to the situation, jointly inquires, saying: 'Hey, you! Now, in front of everyone, you should honestly tell the truth of the matter. If you have seen, heard, felt, or known about this matter, you should declare, state, and indicate it. If you have not seen or heard about this matter, do not declare, state, or indicate it.' This is called joint investigation and questioning. What is called knowing without knowing? It refers to the ear consciousness having received and understood, which is called having heard. That person has not had ear consciousness receive and understand, but hides such thoughts, patience, views, and happiness, saying 'I have heard,' this is called knowing without knowing. What is called knowing but not knowing? It refers to the ear consciousness having received and understood, which is called having heard. That person has had ear consciousness receive and understood, but hides such thoughts, patience, views, and happiness, saying 'I have not heard,' this is called knowing but not knowing. What is called seeing without seeing? It refers to the eye consciousness having received and understood, which is called having seen. That person has not had eye consciousness receive and understood, but hides such thoughts, patience, views, and happiness, saying 'I have seen,' this is called seeing without seeing. What is called seeing but not seeing? It refers to the eye consciousness having received and understood, which is called having seen. That person has had eye consciousness receive and understood, but conceals such thoughts, patience, views, and happiness, saying 'I have not seen,' this is called seeing but not seeing. What is called for oneself? It refers to a type of person who themselves commit robbery and theft, and the king and others arrest and question them: 'Are you a thief?' After being questioned, they secretly think: 'If I answer truthfully, I will surely be killed, bound, expelled, or have my property taken away by the king and others. I should now hide, cover up, and conceal the truth, so I will speak false lies with full knowledge of the facts.' After thinking, they answer the king and others, saying: 'I have not actually committed the act of taking what was not given.' This is called for oneself. What is called for others? It refers to a type of person whose relatives and friends commit robbery and theft, and the king and others, for the purpose of obtaining evidence, arrest and question them: 'Do you know that this person committed robbery and theft?' After being questioned, they secretly think: 'If I answer truthfully, my relatives and friends will surely be killed, bound, or expelled by the king and others,'
或奪資財。我今宜應隱覆藏彼，故以正知說虛誑語。」既思惟已，答王等言：「我知親友決定不為不與取事。」是名為他。何等名為或為名利？謂有一類，多有所欲、多有所思、多有所愿，作是思惟：「我當施設如是如是虛誑方便，必當獲得可意色聲香味觸等。」既思惟已方便追求，故以正知說虛誑語，如是名為或為名利。何等名為故以正知說虛誑語？謂自隱藏想忍見樂故思明瞭，數數宣說施設摽示違想等事，如是名為故以正知說虛誑語。即於此中，何名虛誑、何名虛誑語、何名離虛誑語，而說名為乃至命終離虛誑語鄔波索迦第四學處？言虛誑者，謂事不實、名虛想等，不實名誑，是名虛誑。虛誑語者，以貪瞋癡違事想說令他領解，名虛誑語。即前所說鄔波索迦，于虛誑語能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離虛誑語，是故說名乃至命終離虛誑語，鄔波索迦第四學處。
于第五中，何名諸酒、何名飲諸酒、何名放逸處、何名離飲諸酒諸放逸處，而說名為乃至命終離飲諸酒諸放逸處鄔波索迦第五學處？言諸酒者，謂窣羅酒、迷麗耶酒及末沱酒。言窣羅者，謂米麥等如法蒸煮，和麹糵汁、投諸藥物，醞釀具成酒色香味，飲已惛醉，名窣羅酒。迷麗耶者，
【現代漢語翻譯】 現代漢語譯本：或者爲了保護財產。我應該隱藏並保護他們，所以明知故犯地說謊。』 這樣思考之後，回答國王等人說：『我知道我的親友絕對不會做偷盜的事情。』 這被稱為『為他』。什麼叫做『爲了名利』？ 有一類人，有很多欲望、很多想法、很多願望，他們這樣想：『我應當設定這樣那樣的虛假手段，必定能夠獲得令人滿意的色、聲、香、味、觸等。』 這樣思考之後，就想方設法地追求，所以明知故犯地說謊，這叫做『爲了名利』。什麼叫做『明知故犯地說謊』？ 就是爲了隱藏自己的想法、忍耐、見解和快樂，所以清楚明白、反覆宣說、設定、標示與真實想法相違背的事情，這叫做『明知故犯地說謊』。那麼，在這裡面，什麼叫做『虛誑』，什麼叫做『虛誑語』，什麼叫做『遠離虛誑語』，從而被稱為乃至生命終結都遠離虛誑語的優婆塞第四學處？ 所謂『虛誑』，是指事情不真實、名稱是虛假的想像等等，不真實就叫做『誑』，這就是『虛誑』。『虛誑語』，是指由於貪婪、嗔恨、愚癡，違背事實真相而說，使他人理解錯誤，叫做『虛誑語』。 就像前面所說的優婆塞，對於虛誑語能夠很好地思考選擇、厭惡遠離、停止和防護、不做不為、不行不犯、拋棄堵塞、不拒絕不違逆、不違反不超越，這叫做『遠離虛誑語』，所以被稱為乃至生命終結都遠離虛誑語的優婆塞第四學處。 關於第五條戒律，什麼叫做『諸酒』，什麼叫做『飲諸酒』，什麼叫做『放逸處』，什麼叫做『遠離飲諸酒的各種放逸處』，從而被稱為乃至生命終結都遠離飲諸酒的各種放逸處的優婆塞第五學處？ 所謂『諸酒』，是指窣羅酒（Sura，米酒）、迷麗耶酒（Maireya，果酒）和末陀酒（Madya，混合酒）。 所謂『窣羅』，是指用米、麥等按照如法的方式蒸煮，和曲糵汁、投入各種藥物，醞釀而成，具備酒的顏色香味，飲用後會昏沉醉酒，叫做窣羅酒。 迷麗耶酒，
【English Translation】 English version: Or to protect property. 'I should hide and protect them, so I knowingly tell a lie.' Having thought this way, he answers the king and others, saying, 'I know my relatives and friends would definitely not commit theft.' This is called 'for others.' What is called 'for fame and gain'? There is a type of person who has many desires, many thoughts, and many wishes. They think like this: 'I should set up such and such false means, and I will surely obtain pleasing sights, sounds, smells, tastes, and tactile sensations.' Having thought this way, they seek ways to pursue it, so they knowingly tell a lie. This is called 'for fame and gain.' What is called 'knowingly telling a lie'? It is to conceal one's thoughts, endurance, views, and pleasures, so one clearly and repeatedly proclaims, sets up, and indicates things that contradict the truth. This is called 'knowingly telling a lie.' So, within this, what is called 'falsehood,' what is called 'false speech,' and what is called 'abstaining from false speech,' so that it is called the fourth precept of the Upasaka (lay follower) who abstains from false speech until the end of life? 'Falsehood' refers to things that are not true, names that are false imaginations, and so on. Not true is called 'false.' This is 'falsehood.' 'False speech' refers to speaking contrary to the truth due to greed, hatred, and delusion, causing others to misunderstand. This is called 'false speech.' Like the Upasaka mentioned earlier, being able to carefully consider and choose regarding false speech, detesting and staying away from it, stopping and protecting against it, not doing it, not causing it to be done, not acting on it, not violating it, abandoning and blocking it, not rejecting it, not opposing it, not violating it, not transgressing it, this is called 'abstaining from false speech.' Therefore, it is called the fourth precept of the Upasaka who abstains from false speech until the end of life. Regarding the fifth precept, what is called 'all intoxicants,' what is called 'drinking all intoxicants,' what is called 'places of heedlessness,' and what is called 'abstaining from all intoxicants and places of heedlessness,' so that it is called the fifth precept of the Upasaka who abstains from all intoxicants and places of heedlessness until the end of life? 'All intoxicants' refers to Sura (米酒, rice wine), Maireya (果酒, fruit wine), and Madya (混合酒, mixed wine). 'Sura' refers to rice, wheat, etc., that are steamed and cooked according to the Dharma, mixed with yeast juice, and various medicines, brewed to form the color and flavor of wine, and cause intoxication when drunk. This is called Sura. Maireya,
謂諸根莖葉花果汁，不和麹糵，醞釀具成酒色香味，飲已惛醉，名迷麗耶酒。言末沱者，謂蒲萄酒，或即窣羅迷麗耶酒，飲已令醉，總名末沱。飲諸酒者，謂飲咽啜如上諸酒，名飲諸酒。放逸處者，謂上諸酒，飲已能令心生憍傲、惛醉狂亂、不識尊卑，重惑惡業皆因此起，放逸所依，名放逸處。即前所說鄔波索迦，于飲諸酒能善思擇、厭患遠離、止息防護、不作不為、不行不犯、棄捨堰塞、不拒不逆、不違不越，如是名為離飲諸酒諸放逸處，是故說名乃至命終離飲諸酒諸放逸處，鄔波索迦第五學處。
如是五種，云何名學、云何名處，言學處耶？所言學者，謂於五處、未滿為滿，恒勤堅正修習加行，故名為學。所言處者，即離殺等，是學所依，故名為處。又離殺等，即名為學亦即名處，故名學處。
一切鄔波索迦皆歸佛法僧耶？除諸世俗鄔波索迦，一切皆歸佛法僧寶。有歸佛法僧寶而非鄔波索迦，謂苾芻、苾芻尼、正學、勤策、勤策女、鄔波斯迦等。
一切鄔波索迦皆世尊弟子耶？應作四句。有鄔波索迦非世尊弟子，謂鄔波索迦，未得見諦，于未來果未能現觀。有世尊弟子非鄔波索迦，謂苾芻、苾芻尼、正學、勤策、勤策女、鄔波斯迦等，已得見諦，于未來果已能現觀。有鄔波索迦亦世尊弟子，謂
【現代漢語翻譯】 現代漢語譯本： 所謂的諸根、莖、葉、花、果的汁液，不加入酒麴（麹qū）、酒母（糵niè），自然醞釀而成，具備酒的顏色、香味，飲用后使人昏沉醉酒，這被稱為迷麗耶酒。 所說的末沱（Mada），指的是葡萄（蒲萄）酒，或者就是窣羅（Sura）迷麗耶酒，飲用后使人醉酒，總稱為末沱。 飲用各種酒，指的是飲用、吞嚥、啜飲如上的各種酒，這被稱為飲用各種酒。 所謂的放逸處，指的是上述的各種酒，飲用后能使人心生驕傲、昏沉醉酒、狂亂，不辨尊卑，各種迷惑和惡業都因此而起，是放逸的根源，這被稱為放逸處。 就是前面所說的鄔波索迦（Upasaka，近事男），對於飲用各種酒能夠善於思考選擇、厭惡遠離、停止防護、不做不為、不行不犯、拋棄堵塞、不拒絕不違逆、不違反不超越，這樣就稱為遠離飲用各種酒以及各種放逸處，因此被稱為乃至生命終結都遠離飲用各種酒以及各種放逸處，這是鄔波索迦的第五學處。
像這樣五種學處，如何稱之為『學』，如何稱之為『處』呢？所說的『學』，指的是對於這五種處所，未圓滿的使其圓滿，恒常勤奮、堅定正直地修習加行，所以稱為『學』。 所說的『處』，就是指遠離殺生等，是學習所依賴的基礎，所以稱為『處』。而且遠離殺生等，既可以稱為『學』，也可以稱為『處』，所以稱為『學處』。
一切鄔波索迦（Upasaka，近事男）都皈依佛、法、僧嗎？除了那些世俗的鄔波索迦，一切都皈依佛、法、僧三寶。有人皈依佛、法、僧三寶，但不是鄔波索迦，比如比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、正學女（Siksamana，式叉摩那女）、勤策男（Sramanera，沙彌）、勤策女（Sramanerika，沙彌尼）、鄔波斯迦（Upasika，近事女）等。
一切鄔波索迦（Upasaka，近事男）都是世尊的弟子嗎？應該分成四種情況來說明。有些鄔波索迦不是世尊的弟子，指的是那些沒有證得見諦（Darsana，見道）的鄔波索迦，對於未來的果位還不能現觀（Abhisamaya，現觀）。有些世尊的弟子不是鄔波索迦，指的是比丘（Bhiksu，出家男眾）、比丘尼（Bhiksuni，出家女眾）、正學女（Siksamana，式叉摩那女）、勤策男（Sramanera，沙彌）、勤策女（Sramanerika，沙彌尼）、鄔波斯迦（Upasika，近事女）等，他們已經證得見諦，對於未來的果位已經能夠現觀。有些鄔波索迦也是世尊的弟子，指的是
【English Translation】 English version: That which is called the juice of roots, stems, leaves, flowers, and fruits, not mixed with yeast (麹 qū) or malt (糵 niè), naturally ferments to form the color and flavor of wine, and after drinking, causes intoxication, is called Mireya wine. What is called Mada refers to grape (蒲萄) wine, or it is Sura Mireya wine, which causes intoxication after drinking, and is collectively called Mada. Drinking various wines refers to drinking, swallowing, and sipping the above-mentioned wines, and is called drinking various wines. The so-called place of negligence refers to the various wines mentioned above, which, after drinking, can cause pride, intoxication, madness, and a lack of respect for superiors and inferiors. Various delusions and evil deeds arise from this, and it is the basis of negligence, which is called the place of negligence. That is, the aforementioned Upasaka (近事男, lay Buddhist man) is able to think carefully, detest and stay away from, stop and protect against, not do or act, not go or transgress, abandon and block, not reject or oppose, not violate or exceed the drinking of various wines. This is called abstaining from drinking various wines and all places of negligence. Therefore, it is said that until the end of life, one abstains from drinking various wines and all places of negligence. This is the fifth precept of the Upasaka.
How are these five types called 'learning' and how are they called 'places'? What is meant by 'learning' refers to making the unfulfilled fulfilled in these five places, constantly diligently, firmly and uprightly cultivating and applying effort, therefore it is called 'learning'. What is meant by 'place' refers to abstaining from killing, etc., which is the basis upon which learning depends, therefore it is called 'place'. Moreover, abstaining from killing, etc., can be called both 'learning' and 'place', therefore it is called 'learning place'.
Do all Upasakas (近事男, lay Buddhist men) take refuge in the Buddha, Dharma, and Sangha? Except for those worldly Upasakas, all take refuge in the Triple Gem of Buddha, Dharma, and Sangha. Some take refuge in the Triple Gem of Buddha, Dharma, and Sangha but are not Upasakas, such as Bhikshus (比丘, Buddhist monks), Bhikshunis (比丘尼, Buddhist nuns), Siksamana (式叉摩那女, novice nuns), Sramaneras (沙彌, novice monks), Sramanerikas (沙彌尼, novice nuns), Upasikas (近事女, lay Buddhist women), etc.
Are all Upasakas (近事男, lay Buddhist men) disciples of the World Honored One? It should be explained in four statements. Some Upasakas are not disciples of the World Honored One, referring to those Upasakas who have not attained the vision of truth (Darsana, 見道) and are unable to directly perceive (Abhisamaya, 現觀) the future results. Some disciples of the World Honored One are not Upasakas, referring to Bhikshus (比丘, Buddhist monks), Bhikshunis (比丘尼, Buddhist nuns), Siksamana (式叉摩那女, novice nuns), Sramaneras (沙彌, novice monks), Sramanerikas (沙彌尼, novice nuns), Upasikas (近事女, lay Buddhist women), etc., who have already attained the vision of truth and are able to directly perceive the future results. Some Upasakas are also disciples of the World Honored One, referring to
鄔波索迦已得見諦，于未來果已能現觀。有非鄔波索迦非世尊弟子，謂苾芻、苾芻尼、正學、勤策、勤策女鄔波斯迦，未得見諦，于未來果未能現觀；及余異生未見諦者。
一切墮僧寶攝皆得僧和敬耶？應作四句。有墮僧寶攝非得僧和敬，謂正學、勤策、勤策女、鄔波索迦等，已得見諦，于未來果已能現觀。有得僧和敬非墮僧寶攝，謂苾芻、苾芻尼，未得見諦，于未來果未能現觀。有墮僧寶攝亦得僧和敬，謂苾芻、苾芻尼，已得見諦，于未來果已能現觀。有非墮僧寶攝非得僧和敬，謂正學、勤策、勤策女、鄔波索迦、鄔波斯迦，未得見諦，于未來果未能現觀；及余異生未見諦者。◎
說一切有部法蘊足論卷第一 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第二
尊者大目乾連造
三藏法師玄奘奉 詔譯
◎預流支品第二
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四種法，若正勤修，是人名為多有所作。何等為四？謂親近善士、聽聞正法、如理作意、法隨法行。汝等苾芻應如是學：我當親近供養善士，恭敬一心聽聞正法，如理觀察甚深妙義，精進修行法隨法行。」爾時世尊為攝前義而說頌曰：
「善哉
【現代漢語翻譯】 現代漢語譯本： 鄔波索迦（Upasaka，男居士）已經證得了真諦，對於未來的果位已經能夠現觀。還有一些不是鄔波索迦，也不是世尊的弟子，比如比丘（Bhikkhu，出家男眾）、比丘尼（Bhikkhuni，出家女眾）、正學女（Siksamana，預備比丘尼）、勤策男（Sramanera，沙彌）、勤策女（Sramanerika，沙彌尼）、鄔波斯迦（Upasika，女居士），他們沒有證得真諦，對於未來的果位也不能現觀；以及其他沒有證得真諦的凡夫俗子。 一切被僧寶所攝的都得到僧團的和合恭敬嗎？應該作四句分別。有些被僧寶所攝卻沒有得到僧團的和合恭敬，比如正學女、勤策男、勤策女、鄔波索迦等，他們已經證得了真諦，對於未來的果位已經能夠現觀。有些得到僧團的和合恭敬卻沒有被僧寶所攝，比如比丘、比丘尼，他們沒有證得真諦，對於未來的果位也不能現觀。有些被僧寶所攝也得到僧團的和合恭敬，比如比丘、比丘尼，他們已經證得真諦，對於未來的果位已經能夠現觀。有些既沒有被僧寶所攝也沒有得到僧團的和合恭敬，比如正學女、勤策男、勤策女、鄔波索迦、鄔波斯迦，他們沒有證得真諦，對於未來的果位也不能現觀；以及其他沒有證得真諦的凡夫俗子。 《說一切有部法蘊足論》卷第一 大正藏第 26 冊 No. 1537 《阿毗達磨法蘊足論》 《阿毗達磨法蘊足論》卷第二 尊者大目乾連造 三藏法師玄奘奉 詔譯 預流支品第二 一時，薄伽梵（Bhagavan，世尊）在室羅筏（Sravasti），住在逝多林給孤獨園（Jetavana Anathapindika-arama）。當時，世尊告訴比丘眾：『有四種法，如果精勤修習，這個人就叫做多有所作。哪四種呢？就是親近善士、聽聞正法、如理作意、法隨法行。你們這些比丘應當這樣學習：我應當親近供養善士，恭敬一心聽聞正法，如理觀察甚深妙義，精進修行法隨法行。』當時，世尊爲了概括前面的意義而說了頌： 『善哉』
【English Translation】 English version: An Upasaka (male lay follower) has already attained the truth and is able to directly perceive the future fruit. There are those who are not Upasakas and not disciples of the Blessed One, such as Bhikkhus (monks), Bhikkhunis (nuns), Siksamana (female novice trainees), Sramaneras (male novices), Sramanerikas (female novices), and Upasikas (female lay followers), who have not attained the truth and are unable to directly perceive the future fruit; as well as other ordinary beings who have not seen the truth. Do all those included within the Sangha (community of monks) receive the Sangha's harmony and respect? A fourfold distinction should be made. Some are included within the Sangha but do not receive the Sangha's harmony and respect, such as Siksamana, Sramaneras, Sramanerikas, and Upasakas, who have already attained the truth and are able to directly perceive the future fruit. Some receive the Sangha's harmony and respect but are not included within the Sangha, such as Bhikkhus and Bhikkhunis, who have not attained the truth and are unable to directly perceive the future fruit. Some are included within the Sangha and also receive the Sangha's harmony and respect, such as Bhikkhus and Bhikkhunis, who have already attained the truth and are able to directly perceive the future fruit. Some are neither included within the Sangha nor receive the Sangha's harmony and respect, such as Siksamana, Sramaneras, Sramanerikas, Upasakas, and Upasikas, who have not attained the truth and are unable to directly perceive the future fruit; as well as other ordinary beings who have not seen the truth. Sarvastivada Abhidharma Dharmaskandha Sutra, Volume 1 Taisho Tripitaka Volume 26, No. 1537, Abhidharma Dharmaskandha Sutra Abhidharma Dharmaskandha Sutra, Volume 2 Composed by the Venerable Maha Maudgalyayana Translated by Tripitaka Master Xuanzang under Imperial Decree Chapter 2: Stream-Enterer Factors At one time, the Bhagavan (Blessed One) was in Sravasti, residing in Jetavana Anathapindika-arama. At that time, the Blessed One told the Bhikkhu Sangha (community of monks): 'There are four dharmas (teachings), which, if diligently cultivated, that person is called one who has accomplished much. What are the four? They are associating with virtuous friends, listening to the true Dharma, reflecting mindfully, and practicing the Dharma in accordance with the Dharma. You Bhikkhus should learn in this way: I should associate with and make offerings to virtuous friends, respectfully and wholeheartedly listen to the true Dharma, mindfully observe the profound and wonderful meaning, and diligently practice the Dharma in accordance with the Dharma.' At that time, the Blessed One spoke a verse to summarize the preceding meaning: 'Excellent!'
見善士， 能斷疑增慧， 令愚成智人， 慧者應親近。 善士應親近， 以親近彼時， 令疑斷慧增， 使愚成智故。」
云何為善士？謂佛及弟子。又諸所有補特伽羅，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、越度趣越度、妙覺趣妙覺、涅槃趣涅槃，樂調順諦、離憍放逸、好慧忍辱柔和、升直道如見，專自調伏、專自寂靜、專自涅槃，為才支身游諸國邑王都聚落求衣食等，具質直、具調順、具足質直及調順，具忍辱、具柔和，具足忍辱及柔和，具供養、具恭敬、具足供養及恭敬，具正行、具守根、具足正行及守根，具軌範、具所行、具足軌範及所行，具信尸羅及聞舍慧，自具凈信亦能勸勵安立有情同具凈信，自具尸羅及聞舍慧亦能勸勵安立有情同具尸羅及聞舍慧，是名善士。何故名善士？以所說善士，離非善法、成就善法，具足成就四念住、四正勝、四神足、五根、五力、七等覺支、八聖道支，故名善士。若能於此所說善士，親近承事恭敬供養，如是名為親近善士。云何名為聽聞正法？謂所親近供養善士
【現代漢語翻譯】 現代漢語譯本： 『親近善士，能斷除疑惑增長智慧，使愚昧之人成為有智慧的人，所以有智慧的人應當親近善士。 應當親近善士，因為親近善士的時候，能斷除疑惑，增長智慧，使愚昧之人成為有智慧的人。』
什麼是善士呢？指的是佛（Buddha）以及佛的弟子。還有那些具有戒律、具有德行、遠離各種瑕疵污穢、成就調伏善良之法、堪能繼承師位、成就殊勝功德的補特伽羅（Pudgala，人）。他們知羞恥而悔過，善於守護戒律且愛好學習，具有正確的知見，樂於思考選擇，喜愛衡量事物，喜歡觀察事物的本質，聰敏且具有覺悟的智慧，停止追求有為之法，具有滅除貪慾的智慧，遠離嗔恚而趨向于嗔恚的止息，遠離愚癡而趨向于愚癡的止息，調順自身而趨向于調順，寂靜自身而趨向于寂靜，解脫煩惱而趨向于解脫，超越生死而趨向于超越，達到妙覺而趨向于妙覺，趨向于涅槃（Nirvana），樂於調順真諦，遠離驕慢放逸，愛好智慧、忍辱和柔和，像見到道路一樣走上正直的道路，專注于自我調伏，專注于自我寂靜，專注于自我涅槃，爲了維持色身而遊歷各個國家、都城、村落，爲了尋求衣食等生活所需，他們具有正直的品格，具有調順的德行，具備正直和調順，具有忍辱的品質，具有柔和的態度，具備忍辱和柔和，具有供養之心，具有恭敬之意，具備供養和恭敬，具有正當的行為，具有守護根門（感官）的能力，具備正行和守根，具有行為的規範，具有實踐的行為，具備規範和所行，具有對佛法的信心（Śīla）、戒律（Śīla）、博聞（Śruta）、佈施（Tyāga）和智慧（Prajñā），自己具備清凈的信心，也能勸勉和安立其他有情眾生一同具備清凈的信心，自己具備戒律、博聞、佈施和智慧，也能勸勉和安立其他有情眾生一同具備戒律、博聞、佈施和智慧，這樣的人就叫做善士。為什麼稱為善士呢？因為所說的善士，遠離不善之法，成就善良之法，具足成就四念住（catvāri smṛtyupasthānāni）、四正勝（catvāri samyakprahāṇāni）、四神足（catvāra ṛddhipādāḥ）、五根（pañcendriyāṇi）、五力（pañca balāni）、七等覺支（sapta bodhyaṅgāni）、八聖道支（āryāṣṭāṅgamārga），所以稱為善士。如果能夠對這些所說的善士，親近、承事、恭敬、供養，這樣就叫做親近善士。什麼叫做聽聞正法呢？就是親近供養善士
【English Translation】 English version: 『Associating with virtuous friends enables one to sever doubts and increase wisdom, transforming the foolish into the wise. Therefore, the wise should draw near to virtuous friends. One should associate with virtuous friends, for by associating with them, doubts are severed, wisdom increases, and the foolish are transformed into the wise.』
What is a virtuous friend? It refers to the Buddha (Buddha) and his disciples. Also, all those Pudgalas (Pudgala, individuals) who possess precepts, virtues, are free from all flaws and defilements, have cultivated well-tamed and wholesome practices, are qualified to inherit the position of a teacher, have attained superior virtues, know shame and repent their faults, are good at upholding precepts and love learning, possess correct knowledge and views, delight in contemplation and selection, love to measure things, and enjoy observing the nature of things. They are intelligent and possess awakened wisdom, cease the pursuit of conditioned existence, possess the wisdom to extinguish greed, turn away from anger and move towards the cessation of anger, turn away from delusion and move towards the cessation of delusion, tame themselves and move towards taming, quiet themselves and move towards quietude, liberate themselves and move towards liberation, transcend birth and death and move towards transcendence, attain wonderful enlightenment and move towards wonderful enlightenment, and move towards Nirvana (Nirvana). They delight in taming the truth, are free from arrogance and negligence, love wisdom, forbearance, gentleness, and ascend the straight path as if seeing it clearly. They are dedicated to self-taming, dedicated to self-quietude, dedicated to self-Nirvana, and travel to various countries, cities, towns, and villages to seek clothing and food to sustain their bodies. They possess integrity, possess tamed virtues, possess both integrity and tamed virtues, possess forbearance, possess gentleness, possess both forbearance and gentleness, possess the heart of offering, possess reverence, possess both offering and reverence, possess righteous conduct, possess the ability to guard the senses, possess both righteous conduct and guarding the senses, possess behavioral norms, possess practical actions, possess both norms and actions, possess faith (Śīla), discipline (Śīla), learning (Śruta), generosity (Tyāga), and wisdom (Prajñā). They themselves possess pure faith and can also encourage and establish sentient beings to possess the same pure faith. They themselves possess discipline, learning, generosity, and wisdom, and can also encourage and establish sentient beings to possess the same discipline, learning, generosity, and wisdom. Such a person is called a virtuous friend. Why are they called virtuous friends? Because the virtuous friends mentioned here are those who are far from unwholesome practices and accomplish wholesome practices, fully accomplishing the Four Foundations of Mindfulness (catvāri smṛtyupasthānāni), the Four Right Exertions (catvāri samyakprahāṇāni), the Four Bases of Power (catvāra ṛddhipādāḥ), the Five Roots (pañcendriyāṇi), the Five Powers (pañca balāni), the Seven Factors of Enlightenment (sapta bodhyaṅgāni), and the Eightfold Noble Path (āryāṣṭāṅgamārga). Therefore, they are called virtuous friends. If one can draw near to, attend to, respect, and make offerings to these virtuous friends mentioned, this is called associating with virtuous friends. What is called listening to the Dharma? It is drawing near to and making offerings to virtuous friends.
，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其宣說施設安立開示，以無量門正為開示，苦真是苦、集真是集、滅真是滅、道真是道。云何名為以無量門正為開示苦真是苦？謂正開示生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦，略說一切五取蘊苦。如有頌言：
「諸蘊起為苦， 生及出亦苦， 生已有老苦， 病苦與死苦， 煩惱生為苦， 生已住亦苦， 非聰敏悔苦， 不調伏死苦， 無智有情苦， 增羯吒私苦， 愚夫生死苦， 多劫馳流苦。」
此等名為以無量門正為開示苦真是苦。云何名為以無量門正為開示集真是集？謂正開示愛、後有愛、喜俱行愛、彼彼喜愛，為去來今眾苦因本、道路由緒，能作生緣起集等起，能起集等起現法中諸苦，身壞后苦由是出生。如有頌言：
「因愛棄良醫， 癰本榛藤渴， 未調伏一切， 數數感眾苦。 如樹根未拔， 雖斫斫還生， 未拔愛隨眠， 數數感眾苦。 如毒箭在身， 損壞色力等， 眾生內有愛， 損壞諸善根。」
此等名為以無量門正為開示集真是集。云何名為以無量門正為開示滅真是滅？謂正開示，即上所說愛、後有愛、喜俱行愛、彼彼喜愛，無餘永斷
【現代漢語翻譯】 現代漢語譯本： 對於那些尚未顯現的地方，正確地顯現；對於那些尚未開悟的地方，正確地開悟。以智慧通達深奧微妙的句義，方便地為他們宣說、施設、安立、開示，用無量的方法正確地開示：苦諦確實是苦，集諦確實是集，滅諦確實是滅，道諦確實是道。 什麼叫做用無量的方法正確地開示苦諦確實是苦呢？就是正確地開示生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦，概括地說，就是一切五取蘊（panchopadanaskandha）苦。正如頌文所說： 『諸蘊（skandha）生起即是苦，出生以及存在也是苦， 出生之後有衰老之苦，還有疾病之苦與死亡之苦， 煩惱產生即是苦，產生之後安住也是苦， 不聰明而生後悔之苦，不調伏而有死亡之苦， 無智慧的有情是苦，增長羯吒私（katasi）之苦， 愚夫生死輪迴是苦，多劫奔波流轉是苦。』 這些就叫做用無量的方法正確地開示苦諦確實是苦。什麼叫做用無量的方法正確地開示集諦確實是集呢？就是正確地開示愛、後有愛、喜俱行愛、彼彼喜愛，這是過去、現在、未來眾苦的根本原因、道路和線索，能夠作為產生、緣起、聚集、等起的條件，能夠引起聚集和等起，在現世中產生各種痛苦，身壞命終之後，痛苦也由此而生。正如頌文所說： 『因為貪愛而拋棄良醫，如同癰瘡的根本在於榛藤的蔓延， 未能調伏一切煩惱，就會屢次感受各種痛苦。 如同樹木的根沒有拔除，即使砍伐還會再次生長， 沒有拔除貪愛的隨眠，就會屢次感受各種痛苦。 如同毒箭射在身上，會損壞色身和力量等， 眾生的內心有貪愛，就會損壞各種善根。』 這些就叫做用無量的方法正確地開示集諦確實是集。什麼叫做用無量的方法正確地開示滅諦確實是滅呢？就是正確地開示，即上面所說的愛、後有愛、喜俱行愛、彼彼喜愛，完全、永遠地斷除。
【English Translation】 English version: Where it has not been revealed, to reveal it correctly; where there has been no enlightenment, to correctly enlighten. To understand the profound and subtle meaning of sentences with wisdom, and to conveniently explain, establish, set up, and reveal them. To correctly reveal with immeasurable methods that suffering is truly suffering, accumulation is truly accumulation, cessation is truly cessation, and the path is truly the path. What is meant by correctly revealing that suffering is truly suffering with immeasurable methods? It means correctly revealing the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of meeting with what is disliked, the suffering of separation from what is loved, the suffering of not obtaining what is sought, and, in brief, all the suffering of the five aggregates of clinging (panchopadanaskandha). As the verse says: 'The arising of the aggregates (skandha) is suffering, Birth and existence are also suffering, After birth, there is the suffering of aging, And the suffering of sickness and the suffering of death, The arising of afflictions is suffering, After arising, dwelling is also suffering, The suffering of regret for not being intelligent, The suffering of death for not being tamed, The suffering of sentient beings without wisdom, The suffering of increasing katasi (katasi), The suffering of fools in the cycle of birth and death, The suffering of wandering and flowing for many kalpas.' These are called correctly revealing that suffering is truly suffering with immeasurable methods. What is meant by correctly revealing that accumulation is truly accumulation with immeasurable methods? It means correctly revealing craving, craving for future existence, craving accompanied by pleasure, and craving for this and that. These are the root causes, paths, and clues of the sufferings of the past, present, and future. They can serve as conditions for arising, origination, accumulation, and co-arising. They can cause accumulation and co-arising, and produce various sufferings in this present life. After the body is destroyed, suffering is born from this. As the verse says: 'Because of craving, a good doctor is abandoned, like the root of a sore being the spread of hazel vines, If all afflictions are not tamed, one will repeatedly experience various sufferings. Like a tree whose roots have not been pulled out, even if it is cut down, it will grow again, If the latent craving is not pulled out, one will repeatedly experience various sufferings. Like a poisoned arrow in the body, it damages form and strength, etc., If sentient beings have craving within, it will damage various roots of goodness.' These are called correctly revealing that accumulation is truly accumulation with immeasurable methods. What is meant by correctly revealing that cessation is truly cessation with immeasurable methods? It means correctly revealing that the craving, craving for future existence, craving accompanied by pleasure, and craving for this and that, mentioned above, are completely and permanently cut off.
、棄捨變吐、盡離染滅、寂靜永沒，名為舍宅、亦名洲渚、亦名救護、亦名歸依、亦名所趣、亦名無憂、亦名無病、亦名無動、亦名無沒、亦名無熾、亦名無熱、亦名安隱、亦名惔怕、亦名善事、亦名吉祥、亦名涅槃。如有頌言：
「究竟沙門果， 調伏所稱讚， 我慢滅無餘， 永證甘露跡。 所歸住趣宅， 勝宮佛所贊， 惔怕滅無邊， 彼岸常安隱。 所依盡苦滅， 脫無窟究竟， 勝義旨應供， 智所習聖欣。 都無老病死， 無愁嘆苦憂， 微難見無邊， 滅諦無同類。」
此等名為以無量門正為開示滅真是滅。云何名為以無量門正為開示道真是道？謂正開示，此道此行於去來今眾苦，能斷能棄、能吐能盡、能離染、能滅、能寂靜、能令永滅沒。此復云何？謂八支聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定。如有頌言：
「此威猛一趣， 如鳥路清虛， 牟尼定所行， 為眾數宣說。 哀愍說一趣， 見道盡生邊， 此道于瀑流， 去來今能度。 能究竟調靜， 能盡生死流， 能通達多界， 能開明眼道。 如殑伽駛流， 速趣于大海， 開示廣慧道， 速證於涅槃。 哀愍一切眾， 轉未聞法輪，
【現代漢語翻譯】 現代漢語譯本： 捨棄、變化、吐出、完全脫離染污而寂滅，永遠消失，這被稱為舍宅，也稱為洲渚（陸地上被水環繞的區域，比喻安全的地方），也稱為救護，也稱為歸依，也稱為所趣（所向往的地方），也稱為無憂，也稱為無病，也稱為無動（不動搖），也稱為無沒（不消失），也稱為無熾（不熾熱），也稱為無熱（不煩熱），也稱為安隱（安穩），也稱為惔怕（寂靜），也稱為善事，也稱為吉祥，也稱為涅槃（解脫）。正如頌文所說： 『證得究竟的沙門果位，調伏煩惱為眾人所稱讚，我慢完全滅盡，永遠證得甘露的境界。 所歸宿、安住、趣向的處所，是殊勝的宮殿，為佛陀所讚歎，惔怕寂滅沒有邊際，到達彼岸永遠安穩。 所依靠的處所，苦惱完全滅盡，脫離了無處藏身的困境而達到究竟，殊勝的意義值得應供，是具有智慧的人所修習並欣樂的聖境。 完全沒有衰老、疾病、死亡，沒有憂愁、嘆息、痛苦、憂慮，極其細微難以見到，沒有邊際，滅諦是無與倫比的。』 這些都稱為以無量法門正確地開示滅諦，真實的滅諦。什麼叫做以無量法門正確地開示道諦，真實的道諦？就是正確地開示，這條道路、這種修行，對於過去、現在、未來的一切眾苦，能夠斷除、能夠捨棄、能夠吐出、能夠滅盡、能夠脫離染污、能夠寂滅、能夠使之永遠消失。這又是什麼呢？就是八支聖道：正見、正思惟、正語、正業、正命、正精進、正念、正定。正如頌文所說： 『這條威猛唯一的道路，如同鳥飛過的天空一樣清凈空虛，是牟尼（釋迦牟尼佛的稱號）通過禪定所行走的道路，為大眾宣說。 以哀憫之心宣說唯一的道路，見到道就能到達生死的盡頭，這條道路對於瀑流般的煩惱，能夠度過過去、現在、未來。 能夠達到究竟的調伏和寂靜，能夠滅盡生死輪迴的洪流，能夠通達多種境界，能夠開明智慧之眼。 如同恒河急速的流水，快速地奔向大海，開示廣闊智慧的道路，迅速地證得涅槃。 以哀憫之心對待一切眾生，轉動從未聽聞的法輪（佛法）。』
【English Translation】 English version: Abandoning, transforming, expelling, completely separating from defilement and extinguishing, becoming tranquil and permanently disappearing, this is called a dwelling, also called an island (an area of land surrounded by water, a metaphor for a safe place), also called protection, also called refuge, also called the destination (the place to aspire to), also called without sorrow, also called without disease, also called without movement (unwavering), also called without disappearance (not disappearing), also called without burning (not burning), also called without heat (not feverish), also called peaceful, also called 'tanpa' (tranquility), also called good deeds, also called auspiciousness, also called Nirvana (liberation). As the verse says: 'Attaining the ultimate fruit of a 'shramana' (ascetic), subduing afflictions is praised by all, arrogance is completely extinguished, and the state of nectar is eternally attained. The place to return to, reside in, and aspire to, is a supreme palace, praised by the Buddha, 'tanpa' (tranquility) is extinguished without limit, reaching the other shore is eternally peaceful. The place to rely on, suffering is completely extinguished, escaping the predicament of having nowhere to hide and reaching the ultimate, the supreme meaning is worthy of offerings, it is the holy realm that wise people cultivate and rejoice in. Completely without old age, disease, death, without sorrow, lamentation, pain, worry, extremely subtle and difficult to see, without limit, the cessation of suffering is unparalleled.' These are all called correctly revealing the truth of cessation with immeasurable means, the true cessation. What is called correctly revealing the truth of the path with immeasurable means, the true path? It is correctly revealing that this path, this practice, for all the sufferings of the past, present, and future, can cut off, can abandon, can expel, can extinguish, can separate from defilement, can extinguish, can make it permanently disappear. What is this again? It is the Noble Eightfold Path: Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration. As the verse says: 'This fierce and unique path, like the clear and empty sky where birds fly, is the path walked by 'Muni' (title of Shakyamuni Buddha) through meditation, proclaimed to the masses. With compassion, proclaiming the unique path, seeing the path can reach the end of birth and death, this path for the torrent of afflictions, can cross over the past, present, and future. Can achieve ultimate taming and tranquility, can extinguish the flood of the cycle of birth and death, can penetrate multiple realms, can open the eye of wisdom. Like the rapid flow of the Ganges River, quickly rushing towards the sea, revealing the path of vast wisdom, quickly attaining Nirvana. With compassion towards all beings, turning the Dharma wheel (Buddha's teachings) that has never been heard before.'
教導諸天人， 稽首度有海。」
此等名為以無量門正為開示道真是道。若於此等所說正法，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，履艱險徑、涉邊表路、游平坦道皆無忌難；為受持故，數以耳根，對說法音，發勝耳識，如是名為聽聞正法。
云何名為如理作意？謂從善士聞正法已，內自慶慰，歡喜踴躍：「奇哉世尊！能說如是深妙正法。佛所說苦實為真苦，佛所說集實為真集，佛所說滅實為真滅，佛所說道實為真道。」彼由如是內自慶慰歡喜踴躍引攝其心，隨攝等攝作意發意，審正觀察深妙句義，如是名為如理作意。
云何名為法隨法行？謂彼旋環如理作意審正觀察深妙義已，便生出離遠離所生五勝善法，謂信、精進及念、定、慧。彼于自內所生出離遠離所生五勝善法，修習堅住無間修習增上加行，如是名為法隨法行。精進修行法隨法行，便得趣入正性離生。
所以得入正性離生，由精進修法隨法行。所以能修法隨法行，由如理觀甚深妙義。所以能觀甚深妙義，由能恭敬聽聞正法。所以復能聽聞正法，由能親近供養善士。若能親近供養善士便聞正法，聞正法已便能如理觀深妙義，如理觀察深妙義已便能進修法隨法
【現代漢語翻譯】 現代漢語譯本： 『教導諸天人，稽首度有海。』 這些被稱為以無量法門正確地開示通往真理的道路。如果對於這些所說的正法，樂於聽聞、樂於受持、樂於究竟理解、樂於解了、樂於觀察、樂於尋思、樂於推究、樂於通達、樂於接觸、樂於證實、樂於作證，爲了聽聞佛法，即使是行走在艱難險阻的道路上、跋涉在邊遠地區的道路上、遊走在平坦的道路上，都毫無畏懼和困難；爲了受持佛法，多次用耳朵專注地聆聽，面對說法之音，生起殊勝的耳識，這就被稱為聽聞正法。 什麼叫做如理作意呢？就是從善知識那裡聽聞正法之後，內心自我慶幸和安慰，歡喜踴躍：『太奇妙了，世尊（Buddha，對佛的尊稱）！能夠宣說如此深奧微妙的正法。佛所說的苦，確實是真正的苦；佛所說的集（Samudaya，苦的根源），確實是真正的集；佛所說的滅（Nirodha，苦的止息），確實是真正的滅；佛所說的道（Marga，通往滅苦的道路），確實是真正的道。』他由於這樣內心自我慶幸和安慰，歡喜踴躍，從而引導和攝持他的心，隨著攝持、平等攝持，作意和發意，審慎而正確地觀察深奧微妙的語句和意義，這就叫做如理作意。 什麼叫做法隨法行呢？就是那個人循環往復地如理作意，審慎而正確地觀察深奧微妙的意義之後，便生起出離心，遠離煩惱，從而產生五種殊勝的善法，即信（Śrāddha，信念）、精進（Vīrya，努力）、念（Smṛti，正念）、定（Samādhi，禪定）和慧（Prajñā，智慧）。他對於自己內心所生起的出離心，以及遠離煩惱所產生的五種殊勝的善法，修習使之堅固安住，不間斷地修習，增上修行，這就叫做法隨法行。精進地修行法隨法行，便能夠趣入正性離生（Sammatta-niyata，證入聖道）。 之所以能夠證入正性離生，是因為精進地修習法隨法行。之所以能夠修習法隨法行，是因為如理地觀察甚深微妙的意義。之所以能夠觀察甚深微妙的意義，是因為能夠恭敬地聽聞正法。之所以又能聽聞正法，是因為能夠親近供養善知識。如果能夠親近供養善知識，就能聽聞正法，聽聞正法之後就能如理地觀察深奧微妙的意義，如理地觀察深奧微妙的意義之後，就能進一步修習法隨法行。
【English Translation】 English version: 'Instructing all gods and humans, bowing to cross the sea of existence.' These are called the correct demonstration of the path to truth through limitless means. If one delights in listening to, delights in hearing, delights in upholding, delights in completely understanding, delights in comprehending, delights in observing, delights in contemplating, delights in investigating, delights in penetrating, delights in touching, delights in proving, delights in testifying to these righteous teachings, then for the sake of hearing the Dharma, traversing difficult and dangerous paths, wading through remote roads, and traveling on smooth roads are all without fear or difficulty; for the sake of upholding the Dharma, repeatedly focusing the ears, facing the sound of the teachings, and generating superior ear-consciousness, this is called hearing the Right Dharma. What is called 'reasoned attention'? It means that after hearing the Right Dharma from a virtuous friend, one inwardly rejoices and comforts oneself, joyfully leaping: 'How wonderful, World Honored One (Buddha, a title of respect for the Buddha)! Able to expound such profound and subtle Right Dharma. The suffering spoken of by the Buddha is truly real suffering; the accumulation (Samudaya, the origin of suffering) spoken of by the Buddha is truly real accumulation; the cessation (Nirodha, the cessation of suffering) spoken of by the Buddha is truly real cessation; the path (Marga, the path to the cessation of suffering) spoken of by the Buddha is truly the real path.' Because of such inward rejoicing and comforting oneself, joyfully leaping, one guides and gathers one's mind, with gathering and equal gathering, attending and intending, carefully and correctly observing the profound and subtle phrases and meanings, this is called reasoned attention. What is called 'practice in accordance with the Dharma'? It means that one, cycling back and forth with reasoned attention, carefully and correctly observing the profound and subtle meaning, then generates renunciation, distancing oneself from afflictions, thereby producing five superior virtuous qualities, namely faith (Śrāddha, conviction), diligence (Vīrya, effort), mindfulness (Smṛti, recollection), concentration (Samādhi, meditation), and wisdom (Prajñā, wisdom). One cultivates these five superior virtuous qualities of renunciation and distancing oneself from afflictions that arise within oneself, practicing to make them firm and abiding, practicing without interruption, increasing and advancing practice, this is called practice in accordance with the Dharma. Diligently practicing in accordance with the Dharma, one can then enter the certainty of liberation (Sammatta-niyata, entering the path of the saints). The reason one can enter the certainty of liberation is because of diligently practicing in accordance with the Dharma. The reason one can practice in accordance with the Dharma is because of observing the profound and subtle meaning with reasoned attention. The reason one can observe the profound and subtle meaning is because one can respectfully listen to the Right Dharma. The reason one can listen to the Right Dharma is because one can be close to and make offerings to virtuous friends. If one can be close to and make offerings to virtuous friends, one can hear the Right Dharma; after hearing the Right Dharma, one can observe the profound and subtle meaning with reasoned attention; after observing the profound and subtle meaning with reasoned attention, one can further practice in accordance with the Dharma.
行，既精進修法隨法行便得趣入正性離生。如山頂上天雨霖霪先溪澗滿，溪澗滿已小溝瀆滿，小溝瀆滿已大溝瀆滿，大溝瀆滿已小河滿，小河滿已大河滿，大河滿已大海滿，大海如是漸次方滿。聖道大海亦復如是，要先親近供養善士方聞正法，聞正法已方能如理觀深妙義，如理觀察深妙義已方能進修法隨法行，精進修行法隨法行得圓滿已方得趣入正性離生。既得趣入正性離生，便名已生八支聖道，謂正見等如前已說。如是四種，名預流支。
由此四種，于聖道流能獲能得、能至隨至、能辦能滿、能觸能證、能作證故，名預流支。又此四種，于所求義，由修習多修習，能獲能得、能至隨至、能辦能滿、能觸能證。能作證故，名預流支。又此四種，于聖道流能隨順、能增長、能嚴飾、能磨瑩、能為常安助資糧故，名預流支。又此四種，由語增語、由想等想施設言說為預流支故，名預流支。◎
◎證凈品第三之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「若諸有情，于汝言教信心聽受、能奉行者，汝當哀愍方便勸勵，安立令住四證凈中。何等為四？謂佛證凈、法證凈、僧證凈、聖所愛戒。所以者何？諸有地界水火風界，是四大種容可改易。若有成就此四證凈諸聖弟子，必無改易。
由此多聞諸聖弟子成就如是四證凈故，若墮地獄、傍生、鬼界，無有是處。是故若有于汝言教信心聽受能奉行者，汝當哀愍方便勸勵安立，令住四證凈中。」
云何佛證凈？如世尊言：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。所言此者，謂此欲界、或此世界、此贍部洲。又言此者，謂即此身，持等持、軀等軀、聚得自體。又言此者，謂此處生佛及弟子、諸仙牟尼、諸聰睿者、善調伏者、善調順者。又言此者，謂即於此教授教誡善說法中，是故言此。言聖弟子者，聖謂佛法僧，歸依佛法僧故名聖弟子。以如是相隨唸佛者，謂以此相、此門、此理，于諸佛所起念隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，是故名為以如是相隨念諸佛。所言謂者，謂如是相、如是狀、如是種、如是類，是故言謂。所言此者，謂如是戒、如是法、如是慧、如是通、如是解脫、如是多住，是故言此。言世尊者，如后當釋。言如來者，如世尊言：從菩薩證無上正等菩提夜，乃至佛無餘依般涅槃界夜，于其中間諸有所說、宣暢敷演，一切皆如，無有虛妄、無有變異、諦實如理無有顛倒，皆以如是如實正慧見已而說，故名如來。阿
【現代漢語翻譯】 現代漢語譯本： 『由於這位博學多聞的聖弟子成就了這四種證凈（catūsu veśārajjesu，四種無畏或確信），如果他會墮入地獄（niraya）、傍生（tiracchāna-yoni，畜生道）、鬼界（peta-loka），這是不可能的。因此，如果有人對你的言教有信心，聽從並奉行，你應該慈悲地勸導和鼓勵他們，使他們安住於四種證凈之中。』
什麼是佛證凈（buddhe veśārajjaṃ，對佛陀的證凈）？正如世尊（bhagavān）所說：『這位聖弟子（ariya-sāvako），以這樣的方式隨念諸佛（buddha），即『這位世尊是如來（tathāgata）、阿羅漢（arahaṃ，應供）、正等覺（sammā-sambuddho，正自覺者）、明行圓滿（vijjā-caraṇa-sampanno，明行足）、善逝（sugato，善逝）、世間解（lokavidū，知世間）、無上丈夫（anuttaro purisadammasārathi，無上調御丈夫）、調御士（purisadammasārathi，調御丈夫）、天人師（satthā devamanussānaṃ，天人導師）、佛（buddho，覺者）、薄伽梵（bhagavā，世尊）』。』所言『此』者，指的是這個欲界（kāma-dhātu）、或者這個世界（loka）、這個贍部洲（Jambudvīpa）。又言『此』者，指的是這個身體（kāya），持有等持（samādhi，禪定）、軀體等同於軀體、聚集而得到的自體。又言『此』者，指的是此處出生的佛和弟子、諸仙牟尼（muni，聖者）、諸聰睿者、善於調伏者、善於調順者。又言『此』者，指的是就在這裡教授教誡，善於說法。所以說『此』。言『聖弟子』者，聖指的是佛法僧（buddha-dharma-saṃgha），歸依佛法僧的緣故，名為聖弟子。以這樣的方式隨唸佛者，指的是以此相、此門、此理，對於諸佛之處生起念、隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，所以名為以這樣的方式隨念諸佛。所言『謂』者，指的是如是相、如是狀、如是種、如是類，所以說『謂』。所言『此』者，指的是如是戒（sīla，戒律）、如是法（dharma，法）、如是慧（prajñā，智慧）、如是通（abhijñā，神通）、如是解脫（vimoksha，解脫）、如是多住（bahulaṃ viharati，安住于），所以說『此』。言『世尊』者，如後面將要解釋的。言『如來』者，正如世尊所說：『從菩薩（bodhisattva）證得無上正等菩提（anuttarā samyak-saṃbodhi）的夜晚，乃至佛陀進入無餘依般涅槃界（anupadhisesa-nibbāna-dhātu）的夜晚，在這期間所說、宣暢敷演的一切，都是如實的，沒有虛妄、沒有變異、真實如理沒有顛倒，都是以如是如實的正慧見證之後而說的，所以名為如來。』阿
【English Translation】 English version: 『Because this learned noble disciple has attained these four assurances (catūsu veśārajjesu), it is impossible that he would fall into hell (niraya), the animal realm (tiracchāna-yoni), or the realm of ghosts (peta-loka). Therefore, if there are those who have faith in your teachings, listen to them, and practice them, you should compassionately advise and encourage them, establishing them in the four assurances.』
What is the assurance concerning the Buddha (buddhe veśārajjaṃ)? As the Blessed One (bhagavān) said: 『This noble disciple (ariya-sāvako), in this way recollects the Buddhas (buddha), saying, 『This Blessed One is a Tathagata (tathāgata), an Arahant (arahaṃ), a Fully Enlightened One (sammā-sambuddho), perfect in knowledge and conduct (vijjā-caraṇa-sampanno), Well-gone (sugato), Knower of the world (lokavidū), unsurpassed trainer of those who can be trained (anuttaro purisadammasārathi), Teacher of gods and humans (satthā devamanussānaṃ), a Buddha (buddho), a Blessed One (bhagavā).』 The word 『this』 refers to this desire realm (kāma-dhātu), or this world (loka), this Jambudvīpa. And the word 『this』 refers to this body (kāya), possessing concentration (samādhi), a body like a body, an aggregate-obtained self. And the word 『this』 refers to the Buddhas and disciples born here, the sages (muni), the wise ones, those who are well-tamed, those who are well-subdued. And the word 『this』 refers to teaching and instruction right here, teaching the Dharma well. Therefore, it is said 『this.』 The term 『noble disciple』 refers to the Buddha, the Dharma, and the Sangha (buddha-dharma-saṃgha); because of taking refuge in the Buddha, the Dharma, and the Sangha, one is called a noble disciple. To recollect the Buddha in this way means to generate mindfulness, repeated mindfulness, focused mindfulness, and remembrance of the Buddhas with this aspect, this gateway, this principle, without forgetting, without losing, without omitting, without missing, without losing the nature of the Dharma, with a mind that clearly remembers; therefore, it is called recollecting the Buddhas in this way. The word 『meaning』 refers to such an aspect, such a state, such a kind, such a category; therefore, it is said 『meaning.』 The word 『this』 refers to such morality (sīla), such Dharma (dharma), such wisdom (prajñā), such supernormal powers (abhijñā), such liberation (vimoksha), such abiding (bahulaṃ viharati); therefore, it is said 『this.』 The term 『Blessed One』 will be explained later. The term 『Tathagata』 is as the Blessed One said: 『From the night the Bodhisattva (bodhisattva) attained unsurpassed complete enlightenment (anuttarā samyak-saṃbodhi) until the night the Buddha entered the realm of Nirvana without remainder (anupadhisesa-nibbāna-dhātu), everything spoken, proclaimed, and expounded in between is true, without falsehood, without variation, truthful, in accordance with reason, without inversion, and is spoken after seeing with such true and real wisdom; therefore, it is called Tathagata.』 A'
羅漢者，略有二種阿羅漢性：一者有為；二者無為。云何有為阿羅漢性？謂彼果得及彼得得，無學根力、無學尸羅、無學善根、十無學法及彼種類諸無學法，是名有為阿羅漢性。云何無為阿羅漢性？謂貪瞋癡一切煩惱皆悉永斷，超一切趣、斷一切道，三火永靜、焦渴永息、憍逸永離、窟宅永破，度四瀑流，無上究竟、無上寂靜、無上愛盡、離滅涅槃，是名無為阿羅漢性。如來具足圓滿成就如是所說有為無為阿羅漢性，故名阿羅漢。又貪瞋癡及余煩惱皆悉應斷，如來於彼永斷遍知，如多羅樹永斷根頂無復遺余，皆得當來永不生法，故名阿羅漢。又身語意三種惡行皆應永斷，如來於彼永斷遍知乃至廣說，故名阿羅漢。又過去佛皆已遠離惡不善法，所有雜染、後有熾然、苦異熟果皆得當來永不生法；今佛亦爾，故名阿羅漢。又佛世尊成就最勝吉祥功德，應受上妙衣服飲食諸坐臥具醫藥資緣種種供養，故名阿羅漢。如有頌言：
「世所應受用， 種種上妙物， 如來皆應受， 故名阿羅漢。」
正等覺者，如世尊言：諸所有法、一切正性，如來一切知見解了正等覺，故名正等覺。又等法者，謂四念住、四正勝、四神足、五根、五力、七等覺支、八聖道支，如來一切知見解了正等覺，故名正等覺。又於一切苦集滅
道，能現觀道，能證預流果、一來果、不還果、阿羅漢果道，能證神境智作證通、天耳智作證通、他心智作證通、宿住隨念智作證通、死生智作證通、漏盡智作證通道，能盡貪瞋癡慢憍垢道，如來一切皆正等覺，至誠堅住殷重作意，以因、以門、以理、以相正等覺故，名正等覺。明行圓滿者，何等為明？謂佛所有無學三明：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，是謂為明。何等為行？謂佛所有無學身律儀、語律儀、命清凈，是謂為行。又佛所有上妙威儀，往來顧視、屈伸俯仰、服僧伽胝、執持衣缽，悉皆嚴整，是謂為行。此行前明，總謂明行。如來具足圓滿成就如是明行，一向鮮白、一向微妙、一向無罪，是故名為明行圓滿。言善逝者，謂佛成就極樂安隱無艱無難往趣妙法，故名善逝。又貪瞋癡及余煩惱所生種種難往趣法，如來於彼永斷遍知，如多羅樹永斷根頂無復遺余，皆得當來永不生法，故名善逝。又如過去諸佛世尊，皆乘如實無虛妄道，趣出世間殊勝功德，一至永至無復退還；今佛亦然，故名善逝。世間解者，謂五取蘊名為世間，如來於彼知見解了正等覺，故名世間解。又說五趣名為世間，如來於彼知見解了正等覺，故名世間解。又說六處名為世間，如來於彼知見解了正
【現代漢語翻譯】 現代漢語譯本：道，能夠實現現觀道（指通過修行直接體悟真理的道路），能夠證得預流果（須陀洹果，初果）、一來果（斯陀含果，二果）、不還果（阿那含果，三果）、阿羅漢果（四果）的道路，能夠證得神境智作證通（如意神通）、天耳智作證通（天耳通）、他心智作證通（他心通）、宿住隨念智作證通（宿命通）、死生智作證通（天眼通）、漏盡智作證通（漏盡通）的道路，能夠徹底消除貪婪、嗔恨、愚癡、傲慢、驕縱等煩惱的道路。如來（佛陀）對一切法都能正確而全面地覺悟，以真誠的態度、堅定的信念和專注的意念，通過因、門、理、相四種方式正確而全面地覺悟，因此被稱為正等覺（阿耨多羅三藐三菩提）。 明行圓滿是指什麼呢？所謂『明』，指的是佛所具有的無學三明（指已達到最高境界，無需再學的智慧）：第一是無學宿住隨念智作證明（能回憶前世的智慧）；第二是無學死生智作證明（能知眾生死生情況的智慧）；第三是無學漏盡智作證明（斷盡一切煩惱的智慧），這就是所謂的『明』。什麼是『行』呢？指的是佛所具有的無學身律儀（行為的規範）、語律儀（語言的規範）、命清凈（生活方式的清凈），這就是所謂的『行』。此外，佛所具有的完美威儀，如行走、來往、顧視、屈身、伸展、俯視、仰視，以及穿著僧伽胝（袈裟）、手持衣缽等，都非常莊嚴整齊，這就是所謂的『行』。這種『行』與前面的『明』結合起來，總稱為『明行』。如來具備圓滿成就的明行，純潔無瑕、微妙殊勝、沒有任何過失，因此被稱為明行圓滿。 所謂『善逝』，指的是佛成就了極樂安穩、沒有艱難困苦、能夠順利到達妙法的境界，所以稱為善逝。此外，對於由貪婪、嗔恨、愚癡以及其他煩惱所產生的種種難以到達的境界，如來已經永遠斷除並完全瞭解，就像多羅樹（棕櫚樹）被徹底砍斷根部和頂部，不再留下任何殘餘，將來永遠不會再生長，所以稱為善逝。又像過去的諸佛世尊，都遵循真實不虛的道路，趨向出世間的殊勝功德，一旦到達就永遠到達，不再退轉；現在的佛也是如此，所以稱為善逝。 所謂『世間解』，指的是五取蘊（色、受、想、行、識）被稱為世間，如來對它們能夠知曉、瞭解、通達並正確而全面地覺悟，所以稱為世間解。又說五趣（地獄、餓鬼、畜生、人、天）被稱為世間，如來對它們能夠知曉、瞭解、通達並正確而全面地覺悟，所以稱為世間解。又說六處（眼、耳、鼻、舌、身、意）被稱為世間，如來對它們能夠知曉、瞭解、通達並正確
【English Translation】 English version: The path that can realize the Path of Vision (direct realization of truth through practice), the path that can attain the fruits of Stream-enterer (Sotapanna, the first stage), Once-returner (Sakadagami, the second stage), Non-returner (Anagami, the third stage), and Arhat (the fourth stage), the path that can attain the Supernatural Power of Transformation through Wisdom, the Supernatural Power of Hearing through Wisdom, the Supernatural Power of Knowing Others' Minds through Wisdom, the Supernatural Power of Recollecting Past Lives through Wisdom, the Supernatural Power of Knowing Death and Rebirth through Wisdom, and the path that can attain the Exhaustion of Defilements through Wisdom, the path that can exhaust greed, hatred, delusion, pride, arrogance, and defilements. The Tathagata (Buddha) is perfectly and completely enlightened about all things, with sincerity, firm resolve, and focused intention, through the causes, the gateways, the principles, and the characteristics, hence called Perfectly Enlightened (Samyaksambuddha). What is meant by Perfect in Knowledge and Conduct? 『Knowledge』 refers to the Buddha's three kinds of non-learning wisdom (wisdom attained at the highest level, requiring no further learning): first, the non-learning wisdom of recollecting past lives; second, the non-learning wisdom of knowing death and rebirth; third, the non-learning wisdom of the exhaustion of defilements. This is what is meant by 『Knowledge.』 What is meant by 『Conduct』? It refers to the Buddha's non-learning discipline of body, discipline of speech, and purity of livelihood. This is what is meant by 『Conduct.』 Furthermore, the Buddha's supreme demeanor, such as walking, coming and going, looking around, bending, stretching, bowing, and raising the head, as well as wearing the Sanghati (robe) and carrying the alms bowl, are all dignified and orderly. This is what is meant by 『Conduct.』 This 『Conduct』 combined with the aforementioned 『Knowledge』 is collectively called 『Knowledge and Conduct.』 The Tathagata possesses perfectly accomplished Knowledge and Conduct, which is always pure, always subtle, and always without fault, hence called Perfect in Knowledge and Conduct. 『Well-Gone』 refers to the Buddha's attainment of a state of supreme bliss and security, without difficulties or hardships, and able to smoothly reach the wonderful Dharma, hence called Well-Gone (Sugata). Furthermore, regarding the various difficult-to-reach states arising from greed, hatred, delusion, and other defilements, the Tathagata has forever severed and completely understood them, just like a Tala tree (palm tree) that has been completely cut off at the root and top, leaving no remnants, and will never grow again in the future, hence called Well-Gone. Moreover, just as the Buddhas of the past all followed the true and non-deceptive path, heading towards the supreme merits of the world beyond, once they arrived, they arrived forever and never retreated; the present Buddha is also like this, hence called Well-Gone. 『Understanding of the World』 refers to the five aggregates of clinging (form, feeling, perception, mental formations, consciousness) being called the world, and the Tathagata knows, sees, understands, and is perfectly and completely enlightened about them, hence called Understanding of the World (Lokavidu). Furthermore, the five realms of existence (hell, hungry ghosts, animals, humans, gods) are said to be the world, and the Tathagata knows, sees, understands, and is perfectly and completely enlightened about them, hence called Understanding of the World. Furthermore, the six sense bases (eye, ear, nose, tongue, body, mind) are said to be the world, and the Tathagata knows, sees, understands, and is perfectly
等覺，故名世間解。又說三界所攝諸處名為世間，從彼而生、從彼而起、從彼而出，因彼而生、因彼而起、因彼而出，如來於彼知見解了正等覺，故名世間解。無上丈夫者，如世尊言：所有有情，無足、二足、四足、多足，有色無色、有想無想非想非非想，如來於中最稱第一、最勝最尊、最上無上，由此故說無上丈夫。調御士者，謂佛世尊略以三種巧調御事，調御一切所化有情：一、於一類一向柔軟；二、於一類一向粗獷；三、於一類柔軟粗獷。云何如來於彼一類一向柔軟？謂為彼說此身妙行、此身妙行所感異熟，此語妙行、此語妙行所感異熟，此意妙行、此意妙行所感異熟，此天、此人，此善趣、此樂世、此涅槃，是名如來於彼一類一向柔軟。云何如來於彼一類一向粗獷？謂為彼說此身惡行、此身惡行所感異熟，此語惡行、此語惡行所感異熟，此意惡行、此意惡行所感異熟，此地獄、此傍生、此鬼界，此險難、此惡趣、此墮落，是名如來於彼一類一向粗獷。云何如來於彼一類柔軟粗獷？謂於時時為說身妙行、語妙行、意妙行；或於時時為說身妙行、語妙行、意妙行所感異熟；或於時時為說身惡行、語惡行、意惡行；或於時時為說身惡行、語惡行、意惡行所感異熟；或於時時為說天人，善趣、樂世、涅槃；或於時時為
【現代漢語翻譯】 現代漢語譯本 『等覺』，因此被稱為『世間解』（Lokavidū，瞭解世間一切事理的人）。又說，三界（Trailokya，欲界、色界、無色界）所包含的諸處被稱為『世間』，從那裡產生、從那裡興起、從那裡而出，因為那裡而生、因為那裡而起、因為那裡而出，如來（Tathāgata，佛的稱號）對於那裡知見、瞭解、正等覺，因此被稱為『世間解』。 『無上丈夫』，如世尊（Bhagavān，佛的稱號）所說：所有有情（Sattva，一切有生命的東西），無足的、二足的、四足的、多足的，有色的、無色的，有想的、無想的、非想非非想的，如來在他們之中最被稱讚為第一、最殊勝、最尊貴、最上、無上，因為這個緣故被稱為『無上丈夫』。 『調御士』，指的是佛世尊略微用三種巧妙調御的事情，來調御一切所化有情：一、對於一類眾生一味地柔軟；二、對於一類眾生一味地粗獷；三、對於一類眾生柔軟和粗獷並用。 如來如何對於那一類眾生一味地柔軟？就是為他們說此身妙行（身善行）、此身妙行所感異熟（善報），此語妙行（語善行）、此語妙行所感異熟（善報），此意妙行（意善行）、此意妙行所感異熟（善報），此天（Devaloka，天界）、此人（人類），此善趣（好的去處）、此樂世（快樂的世界）、此涅槃（Nirvana，解脫），這被稱為如來對於那一類眾生一味地柔軟。 如來如何對於那一類眾生一味地粗獷？就是為他們說此身惡行（身惡行）、此身惡行所感異熟（惡報），此語惡行（語惡行）、此語惡行所感異熟（惡報），此意惡行（意惡行）、此意惡行所感異熟（惡報），此地獄（Naraka，地獄）、此傍生（動物），此鬼界（餓鬼道），此險難、此惡趣（不好的去處）、此墮落，這被稱為如來對於那一類眾生一味地粗獷。 如來如何對於那一類眾生柔軟和粗獷並用？就是在時時為他們說身妙行、語妙行、意妙行；或者在時時為他們說身妙行、語妙行、意妙行所感異熟；或者在時時為他們說身惡行、語惡行、意惡行；或者在時時為他們說身惡行、語惡行、意惡行所感異熟；或者在時時為他們說天人，善趣、樂世、涅槃；或者在時時為
【English Translation】 English version 'Perfect Enlightenment', hence the name 'Knower of the World' (Lokavidū, one who understands all the principles of the world). Furthermore, it is said that the various realms encompassed by the Three Realms (Trailokya, the Desire Realm, the Form Realm, and the Formless Realm) are called 'the World'. From there they arise, from there they originate, from there they emerge, because of there they are born, because of there they arise, because of there they emerge. The Tathāgata (Tathāgata, title of the Buddha) has knowledge, vision, understanding, and perfect enlightenment regarding them, hence the name 'Knower of the World'. 'Unsurpassed Purusha', as the Bhagavan (Bhagavān, title of the Buddha) said: Among all sentient beings (Sattva, all living beings), whether footless, two-footed, four-footed, many-footed, with form, without form, with perception, without perception, neither with nor without perception, the Tathāgata is most praised as the first, the most excellent, the most venerable, the highest, the unsurpassed. Therefore, he is called 'Unsurpassed Purusha'. 'Tamer of Beings', refers to the Bhagavan Buddha using three skillful methods of taming to tame all beings who can be transformed: first, being consistently gentle to one type of being; second, being consistently harsh to one type of being; third, using both gentleness and harshness to one type of being. How does the Tathāgata consistently show gentleness to one type of being? It is by speaking to them of good bodily conduct (good actions of the body), the results of good bodily conduct (good consequences), good verbal conduct (good actions of speech), the results of good verbal conduct (good consequences), good mental conduct (good actions of mind), the results of good mental conduct (good consequences), the heavens (Devaloka, heavenly realms), humans (human beings), good destinies (good places to go), happy worlds (happy realms), and Nirvana (Nirvana, liberation). This is called the Tathāgata being consistently gentle to one type of being. How does the Tathāgata consistently show harshness to one type of being? It is by speaking to them of bad bodily conduct (bad actions of the body), the results of bad bodily conduct (bad consequences), bad verbal conduct (bad actions of speech), the results of bad verbal conduct (bad consequences), bad mental conduct (bad actions of mind), the results of bad mental conduct (bad consequences), hell (Naraka, hell), animals (animals), the realm of ghosts (the realm of hungry ghosts), dangers, bad destinies (bad places to go), and downfall. This is called the Tathāgata being consistently harsh to one type of being. How does the Tathāgata use both gentleness and harshness to one type of being? It is by sometimes speaking to them of good bodily conduct, good verbal conduct, and good mental conduct; or sometimes speaking to them of the results of good bodily conduct, good verbal conduct, and good mental conduct; or sometimes speaking to them of bad bodily conduct, bad verbal conduct, and bad mental conduct; or sometimes speaking to them of the results of bad bodily conduct, bad verbal conduct, and bad mental conduct; or sometimes speaking to them of gods, humans, good destinies, happy worlds, and Nirvana; or sometimes speaking to
說地獄、傍生、鬼界，險難、惡趣、墮落。是名如來於彼一類柔軟粗獷。如來於彼，以此三種巧調御事，如是調伏、如是止息、如是寂靜、如是令其無餘永舍貪瞋癡等一切煩惱，如是令其無餘永盡貪瞋癡等一切煩惱，令永調伏、令永止息、令永寂靜，得上調御、得勝調御、得勝清涼，永除曲穢，善滅慢覆及諂垢濁，是故如來名調御士。天人師者，如世尊告阿難陀言：我非但與苾芻、苾芻尼、鄔波索迦、鄔波斯迦四眾為師，然我亦與諸天魔梵、沙門婆羅門等諸天人眾為師、為勝師、為隨師，為范、為勝范、為隨范，為將為導，是故如來名天人師。所言佛者，謂于如來無學智見明鑑覺慧照現觀等已能具起及得成就，故名為佛。且如有一大婆羅門來詣佛所，以妙伽他贊問佛曰：
「稽首世導師， 名最上覺者， 何緣父母等， 號尊名佛陀？」
世尊哀愍彼婆羅門，亦以伽他而告彼曰：
「婆羅門當知， 我如去來佛， 成就覺者相， 故我名佛陀。 婆羅門當知， 我觀三世行， 皆有生滅法， 故我名佛陀。 婆羅門當知， 我于應知斷， 證修事已辦， 故我名佛陀。 婆羅門當知， 我於一切境， 具一切智見， 故我名佛陀。 婆羅門當知， 我于無量劫，
修諸純凈行， 經無量死生， 今于最後身， 離塵垢毒箭， 證得無上覺， 故我名佛陀。」
薄伽梵者，謂有善法名薄伽梵，成就無上諸善法故；或修善法，名薄伽梵，已修無上諸善法故。又佛世尊圓滿修習身戒心慧，成就大悲我無限無量，成無量法，名薄伽梵。又佛世尊具大威德，能往能至、能壞能成、能自在轉，名薄伽梵。又佛世尊，永破一切貪瞋癡等惡不善法、永破雜染後有熾然苦異熟果、永破當來生老病死，名薄伽梵。如有頌言：
「永破貪瞋癡， 惡不善法等， 具勝無漏法， 故名薄伽梵。」
又佛世尊，于未聞法能自通達得最上覺，成現法智、無障礙智，善解當來修梵行果，為諸弟子分別解說，設大法會普施有情，名薄伽梵。如有頌言：
「如來設法會， 普哀愍無依； 如是天人師， 稽首度有海。」
又佛世尊，為諸弟子隨宜說法，皆令歡喜恭敬信受、如教修行，名稱普聞遍諸方域無不讚禮，名薄伽梵。若聖弟子以如是相隨念諸佛，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、心證心凈，是名佛證凈。若能於此勸勵安立，當知是名方便勸勵安立令住佛證凈中。
云何法證凈？如世尊言：此聖弟子，以如是相隨
【現代漢語翻譯】 現代漢語譯本：
『我修習各種純凈的修行，經歷了無量次的生死輪迴，如今在這最後的生命中，遠離了塵垢和毒箭，證得了無上的覺悟，因此我名為佛陀（Buddha）。』 薄伽梵（Bhagavan，世尊）：之所以被稱為薄伽梵，是因為具有善良的品質，成就了無上的一切善法；或者因為修行善法，被稱為薄伽梵，因為已經修成了無上的一切善法。而且，佛世尊圓滿地修習了身、戒、心、慧，成就了大慈大悲，我的無限無量，成就了無量的法，所以名為薄伽梵。而且，佛世尊具有偉大的威德，能夠前往、能夠到達，能夠破壞、能夠成就，能夠自在地運轉，所以名為薄伽梵。而且，佛世尊永遠破除一切貪婪、嗔恨、愚癡等等惡劣不善的法，永遠破除雜染的後有熾燃的痛苦異熟果報，永遠破除將來的生老病死，所以名為薄伽梵。正如頌文所說： 『永遠破除貪婪、嗔恨、愚癡，以及惡劣不善的法等等，具備殊勝的無漏之法，所以名為薄伽梵。』 而且，佛世尊對於未曾聽聞的法，能夠自己通達，獲得最上的覺悟，成就現法智、無障礙智，善於瞭解將來修習梵行的果報，為眾弟子分別解說，設立大法會普遍施予有情眾生，所以名為薄伽梵。正如頌文所說： 『如來設立大法會，普遍哀憐沒有依靠的人；這樣的天人導師，稽首禮敬，度脫眾生脫離生死之海。』 而且，佛世尊爲了眾弟子，隨順他們的根器而說法，都令他們歡喜、恭敬、信受，按照教導修行，名稱普遍傳聞到各個地方，沒有不讚嘆禮敬的，所以名為薄伽梵。如果聖弟子以這樣的相狀隨念諸佛，視之為根本，與證智相應，生起諸信、信性、現前信性，隨順印可，愛慕、愛慕性，內心證悟、內心清凈，這叫做佛證凈。如果能夠對此勸勉、安立，應當知道這叫做方便勸勉、安立，令其安住于佛證凈之中。 什麼是法證凈呢？正如世尊所說：這位聖弟子，以這樣的相狀隨念……
【English Translation】 English version:
『Having cultivated all pure practices, through immeasurable deaths and births, now in this final life, free from the defilements and poisonous arrows, I have attained the unsurpassed enlightenment, therefore I am named Buddha (Buddha).』 Bhagavan (Bhagavan, World Honored One): The reason for being called Bhagavan is because of having virtuous qualities, accomplishing all unsurpassed virtuous dharmas; or because of cultivating virtuous dharmas, being called Bhagavan, because one has already cultivated all unsurpassed virtuous dharmas. Moreover, the Buddha World Honored One has perfectly cultivated body, precepts, mind, and wisdom, accomplished great compassion, my immeasurable, accomplished immeasurable dharmas, therefore named Bhagavan. Moreover, the Buddha World Honored One possesses great power and virtue, able to go, able to arrive, able to destroy, able to accomplish, able to freely transform, therefore named Bhagavan. Moreover, the Buddha World Honored One, forever destroys all greed, hatred, ignorance, and other evil unwholesome dharmas, forever destroys the defiled later existence, the blazing painful results of maturation, forever destroys future birth, old age, sickness, and death, therefore named Bhagavan. As the verse says: 『Forever destroying greed, hatred, and ignorance, as well as evil unwholesome dharmas, possessing superior undefiled dharmas, therefore named Bhagavan.』 Moreover, the Buddha World Honored One, regarding the dharmas never heard before, is able to understand them himself, attain the supreme enlightenment, accomplish the wisdom of the present dharma, unobstructed wisdom, skillfully understand the future results of cultivating pure conduct, explains them separately for the disciples, establishes great dharma assemblies to universally bestow upon sentient beings, therefore named Bhagavan. As the verse says: 『The Tathagata establishes dharma assemblies, universally compassionating those without reliance; such a teacher of gods and humans, bows in reverence, delivering beings from the sea of birth and death.』 Moreover, the Buddha World Honored One, for the sake of the disciples, preaches the dharma according to their capacities, causing them all to rejoice, be respectful, believe and accept, cultivate according to the teachings, the name is universally heard in all directions, there is none who does not praise and revere, therefore named Bhagavan. If a noble disciple contemplates the Buddhas with such characteristics, regarding them as the root, corresponding with the wisdom of realization, generating all kinds of faith, the nature of faith, the present nature of faith, according with approval, admiration, the nature of admiration, inner realization, inner purification, this is called Buddha's purification of faith. If one is able to encourage and establish others in this, it should be known that this is called expedient encouragement and establishment, causing them to abide in the Buddha's purification of faith. What is Dharma's purification of faith? As the World Honored One said: This noble disciple, contemplates with such characteristics...
念正法，謂佛正法善說、現見、無熱、應時、引導、近觀、智者內證。所言此者，謂此欲界、或此世界、此贍部洲。又言此者，謂即此身，持等持、軀等軀、聚得自體。又言此者，謂此處生佛及弟子、諸仙牟尼、諸聰睿者、善調伏者、善調順者。又言此者，謂即於此教授教誡善說法中，是故言此。言聖弟子者，聖謂佛法僧，歸依佛法僧故名聖弟子。以如是相隨念法者，謂以此相、此門、此理，于正法所起念隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，是故名為以如是相隨念正法。言善說者，謂佛所說，苦真是苦、集真是集、滅真是滅、道真是道，故名善說。若佛世尊非苦說苦、非集說集、非滅說滅、非道說道，可非善說；以佛世尊苦說為苦、集說為集、滅說為滅、道說為道，故佛正法名為善說。言現見者，謂正修習世尊所說苦集滅道現觀道時，于現法中即入苦集滅道現觀，故名現見。若正修習世尊所說苦集滅道現觀道時，非現法中即入苦集滅道現觀，世尊正法可非現見；以正修習世尊所說苦集滅道現觀道時，于現法中即入苦集滅道現觀，故佛正法名為現見。又正修習世尊所說能斷見苦見集見滅見道所斷及修所斷隨眠道時，于現法中即斷見苦見集見滅見道所斷及修所斷一切隨眠，故名現見。若正修習世
尊所說能斷見苦見集見滅見道所斷及修所斷隨眠道時，非現法中即斷見苦見集見滅見道所斷及修所斷一切隨眠，世尊正法可非現見；以正修習世尊所說能斷見苦見集見滅見道所斷及修所斷隨眠道時，于現法中即斷見苦見集見滅見道所斷及修所斷一切隨眠，故佛正法名為現見。又正修習世尊所說能證見苦見集見滅見道所斷及修所斷隨眠滅道時，于現法中即證見苦見集見滅見道所斷及修所斷諸隨眠滅，故名現見。若正修習世尊所說能證見苦見集見滅見道所斷及修所斷隨眠滅道時，非現法中即證見苦見集見滅見道所斷及修所斷諸隨眠滅，世尊正法可非現見；以正修習世尊所說能證見苦見集見滅見道所斷及修所斷隨眠滅道時，即證見苦見集見滅見道所斷及修所斷諸隨眠滅，故佛正法名為現見。言無熱者，謂八支聖道名為無熱。所以者何？熱謂煩惱。八支聖道中，一切煩惱無得無近得、無有無等有，故佛正法名為無熱。言應時者，謂八支聖道名為應時。所以者何？由正修習世尊所說苦集滅道現觀道時，即入苦集滅道現觀，故名應時。若正修習世尊所說苦集滅道現觀道，後方入苦集滅道現觀，世尊正法可非應時；以正修習世尊所說苦集滅道現觀道時，即入苦集滅道現觀，故佛正法名為應時。又正修習世尊所說能斷見苦見集見滅見道
【現代漢語翻譯】 現代漢語譯本： 如果按照您所說的，修習能夠斷除見苦（Dukkha，苦諦）、見集（Samudaya，集諦）、見滅（Nirodha，滅諦）、見道（Magga，道諦）所斷，以及修所斷的隨眠（anusaya，煩惱的潛在傾向）之道時，如果不是在當下就能斷除見苦、見集、見滅、見道所斷，以及修所斷的一切隨眠，那麼世尊（Buddha，佛陀）的正法（dharma，佛法）就可能不是現見的（sanditthika，可親身體驗的）；因為通過正確地修習世尊所說的能夠斷除見苦、見集、見滅、見道所斷，以及修所斷的隨眠之道時，就能在當下斷除見苦、見集、見滅、見道所斷，以及修所斷的一切隨眠，所以佛陀的正法被稱為現見的。 而且，通過正確地修習世尊所說的能夠證得見苦、見集、見滅、見道所斷，以及修所斷的隨眠滅之道時，就能在當下證得見苦、見集、見滅、見道所斷，以及修所斷的各種隨眠的滅盡，所以稱為現見。如果通過正確地修習世尊所說的能夠證得見苦、見集、見滅、見道所斷，以及修所斷的隨眠滅之道時，不是在當下就能證得見苦、見集、見滅、見道所斷，以及修所斷的各種隨眠的滅盡，那麼世尊的正法就可能不是現見的；因為通過正確地修習世尊所說的能夠證得見苦、見集、見滅、見道所斷，以及修所斷的隨眠滅之道時，就能證得見苦、見集、見滅、見道所斷，以及修所斷的各種隨眠的滅盡，所以佛陀的正法被稱為現見的。 所說的『無熱』（anatapam，沒有熱惱的），指的是八支聖道（ariyamagga，八正道），被稱為無熱。為什麼這麼說呢？因為『熱』指的是煩惱。在八支聖道中，一切煩惱都無法獲得、無法接近獲得、沒有、沒有等同於有，所以佛陀的正法被稱為無熱。 所說的『應時』（akaliko，及時的），指的是八支聖道，被稱為應時。為什麼這麼說呢？因為通過正確地修習世尊所說的苦集滅道（Dukkha Samudaya Nirodha Magga，四聖諦）的現觀之道時，就能立即進入苦集滅道的現觀，所以稱為應時。如果通過正確地修習世尊所說的苦集滅道的現觀之道，之後才能進入苦集滅道的現觀，那麼世尊的正法就可能不是應時的；因為通過正確地修習世尊所說的苦集滅道的現觀之道時，就能立即進入苦集滅道的現觀，所以佛陀的正法被稱為應時的。 而且，通過正確地修習世尊所說的能夠斷除見苦、見集、見滅、見道
【English Translation】 English version: If, as you say, when practicing the path that can sever the afflictions severed by seeing the truth of suffering (Dukkha), the truth of origin (Samudaya), the truth of cessation (Nirodha), the truth of the path (Magga), and those severed by cultivation, if it is not in the present moment that all latent tendencies (anusaya) severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation are severed, then the Buddha's (Buddha) true Dharma (dharma) might not be immediately visible (sanditthika); because by correctly practicing the path taught by the World Honored One that can sever the afflictions severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, one can in the present moment sever all latent tendencies severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, therefore the Buddha's true Dharma is called immediately visible. Moreover, by correctly practicing the path taught by the World Honored One that can realize the cessation of afflictions severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, one can in the present moment realize the cessation of various latent tendencies severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, therefore it is called immediately visible. If, by correctly practicing the path taught by the World Honored One that can realize the cessation of afflictions severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, it is not in the present moment that one realizes the cessation of various latent tendencies severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, then the Buddha's true Dharma might not be immediately visible; because by correctly practicing the path taught by the World Honored One that can realize the cessation of afflictions severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, one can realize the cessation of various latent tendencies severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path, and those severed by cultivation, therefore the Buddha's true Dharma is called immediately visible. The term 'without heat' (anatapam) refers to the Noble Eightfold Path (ariyamagga) as being without heat. Why is that? Because 'heat' refers to afflictions. In the Noble Eightfold Path, all afflictions cannot be obtained, cannot be nearly obtained, do not exist, and are not equivalent to existence, therefore the Buddha's true Dharma is called without heat. The term 'timely' (akaliko) refers to the Noble Eightfold Path as being timely. Why is that? Because by correctly practicing the path of direct insight into the Four Noble Truths (Dukkha Samudaya Nirodha Magga) taught by the World Honored One, one immediately enters the direct insight into the Four Noble Truths, therefore it is called timely. If, by correctly practicing the path of direct insight into the Four Noble Truths taught by the World Honored One, one only enters the direct insight into the Four Noble Truths later, then the Buddha's true Dharma might not be timely; because by correctly practicing the path of direct insight into the Four Noble Truths taught by the World Honored One, one immediately enters the direct insight into the Four Noble Truths, therefore the Buddha's true Dharma is called timely. Moreover, by correctly practicing the path taught by the World Honored One that can sever the afflictions severed by seeing the truth of suffering, the truth of origin, the truth of cessation, the truth of the path
所斷及修所斷隨眠道時，即斷見苦見集見滅見道所斷及修所斷一切隨眠，故名應時。若正修習世尊所說能斷見苦見集見滅見道所斷及修所說隨眠道，後方斷見苦見集見滅見道所斷及修所斷一切隨眠，世尊正法可非應時；以正修習世尊所說能斷見苦見集見滅見道所斷及修所斷隨眠道時，即斷見苦見集見滅見道所斷及修所斷一切隨眠，故佛正法名為應時。又正修習世尊所說能證見苦見集見滅見道所斷及修所斷隨眠滅道時，即證見苦見集見滅見道所斷及修所斷諸隨眠滅，故名應時。若正修習世尊所說能證見苦見集見滅見道所斷及修所斷隨眠滅道，後方證見苦見集見滅見道所斷及修所斷諸隨眠滅，世尊正法可非應時；以正修習世尊所說能證見苦見集見滅見道所斷及修所斷隨眠滅道時，即證見苦見集見滅見道所斷及修所斷諸隨眠滅，故佛正法名為應時。言引導者，謂八支聖道名為引導。所以者何？以八支聖道習修多修習，能于苦集滅道現觀能引能導、能隨能逐，故佛正法名為引導。言近觀者，謂八支聖道名為近觀。所以者何？以八支聖道修習多修習，能于苦集滅道如實知見苦集滅道，故佛正法名為近觀。智者內證者，佛及佛弟子名為智者，世尊所說苦集滅道，智者自內知見、解了、正等覺為苦集滅道，故佛正法名智者內證。若聖
【現代漢語翻譯】 現代漢語譯本：當斷除和修習所應斷除的隨眠（Sui眠，煩惱的潛在傾向）之道時，就能立即斷除見苦（Dukkha，苦諦）、見集（Samudaya，集諦）、見滅（Nirodha，滅諦）、見道（Magga，道諦）所應斷除以及修習所應斷除的一切隨眠，所以稱為『應時』。如果先修習世尊（釋迦牟尼佛）所說的能夠斷除見苦、見集、見滅、見道所應斷除以及修習所應斷除的隨眠之道，之後才能斷除見苦、見集、見滅、見道所應斷除以及修習所應斷除的一切隨眠，那麼世尊的正法就可能不是『應時』的了。因為在修習世尊所說的能夠斷除見苦、見集、見滅、見道所應斷除以及修習所應斷除的隨眠之道時，就能立即斷除見苦、見集、見滅、見道所應斷除以及修習所應斷除的一切隨眠，所以佛陀的正法被稱為『應時』。 又，當修習世尊所說的能夠證得見苦、見集、見滅、見道所應斷除以及修習所應斷除的隨眠滅之道時，就能立即證得見苦、見集、見滅、見道所應斷除以及修習所應斷除的諸隨眠的滅盡，所以稱為『應時』。如果先修習世尊所說的能夠證得見苦、見集、見滅、見道所應斷除以及修習所應斷除的隨眠滅之道，之後才能證得見苦、見集、見滅、見道所應斷除以及修習所應斷除的諸隨眠的滅盡，那麼世尊的正法就可能不是『應時』的了。因為在修習世尊所說的能夠證得見苦、見集、見滅、見道所應斷除以及修習所應斷除的隨眠滅之道時，就能立即證得見苦、見集、見滅、見道所應斷除以及修習所應斷除的諸隨眠的滅盡，所以佛陀的正法被稱為『應時』。 說到『引導』，指的是八支聖道（Aṣṭāṅga-mārga，八正道）被稱為引導。為什麼呢？因為八支聖道通過習修和多次修習，能夠對苦、集、滅、道進行現觀，能夠引導、能夠導向、能夠隨順、能夠追逐，所以佛陀的正法被稱為『引導』。 說到『近觀』，指的是八支聖道被稱為近觀。為什麼呢？因為八支聖道通過修習和多次修習，能夠如實地知見苦、集、滅、道，所以佛陀的正法被稱為『近觀』。 『智者內證』，佛陀以及佛陀的弟子被稱為智者，世尊所說的苦、集、滅、道，智者自己內心知見、瞭解、正確地覺悟到是苦、集、滅、道，所以佛陀的正法被稱為『智者內證』。如果是聖者...
【English Translation】 English version: When the path for abandoning and cultivating what should be abandoned regarding the 'Sui眠' (Sui眠, latent tendencies of afflictions) is practiced, then all 'Sui眠' that should be abandoned by seeing 'Dukkha' (Dukkha, the truth of suffering), seeing 'Samudaya' (Samudaya, the truth of the origin of suffering), seeing 'Nirodha' (Nirodha, the truth of the cessation of suffering), and seeing 'Magga' (Magga, the truth of the path) and that should be abandoned by cultivation are immediately abandoned. Therefore, it is called 'immediate'. If one first practices the path taught by the World Honored One (Shakyamuni Buddha) that can abandon the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation, and only then can abandon all the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation, then the World Honored One's true Dharma might not be 'immediate'. Because when practicing the path taught by the World Honored One that can abandon the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation, all the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation are immediately abandoned, therefore the Buddha's true Dharma is called 'immediate'. Furthermore, when practicing the path taught by the World Honored One that can realize the cessation of the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation, then the cessation of all the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation is immediately realized. Therefore, it is called 'immediate'. If one first practices the path taught by the World Honored One that can realize the cessation of the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation, and only then can realize the cessation of all the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation, then the World Honored One's true Dharma might not be 'immediate'. Because when practicing the path taught by the World Honored One that can realize the cessation of the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation, then the cessation of all the 'Sui眠' that should be abandoned by seeing 'Dukkha', seeing 'Samudaya', seeing 'Nirodha', and seeing 'Magga' and that should be abandoned by cultivation is immediately realized, therefore the Buddha's true Dharma is called 'immediate'. Regarding 'guidance', the Eightfold Noble Path (Aṣṭāṅga-mārga, the eightfold path) is called guidance. Why? Because by practicing and repeatedly practicing the Eightfold Noble Path, one can directly perceive 'Dukkha', 'Samudaya', 'Nirodha', and 'Magga', and it can guide, lead, conform, and pursue. Therefore, the Buddha's true Dharma is called 'guidance'. Regarding 'close observation', the Eightfold Noble Path is called close observation. Why? Because by practicing and repeatedly practicing the Eightfold Noble Path, one can truly know and see 'Dukkha', 'Samudaya', 'Nirodha', and 'Magga'. Therefore, the Buddha's true Dharma is called 'close observation'. 'Inner realization by the wise', the Buddha and the Buddha's disciples are called the wise. The 'Dukkha', 'Samudaya', 'Nirodha', and 'Magga' taught by the World Honored One, the wise ones themselves inwardly know, see, understand, and correctly awaken to as 'Dukkha', 'Samudaya', 'Nirodha', and 'Magga'. Therefore, the Buddha's true Dharma is called 'inner realization by the wise'. If it is a noble one...
弟子，以如是相隨念正法，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、心證心凈，是名法證凈。若能於此勸勵安立，當知是名方便勸勵安立令住法證凈中。
云何僧證凈？如世尊言：此聖弟子，以如是相隨念于僧，謂佛弟子，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。所言此者，謂此欲界、或此世界、此贍部洲。又言此者，謂即此身，持等持、軀等軀、聚得自體。又言此者，謂此處生佛及弟子、諸仙牟尼、諸聰睿者、善調伏者、善調順者。又言此者，謂即於此教授教誡善說法中、是故言此。言聖弟子者、聖謂佛法僧、歸依佛法僧故名聖弟子。以如是相隨念僧者、謂以此相、此門、此理，于諸僧所起念隨念、專念憶念，不忘不失、不遺不漏，不失法性、心明記性，是故名為以如是相隨念于僧。言妙行者，謂世尊說有四種行：一、苦遲通行；二、苦速通行；三、樂遲通行；四、樂速通行。佛弟子眾於此中行，故名妙行。又世尊說有四
【現代漢語翻譯】 現代漢語譯本：弟子以這樣的方式隨念正法，視正法為根本，與證智相應，對正法的信心、當下生起的信心、隨順認可、愛慕之情、內心證悟和清凈，這被稱為『法證凈』。如果能夠用這些去勸勉和安立他人，應當知道這就是方便地勸勉和安立他人，使他們安住於法證凈之中。
什麼是『僧證凈』呢？正如世尊所說：『這位聖弟子，以這樣的方式隨念僧團，即佛陀的弟子們，具足妙行、質直行、如理行、法隨法行、和敬行、隨法行。』在這個僧團中，有預流向（Srotapanna-phala，入流果的趨向者）、有預流果（Srotapanna，入流果）、有一來向（Sakrdagami-pratipadaka，一來果的趨向者）、有一來果（Sakrdagami，一來果）、有不還向（Anagami-pratipadaka，不還果的趨向者）、有不還果（Anagami，不還果）、有阿羅漢向（Arhat-pratipadaka，阿羅漢果的趨向者）、有阿羅漢果（Arhat，阿羅漢果），這樣總共有四雙八隻補特伽羅（Pudgala，人）。佛陀的弟子眾，戒律具足、禪定具足、智慧具足、解脫具足、解脫知見具足，是應供養的、應供奉的、應恭敬的，是世間無上的福田，世人應當供養。
這裡所說的『此』，指的是這個欲界（Kama-dhatu）、或者這個世界、這個贍部洲（Jambudvipa）。又說的『此』，指的是這個身體，持有等持（Samadhi，禪定）、軀體等軀體、聚集而得到的自體。又說的『此』，指的是此處出生的佛陀和弟子、各位仙人牟尼（Muni，聖人）、各位聰睿者、善於調伏者、善於調順者。又說的『此』，指的是就在這裡教授教誡，善於說法，所以說『此』。所說的『聖弟子』，『聖』指的是佛法僧，因為歸依佛法僧所以稱為聖弟子。以這樣的方式隨念僧團，指的是用這樣的方式、這樣的門徑、這樣的道理，對於各位僧人所生起的念頭、隨念、專念憶念，不忘記不缺失、不遺漏不疏忽，不失去法性、內心明記的性質，所以稱為以這樣的方式隨念僧團。所說的『妙行』，指的是世尊所說的四種行：一、苦遲通行；二、苦速通行；三、樂遲通行；四、樂速通行。佛陀的弟子眾在這四種行中修行，所以稱為妙行。又世尊說有四種...
【English Translation】 English version: Disciples, contemplating the true Dharma in this manner, seeing it as the foundation, corresponding with realized wisdom, with faith in faith, present faith, compliant approval, loving admiration, mental realization and mental purification, this is called 'purity of Dharma realization'. If one can encourage and establish others in this, it should be known as expediently encouraging and establishing them, causing them to abide in the purity of Dharma realization.
What is 'purity of Sangha realization'? As the World Honored One said: 'These noble disciples contemplate the Sangha in this manner, namely, the Buddha's disciples, possessing excellent conduct, upright conduct, conduct according to reason, conduct in accordance with the Dharma, harmonious and respectful conduct, conduct following the Dharma.' Within this Sangha, there are those heading towards Stream-entry (Srotapanna-phala, the path to Stream-entry), those who have attained Stream-entry (Srotapanna, Stream-enterer), those heading towards Once-returning (Sakrdagami-pratipadaka, the path to Once-returning), those who have attained Once-returning (Sakrdagami, Once-returner), those heading towards Non-returning (Anagami-pratipadaka, the path to Non-returning), those who have attained Non-returning (Anagami, Non-returner), those heading towards Arhatship (Arhat-pratipadaka, the path to Arhatship), those who have attained Arhatship (Arhat, Arhat). Thus, there are a total of four pairs and eight types of individuals (Pudgala, person). The Buddha's disciples, complete in precepts, complete in concentration (Samadhi, meditation), complete in wisdom, complete in liberation, complete in the knowledge and vision of liberation, are worthy of offerings, worthy of veneration, worthy of respect, an unsurpassed field of merit for the world, worthy of the world's offerings.'
What is meant by 'this' refers to this desire realm (Kama-dhatu), or this world, this Jambudvipa (Jambudvipa). And 'this' refers to this body, holding equanimity, body like body, the self obtained through accumulation. And 'this' refers to the Buddhas and disciples born here, the sages Munis (Muni, sage), the wise ones, those who are well-tamed, those who are well-subdued. And 'this' refers to teaching and instructing right here, skillfully expounding the Dharma, therefore it is called 'this'. The term 'noble disciple' refers to those who have taken refuge in the Buddha, Dharma, and Sangha, hence they are called noble disciples. Contemplating the Sangha in this manner means using this method, this gateway, this principle, to generate thoughts, recollections, focused mindfulness, and remembrance towards the Sangha, without forgetting or losing, without omitting or neglecting, without losing the nature of the Dharma, with a mind that clearly remembers, therefore it is called contemplating the Sangha in this manner. 'Excellent conduct' refers to the four types of conduct taught by the World Honored One: one, slow painful progress; two, fast painful progress; three, slow pleasant progress; four, fast pleasant progress. The Buddha's disciples practice within these four types of conduct, therefore it is called excellent conduct. Furthermore, the World Honored One spoke of four...
種行：一、不安隱行；二、安隱行；三、調伏行；四、寂靜行。佛弟子眾唯行后三，故名妙行。質直行者，謂八支聖道名為質直。所以者何？以八支聖道不迂不曲不回、質直平坦一趣。佛弟子眾於此中行，名質直行。如理行者，謂八支聖道名為如理。佛弟子眾於此中行，名如理行。又世尊說四念住、四正勝、四神足、五根、五力、七等覺支及正定，並資並具，名為如理。如世尊言：此一趣道，令諸有情皆得清凈、超諸愁嘆、滅諸憂苦、證如理法，謂聖正定並資並具七聖道支，名聖正定資之與具。何等為七？謂初正見乃至正念。以聖正定？由七道支引導修治方得成滿，故說名聖正定資具。佛弟子眾於此中行，名如理行。法隨法行者，謂涅槃名法，八支聖道名隨法。佛弟子眾於此中行，名法隨法行。又別解脫名法，別解脫律儀名隨法。佛弟子眾於此中行，名法隨法行。又身律儀、語律儀、命清凈名法，受持此法名隨法。佛弟子眾於此中行，名法隨法行。和敬行者，謂佛弟子眾，一戒、一學、一說、一別解脫，同戒、同學、同說、同別解脫。受具百歲所應學處，初受具者亦于中學；初受具者所應學處，受具百歲亦于中學。如受具百歲所應學法，初受具者亦如是學；如初受具者所應學法，受具百歲亦如是學。佛弟子眾能於此中
一戒性、一學性、一說性、一別解脫性、同戒性、同學性、同說性、同別解脫性，名和敬行。又佛弟子眾，互相恭敬、互相推讓，于長宿者起迎合掌、慰問禮拜、表相和敬。佛弟子眾如是而行，名和敬行。隨法行者，謂八支聖道名為隨法。佛弟子眾于中隨順遊歷涉行，名隨法行。◎
說一切有部法蘊足論卷第二 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第三
尊者大目乾連造
三藏法師玄奘奉 詔譯
證凈品第三之餘
◎於此僧中者，佛弟子眾中此即顯聚、顯蘊、顯部、顯要略義。預流向者，已得無間道能證預流果，謂此無間證預流果。彼于欲界貪慾瞋恚，由世間道先未能斷多分品類，於四聖諦先未現觀今修現觀，名預流向。預流果者，謂現法中已於三結永斷遍知，謂有身見、戒禁取、疑。彼住此斷中，未能進求一來果證，名預流果。一來曏者，已得無間道能證一來果，謂此無間證一來果。彼于欲界貪慾瞋恚，由世間道或先已斷多分品類，於四聖諦先未現觀今修現觀，或住預流果已能進求一來果證，名一來向。一來果者，謂現法中已於三結永斷遍知，及斷多分貪慾瞋恚。彼住此斷中，未能進求不還果證，名一來果。不還向者，已得無
【現代漢語翻譯】 現代漢語譯本： 一戒性（共同遵守戒律的性質）、一學性（共同學習佛法的性質）、一說性（共同宣說佛法的性質）、一別解脫性（共同獲得解脫的性質）、同戒性（相同的戒律性質）、同學性（相同的學習性質）、同說性（相同的宣說性質）、同別解脫性（相同的解脫性質），這被稱為和敬行（和諧恭敬的行為）。此外，佛陀的弟子們，互相恭敬、互相謙讓，對於年長的僧侶起身迎接、合掌致意、慰問禮拜，以此表達互相的和睦恭敬。佛陀的弟子們如此行事，被稱為和敬行。隨法行者，指的是八支聖道（正見、正思惟、正語、正業、正命、正精進、正念、正定），被稱為隨法。佛陀的弟子們在其中隨順遊歷涉行，被稱為隨法行。
《說一切有部法蘊足論》卷第二 大正藏第26冊 No. 1537 《阿毗達磨法蘊足論》
《阿毗達磨法蘊足論》卷第三 尊者 大目乾連 造 三藏法師 玄奘 奉 詔譯 證凈品第三之餘
於此僧中，指的是佛陀的弟子眾中，這即是顯聚（明顯的聚集）、顯蘊（明顯的蘊含）、顯部（明顯的群體）、顯要略義（明顯的扼要意義）。預流向（趨向于預流果位的修行者），指的是已經獲得了無間道（直接證悟的道路），能夠證得預流果（須陀洹果），指的是這無間道能夠證得預流果。他們對於欲界的貪慾瞋恚，由於世間道（世俗的修行方法）先前未能斷除大部分的品類，對於四聖諦（苦、集、滅、道）先前沒有現觀（直接的觀察），現在修習現觀，被稱為預流向。預流果（須陀洹果），指的是在現世中已經對於三結（有身見、戒禁取、疑）永遠斷除並且完全瞭解。他們安住于這種斷除之中，未能進一步尋求一來果（斯陀含果）的證悟，被稱為預流果。一來向（趨向於一來果位的修行者），指的是已經獲得了無間道，能夠證得一來果，指的是這無間道能夠證得一來果。他們對於欲界的貪慾瞋恚，由於世間道或許先前已經斷除了大部分的品類，對於四聖諦先前沒有現觀現在修習現觀，或者安住于預流果已經能夠進一步尋求一來果的證悟，被稱為一來向。一來果（斯陀含果），指的是在現世中已經對於三結永遠斷除並且完全瞭解，以及斷除了大部分的貪慾瞋恚。他們安住于這種斷除之中，未能進一步尋求不還果（阿那含果）的證悟，被稱為一來果。不還向（趨向于不還果位的修行者），指的是已經獲得了無
【English Translation】 English version: 'One in morality (common adherence to precepts), one in learning (common study of the Dharma), one in speaking (common exposition of the Dharma), one in individual liberation (common attainment of liberation), same in morality (identical nature of precepts), same in learning (identical nature of study), same in speaking (identical nature of exposition), same in individual liberation (identical nature of liberation),' this is called harmonious and respectful conduct (和敬行). Furthermore, the Buddha's disciples, respecting each other, yielding to each other, rising to greet elders, joining palms in salutation, offering inquiries and prostrations, express mutual harmony and respect. The Buddha's disciples acting in this way are called harmonious and respectful conduct. Those who follow the Dharma, referring to the Noble Eightfold Path (正見 right view, 正思惟 right thought, 正語 right speech, 正業 right action, 正命 right livelihood, 正精進 right effort, 正念 right mindfulness, 正定 right concentration) are called followers of the Dharma. The Buddha's disciples who accordingly travel and engage within it are called followers of the Dharma.
《Abhidharma-dhātu-kāya-pāda-śāstra》Volume 2 by Sarvāstivāda T26, No. 1537 《Abhidharma-dhātu-kāya-pāda-śāstra》
《Abhidharma-dhātu-kāya-pāda-śāstra》Volume 3 Composed by Venerable Mahāmaudgalyāyana Translated under Imperial Order by Tripitaka Master Xuanzang Remaining of the Third Chapter on Purification of Faith
'Among this Sangha,' refers to among the Buddha's disciples, this is the meaning of manifest assembly (顯聚), manifest aggregate (顯蘊), manifest group (顯部), manifest essential meaning (顯要略義). 'Stream-enterer aspirant (預流向),' refers to one who has attained the path of immediate proximity (無間道) capable of realizing the fruit of stream-entry (預流果, Srotāpanna), meaning this immediate proximity realizes the fruit of stream-entry. Regarding greed and hatred in the desire realm, due to worldly paths (世間道) previously being unable to sever most categories, regarding the Four Noble Truths (四聖諦, suffering, origin, cessation, path) previously not directly perceived (現觀), now cultivating direct perception, is called stream-enterer aspirant. 'Stream-enterer fruit (預流果),' refers to one who in the present life has permanently severed and completely understood the three fetters (三結, self-view, attachment to rites and rituals, doubt). Abiding in this severance, unable to further seek the realization of the once-returner fruit (一來果, Sakṛdāgāmin), is called stream-enterer fruit. 'Once-returner aspirant (一來向),' refers to one who has attained the path of immediate proximity capable of realizing the once-returner fruit, meaning this immediate proximity realizes the once-returner fruit. Regarding greed and hatred in the desire realm, due to worldly paths perhaps previously severing most categories, regarding the Four Noble Truths previously not directly perceived now cultivating direct perception, or abiding in the stream-enterer fruit already able to further seek the realization of the once-returner fruit, is called once-returner aspirant. 'Once-returner fruit (一來果),' refers to one who in the present life has permanently severed and completely understood the three fetters, and has severed most of greed and hatred. Abiding in this severance, unable to further seek the realization of the non-returner fruit (不還果, Anāgāmin), is called once-returner fruit. 'Non-returner aspirant (不還向),' refers to one who has attained the
間道能證不還果，謂此無間證不還果。彼于欲界貪慾瞋恚，由世間道或先永斷，於四聖諦先未現觀今修現觀，或住一來果已能進求不還果證，名不還向。不還果者，謂現法中於五順下分結已永斷遍知，謂有身見、戒禁取、疑、貪慾、瞋恚。彼住此斷中，未能進求阿羅漢果證，名不還果。阿羅漢曏者，已得無間道能證阿羅漢果，謂此無間證得最上阿羅漢果。或住不還果已，能進求阿羅漢果證，名阿羅漢向。阿羅漢果者，謂現法中貪瞋癡等一切煩惱皆已永斷，名阿羅漢果。言四雙補特伽羅者，謂預流向、預流果是第一雙，一來向、一來果是第二雙，不還向、不還果是第三雙，阿羅漢向、阿羅漢果是第四雙。八隻補特伽羅者，謂顯安立預流向等補特伽羅八種各別。佛弟子眾者，顯示開曉佛弟子眾具勝功德。戒具足者，謂學無學僧成就具足學無學戒。定具足者，謂學無學僧成就具足學無學定。慧具足者，謂學無學僧成就具足學無學慧。解脫具足者，謂學無學僧成就具足學無學解脫。解脫智見具足者，謂學無學僧成就具足學無學解脫智見。言應請者，謂應惠施、應供養、應祠祀，故言應請。言應屈者，謂已惠施、善惠施、已供養、善供養、已祠祀、善祠祀，少作功勞獲大果利，故名應屈。應恭敬者，謂若識知若不識知，皆應起迎
曲躬合掌稽首接足，而贊問言：「正至正行得安樂不？」名應恭敬。言無上者，如世尊告苾芻眾言：一切和合部類眾中，佛弟子眾最為第一、最尊最勝、最上無上，故名無上。言福田者，如世尊告阿難陀言：我不見有諸天魔梵、沙門婆羅門等天人眾中，堪受已惠施善惠施、已供養善供養、已祠祀善祠祀，如我僧者。阿難當知，若於我僧已惠施善惠施、已供養善供養、已祠祀善祠祀，作少功勞獲大果利。又如天帝至鷲峰山，以妙伽他贊問佛曰：
「稽首能辯說， 到諸法彼岸， 超一切恐怖， 大喬答摩尊。 有無量眾生， 樂福修佈施， 恒發至誠信， 修諸有依福。 愿佛垂哀愍， 說真勝福田， 令無量眾生， 少施獲大果。」
世尊哀愍諸眾生故，以妙伽他告天帝曰：
「若無量眾生， 樂福修佈施， 恒發至誠信， 修有依福者。 我今為汝等， 說真勝福田， 令無量眾生， 少施獲大果。 若行四聖向， 及住四聖果， 是應供真僧， 具勝戒定慧。 此真勝僧田， 功德甚廣大， 能無量潤益， 猶如四大海。 調御勝弟子， 已發法光明， 堪受勝供養， 及受勝祠祀。 于少僧行施， 即施一切僧， 必當獲大果
【現代漢語翻譯】 現代漢語譯本 彎腰合掌，叩頭觸足，讚歎並問道：『行為端正，遵循正道，能得到安樂嗎？』被稱為『應恭敬』。說到『無上』，就像世尊告訴眾比丘們說：在一切和合的部類眾生中，佛的弟子們最為第一、最尊貴、最殊勝、最上等、無與倫比，所以稱為『無上』。說到『福田』，就像世尊告訴阿難陀說：『我沒有見到有諸天、魔、梵天、沙門、婆羅門等天人眾中，能夠接受已施捨的善惠施、已供養的善供養、已祭祀的善祭祀，像我的僧團這樣的。阿難，你應該知道，如果對於我的僧團已施捨善惠施、已供養善供養、已祭祀善祭祀，即使付出少許功勞也能獲得巨大的果報利益。』又如天帝釋提桓因來到鷲峰山，用美妙的偈頌讚嘆並問佛說： 『稽首禮敬能善於辯說的，到達諸法彼岸的，超越一切恐怖的，偉大的喬答摩（Gautama）尊者。 有無量眾生，樂於修福行佈施，恒常發起至誠的信心，修習各種有所依仗的福德。 愿佛陀垂憐哀憫，宣說真正的殊勝福田，令無量眾生，即使少許佈施也能獲得巨大的果報。』 世尊爲了哀憫一切眾生，用美妙的偈頌告訴天帝釋提桓因說： 『如果無量眾生，樂於修福行佈施，恒常發起至誠的信心，修習有所依仗的福德。 我現在為你們宣說真正的殊勝福田，令無量眾生，即使少許佈施也能獲得巨大的果報。 如果修行四向（catasso disā），以及安住於四果（cattāri phalāni），這就是應供養的真正僧團，具足殊勝的戒、定、慧。 這才是真正的殊勝僧田，功德非常廣大，能夠無量地潤澤利益眾生，猶如四大海。 調御的殊勝弟子，已經發出了法的光明，堪能接受殊勝的供養，以及接受殊勝的祭祀。 對於少數僧人行佈施，就等於對一切僧人行佈施，必定能夠獲得巨大的果報。』
【English Translation】 English version Bowing, joining palms, touching the feet with the head, he praised and asked: 'Acting righteously and following the right path, can one attain peace and happiness?' He is called 'Worthy of Reverence'. As for 'Supreme', as the World Honored One told the assembly of Bhikshus (monks): Among all harmonious groups, the disciples of the Buddha are the foremost, most venerable, most excellent, most supreme, and unparalleled, hence called 'Supreme'. As for 'Field of Merit', as the World Honored One told Ananda (a principal disciple of the Buddha): 'I have not seen among the gods, demons, Brahmas, Shramanas (ascetics), Brahmins, and other celestial beings, anyone who can receive well-bestowed gifts, well-offered offerings, and well-performed sacrifices like my Sangha (monastic community). Ananda, you should know that if one bestows well-bestowed gifts, offers well-offered offerings, and performs well-performed sacrifices to my Sangha, even with little effort, one will obtain great rewards and benefits.' Furthermore, as the Deva King Shakra (ruler of the gods) came to Vulture Peak Mountain and praised and questioned the Buddha with wonderful verses: 'I bow to the one who is eloquent in speech, who has reached the other shore of all dharmas (teachings), who has transcended all fears, the great Gautama (the Buddha).' 'Countless beings delight in cultivating merit and practicing generosity, constantly generating sincere faith, cultivating various dependent blessings.' 'May the Buddha have compassion and speak of the true and supreme field of merit, so that countless beings may obtain great rewards even with little giving.' The World Honored One, out of compassion for all beings, told the Deva King Shakra with wonderful verses: 'If countless beings delight in cultivating merit and practicing generosity, constantly generating sincere faith, cultivating dependent blessings.' 'I will now speak to you of the true and supreme field of merit, so that countless beings may obtain great rewards even with little giving.' 'If one practices the four paths (catasso disā), and abides in the four fruits (cattāri phalāni), this is the true Sangha worthy of offerings, possessing supreme morality, concentration, and wisdom.' 'This is the true and supreme Sangha field, whose merits are vast and extensive, capable of infinitely nourishing and benefiting beings, like the four great oceans.' 'The well-tamed and excellent disciples have already emitted the light of the Dharma, capable of receiving supreme offerings and supreme sacrifices.' 'Giving to a few members of the Sangha is equivalent to giving to the entire Sangha, and one will surely obtain great rewards.'
， 一切智稱讚。 于諸福田中， 僧田最為勝， 諸佛所稱歎， 施獲最上福。 于佛弟子眾， 少施獲大果， 故諸聰慧人， 當供養僧眾。 聖眾持妙法， 具明行等持， 故於僧寶中， 行施最為上。 以三種凈心， 施僧衣飲食， 必獲殊勝報， 成人天善士。 定於生生中， 離塵垢毒箭， 超過諸惡趣， 受人天勝樂。 自正集珍財， 自手而行施， 為利自他故， 必獲于大果。 諸有聰慧人， 凈信心行施， 當生安樂界， 受妙樂聰明。」
由如是說，故名福田。世應供者，謂聖弟子能凈世間，應供器故；已行應供，清凈道故；成就應供，三凈業故，名世應供。若聖弟子以如是相隨念僧伽，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、心證心凈，是名僧證凈。若能於此勸勵安立，當知是名方便勸勵安立令住僧證凈中。
云何聖所愛戒？謂無漏身律儀、語律儀、命清凈，是名聖所愛戒。何故名為聖所愛戒？謂諸佛及弟子名為聖，彼於此戒愛慕欣喜、忍順不逆，是故名為聖所愛戒。若能於此勸勵安立，當知是名方便勸勵安立令住聖所愛戒中。
沙門果品第四
一時薄伽梵在室羅筏，住
【現代漢語翻譯】 現代漢語譯本 一切智（sarvajna）稱讚： 于各種福田中，僧田最為殊勝， 諸佛所讚歎，佈施可獲得最上的福報。 對於佛的弟子們，即使少許佈施也能獲得巨大的果報， 所以聰慧的人們，應當供養僧眾。 聖眾持有微妙的佛法，具備明、行、等持（samadhi）， 所以在僧寶中，行佈施最為殊勝。 以三種清凈心，佈施僧眾衣服和飲食， 必定獲得殊勝的果報，成就人天善士。 註定在生生世世中，遠離塵垢和毒箭， 超越各種惡趣，享受人天殊勝的快樂。 親自積攢珍貴的財富，親手施行佈施， 爲了利益自己和他人，必定獲得巨大的果報。 那些聰慧的人們，以清凈的信心施行佈施， 將往生安樂的世界，享受美妙的快樂和聰明。
由於如是宣說，所以稱為福田。世間應供者，是指聖弟子能夠凈化世間，是應供的器皿；已經行於應供的清凈之道；成就應供的三種清凈業，所以稱為世間應供。如果聖弟子以這樣的相狀隨念僧伽（samgha），視其為根本，與證智相應，對諸信具有信性，現前具有信性，隨順印可，愛慕具有愛慕性，以心證悟心清凈，這稱為僧證凈。如果能夠於此勸勉安立，應當知道這稱為方便勸勉安立，令其安住于僧證凈中。
什麼是聖所愛戒？是指無漏的身律儀、語律儀、命清凈，這稱為聖所愛戒。為什麼稱為聖所愛戒？因為諸佛以及他們的弟子被稱為聖者，他們對此戒愛慕欣喜、忍順不違逆，所以稱為聖所愛戒。如果能夠於此勸勉安立，應當知道這稱為方便勸勉安立，令其安住于聖所愛戒中。
沙門果品第四
一時，薄伽梵（Bhagavan）在室羅筏（Śrāvastī），居住於……
【English Translation】 English version Praise of the All-Knowing One (sarvajna): Among all fields of merit, the Sangha field is the most supreme, Praised by all Buddhas, giving brings the highest merit. To the disciples of the Buddha, even a small offering yields great results, Therefore, wise people should make offerings to the Sangha. The holy assembly holds the wonderful Dharma, possessing clarity, conduct, and samadhi (samadhi), Therefore, giving to the Sangha is the most supreme. With three kinds of pure mind, giving clothes and food to the Sangha, One will surely obtain excellent rewards, becoming a virtuous being in the realms of humans and gods. Destined in life after life to be free from the defilements and poisonous arrows, Surpassing all evil destinies, enjoying the supreme happiness of humans and gods. Personally accumulating precious wealth, giving with one's own hands, For the benefit of oneself and others, one will surely obtain great results. Those wise people who give with pure faith, Will be born in a world of peace and happiness, enjoying wonderful joy and wisdom.
Because of such teachings, it is called a field of merit. Those worthy of offerings in the world refer to the holy disciples who can purify the world and are vessels worthy of offerings; they have already walked the pure path of offerings; they have accomplished the three pure actions of offerings, therefore they are called worthy of offerings in the world. If a holy disciple contemplates the Sangha (samgha) with such characteristics, seeing it as the root, corresponding to the wisdom of realization, having faith in all faiths, having present faith, approving accordingly, loving with affection, purifying the mind with mental realization, this is called purity of faith in the Sangha. If one can encourage and establish others in this, know that this is called expedient encouragement and establishment, causing them to abide in the purity of faith in the Sangha.
What is the precept loved by the noble ones? It refers to the non-outflow body discipline, speech discipline, and purity of livelihood; this is called the precept loved by the noble ones. Why is it called the precept loved by the noble ones? Because the Buddhas and their disciples are called noble ones, they love, rejoice in, endure, and do not go against this precept, therefore it is called the precept loved by the noble ones. If one can encourage and establish others in this, know that this is called expedient encouragement and establishment, causing them to abide in the precept loved by the noble ones.
Chapter Four on the Fruits of a Śrāmana
At one time, the Bhagavan (Bhagavan) was in Śrāvastī (Śrāvastī), residing in...
逝多林給孤獨園。爾時世尊告苾芻眾：「有四沙門果。何等為四？謂預流果、一來果、不還果、阿羅漢果。」
云何預流果？謂預流果略有二種：一者有為；二者無為。所言有為預流果者，謂彼果得及彼得得，有學根力、有學尸羅、有學善根、八有學法及彼種類諸有學法，是名有為預流果。所言無為預流果者，謂於此中三結永斷及彼種類結法永斷，即是八十八諸隨眠永斷及彼種類結法永斷，是名無為預流果。
云何一來果？謂一來果略有二種：一者有為；二者無為。所言有為一來果者，謂彼果得及彼得得，有學根力、有學尸羅、有學善根、八有學法及彼種類諸有學法，是名有為一來果。所言無為一來果者，謂於此中三結永斷及彼種類結法永斷，即是八十八諸隨眠永斷及彼種類結法永斷，並貪瞋癡多分永斷及彼種類結法多分永斷，是名無為一來果。云何不還果？謂不還果略有二種：一者有為；二者無為。所言有為不還果者，謂彼果得及彼得得，有學根力、有學尸羅、有學善根、八有學法及彼種類諸有學法，是名有為不還果。所言無為不還果者，謂於此中五順下分結永斷及彼種類結法永斷，即是九十二諸隨眠永斷及彼種類結法永斷，是名無為不還果。云何阿羅漢果？謂阿羅漢果略有二種：一者有為；二者無為
【現代漢語翻譯】 現代漢語譯本 在逝多林給孤獨園（Jetavana Anathapindika's Park），世尊（釋迦牟尼佛的尊稱）告訴眾比丘（bhiksu，出家修行的僧人）: 『有四種沙門果（sramana-phala，修道者的果位）。是哪四種呢？即預流果（srota-apanna，入流果）、一來果（sakrdagamin，一來果）、不還果（anagamin，不還果）、阿羅漢果（arhat，無學果）。』 什麼是預流果呢？預流果略有二種：一是有為（conditioned，有條件的），二是無為（unconditioned，無條件的）。所說的有為預流果，是指預流果的獲得以及獲得的獲得，有學（saiksa，還在學習的）的根（indriya，信、精進、念、定、慧五根）、力（bala，信、精進、念、定、慧五力）、有學的戒律（sila，道德行為）、有學的善根（kusala-mula，善的根本）、八種有學之法（astanga-marga，八正道）以及與這些相關的各種有學之法，這稱為有為預流果。所說的無為預流果，是指在此果位中，三種結（samyoja，身見、戒禁取見、疑）永遠斷除，以及與這三種結相關的各種結法永遠斷除，也就是八十八種隨眠（anusaya，潛在的煩惱）永遠斷除，以及與這些隨眠相關的各種結法永遠斷除，這稱為無為預流果。 什麼是一來果呢？一來果略有二種：一是有為，二是無為。所說的有為一來果，是指一來果的獲得以及獲得的獲得，有學的根、力、有學的戒律、有學的善根、八種有學之法以及與這些相關的各種有學之法，這稱為有為一來果。所說的無為一來果，是指在此果位中，三種結永遠斷除，以及與這三種結相關的各種結法永遠斷除，也就是八十八種隨眠永遠斷除，以及與這些隨眠相關的各種結法永遠斷除，並且貪（raga，貪慾）、嗔（dosa，嗔恨）、癡（moha，愚癡）這三種煩惱的大部分永遠斷除，以及與這些煩惱相關的各種結法的大部分永遠斷除，這稱為無為一來果。 什麼是不還果呢？不還果略有二種：一是有為，二是無為。所說的有為不還果，是指不還果的獲得以及獲得的獲得，有學的根、力、有學的戒律、有學的善根、八種有學之法以及與這些相關的各種有學之法，這稱為有為不還果。所說的無為不還果，是指在此果位中，五順下分結（panca orabhagiya-samyojana，欲貪、嗔恚、身見、戒禁取見、疑）永遠斷除，以及與這五種結相關的各種結法永遠斷除，也就是九十二種隨眠永遠斷除，以及與這些隨眠相關的各種結法永遠斷除，這稱為無為不還果。 什麼是阿羅漢果呢？阿羅漢果略有二種：一是有為，二是無為。
【English Translation】 English version At Jetavana Anathapindika's Park, the World-Honored One (a title for Shakyamuni Buddha) told the assembly of bhikshus (monks): 'There are four fruits of the ascetic life (sramana-phala). What are the four? They are the fruit of Stream-entry (srota-apanna), the fruit of Once-returning (sakrdagamin), the fruit of Non-returning (anagamin), and the fruit of Arhatship (arhat).' What is the fruit of Stream-entry? The fruit of Stream-entry is broadly of two kinds: conditioned (with conditions) and unconditioned (without conditions). The conditioned fruit of Stream-entry refers to the attainment of that fruit and the attainment of that attainment, the roots (indriya, faculties of faith, vigor, mindfulness, concentration, and wisdom) of one still learning (saiksa), the powers (bala, strengths of faith, vigor, mindfulness, concentration, and wisdom) of one still learning, the morality (sila, ethical conduct) of one still learning, the wholesome roots (kusala-mula, roots of goodness) of one still learning, the eight factors of the path of one still learning (astanga-marga, the Noble Eightfold Path), and all related dharmas of one still learning. This is called the conditioned fruit of Stream-entry. The unconditioned fruit of Stream-entry refers to the complete severing of the three fetters (samyoja, self-view, clinging to rites and rituals, and doubt) and the complete severing of all related fetters. That is, the complete severing of the eighty-eight latent tendencies (anusaya, dormant defilements) and the complete severing of all related fetters. This is called the unconditioned fruit of Stream-entry. What is the fruit of Once-returning? The fruit of Once-returning is broadly of two kinds: conditioned and unconditioned. The conditioned fruit of Once-returning refers to the attainment of that fruit and the attainment of that attainment, the roots of one still learning, the powers of one still learning, the morality of one still learning, the wholesome roots of one still learning, the eight factors of the path of one still learning, and all related dharmas of one still learning. This is called the conditioned fruit of Once-returning. The unconditioned fruit of Once-returning refers to the complete severing of the three fetters and the complete severing of all related fetters. That is, the complete severing of the eighty-eight latent tendencies and the complete severing of all related fetters, and the significant weakening of greed (raga, desire), hatred (dosa, aversion), and delusion (moha, ignorance), and the significant weakening of all related fetters. This is called the unconditioned fruit of Once-returning. What is the fruit of Non-returning? The fruit of Non-returning is broadly of two kinds: conditioned and unconditioned. The conditioned fruit of Non-returning refers to the attainment of that fruit and the attainment of that attainment, the roots of one still learning, the powers of one still learning, the morality of one still learning, the wholesome roots of one still learning, the eight factors of the path of one still learning, and all related dharmas of one still learning. This is called the conditioned fruit of Non-returning. The unconditioned fruit of Non-returning refers to the complete severing of the five lower fetters (panca orabhagiya-samyojana, sense desire, aversion, self-view, clinging to rites and rituals, and doubt) and the complete severing of all related fetters. That is, the complete severing of the ninety-two latent tendencies and the complete severing of all related fetters. This is called the unconditioned fruit of Non-returning. What is the fruit of Arhatship? The fruit of Arhatship is broadly of two kinds: conditioned and unconditioned.
。所言有為阿羅漢果者，謂彼果得及彼得得，無學根力、無學尸羅、無學善根、十無學法及彼種類諸無學法，是名有為阿羅漢果。所言無為阿羅漢果者，謂於此中貪瞋癡等一切煩惱皆已永斷，超一切趣、斷一切道，三火永靜、渡四瀑流、憍逸永離、燋渴永息、窟宅永破，無上究竟、無上寂靜、無上愛盡、離滅涅槃，是名無為阿羅漢果。
通行品第五
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四通行。何等為四？謂苦遲通行、苦速通行、樂遲通行、樂速通行。」
云何名為苦遲通行？如世尊說：諸有苾芻，由五取蘊，𣣋辱傷毀。彼因如是五種取蘊逼切拘執，如扼重擔乃至命終恒常隨逐，便於如是五取蘊中深生厭賤、呵毀拒逆。即于如是五取蘊中所生厭賤、呵毀拒逆，此中名苦。由此便起昧、鈍、羸、劣信等五根。如是五根，昧故鈍故羸故劣故，能遲證得無上漏盡。此言遲者，非急非疾、非駛非易、非速證得。言無上者，如世尊說：于諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。于無上法能得隨得、能觸等觸、能證作證，故名證得。言漏盡者，漏謂三漏：欲、有、無明。於此三漏，能盡等盡、遍盡永盡、滅盡圓盡，故名漏盡。言通行者，謂即此行，超越勇猛精
【現代漢語翻譯】 現代漢語譯本： 所謂『有為阿羅漢果』，指的是阿羅漢果的獲得以及獲得之後的無學根力（不再需要學習的五根和五力）、無學尸羅（不再需要學習的戒律）、無學善根（不再需要學習的善行）、十無學法（十種不再需要學習的法）以及與這些相關的各種無學之法，這被稱為『有為阿羅漢果』。 所謂『無為阿羅漢果』，指的是在這種境界中，貪、嗔、癡等一切煩惱都已永遠斷除，超越一切輪迴，斷絕一切惡道，貪、嗔、癡三火永遠熄滅，渡過生、老、病、死四種瀑流，驕慢放逸永遠遠離，焦躁乾渴永遠止息，煩惱窟宅永遠破除，達到無上究竟的境界，無上寂靜的境界，無上愛慾滅盡的境界，遠離煩惱的寂滅涅槃，這被稱為『無為阿羅漢果』。
通行品第五
一時，薄伽梵（世尊）在室羅筏（古印度城市名），住在逝多林（祇陀林）給孤獨園（Anāthapiṇḍika's Park）。當時，世尊告訴眾苾芻（比丘）說：『有四種通行（修行的道路）。是哪四種呢？就是苦遲通行、苦速通行、樂遲通行、樂速通行。』
什麼叫做『苦遲通行』呢？正如世尊所說：有些苾芻（比丘），由於五取蘊（色、受、想、行、識五種構成生命的要素）的緣故，遭受凌辱、傷害、毀壞。他們因為這五種取蘊的逼迫、束縛，就像揹負沉重的負擔一樣，直到生命終結都恒常跟隨，因此對於這五取蘊深深地厭惡、呵斥、拒絕。對於這五取蘊所產生的厭惡、呵斥、拒絕，這被稱為『苦』。由此便生起昧（不明）、鈍（遲緩）、羸（虛弱）、劣（低下）的信等五根（信、進、念、定、慧五根）。這些五根，因為不明、遲緩、虛弱、低下的緣故，只能緩慢地證得無上漏盡（煩惱斷盡）。這裡所說的『遲』，不是緊急、不是快速、不是迅猛、不是容易、不是迅速證得。所說的『無上』，正如世尊所說：在一切有為法（因緣和合而成的法）和無為法（不依賴因緣而存在的法）中，我說離染（脫離污染）最為第一、最尊貴、最殊勝、最上、無上。對於這無上的法能夠獲得、能夠隨順獲得、能夠接觸到、能夠證悟，所以稱為『證得』。所說的『漏盡』，漏指的是三種漏：欲漏（對慾望的執著）、有漏（對存在的執著）、無明漏（對真理的迷惑）。對於這三種漏，能夠斷盡、完全斷盡、普遍斷盡、永遠斷盡、滅盡圓滿，所以稱為『漏盡』。所說的『通行』，指的是這種修行，超越、勇猛、精進。
【English Translation】 English version: The so-called 'conditioned Arhat fruit' refers to the attainment of the Arhat fruit and, after that attainment, the non-learning roots and powers (the five roots and five powers that no longer require learning), non-learning morality (the precepts that no longer require learning), non-learning wholesome roots (the wholesome actions that no longer require learning), the ten non-learning dharmas (the ten dharmas that no longer require learning), and various non-learning dharmas related to these. This is called the 'conditioned Arhat fruit'. The so-called 'unconditioned Arhat fruit' refers to the state in which all afflictions such as greed, hatred, and delusion have been permanently eradicated, transcending all realms of existence, severing all evil paths, the three fires of greed, hatred, and delusion are extinguished forever, crossing the four floods of birth, old age, sickness, and death, arrogance and recklessness are forever abandoned, scorching thirst is forever quenched, the dwelling of afflictions is forever destroyed, reaching the unsurpassed ultimate state, the unsurpassed state of tranquility, the unsurpassed state of the exhaustion of desire, the extinction of suffering and the attainment of Nirvana. This is called the 'unconditioned Arhat fruit'.
Chapter Five: The Pathways
At one time, the Bhagavan (the World-Honored One) was in Śrāvastī (an ancient Indian city), residing in Jeta's Grove (Jetavana) at Anāthapiṇḍika's Park. At that time, the World-Honored One told the Bhikshus (monks): 'There are four pathways (paths of practice). What are the four? They are the painful slow pathway, the painful fast pathway, the pleasant slow pathway, and the pleasant fast pathway.'
What is called the 'painful slow pathway'? As the World-Honored One said: Some Bhikshus (monks), due to the five aggregates of clinging (the five aggregates of form, feeling, perception, mental formations, and consciousness that constitute life), experience insult, harm, and destruction. Because of the pressure and constraint of these five aggregates of clinging, like carrying a heavy burden, they constantly follow them until the end of their lives. Therefore, they deeply despise, rebuke, and reject these five aggregates of clinging. This despising, rebuking, and rejecting of these five aggregates of clinging is called 'pain'. From this arises the five roots of faith, etc., which are dim (unclear), dull (slow), weak (feeble), and inferior (low). These five roots (the five roots of faith, effort, mindfulness, concentration, and wisdom), because they are dim, dull, weak, and inferior, can only slowly attain unsurpassed exhaustion of outflows (the complete eradication of afflictions). The 'slow' here means not urgent, not fast, not swift, not easy, not quickly attained. The 'unsurpassed' is as the World-Honored One said: Among all conditioned dharmas (dharmas that arise from causes and conditions) and unconditioned dharmas (dharmas that do not depend on causes and conditions), I say that detachment (freedom from defilement) is the foremost, the most venerable, the most excellent, the highest, and unsurpassed. To be able to obtain, to be able to attain accordingly, to be able to touch, to be able to realize and make manifest this unsurpassed dharma, is called 'attainment'. The 'exhaustion of outflows' refers to the three outflows: the outflow of desire (attachment to desires), the outflow of existence (attachment to being), and the outflow of ignorance (delusion about the truth). Regarding these three outflows, to be able to completely exhaust, to completely and universally exhaust, to permanently exhaust, to extinguish completely and perfectly, is called 'exhaustion of outflows'. The 'pathway' refers to this practice, which is transcendent, courageous, and diligent.
進策勵生欲翹勤，於四聖諦修現觀行，于預流果、一來、不還、阿羅漢果修作證行，于貪瞋癡慢憍垢等修永盡行。以極恭敬安住殷重思惟遍攝諸心所已，因故、門故、理故、相故修通達行，是故名為苦遲通行。又如是行，于所求義，由修習多修習，能得隨得、能觸等觸、能證作證，是故名為苦遲通行。又如是行，由語增語、由想等想施設言說為苦遲通行，是故名為苦遲通行。
云何名為苦速通行？如世尊說：諸有苾芻，由五取蘊𣣋辱傷毀。彼因如是五種取蘊逼切拘執，如扼重擔乃至命終恒常隨逐。便於如是五取蘊中深生厭賤、呵毀拒逆。即于如是五取蘊中所生厭賤、呵毀拒逆，此中名苦。由此便起明、利、強、盛信等五根。如是五根，明故、利故、強故、盛故，能速證得無上漏盡。此言速者，能急能疾、能駛能易、能速證得。言無上者，如世尊說：于諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。于無上法能得隨得、能觸等觸、能證作證，故名證得。言漏盡者，漏謂三漏。於此三漏，能盡等盡、遍盡永盡、滅盡圓盡，故名漏盡。言通行者，謂即此行超越勇猛精進策勵生欲翹勤，於四聖諦修現觀行，于預流果、一來、不還、阿羅漢果修作證行，于貪瞋癡慢憍垢等修永盡行，以極恭敬安住殷重思惟遍攝
【現代漢語翻譯】 現代漢語譯本：策勵自己，生起強烈的願望和勤奮，對四聖諦（苦、集、滅、道）修習現觀，對預流果（須陀洹）、一來果（斯陀含）、不還果（阿那含）、阿羅漢果修習作證，對貪、嗔、癡、慢、驕等煩惱修習永盡。以極其恭敬的態度安住，殷重地思惟，普遍地攝持所有心所，因為原因、途徑、道理、現象而修習通達，因此稱為苦遲通行。又像這樣的修行，對於所尋求的意義，通過修習再修習，能夠獲得、接觸、證得，因此稱為苦遲通行。又像這樣的修行，通過語言的增益，通過想法等等，施設言說為苦遲通行，因此稱為苦遲通行。
什麼叫做苦速通行？正如世尊所說：有些比丘，由於五取蘊（色、受、想、行、識）的侵擾、傷害、毀壞。他們因為這五種取蘊的逼迫、拘禁，就像被扼住重擔一樣，乃至生命終結都恒常地跟隨。於是對於這五取蘊深深地產生厭惡、呵斥、拒絕。就在這五取蘊中所產生的厭惡、呵斥、拒絕，這裡叫做苦。由此便生起明、利、強、盛的信等五根（信根、精進根、念根、定根、慧根）。像這樣的五根，因為明瞭、銳利、強大、旺盛，能夠迅速證得無上漏盡。這裡所說的『速』，是指能夠快速、敏捷、迅速、容易地證得。所說的『無上』，正如世尊所說：在所有有為法和無為法中，我說離染最為第一、最尊貴、最殊勝、最上、無上。對於無上的法能夠獲得、接觸、證得，所以叫做證得。所說的『漏盡』，漏是指三漏（欲漏、有漏、無明漏）。對於這三漏，能夠盡除、完全盡除、普遍盡除、永遠盡除、滅盡、圓滿盡除，所以叫做漏盡。所說的『通行』，是指這種修行超越了勇猛精進，策勵自己，生起強烈的願望和勤奮，對四聖諦修習現觀，對預流果、一來果、不還果、阿羅漢果修習作證，對貪、嗔、癡、慢、驕等煩惱修習永盡，以極其恭敬的態度安住，殷重地思惟，普遍地攝持
【English Translation】 English version: Exhorting oneself, generating a strong desire and diligence, cultivating direct insight into the Four Noble Truths (suffering, accumulation, cessation, path), practicing the realization of the Stream-enterer fruit (Sotapanna), Once-returner fruit (Sakadagami), Non-returner fruit (Anagami), and Arhat fruit, cultivating the eternal exhaustion of afflictions such as greed, hatred, delusion, pride, and arrogance. Abiding with utmost reverence, earnestly contemplating, universally gathering all mental factors, and cultivating thorough understanding because of cause, path, reason, and phenomenon, therefore it is called 'Slow and Difficult Practice'. Furthermore, such practice, for the meaning sought, through repeated cultivation, is able to attain, touch, and realize, therefore it is called 'Slow and Difficult Practice'. Furthermore, such practice, through the augmentation of language, through thoughts and so on, establishing speech as 'Slow and Difficult Practice', therefore it is called 'Slow and Difficult Practice'.
What is called 'Quick and Easy Practice'? As the World Honored One said: Some Bhikshus are harassed, harmed, and destroyed by the five aggregates of clinging (form, feeling, perception, mental formations, consciousness). Because of the oppression and confinement of these five aggregates of clinging, like being strangled by a heavy burden, they are constantly followed until the end of life. Therefore, they deeply generate disgust, condemnation, and rejection towards these five aggregates of clinging. The disgust, condemnation, and rejection generated in these five aggregates of clinging is called suffering here. From this, the five roots (root of faith, root of diligence, root of mindfulness, root of concentration, root of wisdom) of clarity, sharpness, strength, and vigor arise. These five roots, because of clarity, sharpness, strength, and vigor, are able to quickly attain the unsurpassed exhaustion of outflows. The word 'quick' here means being able to attain quickly, swiftly, easily, and readily. The word 'unsurpassed', as the World Honored One said: Among all conditioned and unconditioned dharmas, I say that detachment is the most supreme, most venerable, most excellent, most superior, and unsurpassed. Being able to attain, touch, and realize the unsurpassed dharma, therefore it is called realization. The word 'exhaustion of outflows', outflows refer to the three outflows (outflow of desire, outflow of existence, outflow of ignorance). Regarding these three outflows, being able to exhaust, completely exhaust, universally exhaust, eternally exhaust, extinguish, and perfectly exhaust, therefore it is called exhaustion of outflows. The word 'practice' refers to this practice surpassing courageous diligence, exhorting oneself, generating a strong desire and diligence, cultivating direct insight into the Four Noble Truths, practicing the realization of the Stream-enterer fruit, Once-returner fruit, Non-returner fruit, and Arhat fruit, cultivating the eternal exhaustion of afflictions such as greed, hatred, delusion, pride, and arrogance, abiding with utmost reverence, earnestly contemplating, universally gathering
諸心所已，因故、門故、理故、相故修通達行，是故名為苦速通行。又如是行，于所求義由修習多修習，能得隨得、能觸等觸、能證作證，是故名為苦速通行。又如是行，由語增語、由想等想施設言說為苦速通行，是故名為苦速通行。
云何名為樂遲通行？如世尊說：諸有苾芻，離欲惡不善法，有尋有伺離生喜樂，于初靜慮具足安住。尋伺止息，內等凈心一趣，無尋無伺定生喜樂，于第二靜慮具足安住。離喜住舍，正念正知身受，樂聖所說，具舍念安樂住，于第三靜慮具足安住。斷樂斷苦，先喜憂沒，不苦不樂舍念清凈，于第四靜慮具足安住。彼于爾時，非思自害、非思害他、非思俱害，能思自利、能思利他、能利多生、能樂多生、能愍世間、能義利樂諸天人眾。諸無害等，此中名樂，由此便起昧鈍羸劣信等五根。如是五根，昧故鈍故羸故劣故，能遲證得無上漏盡。此言遲者，非急非疾、非駛非易、非速證得。言無上者，如世尊說：于諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。于無上法能得隨得、能觸等觸、能證作證，故名證得。言漏盡者，漏謂三漏。於此三漏，能盡等盡、遍盡永盡、滅盡圓盡，故名漏盡。言通行者，謂即此行超越勇猛精進策勵生欲翹勤，於四聖諦修現觀行，于不還果、阿羅
【現代漢語翻譯】 現代漢語譯本： 當所有心所（Citta-samprayutta，與心相關的心理活動）已經生起，通過原因（因故）、方法（門故）、道理（理故）、現象（相故）來修習通達之行，因此被稱為苦速通行（Dukkha Patipada Khandhippabho，艱難的道路，快速的理解）。又像這樣的修行，對於所尋求的意義，通過反覆修習，能夠獲得、能夠體驗、能夠證悟，因此被稱為苦速通行。又像這樣的修行，通過語言的增益、通過想法的等同，來施設言說為苦速通行，因此被稱為苦速通行。
什麼是樂遲通行（Sukha Patipada Dandhabhinho，容易的道路，緩慢的理解）呢？正如世尊所說：『諸位比丘，遠離慾望、惡和不善法，有尋（Vitakka，粗略的思考）有伺（Vicara，細緻的思考）而生起的離欲之喜樂，在初禪（Prathama Dhyana，色界的第一禪定）中具足安住。尋伺止息，內心平等清凈，一心專注，沒有尋沒有伺而生起的定生之喜樂，在第二禪（Dutiya Dhyana，色界的第二禪定）中具足安住。離開喜而安住于舍（Upekkha，不苦不樂的感受），正念正知地體驗身體，感受聖者所說的樂，具足舍念安樂地安住，在第三禪（Tatiya Dhyana，色界的第三禪定）中具足安住。斷除樂斷除苦，先前喜和憂都已消失，不苦不樂，舍念清凈，在第四禪（Catuttha Dhyana，色界的第四禪定）中具足安住。』他們在那個時候，不思考傷害自己、不思考傷害他人、不思考同時傷害自己和他人，能夠思考利益自己、能夠思考利益他人、能夠利益眾多生命、能夠使眾多生命快樂、能夠憐憫世間、能夠爲了諸天和人類的利益和快樂而努力。這些無害等等，在這裡被稱為樂，由此便生起昧鈍羸劣的信等五根（Panca Indriyani，五種能力，即信、精進、念、定、慧）。像這樣的五根，因為昧、因為鈍、因為羸、因為劣，能夠遲緩地證得無上漏盡（Anuttara Asavakkhaya，最高的煩惱的止息）。這裡所說的『遲』，不是緊急、不是快速、不是迅速、不是容易、不是快速證得。所說的『無上』，正如世尊所說：『在所有有為法（Sankhata Dharma，因緣和合而成的法）和無為法（Asankhata Dharma，非因緣和合而成的法）中，我說離染（Viraga，脫離貪慾）最為第一、最尊貴、最殊勝、最上、無上。』對於無上法能夠獲得、能夠體驗、能夠證悟，所以名為證得。所說的『漏盡』，漏指的是三漏（Tisso Asava，三種煩惱，即欲漏、有漏、無明漏）。對於這三漏，能夠盡除、完全盡除、普遍盡除、永遠盡除、滅盡、圓滿盡除，所以名為漏盡。所說的『通行』，指的是這種修行超越了勇猛精進的努力，在四聖諦（Cattari Ariya Saccani，苦、集、滅、道）上修習現觀之行，對於不還果（Anagami Phala，不再返回欲界的果位）、阿羅漢果（Arahatta Phala，斷盡一切煩惱的果位）的證得。
【English Translation】 English version: When all mental concomitants (Citta-samprayutta) have arisen, practicing the path of thorough understanding through causes (Hetu), methods (Dvara), reasons (Yukti), and phenomena (Lakshana), it is therefore called 'Dukkha Patipada Khandhippabho' (the painful path, quick to understand). Furthermore, such practice, with regard to the meaning sought, through repeated cultivation, is able to attain, able to experience, able to realize, therefore it is called 'Dukkha Patipada Khandhippabho'. Furthermore, such practice, through the augmentation of language, through the equivalence of thoughts, to establish speech as 'Dukkha Patipada Khandhippabho', therefore it is called 'Dukkha Patipada Khandhippabho'.
What is called 'Sukha Patipada Dandhabhinho' (the pleasant path, slow to understand)? As the World Honored One said: 'Those Bhikkhus, having detached from desires, evil and unwholesome dharmas, with initial application (Vitakka) and sustained application (Vicara), joy and happiness born of detachment, fully abide in the first Dhyana (Prathama Dhyana). With the cessation of initial and sustained application, inner purity of mind, one-pointedness, joy and happiness born of concentration without initial and sustained application, fully abide in the second Dhyana (Dutiya Dhyana). Leaving joy, abiding in equanimity (Upekkha), mindful and aware, experiencing pleasure with the body as the Noble Ones describe, fully abide in the third Dhyana (Tatiya Dhyana). With the abandoning of pleasure and the abandoning of pain, with the previous disappearance of joy and sorrow, neither painful nor pleasant, purity of mindfulness due to equanimity, fully abide in the fourth Dhyana (Catuttha Dhyana).' At that time, they do not think of harming themselves, do not think of harming others, do not think of harming both, are able to think of benefiting themselves, are able to think of benefiting others, are able to benefit many beings, are able bring happiness to many beings, are able to have compassion for the world, are able to strive for the benefit and happiness of gods and humans. These harmlessness and so on, are here called pleasure, and from this arise the dull and weak five faculties (Panca Indriyani) such as faith. Such five faculties, because of dullness, because of weakness, because of inferiority, are able to slowly attain the unsurpassed destruction of defilements (Anuttara Asavakkhaya). The 'slow' here means not urgent, not fast, not swift, not easy, not quick to attain. The 'unsurpassed', as the World Honored One said: 'Among all conditioned (Sankhata Dharma) and unconditioned dharmas (Asankhata Dharma), I say that detachment (Viraga) is the foremost, the most venerable, the most excellent, the highest, the unsurpassed.' Being able to attain, able to experience, able realize the unsurpassed dharma, therefore it is called attainment. The 'destruction of defilements', defilements refer to the three defilements (Tisso Asava). Regarding these three defilements, being able to completely destroy, to utterly destroy, to universally destroy, to permanently destroy, to extinguish, to perfectly destroy, therefore it is called the destruction of defilements. The 'path' refers to this practice surpassing the effort of courageous vigor, cultivating the path of direct insight into the Four Noble Truths (Cattari Ariya Saccani), for the attainment of the fruit of Non-Returning (Anagami Phala), the fruit of Arahantship (Arahatta Phala).
漢果修作證行，于神境智作證通及天耳智作證通、心差別智作證通、宿住隨念智作證通、死生智作證通、漏盡智作證通修作證行，于貪瞋癡慢憍垢等修永盡行，以極恭敬安住殷重思惟遍攝諸心所已，因故門故理故相故修通達行，是故名為樂遲通行。又如是行，于所求義，由修習多修習，能得隨得、能觸等觸、能證作證，是故名為樂遲通行。又如是行，由語增語、由想等想施設言說為樂遲通行，是故名為樂遲通行。
云何名為樂速通行？如世尊說：諸有苾芻，離欲惡不善法，廣說乃至於第四靜慮具足安住。彼于爾時，非思自害、非思害他、非思俱害，能思自利、能思利他、能利多生、能樂多生、能愍世間、能義利樂諸天人眾。諸無害等，此中名樂，由此便起明利強盛信等五根。如是五根，明故利故強故盛故，能速證得無上漏盡。此言速者，能急能疾、能駛能易、能速證得。言無上者，如世尊說：于諸有為無為法中，我說離染最為第一、最尊最勝、最上無上。于無上法能得隨得、能觸等觸、能證作證，故名證得。言漏盡者，漏謂三漏。於此三漏，能盡等盡、遍盡永盡、滅盡圓盡。言通行者，謂即此行超越勇猛精進策勵生欲翹勤，於四聖諦修現觀行，于不還果、阿羅漢果修作證行，于神境智作證通及天耳智作證通、心
【現代漢語翻譯】 現代漢語譯本： 漢果修作證行，即通過修行來證得各種神通，包括神境智（能夠隨意變化的神通）作證通、天耳智（能夠聽到遠處聲音的神通）作證通、心差別智（能夠了解他人想法的神通）作證通、宿住隨念智（能夠回憶前世的神通）作證通、死生智（能夠預知生死的神通）作證通、漏盡智（斷絕煩惱的神通）作證通。通過修行來永遠斷除貪婪、嗔恨、愚癡、傲慢、驕縱等煩惱。以極其恭敬的態度安住于修行之中，殷重地思維，全面地攝取各種心所，通過原因、方法、道理、現象來修行通達。因此，這種修行被稱為『樂遲通行』，意思是雖然緩慢但最終能通達。 又，通過這種修行，對於所追求的意義，通過反覆修習，能夠獲得、接觸、證得，因此被稱為『樂遲通行』。 又，這種修行，通過語言的增益，通過想法的等同，施設言說，被稱為『樂遲通行』。
什麼叫做『樂速通行』呢？正如世尊所說：如果有比丘，遠離慾望、邪惡和不善之法，乃至完全安住于第四禪定。他在那個時候，不會想著傷害自己，不會想著傷害他人，也不會想著同時傷害自己和他人，而是想著利益自己，想著利益他人，能夠利益眾生，能夠讓眾生快樂，能夠憐憫世間，能夠為天人和人類帶來利益和快樂。這種沒有傷害等的行為，在這裡被稱為『樂』，由此便會生起明利、強盛的信等五根（信根、精進根、念根、定根、慧根）。這五根因為明瞭、銳利、強大、旺盛，能夠迅速證得無上的漏盡。這裡所說的『速』，是指能夠快速、迅速、快捷、容易地證得。所說的『無上』，正如世尊所說：在所有有為法和無為法中，我說離染是最為第一、最尊貴、最殊勝、最上、無上的。對於這無上的法，能夠獲得、接觸、證得，所以稱為證得。所說的『漏盡』，『漏』指的是三漏（欲漏、有漏、無明漏）。對於這三漏，能夠完全斷盡、普遍斷盡、永遠斷盡、滅盡、圓滿斷盡。所說的『通行』，是指這種修行超越了勇猛精進，策勵生起慾望，勤奮努力，對於四聖諦（苦、集、滅、道）修習現觀，對於不還果（不再返回欲界受生的果位）、阿羅漢果（斷絕一切煩惱的果位）修作證行，對於神境智作證通以及天耳智作證通、心...
【English Translation】 English version: Han Guo cultivates the practice of realization, that is, through practice to realize various supernatural powers, including the realization of supernatural powers through magical powers (supernatural powers that can change at will), the realization of supernatural powers through heavenly ears (supernatural powers that can hear distant sounds), the realization of supernatural powers through the wisdom of distinguishing minds (supernatural powers that can understand the thoughts of others), the realization of supernatural powers through the wisdom of remembering past lives (supernatural powers that can recall past lives), the realization of supernatural powers through the wisdom of death and birth (supernatural powers that can predict death and birth), and the realization of supernatural powers through the wisdom of the extinction of outflows (supernatural powers that can cut off afflictions). Through practice, one can permanently eliminate afflictions such as greed, hatred, ignorance, arrogance, and pride. Abiding in practice with utmost reverence, earnestly contemplating, and comprehensively gathering all mental factors, one cultivates the practice of thorough understanding through causes, methods, reasons, and phenomena. Therefore, this practice is called 'Pleasant Slow Passage,' meaning that although it is slow, it can eventually lead to thorough understanding. Furthermore, through this practice, for the meaning that is sought, through repeated practice, one can obtain, touch, and realize it, therefore it is called 'Pleasant Slow Passage.' Moreover, this practice, through the augmentation of language, through the equivalence of thoughts, and the establishment of speech, is called 'Pleasant Slow Passage.'
What is called 'Pleasant Swift Passage'? As the World Honored One said: If there are Bhikshus who are detached from desires, evil, and unwholesome dharmas, and even fully abide in the fourth dhyana (meditative state). At that time, they do not think of harming themselves, do not think of harming others, and do not think of harming both themselves and others, but think of benefiting themselves, think of benefiting others, are able to benefit sentient beings, are able to make sentient beings happy, are able to have compassion for the world, and are able to bring benefits and happiness to gods and humans. This behavior of non-harming, etc., is called 'Pleasant' here, and from this, the five roots (roots of faith, diligence, mindfulness, concentration, and wisdom) of clarity, sharpness, strength, and vigor arise. These five roots, because of their clarity, sharpness, strength, and vigor, are able to quickly realize the unsurpassed extinction of outflows. The 'swift' mentioned here refers to being able to realize quickly, rapidly, swiftly, and easily. The 'unsurpassed' mentioned here, as the World Honored One said: Among all conditioned and unconditioned dharmas, I say that detachment from defilement is the most first, the most honorable, the most excellent, the most supreme, and the most unsurpassed. For this unsurpassed dharma, one can obtain, touch, and realize it, therefore it is called realization. The 'extinction of outflows' mentioned here, 'outflows' refers to the three outflows (outflow of desire, outflow of existence, outflow of ignorance). For these three outflows, one can completely extinguish, universally extinguish, eternally extinguish, annihilate, and perfectly extinguish. The 'passage' mentioned here refers to this practice surpassing courageous diligence, encouraging the arising of desire, and diligently striving, cultivating the present observation of the Four Noble Truths (suffering, accumulation, cessation, and path), cultivating the practice of realization for the Anagami fruit (the state of not returning to the desire realm for rebirth) and the Arhat fruit (the state of cutting off all afflictions), and for the realization of supernatural powers through magical powers, as well as the realization of supernatural powers through heavenly ears, the mind...
差別智作證通、宿住隨念智作證通、死生智作證通、漏盡智作證通修作證行，于貪瞋癡慢憍垢等修永盡行，以極恭敬安住殷重思惟遍攝諸心所已，因故門故理故相故修通達行，是故名為樂速通行。又如是行，于所求義，由修習多修習，能得隨得、能觸等觸、能證作證，是故名為樂速通行。又如是行，由語增語、由想等想施設言說為樂速通行，是故名為樂速通行。
此中若於苦遲通行修習多修習，能令苦速通行速得圓滿。若於樂遲通行修習多修習，能令樂速通行速得圓滿。又若於彼苦遲通行修習多修習，能令樂遲通行速得圓滿。若於苦速通行修習多修習，能令樂速通行速得圓滿。
聖種品第六
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四聖種，是最勝、是種姓、是可樂，現無雜穢、曾無雜穢、當無雜穢。一切沙門或婆羅門、或天魔梵、或余世間，無能以法而譏毀者。何等為四？謂我多聞賢聖弟子，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、引頸悕望、拊胸迷悶。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，終不自舉𣣋蔑於他，而能策勤正知繫念，是名安住古昔
【現代漢語翻譯】 現代漢語譯本：以差別智作證通（能區分諸法差別的智慧神通）、宿住隨念智作證通（能回憶前世的智慧神通）、死生智作證通（能知眾生死生因緣的智慧神通）、漏盡智作證通（斷盡一切煩惱的智慧神通）修習並作證，對於貪（貪婪）、瞋（嗔恨）、癡（愚癡）、慢（傲慢）、憍（驕傲）等垢染修習永盡之行，以極其恭敬的態度安住，殷重地思惟，普遍地攝取諸心所法之後，因為因緣的緣故、法門的緣故、道理的緣故、現象的緣故修習通達之行，因此稱為樂速通行。又如此修行，對於所求的意義，由於修習再修習，能夠獲得、能夠觸及、能夠證得，因此稱為樂速通行。又如此修行，通過語言的增益、通過想法等等的想法，施設言說為樂速通行，因此稱為樂速通行。 其中，如果對於苦遲通行修習再修習，能夠使苦速通行迅速得到圓滿。如果對於樂遲通行修習再修習，能夠使樂速通行迅速得到圓滿。又如果對於苦遲通行修習再修習，能夠使樂遲通行迅速得到圓滿。如果對於苦速通行修習再修習，能夠使樂速通行迅速得到圓滿。 聖種品第六 一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，世尊告訴比丘（bhikṣu）們：『有四種聖種，是最殊勝的、是高貴的種姓、是令人喜愛的，現在沒有雜穢、曾經沒有雜穢、將來也不會有雜穢。一切沙門（śrāmaṇa）或婆羅門（brāhmaṇa）、或天（deva）魔（māra）梵（brahma）、或其餘世間的人，沒有能夠以正法來譏諷譭謗的。哪四種呢？就是我多聞的賢聖弟子，隨緣得到衣服便生喜足、讚歎喜足，不爲了求覓衣服的因緣，令諸世間而生譏論。如果求不得，終不懊惱嘆息、引頸盼望、捶胸煩悶。如果求得了，如法受用，不生染著、耽溺迷戀、藏護貯積。在受用時，能夠看到過患，以正知出離。他們由於隨緣得到衣服而喜足，終不自我炫耀輕蔑他人，而能夠策勵勤奮，正知繫念，這叫做安住古昔
【English Translation】 English version: Practicing and realizing the supernormal faculties of Discriminative Wisdom (ability to distinguish the differences between dharmas), Recollection of Past Lives (ability to remember past existences), Knowledge of Death and Rebirth (ability to know the causes of beings' death and rebirth), and Exhaustion of Defilements (ability to completely eliminate all afflictions), cultivating the practice of permanently eliminating defilements such as greed (lobha), hatred (dveṣa), delusion (moha), pride (māna), arrogance (mada), etc., abiding with utmost reverence, earnestly contemplating, and universally gathering all mental factors, cultivating the practice of thorough understanding because of causes, because of gateways, because of reasons, and because of characteristics, therefore it is called the 'Pleasant and Swift Path'. Furthermore, by practicing in this way, one is able to obtain, touch, and realize the meaning sought through repeated cultivation, therefore it is called the 'Pleasant and Swift Path'. Furthermore, by practicing in this way, through the increase of speech, through thoughts and so on, establishing speech as the 'Pleasant and Swift Path', therefore it is called the 'Pleasant and Swift Path'. Among these, if one cultivates the 'Painful and Slow Path' repeatedly, one can quickly perfect the 'Painful and Swift Path'. If one cultivates the 'Pleasant and Slow Path' repeatedly, one can quickly perfect the 'Pleasant and Swift Path'. Furthermore, if one cultivates the 'Painful and Slow Path' repeatedly, one can quickly perfect the 'Pleasant and Slow Path'. If one cultivates the 'Painful and Swift Path' repeatedly, one can quickly perfect the 'Pleasant and Swift Path'. The Chapter on the Noble Lineages, Sixth At one time, the Bhagavan (Bhagavan, The World Honored One) was in Śrāvastī (Śrāvastī), residing in the Jetavana-anāthapiṇḍada-ārāma (Jetavana-anāthapiṇḍada-ārāma). At that time, the World Honored One told the bhikṣus (bhikṣu): 'There are four Noble Lineages, which are the most excellent, the noble lineage, the delightful, without impurities now, without impurities in the past, and without impurities in the future. All śrāmaṇas (śrāmaṇa) or brāhmaṇas (brāhmaṇa), or devas (deva), māras (māra), brahmas (brahma), or other beings in the world, are unable to criticize or slander them with the Dharma. What are the four? They are my learned and virtuous disciples, who are content and praise contentment with whatever clothing they obtain, and do not cause the world to criticize them for seeking clothing. If they do not obtain it, they will never be upset, sigh, crane their necks in anticipation, or beat their chests in confusion. If they obtain it, they use it lawfully, without attachment, indulgence, or hoarding. When using it, they can see the faults and know how to leave it with right knowledge. Because they are content with whatever clothing they obtain, they never exalt themselves or despise others, but can encourage diligence, right knowledge, and mindfulness. This is called abiding in the ancient'
聖種。如是弟子，隨得飲食便生喜足，廣說如前。如是弟子，隨得臥具便生喜足，廣說如前。如是弟子，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，終不自舉𣣋蔑於他，而能策勤正知繫念，是名安住古昔聖種。謂我多聞賢聖弟子，成就如是四聖種者，若依東西南北方住，不樂居彼而彼樂居，於樂不樂俱能含忍。」爾時世尊為攝前義而說頌曰。
「勇不樂居彼， 而彼樂勇居， 於樂不樂中， 勇者俱含忍。 既棄捨諸欲， 無物能拘礙， 如贍部真金， 誰復應譏毀。」
有四聖種是最勝者，謂四聖種是一切佛及諸弟子共所施設為最勝故。是種姓者，謂四聖種是一切佛及諸弟子古昔不共家種姓故。是可樂者，謂四聖種是一切佛及諸弟子久遠已來晝夜等時可樂法故。現無雜穢者，謂四聖種不為現在惡不善法親近涂染，性不雜彼，能遠離故。曾無雜穢者，謂四聖種不為過去惡不善法親近涂染，性不雜彼，能遠離故。當無雜穢者，謂四聖種不為未來惡不善法親近涂染，性不雜彼，能遠離故。諸沙門等無能以法而譏毀者，謂四聖種，非一切佛及諸弟子、或諸賢貴、或諸善士而能譏毀，謂此聖種是不善法、是下賤者，信解受持能為自害、能為他害、能為俱害、能滅智
【現代漢語翻譯】 現代漢語譯本： 『聖種』。像這樣的弟子，能隨所得的飲食而感到喜悅滿足，詳細的解說如前所述。像這樣的弟子，能隨所得的臥具而感到喜悅滿足，詳細的解說如前所述。像這樣的弟子，努力斷除對世俗快樂的貪愛，精勤地隨順學習正道，對於斷除貪愛和追求涅槃之樂，努力修習，精勤地隨順學習修習正道以達到涅槃之樂。他們因為這樣斷除和修習對世俗快樂的貪愛，最終不會自我誇耀而輕視他人，並且能夠努力保持正念和覺知。這被稱為安住于古老的聖種之中。也就是說，如果博學多聞的賢聖弟子，成就了這四種聖種，那麼無論他們住在東西南北哪個方向，都不會貪戀那個地方，而是那個地方的人民樂於讓他們居住，對於快樂和不快樂，他們都能忍受。』這時，世尊爲了概括前面的意義而說了頌： 『勇者不貪戀居住在那裡，而那裡的人民樂於勇者居住，對於快樂和不快樂，勇者都能忍受。既然已經捨棄了各種慾望，就沒有什麼東西能夠束縛他們，就像贍部洲（Jambudvipa，指閻浮提，人所居住的娑婆世界）的真金一樣，誰還應該去譏諷譭謗呢？』 這四種聖種是最殊勝的，因為這四種聖種是一切佛和他們的弟子共同建立的最殊勝的法。被稱為種姓，是因為這四種聖種是一切佛和他們的弟子自古以來不共有的家族種姓。被稱為可樂，是因為這四種聖種是一切佛和他們的弟子長久以來日夜都喜愛的法。現在沒有雜穢，是因為這四種聖種不會被現在的惡和不善法所沾染，其本性不與這些惡法混雜，能夠遠離它們。曾經沒有雜穢，是因為這四種聖種不會被過去的惡和不善法所沾染，其本性不與這些惡法混雜，能夠遠離它們。將來沒有雜穢，是因為這四種聖種不會被未來的惡和不善法所沾染，其本性不與這些惡法混雜，能夠遠離它們。任何沙門（Sramana，指修行者）等都不能用正法來譏諷譭謗，是因為這四種聖種，不是一切佛和他們的弟子、或者賢達貴人、或者善良人士所能譏諷譭謗的，如果說這種聖種是不善之法、是**，那麼信解受持它就會給自己帶來損害、給他人帶來損害、給雙方都帶來損害、並且會毀滅智慧。
【English Translation】 English version: 'Noble lineage'. Such disciples are content with whatever food they obtain, as explained in detail before. Such disciples are content with whatever bedding they obtain, as explained in detail before. Such disciples diligently study to abandon the love of worldly pleasures, diligently following the path, cultivating the abandonment of love and the cultivation of joy (Nirvana), diligently following the path of cultivating love for Nirvana. Because they abandon and cultivate love in this way, they ultimately do not boast themselves and belittle others, but are able to diligently maintain mindfulness and awareness. This is called dwelling in the ancient noble lineage. That is to say, if a learned and virtuous disciple achieves these four noble lineages, then no matter whether they live in the east, west, south, or north, they will not be attached to that place, but the people of that place will be happy for them to live there, and they will be able to endure both happiness and unhappiness.' At this time, the World Honored One spoke the following verse to summarize the previous meaning: 'The brave do not delight in dwelling there, but the people there delight in the brave dwelling there; in happiness and unhappiness, the brave endure both. Since they have abandoned all desires, nothing can bind them, like true gold from Jambudvipa (the continent where humans live), who should criticize and slander them?' These four noble lineages are the most excellent, because these four noble lineages are the most excellent Dharma established jointly by all Buddhas and their disciples. They are called lineages because these four noble lineages are the unique family lineages of all Buddhas and their disciples since ancient times. They are called delightful because these four noble lineages are the Dharma that all Buddhas and their disciples have loved day and night for a long time. They are now without defilement because these four noble lineages are not contaminated by present evil and unwholesome dharmas, their nature is not mixed with them, and they can stay away from them. They were once without defilement because these four noble lineages were not contaminated by past evil and unwholesome dharmas, their nature is not mixed with them, and they can stay away from them. They will be without defilement in the future because these four noble lineages will not be contaminated by future evil and unwholesome dharmas, their nature is not mixed with them, and they can stay away from them. No Sramana (ascetic) or others can criticize and slander them with the Dharma, because these four noble lineages cannot be criticized and slandered by all Buddhas and their disciples, or by virtuous and noble people, or by good people. If it is said that this noble lineage is an unwholesome Dharma, is ** , then believing, understanding, accepting, and upholding it will bring harm to oneself, harm to others, harm to both, and will destroy wisdom.
慧、能礙彼類、能障涅槃；受持此法，不生通慧、不引菩提、不證涅槃，聖種非彼譏毀法故。隨得衣服便生喜足者，謂隨所得糞掃衣服，或隨所得施主衣服，若好若惡便生喜足，取得蔽身障寒等故。讚歎喜足者，謂數讚歎。于隨所得衣服喜足，謂此喜足，能引長夜少欲喜足、易滿易養，損減諸惡、增長諸善，能速圓滿杜多功德，于諸資具能善知量，能令自他身心嚴凈。數讚歎者，非數發言，但有此見隨緣而說，令他欽重此喜足故。非為求覓衣服因緣令諸世間生譏論者，謂佛弟子，非如一類，為求衣服往施主家，詐現威儀、矯設言論、現相研磨、以利求利，令諸世間多生譏論。諸佛弟子與彼相違故，不令他生諸譏論。若求不得終不懊嘆等者，謂佛弟子求覓衣食不遂意時，終不懊嘆、引頸悕望、拊胸迷悶。懊謂心熱等熱遍熱，內憤燋惶、愁憂悔恨，如箭入心不能自處。煩冤懇切，總名為懊。嘆謂如是心熱惱已，作是思惟：「我無衣服，當設何等方略自濟？」因斯發起種種語言、述所思惟，總名為嘆。引頸悕望者，謂懊嘆已，復引頸悕望施主回意。拊胸迷悶者，謂久待不得，絕所悕望、拊胸迷悶。諸佛弟子皆無是事。若求得已如法受用不生染著等者，謂佛弟子求得衣服如法受用，心無染著、耽嗜迷悶、藏護貯積。染著等言皆
【現代漢語翻譯】 現代漢語譯本 『慧』（Prajna，智慧）和『能』（Samarthya，能力）會障礙那一類人，會阻礙『涅槃』（Nirvana，寂滅）；如果受持這種法，就不會產生通達的智慧，不會引導到『菩提』（Bodhi，覺悟），不會證得『涅槃』，因為聖者不會譏諷和譭謗這種法。對於隨便得到的衣服就感到喜悅滿足的人，是指對於隨便得到的糞掃衣，或者隨便得到的施主所施捨的衣服，無論是好是壞都感到喜悅滿足，因為得到這些衣服可以遮蔽身體，抵擋寒冷等。讚歎喜悅滿足的人，是指經常讚歎。對於隨便得到的衣服感到喜悅滿足，是指這種喜悅滿足，能夠引導長夜的少欲知足、容易滿足和容易養活，能夠減少各種惡行，增長各種善行，能夠迅速圓滿『杜多』（Dhuta，頭陀）功德，對於各種資具能夠很好地知曉適量，能夠使自己和他人身心清凈。經常讚歎，不是指多次發言，只是有這種見解，隨緣而說，讓別人欽佩和尊重這種喜悅滿足。不是爲了尋求衣服的因緣而讓世間人產生譏諷議論，是指佛的弟子，不像某些人，爲了尋求衣服前往施主家，假裝有威儀，虛偽地設定言論，表現出某種姿態來研磨（獲取利益），用利益來求取利益，讓世間人產生很多譏諷議論。佛的弟子與他們相反，所以不讓別人產生各種譏諷議論。如果求取不到最終也不會懊惱嘆息等，是指佛的弟子在求取衣食不合心意的時候，最終也不會懊惱嘆息、引頸盼望、捶胸迷悶。『懊』是指心中像火一樣熱，從內到外都感到熱，內心憤恨焦躁，愁苦憂慮後悔，就像箭射入心中一樣不能自處。煩惱冤屈懇切，總稱為『懊』。『嘆』是指像這樣心中熱惱之後，這樣思惟：『我沒有衣服，應當設定什麼樣的方略來自己救濟？』因此而發起種種語言，陳述所思惟的，總稱為『嘆』。『引頸悕望』是指懊惱嘆息之後，又引頸盼望施主回心轉意。『拊胸迷悶』是指等待很久也沒有得到，斷絕了所盼望的，捶胸迷悶。佛的弟子都沒有這些事情。如果求取到之後如法受用，不產生染著等，是指佛的弟子求取到衣服之後如法受用，心中沒有染著、貪戀沉迷、藏匿守護積蓄。染著等詞都
【English Translation】 English version 'Prajna' (Wisdom) and 'Samarthya' (Ability) can obstruct those kinds of people and hinder 'Nirvana' (Cessation); if one upholds this Dharma, one will not generate penetrating wisdom, will not be led to 'Bodhi' (Enlightenment), and will not attain 'Nirvana', because the noble ones do not ridicule or slander this Dharma. Those who are content with whatever clothes they obtain refer to those who are content with whatever discarded rags they find, or whatever clothes are given by donors, whether good or bad, because obtaining these clothes can cover the body and protect against the cold, etc. Praising contentment refers to frequently praising. Being content with whatever clothes one obtains means that this contentment can lead to long nights of few desires, ease of satisfaction, and ease of sustenance, can reduce various evils, increase various good deeds, can quickly perfect the 'Dhuta' (Ascetic) qualities, can skillfully know the appropriate amount of various resources, and can purify oneself and others in body and mind. Frequently praising does not refer to speaking many times, but simply having this view and speaking according to circumstances, so that others admire and respect this contentment. Not seeking clothes in a way that causes the world to generate ridicule and criticism refers to the Buddha's disciples, who are not like some who go to donors' homes to seek clothes, falsely displaying dignified behavior, fabricating speech, presenting a certain appearance to grind (obtain benefits), and using benefits to seek benefits, causing the world to generate much ridicule and criticism. The Buddha's disciples are the opposite of them, so they do not cause others to generate various ridicule and criticism. If one does not obtain what one seeks, one will ultimately not be annoyed or sigh, etc., refers to the Buddha's disciples who, when seeking food and clothing and not getting what they want, will ultimately not be annoyed or sigh, crane their necks in anticipation, or beat their chests in confusion. 'Annoyance' refers to the heart being as hot as fire, feeling hot from the inside out, with inner resentment and anxiety, sorrow, worry, and regret, like an arrow entering the heart, unable to find peace. Trouble, grievance, and earnestness are collectively called 'annoyance'. 'Sighing' refers to, after being heated and annoyed in this way, thinking: 'I have no clothes, what strategies should I devise to save myself?' Therefore, initiating various languages and stating what is being thought, is collectively called 'sighing'. 'Craning the neck in anticipation' refers to, after being annoyed and sighing, craning the neck in anticipation of the donor changing their mind. 'Beating the chest in confusion' refers to waiting for a long time without getting anything, cutting off what was hoped for, and beating the chest in confusion. The Buddha's disciples do not have these things. If one obtains what one seeks and uses it lawfully without generating attachment, etc., refers to the Buddha's disciples who, after obtaining clothes, use them lawfully, without attachment in their hearts, indulgence in delusion, or hiding, protecting, and accumulating them. The words attachment, etc., all
顯貪愛，前後輕重分位差別。于受用時能見過患正知出離者，謂佛弟子受用所得諸衣服時，能見過患，謂此衣服無常轉動，求時勞倦、受用非理生長疾病、是失壞法、是增減法，暫得還失迅速不停，本無今有、有已還無不可保信。又受用時，正知出離、成就趣向，出離慧故，為趣涅槃受用衣服。又受用時，先調貪慾、次斷貪慾、后出貪慾，由此因緣心於衣服離染解脫。彼由隨得衣服喜足，終不自舉𣣋蔑他者，謂佛弟子雖于所得衣服喜足，而不自舉𣣋蔑於他。非如一類由此喜足而自憍舉，作是念言：「我有如是少欲喜足、少事少務少所作少顧戀、易滿易養、損減諸惡增長諸善、能速圓滿杜多功德、于諸資具能善知量、能善為他讚歎喜足。」非如一類由此喜足𣣋蔑於他，作是念言：「余苾芻等皆無如是少欲喜足少事少務，廣說乃至能善為他讚歎喜足。」諸佛弟子皆無是事。而能策勤正知繫念者，謂佛弟子于隨所得衣服喜足，如法受用不生染著，能見過患正知出離，不自憍舉不𣣋蔑他，復能策勤正知繫念。言策勤者，顯正精進。正知者，顯正見。繫念者，顯正念。此略顯示三種道支，是名安住古昔聖種者。初是名言，顯佛弟子成就前說調善意樂。后古昔聖種言，顯去來今一切賢聖，皆于如是聖種修習及多修習方至究竟。中安
住言，顯佛弟子于隨所得衣服喜足，增上所生善有漏道及無漏道，安住等住遍住近住。如是弟子隨得飲食便生喜足者，謂佛多聞賢聖弟子，于隨乞丐所得飲食、或隨迎請所得飲食，若好若惡便生喜足，取得支身除飢渴故。廣說如前者，讚歎喜足等廣說如前，于隨所得衣服喜足。如是弟子隨得臥具便生喜足者，謂佛多聞賢聖弟子，于隨所得樹下臥具、或隨所得房閣臥具，若好若惡，便生喜足，取得資身除勞倦故。廣說如前者，讚歎喜足等廣說如前，于隨所得衣服喜足。如是弟子愛斷等者，謂佛多聞賢聖弟子，愛斷愛修、樂斷樂修，精勤隨學斷修愛樂。云何愛斷愛修？謂若未斷惡不善法、未修善法，彼于斷修無愛無勝愛、有引頸悕望。若有已斷惡不善法、已修善法，彼于斷修有愛有勝愛、無引頸悕望。云何樂斷樂修？謂于斷修有樂有勝樂。云何精勤隨學斷修愛樂？謂于斷修愛樂為增上故，精勤隨學。彼由如是斷修愛樂，終不自舉𣣋蔑他者，謂佛弟子雖于斷修愛樂精勤隨學，而不自舉𣣋蔑於他。非如一類由此愛樂而自憍舉，作是念言：「我有如是少欲喜足，少事少務少所作少顧戀、易滿易養、損減諸惡增長諸善、愛斷愛修樂斷樂修、精勤隨學斷修愛樂。」非如一類由此愛樂𣣋蔑於他，作是念言：「余苾芻等皆無如是少欲喜足
【現代漢語翻譯】 現代漢語譯本： 尊者說，這指的是佛陀的弟子，對於自己所得到的衣服感到滿足，從而增進由善行產生的有漏之道和無漏之道，安住、平等安住、普遍安住、鄰近安住于這些道。同樣，如果弟子對於自己所得到的食物感到滿足，這指的是佛陀廣學多聞的賢聖弟子，對於乞討所得的食物，或者應邀所得的食物，無論是好是壞，都感到滿足，因為這些食物足以維持身體，解除飢渴。更詳細的解釋如前所述，讚歎知足等等也如前所述，就像對於自己所得到的衣服感到滿足一樣。同樣，如果弟子對於自己所得到的臥具感到滿足，這指的是佛陀廣學多聞的賢聖弟子，對於在樹下找到的臥具，或者在房舍里找到的臥具，無論是好是壞，都感到滿足，因為這些臥具足以滋養身體，解除疲勞。更詳細的解釋如前所述，讚歎知足等等也如前所述，就像對於自己所得到的衣服感到滿足一樣。同樣，如果弟子斷除貪愛等等，這指的是佛陀廣學多聞的賢聖弟子，斷除貪愛並修習善法，樂於斷除貪愛並樂於修習善法，精勤地隨順學習斷除和修習貪愛和善法。什麼是斷除貪愛並修習善法？指的是如果尚未斷除邪惡不善之法，尚未修習善良之法，那麼對於斷除和修習就沒有喜愛和強烈的喜愛，只有引頸盼望。如果已經斷除了邪惡不善之法，已經修習了善良之法，那麼對於斷除和修習就有喜愛和強烈的喜愛，沒有引頸盼望。什麼是樂於斷除貪愛並樂於修習善法？指的是對於斷除和修習有快樂和更強烈的快樂。什麼是精勤地隨順學習斷除和修習貪愛和善法？指的是爲了增進對於斷除和修習的喜愛和快樂，而精勤地隨順學習。由於這樣的斷除、修習、喜愛和快樂，他們最終不會自我抬高而貶低他人，指的是佛陀的弟子雖然對於斷除、修習、喜愛和快樂精勤地隨順學習，卻不會自我抬高而貶低他人。不像有些人因為這種喜愛和快樂而自我驕傲，心想：『我擁有如此的少欲知足，少事少務，少所作為，少有顧戀，容易滿足，容易養活，損減諸惡，增長諸善，喜愛斷除貪愛並修習善法，樂於斷除貪愛並樂於修習善法，精勤地隨順學習斷除和修習貪愛和善法。』也不像有些人因為這種喜愛和快樂而貶低他人，心想：『其他的比丘等等都沒有像我這樣的少欲知足』
【English Translation】 English version: The venerable one said, this refers to the Buddha's disciples who are content with whatever clothing they obtain, thereby increasing the wholesome conditioned paths and unconditioned paths that arise, abiding, equally abiding, universally abiding, and closely abiding in these paths. Similarly, if a disciple is content with whatever food they obtain, this refers to the Buddha's learned and noble disciples who are content with whatever food they obtain through begging or invitation, whether it is good or bad, because this food is sufficient to sustain the body and relieve hunger and thirst. A more detailed explanation is as previously stated, and praise of contentment is also as previously stated, just as with being content with whatever clothing one obtains. Similarly, if a disciple is content with whatever bedding they obtain, this refers to the Buddha's learned and noble disciples who are content with whatever bedding they find under a tree or in a dwelling, whether it is good or bad, because this bedding is sufficient to nourish the body and relieve fatigue. A more detailed explanation is as previously stated, and praise of contentment is also as previously stated, just as with being content with whatever clothing one obtains. Similarly, if a disciple abandons craving, etc., this refers to the Buddha's learned and noble disciples who abandon craving and cultivate virtue, delight in abandoning craving and delight in cultivating virtue, diligently following the learning of abandoning and cultivating craving and virtue. What is abandoning craving and cultivating virtue? It refers to if one has not yet abandoned evil and unwholesome dharmas, and has not yet cultivated virtuous dharmas, then one has no love or superior love for abandoning and cultivating, only a longing expectation. If one has already abandoned evil and unwholesome dharmas, and has already cultivated virtuous dharmas, then one has love and superior love for abandoning and cultivating, without a longing expectation. What is delighting in abandoning craving and delighting in cultivating virtue? It refers to having joy and superior joy in abandoning and cultivating. What is diligently following the learning of abandoning and cultivating craving and virtue? It refers to diligently following the learning in order to increase love and joy for abandoning and cultivating. Because of such abandoning, cultivating, love, and joy, they ultimately do not exalt themselves and disparage others, referring to the Buddha's disciples who, although diligently following the learning of abandoning, cultivating, love, and joy, do not exalt themselves and disparage others. Unlike some who become arrogant because of this love and joy, thinking: 'I possess such little desire and contentment, few affairs and duties, little activity, little attachment, easy to satisfy, easy to nourish, diminishing evils, increasing virtues, loving to abandon craving and cultivate virtue, delighting in abandoning craving and delighting in cultivating virtue, diligently following the learning of abandoning and cultivating craving and virtue.' Nor do they disparage others because of this love and joy, thinking: 'Other Bhikshus (monks) etc. do not have such little desire and contentment as I do.'
少事少務，廣說乃至愛斷愛修樂斷樂修、精勤隨學斷修愛樂。」諸佛弟子皆無是事，而能策勤正知繫念，是名安住古昔聖種。廣釋如前。有差別者，中安住言，顯佛弟子于斷修愛樂增上所生善有漏道及無漏道，安住等住、遍住近住。◎
◎正勝品第七之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四正勝。何等為四？謂有苾芻，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。」爾時世尊為攝前義而說頌曰：
「初修正勝時， 已勝生死有， 若修至彼岸， 能摧滅魔軍。 離塵垢諸德， 非惡緣所退， 到彼岸涅槃， 證無餘極樂。」
為令已生惡不善法斷故，起欲發勤精進策心持心者，云何已生惡不善法？謂過去現在五蓋：一、貪慾蓋；二、瞋恚蓋；三、惛沉睡眠蓋；四、掉舉惡作蓋；五、疑蓋。云何為令已生惡不善法斷故正勝？謂有苾芻，為斷已生貪慾蓋故，如理思惟彼貪慾蓋多諸過患，謂是不善法、是下賤者信解受持。佛及弟子、賢
【現代漢語翻譯】 現代漢語譯本： 『少事少務』，廣泛宣說乃至喜愛斷除和修習（愛斷愛修），喜樂斷除和修習（樂斷樂修），精進勤勉地隨順學習，斷除和修習喜愛和喜樂。諸佛的弟子都沒有這些事情，卻能夠策勵勤奮，以正知繫念，這叫做安住于古老的聖種。廣泛的解釋如前所述。有差別的地方在於，中間的『安住』一詞，顯示佛弟子對於斷除修習喜愛和喜樂，在增上所生的善的有漏道和無漏道中，安住、等住、遍住、近住。
正勝品第七之一
一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時，世尊告訴比丘（bhiksu）們：『有四種正勝。哪四種呢？』 『第一種是，比丘爲了使已經生起的惡不善法斷除，生起意欲，發起勤奮，精進努力，策勵內心，保持內心，這叫做第一正勝。第二種是，爲了使尚未生起的惡不善法不生起，生起意欲，發起勤奮，精進努力，策勵內心，保持內心，這叫做第二正勝。第三種是，爲了使尚未生起的善法生起，生起意欲，發起勤奮，精進努力，策勵內心，保持內心，這叫做第三正勝。第四種是，爲了使已經生起的善法堅固安住，不忘失，修習圓滿，倍增廣大，以智慧作證，生起意欲，發起勤奮，精進努力，策勵內心，保持內心，這叫做第四正勝。』 當時，世尊爲了概括前面的意義而說了頌：
『最初修正勝之時，已然勝過生死輪迴，如果修習到達彼岸，能夠摧滅魔的軍隊。遠離塵垢的各種功德，不會被惡劣的因緣所退轉，到達彼岸涅槃（nirvāṇa），證得無餘的極樂。』
爲了使已經生起的惡不善法斷除，生起意欲，發起勤奮，精進努力，策勵內心，保持內心，什麼是已經生起的惡不善法呢？是指過去和現在的五蓋：一、貪慾蓋（kāmacchanda）；二、瞋恚蓋（vyāpāda）；三、惛沉睡眠蓋（styānamiddha）；四、掉舉惡作蓋（auddhatyakaukritya）；五、疑蓋（vicikicchā）。 什麼是爲了使已經生起的惡不善法斷除而進行的正勝呢？是指有比丘，爲了斷除已經生起的貪慾蓋，如理思惟那貪慾蓋有很多過患，認為是不善法、是**者，對此深信理解並接受奉持。佛以及佛的弟子、賢
【English Translation】 English version: 『Few affairs and few tasks,』 extensively speaking, even to loving the cessation of love and cultivating love (love-cessation and love-cultivation), delighting in the cessation of delight and cultivating delight (delight-cessation and delight-cultivation), diligently following learning, ceasing and cultivating love and delight. All disciples of the Buddhas do not have these affairs, yet they are able to encourage diligence, with right knowledge and mindfulness, this is called abiding in the ancient noble lineage. Extensive explanation is as before. The difference lies in the word 『abiding』 in the middle, which shows that the Buddha's disciples, with regard to the cessation and cultivation of love and delight, in the wholesome contaminated path and uncontaminated path arising from increase, abide, equally abide, universally abide, and closely abide.
Chapter Seven, Part One: Right Victory
At one time, the Bhagavan (Blessed One) was in Śrāvastī (city), residing in the Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's Park). At that time, the World-Honored One told the bhiksus (monks): 『There are four right victories. What are the four?』 『The first is, a bhiksu, in order to cause the evil unwholesome dharmas that have already arisen to cease, arouses desire, initiates diligence, exerts effort, encourages the mind, and maintains the mind, this is called the first right victory. The second is, in order to cause the evil unwholesome dharmas that have not yet arisen not to arise, arouses desire, initiates diligence, exerts effort, encourages the mind, and maintains the mind, this is called the second right victory. The third is, in order to cause the wholesome dharmas that have not yet arisen to arise, arouses desire, initiates diligence, exerts effort, encourages the mind, and maintains the mind, this is called the third right victory. The fourth is, in order to cause the wholesome dharmas that have already arisen to remain firm, not to be forgotten, to cultivate to fulfillment, to increase greatly, and to realize with wisdom, arouses desire, initiates diligence, exerts effort, encourages the mind, and maintains the mind, this is called the fourth right victory.』 At that time, the World-Honored One spoke the following verse to summarize the previous meaning:
『When first correcting right victory, one has already overcome the existence of birth and death; if one cultivates to the other shore, one can destroy the army of Mara (demon). Various virtues free from defilement, are not退retreated by evil conditions, reaching the other shore of nirvana (liberation), realizing the ultimate bliss without remainder.』
In order to cause the evil unwholesome dharmas that have already arisen to cease, arousing desire, initiating diligence, exerting effort, encouraging the mind, and maintaining the mind, what are the evil unwholesome dharmas that have already arisen? They refer to the five hindrances of the past and present: first, kāmacchanda (sensual desire); second, vyāpāda (ill-will); third, styānamiddha (sloth and torpor); fourth, auddhatyakaukritya (restlessness and remorse); fifth, vicikicchā (doubt). What is right victory for the purpose of ceasing the evil unwholesome dharmas that have already arisen? It refers to a bhiksu, in order to cease the kāmacchanda (sensual desire) that has already arisen, rationally contemplating that kāmacchanda has many faults, considering it to be an unwholesome dharma, a **er, deeply believing, understanding, accepting, and upholding it. The Buddha and the Buddha's disciples, the virtuous
貴善士共所訶厭，能為自害、能為他害、能為俱害，能滅智慧、能礙彼類、能障涅槃。受持彼法，不生通慧、不引菩提、不證涅槃。如是思惟，發勤精進勇健勢猛，熾盛難制勵意不息。此道名為能令已生諸貪慾蓋永斷正勝。彼於此道生已，修習多修習故，便斷已生諸貪慾蓋。起欲者，謂為斷已生貪慾蓋故，便起等起及生等生聚集出現，欲樂欣喜求趣悕望。彼由生起此諸欲故，便斷已生諸貪慾蓋。發勤精進者，謂為斷已生貪慾蓋故，發勤精進，廣說乃至勵意不息。彼由此故，便斷已生諸貪慾蓋。策心者，謂為斷已生貪慾蓋故，精勤修習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、舍俱行心、定俱行心。彼由修習如是心故，便斷已生諸貪慾蓋。持心者，謂為斷已生貪慾蓋故，持心修習八支聖道，所謂正見乃至正定。彼於此道持心修習多修習故，便斷已生諸貪慾蓋。復有苾芻，為斷已生貪慾蓋故，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持。佛及弟子、賢貴善士共所欣贊，不為自害、不為他害、不為俱害，增長智慧、不礙彼類、不障涅槃、能生通慧、能引菩提、能證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪慾蓋永斷正勝。彼於此道生已，修習多修習故，便
【現代漢語翻譯】 現代漢語譯本： 這些是賢善之人共同譴責的，它們會傷害自己、傷害他人、同時傷害自己和他人，它們能毀滅智慧、阻礙同類（指修行者）、障礙涅槃（Nirvana）。受持這些法，不能生起通達的智慧、不能引導至菩提（Bodhi，覺悟）、不能證得涅槃。如此思惟，發起勤奮精進，勇猛強健，熾盛難以控制，努力不懈。這條道路被稱為能夠使已生起的各種貪慾蓋永遠斷除的正道。他在這條道路生起之後，通過修習和多次修習，便能斷除已生起的各種貪慾蓋。 生起欲求，是指爲了斷除已生起的貪慾蓋，便生起等起和生等生，聚集出現，欲樂、欣喜、求取、希望。他由於生起這些欲求，便能斷除已生起的各種貪慾蓋。發起勤奮精進，是指爲了斷除已生起的貪慾蓋，發起勤奮精進，廣泛地說乃至努力不懈。他由此，便能斷除已生起的各種貪慾蓋。 策勵內心，是指爲了斷除已生起的貪慾蓋，精勤修習與喜悅相應的心、與欣悅相應的心、與策勵相應的心、不低劣相應的心、不昏昧相應的心、與捨棄相應的心、與禪定相應的心。他由於修習這樣的心，便能斷除已生起的各種貪慾蓋。持守內心，是指爲了斷除已生起的貪慾蓋，持守內心修習八支聖道，即所謂的正見乃至正定。他對於這條道路持守內心，修習和多次修習，便能斷除已生起的各種貪慾蓋。 此外，還有比丘（Bhiksu，佛教出家男眾），爲了斷除已生起的貪慾蓋，如理思惟出家的功德，像這樣出家是真正的善法，是尊貴殊勝者所信解受持的。佛（Buddha）和弟子、賢貴善士共同欣贊，不傷害自己、不傷害他人、不傷害自己和他人，增長智慧、不阻礙同類、不障礙涅槃，能生起通達的智慧、能引導至菩提、能證得涅槃。如此思惟，發起勤奮精進，廣泛地說乃至努力不懈，這條道路被稱為能夠使已生起的各種貪慾蓋永遠斷除的正道。他在這條道路生起之後，通過修習和多次修習，便...
【English Translation】 English version: These are commonly condemned by virtuous people, capable of harming oneself, harming others, harming both, capable of destroying wisdom, hindering their kind (referring to practitioners), and obstructing Nirvana (Nirvana). Holding onto these practices, one cannot generate penetrating wisdom, cannot be guided to Bodhi (Bodhi, enlightenment), and cannot attain Nirvana. Reflecting in this way, one initiates diligent effort, being courageous, strong, vigorous, intense, difficult to control, and tirelessly striving. This path is called the right victory that can permanently cut off all arisen desires. Having arisen on this path, through practice and repeated practice, one can cut off all arisen desires. Arousing desire means that in order to cut off arisen desires, one arouses initial impulses and subsequent impulses, gathering and appearing as desire for pleasure, joy, seeking, and hope. Because of arousing these desires, one can cut off all arisen desires. Initiating diligent effort means that in order to cut off arisen desires, one initiates diligent effort, extensively speaking, even to tirelessly striving. By this, one can cut off all arisen desires. Directing the mind means that in order to cut off arisen desires, one diligently cultivates a mind accompanied by joy, a mind accompanied by delight, a mind accompanied by exertion, a mind accompanied by non-inferiority, a mind accompanied by non-obscurity, a mind accompanied by equanimity, and a mind accompanied by concentration. By cultivating such a mind, one can cut off all arisen desires. Holding the mind means that in order to cut off arisen desires, one holds the mind and cultivates the Noble Eightfold Path, namely right view to right concentration. By holding the mind and cultivating this path through practice and repeated practice, one can cut off all arisen desires. Furthermore, there are Bhiksus (Bhiksu, Buddhist monks) who, in order to cut off arisen desires, rationally contemplate the merits of renunciation, that such renunciation is truly a good practice, believed and upheld by noble and superior individuals. Praised by the Buddha (Buddha) and disciples, virtuous and noble people, it does not harm oneself, does not harm others, does not harm both, increases wisdom, does not hinder their kind, does not obstruct Nirvana, can generate penetrating wisdom, can guide to Bodhi, and can attain Nirvana. Reflecting in this way, one initiates diligent effort, extensively speaking, even to tirelessly striving. This path is called the right victory that can permanently cut off all arisen desires. Having arisen on this path, through practice and repeated practice, one then...
斷已生諸貪慾蓋。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生貪慾蓋故，如理思惟彼貪慾蓋，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，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪慾蓋永斷正勝。彼於此道生已，修習多修習故，便斷已生諸貪慾蓋。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生諸貪慾蓋，如理思惟滅為寂靜、道能出離。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生諸貪慾蓋永斷正勝。彼於此道生已，修習多修習故，便斷已生諸貪慾蓋。起欲乃至策心持心，皆如前說。如貪慾蓋，餘四亦爾。有差別者，應說自名。復有苾芻，為斷已生隨一種類惡不善法，如理思惟，彼惡不善法多諸過患，謂是不善法、是下賤者信解受持，廣說乃至不證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，修習多修習故，便斷隨一種類已生惡不善法。起欲者，謂為斷已生隨一種類惡不善法，便起等起，廣說乃至求趣悕望。彼由生起此諸欲故，便斷隨一種類已生惡不善法。發勤精進者，謂為斷已生隨一種類惡不善法，發勤精進，廣說乃至勵意不息。
【現代漢語翻譯】 現代漢語譯本： 爲了斷除已經生起的各種貪慾蓋（kāma-cchanda，五蓋之一，指對感官享樂的貪求），（這位）比丘生起欲求，乃至策勵內心、保持正念，都如前面所說。（這位）比丘爲了斷除已經生起的貪慾蓋，如理作意地思維那貪慾蓋，視其如疾病、如毒瘡、如被箭射中般的惱害，是無常、是苦、是空、是非我，是變動、勞累、虛弱、不堅固的，是會失壞的法，迅速不停留、衰老朽壞、並非恒常、不可保信，是會變壞的法。像這樣思維，發起勤奮精進，（內容）廣泛地說乃至努力不懈，這條道路被稱為能夠令已經生起的各種貪慾蓋永遠斷除的正勝之道。他對於這條道路生起之後，通過修習、多次修習的緣故，便斷除了已經生起的各種貪慾蓋。生起欲求乃至策勵內心、保持正念，都如前面所說。（這位）比丘爲了斷除已經生起的各種貪慾蓋，如理作意地思維滅盡為寂靜，（涅槃）道能夠出離（輪迴）。像這樣思維，發起勤奮精進，（內容）廣泛地說乃至努力不懈，這條道路被稱為能夠令已經生起的各種貪慾蓋永遠斷除的正勝之道。他對於這條道路生起之後，通過修習、多次修習的緣故，便斷除了已經生起的各種貪慾蓋。生起欲求乃至策勵內心、保持正念，都如前面所說。如同貪慾蓋一樣，其餘四蓋（嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）也是如此。有差別的地方，應當說出各自的名稱。 （這位）比丘爲了斷除已經生起的任何一種惡不善法，如理作意地思維，那惡不善法有很多過患，即是不善法，是被有智慧的人所不信解、不受持的，（內容）廣泛地說乃至不能證得涅槃（Nirvana）。像這樣思維，發起勤奮精進，（內容）廣泛地說乃至努力不懈，這條道路被稱為能夠令已經生起的任何一種惡不善法永遠斷除的正勝之道。他對於這條道路生起之後，通過修習、多次修習的緣故，便斷除了已經生起的任何一種惡不善法。生起欲求，是指爲了斷除已經生起的任何一種惡不善法，便生起意願，（內容）廣泛地說乃至尋求趣向、希望達成。他由於生起這些欲求的緣故，便斷除了已經生起的任何一種惡不善法。發起勤奮精進，是指爲了斷除已經生起的任何一種惡不善法，發起勤奮精進，（內容）廣泛地說乃至努力不懈。
【English Translation】 English version: Having already abandoned the arisen sensual desire cover (kāma-cchanda, one of the five hindrances, referring to craving for sensual pleasures), the Bhikshu (monk) generates desire, and even urges the mind and maintains mindfulness, all as previously described. Furthermore, for the sake of abandoning the already arisen sensual desire cover, the Bhikshu rationally contemplates that sensual desire cover, seeing it as a disease, a boil, an affliction like being struck by an arrow, as impermanent, suffering, empty, non-self, changing, wearying, weakening, unstable, a law of decay, swiftly ceasing, decaying, not constant, untrustworthy, a law of transformation. Contemplating in this way, he initiates diligent effort, extensively speaking, even striving without ceasing. This path is called the Righteous Striving that enables the permanent abandonment of all arisen sensual desire covers. Having generated this path, through cultivating and repeatedly cultivating it, he abandons all arisen sensual desire covers. Generating desire, and even urging the mind and maintaining mindfulness, all as previously described. Furthermore, for the sake of abandoning the already arisen sensual desire covers, the Bhikshu rationally contemplates cessation as tranquility, and the path as liberation. Contemplating in this way, he initiates diligent effort, extensively speaking, even striving without ceasing. This path is called the Righteous Striving that enables the permanent abandonment of all arisen sensual desire covers. Having generated this path, through cultivating and repeatedly cultivating it, he abandons all arisen sensual desire covers. Generating desire, and even urging the mind and maintaining mindfulness, all as previously described. Just as with the sensual desire cover, so too with the other four (ill-will, sloth and torpor, restlessness and remorse, and doubt). Where there is a difference, one should state its own name. Furthermore, for the sake of abandoning any kind of arisen evil unwholesome phenomena, the Bhikshu rationally contemplates that evil unwholesome phenomena have many faults, namely that they are unwholesome, and are disbelieved and not upheld by the wise, extensively speaking, even to the point of not attaining Nirvana (Nirvana). Contemplating in this way, he initiates diligent effort, extensively speaking, even striving without ceasing. This path is called the Righteous Striving that enables the permanent abandonment of any kind of arisen evil unwholesome phenomena. Having generated this path, through cultivating and repeatedly cultivating it, he abandons any kind of arisen evil unwholesome phenomena. 'Generating desire' means that for the sake of abandoning any kind of arisen evil unwholesome phenomena, he generates intention, extensively speaking, even seeking, approaching, and hoping. Because of generating these desires, he abandons any kind of arisen evil unwholesome phenomena. 'Initiating diligent effort' means that for the sake of abandoning any kind of arisen evil unwholesome phenomena, he initiates diligent effort, extensively speaking, even striving without ceasing.
彼由此故，便斷隨一種類已生惡不善法。策心者，謂為斷已生隨一種類惡不善法，精勤修習喜俱行心，廣說乃至定俱行心。彼由修習如是心故，便斷隨一種類已生惡不善法。持心者，謂為斷已生隨一種類惡不善法，持心修習八支聖道。彼於此道持心修習多修習故，便斷隨一種類已生惡不善法。復有苾芻，為斷已生隨一種類惡不善法，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持，廣說乃至能證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，修習多修習故，便斷隨一種類已生惡不善法。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生隨一種類惡不善法，如理思惟彼惡不善法，如病如癰，廣說乃至是變壞法。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，修習多修習故，便斷隨一種類已生惡不善法。起欲乃至策心持心，皆如前說。復有苾芻，為斷已生隨一種類惡不善法，如理思惟滅為寂靜、道能出離。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類惡不善法永斷正勝。彼於此道生已，修習多修習故，便斷隨一種類已生惡不善法。起欲乃至策心持心，皆如前說。
【現代漢語翻譯】 現代漢語譯本： 因為這個緣故，他便能斷除隨順某種類別已經生起的惡和不善之法。『策心』是指爲了斷除已經生起的隨順某種類別的惡和不善之法，精勤修習與喜樂相應的心，廣泛地說，乃至與禪定相應的心。他因為修習這樣的心，便能斷除隨順某種類別已經生起的惡和不善之法。 『持心』是指爲了斷除已經生起的隨順某種類別的惡和不善之法，以持心修習八支聖道（Aṣṭāṅga-mārga）。他對於這條道路，以持心修習，多多修習的緣故，便能斷除隨順某種類別已經生起的惡和不善之法。還有比丘（bhikṣu），爲了斷除已經生起的隨順某種類別惡和不善之法，如理思惟出家的功德，像這樣出家是真正的善法，是尊勝者信解受持的，廣泛地說，乃至能夠證得涅槃（nirvāṇa）。像這樣思惟，發起勤奮精進，廣泛地說，乃至努力不懈，這條道路名為能夠令已經生起的隨順某種類別惡和不善之法永遠斷除的正勝之法。他對於這條道路生起之後，修習，多多修習的緣故，便能斷除隨順某種類別已經生起的惡和不善之法。生起慾望乃至策心、持心，都如前面所說。 還有比丘，爲了斷除已經生起的隨順某種類別惡和不善之法，如理思惟那些惡和不善之法，如同疾病，如同毒瘡，廣泛地說，乃至是變壞之法。像這樣思惟，發起勤奮精進，廣泛地說，乃至努力不懈，這條道路名為能夠令已經生起的隨順某種類別惡和不善之法永遠斷除的正勝之法。他對於這條道路生起之後，修習，多多修習的緣故，便能斷除隨順某種類別已經生起的惡和不善之法。生起慾望乃至策心、持心，都如前面所說。 還有比丘，爲了斷除已經生起的隨順某種類別惡和不善之法，如理思惟滅盡是寂靜的，道路能夠出離。像這樣思惟，發起勤奮精進，廣泛地說，乃至努力不懈，這條道路名為能夠令已經生起的隨順某種類別惡和不善之法永遠斷除的正勝之法。他對於這條道路生起之後，修習，多多修習的緣故，便能斷除隨順某種類別已經生起的惡和不善之法。生起慾望乃至策心、持心，都如前面所說。
【English Translation】 English version: Because of this, he then cuts off the evil and unwholesome dharmas that have already arisen according to a certain category. 'Directing the mind' (策心) means that in order to cut off the evil and unwholesome dharmas that have already arisen according to a certain category, one diligently cultivates a mind accompanied by joy, broadly speaking, even a mind accompanied by samadhi (定). Because he cultivates such a mind, he then cuts off the evil and unwholesome dharmas that have already arisen according to a certain category. 'Holding the mind' (持心) means that in order to cut off the evil and unwholesome dharmas that have already arisen according to a certain category, one cultivates the Noble Eightfold Path (Aṣṭāṅga-mārga) with a held mind. Because he cultivates and repeatedly cultivates this path with a held mind, he then cuts off the evil and unwholesome dharmas that have already arisen according to a certain category. Furthermore, a bhikṣu (苾芻) , in order to cut off the evil and unwholesome dharmas that have already arisen according to a certain category, rationally contemplates the merits of renunciation, that such renunciation is a true good dharma, is believed and upheld by the supreme victor, broadly speaking, even able to attain nirvana (涅槃). Contemplating in this way, he initiates diligent effort, broadly speaking, even striving without ceasing. This path is called the Righteous Victory that can cause the evil and unwholesome dharmas that have already arisen according to a certain category to be permanently cut off. After this path has arisen in him, because of cultivating and repeatedly cultivating it, he then cuts off the evil and unwholesome dharmas that have already arisen according to a certain category. Arousing desire, and even directing the mind and holding the mind, are all as previously described. Furthermore, a bhikṣu, in order to cut off the evil and unwholesome dharmas that have already arisen according to a certain category, rationally contemplates those evil and unwholesome dharmas as like a disease, like a sore, broadly speaking, even as dharmas of decay. Contemplating in this way, he initiates diligent effort, broadly speaking, even striving without ceasing. This path is called the Righteous Victory that can cause the evil and unwholesome dharmas that have already arisen according to a certain category to be permanently cut off. After this path has arisen in him, because of cultivating and repeatedly cultivating it, he then cuts off the evil and unwholesome dharmas that have already arisen according to a certain category. Arousing desire, and even directing the mind and holding the mind, are all as previously described. Furthermore, a bhikṣu, in order to cut off the evil and unwholesome dharmas that have already arisen according to a certain category, rationally contemplates that cessation is peaceful, and the path is able to liberate. Contemplating in this way, he initiates diligent effort, broadly speaking, even striving without ceasing. This path is called the Righteous Victory that can cause the evil and unwholesome dharmas that have already arisen according to a certain category to be permanently cut off. After this path has arisen in him, because of cultivating and repeatedly cultivating it, he then cuts off the evil and unwholesome dharmas that have already arisen according to a certain category. Arousing desire, and even directing the mind and holding the mind, are all as previously described.
◎
說一切有部法蘊足論卷第三 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第四
尊者大目乾連造
三藏法師玄奘奉 詔譯
正勝品第七之餘
◎為令未生惡不善法不生故，起欲發勤精進策心持心者，云何未生惡不善法？謂未來五蓋。云何為令未生惡不善法不生故正勝？謂有苾芻，為令未生諸貪慾蓋永不生故，如理思惟，彼貪慾蓋多諸過患，謂是不善法、是下賤者信解受持。佛及弟子、賢貴善士共所訶厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼類、能障寂滅。受持彼法，不生通慧、不引菩提、不證涅槃。如是思惟，發勤精進勇健勢猛，熾盛難制勵意不息，此道名為能令未生諸貪慾蓋不生正勝。彼於此道生已，修習多修習故，便令未生諸貪慾蓋永不復生。起欲者，謂為令未生諸貪慾蓋永不生故，便起等起及生等生、聚集出現，欲樂欣喜、求趣悕望。彼由生起此諸欲故，便令未生諸貪慾蓋永不復生。發勤精進者，謂為令未生諸貪慾蓋永不生故，發勤精進，廣說乃至勵意不息，彼由此故便令未生諸貪慾蓋永不復生。策心者，謂為令未生諸貪慾蓋永不生故，精勤修習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行
【現代漢語翻譯】 現代漢語譯本 ◎
《說一切有部法蘊足論》卷第三 大正藏第 26 冊 No. 1537 《阿毗達磨法蘊足論》
《阿毗達磨法蘊足論》卷第四
尊者大目乾連（Mahāmaudgalyāyana）造
三藏法師玄奘（Xuánzàng）奉 詔譯
正勝品第七之餘
◎爲了使未生起的惡不善法不生起，生起慾望、發起勤奮、精進、策勵內心、保持內心，什麼是未生起的惡不善法？是指未來的五蓋（pañca nivarana）。什麼是爲了使未生起的惡不善法不生起而進行的正勝（samyakpradhāna）？是指有比丘，爲了使未生起的各種貪慾蓋（kāmacchanda-nivaraṇa）永遠不生起，如理思惟，那貪慾蓋有很多過患，即是不善法、是愚癡者信解受持的。佛（Buddha）以及弟子、賢貴善士共同呵斥厭惡，能為自己帶來損害、能為他人帶來損害、能為雙方帶來損害、能滅智慧、能障礙同類、能阻礙寂滅。受持那樣的法，不生通達的智慧、不引導菩提（bodhi）、不證涅槃（nirvāṇa）。這樣思惟，發起勤奮、精進、勇健、勢猛，熾盛難制、努力不息，這條道路名為能令未生起的各種貪慾蓋不生起的正勝。他對於這條道路生起之後，修習、多次修習的緣故，便令未生起的各種貪慾蓋永遠不再生起。生起慾望，是指爲了使未生起的各種貪慾蓋永遠不生起，便生起等起以及生等生、聚集出現，欲樂欣喜、求趣希望。他由於生起這些慾望的緣故，便令未生起的各種貪慾蓋永遠不再生起。發起勤奮精進，是指爲了使未生起的各種貪慾蓋永遠不生起，發起勤奮精進，廣泛地說乃至努力不息，他由於此緣故便令未生起的各種貪慾蓋永遠不再生起。策勵內心，是指爲了使未生起的各種貪慾蓋永遠不生起，精勤修習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心。
【English Translation】 English version ◎
The Treatise on the Collection of Dharma Aggregates of the Sarvāstivāda School, Volume 3 Taishō Tripiṭaka, Volume 26, No. 1537, Abhidharma Dharma Skandha Pada Shastra
Abhidharma Dharma Skandha Pada Shastra, Volume 4
Composed by the Venerable Mahāmaudgalyāyana (Great Maudgalyāyana)
Translated by the Tripiṭaka Master Xuánzàng (Tripitaka Master Xuanzang) under Imperial Decree
Section on Righteous Victory, Chapter 7 (Continued)
◎ To prevent unarisen evil and unwholesome dharmas from arising, one arouses desire, exerts effort, strives, focuses the mind, and maintains the mind. What are the unarisen evil and unwholesome dharmas? They refer to the five future hindrances (pañca nivarana). What is righteous victory (samyakpradhāna) for preventing unarisen evil and unwholesome dharmas from arising? It means that a Bhikshu, in order to prevent the unarisen hindrances of sensual desire (kāmacchanda-nivaraṇa) from ever arising, contemplates rationally that the hindrances of sensual desire have many faults, namely, they are unwholesome dharmas, and are believed and upheld by the foolish. They are condemned and detested by the Buddha (Buddha) and his disciples, virtuous and noble individuals. They can cause harm to oneself, harm to others, and harm to both. They can destroy wisdom, obstruct those of the same kind, and hinder tranquility. Upholding such dharmas does not generate penetrating wisdom, does not lead to Bodhi (bodhi), and does not realize Nirvana (nirvāṇa). Contemplating in this way, one arouses effort, strives, becomes courageous, vigorous, and powerful, intensely difficult to control, and strives without ceasing. This path is called righteous victory that can prevent the unarisen hindrances of sensual desire from arising. Having arisen on this path, through cultivation and repeated cultivation, one prevents the unarisen hindrances of sensual desire from ever arising again. Arousing desire means that in order to prevent the unarisen hindrances of sensual desire from ever arising, one arouses initial arising, subsequent arising, aggregation, and manifestation, desiring joy, delight, seeking interest, and hoping. Because of arousing these desires, one prevents the unarisen hindrances of sensual desire from ever arising again. Exerting effort and striving means that in order to prevent the unarisen hindrances of sensual desire from ever arising, one exerts effort and strives, broadly speaking, even to striving without ceasing. Because of this, one prevents the unarisen hindrances of sensual desire from ever arising again. Focusing the mind means that in order to prevent the unarisen hindrances of sensual desire from ever arising, one diligently cultivates a mind accompanied by joy, a mind accompanied by delight, a mind accompanied by exertion, a mind accompanied by non-inferiority, and a mind accompanied by non-obscurity.
心、舍俱行心、定俱行心。彼由修習如是心故，便令未生諸貪慾蓋永不復生。持心者，謂為令未生諸貪慾蓋永不生故，持心修習八支聖道。彼於此道持心修習多修習故，便令未生諸貪慾蓋永不復生。復有苾芻，為令未生諸貪慾蓋永不生故，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持，廣說乃至能證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生諸貪慾蓋不生正勝。彼於此道生已，修習多修習故，便令未生諸貪慾蓋永不復生。起欲乃至策心持心，皆如前說。復有苾芻，為令未生諸貪慾蓋永不生故，如理思惟彼貪慾蓋，如病如癰，廣說乃至是變壞法。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生諸貪慾蓋不生正勝。彼於此道生已，修習多修習故，便令未生諸貪慾蓋永不復生。起欲乃至策心持心，皆如前說。復有苾芻，為令未生諸貪慾蓋永不生故，如理思惟滅為寂靜、道能出離。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生諸貪慾蓋不生正勝。彼於此道生已，修習多修習故，便令未生諸貪慾蓋永不復生。起欲乃至策心持心，皆如前說。如貪慾蓋，餘四亦爾。有差別者，應說自名。復有苾芻，為令未生隨一種類惡不善法永不生故，如理思惟彼惡不善法多諸過患
【現代漢語翻譯】 現代漢語譯本： 與心相應的心、與舍（upeksā，一種平靜的心境）相應的心、與定（samādhi，專注）相應的心。他通過修習這樣的心，就能使未生起的各種貪慾蓋（kāmacchanda，對感官享樂的渴望）永遠不再生起。所謂『持心者』，是爲了使未生起的各種貪慾蓋永遠不再生起，而堅持修習八支聖道（aṭṭhaṅgika-magga，達到解脫的八個方面）。他對於這條道路堅持修習，反覆修習，就能使未生起的各種貪慾蓋永遠不再生起。還有比丘（bhikkhu，佛教僧侶），爲了使未生起的各種貪慾蓋永遠不再生起，如理思惟出家（pabbajjā，放棄世俗生活）的功德，像這樣出家是真正的善法，是尊勝者（指佛陀）所信解受持的，廣泛地說乃至能夠證得涅槃（Nibbāna，解脫）。像這樣思惟，發起勤奮精進，廣泛地說乃至努力不懈，這條道路被稱為能夠使未生起的各種貪慾蓋不生起的真正殊勝之法。他對於這條道路生起之後，修習，反覆修習，就能使未生起的各種貪慾蓋永遠不再生起。生起欲求乃至策勵心意，堅持心意，都如前面所說。 還有比丘，爲了使未生起的各種貪慾蓋永遠不再生起，如理思惟那貪慾蓋，像疾病像毒瘡，廣泛地說乃至是變壞之法。像這樣思惟，發起勤奮精進，廣泛地說乃至努力不懈，這條道路被稱為能夠使未生起的各種貪慾蓋不生起的真正殊勝之法。他對於這條道路生起之後，修習，反覆修習，就能使未生起的各種貪慾蓋永遠不再生起。生起欲求乃至策勵心意，堅持心意，都如前面所說。還有比丘，爲了使未生起的各種貪慾蓋永遠不再生起，如理思惟滅（nirodha，止息）為寂靜，道路能夠出離。像這樣思惟，發起勤奮精進，廣泛地說乃至努力不懈，這條道路被稱為能夠使未生起的各種貪慾蓋不生起的真正殊勝之法。他對於這條道路生起之後，修習，反覆修習，就能使未生起的各種貪慾蓋永遠不再生起。生起欲求乃至策勵心意，堅持心意，都如前面所說。如同貪慾蓋一樣，其餘四蓋（指嗔恚蓋、昏沉睡眠蓋、掉舉惡作蓋、疑蓋）也是如此。有差別的地方，應當說出它們各自的名稱。還有比丘，爲了使未生起的任何一種惡不善法永遠不再生起，如理思惟那些惡不善法有很多過患。
【English Translation】 English version: A mind accompanied by feeling, a mind accompanied by equanimity (upeksā), a mind accompanied by concentration (samādhi). Because of cultivating such a mind, he causes any unarisen sensual desire (kāmacchanda) to never arise again. 『Holding the mind』 means that in order to prevent any unarisen sensual desire from ever arising, one cultivates the Noble Eightfold Path (aṭṭhaṅgika-magga). Because he cultivates and repeatedly cultivates this path, he causes any unarisen sensual desire to never arise again. Furthermore, a bhikkhu (Buddhist monk), in order to prevent any unarisen sensual desire from ever arising, rationally reflects on the benefits of renunciation (pabbajjā), thinking that such renunciation is truly good, is understood and upheld by the Exalted One (referring to the Buddha), and extensively speaking, is able to realize Nibbāna (liberation). Reflecting in this way, he initiates diligent effort, extensively speaking, even striving without ceasing. This path is called the true and supreme means of preventing unarisen sensual desire from arising. Having generated this path, he cultivates and repeatedly cultivates it, thereby causing any unarisen sensual desire to never arise again. Arousing desire, urging the mind, and holding the mind are all as previously described. Furthermore, a bhikkhu, in order to prevent any unarisen sensual desire from ever arising, rationally reflects on that sensual desire, seeing it as a disease, a boil, extensively speaking, as something subject to change and decay. Reflecting in this way, he initiates diligent effort, extensively speaking, even striving without ceasing. This path is called the true and supreme means of preventing unarisen sensual desire from arising. Having generated this path, he cultivates and repeatedly cultivates it, thereby causing any unarisen sensual desire to never arise again. Arousing desire, urging the mind, and holding the mind are all as previously described. Furthermore, a bhikkhu, in order to prevent any unarisen sensual desire from ever arising, rationally reflects on cessation (nirodha) as peaceful, and the path as leading to liberation. Reflecting in this way, he initiates diligent effort, extensively speaking, even striving without ceasing. This path is called the true and supreme means of preventing unarisen sensual desire from arising. Having generated this path, he cultivates and repeatedly cultivates it, thereby causing any unarisen sensual desire to never arise again. Arousing desire, urging the mind, and holding the mind are all as previously described. Just as with sensual desire, so it is with the other four hindrances (referring to ill-will, sloth and torpor, restlessness and remorse, and doubt). Where there is a difference, their respective names should be stated. Furthermore, a bhikkhu, in order to prevent any kind of unarisen evil and unwholesome states from ever arising, rationally reflects on the many drawbacks of those evil and unwholesome states.
，謂是不善法、是下賤者信解受持，廣說乃至不證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。彼於此道生已，修習多修習故，便令未生隨一種類惡不善法永不復生。起欲者，謂為令未生隨一種類惡不善法永不生故，便起等起，廣說乃至求趣悕望。彼由生起此諸欲故，便令未生隨一種類惡不善法永不復生。發勤精進者，謂為令未生隨一種類惡不善法永不生故，發勤精進，廣說乃至勵意不息。彼由此故，便令未生隨一種類惡不善法永不復生。策心者，謂為令未生隨一種類惡不善法永不生故，精勤修習喜俱行心，廣說乃至定俱行心。彼由修習如是心故，便令未生隨一種類惡不善法永不復生。持心者，謂為令未生隨一種類惡不善法永不生故，持心修習八支聖道。彼於此道持心修習多修習故，便令未生隨一種類惡不善法永不復生。復有苾芻，為令未生隨一種類惡不善法永不生故，如理思惟出家功德，如是出家是真善法、是尊勝者信解受持，廣說乃至能證涅槃。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。彼於此道生已，修習多修習故，便令未生隨一種類惡不善法永不復生。起欲乃至策心持心，皆如前說。復有苾芻，為令未生隨一種
【現代漢語翻譯】 現代漢語譯本： 認為這些是不善之法，是愚昧之人才會信解受持，（如果這樣）廣泛宣說乃至不能證得涅槃。如此思惟，發起勤奮精進，廣泛宣說乃至努力不懈，此道被稱為能令未生的任何一種惡不善法不生起的最殊勝方法。他對於此道生起之後，通過修習和多次修習，便能使未生的任何一種惡不善法永遠不再生起。 『起欲』，是指爲了使未生的任何一種惡不善法永遠不生起，便發起意願，廣泛宣說乃至尋求和希望。他由於生起這些意願，便能使未生的任何一種惡不善法永遠不再生起。 『發勤精進』，是指爲了使未生的任何一種惡不善法永遠不生起，發起勤奮精進，廣泛宣說乃至努力不懈。他由此，便能使未生的任何一種惡不善法永遠不再生起。 『策心』，是指爲了使未生的任何一種惡不善法永遠不生起，精勤修習伴隨著喜悅的心，廣泛宣說乃至伴隨著禪定的心。他由於修習這樣的心，便能使未生的任何一種惡不善法永遠不再生起。 『持心』，是指爲了使未生的任何一種惡不善法永遠不生起，以持心修習八支聖道（Aṣṭāṅga-mārga）。他對於此道以持心修習和多次修習，便能使未生的任何一種惡不善法永遠不再生起。 又有比丘（bhikṣu），爲了使未生的任何一種惡不善法永遠不生起，如理思惟出家的功德，認為這樣的出家是真正的善法，是尊勝者才會信解受持，廣泛宣說乃至能夠證得涅槃。如此思惟，發起勤奮精進，廣泛宣說乃至努力不懈，此道被稱為能令未生的任何一種惡不善法不生起的最殊勝方法。他對於此道生起之後，通過修習和多次修習，便能使未生的任何一種惡不善法永遠不再生起。 『起欲』乃至『策心』、『持心』，都如前面所說。又有比丘，爲了使未生的任何一種
【English Translation】 English version: Considering these to be unwholesome dharmas, which only the foolish would believe and uphold, (if so) widely proclaiming and even failing to attain Nirvana (Nirvāṇa). Thinking in this way, initiating diligent effort, widely proclaiming and even striving without ceasing, this path is called the supreme means of preventing the arising of any kind of unwholesome dharma that has not yet arisen. Having generated this path, through practice and repeated practice, one can ensure that any kind of unwholesome dharma that has not yet arisen will never arise again. 『Arousing desire』 refers to, in order to prevent any kind of unwholesome dharma that has not yet arisen from ever arising, initiating intention, widely proclaiming and even seeking and hoping. Because of arousing these desires, one can ensure that any kind of unwholesome dharma that has not yet arisen will never arise again. 『Exerting diligent effort』 refers to, in order to prevent any kind of unwholesome dharma that has not yet arisen from ever arising, initiating diligent effort, widely proclaiming and even striving without ceasing. By this, one can ensure that any kind of unwholesome dharma that has not yet arisen will never arise again. 『Directing the mind』 refers to, in order to prevent any kind of unwholesome dharma that has not yet arisen from ever arising, diligently practicing the mind accompanied by joy, widely proclaiming and even the mind accompanied by samadhi (samādhi). Because of practicing such a mind, one can ensure that any kind of unwholesome dharma that has not yet arisen will never arise again. 『Holding the mind』 refers to, in order to prevent any kind of unwholesome dharma that has not yet arisen from ever arising, holding the mind and practicing the Noble Eightfold Path (Aṣṭāṅga-mārga). Through holding the mind and practicing this path repeatedly, one can ensure that any kind of unwholesome dharma that has not yet arisen will never arise again. Furthermore, a bhikṣu (bhikṣu), in order to prevent any kind of unwholesome dharma that has not yet arisen from ever arising, rationally contemplates the merits of renunciation, considering such renunciation to be a true wholesome dharma, which only the venerable would believe and uphold, widely proclaiming and even being able to attain Nirvana. Thinking in this way, initiating diligent effort, widely proclaiming and even striving without ceasing, this path is called the supreme means of preventing the arising of any kind of unwholesome dharma that has not yet arisen. Having generated this path, through practice and repeated practice, one can ensure that any kind of unwholesome dharma that has not yet arisen will never arise again. 『Arousing desire』 up to 『directing the mind』 and 『holding the mind』 are all as previously described. Furthermore, a bhikṣu, in order to prevent any kind of unwholesome
類惡不善法永不生故，如理思惟彼惡不善法，如病如癰，廣說乃至是變壞法。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。彼於此道生已，修習多修習故，便令未生隨一種類惡不善法永不復生。起欲乃至策心持心，皆如前說。復有苾芻，為令未生隨一種類惡不善法永不生故，如理思惟滅為寂靜、道能出離。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令未生隨一種類惡不善法不生正勝。彼於此道生已，修習多修習故，便令未生隨一種類惡不善法永不復生。起欲乃至策心持心，皆如前說。
為令未生善法生故，起欲發勤精進策心持心者，云何未生善法？謂未來四靜慮、三無色及余隨一種類出家遠離所生善法。云何為令未生善法生故正勝？謂有苾芻，為生未生初靜慮故，如理思惟生初靜慮諸行相狀。如是思惟，發勤精進勇健勢猛熾盛難制勵意不息，此道名為能生未生初靜慮正勝。彼於此道生已，修習多修習故，便令未生初靜慮生。起欲者，謂為生未生初靜慮故，便起等起及生等生、聚集出現，欲樂欣喜、求趣悕望。彼由生起此諸欲故，便令未生初靜慮生。發勤精進者，謂為生未生初靜慮故，發勤精進，廣說乃至勵意不息，彼由此故便令未生初靜慮生。策心者，謂
【現代漢語翻譯】 現代漢語譯本：爲了使各種惡和不善法永遠不生起，如理作意那些惡和不善法，視它們如疾病、如毒瘡，乃至是變壞之法。如此思惟，發起勤奮精進，乃至努力不懈，這條道路被稱為能使未生的各種惡和不善法不生起的正確殊勝之法。他通過生起這條道路，並加以修習和反覆修習，便能使未生的各種惡和不善法永遠不再生起。生起慾望乃至策勵身心，都如前面所說。 還有比丘，爲了使未生的各種惡和不善法永遠不生起，如理作意滅盡為寂靜、道路能出離。如此思惟，發起勤奮精進，乃至努力不懈，這條道路被稱為能使未生的各種惡和不善法不生起的正確殊勝之法。他通過生起這條道路，並加以修習和反覆修習，便能使未生的各種惡和不善法永遠不再生起。生起慾望乃至策勵身心，都如前面所說。 爲了使未生的善法生起，生起慾望、發起勤奮精進、策勵身心，什麼是未生的善法呢？是指未來的四種靜慮（caturnam dhyananam，四禪）、三種無色定（trayah arūpāh，三無色界）以及其他各種出家遠離所生的善法。什麼是爲了使未生的善法生起而作的正確殊勝之行呢？是指有比丘，爲了生起未生的初靜慮（prathamam dhyanam，初禪），如理作意生起初靜慮的各種行相。如此思惟，發起勤奮精進，勇猛強健、勢頭猛烈、熾盛難制、努力不懈，這條道路被稱為能生起未生初靜慮的正確殊勝之法。他通過生起這條道路，並加以修習和反覆修習，便能使未生的初靜慮生起。生起慾望，是指爲了生起未生的初靜慮，便生起等起以及生等生、聚集出現，欲樂欣喜、求趣希望。他由於生起這些慾望，便能使未生的初靜慮生起。發起勤奮精進，是指爲了生起未生的初靜慮，發起勤奮精進，乃至努力不懈，他由此便能使未生的初靜慮生起。策心，是指
【English Translation】 English version: Because evil and unwholesome dharmas do not arise, one should contemplate those evil and unwholesome dharmas as a disease, as a sore, and extensively describe them as subject to decay. By contemplating in this way, one arouses diligence and vigor, and extensively describes exerting effort without ceasing. This path is called the correct overcoming that prevents the arising of any kind of evil and unwholesome dharmas that have not yet arisen. Having generated this path, and through cultivating and repeatedly cultivating it, one ensures that any kind of evil and unwholesome dharmas that have not yet arisen will never arise again. Arousing desire, and even directing and maintaining the mind, are as previously described. Furthermore, a bhiksu (monk), in order to ensure that any kind of evil and unwholesome dharmas that have not yet arisen never arise, contemplates cessation as tranquility and the path as liberation. By contemplating in this way, one arouses diligence and vigor, and extensively describes exerting effort without ceasing. This path is called the correct overcoming that prevents the arising of any kind of evil and unwholesome dharmas that have not yet arisen. Having generated this path, and through cultivating and repeatedly cultivating it, one ensures that any kind of evil and unwholesome dharmas that have not yet arisen will never arise again. Arousing desire, and even directing and maintaining the mind, are as previously described. To generate wholesome dharmas that have not yet arisen, one arouses desire, exerts diligence and vigor, and directs and maintains the mind. What are the wholesome dharmas that have not yet arisen? They are the future four dhyanas (caturnam dhyananam, four meditations), the three arūpas (trayah arūpāh, three formless realms), and other kinds of wholesome dharmas arising from renunciation and seclusion. What is the correct overcoming to generate wholesome dharmas that have not yet arisen? It refers to a bhiksu (monk) who, in order to generate the first dhyana (prathamam dhyanam, first meditation) that has not yet arisen, contemplates the characteristics of the arising of the first dhyana as appropriate. By contemplating in this way, one arouses diligence and vigor, being courageous, strong, powerful, intense, difficult to control, and exerting effort without ceasing. This path is called the correct overcoming that generates the first dhyana that has not yet arisen. Having generated this path, and through cultivating and repeatedly cultivating it, one ensures that the first dhyana that has not yet arisen arises. Arousing desire means that, in order to generate the first dhyana that has not yet arisen, one arouses the initial impulse, the arising of arising, the gathering and manifestation, the joy and delight, the seeking and longing. Because of arousing these desires, one ensures that the first dhyana that has not yet arisen arises. Exerting diligence and vigor means that, in order to generate the first dhyana that has not yet arisen, one exerts diligence and vigor, and extensively describes exerting effort without ceasing. By this, one ensures that the first dhyana that has not yet arisen arises. Directing the mind means that
為生未生初靜慮故，精勤修習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、舍俱行心、定俱行心。彼由修習如是心故，便令未生初靜慮生。持心者，謂為生未生初靜慮故，持心修習八支聖道。彼於此道持心修習多修習故，便令未生初靜慮生。如初靜慮，第二靜慮亦爾。有差別者，應說自名。復有苾芻，為生未生第三靜慮故，如理思惟生第三靜慮諸行相狀。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能生未生第三靜慮正勝。彼於此道生已，修習多修習故，便生未生第三靜慮。起欲者，謂為生未生第三靜慮故，便起等起，廣說乃至求趣悕望。彼由生起此諸欲故，便生未生第三靜慮。發勤精進者，謂為生未生第三靜慮故，發勤精進，廣說乃至勵意不息，彼由此故便生未生第三靜慮。策心者，謂為生未生第三靜慮故，精勤修習喜俱行心，廣說乃至定俱行心。彼由修習如是心故，便生未生第三靜慮。持心者，謂為生未生第三靜慮故，持心修習八支聖道。彼於此道持心修習多修習故，便生未生第三靜慮。如第三靜慮，乃至無所有處，廣說亦爾。有差別者，應說自名。復有苾芻，為生未生隨一種類出家遠離所生善法故，如理思惟生彼善法諸行相狀。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能
【現代漢語翻譯】 現代漢語譯本： 又有比丘，爲了生起尚未生起的初禪（初靜慮），因此精勤修習與喜悅相應的心、與欣悅相應的心、與策勵相應的心、不低劣相應的心、不昏昧相應的心、與捨棄相應的心、與禪定相應的心。他通過修習這樣的心，便能使尚未生起的初禪生起。所謂『持心者』，是指爲了生起尚未生起的初禪，而以持心修習八支聖道。他對於此道，以持心修習，多多修習的緣故，便能使尚未生起的初禪生起。如同初禪，第二禪也是如此。有差別的地方，應當說出各自的名稱。 又有比丘，爲了生起尚未生起的第三禪（第三靜慮），如理思惟生起第三禪的各種行相。如此思惟，發起勤奮精進，（內容與前文類似，省略）乃至努力不懈，此道名為能夠生起尚未生起的第三禪的正勝。他於此道生起之後，修習，多多修習的緣故，便生起尚未生起的第三禪。所謂『起欲者』，是指爲了生起尚未生起的第三禪，便生起等起，（內容與前文類似，省略）乃至求取希望。他由於生起這些慾望的緣故，便生起尚未生起的第三禪。所謂『發勤精進者』，是指爲了生起尚未生起的第三禪，發起勤奮精進，（內容與前文類似，省略）乃至努力不懈，他由此緣故便生起尚未生起的第三禪。所謂『策心者』，是指爲了生起尚未生起的第三禪，精勤修習與喜悅相應的心，（內容與前文類似，省略）乃至與禪定相應的心。他通過修習這樣的心，便生起尚未生起的第三禪。所謂『持心者』，是指爲了生起尚未生起的第三禪，以持心修習八支聖道。他於此道以持心修習，多多修習的緣故，便生起尚未生起的第三禪。如同第三禪，乃至無所有處（Akincannyayatana），詳細解說也是如此。有差別的地方，應當說出各自的名稱。 又有比丘，爲了生起尚未生起的隨一種類的出家遠離所生的善法，如理思惟生起那些善法的各種行相。如此思惟，發起勤奮精進，（內容與前文類似，省略）乃至努力不懈，此道名為能夠
【English Translation】 English version: Furthermore, a Bhikshu (monk), in order to generate the ungenerated first Dhyana (first meditative absorption), diligently cultivates a mind accompanied by joy, a mind accompanied by delight, a mind accompanied by exertion, a mind that is not inferior, a mind that is not obscure, a mind accompanied by equanimity, and a mind accompanied by concentration. By cultivating such a mind, he causes the ungenerated first Dhyana to arise. 'One who holds the mind' refers to holding the mind and cultivating the Noble Eightfold Path in order to generate the ungenerated first Dhyana. Because he holds the mind and cultivates this path, cultivating it extensively, he causes the ungenerated first Dhyana to arise. Just like the first Dhyana, so too is the second Dhyana. Where there is a difference, one should state its specific name. Furthermore, a Bhikshu, in order to generate the ungenerated third Dhyana, rationally contemplates the various aspects of the conditions for generating the third Dhyana. Contemplating in this way, he initiates diligent effort, (content similar to previous passage, omitted) even to the point of unremitting effort. This path is called the Right Victory that can generate the ungenerated third Dhyana. Having generated this path, and cultivating it, cultivating it extensively, he generates the ungenerated third Dhyana. 'One who arouses desire' refers to arousing intention in order to generate the ungenerated third Dhyana, (content similar to previous passage, omitted) even to the point of seeking and hoping. Because he arouses these desires, he generates the ungenerated third Dhyana. 'One who initiates diligent effort' refers to initiating diligent effort in order to generate the ungenerated third Dhyana, (content similar to previous passage, omitted) even to the point of unremitting effort. Because of this, he generates the ungenerated third Dhyana. 'One who directs the mind' refers to diligently cultivating a mind accompanied by joy in order to generate the ungenerated third Dhyana, (content similar to previous passage, omitted) even to a mind accompanied by concentration. By cultivating such a mind, he generates the ungenerated third Dhyana. 'One who holds the mind' refers to holding the mind and cultivating the Noble Eightfold Path in order to generate the ungenerated third Dhyana. Because he holds the mind and cultivates this path, cultivating it extensively, he generates the ungenerated third Dhyana. Just like the third Dhyana, even up to the Realm of Nothingness (Akincannyayatana), the detailed explanation is also the same. Where there is a difference, one should state its specific name. Furthermore, a Bhikshu, in order to generate the ungenerated wholesome Dharmas (qualities) born from renunciation and detachment of a certain kind, rationally contemplates the various aspects of the conditions for generating those wholesome Dharmas. Contemplating in this way, he initiates diligent effort, (content similar to previous passage, omitted) even to the point of unremitting effort. This path is called the ability to
生未生隨一種類出家遠離所生善法正勝。彼於此道生已，修習多修習故，便生未生隨一種類出家遠離所生善法。起欲者，謂為生未生隨一種類出家遠離所生善法故，便起等起，廣說乃至求趣悕望。彼由生起此諸欲故，便生未生隨一種類出家遠離所生善法。發勤精進者，謂為生未生隨一種類出家遠離所生善法故，發勤精進，廣說乃至勵意不息。彼由此故，便生未生隨一種類出家遠離所生善法。策心者，謂為生未生隨一種類出家遠離所生善法故，精勤修習喜俱行心，廣說乃至定俱行心。彼由修習如是心故，便生未生隨一種類出家遠離所生善法。持心者，謂為生未生隨一種類出家遠離所生善法故，持心修習八支聖道。彼於此道持心修習多修習故，便生未生隨一種類出家遠離所生善法。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者，云何已生善法？謂過去現在四靜慮、三無色及余隨一種類出家遠離所生善法。云何為令已生善法堅住不忘修滿倍增廣大智作證故正勝？謂有苾芻，為令已生初靜慮堅住乃至智作證故，如理思惟能令已生初靜慮堅住乃至智作證諸行相狀。如是思惟，發勤精進勇健勢猛熾盛難制勵意不息，此道名為能令已生初靜慮堅住乃至智作證正勝。彼於此道生已，修習多修習故，便令已生初
【現代漢語翻譯】 現代漢語譯本 對於尚未產生、屬於某一類別的出家修行者來說，他們遠離了所生之處的善良之法，並以正確的修行方法獲得殊勝的成就。當他們在此道上生起后，通過反覆修習，便能產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法。 『起欲』指的是，爲了產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法，便生起意願，乃至追求、渴望。由於生起這些意願，他們便能產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法。 『發勤精進』指的是，爲了產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法，便發起勤奮和精進，乃至努力不懈。由於這種努力，他們便能產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法。 『策心』指的是，爲了產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法，便精勤修習伴隨著喜悅的心，乃至伴隨著禪定的心。由於修習這樣的心，他們便能產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法。 『持心』指的是，爲了產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法，便保持心念，修習八支聖道（Aṣṭāṅga-mārga）。當他們在此道上保持心念，反覆修習，便能產生尚未產生、屬於某一類別的出家修行者，遠離所生之處的善良之法。 爲了使已經產生的善良之法能夠堅固、不忘失、修習圓滿、倍增廣大，並以智慧作為證明，而生起意願、發起勤奮精進、策勵心念、保持心念。什麼是已經產生的善良之法呢？指的是過去和現在的四靜慮（catas ধ্যানানি）、三無色定（trayo 'রূপসমাধি）以及其他任何一種類別的出家修行者所遠離的所生之處的善良之法。 如何爲了使已經產生的善良之法能夠堅固、不忘失、修習圓滿、倍增廣大，並以智慧作為證明，而獲得正確的殊勝成就呢？指的是，如果有比丘（bhikṣu），爲了使已經產生的初靜慮（prathamadhyāna）能夠堅固，乃至以智慧作為證明，如理思惟能夠使已經產生的初靜慮堅固，乃至以智慧作為證明的各種行相和狀態。像這樣思惟，發起勤奮精進，勇猛強健，氣勢旺盛，難以控制，努力不懈，這種修行方法被稱為能夠使已經產生的初靜慮堅固，乃至以智慧作為證明的正確殊勝成就。當他們在此道上生起后，通過反覆修習，便能使已經產生的初靜慮
【English Translation】 English version For those who have not yet arisen, belonging to a certain category of renunciates, they depart from the wholesome dharmas of their origin and excel through proper practice. Having arisen on this path, through repeated cultivation, they then generate those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin. 'Arousing desire' refers to, for the sake of generating those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin, they arouse intention, extensively described as even seeking and longing. Because of arousing these desires, they then generate those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin. 'Exerting diligence and vigor' refers to, for the sake of generating those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin, they exert diligence and vigor, extensively described as even striving without ceasing. Because of this, they then generate those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin. 'Directing the mind' refers to, for the sake of generating those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin, they diligently cultivate a mind accompanied by joy, extensively described as even a mind accompanied by samadhi. Because of cultivating such a mind, they then generate those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin. 'Holding the mind' refers to, for the sake of generating those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin, they hold the mind and cultivate the Noble Eightfold Path (Aṣṭāṅga-mārga). When they hold the mind and repeatedly cultivate this path, they then generate those who have not yet arisen, belonging to a certain category of renunciates, departing from the wholesome dharmas of their origin. For the purpose of making the wholesome dharmas that have already arisen firm, unforgotten, fully cultivated, increased greatly, and attested to by wisdom, arousing desire, exerting diligence and vigor, directing the mind, and holding the mind. What are the wholesome dharmas that have already arisen? They refer to the past and present four dhyanas (catas ধ্যানানি), three formless attainments (trayo 'রূপসমাধি), and any other category of wholesome dharmas of origin that renunciates have departed from. How does one excel correctly for the purpose of making the wholesome dharmas that have already arisen firm, unforgotten, fully cultivated, increased greatly, and attested to by wisdom? It refers to a bhikṣu (bhikṣu) who, for the purpose of making the first dhyana (prathamadhyāna) that has already arisen firm, and even attested to by wisdom, rationally contemplates the aspects and states that can make the first dhyana that has already arisen firm, and even attested to by wisdom. Contemplating in this way, exerting diligence and vigor, being courageous, strong, vigorous, intense, difficult to control, and striving without ceasing, this path is called the correct excellence that can make the first dhyana that has already arisen firm, and even attested to by wisdom. Having arisen on this path, through repeated cultivation, they then make the first
靜慮堅住乃至智作證。起欲者，謂為令已生初靜慮堅住乃至智作證故，便起等起及生等生、聚集出現，欲樂欣喜、求趣悕望。彼由生起此諸欲故，便令已生初靜慮堅住乃至智作證。發勤精進者，謂為令已生初靜慮堅住乃至智作證故，發勤精進，廣說乃至勵意不息。彼由此故，便令已生初靜慮堅住乃至智作證。策心者，謂為令已生初靜慮堅住乃至智作證故，精勤修習喜俱行心、欣俱行心、策勵俱行心、不下劣俱行心、不闇昧俱行心、舍俱行心、定俱行心。彼由修習如是心故，便令已生初靜慮堅住乃至智作證。持心者，謂為令已生初靜慮堅住乃至智作證故，持心修習八支聖道。彼於此道持心修習多修習故，便令已生初靜慮堅住乃至智作證。如初靜慮，第二靜慮亦爾。有差別者，應說自名。復有苾芻，為令已生第三靜慮堅住乃至智作證故，如理思惟能令已生第三靜慮堅住乃至智作證諸行相狀。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生第三靜慮堅住乃至智作證正勝。彼於此道生已，修習多修習故，便令已生第三靜慮堅住乃至智作證。起欲者，謂為令已生第三靜慮堅住乃至智作證故，便起等起，廣說乃至求趣悕望。彼由生起此諸欲故，便令已生第三靜慮堅住乃至智作證。發勤精進者，謂為令已生第三靜慮堅住
【現代漢語翻譯】 現代漢語譯本： 『靜慮堅住乃至智作證』：指爲了使已經生起的初禪（初靜慮）得以穩固、持續，乃至最終證得智慧（智作證），所採取的行動。 『起欲者』：指爲了使已經生起的初禪得以穩固、持續，乃至最終證得智慧，而生起希求之心（等起），以及隨之而來的產生（生等生）、聚集（聚集出現），對禪定的喜好（欲樂欣喜）、追求（求趣）和渴望（悕望）。由於生起了這些希求，就能使已經生起的初禪得以穩固、持續，乃至最終證得智慧。 『發勤精進者』：指爲了使已經生起的初禪得以穩固、持續，乃至最終證得智慧，而發起勤奮努力（發勤精進），乃至全神貫注、毫不懈怠（勵意不息）。由於這樣的努力，就能使已經生起的初禪得以穩固、持續，乃至最終證得智慧。 『策心者』：指爲了使已經生起的初禪得以穩固、持續，乃至最終證得智慧，而精勤修習與喜悅相應的心（喜俱行心）、與欣悅相應的心（欣俱行心）、與策勵相應的心（策勵俱行心）、不低劣的心（不下劣俱行心）、不昏昧的心（不闇昧俱行心）、與捨棄相應的心（舍俱行心）、與禪定相應的心（定俱行心）。由於修習這樣的心，就能使已經生起的初禪得以穩固、持續，乃至最終證得智慧。 『持心者』：指爲了使已經生起的初禪得以穩固、持續，乃至最終證得智慧，而以正念（持心）修習八支聖道（八支聖道）。由於在此道上以正念修習、反覆修習，就能使已經生起的初禪得以穩固、持續，乃至最終證得智慧。 如同初禪，第二禪（第二靜慮）也是如此。如果有差別，應當說明其自身的名稱。 此外，還有比丘，爲了使已經生起的三禪（第三靜慮）得以穩固、持續，乃至最終證得智慧，如理如實地思惟那些能夠使已經生起的三禪得以穩固、持續，乃至最終證得智慧的各種行相（諸行相狀）。如此思惟，發起勤奮努力，乃至全神貫注、毫不懈怠，這條道路被稱為能夠使已經生起的三禪得以穩固、持續，乃至最終證得智慧的正勝之道（正勝）。他在這條道路上生起信心后，修習、反覆修習，就能使已經生起的三禪得以穩固、持續，乃至最終證得智慧。 『起欲者』：指爲了使已經生起的三禪得以穩固、持續，乃至最終證得智慧，而生起希求之心，以及隨之而來的產生，乃至追求和渴望。由於生起了這些希求，就能使已經生起的三禪得以穩固、持續，乃至最終證得智慧。 『發勤精進者』：指爲了使已經生起的三禪得以穩固、持續
【English Translation】 English version: 'Steadfastly abiding in meditative absorption, up to the realization of wisdom (Jñānakṣānti)': This refers to the actions taken to ensure that the first dhyana (prathama-dhyana, first meditative absorption) that has already arisen is stable, continuous, and ultimately leads to the realization of wisdom (Jñānakṣānti). 'Arousing desire (utpāda-chandas)': This refers to arousing the desire (utpāda) to make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom, as well as the arising (utpāda-samutpāda), gathering (samāhāra-prādurbhāva), enjoyment (sukha-prīti), seeking (adhyavasāna), and longing (āśā) for meditative absorption. By arousing these desires, one can make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. 'Exerting effort (prayatna-vīrya)': This refers to exerting diligent effort (prayatna-vīrya) to make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom, up to being fully attentive and unremitting (anutsāha). Through this effort, one can make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. 'Directing the mind (citta-samādhi)': This refers to diligently cultivating a mind accompanied by joy (prīti-sahagata-citta), a mind accompanied by delight (muditā-sahagata-citta), a mind accompanied by encouragement (utsāha-sahagata-citta), a mind that is not inferior (anūna-sahagata-citta), a mind that is not obscured (anabhibhūta-sahagata-citta), a mind accompanied by equanimity (upekṣā-sahagata-citta), and a mind accompanied by meditative absorption (samādhi-sahagata-citta) to make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. By cultivating such a mind, one can make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. 'Maintaining the mind (citta-dhāraṇa)': This refers to maintaining the mind (citta-dhāraṇa) and cultivating the Noble Eightfold Path (ārya-aṣṭāṅga-mārga) to make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. By maintaining the mind and repeatedly cultivating this path, one can make the first dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. Just like the first dhyana, the second dhyana (dvitīya-dhyana) is also the same. If there is a difference, its own name should be stated. Furthermore, there are bhikṣus who, in order to make the third dhyana (tṛtīya-dhyana) that has already arisen stable, continuous, and ultimately lead to the realization of wisdom, properly and truly contemplate the various aspects (ākāra) that can make the third dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. By contemplating in this way and exerting diligent effort, up to being fully attentive and unremitting, this path is called the Right Victory (samyak-pradhāna) that can make the third dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. Having generated faith in this path, and cultivating and repeatedly cultivating it, one can make the third dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. 'Arousing desire': This refers to arousing the desire to make the third dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom, as well as the arising, and the seeking and longing that follow. By arousing these desires, one can make the third dhyana that has already arisen stable, continuous, and ultimately lead to the realization of wisdom. 'Exerting effort': This refers to exerting diligent effort to make the third dhyana that has already arisen stable, continuous
乃至智作證故，發勤精進，廣說乃至勵意不息。彼由此故，便令已生第三靜慮堅住乃至智作證。策心者，謂為令已生第三靜慮堅住乃至智作證故，精勤修習喜俱行心，廣說乃至定俱行心。彼由修習如是心故，便令已生第三靜慮堅住乃至智作證。持心者，謂為令已生第三靜慮堅住乃至智作證故，持心修習八支聖道。彼於此道持心修習多修習故，便令已生第三靜慮堅住乃至智作證。如第三靜慮，乃至無所有處，廣說亦爾。有差別者，應說自名。復有苾芻，為令已生隨一種類出家遠離所生善法堅住不忘修滿倍增廣大智作證故，如理思惟能令已生隨一種類出家遠離所生善法堅住乃至智作證諸行相狀。如是思惟，發勤精進，廣說乃至勵意不息，此道名為能令已生隨一種類出家遠離所生善法堅住乃至智作證正勝。彼於此道生已，修習多修習故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。起欲者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，便起等起，廣說乃至求趣悕望。彼由生起此諸欲故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。發勤精進者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，發勤精進，廣說乃至勵意不息。彼由此故，便令已生隨一種類出家遠離所生善法堅住乃至智作
【現代漢語翻譯】 現代漢語譯本：乃至因為智慧的證悟，發起勤奮精進，廣泛宣說乃至努力不懈。他因此，便能使已生起的第三禪定堅固安住，乃至智慧得以證悟。『策心』是指，爲了使已生起的第三禪定堅固安住，乃至智慧得以證悟，精勤修習與喜悅相應的心，廣泛宣說乃至與禪定相應的心。他通過修習這樣的心，便能使已生起的第三禪定堅固安住，乃至智慧得以證悟。『持心』是指，爲了使已生起的第三禪定堅固安住，乃至智慧得以證悟，以持心修習八支聖道。他對於此道以持心修習，多次修習的緣故，便能使已生起的第三禪定堅固安住，乃至智慧得以證悟。如同第三禪定，乃至無所有處，廣泛宣說也是如此。有差別的地方，應當說出各自的名稱。還有比丘，爲了使已生起的任何一種出家遠離所生的善法，能夠堅固安住、不忘失、修習圓滿、倍增廣大，直至智慧得以證悟，如理思惟能夠使已生起的任何一種出家遠離所生的善法，能夠堅固安住乃至智慧得以證悟的各種行相。如此思惟，發起勤奮精進，廣泛宣說乃至努力不懈，此道名為能夠使已生起的任何一種出家遠離所生的善法，能夠堅固安住乃至智慧得以證悟的正勝。他對於此道生起之後，修習，多次修習的緣故，便能使已生起的任何一種出家遠離所生的善法，能夠堅固安住乃至智慧得以證悟。『起欲』是指，爲了使已生起的任何一種出家遠離所生的善法，能夠堅固安住乃至智慧得以證悟，便生起等起，廣泛宣說乃至求取希望。他由於生起這些慾望的緣故，便能使已生起的任何一種出家遠離所生的善法，能夠堅固安住乃至智慧得以證悟。『發起勤奮精進』是指，爲了使已生起的任何一種出家遠離所生的善法，能夠堅固安住乃至智慧得以證悟，發起勤奮精進，廣泛宣說乃至努力不懈。他因此，便能使已生起的任何一種出家遠離所生的善法，能夠堅固安住乃至智慧得以證悟。
【English Translation】 English version: And even because of the wisdom being realized, initiating diligent effort, extensively expounding, and even striving without ceasing. Because of this, he enables the already arisen third Dhyana (third level of meditative absorption) to remain firm, and even wisdom to be realized. 'Guiding the mind' means that in order to make the already arisen third Dhyana remain firm, and even wisdom to be realized, diligently cultivating the mind associated with joy, extensively expounding, and even the mind associated with Samadhi (concentration). Because he cultivates such a mind, he enables the already arisen third Dhyana to remain firm, and even wisdom to be realized. 'Holding the mind' means that in order to make the already arisen third Dhyana remain firm, and even wisdom to be realized, holding the mind to cultivate the Noble Eightfold Path. Because he holds the mind to cultivate this path, and cultivates it repeatedly, he enables the already arisen third Dhyana to remain firm, and even wisdom to be realized. Like the third Dhyana, and even the Sphere of Nothingness, the extensive exposition is also the same. Where there are differences, one should state their respective names. Furthermore, a Bhikshu (monk), in order to make the already arisen good Dharmas (teachings) born from renunciation of any kind remain firm, unforgotten, fully cultivated, increasingly vast, and even wisdom to be realized, rationally contemplates the characteristics that enable the already arisen good Dharmas born from renunciation of any kind to remain firm, and even wisdom to be realized. Contemplating in this way, initiating diligent effort, extensively expounding, and even striving without ceasing, this path is called the Right Victory that enables the already arisen good Dharmas born from renunciation of any kind to remain firm, and even wisdom to be realized. After he has generated this path, cultivating it, and cultivating it repeatedly, he enables the already arisen good Dharmas born from renunciation of any kind to remain firm, and even wisdom to be realized. 'Arousing desire' means that in order to make the already arisen good Dharmas born from renunciation of any kind remain firm, and even wisdom to be realized, he arouses the initial impulse, extensively expounding, and even seeking and hoping. Because he arouses these desires, he enables the already arisen good Dharmas born from renunciation of any kind to remain firm, and even wisdom to be realized. 'Initiating diligent effort' means that in order to make the already arisen good Dharmas born from renunciation of any kind remain firm, and even wisdom to be realized, initiating diligent effort, extensively expounding, and even striving without ceasing. Because of this, he enables the already arisen good Dharmas born from renunciation of any kind to remain firm, and even wisdom to be realized.
證。策心者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，精勤修習喜俱行心，廣說乃至定俱行心。彼由修習如是心故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。持心者，謂為令已生隨一種類出家遠離所生善法堅住乃至智作證故，持心修習八支聖道。彼於此道持心修習多修習故，便令已生隨一種類出家遠離所生善法堅住乃至智作證。云何此四名為正勝？謂此四種，無顛倒故，說名為正；有增上力，斷惡修善，故名為勝。複次此四，平等非不平等，實故諦故、如正理故、無顛倒故，說名為正；增故上故、最故妙故，具大功能，故名為勝。複次四正勝者，是假建立名想言說謂為正勝，過殑伽沙佛及弟子皆共施設如是名故。複次四正勝者，為斷已生惡不善法，生起諸欲，發勤精進，策心持心。為令未生惡不善法得不生故，生起諸欲，發勤精進，策心持心。為生未生諸善法故，生起諸欲，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，生起諸欲，發勤精進，策心持心。具如是能，故名正勝；亦名正斷，斷懈怠故。
神足品第八之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：有四神足。何等為四？謂欲三摩地勝行成就神足，是名第一。勤三摩地
【現代漢語翻譯】 現代漢語譯本 策心，指的是爲了使已經產生的任何一種出家后遠離所生善法的念頭能夠堅定不移，直至以智慧證悟，而精勤修習伴隨喜悅的心，乃至伴隨禪定的心。由於修習這樣的心，就能使已經產生的任何一種出家后遠離所生善法的念頭能夠堅定不移，直至以智慧證悟。 持心，指的是爲了使已經產生的任何一種出家后遠離所生善法的念頭能夠堅定不移，直至以智慧證悟，而以持心修習八支聖道。由於對此道以持心修習，反覆修習，就能使已經產生的任何一種出家后遠離所生善法的念頭能夠堅定不移，直至以智慧證悟。 這四種為何稱為『正勝』？因為這四種沒有顛倒，所以稱為『正』；具有增上的力量，能夠斷除惡行，修習善行，所以稱為『勝』。 再者，這四種是平等的，不是不平等的，因為真實、因為真諦、因為符合正理、因為沒有顛倒，所以稱為『正』；因為增長、因為殊勝、因為最上、因為美妙，具備巨大的功能，所以稱為『勝』。 再者，四正勝，是假借建立的名相言說，稱為正勝，過去如殑伽沙（恒河沙）一樣多的佛和他們的弟子都共同施設這樣的名稱。 再者，四正勝，是爲了斷除已經產生的惡和不善法，生起各種慾望，發起勤奮精進，策勵內心，保持內心。爲了使尚未產生的惡和不善法不產生，生起各種慾望，發起勤奮精進，策勵內心，保持內心。爲了生起尚未產生的各種善法，生起各種慾望，發起勤奮精進，策勵內心，保持內心。爲了使已經產生的善法能夠堅定不移，不忘失，修習圓滿，倍增廣大，直至以智慧證悟，生起各種慾望，發起勤奮精進，策勵內心，保持內心。具備這樣的能力，所以稱為正勝；也稱為正斷，因為能夠斷除懈怠。 神足品第八之一 一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時，世尊告訴諸位苾芻（bhiksu，比丘）：有四種神足。哪四種呢？即欲三摩地（chanda-samādhi）勝行成就神足，這稱為第一。勤三摩地
【English Translation】 English version 'Citta-samādhi' (策心): It refers to diligently cultivating a mind accompanied by joy, and so on up to a mind accompanied by concentration, in order to make any thought of renouncing the good Dharma that arises after ordination steadfast until the attainment of wisdom. Because of cultivating such a mind, it enables any thought of renouncing the good Dharma that arises after ordination to be steadfast until the attainment of wisdom. 'Dhṛti-samādhi' (持心): It refers to cultivating the Noble Eightfold Path with a steadfast mind in order to make any thought of renouncing the good Dharma that arises after ordination steadfast until the attainment of wisdom. Because of cultivating and repeatedly practicing this path with a steadfast mind, it enables any thought of renouncing the good Dharma that arises after ordination to be steadfast until the attainment of wisdom. Why are these four called 'Right Exertions' (正勝)? Because these four are without perversion, they are called 'Right'; having superior power to cut off evil and cultivate good, they are called 'Exertions'. Furthermore, these four are equal, not unequal, because they are true, because they are the truth, because they accord with right reason, because they are without perversion, they are called 'Right'; because they increase, because they are superior, because they are the best, because they are wonderful, possessing great function, they are called 'Exertions'. Furthermore, the Four Right Exertions are nominally established names, thoughts, and expressions called 'Right Exertions', because Buddhas and their disciples, as numerous as the sands of the Ganges (殑伽沙, Gange river sand), have all commonly designated such names. Furthermore, the Four Right Exertions are to generate desire, exert effort, strive diligently, encourage the mind, and maintain the mind in order to cut off evil and unwholesome dharmas that have already arisen; to generate desire, exert effort, strive diligently, encourage the mind, and maintain the mind in order to prevent evil and unwholesome dharmas that have not yet arisen from arising; to generate desire, exert effort, strive diligently, encourage the mind, and maintain the mind in order to generate wholesome dharmas that have not yet arisen; to generate desire, exert effort, strive diligently, encourage the mind, and maintain the mind in order to make wholesome dharmas that have already arisen steadfast, unforgotten, fully cultivated, increasingly vast, and attaining wisdom. Possessing such abilities, they are called Right Exertions; they are also called Right Abandonments, because they can abandon laziness. Chapter Eight, Part One: Supernatural Powers (神足品) At one time, the Bhagavan (薄伽梵, World Honored One) was in Śrāvastī (室羅筏), residing in the Jetavana-anāthapindika-ārāma (逝多林給孤獨園). At that time, the World Honored One told the bhikshus (苾芻, monks): There are four supernatural powers (神足). What are the four? They are: the supernatural power of desire-concentration (欲三摩地) with striving accomplishment, this is called the first. The concentration of effort
勝行成就神足，是名第二。心三摩地勝行成就神足，是名第三。觀三摩地勝行成就神足，是名第四。欲三摩地勝行成就神足者，云何欲、云何三摩地、云何勝、云何勝行，而名欲三摩地勝行成就神足耶？此中欲者，謂依出家遠離所生善法所起欲樂欣喜、求趣悕望，是名欲。三摩地者，謂欲增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。勝者，謂欲增上所起八支聖道，是名勝。勝行者，謂有苾芻，依過去欲得三摩地，是謂欲三摩地。彼成就欲三摩地已，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。彼所有欲，若勤若信、若輕安、若念若正知、若思若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。如依過去欲，依未來現在、善不善無記、欲界系色界系無色界系、學無學非學非無學、見所斷修所斷非所斷欲，廣說亦爾。復有苾芻，于諸善法住不樂欲，彼作是念：「我今不應于諸善法住不樂欲。然我理應于諸善法安住樂欲。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已
【現代漢語翻譯】 現代漢語譯本：勝行成就神足，這是第二種。心三摩地勝行成就神足，這是第三種。觀三摩地勝行成就神足，這是第四種。欲三摩地勝行成就神足，什麼是『欲』，什麼是『三摩地』，什麼是『勝』，什麼是『勝行』，而被稱為欲三摩地勝行成就神足呢？ 這裡所說的『欲』，是指依靠出家遠離塵世所產生的善法而生起的欲樂、欣喜、求取、期望，這叫做『欲』。『三摩地』是指由於『欲』的增上而產生的心住、等住、近住、安住，不散亂，攝止等持，心一境性，這叫做『三摩地』。『勝』是指由於『欲』的增上而產生的八支聖道，這叫做『勝』。『勝行』是指有比丘，依靠過去（的）『欲』而獲得三摩地，這叫做欲三摩地。他成就欲三摩地之後，爲了斷除已經生起的惡不善法，生起『欲』，發起勤奮精進，策勵內心，保持內心。爲了使未生起的惡不善法不生起，生起『欲』，發起勤奮精進，策勵內心，保持內心。爲了使未生起的善法生起，生起『欲』，發起勤奮精進，策勵內心，保持內心。爲了使已生起的善法堅固安住，不忘失，修習圓滿，倍增廣大，以智慧作證，生起『欲』，發起勤奮精進，策勵內心，保持內心。他所有的『欲』，無論是勤奮，還是信心，還是輕安，還是正念，還是正知，還是思擇，還是捨棄，這叫做『勝行』。這『勝行』以及前面所說的欲三摩地，總稱為欲三摩地勝行成就神足。如同依靠過去的『欲』，依靠未來、現在、善、不善、無記、欲界系（指屬於欲界的）、系無系（原文如此，疑似有誤）、學（指有學位的）、無學（指無學位的）、非學非無學（指非有學位也非無學位的）、見所斷（指見道所斷的）、修所斷（指修道所斷的）、非所斷（指非見道和修道所斷的）『欲』，廣泛地解說也是如此。還有比丘，對於諸善法安住于不樂『欲』，他這樣想：『我現在不應該對於諸善法安住于不樂『欲』。然而我理應對於諸善法安住於樂『欲』。』他由此『欲』的增上力而獲得三摩地，這叫做欲三摩地。他成就欲三摩地之後
【English Translation】 English version: Accomplishment of supernormal power through superior practice based on zeal, this is the second. Accomplishment of supernormal power through superior practice based on concentration of mind, this is the third. Accomplishment of supernormal power through superior practice based on observation and concentration, this is the fourth. In the accomplishment of supernormal power through superior practice based on concentration of zeal, what is 'zeal,' what is 'concentration,' what is 'superior,' and what is 'superior practice,' that it is called accomplishment of supernormal power through superior practice based on concentration of zeal? Here, 'zeal' refers to the desire, joy, seeking, and hope that arise from good dharmas generated by renunciation and detachment from worldly life; this is called 'zeal.' 'Concentration' refers to the abiding of the mind, equal abiding, near abiding, secure abiding, non-distraction, non-confusion, collectedness, and one-pointedness of mind that arise from the increase of 'zeal'; this is called 'concentration.' 'Superior' refers to the Noble Eightfold Path that arises from the increase of 'zeal'; this is called 'superior.' 'Superior practice' refers to a Bhikshu (Buddhist monk) who, relying on past 'zeal,' attains concentration; this is called concentration of zeal. Having accomplished concentration of zeal, in order to abandon evil and unwholesome dharmas that have already arisen, he generates 'zeal,' initiates diligence and effort, and directs and maintains his mind. In order to prevent evil and unwholesome dharmas that have not yet arisen from arising, he generates 'zeal,' initiates diligence and effort, and directs and maintains his mind. In order to generate wholesome dharmas that have not yet arisen, he generates 'zeal,' initiates diligence and effort, and directs and maintains his mind. In order to make wholesome dharmas that have already arisen firm, abiding, unforgotten, fully cultivated, increased, expanded, and witnessed with wisdom, he generates 'zeal,' initiates diligence and effort, and directs and maintains his mind. All his 'zeal,' whether it is diligence, faith, ease, mindfulness, correct knowledge, reflection, or relinquishment, is called 'superior practice.' This 'superior practice' and the aforementioned concentration of zeal are collectively called accomplishment of supernormal power through superior practice based on concentration of zeal. Just as relying on past 'zeal,' so too with relying on future, present, wholesome, unwholesome, neutral, desire-realm-related (belonging to the desire realm), related-unrelated (as in the original text, possibly an error), learning (referring to those with learning), non-learning (referring to those without learning), neither learning nor non-learning (referring to those who are neither learned nor unlearned), those to be abandoned by seeing (abandoned by the path of seeing), those to be abandoned by cultivation (abandoned by the path of cultivation), and those not to be abandoned (not abandoned by either the path of seeing or cultivation) 'zeal,' the explanation is also extensive. Furthermore, there are Bhikshus who dwell in non-desire for wholesome dharmas, and they think thus: 'I should not now dwell in non-desire for wholesome dharmas. Rather, I should dwell in desire for wholesome dharmas.' Through the increasing power of this 'zeal,' he attains concentration; this is called concentration of zeal. Having accomplished concentration of zeal
，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。復有苾芻，生起惡欲，彼作是念：「我今不應生起惡欲。然我理應斷除惡欲、修集善欲。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。復有苾芻，生起貪瞋癡俱行惡欲，彼作是念：「我今不應生起貪瞋癡俱行惡欲。然我理應斷除貪瞋癡俱行惡欲，修集無貪無瞋無癡俱行善欲。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。復有苾芻，生起不離貪瞋癡惡欲，彼作是念：「我今不應生起不離貪瞋癡惡欲。然我理應斷除不離貪瞋癡惡欲，修集離貪瞋癡善欲。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持
【現代漢語翻譯】 現代漢語譯本： 爲了斷除已經生起的惡不善法而生起意欲，（內容）廣泛地說乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有意欲，無論是精勤、信心乃至捨棄，這叫做勝行。這勝行和前面所說的欲三摩地（chanda-samadhi，以意欲為基礎的禪定），總稱為欲三摩地勝行成就神足（chanda-samadhi-padhana-sankhara-samannagato iddhipado，以意欲為基礎的禪定，通過精進努力而成就的神足）。 再有比丘，生起惡欲，他這樣想：『我現在不應該生起惡欲。但我理應斷除惡欲，修集善欲。』他由此意欲的增上力而獲得三摩地，這叫做欲三摩地。他成就欲三摩地后，爲了斷除已經生起的惡不善法而生起意欲，（內容）廣泛地說乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有意欲，無論是精勤、信心乃至捨棄，這叫做勝行。這勝行和前面所說的欲三摩地，總稱為欲三摩地勝行成就神足。 再有比丘，生起與貪（raga）瞋（dosa）癡（moha）相應的惡欲，他這樣想：『我現在不應該生起與貪瞋癡相應的惡欲。但我理應斷除與貪瞋癡相應的惡欲，修集無貪、無瞋、無癡相應的善欲。』他由此意欲的增上力而獲得三摩地，這叫做欲三摩地。他成就欲三摩地后，爲了斷除已經生起的惡不善法而生起意欲，（內容）廣泛地說乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有意欲，無論是精勤、信心乃至捨棄，這叫做勝行。這勝行和前面所說的欲三摩地，總稱為欲三摩地勝行成就神足。 再有比丘，生起不離貪瞋癡的惡欲，他這樣想：『我現在不應該生起不離貪瞋癡的惡欲。但我理應斷除不離貪瞋癡的惡欲，修集離貪瞋癡的善欲。』他由此意欲的增上力而獲得三摩地，這叫做欲三摩地。他成就欲三摩地后，爲了斷除已經生起的惡不善法而生起意欲，（內容）廣泛地說乃至爲了使已經生起的善法堅固安住乃至持
【English Translation】 English version: To generate desire for the abandonment of evil unwholesome states that have already arisen, extensively speaking, even to maintain mindfulness so that wholesome states that have already arisen remain firm, whatever desire, effort, faith, or relinquishment he possesses, this is called superior practice (勝行). This superior practice and the aforementioned chanda-samadhi (欲三摩地, concentration based on desire) are collectively called chanda-samadhi-padhana-sankhara-samannagato iddhipado (欲三摩地勝行成就神足, the power of accomplishment through concentration based on desire, endowed with the factors of striving). Furthermore, a bhikkhu (苾芻, monk) generates evil desire. He thinks, 'I should not generate evil desire now. But I should abandon evil desire and cultivate wholesome desire.' He attains samadhi (三摩地, concentration) through the increased power of this desire. This is called chanda-samadhi. Having achieved chanda-samadhi, to generate desire for the abandonment of evil unwholesome states that have already arisen, extensively speaking, even to maintain mindfulness so that wholesome states that have already arisen remain firm, whatever desire, effort, faith, or relinquishment he possesses, this is called superior practice. This superior practice and the aforementioned chanda-samadhi are collectively called chanda-samadhi-padhana-sankhara-samannagato iddhipado. Furthermore, a bhikkhu generates evil desire accompanied by raga (貪, greed), dosa (瞋, hatred), and moha (癡, delusion). He thinks, 'I should not generate evil desire accompanied by greed, hatred, and delusion now. But I should abandon evil desire accompanied by greed, hatred, and delusion, and cultivate wholesome desire accompanied by non-greed, non-hatred, and non-delusion.' He attains samadhi through the increased power of this desire. This is called chanda-samadhi. Having achieved chanda-samadhi, to generate desire for the abandonment of evil unwholesome states that have already arisen, extensively speaking, even to maintain mindfulness so that wholesome states that have already arisen remain firm, whatever desire, effort, faith, or relinquishment he possesses, this is called superior practice. This superior practice and the aforementioned chanda-samadhi are collectively called chanda-samadhi-padhana-sankhara-samannagato iddhipado. Furthermore, a bhikkhu generates evil desire not separated from greed, hatred, and delusion. He thinks, 'I should not generate evil desire not separated from greed, hatred, and delusion now. But I should abandon evil desire not separated from greed, hatred, and delusion, and cultivate wholesome desire separated from greed, hatred, and delusion.' He attains samadhi through the increased power of this desire. This is called chanda-samadhi. Having achieved chanda-samadhi, to generate desire for the abandonment of evil unwholesome states that have already arisen, extensively speaking, even to maintain mindfulness so that wholesome states that have already arisen remain firm, to maintai
心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。復有苾芻，于諸善法安住樂欲，彼作是念：「我于善法安住樂欲，甚為應理。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。復有苾芻，生起善欲，彼作是念：「我今生起如是善欲，甚為應理。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。復有苾芻，生起無貪無瞋無癡俱行善欲，彼作是念：「我今生起無貪無瞋無癡俱行善欲，甚為應理。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。復有苾芻，生起離貪瞋癡善欲，彼作是念：「我今生起離貪瞋癡善欲，甚為應
【現代漢語翻譯】 現代漢語譯本： 『心』，指的是所有與『欲』（chanda，意願）相關的努力、精進、信心，乃至捨棄。這被稱為『勝行』（superior practice）。這個『勝行』，以及前面所說的『欲三摩地』（chanda samadhi，意願三摩地），總稱為『欲三摩地勝行成就神足』（chanda samadhi superior practice accomplishment of magical power）。 再者，有比丘（bhiksu，佛教出家男眾）安住于對善法的喜樂欲求，他這樣想：『我安住于對善法的喜樂欲求，這非常合理。』他由此『欲』的增上力而獲得三摩地（samadhi，禪定），這稱為『欲三摩地』。他成就『欲三摩地』后，爲了斷除已經生起的惡不善法而生起『欲』，（廣說乃至）爲了使已經生起的善法堅固安住乃至保持心念，他所有與『欲』相關的努力、精進、信心，乃至捨棄，這被稱為『勝行』。這個『勝行』，以及前面所說的『欲三摩地』，總稱為『欲三摩地勝行成就神足』。 再者，有比丘生起善『欲』，他這樣想：『我現在生起這樣的善『欲』，這非常合理。』他由此『欲』的增上力而獲得三摩地，這稱為『欲三摩地』。他成就『欲三摩地』后，爲了斷除已經生起的惡不善法而生起『欲』，（廣說乃至）爲了使已經生起的善法堅固安住乃至保持心念，他所有與『欲』相關的努力、精進、信心，乃至捨棄，這被稱為『勝行』。這個『勝行』，以及前面所說的『欲三摩地』，總稱為『欲三摩地勝行成就神足』。 再者，有比丘生起與無貪（non-greed）、無瞋（non-hatred）、無癡（non-delusion）相應的善『欲』，他這樣想：『我現在生起與無貪、無瞋、無癡相應的善『欲』，這非常合理。』他由此『欲』的增上力而獲得三摩地，這稱為『欲三摩地』。他成就『欲三摩地』后，爲了斷除已經生起的惡不善法而生起『欲』，（廣說乃至）爲了使已經生起的善法堅固安住乃至保持心念，他所有與『欲』相關的努力、精進、信心，乃至捨棄，這被稱為『勝行』。這個『勝行』，以及前面所說的『欲三摩地』，總稱為『欲三摩地勝行成就神足』。 再者，有比丘生起遠離貪（greed）、瞋（hatred）、癡（delusion）的善『欲』，他這樣想：『我現在生起遠離貪、瞋、癡的善『欲』，這非常合理。
【English Translation】 English version: 'Mind,' that is, all the effort, diligence, faith, and even relinquishment associated with 'chanda' (desire, intention). This is called 'superior practice.' This 'superior practice,' together with the aforementioned 'chanda samadhi' (samadhi of desire), is collectively called 'chanda samadhi superior practice accomplishment of magical power.' Furthermore, there is a bhiksu (Buddhist monk) who dwells in the joy and desire for good dharmas, and he thinks: 'It is very reasonable for me to dwell in the joy and desire for good dharmas.' He attains samadhi (meditative concentration) through the increased power of this 'chanda,' which is called 'chanda samadhi.' Having achieved 'chanda samadhi,' he arouses 'chanda' in order to abandon evil and unwholesome dharmas that have already arisen, (and so on) in order to make the good dharmas that have already arisen firm and abiding, and even to maintain mindfulness. All the effort, diligence, faith, and even relinquishment associated with his 'chanda' is called 'superior practice.' This 'superior practice,' together with the aforementioned 'chanda samadhi,' is collectively called 'chanda samadhi superior practice accomplishment of magical power.' Furthermore, there is a bhiksu who arouses good 'chanda,' and he thinks: 'It is very reasonable for me to arouse such good 'chanda' now.' He attains samadhi through the increased power of this 'chanda,' which is called 'chanda samadhi.' Having achieved 'chanda samadhi,' he arouses 'chanda' in order to abandon evil and unwholesome dharmas that have already arisen, (and so on) in order to make the good dharmas that have already arisen firm and abiding, and even to maintain mindfulness. All the effort, diligence, faith, and even relinquishment associated with his 'chanda' is called 'superior practice.' This 'superior practice,' together with the aforementioned 'chanda samadhi,' is collectively called 'chanda samadhi superior practice accomplishment of magical power.' Furthermore, there is a bhiksu who arouses good 'chanda' accompanied by non-greed, non-hatred, and non-delusion, and he thinks: 'It is very reasonable for me to arouse good 'chanda' accompanied by non-greed, non-hatred, and non-delusion now.' He attains samadhi through the increased power of this 'chanda,' which is called 'chanda samadhi.' Having achieved 'chanda samadhi,' he arouses 'chanda' in order to abandon evil and unwholesome dharmas that have already arisen, (and so on) in order to make the good dharmas that have already arisen firm and abiding, and even to maintain mindfulness. All the effort, diligence, faith, and even relinquishment associated with his 'chanda' is called 'superior practice.' This 'superior practice,' together with the aforementioned 'chanda samadhi,' is collectively called 'chanda samadhi superior practice accomplishment of magical power.' Furthermore, there is a bhiksu who arouses good 'chanda' that is free from greed, hatred, and delusion, and he thinks: 'It is very reasonable for me to arouse good 'chanda' that is free from greed, hatred, and delusion now.'
理。」彼由此欲增上力故得三摩地，是謂欲三摩地。彼成就欲三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說欲三摩地，總名欲三摩地勝行成就神足。一切欲三摩地，皆從欲起、是欲所集、是欲種類、是欲所生，故名欲三摩地勝行成就神足。
勤三摩地勝行成就神足者，云何勤、云何三摩地、云何勝、云何勝行，而名勤三摩地勝行成就神足耶？此中勤者，謂依出家遠離所生善法，所起勤精進勇健勢猛熾盛難制勵意不息，是名勤。三摩地者，謂勤增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。勝者，謂勤增上所起八支聖道，是名勝。勝行者，謂有苾芻，依過去勤得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。如依過去勤，依未來現在、善不善無記、欲界系色界系無色界系、學無學非學非無學、見所斷修所斷非所斷勤，廣說亦爾。復有苾芻，于諸善法住下羸劣弱極弱勤，彼作是念：「我今不應于諸善法住下羸劣弱極弱勤。然我理應
【現代漢語翻譯】 現代漢語譯本：『理。』他由此欲的增上力而獲得三摩地（Samadhi，禪定），這叫做欲三摩地。他成就欲三摩地后，爲了斷除已經生起的惡不善法而生起欲，（內容）廣泛地說乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有（的）欲，無論是勤奮、信心乃至捨棄，這叫做勝行。這勝行以及前面所說的欲三摩地，總稱為欲三摩地勝行成就神足。一切欲三摩地，都是從欲而起、是欲所聚集、是欲的種類、是欲所生，所以叫做欲三摩地勝行成就神足。
勤三摩地勝行成就神足是怎樣的呢？什麼是勤、什麼是三摩地、什麼是勝、什麼是勝行，而稱為勤三摩地勝行成就神足呢？這裡所說的勤，是指依靠出家遠離（塵世）所生的善法，所生起的勤奮、精進、勇猛、強健、勢猛、熾盛、難以制止、努力不懈，這叫做勤。三摩地是指，由於勤的增上力所產生的心住、等住、近住、安住、不散亂、不雜亂、攝止、等持、心一境性，這叫做三摩地。勝是指，由於勤的增上力所生起的八支聖道，這叫做勝。勝行是指，有比丘（Bhiksu，佛教出家男眾），依靠過去的勤奮而獲得三摩地，這叫做勤三摩地。他成就勤三摩地后，爲了斷除已經生起的惡不善法而生起欲，（內容）廣泛地說乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有（的）欲，無論是勤奮、信心乃至捨棄，這叫做勝行。這勝行以及前面所說的勤三摩地，總稱為勤三摩地勝行成就神足。如同依靠過去的勤奮，依靠未來、現在、善、不善、無記（既非善亦非惡）、欲界系（Kamadhatu，佛教三界之一，指有情眾生有情慾和物質欲的世界）、系（此處原文有誤，應為色界系，Rupadhatu，佛教三界之一，指脫離了情慾但仍有物質形體的世界）無系（此處原文有誤，應為無色界系，Arupadhatu，佛教三界之一，指既無情慾也無物質形體的精神世界）、有學、無學、非學非無學、見所斷、修所斷、非所斷的勤奮，（內容）廣泛地說也是如此。還有比丘，對於各種善法處於低下、羸弱、軟弱、極其軟弱的勤奮狀態，他這樣想：『我現在不應該對於各種善法處於低下、羸弱、軟弱、極其軟弱的勤奮狀態。然而我理應』
【English Translation】 English version: 『Reason.』 He, through the power of increased desire, attains Samadhi (concentration), which is called desire-Samadhi. Having achieved desire-Samadhi, he generates desire to abandon already arisen evil and unwholesome dharmas (teachings), extensively speaking, even to make already arisen wholesome dharmas firm and abiding, even to maintain mindfulness. All his desires, whether diligence, faith, or even relinquishment, are called superior conduct. This superior conduct, together with the previously mentioned desire-Samadhi, is collectively called the desire-Samadhi superior conduct accomplishment of psychic power. All desire-Samadhis arise from desire, are gathered by desire, are of the nature of desire, and are born of desire; therefore, they are called the desire-Samadhi superior conduct accomplishment of psychic power.
What is the diligence-Samadhi superior conduct accomplishment of psychic power? What is diligence, what is Samadhi, what is superior, what is superior conduct, that it is called the diligence-Samadhi superior conduct accomplishment of psychic power? Here, diligence refers to the wholesome dharmas arising from reliance on renunciation and detachment, the diligence, vigor, courage, strength, intensity, ardor, unyieldingness, and unceasing effort that arise, which is called diligence. Samadhi refers to the mind abiding, equally abiding, closely abiding, securely abiding, without scattering, without confusion, restrained, concentrated, and single-pointedness of mind that arises from the increase of diligence, which is called Samadhi. Superior refers to the eightfold noble path that arises from the increase of diligence, which is called superior. Superior conduct refers to a Bhiksu (Buddhist monk) who, relying on past diligence, attains Samadhi, which is called diligence-Samadhi. Having achieved diligence-Samadhi, he generates desire to abandon already arisen evil and unwholesome dharmas, extensively speaking, even to make already arisen wholesome dharmas firm and abiding, even to maintain mindfulness. All his desires, whether diligence, faith, or even relinquishment, are called superior conduct. This superior conduct, together with the previously mentioned diligence-Samadhi, is collectively called the diligence-Samadhi superior conduct accomplishment of psychic power. Just as relying on past diligence, so too relying on future, present, wholesome, unwholesome, neutral (neither wholesome nor unwholesome), Kamadhatu-related (desire realm, one of the three realms in Buddhism, referring to the world of beings with sensual and material desires), Rupadhatu-related (form realm, one of the three realms in Buddhism, referring to the world of beings who have transcended sensual desires but still possess material forms) Arupadhatu-related (formless realm, one of the three realms in Buddhism, referring to the world of beings who have transcended both sensual desires and material forms), those in training, those beyond training, neither in training nor beyond training, diligence to be abandoned by seeing, diligence to be abandoned by cultivation, diligence not to be abandoned, extensively speaking, it is also thus. Furthermore, there is a Bhiksu who dwells in inferior, weak, feeble, extremely feeble diligence in regard to wholesome dharmas. He thinks, 『I should not now dwell in inferior, weak, feeble, extremely feeble diligence in regard to wholesome dharmas. But I should』
于諸善法安住不下不羸不劣不弱不極弱勤。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。復有苾芻，生起惡勤，彼作是念：「我今不應生起惡勤。然我理應斷除惡勤、修集善勤。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。復有苾芻，生起貪瞋癡俱行惡勤，彼作是念：「我今不應生起貪瞋癡俱行惡勤。然我理應斷除貪瞋癡俱行惡勤、修集無貪無瞋無癡俱行善勤。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。復有苾芻，生起不離貪瞋癡惡勤，彼作是念：「我今不應生起不離貪瞋癡惡勤。然我理應斷除不離貪瞋癡惡勤、修集離貪瞋癡善勤。」彼由此勤增上力故得
【現代漢語翻譯】 現代漢語譯本 『對於各種善法安住，不退縮、不低劣、不衰弱、不極度衰弱，精進努力。』他通過這種精進努力的增上力量，獲得三摩地（Samadhi，禪定），這稱為勤三摩地。他成就勤三摩地后，爲了斷除已經生起的惡不善法而生起意欲，（內容同前文）乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有的意欲、精進、信心乃至捨棄，這稱為勝行。這勝行以及前面所說的勤三摩地，總稱為勤三摩地勝行成就神足。 又有比丘，生起惡的精進，他這樣想：『我現在不應該生起惡的精進。但我理應斷除惡的精進，修集善的精進。』他通過這種精進努力的增上力量，獲得三摩地，這稱為勤三摩地。他成就勤三摩地后，爲了斷除已經生起的惡不善法而生起意欲，（內容同前文）乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有的意欲、精進、信心乃至捨棄，這稱為勝行。這勝行以及前面所說的勤三摩地，總稱為勤三摩地勝行成就神足。 又有比丘，生起與貪（Tanha，渴愛）、嗔（Dosa，嗔恚）、癡（Moha，愚癡）相應的惡的精進，他這樣想：『我現在不應該生起與貪嗔癡相應的惡的精進。但我理應斷除與貪嗔癡相應的惡的精進，修集無貪、無嗔、無癡相應的善的精進。』他通過這種精進努力的增上力量，獲得三摩地，這稱為勤三摩地。他成就勤三摩地后，爲了斷除已經生起的惡不善法而生起意欲，（內容同前文）乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有的意欲、精進、信心乃至捨棄，這稱為勝行。這勝行以及前面所說的勤三摩地，總稱為勤三摩地勝行成就神足。 又有比丘，生起不離貪嗔癡的惡的精進，他這樣想：『我現在不應該生起不離貪嗔癡的惡的精進。但我理應斷除不離貪嗔癡的惡的精進，修集遠離貪嗔癡的善的精進。』他通過這種精進努力的增上力量，獲得
【English Translation】 English version 'Dwelling in all virtuous dharmas, without shrinking back, without being inferior, without weakening, without being extremely weak, diligently striving.' Through the increased power of this diligence, he attains Samadhi (concentration), this is called diligence Samadhi. Having achieved diligence Samadhi, he generates desire to abandon evil and unwholesome dharmas that have already arisen, (content as before) even to the point of making wholesome dharmas that have already arisen firm and abiding, even to maintaining mindfulness, all his desires, diligence, faith, even abandonment, are called superior practices. These superior practices and the aforementioned diligence Samadhi, together are called diligence Samadhi superior practice accomplishment of spiritual power (Iddhipada). Furthermore, a Bhikshu (monk) generates evil diligence, he thinks thus: 'I should not generate evil diligence now. But I should abandon evil diligence and cultivate wholesome diligence.' Through the increased power of this diligence, he attains Samadhi, this is called diligence Samadhi. Having achieved diligence Samadhi, he generates desire to abandon evil and unwholesome dharmas that have already arisen, (content as before) even to the point of making wholesome dharmas that have already arisen firm and abiding, even to maintaining mindfulness, all his desires, diligence, faith, even abandonment, are called superior practices. These superior practices and the aforementioned diligence Samadhi, together are called diligence Samadhi superior practice accomplishment of spiritual power (Iddhipada). Furthermore, a Bhikshu generates evil diligence accompanied by Tanha (craving), Dosa (hatred), and Moha (delusion), he thinks thus: 'I should not generate evil diligence accompanied by craving, hatred, and delusion now. But I should abandon evil diligence accompanied by craving, hatred, and delusion, and cultivate wholesome diligence accompanied by non-craving, non-hatred, and non-delusion.' Through the increased power of this diligence, he attains Samadhi, this is called diligence Samadhi. Having achieved diligence Samadhi, he generates desire to abandon evil and unwholesome dharmas that have already arisen, (content as before) even to the point of making wholesome dharmas that have already arisen firm and abiding, even to maintaining mindfulness, all his desires, diligence, faith, even abandonment, are called superior practices. These superior practices and the aforementioned diligence Samadhi, together are called diligence Samadhi superior practice accomplishment of spiritual power (Iddhipada). Furthermore, a Bhikshu generates evil diligence not separated from craving, hatred, and delusion, he thinks thus: 'I should not generate evil diligence not separated from craving, hatred, and delusion now. But I should abandon evil diligence not separated from craving, hatred, and delusion, and cultivate wholesome diligence separated from craving, hatred, and delusion.' Through the increased power of this diligence, he attains
三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。復有苾芻，于諸善法安住不下乃至不極弱勤，彼作是念：「我于善法安住不下乃至不極弱勤，甚為應理。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。復有苾芻，生起善勤，彼作是念：「我今生起如是善勤，甚為應理。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。復有苾芻，生起無貪無瞋無癡俱行善勤，彼作是念：「我今生起無貪無瞋無癡俱行善勤，甚為應理。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。
【現代漢語翻譯】 現代漢語譯本 什麼是勤三摩地？就是所謂的精進三摩地（Samadhi，專注，冥想）。 這位比丘成就了精進三摩地之後，爲了斷除已經生起的惡不善法而生起意欲，（內容廣泛，）乃至爲了使已經生起的善法堅固安住乃至守護其心，他所有的意欲、精進、信心乃至捨棄，這叫做勝行（Visheshagamana，殊勝的修行）。 這勝行以及前面所說的精進三摩地，總稱為精進三摩地勝行成就神足（iddhi-pāda，成就神通的足）。 再有比丘，對於各種善法安住而不退下，乃至不極度懈怠，他這樣想：『我對於善法安住而不退下，乃至不極度懈怠，這非常合理。』他由於這種精進的增上力而得到三摩地，這叫做精進三摩地。 這位比丘成就了精進三摩地之後，爲了斷除已經生起的惡不善法而生起意欲，（內容廣泛，）乃至爲了使已經生起的善法堅固安住乃至守護其心，他所有的意欲、精進、信心乃至捨棄，這叫做勝行。 這勝行以及前面所說的精進三摩地，總稱為精進三摩地勝行成就神足。 再有比丘，生起善的精進，他這樣想：『我現在生起這樣的善的精進，這非常合理。』他由於這種精進的增上力而得到三摩地，這叫做精進三摩地。 這位比丘成就了精進三摩地之後，爲了斷除已經生起的惡不善法而生起意欲，（內容廣泛，）乃至爲了使已經生起的善法堅固安住乃至守護其心，他所有的意欲、精進、信心乃至捨棄，這叫做勝行。 這勝行以及前面所說的精進三摩地，總稱為精進三摩地勝行成就神足。 再有比丘，生起無貪（araga，沒有貪婪）、無瞋（advesha，沒有嗔恨）、無癡（amoha，沒有愚癡）相應的善的精進，他這樣想：『我現在生起無貪、無瞋、無癡相應的善的精進，這非常合理。』他由於這種精進的增上力而得到三摩地，這叫做精進三摩地。 這位比丘成就了精進三摩地之後，爲了斷除已經生起的惡不善法而生起意欲，（內容廣泛，）乃至爲了使已經生起的善法堅固安住乃至守護其心，他所有的意欲、精進、信心乃至捨棄，這叫做勝行。
【English Translation】 English version What is diligence Samadhi (Samadhi, concentration, meditation)? It is called effort Samadhi. Having achieved diligence Samadhi, that Bhikshu (Bhikshu, monk) generates desire to abandon already arisen evil unwholesome dharmas, broadly speaking, up to maintaining the mind so that already arisen wholesome dharmas remain firm. Whatever desire, effort, faith, up to equanimity he possesses, that is called superior conduct (Visheshagamana, excellent practice). This superior conduct and the aforementioned diligence Samadhi, together are called diligence Samadhi superior conduct accomplishment of the Iddhi-pāda (iddhi-pāda, the foot that accomplishes supernatural powers). Furthermore, a Bhikshu dwells in wholesome dharmas without declining, even without extremely weak effort. He thinks, 'It is very reasonable that I dwell in wholesome dharmas without declining, even without extremely weak effort.' Through the increased power of this effort, he attains Samadhi, this is called diligence Samadhi. Having achieved diligence Samadhi, that Bhikshu generates desire to abandon already arisen evil unwholesome dharmas, broadly speaking, up to maintaining the mind so that already arisen wholesome dharmas remain firm. Whatever desire, effort, faith, up to equanimity he possesses, that is called superior conduct. This superior conduct and the aforementioned diligence Samadhi, together are called diligence Samadhi superior conduct accomplishment of the Iddhi-pāda. Furthermore, a Bhikshu generates wholesome effort. He thinks, 'It is very reasonable that I now generate such wholesome effort.' Through the increased power of this effort, he attains Samadhi, this is called diligence Samadhi. Having achieved diligence Samadhi, that Bhikshu generates desire to abandon already arisen evil unwholesome dharmas, broadly speaking, up to maintaining the mind so that already arisen wholesome dharmas remain firm. Whatever desire, effort, faith, up to equanimity he possesses, that is called superior conduct. This superior conduct and the aforementioned diligence Samadhi, together are called diligence Samadhi superior conduct accomplishment of the Iddhi-pāda. Furthermore, a Bhikshu generates wholesome effort accompanied by non-greed (araga, without greed), non-hatred (advesha, without hatred), and non-delusion (amoha, without delusion). He thinks, 'It is very reasonable that I now generate wholesome effort accompanied by non-greed, non-hatred, and non-delusion.' Through the increased power of this effort, he attains Samadhi, this is called diligence Samadhi. Having achieved diligence Samadhi, that Bhikshu generates desire to abandon already arisen evil unwholesome dharmas, broadly speaking, up to maintaining the mind so that already arisen wholesome dharmas remain firm. Whatever desire, effort, faith, up to equanimity he possesses, that is called superior conduct.
即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。復有苾芻，生起離貪瞋癡善勤，彼作是念：「我今生起離貪瞋癡善勤，甚為應理。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。一切勤三摩地，皆從勤起、是勤所集、是勤種類、是勤所生，故名勤三摩地勝行成就神足。
說一切有部法蘊足論卷第四 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第五
尊者大目乾連造
三藏法師玄奘奉 詔譯
神足品第八之餘
心三摩地勝行成就神足者，云何心、云何三摩地、云何勝、云何勝行，而名心三摩地勝行成就神足耶？此中心者，謂依出家遠離所生善法所起心意識，是名心。三摩地者，謂心增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。勝者，謂心增上所起八支聖道，是名勝。勝行者，謂有苾芻，依過去心得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，
【現代漢語翻譯】 現代漢語譯本： 『即此勝行及前所說勤三摩地（effort concentration），總名勤三摩地勝行成就神足（accomplishment of psychic power through effort concentration and superior practice）。復有苾芻（bhiksu，比丘），生起離貪瞋癡善勤，彼作是念：「我今生起離貪瞋癡善勤，甚為應理。」彼由此勤增上力故得三摩地，是謂勤三摩地。彼成就勤三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說勤三摩地，總名勤三摩地勝行成就神足。一切勤三摩地，皆從勤起、是勤所集、是勤種類、是勤所生，故名勤三摩地勝行成就神足。』
『說一切有部法蘊足論卷第四』 『大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論』
『阿毗達磨法蘊足論卷第五』
『尊者大目乾連造』
『三藏法師玄奘奉 詔譯』
『神足品第八之餘』
『心三摩地勝行成就神足者，云何心、云何三摩地、云何勝、云何勝行，而名心三摩地勝行成就神足耶？此中心者，謂依出家遠離所生善法所起心意識，是名心。三摩地者，謂心增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名三摩地。勝者，謂心增上所起八支聖道，是名勝。勝行者，謂有苾芻，依過去心得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心』
【English Translation】 English version: 『This superior practice, together with the aforementioned effort concentration, is collectively called the accomplishment of psychic power through effort concentration and superior practice. Furthermore, a Bhiksu (monk) generates wholesome effort that is free from greed, hatred, and delusion, thinking, 'It is very reasonable that I now generate wholesome effort that is free from greed, hatred, and delusion.' Through the increased power of this effort, they attain Samadhi (concentration), which is called effort concentration. Having achieved effort concentration, they generate desire to abandon already arisen evil and unwholesome dharmas (teachings), and so on, to maintain the already arisen wholesome dharmas, and even to sustain the mind. All their desires, efforts, faith, and even relinquishment, are called superior practice. This superior practice, together with the aforementioned effort concentration, is collectively called the accomplishment of psychic power through effort concentration and superior practice. All effort concentrations arise from effort, are gathered by effort, are of the nature of effort, and are born of effort. Therefore, it is called the accomplishment of psychic power through effort concentration and superior practice.』
『Treatise on the Accumulation of Dharmas from the Sarvastivada School, Volume 4』 『Taisho Tripitaka Volume 26, No. 1537 Abhidharma Dharma Skandha Pada Sastra』
『Abhidharma Dharma Skandha Pada Sastra, Volume 5』
『Composed by the Venerable Maha Maudgalyayana』
『Translated under Imperial Order by the Tripitaka Master Xuanzang』
『Chapter 8 on Psychic Powers, Remainder』
『What is the accomplishment of psychic power through mind concentration and superior practice? What is mind, what is concentration, what is superior, what is superior practice, that it is called the accomplishment of psychic power through mind concentration and superior practice? Here, 'mind' refers to the mind-consciousness that arises from wholesome dharmas born of renunciation and seclusion by one who has left home. This is called mind. 'Concentration' refers to the abiding of the mind, equal abiding, near abiding, secure abiding, non-scattering, non-confusion, gathering and stopping, and the one-pointedness of the mind, which arises from the increase of the mind. This is called concentration. 'Superior' refers to the Noble Eightfold Path that arises from the increase of the mind. This is called superior. 'Superior practice' refers to a Bhiksu who attains Samadhi based on past mind. This is called mind concentration. Having achieved mind concentration, they generate desire to abandon already arisen evil and unwholesome dharmas, and so on, to maintain the already arisen wholesome dharmas, and even to sustain the mind.』
彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。如依過去心，依未來現在、善不善無記、欲界系色界系無色界系、學無學非學非無學、見所斷修所斷非所斷心，廣說亦爾。復有苾芻，于諸善法住下羸劣弱極弱心，彼作是念：「我今不應于諸善法住下羸劣弱極弱心。然我理應于諸善法安住不下不羸不劣不弱不極弱心。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。復有苾芻，生起噁心，彼作是念：「我今不應生起噁心。然我理應斷除惡心、修集善心。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。復有苾芻，生起貪瞋癡俱行噁心，彼作是念：「我今不應生起貪瞋癡俱行噁心。然我理應斷除貪瞋癡俱行噁心、修集無貪無瞋無癡俱行善心。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已
【現代漢語翻譯】 現代漢語譯本 對於他所擁有的意欲、精勤、信念乃至捨棄，這被稱為殊勝之行（勝行）。這殊勝之行以及前面所說的心三摩地（心專注的狀態），總稱為心三摩地殊勝之行成就的神足（神通的基礎）。如同依過去的心，依未來、現在、善、不善、無記、欲界系、系無系、有學、無學、非學非無學、見所斷、修所斷、非所斷的心，廣泛地解說也是如此。還有比丘（苾芻），對於各種善法，安住于低下、羸弱、弱、極弱的心態。他這樣想：『我現在不應該對於各種善法安住于低下、羸弱、弱、極弱的心態。但我理應對於各種善法安住于不低下、不羸弱、不弱、不極弱的心態。』他由此心的增上力而獲得三摩地，這叫做心三摩地。他成就心三摩地之後，爲了斷除已經生起的惡不善法而生起意欲，廣泛地說乃至爲了使已經生起的善法堅固安住乃至保持，他所擁有的意欲、精勤、信念乃至捨棄，這被稱為殊勝之行。這殊勝之行以及前面所說的心三摩地，總稱為心三摩地殊勝之行成就的神足。還有比丘，生起噁心，他這樣想：『我現在不應該生起噁心。但我理應斷除惡心、修集善心。』他由此心的增上力而獲得三摩地，這叫做心三摩地。他成就心三摩地之後，爲了斷除已經生起的惡不善法而生起意欲，廣泛地說乃至爲了使已經生起的善法堅固安住乃至保持，他所擁有的意欲、精勤、信念乃至捨棄，這被稱為殊勝之行。這殊勝之行以及前面所說的心三摩地，總稱為心三摩地殊勝之行成就的神足。還有比丘，生起貪嗔癡（貪瞋癡）俱行的噁心，他這樣想：『我現在不應該生起貪嗔癡俱行的噁心。但我理應斷除貪嗔癡俱行的噁心、修集無貪無嗔無癡（無貪無瞋無癡）俱行的善心。』他由此心的增上力而獲得三摩地，這叫做心三摩地。他成就心三摩地之後
【English Translation】 English version Whatever desire, effort, faith, or even relinquishment he possesses, that is called superior practice (勝行). This superior practice, together with the previously mentioned mind concentration (心三摩地), is collectively called the accomplishment of psychic power based on superior practice of mind concentration (心三摩地勝行成就神足). Just as relying on the past mind, so too with extensive explanation, relying on the future, present, wholesome, unwholesome, neutral, desire realm-bound (欲界系), bound, unbound (系無系), those in training (有學), those beyond training (無學), neither in training nor beyond training (非學非無學), minds to be abandoned by seeing (見所斷), to be abandoned by cultivation (修所斷), not to be abandoned (非所斷). Furthermore, a Bhikshu (苾芻), dwelling in inferior, weak, feeble, extremely feeble states of mind regarding wholesome dharmas, thinks thus: 'I should not dwell in inferior, weak, feeble, extremely feeble states of mind regarding wholesome dharmas. Rather, I should dwell in non-inferior, non-weak, non-feeble, non-extremely feeble states of mind regarding wholesome dharmas.' Through the increased power of this mind, he attains Samadhi, which is called mind concentration. Having accomplished this mind concentration, he generates desire to abandon already arisen evil unwholesome dharmas, and so on extensively, even to firmly establish and maintain already arisen wholesome dharmas. Whatever desire, effort, faith, or even relinquishment he possesses, that is called superior practice. This superior practice, together with the previously mentioned mind concentration, is collectively called the accomplishment of psychic power based on superior practice of mind concentration. Furthermore, a Bhikshu, generating an evil mind, thinks thus: 'I should not generate an evil mind. Rather, I should abandon the evil mind and cultivate a wholesome mind.' Through the increased power of this mind, he attains Samadhi, which is called mind concentration. Having accomplished this mind concentration, he generates desire to abandon already arisen evil unwholesome dharmas, and so on extensively, even to firmly establish and maintain already arisen wholesome dharmas. Whatever desire, effort, faith, or even relinquishment he possesses, that is called superior practice. This superior practice, together with the previously mentioned mind concentration, is collectively called the accomplishment of psychic power based on superior practice of mind concentration. Furthermore, a Bhikshu, generating an evil mind accompanied by greed, hatred, and delusion (貪瞋癡), thinks thus: 'I should not generate an evil mind accompanied by greed, hatred, and delusion. Rather, I should abandon the evil mind accompanied by greed, hatred, and delusion, and cultivate a wholesome mind accompanied by non-greed, non-hatred, and non-delusion (無貪無瞋無癡).' Through the increased power of this mind, he attains Samadhi, which is called mind concentration. Having accomplished this mind concentration
，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。復有苾芻，生起不離貪瞋癡噁心，彼作是念：「我今不應生起不離貪瞋癡噁心。然我理應斷除不離貪瞋癡噁心、修集離貪瞋癡善心。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。復有苾芻，于諸善法安住不下乃至不極弱心，彼作是念：「我于善法安住不下乃至不極弱心，甚為應理。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。復有苾芻，生起善心，彼作是念：「我今生起如是善心，甚為應理。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及
【現代漢語翻譯】 現代漢語譯本： 爲了使已經生起的惡不善法斷除而生起意欲，廣泛地說，乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有意欲，無論是精勤、信心乃至捨棄，這叫做勝行（Śreṣṭhācāra）。這勝行以及前面所說的心三摩地（Citta-samādhi），總稱為心三摩地勝行成就神足（Citta-samādhi-śreṣṭhācāra-samṛddhi-ṛddhipāda）。 又有一類比丘（Bhikṣu），生起不離貪瞋癡的噁心，他這樣想：『我現在不應該生起不離貪瞋癡的噁心。但我理應斷除不離貪瞋癡的噁心，修習遠離貪瞋癡的善心。』他由於這種心的增上力而獲得三摩地，這叫做心三摩地。他成就心三摩地后，爲了使已經生起的惡不善法斷除而生起意欲，廣泛地說，乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有意欲，無論是精勤、信心乃至捨棄，這叫做勝行。這勝行以及前面所說的心三摩地，總稱為心三摩地勝行成就神足。 又有一類比丘，對於諸善法安住而不退下，乃至不極度軟弱，他這樣想：『我對於善法安住而不退下，乃至不極度軟弱，這是非常合理的。』他由於這種心的增上力而獲得三摩地，這叫做心三摩地。他成就心三摩地后，爲了使已經生起的惡不善法斷除而生起意欲，廣泛地說，乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有意欲，無論是精勤、信心乃至捨棄，這叫做勝行。這勝行以及前面所說的心三摩地，總稱為心三摩地勝行成就神足。 又有一類比丘，生起善心，他這樣想：『我現在生起這樣的善心，這是非常合理的。』他由於這種心的增上力而獲得三摩地，這叫做心三摩地。他成就心三摩地后，爲了使已經生起的惡不善法斷除而生起意欲，廣泛地說，乃至爲了使已經生起的善法堅固安住乃至保持心念，他所有意欲，無論是精勤、信心乃至捨棄，這叫做勝行。這勝行以及
【English Translation】 English version: To generate desire to abandon evil and unwholesome dharmas that have already arisen, broadly speaking, even to maintain the mind so that good dharmas that have already arisen remain firm, all his desires, whether diligence, faith, or even relinquishment, are called Śreṣṭhācāra (superior conduct). This Śreṣṭhācāra and the previously mentioned Citta-samādhi (concentration of mind) are collectively called Citta-samādhi-śreṣṭhācāra-samṛddhi-ṛddhipāda (the power of accomplishment through superior conduct and concentration of mind). Furthermore, there is a Bhikṣu (monk) who generates evil thoughts that are not free from greed, hatred, and delusion. He thinks, 'I should not generate evil thoughts that are not free from greed, hatred, and delusion. Rather, I should abandon evil thoughts that are not free from greed, hatred, and delusion, and cultivate good thoughts that are free from greed, hatred, and delusion.' Through the power of this mind, he attains samādhi, which is called Citta-samādhi. Having achieved Citta-samādhi, to generate desire to abandon evil and unwholesome dharmas that have already arisen, broadly speaking, even to maintain the mind so that good dharmas that have already arisen remain firm, all his desires, whether diligence, faith, or even relinquishment, are called Śreṣṭhācāra. This Śreṣṭhācāra and the previously mentioned Citta-samādhi are collectively called Citta-samādhi-śreṣṭhācāra-samṛddhi-ṛddhipāda. Furthermore, there is a Bhikṣu who dwells in good dharmas without declining, even without extreme weakness of mind. He thinks, 'It is very reasonable for me to dwell in good dharmas without declining, even without extreme weakness of mind.' Through the power of this mind, he attains samādhi, which is called Citta-samādhi. Having achieved Citta-samādhi, to generate desire to abandon evil and unwholesome dharmas that have already arisen, broadly speaking, even to maintain the mind so that good dharmas that have already arisen remain firm, all his desires, whether diligence, faith, or even relinquishment, are called Śreṣṭhācāra. This Śreṣṭhācāra and the previously mentioned Citta-samādhi are collectively called Citta-samādhi-śreṣṭhācāra-samṛddhi-ṛddhipāda. Furthermore, there is a Bhikṣu who generates good thoughts. He thinks, 'It is very reasonable for me to generate such good thoughts now.' Through the power of this mind, he attains samādhi, which is called Citta-samādhi. Having achieved Citta-samādhi, to generate desire to abandon evil and unwholesome dharmas that have already arisen, broadly speaking, even to maintain the mind so that good dharmas that have already arisen remain firm, all his desires, whether diligence, faith, or even relinquishment, are called Śreṣṭhācāra. This Śreṣṭhācāra and
前所說心三摩地，總名心三摩地勝行成就神足。復有苾芻，生起無貪無瞋無癡俱行善心，彼作是念：「我今生起無貪無瞋無癡俱行善心，甚為應理。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。復有苾芻，生起離貪瞋癡善心，彼作是念：「我今生起離貪瞋癡善心，甚為應理。」彼由此心增上力故得三摩地，是謂心三摩地。彼成就心三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說心三摩地，總名心三摩地勝行成就神足。一切心三摩地，皆從心起、是心所集、是心種類、是心所生，故名心三摩地勝行成就神足。
觀三摩地勝行成就神足者，云何觀、云何三摩地、云何勝、云何勝行，而名觀三摩地勝行成就神足耶？此中觀者，謂依出家遠離所生善法所起於法簡擇、極簡擇、最極簡擇、解了、等了、近了、機黠通達、審察聰睿、覺明慧行、毗缽舍那，是名觀。三摩地者，謂觀增上所起心住等住、近住安住、不散不亂、攝止等持、心一境性，是名
【現代漢語翻譯】 現代漢語譯本：前面所說的心三摩地（Citta-samādhi，心的專注），總稱為心三摩地勝行成就神足（Citta-samādhi-prahāṇa-saṃskāra-samannāgata-ṛddhipāda，以心專注為基礎，通過精進努力達成的神通）。再有比丘（bhikkhu，佛教僧侶），生起沒有貪婪、沒有嗔恨、沒有愚癡同時存在的善心，他這樣想：『我現在生起沒有貪婪、沒有嗔恨、沒有愚癡同時存在的善心，這非常合理。』他憑藉這種心的增上力而獲得三摩地，這稱為心三摩地。他成就心三摩地后，爲了斷除已經生起的惡不善法而生起欲求，（內容同前文）乃至爲了使已經生起的善法堅固安住乃至保持此心，他所有的欲求，無論是精勤、信心乃至捨棄，這稱為勝行（Prahāṇa-saṃskāra，精進的努力）。這勝行和前面所說的心三摩地，總稱為心三摩地勝行成就神足。再有比丘，生起遠離貪婪、嗔恨、愚癡的善心，他這樣想：『我現在生起遠離貪婪、嗔恨、愚癡的善心，這非常合理。』他憑藉這種心的增上力而獲得三摩地，這稱為心三摩地。他成就心三摩地后，爲了斷除已經生起的惡不善法而生起欲求，（內容同前文）乃至爲了使已經生起的善法堅固安住乃至保持此心，他所有的欲求，無論是精勤、信心乃至捨棄，這稱為勝行。這勝行和前面所說的心三摩地，總稱為心三摩地勝行成就神足。一切心三摩地，都是從心生起、是心所聚集、是心的種類、是心所產生，所以稱為心三摩地勝行成就神足。
觀察三摩地勝行成就神足的人，如何觀察、什麼是三摩地、什麼是勝、什麼是勝行，而稱為觀察三摩地勝行成就神足呢？這裡所說的觀察，是指依靠出家遠離（貪慾等）所生的善法，所產生的對於法的簡擇、極簡擇、最極簡擇、瞭解、等了解、近了解、機敏通達、審察聰睿、覺明慧行、毗缽舍那（Vipaśyanā，內觀），這稱為觀。三摩地是指，由於觀察的增上力所產生的心住、等住、近住安住、不散不亂、攝止等持、心一境性，這稱為三摩地。
【English Translation】 English version: The previously mentioned Citta-samādhi (心三摩地, concentration of mind) is collectively called Citta-samādhi-prahāṇa-saṃskāra-samannāgata-ṛddhipāda (心三摩地勝行成就神足, the power of accomplishment through concentration of mind and diligent effort). Furthermore, a bhikkhu (苾芻, Buddhist monk) arises with a wholesome mind accompanied by non-greed, non-hatred, and non-delusion, and he thinks: 'It is very reasonable that I now arise with a wholesome mind accompanied by non-greed, non-hatred, and non-delusion.' He attains samādhi (三摩地, concentration) through the increased power of this mind, which is called Citta-samādhi. Having achieved Citta-samādhi, he generates desire to abandon the evil and unwholesome dharmas (法, teachings) that have already arisen, (repeating the previous content) up to maintaining the mind with the wholesome dharmas that have already arisen, all his desires, whether diligence, faith, or even relinquishment, are called Prahāṇa-saṃskāra (勝行, diligent effort). This Prahāṇa-saṃskāra and the previously mentioned Citta-samādhi are collectively called Citta-samādhi-prahāṇa-saṃskāra-samannāgata-ṛddhipāda. Furthermore, a bhikkhu arises with a wholesome mind free from greed, hatred, and delusion, and he thinks: 'It is very reasonable that I now arise with a wholesome mind free from greed, hatred, and delusion.' He attains samādhi through the increased power of this mind, which is called Citta-samādhi. Having achieved Citta-samādhi, he generates desire to abandon the evil and unwholesome dharmas that have already arisen, (repeating the previous content) up to maintaining the mind with the wholesome dharmas that have already arisen, all his desires, whether diligence, faith, or even relinquishment, are called Prahāṇa-saṃskāra. This Prahāṇa-saṃskāra and the previously mentioned Citta-samādhi are collectively called Citta-samādhi-prahāṇa-saṃskāra-samannāgata-ṛddhipāda. All Citta-samādhi arises from the mind, is gathered by the mind, is of the mind's kind, and is produced by the mind, therefore it is called Citta-samādhi-prahāṇa-saṃskāra-samannāgata-ṛddhipāda.
For those who contemplate the Samādhi-prahāṇa-saṃskāra-samannāgata-ṛddhipāda (三摩地勝行成就神足, the power of accomplishment through concentration and diligent effort), how does one contemplate, what is samādhi, what is prahāṇa (勝, excellence), what is prahāṇa-saṃskāra, that it is called contemplating Samādhi-prahāṇa-saṃskāra-samannāgata-ṛddhipāda? Here, contemplation refers to the discernment of dharmas, extreme discernment, the most extreme discernment, understanding, equal understanding, near understanding, skillful comprehension, careful examination, wise intelligence, the practice of wisdom and insight, Vipaśyanā (毗缽舍那, insight meditation), arising from the wholesome dharmas born of renunciation and detachment, which is called contemplation. Samādhi refers to the abiding of the mind, equal abiding, near abiding, peaceful abiding, non-scattering, non-confusion, restraint, equanimity, and one-pointedness of mind, arising from the increased power of contemplation, which is called samādhi.
三摩地。勝者，謂觀增上所起八支聖道，是名勝。勝行者，謂有苾芻，依過去觀得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。如依過去觀，依未來現在、善不善無記、欲界系色界系無色界系、學無學非學非無學、見所斷修所斷非所斷觀，廣說亦爾。復有苾芻，于諸善法住不審觀，彼作是念：「我今不應于諸善法住不審觀。然我理應于諸善法安住審觀。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。復有苾芻，生起惡觀，彼作是念：「我今不應生起惡觀。然我理應斷除惡觀、修集善觀。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。復有苾芻，生起貪瞋癡俱行惡觀，彼作是念：「我今
【現代漢語翻譯】 現代漢語譯本 三摩地（Samadhi，禪定）。勝者，是指通過觀察增上而生起的八支聖道，這稱為『勝』。勝行者，是指有比丘，依靠過去（所緣）的觀察而獲得三摩地，這稱為『觀三摩地』。他成就觀三摩地之後，爲了斷除已經生起的惡不善法而生起欲求，（內容）廣泛地說，乃至爲了使已經生起的善法堅固安住，乃至守護其心，他所有的欲、勤、信，乃至舍，這稱為『勝行』。這勝行以及前面所說的觀三摩地，總稱為觀三摩地勝行成就神足。如同依靠過去（所緣）的觀察，依靠未來、現在、善、不善、無記、欲界系、色界系、無色界系、學、無學、非學非無學、見所斷、修所斷、非所斷的觀察，（內容）廣泛地說也是如此。 又有比丘，對於諸善法安住于不審慎的觀察，他這樣想：『我現在不應該對於諸善法安住于不審慎的觀察。但我理應對於諸善法安住于審慎的觀察。』他通過這種觀察增上的力量而獲得三摩地，這稱為『觀三摩地』。他成就觀三摩地之後，爲了斷除已經生起的惡不善法而生起欲求，（內容）廣泛地說，乃至爲了使已經生起的善法堅固安住，乃至守護其心，他所有的欲、勤、信，乃至舍，這稱為『勝行』。這勝行以及前面所說的觀三摩地，總稱為觀三摩地勝行成就神足。 又有比丘，生起惡的觀察，他這樣想：『我現在不應該生起惡的觀察。但我理應斷除惡的觀察，修集善的觀察。』他通過這種觀察增上的力量而獲得三摩地，這稱為『觀三摩地』。他成就觀三摩地之後，爲了斷除已經生起的惡不善法而生起欲求，（內容）廣泛地說，乃至爲了使已經生起的善法堅固安住，乃至守護其心，他所有的欲、勤、信，乃至舍，這稱為『勝行』。這勝行以及前面所說的觀三摩地，總稱為觀三摩地勝行成就神足。 又有比丘，生起貪、嗔、癡（Tanha, Dosa, Moha）俱行的惡的觀察，他這樣想：『我現在不應該』
【English Translation】 English version Samadhi (concentration). 'Victorious' refers to the eightfold noble path that arises from increased contemplation; this is called 'victorious'. A 'victorious practitioner' is a Bhikshu (monk) who attains Samadhi by relying on contemplation of the past; this is called 'contemplative Samadhi'. Having achieved contemplative Samadhi, he generates desire to abandon evil and unwholesome states that have already arisen, and so on, extensively speaking, even to the point of establishing and maintaining good states that have already arisen, and guarding his mind. All his desire, effort, faith, and even equanimity, this is called 'victorious practice'. This victorious practice, together with the aforementioned contemplative Samadhi, is collectively called the 'accomplishment of the power of contemplative Samadhi and victorious practice'. Just as relying on contemplation of the past, so too with relying on contemplation of the future, present, good, unwholesome, neutral, those connected with the desire realm, form realm, formless realm, the state of a learner, a non-learner, neither a learner nor a non-learner, what is abandoned by seeing, what is abandoned by cultivation, and what is not abandoned; the extensive explanation is the same. Furthermore, a Bhikshu dwells in unmindful contemplation of wholesome states. He thinks: 'I should not dwell in unmindful contemplation of wholesome states. Rather, I should dwell in mindful contemplation of wholesome states.' Through the increased power of this contemplation, he attains Samadhi; this is called 'contemplative Samadhi'. Having achieved contemplative Samadhi, he generates desire to abandon evil and unwholesome states that have already arisen, and so on, extensively speaking, even to the point of establishing and maintaining good states that have already arisen, and guarding his mind. All his desire, effort, faith, and even equanimity, this is called 'victorious practice'. This victorious practice, together with the aforementioned contemplative Samadhi, is collectively called the 'accomplishment of the power of contemplative Samadhi and victorious practice'. Furthermore, a Bhikshu generates evil contemplation. He thinks: 'I should not generate evil contemplation. Rather, I should abandon evil contemplation and cultivate wholesome contemplation.' Through the increased power of this contemplation, he attains Samadhi; this is called 'contemplative Samadhi'. Having achieved contemplative Samadhi, he generates desire to abandon evil and unwholesome states that have already arisen, and so on, extensively speaking, even to the point of establishing and maintaining good states that have already arisen, and guarding his mind. All his desire, effort, faith, and even equanimity, this is called 'victorious practice'. This victorious practice, together with the aforementioned contemplative Samadhi, is collectively called the 'accomplishment of the power of contemplative Samadhi and victorious practice'. Furthermore, a Bhikshu generates evil contemplation accompanied by greed, hatred, and delusion (Tanha, Dosa, Moha). He thinks: 'I should not'
不應生起貪瞋癡俱行惡觀。然我理應斷除貪瞋癡俱行惡觀、修集無貪無瞋無癡俱行善觀。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。復有苾芻，生起不離貪瞋癡惡觀，彼作是念：「我今不應生起不離貪瞋癡惡觀。然我理應斷除不離貪瞋癡惡觀、修集離貪瞋癡善觀。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。復有苾芻，于諸善法安住審觀，彼作是念：「我于善法安住審觀，甚為應理。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。復有苾芻，生起善觀，彼作是念：「我今生起如是善觀，甚為應理。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩
【現代漢語翻譯】 現代漢語譯本： 不應該生起與貪（tanha，渴愛）、嗔（dosa，憎恨）、癡（moha，愚癡）相關的惡劣想法。但我應該斷除與貪嗔癡相關的惡劣想法，修習與無貪（araga，不貪）、無嗔（adosa，不嗔）、無癡（amoha，不癡）相關的善良想法。』他通過這種觀想的增上力量獲得三摩地（samadhi，禪定），這叫做觀三摩地。他成就觀三摩地后，爲了斷除已經產生的惡劣不善法而生起意願，（內容同前略）爲了使已經產生的善良法堅固安住乃至保持心念，他所有的意願，無論是精進、信心乃至捨棄，這叫做勝行。這勝行和前面所說的觀三摩地，總稱為觀三摩地勝行成就神足（iddhipada，成就之足）。 還有比丘（bhikkhu，出家人），生起不離貪嗔癡的惡劣想法，他這樣想：『我現在不應該生起不離貪嗔癡的惡劣想法。但我應該斷除不離貪嗔癡的惡劣想法，修習遠離貪嗔癡的善良想法。』他通過這種觀想的增上力量獲得三摩地，這叫做觀三摩地。他成就觀三摩地后，爲了斷除已經產生的惡劣不善法而生起意願，（內容同前略）爲了使已經產生的善良法堅固安住乃至保持心念，他所有的意願，無論是精進、信心乃至捨棄，這叫做勝行。這勝行和前面所說的觀三摩地，總稱為觀三摩地勝行成就神足。 還有比丘，對於各種善良法安住並審慎觀察，他這樣想：『我對於善良法安住並審慎觀察，非常合理。』他通過這種觀想的增上力量獲得三摩地，這叫做觀三摩地。他成就觀三摩地后，爲了斷除已經產生的惡劣不善法而生起意願，（內容同前略）爲了使已經產生的善良法堅固安住乃至保持心念，他所有的意願，無論是精進、信心乃至捨棄，這叫做勝行。這勝行和前面所說的觀三摩地，總稱為觀三摩地勝行成就神足。 還有比丘，生起善良的想法，他這樣想：『我現在生起這樣的善良想法，非常合理。』他通過這種觀想的增上力量獲得三摩地，這叫做觀三摩地。他成就觀三摩
【English Translation】 English version: One should not generate evil thoughts associated with greed (tanha, craving), hatred (dosa, aversion), and delusion (moha, ignorance). But I should abandon evil thoughts associated with greed, hatred, and delusion, and cultivate good thoughts associated with non-greed (araga, non-attachment), non-hatred (adosa, non-aversion), and non-delusion (amoha, non-ignorance).』 Through the increased power of this contemplation, he attains samadhi (concentration), which is called contemplation samadhi. Having achieved contemplation samadhi, he generates desire to abandon evil and unwholesome states that have already arisen, (content omitted as before) to firmly establish wholesome states that have already arisen, and to maintain his mind. Whatever desire he has, whether it be diligence, faith, or even relinquishment, is called superior practice. This superior practice and the aforementioned contemplation samadhi are collectively called the accomplishment of the power of manifestation (iddhipada, foundation for spiritual power) through contemplation samadhi and superior practice. Furthermore, a bhikkhu (monk), generates evil thoughts that are not free from greed, hatred, and delusion. He thinks: 『I should not generate evil thoughts that are not free from greed, hatred, and delusion. But I should abandon evil thoughts that are not free from greed, hatred, and delusion, and cultivate good thoughts that are free from greed, hatred, and delusion.』 Through the increased power of this contemplation, he attains samadhi, which is called contemplation samadhi. Having achieved contemplation samadhi, he generates desire to abandon evil and unwholesome states that have already arisen, (content omitted as before) to firmly establish wholesome states that have already arisen, and to maintain his mind. Whatever desire he has, whether it be diligence, faith, or even relinquishment, is called superior practice. This superior practice and the aforementioned contemplation samadhi are collectively called the accomplishment of the power of manifestation through contemplation samadhi and superior practice. Furthermore, a bhikkhu dwells observing wholesome states with scrutiny. He thinks: 『It is very reasonable for me to dwell observing wholesome states with scrutiny.』 Through the increased power of this contemplation, he attains samadhi, which is called contemplation samadhi. Having achieved contemplation samadhi, he generates desire to abandon evil and unwholesome states that have already arisen, (content omitted as before) to firmly establish wholesome states that have already arisen, and to maintain his mind. Whatever desire he has, whether it be diligence, faith, or even relinquishment, is called superior practice. This superior practice and the aforementioned contemplation samadhi are collectively called the accomplishment of the power of manifestation through contemplation samadhi and superior practice. Furthermore, a bhikkhu generates good thoughts. He thinks: 『It is very reasonable for me to generate such good thoughts.』 Through the increased power of this contemplation, he attains samadhi, which is called contemplation samadhi. Having achieved contemplation sama
地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。復有苾芻，生起無貪無瞋無癡俱行善觀，彼作是念：「我今生起無貪無瞋無癡俱行善觀，甚為應理。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。復有苾芻，生起離貪瞋癡善觀，彼作是念：「我今生起離貪瞋癡善觀，甚為應理。」彼由此觀增上力故得三摩地，是謂觀三摩地。彼成就觀三摩地已，為令已生惡不善法斷故起欲，廣說乃至為令已生善法堅住乃至持心，彼所有欲若勤若信乃至若舍，是名勝行。即此勝行及前所說觀三摩地，總名觀三摩地勝行成就神足。一切觀三摩地，皆從觀起、是觀所集、是觀種類、是觀所生，故名觀三摩地勝行成就神足。
云何此四名為神足？此中神者，謂所有神，已有神性、當有神性、今有神性。彼法即是變一為多、變多為一、或顯或隱，智見所變，墻壁石等堅厚障物身過無礙如履虛空，能于地中或出或沒自在無礙。如身處
【現代漢語翻譯】 現代漢語譯本 比丘（bhiksu，佛教術語，指男性出家人）已證得禪定，爲了斷除已經生起的惡不善法而生起 desire（欲，此處指精進的意願），廣泛地說，爲了使已經生起的善法堅固、保持，乃至守護其心，他所擁有的 desire（欲）——無論是勤奮、信心，乃至捨棄，這被稱為勝行（superior practice）。這勝行以及前面所說的觀三摩地（contemplative samadhi，通過觀察獲得的禪定），總稱為觀三摩地勝行成就神足（contemplative samadhi superior practice accomplishment psychic power base）。 又有比丘，生起無貪（non-greed）、無瞋（non-hatred）、無癡（non-delusion）同時產生的善觀，他這樣想：『我現在生起無貪、無瞋、無癡同時產生的善觀，非常合理。』他由此觀的增上力而獲得三摩地（samadhi，禪定），這稱為觀三摩地。他成就觀三摩地后，爲了斷除已經生起的惡不善法而生起 desire（欲），廣泛地說，爲了使已經生起的善法堅固、保持，乃至守護其心，他所擁有的 desire（欲）——無論是勤奮、信心，乃至捨棄，這被稱為勝行。這勝行以及前面所說的觀三摩地，總稱為觀三摩地勝行成就神足。 又有比丘，生起離貪（freedom from greed）、瞋（hatred）、癡（delusion）的善觀，他這樣想：『我現在生起離貪、瞋、癡的善觀，非常合理。』他由此觀的增上力而獲得三摩地，這稱為觀三摩地。他成就觀三摩地后，爲了斷除已經生起的惡不善法而生起 desire（欲），廣泛地說，爲了使已經生起的善法堅固、保持，乃至守護其心，他所擁有的 desire（欲）——無論是勤奮、信心，乃至捨棄，這被稱為勝行。這勝行以及前面所說的觀三摩地，總稱為觀三摩地勝行成就神足。 一切觀三摩地，都從觀而起、是觀所聚集、是觀的種類、是觀所生，所以稱為觀三摩地勝行成就神足。 這四種（指四神足）為什麼稱為神足？這裡所說的『神』，是指所有已經具有神性、將要具有神性、現在具有神性的。這些法就是將一變為多、將多變為一、或者顯現或者隱藏，是智見所變化出來的。對於墻壁、石頭等堅硬厚實的障礙物，身體可以穿過而沒有阻礙，就像行走在虛空中一樣，能夠在地面上或出現或消失，自在無礙。就像身體處在...
【English Translation】 English version Having attained this, in order to abandon evil and unwholesome states that have already arisen, a bhiksu (Buddhist monk) generates desire, and so on, extensively speaking, in order to make wholesome states that have already arisen firm, to maintain them, and even to hold the mind, all the desire, effort, faith, and even relinquishment that he possesses is called superior practice. This superior practice and the aforementioned contemplative samadhi (state of meditative concentration), are together called the contemplative samadhi superior practice accomplishment psychic power base. Furthermore, a bhiksu generates wholesome contemplation accompanied by non-greed (araga), non-hatred (adosa), and non-delusion (amoha), and he thinks, 'I am now generating wholesome contemplation accompanied by non-greed, non-hatred, and non-delusion, which is very reasonable.' Through the increased power of this contemplation, he attains samadhi (state of meditative concentration), which is called contemplative samadhi. Having accomplished this contemplative samadhi, in order to abandon evil and unwholesome states that have already arisen, he generates desire, and so on, extensively speaking, in order to make wholesome states that have already arisen firm, to maintain them, and even to hold the mind, all the desire, effort, faith, and even relinquishment that he possesses is called superior practice. This superior practice and the aforementioned contemplative samadhi, are together called the contemplative samadhi superior practice accomplishment psychic power base. Furthermore, a bhiksu generates wholesome contemplation free from greed (raga), hatred (dosa), and delusion (moha), and he thinks, 'I am now generating wholesome contemplation free from greed, hatred, and delusion, which is very reasonable.' Through the increased power of this contemplation, he attains samadhi, which is called contemplative samadhi. Having accomplished this contemplative samadhi, in order to abandon evil and unwholesome states that have already arisen, he generates desire, and so on, extensively speaking, in order to make wholesome states that have already arisen firm, to maintain them, and even to hold the mind, all the desire, effort, faith, and even relinquishment that he possesses is called superior practice. This superior practice and the aforementioned contemplative samadhi, are together called the contemplative samadhi superior practice accomplishment psychic power base. All contemplative samadhis arise from contemplation, are gathered by contemplation, are of the nature of contemplation, and are born from contemplation, therefore they are called the contemplative samadhi superior practice accomplishment psychic power base. Why are these four (referring to the four bases of psychic power) called psychic power bases? Here, 'psychic power' refers to all that possesses psychic nature, will possess psychic nature, and now possesses psychic nature. These phenomena are the transformation of one into many, the transformation of many into one, or appearing or disappearing, transformed by wisdom and insight. For walls, stones, and other solid and thick obstacles, the body can pass through without hindrance, as if walking in empty space, and can appear or disappear in the ground, freely and without obstruction. Just as the body is in...
水，能于堅障或在虛空引水令流。如依迥地結跏趺坐，凌空往還都無滯礙猶如飛鳥，此日月輪有大神用、具大威德，申手捫摸，如自應器不以為難，乃至梵世，轉變自在妙用難測，故名為神。此中足者，謂于彼法，精勤修習無間無斷至成就位，能起彼法、能為彼依，故名為足。複次此四勝定，亦名為神、亦名為足，用難測故、能為勝德所依處故。複次四神足者，是假建立名想言說謂為神足，過殑伽沙佛及弟子皆共施設如是名故。複次四神足者，即前所說欲勤心觀四三摩地勝行成就，總名神足。
念住品第九之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「吾當為汝略說修習四念住法。謂有苾芻，於此內身住循身觀，若具正勤正知正念，除世貪憂。于彼外身住循身觀，若具正勤正知正念，除世貪憂。于內外身住循身觀，若具正勤正知正念，除世貪憂。于內外俱受、心、法三，廣說亦爾。是現修習四念住法。過去、未來苾芻修習四念住法，應知亦爾。」
云何於此內身住循身觀，若具正勤正知正念，除世貪憂？內身者，謂自身若在現相續中、已得不失。於此內身循身觀者，謂有苾芻，於此內身從足至頂，隨其處所觀察思惟，種種不凈穢惡充滿，謂此身中唯有種種發毛爪齒、塵垢皮
【現代漢語翻譯】 現代漢語譯本：水，能夠在堅固的障礙物上或在虛空中引水流動。例如，依靠空曠的地面結跏趺坐，在空中往來都沒有阻礙，就像飛鳥一樣。日月輪具有大神力、具備大威德，伸手觸控，就像從自己的食器中取物一樣不覺得困難，乃至到達梵天世界，轉變自在，妙用難以測度，所以稱為『神』。這裡說的『足』，是指對於那些法，精勤修習，沒有間斷，直至成就，能夠生起那些法，能夠作為那些法的所依，所以稱為『足』。此外，這四種殊勝的禪定，也稱為『神』，也稱為『足』，因為它們的作用難以測度，能夠作為殊勝功德的所依之處。此外，四神足，是假借建立的名、想、言說，稱之為神足，過去恒河沙數般的佛陀以及他們的弟子都共同施設這樣的名稱。此外，四神足，就是前面所說的欲三摩地勝行成就、勤三摩地勝行成就、心三摩地勝行成就、觀三摩地勝行成就，總稱為神足（神通的根本）。
念住品第九之一
一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī，古印度城市名），住在逝多林（Jetavana，祇陀林）給孤獨園（Anāthapiṇḍika-ārāma，又稱祇園精舍）。當時，世尊告訴比丘（bhikṣu，出家男眾）們：『我將為你們簡略地說修習四念住的方法。就是有比丘，對於這個自身安住于循身觀，如果具備正勤、正知、正念，就能去除世間的貪慾和憂愁。對於那個外身安住于循身觀，如果具備正勤、正知、正念，就能去除世間的貪慾和憂愁。對於內外身安住于循身觀，如果具備正勤、正知、正念，就能去除世間的貪慾和憂愁。對於內外俱受（vedanā，感受）、心（citta，心識）、法（dharma，事物、現象）這三者，廣泛地解說也是如此。這就是現在修習四念住的方法。過去、未來的比丘修習四念住的方法，應該知道也是如此。』
『怎樣對於這個自身安住于循身觀，如果具備正勤、正知、正念，就能去除世間的貪慾和憂愁呢？內身，是指自身，如果在現有的相續中、已經獲得而沒有失去。對於這個內身循身觀，是指有比丘，對於這個內身從腳到頭頂，隨著它的處所觀察思惟，種種不凈的污穢充滿其中，認為這個身體中只有種種頭髮、毛髮、指甲、牙齒、塵垢、面板……』
【English Translation】 English version: Water can be drawn to flow on solid barriers or in empty space. For example, relying on open ground, one can sit in the lotus position and move freely in the air without any hindrance, like a flying bird. The sun and moon wheels possess great divine power and majestic virtue. Reaching out to touch them is as easy as taking something from one's own bowl. Even reaching the Brahma world, one can transform freely, with wondrous functions that are difficult to fathom, hence the name 'divine' (神). Here, 'foot' (足) refers to diligently practicing those dharmas without interruption until achieving them, being able to generate those dharmas, and being able to serve as the basis for those dharmas, hence the name 'foot'. Furthermore, these four excellent samadhis are also called 'divine' and 'foot' because their functions are difficult to fathom and they can serve as the basis for excellent virtues. Furthermore, the four divine feet (四神足) are nominally established names, thoughts, and words referred to as divine feet. Buddhas and their disciples, as numerous as the sands of the Ganges, have all commonly established such names. Furthermore, the four divine feet are the accomplishments of the superior practices of desire-samadhi (欲三摩地), effort-samadhi (勤三摩地), mind-samadhi (心三摩地), and contemplation-samadhi (觀三摩地) mentioned earlier, collectively called divine feet (神足, the foundation of supernatural powers).
Chapter Nine, Part One on the Foundations of Mindfulness (念住品)
At one time, the Bhagavan (薄伽梵, World-Honored One) was in Śrāvastī (室羅筏, an ancient Indian city), residing in the Jetavana (逝多林, Jeta Grove) at Anāthapiṇḍika-ārāma (給孤獨園, also known as the Garden of the Benefactor of Orphans and the Solitary). At that time, the World-Honored One told the bhikshus (苾芻, ordained monks): 'I will briefly explain to you the method of cultivating the four foundations of mindfulness. That is, a bhikshu dwells contemplating the body in the body, if he possesses right diligence, right knowledge, and right mindfulness, he can remove worldly greed and sorrow. He dwells contemplating the body in the external body, if he possesses right diligence, right knowledge, and right mindfulness, he can remove worldly greed and sorrow. He dwells contemplating the body in both the internal and external bodies, if he possesses right diligence, right knowledge, and right mindfulness, he can remove worldly greed and sorrow. The same applies to the three: internal and external feelings (vedanā, 受), mind (citta, 心), and phenomena (dharma, 法). This is the method of cultivating the four foundations of mindfulness in the present. It should be known that the bhikshus of the past and future also cultivate the four foundations of mindfulness in the same way.'
'How does one dwell contemplating the body in the internal body, if one possesses right diligence, right knowledge, and right mindfulness, and remove worldly greed and sorrow? The internal body refers to one's own body, if it is in the present continuum and has been obtained and not lost. Contemplating the body in this internal body means that a bhikshu, regarding this internal body from the feet to the top of the head, observes and contemplates according to its location, filled with various impure and foul things, thinking that this body contains only various hairs, body hair, nails, teeth, dirt, skin...'
肉、筋脈骨髓、髀腎心肺、肝膽腸胃、肪膏腦膜、膿血肚脂、淚汗涕唾、生熟二藏、大小便利。如是思惟不凈相時，所起於法簡擇、極簡擇、最極簡擇，解了、等了、近了，機黠通達、審察聰睿、覺明慧行、毗缽舍那，是循內身觀，亦名身念住。成就此觀，現行隨行、遍行遍隨行、動轉解行，說名為住。彼觀行者，能發起勤精進勇健勢猛熾盛難制勵意不息，復能於此急疾迅速，名具正勤。彼觀行者，能起於法簡擇乃至毗缽舍那，復能於此所起勝慧轉成上品上勝上極，能圓滿極圓滿，名具正知。彼觀行者，具念隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，名具正念。于諸欲境諸貪等貪，執藏防護堅著、愛樂迷悶、耽嗜遍耽嗜、內縛悕求、耽湎苦集、貪類貪生，總名為貪。順憂受觸所起心憂、不平等受，戚受所攝，總名為憂。彼觀行者修此觀時，於世所起貪憂二法，能斷能遍知、遠離極遠離、調伏極調伏、隱沒除滅，是故說彼除世貪憂。復有苾芻，於此內身觀察思惟諸界差別，謂此身中唯有種種地界水界火界風界空界識界。如是思惟諸界相時，所起於法簡擇乃至毗缽舍那。是循內身觀，亦名身念住。住具正勤正知正念，除世貪憂，皆如前說。復有苾芻，於此內身觀察思惟多諸過患，謂此身者如病如癰、如
【現代漢語翻譯】 現代漢語譯本：肉、筋脈骨髓、髀（bì，大腿）腎心肺、肝膽腸胃、肪（fáng，脂肪）膏腦膜、膿血肚脂、淚汗涕唾、生熟二藏（大小腸）、大小便利。如是思惟不凈相時，所起於法簡擇、極簡擇、最極簡擇，解了、等了、近了，機黠（xiá，敏捷）通達、審察聰睿（ruì，明智）、覺明慧行、毗缽舍那（vipassanā，內觀），是循內身觀，亦名身念住。成就此觀，現行隨行、遍行遍隨行、動轉解行，說名為住。彼觀行者，能發起勤精進勇健勢猛熾盛難制勵意不息，復能於此急疾迅速，名具正勤。彼觀行者，能起於法簡擇乃至毗缽舍那，復能於此所起勝慧轉成上品上勝上極，能圓滿極圓滿，名具正知。彼觀行者，具念隨念、專念憶念，不忘不失、不遺不漏、不失法性、心明記性，名具正念。于諸欲境諸貪等貪，執藏防護堅著、愛樂迷悶、耽嗜遍耽嗜、內縛悕（xī，希望）求、耽湎（miǎn，沉溺）苦集、貪類貪生，總名為貪。順憂受觸所起心憂、不平等受，戚受所攝，總名為憂。彼觀行者修此觀時，於世所起貪憂二法，能斷能遍知、遠離極遠離、調伏極調伏、隱沒除滅，是故說彼除世貪憂。復有苾芻（bhikkhu，比丘），於此內身觀察思惟諸界差別，謂此身中唯有種種地界水界火界風界空界識界。如是思惟諸界相時，所起於法簡擇乃至毗缽舍那。是循內身觀，亦名身念住。住具正勤正知正念，除世貪憂，皆如前說。復有苾芻，於此內身觀察思惟多諸過患，謂此身者如病如癰（yōng，毒瘡）、如 English version: Flesh, tendons, bones and marrow, thighs, kidneys, heart and lungs, liver, gallbladder, intestines and stomach, fat, grease, brain membrane, pus, blood, belly fat, tears, sweat, snot, saliva, raw and cooked intestines (small and large intestines), urine and feces. When contemplating the impure aspects in this way, the arising of discernment of the Dharma, extreme discernment, most extreme discernment, understanding, equal understanding, near understanding, quick-witted thorough understanding, careful examination, wise and intelligent, enlightened wisdom practice, Vipassanā (inner vision), this is following the contemplation of the inner body, also called mindfulness of the body. Accomplishing this contemplation, present conduct, following conduct, pervasive conduct, pervasive following conduct, movement and transformation of understanding and conduct, is called abiding. That practitioner of contemplation can initiate diligent effort, vigorous strength, bravery, powerful momentum, intense flourishing, difficult to control, encouraging intention without ceasing, and can also be quick and swift in this, called possessing right diligence. That practitioner of contemplation can initiate discernment of the Dharma up to Vipassanā, and can also transform the excellent wisdom arising from this into the highest quality, most excellent, and most extreme, able to perfectly complete and extremely complete, called possessing right knowledge. That practitioner of contemplation possesses mindfulness, following mindfulness, focused mindfulness, recollection, not forgetting, not losing, not omitting, not neglecting, not losing the nature of the Dharma, clear memory, called possessing right mindfulness. Regarding all desires and cravings, clinging to, protecting, firmly attaching to, loving, being confused, indulging, pervasively indulging, internal bondage, hoping for, indulging in suffering and accumulation, the category of craving and the arising of craving, are collectively called craving. The mental sorrow arising from contact with unpleasant feelings, unequal feelings, encompassed by afflicted feelings, is collectively called sorrow. When that practitioner of contemplation cultivates this contemplation, regarding the two dharmas of craving and sorrow arising in the world, they can cut off, fully know, be far away, extremely far away, subdue, extremely subdue, conceal and eliminate, therefore it is said that they eliminate worldly craving and sorrow. Furthermore, a Bhikkhu (monk), contemplating and thinking about the differences of the elements in this inner body, namely, in this body there are only various earth elements, water elements, fire elements, wind elements, space elements, and consciousness elements. When contemplating the aspects of these elements in this way, the arising of discernment of the Dharma up to Vipassanā. This is following the contemplation of the inner body, also called mindfulness of the body. Abiding possesses right diligence, right knowledge, and right mindfulness, eliminating worldly craving and sorrow, all as previously described. Furthermore, a Bhikkhu, contemplating and thinking about the many faults in this inner body, namely, this body is like a disease, like a boil (ulcer), like
【English Translation】 English version: Flesh, tendons, bones and marrow, thighs, kidneys, heart and lungs, liver, gallbladder, intestines and stomach, fat, grease, brain membrane, pus, blood, belly fat, tears, sweat, snot, saliva, raw and cooked intestines (small and large intestines), urine and feces. When contemplating the impure aspects in this way, the arising of discernment of the Dharma, extreme discernment, most extreme discernment, understanding, equal understanding, near understanding, quick-witted thorough understanding, careful examination, wise and intelligent, enlightened wisdom practice, Vipassanā (inner vision), this is following the contemplation of the inner body, also called mindfulness of the body. Accomplishing this contemplation, present conduct, following conduct, pervasive conduct, pervasive following conduct, movement and transformation of understanding and conduct, is called abiding. That practitioner of contemplation can initiate diligent effort, vigorous strength, bravery, powerful momentum, intense flourishing, difficult to control, encouraging intention without ceasing, and can also be quick and swift in this, called possessing right diligence. That practitioner of contemplation can initiate discernment of the Dharma up to Vipassanā, and can also transform the excellent wisdom arising from this into the highest quality, most excellent, and most extreme, able to perfectly complete and extremely complete, called possessing right knowledge. That practitioner of contemplation possesses mindfulness, following mindfulness, focused mindfulness, recollection, not forgetting, not losing, not omitting, not neglecting, not losing the nature of the Dharma, clear memory, called possessing right mindfulness. Regarding all desires and cravings, clinging to, protecting, firmly attaching to, loving, being confused, indulging, pervasively indulging, internal bondage, hoping for, indulging in suffering and accumulation, the category of craving and the arising of craving, are collectively called craving. The mental sorrow arising from contact with unpleasant feelings, unequal feelings, encompassed by afflicted feelings, is collectively called sorrow. When that practitioner of contemplation cultivates this contemplation, regarding the two dharmas of craving and sorrow arising in the world, they can cut off, fully know, be far away, extremely far away, subdue, extremely subdue, conceal and eliminate, therefore it is said that they eliminate worldly craving and sorrow. Furthermore, a Bhikkhu (monk), contemplating and thinking about the differences of the elements in this inner body, namely, in this body there are only various earth elements, water elements, fire elements, wind elements, space elements, and consciousness elements. When contemplating the aspects of these elements in this way, the arising of discernment of the Dharma up to Vipassanā. This is following the contemplation of the inner body, also called mindfulness of the body. Abiding possesses right diligence, right knowledge, and right mindfulness, eliminating worldly craving and sorrow, all as previously described. Furthermore, a Bhikkhu, contemplating and thinking about the many faults in this inner body, namely, this body is like a disease, like a boil (ulcer), like
箭惱害、無常苦空非我轉動，勞疲羸篤是失壞法，迅速不停衰朽非恒不可保信是變壞法。如是思惟身過患時，所起於法簡擇乃至毗缽舍那，是循內身觀，亦名身念住。住具正勤正知正念，除世貪憂，亦如前說。云何于彼外身住循身觀？若具正勤正知正念，除世貪憂。外身者，謂自身，若在現相續中、未得已失，及他有情所有身相。于彼外身循身觀者，謂有苾芻，於他身內從足至頂，隨其處所觀察思惟，種種不凈穢惡充滿，謂彼身中唯有種種發毛爪齒，廣說乃至大小便利。如是思惟不凈相時，所起於法簡擇乃至毗缽舍那，是循外身觀，亦名身念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，於他身內觀察思惟諸界差別，謂彼身中唯有種種地界水界火界風界空界識界。如是思惟諸界相時，所起於法簡擇乃至毗缽舍那，是循外身觀，亦名身念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，於他身內觀察思惟多諸過患，謂彼身者如病如癰，廣說乃至是變壞法。如是思惟身過患時，所起於法簡擇乃至毗缽舍那，是循外身觀，亦名身念住。住具正勤正知正念，除世貪憂，亦如前說。云何于內外身住循身觀？若具正勤正知正念，除世貪憂。內身者，謂自身，若在現相續中、已得不失。外身者，謂自身，若在現相
【現代漢語翻譯】 現代漢語譯本 『箭惱害』（如箭穿身般的痛苦）、『無常苦空非我轉動』（一切皆無常、苦、空，沒有『我』的實體在其中運轉），『勞疲羸篤』（勞累、疲憊、虛弱、病重）是『失壞法』（終將失去的性質），『迅速不停衰朽非恒不可保信』（迅速不停地衰老朽壞，並非恒常，不可靠）是『變壞法』（終將變化的性質）。像這樣思維身體的過患時，所產生的對於法的簡擇乃至毗缽舍那（Vipassanā，內觀），是『循內身觀』（對自身內在的觀察），也叫做『身念住』（專注于身體的念住）。安住於此，具備正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。 『云何于彼外身住循身觀？』（如何對外在的身體進行循身觀？），若具備正勤、正知、正念，去除世間的貪慾和憂愁。『外身』（外在的身體）指的是自身，如果在現有的相續中、未得到就已經失去的，以及其他有情所有的身體相貌。對於外在的身體進行循身觀，指的是有比丘（Bhiksu，佛教出家眾），在他人的身體內，從腳底到頭頂，隨著所處的部位觀察思維，種種不凈的污穢充滿其中，說那身體中只有種種頭髮、毛髮、指甲、牙齒，詳細地說乃至大小便。像這樣思維不凈的相狀時，所產生的對於法的簡擇乃至毗缽舍那（Vipassanā，內觀），是『循外身觀』（對外在身體的觀察），也叫做『身念住』（專注于身體的念住）。安住於此，具備正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。 又有比丘（Bhiksu，佛教出家眾），在他人的身體內，觀察思維諸界的差別，說那身體中只有種種地界、水界、火界、風界、空界、識界。像這樣思維諸界的相狀時，所產生的對於法的簡擇乃至毗缽舍那（Vipassanā，內觀），是『循外身觀』（對外在身體的觀察），也叫做『身念住』（專注于身體的念住）。安住於此，具備正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。 又有比丘（Bhiksu，佛教出家眾），在他人的身體內，觀察思維多種過患，說那身體就像疾病、就像癰瘡，詳細地說乃至是變壞的性質。像這樣思維身體的過患時，所產生的對於法的簡擇乃至毗缽舍那（Vipassanā，內觀），是『循外身觀』（對外在身體的觀察），也叫做『身念住』（專注于身體的念住）。安住於此，具備正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。 『云何于內外身住循身觀？』（如何對內在和外在的身體進行循身觀？），若具備正勤、正知、正念，去除世間的貪慾和憂愁。『內身』（內在的身體）指的是自身，如果在現有的相續中、已經得到而沒有失去的。『外身』（外在的身體）指的是自身，如果在現有的相續中、未得到就已經失去的。
【English Translation】 English version 'Arrow harm' (suffering like an arrow piercing the body), 'impermanence, suffering, emptiness, non-self turning' (everything is impermanent, suffering, empty, and there is no 'self' entity operating within it), 'labor, fatigue, weakness, illness' are 'qualities of loss' (qualities that will eventually be lost), 'rapidly and incessantly decaying, not constant, unreliable' (rapidly and incessantly decaying and deteriorating, not constant, unreliable) are 'qualities of change' (qualities that will eventually change). When contemplating the faults of the body in this way, the discernment of the Dharma that arises, up to Vipassanā (inner insight), is 'contemplation of the inner body,' also called 'body mindfulness.' Abiding in this, possessing right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, is as previously stated. 'How does one abide in contemplation of the body on the external body?' If one possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow. 'External body' refers to one's own body, if in the present continuum, not yet obtained and already lost, and the bodily appearances of other sentient beings. Contemplating the body on the external body refers to a Bhiksu (Buddhist monk), within the body of another, from the soles of the feet to the crown of the head, observing and contemplating according to the location, filled with various impurities and filth, saying that within that body there are only various hairs, body hairs, nails, teeth, elaborating even to feces and urine. When contemplating the aspect of impurity in this way, the discernment of the Dharma that arises, up to Vipassanā (inner insight), is 'contemplation of the external body,' also called 'body mindfulness.' Abiding in this, possessing right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, is as previously stated. Furthermore, a Bhiksu (Buddhist monk), within the body of another, observes and contemplates the differences of the elements, saying that within that body there are only various earth elements, water elements, fire elements, wind elements, space elements, and consciousness elements. When contemplating the aspects of the elements in this way, the discernment of the Dharma that arises, up to Vipassanā (inner insight), is 'contemplation of the external body,' also called 'body mindfulness.' Abiding in this, possessing right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, is as previously stated. Furthermore, a Bhiksu (Buddhist monk), within the body of another, observes and contemplates many faults, saying that that body is like a disease, like a sore, elaborating even to the nature of change. When contemplating the faults of the body in this way, the discernment of the Dharma that arises, up to Vipassanā (inner insight), is 'contemplation of the external body,' also called 'body mindfulness.' Abiding in this, possessing right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, is as previously stated. 'How does one abide in contemplation of the body on the internal and external body?' If one possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow. 'Internal body' refers to one's own body, if in the present continuum, already obtained and not lost. 'External body' refers to one's own body, if in the present continuum, not yet obtained and already lost.
續中、未得已失，及他有情所有身相。合說二種，名內外身。于內外身循身觀者，謂有苾芻合自他身總為一聚，從足至頂隨其處所觀察思惟，種種不凈穢惡充滿，謂此彼身唯有種種發毛爪齒，廣說乃至大小便利。如是思惟不凈相時，所起於法簡擇乃至毗缽舍那，是循內外身觀，亦名身念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，合自他身總為一聚，觀察思惟諸界差別，謂此彼身唯有種種地界水界火界風界空界識界。如是思惟諸界相時，所起於法簡擇乃至毗缽舍那，是循內外身觀，亦名身念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，合自他身總為一聚，觀察思惟多諸過患，謂此彼身如病如癰，廣說乃至是變壞法。如是思惟身過患時，所起於法簡擇乃至毗缽舍那，是循內外身觀，亦名身念住。住具正勤正知正念，除世貪憂，亦如前說。云何於此內受住循受觀？若具正勤正知正念，除世貪憂。內受者，謂自受，若在現相續中、已得不失。於此內受循受觀者，謂有苾芻於此內受，觀察思惟內受諸相，受樂受時如實知我受樂受，受苦受時如實知我受苦受，受不苦不樂受時如實知我受不苦不樂受。受樂身受時如實知我受樂身受，受苦身受時如實知我受苦身受，受不苦不樂身受時如實知我受不苦不樂身
【現代漢語翻譯】 現代漢語譯本 繼續討論『未得已失』，以及其他有情眾生所有的身相。總合來說，這兩種（自身和他身）被稱為『內外身』。對於內外身進行循身觀的修行者，是指有比丘將自身和他身合為一體，從腳底到頭頂，觀察和思維各個部位，充滿著各種不凈和污穢之物。也就是說，自身和他身都只有各種頭髮、毛髮、指甲、牙齒，乃至大小便等。像這樣思維不凈之相時，所產生的對於法的簡擇，乃至毗缽舍那（Vipassanā，內觀），就是循內外身觀，也稱為身念住。修行者具備正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說的那樣。 又有比丘，將自身和他身合為一體，觀察和思維諸界的差別，也就是說，自身和他身都只有各種地界、水界、火界、風界、空界、識界。像這樣思維諸界之相時，所產生的對於法的簡擇，乃至毗缽舍那（Vipassanā，內觀），就是循內外身觀，也稱為身念住。修行者具備正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說的那樣。 又有比丘，將自身和他身合為一體，觀察和思維身體的諸多過患，也就是說，自身和他身如同疾病、癰瘡，乃至是會變壞的。像這樣思維身體的過患時，所產生的對於法的簡擇，乃至毗缽舍那（Vipassanā，內觀），就是循內外身觀，也稱為身念住。修行者具備正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說的那樣。 如何在此內受中進行循受觀？如果具備正勤、正知、正念，去除世間的貪婪和憂愁。內受，指的是自身的感受，如果在現有的相續中，已經獲得並且沒有失去。對於此內受進行循受觀的修行者，是指有比丘對於此內受，觀察和思維內受的各種相狀，感受到快樂的感受時，如實地知道『我感受到快樂的感受』；感受到痛苦的感受時，如實地知道『我感受到痛苦的感受』；感受到不苦不樂的感受時，如實地知道『我感受到不苦不樂的感受』。感受到快樂的身受時，如實地知道『我感受到快樂的身受』；感受到痛苦的身受時，如實地知道『我感受到痛苦的身受』；感受到不苦不樂的身受時，如實地知道『我感受到不苦不樂的身受』。
【English Translation】 English version Continuing with 'what has not been obtained is lost,' and the physical forms of other sentient beings. Collectively, these two (oneself and others) are called 'internal and external bodies.' For those who practice mindfulness of the body with respect to internal and external bodies, it means that a Bhikshu (monk) combines his own body and the bodies of others into one aggregate, observing and contemplating each part from the soles of the feet to the crown of the head, filled with various impurities and filth. That is to say, both his own body and the bodies of others consist only of various hairs, body hair, nails, teeth, and even feces and urine. When contemplating the aspect of impurity in this way, the discernment of the Dharma that arises, up to Vipassanā (inner vision), is mindfulness of the body with respect to internal and external bodies, also known as mindfulness of the body. The practitioner possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, as mentioned earlier. Furthermore, a Bhikshu (monk) combines his own body and the bodies of others into one aggregate, observing and contemplating the differences of the elements, that is to say, both his own body and the bodies of others consist only of various earth elements, water elements, fire elements, wind elements, space elements, and consciousness elements. When contemplating the aspect of these elements in this way, the discernment of the Dharma that arises, up to Vipassanā (inner vision), is mindfulness of the body with respect to internal and external bodies, also known as mindfulness of the body. The practitioner possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, as mentioned earlier. Furthermore, a Bhikshu (monk) combines his own body and the bodies of others into one aggregate, observing and contemplating the many faults of the body, that is to say, both his own body and the bodies of others are like diseases, ulcers, and even subject to decay. When contemplating the faults of the body in this way, the discernment of the Dharma that arises, up to Vipassanā (inner vision), is mindfulness of the body with respect to internal and external bodies, also known as mindfulness of the body. The practitioner possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, as mentioned earlier. How does one practice mindfulness of feeling with respect to internal feeling? If one possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow. Internal feeling refers to one's own feeling, which, if it is in the present continuum, has been obtained and not lost. For those who practice mindfulness of feeling with respect to this internal feeling, it means that a Bhikshu (monk) observes and contemplates the various aspects of this internal feeling, when experiencing a pleasant feeling, truly knows 'I am experiencing a pleasant feeling'; when experiencing a painful feeling, truly knows 'I am experiencing a painful feeling'; when experiencing a neither-pleasant-nor-painful feeling, truly knows 'I am experiencing a neither-pleasant-nor-painful feeling.' When experiencing a pleasant bodily feeling, truly knows 'I am experiencing a pleasant bodily feeling'; when experiencing a painful bodily feeling, truly knows 'I am experiencing a painful bodily feeling'; when experiencing a neither-pleasant-nor-painful bodily feeling, truly knows 'I am experiencing a neither-pleasant-nor-painful bodily feeling.'
受。受樂心受時如實知我受樂心受，受苦心受時如實知我受苦心受，受不苦不樂心受時如實知我受不苦不樂心受。受樂有味受時如實知我受樂有味受，受苦有味受時如實知我受苦有味受，受不苦不樂有味受時如實知我受不苦不樂有味受，受樂無味受時如實知我受樂無味受，受苦無味受時如實知我受苦無味受，受不苦不樂無味受時如實知我受不苦不樂無味受。受樂耽嗜依受時如實知我受樂耽嗜依受，受苦耽嗜依受時如實知我受苦耽嗜依受，受不苦不樂耽嗜依受時如實知我受不苦不樂耽嗜依受。受樂出離依受時如實知我受樂出離依受，受苦出離依受時如實知我受苦出離依受，受不苦不樂出離依受時如實知我受不苦不樂出離依受。如是思惟內受相時，所起於法簡擇乃至毗缽舍那，是循內受觀，亦名受念住。成就此觀，現行隨行乃至解行，說名為住。彼觀行者，能發起勤精進，乃至復能於此急疾迅速，名具正勤。彼觀行者，能起於法簡擇乃至能圓滿極圓滿，名具正知。彼觀行者，具念隨念乃至心明記性，名具正念。于諸欲境諸貪等貪，乃至貪類貪生，總名為貪。順憂受觸所起心憂不平等受，戚受所攝，總名為憂。彼觀行者修此觀時，於世所起貪憂二法，能斷能遍知乃至隱沒除滅，是故說彼除世貪憂。復有苾芻，于內諸受觀察思
惟多諸過患，謂此諸受如病如癰，廣說乃至是變壞法。如是思惟受過患時，所起於法簡擇乃至毗缽舍那，是循內受觀，亦名受念住。住具正勤正知正念，除世貪憂，皆如前說。云何于彼外受住循受觀？若具正勤正知正念，除世貪憂。外受者，謂自受，若在現相續中、未得已失，及他有情所有諸受。于彼外受循受觀者，謂有苾芻於他諸受觀察思惟外受諸相，受樂受時如實知彼受樂受，受苦受時如實知彼受苦受，受不苦不樂受時如實知彼受不苦不樂受。廣說乃至受樂出離依受時如實知彼受樂出離依受，受苦出離依受時如實知彼受苦出離依受，受不苦不樂出離依受時如實知彼受不苦不樂出離依受。如是思惟外受相時，所起於法簡擇乃至毗缽舍那，是循外受觀，亦名受念住住。具正勤正知正念。除世貪憂。亦如前說。復有苾芻。于外諸受觀察思惟多諸過患。謂彼諸受如病如癰。廣說乃至是變壞法。如是思惟受過患時。所起於法簡擇乃至毗缽舍那。是循外受觀。亦名受念住。住具正勤正知正念，除世貪憂，亦如前說。云何于內外受住循受觀？若具正勤正知正念，除世貪憂。內受者，謂自受，若在現相續中、已得不失。外受者，謂自受，若在現相續中，未得已失，及他有情所有諸受。合說二種，名內外受。于內外受循受觀者，謂有
【現代漢語翻譯】 現代漢語譯本：惟有眾多過患，即這些感受如同疾病、如同毒瘡，廣泛地說乃至是變壞之法。像這樣思惟感受的過患時，所生起的對於法的簡擇乃至毗缽舍那（Vipassanā，觀），這是隨順於內在感受的觀察，也叫做受念住（Vedanānupassanā）。安住于具足正勤、正知、正念，去除世間的貪婪和憂愁，都如前面所說。 如何對外在的感受安住並隨順於感受的觀察？如果具足正勤、正知、正念，去除世間的貪婪和憂愁。外在的感受，指的是自身的感受，如果在現在的相續中、未得到已經失去的，以及其他有情所有的感受。對於這些外在的感受隨順於感受的觀察，指的是有比丘對於其他眾生的感受觀察思惟外在感受的各種相狀，感受快樂的感受時如實地知道他正在感受快樂的感受，感受痛苦的感受時如實地知道他正在感受痛苦的感受，感受不苦不樂的感受時如實地知道他正在感受不苦不樂的感受。廣泛地說乃至感受快樂的出離所依的感受時如實地知道他正在感受快樂的出離所依的感受，感受痛苦的出離所依的感受時如實地知道他正在感受痛苦的出離所依的感受，感受不苦不樂的出離所依的感受時如實地知道他正在感受不苦不樂的出離所依的感受。像這樣思惟外在感受的相狀時，所生起的對於法的簡擇乃至毗缽舍那（Vipassanā，觀），這是隨順於外在感受的觀察，也叫做受念住（Vedanānupassanā）。安住于具足正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說。 還有比丘，對於外在的各種感受觀察思惟其中眾多的過患。即那些感受如同疾病、如同毒瘡，廣泛地說乃至是變壞之法。像這樣思惟感受的過患時，所生起的對於法的簡擇乃至毗缽舍那（Vipassanā，觀），這是隨順於外在感受的觀察，也叫做受念住（Vedanānupassanā）。安住于具足正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說。 如何對於內在和外在的感受安住並隨順於感受的觀察？如果具足正勤、正知、正念，去除世間的貪婪和憂愁。內在的感受，指的是自身的感受，如果在現在的相續中、已經得到沒有失去的。外在的感受，指的是自身的感受，如果在現在的相續中，未得到已經失去的，以及其他有情所有的感受。合起來說這兩種，叫做內在和外在的感受。對於內在和外在的感受隨順於感受的觀察，指的是有
【English Translation】 English version: However, there are many drawbacks, namely that these feelings are like diseases, like sores, broadly speaking, even the nature of decay. When contemplating the drawbacks of feelings in this way, the discernment of the Dharma that arises, up to and including Vipassanā (Vipassanā, insight), is the contemplation of feelings internally, also known as Vedanānupassanā (mindfulness of feeling). Abiding with diligence, clear comprehension, and mindfulness, removing worldly greed and sorrow, is all as previously described. How does one abide in and contemplate feelings externally? If one possesses diligence, clear comprehension, and mindfulness, removing worldly greed and sorrow. External feelings refer to one's own feelings, if in the present continuum, what has not been obtained but has been lost, and all the feelings of other sentient beings. To contemplate feelings externally is when a Bhikshu observes and contemplates the various aspects of external feelings in others' feelings, knowing truly when experiencing pleasant feelings that they are experiencing pleasant feelings, knowing truly when experiencing painful feelings that they are experiencing painful feelings, knowing truly when experiencing neither-pleasant-nor-painful feelings that they are experiencing neither-pleasant-nor-painful feelings. Broadly speaking, even when experiencing pleasant feelings dependent on liberation, knowing truly that they are experiencing pleasant feelings dependent on liberation, when experiencing painful feelings dependent on liberation, knowing truly that they are experiencing painful feelings dependent on liberation, when experiencing neither-pleasant-nor-painful feelings dependent on liberation, knowing truly that they are experiencing neither-pleasant-nor-painful feelings dependent on liberation. When contemplating the aspects of external feelings in this way, the discernment of the Dharma that arises, up to and including Vipassanā (Vipassanā, insight), is the contemplation of feelings externally, also known as Vedanānupassanā (mindfulness of feeling). Abiding with diligence, clear comprehension, and mindfulness, removing worldly greed and sorrow, is also as previously described. Furthermore, there are Bhikshus who observe and contemplate the many drawbacks in external feelings. Namely, those feelings are like diseases, like sores, broadly speaking, even the nature of decay. When contemplating the drawbacks of feelings in this way, the discernment of the Dharma that arises, up to and including Vipassanā (Vipassanā, insight), is the contemplation of feelings externally, also known as Vedanānupassanā (mindfulness of feeling). Abiding with diligence, clear comprehension, and mindfulness, removing worldly greed and sorrow, is also as previously described. How does one abide in and contemplate feelings internally and externally? If one possesses diligence, clear comprehension, and mindfulness, removing worldly greed and sorrow. Internal feelings refer to one's own feelings, if in the present continuum, what has been obtained and not lost. External feelings refer to one's own feelings, if in the present continuum, what has not been obtained but has been lost, and all the feelings of other sentient beings. Combining these two, they are called internal and external feelings. To contemplate feelings internally and externally is when
苾芻，合自他受總為一聚，觀察思惟自他受相，受樂受時如實知受樂受，受苦受時如實知受苦受，受不苦不樂受時如實知受不苦不樂受。廣說乃至受樂出離依受時如實知受樂出離依受，受苦出離依受時如實知受苦出離依受，受不苦不樂出離依受時如實知受不苦不樂出離依受。如是思惟諸受相時，所有於法簡擇乃至毗缽舍那，是循內外受觀，亦名受念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，合自他受總為一聚，觀察思惟諸受過患，謂此彼受如病如癰，廣說乃至是變壞法。如是思惟受過患時，所起於法簡擇乃至毗缽舍那，是循內外受觀，亦名受念住。住具正勤正知正念，除世貪憂，亦如前說。
云何於此內心住循心觀？若具正勤正知正念，除世貪憂。內心者，謂自心，若在現相續中、已得不失。於此內心循心觀者，謂有苾芻，於此內心觀察思惟內心諸相，于內有貪心如實知是內有貪心，于內離貪心如實知是內離貪心。于內有瞋心如實知是內有瞋心，于內離瞋心如實知是內離瞋心。于內有癡心如實知是內有癡心，于內離癡心如實知是內離癡心。于內聚心如實知是內聚心，于內散心如實知是內散心。于內沉心如實知是內沉心，于內策心如實知是內策心。于內小心如實知是內小心，于內大心如實知是內大
【現代漢語翻譯】 現代漢語譯本： 比丘，將自己和他人的感受總合在一起，作為一個整體來觀察和思維感受的各種狀態。當體驗快樂的感受時，如實地知道自己正在體驗快樂的感受；當體驗痛苦的感受時，如實地知道自己正在體驗痛苦的感受；當體驗非苦非樂的感受時，如實地知道自己正在體驗非苦非樂的感受。進一步說，當體驗伴隨出離的快樂感受時，如實地知道自己正在體驗伴隨出離的快樂感受；當體驗伴隨出離的痛苦感受時，如實地知道自己正在體驗伴隨出離的痛苦感受；當體驗伴隨出離的非苦非樂感受時，如實地知道自己正在體驗伴隨出離的非苦非樂感受。像這樣思維各種感受的狀態時，所有對於法的選擇判斷，乃至毗缽舍那（Vipassanā，內觀），這就是隨順內外感受的觀察，也叫做受念住（Vedanānupassanā）。安住於此，具備正確的精進、正確的覺知、正確的念頭，去除世間的貪婪和憂愁，也如前面所說的那樣。 再者，比丘，將自己和他人的感受總合在一起，作為一個整體來觀察和思維各種感受的過患，即這些感受如同疾病、如同毒瘡，進一步說，這些感受是會變壞的。像這樣思維感受的過患時，所生起的對於法的選擇判斷，乃至毗缽舍那（Vipassanā，內觀），這就是隨順內外感受的觀察，也叫做受念住（Vedanānupassanā）。安住於此，具備正確的精進、正確的覺知、正確的念頭，去除世間的貪婪和憂愁，也如前面所說的那樣。 如何在此內心安住，隨順內心的狀態進行觀察？如果具備正確的精進、正確的覺知、正確的念頭，去除世間的貪婪和憂愁。內心，指的是自己的心，如果在目前的相續中、已經獲得並且沒有失去。在此內心隨順內心的狀態進行觀察，指的是有比丘，在此內心觀察和思維內心的各種狀態，如果內心有貪心，如實地知道自己內心有貪心；如果內心沒有貪心，如實地知道自己內心沒有貪心。如果內心有瞋心，如實地知道自己內心有瞋心；如果內心沒有瞋心，如實地知道自己內心沒有瞋心。如果內心有癡心，如實地知道自己內心有癡心；如果內心沒有癡心，如實地知道自己內心沒有癡心。如果內心是專注的，如實地知道自己內心是專注的；如果內心是散亂的，如實地知道自己內心是散亂的。如果內心是遲緩的，如實地知道自己內心是遲緩的；如果內心是活躍的，如實地知道自己內心是活躍的。如果內心是狹小的，如實地知道自己內心是狹小的；如果內心是廣大的，如實地知道自己內心是廣大的。
【English Translation】 English version: Bhikkhus, combining one's own and others' feelings into one group, observe and contemplate the characteristics of feelings, truly knowing when experiencing pleasant feelings that one is experiencing pleasant feelings, truly knowing when experiencing painful feelings that one is experiencing painful feelings, and truly knowing when experiencing neither-pleasant-nor-painful feelings that one is experiencing neither-pleasant-nor-painful feelings. Furthermore, when experiencing pleasant feelings associated with detachment, truly know that one is experiencing pleasant feelings associated with detachment; when experiencing painful feelings associated with detachment, truly know that one is experiencing painful feelings associated with detachment; when experiencing neither-pleasant-nor-painful feelings associated with detachment, truly know that one is experiencing neither-pleasant-nor-painful feelings associated with detachment. When contemplating the characteristics of feelings in this way, all discernment of the Dharma, up to Vipassanā (inner insight), is observing feelings internally and externally, also known as Vedanānupassanā (contemplation of feeling). Abiding in this, possessing right diligence, right mindfulness, and right awareness, removing worldly greed and sorrow, as previously described. Furthermore, bhikkhus, combining one's own and others' feelings into one group, observe and contemplate the drawbacks of feelings, that these feelings are like diseases, like sores, and furthermore, that these feelings are subject to change and decay. When contemplating the drawbacks of feelings in this way, the arising discernment of the Dharma, up to Vipassanā (inner insight), is observing feelings internally and externally, also known as Vedanānupassanā (contemplation of feeling). Abiding in this, possessing right diligence, right mindfulness, and right awareness, removing worldly greed and sorrow, as previously described. How does one abide in this mind, observing the mind's states? If one possesses right diligence, right mindfulness, and right awareness, removing worldly greed and sorrow. 'Mind' refers to one's own mind, if it is in the present continuum, already attained and not lost. Observing the mind's states in this mind refers to a bhikkhu who, in this mind, observes and contemplates the various states of the mind. If there is greed in the mind, truly knows that there is greed in the mind; if there is absence of greed in the mind, truly knows that there is absence of greed in the mind. If there is hatred in the mind, truly knows that there is hatred in the mind; if there is absence of hatred in the mind, truly knows that there is absence of hatred in the mind. If there is delusion in the mind, truly knows that there is delusion in the mind; if there is absence of delusion in the mind, truly knows that there is absence of delusion in the mind. If the mind is concentrated, truly knows that the mind is concentrated; if the mind is scattered, truly knows that the mind is scattered. If the mind is sluggish, truly knows that the mind is sluggish; if the mind is active, truly knows that the mind is active. If the mind is narrow, truly knows that the mind is narrow; if the mind is vast, truly knows that the mind is vast.
心。于內掉心如實知是內掉心，于內不掉心如實知是內不掉心。于內不靜心如實知是內不靜心，于內靜心如實知是內靜心。于內不定心如實知是內不定心，于內定心如實知是內定心。于內不修心如實知是內不修心，于內修心如實知是內修心。于內不解脫心如實知是內不解脫心，于內解脫心如實知是內解脫心。如是思惟內心相時，所有於法簡擇乃至毗缽舍那，是循內心觀，亦名心念住。成就此觀，現行隨行乃至解行，說名為住。彼觀行者，能發起勤精進乃至復能於此急疾迅速，名具正勤。彼觀行者，能起於法簡擇乃至能圓滿極圓滿，名具正知。彼觀行者，具念隨念乃至心明記性，名具正念。于諸欲境諸貪等貪乃至貪類貪生，總名為貪。順憂受觸，所起心憂不平等受，戚受所攝，總名為憂。彼觀行者修此觀時，於世所起貪憂二法，能斷能遍知乃至隱沒滅除，是故說彼除世貪憂。復有苾芻，于內諸心觀察思惟多諸過患，謂此心者如病如癰，廣說乃至是變壞法。如是思惟心過患時，所起於法簡擇乃至毗缽舍那，是循內心觀，亦名心念住。住具正勤正知正念，除世貪憂，皆如前說。云何于彼外心住循心觀？若具正勤正知正念，除世貪憂。外心者，謂自心，若在現相續中、未得已失，及他有情所有諸心。于彼外心循心觀者，謂有苾
芻，於他諸心觀察思惟外心諸相，于外有貪心如實知是外有貪心，廣說乃至於外解脫心如實知是外解脫心。如是思惟外心相時，所起於法簡擇乃至毗缽舍那，是循外心觀，亦名心念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，于外諸心觀察思惟多諸過患，謂彼心者如病如癰，廣說乃至是變壞法。如是思惟心過患時，所起於法簡擇乃至毗缽舍那，是循外心觀，亦名心念住。住具正勤正知正念，除世貪憂，亦如前說。云何于內外心住循心觀？若具正勤正知正念，除世貪憂。內心者，謂自心，若在現相續中、已得不失。外心者，謂自心，若在現相續中、未得已失，及他有情所有諸心。合此二種，名內外心。于內外心循心觀者，謂有苾芻，合自他心總為一聚，觀察思惟自他心相，于有貪心如實知是有貪心，廣說乃至於解脫心如實知是解脫心。如是思惟諸心相時，所有於法簡擇乃至毗缽舍那，是循內外心觀，亦名心念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，合自他心總為一聚，觀察思惟多諸過患，謂此彼心如病如癰，廣說乃至是變壞法。如是思惟心過患時，所起於法簡擇乃至毗缽舍那，是循內外心觀，亦名心念住。住具正勤正知正念，除世貪憂，亦如前說。
說一切有部法蘊足論卷第五 大
【現代漢語翻譯】 現代漢語譯本： 再說，比丘觀察和思惟其他人的心，觀察外在的心的各種狀態。如果外在的心有貪慾，如實地知道外在的心有貪慾；詳細地說，乃至外在的心是解脫的，如實地知道外在的心是解脫的。像這樣思惟外在的心的狀態時，所產生的對法的選擇，乃至毗缽舍那（Vipassanā，內觀），這就是隨順外在的心的觀察，也叫做心念住。安住於此，具備正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說的那樣。 再有比丘，觀察和思惟外在的各種心，看到它們有很多過患，說這些心就像疾病、像毒瘡，詳細地說，乃至是會變壞的法。像這樣思惟心的過患時，所產生的對法的選擇，乃至毗缽舍那（Vipassanā，內觀），這就是隨順外在的心的觀察，也叫做心念住。安住於此，具備正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說的那樣。 怎樣在內心和外心上安住，隨順心的觀察呢？如果具備正勤、正知、正念，去除世間的貪婪和憂愁。內心，指的是自己的心，如果在現在的相續中，已經得到並且沒有失去。外心，指的是自己的心，如果在現在的相續中，沒有得到或者已經失去，以及其他有情眾生的所有心。把這兩種心合在一起，叫做內外心。對於內外心隨順心的觀察，指的是有比丘，把自己的心和他人的心總合在一起，觀察和思惟自己和他人的心的狀態，如果心有貪慾，如實地知道心有貪慾；詳細地說，乃至心是解脫的，如實地知道心是解脫的。像這樣思惟各種心的狀態時，所有對法的選擇，乃至毗缽舍那（Vipassanā，內觀），這就是隨順內外心的觀察，也叫做心念住。安住於此，具備正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說的那樣。 再有比丘，把自己的心和他人的心總合在一起，觀察和思惟它們有很多過患，說這些心就像疾病、像毒瘡，詳細地說，乃至是會變壞的法。像這樣思惟心的過患時，所產生的對法的選擇，乃至毗缽舍那（Vipassanā，內觀），這就是隨順內外心的觀察，也叫做心念住。安住於此，具備正勤、正知、正念，去除世間的貪婪和憂愁，也如前面所說的那樣。 《說一切有部法蘊足論》卷第五
【English Translation】 English version: Furthermore, a Bhikshu (苾芻, Buddhist monk) observes and contemplates the minds of others, observing the various states of external minds. If an external mind is greedy, he truly knows that the external mind is greedy; in detail, even if the external mind is liberated, he truly knows that the external mind is liberated. When contemplating the states of external minds in this way, the discernment of the Dharma (法, teachings) that arises, up to Vipassanā (毗缽舍那, insight meditation), is the observation that follows external minds, also called the mindfulness of mind. Abiding in this, he possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, as previously described. Again, a Bhikshu (苾芻, Buddhist monk) observes and contemplates the various external minds, seeing that they have many faults, saying that these minds are like diseases, like sores; in detail, even that they are subject to decay. When contemplating the faults of the mind in this way, the discernment of the Dharma (法, teachings) that arises, up to Vipassanā (毗缽舍那, insight meditation), is the observation that follows external minds, also called the mindfulness of mind. Abiding in this, he possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, as previously described. How does one abide in the observation of the mind, following the mind, in both internal and external minds? If one possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow. The internal mind refers to one's own mind, if it is in the present continuum, already attained and not lost. The external mind refers to one's own mind, if it is in the present continuum, not yet attained or already lost, as well as all the minds of other sentient beings. Combining these two types of minds is called internal and external minds. The observation of the mind following internal and external minds refers to a Bhikshu (苾芻, Buddhist monk) who combines his own mind and the minds of others, observing and contemplating the states of his own and others' minds. If the mind is greedy, he truly knows that the mind is greedy; in detail, even if the mind is liberated, he truly knows that the mind is liberated. When contemplating the states of various minds in this way, all discernment of the Dharma (法, teachings) that arises, up to Vipassanā (毗缽舍那, insight meditation), is the observation that follows internal and external minds, also called the mindfulness of mind. Abiding in this, he possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, as previously described. Again, a Bhikshu (苾芻, Buddhist monk) combines his own mind and the minds of others, observing and contemplating that they have many faults, saying that these minds are like diseases, like sores; in detail, even that they are subject to decay. When contemplating the faults of the mind in this way, the discernment of the Dharma (法, teachings) that arises, up to Vipassanā (毗缽舍那, insight meditation), is the observation that follows internal and external minds, also called the mindfulness of mind. Abiding in this, he possesses right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow, as previously described. Abhidharma-samuccaya-pāda-śāstra (說一切有部法蘊足論) Volume 5
正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第六
尊者大目乾連造
三藏法師玄奘奉 詔譯
念住品第九之餘
云何於此內法住循法觀？若具正勤正知正念，除世貪憂。內法者，謂自想蘊行蘊，若在現相續中、已得不失。於此內法循法觀者，謂有苾芻，于內五蓋法觀察思惟內法諸相，于有內貪慾蓋如實知我有內貪慾蓋，于無內貪慾蓋如實知我無內貪慾蓋，復如實知內貪慾蓋未生者生、已生者斷、斷已於后不復更生。如是思惟此內法時，所起於法簡擇乃至毗缽舍那，是循內法觀，亦名法念住。成就此觀，現行隨行乃至解行，說名為住。彼觀行者，能發起勤精進乃至復能於此急疾迅速，名具正勤。彼觀行者，能起於法簡擇乃至能圓滿極圓滿，名具正知。彼觀行者，具念隨念乃至心明記性，名具正念。于諸欲境諸貪等貪，乃至貪類貪生，總名為貪。順憂受觸所起心憂不平等憂，慼憂所攝，總名為憂。彼觀行者修此觀時，於世所起貪憂二法，能斷能遍知乃至隱沒除滅，是故說彼除世貪憂。如說內貪慾蓋，說內瞋恚、惛沈、睡眠、掉舉、惡作、疑蓋亦爾。復有苾芻，于內六結法觀察思惟內法諸相，于有內眼結如實知我有內眼結，于無內眼結如實知我無內眼
【現代漢語翻譯】 現代漢語譯本 阿毗達磨法蘊足論卷第六
尊者大目乾連造
三藏法師玄奘奉 詔譯
念住品第九之餘
云何於此內法住循法觀？若具正勤（努力）、正知（正確的理解）、正念（正確的念頭），除世貪憂（去除世俗的貪婪和憂愁）。內法者，謂自想蘊（自身的想法）、行蘊（行為），若在現相續中（如果存在於目前的連續狀態中）、已得不失（已經獲得且沒有失去）。於此內法循法觀者，謂有苾芻（比丘），于內五蓋法（內心的五種障礙）觀察思惟內法諸相（觀察和思考內法的各種特徵），于有內貪慾蓋（存在內心的貪慾障礙）如實知我有內貪慾蓋（如實地知道自己有內心的貪慾障礙），于無內貪慾蓋（不存在內心的貪慾障礙）如實知我無內貪慾蓋（如實地知道自己沒有內心的貪慾障礙），復如實知內貪慾蓋未生者生（進一步如實地知道內心的貪慾障礙，未產生的會產生）、已生者斷（已經產生的會斷除）、斷已於后不復更生（斷除之後以後不會再次產生）。如是思惟此內法時（像這樣思考內法的時候），所起於法簡擇（對法進行選擇）乃至毗缽舍那（觀），是循內法觀（就是遵循內法進行觀察），亦名法念住（也叫做法念住）。成就此觀（成就這種觀察），現行隨行（現在正在進行和隨之而來的行為）乃至解行（理解和行為），說名為住（就叫做住）。彼觀行者（那些進行觀察修行的人），能發起勤精進（能夠發起勤奮和精進）乃至復能於此急疾迅速（並且能夠對此快速而迅速地行動），名具正勤（叫做具備正勤）。彼觀行者（那些進行觀察修行的人），能起於法簡擇（能夠對法進行選擇）乃至能圓滿極圓滿（乃至能夠圓滿和極其圓滿），名具正知（叫做具備正知）。彼觀行者（那些進行觀察修行的人），具念隨念（具備念頭和隨之而來的念頭）乃至心明記性（乃至心中清晰地記住），名具正念（叫做具備正念）。于諸欲境諸貪等貪（對於各種慾望的境界和各種貪婪），乃至貪類貪生（乃至各種貪婪的種類和貪婪的產生），總名為貪（總的叫做貪婪）。順憂受觸所起心憂不平等憂（順應憂愁的感受所引起的心中的憂愁和不平等的憂愁），慼憂所攝（被悲傷的憂愁所包含），總名為憂（總的叫做憂愁）。彼觀行者修此觀時（那些進行觀察修行的人在修習這種觀察的時候），於世所起貪憂二法（對於世俗所產生的貪婪和憂愁這兩種法），能斷能遍知（能夠斷除和完全瞭解），乃至隱沒除滅（乃至隱藏、消失和滅除），是故說彼除世貪憂（所以說他們去除了世俗的貪婪和憂愁）。如說內貪慾蓋（就像說內心的貪慾障礙），說內瞋恚（說內心的憤怒）、惛沈（昏沉）、睡眠（睡眠）、掉舉（掉舉）、惡作（後悔）、疑蓋（懷疑的障礙）亦爾（也是一樣）。復有苾芻（還有比丘），于內六結法（內心的六種束縛）觀察思惟內法諸相（觀察和思考內法的各種特徵），于有內眼結（存在內心的眼結）如實知我有內眼結（如實地知道自己有內心的眼結），于無內眼結（不存在內心的眼結）如實知我無內眼（如實地知道自己沒有內心的眼結）
【English Translation】 English version Abhidharma Dharma Skandha Pada Shastra, Volume 6
Composed by Venerable Maha Maudgalyayana
Translated by Tripitaka Master Xuanzang under Imperial Order
Section 9 on the Foundations of Mindfulness (Continued)
How does one dwell contemplating the Dharma on internal Dharmas? It is when one possesses right diligence (effort), right knowledge (correct understanding), and right mindfulness (correct thought), eliminating worldly greed and sorrow. Internal Dharmas refer to one's own skandha of thought (own thoughts) and skandha of formations (actions), if they exist in the present continuum (present continuous state) and have been obtained without loss (already obtained and not lost). To contemplate the Dharma on these internal Dharmas means that a Bhikshu (monk) observes and contemplates the various characteristics of internal Dharmas concerning the five internal hindrances (five internal obstacles). If there is an internal hindrance of greed (internal obstacle of greed), one truly knows 'I have an internal hindrance of greed' (truly knows that one has an internal obstacle of greed). If there is no internal hindrance of greed (no internal obstacle of greed), one truly knows 'I have no internal hindrance of greed' (truly knows that one has no internal obstacle of greed). Furthermore, one truly knows that if an internal hindrance of greed has not arisen, it will arise (internal obstacle of greed, those not yet produced will be produced); if it has already arisen, it will be cut off (already produced will be cut off); and once cut off, it will not arise again in the future (after cutting off, it will not arise again). When contemplating these internal Dharmas in this way (thinking about internal dharma like this), the arising of Dharma selection (selecting dharma) up to Vipassana (insight), is contemplating the Dharma on internal Dharmas (is observing by following internal dharma), also called Dharma Mindfulness (also called Dharma Mindfulness). Accomplishing this contemplation (achieving this observation), present conduct and subsequent conduct (present and subsequent actions) up to understanding and conduct (understanding and behavior), is called dwelling (is called dwelling). Those who practice this contemplation (those who practice observation), can initiate diligent effort (can initiate diligence and effort) and can act quickly and swiftly in this regard (and can act quickly and swiftly in this regard), which is called possessing right diligence (called possessing right diligence). Those who practice this contemplation (those who practice observation), can initiate Dharma selection (can select dharma) and can perfect it to the utmost perfection (and can perfect it to the utmost perfection), which is called possessing right knowledge (called possessing right knowledge). Those who practice this contemplation (those who practice observation), possess mindfulness and subsequent mindfulness (possess mindfulness and subsequent mindfulness) up to clear recollection in the mind (up to clearly remembering in the mind), which is called possessing right mindfulness (called possessing right mindfulness). All greed and similar greed towards objects of desire (various desires and greed), up to the types and arising of greed (various types and arising of greed), are collectively called greed (collectively called greed). The mental sorrow and unequal sorrow arising from contact with sorrowful feelings (sorrow and unequal sorrow arising from sorrowful feelings), encompassed by sorrowful grief (encompassed by sorrowful grief), are collectively called sorrow (collectively called sorrow). When those who practice this contemplation cultivate this contemplation (those who practice observation when cultivating this contemplation), they can cut off and fully understand the two Dharmas of greed and sorrow that arise in the world (can cut off and fully understand the two Dharmas of greed and sorrow that arise in the world), even to the point of concealing, eliminating, and extinguishing them (even to the point of concealing, eliminating, and extinguishing them). Therefore, it is said that they eliminate worldly greed and sorrow (therefore, it is said that they eliminate worldly greed and sorrow). Just as it is said about the internal hindrance of greed (just like saying internal obstacle of greed), it is also the same for internal anger (internal anger), dullness (dullness), sleep (sleep), restlessness (restlessness), remorse (remorse), and the hindrance of doubt (obstacle of doubt). Furthermore, there are Bhikshus (monks) who observe and contemplate the various characteristics of internal Dharmas concerning the six internal bonds (six internal bonds), and if there is an internal bond of the eye (internal bond of the eye), they truly know 'I have an internal bond of the eye' (truly know that one has an internal bond of the eye), and if there is no internal bond of the eye (no internal bond of the eye), they truly know 'I have no internal eye bond' (truly know that one has no internal eye bond).
結，復如實知此內眼結未生者生、已生者斷、斷已於后不復更生。如是思惟此內法時，所起於法簡擇乃至毗缽舍那，是循內法觀，亦名法念住。住具正勤正知正念，除世貪憂，皆如前說。如說內眼結，說內耳、鼻、舌、身、意結亦爾。復有苾芻，于內七覺支法觀察思惟內法諸相，于有內念覺支如實知我有內念覺支，于無內念覺支如實知我無內念覺支，復如實知內念覺支未生者生、生已堅住不忘、修滿倍增廣大智作證故。如是思惟此內法時，所起於法簡擇乃至毗缽舍那，是循內法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。如說內念覺支，說余內六覺支等亦爾。復有苾芻，于所說內想蘊行蘊，觀察思惟多諸過患，謂此法者如病如癰，廣說乃至是變壞法。如是思惟法過患時，所起於法簡擇乃至毗缽舍那，是循內法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。云何于彼外法住循法觀？若具正勤正知正念，除世貪憂。外法者，謂自想蘊行蘊，若在現相續中、未得已失，及他有情想蘊行蘊。于彼外法循法觀者，謂有苾芻，於他五蓋法觀察思惟外法諸相，于有外貪慾蓋如實知彼有外貪慾蓋，于無外貪慾蓋如實知彼無外貪慾蓋，復如實知外貪慾蓋未生者生、已生者斷、斷已於后不復更生。如是思惟此外
【現代漢語翻譯】 現代漢語譯本： 再說，又能如實地了知這內在的眼結（Samyojana，煩惱的束縛）未生起的令其生起，已生起的令其斷滅，斷滅之後不再重新生起。像這樣思惟這內在法的時候，所產生的對於法的簡擇乃至毗缽舍那（Vipassanā，內觀），這就是隨順於內在法觀察，也叫做法念住（Dhammānupassanā-satipaṭṭhāna，對法的覺察）。安住於此，具備正勤、正知、正念，去除世間的貪婪和憂愁，都和前面所說的一樣。正如說內在的眼結，說內在的耳、鼻、舌、身、意結也是一樣。 再說，又有比丘，對於內在的七覺支法（satta bojjhaṅgā，七種覺悟的要素）觀察思惟內在法的各種相狀，對於有內在的念覺支（sati-sambojjhaṅga，正念的覺悟要素）如實地了知自己有內在的念覺支，對於沒有內在的念覺支如實地了知自己沒有內在的念覺支，又能如實地了知內在的念覺支未生起的令其生起，生起之後使其堅固安住不忘失，修習圓滿而倍增廣大，以智慧來作證。像這樣思惟這內在法的時候，所產生的對於法的簡擇乃至毗缽舍那，這就是隨順於內在法觀察，也叫做法念住。安住於此，具備正勤、正知、正念，去除世間的貪婪和憂愁，也和前面所說的一樣。正如說內在的念覺支，說其餘內在的六覺支等等也是一樣。 再說，又有比丘，對於所說的內在想蘊（saññākkhandha，知覺之蘊）和行蘊（saṅkhārakkhandha，意志行為之蘊），觀察思惟它們有很多的過患，說這些法就像疾病、就像毒瘡，廣泛地說乃至是變壞之法。像這樣思惟法的過患的時候，所產生的對於法的簡擇乃至毗缽舍那，這就是隨順於內在法觀察，也叫做法念住。安住於此，具備正勤、正知、正念，去除世間的貪婪和憂愁，也和前面所說的一樣。 怎樣對於那外在法安住于隨順法觀察呢？如果具備正勤、正知、正念，去除世間的貪婪和憂愁。外在法，是指自己的想蘊和行蘊，如果在現在的相續中、未得到而已經失去的，以及其他有情眾生的想蘊和行蘊。對於那外在法隨順法觀察，是指有比丘，對於其他人的五蓋法（pañca nivaraṇāni，五種障礙）觀察思惟外在法的各種相狀，對於有外在的貪慾蓋（kāmacchanda，感官慾望的障礙）如實地了知那個人有外在的貪慾蓋，對於沒有外在的貪慾蓋如實地了知那個人沒有外在的貪慾蓋，又能如實地了知外在的貪慾蓋未生起的令其生起，已生起的令其斷滅，斷滅之後不再重新生起。像這樣思惟這外在的...
【English Translation】 English version: Furthermore, one also truly knows that internal eye-fetter (Samyojana, bond of affliction), if unarisen, arises; if arisen, is abandoned; and having been abandoned, does not arise again in the future. When thus contemplating this internal phenomenon, the discernment of phenomena that arises, up to Vipassanā (insight meditation), is contemplation of phenomena in accordance with the internal phenomena, also known as the mindfulness of phenomena. Abiding with diligence, clear knowing, and mindfulness, removing worldly greed and sorrow, all as previously described. Just as the internal eye-fetter is described, so too are the internal ear, nose, tongue, body, and mind fetters. Furthermore, a bhikkhu (monk) observes and contemplates the aspects of internal phenomena regarding the seven factors of enlightenment (satta bojjhaṅgā, seven factors leading to awakening). Regarding the presence of the internal mindfulness factor of enlightenment (sati-sambojjhaṅga, mindfulness as an element of awakening), one truly knows, 'I have the internal mindfulness factor of enlightenment.' Regarding the absence of the internal mindfulness factor of enlightenment, one truly knows, 'I do not have the internal mindfulness factor of enlightenment.' Furthermore, one truly knows that the internal mindfulness factor of enlightenment, if unarisen, arises; having arisen, it becomes firm, unwavering, cultivated to fullness, increases greatly, and is verified by wisdom. When thus contemplating this internal phenomenon, the discernment of phenomena that arises, up to Vipassanā, is contemplation of phenomena in accordance with the internal phenomena, also known as the mindfulness of phenomena. Abiding with diligence, clear knowing, and mindfulness, removing worldly greed and sorrow, all as previously described. Just as the internal mindfulness factor of enlightenment is described, so too are the remaining six internal factors of enlightenment. Furthermore, a bhikkhu observes and contemplates the aggregates of perception (saññākkhandha, the aggregate of perception) and mental formations (saṅkhārakkhandha, the aggregate of mental formations), noting their many faults, saying, 'These phenomena are like a disease, like a boil,' extensively describing them as phenomena subject to decay. When thus contemplating the faults of phenomena, the discernment of phenomena that arises, up to Vipassanā, is contemplation of phenomena in accordance with the internal phenomena, also known as the mindfulness of phenomena. Abiding with diligence, clear knowing, and mindfulness, removing worldly greed and sorrow, all as previously described. How does one abide contemplating phenomena in accordance with phenomena regarding external phenomena? It is when one abides with diligence, clear knowing, and mindfulness, removing worldly greed and sorrow. External phenomena refer to one's own aggregates of perception and mental formations, if they are in the present continuum, unattained and already lost, and the aggregates of perception and mental formations of other sentient beings. Regarding the contemplation of phenomena in accordance with phenomena for those external phenomena, it refers to a bhikkhu who observes and contemplates the aspects of external phenomena regarding the five hindrances (pañca nivaraṇāni, five impediments) of others. Regarding the presence of external sensual desire (kāmacchanda, the hindrance of sensual desire), one truly knows that person has external sensual desire. Regarding the absence of external sensual desire, one truly knows that person does not have external sensual desire. Furthermore, one truly knows that external sensual desire, if unarisen, arises; if arisen, is abandoned; and having been abandoned, does not arise again in the future. When thus contemplating this external...
法時，所起於法簡擇乃至毗缽舍那，是循外法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。如說外貪慾蓋，說餘外四蓋亦爾。復有苾芻，於他六結法觀察思惟外法諸相，于有外眼結如實知彼有外眼結，于無外眼結如實知彼無外眼結，復如實知彼外眼結未生者生、已生者斷、斷已於后不復更生。如是思惟彼外法時，所起於法簡擇乃至毗缽舍那，是循外法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。如說外眼結，說餘外五結亦爾。復有苾芻，於他七覺支法觀察思惟外法諸相，于有外念覺支如實知彼有外念覺支，于無外念覺支如實知彼無外念覺支，復如實知外念覺支未生者生、生已堅住，廣說乃至智作證故。如是思惟彼外法時，所起於法簡擇乃至毗缽舍那，是循外法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。如說外念覺支，說餘外六覺支等亦爾。復有苾芻，于所說外想蘊行蘊，觀察思惟多諸過患，謂彼法者如病如癰，廣說乃至是變壞法。如是思惟法過患時，所起於法簡擇乃至毗缽舍那，是循外法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。云何于內外法住循法觀？若具正勤正知正念，除世貪憂。內法者，謂自想蘊行蘊，若在現相續中、已得不失。外法者，謂自
【現代漢語翻譯】 現代漢語譯本： 當（一位）比丘觀察外在的法時，對於法的選擇乃至毗缽舍那（Vipassanā，觀），這是隨順外在的法觀察，也叫做法念住（Dhammānupassanā-satipaṭṭhāna）。他安住于具足正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。正如說到外在的貪慾蓋，其餘外在的四蓋（嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）也是如此。
又有比丘，對於他人的六結法（煩惱結縛）觀察思惟外在法的諸種相狀，對於存在外在的眼結如實地知道他存在外在的眼結，對於不存在外在的眼結如實地知道他不存在外在的眼結，又如實地知道那外在的眼結未生起的令其生起、已生起的令其斷除、斷除之後于未來不再生起。像這樣思惟那外在的法時，對於法的選擇乃至毗缽舍那，這是隨順外在的法觀察，也叫做法念住。他安住于具足正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。正如說到外在的眼結，其餘外在的五結（耳結、鼻結、舌結、身結、意結）也是如此。
又有比丘，對於他人的七覺支法（七種覺悟的要素）觀察思惟外在法的諸種相狀，對於存在外在的念覺支如實地知道他存在外在的念覺支，對於不存在外在的念覺支如實地知道他不存在外在的念覺支，又如實地知道外在的念覺支未生起的令其生起、生起后令其堅固安住，廣泛地說乃至爲了智慧的證悟。像這樣思惟那外在的法時，對於法的選擇乃至毗缽舍那，這是隨順外在的法觀察，也叫做法念住。他安住于具足正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。正如說到外在的念覺支，其餘外在的六覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）等等也是如此。
又有比丘，對於所說的外在的想蘊（Saññāskandha，知覺蘊）和行蘊（Saṅkhārakkhandha，意志蘊），觀察思惟它們具有眾多的過患，說這些法就像疾病、就像毒瘡，廣泛地說乃至是變壞之法。像這樣思惟法的過患時，對於法的選擇乃至毗缽舍那，這是隨順外在的法觀察，也叫做法念住。他安住于具足正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說的那樣。
如何于內在和外在的法安住于隨順法觀察？如果具足正勤、正知、正念，去除世間的貪慾和憂愁。內在的法，指的是自身的想蘊和行蘊，如果在現在的相續中、已經獲得而不失去。外在的法，指的是自身的
【English Translation】 English version: When a Bhikkhu (Buddhist monk) observes external Dharmas (teachings, phenomena), the discernment of Dharma up to Vipassanā (insight meditation) is observing in accordance with external Dharmas, also known as Dhammānupassanā-satipaṭṭhāna (contemplation of Dharma). He dwells possessing right effort, right knowledge, right mindfulness, removing worldly greed and sorrow, as previously described. Just as it is said about external greed-coverings, so it is with the other four external coverings (hatred-covering, sloth-torpor-covering, restlessness-worry-covering, doubt-covering).
Furthermore, a Bhikkhu observes and contemplates the various aspects of external Dharmas regarding the six bonds (fetters) of others. He truly knows that if there is an external eye-bond, he truly knows that there is an external eye-bond; if there is no external eye-bond, he truly knows that there is no external eye-bond. Moreover, he truly knows that the external eye-bond, if not yet arisen, arises; if already arisen, is cut off; and after being cut off, will not arise again in the future. When contemplating that external Dharma in this way, the discernment of Dharma up to Vipassanā is observing in accordance with external Dharmas, also known as Dhammānupassanā-satipaṭṭhāna. He dwells possessing right effort, right knowledge, right mindfulness, removing worldly greed and sorrow, as previously described. Just as it is said about the external eye-bond, so it is with the other five external bonds (ear-bond, nose-bond, tongue-bond, body-bond, mind-bond).
Furthermore, a Bhikkhu observes and contemplates the various aspects of external Dharmas regarding the seven factors of enlightenment (seven limbs of awakening) of others. He truly knows that if there is an external mindfulness enlightenment factor, he truly knows that there is an external mindfulness enlightenment factor; if there is no external mindfulness enlightenment factor, he truly knows that there is no external mindfulness enlightenment factor. Moreover, he truly knows that the external mindfulness enlightenment factor, if not yet arisen, arises; and having arisen, remains firm, extensively speaking, even for the sake of wisdom's realization. When contemplating that external Dharma in this way, the discernment of Dharma up to Vipassanā is observing in accordance with external Dharmas, also known as Dhammānupassanā-satipaṭṭhāna. He dwells possessing right effort, right knowledge, right mindfulness, removing worldly greed and sorrow, as previously described. Just as it is said about the external mindfulness enlightenment factor, so it is with the other six external enlightenment factors (investigation of Dharma enlightenment factor, effort enlightenment factor, joy enlightenment factor, tranquility enlightenment factor, concentration enlightenment factor, equanimity enlightenment factor).
Furthermore, a Bhikkhu observes and contemplates the said external Saññāskandha (aggregate of perception) and Saṅkhārakkhandha (aggregate of mental formations), considering their many faults, saying that these Dharmas are like diseases, like sores, extensively speaking, even as things subject to decay. When contemplating the faults of Dharma in this way, the discernment of Dharma up to Vipassanā is observing in accordance with external Dharmas, also known as Dhammānupassanā-satipaṭṭhāna. He dwells possessing right effort, right knowledge, right mindfulness, removing worldly greed and sorrow, as previously described.
How does one dwell observing Dharma in accordance with Dharma in both internal and external Dharmas? If one possesses right effort, right knowledge, right mindfulness, removing worldly greed and sorrow. Internal Dharmas refer to one's own Saññāskandha and Saṅkhārakkhandha, if they are in the present continuum, already obtained and not lost. External Dharmas refer to one's own
想蘊行蘊，若在現相續中、未得已失，及他有情想蘊行蘊。合此二種，名內外法。于內外法循法觀者，謂有苾芻，合前自他想蘊行蘊總為一聚，觀察思惟自他法相，謂前所說內外五蓋、六結、七覺支等，此彼有無、未生生、斷不復生相。如是思惟內外法時，所起於法簡擇乃至毗缽舍那，是循內外法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。復有苾芻，合前自他想蘊行蘊總為一聚，觀察思惟多諸過患，謂此彼法如病如癰，廣說乃至是變壞法。如是思惟法過患時，所起於法簡擇乃至毗缽舍那，是循內外法觀，亦名法念住。住具正勤正知正念，除世貪憂，亦如前說。
聖諦品第十
一時薄伽梵住婆羅痆斯仙人論處施鹿林中。爾時世尊告苾芻眾：「此苦聖諦。若於如是未曾聞法如理思惟，定能發生眼智明覺。此苦集聖諦，若於如是未曾聞法如理思惟，定能發生眼智明覺。此苦滅聖諦，若於如是未曾聞法如理思惟，定能發生眼智明覺。此趣苦滅道聖諦，若於如是未曾聞法如理思惟，定能發生眼智明覺。複次苾芻！此苦聖諦以通慧應遍知，若於如是未曾聞法如理思惟，定能發生眼智明覺。此苦集聖諦以通慧應永斷，若於如是未曾聞法如理思惟，定能發生眼智明覺。此苦滅聖諦以通慧應作證，若於如是
【現代漢語翻譯】 現代漢語譯本：想蘊（Saññāskandha，知覺之蘊）和行蘊（Saṅkhāraskandha，意志和心理活動的蘊），如果在自身目前的相續中，已經失去或尚未獲得，以及其他有情眾生的想蘊和行蘊。將這兩種情況合在一起，稱為內外之法。對於內外之法進行循法觀的修行者，是指有比丘將自己和他人的想蘊和行蘊總合在一起，觀察和思惟自己和他人的法相，也就是前面所說的內外五蓋（Pañca Nīvaraṇāni，五種障礙）、六結（Chakku Saṃyojanāni，六種束縛）、七覺支（Satta Bojjhaṅgā，七種覺悟的因素）等等，觀察這些法存在與否、未生而生、斷滅不再生起的狀態。像這樣思惟內外之法時，所產生的對於法的簡擇，乃至毗缽舍那（Vipassanā，內觀），就是循內外法觀，也稱為法念住（Dhammānupassanā Satipaṭṭhāna，對法的覺察）。安住於此，具備正勤（Sammā Vāyāma，正確的努力）、正知（Sammā Sati，正確的覺知）、正念（Sammā Samādhi，正確的專注），去除世間的貪慾和憂愁，也如前面所說。 還有比丘，將自己和他人的想蘊和行蘊總合在一起，觀察和思惟這些法存在諸多過患，也就是這些法如同疾病、如同毒瘡，廣泛地說，乃至是變壞之法。像這樣思惟法的過患時，所產生的對於法的簡擇，乃至毗缽舍那，就是循內外法觀，也稱為法念住。安住於此，具備正勤、正知、正念，去除世間的貪慾和憂愁，也如前面所說。 聖諦品第十 一時，薄伽梵（Bhagavān，世尊）住在婆羅痆斯（Vārāṇasī）仙人論處施鹿林中。當時，世尊告訴比丘們：『這是苦聖諦（Dukkha Sacca，關於苦的真理）。如果對於這樣未曾聽聞的法如理思惟，必定能夠生起眼、智、明、覺。這是苦集聖諦（Dukkha Samudaya Sacca，關於苦的起因的真理），如果對於這樣未曾聽聞的法如理思惟，必定能夠生起眼、智、明、覺。這是苦滅聖諦（Dukkha Nirodha Sacca，關於苦的止息的真理），如果對於這樣未曾聽聞的法如理思惟，必定能夠生起眼、智、明、覺。這是趣苦滅道聖諦（Dukkha Nirodha Gāminī Paṭipadā Sacca，關於導向苦的止息的道路的真理），如果對於這樣未曾聽聞的法如理思惟，必定能夠生起眼、智、明、覺。』 『再者，比丘們！這苦聖諦應當以通慧完全瞭解，如果對於這樣未曾聽聞的法如理思惟，必定能夠生起眼、智、明、覺。這苦集聖諦應當以通慧永遠斷除，如果對於這樣未曾聽聞的法如理思惟，必定能夠生起眼、智、明、覺。這苦滅聖諦應當以通慧去作證，如果對於這樣未曾聽聞的法如理思惟，必定能夠生起眼、智、明、覺。
【English Translation】 English version: The Saññāskandha (aggregate of perception) and Saṅkhāraskandha (aggregate of mental formations), whether they are in one's own present continuum, lost after having been attained, or not yet attained, and the Saññāskandha and Saṅkhāraskandha of other sentient beings. Combining these two types is called internal and external dharmas. For a Bhikṣu who contemplates the Dharma in accordance with the Dharma with respect to internal and external dharmas, it means that the Bhikṣu combines his own and others' Saññāskandha and Saṅkhāraskandha into one aggregate, observing and contemplating the characteristics of his own and others' dharmas, that is, the internal and external Pañca Nīvaraṇāni (five hindrances), Chakku Saṃyojanāni (six fetters), Satta Bojjhaṅgā (seven factors of enlightenment), etc., observing whether these dharmas exist or not, whether they arise when not yet arisen, and whether they are extinguished and no longer arise. When contemplating internal and external dharmas in this way, the discernment of Dharma that arises, up to Vipassanā (insight meditation), is contemplation of Dharma in accordance with internal and external dharmas, also called Dhammānupassanā Satipaṭṭhāna (mindfulness of Dharma). Abiding in this, possessing Sammā Vāyāma (right effort), Sammā Sati (right mindfulness), and Sammā Samādhi (right concentration), removing worldly greed and sorrow, is also as previously described. Furthermore, there are Bhikṣus who combine their own and others' Saññāskandha and Saṅkhāraskandha into one aggregate, observing and contemplating that these dharmas have many faults, that is, these dharmas are like diseases, like sores, broadly speaking, even to the point of being subject to change and decay. When contemplating the faults of the Dharma in this way, the discernment of Dharma that arises, up to Vipassanā, is contemplation of Dharma in accordance with internal and external dharmas, also called Dhammānupassanā Satipaṭṭhāna. Abiding in this, possessing right effort, right mindfulness, and right concentration, removing worldly greed and sorrow, is also as previously described. Chapter Ten: The Noble Truths At one time, the Bhagavān (Blessed One) was dwelling in the Deer Park at Ṛṣipatana in Vārāṇasī. At that time, the World-Honored One told the Bhikṣus: 'This is the Dukkha Sacca (Noble Truth of Suffering). If one contemplates this Dharma that has never been heard before in accordance with the Dharma, one will surely generate the eye, wisdom, light, and understanding. This is the Dukkha Samudaya Sacca (Noble Truth of the Origin of Suffering). If one contemplates this Dharma that has never been heard before in accordance with the Dharma, one will surely generate the eye, wisdom, light, and understanding. This is the Dukkha Nirodha Sacca (Noble Truth of the Cessation of Suffering). If one contemplates this Dharma that has never been heard before in accordance with the Dharma, one will surely generate the eye, wisdom, light, and understanding. This is the Dukkha Nirodha Gāminī Paṭipadā Sacca (Noble Truth of the Path Leading to the Cessation of Suffering). If one contemplates this Dharma that has never been heard before in accordance with the Dharma, one will surely generate the eye, wisdom, light, and understanding.' 'Furthermore, Bhikṣus! This Dukkha Sacca should be fully understood with penetrating wisdom. If one contemplates this Dharma that has never been heard before in accordance with the Dharma, one will surely generate the eye, wisdom, light, and understanding. This Dukkha Samudaya Sacca should be permanently abandoned with penetrating wisdom. If one contemplates this Dharma that has never been heard before in accordance with the Dharma, one will surely generate the eye, wisdom, light, and understanding. This Dukkha Nirodha Sacca should be realized with penetrating wisdom. If one contemplates this Dharma that has never been heard before in accordance with the Dharma, one will surely generate the eye, wisdom, light, and understanding.'
未曾聞法如理思惟，定能發生眼智明覺。此趣苦滅道聖諦以通慧應修習，若於如是未曾聞法如理思惟，定能發生眼智明覺。複次苾芻！此苦聖諦我通慧已遍知，若於如是未曾聞法如理思惟，定能發生眼智明覺。此苦集聖諦我通慧已永斷，若於如是未曾聞法如理思惟，定能發生眼智明覺。此苦滅聖諦我通慧已作證，若於如是未曾聞法如理思惟，定能發生眼智明覺。此趣苦滅道聖諦我通慧已修習，若於如是未曾聞法如理思惟，定能發生眼智明覺。苾芻當知，我于如是四聖諦中，若未三轉十二行相，謂未發生眼智明覺，未能於此天人世間魔梵沙門婆羅門等解脫出離，未除顛倒多住心故，亦未如實能自稱言我證無上正等菩提。我于如是四聖諦中，若已三轉十二行相，謂已發生眼智明覺，便能於此天人世間魔梵沙門婆羅門等解脫出離，已除顛倒多住心故。亦已如實能自稱言我證無上正等菩提。」說此法時，具壽憍陳那及八萬天子，遠塵離垢，于諸法中生凈法眼。爾時佛告憍陳那言：「于所說法，汝已解耶？」憍陳那言：「我今已解。」第二第三亦復如是。以憍陳那先解法故，世共號彼為阿若多。地神藥叉聞是語已，歡喜踴躍高聲唱言：「佛今於此婆羅痆斯仙人論處施鹿林中，憐愍世間諸眾生故，欲令獲得利樂事故，三轉法輪，其
【現代漢語翻譯】 現代漢語譯本： 如果未曾聽聞佛法，如理思惟，必定能夠生起眼、智、明、覺（五根五力）。對於這趣向苦滅之道的聖諦，應當以通達的智慧去修習。如果對於這樣未曾聽聞的佛法，如理思惟，必定能夠生起眼、智、明、覺。 再者，比丘！這苦聖諦，我已經用通達的智慧完全瞭解。如果對於這樣未曾聽聞的佛法，如理思惟，必定能夠生起眼、智、明、覺。這苦集聖諦，我已經用通達的智慧永遠斷除。如果對於這樣未曾聽聞的佛法，如理思惟，必定能夠生起眼、智、明、覺。這苦滅聖諦，我已經用通達的智慧作證。如果對於這樣未曾聽聞的佛法，如理思惟，必定能夠生起眼、智、明、覺。這趣向苦滅之道的聖諦，我已經用通達的智慧修習。如果對於這樣未曾聽聞的佛法，如理思惟，必定能夠生起眼、智、明、覺。 比丘應當知道，我對於這四聖諦，如果未曾三轉十二行相，也就是未曾生起眼、智、明、覺，就不能夠在這天、人世間、魔、梵、沙門、婆羅門等眾生中解脫出離，因為沒有去除顛倒，內心多有執著，也不能如實地自稱說我已經證得無上正等菩提。我對於這四聖諦，如果已經三轉十二行相，也就是已經生起眼、智、明、覺，就能夠在這天、人世間、魔、梵、沙門、婆羅門等眾生中解脫出離，因為已經去除顛倒，內心不再執著。也已經如實地能夠自稱說我已經證得無上正等菩提。' 說這部經的時候，具壽憍陳那（Ajñāta Kauṇḍinya，五比丘之一）和八萬天子，遠離塵垢，在諸法中生起清凈的法眼。 當時佛告訴憍陳那說：'對於我所說的法，你已經理解了嗎？' 憍陳那說：'我現在已經理解了。' 第二次、第三次也是這樣。因為憍陳那首先理解了佛法，所以世人共同稱他為阿若多（Ajñāta，已知者）。 地神藥叉（Yakṣa，夜叉，一種守護神）聽到這些話后，歡喜踴躍，高聲唱言：'佛現在於此婆羅痆斯（Varanasi，古印度城市名）仙人論處施鹿林中，爲了憐憫世間一切眾生，爲了讓他們獲得利益和快樂，開始轉動法輪，'
【English Translation】 English version: If one has not heard the Dharma and contemplates it properly, one will surely generate the eye, wisdom, clarity, and understanding (five roots and five powers). This Noble Truth of the Path leading to the Cessation of Suffering should be cultivated with penetrating wisdom. If one contemplates properly on such Dharma that has not been heard, one will surely generate the eye, wisdom, clarity, and understanding. Furthermore, Bhikshus! This Noble Truth of Suffering, I have already fully understood with penetrating wisdom. If one contemplates properly on such Dharma that has not been heard, one will surely generate the eye, wisdom, clarity, and understanding. This Noble Truth of the Arising of Suffering, I have already permanently eradicated with penetrating wisdom. If one contemplates properly on such Dharma that has not been heard, one will surely generate the eye, wisdom, clarity, and understanding. This Noble Truth of the Cessation of Suffering, I have already realized with penetrating wisdom. If one contemplates properly on such Dharma that has not been heard, one will surely generate the eye, wisdom, clarity, and understanding. This Noble Truth of the Path leading to the Cessation of Suffering, I have already cultivated with penetrating wisdom. If one contemplates properly on such Dharma that has not been heard, one will surely generate the eye, wisdom, clarity, and understanding. Bhikshus, you should know that regarding these Four Noble Truths, if I had not turned them in three rounds with twelve aspects, that is, if I had not generated the eye, wisdom, clarity, and understanding, I would not be able to be liberated and freed from this world of gods and humans, Mara, Brahma, Shramanas, Brahmanas, etc., because I had not removed the inversions and my mind was still attached. Nor could I truthfully claim that I had attained Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). If I had turned these Four Noble Truths in three rounds with twelve aspects, that is, if I had generated the eye, wisdom, clarity, and understanding, I would be able to be liberated and freed from this world of gods and humans, Mara, Brahma, Shramanas, Brahmanas, etc., because I had removed the inversions and my mind was no longer attached. And I could truthfully claim that I had attained Anuttara-samyak-sambodhi.' When this Dharma was spoken, the Venerable Ajñāta Kauṇḍinya (one of the first five disciples of the Buddha) and eighty thousand devas (gods) were freed from dust and defilement, and the pure Dharma eye arose in them regarding all dharmas. At that time, the Buddha said to Ajñāta Kauṇḍinya: 'Have you understood the Dharma that I have spoken?' Ajñāta Kauṇḍinya said: 'I have now understood.' The second and third times were also the same. Because Ajñāta Kauṇḍinya understood the Dharma first, the world commonly called him Ajñāta (the one who has understood). When the earth deities Yakṣa (a type of guardian spirit) heard these words, they rejoiced and exclaimed loudly: 'The Buddha is now in the Deer Park at Isipatana (the place where the sages landed) in Varanasi (an ancient Indian city), out of compassion for all beings in the world, and for the sake of bringing them benefit and happiness, has begun to turn the Wheel of Dharma.'
輪具足十二相行。世間沙門及婆羅門天魔梵等，皆無有能如法轉者。由佛轉此無上法輪，憍陳那等已見聖諦。從今天眾漸當增益，阿素洛眾漸當損減。因斯展轉諸天及人，皆獲殊勝利益安樂。」空行藥叉聞是聲已，歡喜傳告四大王天。彼復舉聲展轉相告，經須臾頃聲至梵天。時大梵王聞已歡喜，慶佛為轉無上法輪利樂無邊諸有情故。此中宣說轉法輪事，是故名曰轉法輪經。時五苾芻、八萬天子聞經歡喜，信受奉行。
云何苦聖諦？謂生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦，略說一切五取蘊苦。云何生苦？生謂彼彼諸有情類。即于彼彼有情聚中，諸生等生、趣入、出現、蘊得、界得、處得，諸蘊生命根起，總名為生。何因緣故說生為苦？有情生時，領納攝受種種身苦事故，領納攝受種種心苦事故，領納攝受種種身心苦事故，領納攝受種種身熱惱事故，領納攝受種種心熱惱事故，領納攝受種種身心熱惱事故，領納攝受種種身燒然事故，領納攝受種種心燒然事故，領納攝受種種身心燒然事故，說生為苦。複次生時受二種苦：一者苦苦；二者行苦，故名生苦。
云何老苦？老謂老時，發落發白、皮緩面皺、身曲背僂、喘息逾急、扶杖而行、支體斑黑、衰退暗鈍、根熟變壞、諸行故敗、朽壞羸損
【現代漢語翻譯】 現代漢語譯本：輪具足十二相行。世間的沙門（Śrāmaṇa，出家修行者）及婆羅門（Brāhmaṇa，祭司階層）、天（Deva，天神）、魔（Māra，惡魔）、梵（Brahmā，梵天），皆沒有能如法轉動此輪者。由佛陀轉動這無上的法輪，憍陳那（Kauṇḍinya，五比丘之一）等已經見到了聖諦。從今天開始，天眾將會逐漸增多，阿素洛眾（Asura，阿修羅）將會逐漸減少。因此輾轉相傳，諸天及人，都獲得殊勝的利益和安樂。』空行藥叉（Yakṣa，夜叉）聽到這個聲音后，歡喜地傳告四大王天（Cāturmahārājikā-deva，四大天王）。他們又舉聲輾轉相告，經過很短的時間聲音傳到梵天（Brahmā）。當時大梵天王（Mahābrahmā）聽到后歡喜，慶賀佛陀爲了利益安樂無邊的有情眾生而轉動無上的法輪。這裡宣說了轉法輪的事情，所以叫做轉法輪經。當時五位比丘（Bhikṣu，出家男眾）和八萬天子聽到經后歡喜，信受奉行。 什麼是苦聖諦？就是生苦、老苦、病苦、死苦、怨憎會苦、愛別離苦、求不得苦，概括地說就是一切五取蘊苦。什麼是生苦？生是指在各種各樣的有情眾生類別中，在各種各樣的有情聚集體中，諸如出生、產生、趣入、出現、獲得蘊、獲得界、獲得處，諸蘊的生命根源生起，總的名稱叫做生。因為什麼緣故說生是苦呢？有情眾生出生的時候，領納攝受種種身體的痛苦事故，領納攝受種種心理的痛苦事故，領納攝受種種身心的痛苦事故，領納攝受種種身體的熱惱事故，領納攝受種種心理的熱惱事故，領納攝受種種身心的熱惱事故，領納攝受種種身體的燒燃事故，領納攝受種種心理的燒燃事故，領納攝受種種身心的燒燃事故，所以說生是苦。而且出生時承受兩種苦：一是苦苦；二是行苦，所以叫做生苦。 什麼是老苦？老是指年老的時候，頭髮脫落變白、面板鬆弛面容起皺、身體彎曲背部佝僂、喘息變得急促、拄著枴杖行走、肢體出現黑斑、衰退遲鈍、根基成熟變壞、各種行為陳舊敗壞、朽壞衰弱。
【English Translation】 English version: 'The wheel is complete with its twelve aspects and modes. No Śrāmaṇa (ascetic) or Brāhmaṇa (priest), Deva (god), Māra (demon), or Brahmā (Brahma) in the world is able to turn it lawfully. Because the Buddha turns this unsurpassed Dharma wheel, Kauṇḍinya (one of the first five disciples) and others have already seen the noble truth. From today onwards, the assembly of Devas will gradually increase, and the assembly of Asuras (demi-gods) will gradually decrease. Through this transmission, all Devas and humans will obtain supreme benefit and happiness.' When the Yakṣa (a type of spirit) who travels in the sky heard this voice, he joyfully proclaimed it to the Cāturmahārājikā-devas (Four Heavenly Kings). They, in turn, raised their voices and proclaimed it to each other, and in a short time, the voice reached Brahmā (the creator god). At that time, Mahābrahmā (the Great Brahma) heard it and rejoiced, celebrating that the Buddha had turned the unsurpassed Dharma wheel for the benefit and happiness of limitless sentient beings. This passage proclaims the turning of the Dharma wheel, therefore it is called the 'Turning of the Dharma Wheel Sutra.' At that time, the five Bhikṣus (monks) and eighty thousand Deva sons heard the sutra and rejoiced, accepting it with faith and practicing accordingly. What is the noble truth of suffering? It is the suffering of birth, the suffering of aging, the suffering of sickness, the suffering of death, the suffering of being with what is disliked, the suffering of separation from what is loved, the suffering of not obtaining what is desired, and, in brief, the suffering of the five aggregates of clinging. What is the suffering of birth? Birth refers to the various kinds of sentient beings, in the various gatherings of sentient beings, such as being born, producing, entering, appearing, obtaining aggregates, obtaining realms, obtaining sense bases, the arising of the life-root of the aggregates, all of which is called birth. For what reason is birth said to be suffering? When sentient beings are born, they experience and receive various kinds of physical suffering, they experience and receive various kinds of mental suffering, they experience and receive various kinds of physical and mental suffering, they experience and receive various kinds of physical distress, they experience and receive various kinds of mental distress, they experience and receive various kinds of physical and mental distress, they experience and receive various kinds of physical burning, they experience and receive various kinds of mental burning, they experience and receive various kinds of physical and mental burning, therefore birth is said to be suffering. Furthermore, at the time of birth, one experiences two kinds of suffering: one is the suffering of suffering; the other is the suffering of change, therefore it is called the suffering of birth. What is the suffering of aging? Aging refers to the time of old age, when hair falls out and turns white, skin becomes loose and the face wrinkles, the body bends and the back stoops, breathing becomes rapid, one walks with a cane, limbs become spotted and dark, decline and dullness occur, the roots mature and decay, all actions become old and ruined, decaying and weakening.
，總名為老。何因緣故說老為苦？有情老時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說老為苦。複次老時受三種苦：一者苦苦；二者行苦；三者壞苦，故名老苦。
云何病苦？病謂頭痛、眼痛耳痛、鼻痛舌痛、面痛唇痛、齒痛腭痛、喉痛心痛、風病嗽病、氣病噫病、癩病痔病、痢病麻病、寒病熱病、瘨病癇病、歐逆瘡腫、癬疥㾽癭、㿃下漏泄、痃癖枯痟，及餘種種依身心起身心疹疾，總名為病。何因緣故說病為苦？有情病時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說病為苦。複次病時受二種苦：一者苦苦；二者行苦，故名病苦。
云何死苦？死謂彼彼諸有情類，即從彼彼諸有情聚移轉壞沒、退失別離、壽暖識滅、命根不轉、諸蘊破壞、夭喪殉逝，總名為死。何因緣故說死為苦。有情死時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說死為苦。複次死時受三種苦：一者苦苦；二者行苦；三者壞苦，故名死苦。
云何怨憎會苦？怨憎會，謂諸有情等不可愛、不可樂、不可喜、不可意，而與彼俱、一處為伴，不別不異、不離不散、聚集和合，總名怨憎會。何因緣故說怨憎會為苦？謂諸有情怨憎會時，領納攝受種種身苦事故，廣說乃至領
【現代漢語翻譯】 現代漢語譯本：總的來說，這被稱為衰老。因為什麼原因說衰老是痛苦的呢？因為有情眾生在衰老的時候，會感受到和承受各種身體上的痛苦，乃至感受到和承受各種身心上的煎熬，所以說衰老是痛苦的。而且，衰老的時候會承受三種痛苦：一是苦苦，二是行苦，三是壞苦，所以稱為衰老之苦。 什麼是病苦呢？病是指頭痛、眼痛、耳痛、鼻痛、舌痛、面痛、唇痛、齒痛、腭痛、喉痛、心痛、風病、嗽病、氣病、噫病、癩病、痔病、痢病、麻病、寒病、熱病、瘨病、癇病、嘔逆、瘡腫、癬疥、㾽癭、㿃下漏泄、痃癖、枯痟，以及其他種種依附身心而生起的身心疾病，總的來說，這被稱為疾病。因為什麼原因說疾病是痛苦的呢？因為有情眾生在生病的時候，會感受到和承受各種身體上的痛苦，乃至感受到和承受各種身心上的煎熬，所以說疾病是痛苦的。而且，生病的時候會承受兩種痛苦：一是苦苦，二是行苦，所以稱為疾病之苦。 什麼是死苦呢？死亡是指各個地方的各類有情眾生，從他們各自的有情眾生群體中轉移、壞滅、消失、退失、分離、壽命終止、體溫消失、意識消滅、命根不再延續、諸蘊（skandha）破壞、夭折、殉葬，總的來說，這被稱為死亡。因為什麼原因說死亡是痛苦的呢？因為有情眾生在死亡的時候，會感受到和承受各種身體上的痛苦，乃至感受到和承受各種身心上的煎熬，所以說死亡是痛苦的。而且，死亡的時候會承受三種痛苦：一是苦苦，二是行苦，三是壞苦，所以稱為死亡之苦。 什麼是怨憎會苦呢？怨憎會是指那些有情眾生，他們所不喜歡、不快樂、不喜悅、不如意的人或事物，卻要和他們在一起，在一個地方相伴，不分離、不分散、聚集在一起，總的來說，這被稱為怨憎會。因為什麼原因說怨憎會是痛苦的呢？因為有情眾生在怨憎會的時候，會感受到和承受各種身體上的痛苦，乃至感
【English Translation】 English version: In summary, this is called aging. For what reason is aging said to be suffering? Because sentient beings, when aging, experience and endure various physical sufferings, and even experience and endure various mental and physical torments, therefore aging is said to be suffering. Moreover, when aging, one endures three types of suffering: first, suffering of suffering; second, suffering of change; and third, suffering of decay, hence it is called the suffering of aging. What is the suffering of illness? Illness refers to headaches, eye pain, ear pain, nose pain, tongue pain, facial pain, lip pain, tooth pain, palate pain, throat pain, heart pain, wind disorders, coughs, gas disorders, belching, leprosy, hemorrhoids, dysentery, numbness, cold diseases, heat diseases, epilepsy, seizures, vomiting, sores and swellings, scabies, goiters, fistulas, diarrhea, abdominal masses, consumption, and other various physical and mental illnesses that arise from the body and mind. In summary, this is called illness. For what reason is illness said to be suffering? Because sentient beings, when ill, experience and endure various physical sufferings, and even experience and endure various mental and physical torments, therefore illness is said to be suffering. Moreover, when ill, one endures two types of suffering: first, suffering of suffering; second, suffering of change, hence it is called the suffering of illness. What is the suffering of death? Death refers to the various sentient beings in various places, who, from their respective groups of sentient beings, are transferred, destroyed, disappear, decline, separate, their lifespan ends, body temperature disappears, consciousness ceases, the life force no longer continues, the skandhas (aggregates) are destroyed, premature death, and being buried alive. In summary, this is called death. For what reason is death said to be suffering? Because sentient beings, when dying, experience and endure various physical sufferings, and even experience and endure various mental and physical torments, therefore death is said to be suffering. Moreover, when dying, one endures three types of suffering: first, suffering of suffering; second, suffering of change; and third, suffering of decay, hence it is called the suffering of death. What is the suffering of meeting with what is disliked? Meeting with what is disliked refers to those sentient beings who must be with people or things they dislike, are not happy with, do not rejoice in, or are not satisfied with, and must be together in one place, not separated, not scattered, gathered together. In summary, this is called meeting with what is disliked. For what reason is meeting with what is disliked said to be suffering? Because sentient beings, when meeting with what is disliked, experience and endure various physical sufferings, and even
納攝受種種身心燒然事故，說彼為苦。複次怨憎會時受二種苦：一者苦苦；二者行苦，故名怨憎會苦。
云何愛別離苦？愛別離，謂諸有情等可愛可樂、可喜可意，不與彼俱、不同一處、不為伴侶、別異離散、不聚集、不和合，總名愛別離。何因緣故說愛別離為苦？謂諸有情愛別離時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說彼為苦。複次愛別離時受三種苦：一者苦苦；二者行苦；三者壞苦，故名愛別離苦。
云何求不得苦？求不得，謂悕求可意色聲香味觸、衣服飲食臥具醫藥諸資身具，不得不獲、不會不遇、不成就、不和合，總名求不得。何因緣故說求不得為苦？謂諸有情求不得時，領納攝受種種身苦事故，廣說乃至領納攝受種種身心燒然事故，說彼為苦。複次求不得時受二種苦：一者苦苦；二者行苦，故名求不得苦。
云何略說一切五取蘊苦？五取蘊，謂色取蘊受想行識取蘊，總名五取蘊。何因緣故略說一切五取蘊為苦？謂五取蘊，無常轉動、勞倦羸篤，是失壞法。迅速不停、衰朽非恒、不可保信，是變壞法。有增有減、暫住速滅、本無而有、有已還無。由此因緣，略說一切五取蘊為苦。如說取蘊皆性是苦，不安隱故、違聖心故。如是諸苦名苦諦者，謂此名無常真實是
【現代漢語翻譯】 現代漢語譯本 對於那些因執著而承受種種身心煎熬的事情，稱之為苦。此外，與怨恨憎惡的人相遇時，會承受兩種苦：一是苦苦（直接的痛苦），二是行苦（由無常變化帶來的痛苦），所以稱為怨憎會苦（與怨恨憎惡的人相遇的痛苦）。 什麼是愛別離苦？愛別離，是指眾生對於可愛、可樂、可喜、可意的人或事物，不能與他們在一起，不能同處一地，不能結為伴侶，彼此分離散開，不能聚集，不能和合，總稱為愛別離。因為什麼緣故說愛別離是苦呢？因為眾生在經歷愛別離時，會領納承受種種身體上的痛苦，乃至領納承受種種身心煎熬的事情，所以說它是苦。此外，經歷愛別離時會承受三種苦：一是苦苦，二是行苦，三是壞苦（失去喜愛之物的痛苦），所以稱為愛別離苦。 什麼是求不得苦？求不得，是指希求可意的色、聲、香、味、觸，以及衣服、飲食、臥具、醫藥等各種生活所需，卻不能得到、不能獲得、不能遇到、不能成就、不能和合，總稱為求不得。因為什麼緣故說求不得是苦呢？因為眾生在求不得時，會領納承受種種身體上的痛苦，乃至領納承受種種身心煎熬的事情，所以說它是苦。此外，在求不得時會承受兩種苦：一是苦苦，二是行苦，所以稱為求不得苦。 什麼是簡略概括的一切五取蘊苦？五取蘊（Panca-upadanakkhandha），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），總稱為五取蘊。因為什麼緣故簡略概括說一切五取蘊是苦呢？因為五取蘊是無常的，不斷變化、勞累疲憊、衰弱病痛，是容易喪失毀壞的。迅速流逝不停留，衰老朽壞不是恒常的，不可靠不可信任，是會變異毀壞的。有增有減，暫時存在迅速消滅，本來沒有而產生，產生后又消失。因為這些原因，簡略概括說一切五取蘊是苦。正如所說，取蘊的性質都是苦，因為不安穩，因為違背聖者的心意。這些苦稱為苦諦（Dukkha Satya），意思是說，這（五取蘊）被稱為無常的真實。
【English Translation】 English version To experience various physical and mental burning events due to attachment is called suffering. Furthermore, when encountering what is disliked, one experiences two types of suffering: first, suffering from suffering (苦苦, duhkha-duhkha); second, suffering from change (行苦, viparinama-duhkha). Therefore, it is called the suffering of encountering what is disliked (怨憎會苦, priya-vipprayoga-duhkha). What is the suffering of separation from loved ones (愛別離苦, apriya-samprayoga-duhkha)? Separation from loved ones refers to beings who are lovable, enjoyable, pleasing, and agreeable, but are not with them, not in the same place, not companions, separated and scattered, not gathered, not united. This is generally called separation from loved ones. Why is separation from loved ones said to be suffering? Because when beings experience separation from loved ones, they experience and endure various physical sufferings, and broadly speaking, they experience and endure various physical and mental burning events, therefore it is called suffering. Furthermore, when experiencing separation from loved ones, one experiences three types of suffering: first, suffering from suffering; second, suffering from change; third, suffering from the suffering of loss (壞苦, vinasa-duhkha). Therefore, it is called the suffering of separation from loved ones. What is the suffering of not getting what one wants (求不得苦, yathesta-labha-duhkha)? Not getting what one wants refers to desiring agreeable sights, sounds, smells, tastes, touches, as well as clothing, food, bedding, medicine, and other necessities, but not being able to obtain them, not encountering them, not achieving them, not uniting with them. This is generally called not getting what one wants. Why is not getting what one wants said to be suffering? Because when beings do not get what they want, they experience and endure various physical sufferings, and broadly speaking, they experience and endure various physical and mental burning events, therefore it is called suffering. Furthermore, when not getting what one wants, one experiences two types of suffering: first, suffering from suffering; second, suffering from change. Therefore, it is called the suffering of not getting what one wants. What is the suffering of the five aggregates of clinging (五取蘊苦, panca-upadanakkhandha-duhkha) in brief? The five aggregates of clinging are the aggregate of clinging to form (色取蘊, rupa-upadanakkhandha), the aggregate of clinging to feeling (受取蘊, vedana-upadanakkhandha), the aggregate of clinging to perception (想取蘊, sanna-upadanakkhandha), the aggregate of clinging to mental formations (行取蘊, sankhara-upadanakkhandha), and the aggregate of clinging to consciousness (識取蘊, vinnana-upadanakkhandha). These are generally called the five aggregates of clinging. Why is it said in brief that all five aggregates of clinging are suffering? Because the five aggregates of clinging are impermanent, constantly changing, laborious, weary, weak, and prone to loss and destruction. They are rapidly passing and unceasing, decaying and not constant, unreliable and untrustworthy, subject to change and destruction. They increase and decrease, exist temporarily and quickly vanish, originally non-existent and then arising, and after arising, disappearing again. For these reasons, it is said in brief that all five aggregates of clinging are suffering. As it is said, the nature of the aggregates of clinging is all suffering, because they are not secure, and because they are contrary to the mind of the noble ones. These sufferings are called the Truth of Suffering (苦諦, Dukkha Satya), meaning that this (the five aggregates) is called the impermanent reality.
無常，此名為苦真實是苦，若佛出世若不出世，如是苦法法住法界。一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是無常、此是苦、此是無常性、此是苦性、是真是實、是諦是如，非妄非虛、非倒非異，故名苦諦。名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。由是因緣，名苦聖諦。複次苦聖諦者，是假建立名想言說謂苦聖諦，過殑伽沙佛及弟子皆共施設如是名故。
云何苦集聖諦？謂所有諸愛、後有愛、喜俱行愛，彼彼喜愛，如是略說苦集聖諦。若廣說者，則二愛、三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，皆名苦集聖諦。何因緣故所有諸愛、後有愛、喜俱行愛，彼彼喜愛皆名苦集聖諦？謂此四愛，皆是過去未來現在苦因根本、道路緣起，廣說乃至此身壞后，由此為因苦果生起，故說此名苦集聖諦。何因緣故二愛三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，皆名苦集聖諦？謂此諸法，皆是過去未來現在苦因根本、道路緣起，廣說乃至此身壞後由此為因苦果生起。如說愛等，皆是苦因、能為根本，引眾苦故。如是愛等名集諦者，謂此名愛等真實是愛等，此名為集真實是集，若
【現代漢語翻譯】 現代漢語譯本 無常，這被稱為苦，真實就是苦。無論佛陀出世還是不出世，這樣的苦法都存在於法界中。一切如來自然通達，通過等覺來宣說、施設、建立，分別開示，使其顯現明白，即『這是無常』、『這是苦』、『這是無常的性質』、『這是苦的性質』，這是真實不虛的，是真諦、是如實，不是虛妄、不是顛倒、不是差異，所以稱為苦諦。被稱為聖諦的原因是，『聖』指的是諸佛以及佛的弟子，這是他們的真諦，即他們對此具有知見、理解、覺悟，並認為是真諦。因為這個因緣，所以稱為苦聖諦。進一步說，苦聖諦是假借建立的名詞、概念、言語表達，被稱為苦聖諦，就像無數的佛陀及其弟子都共同施設這樣的名稱一樣。
什麼是苦集聖諦？指的是所有各種愛，包括後有愛（bhava-taṇhā，對存在的渴愛）、喜俱行愛（nandi-rāga-sahagatā，伴隨喜悅和貪慾的愛），以及對各種事物的喜愛。簡略地說，這就是苦集聖諦。如果廣義地解釋，則包括二愛、三愛，以及三愛、四愛、五愛、六愛，以及一切不善法、一切有漏的善法、一切結縛（saṃyojana，束縛）、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）等等，都稱為苦集聖諦。為什麼所有各種愛，包括後有愛、喜俱行愛，以及對各種事物的喜愛，都稱為苦集聖諦呢？因為這四種愛都是過去、未來、現在苦的根本原因、道路和緣起，廣泛地說，乃至此身壞滅之後，由於這些愛為因，苦果就會產生，所以說這被稱為苦集聖諦。為什麼二愛、三愛，以及三愛、四愛、五愛、六愛，以及一切不善法、一切有漏的善法、一切結縛、隨眠、隨煩惱、纏等等，都稱為苦集聖諦呢？因為這些法都是過去、未來、現在苦的根本原因、道路和緣起，廣泛地說，乃至此身壞滅之後，由於這些法為因，苦果就會產生。正如所說，愛等等都是苦的原因，能夠成為根本，引來眾多的苦。像這樣的愛等等被稱為集諦的原因是，這被稱為愛等等，真實就是愛等等，這被稱為集，真實就是集，如果
【English Translation】 English version 'Impermanence,' this is called suffering; truly, it is suffering. Whether a Buddha appears in the world or does not appear, such suffering exists as a dharma, abiding in the realm of dharma (dharmadhātu). All Tathāgatas naturally understand this, proclaiming, establishing, arranging, and distinctly revealing it through perfect enlightenment, making it clear that 'this is impermanent,' 'this is suffering,' 'this is the nature of impermanence,' 'this is the nature of suffering.' This is true and real, it is truth (satya), it is as it is (tathatā), not false, not empty, not inverted, not different. Therefore, it is called the Truth of Suffering (duḥkha-satya). The reason it is called a Noble Truth (ārya-satya) is that 'noble' refers to all Buddhas and their disciples. This is their truth, meaning they have knowledge, understanding, comprehension, and enlightenment regarding this, and consider it the truth. Because of this cause and condition, it is called the Noble Truth of Suffering. Furthermore, the Noble Truth of Suffering is a provisional establishment of name, concept, and verbal expression called the Noble Truth of Suffering, just as countless Buddhas and their disciples have all commonly established such a name.
What is the Noble Truth of the Arising of Suffering (duḥkha-samudaya-satya)? It refers to all forms of craving (tṛṣṇā), including craving for existence (bhava-taṇhā), craving accompanied by delight (nandi-rāga-sahagatā), and craving for various things. Briefly stated, this is the Noble Truth of the Arising of Suffering. If explained extensively, it includes two cravings, three cravings, and also three, four, five, and six cravings, as well as all unwholesome dharmas (akuśala-dharma), all wholesome dharmas with outflows (sāsrava-kuśala-dharma), all bonds (saṃyojana), latent tendencies (anuśaya), secondary defilements (upakleśa), entanglements (paryavasthāna), etc., all of which are called the Noble Truth of the Arising of Suffering. Why are all forms of craving, including craving for existence, craving accompanied by delight, and craving for various things, called the Noble Truth of the Arising of Suffering? Because these four cravings are the fundamental cause, the path, and the arising of suffering in the past, future, and present. Broadly speaking, even after the destruction of this body, suffering results will arise due to these cravings as the cause. Therefore, this is called the Noble Truth of the Arising of Suffering. Why are two cravings, three cravings, and also three, four, five, and six cravings, as well as all unwholesome dharmas, all wholesome dharmas with outflows, all bonds, latent tendencies, secondary defilements, entanglements, etc., called the Noble Truth of the Arising of Suffering? Because all these dharmas are the fundamental cause, the path, and the arising of suffering in the past, future, and present. Broadly speaking, even after the destruction of this body, suffering results will arise due to these dharmas as the cause. As it is said, craving and so on are the cause of suffering, able to be the root, leading to many sufferings. The reason such craving and so on are called the Truth of Arising (samudaya-satya) is that what is called craving and so on is truly craving and so on, and what is called arising is truly arising, if
佛出世若不出世，如是集法法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是愛等、此是集、此是愛等性、此是集性，是真是實、是諦是如，非妄非虛、非倒非異，故名集諦。名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。由是因緣，名苦集聖諦。複次苦集聖諦者，是假建立名想言說謂苦集聖諦，過殑伽沙佛及弟子皆共施設如是名故。
云何苦滅聖諦？謂即諸愛、後有愛、喜俱行愛，彼彼喜愛無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，如是略說苦滅聖諦。若廣說者，則二愛三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，皆名苦滅聖諦。何因緣故即諸愛、後有愛、喜俱行愛，彼彼喜愛無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，皆名苦滅聖諦？謂此四愛，若未斷、未遍知、未滅未吐，後有苦果相續生起；若已斷、已遍知、已滅已吐，後有苦果不復生起。故此永斷等，名苦滅聖諦。何因緣故即二愛三愛，復有三愛四愛五愛六愛，及一切不善法、一切有漏善法、一切結縛隨眠隨煩惱纏等，無餘永斷、棄捨變吐、盡離染滅、寂靜隱沒，皆名苦滅聖諦？謂此諸法，若未斷、未遍知
、未滅未吐，後有苦果相續生起；若已斷、已遍知、已滅已吐，後有苦果不復生起。故此永斷等，名苦滅聖諦。即此苦滅聖諦，亦名室宅、亦名洲渚、亦名救護、亦名歸依、亦名應趣、亦名無憂、亦名無病、亦名不死、亦名無熾然、亦名無熱惱、亦名安隱、亦名清涼、亦名寂靜、亦名善事、亦名吉祥、亦名安樂、亦名不動、亦名涅槃。如說涅槃是真苦滅，是諸沙門究竟果故。如是斷等名滅諦者，謂此名涅槃真實是涅槃，此名為滅真實是滅，若佛出世若不出世，如是滅法法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是涅槃、此是滅、此是涅槃性、此是滅性，是真是實、是諦是如，非妄非虛、非倒非異，故名滅諦。名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。由是因緣，名苦滅聖諦。複次苦滅聖諦者，是假建立名想言說謂苦滅聖諦，過殑伽沙佛及弟子皆共施設如是名故。
云何趣苦滅道聖諦？謂若道若聖行，於過去未來現在，苦能永斷，能棄捨，能變吐，能盡，能離染，能滅，能寂靜，能隱沒。此復是何？謂八支聖道則是，正見、正思惟、正語、正業、正命、正勤、正念、正定。云何正見？謂聖弟子，于苦思惟苦、于集思惟集、于滅思惟滅、于道思惟道，無
【現代漢語翻譯】 現代漢語譯本：如果苦因沒有斷滅和捨棄，那麼未來的苦果還會相續產生；如果苦因已經斷滅、已經完全知曉、已經滅盡和捨棄，那麼未來的苦果就不會再產生。因此，這種永遠斷滅等等，就叫做苦滅聖諦（Dukkha-nirodha-ārya-satya，滅苦的真理）。這個苦滅聖諦，也叫做室宅（住所）、洲渚（避難所）、救護（保護）、歸依（依靠）、應趣（應該前往的地方）、無憂（沒有憂愁）、無病（沒有疾病）、不死（沒有死亡）、無熾然（沒有燃燒）、無熱惱（沒有熱惱）、安隱（安全隱蔽）、清涼（清凈涼爽）、寂靜（寂滅清靜）、善事（美好的事情）、吉祥（吉利祥和）、安樂（安定快樂）、不動（不可動搖）、涅槃（Nirvana，解脫）。正如所說，涅槃是真正的苦滅，是所有沙門（Sramana，修行者）最終的果實。像這樣，斷滅等等被稱為滅諦，意思是說，這被稱為涅槃，真實就是涅槃；這被稱為滅，真實就是滅。無論佛陀出世還是不出世，這樣的滅法都存在於法界（Dharmadhatu，宇宙的真實本質）中，一切如來（Tathagata，佛陀的稱號）自然通達，通過等覺（Sammasambuddha，完全覺悟）宣說、施設、建立，分別開示，使其顯現明白，說這是涅槃，這是滅，這是涅槃的性質，這是滅的性質，這是真真實實、是諦是如，不是虛妄、不是虛假、不是顛倒、不是差異，所以叫做滅諦。被稱為聖諦，是因為聖指的是諸佛以及佛的弟子，這是他們的真理，意思是他們對此知見、理解、瞭解、正確覺悟，認為是真理。因為這個原因，叫做苦滅聖諦。此外，苦滅聖諦，是假借建立的名詞、思想、言語，叫做苦滅聖諦，過去無數的佛陀以及他們的弟子都共同施設這樣的名稱。 什麼是通往苦滅之道聖諦（Dukkha-nirodha-gamini-patipada-ariya-sacca，導致滅苦的真理）？指的是那些道路和神聖的修行，在過去、未來和現在，能夠永遠斷除苦，能夠拋棄苦，能夠轉化苦，能夠窮盡苦，能夠脫離苦的染污，能夠滅除苦，能夠使苦寂靜，能夠使苦隱沒。這又是什麼呢？就是八支聖道（Aryastangika-marga，八正道），也就是正見（Samyag-drsti，正確的見解）、正思惟（Samyak-samkalpa，正確的思考）、正語（Samyag-vac，正確的言語）、正業（Samyak-karmanta，正確的行為）、正命（Samyag-ajiva，正確的謀生）、正勤（Samyag-vyayama，正確的努力）、正念（Samyak-smrti，正確的念頭）、正定（Samyak-samadhi，正確的禪定）。什麼是正見？指的是聖弟子，對於苦思惟苦，對於集（Samudaya，苦的根源）思惟集，對於滅思惟滅，對於道思惟道，沒有
【English Translation】 English version: If the causes of suffering are not extinguished and relinquished, then future suffering will continue to arise. If the causes of suffering have been extinguished, fully known, eliminated, and relinquished, then future suffering will no longer arise. Therefore, this eternal cessation, etc., is called the Noble Truth of the Cessation of Suffering (Dukkha-nirodha-ārya-satya). This Noble Truth of the Cessation of Suffering is also called a dwelling, an island, a protection, a refuge, a destination, freedom from sorrow, freedom from disease, immortality, freedom from burning, freedom from torment, security, coolness, tranquility, a good deed, auspiciousness, happiness, immovability, and Nirvana (Nirvana, liberation). As it is said, Nirvana is the true cessation of suffering, for it is the ultimate fruit of all Sramanas (Sramana, ascetics). Thus, cessation, etc., is called the Truth of Cessation, meaning that what is called Nirvana is truly Nirvana; what is called cessation is truly cessation. Whether a Buddha appears in the world or not, such a Dharma of cessation abides in the Dharmadhatu (Dharmadhatu, the true nature of the universe). All Tathagatas (Tathagata, title of a Buddha) naturally understand it, and through perfect enlightenment (Sammasambuddha, fully enlightened) proclaim, establish, set forth, and distinctly reveal it, saying, 'This is Nirvana, this is cessation, this is the nature of Nirvana, this is the nature of cessation.' This is true and real, this is truth and thusness, not false, not empty, not inverted, not different, therefore it is called the Truth of Cessation. It is called a Noble Truth because 'noble' refers to the Buddhas and their disciples. This is their truth, meaning that they know, see, understand, comprehend, and rightly awaken to it as truth. For this reason, it is called the Noble Truth of the Cessation of Suffering. Furthermore, the Noble Truth of the Cessation of Suffering is a nominally established name, thought, and speech called the Noble Truth of the Cessation of Suffering, which countless Buddhas and their disciples have commonly designated as such. What is the Noble Truth of the Path Leading to the Cessation of Suffering (Dukkha-nirodha-gamini-patipada-ariya-sacca)? It refers to those paths and noble practices that, in the past, future, and present, can permanently cut off suffering, can abandon it, can transform it, can exhaust it, can separate from its defilement, can extinguish it, can make it tranquil, can make it disappear. What is this? It is the Noble Eightfold Path (Aryastangika-marga), which is Right View (Samyag-drsti, correct understanding), Right Thought (Samyak-samkalpa, correct thought), Right Speech (Samyag-vac, correct speech), Right Action (Samyak-karmanta, correct action), Right Livelihood (Samyag-ajiva, correct livelihood), Right Effort (Samyag-vyayama, correct effort), Right Mindfulness (Samyak-smrti, correct mindfulness), and Right Concentration (Samyak-samadhi, correct concentration). What is Right View? It refers to a noble disciple who contemplates suffering as suffering, contemplates the origin (Samudaya, the origin of suffering) as the origin, contemplates cessation as cessation, and contemplates the path as the path, without
漏作意相應，所有於法簡擇、極簡擇、最極簡擇，解了、等了、近了，機黠通達、審察聰睿、覺明慧行、毗缽舍那，是名正見。云何正思惟？謂聖弟子，于苦思惟苦乃至於道思惟道，無漏作意相應所有思惟、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，是名正思惟。云何正語？謂聖弟子，于苦思惟苦乃至於道思惟道，無漏作意相應思擇力故，除趣邪命語四惡行，于余語惡行所得無漏遠離、勝遠離、近遠離、極遠離、寂靜律儀、無作無造，棄捨防護、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，是名正語。云何正業？謂聖弟子，于苦思惟苦乃至於道思惟道，無漏作意相應思擇力故，除趣邪命身三惡行，于余身惡行所得無漏遠離乃至無表身業，是名正業。云何正命？謂聖弟子，于苦思惟苦乃至於道思惟道，無漏作意相應思擇力故，于趣邪命身語惡行所得無漏遠離乃至身語無表業，是名正命。云何正勤？謂聖弟子、于苦思惟苦乃至於道思惟道、無漏作意相應所有勤精進勇健勢猛熾盛難制勵意不息、是名正勤。云何正念？謂聖弟子，于苦思惟苦乃至於道思惟道，無漏作意相應所有念、隨念、專念、憶念，不忘不失、不遺不漏、不失法性、心明記性，是名正念。云
【現代漢語翻譯】 現代漢語譯本 什麼是與不漏作意相應的正見？ 也就是對於法的簡擇、極簡擇、最極簡擇，理解、等同理解、接近理解，機敏聰慧、通達審察、聰睿覺悟、明慧修行、毗缽舍那（Vipassanā，內觀），這被稱為正見。什麼是正思惟？ 也就是聖弟子，對於苦諦思惟苦諦，乃至對於道諦思惟道諦，與不漏作意相應的所有思惟、等同思惟、接近思惟，尋求、等同尋求、接近尋求，推究、等同推究、接近推究，使心對於法產生粗略的動搖和轉變，這被稱為正思惟。什麼是正語？ 也就是聖弟子，對於苦諦思惟苦諦，乃至對於道諦思惟道諦，與不漏作意相應，憑藉思擇的力量，去除趨向邪命的語言四種惡行，對於其餘的語言惡行所獲得的無漏遠離、殊勝遠離、接近遠離、極其遠離、寂靜的律儀、無作無造，棄捨防護，如同船筏橋樑、堤塘墻塹，對於所制定的戒律不逾越、不違背，不越軌的無表語業，這被稱為正語。什麼是正業？ 也就是聖弟子，對於苦諦思惟苦諦，乃至對於道諦思惟道諦，與不漏作意相應，憑藉思擇的力量，去除趨向邪命的身三種惡行，對於其餘的身惡行所獲得的無漏遠離，乃至無表身業，這被稱為正業。什麼是正命？ 也就是聖弟子，對於苦諦思惟苦諦，乃至對於道諦思惟道諦，與不漏作意相應，憑藉思擇的力量，對於趨向邪命的身語惡行所獲得的無漏遠離，乃至身語的無表業，這被稱為正命。什麼是正勤？ 也就是聖弟子，對於苦諦思惟苦諦，乃至對於道諦思惟道諦，與不漏作意相應的所有勤奮、精進、勇猛、強健、氣勢猛烈、熾盛，難以制止，努力用意不停止，這被稱為正勤。什麼是正念？ 也就是聖弟子，對於苦諦思惟苦諦，乃至對於道諦思惟道諦，與不漏作意相應的所有念、隨念、專念、憶念，不忘記、不遺失、不遺漏、不喪失，不失去法的本性，內心明晰的記憶性，這被稱為正念。
【English Translation】 English version What is Right View associated with non-leaking attention? That is, with regard to the Dharma, selection, extreme selection, the most extreme selection, understanding, equal understanding, near understanding, quick-wittedness, thorough understanding, discerning intelligence, enlightened practice, Vipassanā (inner vision), this is called Right View. What is Right Thought? That is, a noble disciple, contemplating suffering in suffering, and so on, contemplating the path in the path, all thoughts, equal thoughts, near thoughts associated with non-leaking attention, seeking, equal seeking, near seeking, investigating, equal investigating, near investigating, causing the mind to roughly move and transform with regard to the Dharma, this is called Right Thought. What is Right Speech? That is, a noble disciple, contemplating suffering in suffering, and so on, contemplating the path in the path, associated with non-leaking attention, by the power of discernment, removing the four evil deeds of speech that lead to wrong livelihood, with regard to the remaining evil deeds of speech, obtaining non-leaking distancing, superior distancing, near distancing, extreme distancing, peaceful discipline, non-action and non-creation, abandoning protection, like rafts, bridges, dikes, and walls, not transgressing or violating the established precepts, the non-manifest verbal karma that does not go beyond, this is called Right Speech. What is Right Action? That is, a noble disciple, contemplating suffering in suffering, and so on, contemplating the path in the path, associated with non-leaking attention, by the power of discernment, removing the three evil deeds of body that lead to wrong livelihood, with regard to the remaining evil deeds of body, obtaining non-leaking distancing, and so on, the non-manifest bodily karma, this is called Right Action. What is Right Livelihood? That is, a noble disciple, contemplating suffering in suffering, and so on, contemplating the path in the path, associated with non-leaking attention, by the power of discernment, with regard to the evil deeds of body and speech that lead to wrong livelihood, obtaining non-leaking distancing, and so on, the non-manifest karma of body and speech, this is called Right Livelihood. What is Right Effort? That is, a noble disciple, contemplating suffering in suffering, and so on, contemplating the path in the path, all diligence, vigor, courage, strength, intense energy, and fervor associated with non-leaking attention, difficult to restrain, striving with intention without ceasing, this is called Right Effort. What is Right Mindfulness? That is, a noble disciple, contemplating suffering in suffering, and so on, contemplating the path in the path, all mindfulness, recollection, focused attention, remembrance associated with non-leaking attention, not forgetting, not losing, not omitting, not neglecting, not losing the nature of the Dharma, the mind's clear memory, this is called Right Mindfulness.
何正定？謂聖弟子，于苦思惟苦乃至於道思惟道，無漏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，是名正定。如是所說八支聖道及余無漏行，名趣苦滅道。如說聖行是真實道，究竟離苦趣涅槃，故如是聖行名道諦者，謂此名聖行真實是聖行，此名為道真實是道，若佛出世若不出世，如是道法法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂此是聖行、此是道、此是聖行性、此是道性，是真是實、是諦是如，非妄非虛、非倒非異，故名道諦。名聖諦者，聖謂諸佛及佛弟子，此是彼諦，謂彼於此知見解了正覺為諦。由是因緣，名趣苦滅道聖諦。複次趣苦滅道聖諦者，是假建立名想言說謂趣苦滅道聖諦，過殑伽沙佛及弟子皆共施設如是名故。
靜慮品第十一之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四天道，令諸有情未凈者凈、凈者鮮白。何等為四？謂有一類離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住，是名第一天道。復有一類，尋伺寂靜，內等凈心一趣性，無尋無伺，定生喜樂，第二靜慮具足住，是名第二天道。復有一類，離喜住舍，正念正知，身受樂聖說應舍，第三靜慮具足住，是名第三天道。復有一類，斷樂斷苦
【現代漢語翻譯】 現代漢語譯本： 什麼是正定？指的是聖弟子，對於苦進行思惟，一直到對於道進行思惟，與無漏作意相應的所有的心住、等住、近住、安住、不散不亂、攝止等持、心一境性，這被稱為正定。像這樣所說的八支聖道以及其餘的無漏行，被稱為趣向苦滅之道。正如所說的聖行是真實的道，最終脫離痛苦而趣向涅槃，因此像這樣的聖行被稱為道諦，意思是說這被稱為聖行，真實是聖行，這被稱為道，真實是道，無論佛出世還是不出世，這樣的道法法住法界，一切如來自然通達，完全覺悟后宣說、施設、建立，分別開示，使其顯明，說這是聖行、這是道、這是聖行性、這是道性，這是真實不虛的，是諦是如，不是虛妄，不是顛倒，不是差異，所以稱為道諦。被稱為聖諦，聖指的是諸佛以及佛弟子，這是他們的諦，意思是他們對於此知見解了，正確覺悟，認為是諦。因為這樣的因緣，被稱為趣向苦滅之道聖諦。再次，趣向苦滅之道聖諦，是假借建立的名想言說，稱為趣向苦滅之道聖諦，超過恒河沙數的佛以及弟子都共同施設這樣的名稱。
靜慮品第十一之一
一時，薄伽梵在室羅筏（梵文Śrāvastī，古印度城市名），住在逝多林給孤獨園（Jetavana Anāthapiṇḍada-ārāma，祇園精舍）。當時世尊告訴眾比丘：『有四種天道，使那些沒有清凈的有情得到清凈，使那些已經清凈的有情更加鮮明潔白。是哪四種呢？第一種是，有一類人，離開慾望、惡和不善法，有尋有伺，由遠離（欲界）而生喜樂，具足安住于初靜慮，這被稱為第一天道。第二種是，又有一類人，尋伺寂靜，內心平等清凈，心一境性，無尋無伺，由禪定而生喜樂，具足安住于第二靜慮，這被稱為第二天道。第三種是，又有一類人，離開喜而安住于舍，正念正知，身體感受樂，聖人說應該捨棄（這種樂），具足安住于第三靜慮，這被稱為第三天道。第四種是，斷絕樂斷絕苦
【English Translation】 English version: What is right concentration (samyak-samādhi)? It refers to a noble disciple who contemplates suffering (duhkha), up to contemplating the path (mārga). It is the abiding of the mind, the equal abiding, the near abiding, the secure abiding, the non-scattering, the non-confusion, the gathering and holding, the one-pointedness of mind, all in accordance with non-outflow intention (anāsrava-manaskāra). This is called right concentration. The Noble Eightfold Path (ārya-aṣṭāṅga-mārga) thus described, and other non-outflow practices, are called the path leading to the cessation of suffering. As it is said that the noble practice is the true path, ultimately departing from suffering and heading towards Nirvana (nirvāṇa), therefore such noble practice is called the Truth of the Path (mārga-satya), meaning this is called noble practice, truly is noble practice, this is called the path, truly is the path, whether a Buddha (buddha) appears in the world or does not appear, such Dharma (dharma) abides in the Dharma-realm (dharma-dhātu), all Tathagatas (tathāgata) naturally understand, equally awaken, proclaim, establish, set forth, separately reveal, making it clear, saying this is noble practice, this is the path, this is the nature of noble practice, this is the nature of the path, this is true and real, is truth and thusness, not false, not empty, not inverted, not different, therefore it is called the Truth of the Path. Called the Noble Truth (ārya-satya), 'noble' refers to all Buddhas and Buddha's disciples, this is their truth, meaning they know, see, understand, and correctly awaken to this as truth. Because of this cause and condition, it is called the Noble Truth of the Path leading to the cessation of suffering. Furthermore, the Noble Truth of the Path leading to the cessation of suffering is a provisional establishment of name, thought, and speech, called the Noble Truth of the Path leading to the cessation of suffering, Buddhas and disciples beyond the Ganges' sands (Ganges river sand) all commonly establish such a name.
Chapter Eleven, Part One: Dhyāna (Meditation)
At one time, the Bhagavan (bhagavat, the Blessed One) was in Śrāvastī (an ancient Indian city), residing in the Jetavana Anāthapiṇḍada-ārāma (Jeta Grove, a famous monastery). At that time, the World-Honored One (lokanātha) told the monks (bhikṣu): 'There are four heavenly paths that purify those sentient beings (sattva) who are not yet pure, and make those who are already pure even more bright and white. What are the four? The first is, there is a type of person who, having left desires, evil, and unwholesome dharmas, with initial application (vitarka) and sustained application (vicāra), born of detachment, joy and happiness, fully dwells in the first dhyāna (first meditative absorption), this is called the first heavenly path. The second is, again, there is a type of person who, with the silencing of initial and sustained application, with inner tranquility, one-pointedness of mind, without initial application and sustained application, born of samadhi (concentration), joy and happiness, fully dwells in the second dhyāna, this is called the second heavenly path. The third is, again, there is a type of person who, having left joy, dwells in equanimity (upekṣā), mindful and clearly knowing, experiencing pleasure with the body, which the noble ones say should be relinquished, fully dwells in the third dhyāna, this is called the third heavenly path. The fourth is, having abandoned pleasure and abandoned suffering,
，先喜憂沒，不苦不樂，舍念清凈，第四靜慮具足住，是名第四天道。如是四種，皆令有情未凈者凈、凈者鮮白。」
離欲惡不善法者，云何欲？謂貪亦名欲、欲界亦名欲、五妙欲境亦名欲。今此義中意說五妙欲境名欲。所以者何？以五妙欲極可愛故、極可醉故、極可欲故、極可樂故、極可貪故、極可求故、極可悶故、極可縛故、極可希故、極可系故，此中名欲。然五妙欲非真欲體，真欲體者是緣彼貪。如世尊說：
「世諸妙境非真欲， 真欲謂人分別貪； 妙境如本住世間， 智者于中已除欲。」
此頌意言，可愛妙色聲香味觸非真欲體。真欲體者，謂緣彼生分別貪著。欲境如本，智者于中，名離欲故。尊者舍利子有時為人說如是頌。爾時有一邪命外道不遠而住，以頌難詰舍利子言：
「若世妙境非真欲， 真欲謂人分別貪； 苾芻應名受欲人， 起惡分別尋思故。」
時舍利子報外道言：「起惡尋思，實名受欲。非諸苾芻於世妙境皆起不善分別尋思故，汝不應作斯難詰。」以頌反詰彼外道言：
「若世妙境是真欲， 說欲非人分別貪； 汝師應名受欲人， 恒觀可意妙色故。」
時彼外道默不能答，彼師實觀可愛色故。由此知欲是貪非境。爾時有一汲水女人，
【現代漢語翻譯】 現代漢語譯本：先前的喜和憂都已消失，沒有苦也沒有樂，捨棄了念頭，達到清凈，圓滿地安住在第四禪定中，這被稱為第四天道。像這樣的四種禪定，都能使有情眾生中未得清凈者得清凈，已得清凈者更加鮮明潔白。
關於離欲、惡和不善法：什麼是『欲』（kama）呢？貪愛被稱為『欲』，欲界（Kamadhatu）也被稱為『欲』，五種妙欲之境也被稱為『欲』。但在這裡，我們特指五種妙欲之境為『欲』。為什麼呢？因為這五種妙欲極其可愛，極其令人沉醉，極其令人渴望，極其令人快樂，極其令人貪戀，極其令人追求，極其令人昏昧，極其令人束縛，極其令人希求，極其令人繫縛，所以被稱為『欲』。然而，五種妙欲並非真正的『欲』的本體，真正的『欲』的本體是緣于這些妙欲所產生的貪愛。正如世尊所說：
『世間諸妙境，非是真欲體，真欲是人起，分別顛倒貪；妙境常如是，安住於世間，智者能于中，斷除諸欲染。』
這首偈頌的意思是說，可愛美好的色、聲、香、味、觸，並非『欲』的真正本體。真正的『欲』的本體，是緣于這些外境所產生的分別和貪著。外境本來如此，有智慧的人能夠從中遠離『欲』的染污。尊者舍利子（Sariputra）有時會為他人宣說這樣的偈頌。當時，有一個邪命外道（Ajivaka）住在不遠的地方，用偈頌來詰難捨利子說：
『如果世間的妙境不是真正的『欲』，而真正的『欲』是人所產生的分別貪愛；那麼比丘（bhiksu）應當被稱為受『欲』之人，因為他們會生起惡的分辨尋思。』
當時，舍利子回答那位外道說：『生起惡的尋思，確實可以稱為受『欲』。但並非所有的比丘都會對世間的妙境生起不善的分辨尋思，所以你不應該這樣詰難。』然後用偈頌反駁那位外道說：
『如果世間的妙境是真正的『欲』，而『欲』不是人所產生的分別貪愛；那麼你的老師應當被稱為受『欲』之人，因為他經常觀看可愛的美色。』
當時，那位外道沉默無言，無法回答，因為他的老師確實經常觀看可愛的美色。由此可知，『欲』是貪愛，而不是外境。當時，有一個汲水的女人，
【English Translation】 English version: Former joy and sorrow have ceased, neither suffering nor pleasure remains, abandoning thoughts and attaining purity, dwelling fully in the fourth dhyana (meditative state), this is called the fourth heavenly path. These four dhyanas, in this way, can purify sentient beings who are not yet pure, and make those who are already pure even more radiant and clear.
Regarding detachment from desire, evil, and unwholesome dharmas: What is 『desire』 (kama)? Greed is also called 『desire,』 the Desire Realm (Kamadhatu) is also called 『desire,』 and the five desirable sense objects are also called 『desire.』 But in this context, we specifically refer to the five desirable sense objects as 『desire.』 Why? Because these five desirable sense objects are extremely lovely, extremely intoxicating, extremely desirable, extremely pleasurable, extremely covetable, extremely sought after, extremely bewildering, extremely binding, extremely yearned for, and extremely enslaving, therefore they are called 『desire.』 However, the five desirable sense objects are not the true essence of 『desire』; the true essence of 『desire』 is the greed that arises from these sense objects. As the World Honored One said:
『The world's delightful objects are not true desire; true desire is the discriminating greed that arises in people; delightful objects remain as they are, abiding in the world; the wise ones, within them, have eliminated desire.』
The meaning of this verse is that lovely and beautiful sights, sounds, smells, tastes, and tactile sensations are not the true essence of 『desire.』 The true essence of 『desire』 is the discrimination and attachment that arise from these external objects. External objects are inherently as they are; wise individuals can, within them, be free from the defilement of 『desire.』 Venerable Sariputra sometimes spoke such verses to others. At that time, there was an Ajivaka (a type of ascetic) dwelling not far away, who used a verse to challenge Sariputra, saying:
『If the world's delightful objects are not true desire, and true desire is the discriminating greed that arises in people; then bhikshus (monks) should be called those who indulge in 『desire,』 because they give rise to evil discriminating thoughts.』
At that time, Sariputra replied to that ascetic, saying: 『Giving rise to evil thoughts can indeed be called indulging in 『desire.』 But not all bhikshus give rise to unwholesome discriminating thoughts about the world's delightful objects, so you should not make such a challenge.』 Then, he refuted that ascetic with a verse, saying:
『If the world's delightful objects are true desire, and 『desire』 is not the discriminating greed that arises in people; then your teacher should be called one who indulges in 『desire,』 because he constantly gazes at lovely and beautiful sights.』
At that time, that ascetic was silent and unable to answer, because his teacher did indeed constantly gaze at lovely and beautiful sights. From this, it is known that 『desire』 is greed, not external objects. At that time, there was a woman drawing water,
聞上伽他便說頌曰：
「欲我知汝本， 汝從分別生； 我更不分別， 汝復從誰起？」
時復有一遏吒羅種，聞上伽他亦說頌曰：
「牟尼安隱眠， 遇惡無愁惱； 心樂靜慮者， 不遊戲諸欲。」
此頌意言，可愛妙境皆非真欲，于彼所起分別貪愛乃是真欲。是故此中應作四句。一、有一類補特伽羅，于諸欲境身離非心。謂如有一剃除鬚髮、披服袈裟，正信出家。身參法侶，心猶顧戀所受諸欲，數復發起猛利貪愛。彼身出家，心猶未出，是名于欲身離非心。二、有一類補特伽羅，于諸欲境心離非身。謂如有一，雖有妻子，受用上妙田宅臥具、香鬘瓔珞衣服飲食、受畜種種金銀珍寶驅、役奴婢僮僕作使，或時發起打罵等業。而於諸欲不生耽染，不數發起猛利貪愛。彼身在家，其心已出，是名于欲心離非身。三、有一類補特伽羅，于諸欲境身心俱離。謂如有一剃除鬚髮、披服袈裟，正信出家。身參法侶，于諸欲境心無顧戀，不數發起緣彼貪愛，失念暫起深生悔愧。彼身出家，其心亦出，是名于欲身心俱離。四、有一類補特伽羅，于諸欲境身心俱不離。謂如有一畜妻養子，受用上妙田宅臥具、香鬘瓔珞衣服飲食、受畜種種金銀珍寶、驅役奴婢僮僕作使，發起種種打罵等業，復于諸欲深生耽
【現代漢語翻譯】 現代漢語譯本： 聽到上面的偈頌后，有人也說了下面的偈頌： 『如果我想知道你的本體， 你是從分別產生的； 我不再分別， 你又從哪裡生起？』 當時又有一個遏吒羅種（Achala-gotra，種姓名）的人，聽到上面的偈頌后也說了下面的偈頌： 『牟尼（Muni，聖人）安穩地睡眠， 遇到惡事沒有憂愁煩惱； 心裡喜歡禪定的人， 不會沉溺於各種慾望。』 這首偈頌的意思是說，可愛美妙的境界都不是真正的慾望，對於那些境界所產生的分別和貪愛才是真正的慾望。因此，這裡應該有四句話來解釋。 一、有一類補特伽羅（Pudgala，人），對於各種慾望的境界，身體離開了但心沒有離開。比如有的人剃除了鬚髮、穿上了袈裟，以正信出家。身體加入了僧團，心裡仍然顧戀所享受的各種慾望，時常生起強烈的貪愛。他們的身體雖然出家了，心卻沒有出家，這就是所謂的對於慾望身體離開了但心沒有離開。 二、有一類補特伽羅（Pudgala，人），對於各種慾望的境界，心離開了但身體沒有離開。比如有的人，雖然有妻子，享受著上好的田地住宅、臥具、香鬘瓔珞、衣服飲食，擁有各種金銀珍寶，驅使奴婢僮僕，有時還會打罵他們。但是對於各種慾望不產生沉迷，不時常生起強烈的貪愛。他們的身體雖然在家，心卻已經出家，這就是所謂的對於慾望心離開了但身體沒有離開。 三、有一類補特伽羅（Pudgala，人），對於各種慾望的境界，身體和心都離開了。比如有的人剃除了鬚髮、穿上了袈裟，以正信出家。身體加入了僧團，對於各種慾望的境界心裡沒有顧戀，不時常生起對於那些慾望的貪愛，即使偶爾因為失念而生起，也會深深地感到後悔和慚愧。他們的身體出家了，心也出家了，這就是所謂的對於慾望身體和心都離開了。 四、有一類補特伽羅（Pudgala，人），對於各種慾望的境界，身體和心都沒有離開。比如有的人，蓄養妻子兒女，享受著上好的田地住宅、臥具、香鬘瓔珞、衣服飲食，擁有各種金銀珍寶，驅使奴婢僮僕，做出各種打罵的事情，而且對於各種慾望深深地沉迷
【English Translation】 English version: Hearing the above Gatha, someone then spoke the following verse: 'If I want to know your essence, you arise from discrimination; I no longer discriminate, from whom do you then arise?' At that time, there was also a person of the Achala-gotra (Achala-gotra, name of a lineage) who, upon hearing the above Gatha, also spoke the following verse: 'A Muni (Muni, a sage) sleeps peacefully, encountering evil without sorrow or distress; One whose mind delights in meditation, does not indulge in desires.' The meaning of this verse is that lovely and wonderful realms are not true desires, but the discriminations and attachments that arise from them are the true desires. Therefore, there should be four statements here to explain this. First, there is a type of Pudgala (Pudgala, person) who, regarding the realms of various desires, has physically renounced but not mentally. For example, there is someone who shaves their head and beard, dons the robes, and leaves home with right faith. Their body joins the Sangha, but their mind still clings to the various desires they have enjoyed, and they frequently generate intense attachment. Their body has left home, but their mind has not, this is called physically renouncing desires but not mentally. Second, there is a type of Pudgala (Pudgala, person) who, regarding the realms of various desires, has mentally renounced but not physically. For example, there is someone who, although having a wife and children, enjoys excellent fields, houses, bedding, garlands, ornaments, clothing, food and drink, possesses various gold, silver, and treasures, and employs servants and slaves, sometimes even engaging in acts of beating and scolding. However, they do not become addicted to various desires, and do not frequently generate intense attachment. Their body is at home, but their mind has already left home, this is called mentally renouncing desires but not physically. Third, there is a type of Pudgala (Pudgala, person) who, regarding the realms of various desires, has renounced both physically and mentally. For example, there is someone who shaves their head and beard, dons the robes, and leaves home with right faith. Their body joins the Sangha, and their mind has no attachment to the realms of various desires, and they do not frequently generate attachment to those desires. Even if it arises temporarily due to forgetfulness, they feel deep regret and shame. Their body has left home, and their mind has also left home, this is called renouncing desires both physically and mentally. Fourth, there is a type of Pudgala (Pudgala, person) who, regarding the realms of various desires, has not renounced either physically or mentally. For example, there is someone who keeps a wife and raises children, enjoys excellent fields, houses, bedding, garlands, ornaments, clothing, food and drink, possesses various gold, silver, and treasures, employs servants and slaves, engages in various acts of beating and scolding, and is deeply addicted to various desires.
染，數數發起猛利貪愛。彼身心二種俱不出家，是名于欲身心俱不離。云何離欲？謂于諸欲，遠離、極遠離、空、不可得，故名離欲。云何惡不善法？謂五蓋，即貪慾蓋、瞋恚蓋、惛沉睡眠蓋、掉舉惡作蓋、疑蓋。云何貪慾蓋？謂于諸欲諸貪等貪，執藏防護堅著、愛樂迷悶、耽嗜遍耽嗜、內縛悕求、耽湎苦集，貪類貪生，總名貪慾。如是貪慾，覆心蔽心、障心纏心、隱心映心、里心蓋心，故名為蓋。蓋即貪慾，故名貪慾蓋。云何瞋恚蓋？謂于有情慾為損害，內懷栽杌欲為擾惱，已瞋恚、當瞋恚、現瞋恚，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，總名瞋恚。如是瞋恚，覆心蔽心乃至里心蓋心，故名為蓋。蓋即瞋恚，故名瞋恚蓋。云何惛沉睡眠蓋？謂身重性、心重性、身無堪任性、心無堪任性、身惛沈性、心惛沈性、𧄼瞢憒悶，總名惛沈。染污心品所有眠夢，不能任持、心昧略性，總名睡眠。如是所說惛沉睡眠，覆心蔽心乃至里心蓋心，故名為蓋。蓋即惛沉睡眠，故名惛沉睡眠蓋。云何掉舉惡作蓋？謂心不寂靜、掉舉等掉舉、心掉舉性，總名掉舉。染污心品所有心變心懊心悔、我惡作惡作性，總名惡作。如是所說掉舉惡作，覆心蔽心乃至里心蓋心，總名為蓋。蓋即掉
{ "translations": [ "現代漢語譯本：", "什麼是『染』？指的是反覆不斷地發起強烈的貪愛。如果一個人的身和心兩種狀態都沒有出離世俗，就叫做在慾望上身心都沒有離開。什麼是『離欲』？指的是對於各種慾望，遠離、極度遠離、空無、不可得，所以叫做離欲。什麼是『惡不善法』？指的是五蓋，也就是貪慾蓋、瞋恚蓋、惛沉睡眠蓋、掉舉惡作蓋、疑蓋。什麼是『貪慾蓋』？指的是對於各種慾望的各種貪婪，執著收藏防護、堅固執著、喜愛迷戀、沉溺遍沉溺、內心束縛渴望、沉迷苦的聚集，貪婪的種類和產生，總的叫做貪慾。這樣的貪慾，覆蓋心、遮蔽心、障礙心纏繞心、隱藏心映蔽心、在心裡面蓋住心，所以叫做蓋。蓋就是貪慾，所以叫做貪慾蓋。什麼是『瞋恚蓋』？指的是對於有情眾生想要加以損害，內心懷著樹樁想要擾亂，已經瞋恚、將要瞋恚、現在瞋恚，喜歡成為過患、極度成為過患、內心極度憤恨，對於各種有情眾生互相違背想要成為過患，已經成為過患、將要成為過患、現在成為過患，總的叫做瞋恚。這樣的瞋恚，覆蓋心、遮蔽心乃至在心裡面蓋住心，所以叫做蓋。蓋就是瞋恚，所以叫做瞋恚蓋。什麼是『惛沉睡眠蓋』？指的是身體沉重、心沉重、身體沒有堪能性、心沒有堪能性、身體昏沉、心昏沉、愚昧昏聵，總的叫做惛沉。染污的心所具有的睡眠和夢，不能夠任持、心昏昧遲鈍，總的叫做睡眠。像這樣所說的惛沉睡眠，覆蓋心、遮蔽心乃至在心裡面蓋住心，所以叫做蓋。蓋就是惛沉睡眠，所以叫做惛沉睡眠蓋。什麼是『掉舉惡作蓋』？指的是心不寂靜、掉舉等等的掉舉、心掉舉的性質，總的叫做掉舉。染污的心所具有的心變動心懊惱心後悔、我做了壞事壞事的性質，總的叫做惡作。像這樣所說的掉舉惡作，覆蓋心、遮蔽心乃至在心裡面蓋住心，所以叫做蓋。蓋就是掉舉" ], "english_translations": [ "English version:", "What is 『attachment (染)』? It refers to repeatedly and intensely generating greedy love. If one's body and mind have not renounced the world, it is called being attached to desires in both body and mind. What is 『detachment from desires (離欲)』? It refers to being distant, extremely distant, empty, and unattainable from all desires, hence it is called detachment from desires. What are 『evil unwholesome dharmas (惡不善法)』? They are the five hindrances (五蓋): namely, the hindrance of desire (貪慾蓋), the hindrance of anger (瞋恚蓋), the hindrance of sloth and torpor (惛沉睡眠蓋), the hindrance of restlessness and remorse (掉舉惡作蓋), and the hindrance of doubt (疑蓋). What is the 『hindrance of desire (貪慾蓋)』? It refers to all kinds of greed for various desires, clinging to, hoarding, protecting, firmly attaching to, loving, infatuated, indulging, completely indulging, internal bondage, longing, wallowing in the accumulation of suffering, the types and arising of greed, all of which are called desire. Such desire covers the mind, obscures the mind, obstructs the mind, entangles the mind, hides the mind, reflects the mind, and inwardly covers the mind, hence it is called a hindrance. The hindrance is desire, hence it is called the hindrance of desire. What is the 『hindrance of anger (瞋恚蓋)』? It refers to the desire to harm sentient beings, harboring malice, desiring to disturb and annoy, having been angry, about to be angry, currently angry, delighting in faults, extremely delighting in faults, extreme resentment in the mind, desiring to cause harm to various sentient beings in mutual conflict, having caused harm, about to cause harm, currently causing harm, all of which are called anger. Such anger covers the mind, obscures the mind, and so on, inwardly covering the mind, hence it is called a hindrance. The hindrance is anger, hence it is called the hindrance of anger. What is the 『hindrance of sloth and torpor (惛沉睡眠蓋)』? It refers to heaviness of body, heaviness of mind, the inability of the body, the inability of the mind, the dullness of the body, the dullness of the mind, dimness and confusion, all of which are called sloth. The sleep and dreams associated with a defiled mind, the inability to sustain, the dullness and slowness of the mind, all of which are called torpor. As such, the aforementioned sloth and torpor cover the mind, obscure the mind, and so on, inwardly covering the mind, hence it is called a hindrance. The hindrance is sloth and torpor, hence it is called the hindrance of sloth and torpor. What is the 『hindrance of restlessness and remorse (掉舉惡作蓋)』? It refers to the mind not being tranquil, restlessness and so on, the nature of restlessness of the mind, all of which are called restlessness. The mental changes, mental distress, and mental regret associated with a defiled mind, the nature of 『I have done evil』 and evil deeds, all of which are called remorse. As such, the aforementioned restlessness and remorse cover the mind, obscure the mind, and so on, inwardly covering the mind, hence it is called a hindrance. The hindrance is restlessness" ] } }
舉惡作故，名掉舉惡作蓋。云何疑蓋？謂于佛法僧及苦集滅道，生起疑惑，二分二路、猶豫疑箭、不決定、不究竟、不審決、非已一趣、非當一趣、非現一趣，總說為疑。如是疑性，覆心蔽心乃至里心蓋心，故名為蓋。蓋即是疑，故名疑蓋。云何離惡不善法？謂于如是惡不善法，遠離、極遠離、空、不可得，故名離惡不善法。
說一切有部法蘊足論卷第六 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第七
尊者大目乾連造
三藏法師玄奘奉 詔譯
靜慮品第十一之餘
有尋有伺者，云何尋？謂離欲惡不善法者，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，總名為尋。云何伺？謂離欲惡不善法者，心伺察、遍伺察、近伺察、隨行隨轉、隨流隨屬，總名為伺。尋與伺，何差別？令心粗性是尋，令心細性是伺。此復如何？如打鐘時，粗聲暫發，細聲隨轉；粗聲喻尋，細聲喻伺。搖鈴扣缽、吹螺擊鼓、放箭震雷，粗細二聲為喻亦爾。又如眾鳥飛翔虛空，鼓翼踴身方得隨意；鼓翼喻尋，踴身喻伺，是謂尋伺二相差別。云何有尋有伺？謂離欲惡不善法者，心相應品具有尋伺。離生喜樂者，云何離？謂離欲亦名離，離
【現代漢語翻譯】 現代漢語譯本 什麼是掉舉惡作蓋？就是因為造作惡事而產生的。什麼是疑蓋？就是對於佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）以及苦（duhkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（marga，達到止息痛苦的道路）這四聖諦產生疑惑，心懷二意、猶豫不定，像被疑箭射中一樣，不能確定、不能究竟、不能審決，不是已經趨向、不是將要趨向、不是現在趨向解脫，總的來說就是疑。這種疑的性質，覆蓋內心、遮蔽內心，乃至深入內心，使內心被覆蓋，所以稱為蓋。蓋就是疑，所以稱為疑蓋。什麼是遠離惡不善法？就是對於這些惡不善法，遠離、極度遠離、視為空無、不可得，所以稱為遠離惡不善法。
《說一切有部法蘊足論》卷第六 大正藏第26冊 No. 1537 《阿毗達磨法蘊足論》
《阿毗達磨法蘊足論》卷第七
尊者大目乾連造
三藏法師玄奘 奉 詔譯
靜慮品第十一之餘
什麼是有尋有伺？什麼是尋？就是當一個人遠離了慾望、邪惡和不善之法時，他的心會去尋求、普遍尋求、接近尋求，他的心會顯現、極度顯現、當下顯現，進行推度構畫、思惟分別，總的來說就叫做尋。什麼是伺？就是當一個人遠離了慾望、邪惡和不善之法時，他的心會去伺察、普遍伺察、接近伺察，隨之而行、隨之而轉、隨之而屬，總的來說就叫做伺。尋和伺有什麼區別？使心粗略的性質是尋，使心細微的性質是伺。這是怎麼回事呢？就像敲鐘的時候，粗大的聲音暫時發出，細微的聲音隨後延續；粗大的聲音比喻尋，細微的聲音比喻伺。搖鈴扣缽、吹螺擊鼓、放箭震雷，粗細兩種聲音的比喻也是這樣。又像眾鳥在虛空中飛翔，鼓動翅膀、躍起身體才能隨意飛行；鼓動翅膀比喻尋，躍起身體比喻伺，這就是尋和伺兩種狀態的區別。什麼是有尋有伺？就是當一個人遠離了慾望、邪惡和不善之法時，與心相應的品類具有尋和伺。什麼是離生喜樂？什麼是離？就是遠離慾望也叫做離。
【English Translation】 English version What is restlessness and remorse cover (uddhacca-kukkucca-nivaraṇa)? It is named restlessness and remorse cover because of doing evil deeds. What is doubt cover (vicikiccha-nivaraṇa)? It refers to arising doubts about the Buddha (the Awakened One), the Dharma (teachings), the Sangha (community), and the Four Noble Truths: suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga). It involves having two minds, being hesitant, like being struck by a dart of doubt, being uncertain, not reaching the end, not being decisive, not already heading towards, not going to head towards, not currently heading towards liberation. In summary, it is doubt. This nature of doubt covers the mind, obscures the mind, even deeply covers the mind, causing the mind to be covered, hence it is called a cover. A cover is doubt, therefore it is called doubt cover. What is abandoning evil and unwholesome dharmas? It means being distant, extremely distant, empty, and unattainable from such evil and unwholesome dharmas, hence it is called abandoning evil and unwholesome dharmas.
Abhidharma-dharmaskandha-pada-shastra, Volume 6, by the Sarvastivada school Taisho Tripitaka, Volume 26, No. 1537, Abhidharma-dharmaskandha-pada-shastra
Abhidharma-dharmaskandha-pada-shastra, Volume 7
Composed by the Venerable Maha Maudgalyayana
Translated by Tripitaka Master Xuanzang under Imperial Decree
Dhyana Chapter, Section 11 (continued)
What is with initial and sustained application (savitakka-savicara)? What is initial application (vitakka)? It is when one is detached from desire, evil, and unwholesome dharmas, the mind seeks, extensively seeks, closely seeks, the mind manifests, extremely manifests, presently manifests, contemplates, constructs, thinks, and distinguishes; in summary, it is called initial application. What is sustained application (vicara)? It is when one is detached from desire, evil, and unwholesome dharmas, the mind investigates, extensively investigates, closely investigates, follows along, turns along, belongs along; in summary, it is called sustained application. What is the difference between initial and sustained application? The coarse nature of the mind is initial application, the subtle nature of the mind is sustained application. How is this so? Like when striking a bell, the coarse sound is momentarily emitted, and the subtle sound follows and continues; the coarse sound is a metaphor for initial application, the subtle sound is a metaphor for sustained application. Ringing a bell, striking a bowl, blowing a conch, beating a drum, releasing an arrow, and thunder, the metaphor of coarse and subtle sounds is also like this. Also, like birds flying in the sky, flapping their wings and leaping up their bodies to move freely; flapping their wings is a metaphor for initial application, leaping up their bodies is a metaphor for sustained application, this is the difference between the two aspects of initial and sustained application. What is with initial and sustained application? It is when one is detached from desire, evil, and unwholesome dharmas, the mental factors associated with the mind possess initial and sustained application. What is joy and happiness born of detachment (vivekajaṃ pītisukhaṃ)? What is detachment (viveka)? It is also called detachment to be detached from desire.
惡不善法亦名離，出家亦名離，色界善根亦名離，初靜慮亦名離。今此義中意說初靜慮名離。云何喜？謂離欲惡不善法者，心欣極欣、現前極欣、欣性欣類，適意悅意、喜性喜類，樂和合、不別離、歡欣悅豫、有堪任性、踴躍踴躍性、歡喜歡喜性，總名為喜。云何樂？謂離欲惡不善法者，已斷身重性、心重性、身不堪任性、心不堪任性，所得身滑性、心滑性、身軟性、心軟性、身堪任性、心堪任性、身離蓋性、心離蓋性、身輕安性、心輕安性、身無燋惱性、心無燋惱性、身調柔性、心調柔性，總名為樂。云何離生喜樂？謂前喜樂，因離、依離、離所建立，由離勢力起等起、生等生、趣入出現，故說此名離生喜樂。初者，謂此靜慮順次數中最居首故；複次此於九種次第定中最在前故。靜慮者，謂在此定中，尋、伺、喜、樂、心一境性，總此五支名初靜慮。如有頌言：
「心隨貪慾行， 或復隨瞋恚， 而修靜慮者， 諸佛不稱譽。 惛睡蓋纏心， 無知修靜慮， 身相雖安靜， 諸佛不稱譽。 掉悔蓋纏心， 諸根不寂靜， 雖勤修靜慮， 諸佛不稱譽。 三寶四諦中， 心懷猶豫者， 雖勤修靜慮， 諸佛不稱譽。 遠離欲及惡， 尋伺皆如理， 身柔軟安靜， 受離生喜
【現代漢語翻譯】 現代漢語譯本 『惡不善法』也稱為『離』，出家也稱為『離』，『善根』也稱為『離』，『初靜慮』也稱為『離』。現在這裡所說的『離』，指的是『初靜慮』。什麼是『喜』呢？就是指遠離了慾望、罪惡和不善之法的人，內心感到欣悅、非常欣悅、當下感到非常欣悅，具有欣悅的性質和種類，感到適意和悅意，具有喜悅的性質和種類，樂於和合、不願分離，感到歡欣和喜悅，具有堪能性，感到踴躍和踴躍的性質，感到歡喜和歡喜的性質，總的來說就叫做『喜』。什麼是『樂』呢？就是指遠離了慾望、罪惡和不善之法的人，已經斷除了身體的沉重性、內心的沉重性、身體的不堪任性、內心的不堪任性，所獲得的身體的滑潤性、內心的滑潤性、身體的柔軟性、內心的柔軟性、身體的堪任性、內心的堪任性、身體的遠離蓋障性、內心的遠離蓋障性、身體的輕安性、內心的輕安性、身體的沒有焦惱性、內心的沒有焦惱性、身體的調柔性、內心的調柔性，總的來說就叫做『樂』。什麼是『離生喜樂』呢？就是指前面的『喜』和『樂』，是由於遠離（離，refers to separation from desires and unwholesome states）、依靠遠離、在遠離的基礎上建立起來的，由遠離的力量而生起、產生、趨入和顯現，所以稱之為『離生喜樂』。『初』的意思是，這種靜慮在順次數序中是最開始的；而且，這種靜慮在九種次第定中也是最靠前的。『靜慮』的意思是，在這種禪定中，有尋（Vitarka, initial application of thought）、伺（Vicara, sustained application of thought）、喜（Priti, joy）、樂（Sukha, happiness）、心一境性（Ekagrata, one-pointedness of mind），這五種要素總合起來就叫做『初靜慮』。正如頌文所說： 『內心隨著貪慾而行，或者隨著嗔恚而行，如果有人這樣修習靜慮，諸佛是不會稱讚他的。內心被昏沉和睡眠所覆蓋，無知地修習靜慮，即使身體表面上顯得安靜，諸佛也是不會稱讚他的。內心被掉舉和後悔所覆蓋，各種感官都不寂靜，即使勤奮地修習靜慮，諸佛是不會稱讚他的。對於三寶（Triratna, the Buddha, the Dharma, and the Sangha）和四諦（Four Noble Truths）心懷猶豫的人，即使勤奮地修習靜慮，諸佛是不會稱讚他的。遠離了慾望和罪惡，尋和伺都符合正理，身體柔軟而安靜，感受著離生喜樂。』
【English Translation】 English version 'Evil unwholesome dharmas' are also called 'separation (離)', renunciation is also called 'separation', 'wholesome roots (善根)' are also called 'separation', and 'first Dhyana (初靜慮)' is also called 'separation'. In this context, 'separation' refers to the 'first Dhyana'. What is 'joy (喜)'? It refers to the state of mind of someone who has separated from desires, evils, and unwholesome dharmas, experiencing delight, extreme delight, and immediate extreme delight. It possesses the nature and category of delight, feeling agreeable and pleasing, possessing the nature and category of joy, delighting in harmony, not wishing to separate, feeling joyful and happy, possessing the quality of being capable, feeling elated and the nature of elation, feeling joyful and the nature of joy. All of this together is called 'joy'. What is 'happiness (樂)'? It refers to the state of someone who has separated from desires, evils, and unwholesome dharmas, having severed the heaviness of body, the heaviness of mind, the incapability of body, the incapability of mind, and having attained the smoothness of body, the smoothness of mind, the softness of body, the softness of mind, the capability of body, the capability of mind, the freedom from cover of body, the freedom from cover of mind, the lightness of body, the lightness of mind, the freedom from burning affliction of body, the freedom from burning affliction of mind, the pliancy of body, the pliancy of mind. All of this together is called 'happiness'. What is 'joy and happiness born of separation (離生喜樂)'? It refers to the aforementioned 'joy' and 'happiness' that arise because of separation, rely on separation, and are established on the basis of separation. They arise, originate, approach, and appear due to the power of separation, hence they are called 'joy and happiness born of separation'. 'First' means that this Dhyana is the first in the sequential order; furthermore, it is the foremost among the nine sequential samadhis. 'Dhyana' means that in this samadhi, there are initial application of thought (尋, Vitarka), sustained application of thought (伺, Vicara), joy (喜, Priti), happiness (樂, Sukha), and one-pointedness of mind (心一境性, Ekagrata). These five factors together are called 'first Dhyana'. As the verse says: 'The mind follows after greed, or follows after hatred; if one cultivates Dhyana in this way, the Buddhas do not praise him. The mind is covered by dullness and sleep; cultivating Dhyana ignorantly, even if the body appears outwardly calm, the Buddhas do not praise him. The mind is covered by restlessness and remorse; the senses are not tranquil; even if one diligently cultivates Dhyana, the Buddhas do not praise him. One who harbors doubt about the Three Jewels (三寶, Triratna, the Buddha, the Dharma, and the Sangha) and the Four Noble Truths (四諦), even if one diligently cultivates Dhyana, the Buddhas do not praise him. Separated from desires and evils, with initial and sustained thought in accordance with reason, the body is soft and calm, experiencing joy born of separation.'
樂； 身如沐浴團， 遍體皆津膩， 不強亦不弱， 愛水不能漂； 尋伺等五支， 賢聖仙所證， 總名初靜慮， 諸佛所稱譽。」
在此定中諸心意識，名初靜慮俱有之心。諸思等思、現前等思、已思當思，造心意業，名初靜慮俱有意業。諸心勝解、已勝解、當勝解，名初靜慮俱有勝解。在此定中，若受、若想、若欲、若作意、若念、若定、若慧等名，初靜慮俱有諸法。如是諸法，亦得名初靜慮。此靜慮名，依何義立？謂能寂靜惡不善法及余雜染、後有熾然、當苦異熟、生老死等諸有漏法，故名靜慮。複次寂靜種種惡不善法及余雜染、後有熾然、當苦異熟、生老死等有漏法，已此靜慮起等起、生等生、趣入出現，故名靜慮。複次寂靜種種惡不善法及余雜染、後有熾然、當苦異熟、生老死等有漏法，已此靜慮明盛遍照，故名靜慮。具足者，謂此依出家及依遠離所生善法，精勤修習無間無斷方得圓滿，故名具足。住者，謂成就此靜慮，現行、隨行、遍行、遍隨行、動轉解行，故名為住。
尋伺寂靜者，尋及伺，如前說。第二靜慮，此二寂靜、遍寂靜、近寂靜、空、無所有，故名尋伺寂靜。內等凈者，云何內等凈？謂尋伺寂靜故，諸信信性、現前信性、隨順印可、愛慕愛慕性、心澄心凈，
【現代漢語翻譯】 現代漢語譯本： 樂： 身體如同沐浴過的泥團，全身都濕潤膩滑，不強壯也不虛弱，水也無法漂動它；尋（Vitarka，粗略的思考）伺（Vicara，精細的思考）等五支（五種構成要素），是賢聖仙人所證悟的境界，總稱為初禪（初靜慮），是諸佛所稱讚的。' 在此禪定中的各種心意識，稱為與初禪相應的心。各種思、等思、現前等思、已思當思，造作心意之業，稱為與初禪相應的意業。各種心勝解、已勝解、當勝解，稱為與初禪相應的勝解。在此禪定中，無論是受、想、欲、作意、念、定、慧等，都稱為與初禪相應的諸法。這些法，也可以稱為初禪。這初禪之名，是依據什麼意義而立的呢？是因為它能寂靜惡不善法以及其他雜染、後有熾燃、當受苦果、生老死等各種有漏法，所以稱為靜慮。再次，因為寂靜種種惡不善法以及其他雜染、後有熾燃、當受苦果、生老死等有漏法，已此靜慮而生起、等起、趣入和顯現，所以稱為靜慮。再次，因為寂靜種種惡不善法以及其他雜染、後有熾燃、當受苦果、生老死等有漏法，已此靜慮而光明熾盛、普遍照耀，所以稱為靜慮。具足，是指依靠出家和遠離塵世所生的善法，精勤修習，沒有間斷，才能圓滿成就，所以稱為具足。住，是指成就此靜慮，現行、隨行、遍行、遍隨行、動轉解行，所以稱為住。 尋伺寂靜，尋（Vitarka，粗略的思考）和伺（Vicara，精細的思考），如前所述。第二靜慮，這二者寂靜、普遍寂靜、接近寂靜、空、無所有，所以稱為尋伺寂靜。內等凈，什麼是內等凈呢？是因為尋伺寂靜的緣故，各種信、信性、現前信性、隨順印可、愛慕愛慕性、心澄心凈，
【English Translation】 English version: Joy: The body is like a mass of bathing mud, the whole body is moist and greasy, neither strong nor weak, and water cannot float it away; Vitarka (initial application of thought), Vicara (sustained application of thought), and the other five factors are realized by the wise sages and immortals, and are collectively called the first Dhyana (first meditative absorption), which is praised by all Buddhas.' The various consciousnesses in this Samadhi (state of meditative concentration) are called the mind associated with the first Dhyana. The various thoughts, equal thoughts, present thoughts, past thoughts, and future thoughts, which create mental karma, are called the mental karma associated with the first Dhyana. The various mental understandings, past understandings, and future understandings are called the understanding associated with the first Dhyana. In this Samadhi, whether it is feeling, perception, volition, attention, mindfulness, concentration, wisdom, etc., are called the Dharmas (phenomena) associated with the first Dhyana. These Dharmas can also be called the first Dhyana. Upon what meaning is this name of first Dhyana established? It is because it can pacify evil and unwholesome Dharmas, as well as other defilements, the burning of future existence, the ripening of future suffering, birth, old age, death, and other contaminated Dharmas, therefore it is called Dhyana. Furthermore, because it pacifies various evil and unwholesome Dharmas, as well as other defilements, the burning of future existence, the ripening of future suffering, birth, old age, death, and other contaminated Dharmas, and from this Dhyana arise origination, co-origination, entry, and manifestation, therefore it is called Dhyana. Furthermore, because it pacifies various evil and unwholesome Dharmas, as well as other defilements, the burning of future existence, the ripening of future suffering, birth, old age, death, and other contaminated Dharmas, and from this Dhyana there is bright and pervasive illumination, therefore it is called Dhyana. 'Complete' means that relying on the good Dharmas born from renunciation and detachment, diligent practice without interruption is required to achieve perfection, therefore it is called 'complete'. 'Dwelling' means that having achieved this Dhyana, there is present action, following action, pervasive action, pervasive following action, movement, transformation, and understanding, therefore it is called 'dwelling'. Vitarka and Vicara are pacified; Vitarka (initial application of thought) and Vicara (sustained application of thought), as previously mentioned. In the second Dhyana, these two are pacified, universally pacified, nearly pacified, empty, and without anything, therefore it is called the pacification of Vitarka and Vicara. 'Inner purity' - what is inner purity? It is because of the pacification of Vitarka and Vicara, there are various faith, the nature of faith, the present nature of faith, compliant approval, loving admiration, clarity and purity of mind,
總名內等凈。心一趣性者，云何心一趣性？謂尋伺寂靜故，心不散不亂不流、安住一境，故名心一趣性。無尋無伺者，謂第二靜慮，尋伺不可得、不現行、非有非等有，故名無尋無伺。定生喜樂者，云何定？謂尋伺寂靜者心住等住近住安住、不散不亂、攝止等持、心一境性，總名為定。云何喜？謂尋伺寂靜者心欣極欣，廣說乃至歡喜歡喜性，總名為喜。云何樂？謂尋伺寂靜者已斷身重性、心重性，廣說乃至身調柔性、心調柔性，總名為樂。云何定生喜樂？謂前喜樂，因定、依定、定所建立、由定勢力，起等起、生等生、趣入出現，故說此名定生喜樂。第二者，謂此靜慮順次數中居第二故；複次此於九種次第定中在第二故。靜慮者，謂在此定中，內等凈、喜、樂、心一境性，總此四支名第二靜慮。如有頌言：
「尋伺俱寂靜， 如雨息埃塵， 內凈心一趣， 觸菩提妙樂。 無尋伺有喜， 樂內凈及定， 名第二靜慮， 諸佛所稱譽。」
在此定中諸心意識，名第二靜慮俱有之心。諸思等思乃至造心意業，名第二靜慮俱有意業。諸心勝解、已勝解、當勝解，名第二靜慮俱有勝解。在此定中若受若想，乃至若慧等，名第二靜慮俱有諸法。如是諸法，亦得名為第二靜慮。此靜慮名所依之義、具足及住
【現代漢語翻譯】 現代漢語譯本 總名為『內等凈』。『心一趣性』是什麼意思呢？指的是因為尋（Vitarka，粗略的思考）和伺（Vicara，細緻的考察）都寂靜了，心不再散亂、不再擾動、不再流離，而是安住在同一個境界上，所以叫做『心一趣性』。 『無尋無伺』指的是第二靜慮（Dhyana，禪定），因為尋和伺在這裡是不可得的、不顯現的、非有也非等有，所以叫做『無尋無伺』。 『定生喜樂』是什麼意思呢？什麼是『定』？指的是尋和伺寂靜之後，心能夠安住、平等安住、接近安住、完全安住，不散亂、不擾動，能夠攝持、止息、平等保持，心專注于同一個境界，這些總稱為『定』。 什麼是『喜』？指的是尋和伺寂靜之後，內心欣悅、極其欣悅，乃至歡喜、非常歡喜的性質，這些總稱為『喜』。 什麼是『樂』？指的是尋和伺寂靜之後，已經斷除了身體的沉重性、內心的沉重性，乃至身體的調柔性、內心的調柔性，這些總稱為『樂』。 什麼是『定生喜樂』？指的是前面的喜和樂，因為定而產生、依靠定而存在、由定所建立、憑藉定的力量，而生起、產生、趣入、顯現，所以稱之為『定生喜樂』。 『第二』指的是這種靜慮在次第排列中位於第二位；另外，它在九種次第定中也位於第二位。 『靜慮』指的是在這種禪定狀態中，內等凈、喜、樂、心一境性，這四種要素總合起來稱為『第二靜慮』。 正如頌文所說： 『尋伺俱寂靜， 如雨息埃塵， 內凈心一趣， 觸菩提妙樂。 無尋伺有喜， 樂內凈及定， 名第二靜慮， 諸佛所稱譽。』 在這種禪定狀態中的各種心、意識，稱為『第二靜慮俱有之心』。各種思、等思，乃至造作心意業，稱為『第二靜慮俱有意業』。各種對心的勝解、已經勝解、將要勝解，稱為『第二靜慮俱有勝解』。在這種禪定狀態中的受、想，乃至慧等等，稱為『第二靜慮俱有諸法』。這些法，也可以被稱為『第二靜慮』。這種靜慮的名稱具有所依之義、具足之義以及安住之義。
【English Translation】 English version The general name is 『Inner Purity and Equanimity (Antar-samādhi-prasāda)』. What is meant by 『one-pointedness of mind (citta-ekāgratā)』? It means that because Vitarka (initial application of thought) and Vicara (sustained application of thought) are stilled, the mind is not scattered, not disturbed, not flowing away, but dwells in a single object. Therefore, it is called 『one-pointedness of mind』. 『Without Vitarka and Vicara』 refers to the second Dhyana (meditative absorption), because Vitarka and Vicara are unattainable, do not manifest, are neither existent nor equally existent. Therefore, it is called 『without Vitarka and Vicara』. 『Joy and happiness born of Samadhi (concentration)』 – what is Samadhi? It means that when Vitarka and Vicara are stilled, the mind abides, abides equally, abides closely, abides completely, is not scattered, not disturbed, is restrained, stopped, equally held, and the mind is one-pointed. All of these together are called 『Samadhi』. What is 『joy (prīti)』? It means that when Vitarka and Vicara are stilled, the mind is delighted, extremely delighted, and so on, up to the nature of rejoicing and great rejoicing. All of these together are called 『joy』. What is 『happiness (sukha)』? It means that when Vitarka and Vicara are stilled, the heaviness of the body and the heaviness of the mind have been cut off, and so on, up to the pliancy of the body and the pliancy of the mind. All of these together are called 『happiness』. What is 『joy and happiness born of Samadhi』? It means that the aforementioned joy and happiness arise, depend on, are established by, and are empowered by Samadhi; they arise, are produced, enter into, and appear because of Samadhi. Therefore, it is called 『joy and happiness born of Samadhi』. 『Second』 means that this Dhyana is in the second position in the sequential order; moreover, it is in the second position among the nine sequential Samadhis. 『Dhyana』 means that in this state of meditation, inner purity and equanimity, joy, happiness, and one-pointedness of mind – these four factors together are called the 『second Dhyana』. As the verse says: 『When Vitarka and Vicara are both stilled, like rain stopping dust, Inner purity, one-pointed mind, touching the wondrous bliss of Bodhi. Without Vitarka and Vicara, there is joy, happiness, inner purity, and Samadhi, This is called the second Dhyana, praised by all the Buddhas.』 The various minds and consciousnesses in this Samadhi are called 『mind associated with the second Dhyana』. The various thoughts, equal thoughts, and even the mental karma created by the mind are called 『mental karma associated with the second Dhyana』. The various understandings, already understood, and about to be understood, are called 『understanding associated with the second Dhyana』. The feelings, perceptions, and even wisdom in this Samadhi are called 『dharmas associated with the second Dhyana』. These dharmas can also be called 『second Dhyana』. This name of Dhyana has the meaning of that which is relied upon, that which is complete, and that which abides.
，皆如前說。
離喜者，云何喜？謂心欣極欣乃至歡喜歡喜性，總名為喜。心於此喜離染解脫，故名離喜。住舍正念正知者，彼于爾時安住行舍正念正知。云何舍？謂離喜時心平等性、心正直性、心無警覺寂靜住性，總名為舍。云何正念？謂離喜時諸念隨念，乃至心明記性，總名正念。云何正知？謂離喜時所起於法簡擇，乃至毗缽舍那，總名正知。身受樂者，身謂意身，由意身中有受樂故，四大種身亦得安適，由此因緣名身受樂。此中樂者，謂離喜時已斷身重性、心重性，乃至身調柔性、心調柔性，總名為樂。此是受樂，非輕安樂。聖說應舍者，聖謂諸佛及佛弟子。說謂宣說，分別開示勸修定者應舍此樂，不應耽味，唯應住舍正念正知。第三者，謂此靜慮順次數中居第三故；複次此於九種次第定中在第三故。靜慮者，謂在此定中行舍、正念、正知、身受樂、心一境性，總此五支名第三靜慮。如有頌言：
「離喜最上跡， 舍念知樂定， 名第三靜慮， 諸佛所稱譽。」
在此定中諸心意識，名第三靜慮俱有之心。諸思等思乃至造心意業，名第三靜慮俱有意業。諸心勝解、已勝解、當勝解，名第三靜慮俱有勝解。在此定中若受若想乃至若慧等，名第三靜慮俱有諸法。如是諸法，亦得名為第三靜慮。
【現代漢語翻譯】 現代漢語譯本： ，都如前面所說的那樣。
離喜：什麼是喜？是指內心欣悅、極其欣悅，乃至歡喜、喜歡的性質，總稱為喜。內心對於這種喜遠離染著和解脫，所以稱為離喜。安住于舍、正念、正知：是指他在那個時候安住於行舍、正念、正知。什麼是舍？是指離開喜的時候，內心的平等性、正直性、沒有警覺的寂靜安住的性質，總稱為舍。什麼是正念？是指離開喜的時候，各種念頭隨之生起，乃至內心明記的性質，總稱為正念。什麼是正知？是指離開喜的時候，對於法所產生的簡擇，乃至毗缽舍那（Vipassanā，內觀），總稱為正知。身體感受快樂：身體是指意身，由於意身中有感受快樂的緣故，四大種身也能夠得到安適，由於這個因緣，稱為身體感受快樂。這裡所說的快樂，是指離開喜的時候，已經斷除了身體的沉重性、內心的沉重性，乃至身體的調柔性、內心的調柔性，總稱為快樂。這是感受的快樂，不是輕安的快樂。聖人說應當捨棄：聖人是指諸佛以及佛的弟子。說，是指宣說、分別開示、勸導修習禪定的人應當捨棄這種快樂，不應當貪戀，只應當安住于舍、正念、正知。第三：是指這種靜慮在順次數中排在第三位；其次，這種靜慮在九種次第定中排在第三位。靜慮：是指在這種禪定中，行舍、正念、正知、身體感受快樂、內心專注于單一境界的性質，總共這五支稱為第三靜慮。如有頌說：
『離喜是最上的境界，舍、念、知、樂、定，稱為第三靜慮，是諸佛所稱讚的。』
在這種禪定中的各種心、意識，稱為與第三靜慮相應的心。各種思、等思，乃至造作心意的行為，稱為與第三靜慮相應的意業。各種對於心的勝解、已經勝解、將要勝解，稱為與第三靜慮相應的勝解。在這種禪定中的各種受、想，乃至各種慧等，稱為與第三靜慮相應的諸法。像這樣的各種法，也可以稱為第三靜慮。
【English Translation】 English version: , all as previously described.
Detachment from joy: What is joy? It refers to the mind's delight, extreme delight, even the nature of joy and happiness, collectively called joy. The mind, in relation to this joy, is detached from defilement and liberated, hence it is called detachment from joy. Abiding in equanimity, mindfulness, and clear comprehension: It means that at that time, one abides in equanimity of action, mindfulness, and clear comprehension. What is equanimity? It refers to the mind's state of equality, uprightness, and the quiet abiding without alertness when detached from joy, collectively called equanimity. What is mindfulness? It refers to the various thoughts that arise when detached from joy, even the nature of clear recollection in the mind, collectively called mindfulness. What is clear comprehension? It refers to the discernment of the Dharma that arises when detached from joy, even Vipassanā (insight meditation), collectively called clear comprehension. Experiencing bodily pleasure: The body refers to the mind-body. Because there is the experience of pleasure in the mind-body, the four great elements of the physical body also attain comfort. Due to this condition, it is called experiencing bodily pleasure. The pleasure here refers to the cutting off of the heaviness of the body and the heaviness of the mind when detached from joy, even the pliancy of the body and the pliancy of the mind, collectively called pleasure. This is the pleasure of sensation, not the pleasure of ease. The sages say one should abandon: The sages refer to all Buddhas and disciples of the Buddha. 'Say' means to proclaim, explain, and encourage those who cultivate meditation to abandon this pleasure, not to be attached to it, but only to abide in equanimity, mindfulness, and clear comprehension. Third: It means that this dhyana (meditative state) is in the third position in the sequential order; furthermore, this dhyana is in the third position among the nine successive samadhis (meditative absorptions). Dhyana: It refers to the equanimity of action, mindfulness, clear comprehension, experiencing bodily pleasure, and the mind's nature of being focused on a single object in this samadhi, collectively these five factors are called the third dhyana. As a verse says:
'Detachment from joy is the highest trace, equanimity, mindfulness, knowledge, pleasure, and samadhi, are called the third dhyana, praised by all the Buddhas.'
The various minds and consciousnesses in this samadhi are called the mind associated with the third dhyana. The various thoughts, equal thoughts, and even the actions of creating mental karma are called the mental karma associated with the third dhyana. The various understandings, already understood, and about to be understood, are called the understanding associated with the third dhyana. The various sensations, perceptions, and even wisdom in this samadhi are called the dharmas associated with the third dhyana. Such dharmas can also be called the third dhyana.
此靜慮名，所依之義、具足及住，亦如前說。
斷樂者，云何樂？謂順樂觸所起身樂心樂，平等受受所攝，總名為樂。複次修第三靜慮時，順樂受觸所起心樂，平等受受所攝，是名樂。斷苦者，云何苦？謂順苦觸所起身苦，不平等受受所攝，是名苦。此苦及樂，爾時俱得斷遍知、遠離極遠離、調伏極調伏、隱沒除滅，是故說為斷樂斷苦。先喜憂沒者，云何喜？謂順喜觸所起心喜，平等受受所攝，是名喜。複次修第二靜慮時，順喜受觸所起心喜，平等受受所攝，是名喜。云何憂？謂順憂觸所起心憂，平等受受所攝，是名憂。此及前喜，爾時俱得斷遍知乃至隱沒除滅，是故說為先喜憂沒。複次入初靜慮時，憂得斷遍知；入第二靜慮時，苦得斷遍知；入第三靜慮時，喜得斷遍知；入第四靜慮時，若樂若苦、若喜若憂，皆得斷遍知、遠離極遠離、調伏極調伏、隱沒除滅，是故說為斷樂斷苦。先喜憂沒不苦不樂者，顯此中無苦樂二受，唯有第三非苦非樂，受舍念清凈者，云何舍？謂彼爾時心平等性、心正直性、心無警覺寂靜住性，總名為舍。云何念？謂彼爾時諸念隨念，廣說乃至心明記性，總名爲念。彼于爾時若舍若念俱得清凈，樂苦喜憂、尋伺二息皆遠離故，說名清凈。第四者，謂此靜慮順次數中居第四故；複次此於九
【現代漢語翻譯】 現代漢語譯本： 這種靜慮（Dhyana，禪定）的名稱，其所依據的意義、具足和安住，也如前面所說的那樣。
『斷樂』是指什麼樂呢？是指由順適的樂觸所引起的身體的快樂和內心的快樂，以及平等感受所包含的感受，總稱為樂。進一步說，在修習第三靜慮時，由順適的樂受觸所引起的內心的快樂，以及平等感受所包含的感受，這稱為樂。
『斷苦』是指什麼苦呢？是指由順適的苦觸所引起的身體的痛苦，以及不平等感受所包含的感受，這稱為苦。這種苦和樂，在那個時候都能得到斷除、遍知、遠離、極度遠離、調伏、極度調伏、隱沒和滅除，所以說為『斷樂斷苦』。
『先喜憂沒』是指什麼喜呢？是指由順適的喜觸所引起的內心的喜悅，以及平等感受所包含的感受，這稱為喜。進一步說，在修習第二靜慮時，由順適的喜受觸所引起的內心的喜悅，以及平等感受所包含的感受，這稱為喜。什麼又是憂呢？是指由順適的憂觸所引起的內心的憂愁，以及平等感受所包含的感受，這稱為憂。這種憂和前面的喜，在那個時候都能得到斷除、遍知，乃至隱沒和滅除，所以說為『先喜憂沒』。
進一步說，進入初靜慮時，憂愁得到斷除和遍知；進入第二靜慮時，痛苦得到斷除和遍知；進入第三靜慮時，喜悅得到斷除和遍知；進入第四靜慮時，無論是快樂還是痛苦，無論是喜悅還是憂愁，都能得到斷除、遍知、遠離、極度遠離、調伏、極度調伏、隱沒和滅除，所以說為『斷樂斷苦，先喜憂沒』。
『不苦不樂』，顯示了在這種禪定中沒有痛苦和快樂兩種感受，只有第三種非苦非樂的感受。
『受舍念清凈』，什麼是舍（Upeksha，舍）呢？是指那個時候心的平等性、心的正直性、心無警覺的寂靜安住性，總稱為舍。什麼是念（Smriti，念）呢？是指那個時候的各種念頭和隨念，詳細地說，乃至心的明記性，總稱爲念。他在那個時候，無論是舍還是念，都能得到清凈，因為快樂、痛苦、喜悅、憂愁、尋和伺這兩種氣息都遠離了，所以稱為清凈。
『第四』，是指這種靜慮在順次數中居於第四位；進一步說，這種靜慮在九
【English Translation】 English version: This Dhyana (meditative absorption), its meaning of support, completeness, and abiding, is also as previously described.
'Abandoning pleasure,' what is pleasure? It refers to the physical pleasure and mental pleasure arising from agreeable contact, as well as the feelings encompassed by equanimity, collectively called pleasure. Furthermore, when cultivating the third Dhyana, the mental pleasure arising from agreeable feeling-contact, as well as the feelings encompassed by equanimity, is called pleasure.
'Abandoning pain,' what is pain? It refers to the physical pain arising from disagreeable contact, as well as the feelings encompassed by non-equanimity, called pain. This pain and pleasure, at that time, can both be abandoned, fully known, distanced, extremely distanced, subdued, extremely subdued, obscured, and extinguished. Therefore, it is said to be 'abandoning pleasure and abandoning pain.'
'With the previous joy and sorrow gone,' what is joy? It refers to the mental joy arising from agreeable joy-contact, as well as the feelings encompassed by equanimity, called joy. Furthermore, when cultivating the second Dhyana, the mental joy arising from agreeable joy-feeling-contact, as well as the feelings encompassed by equanimity, is called joy. What is sorrow? It refers to the mental sorrow arising from disagreeable sorrow-contact, as well as the feelings encompassed by equanimity, called sorrow. This sorrow and the previous joy, at that time, can both be abandoned, fully known, and even obscured and extinguished. Therefore, it is said to be 'with the previous joy and sorrow gone.'
Furthermore, upon entering the first Dhyana, sorrow is abandoned and fully known; upon entering the second Dhyana, pain is abandoned and fully known; upon entering the third Dhyana, joy is abandoned and fully known; upon entering the fourth Dhyana, whether it is pleasure or pain, joy or sorrow, all can be abandoned, fully known, distanced, extremely distanced, subdued, extremely subdued, obscured, and extinguished. Therefore, it is said to be 'abandoning pleasure, abandoning pain, with the previous joy and sorrow gone.'
'Neither pain nor pleasure' indicates that in this Dhyana, there are no feelings of pain or pleasure, only the third kind of feeling, which is neither pain nor pleasure.
'Purity of equanimity and mindfulness,' what is Upeksha (equanimity)? It refers to the mind's equanimity, the mind's uprightness, the mind's undisturbed and peaceful abiding, collectively called equanimity. What is Smriti (mindfulness)? It refers to the various thoughts and recollections at that time, extensively speaking, even the mind's clear recollection, collectively called mindfulness. At that time, both equanimity and mindfulness are purified because pleasure, pain, joy, sorrow, initial thought (Vitarka) and sustained thought (Vicara) are all distanced. Therefore, it is called purity.
'Fourth' refers to this Dhyana being the fourth in sequential order; furthermore, this Dhyana in the nine
種次第定中在第四故。靜慮者，謂在此定中不苦不樂受、舍念、心一境性，總此四支名第四靜慮。如有頌言：
「樂苦等已滅， 心堅住不動， 得清凈天眼， 能廣見眾色； 不苦不樂受， 凈舍念及定， 名第四靜慮， 諸佛所稱譽。」
在此定中諸心意識，名第四靜慮俱有之心。諸思等思乃至造心意業，名第四靜慮俱有意業。諸心勝解、已勝解、當勝解，名第四靜慮俱有勝解。在此定中若受若想乃至若慧等，名第四靜慮俱有諸法。如是諸法，亦得名為第四靜慮。此靜慮名，所依之義、具足及住，皆如前說。
無量品第十二
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四無量。何等為四？謂有一類慈俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第一。復有一類悲俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第二。復有一類喜俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第三。復
【現代漢語翻譯】 現代漢語譯本： 由於種類次第的禪定位於第四位，因此稱為靜慮（Dhyana）。靜慮是指在此禪定中，既沒有苦受也沒有樂受，只有舍念和心一境性。這四個要素合起來被稱為第四靜慮。正如頌文所說： 『樂受和苦受都已滅盡，心堅定地安住不動搖，獲得清凈的天眼，能夠廣闊地看到各種色相；沒有苦受也沒有樂受，只有清凈的舍念和禪定，這被稱為第四靜慮，是諸佛所稱讚的。』 在此禪定中的各種心、意識，被稱為與第四靜慮相應的心。各種思、等思，乃至造作心意之業，被稱為與第四靜慮相應的意業。各種對境的勝解、已勝解、當勝解，被稱為與第四靜慮相應的勝解。在此禪定中的各種受、想，乃至各種慧等，被稱為與第四靜慮相應的諸法。這些法，也可以被稱為第四靜慮。這個靜慮的名稱，所依之義、具足之義以及安住之義，都如前面所說。 無量品第十二 一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī，古印度城市名），住在逝多林（Jetavana，祇陀林）給孤獨園（Anāthapiṇḍika-ārāma，給孤獨長者的花園）。當時，世尊告訴眾比丘：『有四種無量心。哪四種呢？』 『第一種是，有一類人以慈俱行之心，沒有怨恨，沒有敵人，遠離惱害，廣大無量，善於修習。觀想對一方眾生勝解遍滿具足而安住，以及對第二方、第三方、第四方、上方、下方或側方、一切世間也同樣如此，這稱為第一無量心。』 『第二種是，有一類人以悲俱行之心，沒有怨恨，沒有敵人，遠離惱害，廣大無量，善於修習。觀想對一方眾生勝解遍滿具足而安住，以及對第二方、第三方、第四方、上方、下方或側方、一切世間也同樣如此，這稱為第二無量心。』 『第三種是，有一類人以喜俱行之心，沒有怨恨，沒有敵人，遠離惱害，廣大無量，善於修習。觀想對一方眾生勝解遍滿具足而安住，以及對第二方、第三方、第四方、上方、下方或側方、一切世間也同樣如此，這稱為第三無量心。』
【English Translation】 English version: Because the meditation of successive stages is in the fourth, it is called Dhyana (meditation). 'Dhyana' refers to the state in this meditation where there is neither suffering nor pleasure, but only equanimity, mindfulness, and one-pointedness of mind. These four elements together are called the Fourth Dhyana. As the verse says: 'Pleasure and suffering have already ceased, the mind firmly abides without wavering, obtaining the pure divine eye, able to broadly see all forms; without suffering or pleasure, only pure equanimity, mindfulness, and concentration, this is called the Fourth Dhyana, praised by all the Buddhas.' The various minds and consciousnesses in this meditation are called the mind associated with the Fourth Dhyana. The various thoughts, similar thoughts, and even the mental actions of creating karma are called the mental actions associated with the Fourth Dhyana. The various understandings, already understood, and to be understood, are called the understandings associated with the Fourth Dhyana. The various feelings, perceptions, and even wisdoms in this meditation are called the dharmas associated with the Fourth Dhyana. These dharmas can also be called the Fourth Dhyana. The meaning of this Dhyana's name, the meaning of its basis, completeness, and abiding, are all as previously explained. Chapter Twelve: Immeasurable At one time, the Bhagavan (Blessed One) was in Śrāvastī (ancient Indian city), residing in Jetavana (Jetavana Grove), Anāthapiṇḍika-ārāma (Anathapindika's Park). At that time, the World Honored One told the Bhikshus (monks): 'There are four immeasurables. What are the four?' 'The first is, there are those who cultivate a mind accompanied by loving-kindness (mettā), without resentment, without enemies, free from harm, vast and immeasurable, well-practiced. Contemplating one direction, fully understanding and abiding in completeness, and likewise towards the second, third, fourth, above, below, or sideways, and all the world, this is called the first immeasurable.' 'The second is, there are those who cultivate a mind accompanied by compassion (karuṇā), without resentment, without enemies, free from harm, vast and immeasurable, well-practiced. Contemplating one direction, fully understanding and abiding in completeness, and likewise towards the second, third, fourth, above, below, or sideways, and all the world, this is called the second immeasurable.' 'The third is, there are those who cultivate a mind accompanied by joy (muditā), without resentment, without enemies, free from harm, vast and immeasurable, well-practiced. Contemplating one direction, fully understanding and abiding in completeness, and likewise towards the second, third, fourth, above, below, or sideways, and all the world, this is called the third immeasurable.'
有一類舍俱行心，無怨無敵、遠離惱害、廣大無量，善修習故。想對一方勝解遍滿具足而住，及對第二第三第四上下或傍、一切世間亦復如是，是名第四。」
云何為慈？謂有一類，作是思惟：「愿諸有情皆得勝樂。」彼依出家、或依遠離，由思擇力內所發起色界定善諸慈性，名哀憐哀憐性、名愍念愍念性，總名為慈。複次與慈相應受想行識，及所等起身語二業不相應行，亦名為慈。云何慈心定加行、修何加行入慈心定？謂有一類，起如是心：「愿諸有情皆得勝樂。」雖有此心而無勝解，愿諸有情皆得如是如是勝樂。彼心雖善凈妙、隨順磨瑩、增長嚴飾應供，常委助伴資糧，而未名慈心定加行，亦未名入慈心定。復有一類，發如是言：「愿諸有情皆得勝樂。」雖有此言而無勝解，愿諸有情皆得如是如是勝樂。彼言雖善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。復有一類，起如是心、發如是言：「愿諸有情皆得勝樂。」雖有此心及有此言，而無勝解，愿諸有情皆得如是如是勝樂。彼心及言雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。復有一類，起如是心、發如是言，及有勝解：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定
【現代漢語翻譯】 現代漢語譯本： 『還有一種是與舍（Upeksha，不偏不倚的心態）同行的心，沒有怨恨、沒有敵人、遠離惱害、廣大無量，因為善於修習的緣故。他想對一方的勝解（Adhimoksha，深刻理解）遍滿具足而安住，以及對第二、第三、第四方，上方、下方或旁邊，乃至一切世間也是這樣，這叫做第四種梵住。』
『什麼是慈（Maitri，愿他人快樂的願望）？是指有一類人，這樣思惟：『愿一切有情眾生都能獲得殊勝的快樂。』他們依靠出家生活，或者依靠遠離塵囂，通過思擇的力量，內心所發起的決定性的善的慈的本性，稱為哀憐的本性，稱為愍唸的本性，總稱為慈。』此外，與慈相應的受（Vedana，感受）、想（Samjna，認知）、行（Samskara，意志）、識（Vijnana，意識），以及所引發的身語二業（行為和語言）和不相應行（不屬於色、受、想、行、識的心理活動），也稱為慈。
『什麼是慈心定的加行（Parikarma，準備階段）？修習什麼樣的加行才能進入慈心定？是指有一類人，生起這樣的心念：『愿一切有情眾生都能獲得殊勝的快樂。』雖然有這樣的心念，卻沒有深刻的理解，愿一切有情眾生都能獲得如此這般的殊勝快樂。這樣的心念雖然是善良、清凈、微妙的，隨順、磨練、增長、莊嚴，能夠作為應供的常委助伴資糧，但還不能稱為慈心定的加行，也不能稱為進入慈心定。
『又有一類人，發出這樣的言語：『愿一切有情眾生都能獲得殊勝的快樂。』雖然有這樣的言語，卻沒有深刻的理解，愿一切有情眾生都能獲得如此這般的殊勝快樂。這樣的言語雖然是善良、清凈、微妙的，乃至能夠作為資糧，但還不能稱為慈心定的加行，也不能稱為進入慈心定。
『又有一類人，生起這樣的心念、發出這樣的言語：『愿一切有情眾生都能獲得殊勝的快樂。』雖然有這樣的心念，以及有這樣的言語，卻沒有深刻的理解，愿一切有情眾生都能獲得如此這般的殊勝快樂。這樣的心念和言語雖然都是善良、清凈、微妙的，乃至能夠作為資糧，但還不能稱為慈心定的加行，也不能稱為進入慈心定。
『又有一類人，生起這樣的心念、發出這樣的言語，以及有深刻的理解：『愿一切有情眾生都能獲得如此這般的殊勝快樂。』這樣的心念、言語和深刻的理解雖然都是善良、清凈、微妙的，乃至能夠作為資糧，但還不能稱為慈心定的加行，也不能稱為進入慈心定。
【English Translation】 English version: 『Furthermore, there is a mind accompanied by equanimity (Upeksha), without resentment, without enmity, free from vexation, vast and immeasurable, because it is well cultivated. He dwells having perfected and fully comprehended the understanding (Adhimoksha) towards one direction, and likewise towards the second, third, and fourth directions, above, below, or around, and towards all the world. This is called the fourth.』
『What is loving-kindness (Maitri)? It refers to a type of person who thinks thus: 『May all sentient beings attain supreme happiness.』 They, relying on renunciation or relying on seclusion, through the power of reflection, the definitive good nature of loving-kindness that arises within, is called the nature of compassion, is called the nature of sympathy, and is collectively called loving-kindness.』 Furthermore, the feeling (Vedana), perception (Samjna), volition (Samskara), and consciousness (Vijnana) that correspond to loving-kindness, as well as the bodily and verbal actions and non-associated formations (those mental activities that do not belong to form, feeling, perception, volition, or consciousness) that arise in connection with it, are also called loving-kindness.
『What is the preliminary practice (Parikarma) for the loving-kindness concentration? What kind of preliminary practice should one cultivate to enter the loving-kindness concentration? It refers to a type of person who generates such a thought: 『May all sentient beings attain supreme happiness.』 Although they have this thought, they do not have a deep understanding, wishing that all sentient beings may attain such and such supreme happiness. Although this thought is good, pure, subtle, compliant, refined, increasing, adorned, and capable of being a constant companion and resource for offerings, it is not yet called the preliminary practice for the loving-kindness concentration, nor is it called entering the loving-kindness concentration.
『Furthermore, there is a type of person who utters such words: 『May all sentient beings attain supreme happiness.』 Although they have these words, they do not have a deep understanding, wishing that all sentient beings may attain such and such supreme happiness. Although these words are good, pure, subtle, and even capable of being a resource, they are not yet called the preliminary practice for the loving-kindness concentration, nor are they called entering the loving-kindness concentration.
『Furthermore, there is a type of person who generates such a thought and utters such words: 『May all sentient beings attain supreme happiness.』 Although they have this thought and these words, they do not have a deep understanding, wishing that all sentient beings may attain such and such supreme happiness. Although this thought and these words are all good, pure, subtle, and even capable of being a resource, they are not yet called the preliminary practice for the loving-kindness concentration, nor are they called entering the loving-kindness concentration.
『Furthermore, there is a type of person who generates such a thought, utters such words, and has a deep understanding: 『May all sentient beings attain such and such supreme happiness.』 Although this thought, these words, and this deep understanding are all good, pure, subtle, and even capable of being a resource, they are not yet called the preliminary practice for the loving-kindness concentration, nor are they called entering the loving-kindness concentration.』
。其事如何？如有一類，寒苦所逼，得暖生樂。取此樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。復有一類，熱苦所逼，得冷生樂。取此樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。復有一類，饑苦所逼，得食生樂。取此樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。復有一類，渴苦所逼，得飲生樂。取此樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。復有一類，身體垢穢支節勞倦、乏諸資具、親友乖離，遇得沐浴案摩資具、親友和合，發生諸樂。取此樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。復有一類，盛夏熱時炎熾日光所逼切故，熱渴迷悶身心燋惱，遇清涼池，投身沐浴、飲用生樂。取此樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。
【現代漢語翻譯】 現代漢語譯本： 這是怎麼回事呢？譬如有一類眾生，被寒冷所逼迫，得到溫暖便生起快樂。他們取這種快樂的景象，生起這樣的心念，發出這樣的言語：『愿一切有情眾生都能得到這樣這樣殊勝的快樂。』他們的心念、言語以及殊勝的理解，雖然都是善良、清凈、美妙，乃至是修行的資糧，但還不能稱為慈心禪定的加行，也不能稱為進入慈心禪定。 又有一類眾生，被暑熱所逼迫，得到涼爽便生起快樂。他們取這種快樂的景象，生起這樣的心念，發出這樣的言語：『愿一切有情眾生都能得到這樣這樣殊勝的快樂。』他們的心念、言語以及殊勝的理解，雖然都是善良、清凈、美妙，乃至是修行的資糧，但還不能稱為慈心禪定的加行，也不能稱為進入慈心禪定。 又有一類眾生，被飢餓所逼迫，得到食物便生起快樂。他們取這種快樂的景象，生起這樣的心念，發出這樣的言語：『愿一切有情眾生都能得到這樣這樣殊勝的快樂。』他們的心念、言語以及殊勝的理解，雖然都是善良、清凈、美妙，乃至是修行的資糧，但還不能稱為慈心禪定的加行，也不能稱為進入慈心禪定。 又有一類眾生，被幹渴所逼迫，得到飲水便生起快樂。他們取這種快樂的景象，生起這樣的心念，發出這樣的言語：『愿一切有情眾生都能得到這樣這樣殊勝的快樂。』他們的心念、言語以及殊勝的理解，雖然都是善良、清凈、美妙，乃至是修行的資糧，但還不能稱為慈心禪定的加行，也不能稱為進入慈心禪定。 又有一類眾生，身體污穢、肢體疲勞、缺乏資生用具、親友離散，遇到沐浴、按摩、資生用具、親友和合，便生起各種快樂。他們取這種快樂的景象，生起這樣的心念，發出這樣的言語：『愿一切有情眾生都能得到這樣這樣殊勝的快樂。』他們的心念、言語以及殊勝的理解，雖然都是善良、清凈、美妙，乃至是修行的資糧，但還不能稱為慈心禪定的加行，也不能稱為進入慈心禪定。 又有一類眾生，在盛夏炎熱時節，被熾熱的陽光所逼迫，因暑熱乾渴而迷亂昏沉，身心焦躁惱怒，遇到清涼的池水，便跳入池中沐浴、飲用，生起快樂。他們取這種快樂的景象，生起這樣的心念，發出這樣的言語：『愿一切有情眾生都能得到這樣這樣殊勝的快樂。』
【English Translation】 English version: How is that? For example, there are beings who, being oppressed by cold, experience joy when they obtain warmth. Taking this appearance of joy, they generate such a thought and utter such words: 'May all sentient beings attain such and such supreme joy.' Although their thought, speech, and excellent understanding are all good, pure, wonderful, and even contributory to enlightenment, they are not yet called the preliminary practice of loving-kindness concentration, nor are they called entering into loving-kindness concentration. Again, there are beings who, being oppressed by heat, experience joy when they obtain coolness. Taking this appearance of joy, they generate such a thought and utter such words: 'May all sentient beings attain such and such supreme joy.' Although their thought, speech, and excellent understanding are all good, pure, wonderful, and even contributory to enlightenment, they are not yet called the preliminary practice of loving-kindness concentration, nor are they called entering into loving-kindness concentration. Again, there are beings who, being oppressed by hunger, experience joy when they obtain food. Taking this appearance of joy, they generate such a thought and utter such words: 'May all sentient beings attain such and such supreme joy.' Although their thought, speech, and excellent understanding are all good, pure, wonderful, and even contributory to enlightenment, they are not yet called the preliminary practice of loving-kindness concentration, nor are they called entering into loving-kindness concentration. Again, there are beings who, being oppressed by thirst, experience joy when they obtain drink. Taking this appearance of joy, they generate such a thought and utter such words: 'May all sentient beings attain such and such supreme joy.' Although their thought, speech, and excellent understanding are all good, pure, wonderful, and even contributory to enlightenment, they are not yet called the preliminary practice of loving-kindness concentration, nor are they called entering into loving-kindness concentration. Again, there are beings whose bodies are filthy, limbs are weary, lacking in necessities, and separated from friends, who experience various joys when they encounter bathing, massage, necessities, and the reunion of friends. Taking this appearance of joy, they generate such a thought and utter such words: 'May all sentient beings attain such and such supreme joy.' Although their thought, speech, and excellent understanding are all good, pure, wonderful, and even contributory to enlightenment, they are not yet called the preliminary practice of loving-kindness concentration, nor are they called entering into loving-kindness concentration. Again, there are beings who, in the heat of summer, being oppressed by the scorching sunlight, are confused and dazed by heat and thirst, their bodies and minds scorched and agitated, who encounter a cool pond and experience joy by plunging into it to bathe and drink. Taking this appearance of joy, they generate such a thought and utter such words: 'May all sentient beings attain such and such supreme joy.'
」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。如是所受欲界樂具及三靜慮所受勝樂，取彼樂相，起心發言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。若有此生近曾現入第三靜慮，取彼樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解皆是勝善凈妙隨順乃至資糧，乃可名慈心定加行，亦名入慈心定。又此定中諸心意識，名慈俱有心。諸思等思、現前等思、已思當思，造心意業，名慈俱有意業。諸心勝解、已勝解、當勝解，名慈俱有勝解。又此定中，若受若想、若欲若作意、若念若定若慧等，名慈俱有諸法。如是諸法，亦得名慈心定加行，亦名入慈心定。複次慈心定有二種：一、狹小；二、無量。云何狹小慈心定加行、修何加行入狹小慈心定？謂有一類，于諸可愛可樂可喜可意有情，謂父母兄弟姊妹及余隨一親屬朋友，彼于如是狹小有情，令狹小慈俱心住等住近住安住、調伏寂靜最極寂靜、一趣等持，愿彼有情皆得勝樂。彼于爾時若心散亂馳流余境，不能一趣、不能守念令住一緣，而愿狹小有情得樂。齊此未名狹小慈心定加行，亦未名入狹小慈心定。彼若爾時攝錄自心，令不散亂馳流余境，能
【現代漢語翻譯】 現代漢語譯本： 『彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。』 意思是說，雖然那個人的心念、言語以及深刻理解都是善良、純凈、美妙，乃至可以作為修行的資糧，但還不能稱為慈心定的預備階段（加行），也不能稱為進入了慈心定。 『如是所受欲界樂具及三靜慮所受勝樂，取彼樂相，起心發言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。』 意思是說，就像感受欲界的快樂事物，以及第三禪定所感受到的殊勝快樂，取這些快樂的表象，然後心中想、口中說：『愿一切眾生都能得到這樣這樣殊勝的快樂。』 即使這樣，他的心念、言語以及深刻理解都是善良、純凈、美妙，乃至可以作為修行的資糧，但仍然不能稱為慈心定的預備階段，也不能稱為進入了慈心定。 『若有此生近曾現入第三靜慮，取彼樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解皆是勝善凈妙隨順乃至資糧，乃可名慈心定加行，亦名入慈心定。』 意思是說，如果這個人此生最近曾經進入過第三禪定，取第三禪定之樂的表象，然後心中這樣想、口中這樣說：『愿一切眾生都能得到這樣這樣殊勝的快樂。』 那麼，他的心念、言語以及深刻理解都是殊勝、善良、純凈、美妙，並且順應慈心定的修行，乃至可以作為修行的資糧，才可以稱為慈心定的預備階段，也可以稱為進入了慈心定。 『又此定中諸心意識，名慈俱有心。諸思等思、現前等思、已思當思，造心意業，名慈俱有意業。諸心勝解、已勝解、當勝解，名慈俱有勝解。』 意思是說，在這種禪定中的各種心和意識，稱為與慈心相應的『慈俱有心』。各種思、等思（Samana-citta，平等的心）、現前等思（Adhimoksha-citta，決意的心）、已思和當思，造作的心意活動，稱為與慈心相應的『慈俱有意業』。各種心中的深刻理解、已經產生的深刻理解和將要產生的深刻理解，稱為與慈心相應的『慈俱有勝解』。 『又此定中，若受若想、若欲若作意、若念若定若慧等，名慈俱有諸法。如是諸法，亦得名慈心定加行，亦名入慈心定。』 意思是說，在這種禪定中，無論是感受（Vedana）、想法（Samjna）、慾望（Chanda）、作意（Manasikara，心理活動）、憶念（Smrti）、禪定（Samadhi）還是智慧（Prajna）等等，都稱為與慈心相應的各種法。這些法，也可以稱為慈心定的預備階段，也可以稱為進入了慈心定。 『複次慈心定有二種：一、狹小；二、無量。云何狹小慈心定加行、修何加行入狹小慈心定？』 意思是說，慈心定又分為兩種：一種是狹小的，一種是無量的。什麼是狹小的慈心定的預備階段？修習什麼樣的預備階段才能進入狹小的慈心定呢？ 『謂有一類，于諸可愛可樂可喜可意有情，謂父母兄弟姊妹及余隨一親屬朋友，彼于如是狹小有情，令狹小慈俱心住等住近住安住、調伏寂靜最極寂靜、一趣等持，愿彼有情皆得勝樂。』 意思是說，有一類人，對於那些可愛、可樂、可喜、可意的眾生，比如父母、兄弟、姐妹以及其他任何一個親屬朋友，他們對於這些狹小的有情，使狹小的慈心與他們同住、平等住、靠近住、安穩住，調伏、寂靜、最極寂靜，一心一意地進入等持，愿這些有情都能得到殊勝的快樂。 『彼于爾時若心散亂馳流余境，不能一趣、不能守念令住一緣，而愿狹小有情得樂。齊此未名狹小慈心定加行，亦未名入狹小慈心定。』 意思是說，如果他們在那個時候，心散亂，跑到其他地方去了，不能一心一意，不能守護憶念，使心安住在一個對像上，只是希望狹小的有情得到快樂，到此為止，還不能稱為狹小慈心定的預備階段，也不能稱為進入了狹小慈心定。 『彼若爾時攝錄自心，令不散亂馳流余境，能』 意思是說，如果他們在那個時候，能夠收攝自己的心，使它不散亂，不跑到其他地方去，能夠...
【English Translation】 English version: 『彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。』 This means that although that person's thoughts, words, and profound understanding are all good, pure, and wonderful, and can even be considered as resources for cultivation, they cannot yet be called the preliminary stage (加行, Karuna-citta-purvakarya) of the Karuna-citta-samadhi (慈心定, Loving-kindness meditation), nor can they be called entering the Karuna-citta-samadhi. 『如是所受欲界樂具及三靜慮所受勝樂，取彼樂相，起心發言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解雖皆是善凈妙乃至資糧，而未名慈心定加行，亦未名入慈心定。』 This means that, like experiencing the pleasurable things of the desire realm, as well as the supreme bliss experienced in the third dhyana (靜慮, meditative absorption), taking the appearance of these pleasures, and then thinking in the heart and speaking in the mouth: 『May all sentient beings attain such and such supreme bliss.』 Even so, his thoughts, words, and profound understanding are all good, pure, and wonderful, and can even be considered as resources for cultivation, but still cannot be called the preliminary stage of the Karuna-citta-samadhi, nor can they be called entering the Karuna-citta-samadhi. 『若有此生近曾現入第三靜慮，取彼樂相，起如是心、發如是言：「愿諸有情皆得如是如是勝樂。」彼心言及勝解皆是勝善凈妙隨順乃至資糧，乃可名慈心定加行，亦名入慈心定。』 This means that if this person has recently entered the third dhyana in this life, taking the appearance of the bliss of the third dhyana, and then thinking in the heart and speaking in the mouth: 『May all sentient beings attain such and such supreme bliss.』 Then, his thoughts, words, and profound understanding are all supreme, good, pure, and wonderful, and in accordance with the practice of Karuna-citta-samadhi, and can even be considered as resources for cultivation, then it can be called the preliminary stage of the Karuna-citta-samadhi, and it can also be called entering the Karuna-citta-samadhi. 『又此定中諸心意識，名慈俱有心。諸思等思、現前等思、已思當思，造心意業，名慈俱有意業。諸心勝解、已勝解、當勝解，名慈俱有勝解。』 This means that the various minds and consciousnesses in this samadhi are called 『Karuna-citta-samanvita-citta (慈俱有心, mind associated with loving-kindness)』. The various thoughts, Samana-citta (等思, equanimous mind), Adhimoksha-citta (現前等思, decisive mind), past thoughts, and future thoughts, which create mental activities, are called 『Karuna-citta-samanvita-manas-karma (慈俱有意業, mental karma associated with loving-kindness)』. The various profound understandings in the mind, the profound understandings that have already arisen, and the profound understandings that will arise, are called 『Karuna-citta-samanvita-adhimoksha (慈俱有勝解, profound understanding associated with loving-kindness)』. 『又此定中，若受若想、若欲若作意、若念若定若慧等，名慈俱有諸法。如是諸法，亦得名慈心定加行，亦名入慈心定。』 This means that in this samadhi, whether it is feeling (Vedana), perception (Samjna), desire (Chanda), attention (Manasikara), mindfulness (Smrti), samadhi (Samadhi), or wisdom (Prajna), etc., all are called 『Karuna-citta-samanvita-dharmas (慈俱有諸法, dharmas associated with loving-kindness)』. These dharmas can also be called the preliminary stage of the Karuna-citta-samadhi, and can also be called entering the Karuna-citta-samadhi. 『複次慈心定有二種：一、狹小；二、無量。云何狹小慈心定加行、修何加行入狹小慈心定？』 This means that Karuna-citta-samadhi is further divided into two types: one is limited, and the other is limitless. What is the preliminary stage of the limited Karuna-citta-samadhi? What kind of preliminary practice should be cultivated to enter the limited Karuna-citta-samadhi? 『謂有一類，于諸可愛可樂可喜可意有情，謂父母兄弟姊妹及余隨一親屬朋友，彼于如是狹小有情，令狹小慈俱心住等住近住安住、調伏寂靜最極寂靜、一趣等持，愿彼有情皆得勝樂。』 This means that there are some people who, towards those sentient beings who are lovable, enjoyable, pleasing, and agreeable, such as parents, brothers, sisters, and any other relatives and friends, towards these limited sentient beings, they cause the limited Karuna-citta-samanvita-citta to dwell together, dwell equally, dwell closely, dwell securely, subdue, quiet, most extremely quiet, and single-mindedly enter into samadhi, wishing that these sentient beings may attain supreme bliss. 『彼于爾時若心散亂馳流余境，不能一趣、不能守念令住一緣，而愿狹小有情得樂。齊此未名狹小慈心定加行，亦未名入狹小慈心定。』 This means that if at that time, their mind is scattered and runs to other objects, unable to be single-minded, unable to guard and remember, causing the mind to dwell on one object, and only wishing that limited sentient beings may attain happiness, up to this point, it cannot be called the preliminary stage of the limited Karuna-citta-samadhi, nor can it be called entering the limited Karuna-citta-samadhi. 『彼若爾時攝錄自心，令不散亂馳流余境，能』 This means that if at that time, they are able to gather their mind, preventing it from being scattered and running to other objects, able to...
令一趣住念一緣，思惟狹小諸有情相，而愿狹小有情得樂。如是思惟，發勤精進勇健勢猛熾盛難制勵意不息，是名狹小慈心定加行，亦名入狹小慈心定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，愿彼狹小有情得樂。齊此名為已入狹小慈心定。又此定中諸心意識，名狹小慈俱有心。諸思等思乃至造心意業，名狹小慈俱有意業。諸心勝解、已勝解、當勝解，名狹小慈俱有勝解。又此定中，若受若想乃至若慧等，名狹小慈俱有諸法。如是諸法，亦得名狹小慈心定加行，亦名入狹小慈心定。云何無量慈心定加行、修何加行入無量慈心定、謂即于狹小慈心定數數修習，令心隨順調伏寂靜。數復調練，令其質直柔軟堪能，與后勝定作所依止，然後漸令勝解遍滿，于東方等無量有情皆愿得樂。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，而愿無量有情得樂。齊此未名無量慈心定加行，亦未名入無量慈心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟無量諸有情相，而愿無量有情得樂。如是思惟，發勤精進乃至勵意不息，是名無量慈心定加行，亦名入無量慈心定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，愿彼無量有情得樂。齊此
【現代漢語翻譯】 現代漢語譯本 令心專注於一個目標，專注於一個對象，思惟那些處境狹小的眾生的狀態，並希望這些處境狹小的眾生能夠獲得快樂。像這樣思惟，發起勤奮精進，勇猛強健，勢頭迅猛，熾熱難擋，努力不懈，這被稱為『狹小慈心定』的加行，也稱為進入『狹小慈心定』。當他在此道上生起，通過反覆修習，就能使心安住、平等安住、靠近安住、完全安住，一心專注于目標，保持專注而沒有二念和退轉，希望那些處境狹小的眾生能夠獲得快樂。達到這種程度，就稱為已經進入『狹小慈心定』。而且，在這個禪定中的各種心和意識，被稱為與『狹小慈』相應的心。各種思、等思，乃至造作心意的行為，被稱為與『狹小慈』相應的心意業。各種對『狹小慈』的勝解、已經勝解、將要勝解，被稱為與『狹小慈』相應的勝解。而且，在這個禪定中，無論是感受、想法，乃至智慧等等，都被稱為與『狹小慈』相應的各種法。這些法，也可以被稱為『狹小慈心定』的加行，也可以稱為進入『狹小慈心定』。 什麼是『無量慈心定』的加行？修習什麼樣的加行才能進入『無量慈心定』？那就是對『狹小慈心定』進行反覆修習，使心隨順、調伏、寂靜。多次調練，使心正直、柔軟、堪能，為之後的殊勝禪定提供基礎，然後逐漸使勝解遍滿，對東方等無量眾生都希望他們獲得快樂。如果他在那個時候心散亂，流向其他境界，不能專注於一個目標，不能保持專注而安住於一個對象，而只是希望無量眾生獲得快樂，那麼這還不能稱為『無量慈心定』的加行，也不能稱為進入『無量慈心定』。如果他在那個時候能夠攝持自己的心，使它不散亂，不流向其他境界，能夠使心專注於一個目標，專注於一個對象，思惟無量眾生的狀態，並希望無量眾生能夠獲得快樂。像這樣思惟，發起勤奮精進，乃至努力不懈，這被稱為『無量慈心定』的加行，也稱為進入『無量慈心定』。當他在此道上生起，通過反覆修習，就能使心安住、平等安住、靠近安住、完全安住，一心專注于目標，保持專注而沒有二念和退轉，希望那些無量眾生能夠獲得快樂。達到這種程度
【English Translation】 English version Directing the mind to dwell on one object, focusing on a single condition, contemplating the state of sentient beings in limited circumstances, and wishing that these sentient beings in limited circumstances may attain happiness. Thinking in this way, initiating diligent effort, being courageous and strong, with vigorous momentum, intensely ardent and difficult to restrain, striving without ceasing, this is called the preliminary practice (加行, Jiaxing) of 'Limited Loving-kindness Concentration (狹小慈心定, Xiaoxiao Cixin Ding)', and is also called entering 'Limited Loving-kindness Concentration'. Having arisen on this path, through repeated practice, one then causes the mind to abide, equally abide, closely abide, completely abide, single-pointedly focused, maintaining concentration without duality or regression, wishing that those sentient beings in limited circumstances may attain happiness. Reaching this point is called having entered 'Limited Loving-kindness Concentration'. Moreover, the various minds and consciousnesses in this concentration are called minds associated with 'Limited Loving-kindness'. The various thoughts, equal thoughts, and even the actions of creating mental karma, are called mental karma associated with 'Limited Loving-kindness'. The various understandings, already understood, about to be understood, regarding 'Limited Loving-kindness', are called understandings associated with 'Limited Loving-kindness'. Moreover, in this concentration, whether it be feelings, thoughts, or even wisdom, etc., are all called phenomena associated with 'Limited Loving-kindness'. These phenomena can also be called the preliminary practice of 'Limited Loving-kindness Concentration', and can also be called entering 'Limited Loving-kindness Concentration'. What is the preliminary practice of 'Immeasurable Loving-kindness Concentration (無量慈心定, Wuliang Cixin Ding)'? What kind of preliminary practice should be cultivated to enter 'Immeasurable Loving-kindness Concentration'? It is to repeatedly cultivate 'Limited Loving-kindness Concentration', causing the mind to be compliant, subdued, and tranquil. Repeatedly training it, making it upright, gentle, and capable, providing a foundation for the subsequent superior concentration, and then gradually causing the understanding to become pervasive, wishing that immeasurable sentient beings in the East and other directions may attain happiness. If at that time the mind is scattered, flowing to other realms, unable to focus on one object, unable to maintain concentration and abide on a single condition, and merely wishing that immeasurable sentient beings may attain happiness, then this cannot yet be called the preliminary practice of 'Immeasurable Loving-kindness Concentration', nor can it be called entering 'Immeasurable Loving-kindness Concentration'. If at that time one can gather one's own mind, preventing it from being scattered and flowing to other realms, able to cause the mind to focus on one object, focusing on a single condition, contemplating the state of immeasurable sentient beings, and wishing that immeasurable sentient beings may attain happiness. Thinking in this way, initiating diligent effort, and even striving without ceasing, this is called the preliminary practice of 'Immeasurable Loving-kindness Concentration', and is also called entering 'Immeasurable Loving-kindness Concentration'. Having arisen on this path, through repeated practice, one then causes the mind to abide, equally abide, closely abide, completely abide, single-pointedly focused, maintaining concentration without duality or regression, wishing that those immeasurable sentient beings may attain happiness. Reaching this point
名為已入無量慈心定。又此定中諸心意識，名無量慈俱有心。諸思等思乃至造心意業，名無量慈俱有意業。諸心勝解、已勝解、當勝解，名無量慈俱有勝解。又此定中，若受若想乃至若慧等，名無量慈俱有諸法。如是諸法，亦得名無量慈心定加行，亦名入無量慈心定。
云何為悲？謂有一類，作是思惟：「愿諸有情皆得離苦。」彼依出家、或依遠離，由思擇力內所發起色界定善諸悲悲性、若惻愴惻愴性、若酸楚酸楚性，總名為悲。複次與悲相應受想行識，及所等起身語二業不相應行，亦名為悲。複次悲心定有二種：一、狹小；二、無量。云何狹小悲心定加行、修何加行入狹小悲心定？謂有一類，于諸可愛可樂可喜可意有情，謂父母兄弟姊妹，及余隨一親屬朋友。彼于如是狹小有情，令狹小悲俱心住等住近住安住、調伏寂靜最極寂靜、一趣等持，愿彼有情皆得離苦。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，而愿狹小有情離苦。齊此不名狹小悲心定加行，亦未名入狹小悲心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟狹小諸有情相，而愿狹小有情離苦。如是思惟，發勤精進乃至勵意不息，是名狹小悲心定加行，亦名入狹小悲心定。彼於此道生已，修習多修習故，便令心住等
【現代漢語翻譯】 現代漢語譯本： 名為已入無量慈心定。又此定中諸心意識，名為無量慈俱有心。諸思等思乃至造心意業，名為無量慈俱有意業。諸心勝解（對事理的深刻理解）、已勝解、當勝解，名為無量慈俱有勝解。又此定中，若受若想乃至若慧等，名為無量慈俱有諸法。如是諸法，亦得名無量慈心定加行，亦名入無量慈心定。
云何為悲？謂有一類，作是思惟：『愿諸有情皆得離苦。』彼依出家、或依遠離，由思擇力內所發起定善諸悲悲性、若惻愴惻愴性、若酸楚酸楚性，總名為悲。複次與悲相應受想行識，及所等起身語二業不相應行，亦名為悲。複次悲心定有二種：一、狹小；二、無量。云何狹小悲心定加行、修何加行入狹小悲心定？謂有一類，于諸可愛可樂可喜可意有情，謂父母兄弟姊妹，及余隨一親屬朋友。彼于如是狹小有情，令狹小悲俱心住等住近住安住、調伏寂靜最極寂靜、一趣等持，愿彼有情皆得離苦。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，而愿狹小有情離苦。齊此不名狹小悲心定加行，亦未名入狹小悲心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟狹小諸有情相，而愿狹小有情離苦。如是思惟，發勤精進乃至勵意不息，是名狹小悲心定加行，亦名入狹小悲心定。彼於此道生已，修習多修習故，便令心住等
【English Translation】 English version: It is called entering the Samadhi (state of meditative consciousness) of Immeasurable Loving-kindness. Furthermore, the minds and consciousnesses in this Samadhi are called minds associated with Immeasurable Loving-kindness. The thoughts, similar thoughts, and even the mental actions of creating intentions are called intentional actions associated with Immeasurable Loving-kindness. The understanding, already understood, and to be understood of the minds are called understanding associated with Immeasurable Loving-kindness. Moreover, in this Samadhi, the feelings, perceptions, and even wisdom are called all Dharmas (teachings, phenomena) associated with Immeasurable Loving-kindness. These Dharmas are also called the preliminary practices for the Samadhi of Immeasurable Loving-kindness, and are also called entering the Samadhi of Immeasurable Loving-kindness.
What is compassion? It refers to a type of person who thinks, 'May all sentient beings be free from suffering.' Relying on renunciation or seclusion, through the power of contemplation, the inherent nature of compassion, the nature of sorrow, or the nature of bitterness that arises internally from wholesome Samadhi is collectively called compassion. Furthermore, the feelings, perceptions, volitions, and consciousness that correspond to compassion, as well as the bodily and verbal actions that arise accordingly and the non-corresponding formations, are also called compassion. Moreover, there are two types of Samadhi of compassion: one is limited, and the other is immeasurable. What are the preliminary practices for the Samadhi of limited compassion, and what preliminary practices should be cultivated to enter the Samadhi of limited compassion? It refers to a type of person who, towards sentient beings who are lovable, enjoyable, pleasing, and agreeable, such as parents, siblings, and any other relatives or friends, causes the mind to abide, equally abide, closely abide, and securely abide in limited compassion, subduing, pacifying, most extremely pacifying, and achieving one-pointed concentration, wishing that those sentient beings may be free from suffering. If, at that time, the mind is scattered and flows to other objects, unable to achieve one-pointedness and unable to maintain mindfulness to abide in one object, and yet wishes that limited sentient beings may be free from suffering, this is not called the preliminary practice for the Samadhi of limited compassion, nor is it called entering the Samadhi of limited compassion. If, at that time, they gather their mind, preventing it from being scattered and flowing to other objects, enabling it to achieve one-pointedness, abide in mindfulness on one object, contemplating the characteristics of limited sentient beings, and wishing that limited sentient beings may be free from suffering, such contemplation, initiating diligent effort, and even striving without ceasing, is called the preliminary practice for the Samadhi of limited compassion, and is also called entering the Samadhi of limited compassion. Having generated this path, through cultivation and repeated cultivation, they then cause the mind to abide, etc.
住近住安住、一趣等持無二無退，愿彼狹小有情離苦。齊此名為已入狹小悲心定。又此定中諸心意識，名狹小悲俱有心。諸思等思乃至造心意業，名狹小悲俱有意業。諸心勝解、已勝解、當勝解，名狹小悲俱有勝解。又此定中，若受若想乃至若慧等，名狹小悲俱有諸法。如是諸法，亦得名狹小悲心定加行，亦名入狹小悲心定。云何無量悲心定加行、修何加行入無量悲心定？謂即于狹小悲心定數數修習，令心隨順調伏寂靜。數復調練，令其質直柔軟堪能，與后勝定作所依止，然後漸令勝解遍滿，于東方等無量有情皆愿離苦。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，而愿無量有情離苦。齊此未名無量悲心定加行，亦未名入無量悲心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟無量諸有情相，而愿無量有情離苦。如是思惟，發勤精進乃至勵意不息，是名無量悲心定加行，亦名入無量悲心定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，愿彼無量有情離苦。齊此名為已入無量悲心定。又此定中諸心意識，名無量悲俱有心。諸思等思乃至造心意業，名無量悲俱有意業。諸心勝解、已勝解、當勝解，名無量悲俱有勝解。又此定中，若受若想乃至若慧等，名無
【現代漢語翻譯】 現代漢語譯本： 如何進行狹小悲心定（limited compassion concentration）的加行，以及如何通過修行加行進入狹小悲心定？ 也就是說，對於那些身處困境、居住環境惡劣、生活不安穩的有情眾生，一心一意地希望他們能夠遠離痛苦，並且能夠專注地保持這種狀態，不改變也不退轉。當能夠達到這種程度時，就稱為已經進入了狹小悲心定。在這種禪定狀態下的所有心識活動，都可稱為與狹小悲心相應的『俱有心』。所有思、等思，乃至造作意業等心理活動，都可稱為與狹小悲心相應的『俱有意業』。所有內心的勝解、已勝解、當勝解，都可稱為與狹小悲心相應的『俱有勝解』。此外，在這種禪定狀態下的所有感受、想法，乃至智慧等等，都可稱為與狹小悲心相應的『俱有諸法』。像這樣的所有法，也可以被稱為狹小悲心定的加行，也可以被稱為進入狹小悲心定。 如何進行無量悲心定（immeasurable compassion concentration）的加行，以及如何通過修行加行進入無量悲心定？ 也就是說，在狹小悲心定的基礎上，反覆地修習，使內心隨順、調伏、寂靜。多次地調練，使內心正直、柔軟、堪能，為之後的更殊勝的禪定打下基礎。然後逐漸地使勝解遍滿，對於東方等無量無邊的有情眾生，都希望他們能夠遠離痛苦。如果在那個時候，內心散亂，馳騁于其他境界，不能一心一意地專注於此，不能守護正念，使心安住於一個所緣境，只是泛泛地希望無量有情眾生遠離痛苦，那麼這還不能稱為無量悲心定的加行，也不能稱為進入無量悲心定。如果在那個時候，能夠攝持自己的心，使它不散亂，不馳騁于其他境界，能夠一心一意地安住於一個所緣境，思維無量有情眾生的種種相狀，並且希望無量有情眾生遠離痛苦。像這樣地思維，發起勤奮精進，乃至努力不懈，這就稱為無量悲心定的加行，也可以稱為進入無量悲心定。當他通過這種途徑生起（無量悲心）之後，通過修習、多次修習，就能使內心安住、平等安住、靠近安住、穩定安住，一心一意地保持專注，不改變也不退轉，希望那些無量無邊的有情眾生遠離痛苦。當能夠達到這種程度時，就稱為已經進入了無量悲心定。在這種禪定狀態下的所有心識活動，都可稱為與無量悲心相應的『俱有心』。所有思、等思，乃至造作意業等心理活動，都可稱為與無量悲心相應的『俱有意業』。所有內心的勝解、已勝解、當勝解，都可稱為與無量悲心相應的『俱有勝解』。此外，在這種禪定狀態下的所有感受、想法，乃至智慧等等，都可稱為與無 量悲
【English Translation】 English version: What is the preliminary practice for the limited compassion concentration (狹小悲心定, xiá xiǎo bēi xīn dìng), and how does one enter the limited compassion concentration through practicing the preliminary practice? That is, for those sentient beings who are in difficult situations, living in harsh environments, and living without peace, one wholeheartedly wishes that they could be free from suffering, and be able to focus on maintaining this state, without changing or regressing. When one can reach this level, it is called having entered the limited compassion concentration. All mental activities in this state of concentration can be called 'co-existent mind' (俱有心, jù yǒu xīn) corresponding to limited compassion. All thoughts, similar thoughts, and even mental activities that create karma, can be called 'co-existent mental karma' (俱有意業, jù yǒu yì yè) corresponding to limited compassion. All inner convictions, already convinced, and about to be convinced, can be called 'co-existent conviction' (俱有勝解, jù yǒu shèng jiě) corresponding to limited compassion. In addition, all feelings, thoughts, and even wisdom, etc., in this state of concentration can be called 'co-existent dharmas' (俱有諸法, jù yǒu zhū fǎ) corresponding to limited compassion. All such dharmas can also be called the preliminary practice of limited compassion concentration, and can also be called entering limited compassion concentration. What is the preliminary practice for the immeasurable compassion concentration (無量悲心定, wú liàng bēi xīn dìng), and how does one enter the immeasurable compassion concentration through practicing the preliminary practice? That is, based on the limited compassion concentration, repeatedly practice, so that the mind is compliant, tamed, and tranquil. Train repeatedly, so that the mind is upright, soft, and capable, laying the foundation for the more superior concentration later. Then gradually make the conviction complete, wishing that all sentient beings in the East and other immeasurable directions can be free from suffering. If at that time, the mind is scattered, running to other realms, unable to focus wholeheartedly on this, unable to guard mindfulness, and keep the mind dwelling on one object, just vaguely wishing that immeasurable sentient beings are free from suffering, then this cannot be called the preliminary practice of immeasurable compassion concentration, nor can it be called entering immeasurable compassion concentration. If at that time, one can restrain one's mind, so that it is not scattered, not running to other realms, able to wholeheartedly dwell on one object, thinking about the various aspects of immeasurable sentient beings, and wishing that immeasurable sentient beings are free from suffering. Thinking like this, initiating diligent effort, and even striving without ceasing, this is called the preliminary practice of immeasurable compassion concentration, and can also be called entering immeasurable compassion concentration. After he has generated (immeasurable compassion) through this path, through practice and repeated practice, he can make the mind abide, abide equally, abide closely, abide stably, wholeheartedly maintain focus, without changing or regressing, wishing that those immeasurable sentient beings are free from suffering. When one can reach this level, it is called having entered the immeasurable compassion concentration. All mental activities in this state of concentration can be called 'co-existent mind' (俱有心, jù yǒu xīn) corresponding to immeasurable compassion. All thoughts, similar thoughts, and even mental activities that create karma, can be called 'co-existent mental karma' (俱有意業, jù yǒu yì yè) corresponding to immeasurable compassion. All inner convictions, already convinced, and about to be convinced, can be called 'co-existent conviction' (俱有勝解, jù yǒu shèng jiě) corresponding to immeasurable compassion. In addition, all feelings, thoughts, and even wisdom, etc., in this state of concentration can be called 'co-
量悲俱有諸法。如是諸法，亦得名無量悲心定加行，亦名入無量悲心定。
云何為喜？謂有一類，作是思惟：「有情獲益深可欣慰。」彼依出家、或依遠離，由思擇力內所發起色界定善心欣極欣現前極欣欣性、欣類適意悅意喜性、喜類樂和合不別離、歡欣悅豫有堪任性、踴躍踴躍性、歡喜歡喜性，總名為喜。複次與喜相應受想行識，及所等起身語二業不相應行，亦名為喜。複次喜心定有二種：一、狹小；二、無量。云何狹小喜心定加行、修何加行入狹小喜心定？謂有一類，于諸可愛可樂可喜可意有情，謂父母兄弟姊妹，及余隨一親屬朋友。彼于如是狹小有情，令狹小喜俱心住等住近住安住、調伏寂靜最極寂靜一趣等持，度彼有情得樂離苦。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，而度狹小有情獲益。齊此未名狹小喜心定加行，亦未名入狹小喜心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟狹小諸有情相，欣慰狹小諸有情相欣慰狹小有情獲益。如是思惟，發勤精進乃至勵意不息，是名狹小喜心定加行，亦名入狹小喜心定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，欣慰狹小有情獲益，齊此名為已入狹小喜心定。又此定中諸心意識，名狹小
【現代漢語翻譯】 現代漢語譯本：具有無量悲心的諸法。像這樣的諸法，也可以被稱為『無量悲心定加行』，也可以被稱為『入無量悲心定』。
什麼是喜？是指有一類人，這樣思惟：『有情獲得利益，我深感欣慰。』他們依靠出家或者遠離（塵世），通過思擇的力量，內心生起決定性的善心，欣喜、極度欣喜、當下欣喜、欣喜的自性、欣喜的種類，適意、悅意、喜的自性、喜的種類，快樂和合不分離，歡欣、喜悅、有堪能性，踴躍、踴躍的自性，歡喜、歡喜的自性，總的來說叫做喜。此外，與喜相應的受、想、行、識，以及所等起的、身語二業不相應的行，也叫做喜。此外，喜心定有兩種：一是狹小，二是無量。什麼是狹小喜心定加行？修習什麼樣的加行才能進入狹小喜心定？是指有一類人，對於那些可愛、可樂、可喜、可意的有情，比如父母、兄弟、姐妹，以及其他任何親屬朋友。他們對於這些狹小的有情，令狹小喜俱心住、等住、近住、安住，調伏、寂靜、最極寂靜、一趣等持，度化這些有情得到快樂、脫離痛苦。他們在那個時候，如果心散亂、馳流到其他境界，不能一趣、不能守念、不能安住於一個緣，而只是度化狹小的有情獲得利益。到這種程度，還不能稱為狹小喜心定加行，也不能稱為進入狹小喜心定。如果他們在那個時候，攝錄自己的心，使它不散亂、不馳流到其他境界，能夠令心一趣、住念於一個緣，思惟狹小諸有情的相，欣慰狹小諸有情的相，欣慰狹小有情獲得利益。像這樣思惟，發起勤奮精進，乃至努力不懈，這叫做狹小喜心定加行，也叫做進入狹小喜心定。他們對於這條道路，生起之後，修習、多次修習的緣故，便能令心住、等住、近住、安住，一趣等持、沒有二念、沒有退轉，欣慰狹小有情獲得利益，到這種程度，就叫做已經進入狹小喜心定。而且，這個定中的諸心意識，叫做狹小。
【English Translation】 English version: These dharmas all possess immeasurable compassion. Such dharmas can also be named 'immeasurable compassionate mind concentration preliminary practice,' and can also be named 'entering immeasurable compassionate mind concentration.'
What is joy? It refers to a type of person who thinks, 'I am deeply gratified that sentient beings obtain benefit.' Relying on renunciation or seclusion, through the power of discernment, they internally generate a definitive virtuous mind, joy, extreme joy, present joy, the nature of joy, the types of joy, agreeable, pleasing, the nature of joy, the types of joy, happiness united without separation, delight, elation, having the capacity, leaping, the nature of leaping, rejoicing, the nature of rejoicing, all of which are called joy. Furthermore, the feeling, perception, volition, and consciousness that correspond to joy, as well as the actions of body and speech that arise from them and the non-corresponding actions, are also called joy. Furthermore, there are two types of joyful mind concentration: one is limited, and the other is immeasurable. What is the preliminary practice of limited joyful mind concentration? What kind of preliminary practice should be cultivated to enter limited joyful mind concentration? It refers to a type of person who, towards those sentient beings who are lovable, enjoyable, pleasing, and agreeable, such as parents, siblings, and any other relatives and friends. Towards these limited sentient beings, they cause the limited joy to abide with the mind, to abide equally, to abide closely, to abide securely, to subdue, to pacify, to most extremely pacify, to single-pointedly maintain equanimity, liberating those sentient beings to obtain happiness and be free from suffering. If, at that time, their mind is scattered and flows to other realms, unable to be single-pointed, unable to maintain mindfulness, unable to abide in a single object, and they merely liberate limited sentient beings to obtain benefit, this cannot yet be called the preliminary practice of limited joyful mind concentration, nor can it be called entering limited joyful mind concentration. If, at that time, they gather their own mind, preventing it from being scattered and flowing to other realms, enabling the mind to be single-pointed, to abide in mindfulness on a single object, contemplating the characteristics of limited sentient beings, taking delight in the characteristics of limited sentient beings, taking delight in the benefit obtained by limited sentient beings. Thinking in this way, initiating diligent effort, even striving without ceasing, this is called the preliminary practice of limited joyful mind concentration, and is also called entering limited joyful mind concentration. Having generated this path, through cultivation and repeated cultivation, they then cause the mind to abide, to abide equally, to abide closely, to abide securely, to single-pointedly maintain equanimity, without duality, without regression, taking delight in the benefit obtained by limited sentient beings, to this extent, it is called having entered limited joyful mind concentration. Moreover, the various minds, consciousnesses, and cognitions in this concentration are called limited.
喜俱有心。諸思等思乃至造心意業，名狹小喜俱有意業。諸心勝解、已勝解、當勝解，名狹小喜俱有勝解。又此定中，若受若想乃至若慧等，名狹小喜俱有諸法。如是諸法，亦得名狹小喜心定加行，亦名入狹小喜心定。云何無量喜心定加行、修何加行入無量喜心定？謂即于狹小喜心定數數修習，令心隨順調伏寂靜。數復調練，令其質直柔軟堪能與后勝定作所依止，然後漸令勝解遍滿，于東方等無量有情欣慰獲益。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，欣慰無量有情獲益。齊此未名無量喜心定加行，亦未名入無量喜心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟無量諸有情相，欣慰無量有情獲益。如是思惟，發勤精進乃至勵意不息，是名無量喜心定加行，亦名入無量喜心定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，欣慰無量有情獲益，齊此名為已入無量喜心定。又此定中諸心意識，名無量喜俱有心。諸思等思乃至造心意業，名無量喜俱有意業。諸心勝解、已勝解、當勝解，名無量喜俱有勝解。又此定中，若受若想乃至若慧等，名無量喜俱有諸法。如是諸法，亦得名無量喜心定加行，亦名入無量喜心定。
云何為舍？謂有一類，作是思
【現代漢語翻譯】 現代漢語譯本： 『喜俱有心』（accompanied by joy mind）：指所有與喜悅相關的心識活動。『諸思等思乃至造心意業』（various thoughts and mental activities），即產生意念的行為，被稱為『狹小喜俱有意業』（limited joy accompanied by mental activity）。『諸心勝解、已勝解、當勝解』（understanding, having understood, and about to understand），指內心的理解和領悟，被稱為『狹小喜俱有勝解』（limited joy accompanied by understanding）。此外，在這種禪定狀態中，所感受的『受』（feeling）、『想』（perception）、乃至『慧』（wisdom）等，被稱為『狹小喜俱有諸法』（limited joy accompanied by various phenomena）。這些法也可以被稱為『狹小喜心定加行』（preparatory practice for limited joy concentration），或者『入狹小喜心定』（entering limited joy concentration）。 如何修習『無量喜心定加行』（immeasurable joy concentration preparatory practice），以及如何進入『無量喜心定』（immeasurable joy concentration）？通過反覆修習『狹小喜心定』（limited joy concentration），使心變得隨順、調伏和寂靜。進一步調練，使心正直、柔軟、堪能，為更高層次的禪定提供基礎。然後逐漸擴充套件內心的理解，使之遍及東方等無量眾生，讓他們感到欣慰和受益。如果在那個時候，心散亂，遊離于其他境界，不能專注於一個目標，不能保持正念，停留在單一的所緣境上，從而無法使無量眾生感到欣慰和受益，那麼這還不能稱為『無量喜心定加行』，也不能稱為『入無量喜心定』。 如果在那個時候，能夠攝持自己的心，使其不散亂，不遊離于其他境界，能夠專注於一個目標，保持正念，停留在單一的所緣境上，思維無量眾生的狀態，使無量眾生感到欣慰和受益。像這樣思維，發起勤奮精進，乃至努力不懈，這就叫做『無量喜心定加行』，也叫做『入無量喜心定』。當在這種道路上生起，並且通過不斷修習，使心能夠安住、平等安住、靠近安住、穩定安住，專注於一個目標，達到等持，沒有差異和退轉，使無量眾生感到欣慰和受益，這才能稱為已經進入『無量喜心定』。 此外，在這種禪定狀態中，所有的心識活動，被稱為『無量喜俱有心』（immeasurable joy accompanied by mind）。各種思緒和意念活動，被稱為『無量喜俱有意業』（immeasurable joy accompanied by mental activity）。內心的理解和領悟，被稱為『無量喜俱有勝解』（immeasurable joy accompanied by understanding）。此外，在這種禪定狀態中，所感受的『受』（feeling）、『想』（perception）、乃至『慧』（wisdom）等，被稱為『無量喜俱有諸法』（immeasurable joy accompanied by various phenomena）。這些法也可以被稱為『無量喜心定加行』，或者『入無量喜心定』。 什麼是『舍』（equanimity）？是指有一類人，這樣思...
【English Translation】 English version: 'Accompanied by joy mind': All mental activities associated with joy. 'Various thoughts and mental activities', that is, the act of generating thoughts, is called 'limited joy accompanied by mental activity'. 'Understanding, having understood, and about to understand', refers to inner understanding and realization, and is called 'limited joy accompanied by understanding'. Furthermore, in this state of Samadhi, the 'feeling', 'perception', and even 'wisdom' experienced are called 'limited joy accompanied by various phenomena'. These phenomena can also be called 'preparatory practice for limited joy concentration', or 'entering limited joy concentration'. How to practice 'immeasurable joy concentration preparatory practice', and how to enter 'immeasurable joy concentration'? By repeatedly practicing 'limited joy concentration', the mind becomes compliant, subdued, and tranquil. Further refine it, making the mind upright, gentle, and capable, providing a foundation for higher levels of Samadhi. Then gradually expand inner understanding, making it encompass immeasurable sentient beings in the East and other directions, allowing them to feel joy and benefit. If at that time, the mind is scattered, wandering in other realms, unable to focus on one goal, unable to maintain mindfulness, staying on a single object of focus, and thus unable to make immeasurable sentient beings feel joy and benefit, then this cannot be called 'immeasurable joy concentration preparatory practice', nor can it be called 'entering immeasurable joy concentration'. If at that time, one can restrain one's mind, preventing it from being scattered and wandering in other realms, able to focus on one goal, maintain mindfulness, stay on a single object of focus, contemplate the state of immeasurable sentient beings, and make immeasurable sentient beings feel joy and benefit. Thinking in this way, initiating diligent effort, and even striving tirelessly, this is called 'immeasurable joy concentration preparatory practice', and also called 'entering immeasurable joy concentration'. When this path arises, and through continuous practice, the mind can abide, abide equally, abide closely, abide stably, focus on one goal, reach Samadhi, without difference or regression, and make immeasurable sentient beings feel joy and benefit, then it can be called having entered 'immeasurable joy concentration'. Furthermore, in this state of Samadhi, all mental activities are called 'immeasurable joy accompanied by mind'. Various thoughts and mental activities are called 'immeasurable joy accompanied by mental activity'. Inner understanding and realization are called 'immeasurable joy accompanied by understanding'. Furthermore, in this state of Samadhi, the 'feeling', 'perception', and even 'wisdom' experienced are called 'immeasurable joy accompanied by various phenomena'. These phenomena can also be called 'immeasurable joy concentration preparatory practice', or 'entering immeasurable joy concentration'. What is 'equanimity'? It refers to a type of person who thinks...
惟：「應于有情住平等舍。」彼依出家、或依遠離，由思擇力內所發起色界定善心平等性、心正直性、心無警覺寂靜住性，總名為舍。複次與舍相應受想行識，及所等起身語二業不相應行，亦名為舍。云何舍心定加行、修何加行入舍心定？謂有一類，雖見可愛可樂可喜可意等有情，而不起分別此是我母、此是我父乃至此是我朋友等，唯起平等有情勝解。如無求士遇入一林，雖見娑羅樹、或多羅樹、或夜鬘樹、或馬相樹、或鄔曇跋羅樹、或諾瞿陀樹等，而不起分別此是娑羅樹、此是多羅樹乃至此是諾瞿陀樹等，唯起平等樹林勝解。修舍行者于諸有情不起分別，應知亦爾，是名舍心定加行，亦名入舍心定。複次舍心定有二種：一、狹小；二、無量。云何狹小舍心定加行、修何加行入狹小舍心定、謂有一類，于諸可愛可樂可喜可意等有情，謂父母兄弟姊妹及余隨一親屬朋友等。彼于如是狹小有情，令狹小舍俱心住等住近住安住、調伏寂靜最極寂靜一趣等持，于彼有情住平等舍。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，于彼有情住平等舍。齊此未名狹小舍心定加行，亦未名入狹小舍心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟狹小諸有情相，于彼有情住平等舍。如是思惟，發勤精進
【現代漢語翻譯】 現代漢語譯本： 惟：『應于有情住平等舍。』（應當對一切眾生保持平等舍心）他依靠出家、或依靠遠離塵囂，通過思擇的力量，內心生起決定性的善心，這種平等性、正直性、以及沒有警覺的寂靜安住的狀態，總稱為『舍』（Upeksha，平等舍）。此外，與舍相應的受、想、行、識，以及由此而起的、與身語二業不相應的行為，也稱為『舍』。 什麼是舍心定的加行？修習什麼樣的加行才能進入舍心定？意思是說，有這樣一類人，即使見到可愛、可樂、可喜、可意的眾生，也不會分別這是我的母親、這是我的父親，乃至這是我的朋友等等，只是生起對一切眾生平等的勝解（Adhimoksha，勝解）。就像一個沒有需求的旅行者進入一片森林，即使見到娑羅樹（Śāla，娑羅樹）、或多羅樹（Tāla，多羅樹）、或夜鬘樹（Yamānī，夜鬘樹）、或馬相樹（Aśvakarna，馬相樹）、或鄔曇跋羅樹（Udumbara，鄔曇跋羅樹）、或諾瞿陀樹（Nyagrodha，諾瞿陀樹）等，也不會分別這是娑羅樹、這是多羅樹，乃至這是諾瞿陀樹等等，只是生起對整個樹林平等的勝解。修習舍行的人對於一切眾生不起分別，應當知道也是這樣。這叫做舍心定的加行，也叫做進入舍心定。 此外，舍心定有兩種：一是狹小的，二是無量的。什麼是狹小的舍心定加行？修習什麼樣的加行才能進入狹小的舍心定？意思是說，有這樣一類人，對於那些可愛、可樂、可喜、可意的眾生，比如父母、兄弟、姐妹以及其他任何親屬朋友等。他們對於這些狹小的有情，令狹小的舍心與之同住、恒住、親近安住、安住、調伏、寂靜、最極寂靜、一心專注、保持等持，對於這些有情保持平等舍心。他們在那個時候，如果心散亂，馳騁流向其他境界，不能一心專注，不能守護正念，令心安住於一個所緣境，對於這些有情保持平等舍心，到這種程度還不能稱為狹小的舍心定加行，也不能稱為進入狹小的舍心定。如果他們在那個時候，能夠攝錄自己的心，使它不散亂，不馳騁流向其他境界，能夠令心一心專注，守護正念，安住於一個所緣境，思惟這些狹小的有情的相狀，對於這些有情保持平等舍心。這樣思惟，發起勤奮精進。
【English Translation】 English version: Furthermore: 'One should dwell in equanimity towards all sentient beings.' He, relying on renunciation or seclusion, through the power of reflection, internally generates a definitive virtuous mind, a state of equanimity, uprightness of mind, and a peaceful abiding without vigilance, which is collectively called 'Upeksha' (equanimity). Moreover, the feelings, perceptions, volitions, and consciousness associated with equanimity, as well as actions of body and speech that do not correspond to these, are also called 'equanimity'. What is the preliminary practice for the equanimity-mind concentration? What preliminary practice should one cultivate to enter the equanimity-mind concentration? It means that there are those who, even when seeing sentient beings who are lovely, delightful, pleasing, and agreeable, do not discriminate, 'This is my mother, this is my father,' or 'This is my friend,' but only generate a superior understanding (Adhimoksha) of equality towards all sentient beings. Just as a traveler without needs enters a forest and, even when seeing Śāla trees, Tāla trees, Yamānī trees, Aśvakarna trees, Udumbara trees, or Nyagrodha trees, does not discriminate, 'This is a Śāla tree, this is a Tāla tree,' but only generates a superior understanding of the forest as a whole. One who cultivates equanimity should know that it is the same with regard to all sentient beings, not making distinctions. This is called the preliminary practice for the equanimity-mind concentration, and it is also called entering the equanimity-mind concentration. Furthermore, there are two types of equanimity-mind concentration: one is limited, and the other is immeasurable. What is the preliminary practice for the limited equanimity-mind concentration? What preliminary practice should one cultivate to enter the limited equanimity-mind concentration? It means that there are those who, towards sentient beings who are lovely, delightful, pleasing, and agreeable, such as parents, siblings, and any other relatives or friends, cause a limited equanimity to dwell together with the mind, to abide, to closely abide, to settle, to subdue, to pacify, to most completely pacify, to be of one focus, and to maintain samadhi (concentration). Towards these sentient beings, they dwell in equanimity. If, at that time, the mind is scattered, wandering to other objects, unable to be of one focus, unable to guard mindfulness, causing it to abide on one object, and towards these sentient beings they dwell in equanimity, this is not yet called the preliminary practice for the limited equanimity-mind concentration, nor is it called entering the limited equanimity-mind concentration. If, at that time, they gather their own mind, causing it not to be scattered, not to wander to other objects, able to cause it to be of one focus, to guard mindfulness, to abide on one object, contemplating the characteristics of these limited sentient beings, and towards these sentient beings they dwell in equanimity. Thinking in this way, they generate diligence and effort.
乃至勵意不息，是名狹小舍心定加行，亦名入狹小舍心定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，于彼有情住平等舍，齊此名為已入狹小舍心定。又此定中諸心意識，名狹小舍俱有心。諸思等思乃至造心意業，名狹小舍俱有意業。諸心勝解、已勝解、當勝解，名狹小舍俱有勝解。又此定中，若受若想乃至若慧等，名狹小舍俱有諸法。如是諸法，亦得名狹小舍心定加行，亦名入狹小舍心定。云何無量舍心定加行、修何加行入無量舍心定？謂即于狹小舍心定數數修習，令心隨順調伏寂靜。數復調練，令其質直柔軟堪能與后勝定作所依止，然後漸令勝解遍滿於東方等無量有情住平等舍。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，于彼有情住平等舍。齊此未名無量舍心定加行，亦未名入無量舍心定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟無量諸有情相於彼有情住平等舍。如是思惟，發勤精進乃至勵意不息，是名無量舍心定加行，亦名入無量舍心定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，于彼有情住平等舍，齊此名為已入無量舍心定。又此定中諸心意識，名無量舍俱有心。諸思等思乃至造心意業，名無量舍俱有
【現代漢語翻譯】 現代漢語譯本 乃至努力不懈，這被稱為『狹小舍心定』的加行，也稱為『入狹小舍心定』。當他在此道上生起后，通過反覆修習，便能使心安住、恒住、近住、安穩住，一心專注、得三摩地而無二念、不退轉，對於那些有情眾生，能以平等舍心安住。達到這種程度，就稱為『已入狹小舍心定』。此外，在此定中的各種心、意識，稱為『狹小舍俱有心』。各種思、等思，乃至造作心意之業，稱為『狹小舍俱有意業』。各種對心的勝解、已勝解、當勝解，稱為『狹小舍俱有勝解』。又，在此定中，無論是受、想，乃至慧等，都稱為『狹小舍俱有諸法』。這些法，也可以被稱為『狹小舍心定』的加行，也可以稱為『入狹小舍心定』。 什麼是『無量舍心定』的加行？修習什麼樣的加行才能進入『無量舍心定』？ 也就是說，對於『狹小舍心定』進行反覆修習，使心隨順、調伏、寂靜。多次調練，使其正直、柔軟、堪能，可以作為之後更殊勝禪定的所依止。然後逐漸使勝解遍滿於東方等無量有情，以平等舍心安住。那時，如果心散亂，馳向其他境界，不能一心專注，不能守住正念，使心安住於一個所緣境，對於那些有情眾生，以平等舍心安住，達到這種程度，還不能稱為『無量舍心定』的加行，也不能稱為『入無量舍心定』。如果那時能夠攝持自己的心，使它不散亂，不馳向其他境界，能夠一心專注，住于正念，專注於一個所緣境，思惟無量諸有情的相狀，對於那些有情眾生，以平等舍心安住。這樣思惟，發起勤奮精進，乃至努力不懈，這被稱為『無量舍心定』的加行，也稱為『入無量舍心定』。當他在此道上生起后，通過反覆修習，便能使心安住、恒住、近住、安穩住，一心專注、得三摩地而無二念、不退轉，對於那些有情眾生，能以平等舍心安住。達到這種程度，就稱為『已入無量舍心定』。此外，在此定中的各種心、意識，稱為『無量舍俱有心』。各種思、等思，乃至造作心意之業，稱為『無量舍俱有』
【English Translation】 English version Even to the point of striving without ceasing, this is called the preliminary practice of 'Limited Equanimity Concentration' (狹小舍心定), also known as 'Entering Limited Equanimity Concentration'. When this path has arisen within him, through repeated practice, he then causes the mind to abide, continuously abide, closely abide, securely abide, to be single-pointed, to attain samadhi without duality or regression, abiding in equanimity towards those sentient beings. Up to this point, it is called 'Having Entered Limited Equanimity Concentration'. Furthermore, the various minds and consciousnesses in this concentration are called 'Mind Accompanied by Limited Equanimity'. The various thoughts, equal thoughts, even to the creation of mental karma, are called 'Mental Karma Accompanied by Limited Equanimity'. The various understandings, already understood, to be understood, are called 'Understanding Accompanied by Limited Equanimity'. Moreover, in this concentration, whether it be feeling, perception, even wisdom, etc., are called 'Various Dharmas Accompanied by Limited Equanimity'. These dharmas can also be called the preliminary practice of 'Limited Equanimity Concentration', also known as 'Entering Limited Equanimity Concentration'. What is the preliminary practice of 'Immeasurable Equanimity Concentration' (無量舍心定)? What kind of preliminary practice should be cultivated to enter 'Immeasurable Equanimity Concentration'? That is, repeatedly cultivate 'Limited Equanimity Concentration', causing the mind to be compliant, subdued, and tranquil. Repeatedly train it, making it upright, gentle, and capable, so that it can serve as the basis for subsequent superior concentrations. Then gradually cause the understanding to pervade immeasurable sentient beings in the East, etc., abiding in equanimity. At that time, if the mind is scattered, running to other realms, unable to be single-pointed, unable to maintain mindfulness, causing it to abide in one object of focus, abiding in equanimity towards those sentient beings, up to this point, it is not yet called the preliminary practice of 'Immeasurable Equanimity Concentration', nor is it called 'Entering Immeasurable Equanimity Concentration'. If at that time he can gather his own mind, preventing it from being scattered and running to other realms, able to be single-pointed, abiding in mindfulness, focusing on one object of focus, contemplating the characteristics of immeasurable sentient beings, abiding in equanimity towards those sentient beings. Contemplating in this way, initiating diligent effort, even to the point of striving without ceasing, this is called the preliminary practice of 'Immeasurable Equanimity Concentration', also known as 'Entering Immeasurable Equanimity Concentration'. When this path has arisen within him, through repeated practice, he then causes the mind to abide, continuously abide, closely abide, securely abide, to be single-pointed, to attain samadhi without duality or regression, abiding in equanimity towards those sentient beings. Up to this point, it is called 'Having Entered Immeasurable Equanimity Concentration'. Furthermore, the various minds and consciousnesses in this concentration are called 'Mind Accompanied by Immeasurable Equanimity'. The various thoughts, equal thoughts, even to the creation of mental karma, are called 'Accompanied by Immeasurable Equanimity'
意業。諸心勝解、已勝解、當勝解，名無量舍俱有勝解。又此定中，若受若想乃至若慧等，名無量舍俱有諸法。如是諸法，亦得名無量舍心定加行，亦名入無量舍心定。
說一切有部法蘊足論卷第七 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第八
尊者大目乾連造
三藏法師玄奘奉 詔譯
無色品第十三
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四無色。何等為四？謂有苾芻，超諸色想、滅有對想、不思惟種種想，入無邊空，空無邊處具足住，是名第一。復有苾芻，超一切種空無邊處入無邊識，識無邊處具足住，是名第二。復有苾芻，超一切種識無邊處入無所有，無所有處具足住，是名第三。復有苾芻，超一切種無所有處入非想非非想處具足住，是名第四。」
超諸色想者，云何諸色想？謂眼識相應想、等想、現前等想、解了取像已想當想，總名色想。有作是說，與五識相應想等想乃至已想當想，總名色想。今此義中唯眼識相應想等想乃至已想當想，總名色想。如是色想，爾時超越等超越，故名超諸色想滅。有對想者，云何有對想？謂耳等四識相應想等想乃至已想當想，總名有對想。有作是說，瞋恚
【現代漢語翻譯】 現代漢語譯本 意業：各種心中殊勝的理解，已經殊勝的理解，將要殊勝的理解，這被稱為與無量舍（Upeksha，一種平等心）同時存在的殊勝理解。此外，在這種禪定中，無論是感受（受，Vedana）、想法（想，Samjna），乃至智慧（慧，Prajna）等等，都被稱為與無量舍同時存在的各種法（Dharma，佛法）。這些法也可以被稱為無量舍心定（Upeksha-citta-samadhi）的加行（加行，preparation），也可以被稱為進入無量舍心定。
《說一切有部法蘊足論》卷第七 大正藏第26冊 No. 1537 《阿毗達磨法蘊足論》
《阿毗達磨法蘊足論》卷第八
尊者大目乾連（Mahāmaudgalyāyana）造
三藏法師玄奘（Xuanzang）奉 詔譯
無色品第十三
一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林給孤獨園（Jetavana-anāthapiṇḍada-ārāma）。當時，世尊告訴眾比丘（Bhikkhu）: 『有四種無色定（Arūpa）。哪四種呢？』 『所謂有比丘，超越所有色想（Rūpa-saṃjñā）、滅除有對想（pratigha-saṃjñā）、不思惟種種想（nānātva-saṃjñā），進入無邊虛空，安住于空無邊處（ākāśānantyāyatana），這被稱為第一種無色定。』 『又有比丘，超越一切種類的空無邊處，進入無邊識，安住于識無邊處（vijñānānantyāyatana），這被稱為第二種無色定。』 『又有比丘，超越一切種類的識無邊處，進入無所有，安住于無所有處（ākiṃcanyāyatana），這被稱為第三種無色定。』 『又有比丘，超越一切種類的無所有處，進入非想非非想處（nevasaṃjñānāsaṃjñāyatana），安住于非想非非想處，這被稱為第四種無色定。』
『超越所有色想』，什麼是色想呢？ 所謂眼識（cakṣu-vijñāna）相應的想（saṃjñā）、等想（sameness of perception）、現前等想（perception of presence）、理解並取像的已想（past perception）和當想（future perception），總稱為色想。有人這樣說，與五識（pañca-vijñāna）相應的想、等想，乃至已想和當想，總稱為色想。現在在這個意義中，唯有眼識相應的想、等想，乃至已想和當想，總稱為色想。像這樣的色想，在那個時候超越，完全超越，所以稱為『超越所有色想』。 『滅有對想』，什麼是有對想呢？ 所謂耳識（śrotra-vijñāna）等四識相應的想、等想，乃至已想和當想，總稱為有對想。有人這樣說，瞋恚（dveṣa）
【English Translation】 English version Mental Karma: Various excellent understandings in the mind, understandings that have been excellent, and understandings that will be excellent are called excellent understandings accompanied by immeasurable equanimity (Upeksha). Furthermore, in this samadhi, whether it be feeling (Vedana), perception (Samjna), or even wisdom (Prajna), etc., all are called various dharmas accompanied by immeasurable equanimity. These dharmas can also be called the preparatory actions (Parikarma) for immeasurable equanimity samadhi (Upeksha-citta-samadhi), and can also be called entering immeasurable equanimity samadhi.
《Abhidharma-dharmaskandha-pada-shastra》Volume 7 by Sarvastivada Taisho Tripitaka Volume 26 No. 1537 《Abhidharma-dharmaskandha-pada-shastra》
《Abhidharma-dharmaskandha-pada-shastra》Volume 8
Composed by Venerable Mahāmaudgalyāyana
Translated by Tripiṭaka Master Xuanzang under Imperial Order
The Section on the Formless (Arūpa) - Thirteenth
At one time, the Bhagavan (Blessed One) was in Śrāvastī, residing in the Jetavana-anāthapiṇḍada-ārāma (Jeta Grove, Anathapindika's Park). At that time, the World-Honored One told the Bhikkhus (monks): 'There are four formless realms (Arūpa). What are the four?' 'That is, a Bhikkhu, having completely transcended all perceptions of form (Rūpa-saṃjñā), extinguished perceptions of resistance (pratigha-saṃjñā), not attending to perceptions of diversity (nānātva-saṃjñā), enters into the boundless space, and dwells in the attainment of the sphere of infinite space (ākāśānantyāyatana). This is called the first.' 'Again, a Bhikkhu, having completely transcended all kinds of the sphere of infinite space, enters into the boundless consciousness, and dwells in the attainment of the sphere of infinite consciousness (vijñānānantyāyatana). This is called the second.' 'Again, a Bhikkhu, having completely transcended all kinds of the sphere of infinite consciousness, enters into nothingness, and dwells in the attainment of the sphere of nothingness (ākiṃcanyāyatana). This is called the third.' 'Again, a Bhikkhu, having completely transcended all kinds of the sphere of nothingness, enters into the sphere of neither perception nor non-perception (nevasaṃjñānāsaṃjñāyatana), and dwells in the attainment of the sphere of neither perception nor non-perception. This is called the fourth.'
'Transcending all perceptions of form', what are perceptions of form? That is, the perception (saṃjñā) associated with eye-consciousness (cakṣu-vijñāna), the perception of sameness, the perception of presence, the past perception and future perception of understanding and grasping an image, all are collectively called perceptions of form. Some say that the perceptions associated with the five consciousnesses (pañca-vijñāna), the perception of sameness, and even past and future perceptions, are collectively called perceptions of form. Now, in this context, only the perception associated with eye-consciousness, the perception of sameness, and even past and future perceptions, are collectively called perceptions of form. Such perceptions of form, at that time, are transcended, completely transcended, therefore it is called 'transcending all perceptions of form'. 'Extinguishing perceptions of resistance', what are perceptions of resistance? That is, the perceptions associated with the four consciousnesses such as ear-consciousness (śrotra-vijñāna), the perception of sameness, and even past and future perceptions, are collectively called perceptions of resistance. Some say that hatred (dveṣa)
相應想等想乃至已想當想，總名有對想。今此義中耳等四識相應想等想乃至已想當想，總名有對想。如是有對想，爾時斷遍知、遠離極遠離、調伏極調伏、隱沒除滅，故名滅有對想。不思惟種種想者，云何種種想？謂有蓋纏者所有染污色聲香味觸想、所有不善想、所有非理所引想、所有障礙定想，總名種種想。彼想爾時不復引發、不復憶念、不復思惟、不復已思惟、不復當思惟，故名不思惟種種想。入無邊空空無邊處具足住者，云何空無邊處定加行、修何加行入空無邊處定？謂於此定初修業者，先應思惟第四靜慮為粗苦障，次應思惟空無邊處為靜妙離。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣修空無邊處定，齊此未名空無邊處定加行，亦未名入空無邊處定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣思惟修習空無邊處定相。如是思惟發勤精進，勇健勢猛熾盛難制勵意不息，是名空無邊處定加行，亦名入空無邊處定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，齊此名為已入空無邊處定。又此定中諸心意識，名空無邊處定俱有心。諸思等思乃至造心意業，名空無邊處定俱有意業。諸心勝解、已勝解、當勝解，名空無邊處定俱有勝解。又此定中，若受若想乃至
若慧等，名空無邊處定俱有諸法。如是諸法，亦名空無邊處定。
超一切種空無邊處者，謂彼爾時于空無邊處想超越等超越，故名超一切種空無邊處。入無邊識識無邊處具足住者，云何識無邊處定加行、修何加行入識無邊處定？謂於此定初修業者，先應思惟空無邊處為粗苦障，次應思惟識無邊處為靜妙離，余廣說如空無邊處。超一切識無邊處者，謂彼爾時于識無邊處想超越等超越，故名超一切種識無邊處。入無所有無所有處具足住者，云何無所有處定加行、修何加行入無所有處定？謂於此定初修業者，先應思惟識無邊處為粗苦障，次應思惟無所有處為靜妙離，余廣說如空無邊處。超一切種無所有處者，謂彼爾時于無所有處想超越等超越，故名超一切種無所有處。入非想非非想處具足住者，云何非想非非想處定加行、修何加行入非想非非想處定？謂於此定初修業者，先應思惟無所有處為粗苦障，次應思惟非想非非想處為靜妙離，余廣說如空無邊處。
修定品第十四
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有四修定。何等為四？謂有修定，若習若修、若多所作，能令證得現法樂住。復有修定，若習若修、若多所作，能令證得殊勝智見。復有修定，若習若修、若多所作，能令證
【現代漢語翻譯】 現代漢語譯本： 若慧等（指有智慧的人），所說的空無邊處定（Ākāśānantyāyatana，四禪定之一，專注于無限的虛空）都具有諸法（Dharma，佛法的基本組成部分）。這些法，也被稱為空無邊處定。
超越一切種類的空無邊處，指的是修行者在那個時候，對於空無邊處的想念超越再超越，所以稱為超越一切種類的空無邊處。進入無邊識的識無邊處（Vijñānānantyāyatana，四禪定之一，專注于無限的意識）並安住，如何進行識無邊處定的加行（Adhicitta，為達到更高禪定所做的準備），修習什麼樣的加行才能進入識無邊處定？對於初次修習此定的人，應該首先思維空無邊處是粗糙、痛苦和障礙，然後思維識無邊處是寂靜、微妙和遠離煩惱的。其餘的詳細說明，可以參考空無邊處的修習方法。超越一切識無邊處，指的是修行者在那個時候，對於識無邊處的想念超越再超越，所以稱為超越一切種類的識無邊處。進入無所有（Ākiñcanyāyatana，四禪定之一，專注於一無所有的狀態）的無所有處並安住，如何進行無所有處定的加行，修習什麼樣的加行才能進入無所有處定？對於初次修習此定的人，應該首先思維識無邊處是粗糙、痛苦和障礙，然後思維無所有處是寂靜、微妙和遠離煩惱的。其餘的詳細說明，可以參考空無邊處的修習方法。超越一切種類的無所有處，指的是修行者在那個時候，對於無所有處的想念超越再超越，所以稱為超越一切種類的無所有處。進入非想非非想處（Naivasaṃjñānāsaṃjñāyatana，四禪定之一，一種既非有想也非無想的微妙狀態）並安住，如何進行非想非非想處定的加行，修習什麼樣的加行才能進入非想非非想處定？對於初次修習此定的人，應該首先思維無所有處是粗糙、痛苦和障礙，然後思維非想非非想處是寂靜、微妙和遠離煩惱的。其餘的詳細說明，可以參考空無邊處的修習方法。
修定品第十四
一時，薄伽梵（Bhagavān，佛的尊稱）在室羅筏（Śrāvastī，古印度城市），住在逝多林（Jetavana，祇園精舍）給孤獨園（Anāthapiṇḍada-ārāma，祇樹給孤獨園）。當時，世尊（Lokavidū，佛的稱號）告訴眾比丘（bhikṣu，出家修行的僧人）說：『有四種修定。哪四種呢？第一種修定，如果勤奮練習、修習和多次實踐，能夠證得現法樂住（dṛṣṭadharma-sukhavihāra，在今生體驗快樂的境界）。第二種修定，如果勤奮練習、修習和多次實踐，能夠證得殊勝智見（viseṣajñāna-darśana，卓越的智慧和見解）。第三種修定，如果勤奮練習、修習和多次實踐，能夠證
【English Translation】 English version: Those with wisdom, such as Ruo Hui, say that the Station of Limitless Space (Ākāśānantyāyatana, one of the four formless attainments, focusing on infinite space) includes all dharmas (Dharma, the basic constituents of Buddhist teachings). These dharmas are also called the Station of Limitless Space.
Transcending all kinds of the Station of Limitless Space means that at that time, the practitioner transcends and further transcends the perception of the Station of Limitless Space, hence it is called transcending all kinds of the Station of Limitless Space. Entering and abiding in the Station of Limitless Consciousness of Limitless Consciousness (Vijñānānantyāyatana, one of the four formless attainments, focusing on infinite consciousness), how does one perform the preliminary practices for the Station of Limitless Consciousness, and what preliminary practices should one cultivate to enter the Station of Limitless Consciousness? For those who are beginners in this meditation, they should first contemplate the Station of Limitless Space as coarse, painful, and an obstacle, and then contemplate the Station of Limitless Consciousness as peaceful, subtle, and free from defilements. The remaining detailed explanations can be referred to the practice methods of the Station of Limitless Space. Transcending all kinds of the Station of Limitless Consciousness means that at that time, the practitioner transcends and further transcends the perception of the Station of Limitless Consciousness, hence it is called transcending all kinds of the Station of Limitless Consciousness. Entering and abiding in the Station of No-thingness of No-thingness (Ākiñcanyāyatana, one of the four formless attainments, focusing on the state of nothingness), how does one perform the preliminary practices for the Station of No-thingness, and what preliminary practices should one cultivate to enter the Station of No-thingness? For those who are beginners in this meditation, they should first contemplate the Station of Limitless Consciousness as coarse, painful, and an obstacle, and then contemplate the Station of No-thingness as peaceful, subtle, and free from defilements. The remaining detailed explanations can be referred to the practice methods of the Station of Limitless Space. Transcending all kinds of the Station of No-thingness means that at that time, the practitioner transcends and further transcends the perception of the Station of No-thingness, hence it is called transcending all kinds of the Station of No-thingness. Entering and abiding in the Station of Neither Perception nor Non-perception (Naivasaṃjñānāsaṃjñāyatana, one of the four formless attainments, a subtle state that is neither with perception nor without perception), how does one perform the preliminary practices for the Station of Neither Perception nor Non-perception, and what preliminary practices should one cultivate to enter the Station of Neither Perception nor Non-perception? For those who are beginners in this meditation, they should first contemplate the Station of No-thingness as coarse, painful, and an obstacle, and then contemplate the Station of Neither Perception nor Non-perception as peaceful, subtle, and free from defilements. The remaining detailed explanations can be referred to the practice methods of the Station of Limitless Space.
Chapter Fourteen on Cultivating Samadhi
At one time, the Bhagavan (Bhagavān, the Blessed One, an epithet of the Buddha) was in Śrāvastī (Śrāvastī, an ancient Indian city), residing in the Jetavana (Jetavana, Jeta's Grove) at Anāthapiṇḍada-ārāma (Anāthapiṇḍada-ārāma, the park of Anathapindada). At that time, the World-Honored One (Lokavidū, an epithet of the Buddha) told the bhikṣus (bhikṣu, monks who have left home to practice) : 'There are four kinds of Samadhi (Samadhi, meditative concentration). What are the four? The first kind of Samadhi, if diligently practiced, cultivated, and repeatedly performed, can lead to the attainment of dwelling in happiness in the present life (dṛṣṭadharma-sukhavihāra, experiencing happiness in this lifetime). The second kind of Samadhi, if diligently practiced, cultivated, and repeatedly performed, can lead to the attainment of superior knowledge and vision (viseṣajñāna-darśana, excellent wisdom and insight). The third kind of Samadhi, if diligently practiced, cultivated, and repeatedly performed, can lead to
得勝分別慧。復有修定，若習若修、若多所作，能令證得諸漏永盡。云何修定，若習若修若多所作，能令證得現法樂住？謂有苾芻，即于自身離生喜樂，滋潤遍滋潤、充滿遍充滿、適悅遍適悅故，離生喜樂於自身中無有少分而不充滿，是名修定若習若修若多所作能令證得現法樂住。云何修定，若習若修若多所作，能令證得殊勝智見？謂有苾芻，于光明想善攝受、善思惟、善修習、善通達，若晝若夜無有差別、若前若后無有差別、若下若上無有差別，開心離蓋，修照俱心、除闇昧心，修無量定，是名修定若習若修若多所作能令證得殊勝智見。云何修定，若習若修若多所作，能令證得勝分別慧？謂有苾芻，善知受生、善知受住、善知受滅盡沒，於此住念非不住念，及善知想、善知尋，於此住念非不住念，是名修定若習若修若多所作能令證得勝分別慧。云何修定，若習若修若多所作，能令證得諸漏永盡？謂有苾芻，於五取蘊數數隨觀生滅而住，謂此是色、此是色集、此是色滅，此是受想行識、此是受想行識集、此是受想行識滅，是名修定若習若修若多所作能令證得諸漏永盡。」爾時世尊為攝前義而說頌言：
「斷欲想憂惱， 離惛沉惡作， 得清凈舍念， 法尋伺前行。 現法樂為初， 次勝知見慧， 破無
【現代漢語翻譯】 現代漢語譯本： 得勝分別慧。又有修定，如果練習、修習、多次實踐，能使人證得諸煩惱永盡。什麼是修定，如果練習、修習、多次實踐，能使人證得現世安樂的境界？是指有比丘，從自身體驗到由遠離（煩惱）而產生的喜悅和快樂，這種喜樂滋潤、普遍滋潤、充滿、普遍充滿、適悅、普遍適悅，以至於由遠離而生的喜悅和快樂在自身中沒有絲毫未被充滿的部分，這叫做修定，如果練習、修習、多次實踐，能使人證得現世安樂的境界。 什麼是修定，如果練習、修習、多次實踐，能使人證得殊勝的智慧和見解？是指有比丘，對於光明之想能夠很好地攝受、很好地思惟、很好地修習、很好地通達，無論是白天還是夜晚沒有差別，無論是之前還是之後沒有差別，無論是下方還是上方沒有差別，敞開心扉，遠離各種遮蓋，修習光明和覺照並存的心，去除黑暗和迷惑的心，修習無量的禪定，這叫做修定，如果練習、修習、多次實踐，能使人證得殊勝的智慧和見解。 什麼是修定，如果練習、修習、多次實踐，能使人證得殊勝的分別智慧？是指有比丘，能夠清楚地知道感受的產生、清楚地知道感受的持續、清楚地知道感受的滅盡和消失，並且在這種狀態中保持正念而非失去正念，以及清楚地知道思想、清楚地知道尋思，並且在這種狀態中保持正念而非失去正念，這叫做修定，如果練習、修習、多次實踐，能使人證得殊勝的分別智慧。 什麼是修定，如果練習、修習、多次實踐，能使人證得諸煩惱永盡？是指有比丘，對於五取蘊（色蘊、受蘊、想蘊、行蘊、識蘊）反覆地觀察它們的生滅變化，並且安住于這種觀察之中，即觀察到『這是色蘊』、『這是色蘊的生起』、『這是色蘊的滅亡』，『這是受蘊、想蘊、行蘊、識蘊』、『這是受蘊、想蘊、行蘊、識蘊的生起』、『這是受蘊、想蘊、行蘊、識蘊的滅亡』，這叫做修定，如果練習、修習、多次實踐，能使人證得諸煩惱永盡。』 當時，世尊爲了概括前面的意義而說了頌： 『斷除慾望、思想和憂惱，遠離昏沉和後悔，獲得清凈的舍念，讓正法尋伺在前引導。以現世安樂為開始，其次是殊勝的知見智慧，破除無明黑暗。』
【English Translation】 English version: 'Victorious Discriminating Wisdom. Furthermore, there is meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain the complete exhaustion of all outflows (諸漏永盡). What is meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain the blissful abiding in the present life (現法樂住)? It refers to a Bhikshu (苾芻, monk) who, from his own body, experiences joy and happiness born of detachment, nourishing, universally nourishing, filling, universally filling, pleasing, universally pleasing, so that there is no part of his own body that is not filled with joy and happiness born of detachment. This is called meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain the blissful abiding in the present life. What is meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain superior knowledge and vision (殊勝智見)? It refers to a Bhikshu who well grasps, well contemplates, well cultivates, and well understands the thought of light (光明想), without any difference between day and night, without any difference between before and after, without any difference between below and above, opening his heart, free from coverings, cultivating a mind of both illumination and contemplation, removing the mind of darkness and confusion, cultivating immeasurable Samadhi (定, concentration). This is called meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain superior knowledge and vision. What is meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain victorious discriminating wisdom (勝分別慧)? It refers to a Bhikshu who clearly knows the arising of feeling, clearly knows the abiding of feeling, clearly knows the cessation and disappearance of feeling, and abides in mindfulness of this, not without mindfulness, and clearly knows thought, clearly knows investigation, and abides in mindfulness of this, not without mindfulness. This is called meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain victorious discriminating wisdom. What is meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain the complete exhaustion of all outflows (諸漏永盡)? It refers to a Bhikshu who repeatedly observes the arising and ceasing of the five aggregates of clinging (五取蘊, Skandhas) and abides in this observation, namely, 'This is form (色), this is the arising of form, this is the cessation of form; this is feeling, perception, volition, consciousness (受想行識), this is the arising of feeling, perception, volition, consciousness, this is the cessation of feeling, perception, volition, consciousness.' This is called meditation, which, if practiced, cultivated, and frequently performed, can enable one to attain the complete exhaustion of all outflows.' At that time, the World Honored One (世尊) spoke the following verses to summarize the preceding meaning: 'Cut off desire, thought, and sorrow, depart from dullness and regret, attain pure equanimity and mindfulness, let the Dharma investigation go forward. With blissful abiding in the present life as the beginning, next is superior knowledge and vision, destroy the darkness of ignorance.'
明等漏， 后證解脫果。」
即于自身者，謂身亦名身、根亦名身、五色根亦名身、四大種所造聚亦名身。今此義中意說四大種所造聚名身。離生喜樂者，謂初靜慮所有喜樂平等受受所攝，身輕安心輕安，是名喜樂。如是喜樂，從離欲惡不善法起等起、生等生、聚集出現，故名離生喜樂。滋潤遍滋潤、充滿遍充滿、適悅遍適悅者，謂即于自四大種所造聚身，離生喜樂起等起、生等生、聚集出現。滋潤遍滋潤是一義，充滿遍充滿是一義，適悅遍適悅是一義，由下中上長養差別。譬如農夫，初以少水溉灌畦壟，爾時畦壟滋潤遍滋潤。次以中水灌溉畦壟，爾時畦壟充滿遍充滿。后以多水溉灌畦壟，爾時畦壟適悅遍適悅。苾芻亦爾，初以下品離生喜樂，長養大種所造聚身，爾時自身滋潤遍滋潤。次以中品離生喜樂，長養大種所造聚身，爾時自身充滿遍充滿。后以上品離生喜樂，長養大種所造聚身，爾時自身適悅遍適悅離生喜樂。于自身中無有少分而不充滿者，謂從足至頂，離生喜樂作長養事無不充滿。是名修定者，云何為定？謂即于自身離生喜樂滋潤遍滋潤、充滿遍充滿、適悅遍適悅故，心住等住近住安住、不散不亂攝止等持心一境性，總名為定。云何為修？謂於此定，若修若習、恒作常作加行不捨，總名為修。若習
【現代漢語翻譯】 現代漢語譯本： 『明等漏，后證解脫果。』
關於自身，所謂『身』也稱為身，『根』也稱為身，『五色根』也稱為身，『四大種』（地、水、火、風四種基本元素）所造的聚合也稱為身。在此處，我們特指四大種所造的聚合稱為身。『離生喜樂』，指的是初禪（初靜慮）所具有的喜樂，這種喜樂屬於平等感受的範疇，伴隨著身體的輕盈和內心的輕安。這種喜樂，從遠離慾望、邪惡和不善之法而生起、產生、聚集和顯現，因此稱為『離生喜樂』。『滋潤遍滋潤、充滿遍充滿、適悅遍適悅』，指的是當這種離生喜樂在自身四大種所造的聚合之身上生起、產生、聚集和顯現時，所產生的效果。『滋潤遍滋潤』、『充滿遍充滿』和『適悅遍適悅』實際上是一個意思，只是程度上有下、中、上的差別。比如農夫用水灌溉田地，開始時只用少量的水，田地只是被滋潤；然後用中等量的水，田地就被充滿了；最後用大量的水，田地就感到非常舒適和滿足。同樣，比丘（苾芻）也是如此，最初用下品的離生喜樂來滋養由四大種所造的身，這時自身只是被滋潤；然後用中品的離生喜樂來滋養由四大種所造的身，這時自身就被充滿了；最後用上品的離生喜樂來滋養由四大種所造的身，這時自身就感到非常舒適和滿足。『離生喜樂於自身中無有少分而不充滿者』，指的是從腳底到頭頂，離生喜樂所產生的滋養作用沒有哪個部分是不被充滿的。
『是名修定者』，什麼是『定』呢？指的是因為離生喜樂滋潤、充滿和適悅自身，所以心能夠安住、平等安住、靠近安住、完全安住，不散亂、不迷惑，攝止並保持專注，達到心一境性的狀態，這總稱為『定』。什麼是『修』呢？指的是對於這種『定』，進行修習、練習，持續不斷地努力，不放棄，這總稱為『修』。若習
【English Translation】 English version: 'Knowing the leakages, one later attains the fruit of liberation.'
Regarding oneself, 'body' is called body, 'sense faculties' are called body, 'five sense faculties' are called body, and the aggregate made of 'four great elements' (earth, water, fire, and wind) is called body. In this context, we specifically refer to the aggregate made of the four great elements as the body. 'Joy and pleasure born of detachment' refers to the joy and pleasure present in the first Dhyana (first meditative absorption), which belongs to the category of equanimous feeling, accompanied by lightness of body and tranquility of mind. This joy and pleasure arises, originates, gathers, and manifests from detachment from desires, evil, and unwholesome states; therefore, it is called 'joy and pleasure born of detachment'. 'Moistening, thoroughly moistening; filling, thoroughly filling; delighting, thoroughly delighting' refers to the effect produced when this joy and pleasure born of detachment arises, originates, gathers, and manifests in the aggregate body made of the four great elements. 'Moistening, thoroughly moistening', 'filling, thoroughly filling', and 'delighting, thoroughly delighting' are essentially the same meaning, but with differences in degree: low, medium, and high. For example, a farmer irrigates a field with water. Initially, with a small amount of water, the field is merely moistened. Then, with a medium amount of water, the field is filled. Finally, with a large amount of water, the field feels very comfortable and satisfied. Similarly, a Bhikshu (monk) initially uses inferior joy and pleasure born of detachment to nourish the body made of the four great elements, and at this time, the body is merely moistened. Then, with medium joy and pleasure born of detachment, the body is filled. Finally, with superior joy and pleasure born of detachment, the body feels very comfortable and satisfied. 'There is no part of oneself that is not filled with joy and pleasure born of detachment' refers to the fact that from the soles of the feet to the crown of the head, the nourishing effect of joy and pleasure born of detachment fills every part.
'This is called a practitioner of Samadhi (meditative concentration)'. What is 'Samadhi'? It refers to the state where the mind dwells, dwells equally, dwells closely, dwells completely, is not scattered, is not confused, is restrained and maintains focus, achieving a state of one-pointedness of mind, because joy and pleasure born of detachment moisten, fill, and delight oneself. This is generally called 'Samadhi'. What is 'practice'? It refers to the cultivation, exercise, continuous effort, and non-abandonment of this 'Samadhi'. This is generally called 'practice'. If one practices
若修若多所作者，顯於此定能得自在。能令證得現法樂住者，謂於此定若習若修若多所作，于現法中證得樂住，可愛可樂、可欣可意，無所悕望、無所思慕、寂靜安隱，故名樂住。於此樂住得獲成就、親近觸證，故名證得。複次初靜慮所攝離生喜樂俱行心一境性，說名為定。即於此定若修若習、恒作常作加行不捨，說名為修。若習若修若多所作，顯彼自在。能令證得現法樂住，義如前說。
于光明想善攝受等者，云何光明定加行、修何加行入光明定？謂於此定初修業者，先應善取凈月輪相、或復善取凈日輪相、或復善取藥物末尼諸天宮殿星宿光明、或復善取燈燭光明、或復善取焚燒城邑川土光明、或復善取焚燒山澤曠野光明，或復善取焚燒十擔、或二十擔、或三十擔、或四十擔、或五十擔、或百擔、或千擔、或百千擔、或無量百擔、或無量千擔、或無量百千擔薪火光明。此火光明，熾盛極熾盛、洞然遍洞然。隨取一種光明相已，審諦思惟解了觀察勝解堅住而分別之。彼于爾時若心散亂馳流余境，不能一趣不能守念令住一緣，思惟所取諸光明相，齊此未名光明定加行，亦未名入光明定。彼若爾時攝錄自心，令不散亂馳流余境，能令一趣住念一緣，思惟如是諸光明相。如是思惟，發勤精進乃至勵意不息，是名光明定
【現代漢語翻譯】 現代漢語譯本：如果對某個禪定經常修行、反覆練習、長期實踐，就能在此禪定中獲得自在。能夠證得現法樂住（指在當下體驗到快樂的境界）是指，對於此禪定，如果經常練習、反覆修行、長期實踐，就能在當下體驗到快樂的境界，這種境界是可愛、可樂、可欣、可意的，沒有渴望、沒有思念、寂靜安寧，所以稱為『樂住』。對於這種樂住能夠獲得成就、親近體驗、親自證悟，所以稱為『證得』。此外，初禪所包含的由遠離（五欲）而生起的喜樂，以及與心一境性（專注）相結合的狀態，被稱為『定』。對於這種禪定，如果經常修行、反覆練習、持續不斷地努力，不放棄，就稱為『修』。如果經常練習、反覆修行、長期實踐，就能彰顯出在這種禪定中的自在。能夠證得現法樂住，意義如前所述。
關於『于光明想善攝受等』，什麼是光明定的加行？修習什麼樣的加行才能進入光明定？對於初學修習這種禪定的人，首先應該好好地選取清凈的月輪之相，或者好好地選取清凈的日輪之相，或者好好地選取藥物、末尼（寶珠）、諸天宮殿、星宿的光明，或者好好地選取燈燭的光明，或者好好地選取焚燒城邑、川澤土地的光明，或者好好地選取焚燒山澤、曠野的光明，或者好好地選取焚燒十擔、二十擔、三十擔、四十擔、五十擔、一百擔、一千擔、一百千擔、或者無量百擔、或者無量千擔、或者無量百千擔柴火的光明。這種火的光明，熾盛到了極點，明亮地照耀四方。選取其中一種光明之相后，仔細地思惟、理解、觀察，以堅定的信念安住於此，並加以分別。如果在那個時候，心散亂、馳騁于其他境界，不能專注於一處，不能守護正念，使心安住於一個所緣，這樣思惟所選取的光明之相，還不能稱為光明定的加行，也不能稱為進入光明定。如果在那個時候，能夠收攝自己的心，使它不散亂、不馳騁于其他境界，能夠專注於一處，使正念安住於一個所緣，這樣思惟這些光明之相。這樣思惟，發起勤奮精進，乃至努力不懈，這就稱為光明定。
【English Translation】 English version: If one cultivates, practices, and frequently engages in a certain Samadhi (concentration), one can attain freedom within that Samadhi. To be able to realize 'present-moment blissful abiding' means that if one cultivates, practices, and frequently engages in this Samadhi, one can experience a blissful state in the present moment. This state is lovely, delightful, pleasing, and agreeable, free from longing and yearning, peaceful and secure, hence it is called 'blissful abiding'. To achieve accomplishment, to closely experience, and to personally realize this blissful abiding is called 'realization'. Furthermore, the joy and happiness born of detachment (from the five desires) that is contained within the first Dhyana (meditative absorption), along with the one-pointedness of mind (focus), is called 'Samadhi'. If one cultivates, practices, constantly and continuously makes effort in this Samadhi, without giving up, it is called 'cultivation'. If one cultivates, practices, and frequently engages in it, it reveals the freedom within that Samadhi. To be able to realize 'present-moment blissful abiding' has the meaning as previously stated.
Regarding 'skillfully taking up the light perception, etc.', what is the preliminary practice for the Samadhi of Light? What kind of preliminary practice should one cultivate to enter the Samadhi of Light? For those who are beginners in cultivating this Samadhi, they should first skillfully take up the image of a pure moon disc, or skillfully take up the image of a pure sun disc, or skillfully take up the light of medicine, Mani (jewel), the palaces of the Devas (gods), the stars, or skillfully take up the light of lamps and candles, or skillfully take up the light of burning cities, rivers, and lands, or skillfully take up the light of burning mountains, marshes, and wildernesses, or skillfully take up the light of burning ten loads, twenty loads, thirty loads, forty loads, fifty loads, one hundred loads, one thousand loads, one hundred thousand loads, or immeasurable hundreds of loads, or immeasurable thousands of loads, or immeasurable hundreds of thousands of loads of firewood. This firelight is extremely blazing and intensely bright, illuminating everywhere. After taking up one of these light images, contemplate it carefully, understand it, observe it, firmly establish conviction in it, and analyze it. If at that time, the mind is scattered, running to other objects, unable to focus on one point, unable to guard mindfulness, causing it to abide on one object, then thinking about the taken light images in this way is not yet called the preliminary practice for the Samadhi of Light, nor is it called entering the Samadhi of Light. If at that time, one can gather one's mind, preventing it from scattering and running to other objects, enabling it to focus on one point, causing mindfulness to abide on one object, then thinking about these light images in this way, making diligent effort, even to the point of unceasing exertion, this is called the Samadhi of Light.
加行，亦名入光明定。彼於此道生已，修習多修習故，便令心住等住近住安住、一趣等持無二無退，思惟如是諸光明相，齊此名為已入光明定，而未名為光明定想。云何名為光明定想？謂即依止前光明定，思惟如前諸光明相諸想等想、解了取像已想當想，名光明定想。此光明定想，名光明想。于光明想善攝受者，謂於此想恭敬攝受、慇勤攝受、尊重攝受。思惟彼因、彼門、彼理、彼方便、彼行相，故名善攝受。善思惟者，謂數數起光明想已，數數思惟光明相想。善修習者，謂於此想數習數修數多所作，故名善修習。善通達者，謂於此想等了審了等審觀察，故名善通達。若晝若夜無有差別者，謂如晝分審諦思惟解了觀察勝解堅住分別如前諸光明相，夜分亦爾。如於夜分審諦思惟解了觀察勝解堅住分別如前諸光明相，晝分亦爾。故名若晝若夜無有差別。若前若后無有差別者，謂如對面審諦思惟解了觀察勝解堅住分別如前諸光明相，背面亦爾。如於背面，對面亦爾。複次如於前時審諦思惟解了觀察勝解堅住分別如前諸光明相，今時亦爾。如於今時，前時亦爾。故名若前若后無有差別。若下若上無有差別者，謂如於下方審諦思惟解了觀察勝解堅住分別如前諸光明相，于上方亦爾。如於上方，于下方亦爾。故名若下若上無有差別
【現代漢語翻譯】 現代漢語譯本： 加行，也叫做入光明定（preparatory practice for entering the samadhi of light）。修行者在此道上生起之後，通過不斷地修習，就能使心安住、平等安住、接近安住、完全安住，達到一心不亂、無有二念、不退轉的狀態。思惟這些光明的景象，到這個程度叫做已經進入光明定，但還不能叫做光明定想（perception of the samadhi of light）。 什麼叫做光明定想呢？就是依靠前面的光明定，思惟如前所說的各種光明景象，對這些景象進行想像、理解、把握形象，進行已想和當想，這就叫做光明定想。這個光明定想，也叫做光明想（perception of light）。 對於光明想能夠善於攝受的人，是指對於這種想法恭敬地接受、慇勤地接受、尊重地接受。思惟光明的因、光明的門徑、光明的道理、光明的方便、光明的行相，所以叫做善於攝受。 善於思惟的人，是指多次生起光明想之後，多次思惟光明的景象。 善於修習的人，是指對於這種想法多次練習、多次修習、多次實踐，所以叫做善於修習。 善於通達的人，是指對於這種想法能夠正確地理解、仔細地理解、正確地觀察，所以叫做善於通達。 無論是白天還是夜晚沒有差別，是指像在白天仔細地思惟、理解、觀察、堅信、安住、分別前面所說的各種光明景像一樣，在夜晚也是如此。像在夜晚仔細地思惟、理解、觀察、堅信、安住、分別前面所說的各種光明景像一樣，在白天也是如此。所以叫做無論是白天還是夜晚沒有差別。 無論是前面還是後面沒有差別，是指像在面對面時仔細地思惟、理解、觀察、堅信、安住、分別前面所說的各種光明景像一樣，在背對著時也是如此。像在背對著時，面對面時也是如此。此外，像在之前的時間仔細地思惟、理解、觀察、堅信、安住、分別前面所說的各種光明景像一樣，在現在的時間也是如此。像在現在的時間，之前的時間也是如此。所以叫做無論是前面還是後面沒有差別。 無論是下方還是上方沒有差別，是指像在下方仔細地思惟、理解、觀察、堅信、安住、分別前面所說的各種光明景像一樣，在上方也是如此。像在上方，在下方也是如此。所以叫做無論是下方還是上方沒有差別。
【English Translation】
English version:
Additionary practice, also known as entering the samadhi of light. When one has generated this path, through much practice and cultivation, one causes the mind to abide, equally abide, nearly abide, securely abide, to be of one focus, to be in equipoise, without duality or regression, contemplating such aspects of light. This is called having entered the samadhi of light, but is not yet called perception of the samadhi of light.
What is called perception of the samadhi of light? It means relying on the previous samadhi of light, contemplating the various aspects of light as before, various perceptions, equal perceptions, understanding, grasping images, thinking of what has been thought and what will be thought. This is called perception of the samadhi of light. This perception of the samadhi of light is called perception of light.
One who is skilled in embracing the perception of light is one who embraces this perception with reverence, diligence, and respect, contemplating its cause, its gateway, its principle, its means, and its characteristics. Therefore, it is called skilled in embracing.
One who is skilled in contemplating is one who, having repeatedly generated the perception of light, repeatedly contemplates the aspects of the perception of light.
One who is skilled in cultivating is one who repeatedly practices, repeatedly cultivates, and repeatedly engages in this perception. Therefore, it is called skilled in cultivating.
One who is skilled in understanding is one who equally understands, carefully understands, equally and carefully observes this perception. Therefore, it is called skilled in understanding.
Whether day or night, there is no difference means that just as one carefully contemplates, understands, observes, firmly believes, securely abides, and distinguishes the various aspects of light as before during the day, so it is also at night. Just as one carefully contemplates, understands, observes, firmly believes, securely abides, and distinguishes the various aspects of light as before at night, so it is also during the day. Therefore, it is called whether day or night, there is no difference.
Whether before or after, there is no difference means that just as one carefully contemplates, understands, observes, firmly believes, securely abides, and distinguishes the various aspects of light as before when facing forward, so it is also when facing backward. Just as it is when facing backward, so it is when facing forward. Furthermore, just as one carefully contemplates, understands, observes, firmly believes, securely abides, and distinguishes the various aspects of light as before at a previous time, so it is also at the present time. Just as it is at the present time, so it is at a previous time. Therefore, it is called whether before or after, there is no difference.
Whether below or above, there is no difference means that just as one carefully contemplates, understands, observes, firmly believes, securely abides, and distinguishes the various aspects of light as before when below, so it is also when above. Just as it is when above, so it is when below. Therefore, it is called whether below or above, there is no difference.
。開心者，謂發起光明照了鮮凈俱行之心。離蓋者，謂遠離惛沉睡眠纏蓋心。用明瞭修照俱心者，謂修習光明照了鮮凈俱行之心。除闇昧心者，謂此心中不起闇昧相，唯起光明相，如燈燭光照了除闇。修無量定者，謂修無量光明相定，是名修。定者。云何為定？謂即于光明審諦思惟解了觀察勝解堅住分別所起心住等住，乃至心一境性，總名為定。云何為修？謂於此定，若修若習恒作常作加行不捨，總名為修。若習若修若多所作者，顯於此定能得自在。能令證得殊勝智見者，云何名為殊勝智見？謂於此定，若習若修若多所作至圓滿位，于舊眼邊發起色界大種所造清凈天眼，依此天眼生凈眼識，依此眼識能遍觀察前後左右上下諸色。如如色界大種所造清凈天眼舊眼邊起，如是如是生凈眼識，依此眼識領受觀察彼彼諸色，是名此中殊勝智見。有作是說，由意凈故勝解觀見，即人肉眼變成天眼，名勝智見。今此義中即前所說清凈眼識相應勝慧，說名為智亦名為見，謂天眼識相應勝慧，領受觀察彼彼諸色，是名此中殊勝智見。彼於此定，若習若修若多所作，能令證得殊勝智見。得獲成就親近觸證殊勝智見，故名證得。複次光明想俱行心一境性，說名為定。即於此定，若修若習恒作常作加行不捨，說名為修。若習若修若多所作，顯
【現代漢語翻譯】 現代漢語譯本：『開心』，是指發起光明照耀、清晰潔凈並與之同行的心。『離蓋』，是指遠離昏沉睡眠的纏縛覆蓋之心。『用明瞭修照俱心者』，是指修習光明照耀、清晰潔凈並與之同行的心。『除闇昧心者』，是指此心中不起闇昧之相，唯起光明之相，如同燈燭之光照亮並驅除黑暗。『修無量定者』，是指修習無量光明之相的禪定，這被稱為『修』。『定者』，什麼是『定』呢？是指對於光明進行審慎諦實的思惟、理解、觀察，以殊勝的理解堅定地安住，分別所生起的心安住、平等安住，乃至心專注于單一境界的性質，總稱為『定』。什麼是『修』呢？是指對於此『定』，或修習、或習慣，恒常不斷地進行，持續不斷地努力，不捨棄，總稱為『修』。如果習慣、修習、多多實踐，就表明對於此『定』能夠獲得自在，能夠使人證得殊勝的智慧和見解。什麼是『殊勝智見』呢？是指對於此『定』，如果習慣、修習、多多實踐直至圓滿的境地，在原有的肉眼旁邊生起由大種（Mahabhuta，地、水、火、風四大元素）所造的清凈天眼，依靠此天眼產生清凈的眼識，依靠此眼識能夠普遍地觀察前後左右上下各種顏色。就像由大種所造的清凈天眼在原有的肉眼旁邊生起一樣，如此這般地產生清凈的眼識，依靠此眼識領受和觀察各種顏色，這被稱為此中的『殊勝智見』。有人這樣說，由於意念清凈的緣故，殊勝的理解能夠觀見，即人的肉眼變成天眼，這被稱為『殊勝智見』。現在這個意義中，就是前面所說的清凈眼識相應的殊勝智慧，被稱為『智』，也被稱為『見』，是指天眼識相應的殊勝智慧，領受和觀察各種顏色，這被稱為此中的『殊勝智見』。他對於此『定』，如果習慣、修習、多多實踐，能夠使人證得殊勝的智慧和見解。獲得成就，親身接觸並證得殊勝的智慧和見解，所以被稱為『證得』。再次，光明之想與心專注于單一境界的性質同行的狀態，被稱為『定』。對於此『定』，或修習、或習慣，恒常不斷地進行，持續不斷地努力，不捨棄，被稱為『修』。如果習慣、修習、多多實踐，就表明 對於此定
【English Translation】 English version: 『Being happy』 refers to initiating a mind that is bright, illuminating, fresh, pure, and moves in conjunction with it. 『Being free from coverings』 refers to being free from a mind covered by dullness, drowsiness, and sleep. 『Using a clear and illuminating mind that cultivates and illuminates together』 refers to cultivating a mind that is bright, illuminating, fresh, pure, and moves in conjunction with it. 『Removing the dark and obscure mind』 refers to not generating dark and obscure appearances in this mind, but only generating bright appearances, like the light of a lamp illuminating and dispelling darkness. 『Cultivating immeasurable samadhi』 refers to cultivating samadhi with immeasurable bright appearances, which is called 『cultivation.』 『Samadhi』 - what is 『samadhi』? It refers to carefully and truly contemplating, understanding, observing, and firmly dwelling with superior understanding on the arising of the mind abiding, equally abiding, and even the mind's one-pointedness, all of which are collectively called 『samadhi.』 What is 『cultivation』? It refers to, with regard to this 『samadhi,』 whether cultivating or habituating, constantly and continuously engaging in effort without abandoning, all of which is collectively called 『cultivation.』 If one habituates, cultivates, and practices much, it shows that one can attain mastery over this 『samadhi』 and enable the attainment of superior wisdom and vision. What is called 『superior wisdom and vision』? It refers to, with regard to this 『samadhi,』 if one habituates, cultivates, and practices much until reaching the state of perfection, a pure heavenly eye created by the Mahabhuta (the four great elements: earth, water, fire, and wind) arises beside the old eye. Relying on this heavenly eye, pure eye consciousness arises. Relying on this eye consciousness, one can universally observe all colors in front, behind, left, right, above, and below. Just as the pure heavenly eye created by the Mahabhuta arises beside the old eye, so too does pure eye consciousness arise, and relying on this eye consciousness, one receives and observes those various colors. This is called 『superior wisdom and vision』 in this context. Some say that due to the purity of intention, superior understanding can see, and the human eye transforms into a heavenly eye, which is called 『superior wisdom and vision.』 In this meaning, it refers to the superior wisdom corresponding to the pure eye consciousness mentioned earlier, which is called 『wisdom』 and also called 『vision,』 referring to the superior wisdom corresponding to the heavenly eye consciousness, receiving and observing those various colors. This is called 『superior wisdom and vision』 in this context. If one habituates, cultivates, and practices much with regard to this 『samadhi,』 it can enable the attainment of superior wisdom and vision. Attaining accomplishment, personally contacting and realizing superior wisdom and vision, is therefore called 『attainment.』 Furthermore, the state of the thought of light moving in conjunction with the mind's one-pointedness is called 『samadhi.』 With regard to this 『samadhi,』 whether cultivating or habituating, constantly and continuously engaging in effort without abandoning, is called 『cultivation.』 If one habituates, cultivates, and practices much, it shows that with regard to this samadhi
彼自在。能令證得殊勝智見，義如前說。
善知受生、善知受住、善知受滅盡沒者，謂審觀受生、審觀受住、審觀受滅盡沒於此。住念非不住念者，謂審觀受生時具念正知，審觀受住時具念正知，審觀受滅盡沒時具念正知。及善想善知尋者，謂審觀想尋生、審觀想尋住、審觀想尋滅盡沒於此。住念非不住念者，謂審觀想尋生時具念正知，審觀想尋住時具念正知，審觀想尋滅盡沒時具念正知，是名修。定者，云何為定？謂彼爾時作如是念：「我于諸法應正思惟，不起不善法、起諸善法，不起無記法、起有記法，令不善法不久住、令諸善法得久住，令無記法不久住、令有記法得久住。」彼于爾時亦觀察心、亦觀察心所法。彼觀察心心所法時，所起心住等住乃至心一境性，總名為定。云何為修？謂於此定，若修若習恒作常作加行不捨，總名為修。若習若修若多所作者，謂於此定能得自在。能令證得勝分別慧者，謂於此定，若習若修若多所作，能令一切不善慧、非理所引慧、所有不善障礙定慧，皆悉破壞、舍置不起，此相違慧生長堅住。由此故說，能令證得勝分別慧。即於此慧，得獲成就、親近觸證，故名證得。複次審觀受想尋俱行心一境性，說名為定。即於此定，若修若習恒作常作加行不捨，說名為修。若習若修若多
【現代漢語翻譯】 現代漢語譯本 彼自在，能令證得殊勝智見，意義如前文所說。
『善知受生、善知受住、善知受滅盡沒』，是指如實觀察感受的生起、如實觀察感受的持續、如實觀察感受的滅盡消失。於此，安住于正念而非不住于正念，是指如實觀察感受生起時，具足正念和正知；如實觀察感受持續時，具足正念和正知；如實觀察感受滅盡消失時，具足正念和正知。『及善想善知尋』，是指如實觀察想法和尋思的生起、如實觀察想法和尋思的持續、如實觀察想法和尋思的滅盡消失。於此，安住于正念而非不住于正念，是指如實觀察想法和尋思生起時，具足正念和正知；如實觀察想法和尋思持續時，具足正念和正知；如實觀察想法和尋思滅盡消失時，具足正念和正知，這叫做『修』。
『定』是什麼？是指彼時生起這樣的念頭：『我對於諸法應當如理思惟，不起不善法、生起諸善法，不起無記法、生起有記法，令不善法不能長久住留、令諸善法得以長久住留，令無記法不能長久住留、令有記法得以長久住留。』彼于爾時也觀察心、也觀察心所法。彼觀察心和心所法時，所生起的心住、等住，乃至心一境性，總稱為『定』。
『修』是什麼？是指對於此『定』，如果修習、如果串習、恒常地做、經常地做、精勤不捨，總稱為『修』。如果串習、如果修習、如果多多地做，是指對於此『定』能夠獲得自在。能令證得殊勝分別慧，是指對於此『定』，如果串習、如果修習、如果多多地做，能令一切不善的智慧、非理性的智慧、所有不善的障礙定和慧，都完全破壞、捨棄、不再生起，與此相反的智慧得以生長和堅固。因此說，能令證得殊勝分別慧。即對於此智慧，得以獲得成就、親近接觸和證悟，所以名為『證得』。
再次，如實觀察感受、想法、尋思與俱行之心的一境性，稱為『定』。即對於此『定』，如果修習、如果串習、恒常地做、經常地做、精勤不捨，稱為『修』。如果串習、如果修習、如果多多地做
【English Translation】 English version He is independent. He can enable the attainment of superior wisdom and insight, the meaning of which has been explained previously.
'Well knowing the arising of feeling (vedanā), well knowing the abiding of feeling, well knowing the cessation and disappearance of feeling' means truly observing the arising of feeling, truly observing the abiding of feeling, truly observing the cessation and disappearance of feeling. Here, abiding in mindfulness and not not abiding in mindfulness means having mindfulness and clear comprehension when truly observing the arising of feeling, having mindfulness and clear comprehension when truly observing the abiding of feeling, having mindfulness and clear comprehension when truly observing the cessation and disappearance of feeling. 'And well thinking, well knowing thought (saṃjñā) and investigation (vitarka)' means truly observing the arising of thought and investigation, truly observing the abiding of thought and investigation, truly observing the cessation and disappearance of thought and investigation. Here, abiding in mindfulness and not not abiding in mindfulness means having mindfulness and clear comprehension when truly observing the arising of thought and investigation, having mindfulness and clear comprehension when truly observing the abiding of thought and investigation, having mindfulness and clear comprehension when truly observing the cessation and disappearance of thought and investigation. This is called 'cultivation (bhāvanā)'.
What is 'concentration (samādhi)'? It means at that time having such a thought: 'I should rightly contemplate on all dharmas (phenomena), not arising unwholesome dharmas, arising wholesome dharmas, not arising neutral dharmas, arising determinate dharmas, causing unwholesome dharmas not to abide for long, causing wholesome dharmas to abide for long, causing neutral dharmas not to abide for long, causing determinate dharmas to abide for long.' At that time, he also observes the mind (citta), and also observes the mental factors (caitasika). When he observes the mind and mental factors, the arising of the mind abiding, equally abiding, and even the one-pointedness of mind (cittaikāgratā), is collectively called 'concentration'.
What is 'cultivation'? It means regarding this 'concentration', if one cultivates, if one habituates, constantly does, frequently does, diligently applies oneself without abandoning, it is collectively called 'cultivation'. If one habituates, if one cultivates, if one does much, it means one can attain independence regarding this 'concentration'. Being able to enable the attainment of superior discriminating wisdom (prajñā) means regarding this 'concentration', if one habituates, if one cultivates, if one does much, it can cause all unwholesome wisdom, unwise wisdom, all unwholesome obstacles to concentration and wisdom, to be completely destroyed, abandoned, and no longer arise, and the wisdom contrary to this can grow and become firm. Therefore, it is said that it can enable the attainment of superior discriminating wisdom. That is, regarding this wisdom, one can obtain accomplishment, closely touch and realize it, therefore it is called 'attainment'.
Furthermore, truly observing the one-pointedness of mind together with feeling, thought, and investigation is called 'concentration'. That is, regarding this 'concentration', if one cultivates, if one habituates, constantly does, frequently does, diligently applies oneself without abandoning, it is called 'cultivation'. If one habituates, if one cultivates, if one does much
所作，顯彼自在。能令證得勝分別慧，義如前說。
於五取蘊數數隨觀生滅而住等者，謂如實知色生及變壞、如實知受想行識生及變壞，是名修。定者，云何為定？謂於五取蘊數數隨觀生滅而住，所起心住等住乃至心一境性，總名為定。云何為修？謂於此定，若修若習恒作常作加行不捨，總名為修。若習若修若多所作者，顯於此定能得自在。能令證得諸漏永盡者，漏謂三漏，即欲漏、有漏、無明漏。彼於此定，若習若修若多所作，能令三漏盡等盡遍盡究竟盡，故名諸漏永盡。於此永盡，得獲成就、親近觸證，故名證得。複次第四靜慮所攝清凈舍念俱行趣阿羅漢無間道所攝心一境性，說名為定。即於此定，若修若習恒作常作加行不捨，說名為修。若習若修若多所作，顯彼自在。能令證得諸漏永盡，義如前說。
覺支品第十五之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。時有苾芻來詣佛所，到已頂禮世尊雙足，卻住一面而白佛言：「世尊嘗說覺支。覺支此言何義？」世尊告曰：「此覺支言，顯七覺支。何等為七？謂念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支。如是覺支，漸次而起、漸次而得，修令圓滿。」時彼苾芻復白佛言：「云何覺支漸次而起、漸次而得，修令圓滿？」
【現代漢語翻譯】 現代漢語譯本：所作，彰顯他的自在。能夠使他證得殊勝的分辨智慧，意義如前文所說。
對於五取蘊（色、受、想、行、識五種構成要素）反覆隨順觀察生滅而安住等等，是指如實地知曉色的生起以及變壞，如實地知曉受、想、行、識的生起以及變壞，這叫做修。什麼是定呢？是指對於五取蘊反覆隨順觀察生滅而安住，由此所生起的心安住、等住乃至心一境性（專注一境），總稱為定。什麼是修呢？是指對於此定，如果修習、如果習慣、經常做、持續做、努力不捨棄，總稱為修。如果習慣、如果修習、如果多多修作，彰顯對於此定能夠得到自在。能夠使他證得諸漏（煩惱）永遠斷盡，漏是指三種漏，即欲漏（對慾望的執著）、有漏（對存在的執著）、無明漏（對真理的無知）。他對這個定，如果習慣、如果修習、如果多多修作，能夠使三種漏斷盡、等同斷盡、普遍斷盡、究竟斷盡，所以叫做諸漏永遠斷盡。對於此永遠斷盡，得到獲得成就、親近接觸證悟，所以叫做證得。再次，第四禪定所包含的清凈舍念俱行（伴隨舍受和正念的清凈狀態）趨向阿羅漢（斷盡煩惱的聖者）的無間道（直接通往解脫的道路）所包含的心一境性，被稱作定。就在這個定上，如果修習、如果習慣、經常做、持續做、努力不捨棄，被稱作修。如果習慣、如果修習、如果多多修作，彰顯他的自在。能夠使他證得諸漏永遠斷盡，意義如前文所說。
覺支品第十五之一
一時，薄伽梵（Bhagavan，世尊）在室羅筏（Sravasti），住在逝多林（Jetavana）給孤獨園（Anathapindika's Park）。當時，有一位苾芻（bhiksu，比丘）來到佛陀的住所，到達后頂禮世尊的雙足，退到一旁站立，對佛說：『世尊曾經說過覺支（bodhyanga，菩提的組成部分）。覺支這個詞是什麼意思？』世尊告訴他：『這個覺支一詞，顯示七覺支。哪七種呢？即念覺支（smrti-sambodhyanga，正念）、擇法覺支（dharma-vicaya-sambodhyanga，選擇正確的法）、精進覺支（virya-sambodhyanga，精進修行）、喜覺支（priti-sambodhyanga，喜悅）、輕安覺支（prasrabdhi-sambodhyanga，身心輕安）、定覺支（samadhi-sambodhyanga，禪定）、舍覺支（upeksa-sambodhyanga，捨棄）。這些覺支，逐漸生起、逐漸獲得，修習使之圓滿。』當時，那位苾芻又對佛說：『如何使覺支逐漸生起、逐漸獲得，修習使之圓滿？』
【English Translation】 English version: What is done manifests his self-mastery. It enables the attainment of superior discriminating wisdom, the meaning of which has been explained previously.
Regarding abiding while repeatedly observing the arising and ceasing of the five skandhas (aggregates of clinging), it means truly knowing the arising and decay of form, and truly knowing the arising and decay of feeling, perception, volition, and consciousness. This is called cultivation. What is samadhi? It refers to abiding while repeatedly observing the arising and ceasing of the five skandhas, whereby the mind abides, equally abides, and even reaches one-pointedness of mind, which is collectively called samadhi. What is cultivation? It refers to, with regard to this samadhi, if one cultivates, if one habituates, constantly does, continuously does, applies effort without abandoning, it is collectively called cultivation. If one habituates, if one cultivates, if one does much, it manifests self-mastery over this samadhi. It enables the attainment of the complete exhaustion of all outflows (defilements), which refer to the three outflows: the outflow of desire, the outflow of existence, and the outflow of ignorance. If one habituates, if one cultivates, if one does much with regard to this samadhi, it can cause the three outflows to be exhausted, equally exhausted, universally exhausted, and ultimately exhausted, hence it is called the complete exhaustion of all outflows. Regarding this complete exhaustion, one attains accomplishment, approaches and touches realization, hence it is called attainment. Furthermore, the one-pointedness of mind included in the fourth dhyana (meditative absorption), which is accompanied by pure equanimity and mindfulness, and included in the immediate path (path of no return) towards an Arhat (one who has attained liberation), is called samadhi. With regard to this samadhi, if one cultivates, if one habituates, constantly does, continuously does, applies effort without abandoning, it is called cultivation. If one habituates, if one cultivates, if one does much, it manifests his self-mastery. It enables the attainment of the complete exhaustion of all outflows, the meaning of which has been explained previously.
Chapter Fifteen, Part One: The Factors of Enlightenment
At one time, the Bhagavan (Blessed One) was in Sravasti, residing in Jeta Grove, Anathapindika's Park. At that time, a bhiksu (monk) came to the Buddha's place, and upon arriving, bowed to the Blessed One's feet, stepped back and stood to one side, and said to the Buddha: 'The Blessed One once spoke of bodhyanga (factors of enlightenment). What is the meaning of this word bodhyanga?' The Blessed One told him: 'This word bodhyanga refers to the seven factors of enlightenment. What are the seven? They are smrti-sambodhyanga (mindfulness), dharma-vicaya-sambodhyanga (investigation of dharma), virya-sambodhyanga (effort), priti-sambodhyanga (joy), prasrabdhi-sambodhyanga (tranquility), samadhi-sambodhyanga (concentration), and upeksa-sambodhyanga (equanimity). These factors of enlightenment gradually arise, gradually are attained, and are cultivated to perfection.' At that time, the bhiksu again said to the Buddha: 'How do the factors of enlightenment gradually arise, gradually are attained, and are cultivated to perfection?'
佛告苾芻：「若有于身住循身觀，安住正念、遠離愚癡，爾時便起念覺支。得念覺支，修令圓滿。彼由此念，於法簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，爾時便起擇法覺支。得擇法覺支，修令圓滿。彼由擇法發勤精進，心不下劣，爾時便起精進覺支。得精進覺支，修令圓滿。彼由精進發生勝喜，遠離愛味，爾時便起喜覺支。得喜覺支，修令圓滿。彼由此喜身心輕安，遠離粗重，爾時便起輕安覺支。得輕安覺支，修令圓滿。彼由輕安便受快樂，樂故心定，爾時便起定覺支。得定覺支，修令圓滿。彼由心定能滅貪憂，住增上舍，爾時便起舍覺支。得舍覺支，修令圓滿。于受、心、法住循受心法觀，廣說亦爾。如是覺支，漸次而起、漸次而得，修令圓滿。」
云何念覺支？謂世尊說：若聖弟子，於此內身住循身觀，若具正勤正知正念，除世貪憂。于彼外身住循身觀，若具正勤正知正念，除世貪憂。于內外身住循身觀，若具正勤正知正念，除世貪憂。于內外俱受、心、法三，廣說亦爾。修習如是四念住時，所有無漏作意相應諸念隨念、專念憶念、不忘不失、不遺不漏、不失法性、心明記性，總名爲念，亦名念根、亦名念力、亦名念覺支、亦名正念，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。諸
【現代漢語翻譯】 現代漢語譯本： 佛陀告訴比丘（bhiksu，佛教出家男眾）：「如果有人在自身安住于循身觀，安住于正念、遠離愚癡，這時便生起念覺支（smrti-sambodhyanga，七覺支之一，指正念的覺悟支）。得到念覺支，修習使之圓滿。他由此正念，對法進行簡擇、極其簡擇、普遍尋思、普遍伺察、審慎諦察，這時便生起擇法覺支（dharma-vicaya-sambodhyanga，七覺支之一，指選擇法的覺悟支）。得到擇法覺支，修習使之圓滿。他由於選擇法而發起勤奮精進，內心不低劣，這時便生起精進覺支（virya-sambodhyanga，七覺支之一，指精進的覺悟支）。得到精進覺支，修習使之圓滿。他由於精進而發生殊勝的喜悅，遠離對世俗的貪愛，這時便生起喜覺支（priti-sambodhyanga，七覺支之一，指喜悅的覺悟支）。得到喜覺支，修習使之圓滿。他由此喜悅身心輕安，遠離粗重，這時便生起輕安覺支（prasrabdhi-sambodhyanga，七覺支之一，指輕安的覺悟支）。得到輕安覺支，修習使之圓滿。他由於輕安便感受快樂，因為快樂而心安定，這時便生起定覺支（samadhi-sambodhyanga，七覺支之一，指禪定的覺悟支）。得到定覺支，修習使之圓滿。他由於心安定能夠滅除貪慾和憂愁，安住于增上舍（upeksa-sambodhyanga，七覺支之一，指捨棄的覺悟支），這時便生起舍覺支。得到舍覺支，修習使之圓滿。對於感受、心識、法安住于循受觀、循心觀、循法觀，詳細解說也是如此。這樣，覺支逐漸生起、逐漸獲得，修習使之圓滿。」
什麼是念覺支？世尊說：『如果聖弟子，在此內在的身體安住于循身觀，具備正勤、正知、正念，去除世間的貪慾和憂愁。在那外在的身體安住于循身觀，具備正勤、正知、正念，去除世間的貪慾和憂愁。在內外身體安住于循身觀，具備正勤、正知、正念，去除世間的貪慾和憂愁。對於內外俱有的感受、心識、法這三者，詳細解說也是如此。修習這樣的四念住（smrti-upasthana，佛教修行方法，通過對身、受、心、法的觀察，達到覺悟）時，所有與無漏作意相應的各種憶念、隨念、專念、憶念、不忘不失、不遺不漏、不失法性、心明記性，總稱爲念，也稱爲念根（smrti-indriya，五根之一，指正念的力量）、也稱爲念力（smrti-bala，五力之一，指正念的力量）、也稱爲念覺支、也稱為正念（samyak-smrti，八正道之一，指正確的念頭），是聖者出世間無漏無取的道所隨行、道所俱有、道所隨轉，能夠正確地滅盡痛苦、作為痛苦的邊際。』
【English Translation】 English version: The Buddha told the bhiksus (bhiksu, Buddhist monks): 'If someone dwells contemplating the body in the body, abiding in right mindfulness, and being free from foolishness, then the mindfulness enlightenment factor (smrti-sambodhyanga, one of the seven factors of enlightenment, referring to the enlightenment factor of mindfulness) arises. Having obtained the mindfulness enlightenment factor, cultivate it to perfection. Through this mindfulness, he chooses the Dharma, extremely chooses, thoroughly thinks, thoroughly investigates, and carefully examines, then the investigation of Dharma enlightenment factor (dharma-vicaya-sambodhyanga, one of the seven factors of enlightenment, referring to the enlightenment factor of choosing the Dharma) arises. Having obtained the investigation of Dharma enlightenment factor, cultivate it to perfection. Through the investigation of Dharma, he initiates diligent effort, and his mind is not inferior, then the effort enlightenment factor (virya-sambodhyanga, one of the seven factors of enlightenment, referring to the enlightenment factor of effort) arises. Having obtained the effort enlightenment factor, cultivate it to perfection. Through effort, he generates supreme joy, and is free from the taste of attachment, then the joy enlightenment factor (priti-sambodhyanga, one of the seven factors of enlightenment, referring to the enlightenment factor of joy) arises. Having obtained the joy enlightenment factor, cultivate it to perfection. Through this joy, his body and mind become light and at ease, and he is free from heaviness, then the tranquility enlightenment factor (prasrabdhi-sambodhyanga, one of the seven factors of enlightenment, referring to the enlightenment factor of tranquility) arises. Having obtained the tranquility enlightenment factor, cultivate it to perfection. Through tranquility, he experiences happiness, and because of happiness, his mind becomes stable, then the concentration enlightenment factor (samadhi-sambodhyanga, one of the seven factors of enlightenment, referring to the enlightenment factor of concentration) arises. Having obtained the concentration enlightenment factor, cultivate it to perfection. Through the stability of mind, he can extinguish greed and sorrow, and abide in equanimity (upeksa-sambodhyanga, one of the seven factors of enlightenment, referring to the enlightenment factor of equanimity), then the equanimity enlightenment factor arises. Having obtained the equanimity enlightenment factor, cultivate it to perfection. Dwelling in contemplation of feelings, mind, and Dharma, the explanation is also the same. Thus, the enlightenment factors gradually arise, gradually are obtained, and are cultivated to perfection.'
What is the mindfulness enlightenment factor? The World Honored One said: 'If a noble disciple dwells contemplating the body in this inner body, possessing right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow. Dwelling contemplating the body in that outer body, possessing right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow. Dwelling contemplating the body in both inner and outer bodies, possessing right diligence, right knowledge, and right mindfulness, removing worldly greed and sorrow. Regarding the feelings, mind, and Dharma, which are both inner and outer, the detailed explanation is also the same. When cultivating these four foundations of mindfulness (smrti-upasthana, Buddhist practice of observing body, feelings, mind, and Dharma to achieve enlightenment), all the various recollections, mindfulness, focused mindfulness, remembrance, non-forgetting, non-losing, non-omitting, non-missing, not losing the nature of Dharma, and clear memory that are associated with non-outflow intention, are collectively called mindfulness, and are also called the root of mindfulness (smrti-indriya, one of the five roots, referring to the power of mindfulness), also called the power of mindfulness (smrti-bala, one of the five powers, referring to the power of mindfulness), also called the mindfulness enlightenment factor, also called right mindfulness (samyak-smrti, one of the eightfold path, referring to right thoughts), which is the path followed, possessed, and transformed by the noble one who has transcended the world, is without outflows, and is without attachment, and can correctly extinguish suffering and bring about the end of suffering.'
有學者如所見諸行思惟觀察令至究竟，于諸行中深見過患、于永涅槃深見功德。若阿羅漢，如解脫心，思惟觀察令至究竟，所有無漏作意相應諸念隨念乃至心明記性，是名念覺支。
云何擇法覺支？謂世尊說：若聖弟子能如實知善不善法、有罪無罪法、應修不應修法、下劣勝妙法、黑白法、有敵對法、緣生法。能如實知善不善法者，云何善法？謂善身語業、善心心所法、善心不相應行及擇滅，是名善法。云何不善法？謂不善身語業、不善心心所法、不善心不相應行，是名不善法。彼于如是善不善法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知善不善法。能如實知有罪無罪法者，云何有罪法？謂三惡行、三不善根、十不善業道，是名有罪法。云何無罪法？謂三妙行、三善根、十善業道，是名無罪法。彼于如是有罪無罪法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知有罪無罪法。能如實知應修不應修法者，云何應修法？謂三妙行、三善根、十善業道、親近善士、聽聞正法、如理作意、法隨法行、恭敬聽聞、密護根門、飲食知量、初夜后夜曾不睡眠勤修諸善，是名應修法。複次四念住、四正勝、四神足、五根、五力、七等覺支、八支聖道、四正行、四法跡、奢摩他
【現代漢語翻譯】 現代漢語譯本： 有學者像他們所見到的那樣，對諸行（saṃskāra，所有有為法）進行思惟觀察，直到達到究竟，在諸行中深刻地看到過患，在永恒的涅槃（nirvāṇa，寂滅）中深刻地看到功德。如果阿羅漢（arhat，已證解脫的聖者）的心已經解脫，那麼與所有無漏作意相應的念頭、隨念，乃至清晰的心明記性，這被稱爲念覺支（smṛti-saṃbodhyaṅga，正念的覺悟支）。
什麼是擇法覺支（dharma-vicaya-saṃbodhyaṅga，選擇法的覺悟支）？世尊（Bhagavān，佛陀的尊稱）說：如果聖弟子能夠如實地知曉善與不善法、有罪與無罪法、應修與不應修法、下劣與勝妙法、黑與白法、有敵對法、緣生法。能夠如實地知曉善與不善法，什麼是善法？指的是善的身語業、善的心和心所法、善的心不相應行以及擇滅（pratisaṃkhyā-nirodha，通過智慧選擇而達到的滅盡），這些被稱為善法。什麼是不善法？指的是不善的身語業、不善的心和心所法、不善的心不相應行，這些被稱為不善法。對於這些善與不善法，以如實的正慧進行簡擇、極簡擇、普遍尋思、普遍伺察、審諦伺察，這被稱為能夠如實地知曉善與不善法。能夠如實地知曉有罪與無罪法，什麼是有罪法？指的是三種惡行、三種不善根、十種不善業道，這些被稱為有罪法。什麼是無罪法？指的是三種妙行、三種善根、十種善業道，這些被稱為無罪法。對於這些有罪與無罪法，以如實的正慧進行簡擇、極簡擇、普遍尋思、普遍伺察、審諦伺察，這被稱為能夠如實地知曉有罪與無罪法。能夠如實地知曉應修與不應修法，什麼是應修法？指的是三種妙行、三種善根、十種善業道、親近善士、聽聞正法、如理作意、法隨法行、恭敬聽聞、嚴密守護根門、飲食知量、初夜后夜從不睡眠而勤奮地修習各種善法，這些被稱為應修法。此外，還有四念住（catu-smṛtyupasthāna，四種正念的建立）、四正勝（catvāri samyak-prahāṇāni，四種正確的努力）、四神足（catvāra ṛddhipādāḥ，四種成就神通的基礎）、五根（pañca indriyāṇi，五種控制能力）、五力（pañca balāni，五種力量）、七等覺支（sapta bodhyaṅgāni，七種覺悟的要素）、八支聖道（āryāṣṭāṅga-mārga，八正道）、四正行、四法跡、奢摩他（śamatha，止）
【English Translation】 English version: Scholars, as they have seen, contemplate and observe all activities (saṃskāra, all conditioned phenomena) until they reach the ultimate point, deeply seeing the faults in all activities and deeply seeing the merits in eternal Nirvana (nirvāṇa, cessation). If an Arhat's (arhat, a liberated saint) mind is liberated, then all the thoughts and recollections corresponding to the uncontaminated volition, and even the clear mindfulness of the mind, are called the mindfulness enlightenment factor (smṛti-saṃbodhyaṅga, the enlightenment factor of mindfulness).
What is the discrimination of dharma enlightenment factor (dharma-vicaya-saṃbodhyaṅga, the enlightenment factor of dharma discrimination)? The World Honored One (Bhagavān, an honorific title for the Buddha) said: If a noble disciple can truly know good and bad dharmas, blameworthy and blameless dharmas, dharmas that should be cultivated and should not be cultivated, inferior and superior dharmas, black and white dharmas, dharmas with opposition, and dharmas arising from conditions. To be able to truly know good and bad dharmas, what are good dharmas? They refer to good actions of body, speech, and mind, good mental factors, good non-associated formations of the mind, and cessation through wisdom (pratisaṃkhyā-nirodha, cessation attained through wise choice), these are called good dharmas. What are bad dharmas? They refer to bad actions of body, speech, and mind, bad mental factors, and bad non-associated formations of the mind, these are called bad dharmas. Regarding these good and bad dharmas, to discriminate, extremely discriminate, thoroughly investigate, thoroughly examine, and carefully scrutinize with true wisdom, this is called being able to truly know good and bad dharmas. To be able to truly know blameworthy and blameless dharmas, what are blameworthy dharmas? They refer to the three evil actions, the three unwholesome roots, and the ten unwholesome paths of action, these are called blameworthy dharmas. What are blameless dharmas? They refer to the three excellent actions, the three wholesome roots, and the ten wholesome paths of action, these are called blameless dharmas. Regarding these blameworthy and blameless dharmas, to discriminate, extremely discriminate, thoroughly investigate, thoroughly examine, and carefully scrutinize with true wisdom, this is called being able to truly know blameworthy and blameless dharmas. To be able to truly know dharmas that should be cultivated and should not be cultivated, what are dharmas that should be cultivated? They refer to the three excellent actions, the three wholesome roots, the ten wholesome paths of action, associating with good friends, listening to the true Dharma, attending to it properly, practicing the Dharma in accordance with the Dharma, listening respectfully, closely guarding the sense doors, knowing moderation in food, and diligently cultivating all good deeds without sleeping in the early and late parts of the night, these are called dharmas that should be cultivated. Furthermore, there are the four foundations of mindfulness (catu-smṛtyupasthāna, the four establishments of mindfulness), the four right exertions (catvāri samyak-prahāṇāni, the four right efforts), the four bases of power (catvāra ṛddhipādāḥ, the four bases of spiritual power), the five roots (pañca indriyāṇi, the five controlling faculties), the five powers (pañca balāni, the five powers), the seven factors of enlightenment (sapta bodhyaṅgāni, the seven factors of awakening), the Noble Eightfold Path (āryāṣṭāṅga-mārga, the eightfold path), the four right practices, the four traces of the Dharma, Śamatha (śamatha, calming)
、毗缽舍那，亦名應修法。云何不應修法？謂三惡行、三不善根、十不善業道、親近不善士、聽聞不正法、不如理作意、行非法行、不恭敬聽、不恭敬問、不密護根門、飲食不知量、初夜后夜常習睡眠不勤修善，是名不應修法。彼于如是應修不應修法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知應修不應修法。能如實知下劣勝妙法者，云何下劣法，謂不善法及有覆無記，是名下劣法。云何勝妙法？謂諸善法及無覆無記，是名勝妙法。彼于如是下劣勝妙法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知下劣勝妙法。能如實知黑白法者，云何黑白法？謂不善法名黑、善法名白，有罪法名黑、無罪法名白，不應修法名黑、應修法名白，下劣法名黑、勝妙法名白，是名黑白法。彼于如是黑白法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知黑白法。能如實知有敵對法者，云何有敵對法？謂貪無貪互相敵對、瞋無瞋互相敵對、癡無癡互相敵對，是名有敵對法。彼于如是有敵對法，以如實正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知有敵對法。能如實知緣生法者，云何緣生法？謂緣起法及緣已生法，總名緣生法。彼于如是緣生法，以如實
【現代漢語翻譯】 現代漢語譯本：毗缽舍那（Vipassanā，內觀），也稱為應修法。什麼是不應修法呢？指的是三種惡行、三種不善根、十種不善業道、親近不善之人、聽聞不正之法、不如理作意、行非法之行、不恭敬地聽法、不恭敬地提問、不嚴密地守護根門、飲食不知節制、初夜后夜經常睡眠而不勤奮修善，這些都稱為不應修法。對於這些應修和不應修之法，以如實的智慧去簡擇、極其簡擇、普遍尋思、普遍伺察、審慎諦察，這就叫做能如實地知曉應修和不應修之法。能如實地知曉下劣和勝妙之法的人，什麼是下劣之法呢？指的是不善之法以及有覆無記之法，這些叫做下劣之法。什麼是勝妙之法呢？指的是諸善之法以及無覆無記之法，這些叫做勝妙之法。對於這些下劣和勝妙之法，以如實的智慧去簡擇、極其簡擇、普遍尋思、普遍伺察、審慎諦察，這就叫做能如實地知曉下劣和勝妙之法。能如實地知曉黑白之法的人，什麼是黑白之法呢？指的是不善之法名為黑，善之法名為白；有罪之法名為黑，無罪之法名為白；不應修之法名為黑，應修之法名為白；下劣之法名為黑，勝妙之法名為白，這些叫做黑白之法。對於這些黑白之法，以如實的智慧去簡擇、極其簡擇、普遍尋思、普遍伺察、審慎諦察，這就叫做能如實地知曉黑白之法。能如實地知曉有敵對之法的人，什麼是有敵對之法呢？指的是貪（lobha）與無貪（alobha）互相敵對、瞋（dosa）與無瞋（adosa）互相敵對、癡（moha）與無癡（amoha）互相敵對，這些叫做有敵對之法。對於這些有敵對之法，以如實的智慧去簡擇、極其簡擇、普遍尋思、普遍伺察、審慎諦察，這就叫做能如實地知曉有敵對之法。能如實地知曉緣生之法的人，什麼是緣生之法呢？指的是緣起之法以及緣已生之法，總稱為緣生之法。對於這些緣生之法，以如實的智慧 正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知緣生法。
【English Translation】 English version: Vipassanā (Vipassanā, Insight Meditation), also known as the Dharma to be Cultivated. What is the Dharma not to be Cultivated? It refers to the three evil deeds, the three unwholesome roots, the ten unwholesome karmic paths, associating with unwholesome people, listening to incorrect Dharma, improper attention, engaging in unlawful conduct, listening without respect, questioning without respect, not guarding the sense doors diligently, not knowing moderation in food, and constantly indulging in sleep during the early and late night without diligently cultivating goodness. These are called the Dharma not to be Cultivated. Regarding these Dharmas to be Cultivated and not to be Cultivated, to discern, extremely discern, thoroughly contemplate, thoroughly examine, and carefully scrutinize with truthful wisdom is called being able to truly know the Dharmas to be Cultivated and not to be Cultivated. One who can truly know inferior and superior Dharmas, what are inferior Dharmas? They refer to unwholesome Dharmas and obscured indeterminate Dharmas, these are called inferior Dharmas. What are superior Dharmas? They refer to wholesome Dharmas and unobscured indeterminate Dharmas, these are called superior Dharmas. Regarding these inferior and superior Dharmas, to discern, extremely discern, thoroughly contemplate, thoroughly examine, and carefully scrutinize with truthful wisdom is called being able to truly know the inferior and superior Dharmas. One who can truly know black and white Dharmas, what are black and white Dharmas? They refer to unwholesome Dharmas being called black, and wholesome Dharmas being called white; sinful Dharmas being called black, and sinless Dharmas being called white; Dharmas not to be Cultivated being called black, and Dharmas to be Cultivated being called white; inferior Dharmas being called black, and superior Dharmas being called white, these are called black and white Dharmas. Regarding these black and white Dharmas, to discern, extremely discern, thoroughly contemplate, thoroughly examine, and carefully scrutinize with truthful wisdom is called being able to truly know the black and white Dharmas. One who can truly know Dharmas with opposition, what are Dharmas with opposition? They refer to greed (lobha) and non-greed (alobha) being mutually opposed, hatred (dosa) and non-hatred (adosa) being mutually opposed, delusion (moha) and non-delusion (amoha) being mutually opposed, these are called Dharmas with opposition. Regarding these Dharmas with opposition, to discern, extremely discern, thoroughly contemplate, thoroughly examine, and carefully scrutinize with truthful wisdom is called being able to truly know the Dharmas with opposition. One who can truly know dependently originated Dharmas, what are dependently originated Dharmas? They refer to the Dharma of dependent origination and the Dharma that has arisen from conditions, collectively called dependently originated Dharmas. Regarding these dependently originated Dharmas, with truthful wisdom discern, extremely discern, thoroughly contemplate, thoroughly examine, and carefully scrutinize, is called being able to truly know the dependently originated Dharmas.
正慧簡擇、極簡擇、遍尋思、遍伺察、審諦伺察，是名能如實知緣生法。彼如實知善不善法，廣說乃至緣生法時，所有無漏作意相應，於法簡擇、極簡擇、最極簡擇、解了等了近了、機黠通達、審察聰睿、覺明慧行、毗缽舍那，總名為慧，亦名慧根、亦名慧力、亦名擇法覺支、亦名正見，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。諸有學者如所見諸行，思惟觀察令至究竟，于諸行中深見過患，于永涅槃深見功德。若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應，於法簡擇乃至毗缽舍那，是名擇法覺支。
云何精進覺支？謂世尊說：若聖弟子，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。彼修如是四正勝時，所有無漏作意相應諸勤精進勇健勢猛熾盛難制勵意不息，總名精進，亦名精進根、亦名精進力、亦名精進覺支、亦名正勤，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。諸有學者如所見諸行，思惟觀察令至究竟，于諸行中深見過患，于永涅槃深見功德。若阿羅漢、如解脫心，思惟觀察令至
【現代漢語翻譯】 現代漢語譯本： 正慧的簡擇、極簡擇、普遍尋思、普遍伺察、審慎諦實的伺察，這被稱為能夠如實地知曉緣生法（Pratītyasamutpāda，事物相互依存的法則）。當他如實地知曉善與不善之法，乃至緣生法時，所有與無漏作意相應的，對於法的簡擇、極簡擇、最極簡擇、理解、完全理解、接近理解、機敏通達、審察聰睿、覺悟明晰的智慧行為、毗缽舍那（Vipassanā，內觀），總稱為慧，也稱為慧根、慧力、擇法覺支（Dharma-vicaya Sambojjhanga，七覺支之一）、正見（Samyag-dṛṣṭi，八正道之一），這是聖者出世間的、無漏的、無所取的道，隨行道、俱有道、隨轉道，能夠正確地滅盡痛苦，終結痛苦的邊際。所有學習者，如他們所見到的諸行（saṃskāra，有為法），通過思惟觀察使其達到究竟，在諸行中深刻地看到過患，在永恒的涅槃（Nirvāṇa，寂滅）中深刻地看到功德。如果阿羅漢（Arhat，已證悟者）、如解脫之心，思惟觀察使其達到究竟，所有與無漏作意相應的，對於法的簡擇乃至毗缽舍那，這被稱為擇法覺支。
什麼是精進覺支（Vīrya-sambojjhanga，七覺支之一）？世尊說：如果聖弟子，爲了斷除已經生起的惡不善法，生起慾望、發起勤奮、精進、策勵其心、保持其心。爲了使未生起的惡不善法不生起，生起慾望、發起勤奮、精進、策勵其心、保持其心。爲了使未生起的善法生起，生起慾望、發起勤奮、精進、策勵其心、保持其心。爲了使已生起的善法堅固、不忘失、修習圓滿、倍增廣大、以智慧作證，生起慾望、發起勤奮、精進、策勵其心、保持其心。當他修習如此四正勝時，所有與無漏作意相應的諸勤奮、精進、勇健、勢猛、熾盛、難以控制、努力不息，總名為精進，也稱為精進根、精進力、精進覺支、正勤（Samyag-vyāyāma，八正道之一），這是聖者出世間的、無漏的、無所取的道，隨行道、俱有道、隨轉道，能夠正確地滅盡痛苦，終結痛苦的邊際。所有學習者，如他們所見到的諸行，通過思惟觀察使其達到究竟，在諸行中深刻地看到過患，在永恒的涅槃中深刻地看到功德。如果阿羅漢、如解脫之心，思惟觀察使其達到
【English Translation】 English version: Right discernment, extreme discernment, pervasive thinking, pervasive investigation, and careful, truthful investigation are what is called truly knowing the law of dependent origination (Pratītyasamutpāda, the law of interdependence). When one truly knows good and unwholesome dharmas, and even the law of dependent origination, all the corresponding non-outflow intentions, the discernment of dharmas, extreme discernment, the most extreme discernment, understanding, complete understanding, near understanding, skillful penetration, careful intelligence, enlightened wisdom, the practice of Vipassanā (Vipassanā, insight meditation), are collectively called wisdom, and are also called the root of wisdom, the power of wisdom, the Dharma-vicaya Sambojjhanga (Dharma-vicaya Sambojjhanga, factor of enlightenment of investigation of phenomena), and right view (Samyag-dṛṣṭi, one of the Eightfold Path). This is the holy, transcendent, non-outflow, non-grasping path, the path that is followed, the path that is coexistent, the path that is transformed, which can correctly exhaust suffering and bring suffering to an end. All learners, as they see all conditioned things (saṃskāra, compounded things), contemplate and observe them to the end, deeply seeing the faults in all conditioned things, and deeply seeing the merits in eternal Nirvāṇa (Nirvāṇa, cessation). If an Arhat (Arhat, enlightened being), with a mind like liberation, contemplates and observes to the end, all the corresponding non-outflow intentions, the discernment of dharmas, and even Vipassanā, are called the Dharma-vicaya Sambojjhanga.
What is the Vīrya-sambojjhanga (Vīrya-sambojjhanga, factor of enlightenment of energy)? The World Honored One said: If a holy disciple, in order to cut off evil and unwholesome dharmas that have already arisen, arouses desire, initiates diligence, strives, motivates the mind, and maintains the mind. In order to prevent evil and unwholesome dharmas that have not yet arisen from arising, arouses desire, initiates diligence, strives, motivates the mind, and maintains the mind. In order to cause wholesome dharmas that have not yet arisen to arise, arouses desire, initiates diligence, strives, motivates the mind, and maintains the mind. In order to make wholesome dharmas that have already arisen firm, unforgotten, fully cultivated, doubled, greatly increased, and witnessed with wisdom, arouses desire, initiates diligence, strives, motivates the mind, and maintains the mind. When one cultivates these four right efforts, all the corresponding non-outflow intentions, all diligence, effort, courage, strength, intensity, uncontrollability, and unceasing striving, are collectively called diligence, and are also called the root of diligence, the power of diligence, the Vīrya-sambojjhanga, and right effort (Samyag-vyāyāma, one of the Eightfold Path). This is the holy, transcendent, non-outflow, non-grasping path, the path that is followed, the path that is coexistent, the path that is transformed, which can correctly exhaust suffering and bring suffering to an end. All learners, as they see all conditioned things, contemplate and observe them to the end, deeply seeing the faults in all conditioned things, and deeply seeing the merits in eternal Nirvāṇa. If an Arhat, with a mind like liberation, contemplates and observes to
究竟，所有無漏作意相應諸勤精進乃至勵意不息，是名精進覺支。
云何喜覺支，謂世尊說：大名當知！若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。彼聖弟子以如是相隨唸佛時，貪不纏心、瞋不纏心、癡不纏心，于如來所其心正直。心正直故，得義威勢、得法威勢，于如來所能引起欣，欣故生喜心，喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，于有惱害諸有情類住無惱害，得預法流。于諸佛所修隨念故，乃至能證究竟涅槃。複次大名！若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。彼聖弟子以如是相隨念法時，貪不纏心、瞋不纏心、癡不纏心，于正法所其心正直，心正直故得義威勢，得法威勢于正法所能引起欣欣故生喜心，喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，于有惱害諸有情類住無惱害，得預法流。于正法所修隨念故，乃至能證究竟涅槃。
複次大名！若聖弟子以如是相隨念僧伽，謂佛弟子具足妙行、質直行、如理行、法隨法行、和敬行、隨法行。又佛弟子有預流向、有預流果、有一來向、有一來果、有
【現代漢語翻譯】 現代漢語譯本： 究竟而言，所有與無漏作意相應的勤奮精進，乃至努力不懈，這就被稱為精進覺支。
什麼是喜覺支？世尊說：『大名（Mahānāma，人名）應當知道！如果聖弟子以這樣的方式隨念諸佛，即此世尊是如來（Tathāgata，佛的稱號之一）、阿羅漢（Arhat，已證解脫者）、正等覺（Samyak-saṃbuddha，已證正等覺悟者）、明行圓滿（Vidyā-caraṇa-saṃpanna，具足智慧與德行者）、善逝（Sugata，善於逝世者）、世間解（Lokavidū，瞭解世間者）、無上丈夫（Anuttara-puruṣa-damya-sārathi，無上的調御丈夫）、調御士（Damya-puruṣa-sārathi，調伏眾生者）、天人師（Śāsta deva-manushyānām，天人和人類的導師）、佛（Buddha，覺悟者）、薄伽梵（Bhagavān，世尊）。』當這位聖弟子以這樣的方式隨唸佛時，貪慾不會纏繞他的心，嗔恨不會纏繞他的心，愚癡不會纏繞他的心，對於如來，他的心是正直的。因為心正直的緣故，獲得義的威勢，獲得法的威勢，對於如來能夠引起欣悅，因為欣悅的緣故生起喜悅的心，因為喜悅的緣故身體安穩，因為身體安穩的緣故感受快樂，因為快樂的緣故心安定，因為心安定的緣故，對於不平等的諸有情眾生能夠安住于平等，對於有惱害的諸有情眾生安住于無惱害，得以進入法的流。因為對於諸佛修習隨唸的緣故，乃至能夠證得究竟涅槃。
再次，大名！如果聖弟子以這樣的方式隨念正法，即佛的正法是善說的、現見的、無熱的、應時的、引導的、近觀的、智者內證的。當這位聖弟子以這樣的方式隨念法時，貪慾不會纏繞他的心，嗔恨不會纏繞他的心，愚癡不會纏繞他的心，對於正法，他的心是正直的。因為心正直的緣故，獲得義的威勢，獲得法的威勢，對於正法能夠引起欣悅，因為欣悅的緣故生起喜悅的心，因為喜悅的緣故身體安穩，因為身體安穩的緣故感受快樂，因為快樂的緣故心安定，因為心安定的緣故，對於不平等的諸有情眾生能夠安住于平等，對於有惱害的諸有情眾生安住于無惱害，得以進入法的流。因為對於正法修習隨唸的緣故，乃至能夠證得究竟涅槃。
再次，大名！如果聖弟子以這樣的方式隨念僧伽，即佛的弟子具足妙行、質直行、如理行、法隨法行、和敬行、隨法行。而且佛的弟子中有預流向（Srota-āpanna，入流果的趨向者）、有預流果（Srota-āpanna，入流果的獲得者）、有一來向（Sakṛdāgāmin，一來果的趨向者）、有一來果（Sakṛdāgāmin，一來果的獲得者）、有
【English Translation】 English version: Ultimately, all diligent effort in accordance with mindfulness that is free from outflows, even striving without ceasing, is called the energy awakening factor (virya-sambojjhanga).
What is the joy awakening factor (priti-sambojjhanga)? The Blessed One said: 'Mahānāma (name of a person), know this! If a noble disciple recollects the Buddhas in this way, saying: 'This Blessed One is the Tathāgata (one of the titles of the Buddha), the Arhat (one who has attained liberation), the Samyak-saṃbuddha (one who has attained perfect enlightenment), perfect in knowledge and conduct (Vidyā-caraṇa-saṃpanna), the Sugata (one who has gone well), the Lokavidū (knower of the world), the unsurpassed trainer of persons (Anuttara-puruṣa-damya-sārathi), the teacher of gods and humans (Śāsta deva-manushyānām), the Buddha (the awakened one), the Bhagavan (the Blessed One).' When that noble disciple recollects the Buddha in this way, greed does not envelop his mind, hatred does not envelop his mind, delusion does not envelop his mind, and his mind is upright with regard to the Tathāgata. Because his mind is upright, he obtains the power of meaning, he obtains the power of the Dharma, and he can arouse joy with regard to the Tathāgata. Because of joy, gladness arises. Because of gladness, the body is tranquil. Because the body is tranquil, he experiences pleasure. Because of pleasure, the mind is concentrated. Because the mind is concentrated, he dwells in equanimity towards beings who are unequal, and he dwells without harm towards beings who are harmful, and he enters the stream of the Dharma. Because he cultivates recollection of the Buddhas, he can even realize ultimate Nirvana.
Furthermore, Mahānāma! If a noble disciple recollects the Dharma in this way, saying: 'The Dharma of the Buddha is well-proclaimed, visible here and now, without fever, timely, leading onwards, worthy of investigation, to be personally experienced by the wise.' When that noble disciple recollects the Dharma in this way, greed does not envelop his mind, hatred does not envelop his mind, delusion does not envelop his mind, and his mind is upright with regard to the Dharma. Because his mind is upright, he obtains the power of meaning, he obtains the power of the Dharma, and he can arouse joy with regard to the Dharma. Because of joy, gladness arises. Because of gladness, the body is tranquil. Because the body is tranquil, he experiences pleasure. Because of pleasure, the mind is concentrated. Because the mind is concentrated, he dwells in equanimity towards beings who are unequal, and he dwells without harm towards beings who are harmful, and he enters the stream of the Dharma. Because he cultivates recollection of the Dharma, he can even realize ultimate Nirvana.
Furthermore, Mahānāma! If a noble disciple recollects the Sangha in this way, saying: 'The disciples of the Buddha are practicing the good way, practicing the upright way, practicing the proper way, practicing the Dharma in accordance with the Dharma, practicing the harmonious way, practicing the way that accords with the Dharma.' Moreover, among the disciples of the Buddha are those who are on the path to stream-entry (Srota-āpanna), those who have attained stream-entry (Srota-āpanna), those who are on the path to once-returning (Sakṛdāgāmin), those who have attained once-returning (Sakṛdāgāmin), those who are
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。如是僧伽，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。彼聖弟子以如是相隨念僧時，貪不纏心、瞋不纏心、癡不纏心，于僧伽所其心正直，心正直故得義威勢、得法威勢，于僧伽所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，于有惱害諸有情類住無惱害，得預法流。于僧伽所修隨念故，乃至能證究竟涅槃。複次大名！若聖弟子以如是相隨念自戒，謂我凈戒不缺、不穿、不雜、不穢、堪受供養、無隱昧、善究竟、善受持、智者稱讚常無譏毀。彼聖弟子以如是相隨念自戒時，貪不纏心、瞋不纏心、癡不纏心，于自戒所其心正直，心正直故得義威勢、得法威勢，于自戒所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，于有惱害諸有情類住無惱害，得預法流。于自戒所修隨念故，乃至能證究竟涅槃。複次大名！若聖弟子以如是相隨念自施，謂我今者善得勝利，雖居無量慳垢所纏眾生眾中，而心遠離一切慳垢能行惠施，雖處居家而能不著一切財寶舒手佈施、作大祠祀、供養福田、惠舍具足、樂等分佈
【現代漢語翻譯】 現代漢語譯本：有不還果的修行者（不還向）、有證得不還果的聖者（不還果）、有趨向阿羅漢果位的修行者（阿羅漢向）、有證得阿羅漢果位的聖者（阿羅漢果），總共有四雙八種補特伽羅（補特伽羅：人，個體）。這樣的僧伽（僧伽：僧團），戒律圓滿、禪定圓滿、智慧圓滿、解脫圓滿、解脫知見圓滿，值得供養、值得尊重、值得恭敬，是世間無上的福田，世人所應供養之處。當聖弟子以這樣的方式隨念僧伽時，貪慾不會纏繞他的心、嗔恨不會纏繞他的心、愚癡不會纏繞他的心，對於僧伽他的心正直。因為心正直，所以獲得義的威勢、獲得法的威勢，對於僧伽能夠引起歡欣，因為歡欣而生起喜悅，因為心喜悅而身體安穩，因為身體安穩而感受快樂，因為快樂而心安定，因為心安定，所以對於不平等的眾生能夠安住于平等，對於有惱害的眾生安住于無惱害，得以進入聖法的河流。因為對於僧伽修習隨念，乃至能夠證得究竟的涅槃（涅槃：解脫）。 再者，大名！如果聖弟子以這樣的方式隨念自己的戒律，想到我的戒律清凈、不缺損、沒有瑕疵（**）、不混雜、沒有污穢、堪受供養、沒有隱瞞、善始善終、善於受持、受到智者的稱讚，而且常常沒有譏諷譭謗。當聖弟子以這樣的方式隨念自己的戒律時，貪慾不會纏繞他的心、嗔恨不會纏繞他的心、愚癡不會纏繞他的心，對於自己的戒律他的心正直。因為心正直，所以獲得義的威勢、獲得法的威勢，對於自己的戒律能夠引起歡欣，因為歡欣而生起喜悅，因為心喜悅而身體安穩，因為身體安穩而感受快樂，因為快樂而心安定，因為心安定，所以對於不平等的眾生能夠安住于平等，對於有惱害的眾生安住于無惱害，得以進入聖法的河流。因為對於自己的戒律修習隨念，乃至能夠證得究竟的涅槃。 再者，大名！如果聖弟子以這樣的方式隨念自己的佈施，想到我現在善於獲得勝利，雖然居住在被無量慳吝垢染所纏繞的眾生之中，而我的心遠離一切慳吝垢染，能夠行惠施，雖然身處居家，卻能夠不執著一切財寶，舒手佈施、作大祠祀、供養福田、惠舍具足、樂於平等地分施。
【English Translation】 English version: There are those practicing for the fruit of non-returning (Anagami-magga), those who have attained the fruit of non-returning (Anagami-phala), those practicing for the fruit of Arahatship (Arahatta-magga), and those who have attained the fruit of Arahatship (Arahatta-phala). Thus, there are four pairs, eight types of individuals (Puggala). Such a Sangha (Sangha: monastic community), complete in virtue, complete in concentration, complete in wisdom, complete in liberation, complete in the knowledge and vision of liberation, is worthy of offerings, worthy of hospitality, worthy of respect, an unsurpassed field of merit for the world, worthy of the world's offerings. When a noble disciple recollects the Sangha in this way, greed does not envelop his mind, hatred does not envelop his mind, delusion does not envelop his mind. His mind is upright with regard to the Sangha. Because his mind is upright, he gains the authority of meaning, he gains the authority of the Dhamma. He is able to generate joy with regard to the Sangha. Because of joy, gladness arises. Because his mind is glad, his body is tranquil. Because his body is tranquil, he experiences happiness. Because of happiness, his mind becomes concentrated. Because his mind is concentrated, he dwells in equanimity towards beings who are unequal, he dwells without harm towards beings who are harmful, and he enters the stream of the Dhamma. Because he cultivates recollection of the Sangha, he can even realize ultimate Nirvana (Nirvana: liberation). Furthermore, Mahanama! If a noble disciple recollects his own virtue in this way, thinking, 'My virtue is pure, unbroken, unblemished (**), unmixed, untainted, worthy of praise, without concealment, leading to liberation, well-maintained, praised by the wise, and constantly without reproach.' When a noble disciple recollects his own virtue in this way, greed does not envelop his mind, hatred does not envelop his mind, delusion does not envelop his mind. His mind is upright with regard to his own virtue. Because his mind is upright, he gains the authority of meaning, he gains the authority of the Dhamma. He is able to generate joy with regard to his own virtue. Because of joy, gladness arises. Because his mind is glad, his body is tranquil. Because his body is tranquil, he experiences happiness. Because of happiness, his mind becomes concentrated. Because his mind is concentrated, he dwells in equanimity towards beings who are unequal, he dwells without harm towards beings who are harmful, and he enters the stream of the Dhamma. Because he cultivates recollection of his own virtue, he can even realize ultimate Nirvana. Furthermore, Mahanama! If a noble disciple recollects his own generosity in this way, thinking, 'I have gained a good victory, for although I live among beings who are entangled in limitless stinginess, my mind is free from all stinginess, and I am able to practice generosity. Although living at home, I am not attached to any possessions, and I freely give, perform great sacrifices, offer to fields of merit, am complete in generosity, and delight in equal distribution.'
。彼聖弟子以如是相隨念自施時，貪不纏心、瞋不纏心、癡不纏心，于自施所其心正直，心正直故得義威勢、得法威勢，于自施所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，于有惱害諸有情類住無惱害，得預法流。于自施所修隨念故，乃至能證究竟涅槃。複次大名！若聖弟子以如是相隨念諸天，謂有四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天。如是諸天，成就信故、戒故、聞故、舍故、慧故，從此處沒生彼天中受諸快樂。我亦有信、戒、聞、舍、慧，亦當生彼，與諸天眾同受快樂。彼聖弟子以如是相隨念天時，貪不纏心、瞋不纏心、癡不纏心，于諸天所其心正直，心正直故得義威勢、得法威勢，于諸天所能引起欣，欣故生喜，心喜故身安，身安故受樂，樂故心定，心定故於不平等諸有情類得住平等，于有惱害諸有情類住無惱害，得預法流。于諸天所修隨念故，乃至能證究竟涅槃。彼修如是六隨念時，所有無漏作意相應心欣極欣現前極欣、欣性欣類、適意悅意、喜性喜類、樂和合不別離、歡欣悅預、有堪任性、踴躍踴躍性、歡喜歡喜性，總名為喜，亦名喜覺支，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、住苦邊際。諸有學者如所見諸
【現代漢語翻譯】 現代漢語譯本： 那位聖弟子以這樣的方式隨念自己的佈施時，貪慾不會纏繞他的心，嗔恨不會纏繞他的心，愚癡不會纏繞他的心。對於自己的佈施，他的心正直。因為心正直，所以獲得意義上的威勢，獲得法上的威勢。對於自己的佈施，能夠引起欣悅。因為欣悅而生起喜樂，因為心喜樂而身體安穩，因為身體安穩而感受快樂，因為快樂而心安定。因為心安定，所以對於不平等的眾生能夠安住于平等，對於有惱害的眾生安住于無惱害，得以進入法的流。因為對於自己的佈施修習隨念，乃至能夠證得究竟的涅槃。 再者，大名！如果聖弟子以這樣的方式隨念諸天，也就是四大王眾天（Catummaharajika-deva，四大天王所居住的天界）、三十三天（Tavatimsa-deva，帝釋天所居住的天界）、夜摩天（Yama-deva，空居天之一）、兜率天（Tusita-deva，彌勒菩薩所居住的天界）、樂變化天（Nimmanarati-deva，自己變化出快樂的天界）、他化自在天（Paranimmita-vasavattin-deva，利用他人變化出的快樂的天界）。這些諸天，因為成就了信、戒、聞、舍、慧，所以從此處去世后，生到那些天界中享受各種快樂。我也有信、戒、聞、舍、慧，也應當生到那裡，與諸天眾一同享受快樂。 那位聖弟子以這樣的方式隨念諸天時，貪慾不會纏繞他的心，嗔恨不會纏繞他的心，愚癡不會纏繞他的心。對於諸天，他的心正直。因為心正直，所以獲得意義上的威勢，獲得法上的威勢。對於諸天，能夠引起欣悅。因為欣悅而生起喜樂，因為心喜樂而身體安穩，因為身體安穩而感受快樂，因為快樂而心安定。因為心安定，所以對於不平等的眾生能夠安住于平等，對於有惱害的眾生安住于無惱害，得以進入法的流。因為對於諸天修習隨念，乃至能夠證得究竟的涅槃。 當他修習這六種隨念時，所有與無漏作意相應的心欣悅、極度欣悅、當下極度欣悅，欣悅的性質、欣悅的種類，適意、悅意，喜悅的性質、喜悅的種類，快樂的和合不分離，歡欣悅豫，具有堪能性，踴躍、踴躍的性質，歡喜、歡喜的性質，總稱為喜，也稱為喜覺支（piti-sambojjhanga，七覺支之一），是聖者出世的、無漏的、無取的道所隨行、道所俱有、道所隨轉的，能夠正確地止息痛苦，安住于痛苦的邊際。那些有學之人，如所見到的諸...
【English Translation】 English version: When that noble disciple thus recollects his own generosity, greed does not entangle his mind, hatred does not entangle his mind, delusion does not entangle his mind. With regard to his own generosity, his mind is upright. Because his mind is upright, he obtains the power of meaning, he obtains the power of Dharma. With regard to his own generosity, he is able to arouse joy. Because of joy, happiness arises. Because his mind is happy, his body is tranquil. Because his body is tranquil, he experiences pleasure. Because of pleasure, his mind is concentrated. Because his mind is concentrated, he dwells in equanimity towards unequal beings, he dwells in non-harming towards harmful beings, and he enters the stream of Dharma. Because he cultivates recollection with regard to his own generosity, he is able to realize ultimate Nirvana. Furthermore, O Mahanama! If a noble disciple thus recollects the devas (celestial beings), namely the Catummaharajika-devas (devas of the Four Great Kings), the Tavatimsa-devas (devas of the Thirty-three), the Yama-devas (devas of Yama), the Tusita-devas (devas of Tusita), the Nimmanarati-devas (devas who delight in creating), the Paranimmita-vasavattin-devas (devas who control what is created by others). These devas, because they have accomplished faith, morality, learning, generosity, and wisdom, upon passing away from here, are born among those devas and experience various pleasures. I also have faith, morality, learning, generosity, and wisdom, and I should also be born there, and together with the devas, experience pleasure. When that noble disciple thus recollects the devas, greed does not entangle his mind, hatred does not entangle his mind, delusion does not entangle his mind. With regard to the devas, his mind is upright. Because his mind is upright, he obtains the power of meaning, he obtains the power of Dharma. With regard to the devas, he is able to arouse joy. Because of joy, happiness arises. Because his mind is happy, his body is tranquil. Because his body is tranquil, he experiences pleasure. Because of pleasure, his mind is concentrated. Because his mind is concentrated, he dwells in equanimity towards unequal beings, he dwells in non-harming towards harmful beings, and he enters the stream of Dharma. Because he cultivates recollection with regard to the devas, he is able to realize ultimate Nirvana. When he cultivates these six recollections, all the joy, extreme joy, present extreme joy of the mind that is associated with undefiled attention, the nature of joy, the kind of joy, agreeable, pleasing, the nature of happiness, the kind of happiness, the union of pleasure without separation, rejoicing, having fitness, elation, the nature of elation, delight, the nature of delight, is all called joy, and is also called the joy enlightenment factor (piti-sambojjhanga), which is followed by, accompanied by, and turned by the path that is noble, transcendent, undefiled, and unattached, and is able to rightly end suffering and dwell at the end of suffering. Those who are trainees, as they see...
行，思惟觀察令至究竟，于諸行中深見過患，于永涅槃深見功德。若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應心欣極欣乃至歡喜歡喜性，是名喜覺支。
說一切有部法蘊足論卷第八 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第九
尊者大目乾連造
三藏法師玄奘奉 詔譯
覺支品第十五之餘
云何輕安覺支？謂世尊說：慶喜當知，入初靜慮時語言靜息，由此為緣，余法亦靜息，此名第一順輕安相。入第二靜慮時尋伺靜息，由此為緣，余法亦靜息，此名第二順輕安相。入第三靜慮時諸喜靜息，由此為緣，余法靜息，此名第三順輕安相。入第四靜慮時入出息靜息，由此為緣，余法亦靜息，此名第四順輕安相。入滅想受定時想受靜息，由此為緣，余法亦靜息，此名第五順輕安相。慶喜當知，復有第六上妙輕安，是勝是最勝、是上是無上，如是輕安最上最妙，無餘輕安能過此者。此復是何？謂心從貪離染解脫及從瞋癡離染解脫，此名第六順輕安相。思惟此相所有無漏作意相應諸身輕安、心輕安、輕安性、輕安類，總名輕安，亦名輕安覺支，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。諸有學者如所見諸行，
【現代漢語翻譯】 現代漢語譯本：
行，通過思維觀察使其達到究竟，在各種行為中深刻地看到過患，在永恒的涅槃中深刻地看到功德。如果阿羅漢（已證得無學果位的聖者）、如解脫心一般，通過思維觀察使其達到究竟，所有與無漏作意（不帶煩惱的專注）相應的心，欣喜至極乃至歡喜歡喜的性質，這被稱為喜覺支。 《說一切有部法蘊足論》卷第八 大正藏第26冊 No. 1537 《阿毗達磨法蘊足論》 《阿毗達磨法蘊足論》卷第九 尊者大目乾連造 三藏法師玄奘奉 詔譯 覺支品第十五之餘 什麼是輕安覺支？世尊說：『慶喜（佛陀弟子名）應當知道，進入初禪（初靜慮）時，語言停止，由此為因緣，其餘的法也停止，這稱為第一種順應輕安的現象。進入第二禪（第二靜慮）時，尋伺（粗細思考）停止，由此為因緣，其餘的法也停止，這稱為第二種順應輕安的現象。進入第三禪（第三靜慮）時，各種喜悅停止，由此為因緣，其餘的法也停止，這稱為第三種順應輕安的現象。進入第四禪（第四靜慮）時，呼吸停止，由此為因緣，其餘的法也停止，這稱為第四種順應輕安的現象。進入滅盡定（滅想受定）時，想（思維）和受（感受）停止，由此為因緣，其餘的法也停止，這稱為第五種順應輕安的現象。慶喜（佛陀弟子名）應當知道，還有第六種上妙的輕安，是殊勝的、最殊勝的、至上的、無上的，這樣的輕安是最上最妙的，沒有其餘的輕安能夠超過它。』這又是什麼呢？是指心從貪慾的離染解脫，以及從嗔恚和愚癡的離染解脫，這稱為第六種順應輕安的現象。思維這些現象，所有與無漏作意相應的身輕安、心輕安、輕安的性質、輕安的類別，總稱為輕安，也稱為輕安覺支，是聖潔的、出世的、無漏的、無執取的道所隨行、道所俱有、道所隨轉的，能夠正確地止息痛苦，作為痛苦的邊際。諸位學習者，如所見到的各種行為，
【English Translation】 English version:
'Practice, contemplate, and observe until the ultimate end, deeply perceiving the faults in all actions, and deeply perceiving the merits in eternal Nirvana. If an Arhat (one who has attained the state of no-more-learning), like a liberated mind, contemplates and observes until the ultimate end, all minds that are in accordance with non-outflow (anāsrava) attention (manasikara), extreme joy, even delight and happiness, this is called the Joy Enlightenment Factor (Prīti-sambojjhanga).' 'Sarvāstivāda Abhidharma-dharmaskandha-pāda-śāstra, Volume 8' 'Taisho Tripitaka, Volume 26, No. 1537, Abhidharma-dharmaskandha-pāda-śāstra' 'Abhidharma-dharmaskandha-pāda-śāstra, Volume 9' 'Composed by Venerable Mahāmaudgalyāyana' 'Translated under Imperial Order by Tripitaka Master Xuanzang' 'Remaining Section of the Enlightenment Factor Chapter, Fifteenth' 'What is the Tranquility Enlightenment Factor (Praśrabdhi-sambojjhanga)? The World-Honored One said: 『Nanda (name of a Buddha's disciple), you should know that when entering the first Dhyana (first meditative absorption), speech ceases, and because of this, other dharmas also cease. This is called the first aspect of conforming to tranquility. When entering the second Dhyana (second meditative absorption), initial and sustained thought (vitarka and vicara) cease, and because of this, other dharmas also cease. This is called the second aspect of conforming to tranquility. When entering the third Dhyana (third meditative absorption), all joy ceases, and because of this, other dharmas cease. This is called the third aspect of conforming to tranquility. When entering the fourth Dhyana (fourth meditative absorption), inhalation and exhalation cease, and because of this, other dharmas also cease. This is called the fourth aspect of conforming to tranquility. When entering the Cessation of Perception and Feeling (nirodha-samāpatti), perception and feeling cease, and because of this, other dharmas also cease. This is called the fifth aspect of conforming to tranquility. Nanda (name of a Buddha's disciple), you should know that there is also a sixth, supreme tranquility, which is superior, the most superior, supreme, and unsurpassed. Such tranquility is the most supreme and wonderful, and no other tranquility can surpass it.』 What is this? It refers to the mind being liberated from defilement of greed, and liberated from defilement of anger and delusion. This is called the sixth aspect of conforming to tranquility. Contemplating these aspects, all physical tranquility, mental tranquility, the nature of tranquility, and the category of tranquility that are in accordance with non-outflow attention, are collectively called tranquility, and also called the Tranquility Enlightenment Factor. It is holy, transcendent, non-outflow, unattached, accompanying the path, coexisting with the path, transforming with the path, able to correctly end suffering, and serves as the boundary of suffering. All learners, as they see all actions,'
思惟觀察令至究竟，于諸行中深見過患，于永涅槃深見功德。若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應諸身輕安、心輕安、輕安性、輕安類，是名輕安覺支。
云何定覺支？謂世尊說：苾芻當知，我說依初靜慮能盡諸漏，如是我說依第二第三第四靜慮、空無邊處、識無邊處、無所有處，能盡諸漏。苾芻當知我依何故作如是說，依初靜慮能盡諸漏。謂有苾芻，先由如是諸行相狀，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。彼不思惟如是諸行相狀，但思惟彼所得所趣色受想行識，謂此諸法如病如癰、如箭惱害、無常苦空非我。彼於此法深心厭患、怖畏遮止，然後攝心置甘露界。思惟此界寂靜微妙，舍一切依愛盡離染，永滅涅槃。如善射師或彼弟子，先學近射泥團草人，后能遠射大堅固物亦令破壞。苾芻亦爾，先由如是諸行相狀，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。彼不思惟如是諸行相狀，但思惟彼所得所趣色受想行識，謂此諸法如病如癰、如箭惱害、無常苦空非我。彼於此法深心厭患、怖畏遮止，然後攝心置甘露界，思惟此界寂靜微妙，舍一切依愛盡離染，永滅涅槃。彼如是知如是見故，便從欲漏心得解脫，亦從有漏及無明漏心得解脫。既解脫已，能自知見我得解脫
【現代漢語翻譯】 現代漢語譯本：
通過深入的思考和觀察，達到透徹的理解，在各種行（saṃskāra）中深刻地看到過患，在永恒的涅槃（Nirvāṇa）中深刻地看到功德。如果阿羅漢（Arhat）的心像解脫一樣，通過深入的思考和觀察達到透徹的理解，所有與無漏作意相應的身輕安、心輕安、輕安的性質、輕安的種類，這被稱為輕安覺支（passaddhi-sambojjhaṅga）。 什麼是定覺支（samādhi-sambojjhaṅga）？世尊（Śākyamuni）說：『比丘（bhikkhu），你們應當知道，我說依靠初禪（prathama dhyāna）能夠斷盡各種煩惱（āsava），同樣我說依靠第二禪（dvitīya dhyāna）、第三禪（tṛtīya dhyāna）、第四禪（caturtha dhyāna）、空無邊處（ākāśānantyāyatana）、識無邊處（vijñānānantyāyatana）、無所有處（ākiñcanyāyatana），能夠斷盡各種煩惱。』比丘，你們應當知道我依靠什麼緣故這樣說，依靠初禪能夠斷盡各種煩惱。這是說，有比丘，首先通過像這樣各種行（saṃskāra）的相狀，離開慾望和不善法，有尋有伺（vitarka-vicāra），從離欲中產生喜和樂，具足安住于初禪。他不思惟像這樣各種行（saṃskāra）的相狀，只是思惟他所獲得和所趨向的色（rūpa）、受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna），認為這些法像疾病、像毒瘡、像箭一樣帶來惱害，是無常、苦、空、非我的。他對這些法深深地厭惡、恐懼和阻止，然後收攝心念置於甘露界（amṛta-dhātu）。思惟這個境界寂靜微妙，捨棄一切依賴，愛慾斷盡，遠離染污，永遠滅盡而達到涅槃。就像善於射箭的射師或者他的弟子，先學習近距離射擊泥團和草人，之後能夠遠距離射擊堅固的物體也能使之破壞。比丘也是這樣，首先通過像這樣各種行（saṃskāra）的相狀，離開慾望和不善法，有尋有伺（vitarka-vicāra），從離欲中產生喜和樂，具足安住于初禪。他不思惟像這樣各種行（saṃskāra）的相狀，只是思惟他所獲得和所趨向的色（rūpa）、受（vedanā）、想（saṃjñā）、行（saṃskāra）、識（vijñāna），認為這些法像疾病、像毒瘡、像箭一樣帶來惱害，是無常、苦、空、非我的。他對這些法深深地厭惡、恐懼和阻止，然後收攝心念置於甘露界（amṛta-dhātu），思惟這個境界寂靜微妙，捨棄一切依賴，愛慾斷盡，遠離染污，永遠滅盡而達到涅槃。他像這樣知道，像這樣見到，便從欲漏（kāma-āsava）心得解脫，也從有漏（bhava-āsava）和無明漏（avijjā-āsava）心得解脫。既然解脫了，就能自己知道和見到我得到了解脫。'
【English Translation】 English version:
By contemplating and observing to the utmost, deeply seeing the faults in all activities (saṃskāra), and deeply seeing the merits in eternal Nirvana (Nirvāṇa). If an Arhat (Arhat), like a liberated mind, contemplates and observes to the utmost, all physical tranquility, mental tranquility, the nature of tranquility, and the types of tranquility that correspond to non-outflow intention, this is called the tranquility enlightenment factor (passaddhi-sambojjhaṅga). What is the concentration enlightenment factor (samādhi-sambojjhaṅga)? The World Honored One (Śākyamuni) said: 'Monks (bhikkhu), you should know that I say that by relying on the first dhyana (prathama dhyāna), one can exhaust all outflows (āsava). Similarly, I say that by relying on the second dhyana (dvitīya dhyāna), the third dhyana (tṛtīya dhyāna), the fourth dhyana (caturtha dhyāna), the sphere of infinite space (ākāśānantyāyatana), the sphere of infinite consciousness (vijñānānantyāyatana), and the sphere of nothingness (ākiñcanyāyatana), one can exhaust all outflows.' Monks, you should know why I say this, that by relying on the first dhyana, one can exhaust all outflows. This is to say that a monk, first through such characteristics of various activities (saṃskāra), leaves behind desire and unwholesome dharmas, with initial application and sustained application (vitarka-vicāra), joy and happiness born of detachment, and dwells fully in the first dhyana. He does not contemplate such characteristics of various activities (saṃskāra), but only contemplates the form (rūpa), feeling (vedanā), perception (saṃjñā), activities (saṃskāra), and consciousness (vijñāna) that he has attained and is directed towards, considering these dharmas to be like diseases, like sores, like arrows causing harm, impermanent, suffering, empty, and not-self. He deeply loathes, fears, and prevents these dharmas, and then gathers his mind and places it in the realm of ambrosia (amṛta-dhātu), contemplating this realm as tranquil and subtle, abandoning all reliance, exhausting desire, being free from defilement, and eternally extinguishing into Nirvana. Just like a skilled archer or his disciple, first learns to shoot mud balls and grass figures at close range, and then can shoot large, solid objects from a distance and destroy them. A monk is also like this, first through such characteristics of various activities (saṃskāra), leaves behind desire and unwholesome dharmas, with initial application and sustained application (vitarka-vicāra), joy and happiness born of detachment, and dwells fully in the first dhyana. He does not contemplate such characteristics of various activities (saṃskāra), but only contemplates the form (rūpa), feeling (vedanā), perception (saṃjñā), activities (saṃskāra), and consciousness (vijñāna) that he has attained and is directed towards, considering these dharmas to be like diseases, like sores, like arrows causing harm, impermanent, suffering, empty, and not-self. He deeply loathes, fears, and prevents these dharmas, and then gathers his mind and places it in the realm of ambrosia (amṛta-dhātu), contemplating this realm as tranquil and subtle, abandoning all reliance, exhausting desire, being free from defilement, and eternally extinguishing into Nirvana. Knowing and seeing in this way, he is liberated from the outflow of desire (kāma-āsava), and also liberated from the outflow of existence (bhava-āsava) and the outflow of ignorance (avijjā-āsava). Having been liberated, he can know and see for himself that he has attained liberation.'
：我生已盡、梵行已立、所作已辦、不受後有。我依此故作如是說，依初靜慮能盡諸漏。如說依初靜慮能盡諸漏，說依第二第三第四靜慮、空無邊處、識無邊處、無所有處能盡諸漏。隨所應亦爾，謂第二靜慮應作是說。復有苾芻，先由如是諸行相狀，尋伺寂靜，內等凈心一趣性，無尋無伺，定生喜樂，第二靜慮具足住。彼不思惟如是諸行相狀，乃至廣說。乃至無所有處，應作是說，復有苾芻先由如是諸行相狀，超一切種識無邊處，入無所有無所有處具足住。彼不思惟如是諸行相狀，但思惟彼所得所趣受想行識，乃至廣說。苾芻當知，乃至想定能辦如是所應作事，復有非想非非想處及滅盡定。我說于彼修定苾芻，應數入出。彼修如是七依定時，所有無漏作意相應心住等住乃至心一境性，總名為定，亦名定根、亦名定力、亦名定覺支、亦名正定，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。諸有學者如所見諸行，思惟觀察令至究竟，于諸行中深見過患，于永涅槃深見功德。若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應心住等住乃至心一境性，是名定覺支。
云何舍覺支？謂有苾芻思惟斷界、離界、滅界，由此發起心平等性、心正直性、心無警覺寂靜住性。彼作是念：「我今應于順貪
【現代漢語翻譯】 現代漢語譯本：『我』（指證悟者）的生命已經終結，清凈的修行已經確立，該做的事情已經做完，不會再有後來的生命了（不受後有指不再輪迴）。我依據這個原因這樣說，依據初禪（初靜慮）能夠斷盡所有的煩惱（諸漏）。就像說依據初禪能夠斷盡諸漏一樣，也可以說依據第二禪（第二靜慮）、第三禪（第三靜慮）、第四禪（第四靜慮）、空無邊處（空無邊處，指禪定境界）、識無邊處（識無邊處，指禪定境界）、無所有處（無所有處，指禪定境界）能夠斷盡諸漏。根據具體情況也一樣，比如對於第二禪，應該這樣說。還有比丘（苾芻），先前通過像這樣各種行相和狀態，尋伺（尋伺，指粗細的思考）寂靜下來，內心平等清凈，一心專注，沒有粗細的思考，由禪定產生喜樂，安住在第二禪中。他不再思惟像這樣各種行相和狀態，乃至廣泛地說。乃至對於無所有處，應該這樣說，還有比丘先前通過像這樣各種行相和狀態，超越一切種類的識無邊處，進入無所有處，安住在無所有處中。他不再思惟像這樣各種行相和狀態，只是思惟他所獲得、所趨向的受（受，感受）、想（想，概念）、行（行，意志）、識（識，識別），乃至廣泛地說。比丘應當知道，乃至禪定（想定）能夠完成像這樣應該做的事情，還有非想非非想處（非想非非想處，指禪定境界）以及滅盡定（滅盡定，指一種高級禪定）。我說對於那些修習禪定的比丘，應該經常進入和出來這些禪定。他修習像這樣七種依止禪定的時候，所有與無漏作意（無漏作意，指無煩惱的專注）相應的心安住、平等安住，乃至心專注在一個境界上，總的名稱叫做『定』，也叫做『定根』、也叫做『定力』、也叫做『定覺支』、也叫做『正定』，這是聖者出世間的、沒有煩惱的、沒有執取的道，隨著道而行，與道同時存在，隨著道而轉化，能夠正確地斷盡痛苦，結束痛苦的邊際。那些還在學習的人，像他們所見到的各種行，思惟觀察，直到達到究竟，在各種行中深刻地看到過患，對於永恒的涅槃（涅槃，指解脫）深刻地看到功德。如果阿羅漢（阿羅漢，指已解脫者），像解脫的心一樣，思惟觀察，直到達到究竟，所有與無漏作意相應的心安住、平等安住，乃至心專注在一個境界上，這叫做『定覺支』。 什麼是舍覺支（舍覺支，指放下和平衡的覺悟因素）？是指有比丘思惟斷界（斷界，指斷除煩惱的境界）、離界（離界，指遠離煩惱的境界）、滅界（滅界，指煩惱止息的境界），由此發起內心的平等性、內心的正直性、內心沒有警覺而安穩平靜的安住狀態。他這樣想：『我現在應該對於順應貪慾』
【English Translation】 English version: 'My' (referring to the enlightened one) life is finished, the pure conduct has been established, what needed to be done has been done, and there will be no further existence (不受後有 means no more rebirths). I say this because of this reason, that relying on the first Dhyana (初靜慮) can exhaust all defilements (諸漏). Just as it is said that relying on the first Dhyana can exhaust all defilements, it can also be said that relying on the second Dhyana (第二靜慮), the third Dhyana (第三靜慮), the fourth Dhyana (第四靜慮), the Sphere of Infinite Space (空無邊處, referring to a state of meditative absorption), the Sphere of Infinite Consciousness (識無邊處, referring to a state of meditative absorption), and the Sphere of Nothingness (無所有處, referring to a state of meditative absorption) can exhaust all defilements. It is the same according to the specific situation, for example, for the second Dhyana, it should be said this way. Furthermore, there is a Bhikshu (苾芻), who previously, through such aspects and states, has calmed down the seeking and pondering (尋伺, referring to coarse and subtle thinking), whose mind is equally pure, whose mind is one-pointed, without coarse or subtle thinking, and who generates joy and happiness from Dhyana, abiding fully in the second Dhyana. He no longer contemplates such aspects and states, and so on extensively. And so on, for the Sphere of Nothingness, it should be said this way, furthermore, there is a Bhikshu who previously, through such aspects and states, transcends all kinds of the Sphere of Infinite Consciousness, enters the Sphere of Nothingness, and abides fully in the Sphere of Nothingness. He no longer contemplates such aspects and states, but only contemplates the feeling (受, sensation), perception (想, concept), volition (行, will), and consciousness (識, recognition) that he has attained and is directed towards, and so on extensively. Bhikshus should know that even meditative concentration (想定) can accomplish such things that should be done, and there is also the Sphere of Neither Perception Nor Non-Perception (非想非非想處, referring to a state of meditative absorption) and the Cessation of Feeling and Perception (滅盡定, referring to an advanced state of meditative absorption). I say that for those Bhikshus who cultivate meditation, they should frequently enter and exit these meditative states. When he cultivates these seven foundations of meditation, all the mind's abiding, equal abiding, and even one-pointedness of mind that are in accordance with non-defiled attention (無漏作意, referring to attention without defilements), the general name for this is 'Samadhi' (定), and it is also called 'Root of Samadhi', also called 'Power of Samadhi', also called 'Factor of Enlightenment of Samadhi', also called 'Right Samadhi', this is the supramundane, non-defiled, non-grasping path of the noble ones, following the path, existing simultaneously with the path, transforming with the path, able to correctly exhaust suffering, and end the boundary of suffering. Those who are still learning, like the various actions they have seen, contemplate and observe until they reach the ultimate, deeply seeing the faults in the various actions, and deeply seeing the merits in eternal Nirvana (涅槃, referring to liberation). If an Arhat (阿羅漢, referring to one who is liberated), like the mind of liberation, contemplates and observes until reaching the ultimate, all the mind's abiding, equal abiding, and even one-pointedness of mind that are in accordance with non-defiled attention, this is called 'Factor of Enlightenment of Samadhi'. What is the Factor of Enlightenment of Equanimity (舍覺支, referring to the enlightenment factor of letting go and balance)? It refers to a Bhikshu who contemplates the realm of severance (斷界, referring to the realm of severing defilements), the realm of detachment (離界, referring to the realm of being apart from defilements), and the realm of cessation (滅界, referring to the realm of the cessation of defilements), and from this arises the mind's equanimity, the mind's uprightness, and the state of the mind abiding peacefully without alertness. He thinks this: 'I should now, in accordance with greed'
順瞋順癡諸法離貪瞋癡。」由此發起心平等性、心正直性、心無警覺寂靜住性，復作是念：「我今應于貪瞋癡法心不攝受。」由此發起心平等性、心正直性、心無警覺寂靜住性。彼審思惟六順舍法所有無漏作意相應心平等性、心正直性、心無警覺寂靜住性，總名為舍，亦名舍覺支，是聖出世無漏無取道隨行道俱有道隨轉，能正盡苦、作苦邊際。諸有學者如所見諸行，思惟觀察令至究竟，于諸行中深見過患，于永涅槃深見功德。若阿羅漢、如解脫心，思惟觀察令至究竟，所有無漏作意相應心平等性、心正直性、心無警覺寂靜住性，是名舍覺支。
雜事品第十六
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「汝等若能永斷一法，我保汝等定得不還。一法謂貪若永斷者，我能保彼定得不還。如是瞋、癡、忿、恨、覆、惱、嫉、慳、誑、諂、無慚、無愧、慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢、憍、放逸、傲、憤發、矯妄、詭詐、現相、激磨、以利求利、惡欲、大欲、顯欲、不喜足、不恭敬、起惡言、樂惡友、不忍、耽嗜遍耽嗜、染貪、非法貪、著貪、惡貪、有身見、有見、無有見、貪慾、瞋恚、惛沈、睡眠、掉舉、惡作、疑、瞢憒、不樂、頻申欠呿、食不調性、心昧劣性、種種想、
【現代漢語翻譯】 現代漢語譯本：『順應貪慾、嗔恚、愚癡的法，要遠離貪慾、嗔恚、愚癡。』由此發起心的平等性、心的正直性、心無警覺的寂靜安住性，又這樣想：『我現在應當對貪慾、嗔恚、愚癡之法，內心不攝取。』由此發起心的平等性、心的正直性、心無警覺的寂靜安住性。他審慎地思維六種順應捨棄之法，所有與無漏作意相應的心的平等性、心的正直性、心無警覺的寂靜安住性，總稱為舍，也稱為舍覺支，是聖者出世間的無漏無取之道所隨行、道所俱有、道所隨轉，能真正地止息痛苦、使痛苦達到邊際。諸位學習者，如所見到的諸行（saṃskāra），思維觀察使之達到究竟，在諸行中深刻地見到過患，對於永恒的涅槃（Nirvana）深刻地見到功德。如果阿羅漢（Arhat）、如解脫的心，思維觀察使之達到究竟，所有與無漏作意相應的心的平等性、心的正直性、心無警覺的寂靜安住性，這稱為舍覺支。
雜事品第十六
一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林（Jetavana）給孤獨園（Anāthapiṇḍika-ārāma）。當時，世尊告訴比丘（bhiksu）們：『你們如果能夠永遠斷除一種法，我保證你們必定證得不還果（anāgāmin）。一種法是指貪慾，如果能永遠斷除，我能保證他們必定證得不還果。』像這樣，嗔恚、愚癡、忿怒、怨恨、覆藏、惱怒、嫉妒、慳吝、欺誑、諂媚、無慚、無愧、驕慢、過慢、慢過慢、我慢、增上慢、卑慢、邪慢、驕傲、放逸、傲慢、憤發、矯飾虛妄、欺詐、顯異惑眾、相互傾軋、以利益追求利益、惡欲、大欲、顯欲、不知滿足、不恭敬、說惡語、樂於結交惡友、不能忍耐、耽著于各種耽著、被染污的貪慾、非法的貪慾、執著的貪慾、惡劣的貪慾、有身見（satkāya-dṛṣṭi）、有見（bhava-dṛṣṭi）、無有見（vibhava-dṛṣṭi）、貪慾、嗔恚、惛沉、睡眠、掉舉、惡作、疑、瞢憒、不樂、頻申欠呿、飲食不調和、心識昧劣、種種想。
【English Translation】 English version: 'In accordance with desire, aversion, and delusion, one should be free from desire, aversion, and delusion.' From this arises equanimity of mind, uprightness of mind, and a state of tranquil abiding without vigilance. Again, one thinks, 'Now, I should not inwardly grasp at the phenomena of desire, aversion, and delusion.' From this arises equanimity of mind, uprightness of mind, and a state of tranquil abiding without vigilance. He carefully contemplates the six factors conducive to abandonment, all the equanimity of mind, uprightness of mind, and a state of tranquil abiding without vigilance that are associated with non-defiled attention. This is collectively called abandonment, and it is also called the abandonment enlightenment factor. It is the path followed by the noble, transcendent, non-defiled, and unattached, the path accompanied by, possessed by, and transformed by the path, capable of truly ending suffering and bringing suffering to an end. Those who are learning, as they see all conditioned phenomena (saṃskāra), contemplate and observe them to the ultimate extent, deeply seeing the faults in all conditioned phenomena, and deeply seeing the merits in eternal Nirvana (Nirvana). If an Arhat (Arhat), like a liberated mind, contemplates and observes to the ultimate extent, all the equanimity of mind, uprightness of mind, and a state of tranquil abiding without vigilance that are associated with non-defiled attention, this is called the abandonment enlightenment factor.
Miscellaneous Matters, Chapter Sixteen
At one time, the Bhagavan (Bhagavan, the World-Honored One) was in Śrāvastī, residing in the Jetavana (Jetavana) at Anāthapiṇḍika-ārāma (Anāthapiṇḍika-ārāma). At that time, the World-Honored One told the bhikshus (bhiksu): 'If you can permanently cut off one dharma, I guarantee that you will definitely attain the state of non-returning (anāgāmin). One dharma refers to desire; if it can be permanently cut off, I can guarantee that they will definitely attain the state of non-returning.' Likewise, aversion, delusion, anger, hatred, concealment, vexation, jealousy, stinginess, deceit, flattery, shamelessness, lack of conscience, pride, excessive pride, pride beyond pride, conceit, exaggerated conceit, inferior conceit, wrong conceit, arrogance, negligence, haughtiness, indignation, hypocrisy, fraud, displaying signs, mutual exploitation, seeking profit with profit, evil desire, great desire, conspicuous desire, discontent, disrespect, speaking evil words, delighting in bad company, intolerance, addiction to various addictions, defiled desire, unlawful desire, attached desire, evil desire, belief in a self (satkāya-dṛṣṭi), belief in existence (bhava-dṛṣṭi), belief in non-existence (vibhava-dṛṣṭi), greed, hatred, drowsiness, sleep, restlessness, regret, doubt, confusion, displeasure, frequent yawning, imbalance in diet, dullness of mind, various thoughts.
不作意、粗重、抵突、饕餮、不和軟性、不調柔性、不順同類、欲尋、恚尋、害尋、親里尋、國土尋、不死尋、陵蔑尋、假族尋、愁嘆、苦憂、擾惱，於此一法若永斷者，我能保彼定得不還。」爾時世尊為攝前義而說頌曰：
「貪所繫有情， 數往諸惡趣， 智者能正斷， 不還此世間。」
如是瞋癡乃至擾惱，一一別頌，如貪應知。
云何貪？謂于欲境諸貪等貪，執藏防護堅著愛樂迷悶、耽嗜遍耽嗜、內縛悕求、耽湎苦集、貪類貪生，總名為貪。
云何瞋？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，總名為瞋。
云何癡？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
【現代漢語翻譯】 現代漢語譯本： 『不作意』（不專注），『粗重』（粗糙沉重），『抵突』（衝突對抗），『饕餮』（貪得無厭），『不和軟性』（不和諧柔軟），『不調柔性』（不調順柔和），『不順同類』（不順應同類），『欲尋』（對慾望的尋求），『恚尋』（對嗔恚的尋求），『害尋』（對傷害的尋求），『親里尋』（對親屬鄉里的尋求），『國土尋』（對國土的尋求），『不死尋』（對不死的尋求），『陵蔑尋』（對凌辱輕蔑的尋求），『假族尋』（對虛假家族的尋求），『愁嘆』（憂愁嘆息），『苦憂』（痛苦憂慮），『擾惱』（擾亂煩惱），對於這一法如果能夠永遠斷除，我能保證他必定能夠證得不還果。』當時世尊爲了概括前面的意義而說了偈頌： 『被貪慾所束縛的有情，常常前往各種惡趣，智者能夠正確地斷除貪慾，就不會再回到這個世間。』 像這樣，嗔、癡乃至擾惱，每一個都分別有偈頌，應該像理解貪慾一樣去理解。 什麼是貪？就是對於慾望境界的各種貪婪、相同的貪婪，執著收藏、防護、堅固地執著、喜愛迷戀、昏昧，沉溺嗜好、普遍地沉溺嗜好，內心的束縛、希望追求，沉溺於苦的積聚、貪的種類、貪的產生，總的來說就叫做貪。 什麼是嗔？就是對於有情眾生想要加以損害，內心懷著惡意想要加以擾亂，已經嗔怒、將要嗔怒、現在嗔怒，喜歡造成過患、極其喜歡造成過患，內心極其憤恨惱怒，對於各種有情眾生互相違背乖戾想要造成過患，已經造成過患、將要造成過患、現在造成過患，總的來說就叫做嗔。 什麼是癡？就是對於過去的事情沒有了解，對於未來的事情沒有了解，對於過去和未來的事情都沒有了解；對於內在沒有了解，對於外在沒有了解，對於內在和外在都沒有了解；對於業沒有了解，對於異熟（果報）沒有了解，對於業和異熟（果報）都沒有了解；對於善的作業沒有了解，對於惡的作業沒有了解，對於善和惡的作業都沒有了解；對於因沒有了解，對於因所產生的法沒有了解；對於佛沒有了解，對於法沒有了解，對於僧沒有了解；對於苦沒有了解，對於集（苦的生起）沒有了解，對於滅（苦的止息）沒有了解，對於道（滅苦的方法）沒有了解；對於善法沒有了解，對於不善法沒有了解；對於有罪的法沒有了解，對於無罪的法沒有了解；對於應該修習的法沒有了解，對於不應該修習的法沒有了解；對於下劣的法沒有了解，對於殊勝美妙的法沒有了解；對於黑法沒有了解，對於白法沒有了解；對於有敵對的法沒有了解，對於緣起法沒有了解，對於六觸處沒有如實地瞭解。像這樣的無知、沒有智慧……
【English Translation】 English version: 'Not directing the mind' (lack of focus), 'coarse and heavy' (rough and weighty), 'resistance and conflict' (opposition and confrontation), 'gluttony' (insatiable greed), 'lack of harmony and softness' (disharmony and gentleness), 'lack of adjustment and gentleness' (lack of adaptability and tenderness), 'not conforming to one's kind' (not aligning with one's peers), 'seeking desire' (pursuit of craving), 'seeking anger' (pursuit of hatred), 'seeking harm' (pursuit of injury), 'seeking relatives and community' (pursuit of kinship and locality), 'seeking territory' (pursuit of land), 'seeking immortality' (pursuit of deathlessness), 'seeking insult and contempt' (pursuit of humiliation and scorn), 'seeking false lineage' (pursuit of deceptive ancestry), 'sorrow and lamentation' (grief and mourning), 'suffering and worry' (pain and anxiety), 'disturbance and annoyance' (disruption and irritation). If one can permanently cut off this one dharma, I can guarantee that they will definitely attain the state of non-returning (Anagami).' At that time, the World Honored One spoke the following verse to summarize the preceding meaning: 'Beings bound by greed, frequently go to various evil realms. The wise are able to rightly cut off greed, and will not return to this world.' In this way, anger, delusion, and even annoyance, each has its own separate verse, and should be understood in the same way as greed. What is greed (Lobha)? It refers to various forms of craving and intense desire for objects of desire, including clinging, hoarding, protecting, strong attachment, love, infatuation, bewilderment, indulgence, pervasive indulgence, inner bondage, longing, addiction to the accumulation of suffering, types of greed, and the arising of greed. All of these are collectively called greed. What is anger (Dvesha)? It refers to the desire to harm sentient beings, harboring malice internally with the intention to disturb and annoy, having been angry, being about to be angry, being presently angry, delighting in causing harm, extremely delighting in causing harm, extreme resentment and indignation, desiring to cause harm to various sentient beings in mutual conflict and opposition, having caused harm, being about to cause harm, presently causing harm. All of these are collectively called anger. What is delusion (Moha)? It refers to ignorance regarding the past, ignorance regarding the future, ignorance regarding both the past and the future; ignorance regarding the internal, ignorance regarding the external, ignorance regarding both the internal and the external; ignorance regarding karma, ignorance regarding the results of karma (Vipaka), ignorance regarding both karma and its results; ignorance regarding wholesome actions, ignorance regarding unwholesome actions, ignorance regarding both wholesome and unwholesome actions; ignorance regarding causes, ignorance regarding the laws arising from causes; ignorance regarding the Buddha, ignorance regarding the Dharma, ignorance regarding the Sangha; ignorance regarding suffering (Dukkha), ignorance regarding the origin of suffering (Samudaya), ignorance regarding the cessation of suffering (Nirodha), ignorance regarding the path to the cessation of suffering (Magga); ignorance regarding wholesome dharmas, ignorance regarding unwholesome dharmas; ignorance regarding blameworthy dharmas, ignorance regarding blameless dharmas; ignorance regarding dharmas that should be cultivated, ignorance regarding dharmas that should not be cultivated; ignorance regarding inferior dharmas, ignorance regarding superior and sublime dharmas; ignorance regarding dark dharmas, ignorance regarding bright dharmas; ignorance regarding dharmas with opposition, ignorance regarding dependent origination, ignorance regarding the six sense bases without true knowledge. Such ignorance, lack of wisdom...
見、非現觀、黑闇愚癡、無明盲冥、罩網纏里、頑騃渾濁、障蓋發盲、發無眼、發無智、發劣慧、障礙善品、令不涅槃、無明漏、無明瀑流、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、癡等癡極癡欣等欣極欣、癡類癡生，總名為癡。
云何忿？謂忿有二種：一、屬愛忿；二、屬非愛忿。屬愛忿者，謂于父母兄弟姊妹妻妾男女及余隨一親屬朋友，所發生忿怒。有忿言：「如何不與我此物而與我如是物？如何不與我作此事而與我作如是事？」由此發生諸忿等忿遍忿極忿、已忿當忿現忿、熱極熱、煙極煙、焰極焰、兇勃粗惡、心憤發、起惡色、出惡言，是名屬愛忿。屬非愛忿者，謂有一類作是思惟：「彼今於我欲為無義、欲為不利益、欲為不安樂、欲為不滋潤、欲為不安隱。然彼於我已作無義、當作無義、現作無義。諸有於我欲為無義乃至不安隱，而復于彼欲為有義、欲為利益、欲為安樂、欲為滋潤、欲為安隱。然復于彼已作有義、當作有義、現作有義。諸有於我欲為有義乃至安隱，而復于彼欲為無義乃至不安隱。」由此發生諸忿等忿乃至起惡色出惡言，是名屬非愛忿。此屬愛非愛，總名為忿。
云何恨？謂有一類作是思惟：「彼既於我欲為無義廣說如前，我當於彼亦如是作。
【現代漢語翻譯】 現代漢語譯本： 什麼是癡？ 所謂的癡，就是指邪見、非如實現觀、處於黑暗愚昧之中、被無明所矇蔽、被罩網纏繞、頑固而愚蠢、心智渾濁、被障礙所覆蓋而眼盲、失去眼睛（無法看清真理）、失去智慧、產生低劣的智慧、障礙善良的品行、使人無法達到涅槃的境界。它是無明之漏、無明之瀑流、無明之軛、無明之毒根、無明之毒莖、無明之毒枝、無明之毒葉、無明之毒花、無明之毒果。是愚癡、以及極度的愚癡、欣喜、以及極度的欣喜，是各種愚癡的類別和產生，總的來說，這些都叫做癡。
什麼是忿？ 所謂的忿有兩種：第一種是與愛相關的忿，第二種是與非愛相關的忿。與愛相關的忿，是指對於父母、兄弟、姐妹、妻子、妾、兒女以及其他任何親屬朋友所產生的忿怒。心中忿忿不平地說：『為什麼不給我這個東西，卻給我那樣的東西？為什麼不為我做這件事，卻為我做那樣的事？』由此而產生各種忿、相等的忿、普遍的忿、極度的忿、已經產生的忿、將要產生的忿、正在產生的忿、極度的熱惱、極度的如煙般升騰的怒火、極度的如火焰般燃燒的怒火，兇狠暴戾、粗魯惡劣，心中憤恨爆發，面露兇惡之色，口出惡語。這叫做與愛相關的忿。與非愛相關的忿，是指有這樣一類人，他們這樣思惟：『那個人現在想要對我做沒有意義的事、想要對我做沒有利益的事、想要讓我不安樂、想要讓我不滋潤、想要讓我不安穩。而且那個人已經對我做了沒有意義的事、將要對我做沒有意義的事、現在正在對我做沒有意義的事。那些想要對我做沒有意義的事乃至不安穩的事的人，反而想要對他們做有意義的事、想要對他們做有利益的事、想要讓他們安樂、想要讓他們滋潤、想要讓他們安穩。而且已經對他們做了有意義的事、將要對他們做有意義的事、現在正在對他們做有意義的事。那些想要對我做有意義的事乃至安穩的事的人，反而想要對他們做沒有意義的事乃至不安穩的事。』由此而產生各種忿、相等的忿，乃至面露兇惡之色，口出惡語。這叫做與非愛相關的忿。這與愛相關的忿和與非愛相關的忿，總的來說，都叫做忿。
什麼是恨？ 所謂的恨，是指有這樣一類人，他們這樣思惟：『那個人既然想要對我做沒有意義的事（如前所述），我應當也像那樣對他做。』
【English Translation】 English version: What is delusion (癡, Chī)? Delusion refers to wrong views, non-realistic observation, being in darkness and ignorance, being blinded by ignorance (無明, Wúmíng), being entangled in nets, being stubborn and foolish, having a turbid mind, being covered by obstacles and becoming blind, losing eyes (unable to see the truth), losing wisdom, generating inferior wisdom, obstructing good qualities, preventing one from reaching Nirvana. It is the leakage of ignorance, the torrent of ignorance, the yoke of ignorance, the poisonous root of ignorance, the poisonous stem of ignorance, the poisonous branch of ignorance, the poisonous leaf of ignorance, the poisonous flower of ignorance, the poisonous fruit of ignorance. It is foolishness, extreme foolishness, joy, extreme joy, various kinds and arising of foolishness. In general, these are all called delusion.
What is resentment (忿, Fèn)? Resentment is of two kinds: first, resentment related to love; second, resentment related to non-love. Resentment related to love refers to the anger arising towards parents, siblings, spouses, children, and any other relatives or friends. One feels resentful and says: 'Why didn't you give me this thing but gave me that thing? Why didn't you do this for me but did that for me?' From this arise various resentments, equal resentments, pervasive resentments, extreme resentments, resentments that have arisen, resentments that will arise, resentments that are arising, extreme heat, extreme smoke-like anger, extreme flame-like anger, fierceness, brutality, coarseness, evil, mental anger erupting, displaying an evil countenance, uttering evil words. This is called resentment related to love. Resentment related to non-love refers to a type of person who thinks: 'That person now wants to do meaningless things to me, wants to do unprofitable things to me, wants to make me unhappy, wants to make me unfulfilled, wants to make me insecure. Moreover, that person has already done meaningless things to me, will do meaningless things to me, is now doing meaningless things to me. Those who want to do meaningless things to me, even to the point of making me insecure, instead want to do meaningful things for them, want to do profitable things for them, want to make them happy, want to make them fulfilled, want to make them secure. Moreover, they have already done meaningful things for them, will do meaningful things for them, are now doing meaningful things for them. Those who want to do meaningful things for me, even to the point of making me secure, instead want to do meaningless things for them, even to the point of making them insecure.' From this arise various resentments, equal resentments, even to the point of displaying an evil countenance and uttering evil words. This is called resentment related to non-love. This resentment related to love and resentment related to non-love, in general, are both called resentment.
What is hatred (恨, Hèn)? Hatred refers to a type of person who thinks: 'Since that person wants to do meaningless things to me (as described before), I should do the same to them.'
」此能發忿，從瞋而生，常懷憤結諸恨等恨遍恨極恨，作業難回、為業纏縛、起業堅固、起怨起恨、心怨恨性，總名為恨。
云何覆？謂有一類，破戒、破見、破凈命、破軌範，于本受戒不能究竟、不能純凈、不能圓滿。彼既自覺所犯已久，作是思惟：「我若向他宣說開示施設建立所犯諸事，則有惡稱惡譽、被彈被厭、或毀或舉，便不為他恭敬供養。我寧因此墮三惡趣，終不自陳上所犯事。」彼既怖得惡稱惡譽乃至怖失恭敬供養，于自所犯便起諸覆等覆遍覆、隱等隱遍隱、護等護遍護、藏等藏遍藏、已覆當覆現覆，總名為覆。
云何惱？謂有一類，于僧等中因法非法而興斗訟。諸苾芻等為和息故勸諫教誨，而固不受。此不受勸諫性、不受教誨性、極執性、極取性、左取性、不右取性、難勸舍性、拙應對性、師子執性、心蛆螫性、心佷戾性，總名為惱。
云何嫉？謂有一類，見他獲得恭敬供養尊重讚歎、可愛五塵衣服飲食臥具醫藥及余資具，作是思惟：「彼既已獲恭敬等事，而我不得。」由此發生諸戚極戚、苦極苦、妒極妒、嫉極嫉，總名為嫉。
云何慳？謂慳有二種：一、財慳；二、法慳。財慳者，謂于諸所有可愛五塵衣服飲食臥具醫藥及余資具，障礙遮止令他不得。于自所有可愛資具，不
【現代漢語翻譯】 現代漢語譯本 什麼是『恨』？是指一個人容易發怒，從嗔恨心而生起，心中常常懷有憤恨，包括各種恨、普遍的恨、極端的恨。這種恨會讓人難以回頭，被業力纏縛，產生堅固的惡業，引發怨恨。這種人總是心懷怨恨，這種心性總稱為『恨』。
什麼是『覆』（掩蓋）？是指有一類人，他們毀壞了戒律、錯誤的見解、清凈的修行生活、行爲規範，對於最初所受的戒律不能堅持到底、不能保持純凈、不能達到圓滿。他們已經意識到自己犯錯很久了，於是這樣想：『如果我向他人宣說、開示、施設、建立我所犯的這些事情，就會有惡名惡譽，被人彈劾、被人厭惡、或者被譭謗、或者被指責，別人就不會恭敬供養我了。我寧願因此墮入三惡道，也終究不向上陳述我所犯的事情。』他們因為害怕得到惡名惡譽，乃至害怕失去恭敬供養，對於自己所犯的錯誤就產生各種掩蓋，包括掩蓋、普遍的掩蓋、隱藏、普遍的隱藏、保護、普遍的保護、藏匿、普遍的藏匿，已經掩蓋的、將要掩蓋的、現在掩蓋的，總稱為『覆』。
什麼是『惱』（惱怒）？是指有一類人，在僧團等集體中，因為符合或不符合佛法的緣故而興起爭鬥訴訟。各位比丘爲了平息爭端，勸諫教誨他們，但是他們堅決不接受。這種不接受勸諫的性格、不接受教誨的性格、極其固執的性格、極其執取的性格、左傾的執取、不右傾的執取、難以勸說放棄的性格、不善於應對的性格、像獅子一樣頑固的性格、內心像被蛆蟲咬噬一樣痛苦的性格、內心悖逆的性格，總稱為『惱』。
什麼是『嫉』（嫉妒）？是指有一類人，看到別人獲得恭敬供養、尊重讚歎、可愛的五塵（色、聲、香、味、觸）、衣服、飲食、臥具、醫藥以及其他資具，就心想：『他們既然已經獲得了恭敬等事物，而我卻沒有得到。』由此發生各種悲慼、極度悲慼、痛苦、極度痛苦、妒忌、極度妒忌、嫉妒、極度嫉妒，總稱為『嫉』。
什麼是『慳』（吝嗇）？吝嗇有兩種：一是『財慳』（對財物的吝嗇），二是『法慳』（對佛法的吝嗇）。財慳是指對於自己所擁有的各種可愛的五塵（色、聲、香、味、觸）、衣服、飲食、臥具、醫藥以及其他資具，進行障礙和阻止，不讓別人得到。對於自己所擁有的可愛資具，不...
【English Translation】 English version What is 'Hate'? It refers to the anger that arises from resentment, constantly harboring feelings of indignation, including various forms of hatred, pervasive hatred, and extreme hatred. This hatred makes it difficult to turn back, binds one to karmic forces, generates firm negative karma, and gives rise to resentment. Such individuals are always filled with resentment, and this disposition is collectively called 'Hate'.
What is 'Concealment'? It refers to a type of person who has broken precepts, holds wrong views, corrupted their pure conduct, or violated ethical norms. They have failed to uphold the precepts they initially received completely, purely, or perfectly. Realizing that they have been transgressing for a long time, they think, 'If I were to declare, explain, disclose, or establish the things I have done, I would receive a bad reputation, be criticized, disliked, defamed, or accused, and others would not respect or support me. I would rather fall into the three lower realms than confess my transgressions.' Because they fear gaining a bad reputation or losing respect and support, they engage in various forms of concealment regarding their transgressions, including concealment, pervasive concealment, hiding, pervasive hiding, protection, pervasive protection, and secrecy, pervasive secrecy, things already concealed, things to be concealed, and things currently concealed, all of which are collectively called 'Concealment'.
What is 'Annoyance'? It refers to a type of person who initiates disputes and lawsuits within the Sangha (monastic community) or other groups, whether based on Dharma (teachings) or non-Dharma. When the Bhikshus (monks) try to reconcile them through advice and instruction, they stubbornly refuse to accept it. This nature of not accepting advice, not accepting instruction, being extremely stubborn, being extremely attached, being attached to the left, not being attached to the right, being difficult to persuade to give up, being unskilled in responding, being as stubborn as a lion, having a mind tormented like being stung by maggots, and having a rebellious mind, is collectively called 'Annoyance'.
What is 'Jealousy'? It refers to a type of person who, upon seeing others receive respect, offerings, reverence, praise, desirable five sense objects (form, sound, smell, taste, touch), clothing, food, bedding, medicine, and other resources, thinks, 'They have already obtained these things like respect, while I have not.' From this arises various sorrows, extreme sorrows, suffering, extreme suffering, envy, extreme envy, jealousy, extreme jealousy, all of which are collectively called 'Jealousy'.
What is 'Avarice'? There are two types of avarice: one is 'Material Avarice' and the other is 'Dharma Avarice'. Material Avarice refers to obstructing and preventing others from obtaining the various desirable five sense objects (form, sound, smell, taste, touch), clothing, food, bedding, medicine, and other resources that one possesses. Regarding one's own desirable resources, not...
施不遍施不隨遍施、不捨不遍舍不隨遍舍、心吝惜性，是名財慳。法慳者，謂所有素怛纜、毗奈耶、阿毗達磨，或親教、軌範、教授教誡，或展轉傳來諸秘要法，障礙遮止令他不得。于自所有如上諸法，不授與他亦不為說，不施不遍施不隨遍施、不捨不遍舍不隨遍舍、心吝惜性，是名法慳。此財法慳，總名為慳。
云何誑？謂於他所，以偽斗偽斛偽秤、詭言施詫誑誘令他謂實。諸誑等誑遍誑極誑，總名為誑。
云何諂？謂心隱匿性、心屈曲性、心洄復性、心沉滯性、心不顯性、心不直性、心無堪性，總名為諂。
云何無慚？謂無慚無所慚無別慚、無羞無所羞無別羞、無敬無敬性、無自在無自在性、于自在者無怖畏轉，總名無慚。
云何無愧？謂無愧無所愧無別愧、無恥無所恥無別恥，于諸罪中不怖不畏、不見怖畏，總名無愧。
云何慢？謂於劣謂己勝、或於等謂己等，由此起慢已慢當慢、心舉恃、心自取，總名為慢。
云何過慢？謂于等謂己勝、或於勝謂己等，由此起慢乃至心自取，總名過慢。
云何慢過慢？謂于勝謂己勝，由此起慢乃至心自取，總名慢過慢。云何我慢？謂於五取蘊等，隨觀見我或我所，由此起慢乃至心自取，總名我慢。
云何增上慢？謂未得謂
【現代漢語翻譯】 現代漢語譯本： 什麼是慳吝？對於財物，不普遍佈施，不隨順普遍佈施，不捨棄，不普遍捨棄，不隨順普遍捨棄，內心吝惜，這叫做財慳（對財物的吝嗇）。法慳（對佛法的吝嗇）是指，對於所有素怛纜（Sutras，經）、毗奈耶（Vinaya，律）、阿毗達磨（Abhidharma，論），或者親教師、軌範師的教授教誡，或者輾轉傳來的各種秘密重要的佛法，加以障礙和阻止，使他人無法獲得。對於自己所擁有的如上各種佛法，不授予他人，也不為他人宣說，不佈施，不普遍佈施，不隨順普遍佈施，不捨棄，不普遍捨棄，不隨順普遍捨棄，內心吝惜，這叫做法慳。這財慳和法慳，總稱為慳吝。
什麼是誑騙？對於他人，使用虛假的斗、虛假的斛、虛假的秤，用虛假的言辭施捨，欺騙誘導他人，使他人認為真實。各種誑騙、同等誑騙、普遍誑騙、極度誑騙，總稱為誑騙。
什麼是諂媚？指內心隱瞞，內心彎曲，內心迴旋反覆，內心沉滯，內心不顯露，內心不正直，內心沒有堪能性，總稱為諂媚。
什麼是無慚？指沒有慚愧，沒有所慚愧之處，沒有特別的慚愧，沒有羞恥，沒有所羞恥之處，沒有特別的羞恥，沒有恭敬，沒有恭敬的品性，沒有自在，沒有自在的品性，對於有自在者沒有怖畏的心理活動，總名為無慚。
什麼是無愧？指沒有愧，沒有所愧之處，沒有特別的愧，沒有羞恥，沒有所羞恥之處，沒有特別的羞恥，對於各種罪過，不害怕不畏懼，看不到害怕和畏懼，總名為無愧。
什麼是慢？指對於不如自己的人，認為自己勝過他；或者對於與自己相等的人，認為自己與他相等，由此生起慢，已經生起慢，將要生起慢，內心高舉自恃，內心自我執取，總名為慢。
什麼是過慢？指對於與自己相等的人，認為自己勝過他；或者對於勝過自己的人，認為自己與他相等，由此生起慢，乃至內心自我執取，總名為過慢。
什麼是慢過慢？指對於勝過自己的人，認為自己勝過他，由此生起慢，乃至內心自我執取，總名為慢過慢。什麼是我慢？指對於五取蘊（五蘊，構成人身的五種要素）等，隨之觀察，認為是我或者我所擁有，由此生起慢，乃至內心自我執取，總名為我慢。
什麼是增上慢？指未證得...
【English Translation】 English version: What is stinginess? With regard to wealth, not giving universally, not according with universal giving, not relinquishing, not universally relinquishing, not according with universal relinquishing, having a stingy mind, this is called wealth stinginess. Dharma stinginess refers to, with regard to all Sutras (Sutras, scriptures), Vinaya (Vinaya, discipline), Abhidharma (Abhidharma, philosophical treatises), or the instructions and precepts of one's preceptor or instructor, or various secret and important Dharmas transmitted from one to another, obstructing and preventing others from obtaining them. With regard to all the above-mentioned Dharmas that one possesses, not bestowing them on others, nor explaining them for others, not giving, not giving universally, not according with universal giving, not relinquishing, not universally relinquishing, not according with universal relinquishing, having a stingy mind, this is called Dharma stinginess. This wealth stinginess and Dharma stinginess are collectively called stinginess.
What is deceit? With regard to others, using false measures, false pecks, false scales, using deceptive words of giving, deceiving and inducing others, causing them to believe it is real. Various deceits, equal deceits, universal deceits, extreme deceits, are collectively called deceit.
What is flattery? It refers to a mind that is concealed, a mind that is crooked, a mind that is revolving and repetitive, a mind that is stagnant, a mind that is not revealing, a mind that is not upright, a mind that is incapable, collectively called flattery.
What is shamelessness? It refers to having no shame, having nothing to be ashamed of, having no particular shame, having no embarrassment, having nothing to be embarrassed about, having no particular embarrassment, having no respect, having no quality of respect, having no freedom, having no quality of freedom, having no fear in the mental activity towards those who have freedom, collectively called shamelessness.
What is lack of remorse? It refers to having no remorse, having nothing to be remorseful about, having no particular remorse, having no shame, having nothing to be ashamed of, having no particular shame, not fearing or dreading various transgressions, not seeing fear or dread, collectively called lack of remorse.
What is pride? It refers to thinking oneself superior to those who are inferior, or thinking oneself equal to those who are equal, thereby arising pride, having already arisen pride, about to arise pride, the mind being lifted up and self-reliant, the mind being self-grasping, collectively called pride.
What is excessive pride? It refers to thinking oneself superior to those who are equal, or thinking oneself equal to those who are superior, thereby arising pride, up to the mind being self-grasping, collectively called excessive pride.
What is pride of excessive pride? It refers to thinking oneself superior to those who are superior, thereby arising pride, up to the mind being self-grasping, collectively called pride of excessive pride. What is self-pride? It refers to, with regard to the five aggregates of grasping (five skandhas, the five elements that constitute a person), observing them as self or belonging to self, thereby arising pride, up to the mind being self-grasping, collectively called self-pride.
What is increased pride? It refers to thinking one has attained...
得、未獲謂獲、未觸謂觸、未證謂證，由此起慢乃至心自取，總名增上慢。
云何卑慢？謂于多勝謂己少劣，由此起慢乃至心自取，總名卑慢。
云何邪慢？謂己無德而謂有德，由此起慢乃至心自取，總名邪慢。
云何憍？謂有一類作是思惟：「我之種姓、家族色力、工巧事業、若財若位、戒定慧等，隨一殊勝。」由此起憍極憍、醉極醉、悶極悶、心傲逸、心自取、起等起、生等生、高等高、舉等舉、心瀰漫性，總名為憍。
云何放逸？謂于斷不善法、集善法中，不修不習、不恒作、不常作、舍加行，總名放逸。
云何傲？謂有一類，應供養者而不供養、應恭敬者而不恭敬、應尊重者而不尊重、應讚歎者而不讚嘆、應問訊者而不問訊、應禮拜者而不禮拜、應承迎者而不承迎、應請坐者而不請坐、應讓路者而不讓路。由此發生，身不卑屈、不等卑屈、不極卑屈、身傲心傲、自傲誕性，總名為傲。
云何憤發？謂身擒害性、心擒害性、身戰怒性、心戰怒性、身憤發、心憤發、已憤發、當憤發，總名憤發。
云何矯妄？謂多貪者，為供養故、為資具故、為恭敬故、為名譽故，拔髮燂髭、臥灰露體、徐行低視、高聲現威、顯自伎能苦行等事，總名矯妄。
云何詭詐？謂多貪
【現代漢語翻譯】 現代漢語譯本 什麼是增上慢？就是對於未得到的（功德）說已得到，未觸及的（境界）說已觸及，未證悟的（真理）說已證悟，由此生起驕慢，乃至內心自以為是，總稱為增上慢（Adhimāna）。
什麼是卑慢？就是認為自己在很多方面不如他人，由此生起驕慢，乃至內心自以為是，總稱為卑慢。
什麼是邪慢？就是自己沒有功德卻認為自己有功德，由此生起驕慢，乃至內心自以為是，總稱為邪慢。
什麼是憍（Mada）？就是有這樣一類人，他們這樣想：『我的種姓、家族、容貌、力量、工巧技藝、事業、財富、地位、戒律、禪定、智慧等等，其中任何一項是殊勝的。』由此生起憍、極憍、醉、極醉、悶、極悶，內心傲慢放逸，內心自以為是，生起、等起、生、等生、高、等高、舉、等舉，內心瀰漫著這種狀態，總稱為憍。
什麼是放逸（Pramāda）？就是對於斷除不善法、修集善法，不修習、不練習、不經常做、不持續做，捨棄精進努力，總稱為放逸。
什麼是傲（Stambha）？就是有這樣一類人，對於應該供養的人不供養，應該恭敬的人不恭敬，應該尊重的人不尊重，應該讚歎的人不讚嘆，應該問訊的人不問訊，應該禮拜的人不禮拜，應該承迎的人不承迎，應該請坐的人不請坐，應該讓路的人不讓路。由此發生身體不謙卑、不平等謙卑、不極度謙卑，身體傲慢，內心傲慢，自高自大，總稱為傲。
什麼是憤發（Krodha）？就是身體有傷害性，內心有傷害性，身體戰慄憤怒，內心戰慄憤怒，身體憤發，內心憤發，已經憤發，將要憤發，總稱為憤發。
什麼是矯妄（Māyā）？就是貪慾很重的人，爲了得到供養、爲了得到資具、爲了得到恭敬、爲了得到名譽，拔掉頭髮、燒焦鬍鬚、臥在灰燼中、裸露身體、緩慢行走、低頭看地、高聲顯示威嚴、炫耀自己的技能苦行等等，總稱為矯妄。
什麼是詭詐？就是貪慾很重
【English Translation】 English version What is Adhimāna (exaggerated pride)? It refers to claiming to have attained what has not been attained, touched what has not been touched, realized what has not been realized. From this arises pride, even to the point of self-conceit. This is collectively called Adhimāna.
What is Avamāna (inferiority complex)? It refers to considering oneself inferior to many who are superior, from which arises pride, even to the point of self-conceit. This is collectively called Avamāna.
What is Mithyāmāna (false pride)? It refers to claiming to possess virtues that one does not have, from which arises pride, even to the point of self-conceit. This is collectively called Mithyāmāna.
What is Mada (intoxication, conceit)? It refers to a certain type of person who thinks, 'My lineage, family, appearance, strength, skill, occupation, wealth, status, discipline, concentration, wisdom, etc., any one of these is superior.' From this arises Mada, extreme Mada, intoxication, extreme intoxication, dullness, extreme dullness, mental arrogance, self-conceit, arising, co-arising, birth, co-birth, height, co-height, elevation, co-elevation, a mind pervaded by this state. This is collectively called Mada.
What is Pramāda (negligence, heedlessness)? It refers to not cultivating, not practicing, not constantly doing, not regularly doing the abandonment of unwholesome dharmas and the accumulation of wholesome dharmas, abandoning effort. This is collectively called Pramāda.
What is Stambha (obstinacy, haughtiness)? It refers to a certain type of person who does not offer to those who should be offered to, does not respect those who should be respected, does not honor those who should be honored, does not praise those who should be praised, does not inquire after those who should be inquired after, does not bow down to those who should be bowed down to, does not welcome those who should be welcomed, does not offer a seat to those who should be offered a seat, does not yield the way to those who should be yielded the way. From this arises a body that is not humble, not equally humble, not extremely humble, a body that is arrogant, a mind that is arrogant, a nature of self-importance. This is collectively called Stambha.
What is Krodha (anger, fury)? It refers to a nature of bodily harm, a nature of mental harm, a nature of bodily trembling with anger, a nature of mental trembling with anger, bodily fury, mental fury, already furious, about to be furious. This is collectively called Krodha.
What is Māyā (deceit, hypocrisy)? It refers to a person with much greed who, for the sake of offerings, for the sake of possessions, for the sake of respect, for the sake of fame, plucks out hair, singes the beard, lies in ashes, exposes the body, walks slowly, looks down, loudly displays power, shows off skills, engages in ascetic practices, etc. This is collectively called Māyā.
What is Śāṭhya (fraud, dishonesty)? It refers to a person with much greed
者，為得如前供養等故，往至他家作如是語：「汝等今者善得人身，諸有誦持經律對法、善說法要、妙閑傳記、製造疏論、樂阿練若、樂但三衣、樂常旋禮、樂糞掃衣、樂行乞食、樂一缽食、樂一受食、樂一坐食、樂居樹下、樂居露地、樂處冢間、樂坐不臥、樂隨得坐、得不凈觀、得持息念、得四靜慮、得四無量、得四無色、得四聖果、得六通慧、得八解脫，此等賢聖但入汝家，皆得汝等供養恭敬尊重讚歎，為作依怙。我之行德未減前人，今至汝家，固望同彼。」是名詭詐。復有詭詐，謂多貪者，為得如前供養等故，往至他家作如是語：「汝應於我如父母想，我亦于汝如男女想。自今已后共為親眷，憂喜榮辱咸悉是同。先來世間泛號於我為沙門釋子，從今向去皆悉稱我為汝家沙門。凡我所須資身眾具衣藥等物，汝皆見供。汝若不能，我脫別往余敬信家，汝豈不辱？」如是所作種種不實方便語言，總名詭詐。
云何現相？謂多貪者，為得如前供養等故，往至他家作如是語：「賢士賢女！此衣此缽、此坐臥具、此衫裙等，我若得之，甚為濟要當常寶護以福于汝。除汝能捨，誰當見惠？」作此方便而獲利者，總名現相。
云何激磨？謂多貪者，為得如前供養等故，往至他家，作如是語：「汝父母等具足凈信戒聞
舍惠，乘斯善業已生人天及得解脫。而汝無信戒聞舍慧，既無善業，后若命終定生惡趣，其如之何？」如是贊毀以求利者，總名激磨。
云何以利求利？謂有一類，先從余家求得衣缽及余隨一支身命緣，持往余家而現之曰：「彼某甲家與我此物。然彼施主于長時中恒資給我衣缽等物。汝家若能如彼施者，便亦是我所依止處。」因前方便獲后利者，如是總名以利求利。
云何惡欲？謂有一類，實不誦持經律對法，廣說乃至實非證得八解脫者，而欲令他知己實是誦持經律對法等者，因斯而得供養恭敬尊重讚歎，為作依怙。又自實無出家遠離所生善法，而為他人宣說開示顯己證得。如斯等類，總名惡欲。
云何大欲？謂多貪者，為得廣大財利等故，而起于欲、已欲當欲，總名大欲。云何顯欲？謂有一類，實是誦持經律對法，廣說乃至得持息念及得預流一來果者，但無名譽，人所不知。意欲令他知有此德，因斯便獲供養恭敬尊重讚歎，為作依怙。又自實有出家遠離所生善法，而為他人宣說開示顯己證得。如斯等類，總名顯欲。
云何不喜足？謂有一類，于已獲得色香味觸及余資具不生喜足，復悕復欲、復樂復求，總名不喜足。
云何不恭敬？謂有一類，若親教親教類、軌範軌範類及余隨一尊重
【現代漢語翻譯】 現代漢語譯本：『舍惠（śreṇi，指有智慧的人），憑藉這些善業，你已經轉生到人天善道，並且獲得了最終的解脫。但是你沒有信心、戒律、博聞和智慧，既然沒有善業，死後必定會墮入惡道，這該如何是好？』像這樣通過讚美和詆譭來求取利益的人，總稱為激磨。 什麼是以利求利？是指有一類人，先從一家那裡求得衣缽以及其他維持生活所需的物品，然後拿著這些東西到另一家去炫耀說：『某某家給了我這些東西。而且那位施主長期以來一直供養我衣缽等物。如果你們家也能像那位施主一樣供養我，那麼這裡也就是我所依靠的地方了。』通過這種方式來獲取利益，這種情況總稱為以利求利。 什麼是惡欲？是指有一類人，實際上並沒有誦讀、受持經律對法（sūtra-vinaya-abhidharma，佛教的三藏），甚至沒有證得八解脫（aṣṭa vimokṣa，八種禪定解脫），卻想要讓別人知道自己確實誦讀、受持經律對法等等，從而獲得供養、恭敬、尊重和讚歎，並以此作為依靠。又或者實際上自己並沒有因為出家修行而生出遠離塵世的善法，卻向他人宣說開示，顯示自己已經證得。像這類情況，總稱為惡欲。 什麼是大欲？是指那些貪婪的人，爲了獲得廣大的財利等等，而生起貪慾、已經生起貪慾、將要生起貪慾，這種情況總稱為大欲。 什麼是顯欲？是指有一類人，實際上已經誦讀、受持經律對法，甚至已經獲得了持息念（ānāpānasmṛti，一種禪修方法）或者預流果（srota-āpanna，佛教四果中的初果）、一來果（sakṛdāgāmin，佛教四果中的第二果），但是沒有名聲，不為人所知。他們想要讓別人知道自己有這些功德，從而獲得供養、恭敬、尊重和讚歎，並以此作為依靠。又或者實際上自己已經因為出家修行而生出遠離塵世的善法，卻向他人宣說開示，顯示自己已經證得。像這類情況，總稱為顯欲。 什麼是不喜足？是指有一類人，對於已經獲得的色、香、味、觸以及其他資具不感到滿足，還想要更多、渴望更多、喜歡更多、追求更多，這種情況總稱為不喜足。 什麼是不恭敬？是指有一類人，對於親教師（upādhyāya，戒師）、與親教師同類的人、軌範師（ācārya，教授師）、與軌範師同類的人以及其他任何一位值得尊重的人
【English Translation】 English version: 'Śreṇi (舍惠, meaning 'wise one'), through these virtuous deeds, you have been reborn in the realms of humans and gods and have attained liberation. But you lack faith, discipline, learning, and wisdom. Since you have no virtuous deeds, you will surely be reborn in evil realms after death. What will become of you?' Those who seek profit through such praise and disparagement are collectively called 'agitation'. What is 'seeking profit with profit'? It refers to a type of person who first obtains robes, bowls, and other necessities for sustaining life from one family, and then takes these things to another family and shows them off, saying: 'So-and-so's family gave me these things. Moreover, that donor has consistently provided me with robes, bowls, and other necessities for a long time. If your family can provide for me like that donor, then this will also be a place where I can rely on.' Obtaining later benefits through such means is collectively called 'seeking profit with profit'. What is 'evil desire'? It refers to a type of person who, in reality, does not recite or uphold the sūtra-vinaya-abhidharma (經律對法, the three baskets of Buddhism), nor has attained the eight vimokṣas (八解脫, eight kinds of meditative liberations), but wants others to know that they do indeed recite and uphold the sūtra-vinaya-abhidharma, etc., in order to obtain offerings, respect, reverence, and praise, and to rely on this. Or, in reality, they have not generated virtuous dharmas of renunciation through monastic life, but they proclaim and reveal to others, showing that they have attained them. Such types are collectively called 'evil desire'. What is 'great desire'? It refers to those who are greedy, who, for the sake of obtaining vast wealth and profit, arise with desire, have already arisen with desire, and will arise with desire. This is collectively called 'great desire'. What is 'manifest desire'? It refers to a type of person who, in reality, has recited and upheld the sūtra-vinaya-abhidharma, and has even attained mindfulness of breathing (ānāpānasmṛti, 持息念, a meditation method) or the state of a stream-enterer (srota-āpanna, 預流果, the first of the four stages of enlightenment) or once-returner (sakṛdāgāmin, 一來果, the second of the four stages of enlightenment), but has no reputation and is unknown to people. They want others to know that they have these virtues, in order to obtain offerings, respect, reverence, and praise, and to rely on this. Or, in reality, they have generated virtuous dharmas of renunciation through monastic life, but they proclaim and reveal to others, showing that they have attained them. Such types are collectively called 'manifest desire'. What is 'non-contentment'? It refers to a type of person who is not satisfied with the form, sound, smell, taste, touch, and other resources they have already obtained, but desires more, craves more, enjoys more, and seeks more. This is collectively called 'non-contentment'. What is 'non-reverence'? It refers to a type of person who, towards their preceptor (upādhyāya, 親教師, ordination teacher), those of the same category as their preceptor, their instructor (ācārya, 軌範師, teaching teacher), those of the same category as their instructor, and any other respected person
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，稱法應時，于所修道隨順磨瑩、增長嚴飾、宜便常委、助伴資糧。而彼有情不欣不喜、不愛不樂，于師等言違戾左取而不右取、毀訾非撥，諸如是等，名不恭敬。
云何起惡言？謂有一類，若親教親教類、軌範軌範類及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，稱法應時，于所修道隨順磨瑩、增長嚴飾、宜便常委、助伴資糧。而彼有情不欣不喜、不愛不樂，于師等言。違戾左取。而不右取。毀訾非撥。及於師等起勃詈言，諸如是等，名起惡言。
云何樂惡友？謂有一類，好近惡友。言惡友者，謂諸屠羊屠雞屠豬、捕鳥捕魚、獵獸劫盜、魁膾典獄、縛龍煮狗及罝弶等，是名惡友。復有一類，毀犯尸羅、習行惡法、內懷腐敗外現堅貞、類穢蝸牛螺音狗行、實非沙門自稱沙門、實非梵行自稱梵行，亦名惡友。于如是等諸惡友所，親近承事、隨順愛樂，名樂惡友。
云何不忍？謂有一類，不能堪忍寒熱飢渴風雨蚊虻蛇蝎惡觸及余苦事。復有一類，於他暴惡能發自身猛利剛獷切
【現代漢語翻譯】 現代漢語譯本： 如何才是可信賴並能互相往來的朋友呢？他們會如法勸告說：『你從今以後，不要毀壞身業（身體的行為）、不要毀壞語業（言語的行為）、不要毀壞意業（思想的行為）、不要去不應該去的地方、不要親近壞朋友、不要做會導致三惡趣（地獄、餓鬼、畜生）的惡業。』 這樣的教誨，符合佛法，也合乎時宜，能夠對所修的道業起到隨順打磨、增長莊嚴的作用，使修行更加方便穩固，並能幫助積累資糧。然而，有些人卻對此不欣喜、不喜歡、不愛樂，對於師長等的教誨，違背、曲解，不從正確的方向理解，反而加以譭謗否定，這些都叫做不恭敬。
什麼叫做惡語相向呢？有這樣一類人，如果親教師（親自教導的老師）、親教師同類的人、軌範師（行爲規範的老師）、軌範師同類的人，以及其他任何一位值得尊敬、可以信賴並能互相往來的朋友，如法勸告說：『你從今以後，不要毀壞身業、不要毀壞語業、不要毀壞意業、不要去不應該去的地方、不要親近壞朋友、不要做會導致三惡趣的惡業。』 這樣的教誨，符合佛法，也合乎時宜，能夠對所修的道業起到隨順打磨、增長莊嚴的作用，使修行更加方便穩固，並能幫助積累資糧。然而，有些人卻對此不欣喜、不喜歡、不愛樂，對於師長等的教誨，違背、曲解，不從正確的方向理解，反而加以譭謗否定，甚至對師長等惡語謾罵，這些都叫做惡語相向。
什麼叫做喜歡和壞朋友交往呢？有這樣一類人，喜歡親近壞朋友。所謂的壞朋友，指的是那些屠殺牛羊、屠殺雞、屠殺豬的人，捕鳥、捕魚的人，獵殺野獸、搶劫盜竊的人，劊子手、獄卒，捆綁蛟龍、烹煮狗肉的人，以及設定陷阱羅網的人等等，這些都叫做壞朋友。還有一類人，毀犯戒律、習行惡法、內心腐敗而外表偽裝堅貞、行為像污穢的蝸牛，發出像海螺一樣的聲音，行為像狗一樣卑劣，實際上不是沙門（出家人）卻自稱是沙門，實際上沒有修習梵行（清凈的行為）卻自稱修習梵行，這些人也叫做壞朋友。對於這些壞朋友，親近承事、隨順愛樂，就叫做喜歡和壞朋友交往。
什麼叫做不能忍耐呢？有這樣一類人，不能忍受寒冷、炎熱、飢餓、乾渴、風雨、蚊蟲叮咬、蛇蝎蟄刺以及其他痛苦的事情。還有一類人，對於他人粗暴惡劣的行為，能夠引發自身猛烈剛強尖銳的反應。
【English Translation】 English version: What constitutes a trustworthy and reciprocal friend who advises according to the Dharma? They would say, 'From this day forward, do not corrupt your body's actions (身業), do not corrupt your speech's actions (語業), do not corrupt your mind's actions (意業), do not go to places where you should not go, do not associate with bad friends, and do not perform actions that lead to the three evil realms (三惡趣) (hell, hungry ghosts, animals).' Such teachings, being in accordance with the Dharma and timely, can smoothly refine, enhance, and adorn the path one is cultivating, making practice more convenient and stable, and aiding in the accumulation of merit. However, some beings are neither pleased nor delighted, neither loving nor joyful, regarding the words of teachers, etc., contradicting and misinterpreting them, not understanding them correctly, but instead slandering and denying them. All such actions are called disrespect.
What is meant by uttering evil words? There are those who, when a preceptor (親教師) (one who personally teaches), someone of the preceptor's kind, a disciplinarian (軌範師) (one who sets behavioral standards), someone of the disciplinarian's kind, or any other respected and trustworthy reciprocal friend advises according to the Dharma, saying, 'From this day forward, do not corrupt your body's actions, do not corrupt your speech's actions, do not corrupt your mind's actions, do not go to places where you should not go, do not associate with bad friends, and do not perform actions that lead to the three evil realms.' Such teachings, being in accordance with the Dharma and timely, can smoothly refine, enhance, and adorn the path one is cultivating, making practice more convenient and stable, and aiding in the accumulation of merit. However, some beings are neither pleased nor delighted, neither loving nor joyful, regarding the words of teachers, etc., contradicting and misinterpreting them, not understanding them correctly, but instead slandering and denying them, and even uttering abusive words towards teachers, etc. All such actions are called uttering evil words.
What is meant by delighting in bad friends? There are those who enjoy associating with bad friends. Bad friends refer to those who slaughter sheep, slaughter chickens, slaughter pigs, catch birds, catch fish, hunt animals, rob and steal, executioners, jailers, those who bind dragons and cook dogs, and those who set traps and nets, etc. These are called bad friends. There are also those who violate precepts (尸羅), practice evil deeds, are inwardly corrupt but outwardly appear steadfast, behave like filthy snails, make sounds like conch shells, act like dogs, are not truly Shramanas (沙門) (ascetics) but claim to be Shramanas, and have not truly practiced Brahmacharya (梵行) (pure conduct) but claim to have practiced Brahmacharya. These are also called bad friends. To associate with, serve, follow, and delight in such bad friends is called delighting in bad friends.
What is meant by being unable to endure? There are those who cannot endure cold, heat, hunger, thirst, wind, rain, mosquitoes, gnats, snake and scorpion stings, and other painful things. There are also those who, when faced with the violent and evil actions of others, are able to generate fierce, strong, and sharp reactions within themselves.
心奪命辛楚苦受兇勃穢言不能堪忍。即此及前，總名不忍。
云何耽嗜遍耽嗜？謂下品貪瞋癡纏，名耽嗜。即此中品，名遍耽嗜。複次中品貪瞋癡纏，名耽嗜。即此上品，名遍耽嗜。
云何染貪？謂于諸欲諸貪等貪乃至貪類貪生，總名染貪。
云何非法貪？謂于母女姊妹及余隨一親眷起貪等貪，執藏防護、堅著愛染，名非法貪。
云何著貪？于自財物及所攝受起貪等貪，執藏防護、堅著愛染，是名著貪。
云何惡貪？謂於他財物及所攝受起貪等貪，執藏防護、堅著愛染，是名惡貪。復有惡貪，規他生命，貪皮角等、飲血啖肉。如是二種，總名惡貪。
云何有身見？謂於五取蘊起我我所想，由此生忍樂惠觀見，名有身見。
云何有見？謂於我及世間起常恒想，由此生忍樂慧觀見，是名有見。
云何無有見？謂於我及世間起非常非恒想，由此生忍樂慧觀見，名無有見。
云何貪慾？謂于諸欲境起欲樂欣喜、求趣悕望，是名貪慾。有作是說，于諸欲境諸貪等貪乃至貪類貪生，總名貪慾。
云何瞋恚？謂于諸有情慾為損害，內懷栽杌乃至現為過患，總名瞋恚。
云何惛沈？謂身重性、心重性乃至𧄼瞢憒悶，總名惛沈。
云何睡眠？謂諸眠夢，不能
【現代漢語翻譯】 現代漢語譯本 什麼是『心奪命辛楚苦受兇勃穢言不能堪忍』？就是指內心被奪，感受到辛辣、痛苦、兇險、粗暴、污穢的言語，以至於無法忍受。將這些以及前面所說的，總稱為『不忍』。
什麼是『耽嗜遍耽嗜』？指的是下品的貪、嗔、癡煩惱的纏縛，稱為『耽嗜』。而中品的貪、嗔、癡煩惱的纏縛，稱為『遍耽嗜』。進一步說，中品的貪、嗔、癡煩惱的纏縛，稱為『耽嗜』。而上品的貪、嗔、癡煩惱的纏縛，稱為『遍耽嗜』。
什麼是『染貪』？指的是對於各種慾望，各種貪婪，以及與貪婪相關的各種類別和產生，總稱為『染貪』。
什麼是『非法貪』？指的是對於母親、女兒、姐妹以及其他任何親屬，產生貪婪等貪，執著收藏、防護、堅固地愛戀染著，稱為『非法貪』。
什麼是『著貪』？指的是對於自己的財物以及所攝受的事物，產生貪婪等貪，執著收藏、防護、堅固地愛戀染著，稱為『著貪』。
什麼是『惡貪』？指的是對於他人的財物以及所攝受的事物，產生貪婪等貪，執著收藏、防護、堅固地愛戀染著，稱為『惡貪』。還有一種惡貪，就是圖謀他人的生命，貪圖皮、角等，飲血吃肉。這兩種情況，總稱為『惡貪』。
什麼是『有身見』？指的是對於五取蘊（pancha-upadanakkhandha，構成個體存在的五種要素：色、受、想、行、識）產生我以及我所的想法，由此產生忍可、喜樂、智慧、觀察、見解，稱為『有身見』。
什麼是『有見』？指的是對於我和世間產生常恒的想法，由此產生忍可、喜樂、智慧、觀察、見解，稱為『有見』。
什麼是『無有見』？指的是對於我和世間產生非常非恒的想法，由此產生忍可、喜樂、智慧、觀察、見解，稱為『無有見』。
什麼是『貪慾』？指的是對於各種慾望的境界，產生慾望、快樂、欣喜、追求、趨向、希望，稱為『貪慾』。有人這樣說，對於各種慾望的境界，各種貪婪，以及與貪婪相關的各種類別和產生，總稱為『貪慾』。
什麼是『瞋恚』？指的是對於各種有情眾生，想要加以損害，內心懷有怨恨，甚至顯現出過失和禍患，總稱為『瞋恚』。
什麼是『惛沈』？指的是身體沉重、心性沉重，乃至昏昧、迷糊、憒亂，總稱為『惛沈』。
什麼是『睡眠』？指的是各種睡眠和夢境，不能...
【English Translation】 English version What is 'heart seized, life afflicted, suffering, fierce, violent, foul speech, unbearable'? It refers to the heart being seized, experiencing spicy, painful, fierce, violent, and foul speech, to the point of being unbearable. These, together with what was mentioned before, are collectively called 'unbearable'.
What is 'craving and pervasive craving'? It refers to the entanglement of lower-grade greed, hatred, and delusion, which is called 'craving'. The entanglement of middle-grade greed, hatred, and delusion is called 'pervasive craving'. Furthermore, the entanglement of middle-grade greed, hatred, and delusion is called 'craving'. The entanglement of upper-grade greed, hatred, and delusion is called 'pervasive craving'.
What is 'tainted greed'? It refers to various desires, various forms of greed, and even various categories and arising related to greed, which are collectively called 'tainted greed'.
What is 'unlawful greed'? It refers to generating greed and similar desires towards one's mother, daughter, sister, or any other relative, clinging to them with attachment, guarding, protecting, and firmly loving and being attached to them, which is called 'unlawful greed'.
What is 'attached greed'? It refers to generating greed and similar desires towards one's own possessions and what one has acquired, clinging to them with attachment, guarding, protecting, and firmly loving and being attached to them, which is called 'attached greed'.
What is 'evil greed'? It refers to generating greed and similar desires towards others' possessions and what they have acquired, clinging to them with attachment, guarding, protecting, and firmly loving and being attached to them, which is called 'evil greed'. There is also another kind of evil greed, which is plotting to take others' lives, coveting their skin, horns, etc., drinking their blood, and eating their flesh. These two types are collectively called 'evil greed'.
What is 'belief in a self'? It refers to generating thoughts of 'I' and 'mine' towards the five aggregates of clinging (pancha-upadanakkhandha), thereby giving rise to acceptance, joy, wisdom, observation, and views, which is called 'belief in a self'.
What is 'eternalism'? It refers to generating thoughts of permanence and constancy towards oneself and the world, thereby giving rise to acceptance, joy, wisdom, observation, and views, which is called 'eternalism'.
What is 'annihilationism'? It refers to generating thoughts of non-permanence and non-constancy towards oneself and the world, thereby giving rise to acceptance, joy, wisdom, observation, and views, which is called 'annihilationism'.
What is 'desire'? It refers to generating desire, pleasure, joy, pursuit, inclination, and hope towards various objects of desire, which is called 'desire'. Some say that various desires, various forms of greed, and even various categories and arising related to greed towards various objects of desire are collectively called 'desire'.
What is 'hatred'? It refers to wanting to harm various sentient beings, harboring resentment internally, and even manifesting faults and misfortunes, which is collectively called 'hatred'.
What is 'lethargy'? It refers to heaviness of body, heaviness of mind, and even dullness, confusion, and bewilderment, which is collectively called 'lethargy'.
What is 'sleep'? It refers to various sleep and dreams, unable to...
任持、心昧略性，總名睡眠。
云何掉舉？謂心不寂靜，掉舉等掉舉、心掉舉性，總名掉舉。
云何惡作？謂心變心懊心悔、我惡作惡作性，總名惡作。
云何疑？謂于佛法僧及苦集滅道生起疑惑，二分二路乃至非現一趣，總名為疑。
云何瞢憒？謂身重性、心重性、身無堪任性、心無堪任性、身瞢憒性、心瞢憒性、已瞢憒、當瞢憒、現瞢憒，總名瞢憒。
云何不樂？謂有一類，得好親教親教類、軌範軌範類及余隨一尊重可信往還朋友教誡教授，繫念思惟房舍臥具，而心不喜、不愛不樂、悵望慘慼，總名不樂。
云何頻申欠呿？謂身低舉、手足卷舒，名曰頻申。鼻面開蹙、唇口喎張，名為欠呿。
云何食不調性？謂以不食、或食過量、或食匪宜而生苦受，總名食不調性。
云何心昧劣性？謂心惛昧劣弱卷局，總名心昧劣性。
云何種種想？謂有蓋纏者所有染污色聲香味觸想、不善想、非理所引想、障礙定想，總名種種想。
云何不作意？謂于出家遠離所生善法，不引發、不憶念、不思惟、不已思惟、不當思惟、心無警覺，總名不作意。
云何粗重？謂身重性、心重性、身無堪任性、心無堪任性、身剛強性、心剛強性、身不調柔性、心不調柔性，
【現代漢語翻譯】 現代漢語譯本 什麼是睡眠？是指身體的任持和心識的昧略性質，總稱為睡眠。
什麼是掉舉？是指心不寂靜，掉舉以及與掉舉相似的、心識的掉舉性質，總稱為掉舉。
什麼是惡作？是指心生變動、心生懊惱、心生後悔，以及『我做了惡事』的惡作性質，總稱為惡作。
什麼是疑？是指對於佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）以及苦（duhkha，痛苦）、集（samudaya，痛苦的根源）、滅（nirodha，痛苦的止息）、道（marga，通往止息痛苦的道路）生起疑惑，在二分（是與非）、二路（正道與邪道）之間猶豫不決，甚至不相信因果報應，總稱為疑。
什麼是瞢憒？是指身體沉重、心識沉重、身體不適於行動、心識不適于運作、身體的瞢憒性質、心識的瞢憒性質，已經瞢憒、將要瞢憒、現在瞢憒，總稱為瞢憒。
什麼是不樂？是指有一類人，得到好的親教師（親教，Upadhyaya，戒師）以及與親教師同類的人、軌範師（軌範，Acarya，行為導師）以及與軌範師同類的人，以及其他任何一位值得尊敬、可以信任、經常往來的朋友的教誡和教授，並專注于思考住所和臥具，但內心卻不喜悅、不愛樂、不快樂，感到悵惘和悲慼，總稱為不樂。
什麼是頻申欠呿？是指身體低頭伸展、手腳彎曲舒張，這叫做頻申。鼻子和麵部皺縮、嘴唇和口部張開，這叫做欠呿。
什麼是食不調性？是指因為不吃飯、或者吃得過多、或者吃了不適宜的食物而產生痛苦的感受，總稱為食不調性。
什麼是心昧劣性？是指心識昏昧、低劣、軟弱、蜷縮，總稱為心昧劣性。
什麼是種種想？是指有蓋纏（蓋纏，avarana，煩惱的覆蓋和束縛）的人所具有的染污的色（rupa，顏色和形狀）、聲（shabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（sparsha，觸感）想，不善的想法，非理性的想法，障礙禪定的想法，總稱為種種想。
什麼是不作意？是指對於出家修行遠離世俗所產生的善法，不引發、不憶念、不思惟、不已經思惟、不將要思惟，內心沒有警覺，總稱為不作意。
什麼是粗重？是指身體沉重、心識沉重、身體不適於行動、心識不適于運作、身體僵硬、心識僵硬、身體不調柔、心識不調柔。
【English Translation】 English version What is sleep? It refers to the sustaining of the body and the dulling nature of consciousness, collectively called sleep.
What is restlessness? It refers to the mind not being tranquil, restlessness, similar restlessness, and the restless nature of consciousness, collectively called restlessness.
What is regret? It refers to the mind changing, the mind being vexed, the mind being remorseful, and the nature of 'I did something bad,' collectively called regret.
What is doubt? It refers to arising doubt regarding the Buddha (the awakened one), the Dharma (the teachings), the Sangha (the community), and suffering (duhkha), the origin of suffering (samudaya), the cessation of suffering (nirodha), and the path to the cessation of suffering (marga), hesitating between two divisions (right and wrong), two paths (right path and wrong path), and even not believing in cause and effect, collectively called doubt.
What is torpor? It refers to heaviness of body, heaviness of mind, the body's unsuitability for action, the mind's unsuitability for operation, the nature of bodily torpor, the nature of mental torpor, already torpid, about to be torpid, currently torpid, collectively called torpor.
What is displeasure? It refers to a certain type of person who, having received good instruction and guidance from a preceptor (Upadhyaya) and those of the same type, a teacher of conduct (Acarya) and those of the same type, and any other respected, trustworthy, and frequently visited friend's advice and teachings, and focusing on contemplating dwelling and bedding, yet the mind is not joyful, does not love, is not happy, feels disappointed and sorrowful, collectively called displeasure.
What are stretching and yawning? It refers to the body lowering and stretching, the hands and feet curling and extending, called stretching. The nose and face wrinkling, the lips and mouth opening wide, called yawning.
What is disharmony of diet? It refers to experiencing suffering due to not eating, or eating excessively, or eating unsuitable food, collectively called disharmony of diet.
What is the dulling nature of mind? It refers to the mind being dull, inferior, weak, and contracted, collectively called the dulling nature of mind.
What are various thoughts? It refers to the defiled thoughts of form (rupa), sound (shabda), smell (gandha), taste (rasa), and touch (sparsha) that those who are covered and bound by hindrances (avarana) possess, unwholesome thoughts, irrational thoughts, thoughts that obstruct meditation, collectively called various thoughts.
What is non-attention? It refers to not initiating, not remembering, not contemplating, not having contemplated, not going to contemplate the wholesome dharmas arising from renunciation and seclusion, the mind having no alertness, collectively called non-attention.
What is heaviness? It refers to heaviness of body, heaviness of mind, the body's unsuitability for action, the mind's unsuitability for operation, the body's rigidity, the mind's rigidity, the body's inflexibility, the mind's inflexibility.
總名粗重。
云何抵突？謂有一類，于授食時，索熟與生、索生與熟、索粗與細、索細與粗，與不平等、與不如法，于識不識而與不與，于中數起相違語言，是名抵突。復有一類，若親教親教類、軌範軌範類及余隨一尊重可信往還朋友，告言：「具壽！汝于如是如是事業，應次第作。」彼作是念：「何事眾業令我如是次第而作？」于中數起相違語言，是名抵突。復有一類，或自來謝過、或他教謝過、或自有啟請、或他教啟請，于中數起相違語言，是名抵突。如是或因料理衣服、營造事業，于中數起相違語言，總名抵突。
云何饕餮？謂有一類，分財利時舍一取一，情貪無定，是名為饕。前後食時，往飲食所，嘗此歠彼，好惡不定，是名為餮。此即及前，總名饕餮。
云何不和軟性？謂心剛強、心堅硬、心𢤱悷、心不明凈、心不潤滑、心不柔軟、心無堪任，總名不和軟性。
云何不調柔性？謂身剛強、身堅硬、身𢤱悷、身不明凈、身不潤滑、身不柔軟、身無堪任，總名不調柔性。
云何不順同類？謂有一類，于親教親教類、軌範軌範類及余隨一尊重可信往還朋友，不正隨順，是名不順同類。
云何欲尋？謂欲貪相應諸心尋求、遍尋求、近尋求、心顯了、極顯了、現前顯了、推度構
【現代漢語翻譯】 現代漢語譯本 總名粗重。
什麼是抵突？指的是有一類人，在分發食物時，要求把熟的換成生的，把生的換成熟的，把粗的換成細的，把細的換成粗的，給予不公平的、不如法的食物，對於認識或不認識的人，給予或不給予，在這種情況下，屢次產生爭執的言語，這叫做抵突。還有一類人，如果親教師（Upadhyaya，指戒師）或親教師一類的人、軌範師（Acharya，指教授師）或軌範師一類的人，以及其他任何一位受尊敬的、可信任的、經常往來的朋友，告訴他說：『具壽（Ayushman，對年長者的尊稱）！你應該按照這樣的順序做這些事情。』他卻這樣想：『憑什麼這麼多事情要讓我這樣按順序做？』在這種情況下，屢次產生爭執的言語，這叫做抵突。還有一類人，或者自己來道歉，或者別人教他來道歉，或者自己來請求，或者別人教他來請求，在這種情況下，屢次產生爭執的言語，這叫做抵突。像這樣，或者因為處理衣服，或者因為營造事業，在這種情況下，屢次產生爭執的言語，總稱為抵突。
什麼是饕餮？指的是有一類人，在分配財物利益時，捨棄一個卻又取回一個，內心的貪婪沒有定數，這叫做饕。在前後用餐時，前往飲食場所，嘗這個又喝那個，喜好厭惡沒有定數，這叫做餮。這兩者和前面所說的，總稱為饕餮。
什麼是不和軟性？指的是內心剛強、內心堅硬、內心頑固乖戾、內心不明凈、內心不潤滑、內心不柔軟、內心沒有堪能性，總稱為不和軟性。
什麼是不調柔性？指的是身體剛強、身體堅硬、身體頑固乖戾、身體不明凈、身體不潤滑、身體不柔軟、身體沒有堪能性，總稱為不調柔性。
什麼是不順同類？指的是有一類人，對於親教師（Upadhyaya，指戒師）或親教師一類的人、軌範師（Acharya，指教授師）或軌範師一類的人，以及其他任何一位受尊敬的、可信任的、經常往來的朋友，不正確地隨順，這叫做不順同類。
什麼是欲尋？指的是與欲貪相應的各種心理活動，包括心尋求、遍尋求、近尋求、心顯了、極顯了、現前顯了、推度構思。
【English Translation】 English version Collectively named 'coarse and heavy'.
What is 'resistance'? It refers to a type of person who, when food is being distributed, demands cooked food in exchange for raw, raw for cooked, coarse for fine, fine for coarse, gives unequally, gives improperly, gives or doesn't give based on whether they recognize the person or not, and frequently engages in contradictory speech. This is called 'resistance'. Another type of person, if a preceptor (Upadhyaya, meaning ordination teacher) or someone of the preceptor's class, a disciplinarian (Acharya, meaning teaching master) or someone of the disciplinarian's class, or any other respected and trusted friend with whom they frequently interact, tells them, 'Venerable one (Ayushman, an honorific for elders)! You should do such and such tasks in such and such order,' they think, 'Why should so many tasks be done by me in this order?' and frequently engage in contradictory speech. This is called 'resistance'. Another type of person, whether they come to apologize themselves, or are instructed by others to apologize, or make a request themselves, or are instructed by others to make a request, frequently engages in contradictory speech. This is called 'resistance'. Thus, whether due to managing clothing or engaging in construction, frequently engaging in contradictory speech is collectively called 'resistance'.
What is 'gluttony'? It refers to a type of person who, when distributing wealth and benefits, gives up one thing but takes back another, with insatiable greed. This is called 'gluttony'. When going to a place for food before or after a meal, they taste this and sip that, with no fixed preference for good or bad. This is called 'voracity'. These two combined with the previous are collectively called 'gluttony'.
What is 'lack of gentleness'? It refers to a mind that is rigid, a mind that is hard, a mind that is stubborn and rebellious, a mind that is unclear, a mind that is not smooth, a mind that is not soft, a mind that is incapable. All of these are collectively called 'lack of gentleness'.
What is 'lack of tameness'? It refers to a body that is rigid, a body that is hard, a body that is stubborn and rebellious, a body that is unclear, a body that is not smooth, a body that is not soft, a body that is incapable. All of these are collectively called 'lack of tameness'.
What is 'not conforming to one's peers'? It refers to a type of person who does not properly conform to a preceptor (Upadhyaya, meaning ordination teacher) or someone of the preceptor's class, a disciplinarian (Acharya, meaning teaching master) or someone of the disciplinarian's class, or any other respected and trusted friend with whom they frequently interact. This is called 'not conforming to one's peers'.
What is 'desire-seeking'? It refers to various mental activities associated with desire and craving, including mental seeking, pervasive seeking, close seeking, mental manifestation, extreme manifestation, present manifestation, speculation and ideation.
畫、思惟分別，總名欲尋。云何恚尋？謂瞋恚相應諸心尋求遍尋求乃至思惟分別，總名恚尋。
云何害尋？謂害相應諸心尋求遍尋求乃至思惟分別，總名害尋。
云何親里尋？謂于親里欲令安樂、得勝朋伴、無有惱害、成就一切無惱害法、王臣愛重、國人敬慕、五穀豐熟、降澤以時。緣此等故，起心尋求遍尋求乃至思惟分別，總名親里尋。
云何國土尋？謂于所愛國土人眾欲令安樂，廣說乃至降澤以時。緣此等故，起心尋求遍尋求乃至思惟分別，總名國土尋。
云何不死尋？謂有一類，作是思惟：「我于佛教所說勝定且未修習，先應誦持經律對法，為諸有情宣說法要，學諸傳記製造疏論，居阿練若但持三衣，廣說乃至隨得而坐，作此事已然後習定。」復有一類，作是思惟：「我于佛教所說勝定且未修習，先應歷觀山川國土園林池沼巖窟冢間，禮旋制多、遊觀諸寺，為此事已然後習定。」復有一類，作是思惟：「我于佛教所說勝定且未修習，待過七年六年五年四年三年二年一年、或過七月乃至一月、或過七日乃至一日、或過此晝或過此夜、過此時已，然後習定。」如是思惟，于自身命不了危脆，起心尋求遍尋求乃至思惟分別，總名不死尋。
云何陵蔑尋？謂有一類，作是思惟：「我之種
【現代漢語翻譯】 現代漢語譯本： 什麼是欲尋？是指與貪慾相應的各種心理活動，進行尋求、普遍尋求，乃至思惟、分別，總稱為欲尋。 什麼是恚尋？是指與瞋恚（krodha，憤怒）相應的各種心理活動，進行尋求、普遍尋求，乃至思惟、分別，總稱為恚尋。 什麼是害尋？是指與傷害相應的各種心理活動，進行尋求、普遍尋求，乃至思惟、分別，總稱為害尋。 什麼是親里尋？是指對於親屬鄉里，希望他們安樂、獲得勝利、沒有惱害、成就一切沒有惱害的法、受到國王大臣的愛重、受到國人的敬慕、五穀豐收、及時降雨。因為這些原因，而生起心去尋求、普遍尋求，乃至思惟、分別，總稱為親里尋。 什麼是國土尋？是指對於所喜愛的國土人民，希望他們安樂，（內容）廣泛地說乃至及時降雨。因為這些原因，而生起心去尋求、普遍尋求，乃至思惟、分別，總稱為國土尋。 什麼是不死尋？是指有一類人，這樣思惟：『我對於佛教所說的殊勝禪定還沒有修習，應該先誦持經、律、對法（abhidharma，論），為各種有情（sattva，眾生）宣說法要，學習各種傳記，製造疏解和論著，居住在阿練若（araṇya，寂靜處），但持有三衣，（內容）廣泛地說乃至隨處而坐，做了這些事以後，然後才修習禪定。』又有一類人，這樣思惟：『我對於佛教所說的殊勝禪定還沒有修習，應該先遊歷觀看山川、國土、園林、池沼、巖窟、墳墓之間，禮拜巡繞佛塔（caitya，制多）、遊覽觀看各種寺廟，做了這些事以後，然後才修習禪定。』又有一類人，這樣思惟：『我對於佛教所說的殊勝禪定還沒有修習，等待過了七年、六年、五年、四年、三年、二年、一年，或者過了七個月乃至一個月，或者過了七天乃至一天，或者過了今天白天或者過了今天夜晚，過了這個時候以後，然後才修習禪定。』像這樣思惟，對於自身性命不能了知其危脆，生起心去尋求、普遍尋求，乃至思惟、分別，總稱為不死尋。 什麼是陵蔑尋？是指有一類人，這樣思惟：『我的種
【English Translation】 English version: What is 'desire-seeking' (kāma-vitakka)? It refers to various mental activities corresponding to greed, seeking, extensively seeking, and even thinking and discriminating, collectively called 'desire-seeking'. What is 'ill-will-seeking' (vyāpāda-vitakka)? It refers to various mental activities corresponding to anger (krodha), seeking, extensively seeking, and even thinking and discriminating, collectively called 'ill-will-seeking'. What is 'harm-seeking' (vihiṃsā-vitakka)? It refers to various mental activities corresponding to harm, seeking, extensively seeking, and even thinking and discriminating, collectively called 'harm-seeking'. What is 'kinsfolk-seeking' (jñāti-vitakka)? It refers to, regarding relatives and villagers, the desire for their happiness, victory, freedom from harm, accomplishment of all harmless dharmas, being loved and respected by kings and ministers, being admired by the people of the country, abundant harvests, and timely rainfall. Because of these reasons, arising the mind to seek, extensively seek, and even think and discriminate, collectively called 'kinsfolk-seeking'. What is 'country-seeking' (janapada-vitakka)? It refers to, regarding the beloved country and its people, the desire for their happiness, extensively speaking, even timely rainfall. Because of these reasons, arising the mind to seek, extensively seek, and even think and discriminate, collectively called 'country-seeking'. What is 'immortality-seeking' (amara-vitakka)? It refers to a certain type of person who thinks: 'I have not yet practiced the superior samadhi (concentration) taught in Buddhism, I should first recite and uphold the sutras, vinaya (discipline), and abhidharma (doctrines), proclaim the essential teachings to various sentient beings (sattva), study various biographies, create commentaries and treatises, reside in the araṇya (secluded place), only holding the three robes, extensively speaking, even sitting wherever I find a place, after doing these things, then I will practice samadhi.' Another type of person thinks: 'I have not yet practiced the superior samadhi taught in Buddhism, I should first travel and view mountains, rivers, countries, gardens, ponds, caves, and cemeteries, pay homage and circumambulate stupas (caitya), visit and view various temples, after doing these things, then I will practice samadhi.' Another type of person thinks: 'I have not yet practiced the superior samadhi taught in Buddhism, I will wait for seven years, six years, five years, four years, three years, two years, one year to pass, or seven months to one month to pass, or seven days to one day to pass, or this day or this night to pass, after this time has passed, then I will practice samadhi.' Thinking in this way, not understanding the fragility of one's own life, arising the mind to seek, extensively seek, and even think and discriminate, collectively called 'immortality-seeking'. What is 'disparagement-seeking' (avamānana-vitakka)? It refers to a certain type of person who thinks: 'My caste...
姓、家族色力、工巧事業、若財若位、戒定慧等隨一殊勝。」恃此方他而生陵蔑。由此等故，起心尋求遍尋求乃至思惟分別，總名陵蔑尋。
云何假族尋？謂有一類，于非親族托為親族，欲令安樂、得勝朋伴、無有惱害、成就一切無惱害法、王臣愛重、國人敬慕、五穀豐熟、降澤以時。緣此等故，起心尋求遍尋求乃至思惟分別，總名假族尋。
云何愁？謂有一類，或因父母兄弟姊妹師友死故、或因親族滅亡都盡、或因財位一切喪失，便發自身猛利剛獷切心奪命辛楚苦受。彼于爾時，心熱等熱、內熱遍熱，便發於愁已愁當愁、心中愁箭，總名為愁。
云何嘆？謂有一類，或因父母兄弟姊妹師友死等，便發自身乃至苦受。彼于爾時，心熱乃至心中愁箭。由此緣故，而傷嘆言：「苦哉苦哉！我父我母廣說乃至我財我位，如何一旦忽至於此？」其中所有傷怨言詞、種種語業，總名為嘆。
云何苦？謂五識相應不平等受，總名為苦。
云何憂？謂意識相應不平等受，總名為憂。
云何擾惱？謂心擾惱、已擾惱、當擾惱、擾惱性、擾惱類，總名擾惱。
從貪瞋癡乃至擾惱，皆名雜事。於此雜事，若永斷一，定得不還。以一斷時，余容隨斷，故佛保彼定得不還。
說一切有部法蘊
【現代漢語翻譯】 現代漢語譯本： 『姓、家族勢力、工巧事業、若財若位、戒定慧等隨一殊勝。』依仗這些來輕視他人。因為這些緣故，生起心去尋求、普遍尋求乃至思惟分別，總稱為陵蔑尋。
云何假族尋？謂有一類，對於非親族的人假託為親族，希望他們安樂、得到殊勝的同伴、沒有惱害、成就一切沒有惱害的法、被國王大臣愛重、被國人敬慕、五穀豐收、降雨及時。因為這些緣故，生起心去尋求、普遍尋求乃至思惟分別，總稱為假族尋。
云何愁？謂有一類人，或者因為父母兄弟姊妹師友的死亡、或者因為親族滅亡都盡、或者因為財位一切喪失，便從自身發出猛利剛強粗獷切心奪命的辛楚苦受。他們在那個時候，內心熱惱、極其熱惱、普遍熱惱，便生起愁、已愁、當愁、心中愁箭，總稱為愁。
云何嘆？謂有一類人，或者因為父母兄弟姊妹師友死亡等等，便從自身發出乃至苦受。他們在那個時候，內心熱惱乃至心中愁箭。因為這些緣故，而傷心嘆息說：『苦啊苦啊！我的父親我的母親（廣說乃至）我的財產我的地位，怎麼一下子忽然到了這種地步？』其中所有傷心怨恨的言語詞句、種種語業，總稱為嘆。
云何苦？謂五識（眼識、耳識、鼻識、舌識、身識）相應的、不平等的感受，總稱為苦。
云何憂？謂意識相應的、不平等的感受，總稱為憂。
云何擾惱？謂心擾惱、已經擾惱、將要擾惱、擾惱的性質、擾惱的種類，總稱為擾惱。
從貪（Tanha，渴愛）瞋（Dosa，嗔恨）癡（Moha，愚癡）乃至擾惱，都稱為雜事。對於這些雜事，如果永遠斷除其中一個，必定能夠證得不還果（Anagami，不還者）。因為斷除一個的時候，其餘的也容易隨之斷除，所以佛保證他們必定能夠證得不還果。
《說一切有部法蘊》
【English Translation】 English version: 'Lineage, family power, skillful crafts, wealth or position, superiority in any of the precepts, concentration, and wisdom.' Relying on these, one belittles others. Because of these reasons, arising the mind to seek, extensively seek, and even contemplate and discriminate, all are called contemptuous seeking (ling mie xun).
What is false family seeking (jia zu xun)? It refers to a type of person who claims to be related to those who are not their relatives, desiring them to be happy, to obtain superior companions, to be free from harm, to achieve all harmless dharmas, to be loved and respected by kings and ministers, to be admired by the people of the country, for the five grains to be abundant, and for rainfall to be timely. Because of these reasons, arising the mind to seek, extensively seek, and even contemplate and discriminate, all are called false family seeking.
What is sorrow (chou)? It refers to a type of person who, either because of the death of parents, siblings, teachers, or friends, or because of the complete destruction of relatives, or because of the loss of all wealth and position, then from oneself arises intense, fierce, and harsh cutting-heart, life-depriving, painful suffering. At that time, their heart is hot, extremely hot, universally hot, and then sorrow arises, has sorrowed, will sorrow, sorrow-arrow in the heart, all are called sorrow.
What is lamentation (tan)? It refers to a type of person who, either because of the death of parents, siblings, teachers, or friends, etc., then from oneself arises even painful suffering. At that time, their heart is hot, even sorrow-arrow in the heart. Because of these reasons, they sadly lament, saying: 'Bitter, bitter! My father, my mother (extensively speaking), even my wealth, my position, how could it suddenly come to this?' All the words and phrases of sadness and resentment, all kinds of verbal karma, are called lamentation.
What is suffering (ku)? It refers to the unequal feeling associated with the five consciousnesses (five senses: eye, ear, nose, tongue, body), all are called suffering.
What is grief (you)? It refers to the unequal feeling associated with the mind consciousness, all are called grief.
What is disturbance (rao nao)? It refers to the mind being disturbed, already disturbed, about to be disturbed, the nature of disturbance, the types of disturbance, all are called disturbance.
From greed (Tanha), hatred (Dosa), delusion (Moha), even to disturbance, all are called miscellaneous matters. If one permanently cuts off one of these miscellaneous matters, one will definitely attain the state of non-returner (Anagami). Because when one is cut off, the others are easily cut off as well, therefore the Buddha guarantees that they will definitely attain the state of non-returner.
Sarvastivada Abhidharma-skandha
足論卷第九 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第十
尊者大目乾連造
三藏法師玄奘奉 詔譯
根品第十七
一時薄伽梵在室羅筏，住逝多林給孤獨園。時有梵志名曰生聞，來詣佛所，合掌恭敬而白佛言：「我欲少問喬答摩尊。唯愿聽許。」爾時世尊告彼梵志：「恣汝意問，吾當為說。」梵志問言：「根有幾種？」世尊告曰：「有二十二。何等二十二？謂眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根。此二十二，攝一切根。」時彼梵志聞佛所說，歡喜踴躍，恭敬而去。
云何眼根？謂眼於色已正當見及彼同分，是名眼根。又眼增上發眼識，於色已正當了別及彼同分，是名眼根。又眼於色已正當礙及彼同分，是名眼根。又眼於色已正當行及彼同分，是名眼根。如是過去未來現在諸所有眼，名為眼根，亦名所知、所識、所通達、所遍知、所斷、所解、所見、所得、所覺所現等覺、所了所等了、所觀所等觀、所審察、所抉擇、所觸所等觸、所證所等證。此復云何？謂四大種所造凈色，或地獄、或傍生、或鬼界、或天或
【現代漢語翻譯】 現代漢語譯本 足論卷第九
《阿毗達磨法蘊足論》卷第十
尊者大目乾連（Mahāmaudgalyāyana）造
三藏法師玄奘（Xuánzàng）奉 詔譯
根品第十七
一時，薄伽梵（Bhagavān，世尊）在室羅筏（Śrāvastī），住在逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時，有一位名叫生聞的梵志（brāhmaṇa）來到佛陀所在之處，合掌恭敬地對佛說：「我想向喬答摩尊者（Gautama）請教一些問題，希望您能允許。」
當時，世尊告訴那位梵志：「你可以隨意提問，我將為你解答。」
梵志問道：「根有幾種？」
世尊回答說：「有二十二種。是哪二十二種呢？即眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根。這二十二種，涵蓋了一切根。」
當時，那位梵志聽了佛陀所說，歡喜踴躍，恭敬地離開了。
什麼是眼根？是指眼睛對於色塵（rūpa）已經、正在、將要見，以及與此相同的類別，這叫做眼根。又，眼睛增上而生起眼識，對於色塵已經、正在、將要了別，以及與此相同的類別，這叫做眼根。又，眼睛對於色塵已經、正在、將要產生障礙，以及與此相同的類別，這叫做眼根。又，眼睛對於色塵已經、正在、將要發生作用，以及與此相同的類別，這叫做眼根。像這樣，過去、未來、現在所有的一切眼睛，都叫做眼根，也叫做所知、所識、所通達、所遍知、所斷、所解、所見、所得、所覺所現等覺、所了所等了、所觀所等觀、所審察、所抉擇、所觸所等觸、所證所等證。這又是什麼呢？是指四大種（mahābhūta）所造的清凈色，或者地獄、或者傍生、或者鬼界、或者天。
【English Translation】 English version Adhidharma-dharmaskandha-pāda-śāstra Volume 9
Adhidharma-dharmaskandha-pāda-śāstra Volume 10
Composed by the Venerable Mahāmaudgalyāyana (Great Maudgalyāyana)
Translated by the Tripiṭaka Master Xuánzàng (Xuanzang) under Imperial Decree
Chapter 17: On Roots (Indriya)
At one time, the Bhagavan (Blessed One) was in Śrāvastī (Shravasti), residing in the Jetavana-anāthapindika-ārāma (Jeta Grove, Anathapindika's Park). At that time, there was a brāhmaṇa (Brahmin) named Sheng Wen (Born Hearing) who came to the Buddha's location, joined his palms respectfully, and said to the Buddha: 'I wish to ask the Venerable Gautama (Gotama) a few questions. I hope you will permit me.'
At that time, the World-Honored One said to that brāhmaṇa: 'Ask whatever you wish; I will explain it to you.'
The brāhmaṇa asked: 'How many kinds of roots (indriya) are there?'
The World-Honored One replied: 'There are twenty-two. What are the twenty-two? They are the eye-root, ear-root, nose-root, tongue-root, body-root, mind-root, female-root, male-root, life-root, pleasure-root, pain-root, joy-root, sorrow-root, equanimity-root, faith-root, vigor-root, mindfulness-root, concentration-root, wisdom-root, the root of 'I will know what is not yet known', the root of knowledge, and the root of complete knowledge. These twenty-two encompass all roots.'
At that time, that brāhmaṇa, having heard what the Buddha said, rejoiced and departed respectfully.
What is the eye-root? It refers to the eye's seeing of form (rūpa), whether it has already seen, is seeing, or will see, and that which is of the same category. This is called the eye-root. Furthermore, the eye, through its dominance, gives rise to eye-consciousness, and the distinguishing of form, whether it has already distinguished, is distinguishing, or will distinguish, and that which is of the same category. This is called the eye-root. Furthermore, the eye's obstruction by form, whether it has already been obstructed, is being obstructed, or will be obstructed, and that which is of the same category. This is called the eye-root. Furthermore, the eye's functioning with regard to form, whether it has already functioned, is functioning, or will function, and that which is of the same category. This is called the eye-root. Thus, all eyes, past, future, and present, are called the eye-root, and are also called that which is known, that which is cognized, that which is understood, that which is completely known, that which is abandoned, that which is liberated, that which is seen, that which is attained, that which is awakened to, that which is fully awakened to, that which is comprehended, that which is fully comprehended, that which is observed, that which is fully observed, that which is scrutinized, that which is determined, that which is touched, that which is fully touched, that which is realized, that which is fully realized. What is this again? It refers to the pure form produced by the four great elements (mahābhūta), whether in hell, or among animals, or in the realm of ghosts, or in the heavens.
人或中有及修所成，所有名號異語增語、想等想施設言說謂名眼、名眼處、名眼界、名眼根、名見、名道路、名引導、名白、名凈、名藏、名門、名田、名事、名流、名池、名海、名瘡、名瘡門、名此岸。如是眼根，是內處攝。
云何耳根？謂耳于聲已正當聞及彼同分，是名耳根。又耳增上發耳識，于聲已正當了別及彼同分，是名耳根。又耳于聲已正當礙及彼同分，是名耳根。又耳于聲已正當行及彼同分，是名耳根。如是過去未來現在諸所有耳，名為耳根，亦名所知乃至所等證。此復云何？謂四大種所造凈色，或地獄乃至及修所成，所有名號、異語增語、想等想施設言說謂名耳、名耳處、名耳界、名耳根、名聞、名道路乃至名此岸。如是耳根，是內處攝。
云何鼻根？謂鼻于香已正當嗅及彼同分，是名鼻根。鼻根增上發鼻識，于香已正當了別及彼同分，是名鼻根。又鼻于香已正當礙及彼同分，是名鼻根。又鼻于香已正當行及彼同分，是名鼻根。如是過去未來現在諸所有鼻，名為鼻根，亦名所知乃至所等證。此復云何？謂四大種所造凈色，或地獄乃至或中有，非修所成，所有名號、異語增語、想等想施設言說謂名鼻、名鼻處、名鼻界、名鼻根、名嗅、名道路乃至名此岸。如是鼻根，是內處攝。
云何
【現代漢語翻譯】 現代漢語譯本 或者有人通過修行而成就，所有不同的名稱、異名、增語、想法、概念施設和言說，稱為眼、眼處、眼界、眼根、見、道路、引導、白、凈、藏、門、田、事、流、池、海、瘡、瘡門、此岸。這樣的眼根，屬於內處所攝。
什麼是耳根？是指耳朵對於聲音，已經、正在、將要聽聞以及與其相似的部分，這稱為耳根。又，耳朵增上而生起耳識，對於聲音，已經、正在、將要了別以及與其相似的部分，這稱為耳根。又，耳朵對於聲音，已經、正在、將要阻礙以及與其相似的部分，這稱為耳根。又，耳朵對於聲音，已經、正在、將要執行以及與其相似的部分，這稱為耳根。像這樣過去、未來、現在所有的耳朵，稱為耳根，也稱為所知乃至所等證。這又是什麼呢？是指四大種所造的清凈色，或者地獄乃至修行所成就的，所有不同的名稱、異名、增語、想法、概念施設和言說，稱為耳、耳處、耳界、耳根、聞、道路乃至此岸。這樣的耳根，屬於內處所攝。
什麼是鼻根？是指鼻子對於香氣，已經、正在、將要嗅聞以及與其相似的部分，這稱為鼻根。鼻根增上而生起鼻識，對於香氣，已經、正在、將要了別以及與其相似的部分，這稱為鼻根。又，鼻子對於香氣，已經、正在、將要阻礙以及與其相似的部分，這稱為鼻根。又，鼻子對於香氣，已經、正在、將要執行以及與其相似的部分，這稱為鼻根。像這樣過去、未來、現在所有的鼻子，稱為鼻根，也稱為所知乃至所等證。這又是什麼呢？是指四大種所造的清凈色，或者地獄乃至中有（bardo，中陰），不是通過修行所成就的，所有不同的名稱、異名、增語、想法、概念施設和言說，稱為鼻、鼻處、鼻界、鼻根、嗅、道路乃至此岸。這樣的鼻根，屬於內處所攝。
什麼是...
【English Translation】 English version Or someone may have attained it through cultivation; all the different names, synonyms, additional terms, thoughts, conceptual constructs, and expressions, are called 'eye,' 'eye-sphere,' 'eye-element,' 'eye-faculty,' 'seeing,' 'road,' 'guide,' 'white,' 'pure,' 'store,' 'door,' 'field,' 'matter,' 'stream,' 'pond,' 'sea,' 'sore,' 'sore-door,' 'this shore.' Such an eye-faculty is included within the internal sphere.
What is the ear-faculty? It refers to the ear's already, presently, and will-be hearing of sounds, as well as the corresponding similar aspects; this is called the ear-faculty. Furthermore, the ear being the dominant condition for the arising of ear-consciousness, with regard to sounds that are already, presently, and will-be discriminated, along with their corresponding similar aspects, this is called the ear-faculty. Moreover, the ear's already, presently, and will-be obstruction of sounds, along with their corresponding similar aspects, this is called the ear-faculty. Furthermore, the ear's already, presently, and will-be functioning with regard to sounds, along with their corresponding similar aspects, this is called the ear-faculty. Thus, all ears of the past, future, and present are called the ear-faculty, and are also called the knowable, and so forth, up to that which is equally attained. What is this again? It refers to the pure form produced by the four great elements, whether in hell or even attained through cultivation; all the different names, synonyms, additional terms, thoughts, conceptual constructs, and expressions, are called 'ear,' 'ear-sphere,' 'ear-element,' 'ear-faculty,' 'hearing,' 'road,' and so forth, up to 'this shore.' Such an ear-faculty is included within the internal sphere.
What is the nose-faculty? It refers to the nose's already, presently, and will-be smelling of scents, as well as the corresponding similar aspects; this is called the nose-faculty. The nose being the dominant condition for the arising of nose-consciousness, with regard to scents that are already, presently, and will-be discriminated, along with their corresponding similar aspects, this is called the nose-faculty. Moreover, the nose's already, presently, and will-be obstruction of scents, along with their corresponding similar aspects, this is called the nose-faculty. Furthermore, the nose's already, presently, and will-be functioning with regard to scents, along with their corresponding similar aspects, this is called the nose-faculty. Thus, all noses of the past, future, and present are called the nose-faculty, and are also called the knowable, and so forth, up to that which is equally attained. What is this again? It refers to the pure form produced by the four great elements, whether in hell or even the intermediate state (bardo), not attained through cultivation; all the different names, synonyms, additional terms, thoughts, conceptual constructs, and expressions, are called 'nose,' 'nose-sphere,' 'nose-element,' 'nose-faculty,' 'smelling,' 'road,' and so forth, up to 'this shore.' Such a nose-faculty is included within the internal sphere.
What is...
舌根？謂舌于味已正當嘗及彼同分，是名舌根。又舌增上發舌識，于味已正當了別及彼同分是名舌根。又舌于味已正當礙及彼同分，是名舌根。又舌于味已正當行及彼同分，是名舌根。如是過去未來現在諸所有舌，名為舌根，亦名所知乃至所等證。此復云何？謂四大種所造凈色，或地獄乃至中有，非修所成，所有名號、異語增語、想等想施設言說謂名舌、名舌處、名舌界、名舌根、名嘗、名道路乃至名此岸。如是舌根，是內處攝。
云何身根？謂身於觸已正當覺及彼同分，是名身根。又身增上發身識，于觸已正當了別及彼同分，是名身根。又身於觸已正當礙及彼同分，是名身根。又身於觸已正當行及彼同分，是名身根。如是過去未來現在諸所有身，名為身根，亦名所知乃至所等證。此復云何？謂四大種所造凈色，或地獄乃至中有，非修所成，所有名號、異語增語、想等想施設言說謂名身、名身處、名身界、名身根、名覺、名道路乃至名此岸。如是身根，是內處攝。
云何女根？謂女女體女性、女勢分、女作用。此復云何？謂臍輪下、膝輪上，所有肉身筋脈流注。若於是處與男交會，發生平等領納樂受，是名女根。
云何男根？謂男男體男性、男勢分、男作用。此復云何？謂臍輪下、膝輪上，所有肉
【現代漢語翻譯】 現代漢語譯本 舌根是什麼？是指舌頭對於味道已經、正在、將要正確地品嚐以及與其相關的部分，這被稱為舌根。另外，舌頭作為增上緣，產生舌識，對於味道已經、正在、將要正確地了別以及與其相關的部分，這被稱為舌根。另外，舌頭對於味道已經、正在、將要產生障礙以及與其相關的部分，這被稱為舌根。另外，舌頭對於味道已經、正在、將要起作用以及與其相關的部分，這被稱為舌根。像這樣過去、未來、現在所有的舌頭，都稱為舌根，也稱為所知乃至所等證。這是什麼呢？是指四大種所造的清凈色，或者地獄乃至中有（中陰身），非由修行所成，所有名稱、異語增語、想等想施設言說，稱為舌、舌處、舌界、舌根、嘗、道路乃至此岸。像這樣，舌根屬於內處所攝。 身根是什麼？是指身體對於觸覺已經、正在、將要正確地感覺以及與其相關的部分，這被稱為身根。另外，身體作為增上緣，產生身識，對於觸覺已經、正在、將要正確地了別以及與其相關的部分，這被稱為身根。另外，身體對於觸覺已經、正在、將要產生障礙以及與其相關的部分，這被稱為身根。另外，身體對於觸覺已經、正在、將要起作用以及與其相關的部分，這被稱為身根。像這樣過去、未來、現在所有的身體，都稱為身根，也稱為所知乃至所等證。這是什麼呢？是指四大種所造的清凈色，或者地獄乃至中有（中陰身），非由修行所成，所有名稱、異語增語、想等想施設言說，稱為身、身處、身界、身根、覺、道路乃至此岸。像這樣，身根屬於內處所攝。 女根是什麼？是指女性的身體、女性的體性、女性的性徵、女性的效能力、女性的性作用。這是什麼呢？是指臍輪下、膝輪上，所有的肉身筋脈流注之處。如果在此處與男性交合，發生平等領納樂受，這被稱為女根。 男根是什麼？是指男性的身體、男性的體性、男性的性徵、男性的效能力、男性的性作用。這是什麼呢？是指臍輪下、膝輪上，所有的肉
【English Translation】 English version What is the tongue-faculty (舌根)? It refers to the tongue's correct tasting of flavors that have been, are being, or will be experienced, along with their associated aspects; this is called the tongue-faculty. Furthermore, the tongue, as a dominant condition, gives rise to tongue-consciousness (舌識), correctly distinguishing flavors that have been, are being, or will be experienced, along with their associated aspects; this is called the tongue-faculty. Furthermore, the tongue presents an obstacle to flavors that have been, are being, or will be experienced, along with their associated aspects; this is called the tongue-faculty. Furthermore, the tongue functions in relation to flavors that have been, are being, or will be experienced, along with their associated aspects; this is called the tongue-faculty. Thus, all tongues of the past, future, and present are called the tongue-faculty, and are also known as knowable (所知), and so forth, up to that which is equally realized (所等證). What is this? It refers to the pure form (凈色) produced by the four great elements (四大種), whether in hell or in the intermediate state (中有), not achieved through cultivation, all names, different expressions, additional expressions, conceptualizations, and linguistic designations, called tongue, tongue-base (舌處), tongue-element (舌界), tongue-faculty, tasting, path, and even this shore. Thus, the tongue-faculty is included within the internal bases (內處). What is the body-faculty (身根)? It refers to the body's correct feeling of touch that has been, is being, or will be experienced, along with its associated aspects; this is called the body-faculty. Furthermore, the body, as a dominant condition, gives rise to body-consciousness (身識), correctly distinguishing touch that has been, is being, or will be experienced, along with its associated aspects; this is called the body-faculty. Furthermore, the body presents an obstacle to touch that has been, is being, or will be experienced, along with its associated aspects; this is called the body-faculty. Furthermore, the body functions in relation to touch that has been, is being, or will be experienced, along with its associated aspects; this is called the body-faculty. Thus, all bodies of the past, future, and present are called the body-faculty, and are also known as knowable (所知), and so forth, up to that which is equally realized (所等證). What is this? It refers to the pure form (凈色) produced by the four great elements (四大種), whether in hell or in the intermediate state (中有), not achieved through cultivation, all names, different expressions, additional expressions, conceptualizations, and linguistic designations, called body, body-base (身處), body-element (身界), body-faculty, feeling, path, and even this shore. Thus, the body-faculty is included within the internal bases (內處). What is the female organ (女根)? It refers to the female body, the female nature, female characteristics, female capacity, and female function. What is this? It refers to the flow of flesh, sinews, and veins below the navel wheel and above the knee wheel. If, at this place, there is intercourse with a male, giving rise to an equal reception of pleasurable sensation, this is called the female organ. What is the male organ (男根)? It refers to the male body, the male nature, male characteristics, male capacity, and male function. What is this? It refers to the flow of flesh
身筋脈流注。若於是處與女交會，發生平等領納樂受，是名男根。
云何命根？謂彼彼有情，在彼彼有情聚中，不移不轉、不破不沒、不失不退、壽住存活、護隨護、轉隨轉、是命、是命根，是名命根。
云何意根？謂意於法已正當知及彼同分，是名意根。又意增上發意識，於法已正當了別及彼同分，是名意根。又意於法已正當礙及彼同分，是名意根。又意於法已正當行及彼同分，是名意根。如是過去未來現在諸所有意，名為意根，亦名所知乃至等所證。此復云何？謂心意識，或地獄乃至或中有，或修所成，所有名號、異語增語、想等想施設言說謂名意、名意處、名意界、名意根、名知、名道路乃至名此岸。如是意根，是內處攝。
云何樂根？謂順樂觸所生身樂心樂，平等受受所攝，是名樂根。複次修第三靜慮，順樂觸所生心樂，平等受受所攝，是名樂根。
云何苦根？謂順苦觸所生身苦，不平等受受所攝，是名苦根。
云何喜根？謂順喜觸所生心喜，平等受受所攝，是名喜根。複次修初二靜慮，順喜觸所生心喜，平等受受所攝，是名喜根。
云何憂根？謂順憂觸所生心憂，不平等受受所攝，是名憂根。
云何舍根？謂順舍觸所生身舍心舍，非平等非不平等受受所攝，是
【現代漢語翻譯】 現代漢語譯本： 什麼是男根？指的是身體的筋脈流注之處。如果在此處與女子交合，發生平等領納的快樂感受，這就叫做男根。
什麼是命根？指的是在各種各樣的有情眾生中，不移動、不轉變、不破滅、不消失、不喪失、不退減，壽命得以維持存活，受到保護和隨護，運轉和隨運轉，這就是命，這就是命根，這就叫做命根。
什麼是意根？指的是意識對於法（dharma）已經、正在、將要知曉，以及與此相關的部分，這就叫做意根。又，意識增上而生髮意識，對於法已經、正在、將要了別，以及與此相關的部分，這就叫做意根。又，意識對於法已經、正在、將要產生障礙，以及與此相關的部分，這就叫做意根。又，意識對於法已經、正在、將要執行，以及與此相關的部分，這就叫做意根。像這樣，過去、未來、現在所有的一切意識，都叫做意根，也叫做所知，乃至等所證。這又是什麼呢？指的是心、意識，或者地獄（naraka），乃至或者中有（antarabhava），或者通過修行所成就的，所有名稱、異語增語、想等想施設言說，都叫做意、叫做意處、叫做意界、叫做意根、叫做知、叫做道路，乃至叫做此岸。像這樣，意根是內處所攝。
什麼是樂根？指的是順應快樂的觸覺所產生的身體的快樂和內心的快樂，屬於平等感受所包含的，這就叫做樂根。進一步說，修習第三禪定，順應快樂的觸覺所產生的內心的快樂，屬於平等感受所包含的，這就叫做樂根。
什麼是苦根？指的是順應痛苦的觸覺所產生的身體的痛苦，屬於不平等感受所包含的，這就叫做苦根。
什麼是喜根？指的是順應喜悅的觸覺所產生的內心的喜悅，屬於平等感受所包含的，這就叫做喜根。進一步說，修習初禪和二禪，順應喜悅的觸覺所產生的內心的喜悅，屬於平等感受所包含的，這就叫做喜根。
什麼是憂根？指的是順應憂愁的觸覺所產生的內心的憂愁，屬於不平等感受所包含的，這就叫做憂根。
什麼是舍根？指的是順應舍的觸覺所產生的身體的舍和內心的舍，屬於非平等非不平等感受所包含的，這就是舍根。
【English Translation】 English version: What is the male organ? It refers to the place where the body's tendons and veins flow. If, at this place, one engages in intercourse with a woman, and equal and receptive pleasurable sensations arise, this is called the male organ.
What is the life faculty? It refers to the fact that in various sentient beings, within their respective groups of sentient beings, it does not move, does not transform, does not break, does not disappear, does not lose, does not diminish; life is maintained and survives, is protected and guarded, revolves and follows its course; this is life, this is the life faculty, this is called the life faculty.
What is the mind faculty? It refers to the mind that has, is, or will know a dharma (法), and its corresponding part; this is called the mind faculty. Furthermore, the mind, through its increase, gives rise to consciousness, which has, is, or will discern a dharma, and its corresponding part; this is called the mind faculty. Furthermore, the mind that has, is, or will obstruct a dharma, and its corresponding part; this is called the mind faculty. Furthermore, the mind that has, is, or will act upon a dharma, and its corresponding part; this is called the mind faculty. Thus, all past, future, and present minds are called the mind faculty, and are also called the knowable, and so on, up to the equally attained. What is this again? It refers to the mind, consciousness, or hell (naraka), or the intermediate state (antarabhava), or that which is accomplished through cultivation, all names, different expressions, intensified expressions, conceptions, and conceptual designations and speech are called mind, called mind-base, called mind-element, called mind faculty, called knowing, called path, and even called this shore. Thus, the mind faculty is included within the internal bases.
What is the pleasure faculty? It refers to the bodily pleasure and mental pleasure arising from agreeable pleasant contact, included within equal feeling; this is called the pleasure faculty. Furthermore, cultivating the third dhyana (靜慮), the mental pleasure arising from agreeable pleasant contact, included within equal feeling; this is called the pleasure faculty.
What is the pain faculty? It refers to the bodily pain arising from disagreeable painful contact, included within unequal feeling; this is called the pain faculty.
What is the joy faculty? It refers to the mental joy arising from agreeable joyful contact, included within equal feeling; this is called the joy faculty. Furthermore, cultivating the first and second dhyanas, the mental joy arising from agreeable joyful contact, included within equal feeling; this is called the joy faculty.
What is the sorrow faculty? It refers to the mental sorrow arising from disagreeable sorrowful contact, included within unequal feeling; this is called the sorrow faculty.
What is the indifference faculty? It refers to the bodily indifference and mental indifference arising from agreeable indifferent contact, included within neither equal nor unequal feeling; this is the indifference faculty.
名舍根。複次修未至定靜慮中間第四靜慮及無色定，順不苦不樂觸所生心舍，非平等非不平等受受所攝，是名舍根。
云何信根？謂依出家遠離所生善法，所起諸信信性現前信性、隨順印可、愛慕愛慕性、心澄凈，是名信根。複次學信無學信及一切非學非無學信，皆名信根。
云何精進根？謂依出家遠離所生善法，所起勤精進勇健勢猛熾盛難制勵意不息，是名精進根。複次學精進無學精進及一切非學非無學精進，皆名精進根。
云何念根？謂依出家遠離所生善法，所起諸念隨念、專念憶念、不忘不失、不遺不漏、不失法性、心明記性，是名念根。複次學念無學念及一切善非學非無學念，皆名念根。
云何定根？謂依出家遠離所生善法，所起心住等住近住安住、不散不亂、攝正等持、心一境性，是名定根。複次學定無學定及一切善非學非無學定，皆名定根。
云何慧根？謂依出家遠離所生善法，所起於法簡擇、極簡擇、最極簡擇、解了等了近了、機黠通達、審察聰睿、覺明慧行、毗缽舍那，是名慧根。複次學慧無學慧及一切善非學非無學慧，皆名慧根。
云何未知當知根？謂已入正性離生者，所有學慧慧根及隨信隨法行，於四聖諦未現觀，為現觀故諸根轉，是名未知當知根。
【現代漢語翻譯】 現代漢語譯本： 什麼是舍根？進一步說，修習未至定（Upacarasamadhi，接近禪定的狀態）、靜慮中間定（Dhyana-madhya，禪定中間狀態）、第四靜慮（Fourth Dhyana，第四禪）以及無色定（Arupa-samapatti，無色界禪定），順應不苦不樂的感受所產生的心舍，既非平等受也非不平等受所包含，這稱為舍根。
什麼是信根？指的是依靠出家遠離塵世所產生的善法，所生起的各種信心、信的性質顯現、信的性質隨順認可、愛慕、愛慕的性質、內心澄凈，這稱為信根。進一步說，有學位的信、無學位的信以及一切非有學位非無學位的信，都稱為信根。
什麼是精進根？指的是依靠出家遠離塵世所產生的善法，所生起的勤奮、精進、勇健、勢猛、熾盛、難以抑制、努力不懈，這稱為精進根。進一步說，有學位的精進、無學位的精進以及一切非有學位非無學位的精進，都稱為精進根。
什麼是念根？指的是依靠出家遠離塵世所產生的善法，所生起的各種憶念、隨念、專念、憶念、不忘不失、不遺不漏、不失法性、內心明記的性質，這稱爲念根。進一步說，有學位的念、無學位的念以及一切善的非有學位非無學位的念，都稱爲念根。
什麼是定根？指的是依靠出家遠離塵世所產生的善法，所生起的心住、等住、近住、安住、不散亂、攝持、正定、等持、心一境性，這稱為定根。進一步說，有學位的定、無學位的定以及一切善的非有學位非無學位的定，都稱為定根。
什麼是慧根？指的是依靠出家遠離塵世所產生的善法，所生起的對於法的簡擇、極簡擇、最極簡擇、理解、等同理解、接近理解、機敏、通達、審察、聰睿、覺悟、明智的行為、毗缽舍那（Vipassanā，內觀），這稱為慧根。進一步說，有學位的慧、無學位的慧以及一切善的非有學位非無學位的慧，都稱為慧根。
什麼是未知當知根？指的是已經進入正性離生（已證悟者），所有有學位的智慧、慧根以及隨信行、隨法行，對於四聖諦（Four Noble Truths）尚未現觀，爲了現觀的緣故諸根轉變，這稱為未知當知根。
【English Translation】 English version: What is the faculty of equanimity (Upeksha-indriya)? Furthermore, the mental equanimity arising from contact that is neither painful nor pleasant, in dependence on cultivating the Upacarasamadhi (preparatory concentration), Dhyana-madhya (intermediate dhyana), the Fourth Dhyana (Fourth meditative absorption), and the Arupa-samapatti (formless attainments), which is included neither in the feeling of equality nor inequality, is called the faculty of equanimity.
What is the faculty of faith (Śraddhā-indriya)? It refers to the various kinds of faith, the characteristic of faith manifesting, the characteristic of faith conforming, admiration, the characteristic of admiration, and mental clarity, which arise from the good dharmas produced by relying on renunciation and detachment from worldly life. This is called the faculty of faith. Furthermore, the faith of those in training, the faith of those beyond training, and all faith that is neither of those in training nor of those beyond training are all called the faculty of faith.
What is the faculty of vigor (Vīrya-indriya)? It refers to the diligence, vigor, courage, strength, intensity, unyieldingness, and unceasing effort that arise from the good dharmas produced by relying on renunciation and detachment from worldly life. This is called the faculty of vigor. Furthermore, the vigor of those in training, the vigor of those beyond training, and all vigor that is neither of those in training nor of those beyond training are all called the faculty of vigor.
What is the faculty of mindfulness (Smṛti-indriya)? It refers to the various kinds of recollection, mindfulness, focused attention, remembrance, non-forgetfulness, non-loss, non-omission, non-negligence, non-loss of the nature of dharma, and the characteristic of clear mental retention that arise from the good dharmas produced by relying on renunciation and detachment from worldly life. This is called the faculty of mindfulness. Furthermore, the mindfulness of those in training, the mindfulness of those beyond training, and all wholesome mindfulness that is neither of those in training nor of those beyond training are all called the faculty of mindfulness.
What is the faculty of concentration (Samādhi-indriya)? It refers to the abiding of the mind, equal abiding, near abiding, secure abiding, non-distraction, non-confusion, collectedness, right concentration, equanimity, and one-pointedness of mind that arise from the good dharmas produced by relying on renunciation and detachment from worldly life. This is called the faculty of concentration. Furthermore, the concentration of those in training, the concentration of those beyond training, and all wholesome concentration that is neither of those in training nor of those beyond training are all called the faculty of concentration.
What is the faculty of wisdom (Prajñā-indriya)? It refers to the discrimination of dharmas, extreme discrimination, utmost discrimination, understanding, equal understanding, near understanding, sharpness, penetration, examination, intelligence, enlightenment, wise conduct, and Vipassanā (insight meditation) that arise from the good dharmas produced by relying on renunciation and detachment from worldly life. This is called the faculty of wisdom. Furthermore, the wisdom of those in training, the wisdom of those beyond training, and all wholesome wisdom that is neither of those in training nor of those beyond training are all called the faculty of wisdom.
What is the faculty of 'I will know what is not yet known' (Anājñā-syāmātīndriya)? It refers to the wisdom, the faculty of wisdom, and the practices of those who follow faith and those who follow dharma, who have already entered the right course and are liberated from their former condition, but have not yet directly realized the Four Noble Truths (Arya-satyani). The transformation of the faculties for the sake of direct realization is called the faculty of 'I will know what is not yet known'.
云何已知根？謂已見諦者，所有學慧慧根及信勝解見至身證，於四聖諦已現觀而現觀，為斷余煩惱故諸根轉，是名已知根。
云何具知根？謂阿羅漢所有無學慧慧根，及慧解脫、俱解脫，於四聖諦已現觀而現觀，為得現法樂住故諸根轉，是名具知根。
處品第十八
一時薄伽梵在室羅筏，住逝多林給孤獨園。時有梵志名曰生聞，來詣佛所，合掌恭敬，以諸愛語慰問世尊。佛亦愛言而慰問彼。相慰問已，退坐一面，曲躬合掌而白佛言：「我欲少問喬答摩尊，唯愿聽許，略為宣說。」爾時世尊告彼梵志：「恣汝意問，吾當為說。」梵志問言：「一切法者，何謂一切？」世尊告曰：「一切法者，謂十二處。何等十二？謂眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處，是謂十二。若有說言此非一切，言一切者更別有法。彼但有言而無實事，若還詰問便不能了。彼后審思，自生迷悶，以一切法非彼境故。」時彼梵志聞佛所說，歡喜踴躍，恭敬而去。
云何眼處？謂如眼根，應說其相。
云何色處？謂色為眼已正當見及彼同分，是名色處。又色為眼增上發眼識，已正當了別及彼同分，是名色處。又色于眼已正當礙及彼同分，是名色處。又色為眼已正當行及彼同
【現代漢語翻譯】 現代漢語譯本 云何已知根？是指已經證得真諦的人，所具有的有學之慧（具有學習能力的智慧）和慧根（智慧的根本），以及對信的殊勝理解，通過見道而證悟，以身體力行去驗證。他們對於四聖諦（苦、集、滅、道）已經通過現觀（直接的觀察和體驗）而不斷地現觀，爲了斷除剩餘的煩惱而使諸根（眼、耳、鼻、舌、身、意）發生轉變，這被稱為已知根。 云何具知根？是指阿羅漢（已證得最高果位的人）所具有的無學之慧（無需再學習的智慧）和慧根，以及通過智慧獲得解脫，或者通過智慧和禪定同時獲得解脫。他們對於四聖諦已經通過現觀而不斷地現觀，爲了獲得現世的安樂常住而使諸根發生轉變，這被稱為具知根。 處品第十八 一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林（Jetavana）給孤獨園（Anāthapiṇḍika-ārāma）。當時，有一位梵志（Brahmin，婆羅門）名叫生聞，來到佛陀的住所，合掌恭敬，用充滿愛意的言語慰問世尊。佛陀也用充滿愛意的言語慰問他。互相慰問完畢后，梵志退坐在一旁，彎腰合掌，對佛陀說：『我想向喬答摩尊（Gautama，佛陀的姓氏）請教一些問題，希望您能允許，並簡略地為我解說。』當時，世尊告訴那位梵志：『隨你的意願提問吧，我將為你解答。』梵志問道：『一切法（dharma，宇宙間的一切事物和現象）是什麼？』世尊回答說：『一切法是指十二處（āyatana，產生認識的場所）。哪十二處呢？即眼處（眼根）、色處（色境）、耳處（耳根）、聲處（聲境）、鼻處（鼻根）、香處（香境）、舌處（舌根）、味處（味境）、身處（身根）、觸處（觸境）、意處（意根）、法處（法境），這就是十二處。如果有人說這不是一切法，說一切法還有其他的法，那他只是說說而已，沒有實際的內容。如果反過來詰問他，他就不能理解。他之後仔細思考，只會感到迷惑，因為一切法不是他所能理解的範圍。』當時，那位梵志聽了佛陀所說的話，歡喜踴躍，恭敬地離開了。 云何眼處？是指像眼根（眼識的根源）一樣，應當說明它的相狀。 云何色處？是指色（顏色和形狀）對於眼睛來說，已經、正在、將要被看見，以及與此相關的部分，這被稱為色處。此外，色對於眼睛來說，是增上緣（起促進作用的條件），能引發眼識（視覺意識），已經、正在、將要被了別（識別），以及與此相關的部分，這被稱為色處。此外，色對於眼睛來說，已經、正在、將要產生障礙，以及與此相關的部分，這被稱為色處。此外，色對於眼睛來說，已經、正在、將要執行，以及與此相關的部分
【English Translation】 English version What is known as the 'Root of Knowing'? It refers to those who have already seen the Truth, possessing the wisdom of a learner (Śaikṣa-prajñā) and the root of wisdom (prajñā-indriya), as well as a superior understanding of faith, having attained the 'Vision-Reached' (dṛṣṭi-prāpta) and 'Body-Witness' (kāya-sākṣin) stages. Regarding the Four Noble Truths (duḥkha, samudaya, nirodha, marga), they have continuously and directly observed them through direct perception (abhisamaya). In order to sever the remaining afflictions, their faculties (indriya) undergo transformation. This is known as the 'Root of Knowing'. What is known as the 'Root of Complete Knowing'? It refers to the Arhats (those who have attained the highest stage of enlightenment) who possess the wisdom of a non-learner (Aśaikṣa-prajñā) and the root of wisdom, as well as those who are liberated through wisdom (prajñā-vimukta) or liberated through both wisdom and concentration (ubhaya-vimukta). Regarding the Four Noble Truths, they have continuously and directly observed them through direct perception. In order to attain the blissful abiding in the present life, their faculties undergo transformation. This is known as the 'Root of Complete Knowing'. Chapter 18: On the Realms At one time, the Bhagavan (Blessed One) was in Śrāvastī, residing in the Jetavana (Jetavana) Grove of Anāthapiṇḍika (Anāthapiṇḍika-ārāma). At that time, there was a Brahmin (Brahmin) named Sheng Wen (Born Hearing) who came to the Buddha's place, joined his palms respectfully, and greeted the World-Honored One with loving words. The Buddha also greeted him with loving words. After exchanging greetings, the Brahmin sat down to one side, bowed, joined his palms, and said to the Buddha: 'I would like to ask the Venerable Gautama (Gautama, Buddha's family name) a few questions. I hope you will allow me and briefly explain them to me.' At that time, the World-Honored One said to the Brahmin: 'Ask whatever you wish, and I will explain it to you.' The Brahmin asked: 'What is meant by 'all dharmas' (dharma, all things and phenomena in the universe)?' The World-Honored One replied: 'All dharmas refer to the twelve āyatanas (āyatana, places where perception arises). What are the twelve? They are the eye-āyatana (eye sense base), the form-āyatana (form sense base), the ear-āyatana (ear sense base), the sound-āyatana (sound sense base), the nose-āyatana (nose sense base), the smell-āyatana (smell sense base), the tongue-āyatana (tongue sense base), the taste-āyatana (taste sense base), the body-āyatana (body sense base), the touch-āyatana (touch sense base), the mind-āyatana (mind sense base), and the dharma-āyatana (dharma sense base). These are the twelve. If someone says that this is not all dharmas, and that there are other dharmas that constitute 'all dharmas,' then they are merely speaking without substance. If you were to question them further, they would not be able to understand. After careful consideration, they would only become confused, because all dharmas are beyond their comprehension.' At that time, the Brahmin, upon hearing what the Buddha said, rejoiced and respectfully departed. What is the eye-āyatana? It is like the eye-indriya (source of eye consciousness), and its characteristics should be explained. What is the form-āyatana? It refers to form (color and shape) that has been, is being, and will be seen by the eye, as well as the corresponding aspects. This is called the form-āyatana. Furthermore, form is a dominant condition (adhipati-pratyaya) for the eye, causing eye-consciousness (visual consciousness) to arise, which has been, is being, and will be distinguished, as well as the corresponding aspects. This is called the form-āyatana. Furthermore, form has been, is being, and will be an obstruction to the eye, as well as the corresponding aspects. This is called the form-āyatana. Furthermore, form has been, is being, and will be operating for the eye, as well as the corresponding aspects.
分，是名色處。如是過去未來現在諸所有色，名為色處，亦名所知乃至所等證。此復云何？謂四大種所造，青黃赤白、雲煙塵霧、長短方圓高下、正不正、影光明暗、空一顯色，相雜紅紫碧綠皂褐，及余所有眼根所見、眼識所了，所有名號、異語增語、想等想施設言說。謂名色、名色界、名色處、名彼岸。如是色處，是外處攝。
云何耳處？謂如耳根，應說其相。
云何聲處？謂聲為耳已正當聞及彼同分，是名聲處。又聲為耳增上發耳識，已正當了別及彼同分，是名聲處。又聲于耳已正當礙及彼同分，是名聲處。又聲為耳已正當行及彼同分，是名聲處。如是過去未來現在諸所有聲，名為聲處，亦名所知乃至所等證。此復云何？謂四大種所造，象聲馬聲、車聲步聲、䗍聲鈴聲、大小鼓聲、歌聲詠聲、讚聲梵聲，及四大種互相觸聲，于晝夜分語言音聲，及余所有耳根所聞、耳識所了，所有名號、異語增語、想等想施設言說謂名聲、名聲界、名聲處、名彼岸。如是聲處，是外處攝。
云何鼻處？謂如鼻根，應說其相。
云何香處？謂香為鼻已正當嗅及彼同分，是名香處。又香為鼻增上發鼻識，已正當了別及彼同分，是名香處。又香于鼻已正當礙及彼同分，是名香處。又香為鼻已正當行及彼同分，是
【現代漢語翻譯】 現代漢語譯本： 什麼是色處（Rūpa-āyatana，色界）？就是名色（Nāma-rūpa，名與色，精神與物質）的處所。像這樣，過去、未來、現在所有的一切色，都稱為色處，也稱為所知，乃至所等證。這又是什麼呢？就是四大種（四大元素）所造的，青、黃、赤、白，云、煙、塵、霧，長、短、方、圓、高、下，正、不正，影、光、明、暗，空一顯色，相雜的紅、紫、碧、綠、皂、褐，以及其他所有眼根所見、眼識所了別的，所有的名號、異語增語、想等想施設言說。也就是名色、名蘊（Nāma-skandha，名蘊）、名色處、名彼岸。像這樣，色處是外處所攝。
什麼是耳處（Śrotra-āyatana，耳界）？就像耳根一樣，應當說明它的相。
什麼是聲處（Śabda-āyatana，聲界）？就是聲音為耳朵已經、正在、將要聽聞的，以及與此相關的部分，這稱為聲處。又，聲音作為耳朵的增上緣，引發耳識，已經、正在、將要了別的，以及與此相關的部分，這稱為聲處。又，聲音對於耳朵已經、正在、將要產生障礙的，以及與此相關的部分，這稱為聲處。又，聲音為耳朵已經、正在、將要作用的，以及與此相關的部分，這稱為聲處。像這樣，過去、未來、現在所有的一切聲音，都稱為聲處，也稱為所知，乃至所等證。這又是什麼呢？就是四大種所造的，象聲、馬聲、車聲、步聲、䗍聲（昆蟲的聲音）、**（此處原文缺失，無法翻譯）、大小鼓聲、歌聲、詠聲、讚聲、梵聲，以及四大種互相觸擊的聲音，在晝夜時分所說的語言音聲，以及其他所有耳根所聞、耳識所了別的，所有的名號、異語增語、想等想施設言說。也就是名聲、名聲界（Śabda-dhātu，聲界）、名聲處、名彼岸。像這樣，聲處是外處所攝。
什麼是鼻處（Ghrāṇa-āyatana，鼻界）？就像鼻根一樣，應當說明它的相。
什麼是香處（Gandha-āyatana，香界）？就是香氣為鼻子已經、正在、將要嗅聞的，以及與此相關的部分，這稱為香處。又，香氣作為鼻子的增上緣，引發鼻識，已經、正在、將要了別的，以及與此相關的部分，這稱為香處。又，香氣對於鼻子已經、正在、將要產生障礙的，以及與此相關的部分，這稱為香處。
【English Translation】 English version: What is the Rūpa-āyatana (sense-sphere of form)? It is the locus of Nāma-rūpa (name and form, mind and matter). Thus, all forms, past, future, and present, are called the Rūpa-āyatana, also known as what is to be known, and even what is to be fully realized. What is this? It is what is made of the four great elements, blue, yellow, red, white, clouds, smoke, dust, mist, long, short, square, round, high, low, correct, incorrect, shadow, light, bright, dark, the single manifest color of space, mixed red, purple, azure, green, brown, and all other things seen by the eye-sense, cognized by eye-consciousness, all names, different languages, additional expressions, thought, and thought-constructions, speech. That is, name-form, name-skandha, Rūpa-āyatana, the other shore. Thus, the Rūpa-āyatana is included in the external sense-spheres.
What is the Śrotra-āyatana (sense-sphere of ear)? Like the ear-sense, its characteristics should be explained.
What is the Śabda-āyatana (sense-sphere of sound)? It is the sound that the ear has heard, is hearing, and will hear, and the parts related to it; this is called the Śabda-āyatana. Also, sound, as the dominant condition for the ear, gives rise to ear-consciousness, has cognized, is cognizing, and will cognize, and the parts related to it; this is called the Śabda-āyatana. Also, sound, for the ear, has obstructed, is obstructing, and will obstruct, and the parts related to it; this is called the Śabda-āyatana. Also, sound, for the ear, has acted, is acting, and will act, and the parts related to it; this is called the Śabda-āyatana. Thus, all sounds, past, future, and present, are called the Śabda-āyatana, also known as what is to be known, and even what is to be fully realized. What is this? It is what is made of the four great elements, the sound of elephants, the sound of horses, the sound of carts, the sound of footsteps, the sound of insects, (missing text in original, cannot translate), the sound of large and small drums, the sound of singing, the sound of chanting, the sound of praise, the sound of Brahma, and the sound of the four great elements touching each other, the sound of language spoken during the day and night, and all other things heard by the ear-sense, cognized by ear-consciousness, all names, different languages, additional expressions, thought, and thought-constructions, speech. That is, name-sound, Śabda-dhātu, Śabda-āyatana, the other shore. Thus, the Śabda-āyatana is included in the external sense-spheres.
What is the Ghrāṇa-āyatana (sense-sphere of nose)? Like the nose-sense, its characteristics should be explained.
What is the Gandha-āyatana (sense-sphere of smell)? It is the smell that the nose has smelled, is smelling, and will smell, and the parts related to it; this is called the Gandha-āyatana. Also, smell, as the dominant condition for the nose, gives rise to nose-consciousness, has cognized, is cognizing, and will cognize, and the parts related to it; this is called the Gandha-āyatana. Also, smell, for the nose, has obstructed, is obstructing, and will obstruct, and the parts related to it.
名香處。如是過去未來現在諸所有香，名為香處，亦名所知乃至所等證。此復云何？謂四大種所造，根香莖香、枝香葉香、花香果香、好香惡香、平等香，及余所有鼻根所嗅、鼻識所了，所有名號、異語增語、想等想施設言說謂名香、名香界、名香處、名彼岸。如是香處，是外處攝。
云何舌處？謂如舌根，應說其相。
云何味處？謂味為舌已正當嘗及彼同分，是名味處。又味為舌增上發舌識，已正當了別及彼同分，是名味處。又味于舌已正當礙及彼同分，是名味處。又味為舌已正當行及彼同分，是名味處。如是過去未來現在諸所有味，名為味處，亦名所知乃至所等證。此復云何？謂四大種所造，根味莖味、枝味葉味、花味果味、食味飲味，及諸酒味、苦味酢味、甘味辛味、鹹味淡味、可意味不可意味、順舍處味，及余所有舌根所嘗、舌識所了，所有名號、異語增語、想等想施設言說謂名味、名味界、名味處、名彼岸。如是味處，是外所攝。
云何身處？謂如身根，應說其相。
云何觸處？謂觸為身已正當覺及彼同分，是名觸處。又觸為身增上發身識，已正當了別及彼同分，是名觸處。又觸于身已正當礙及彼同分，是名觸處。又觸為身已正當行及彼同分，是名觸處。如是過去未來現在諸所有
【現代漢語翻譯】 現代漢語譯本： 什麼是名香處？過去、未來、現在所有與香相關的事物，都稱為香處，也稱為所知，乃至所等證。這又是什麼呢？指的是四大種（地、水、火、風）所造的，根的香、莖的香、枝的香、葉的香、花的香、果的香、好聞的香、難聞的香、一般的香，以及所有鼻根所嗅到、鼻識所了別的，所有名稱、不同的語言表達、增加的語詞、想像等想像所施設的言說，稱為名香、名香界、名香處、名彼岸。這樣的香處，屬於外處所攝。
什麼是舌處？就像舌根一樣，應該說明它的相。
什麼是味處？味是舌頭已經、正在、將要嚐到的，以及與此相同的類別，這稱為味處。另外，味作為舌頭的增上緣，引發舌識，已經、正在、將要了別的，以及與此相同的類別，這稱為味處。另外，味對於舌頭已經、正在、將要產生阻礙的，以及與此相同的類別，這稱為味處。另外，味對於舌頭已經、正在、將要產生作用的，以及與此相同的類別，這稱為味處。像這樣，過去、未來、現在所有與味相關的事物，稱為味處，也稱為所知，乃至所等證。這又是什麼呢？指的是四大種所造的，根的味道、莖的味道、枝的味道、葉的味道、花的味道、果的味道、食物的味道、飲料的味道，以及各種酒的味道、苦味、酸味、甜味、辣味、鹹味、淡味、可喜的味道、不可喜的味道、順應舍處（不苦不樂）的味道，以及所有舌根所嚐到、舌識所了別的，所有名稱、不同的語言表達、增加的語詞、想像等想像所施設的言說，稱為名味、名味界、名味處、名彼岸。這樣的味處，屬於外處所攝。
什麼是身處？就像身根一樣，應該說明它的相。
什麼是觸處？觸是身體已經、正在、將要感覺到的，以及與此相同的類別，這稱為觸處。另外，觸作為身體的增上緣，引發身識，已經、正在、將要了別的，以及與此相同的類別，這稱為觸處。另外，觸對於身體已經、正在、將要產生阻礙的，以及與此相同的類別，這稱為觸處。另外，觸對於身體已經、正在、將要產生作用的，以及與此相同的類別，像這樣，過去、未來、現在所有與觸相關的事物
【English Translation】 English version: What is the 'name-smell' sphere? All smells of the past, future, and present are called the 'smell sphere,' also known as the knowable, and so on, up to that which is equally realized. What is this? It refers to that which is created by the four great elements (earth, water, fire, wind): the smell of roots, the smell of stems, the smell of branches, the smell of leaves, the smell of flowers, the smell of fruits, pleasant smells, unpleasant smells, neutral smells, and all that is smelled by the nose-organ, cognized by the nose-consciousness, all names, different linguistic expressions, additional terms, conceptualizations, and verbal expressions such as 'name-smell,' 'name-smell realm,' 'name-smell sphere,' 'name-the other shore.' Such a 'smell sphere' is included within the external sphere.
What is the 'tongue' sphere? Its characteristics should be explained like the tongue-organ.
What is the 'taste' sphere? Taste is what the tongue has tasted, is tasting, or will taste, and that which is of the same category. This is called the 'taste sphere.' Furthermore, taste, as the dominant condition for the tongue, gives rise to tongue-consciousness, which has cognized, is cognizing, or will cognize, and that which is of the same category. This is called the 'taste sphere.' Furthermore, taste, for the tongue, has obstructed, is obstructing, or will obstruct, and that which is of the same category. This is called the 'taste sphere.' Furthermore, taste, for the tongue, has acted, is acting, or will act, and that which is of the same category. This is called the 'taste sphere.' Thus, all tastes of the past, future, and present are called the 'taste sphere,' also known as the knowable, and so on, up to that which is equally realized. What is this? It refers to that which is created by the four great elements: the taste of roots, the taste of stems, the taste of branches, the taste of leaves, the taste of flowers, the taste of fruits, the taste of food, the taste of drink, and all the tastes of wine, bitter taste, sour taste, sweet taste, spicy taste, salty taste, bland taste, pleasant taste, unpleasant taste, taste that accords with the state of equanimity (neither painful nor pleasant), and all that is tasted by the tongue-organ, cognized by the tongue-consciousness, all names, different linguistic expressions, additional terms, conceptualizations, and verbal expressions such as 'name-taste,' 'name-taste realm,' 'name-taste sphere,' 'name-the other shore.' Such a 'taste sphere' is included within the external sphere.
What is the 'body' sphere? Its characteristics should be explained like the body-organ.
What is the 'touch' sphere? Touch is what the body has felt, is feeling, or will feel, and that which is of the same category. This is called the 'touch sphere.' Furthermore, touch, as the dominant condition for the body, gives rise to body-consciousness, which has cognized, is cognizing, or will cognize, and that which is of the same category. This is called the 'touch sphere.' Furthermore, touch, for the body, has obstructed, is obstructing, or will obstruct, and that which is of the same category. This is called the 'touch sphere.' Furthermore, touch, for the body, has acted, is acting, or will act, and that which is of the same category. Thus, all touches of the past, future, and present
觸，名為觸處，亦名所知乃至所等證。此復云何？謂四大種及四大種所造滑性澀性、輕性重性、冷暖、飢渴，及余所有身根所覺、身識所了，所有名號、異語增語、想等想施設言說謂名觸、名觸界、名觸處、名彼岸。如是觸處，是外所攝。
云何意處？謂如意根，應說其相。
云何法處？謂法為意已正當知，是名法處。又法為意增上發意識，已正當了別，是名法處。又法于意已正當礙，是名法處。又法為意已正當行，是名法處。如是過去未來現在諸所有法，名為法處，亦名所知乃至所等證。此復云何？謂受、想、思、觸、作意、欲、勝解、信精進念定慧、尋伺、放逸不放逸、善根不善根無記根、一切結縛隨眠隨煩惱纏、諸所有智見現觀、得無想定滅定無想事、命根、眾同分住、得事、得處、得生老住無常、名身句身文身、虛空擇滅非擇滅，及余所有意根所知、意識所了，所有名號、異語增語、想等想施設言說謂名法、名法界、名法處、名彼岸。如是法處，是外處攝。
蘊品第十九
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「有五種蘊。何等為五？謂色蘊、受蘊、想蘊、行蘊、識蘊，是名五蘊。」
云何色蘊？謂諸所有色，一切皆是四大種及四大種所造，是名色蘊
【現代漢語翻譯】 現代漢語譯本：觸，被稱為觸處（Sparsha Ayatana，指感覺的來源），也稱為所知乃至所等證（指通過感官認知所能瞭解和體驗的一切）。這是什麼呢？指的是四大種（四大元素：地、水、火、風）以及四大種所造的滑性、澀性、輕性、重性、冷暖、飢渴，以及所有身根所感覺到的、身識所瞭解到的，所有名稱、不同的語言表達、增加的語言表達、想法等等，通過想法施加的言說，被稱為觸、觸界、觸處、彼岸（指認知的終點）。這樣的觸處，屬於外處（外部感官領域）所包含的。 什麼是意處（Mana Ayatana，指意識的來源）？指的是意根（Manas，指意識的根源），應該詳細說明它的相狀。 什麼是法處（Dharma Ayatana，指法塵的來源）？指的是法（Dharma，指事物、現象）被意根正確地認知，這被稱為法處。又，法作為意根增上緣而生起意識，已經被正確地了別，這被稱為法處。又，法對於意根已經產生了障礙，這被稱為法處。又，法對於意根已經產生了作用，這被稱為法處。像這樣，過去、未來、現在的所有法，被稱為法處，也稱為所知乃至所等證。這是什麼呢？指的是受（Vedana，感受）、想（Samjna，概念）、思（Chetana，意志）、觸（Sparsha，感覺）、作意（Manaskara，注意）、欲（Chanda，慾望）、勝解（Adhimoksha，勝解）、信（Shraddha，信心）、精進（Virya，努力）、念（Smriti，正念）、定（Samadhi，禪定）、慧（Prajna，智慧）、尋（Vitarka，粗略的思考）、伺（Vichara，精細的思考）、放逸（Pramada，放縱）、不放逸（Apramada，不放縱）、善根（Kushala-mula，善的根源）、不善根（Akushala-mula，不善的根源）、無記根（Avyakrita-mula，非善非惡的根源）、一切結（Samyojana，束縛）、縛（Bandhana，捆綁）、隨眠（Anushaya，潛在的煩惱）、隨煩惱（Upaklesha，次要的煩惱）、纏（Paryavasthana，纏繞）、所有智（Jnana，智慧）、見（Drishti，見解）、現觀（Abhisamaya，現證）、得無想定（Asamjni-samapatti，無想定）、滅定（Nirodha-samapatti，滅盡定）、無想事（Asamjnika，無想的狀態）、命根（Jivitendriya，生命力）、眾同分（Nikayasabhaga，眾生的共性）、住（Sthiti，存在）、得事（Prapti，獲得）、得處（Prapti-sthana，獲得的處所）、得生老住無常（Jati-jara-sthiti-anityata-prapti，獲得生、老、住、無常）、名身（Nama-kaya，名稱的集合）、句身（Pada-kaya，句子的集合）、文身（Vyanjana-kaya，文字的集合）、虛空（Akasha，空間）、擇滅（Pratisankhya-nirodha，通過智慧選擇而達到的寂滅）、非擇滅（Apratisankhya-nirodha，非通過智慧選擇而達到的寂滅），以及所有意根所知、意識所了，所有名稱、不同的語言表達、增加的語言表達、想法等等，通過想法施加的言說，被稱為法、法界、法處、彼岸。這樣的法處，屬於外處所包含的。 蘊品第十九 一時，薄伽梵（Bhagavan，世尊）在室羅筏（Shravasti），住在逝多林給孤獨園（Jetavana-Anathapindika-arama）。當時，世尊告訴比丘（Bhikshu，出家修行者）們：『有五種蘊（Skandha，聚集）。哪五種呢？就是色蘊（Rupa-skandha，色身）、受蘊（Vedana-skandha，感受）、想蘊（Samjna-skandha，概念）、行蘊（Samskara-skandha，意志）、識蘊（Vijnana-skandha，意識），這被稱為五蘊。』 什麼是色蘊？指的是所有色，一切都是四大種以及四大種所造的，這被稱為色蘊。
【English Translation】 English version: 'Touch', is called Sparsha Ayatana (source of sensation), also known as what is knowable, up to and including what is fully realized. What is this? It refers to the four great elements (earth, water, fire, and wind) and what is created by the four great elements: smoothness, roughness, lightness, heaviness, coldness, warmth, hunger, thirst, and all that is sensed by the body faculty, understood by body consciousness, all names, different linguistic expressions, augmented linguistic expressions, thoughts, and so on, speech applied through thought, which is called touch, touch realm, touch source, the other shore (the end point of cognition). Such a touch source is included in the external sources (external sensory realm).' 'What is the Mana Ayatana (source of consciousness)? It refers to the Manas (root of consciousness), whose characteristics should be explained in detail.' 'What is the Dharma Ayatana (source of mental objects)? It refers to Dharma (things, phenomena) being correctly cognized by the Manas, which is called the Dharma Ayatana. Furthermore, Dharma, as a dominant condition for the Manas to generate consciousness, has been correctly distinguished, which is called the Dharma Ayatana. Furthermore, Dharma has already created an obstacle for the Manas, which is called the Dharma Ayatana. Furthermore, Dharma has already acted upon the Manas, which is called the Dharma Ayatana. Like this, all Dharmas of the past, future, and present are called the Dharma Ayatana, also known as what is knowable, up to and including what is fully realized. What is this? It refers to Vedana (feeling), Samjna (conception), Chetana (volition), Sparsha (sensation), Manaskara (attention), Chanda (desire), Adhimoksha (resolution), Shraddha (faith), Virya (effort), Smriti (mindfulness), Samadhi (concentration), Prajna (wisdom), Vitarka (initial application of thought), Vichara (sustained application of thought), Pramada (negligence), Apramada (diligence), Kushala-mula (roots of virtue), Akushala-mula (roots of non-virtue), Avyakrita-mula (roots of the indeterminate), all Samyojana (fetters), Bandhana (bonds), Anushaya (latent defilements), Upaklesha (secondary defilements), Paryavasthana (entanglements), all Jnana (knowledge), Drishti (views), Abhisamaya (direct realization), Asamjni-samapatti (attainment of non-perception), Nirodha-samapatti (attainment of cessation), Asamjnika (state of non-perception), Jivitendriya (life force), Nikayasabhaga (commonality of beings), Sthiti (existence), Prapti (attainment), Prapti-sthana (place of attainment), Jati-jara-sthiti-anityata-prapti (attainment of birth, aging, duration, impermanence), Nama-kaya (collection of names), Pada-kaya (collection of sentences), Vyanjana-kaya (collection of letters), Akasha (space), Pratisankhya-nirodha (cessation through wisdom), Apratisankhya-nirodha (cessation without wisdom), and all that is known by the Manas, understood by consciousness, all names, different linguistic expressions, augmented linguistic expressions, thoughts, and so on, speech applied through thought, which is called Dharma, Dharma realm, Dharma source, the other shore. Such a Dharma source is included in the external sources.' Chapter Nineteen on Aggregates At one time, the Bhagavan (the Blessed One) was in Shravasti, residing in Jetavana-Anathapindika-arama (Jeta Grove, Anathapindika's Park). At that time, the Bhagavan told the Bhikshus (monks): 'There are five Skandhas (aggregates). What are the five? They are Rupa-skandha (form aggregate), Vedana-skandha (feeling aggregate), Samjna-skandha (perception aggregate), Samskara-skandha (mental formations aggregate), and Vijnana-skandha (consciousness aggregate). These are called the five aggregates.' 'What is the Rupa-skandha? It refers to all Rupa (form), all of which are the four great elements and what is created by the four great elements. This is called the Rupa-skandha.'
。云何受蘊？謂諸受等受、別受受性，受所攝，是名受蘊。
復有二受，說名受蘊，謂身受、心受。云何身受？謂五識身相應諸受乃至受所攝，是名身受。云何心受？謂意識相應諸受乃至受所攝，是名心受。復有二受，說名受蘊，謂有味受、無味受。云何有味受？謂有漏作意相應諸受乃至受所攝，是名有味受。云何無味受？謂無漏作意相應諸受乃至受所攝，是名無味受。有作是說，欲界作意相應受名有味受，色無色界作意相應受名無味受。今此義中有漏作意相應受名有味受，無漏作意相應受名無味受。如有味受無味受，如是墮受不墮受、耽嗜依受出離依受、順結受不順結受、順取受不順取受、順纏受不順纏受、世間受出世間受亦爾。
復有三受，說名受蘊，謂樂受、苦受、不苦不樂受。云何樂受？謂順樂觸所生身樂心樂，平等受受所攝，是名樂受。複次修初第二第三靜慮，順樂受觸所起心樂，平等受受所攝，是名樂受。云何苦受？謂順苦觸所生身苦心苦，不平等受受所攝，是名苦受。云何不苦不樂受？謂順不苦不樂觸所生身舍心舍，非平等非不平等受受所攝，是名不苦不樂受。複次修未至定靜慮中間第四靜慮及無色定，順不苦不樂觸所生心舍，非平等非不平等受受所攝，是名不苦不樂受。
復有四
【現代漢語翻譯】 現代漢語譯本： 什麼是受蘊（Vedanā-skandha）？指的是各種感受，如領受、個別領受、感受的性質，以及由感受所包含的一切，這被稱為受蘊。
又有兩種感受，可以稱為受蘊，即身受和心受。什麼是身受？指的是與五識（前五種感官意識）相應的各種感受，以及由這些感受所包含的一切，這被稱為身受。什麼是心受？指的是與意識相應的各種感受，以及由這些感受所包含的一切，這被稱為心受。
又有兩種感受，可以稱為受蘊，即有味受和無味受。什麼是有味受？指的是與有漏作意（有煩惱的心理活動）相應的各種感受，以及由這些感受所包含的一切，這被稱為有味受。什麼是無味受？指的是與無漏作意（沒有煩惱的心理活動）相應的各種感受，以及由這些感受所包含的一切，這被稱為無味受。有人這樣說，與欲界作意相應的感受稱為有味受，與色界和無色界作意相應的感受稱為無味受。但在此處，與有漏作意相應的感受稱為有味受，與無漏作意相應的感受稱為無味受。如同有味受和無味受一樣，墮受和不墮受、耽嗜依受和出離依受、順結受和不順結受、順取受和不順取受、順纏受和不順纏受、世間受和出世間受也是如此。
又有三種感受，可以稱為受蘊，即樂受、苦受和不苦不樂受。什麼是樂受？指的是由順樂觸所產生的身體上的快樂和心理上的快樂，以及平等感受所包含的一切，這被稱為樂受。此外，修習初禪、第二禪和第三禪時，由順樂受觸所產生的心裡的快樂，以及平等感受所包含的一切，這被稱為樂受。什麼是苦受？指的是由順苦觸所產生的身體上的痛苦和心理上的痛苦，以及不平等感受所包含的一切，這被稱為苦受。什麼是不苦不樂受？指的是由順不苦不樂觸所產生的身體上的舍受和心理上的舍受，以及非平等非不平等感受所包含的一切，這被稱為不苦不樂受。此外，修習未至定、靜慮中間禪、第四禪以及無色定時，由順不苦不樂觸所產生的心裡的舍受，以及非平等非不平等感受所包含的一切，這被稱為不苦不樂受。
又有四...
【English Translation】 English version: What is the Vedanā-skandha (aggregate of feeling)? It refers to various feelings such as experiencing, individual experiencing, the nature of feeling, and everything included by feeling. This is called the Vedanā-skandha.
Furthermore, there are two types of feelings that can be called the Vedanā-skandha: bodily feeling and mental feeling. What is bodily feeling? It refers to the various feelings associated with the five consciousnesses (the first five sense consciousnesses), and everything included by these feelings. This is called bodily feeling. What is mental feeling? It refers to the various feelings associated with consciousness, and everything included by these feelings. This is called mental feeling.
Furthermore, there are two types of feelings that can be called the Vedanā-skandha: feelings with flavor and feelings without flavor. What are feelings with flavor? It refers to the various feelings associated with contaminated attention (attention with afflictions), and everything included by these feelings. This is called feeling with flavor. What are feelings without flavor? It refers to the various feelings associated with uncontaminated attention (attention without afflictions), and everything included by these feelings. This is called feeling without flavor. Some say that feelings associated with desire realm attention are called feelings with flavor, and feelings associated with form realm and formless realm attention are called feelings without flavor. But in this context, feelings associated with contaminated attention are called feelings with flavor, and feelings associated with uncontaminated attention are called feelings without flavor. Just like feelings with flavor and feelings without flavor, so are falling feelings and non-falling feelings, feelings based on attachment and feelings based on detachment, feelings conducive to bondage and feelings not conducive to bondage, feelings conducive to grasping and feelings not conducive to grasping, feelings conducive to entanglements and feelings not conducive to entanglements, mundane feelings and supramundane feelings.
Furthermore, there are three types of feelings that can be called the Vedanā-skandha: pleasant feeling, painful feeling, and neither-pleasant-nor-painful feeling. What is pleasant feeling? It refers to the physical pleasure and mental pleasure arising from agreeable contact, and everything included by equal feeling. This is called pleasant feeling. Furthermore, when cultivating the first, second, and third Dhyānas (meditative states), the mental pleasure arising from agreeable pleasant contact, and everything included by equal feeling, this is called pleasant feeling. What is painful feeling? It refers to the physical pain and mental pain arising from disagreeable contact, and everything included by unequal feeling. This is called painful feeling. What is neither-pleasant-nor-painful feeling? It refers to the physical equanimity and mental equanimity arising from agreeable neither-pleasant-nor-painful contact, and everything included by neither equal nor unequal feeling. This is called neither-pleasant-nor-painful feeling. Furthermore, when cultivating the Near Attainment Samādhi (preliminary stage to the first Dhyāna), the intermediate Dhyāna, the fourth Dhyāna, and the formless attainments, the mental equanimity arising from agreeable neither-pleasant-nor-painful contact, and everything included by neither equal nor unequal feeling, this is called neither-pleasant-nor-painful feeling.
Furthermore, there are four...
受，說名受蘊，謂欲界受、色界受、無色界受、不繫受。云何欲界受？謂欲界作意相應諸受乃至受所攝，是名欲界受。云何色界受？謂色界作意相應諸受乃至受所攝，是名色界受。云何無色界受？謂無色界作意相應諸受乃至受所攝，是名無色界受。云何不繫受？謂無漏作意相應諸受乃至受所攝，是名不繫受。
復有五受，說為受蘊，謂樂受、苦受、喜受、憂受、舍受。如是五受，廣說如根品。
復有六受，說為受蘊，謂眼觸所生受、耳鼻舌身意觸所生受。云何眼觸所生受？謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受。此中眼為增上、色為所緣、眼觸為因、眼觸為等起，是眼觸種類、是眼觸所生、與眼觸所生作意相應。于眼識所了別色諸受乃至受所攝，是名眼觸所生受。如是耳鼻舌身意觸所生受，廣說亦爾。是名受蘊。
如受蘊，如是想蘊識蘊，如其所應，廣說亦爾。
云何行蘊？謂行蘊有二種：一、心相應行蘊；二、心不相應行蘊。云何心相應行蘊？謂思、觸、作意，廣說乃至諸所有智見現觀。復有所餘如是類法與心相應，是名心相應行蘊。云何心不相應行蘊？謂得、無想定廣說乃至文身。復有所餘如是類法不與心相應，是名心不相應行蘊。如是心相應行蘊及心不相應行蘊，總名行
【現代漢語翻譯】 現代漢語譯本 『受』，名為受蘊（Vedanāskandha），指欲界受、色界受、無色界受、不繫受。什麼是欲界受？指欲界作意相應的各種感受，乃至感受所包含的一切，這稱為欲界受。什麼是色界受？指色界作意相應的各種感受，乃至感受所包含的一切，這稱為色界受。什麼是無色界受？指無色界作意相應的各種感受，乃至感受所包含的一切，這稱為無色界受。什麼是不繫受？指無漏作意相應的各種感受，乃至感受所包含的一切，這稱為不繫受。
又有五種感受，被稱為受蘊，即樂受、苦受、喜受、憂受、舍受。這五種感受，詳細的解釋如同根品（Indriyaprakaraṇa）中所說。
又有六種感受，被稱為受蘊，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。什麼是眼觸所生受？指眼和色為條件產生眼識，三者和合產生觸，觸為條件產生受。這裡，眼是增上緣，色是所緣，眼觸是因，眼觸是等起，這是眼觸的種類，是眼觸所生的，與眼觸所生的作意相應。對於眼識所了別的色所產生的各種感受，乃至感受所包含的一切，這稱為眼觸所生受。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，詳細的解釋也與此類似。這稱為受蘊。
如同受蘊一樣，想蘊（Saṃjñāskandha）、識蘊（Vijñānaskandha），也應按照它們各自的情況，詳細地解釋。
什麼是行蘊（Saṃskāraskandha）？行蘊有兩種：一、心相應行蘊；二、心不相應行蘊。什麼是心相應行蘊？指思、觸、作意，詳細地說，乃至各種智慧、見解、現觀。還有其他與此類似的法與心相應，這稱為心相應行蘊。什麼是心不相應行蘊？指得、無想定，詳細地說，乃至文身。還有其他與此類似的法不與心相應，這稱為心不相應行蘊。心相應行蘊和心不相應行蘊，總稱為行蘊。
【English Translation】 English version 'Feeling' is named the Vedanāskandha (aggregate of feeling), referring to feelings of the desire realm, feelings of the form realm, feelings of the formless realm, and unconditioned feelings. What are the feelings of the desire realm? These are the various feelings associated with attention in the desire realm, up to and including all that is encompassed by feeling; these are called feelings of the desire realm. What are the feelings of the form realm? These are the various feelings associated with attention in the form realm, up to and including all that is encompassed by feeling; these are called feelings of the form realm. What are the feelings of the formless realm? These are the various feelings associated with attention in the formless realm, up to and including all that is encompassed by feeling; these are called feelings of the formless realm. What are unconditioned feelings? These are the various feelings associated with non-outflow attention, up to and including all that is encompassed by feeling; these are called unconditioned feelings.
Furthermore, there are five types of feeling that are said to be the Vedanāskandha, namely pleasant feeling, painful feeling, joyful feeling, sorrowful feeling, and neutral feeling. These five types of feeling are explained in detail as in the Indriyaprakaraṇa (chapter on faculties).
Furthermore, there are six types of feeling that are said to be the Vedanāskandha, 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. What is feeling born of eye-contact? It refers to when eye and form are conditions for the arising of eye-consciousness, and the coming together of these three gives rise to contact, and contact is the condition for the arising of feeling. Here, the eye is the dominant condition, form is the object, eye-contact is the cause, and eye-contact is the immediate cause; this is the type of eye-contact, is born of eye-contact, and is associated with attention born of eye-contact. The various feelings that arise from the form cognized by eye-consciousness, up to and including all that is encompassed by feeling, are called feeling born of eye-contact. Likewise, the feelings born of ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact are explained in detail in the same way. This is called the Vedanāskandha.
Just as with the Vedanāskandha, the Saṃjñāskandha (aggregate of perception) and the Vijñānaskandha (aggregate of consciousness) should also be explained in detail according to their respective natures.
What is the Saṃskāraskandha (aggregate of mental formations)? There are two types of mental formations: one, mental formations associated with mind; two, mental formations not associated with mind. What are mental formations associated with mind? These are thought, contact, attention, and in detail, all forms of wisdom, views, and direct perceptions. And other such similar dharmas that are associated with mind are called mental formations associated with mind. What are mental formations not associated with mind? These are attainment, cessation of perception, and in detail, linguistic constructs. And other such similar dharmas that are not associated with mind are called mental formations not associated with mind. Mental formations associated with mind and mental formations not associated with mind are collectively called the Saṃskāraskandha.
蘊。
多界品第二十之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。時阿難陀獨居靜室作是思惟：「諸起怖畏及起災患擾惱事者，皆是愚夫、非諸智者。」既思惟已，于日後分從靜室出，往世尊所，頂禮雙足退住一面，以所思事具白世尊。佛印可言：「如是如是。諸起怖畏及起災患擾惱事者，皆是愚夫、非諸智者。如置火在干蘆草舍、樓堂臺觀，亦被焚燒。愚夫亦爾，以無智故，起諸怖畏及災患等。慶喜當知，過去未來現在，怖畏災患擾惱，皆愚夫生、非諸智者，以諸智者不起彼故。慶喜當知，愚夫有怖畏、智者無怖畏。愚夫有災患、智者無災患。愚夫有擾惱、智者無擾惱。是故慶喜應知愚夫及智者法，知已遠離諸愚夫法，于智者法應正受行。」阿難陀言：「齊何施設諸愚夫數？」佛言：「若有于界、處、蘊及於緣起、處非處法不善巧者，是愚夫數。」阿難陀言：「齊何施設諸智者數？」佛言：「若有于界處蘊及於緣起、處非處法得善巧者，是智者數。」阿難陀言：「云何智者于界善巧？」佛言：「智者於十八界如實知見，是界善巧。謂如實知見，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。復於六界如實知見是界善巧，謂如實知見地界、
【現代漢語翻譯】 蘊（Skandha，五蘊）。
多界品第二十之一
一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林（Jetavana）給孤獨園（Anāthapiṇḍada-ārāma）。當時，阿難陀（Ānanda）獨自在靜室中思惟：『所有生起怖畏以及生起災患擾惱的事情，都是愚夫所為，不是智者所為。』思惟完畢后，在日落後的時間從靜室出來，前往世尊處，頂禮世尊雙足後退到一旁，將所思之事全部稟告世尊。佛陀認可說：『是這樣，是這樣。所有生起怖畏以及生起災患擾惱的事情，都是愚夫所為，不是智者所為。比如將火放在乾燥的蘆葦草舍、樓堂臺觀中，也會被焚燒。愚夫也是這樣，因為沒有智慧，所以生起各種怖畏以及災患等。阿難陀，你應該知道，過去、未來、現在，怖畏、災患、擾惱，都是愚夫所生，不是智者所生，因為智者不會生起這些。阿難陀，你應該知道，愚夫有怖畏，智者沒有怖畏。愚夫有災患，智者沒有災患。愚夫有擾惱，智者沒有擾惱。因此，阿難陀，應該瞭解愚夫和智者的法，瞭解后遠離各種愚夫之法，對於智者之法應該正確地接受和修行。』阿難陀問：『如何施設才能算作愚夫之列？』佛陀說：『如果有人對於界（Dhātu，十八界）、處（Āyatana，十二處）、蘊（Skandha，五蘊）以及對於緣起（Pratītyasamutpāda，十二因緣）、處非處法（sthānāsthāna-jñāna，知處非處智）不善巧，就是愚夫之列。』阿難陀問：『如何施設才能算作智者之列？』佛陀說：『如果有人對於界、處、蘊以及對於緣起、處非處法能夠善巧，就是智者之列。』阿難陀問：『智者如何才能于界善巧？』佛陀說：『智者對於十八界如實知見，就是于界善巧。也就是如實知見，眼界（cakṣu-dhātu）、色界（rūpa-dhātu）、眼識界（cakṣu-vijñāna-dhātu），耳界（śrotra-dhātu）、聲界（śabda-dhātu）、耳識界（śrotra-vijñāna-dhātu），鼻界（ghrāṇa-dhātu）、香界（gandha-dhātu）、鼻識界（ghrāṇa-vijñāna-dhātu），舌界（jihvā-dhātu）、味界（rasa-dhātu）、舌識界（jihvā-vijñāna-dhātu），身界（kāya-dhātu）、觸界（spraṣṭavya-dhātu）、身識界（kāya-vijñāna-dhātu），意界（mano-dhātu）、法界（dharma-dhātu）、意識界（mano-vijñāna-dhātu）。又對於六界如實知見，就是于界善巧，也就是如實知見地界（pṛthivī-dhātu）、』
【English Translation】 Skandhas (aggregates).
Chapter Twenty-One on the Many Realms
At one time, the Bhagavan (Blessed One) was in Śrāvastī, residing in the Jetavana (Jetavana Grove) of Anāthapiṇḍada-ārāma (Anathapindika's Park). At that time, Ānanda (Ananda) was alone in his quiet chamber, contemplating: 'All those who experience fear and calamities and disturbing events are fools, not the wise.' Having contemplated this, in the afternoon he emerged from his quiet chamber and went to the Blessed One, bowed to his feet, and stood to one side, reporting to the Blessed One in detail what he had been thinking. The Buddha approved, saying: 'So it is, so it is. All those who experience fear and calamities and disturbing events are fools, not the wise. Just as placing fire in a dry reed hut, a building with towers and pavilions, it will be burned. So it is with fools; because they lack wisdom, they experience various fears and calamities, and so on. Ānanda, you should know that in the past, future, and present, fear, calamities, and disturbances are all born of fools, not of the wise, because the wise do not give rise to them. Ānanda, you should know that fools have fear, but the wise have no fear. Fools have calamities, but the wise have no calamities. Fools have disturbances, but the wise have no disturbances. Therefore, Ānanda, you should understand the ways of fools and the wise, and having understood them, distance yourself from the ways of fools, and properly accept and practice the ways of the wise.' Ānanda asked: 'How is it determined who is counted among the fools?' The Buddha said: 'If someone is not skilled in the realms (Dhātu, eighteen realms), the spheres (Āyatana, twelve spheres), the aggregates (Skandha, five aggregates), and in dependent origination (Pratītyasamutpāda, twelve links of dependent origination), and what is possible and impossible (sthānāsthāna-jñāna, knowledge of possible and impossible), they are counted among the fools.' Ānanda asked: 'How is it determined who is counted among the wise?' The Buddha said: 'If someone is skilled in the realms, the spheres, the aggregates, and in dependent origination, and what is possible and impossible, they are counted among the wise.' Ānanda asked: 'How is a wise person skilled in the realms?' The Buddha said: 'A wise person who truly knows and sees the eighteen realms is skilled in the realms. That is, truly knowing and seeing the eye-realm (cakṣu-dhātu), the form-realm (rūpa-dhātu), the eye-consciousness-realm (cakṣu-vijñāna-dhātu); the ear-realm (śrotra-dhātu), the sound-realm (śabda-dhātu), the ear-consciousness-realm (śrotra-vijñāna-dhātu); the nose-realm (ghrāṇa-dhātu), the smell-realm (gandha-dhātu), the nose-consciousness-realm (ghrāṇa-vijñāna-dhātu); the tongue-realm (jihvā-dhātu), the taste-realm (rasa-dhātu), the tongue-consciousness-realm (jihvā-vijñāna-dhātu); the body-realm (kāya-dhātu), the touch-realm (spraṣṭavya-dhātu), the body-consciousness-realm (kāya-vijñāna-dhātu); the mind-realm (mano-dhātu), the dharma-realm (dharma-dhātu), the mind-consciousness-realm (mano-vijñāna-dhātu). Furthermore, truly knowing and seeing the six realms is being skilled in the realms, that is, truly knowing and seeing the earth-realm (pṛthivī-dhātu),'.
水界、火界、風界、空界、識界。復於六界如實知見是界善巧，謂如實知見欲界、恚界、害界、無慾界、無恚界、無害界。復於六界如實知見是界善巧，謂如實知見樂界、苦界、喜界、憂界、舍界、無明界。復於四界如實知見是界善巧，謂如實知見受界、想界、行界、識界。復於三界如實知見是界善巧，謂如實知見欲界、色界、無色界。復於三界如實知見是界善巧，謂如實知見色界、無色界、滅界。復於三界如實知見是界善巧，謂如實知見過去界、未來界、現在界。復於三界如實知見是界善巧，謂如實知見劣界、中界、妙界。復於三界如實知見是界善巧，謂如實知見善界、不善界、無記界。復於三界如實知見是界善巧，謂如實知見學界、無學界、非學非無學界。復於二界如實知見是界善巧，謂如實知見有漏界、無漏界。復於二界如實知見是界善巧，謂如實知見有為界、無為界。是名智者于界善巧。」阿難陀言：「云何智者于處善巧？」佛言：「智者於十二處如實知見是處善巧，謂如實知見眼處色處、耳處聲處、鼻處香處、舌處味處、身處觸處、意處法處，是名智者于處善巧。」阿難陀言：「云何智者于蘊善巧？」佛言：「智者於五蘊如實知見是蘊善巧，謂如實知見色蘊、受蘊、想蘊、行蘊、識蘊，是名智者于蘊善巧。
【現代漢語翻譯】 現代漢語譯本： 水界（ap-dhātu）、火界（tejo-dhātu）、風界（vāyo-dhātu）、空界（ākāsa-dhātu）、識界（viññāṇa-dhātu）。又於六界如實知見是界善巧，謂如實知見欲界（kāma-dhātu）、恚界（vyāpāda-dhātu）、害界（vihiṃsā-dhātu）、無慾界（nekkamma-dhātu）、無恚界（avyāpāda-dhātu）、無害界（avihiṃsā-dhātu）。又於六界如實知見是界善巧，謂如實知見樂界（sukha-dhātu）、苦界（dukkha-dhātu）、喜界（somanassa-dhātu）、憂界（domanassa-dhātu）、舍界（upekkhā-dhātu）、無明界（avijjā-dhātu）。又於四界如實知見是界善巧，謂如實知見受界（vedanā-dhātu）、想界（saññā-dhātu）、行界（saṅkhāra-dhātu）、識界（viññāṇa-dhātu）。又於三界如實知見是界善巧，謂如實知見欲界（kāma-dhātu）、、無。又於三界如實知見是界善巧，謂如實知見、無、滅界（nirodha-dhātu）。又於三界如實知見是界善巧，謂如實知見過去界（atīta-dhātu）、未來界（anāgata-dhātu）、現在界（paccuppanna-dhātu）。又於三界如實知見是界善巧，謂如實知見劣界（hīna-dhātu）、中界（majjhima-dhātu）、妙界（paṇīta-dhātu）。又於三界如實知見是界善巧，謂如實知見善界（kusala-dhātu）、不善界（akusala-dhātu）、無記界（abyākata-dhātu）。又於三界如實知見是界善巧，謂如實知見學界（sekha-dhātu）、無學界（asekha-dhātu）、非學非無學界（neva-sekha-nāsekha-dhātu）。又於二界如實知見是界善巧，謂如實知見有漏界（sāsava-dhātu）、無漏界（anāsava-dhātu）。又於二界如實知見是界善巧，謂如實知見有為界（saṅkhata-dhātu）、無為界（asaṅkhata-dhātu）。是名智者于界善巧。』阿難陀（Ānanda，佛陀的侍者）言：『云何智者于處善巧？』佛言：『智者於十二處如實知見是處善巧，謂如實知見眼處（cakkhāyatana）色處（rūpāyatana）、耳處（sotāyatana）聲處（saddāyatana）、鼻處（ghānāyatana）香處（gandhāyatana）、舌處（jivhāyatana）味處（rasāyatana）、身處（kāyāyatana）觸處（phoṭṭhabbāyatana）、意處（manāyatana）法處（dhammāyatana），是名智者于處善巧。』阿難陀言：『云何智者于蘊善巧？』佛言：『智者於五蘊如實知見是蘊善巧，謂如實知見色蘊（rūpa-kkhandha）、受蘊（vedanā-kkhandha）、想蘊（saññā-kkhandha）、行蘊（saṅkhāra-kkhandha）、識蘊（viññāṇa-kkhandha），是名智者于蘊善巧。 ** 和 ** 處內容缺失，請補充完整
【English Translation】 English version: 'Water element (ap-dhātu), fire element (tejo-dhātu), air element (vāyo-dhātu), space element (ākāsa-dhātu), consciousness element (viññāṇa-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these six elements, that is, by truly knowing and seeing the element of desire (kāma-dhātu), the element of ill-will (vyāpāda-dhātu), the element of harm (vihiṃsā-dhātu), the element of non-desire (nekkamma-dhātu), the element of non-ill-will (avyāpāda-dhātu), the element of non-harm (avihiṃsā-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these six elements, that is, by truly knowing and seeing the element of pleasure (sukha-dhātu), the element of pain (dukkha-dhātu), the element of joy (somanassa-dhātu), the element of sorrow (domanassa-dhātu), the element of equanimity (upekkhā-dhātu), the element of ignorance (avijjā-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these four elements, that is, by truly knowing and seeing the element of feeling (vedanā-dhātu), the element of perception (saññā-dhātu), the element of mental formations (saṅkhāra-dhātu), the element of consciousness (viññāṇa-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these three elements, that is, by truly knowing and seeing the element of desire (kāma-dhātu), , non-. Furthermore, a wise person is skilled in elements by truly knowing and seeing these three elements, that is, by truly knowing and seeing , non-, the element of cessation (nirodha-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these three elements, that is, by truly knowing and seeing the element of the past (atīta-dhātu), the element of the future (anāgata-dhātu), the element of the present (paccuppanna-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these three elements, that is, by truly knowing and seeing the inferior element (hīna-dhātu), the intermediate element (majjhima-dhātu), the excellent element (paṇīta-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these three elements, that is, by truly knowing and seeing the wholesome element (kusala-dhātu), the unwholesome element (akusala-dhātu), the indeterminate element (abyākata-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these three elements, that is, by truly knowing and seeing the element of a trainee (sekha-dhātu), the element of one beyond training (asekha-dhātu), the element of neither a trainee nor beyond training (neva-sekha-nāsekha-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these two elements, that is, by truly knowing and seeing the element with outflows (sāsava-dhātu), the element without outflows (anāsava-dhātu). Furthermore, a wise person is skilled in elements by truly knowing and seeing these two elements, that is, by truly knowing and seeing the conditioned element (saṅkhata-dhātu), the unconditioned element (asaṅkhata-dhātu). This is called a wise person's skill in elements.』 Ānanda (Ānanda, the Buddha's attendant) said, 『How is a wise person skilled in the sense bases?』 The Buddha said, 『A wise person is skilled in the twelve sense bases by truly knowing and seeing them, that is, by truly knowing and seeing the eye base (cakkhāyatana) and the object base (rūpāyatana), the ear base (sotāyatana) and the sound base (saddāyatana), the nose base (ghānāyatana) and the smell base (gandhāyatana), the tongue base (jivhāyatana) and the taste base (rasāyatana), the body base (kāyāyatana) and the touch base (phoṭṭhabbāyatana), the mind base (manāyatana) and the mental object base (dhammāyatana). This is called a wise person's skill in the sense bases.』 Ānanda said, 『How is a wise person skilled in the aggregates?』 The Buddha said, 『A wise person is skilled in the five aggregates by truly knowing and seeing them, that is, by truly knowing and seeing the aggregate of form (rūpa-kkhandha), the aggregate of feeling (vedanā-kkhandha), the aggregate of perception (saññā-kkhandha), the aggregate of mental formations (saṅkhāra-kkhandha), the aggregate of consciousness (viññāṇa-kkhandha). This is called a wise person's skill in the aggregates.』 ** and ** are missing, please complete
」阿難陀言：「云何智者于緣起善巧？」佛言：「智者於十二支緣起順逆如實知見是緣起善巧，謂如實知見依此有彼有、此生故彼生，謂無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死發生愁嘆苦憂擾惱，如是便集純大苦蘊。及如實知依此無彼無、此滅故彼滅，謂無明滅故行滅、行滅故識滅、識滅故名色滅、名色滅故六處滅、六處滅故觸滅、觸滅故受滅、受滅故愛滅、愛滅故取滅、取滅故有滅、有滅故生滅、生滅故老死愁嘆苦憂擾惱滅，如是便滅純大苦蘊。是名智者于緣起善巧。」阿難陀言：「云何智者于處非處善巧？」佛言：「智者于處非處如實知見是處非處善巧，謂如實知無處無容身語意惡行，感可愛可樂可欣可意異熟。有處有容身語意惡行，感不可愛不可樂不可欣不可意異熟。無處無容身語意妙行，感不可愛不可樂不可欣不可意異熟。有處有容身語意妙行，感可愛可樂可欣可意異熟。無處無容行身語意惡行已，由此因緣身壞命終生諸善趣。有處有容行身語意惡行已，由此因緣身壞命終墮諸惡趣。無處無容行身語意妙行已，由此因緣身壞命終墮諸惡趣。有處有容行身語意妙行已，由此因緣身壞命終生諸善趣。是處非處善巧。復如實知見無處無容非前非
【現代漢語翻譯】 現代漢語譯本 阿難陀問道：『智者如何才能善於瞭解緣起？』佛陀回答說：『智者如實地瞭解十二緣起的順逆，這就是善於瞭解緣起。也就是說，如實地知見「依此有彼有，此生故彼生」，即無明緣行（無明是產生行為的條件），行緣識（行為是產生意識的條件），識緣名色（意識是產生名色的條件），名色緣六處（名色是產生六處的條件），六處緣觸（六處是產生觸的條件），觸緣受（觸是產生感受的條件），受緣愛（感受是產生愛的條件），愛緣取（愛是產生執取的條件），取緣有（執取是產生存在的條件），有緣生（存在是產生出生的條件），生緣老死發生愁嘆苦憂擾惱（出生是產生衰老、死亡、愁苦、悲傷、憂愁、煩惱的條件），這樣就聚集了純粹巨大的苦蘊。並且如實地知見「依此無彼無，此滅故彼滅」，即無明滅故行滅，行滅故識滅，識滅故名色滅，名色滅故六處滅，六處滅故觸滅，觸滅故受滅，受滅故愛滅，愛滅故取滅，取滅故有滅，有滅故生滅，生滅故老死愁嘆苦憂擾惱滅，這樣就滅除了純粹巨大的苦蘊。這叫做智者善於瞭解緣起。』 阿難陀問道：『智者如何才能善於瞭解處非處（可能性與不可能性）？』佛陀回答說：『智者如實地瞭解處非處，這就是善於瞭解處非處。也就是說，如實地知道沒有可能身語意惡行，會感得可愛、可樂、可欣、可意的異熟果報。有可能身語意惡行，會感得不可愛、不可樂、不可欣、不可意的異熟果報。沒有可能身語意妙行，會感得不可愛、不可樂、不可欣、不可意的異熟果報。有可能身語意妙行，會感得可愛、可樂、可欣、可意的異熟果報。沒有可能做了身語意惡行之後，因此因緣身壞命終生到諸善趣。有可能做了身語意惡行之後，因此因緣身壞命終墮到諸惡趣。沒有可能做了身語意妙行之後，因此因緣身壞命終墮到諸惡趣。有可能做了身語意妙行之後，因此因緣身壞命終生到諸善趣。這就是處非處善巧。』 『又如實知見沒有可能非前非'
【English Translation】 English version Ananda said: 'How does a wise person skillfully understand dependent origination?' The Buddha said: 'A wise person truly knows and sees the arising and ceasing of the twelve links of dependent origination. This is skillful understanding of dependent origination. That is, truly knowing and seeing that 'when this exists, that exists; with the arising of this, that arises,' namely, ignorance conditions volitional formations (Avijjāpaccayā saṅkhārā), volitional formations condition consciousness (Saṅkhārapaccayā viññāṇaṁ), consciousness conditions name and form (Viññāṇapaccayā nāmarūpaṁ), name and form condition the six sense bases (Nāmarūpapaccayā saḷāyatanaṁ), the six sense bases condition contact (Saḷāyatanapaccayā phasso), contact conditions feeling (Phassapaccayā vedanā), feeling conditions craving (Vedanāpaccayā taṇhā), craving conditions clinging (Taṇhāpaccayā upādānaṁ), clinging conditions becoming (Upādānapaccayā bhavo), becoming conditions birth (Bhavapaccayā jāti), birth conditions aging and death, sorrow, lamentation, pain, grief, and despair (Jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti). Thus arises this entire mass of suffering. And truly knowing that 'when this does not exist, that does not exist; with the cessation of this, that ceases,' namely, with the cessation of ignorance, volitional formations cease; with the cessation of volitional formations, consciousness ceases; with the cessation of consciousness, name and form cease; with the cessation of name and form, the six sense bases cease; with the cessation of the six sense bases, contact ceases; with the cessation of contact, feeling ceases; with the cessation of feeling, craving ceases; with the cessation of craving, clinging ceases; with the cessation of clinging, becoming ceases; with the cessation of becoming, birth ceases; with the cessation of birth, aging and death, sorrow, lamentation, pain, grief, and despair cease. Thus ceases this entire mass of suffering. This is called a wise person's skillful understanding of dependent origination.' Ananda said: 'How does a wise person skillfully understand what is possible and what is impossible (place and non-place)?' The Buddha said: 'A wise person truly knows and sees what is possible and what is impossible; this is skillful understanding of what is possible and what is impossible. That is, truly knowing that there is no possibility that evil actions of body, speech, and mind will result in agreeable, pleasant, delightful, and pleasing consequences. There is a possibility that evil actions of body, speech, and mind will result in disagreeable, unpleasant, undelightful, and displeasing consequences. There is no possibility that good actions of body, speech, and mind will result in disagreeable, unpleasant, undelightful, and displeasing consequences. There is a possibility that good actions of body, speech, and mind will result in agreeable, pleasant, delightful, and pleasing consequences. There is no possibility that having performed evil actions of body, speech, and mind, one will, due to this cause, upon the breaking up of the body after death, arise in a good destination. There is a possibility that having performed evil actions of body, speech, and mind, one will, due to this cause, upon the breaking up of the body after death, arise in a bad destination. There is no possibility that having performed good actions of body, speech, and mind, one will, due to this cause, upon the breaking up of the body after death, arise in a bad destination. There is a possibility that having performed good actions of body, speech, and mind, one will, due to this cause, upon the breaking up of the body after death, arise in a good destination. This is skill in understanding what is possible and impossible.' 'Furthermore, truly knowing and seeing that there is no possibility of other than the previous.'
後有二輪王生一世界。有處有容非前非後有一輪王生一世界。無處無容非前非後有二如來生一世界。有處有容非前非後有一如來生一世界。是處非處善巧。復如實知見無處無容女作輪王、帝釋、魔王、梵王，及證獨覺菩提、或證無上正等菩提。有處有容男作輪王帝釋魔王梵王、及證獨覺菩提或證無上正等菩提。是處非處善巧。復如實知見無處無容具聖見者，故思害母、害父、害阿羅漢、破和合僧及起噁心出佛身血。有處有容諸異生者作五無間。無處無容具聖見者，故思斷眾生命。有處有容諸異生者，故思斷眾生命。無處無容具聖見者，故思越諸學處。有處有容諸異生者，故思越諸學處。無處無容具聖見者，舍勝學處趣劣學處，或求外道為師、或求外道為福田、或瞻仰外道沙門婆羅門面、或種種占卜諸吉祥事執為清凈，或受第八有。有處有容諸異生者，有如是事。是處非處善巧。復如實知見無處無容未斷五蓋令心染污、令慧力羸、障礙道品、違涅槃者，心善安住四念住中。有處有容已斷五蓋令心染污、令慧力羸、障礙道品、違涅槃者，心善安住四念住中。無處無容未斷五蓋廣說乃至違涅槃者，心未善住四念住中而能修習七等覺支。有處有容已斷五蓋廣說乃至違涅槃者，心已善住四念住中乃能修習七等覺支。無處無容未斷
【現代漢語翻譯】 現代漢語譯本： 在一個世界裡，有時會有兩個轉輪王同時出現（轉輪王：以正法統治世界的理想君主），有時有空間容納，並非總是如此。在一個世界裡，有時會有一個轉輪王出現，有時沒有空間容納，並非總是如此。在一個世界裡，有時會有兩位如來（如來：佛的稱號）同時出現，有時有空間容納，並非總是如此。在一個世界裡，有時會有一位如來出現。對於這些情況，如實知見什麼是可能，什麼是不可能，是善巧的智慧。
如實知見，沒有可能，也沒有空間容納，一個女人能成為轉輪王、帝釋（帝釋：忉利天之主）、魔王（魔王：欲界之主）、梵王（梵王：色界之主），以及證得獨覺菩提（獨覺菩提：不依師教，獨自悟道的智慧），或證得無上正等菩提（無上正等菩提：佛的智慧）。有時有空間容納，一個男人能成為轉輪王、帝釋、魔王、梵王，以及證得獨覺菩提，或證得無上正等菩提。對於這些情況，如實知見什麼是可能，什麼是不可能，是善巧的智慧。
如實知見，沒有可能，也沒有空間容納，一個具有聖見（聖見：證悟真理的見解）的人，會故意去傷害母親、傷害父親、傷害阿羅漢（阿羅漢：斷盡煩惱的聖者）、破壞僧團的和合，以及生起惡意使佛陀流血。有時有空間容納，凡夫俗子會造作五無間罪（五無間罪：五種極重的罪業）。沒有可能，也沒有空間容納，一個具有聖見的人，會故意去殺害眾生的性命。有時有空間容納，凡夫俗子會故意去殺害眾生的性命。沒有可能，也沒有空間容納，一個具有聖見的人，會故意違越所受持的戒律。
有時有空間容納，凡夫俗子會故意違越所受持的戒律。沒有可能，也沒有空間容納，一個具有聖見的人，會捨棄殊勝的戒律而趨向低劣的戒律，或者尋求外道作為老師，或者尋求外道作為福田，或者瞻仰外道沙門婆羅門的面容，或者執著于種種占卜的吉祥之事認為那是清凈的，或者受生於第八有（第八有：指無色界的非想非非想處天）。有時有空間容納，凡夫俗子，會有這樣的事情發生。對於這些情況，如實知見什麼是可能，什麼是不可能，是善巧的智慧。
如實知見，沒有可能，也沒有空間容納，一個沒有斷除五蓋（五蓋：貪慾、嗔恚、睡眠、掉舉、疑）的人，他的心被染污，他的智慧力衰弱，障礙修道，違背涅槃（涅槃：解脫生死輪迴的境界），他的心能善安住在四念住（四念住：觀身不凈、觀受是苦、觀心無常、觀法無我）中。有時有空間容納，一個已經斷除五蓋的人，他的心被染污，他的智慧力衰弱，障礙修道，違背涅槃，他的心能善安住在四念住中。沒有可能，也沒有空間容納，一個沒有斷除五蓋，乃至違背涅槃的人，他的心沒有善安住在四念住中，卻能修習七等覺支（七等覺支：七種幫助證悟的因素）。有時有空間容納，一個已經斷除五蓋，乃至違背涅槃的人，他的心已經善安住在四念住中，才能修習七等覺支。沒有可能，一個沒有斷除 English version: In one world, there are times when two Wheel-Turning Kings (Cakkavatti-raja: ideal monarch who rules the world with righteousness) arise simultaneously, and there is space and capacity for it, but it is not always the case. In one world, there are times when one Wheel-Turning King arises, and there is no space or capacity for it, but it is not always the case. In one world, there are times when two Tathagatas (Tathagata: title of a Buddha) arise simultaneously, and there is space and capacity for it, but it is not always the case. In one world, there are times when one Tathagata arises. To truly know and see what is possible and what is impossible in these situations is skillful wisdom.
To truly know and see that there is no possibility or capacity for a woman to become a Wheel-Turning King, an Indra (Indra: lord of the Tavatimsa heaven), a Mara (Mara: lord of the desire realm), a Brahma (Brahma: lord of the form realm), and to attain Pacceka-bodhi (Pacceka-bodhi: enlightenment attained independently without a teacher), or to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the wisdom of a Buddha). There is sometimes space and capacity for a man to become a Wheel-Turning King, an Indra, a Mara, a Brahma, and to attain Pacceka-bodhi, or to attain Anuttara-samyak-sambodhi. To truly know and see what is possible and what is impossible in these situations is skillful wisdom.
To truly know and see that there is no possibility or capacity for one who possesses Right View (Right View: the understanding of truth) to intentionally harm their mother, harm their father, harm an Arhat (Arhat: a perfected being who has eradicated all defilements), disrupt the harmony of the Sangha, or with malicious intent cause a Buddha to bleed. There is sometimes space and capacity for ordinary beings to commit the five heinous crimes (five heinous crimes: five extremely grave offenses). There is no possibility or capacity for one who possesses Right View to intentionally take the life of a living being. There is sometimes space and capacity for ordinary beings to intentionally take the life of a living being. There is no possibility or capacity for one who possesses Right View to intentionally transgress the precepts they have undertaken.
There is sometimes space and capacity for ordinary beings to intentionally transgress the precepts they have undertaken. There is no possibility or capacity for one who possesses Right View to abandon superior precepts and turn to inferior precepts, or to seek external paths as teachers, or to seek external paths as fields of merit, or to gaze upon the faces of external ascetics and Brahmins, or to cling to various auspicious omens and regard them as pure, or to be reborn in the eighth existence (eighth existence: referring to the realm of Neither Perception Nor Non-Perception in the formless realm). There is sometimes space and capacity for ordinary beings to have such things happen. To truly know and see what is possible and what is impossible in these situations is skillful wisdom.
To truly know and see that there is no possibility or capacity for one who has not abandoned the five hindrances (five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and worry, doubt), whose mind is defiled, whose wisdom is weakened, who is obstructed from the path, and who is opposed to Nirvana (Nirvana: the state of liberation from the cycle of birth and death), to have their mind well-established in the four foundations of mindfulness (four foundations of mindfulness: contemplation of the body, feelings, mind, and phenomena). There is sometimes space and capacity for one who has abandoned the five hindrances, whose mind is defiled, whose wisdom is weakened, who is obstructed from the path, and who is opposed to Nirvana, to have their mind well-established in the four foundations of mindfulness. There is no possibility or capacity for one who has not abandoned the five hindrances, and so on, who is opposed to Nirvana, to cultivate the seven factors of enlightenment (seven factors of enlightenment: seven qualities that aid in enlightenment) without having their mind well-established in the four foundations of mindfulness. There is sometimes space and capacity for one who has abandoned the five hindrances, and so on, who is opposed to Nirvana, to cultivate the seven factors of enlightenment only after having their mind well-established in the four foundations of mindfulness. There is no possibility for one who has not abandoned
【English Translation】 English version: In one world, there are times when two Wheel-Turning Kings (Cakkavatti-raja: ideal monarch who rules the world with righteousness) arise simultaneously, and there is space and capacity for it, but it is not always the case. In one world, there are times when one Wheel-Turning King arises, and there is no space or capacity for it, but it is not always the case. In one world, there are times when two Tathagatas (Tathagata: title of a Buddha) arise simultaneously, and there is space and capacity for it, but it is not always the case. In one world, there are times when one Tathagata arises. To truly know and see what is possible and what is impossible in these situations is skillful wisdom.
To truly know and see that there is no possibility or capacity for a woman to become a Wheel-Turning King, an Indra (Indra: lord of the Tavatimsa heaven), a Mara (Mara: lord of the desire realm), a Brahma (Brahma: lord of the form realm), and to attain Pacceka-bodhi (Pacceka-bodhi: enlightenment attained independently without a teacher), or to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi: the wisdom of a Buddha). There is sometimes space and capacity for a man to become a Wheel-Turning King, an Indra, a Mara, a Brahma, and to attain Pacceka-bodhi, or to attain Anuttara-samyak-sambodhi. To truly know and see what is possible and what is impossible in these situations is skillful wisdom.
To truly know and see that there is no possibility or capacity for one who possesses Right View (Right View: the understanding of truth) to intentionally harm their mother, harm their father, harm an Arhat (Arhat: a perfected being who has eradicated all defilements), disrupt the harmony of the Sangha, or with malicious intent cause a Buddha to bleed. There is sometimes space and capacity for ordinary beings to commit the five heinous crimes (five heinous crimes: five extremely grave offenses). There is no possibility or capacity for one who possesses Right View to intentionally take the life of a living being. There is sometimes space and capacity for ordinary beings to intentionally take the life of a living being. There is no possibility or capacity for one who possesses Right View to intentionally transgress the precepts they have undertaken.
There is sometimes space and capacity for ordinary beings to intentionally transgress the precepts they have undertaken. There is no possibility or capacity for one who possesses Right View to abandon superior precepts and turn to inferior precepts, or to seek external paths as teachers, or to seek external paths as fields of merit, or to gaze upon the faces of external ascetics and Brahmins, or to cling to various auspicious omens and regard them as pure, or to be reborn in the eighth existence (eighth existence: referring to the realm of Neither Perception Nor Non-Perception in the formless realm). There is sometimes space and capacity for ordinary beings to have such things happen. To truly know and see what is possible and what is impossible in these situations is skillful wisdom.
To truly know and see that there is no possibility or capacity for one who has not abandoned the five hindrances (five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and worry, doubt), whose mind is defiled, whose wisdom is weakened, who is obstructed from the path, and who is opposed to Nirvana (Nirvana: the state of liberation from the cycle of birth and death), to have their mind well-established in the four foundations of mindfulness (four foundations of mindfulness: contemplation of the body, feelings, mind, and phenomena). There is sometimes space and capacity for one who has abandoned the five hindrances, whose mind is defiled, whose wisdom is weakened, who is obstructed from the path, and who is opposed to Nirvana, to have their mind well-established in the four foundations of mindfulness. There is no possibility or capacity for one who has not abandoned the five hindrances, and so on, who is opposed to Nirvana, to cultivate the seven factors of enlightenment (seven factors of enlightenment: seven qualities that aid in enlightenment) without having their mind well-established in the four foundations of mindfulness. There is sometimes space and capacity for one who has abandoned the five hindrances, and so on, who is opposed to Nirvana, to cultivate the seven factors of enlightenment only after having their mind well-established in the four foundations of mindfulness. There is no possibility for one who has not abandoned
五蓋廣說乃至違涅槃者，心未善住四念住中而能修習七等覺支，而證聲聞獨覺無上菩提。有處有容已斷五蓋廣說乃至違涅槃者，心已善住四念住中已，能修習七等覺支，乃能證得聲聞獨覺無上菩提。是名智者于處非處善巧。」阿難陀曰：「今此法門，其名何等？云何奉持？」佛告慶喜：「今此法門，名為四轉、亦名大法鏡、亦名甘露鼓、亦名多界，應如是持。」時阿難陀歡喜敬受。
云何眼界？謂如眼根。云何色界？謂如色處。云何眼識界？謂眼色為緣所生眼識，此中眼為增上、色為所緣，于眼所識色，諸了別異了別各別了別色，是名眼識界。餘五三界，隨其所應，廣說亦爾。
云何地界？謂地界有二種：一、內；二、外。云何內地界？謂此身內所有各別堅性堅類有執有受。此復云何？謂發毛爪齒乃至糞穢。復有所餘身內各別堅性堅類有執有受，是名內地界。云何外地界？謂此身外諸外所攝堅性堅類無執無受。此復云何？謂大地山、諸石瓦礫、蚌蛤蝸牛、銅鐵錫镴、末尼真珠、琉璃螺貝、珊瑚璧玉、金銀石藏杵藏、頗胝迦、赤珠右旋、沙土草木、枝葉花果。或復有地依水輪住，復有所餘在此身外堅性堅類無執無受，是名外地界。前內此外，總名地界。
云何水界？謂水界有二種：一、內；二、外。
【現代漢語翻譯】 現代漢語譯本：如果五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）廣泛地障礙乃至違背涅槃，那麼心沒有好好安住在四念住（身念住、受念住、心念住、法念住）中，卻想要修習七等覺支（擇法覺支、精進覺支、喜覺支、輕安覺支、念覺支、定覺支、舍覺支），從而證得聲聞、獨覺、無上菩提，是不可能實現的。如果已經斷除了五蓋，廣泛地障礙乃至違背涅槃的情況不再發生，心已經好好安住在四念住中，才能夠修習七等覺支，最終證得聲聞、獨覺、無上菩提。這叫做智者善於分辨事情的可能性和不可能性。」阿難陀（Ananda，佛陀的十大弟子之一）說：「現在這個法門，它的名字叫什麼？我們應該如何奉行？」佛告訴阿難陀：「現在這個法門，名為四轉、也名大法鏡、也名甘露鼓、也名多界，應當這樣奉持。」當時，阿難陀歡喜地接受並恭敬地奉行。 什麼是眼界？就是指眼根（eye faculty）。什麼是**？就是指色處（form）。什麼是眼識界？就是指以眼和色為條件所產生的眼識，這裡面眼是增上緣，色是所緣緣，對於眼所認識的色，種種了別、不同的了別、各自的了別色，這就是眼識界。其餘的五種三界，根據它們各自的情況，也可以廣泛地解說。 什麼是地界？地界有兩種：一是內在的地界，二是外在的地界。什麼叫做內在的地界？就是指這個身體內部所有各種不同的堅硬性質、堅硬種類，有執著、有感受的。這些又是指什麼呢？是指頭髮、毛髮、指甲、牙齒，乃至糞便污垢。還有身體內部所有各種不同的堅硬性質、堅硬種類，有執著、有感受的，這些叫做內在的地界。什麼叫做外在的地界？就是指這個身體外部所有外在事物所包含的堅硬性質、堅硬種類，沒有執著、沒有感受的。這些又是指什麼呢？是指大地山川、各種石頭瓦礫、蚌蛤蝸牛、銅鐵錫镴、末尼（mani，寶珠）真珠、琉璃螺貝、珊瑚璧玉、金銀石藏杵藏、頗胝迦（sphatika，水晶）、赤珠右旋、沙土草木、枝葉花果。或者還有地依靠水輪而存在，還有存在於這個身體外部的堅硬性質、堅硬種類，沒有執著、沒有感受的，這些叫做外在地界。前面的內在的地界和外在的地界，總稱為地界。 什麼是水界？水界有兩種：一是內在的水界，二是外在的水界。
【English Translation】 English version: If the five hindrances (desire-attachment, aversion, sloth-torpor, restlessness-worry, and doubt) extensively obstruct and even contradict Nirvana, then it is impossible to cultivate the seven factors of enlightenment (investigation of phenomena, energy, joy, tranquility, mindfulness, concentration, and equanimity) and attain the enlightenment of a Sravaka (hearer), Pratyekabuddha (solitary Buddha), or unsurpassed Bodhi (enlightenment) when the mind has not been well established in the four foundations of mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, and mindfulness of phenomena). If the five hindrances have been eliminated, and the extensive obstruction and contradiction of Nirvana no longer occur, and the mind has been well established in the four foundations of mindfulness, then one can cultivate the seven factors of enlightenment and ultimately attain the enlightenment of a Sravaka, Pratyekabuddha, or unsurpassed Bodhi. This is called a wise person being skilled in possibility and impossibility.' Ananda (one of the ten great disciples of the Buddha) said, 'What is the name of this Dharma teaching? How should we uphold it?' The Buddha told Ananda, 'This Dharma teaching is called the Four Transformations, also called the Great Dharma Mirror, also called the Ambrosia Drum, also called the Multiple Realms; you should uphold it in this way.' At that time, Ananda joyfully received and respectfully upheld it. What is the eye element? It refers to the eye faculty. What is **? It refers to form. What is the eye consciousness element? It refers to the eye consciousness that arises from the condition of the eye and form. In this, the eye is the dominant condition, and form is the object condition. Regarding the form cognized by the eye, the various discriminations, different discriminations, and individual discriminations of form, this is called the eye consciousness element. The remaining five of the three realms can also be extensively explained according to their respective situations. What is the earth element? The earth element has two types: internal and external. What is the internal earth element? It refers to all the various solid properties and solid types within this body that are clung to and experienced. What are these? They are hair, body hair, nails, teeth, and even feces and filth. Furthermore, all the various solid properties and solid types within the body that are clung to and experienced are called the internal earth element. What is the external earth element? It refers to the solid properties and solid types included in all external things outside this body that are not clung to and not experienced. What are these? They are the great earth, mountains, various stones and gravel, mussels and snails, copper, iron, tin, lead, mani (jewels), pearls, lapis lazuli, conch shells, coral, jade, gold, silver, stone deposits, pestle deposits, sphatika (crystal), red beads rotating to the right, sand, soil, grass, trees, branches, leaves, flowers, and fruits. Or there is earth that exists relying on the water wheel, and furthermore, there are solid properties and solid types outside this body that are not clung to and not experienced; these are called the external earth element. The aforementioned internal and external earth elements are collectively called the earth element. What is the water element? The water element has two types: internal and external.
云何內水界？謂此身內所有各別濕性濕類有執有受。此復云何？謂諸淚汗乃至小便。復有所餘身內各別濕性濕類有執有受，是名內水界。云何外水界？謂此身外諸外所攝濕性濕類無執無受。此復云何？謂根莖枝葉花果等汁露、酒乳酪酥油蜜糖、池沼陂湖、殑伽河、鹽母那河、薩剌渝河、頞氏羅筏底河、莫呬河、東海西海南海北海、四大海水。或復有水依風輪住，復有所餘在此外濕性濕類無執無受，是名外水界。前內此外，總名水界。
云何火界？謂火界有二種：一、內：二、外。云何內火界？謂此身內所有各別暖性暖類有執有受。此復云何？謂此身中諸所有熱等熱遍熱，由此所食所啖所飲正易消化，若此增盛令身燋熱。復有所餘身內各別暖性暖類有執有受，是名內火界。云何外火界？謂此身外諸外所攝暖性暖類無執無受。此復云何？謂地暖火、日藥末尼、宮殿星宿火聚燈焰、燒村燒城燒川燒野、燒十二十三十四十五十百千或無量擔薪草等火熾盛烔然，或在山澤河池巖窟房舍殿堂樓觀草木根莖枝葉花果等暖。復有所餘熱性熱類無執無受，是名外火界。前內此外，總名火界。
云何風界？謂風界有二種：一、內；二外。云何內風界？謂此身內所有各別動性動類有執有受。此復云何？謂此身中，或上行風、或下
【現代漢語翻譯】 現代漢語譯本： 什麼是內水界？指的是此身之內所有各別的、具有濕性的、屬於濕類的、有執著和感受的物質。這些又是什麼呢？指的是眼淚、汗水乃至小便。還有其他身體內部各別的、具有濕性的、屬於濕類的、有執著和感受的物質，這被稱為內水界。 什麼是外水界？指的是此身之外，所有屬於外部的、具有濕性的、屬於濕類的、沒有執著和感受的物質。這些又是什麼呢？指的是根、莖、枝、葉、花、果等的汁液，露水、酒、乳酪、酥油、蜜糖，池沼、水塘、湖泊，殑伽河（恒河）、鹽母那河（朱木拿河）、薩剌渝河（薩特萊杰河）、頞氏羅筏底河（伊洛瓦底江）、莫呬河（瑪希河），東海、西海、南海、北海，四大海水。或者還有依風輪而存在的水，以及其他存在於外部的、具有濕性的、屬於濕類的、沒有執著和感受的物質，這被稱為外水界。前面的內水界和外水界，總稱為水界。 什麼是火界？火界有兩種：一是內火界，二是外火界。什麼是內火界？指的是此身之內所有各別的、具有暖性的、屬於暖類的、有執著和感受的物質。這些又是什麼呢？指的是此身中所有熱、等熱、遍熱，通過這些熱，所食、所啖、所飲的食物才能正常消化，如果這些熱增盛，就會使身體焦熱。還有其他身體內部各別的、具有暖性的、屬於暖類的、有執著和感受的物質，這被稱為內火界。 什麼是外火界？指的是此身之外，所有屬於外部的、具有暖性的、屬於暖類的、沒有執著和感受的物質。這些又是什麼呢？指的是地暖、火、太陽、藥末尼（藥王珠），宮殿、星宿、火堆、燈焰，焚燒村莊、焚燒城市、焚燒河流、焚燒原野，焚燒十、二十、三十、四十、五十、百、千或無量擔的薪柴草等，火勢熾盛燃燒，或者在山澤、河池、巖窟、房舍、殿堂、樓觀、草木根莖枝葉花果等處產生的溫暖。還有其他具有熱性的、屬於熱類的、沒有執著和感受的物質，這被稱為外火界。前面的內火界和外火界，總稱為火界。 什麼是風界？風界有兩種：一是內風界，二是外風界。什麼是內風界？指的是此身之內所有各別的、具有動性的、屬於動類的、有執著和感受的物質。這些又是什麼呢？指的是此身中，或者上行風、或者下行風……
【English Translation】 English version: What is the internal water element? It refers to all the distinct, moist, and wet-related properties within this body that are subject to attachment and sensation. What are these? They are tears, sweat, and even urine. Furthermore, any other distinct, moist, and wet-related properties within the body that are subject to attachment and sensation are called the internal water element. What is the external water element? It refers to all the external, moist, and wet-related properties outside this body that are free from attachment and sensation. What are these? They are the juices of roots, stems, branches, leaves, flowers, and fruits; dew, wine, milk, cheese, ghee, honey, sugar; ponds, marshes, lakes; the Ganga River (Ganges), the Yamuna River (Jumna), the Sutlej River (Satadru), the Irrawaddy River (Eravati), the Mahi River (Mahi); the Eastern Sea, the Western Sea, the Southern Sea, the Northern Sea, and the four great oceans. Or there may be water that dwells dependent on the wind-wheel, and any other external, moist, and wet-related properties that are free from attachment and sensation are called the external water element. The aforementioned internal and external elements together are called the water element. What is the fire element? There are two kinds of fire element: internal and external. What is the internal fire element? It refers to all the distinct, warm, and heat-related properties within this body that are subject to attachment and sensation. What are these? They are all the heat, equal heat, and pervasive heat within this body, by which the food that is eaten, consumed, and drunk is properly digested. If this heat increases, it causes the body to become scorched. Furthermore, any other distinct, warm, and heat-related properties within the body that are subject to attachment and sensation are called the internal fire element. What is the external fire element? It refers to all the external, warm, and heat-related properties outside this body that are free from attachment and sensation. What are these? They are earth's warmth, fire, the sun, medicine mani (medicine king pearl), palaces, stars, fire piles, lamp flames, burning villages, burning cities, burning rivers, burning fields, burning ten, twenty, thirty, forty, fifty, hundred, thousand, or countless loads of firewood and grass, etc., with blazing and intense fire, or warmth in mountains, marshes, rivers, ponds, caves, houses, halls, pavilions, trees, roots, stems, branches, leaves, flowers, fruits, etc. Furthermore, any other warm and heat-related properties that are free from attachment and sensation are called the external fire element. The aforementioned internal and external elements together are called the fire element. What is the wind element? There are two kinds of wind element: internal and external. What is the internal wind element? It refers to all the distinct, moving, and motion-related properties within this body that are subject to attachment and sensation. What are these? They are the upward-moving wind, the downward-moving wind...
行風、或傍行風、脅風背風、胸風肚風、心風臍風、嗢缽羅風、蓽缽羅風、刀風劍風針風、結風纏風、掣風努風強風、隨支節風、入出息風。復有所餘身內各別動性動類有執有受，是名內風界。云何外風界？謂此身外諸外所攝動性動類無執無受。此復云何？謂東風西風南風北風、有塵風無塵風、旋風暴風吠嵐婆風、小風大風無量風、風輪風、依空行風。復有所餘動性動類無執無受，是名外風界。前內此外，總名風界。
云何空界？謂空界有二種：一、內；二、外。云何內空界？謂此身內所有各別空性空類有執有受。此復云何？謂此身中隨皮肉血骨髓等空、眼穴耳穴鼻穴面門咽喉心腸腸肚等穴，由此通貯所飲所食及令下棄。復有所餘身內各別空性空類，是名內空界。云何外空界？謂此身外諸外所攝空性空類無執無受。此復云何？謂外空迥鄰呵伽色，是名外空界。前內此外，總名空界。云何識界？謂五識身及有漏意識，是名識界。◎
說一切有部法蘊足論卷第十 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第十一
尊者大目乾連造
三藏法師玄奘奉 詔譯
多界品第二十之餘
◎云何欲界？謂于欲境諸貪等貪乃至貪類貪生，總名欲界
【現代漢語翻譯】 現代漢語譯本 行風（在身體側面移動的風）、或傍行風（在身體周圍移動的風）、脅風背風（在肋骨和背部移動的風）、胸風肚風（在胸部和腹部移動的風）、心風臍風（在心臟和肚臍周圍移動的風）、嗢缽羅風（一種導致身體腫脹的風）、蓽缽羅風（一種導致身體疼痛的風）、刀風劍風針風（像刀劍針刺一樣疼痛的風）、結風纏風（導致身體僵硬和纏繞的風）、掣風努風強風（突然爆發的強烈風）、隨支節風（在四肢關節處移動的風）、入出息風（呼吸）。還有身體內部各種不同的、具有動性的、屬於動類的、有執著和感受的風，這被稱為內風界。 什麼是外風界？指的是這個身體之外，所有外部所包含的、具有動性的、屬於動類的、沒有執著和感受的風。這些又是什麼呢？指的是東風、西風、南風、北風、有塵風、無塵風、旋風、暴風、吠嵐婆風（一種強烈的風）、小風、大風、無量風、風輪風（旋轉的風）、依空行風（在空中移動的風）。還有其他各種具有動性的、屬於動類的、沒有執著和感受的風，這被稱為外風界。前面的內風界和這裡的外風界，總稱為風界。 什麼是空界？空界有兩種：一是內空界，二是外空界。什麼是內空界？指的是這個身體內部所有不同的、具有空性的、屬於空類的、有執著和感受的空。這些又是什麼呢？指的是這個身體中，隨著面板、肌肉、血液、骨骼、骨髓等的空隙，眼穴、耳穴、鼻穴、面門、咽喉、心腸、腸肚等空隙，這些空隙用來容納所飲用的和所食用的東西，並且使之向下排泄。還有身體內部各種不同的、具有空性的、屬於空類的空隙，這被稱為內空界。 什麼是外空界？指的是這個身體之外，所有外部所包含的、具有空性的、屬於空類的、沒有執著和感受的空。這些又是什麼呢？指的是外部空曠的、鄰近阿伽色（ākāśa，虛空）的空，這被稱為外空界。前面的內空界和這裡的外空界，總稱為空界。什麼是識界？指的是五識身（眼識、耳識、鼻識、舌識、身識）和有煩惱的意識，這被稱為識界。 《說一切有部法蘊足論》卷第十 大正藏第 26 冊 No. 1537 《阿毗達磨法蘊足論》 《阿毗達磨法蘊足論》卷第十一 尊者大目乾連造 三藏法師玄奘奉 詔譯 多界品第二十之餘 什麼是欲界？指的是對於慾望的對象，各種貪婪等貪婪，乃至貪婪的種類和產生，總稱為欲界。
【English Translation】 English version 'What is the wind element? There are different kinds of wind: winds moving sideways, winds moving around, winds at the ribs and back, winds at the chest and abdomen, winds at the heart and navel, Udhmata winds (winds causing swelling), Pipilika winds (winds causing pain), winds like knives, swords, and needles, binding and entangling winds, sudden and forceful winds, winds following the limbs, and winds of inhalation and exhalation. Furthermore, there are other distinct movements within the body, possessing the nature of movement, belonging to the category of movement, with attachment and sensation; these are called the internal wind element.' 'What is the external wind element? It refers to the nature and category of movement outside this body, encompassed by external factors, without attachment or sensation. What are these? They are the east wind, west wind, south wind, north wind, dusty wind, dust-free wind, whirlwind, storm, Vayurambha wind (a strong wind), small wind, large wind, immeasurable wind, wind-wheel wind (rotating wind), and wind moving in the sky. Furthermore, there are other natures and categories of movement without attachment or sensation; these are called the external wind element. The aforementioned internal and external elements together are called the wind element.' 'What is the space element? There are two kinds of space element: internal and external. What is the internal space element? It refers to the distinct nature and category of emptiness within this body, with attachment and sensation. What are these? They are the spaces within the body associated with skin, flesh, blood, bones, marrow, etc., the eye sockets, ear canals, nostrils, mouth, throat, heart, intestines, stomach, etc., through which what is drunk and eaten is stored and discharged. Furthermore, there are other distinct natures and categories of emptiness within the body; these are called the internal space element.' 'What is the external space element? It refers to the nature and category of emptiness outside this body, encompassed by external factors, without attachment or sensation. What are these? They are the external, vast space adjacent to Akasha (ākāśa, space); this is called the external space element. The aforementioned internal and external elements together are called the space element. What is the consciousness element? It refers to the five aggregates of consciousness (eye consciousness, ear consciousness, nose consciousness, tongue consciousness, body consciousness) and afflicted consciousness; this is called the consciousness element.' 'Abhidharma-dharmaskandha-pada-shastra, Volume 10, by Sarvastivada' 'Taisho Tripitaka, Volume 26, No. 1537, Abhidharma-dharmaskandha-pada-shastra' 'Abhidharma-dharmaskandha-pada-shastra, Volume 11' 'Composed by the Venerable Maha Maudgalyayana' 'Translated under imperial decree by Tripitaka Master Xuanzang' 'Section 20 on the Many Elements, continued' 'What is the desire realm? It refers to all forms of greed and craving towards objects of desire, including the types and arising of craving; this is collectively called the desire realm.'
。複次欲貪及欲貪相應受想行識，並所等起身業語業不相應行，總名欲界。云何恚界？謂于有情慾為損害乃至現為過患，總名恚界。複次瞋恚及瞋恚相應受想行識，並所等起身業語業不相應行，總名恚界。云何害界？謂以手塊刀杖等物，隨一苦具捶打有情，諸損等損害等害，瞋恚所起能起苦事，總名害界。複次諸害及害相應受想行識，並所等起身業語業不相應行，總名害界。
云何無慾界？謂于欲界思惟過患，如是欲界是不善法、是下賤者信解受持，佛及弟子、賢貴善士共所呵厭，能為自害、能為他害、能為俱害、能滅智慧、能礙彼類、能障涅槃，受持此法不生通慧、不引菩提、不證涅槃。如是思惟，發勤精進乃至勵意不息，是名無慾界。複次為斷欲界，于無慾界思惟功德，如是無慾界是善法、是尊勝者信解受持，佛及弟子、賢貴善士共所欣贊，不為自害、不為他害、不為俱害、增長智慧、不礙彼類、不障涅槃，受持此法能生通慧、能引菩提、能證涅槃。如是思惟，發勤精進乃至勵意不息，是名無慾界。複次思惟欲界，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，發勤精進，是名無慾界。複次為斷欲界，思惟彼滅是滅是離、思惟彼道是
【現代漢語翻譯】 現代漢語譯本： 再者，對於欲的貪戀以及與欲貪相應的感受、思想、行為、意識，以及由此而引起的身體行為、語言行為和不相應的行為，總稱為欲界（Kāmadhātu）。什麼是恚界（Vyāpāda-dhātu）？指的是對於有情眾生想要造成損害，乃至直接顯現出過失和禍患，總稱為恚界。再者，嗔恚以及與嗔恚相應的感受、思想、行為、意識，以及由此而引起的身體行為、語言行為和不相應的行為，總稱為恚界。什麼是害界（Vihiṃsā-dhātu）？指的是用手、土塊、刀、棍等物品，隨意用一種痛苦的工具捶打有情眾生，各種損害、進一步的損害、傷害，由嗔恚所引起，能夠引起痛苦的事情，總稱為害界。再者，各種傷害以及與傷害相應的感受、思想、行為、意識，以及由此而引起的身體行為、語言行為和不相應的行為，總稱為害界。
什麼是無慾界（Nairvidya-dhātu）？指的是對於欲界的過患進行思考，像這樣，欲界是不善之法，是被**者所信奉理解和接受的，是佛陀以及弟子、賢達高貴的善士共同呵斥厭惡的，能夠造成自我傷害、能夠造成他人傷害、能夠造成雙方傷害、能夠毀滅智慧、能夠阻礙同類、能夠障礙涅槃，接受和奉行這種法不能產生通達的智慧、不能引導菩提、不能證得涅槃。像這樣進行思考，發起勤奮精進乃至努力不懈，這稱為無慾界。再者，爲了斷除欲界，對於無慾界的功德進行思考，像這樣，無慾界是善良之法，是被尊勝者所信奉理解和接受的，是佛陀以及弟子、賢達高貴的善士共同讚揚的，不會造成自我傷害、不會造成他人傷害、不會造成雙方傷害、增長智慧、不阻礙同類、不障礙涅槃，接受和奉行這種法能夠產生通達的智慧、能夠引導菩提、能夠證得涅槃。像這樣進行思考，發起勤奮精進乃至努力不懈，這稱為無慾界。再者，思考欲界，如同疾病、如同毒瘡、如同被箭射中一樣惱人有害、無常、痛苦、空虛、無我、變動、勞累、疲憊、虛弱、是會喪失和毀壞的法、迅速不停留、衰老腐朽不是恒常的、不可靠和信任、是會變化和毀壞的法。像這樣進行思考，發起勤奮精進，這稱為無慾界。再者，爲了斷除欲界，思考它的滅盡是寂滅是遠離，思考它的道路是
【English Translation】 English version: Furthermore, craving for desires, along with the corresponding feelings, thoughts, volitions, and consciousness associated with that craving, as well as the physical actions, verbal actions, and non-corresponding actions arising from it, are collectively called the Kāmadhātu (desire realm). What is the Vyāpāda-dhātu (realm of ill-will)? It refers to the intention to harm sentient beings, even to the point of directly manifesting faults and calamities; this is collectively called the realm of ill-will. Furthermore, anger and the corresponding feelings, thoughts, volitions, and consciousness associated with that anger, as well as the physical actions, verbal actions, and non-corresponding actions arising from it, are collectively called the realm of ill-will. What is the Vihiṃsā-dhātu (realm of harm)? It refers to striking sentient beings with hands, clods of earth, knives, sticks, or other painful instruments; various kinds of harm, further harm, and injury, arising from anger and capable of causing suffering, are collectively called the realm of harm. Furthermore, various kinds of harm and the corresponding feelings, thoughts, volitions, and consciousness associated with that harm, as well as the physical actions, verbal actions, and non-corresponding actions arising from it, are collectively called the realm of harm.
What is the Nairvidya-dhātu (realm of non-desire)? It refers to contemplating the faults of the desire realm, understanding and accepting that the desire realm is an unwholesome dharma, is believed and accepted by the ** (unspecified), is jointly condemned and detested by the Buddha and his disciples, virtuous and noble individuals, is capable of causing self-harm, capable of causing harm to others, capable of causing harm to both, capable of destroying wisdom, capable of hindering one's kind, capable of obstructing Nirvana, and that accepting and upholding this dharma cannot generate penetrating wisdom, cannot lead to Bodhi, and cannot attain Nirvana. Contemplating in this way, initiating diligent effort and striving unceasingly, this is called the realm of non-desire. Furthermore, in order to sever the desire realm, contemplating the merits of the realm of non-desire, understanding and accepting that the realm of non-desire is a wholesome dharma, is believed and accepted by the venerable ones, is jointly praised by the Buddha and his disciples, virtuous and noble individuals, will not cause self-harm, will not cause harm to others, will not cause harm to both, increases wisdom, does not hinder one's kind, does not obstruct Nirvana, and that accepting and upholding this dharma can generate penetrating wisdom, can lead to Bodhi, and can attain Nirvana. Contemplating in this way, initiating diligent effort and striving unceasingly, this is called the realm of non-desire. Furthermore, contemplating the desire realm as a disease, as a boil, as being afflicted and harmed by an arrow, as impermanent, painful, empty, selfless, changing, laborious, weary, weak, as a dharma that will be lost and destroyed, as swiftly unceasing, decaying and not constant, unreliable and untrustworthy, as a dharma that will change and be destroyed. Contemplating in this way, initiating diligent effort, this is called the realm of non-desire. Furthermore, in order to sever the desire realm, contemplating its cessation as peace, as separation, contemplating its path as
道是出。如是思惟，發勤精進乃至勵意不息，是名無慾界。複次若思惟舍心定及道、舍心定相應，並無想定、滅定、擇滅。如是思惟，發勤精進乃至勵意不息，是名無慾界。複次無慾及無慾相應受想行識，並所發起身業語業不相應行，總名無慾界。云何無恚界？謂于恚界思惟過患，如是恚界是不善法乃至不證涅槃。如是思惟，發勤精進乃至勵意不息，是名無恚界。複次為斷恚界，于無恚界思惟功德，如是無恚界是善法乃至能證涅槃。如是思惟，發勤精進乃至勵意不息，是名無恚界。複次思惟恚界，如病如癰乃至是變壞法。如是思惟，發勤精進，是名無恚界。複次為斷恚界，思惟彼滅是滅是離、思惟彼道是道是出。如是思惟，發勤精進乃至勵意不息。是名無恚界。複次若思惟慈心定及道、慈心定相應。如是思惟，發勤精進乃至勵意不息。是名無恚界。複次無恚及無恚相應受想行識，並所等起身業語業不相應行，總名無恚界。云何無害界？謂于害界思惟過患，如是害界是不善法乃至不證涅槃。如是思惟，發勤精進乃至勵意不息，是名無害界。複次為斷害界，于無害界思惟功德，如是不害界是善法乃至能證涅槃。如是思惟，發勤精進乃至勵意不息，是名無害界。複次思惟害界，如病如癰乃至是變壞法。如是思惟，發勤精進，
【現代漢語翻譯】 現代漢語譯本： 什麼是出離之道？像這樣思惟，發起勤奮精進，乃至努力不懈，這稱為無慾界（Nirvana）。再者，如果思惟舍心禪定以及道，舍心禪定相應，以及無想定（Asaññasamāpatti）、滅盡定（Nirodhasamāpatti）、擇滅（Paṭisaṅkhānirodha）。像這樣思惟，發起勤奮精進，乃至努力不懈，這稱為無慾界。再者，無慾以及與無慾相應的受（vedanā）、想（saññā）、行（saṅkhāra）、識（viññāṇa），以及所發起的身體行為（kāyakamma）、語言行為（vacīkamma）、不相應行（cittasaṅkhāra），總稱為無慾界。 什麼是無恚界（Alobha-dhātu）？意思是對於恚界（Lobha-dhātu）思惟其過患，像這樣恚界是不善法，乃至不能證得涅槃（Nirvana）。像這樣思惟，發起勤奮精進，乃至努力不懈，這稱為無恚界。再者，爲了斷除恚界，對於無恚界思惟其功德，像這樣無恚界是善法，乃至能夠證得涅槃。像這樣思惟，發起勤奮精進，乃至努力不懈，這稱為無恚界。再者，思惟恚界，如病如癰，乃至是變壞之法。像這樣思惟，發起勤奮精進，這稱為無恚界。再者，爲了斷除恚界，思惟它的滅是滅、是離，思惟它的道是道、是出離。像這樣思惟，發起勤奮精進，乃至努力不懈。這稱為無恚界。再者，如果思惟慈心禪定以及道，慈心禪定相應。像這樣思惟，發起勤奮精進，乃至努力不懈。這稱為無恚界。再者，無恚以及與無恚相應的受、想、行、識，以及所等起的身體行為、語言行為、不相應行，總稱為無恚界。 什麼是無害界（Avihimsā-dhātu）？意思是對於害界（Vihimsā-dhātu）思惟其過患，像這樣害界是不善法，乃至不能證得涅槃。像這樣思惟，發起勤奮精進，乃至努力不懈，這稱為無害界。再者，爲了斷除害界，對於無害界思惟其功德，像這樣不害界是善法，乃至能夠證得涅槃。像這樣思惟，發起勤奮精進，乃至努力不懈，這稱為無害界。再者，思惟害界，如病如癰，乃至是變壞之法。像這樣思惟，發起勤奮精進。
【English Translation】 English version: What is the way of renunciation? Thinking in this way, initiating diligent effort, even striving without ceasing, this is called the realm of non-desire (Nirvana). Furthermore, if one contemplates the concentration of equanimity and the path, the corresponding concentration of equanimity, as well as the perception of non-perception (Asaññasamāpatti), the cessation of perception and sensation (Nirodhasamāpatti), and cessation through wisdom (Paṭisaṅkhānirodha). Thinking in this way, initiating diligent effort, even striving without ceasing, this is called the realm of non-desire. Furthermore, non-desire and the feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāṇa) corresponding to non-desire, as well as the bodily action (kāyakamma), verbal action (vacīkamma), and non-corresponding formations (cittasaṅkhāra) that arise, are collectively called the realm of non-desire. What is the realm of non-ill-will (Alobha-dhātu)? It means contemplating the faults of the realm of ill-will (Lobha-dhātu), that the realm of ill-will is an unwholesome state, and does not lead to Nirvana. Thinking in this way, initiating diligent effort, even striving without ceasing, this is called the realm of non-ill-will. Furthermore, to abandon the realm of ill-will, contemplating the virtues of the realm of non-ill-will, that the realm of non-ill-will is a wholesome state, and leads to Nirvana. Thinking in this way, initiating diligent effort, even striving without ceasing, this is called the realm of non-ill-will. Furthermore, contemplating the realm of ill-will as a disease, as a boil, even as a changing and decaying phenomenon. Thinking in this way, initiating diligent effort, this is called the realm of non-ill-will. Furthermore, to abandon the realm of ill-will, contemplating its cessation as cessation, as detachment, contemplating its path as the path, as liberation. Thinking in this way, initiating diligent effort, even striving without ceasing. This is called the realm of non-ill-will. Furthermore, if one contemplates the concentration of loving-kindness and the path, the corresponding concentration of loving-kindness. Thinking in this way, initiating diligent effort, even striving without ceasing. This is called the realm of non-ill-will. Furthermore, non-ill-will and the feeling, perception, mental formations, and consciousness corresponding to non-ill-will, as well as the bodily action, verbal action, and non-corresponding formations that arise, are collectively called the realm of non-ill-will. What is the realm of non-harming (Avihimsā-dhātu)? It means contemplating the faults of the realm of harming (Vihimsā-dhātu), that the realm of harming is an unwholesome state, and does not lead to Nirvana. Thinking in this way, initiating diligent effort, even striving without ceasing, this is called the realm of non-harming. Furthermore, to abandon the realm of harming, contemplating the virtues of the realm of non-harming, that the realm of non-harming is a wholesome state, and leads to Nirvana. Thinking in this way, initiating diligent effort, even striving without ceasing, this is called the realm of non-harming. Furthermore, contemplating the realm of harming as a disease, as a boil, even as a changing and decaying phenomenon. Thinking in this way, initiating diligent effort.
是名無害界。複次為斷害界，思惟彼滅是滅是離、思惟彼道是道是出。如是思惟，發勤精進乃至勵意不息，是名無害界。複次若思惟悲心定及道、悲心定相應。如是思惟，發勤精進乃至勵意不息，是名無害界。複次無害及無害相應受想行識，並所等起身業語業不相應行，總名無害界。
云何樂界？謂順樂觸所起身樂心樂，平等受受所攝，是名樂界。複次修第三靜慮順樂受觸所起心樂，平等受受所攝，是名樂界。云何苦界？謂順苦觸所起身苦，不平等受受所攝，是名苦界。云何喜界？謂順喜觸所起心喜，平等受受所攝，是名喜界。複次修初二靜慮，順喜觸所起心喜，平等受受所攝，是名喜界。云何憂界？謂順憂觸所起心憂，不平等受受所攝，是名憂界。云何舍界？謂順舍觸所起身舍心舍，非平等非不平等受受所攝，是名舍界。複次修未至定靜慮中間第四靜慮及無色定，順不苦不樂觸所起心舍，非平等非不平等受受所攝，是名舍界。云何無明界？謂三界無知，是名無明界。
云何受界？謂六受身，即眼觸所生受乃至意觸所生受。是名受界。云何想界？謂六想身，即眼觸所生想乃至意觸所生想，是名想界。云何行界？謂六思身，即眼觸所生思乃至意觸所生思，是名行界。云何識界？謂六識身，即眼識乃至意識，
【現代漢語翻譯】 現代漢語譯本： 這被稱為無害界（Ahimsa-dhatu）。進一步說，爲了斷除害界，思惟它的滅盡就是滅，它的遠離就是離，思惟它的道路就是道路，它的出離就是出離。像這樣思惟，發起勤奮精進乃至努力不懈，這被稱為無害界。進一步說，如果思惟悲心禪定以及道路，悲心禪定相應。像這樣思惟，發起勤奮精進乃至努力不懈，這被稱為無害界。進一步說，無害以及與無害相應的受、想、行、識，以及所引發的身業、語業、不相應行，總稱為無害界。
什麼是樂界（Sukha-dhatu）？是指順適於樂觸所引起的身體的快樂和內心的快樂，屬於平等的感受所包含的，這被稱為樂界。進一步說，修習第三禪定，順適於樂受觸所引起的內心的快樂，屬於平等的感受所包含的，這被稱為樂界。什麼是苦界（Dukkha-dhatu）？是指順適于苦觸所引起的身體的痛苦，屬於不平等的感受所包含的，這被稱為苦界。什麼是喜界（Saumanasya-dhatu）？是指順適于喜觸所引起的內心的喜悅，屬於平等的感受所包含的，這被稱為喜界。進一步說，修習初禪和二禪，順適于喜觸所引起的內心的喜悅，屬於平等的感受所包含的，這被稱為喜界。什麼是憂界（Daurmanasya-dhatu）？是指順適于憂觸所引起的內心的憂愁，屬於不平等的感受所包含的，這被稱為憂界。什麼是舍界（Upeksha-dhatu）？是指順適于舍觸所引起的身體的舍和內心的舍，不屬於平等也不屬於不平等的感受所包含的，這被稱為舍界。進一步說，修習未至定、禪定中間、第四禪定以及無色定，順適于不苦不樂觸所引起的內心的舍，不屬於平等也不屬於不平等的感受所包含的，這被稱為舍界。什麼叫做無明界（Avidya-dhatu）？是指三界（Trailokya）的無知，這被稱為無明界。
什麼是受界（Vedana-dhatu）？是指六種感受的集合，即眼觸所生的感受乃至意觸所生的感受。這被稱為受界。什麼是想界（Samjna-dhatu）？是指六種想的集合，即眼觸所生的想乃至意觸所生的想，這被稱為想界。什麼是行界（Samskara-dhatu）？是指六種思的集合，即眼觸所生的思乃至意觸所生的思，這被稱為行界。什麼是識界（Vijnana-dhatu）？是指六種識的集合，即眼識乃至意識。
【English Translation】 English version: This is called the Harmless Realm (Ahimsa-dhatu). Furthermore, to sever the Harmful Realm, contemplate its cessation as cessation, its detachment as detachment, contemplate its path as the path, its liberation as liberation. Contemplating in this way, initiating diligent effort, even striving without ceasing, this is called the Harmless Realm. Furthermore, if contemplating the Samadhi of Compassion and the path, corresponding to the Samadhi of Compassion. Contemplating in this way, initiating diligent effort, even striving without ceasing, this is called the Harmless Realm. Furthermore, harmlessness and the feeling, perception, volition, and consciousness corresponding to harmlessness, along with the physical and verbal actions arising from them, and non-corresponding activities, are collectively called the Harmless Realm.
What is the Pleasant Realm (Sukha-dhatu)? It refers to the physical pleasure and mental pleasure arising from contact with pleasant sensations, included within equal feeling, this is called the Pleasant Realm. Furthermore, cultivating the third Dhyana (meditative absorption), the mental pleasure arising from contact with pleasant sensations, included within equal feeling, this is called the Pleasant Realm. What is the Painful Realm (Dukkha-dhatu)? It refers to the physical pain arising from contact with painful sensations, included within unequal feeling, this is called the Painful Realm. What is the Joyful Realm (Saumanasya-dhatu)? It refers to the mental joy arising from contact with joyful sensations, included within equal feeling, this is called the Joyful Realm. Furthermore, cultivating the first and second Dhyanas, the mental joy arising from contact with joyful sensations, included within equal feeling, this is called the Joyful Realm. What is the Sorrowful Realm (Daurmanasya-dhatu)? It refers to the mental sorrow arising from contact with sorrowful sensations, included within unequal feeling, this is called the Sorrowful Realm. What is the Neutral Realm (Upeksha-dhatu)? It refers to the physical neutrality and mental neutrality arising from contact with neutral sensations, included within neither equal nor unequal feeling, this is called the Neutral Realm. Furthermore, cultivating the preliminary concentration, the intermediate Dhyana, the fourth Dhyana, and the formless concentrations, the mental neutrality arising from contact with neither painful nor pleasant sensations, included within neither equal nor unequal feeling, this is called the Neutral Realm. What is called the Realm of Ignorance (Avidya-dhatu)? It refers to ignorance of the three realms (Trailokya), this is called the Realm of Ignorance.
What is the Realm of Feeling (Vedana-dhatu)? It refers to the six aggregates of feeling, namely the feeling arising from eye contact up to the feeling arising from mind contact. This is called the Realm of Feeling. What is the Realm of Perception (Samjna-dhatu)? It refers to the six aggregates of perception, namely the perception arising from eye contact up to the perception arising from mind contact. This is called the Realm of Perception. What is the Realm of Volition (Samskara-dhatu)? It refers to the six aggregates of volition, namely the volition arising from eye contact up to the volition arising from mind contact. This is called the Realm of Volition. What is the Realm of Consciousness (Vijnana-dhatu)? It refers to the six aggregates of consciousness, namely eye consciousness up to mind consciousness.
是名識界。
云何欲界，謂有諸法欲貪隨增，是名欲界。複次欲界系十八界、十二處、五蘊，是名欲界。複次下從無間地獄，上至他化自在天，于中所有色受想行識，是名欲界。云何色界？謂有諸法色貪隨增，是名色界。複次色界系十四界、十處、五蘊，是名色界。複次下從梵眾天，上至色究竟天，于中所有色受想行識，是名色界。云何無色界？謂有諸法無色貪隨增，是名無色界。複次無色界系三界、二處、四蘊，是名無色界。複次如欲色界，處定建立不相雜亂，非無色界有如是事。然依定生勝劣差別，建立上下。下從空無邊處，上至非想非非想處，于中所有受想行識，是名無色界。
云何色界？謂欲、色界，總名色界。云何無色界？謂四無色，是名無色界。云何滅界？謂擇滅、非擇滅，是名滅界。複次諸有色法，總名色界。除擇滅、非擇滅，余無色法，是名無色界。擇滅、非擇滅，是名滅界。
云何過去界？謂過去五蘊，是名過去界。云何未來界？謂未來五蘊，是名未來界。云何現在界？謂現在五蘊，是名現在界。
云何劣界。謂不善有覆無記法，是名劣界。云何中界？謂有漏善及無覆無記法，是名中界。云何妙界？謂無漏善法，是名妙界。
云何善界？謂善身語業、心心所法、不
【現代漢語翻譯】 現代漢語譯本： 這被稱為識界（Vijñāna-dhātu，意識的界限）。
什麼是欲界（Kāma-dhātu，慾望的界限）？指的是那些由對慾望的貪婪不斷增長而產生的諸法，這被稱為欲界。此外，欲界包含十八界、十二處、五蘊，這被稱為欲界。再者，下至無間地獄（Avīci hell），上至他化自在天（Paranirmita-vaśavartin），其中所有的色、受、想、行、識，這被稱為欲界。
什麼是界（Rūpa-dhātu，的界限）？指的是那些由對的貪婪不斷增長而產生的諸法，這被稱為界。此外，界包含十四界、十處、五蘊，這被稱為界。再者，下至梵眾天（Brahma-pāriṣadya），上至色究竟天（Akaniṣṭha），其中所有的色、受、想、行、識，這被稱為**界。
什麼是無界（Arūpa-dhātu，無的界限）？指的是那些由對無的貪婪不斷增長而產生的諸法，這被稱為無界。此外，無界包含三界、二處、四蘊，這被稱為無界。再者，如同欲界和界，其處所的確定和建立互不混淆，但無界沒有這樣的情況。然而，依據禪定所產生的殊勝和低劣的差別，建立上下。下至空無邊處（Ākāśānantyāyatana），上至非想非非想處（Naiva-saṃjñā-nāsaṃjñāyatana），其中所有的受、想、行、識，這被稱為無**界。
什麼是？指的是欲界和界，總稱為**。
什麼是無？指的是四無色定（catasra ārūpya-samāpattayaḥ），這被稱為無。
什麼是滅界（Nirodha-dhātu，寂滅的界限）？指的是擇滅（Pratisaṃkhyā-nirodha，通過智慧抉擇而達到的寂滅）和非擇滅（Apratisaṃkhyā-nirodha，非通過智慧抉擇而達到的寂滅），這被稱為滅界。此外，所有有的法，總稱為。除了擇滅和非擇滅，其餘無的法，這被稱為無。擇滅和非擇滅，這被稱為滅界。
什麼是過去界（Atīta-dhātu，過去的界限）？指的是過去的五蘊，這被稱為過去界。
什麼是未來界（Anāgata-dhātu，未來的界限）？指的是未來的五蘊，這被稱為未來界。
什麼是現在界（Pratyutpanna-dhātu，現在的界限）？指的是現在的五蘊，這被稱為現在界。
什麼是劣界（Hīna-dhātu，低劣的界限）？指的是不善法、有覆無記法（sāsrava-avyākṛta，伴隨煩惱的無記法），這被稱為劣界。
什麼是中界（Madhya-dhātu，中等的界限）？指的是有漏善法（sāsrava-kuśala，伴隨煩惱的善法）以及無覆無記法（anāsrava-avyākṛta，不伴隨煩惱的無記法），這被稱為中界。
什麼是妙界（Praṇīta-dhātu，殊妙的界限）？指的是無漏善法（anāsrava-kuśala，不伴隨煩惱的善法），這被稱為妙界。
什麼是善界（Kuśala-dhātu，善良的界限）？指的是善的身語業、心心所法、不……
【English Translation】 English version: This is called the Vijñāna-dhātu (consciousness realm).
What is the Kāma-dhātu (desire realm)? It refers to those dharmas that arise from the increasing greed for desires; this is called the Kāma-dhātu. Furthermore, the Kāma-dhātu encompasses the eighteen dhātus, twelve āyatanas, and five skandhas; this is called the Kāma-dhātu. Moreover, from the Avīci hell below, up to the Paranirmita-vaśavartin heaven, all the rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna within it are called the Kāma-dhātu.
What is the Rūpa-dhātu (form realm)? It refers to those dharmas that arise from the increasing greed for form; this is called the Rūpa-dhātu. Furthermore, the Rūpa-dhātu encompasses the fourteen dhātus, ten āyatanas, and five skandhas; this is called the Rūpa-dhātu. Moreover, from the Brahma-pāriṣadya heaven below, up to the Akaniṣṭha heaven, all the rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna within it are called the Rūpa-dhātu.
What is the Arūpa-dhātu (formless realm)? It refers to those dharmas that arise from the increasing greed for formlessness; this is called the Arūpa-dhātu. Furthermore, the Arūpa-dhātu encompasses the three dhātus, two āyatanas, and four skandhas; this is called the Arūpa-dhātu. Moreover, like the Kāma-dhātu and Rūpa-dhātu, the determination and establishment of their locations are not mixed up, but the Arūpa-dhātu does not have such a situation. However, based on the differences in superiority and inferiority arising from samādhi, the upper and lower are established. From the Ākāśānantyāyatana below, up to the Naiva-saṃjñā-nāsaṃjñāyatana, all the vedanā, saṃjñā, saṃskāra, and vijñāna within it are called the Arūpa-dhātu.
What is ? It refers to the Kāma-dhātu and Rūpa-dhātu, collectively called .
What is formlessness? It refers to the four formless attainments (catasra ārūpya-samāpattayaḥ); this is called formlessness.
What is the Nirodha-dhātu (cessation realm)? It refers to Pratisaṃkhyā-nirodha (cessation through wisdom) and Apratisaṃkhyā-nirodha (cessation not through wisdom); this is called the Nirodha-dhātu. Furthermore, all dharmas with form are collectively called form. Except for Pratisaṃkhyā-nirodha and Apratisaṃkhyā-nirodha, the remaining formless dharmas are called formless. Pratisaṃkhyā-nirodha and Apratisaṃkhyā-nirodha are called the Nirodha-dhātu.
What is the Atīta-dhātu (past realm)? It refers to the past five skandhas; this is called the Atīta-dhātu.
What is the Anāgata-dhātu (future realm)? It refers to the future five skandhas; this is called the Anāgata-dhātu.
What is the Pratyutpanna-dhātu (present realm)? It refers to the present five skandhas; this is called the Pratyutpanna-dhātu.
What is the Hīna-dhātu (inferior realm)? It refers to unwholesome dharmas, sāsrava-avyākṛta (defiled indeterminate dharmas); this is called the Hīna-dhātu.
What is the Madhya-dhātu (intermediate realm)? It refers to sāsrava-kuśala (defiled wholesome dharmas) and anāsrava-avyākṛta (undefiled indeterminate dharmas); this is called the Madhya-dhātu.
What is the Praṇīta-dhātu (excellent realm)? It refers to anāsrava-kuśala (undefiled wholesome dharmas); this is called the Praṇīta-dhātu.
What is the Kuśala-dhātu (wholesome realm)? It refers to wholesome bodily and verbal actions, mental and mental factors, not...
相應行及擇滅，是名善界。云何不善界？謂不善身語業、心心所法、不相應行，是名不善界。云何無記界？謂無記色、心心所法、不相應行，及虛空、非擇滅，是名無記界。
云何學界？謂學五蘊，是名學界。云何無學界？謂無學五蘊，是名無學界。云何非學非無學界？謂有漏五蘊，及虛空、擇滅、非擇滅，是名非學非無學界。
云何有漏界，謂有漏五蘊，是名有漏界。云何無漏界？謂無漏五蘊，及虛空、擇滅、非擇滅，是名無漏界。
云何有為界？謂五蘊，是名有為界。云何無為界？謂虛空及二滅，是名無為界。嗢拖南曰：
界有六十二， 十八界為初， 三六一四種， 六三兩種二。◎
◎緣起品第二十一之一
一時薄伽梵在室羅筏，住逝多林給孤獨園。爾時世尊告苾芻眾：「吾當為汝宣說緣起、緣已生法，汝應諦聽，極善作意。云何緣起？謂依此有彼有、此生故彼生，謂無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死，發生愁嘆苦憂擾惱，如是便集純大苦蘊。苾芻當知，生緣老死，若佛出世若不出世，如是緣起法住法界，一切如來自然通達，等覺宣說施設建立，分別開示令其顯了，謂生緣老死，如是乃至
【現代漢語翻譯】 現代漢語譯本： 什麼是善界？指的是善的身語業、心和心所法、以及不相應行，以及相應的行和擇滅（通過智慧選擇而達到的涅槃狀態），這被稱為善界。 什麼是不善界？指的是不善的身語業、心和心所法、以及不相應行，這被稱為不善界。 什麼是無記界？指的是無記的色、心和心所法、以及不相應行，以及虛空、非擇滅（非通過智慧選擇而達到的涅槃狀態），這被稱為無記界。
什麼是學界？指的是有待學習的五蘊（色、受、想、行、識），這被稱為學界。 什麼是無學界？指的是已無需學習的五蘊，這被稱為無學界。 什麼是非學非無學界？指的是有漏的五蘊（仍然受煩惱影響的五蘊），以及虛空、擇滅、非擇滅，這被稱為非學非無學界。
什麼是有漏界？指的是有漏的五蘊，這被稱為有漏界。 什麼是無漏界？指的是無漏的五蘊（不受煩惱影響的五蘊），以及虛空、擇滅、非擇滅，這被稱為無漏界。
什麼是有為界？指的是五蘊，這被稱為有為界。 什麼是無為界？指的是虛空和兩種滅（擇滅和非擇滅），這被稱為無為界。 總結偈語說：
界有六十二， 十八界為初， 三***種， 六三兩種二。
◎緣起品第二十一之一
一時，薄伽梵（Bhagavan，世尊）在室羅筏（Śrāvastī），住在逝多林給孤獨園（Jetavana-anāthapindika-ārāma）。當時，世尊告訴比丘們：'我將為你們宣說緣起（pratītyasamutpāda，因緣生法）、緣已生法，你們應當仔細聽，極善作意。'什麼是緣起？指的是'依此有彼有、此生故彼生'，也就是無明緣行、行緣識、識緣名色、名色緣六處、六處緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死，發生愁、嘆、苦、憂、擾惱，這樣就聚集了純粹的大苦蘊。比丘們應當知道，生緣老死，無論是佛出世還是不出世，這樣的緣起法住於法界，一切如來自然通達，通過等覺宣說、施設、建立，分別開示，使其顯現明瞭，即生緣老死，乃至...
【English Translation】 English version: What is the 'Good Realm'? It refers to good actions of body, speech, and mind, mental states and associated mental factors, and non-associated formations, along with corresponding practices and 'Nirvana attained through wisdom' (擇滅, nirodha-satya), this is called the 'Good Realm'. What is the 'Unwholesome Realm'? It refers to unwholesome actions of body, speech, and mind, mental states and associated mental factors, and non-associated formations, this is called the 'Unwholesome Realm'. What is the 'Neutral Realm'? It refers to neutral form, mental states and associated mental factors, and non-associated formations, as well as space, and 'Nirvana not attained through wisdom' (非擇滅, apratiṣṭhita-nirodha), this is called the 'Neutral Realm'.
What is the 'Realm of Learning'? It refers to the five aggregates (skandhas) that are still under learning (form, feeling, perception, mental formations, consciousness), this is called the 'Realm of Learning'. What is the 'Realm of No More Learning'? It refers to the five aggregates that are beyond learning, this is called the 'Realm of No More Learning'. What is the 'Realm of Neither Learning Nor No More Learning'? It refers to the five aggregates with outflows (still influenced by defilements), as well as space, 'Nirvana attained through wisdom', and 'Nirvana not attained through wisdom', this is called the 'Realm of Neither Learning Nor No More Learning'.
What is the 'Realm with Outflows'? It refers to the five aggregates with outflows, this is called the 'Realm with Outflows'. What is the 'Realm without Outflows'? It refers to the five aggregates without outflows (not influenced by defilements), as well as space, 'Nirvana attained through wisdom', and 'Nirvana not attained through wisdom', this is called the 'Realm without Outflows'.
What is the 'Realm of the Conditioned'? It refers to the five aggregates, this is called the 'Realm of the Conditioned'. What is the 'Realm of the Unconditioned'? It refers to space and the two cessations ('Nirvana attained through wisdom' and 'Nirvana not attained through wisdom'), this is called the 'Realm of the Unconditioned'. The summary verse says:
There are sixty-two realms, the eighteen realms are the beginning, Three *** kinds, six three two kinds two.
◎ Chapter 21, Part 1: Dependent Origination
At one time, the Blessed One (Bhagavan) was in Śrāvastī (室羅筏), residing at Jetavana-anāthapindika-ārāma (逝多林給孤獨園). At that time, the World Honored One (世尊) told the monks (苾芻眾): 'I will explain to you dependent origination (pratītyasamutpāda, 緣起), the law of conditions giving rise to phenomena. You should listen carefully and pay close attention.' What is dependent origination? It refers to 'with this, that exists; with this arising, that arises,' that is, ignorance conditions volitional formations; volitional formations condition consciousness; consciousness conditions name and form; name and form condition the six sense bases; the six sense bases condition contact; contact conditions feeling; feeling conditions craving; craving conditions grasping; grasping conditions becoming; becoming conditions birth; birth conditions old age and death, giving rise to sorrow, lamentation, suffering, grief, and despair. Thus, the entire mass of suffering arises. Monks, you should know that birth conditions old age and death. Whether a Buddha appears in the world or not, this dependent origination abides in the realm of Dharma. All Tathagatas naturally understand it, and through perfect enlightenment, they proclaim, establish, set forth, and reveal it, making it clear, that is, birth conditions old age and death, and so on...
無明緣行應知亦爾。此中所有法性、法定、法理、法趣，是真、是實、是諦、是如，非妄非虛、非倒非異，是名緣起。云何名為緣已生法？謂無明、行、識、名色、六處、觸、受、愛、取、有、生、老死，如是名為緣已生法。苾芻當知，老死是無常、是有為、是所造作、是緣已生，盡法、沒法、離法、滅法。生、有、取、愛、受、觸、六處、名色、識、行、無明亦爾。苾芻當知，我諸多聞賢聖弟子，於此緣起、緣已生法，能以正慧如實善見、善知、善了、善思惟、善通達，不依前際而起愚惑，謂我於過去世為曾有非有？何等我曾有？云何我曾有？不依后際而起愚惑，謂我于未來世為當有非有？何等我當有？云何我當有。亦不依內而起愚惑，謂何等是我？此我云何？我誰所有？我當有誰？今此有情從何而來？於此處沒當往何所？彼如是知如是見故，所有世間各別見趣，謂我論相應、有情論相應、命者論相應、吉兇論相應，瑩飾防護、執為己有，有苦有礙、有災有熱。彼于爾時得斷遍知，如斷樹根及多羅頂，無復勢力后永不生。所以者何？謂我多聞賢聖弟子，於此緣起、緣已生法能以正慧如實善見、善知、善了、善思惟、善通達故。」時諸苾芻。歡喜敬受。
此中緣起、緣已生法，其體雖一而義有異，謂或有緣起非
【現代漢語翻譯】 現代漢語譯本：無明（Avidya，指對事物真相的無知）緣於行（Samskara，指身、口、意所造作的行為），應當知道也是如此。這裡面所有的法性（Dharmata，指諸法的本性）、法定（Dharmaniyamata，指諸法執行的規律）、法理（Dharmasthitata，指諸法存在的道理）、法趣（Dharmata，指諸法所趨向的），是真、是實、是諦（Satya，指真理）、是如（Tathata，指如實），不是虛妄、不是虛假、不是顛倒、不是差異，這叫做緣起（Pratītyasamutpāda，指事物相互依存的生起）。 什麼叫做緣已生法（Pratītyasamutpanna-dharma，指由因緣和合而生的法）？就是無明、行、識（Vijnana，指了別作用）、名色（Namarupa，指精神和物質的結合）、六處（Sadayatana，指眼、耳、鼻、舌、身、意六種感覺器官）、觸（Sparsha，指根、境、識三者和合產生的接觸）、受（Vedana，指感受）、愛（Trishna，指渴愛）、取（Upadana，指執取）、有（Bhava，指存在）、生（Jati，指出生）、老死（Jaramarana，指衰老和死亡），這些叫做緣已生法。比丘（Bhiksu，指佛教出家修行者）們應當知道，老死是無常的、是有為的（Samskrita，指由因緣和合而成的）、是所造作的、是緣已生的，是盡法、是沒法、是離法、是滅法。生、有、取、愛、受、觸、六處、名色、識、行、無明也是如此。比丘們應當知道，我那些多聞的賢聖弟子，對於這緣起、緣已生法，能夠以正確的智慧如實地善見、善知、善了、善思惟、善通達，不依賴於前際（Purvakoti，指過去）而生起愚癡迷惑，認為我過去世曾經存在還是不存在？我是什麼曾經存在？我如何曾經存在？不依賴於后際（Aparakoti，指未來）而生起愚癡迷惑，認為我未來世將要存在還是不存在？我將是什麼存在？我將如何存在？也不依賴於內在而生起愚癡迷惑，認為什麼是我的自我？這個我是怎樣的？我是誰所擁有的？我將擁有誰？現在這個有情（Sattva，指眾生）從哪裡來？在這裡死後將往哪裡去？ 他們像這樣知道、像這樣見到，因此所有世間各種不同的見解和傾向，例如我論相應（Atmavada-samyukta，指與我見相應的理論）、有情論相應（Sattvavada-samyukta，指與有情見相應的理論）、命者論相應（Jivavada-samyukta，指與命者見相應的理論）、吉兇論相應（Shubhashubhavada-samyukta，指與吉兇論相應的理論），用以裝飾防護、執著認為是自己擁有的，有痛苦有障礙、有災難有熱惱。他們在那個時候得以斷除並遍知，就像砍斷樹根和多羅樹頂一樣，不再有勢力，以後永遠不再生起。為什麼呢？因為我那些多聞的賢聖弟子，對於這緣起、緣已生法，能夠以正確的智慧如實地善見、善知、善了、善思惟、善通達的緣故。』 當時，眾比丘歡喜地接受並恭敬地奉行。 這裡所說的緣起、緣已生法，它們的體性雖然是一個，但是意義有所不同，有的是緣起但非緣已生法。
【English Translation】 English version: 'Ignorance (Avidya) conditions volitional formations (Samskara); know that it is also thus.' All the properties, fixed order, principles, and tendencies within this, are true, real, authentic, and as-they-are; not false, not unreal, not inverted, not different. This is called dependent origination (Pratītyasamutpāda). What is called a dependently arisen phenomenon (Pratītyasamutpanna-dharma)? It is ignorance, volitional formations, consciousness (Vijnana), name and form (Namarupa), the six sense bases (Sadayatana), contact (Sparsha), feeling (Vedana), craving (Trishna), grasping (Upadana), becoming (Bhava), birth (Jati), old age and death (Jaramarana). These are called dependently arisen phenomena. Bhikshus (Buddhist monks), know that old age and death are impermanent, conditioned (Samskrita), created, dependently arisen, subject to cessation, subject to disappearance, subject to separation, subject to extinction. So too are birth, becoming, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, volitional formations, and ignorance. Bhikshus, know that my well-learned noble disciples, regarding this dependent origination and dependently arisen phenomena, are able with right wisdom to truly see, truly know, truly understand, truly contemplate, and truly penetrate, not relying on the past extreme (Purvakoti) to give rise to foolish delusion, thinking: 'Did I exist in the past or not? What did I exist as? How did I exist?' Not relying on the future extreme (Aparakoti) to give rise to foolish delusion, thinking: 'Will I exist in the future or not? What will I exist as? How will I exist?' Nor relying on the internal to give rise to foolish delusion, thinking: 'What is my self? How is this self? To whom does my self belong? Who will I possess? From where did this sentient being (Sattva) come? Where will it go after dying here?' Because they know and see in this way, all the various views and tendencies of the world, such as those associated with theories of self (Atmavada-samyukta), theories of sentient beings (Sattvavada-samyukta), theories of life (Jivavada-samyukta), theories of good and bad omens (Shubhashubhavada-samyukta), which are used for adornment and protection, and clung to as one's own, are full of suffering, obstacles, calamities, and heat. At that time, they are able to cut off and fully know, like cutting off the root of a tree and the top of a palm tree, with no more power, never to arise again. Why? Because my well-learned noble disciples, regarding this dependent origination and dependently arisen phenomena, are able with right wisdom to truly see, truly know, truly understand, truly contemplate, and truly penetrate.' At that time, the Bhikshus rejoiced, respectfully received, and practiced accordingly. Here, dependent origination and dependently arisen phenomena, although their nature is one, their meanings are different. Some are dependent origination but not dependently arisen phenomena.
緣已生法、或有緣已生法非緣起、或有緣起亦緣已生法、或有非緣起亦非緣已生法。或有緣起非緣已生法者，無也。或有緣已生法非緣起者，謂無明、行、識、名色、六處、觸、受、愛、取、有、生、老死。或有緣起亦緣已生法者，謂生定能生於老死，如是生支定能為緣、是緣起性及緣已生法性。如是有、取、愛、受、觸、六處、名色、識、行、無明，應知亦爾。非緣起非緣已生法者，謂除前相。又生緣老死者，謂此生支雖異生異滅，而緣起理恒時決定。若過去生非老死緣者，應未來生亦非老死緣。若未來生非老死緣者，應過去生亦非老死緣。若過去生非老死緣者，應現在生亦非老死緣。若現在生非老死緣者，應過去生亦非老死緣。若未來生非老死緣者，應現在生亦非老死緣。若現在生非老死緣者，應未來生亦非老死緣。若佛出世時生非老死緣者，應佛不出世時生亦非老死緣。若佛不出世時生非老緣者，應佛出世時生亦非老緣。若緣起理有顛倒者，應成二分，不決定故。應可破壞，理雜亂故。若爾，不應施設緣起，佛不應說生緣老死。然佛所說生緣老死，理趣決定，去來今世、有佛無佛曾無改轉，法性恒然，不隱不沒、不傾不動，其理湛然。前聖后聖同所游履，是真是實、是諦是如，非妄非虛、非倒非異。是故佛說生
【現代漢語翻譯】 現代漢語譯本 有的法是因緣已經產生（緣已生法），有的法是因緣已經產生但並非緣起（緣已生法非緣起），有的法是緣起也同時是因緣已經產生（緣起亦緣已生法），有的法既非緣起也非因緣已經產生（非緣起亦非緣已生法）。 有沒有緣起但並非因緣已經產生的法呢？沒有。 有沒有因緣已經產生但並非緣起的法呢？有，比如無明（avidyā，對事物真相的無知）、行（saṃskāra，業力行為）、識（vijñāna，意識）、名色（nāmarūpa，精神和物質現象）、六處（ṣaḍāyatana，六種感官）、觸（sparśa，感官接觸）、受（vedanā，感受）、愛（tṛṣṇā，渴愛）、取（upādāna，執取）、有（bhava，存在）、生（jāti，出生）、老死（jarā-maraṇa，衰老和死亡）。 有沒有既是緣起又是因緣已經產生的法呢？有，比如生決定能夠產生老死，這樣，生這個支分決定能夠作為緣，既是緣起的性質，也是因緣已經產生的性質。同樣，有、取、愛、受、觸、六處、名色、識、行、無明，應當知道也是這樣。 有沒有既非緣起也非因緣已經產生的法呢？有，就是排除前面所說的那些法。 再說生緣老死，這個生支雖然每次生起和滅去都不一樣，但是緣起的道理始終是決定不變的。如果過去的生不是老死的緣，那麼未來的生也不應該是老死的緣。如果未來的生不是老死的緣，那麼過去的生也不應該是老死的緣。如果過去的生不是老死的緣，那麼現在的生也不應該是老死的緣。如果現在的生不是老死的緣，那麼過去的生也不應該是老死的緣。如果未來的生不是老死的緣，那麼現在的生也不應該是老死的緣。如果現在的生不是老死的緣，那麼未來的生也不應該是老死的緣。如果佛陀出世的時候的生不是老死的緣，那麼佛陀不出世的時候的生也不應該是老死的緣。如果佛陀不出世的時候的生不是老死的緣，那麼佛陀出世的時候的生也不應該是老死的緣。 如果緣起的道理有顛倒，就應該成為二分，因為不決定。應該可以被破壞，因為道理雜亂。如果是那樣，就不應該施設緣起，佛陀也不應該說生緣老死。然而佛陀所說的生緣老死，道理和意義是決定的，過去、未來、現在，有沒有佛陀，從來沒有改變和轉變，法性永遠是這樣，不隱藏也不消失，不傾斜也不動搖，這個道理清澈明瞭。過去的聖人和後來的聖人都在遵循這個道理，這是真理，是實在，是諦，是如，不是虛妄，不是虛假，不是顛倒，不是差異。所以佛陀說生。
【English Translation】 English version There are phenomena that are conditioned and have already arisen (緣已生法, yuán yǐ shēng fǎ), some that are conditioned and have already arisen but are not dependent origination (緣已生法非緣起, yuán yǐ shēng fǎ fēi yuán qǐ), some that are both dependent origination and conditioned and have already arisen (緣起亦緣已生法, yuán qǐ yì yuán yǐ shēng fǎ), and some that are neither dependent origination nor conditioned and have already arisen (非緣起亦非緣已生法, fēi yuán qǐ yì fēi yuán yǐ shēng fǎ). Are there any phenomena that are dependent origination but not conditioned and have already arisen? No. Are there any phenomena that are conditioned and have already arisen but are not dependent origination? Yes, such as ignorance (avidyā, lack of knowledge of the true nature of things), volitional formations (saṃskāra, karmic actions), consciousness (vijñāna, awareness), name and form (nāmarūpa, mental and physical phenomena), the six sense bases (ṣaḍāyatana, six sense organs), contact (sparśa, sensory contact), feeling (vedanā, sensation), craving (tṛṣṇā, thirst), grasping (upādāna, clinging), becoming (bhava, existence), birth (jāti, birth), and old age and death (jarā-maraṇa, aging and death). Are there any phenomena that are both dependent origination and conditioned and have already arisen? Yes, such as birth, which definitely leads to old age and death. Thus, the factor of birth definitely serves as a condition, possessing both the nature of dependent origination and the nature of being conditioned and having already arisen. Similarly, it should be understood that becoming, grasping, craving, feeling, contact, the six sense bases, name and form, consciousness, volitional formations, and ignorance are also like this. Are there any phenomena that are neither dependent origination nor conditioned and have already arisen? Yes, those that are excluded from the aforementioned. Furthermore, regarding birth as a condition for old age and death, although each instance of birth arises and ceases differently, the principle of dependent origination is always constant and definite. If past birth is not a condition for old age and death, then future birth should also not be a condition for old age and death. If future birth is not a condition for old age and death, then past birth should also not be a condition for old age and death. If past birth is not a condition for old age and death, then present birth should also not be a condition for old age and death. If present birth is not a condition for old age and death, then past birth should also not be a condition for old age and death. If future birth is not a condition for old age and death, then present birth should also not be a condition for old age and death. If present birth is not a condition for old age and death, then future birth should also not be a condition for old age and death. If birth when the Buddha appears in the world is not a condition for old age and death, then birth when the Buddha does not appear in the world should also not be a condition for old age and death. If birth when the Buddha does not appear in the world is not a condition for old age and death, then birth when the Buddha appears in the world should also not be a condition for old age and death. If the principle of dependent origination were to be overturned, it would become twofold, because it would be uncertain. It should be able to be destroyed, because the principles would be confused. If that were the case, then dependent origination should not be established, and the Buddha should not have said that birth is a condition for old age and death. However, what the Buddha said about birth being a condition for old age and death is definite in its meaning and principle. In the past, future, and present, whether there is a Buddha or not, it has never been changed or transformed. The nature of the Dharma is always like this, neither hidden nor disappearing, neither tilting nor wavering. Its principle is clear and profound. The past sages and the future sages all follow this path. This is truth, this is reality, this is the ultimate truth, this is suchness, not false, not empty, not inverted, not different. Therefore, the Buddha said birth.
緣老死，如是有、取、愛、受、觸、六處、名色、識、行、無明緣行亦爾。
複次無明緣行者，云何無明？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，于因無知、因所生法無知，于佛法僧無知、于苦集滅道無知、于善不善法無知、于有罪無罪法無知、于應修不應修法無知、于下劣勝妙法無知、于黑白法無知、于有敵對法無知、于緣生無知、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、罩網纏里、頑騃渾濁、障蓋發盲、發無明、發無智、發劣慧、障礙善品令不涅槃、無明漏、無明瀑流、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，癡等癡極癡欣等欣極欣、癡類癡生，總名無明。云何無明緣行？謂世尊說：苾芻當知，無明為因、無明為緣故，貪瞋癡起。此貪瞋癡性，是名無明緣行。複次如世尊說：苾芻當知，無明為前行、無明為幖幟故，起無量種惡不善法，謂無慚無愧等。由無慚無愧故起諸邪見，由邪見故起邪思惟，由邪思惟故起邪語，由邪語故起邪業，由邪業故起邪命，由邪命故起邪勤，由邪勤故起邪念，由邪念故起邪定。此邪見、邪思惟、邪語、邪
【現代漢語翻譯】 現代漢語譯本：老死以（生）為緣，同樣，有、取、愛、受、觸、六處、名色、識、行，也都是以無明為緣而產生行。
進一步說，無明緣行，什麼是無明呢？ 就是對於前際（過去）無知，后際（未來）無知，前後際（過去和未來）都無知；對於內（自身）無知，外（外界）無知，內外（自身和外界）都無知；對於業（行為）無知，異熟（業報）無知，業異熟（行為和業報）都無知；對於善作業（好的行為）無知，惡作業（壞的行為）無知，善惡作業（好和壞的行為）都無知；對於因（原因）無知，因所生法（由原因產生的法）無知；對於佛法僧（佛、法、僧三寶）無知，對於苦集滅道（四聖諦）無知，對於善不善法（好的和不好的法）無知，對於有罪無罪法（有罪的和無罪的法）無知，對於應修不應修法（應該修習和不應該修習的法）無知，對於下劣勝妙法（低劣的、殊勝的和微妙的法）無知，對於黑白法（不善和善的法）無知，對於有敵對法（有對立的法）無知，對於緣生（因緣生起）無知，對於六觸處（六根接觸六塵的處所）如實無知。像這樣無知無見，沒有如實的觀察，黑暗愚癡，無明盲昧，像罩網一樣纏繞，頑固遲鈍而又渾濁不清，像障礙一樣遮蓋使人盲目，產生無明，產生無智，產生低劣的智慧，障礙善法使人不能涅槃，是無明漏、無明瀑流、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，愚癡等等極度愚癡，貪愛等等極度貪愛，愚癡之類，愚癡所生，總的來說就叫做無明。什麼是無明緣行呢？ 世尊說：『比丘們應當知道，以無明為因、以無明為緣故，貪瞋癡生起。』這貪瞋癡的性質，就叫做無明緣行。進一步說，如世尊說：『比丘們應當知道，以無明為前導、以無明為標誌，生起無量種惡不善法，就是無慚無愧等等。』由於無慚無愧就生起各種邪見，由於邪見就生起邪思惟，由於邪思惟就生起邪語，由於邪語就生起邪業，由於邪業就生起邪命，由於邪命就生起邪勤，由於邪勤就生起邪念，由於邪念就生起邪定。這邪見、邪思惟、邪語、邪
【English Translation】 English version: Old age and death are conditioned by (birth); likewise, existence (bhava), grasping (upadana), craving (trsna), feeling (vedana), contact (sparsa), the six sense bases (sadayatana), name and form (nama-rupa), consciousness (vijnana), volitional activities (samskara), are all conditioned by ignorance (avidya).
Furthermore, 'ignorance conditions volitional activities,' what is ignorance? It is ignorance regarding the past, ignorance regarding the future, ignorance regarding both the past and the future; ignorance regarding what is internal, ignorance regarding what is external, ignorance regarding both the internal and the external; ignorance regarding actions (karma), ignorance regarding the result (vipaka), ignorance regarding both actions and their results; ignorance regarding good actions, ignorance regarding bad actions, ignorance regarding both good and bad actions; ignorance regarding causes, ignorance regarding the laws arising from causes; ignorance regarding the Buddha, the Dharma, and the Sangha; ignorance regarding suffering, its origin, its cessation, and the path; ignorance regarding good and bad laws; ignorance regarding blamable and blameless laws; ignorance regarding laws that should be cultivated and those that should not; ignorance regarding inferior, superior, and sublime laws; ignorance regarding dark and bright laws; ignorance regarding laws with adversaries; ignorance regarding dependent origination; ignorance regarding the six sense bases as they truly are. Such lack of knowledge and vision, non-perception, darkness, foolishness, ignorance, blindness, being covered by nets and entangled, stubbornness, turbidity, obstruction that causes blindness, giving rise to ignorance, giving rise to lack of wisdom, giving rise to inferior wisdom, obstructing good qualities and preventing Nirvana, the leak of ignorance, the flood of ignorance, the yoke of ignorance, the poisonous root of ignorance, the poisonous stem of ignorance, the poisonous branches of ignorance, the poisonous leaves of ignorance, the poisonous flowers of ignorance, the poisonous fruits of ignorance, delusion and so on, extreme delusion, delight and so on, extreme delight, the kind of delusion, the birth of delusion, all these are collectively called ignorance. What is 'ignorance conditions volitional activities'? The World Honored One said: 'Bhikkhus, know that because of ignorance as a cause and ignorance as a condition, greed, hatred, and delusion arise.' This nature of greed, hatred, and delusion is called 'ignorance conditions volitional activities.' Furthermore, as the World Honored One said: 'Bhikkhus, know that with ignorance as the forerunner and ignorance as the banner, countless kinds of evil and unwholesome laws arise, such as shamelessness and lack of conscience.' Because of shamelessness and lack of conscience, various wrong views arise; because of wrong views, wrong thinking arises; because of wrong thinking, wrong speech arises; because of wrong speech, wrong action arises; because of wrong action, wrong livelihood arises; because of wrong livelihood, wrong effort arises; because of wrong effort, wrong mindfulness arises; because of wrong mindfulness, wrong concentration arises. These wrong views, wrong thinking, wrong speech, wrong
業、邪命、邪勤、邪念、邪定，是名無明緣行。複次如世尊說：苾芻當知，起無量種惡不善法，一切皆以無明為根、無明為集、是無明類、從無明生。墮無明趣者，不如實知善不善法、有罪無罪法、應修不應修法、下劣勝妙法、黑白法、有敵對法、緣生諸法。不如實知此諸法故，便起邪見邪思惟乃至邪念邪定，是名無明緣行。複次《甕喻經》中佛作是說：無明為緣，造福、非福及不動行。云何福行？謂有漏善身業語業、心心所法、不相應行。如是諸行，長夜能招可愛可樂可欣可意諸異熟果，此果名福亦名福果。以是福業異熟果故，是名福行。云何非福行？謂諸不善身業語業、心心所法、不相應行。如是諸行，長夜能招不可愛不可樂不可欣不可意諸異熟果，此果名非福，亦名非福果。是非福業異熟果故，是名非福行。云何不動行？謂四無色定。諸有漏善，是名不動行。云何無明為緣造非福行？謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此三惡行名非福行。由此因緣，身壞命終墮于地獄，于彼復造非福行等，是名無明為緣造非福行。如說地獄，傍生、鬼界應知亦爾。云何無明為緣造福行？謂有一類，於人趣樂繫心悕求，彼作是念：「愿我當生人趣同分，與諸人眾同受快樂。」因此悕求，造能感人趣身語意妙行。此
【現代漢語翻譯】 現代漢語譯本 業（Karma，行為），邪命（wrong livelihood，不正當的謀生方式），邪勤（wrong effort，不正當的努力），邪念（wrong mindfulness，不正當的念頭），邪定（wrong concentration，不正當的禪定），這些被稱為無明緣行（ignorance as the condition for formations）。 此外，正如世尊所說：『比丘們應當知道，生起無量種惡不善法，一切都以無明為根本，以無明為聚集，是無明的種類，從無明而生。』墮入無明境地的人，不能如實地瞭解善與不善法、有罪與無罪法、應修與不應修法、下劣與勝妙法、黑與白法、有敵對法、緣起諸法。因為不如實地瞭解這些法，便生起邪見（wrong view，錯誤的見解）、邪思惟（wrong thought，錯誤的思考）乃至邪念、邪定，這被稱為無明緣行。 此外，《甕喻經》（Potaliya Sutta）中佛陀這樣說：『以無明為緣，造福行（meritorious action）、非福行（demeritorious action）及不動行（imperturbable action）。』什麼是福行？指有漏的善身業、語業、心心所法、不相應行。這些行為，長夜能招感可愛、可樂、可欣、可意的各種異熟果（vipaka-phala，果報），此果報名為福，也名為福果。因為這是福業的異熟果，所以稱為福行。什麼是非福行？指各種不善的身業、語業、心心所法、不相應行。這些行為，長夜能招感不可愛、不可樂、不可欣、不可意的各種異熟果，此果報名為非福，也名為非福果。因為這是非福業的異熟果，所以稱為非福行。什麼是不動行？指四無色定（four formless attainments）。各種有漏的善，稱為不動行。' 『如何以無明為緣造非福行？』指有一類人，由於貪（greed）、瞋（hatred）、癡（delusion）纏縛內心，造作身語意三種惡行。這三種惡行名為非福行。由此因緣，身壞命終墮入地獄，在那裡又造作非福行等，這稱為無明為緣造非福行。正如所說的地獄，傍生（animals）、鬼界（ghost realm）也應知道是這樣。 『如何以無明為緣造福行？』指有一類人，對人趣（human realm）的快樂心生繫念和希求，他們這樣想：『愿我當生人趣同分，與諸人眾一同享受快樂。』因此希求，造作能感人趣的身語意妙行。這些
【English Translation】 English version Karma (action), wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, these are called ignorance as the condition for formations. Furthermore, as the World-Honored One said: 'Bhikkhus, you should know that the arising of countless kinds of evil and unwholesome dharmas, all have ignorance as their root, ignorance as their gathering, are of the category of ignorance, and arise from ignorance.' Those who fall into the realm of ignorance cannot truly know good and unwholesome dharmas, blameworthy and blameless dharmas, dharmas that should be cultivated and should not be cultivated, inferior and superior dharmas, black and white dharmas, dharmas with opposition, and conditioned dharmas. Because they do not truly know these dharmas, they give rise to wrong view, wrong thought, and even wrong mindfulness and wrong concentration, which are called ignorance as the condition for formations. Furthermore, in the Potaliya Sutta, the Buddha said: 'With ignorance as the condition, meritorious action, demeritorious action, and imperturbable action are created.' What is meritorious action? It refers to wholesome bodily, verbal, and mental actions that are associated with outflows, as well as non-associated formations. These actions can bring about desirable, pleasant, delightful, and agreeable results over a long period of time, and these results are called merit and meritorious results. Because these are the results of meritorious karma, they are called meritorious actions. What is demeritorious action? It refers to unwholesome bodily, verbal, and mental actions, as well as non-associated formations. These actions can bring about undesirable, unpleasant, undelightful, and disagreeable results over a long period of time, and these results are called demerit and demeritorious results. Because these are the results of demeritorious karma, they are called demeritorious actions. What is imperturbable action? It refers to the four formless attainments. All wholesome actions associated with outflows are called imperturbable actions.' 'How does ignorance condition demeritorious action?' It refers to a certain type of person who, due to being bound by greed, hatred, and delusion, creates three kinds of evil actions through body, speech, and mind. These three evil actions are called demeritorious actions. Due to this cause, when the body breaks down and life ends, they fall into hell, where they continue to create demeritorious actions, and this is called ignorance as the condition for demeritorious action. Just as it is said about hell, it should also be understood in the same way for animals and the ghost realm. 'How does ignorance condition meritorious action?' It refers to a certain type of person who cherishes and desires happiness in the human realm. They think: 'May I be born in the human realm and share the same happiness with all human beings.' Because of this desire, they create excellent bodily, verbal, and mental actions that can lead to rebirth in the human realm. These
三妙行名為福行。由此因緣，身壞命終生於人趣，與諸人眾同受快樂，于彼復造諸福行等，是名無明為緣造福行。有不繫心悕求人樂，但由無明蔽動心故，造身語意三種妙行。此三妙行名為福行。由此因緣，身壞命終生於人趣，于彼復造諸福行等，是名無明為緣造福行。如說人趣，四大王眾天、三十三天、夜摩天、睹史多天、樂變化天、他化自在天應知亦爾。復有一類，于梵眾天繫心悕求，彼作是念：「愿我當生梵眾天眾同分中。」因此悕求勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清凈，名為福行。由此因緣，身壞命終生梵眾天眾同分中，于彼復造諸福行等，是名無明為緣造福行。有不繫心悕求生彼，但由無明蔽動心故，勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清凈名為福行。由此因緣，身壞命終生梵眾天眾同分中，于彼復造諸福行等，是名無明為緣造福行。如說梵眾天，梵輔天、大梵天、少光天、無量光天、極光凈天、少凈天、無量凈天、遍凈天、無雲天、福生天、廣果天，隨其所應廣說亦爾。復有一類，于無想天繫心悕求，彼作是念：「愿我當生無想天眾同分中。」因此悕求勤修加行，思惟諸想是
【現代漢語翻譯】 現代漢語譯本： 三種殊妙的行為被稱為福行。由於這種因緣，身壞命終后便會轉生到人道，與眾人一同享受快樂，在那裡又繼續造作各種福行等等，這便是以無明為緣而造作福行。有些人不執著於心，只是希望得到人間的快樂，但由於無明遮蔽和擾動其心，便造作身、語、意三種殊妙的行為。這三種殊妙的行為被稱為福行。由於這種因緣，身壞命終后便會轉生到人道，在那裡又繼續造作各種福行等等，這便是以無明為緣而造作福行。正如所說的人道，四大王眾天（Cāturmahārājikakāyika-deva，四大天王所統領的天眾）、三十三天（Trāyastriṃśa-deva，忉利天）、夜摩天（Yāmadeva，夜摩天）、睹史多天（Tuṣita-deva，兜率天）、樂變化天（Nirmāṇaratideva，化樂天）、他化自在天（Paranirmitavaśavartideva，他化自在天）也應知也是如此。 又有一類眾生，對梵眾天（Brahmapāriṣadya-deva，梵眾天）心生嚮往，他們這樣想：『愿我能夠轉生到梵眾天，與他們同享福分。』因此，他們爲了實現這個願望而勤奮修行，遠離對慾望、邪惡和不善法的執著，保持有尋有伺的狀態，體驗由遠離（惡法）而產生的喜悅和快樂，圓滿地安住于初禪之中。在這種禪定狀態下，對身體行為的約束、對語言的約束以及對生命的清凈，都可稱為福行。由於這種因緣，身壞命終后便會轉生到梵眾天，與他們同享福分，在那裡又繼續造作各種福行等等，這便是以無明為緣而造作福行。有些人不執著於心，只是希望轉生到那裡，但由於無明遮蔽和擾動其心，便勤奮修行，遠離對慾望、邪惡和不善法的執著，保持有尋有伺的狀態，體驗由遠離（惡法）而產生的喜悅和快樂，圓滿地安住于初禪之中。在這種禪定狀態下，對身體行為的約束、對語言的約束以及對生命的清凈，都可稱為福行。由於這種因緣，身壞命終后便會轉生到梵眾天，與他們同享福分，在那裡又繼續造作各種福行等等，這便是以無明為緣而造作福行。正如所說的梵眾天，梵輔天（Brahmapurohita-deva，梵輔天）、大梵天（Mahābrahmadeva，大梵天）、少光天（Parīttābhā-deva，少光天）、無量光天（Apramāṇābhā-deva，無量光天）、極光凈天（Ābhāsvara-deva，極光凈天）、少凈天（Parīttaśubha-deva，少凈天）、無量凈天（Apramāṇaśubha-deva，無量凈天）、遍凈天（Śubhakṛtsna-deva，遍凈天）、無雲天（Anabhraka-deva，無雲天）、福生天（Puṇyaprasava-deva，福生天）、廣果天（Bṛhatphala-deva，廣果天），也應根據具體情況進行廣泛解說。 又有一類眾生，對無想天（Asañjñāsattva-deva，無想天）心生嚮往，他們這樣想：『愿我能夠轉生到無想天，與他們同享福分。』因此，他們爲了實現這個願望而勤奮修行，思惟各種想念都是
【English Translation】 English version: The three excellent conducts are called meritorious conduct. Due to this cause and condition, after the body breaks and life ends, one is born in the human realm, enjoying happiness together with other people. There, one continues to perform various meritorious conducts, and so on. This is called meritorious conduct conditioned by ignorance. Some, without attaching their minds, merely aspire to human pleasures. However, due to ignorance obscuring and disturbing their minds, they perform the three excellent conducts of body, speech, and mind. These three excellent conducts are called meritorious conduct. Due to this cause and condition, after the body breaks and life ends, one is born in the human realm, and there, one continues to perform various meritorious conducts, and so on. This is called meritorious conduct conditioned by ignorance. Just as it is said about the human realm, it should also be understood to be the same for the Cāturmahārājikakāyika-deva (Heaven of the Four Great Kings), Trāyastriṃśa-deva (Heaven of the Thirty-three), Yāmadeva (Yama Heaven), Tuṣita-deva (Tuṣita Heaven), Nirmāṇaratideva (Heaven of Enjoying Transformation), and Paranirmitavaśavartideva (Heaven of Controlling the Transformations of Others). Furthermore, there are beings who aspire to the Brahmapāriṣadya-deva (Assembly of Brahma Heaven). They think, 'May I be born in the Assembly of Brahma Heaven, sharing their fortune.' Therefore, striving to fulfill this aspiration, they diligently cultivate, abandoning attachment to desires, evil, and unwholesome dharmas, maintaining a state of initial application and sustained application, experiencing joy and happiness born of detachment, and abiding fully in the first dhyana. In this state of samadhi, the discipline of bodily actions, the discipline of speech, and the purity of life are called meritorious conduct. Due to this cause and condition, after the body breaks and life ends, one is born in the Assembly of Brahma Heaven, sharing their fortune, and there, one continues to perform various meritorious conducts, and so on. This is called meritorious conduct conditioned by ignorance. Some, without attaching their minds, merely aspire to be born there. However, due to ignorance obscuring and disturbing their minds, they diligently cultivate, abandoning attachment to desires, evil, and unwholesome dharmas, maintaining a state of initial application and sustained application, experiencing joy and happiness born of detachment, and abiding fully in the first dhyana. In this state of samadhi, the discipline of bodily actions, the discipline of speech, and the purity of life are called meritorious conduct. Due to this cause and condition, after the body breaks and life ends, one is born in the Assembly of Brahma Heaven, sharing their fortune, and there, one continues to perform various meritorious conducts, and so on. This is called meritorious conduct conditioned by ignorance. Just as it is said about the Brahmapāriṣadya-deva (Assembly of Brahma Heaven), it should also be widely explained accordingly for the Brahmapurohita-deva (Ministers of Brahma Heaven), Mahābrahmadeva (Great Brahma Heaven), Parīttābhā-deva (Heaven of Limited Light), Apramāṇābhā-deva (Heaven of Immeasurable Light), Ābhāsvara-deva (Heaven of Radiant Light), Parīttaśubha-deva (Heaven of Limited Purity), Apramāṇaśubha-deva (Heaven of Immeasurable Purity), Śubhakṛtsna-deva (Heaven of Total Purity), Anabhraka-deva (Cloudless Heaven), Puṇyaprasava-deva (Heaven of Merit-Born), and Bṛhatphala-deva (Great Fruit Heaven). Furthermore, there are beings who aspire to the Asañjñāsattva-deva (Non-Perception Heaven). They think, 'May I be born in the Non-Perception Heaven, sharing their fortune.' Therefore, striving to fulfill this aspiration, they diligently cultivate, contemplating all perceptions as
粗苦障，思惟無想是靜妙離。由此思惟，能滅諸想安住無想。彼諸想滅住無想時，名無想定。入此定時，諸身律儀、語律儀、命清凈，名為福行。由此因緣，身壞命終生無想天眾同分中，于彼亦能造少福行，是名無明為緣造福行。有不繫心悕求生彼，但由無明蔽動心故，勤修加行，思惟諸想是粗苦障，思惟無想是靜妙離。由此思惟，能滅諸想安住無想。彼諸想滅住無想時，名無想定。入此定時，諸身律儀、語律儀、命清凈，名為福行。由此因緣，身壞命終生無想天眾同分中，于彼亦能造少福行，是名無明為緣造福行。云何無明為緣造不動行？謂有一類，于空無邊處天繫心悕求，彼作是念：「愿我當生空無邊處天眾同分中。」因此悕求勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。於此定中，諸思等思現前等思已思當思、思性思類、造心意業，名不動行。由此因緣，身壞命終生空無邊處天眾同分中，于彼復能造不動行，是名無明為緣造不動行。有不繫心悕求生彼，但由無明蔽動心故勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。於此定中，諸思等思現前等思已思當思、思性思類、造心意業，名不動行。由此因緣，身壞命終生空無邊處天眾同分中，于彼復能造不動行，
【現代漢語翻譯】 現代漢語譯本： 什麼是因無明而造作的福行？譬如有人認為有想是粗糙、痛苦的障礙，而思惟無想是寂靜、微妙、遠離的境界。由於這樣的思惟，能夠滅除各種想念，安住在無想的狀態中。當這些想念滅除並安住于無想狀態時，就稱為『無想定』。進入這種禪定時，所有身律儀、語律儀、命清凈，都稱為『福行』。由於這樣的因緣，此人身壞命終后，會往生到無想天眾（無色界天的一種）之中，在那裡也能造作少許福行，這就是所謂的以無明為緣而造作福行。 有些人不約束自己的心，希望往生到那裡，只是因為被無明遮蔽而擾動了心，所以勤奮地修行，思惟各種想念是粗糙、痛苦的障礙，而思惟無想是寂靜、微妙、遠離的境界。由於這樣的思惟，能夠滅除各種想念，安住在無想的狀態中。當這些想念滅除並安住于無想狀態時，就稱為『無想定』。進入這種禪定時，所有身律儀、語律儀、命清凈，都稱為『福行』。由於這樣的因緣，此人身壞命終后，會往生到無想天眾之中，在那裡也能造作少許福行，這就是所謂的以無明為緣而造作福行。 什麼是因無明而造作的不動行？譬如有一類人，對空無邊處天（無色界天的一種）心生嚮往，他們這樣想：『愿我能夠往生到空無邊處天眾之中。』因此，他們爲了這個願望而勤奮修行，超越各種色想，滅除有對想，不再思惟種種想念，進入無邊虛空，圓滿安住在空無邊處。在這種禪定中，各種思、等思（與思相關的心理活動），現前等思（正在發生的思），已思當思（過去和將來的思），思性思類（思的性質和種類），造作心意業，稱為『不動行』。由於這樣的因緣，此人身壞命終后，會往生到空無邊處天眾之中，在那裡又能造作不動行，這就是所謂的以無明為緣而造作不動行。 有些人不約束自己的心，希望往生到那裡，只是因為被無明遮蔽而擾動了心，所以勤奮地修行，超越各種色想，滅除有對想，不再思惟種種想念，進入無邊虛空，圓滿安住在空無邊處。在這種禪定中，各種思、等思，現前等思，已思當思，思性思類，造作心意業，稱為『不動行』。由於這樣的因緣，此人身壞命終后，會往生到空無邊處天眾之中，在那裡又能造作不動行。
【English Translation】 English version: What is the meritorious action (福行) created conditioned by ignorance (無明)? For example, someone considers the presence of thoughts to be a coarse and painful obstacle, and contemplates the absence of thoughts as a state of tranquility, subtlety, and detachment. Through this contemplation, they can extinguish all thoughts and abide in a state of non-thought. When these thoughts are extinguished and they abide in non-thought, it is called the 'Non-Perception Samadhi' (無想定). Entering this samadhi, all bodily discipline (身律儀), verbal discipline (語律儀), and purity of life (命清凈) are called 'meritorious actions'. Due to this cause, when this person's body breaks down and their life ends, they will be reborn among the beings of the Non-Perception Heaven (無想天) (a type of heaven in the Formless Realm), and there they can also create a small amount of meritorious action. This is what is called creating meritorious action conditioned by ignorance. Some people do not restrain their minds, hoping to be reborn there, but are simply obscured by ignorance, which agitates their minds. Therefore, they diligently practice, contemplating various thoughts as coarse and painful obstacles, and contemplating non-thought as a state of tranquility, subtlety, and detachment. Through this contemplation, they can extinguish all thoughts and abide in a state of non-thought. When these thoughts are extinguished and they abide in non-thought, it is called the 'Non-Perception Samadhi'. Entering this samadhi, all bodily discipline, verbal discipline, and purity of life are called 'meritorious actions'. Due to this cause, when this person's body breaks down and their life ends, they will be reborn among the beings of the Non-Perception Heaven, and there they can also create a small amount of meritorious action. This is what is called creating meritorious action conditioned by ignorance. What is the unwavering action (不動行) created conditioned by ignorance? For example, there is a type of person who aspires to the Heaven of Boundless Space (空無邊處天) (a type of heaven in the Formless Realm), and they think: 'May I be reborn among the beings of the Heaven of Boundless Space.' Therefore, they diligently practice for this aspiration, transcending all perceptions of form (色想), extinguishing perceptions of opposition (有對想), no longer contemplating various thoughts, entering boundless space, and fully abiding in the Sphere of Boundless Space (空無邊處). In this samadhi, all thoughts (思), associated thoughts (等思), present thoughts (現前等思), past and future thoughts (已思當思), the nature and types of thoughts (思性思類), and the creation of mental karma (造心意業) are called 'unwavering action'. Due to this cause, when this person's body breaks down and their life ends, they will be reborn among the beings of the Heaven of Boundless Space, and there they can again create unwavering action. This is what is called creating unwavering action conditioned by ignorance. Some people do not restrain their minds, hoping to be reborn there, but are simply obscured by ignorance, which agitates their minds. Therefore, they diligently practice, transcending all perceptions of form, extinguishing perceptions of opposition, no longer contemplating various thoughts, entering boundless space, and fully abiding in the Sphere of Boundless Space. In this samadhi, all thoughts, associated thoughts, present thoughts, past and future thoughts, the nature and types of thoughts, and the creation of mental karma are called 'unwavering action'. Due to this cause, when this person's body breaks down and their life ends, they will be reborn among the beings of the Heaven of Boundless Space, and there they can again create unwavering action.
是名無明為緣造不動行。如說空無邊處，識無邊處、無所有處、非想非非想處應知亦爾。如是諸行，無明為緣、無明為依、無明為建立故，起等起、生等生、聚集出現，故名無明緣行。
云何行緣識？謂有一類，貪瞋癡俱生思為緣故，起貪瞋癡俱生諸識，是名行緣識。復有一類，無貪無瞋無癡俱生思為緣故，起無貪無瞋無癡俱生諸識，是名行緣識。複次眼及色為緣生眼識，此中眼是內有為行，色為外緣生眼識，是名行緣識。乃至意及法為緣生意識，此中意是內有為行，法為外緣生意識，是名行緣識。複次《甕喻經》中佛作是說：造福非福不動行已，有隨福非福不動識。云何造非福行已有隨非福識？謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此三惡行名非福行。由此因緣，身壞命終墮于地獄，于彼起識，是名造非福行已有隨非福識。如說地獄，傍生、鬼界應知亦爾。云何造福行已有隨福識？謂有一類，於人趣樂繫心悕求，彼作是念：「愿我當生人趣同分，與諸人眾同受快樂。」因此悕求，造能感人趣身語意妙行。此三妙行名為福行。由此因緣，身壞命終生於人趣，于彼起識，是名造福行已有隨福識。有不繫心悕求人樂，但由無明蔽動心故，造身語意三種妙行。此三妙行名為福行。由此因緣，身壞命終生於
【現代漢語翻譯】 現代漢語譯本： 這就是所謂的以無明（Avidya，對事物真相的迷惑）為緣而造作的不動行（不動的業力）。正如所說的空無邊處（Akasanantyayatana，超越物質存在的禪定境界），識無邊處（Vijnananantyayatana，超越空無邊處的禪定境界）、無所有處（Akincannyayatana，超越識無邊處的禪定境界）、非想非非想處（Naivasamjnanasamjnatayatana，既非有想也非無想的禪定境界），應當知道也是如此。像這樣的諸行，以無明為緣、以無明為依靠、以無明為建立的緣故，才生起、聚集和出現，所以稱為無明緣行。
什麼是行緣識？意思是說，有一類眾生，以貪（Lobha，貪婪）、嗔（Dvesha，憎恨）、癡（Moha，愚癡）共同生起的思（Cetanā，意志）為緣，生起與貪嗔癡共同生起的各種識（Vijnana，意識），這叫做行緣識。又有一類眾生，以無貪、無嗔、無癡共同生起的思為緣，生起與無貪、無嗔、無癡共同生起的各種識，這叫做行緣識。再次，眼（ চক্ষু，眼睛）和色（Rūpa，顏色和形狀）為緣而生眼識（Cakkhu-viññāṇa，視覺意識），這裡眼是內在的有為行，色是外在的緣，生起眼識，這叫做行緣識。乃至意（Manas，心）和法（Dharma，事物）為緣而生意識（Mano-viññāṇa，心理意識），這裡意是內在的有為行，法是外在的緣，生起意識，這叫做行緣識。再次，《甕喻經》中佛陀這樣說：造作了福（Punya，善業）、非福（Apunya，惡業）和不動行（Anenja，無色界的業）之後，就有隨之而來的福、非福和不動識。什麼是造作了非福行之後，就有隨之而來的非福識？意思是說，有一類眾生，由於被貪嗔癡纏縛內心，造作身（Kaya，身體）、語（Vacca，語言）、意（Manas，思想）三種惡行。這三種惡行叫做非福行。由於這樣的因緣，身壞命終后墮入地獄（Naraka，受苦之處），在那裡生起意識，這叫做造作了非福行之後，就有隨之而來的非福識。正如所說的地獄，傍生（Tiracchana-yoni，動物）、鬼界（Peta-loka，餓鬼）也應當知道也是如此。什麼是造作了福行之後，就有隨之而來的福識？意思是說，有一類眾生，對人趣（Manussa-gati，人類）的快樂心生繫念和希望，他們這樣想：『愿我當生於人趣，與眾人一同享受快樂。』因此生起希望，造作能夠感得人趣果報的身語意妙行。這三種妙行叫做福行。由於這樣的因緣，身壞命終後生於人趣，在那裡生起意識，這叫做造作了福行之後，就有隨之而來的福識。即使不繫念於人間的快樂，只是由於無明遮蔽和動搖內心，造作身語意三種妙行。這三種妙行叫做福行。由於這樣的因緣，身壞命終後生于
【English Translation】 English version: This is what is called 'unmoving formations' (不動行, aninjha-saṅkhāra) conditioned by ignorance (無明, avidyā). Just as it is said regarding the sphere of infinite space (空無邊處, ākāsānañcāyatana), the sphere of infinite consciousness (識無邊處, viññāṇānañcāyatana), the sphere of nothingness (無所有處, ākiñcaññāyatana), and the sphere of neither perception nor non-perception (非想非非想處, nevasaññānāsaññāyatana), it should be understood likewise. These formations, arising, originating, and gathering due to being conditioned by, based on, and established upon ignorance, are therefore called 'formations conditioned by ignorance'.
What is 'consciousness conditioned by formations'? It means that there are beings who, with thoughts (思, cetanā) arising together with greed (貪, lobha), hatred (嗔, dveṣa), and delusion (癡, moha) as conditions, give rise to various consciousnesses (識, vijñāna) that arise together with greed, hatred, and delusion. This is called 'consciousness conditioned by formations'. Furthermore, there are beings who, with thoughts arising together with non-greed, non-hatred, and non-delusion as conditions, give rise to various consciousnesses that arise together with non-greed, non-hatred, and non-delusion. This is called 'consciousness conditioned by formations'. Moreover, with the eye (眼, cakṣu) and form (色, rūpa) as conditions, eye-consciousness (眼識, cakkhu-viññāṇa) arises. Here, the eye is an internal conditioned formation, and form is an external condition for the arising of eye-consciousness. This is called 'consciousness conditioned by formations'. Likewise, with the mind (意, manas) and mental objects (法, dharma) as conditions, mind-consciousness (意識, mano-viññāṇa) arises. Here, the mind is an internal conditioned formation, and mental objects are external conditions for the arising of mind-consciousness. This is called 'consciousness conditioned by formations'. Furthermore, in the 'Pottery Wheel Sutta', the Buddha said: 'Having created meritorious (福, puṇya), demeritorious (非福, apuṇya), and unmoving (不動, āneñja) formations, there is consciousness that follows the meritorious, demeritorious, and unmoving.' What does it mean to say that having created demeritorious formations, there is consciousness that follows the demeritorious? It means that there are beings who, due to their minds being bound by greed, hatred, and delusion, create three kinds of evil actions through body (身, kāya), speech (語, vacca), and mind (意, manas). These three evil actions are called demeritorious formations. Due to this cause, upon the breaking up of the body and after death, they fall into hell (地獄, naraka), and consciousness arises there. This is called 'having created demeritorious formations, there is consciousness that follows the demeritorious'. Just as it is said regarding hell, it should be understood likewise for the animal realm (傍生, tiracchāna-yoni) and the ghost realm (鬼界, peta-loka). What does it mean to say that having created meritorious formations, there is consciousness that follows the meritorious? It means that there are beings who, with their minds attached to and desiring happiness in the human realm (人趣, manussa-gati), think: 'May I be born in the human realm, sharing the same happiness with other humans.' Due to this desire, they create excellent actions of body, speech, and mind that can lead to rebirth in the human realm. These three excellent actions are called meritorious formations. Due to this cause, upon the breaking up of the body and after death, they are born in the human realm, and consciousness arises there. This is called 'having created meritorious formations, there is consciousness that follows the meritorious'. Even without attaching the mind to human happiness, but simply due to ignorance obscuring and agitating the mind, they create three kinds of excellent actions of body, speech, and mind. These three excellent actions are called meritorious formations. Due to this cause, upon the breaking up of the body and after death, they are born in
人趣，于彼起識，是名造福行已有隨福識。如說人趣，四大王眾天乃至他化自在天應知亦爾。復有一類，于梵眾天繫心悕求，彼作是念：「愿我當生梵眾天眾同分中。」因此悕求勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清凈，名為福行。由此因緣，身壞命終生梵眾天眾同分中，于彼起識，是名造福行已有隨福識。有不繫心悕求生彼，但由無明蔽動心故勤修加行，離欲惡不善法乃至命清凈，名為福行。由此因緣，身壞命終生梵眾天眾同分中，于彼起識，是名造福行已有隨福識。如說梵眾天，梵輔天乃至無想天應知亦爾。云何造不動行已有隨不動識？謂有一類，于空無邊處天繫心悕求，彼作是念：「愿我當生空無邊處天眾同分中。」因此欣求勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。於此定中，諸思等思現前等思已思當思、思性思類、造心意業，名不動行。由此因緣，身壞命終生空無邊處天眾同分中，于彼起識，是名造不動行已有隨不動識。有不繫心悕求生彼，但由無明蔽動心故勤修加行，超諸色想乃至造心意業，名不動行。由此因緣，身壞命終生空無邊處天眾同分中，于彼起識，是名造不動行已有隨不動識。如說空無邊處天，乃至
非想非非想天應知亦爾。如是諸識，行為緣、行為依、行為建立故，起等起、生等生、聚集出現，故名行緣識。
云何識緣名色？謂有一類，貪瞋癡俱生識為緣故，起貪瞋癡俱生身業語業，名為色；即彼所生受想行識，名為名，是名識緣名色。復有一類，無貪無瞋無癡俱生識為緣故，起無貪無瞋無癡俱生身業語業，名為色；即彼所生受想行識，名為名，是名識緣名色。複次《教誨那地迦經》中佛作是說：若那地迦所愛親友變壞離散，便生愁嘆苦憂擾惱。此愁俱生識為緣故，起愁俱生身業語業，名為色；即彼所生受想行識，名為名，是名識緣名色。複次《教誨頗勒窶那經》中佛作是說：頗勒窶那！識為食故，後有生起。此識云何，謂健達縛最後心。心意識增長堅住，未斷未遍知、未滅未變吐，此識無間于母胎中與羯剌藍自體和合。此羯剌藍自體和合，名為色；即彼所生受想行識，名為名，是名識緣名色。複次《教誨莎底經》中佛作是說：三事和合，入母胎藏。云何為三，謂父母和合俱起染心，其母是時調適，及健達縛正現在前，如是三事和合，入母胎藏。此中健達縛最後心意識增長堅住，未斷未遍知、未滅未變吐。此識無間入母胎藏，此所託胎，名為色；即彼所生受想行識，名為名，是名識緣名色。複次《大因緣
【現代漢語翻譯】 現代漢語譯本： 非想非非想天（既非有想也非無想的禪定境界）的眾生也應知道是同樣的道理。像這樣的各種識，因為行為是它們的緣、行為是它們的依靠、行為是它們的建立之處，所以才會生起、出現和聚集，因此稱為『行緣識』。
什麼是『識緣名色』呢？譬如有一類眾生，以貪、嗔、癡同時生起的識為緣，從而產生伴隨貪、嗔、癡的身業和語業，這稱為『色』；而由這些業所產生的受、想、行、識，稱為『名』，這就是『識緣名色』。 又譬如有一類眾生，以無貪、無嗔、無癡同時生起的識為緣，從而產生伴隨無貪、無嗔、無癡的身業和語業，這稱為『色』；而由這些業所產生的受、想、行、識，稱為『名』，這就是『識緣名色』。 再者，《教誨那地迦經》中，佛是這樣說的：如果那地迦所愛的親友變故離散，他就會產生憂愁、悲嘆、痛苦、憂慮和煩惱。這種伴隨憂愁的識為緣，從而產生伴隨憂愁的身業和語業，這稱為『色』；而由這些業所產生的受、想、行、識，稱為『名』，這就是『識緣名色』。 再者，《教誨頗勒窶那經》中，佛是這樣說的：頗勒窶那！識以食物為緣，導致後有的生起。這個識是什麼呢？就是健達縛（中有，即死亡到投胎之間的過渡狀態）的最後心。這個心、意識增長、堅固、持續，沒有被斷除、沒有被完全知曉、沒有被滅盡、沒有被轉化和捨棄，這個識直接在母胎中與羯剌藍（受精卵最初的凝結狀態）自體結合。這個羯剌藍自體結合，稱為『色』；而由它所產生的受、想、行、識，稱為『名』，這就是『識緣名色』。 再者，《教誨莎底經》中，佛是這樣說的：三種因素和合，才能進入母胎。是哪三種因素呢？就是父母和合，同時生起染心（愛慾之心），母親的身體狀況適宜，以及健達縛（中有）正好出現，這樣三種因素和合，才能進入母胎。這裡面，健達縛（中有）的最後心、意識增長、堅固、持續，沒有被斷除、沒有被完全知曉、沒有被滅盡、沒有被轉化和捨棄。這個識直接進入母胎，這個所託之胎，稱為『色』；而由它所產生的受、想、行、識，稱為『名』，這就是『識緣名色』。 再者，《大因緣經》
【English Translation】 English version: It should be known that the same applies to the realm of Neither Perception nor Non-Perception. These various consciousnesses, because action is their condition, action is their support, and action is their establishment, therefore they arise, originate, and gather together, hence they are called 『action-conditioned consciousness』.
What is 『consciousness-conditioned name and form』? For example, there are beings who, with consciousness arising together with greed, hatred, and delusion as the condition, produce bodily and verbal actions accompanied by greed, hatred, and delusion, which are called 『form』; and the feelings, perceptions, volitions, and consciousness arising from these actions are called 『name,』 this is 『consciousness-conditioned name and form.』 Again, for example, there are beings who, with consciousness arising together with non-greed, non-hatred, and non-delusion as the condition, produce bodily and verbal actions accompanied by non-greed, non-hatred, and non-delusion, which are called 『form』; and the feelings, perceptions, volitions, and consciousness arising from these actions are called 『name,』 this is 『consciousness-conditioned name and form.』 Furthermore, in the Teaching to Nandaka Sutra, the Buddha said: If Nandaka's beloved friends and relatives change and disperse, he will generate sorrow, lamentation, pain, grief, and despair. This consciousness accompanied by sorrow is the condition for generating bodily and verbal actions accompanied by sorrow, which are called 『form』; and the feelings, perceptions, volitions, and consciousness arising from these actions are called 『name,』 this is 『consciousness-conditioned name and form.』 Furthermore, in the Teaching to Phagguna Sutra, the Buddha said: Phagguna! Consciousness is the condition for the arising of future existence. What is this consciousness? It is the last thought of the Gandhabba (intermediate being, the transitional state between death and rebirth). This mind, consciousness, grows, persists, and continues, not being cut off, not being fully known, not being extinguished, not being transformed and abandoned. This consciousness immediately combines with the Kalala (the initial coagulation state of the fertilized egg) itself in the mother's womb. This combination of the Kalala itself is called 『form』; and the feelings, perceptions, volitions, and consciousness arising from it are called 『name,』 this is 『consciousness-conditioned name and form.』 Furthermore, in the Teaching to Sati Sutra, the Buddha said: Three things coming together enter the mother's womb. What are the three? They are the union of parents, with both generating defiled thoughts (thoughts of lust), the mother being in a suitable condition, and the Gandhabba (intermediate being) being present. These three things coming together enter the mother's womb. Here, the last mind and consciousness of the Gandhabba (intermediate being) grow, persist, and continue, not being cut off, not being fully known, not being extinguished, not being transformed and abandoned. This consciousness immediately enters the mother's womb, this implanted embryo is called 『form』; and the feelings, perceptions, volitions, and consciousness arising from it are called 『name,』 this is 『consciousness-conditioned name and form.』 Furthermore, in the Great Causes Sutra
經》中尊者慶喜問佛：「名色為有緣不？」佛言：「有緣，此緣謂識。」佛告慶喜：「識若不入母胎藏者，名色得成羯剌藍不？」阿難陀曰：「不也。世尊！」「識若不入母胎藏者，名色得生此界中不？」「不也。世尊！」「識若初時已斷壞者，后時名色得增長不？」「不也。世尊！」「識若全無，為可施設有名色不？」「不也。世尊！」「是故慶喜！一切名色，皆識為緣，是名識緣名色。」如是名色，識為緣、識為依、識為建立故，起等起、生等生、聚集出現，故名識緣名色。
云何名色緣識？謂眼色為緣生眼識。此中眼及色，名為色；即彼所生受想行識，名為名。于中作意等能助生眼識，是名名色緣識。乃至意法為緣生意識，此中諸意識所了色，名為色；即彼所生受想行識，名為名。于中作意等能助生意識，是名名色緣識。複次《教誨頗勒窶那經》中佛作是說：頗勒窶那！識為食故，後有生起。此識云何？謂健達縛。廣說乃至與羯剌藍自體和合。此羯剌藍自體和合，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣起俱生識，是名名色緣識。複次《教誨莎底經》中佛作是說：三事和合入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色；即彼所生受想行識，名為名。爾時非理作意俱生
【現代漢語翻譯】 現代漢語譯本 《經》中尊者慶喜（Ananda）問佛：『名色（nama-rupa，精神和物質現象）為有緣不？』佛言：『有緣，此緣謂識（vijnana，意識）。』佛告慶喜：『識若不入母胎藏者，名色得成羯剌藍（kalala，受精卵最初形態）不？』阿難陀（Ananda）曰：『不也。世尊！』『識若不入母胎藏者，名色得生此界中不？』『不也。世尊！』『識若初時已斷壞者，后時名色得增長不？』『不也。世尊！』『識若全無，為可施設有名色不？』『不也。世尊！』『是故慶喜！一切名色，皆識為緣，是名識緣名色。』如是名色，識為緣、識為依、識為建立故，起等起、生等生、聚集出現，故名識緣名色。
云何名色緣識？謂眼色為緣生眼識（caksu-vijnana，視覺意識）。此中眼及色，名為色；即彼所生受想行識（vedana-sanna-cetana-vijnana，感受、知覺、意志、意識），名為名。于中作意等能助生眼識，是名名色緣識。乃至意法為緣生意識（mano-vijnana，心理意識），此中諸意識所了色，名為色；即彼所生受想行識，名為名。于中作意等能助生意識，是名名色緣識。複次《教誨頗勒窶那經》（Phalgunasutra）中佛作是說：頗勒窶那（Phalgunasutra）！識為食故，後有生起。此識云何？謂健達縛（gandhabba，中陰身）。廣說乃至與羯剌藍自體和合。此羯剌藍自體和合，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣起俱生識，是名名色緣識。複次《教誨莎底經》（Satisutra）中佛作是說：三事和合入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色；即彼所生受想行識，名為名。爾時非理作意俱生
【English Translation】 English version In the Sutra, the Venerable Ananda (Ananda) asked the Buddha: 'Are nama-rupa (nama-rupa, mind and matter) conditioned?' The Buddha said, 'They are conditioned; this condition is consciousness (vijnana, consciousness).' The Buddha told Ananda: 'If consciousness does not enter the mother's womb, can nama-rupa become kalala (kalala, the initial form of a fertilized egg)?' Ananda (Ananda) said, 'No, World Honored One!' 'If consciousness does not enter the mother's womb, can nama-rupa be born in this world?' 'No, World Honored One!' 'If consciousness is initially broken, can nama-rupa grow later?' 'No, World Honored One!' 'If there is no consciousness at all, can nama-rupa be established?' 'No, World Honored One!' 'Therefore, Ananda! All nama-rupa are conditioned by consciousness; this is called consciousness conditioning nama-rupa.' Thus, nama-rupa, with consciousness as the condition, consciousness as the support, and consciousness as the establishment, arise, originate, and gather together; therefore, it is called consciousness conditioning nama-rupa.
How does nama-rupa condition consciousness? It is said that eye and form condition the arising of eye-consciousness (caksu-vijnana, visual consciousness). Here, the eye and form are called rupa (form); and the feeling, perception, volition, and consciousness (vedana-sanna-cetana-vijnana, feeling, perception, volition, and consciousness) arising from them are called nama (name). Among them, attention and other factors can help generate eye-consciousness; this is called nama-rupa conditioning consciousness. Similarly, mind and dharma condition the arising of mind-consciousness (mano-vijnana, mental consciousness). Here, the forms perceived by all consciousnesses are called rupa; and the feeling, perception, volition, and consciousness arising from them are called nama. Among them, attention and other factors can help generate mind-consciousness; this is called nama-rupa conditioning consciousness. Furthermore, in the Phalgunasutra (Phalgunasutra), the Buddha said: Phalgunasutra! Because consciousness is food, future existence arises. What is this consciousness? It is called gandhabba (gandhabba, intermediate state being). Broadly speaking, it combines with the kalala itself. This combination of the kalala itself is called rupa; and the feeling, perception, volition, and consciousness arising from it are called nama. At that time, the co-arising of nama-rupa with irrational attention conditions the co-arising of consciousness; this is called nama-rupa conditioning consciousness. Furthermore, in the Satisutra (Satisutra), the Buddha said: Three things combine to enter the mother's womb, broadly speaking, until this consciousness enters the mother's womb without interruption. This taking of the womb is called rupa; and the feeling, perception, volition, and consciousness arising from it are called nama. At that time, the co-arising of irrational attention
名色為緣起俱生識，是名名色緣識。復有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此中身語惡行，名為色；意惡行，名為名。由此惡行名色為緣，身壞命終墮于地獄，于彼起識，是名名色緣識。如說地獄，傍生、鬼界應知亦爾。復有一類，於人趣樂繫心悕求，因此悕求造能感人趣身語意妙行。此中身語妙行，名為色；意妙行，名為名。由此妙行名色為緣，身壞命終生於人趣，于彼起識，是名名色緣識。有不繫心希求人樂，但由無明蔽動心故，造身語意三種妙行。此中身語妙行，名為色；意妙行，名為名。由此妙行名色為緣，身壞命終生於人趣，于彼起識，是名名色緣識。如說人趣，四大王眾天乃至他化自在天應知亦爾。復有一類，于梵眾天繫心希求，因此希求勤修加行，離欲惡不善法乃至初靜慮具足住。於此定中，諸身律儀、語律儀、命清凈，名為色；即彼所生受想行識，名為名。由此為緣，身壞命終生梵眾天眾同分中，于彼起識，是名名色緣識。如說梵眾天，梵輔天乃至非想非非想處，隨其所應當知亦爾。複次《大因緣經》中尊者慶喜問佛：「諸識為有緣不？」佛言：「有緣，此謂名色。」佛告慶喜：「若無名色，諸識轉不？」阿難陀曰：「不也。世尊！」「若無名色為所依止，後世所受生老死識為得生不？
」「不也。世尊！」「若諸名色都無所有，為可施設有諸識不？」「不也。世尊！」「是故慶喜！諸識皆以名色為緣，是名名色緣識。」如是諸識，名色為緣、名色為依、名色為建立故，起等起、生等生、聚集出現，故名名色緣識。
云何名色緣六處？謂有一類，為寒所逼希求于暖，得好暖故，便起身中暖俱大種。此中若暖若暖俱大種，名為色；即彼所生受想行識，名為名。由此名色，眼耳鼻舌身及意根皆得增長，是名名色緣六處。為熱所逼希求于冷，應知亦爾。復有一類，為饑所逼希求于食，得好食故，便起身中食俱大種。此中若食若食俱大種，名為色；即彼所生受想行識，名為名。由此名色六根增長，是名名色緣六處。復有一類，為渴所逼希求于飲，得好飲故，便起身中飲俱大種。此中若飲若飲俱大種，名為色；即彼所生受想行識，名為名。由此名色六根增長，是名名色緣六處。復有一類，勞倦所逼希求止息、按摩睡眠，由遂意故，便起身中彼俱大種。此中若按摩等、若彼俱大種，名為色；即彼所生受想行識，名為名。由此名色六根增上，是名名色緣六處。復有一類，于盛熱時熱渴所逼，入清涼池恣意飲浴，便起身中彼俱大種。此中若清冷水、若彼俱大種，名為色；即彼所生受想行識，名為名。由此名色六
【現代漢語翻譯】 現代漢語譯本 『不，世尊！』 『如果所有的名色（nāmarūpa，精神和物質現象）都完全不存在，還能假設有各種識（vijñāna，意識）存在嗎？』 『不能，世尊！』 『因此，阿難（Ānanda，佛陀的十大弟子之一）！各種識都以名色為條件，這叫做名色緣識。』 像這樣，各種識以名色為條件、以名色為依靠、以名色為建立，因此生起、產生、聚集出現，所以叫做名色緣識。
什麼叫做名色緣六處（ṣaḍāyatana，六種感官）？ 譬如有一類眾生，被寒冷所逼迫而希望得到溫暖，得到好的溫暖后，身體中就生起與溫暖相關的四大種（mahābhūta，地、水、火、風）。 這裡面，溫暖或者與溫暖相關的四大種，叫做色；由它所產生的感受（vedanā）、思想（saṃjñā）、行為（saṃskāra）和意識（vijñāna），叫做名。 由於這些名色，眼、耳、鼻、舌、身和意根都得到增長，這叫做名色緣六處。 被炎熱所逼迫而希望得到寒冷，也應該知道是同樣的道理。 又有一類眾生，被飢餓所逼迫而希望得到食物，得到好的食物后，身體中就生起與食物相關的四大種。 這裡面，食物或者與食物相關的四大種，叫做色；由它所產生的感受、思想、行為和意識，叫做名。 由於這些名色，六根得到增長，這叫做名色緣六處。 又有一類眾生，被口渴所逼迫而希望得到飲水，得到好的飲水后，身體中就生起與飲水相關的四大種。 這裡面，飲水或者與飲水相關的四大種，叫做色；由它所產生的感受、思想、行為和意識，叫做名。 由於這些名色，六根得到增長，這叫做名色緣六處。 又有一類眾生，被勞累睏倦所逼迫而希望停止、睡眠，由於滿足了願望，身體中就生起與此相關的四大種。 這裡面，睡眠等等，或者與此相關的四大種，叫做色；由它所產生的感受、思想、行為和意識，叫做名。 由於這些名色，六根得到增長，這叫做名色緣六處。 又有一類眾生，在盛熱的時候被炎熱和口渴所逼迫，進入清涼的池水中隨意飲用和沐浴，身體中就生起與此相關的四大種。 這裡面，清涼的水，或者與此相關的四大種，叫做色；由這些名色，六
【English Translation】 English version 『No, Venerable Sir!』 『If all nāmarūpa (name and form, mental and material phenomena) were entirely non-existent, could it be postulated that there are various vijñāna (consciousness)?』 『No, Venerable Sir!』 『Therefore, Ānanda (one of the Buddha's ten principal disciples)! All vijñāna are conditioned by nāmarūpa; this is called nāmarūpa-conditioned vijñāna.』 Thus, these vijñāna, being conditioned by nāmarūpa, relying on nāmarūpa, and established on nāmarūpa, arise, originate, and come into being; therefore, it is called nāmarūpa-conditioned vijñāna.
What is nāmarūpa-conditioned ṣaḍāyatana (the six sense bases)? It is like a certain kind of being, being oppressed by cold, desires warmth; having obtained good warmth, the warmth-related mahābhūta (the four great elements: earth, water, fire, and wind) arise in the body. Here, warmth or the warmth-related mahābhūta is called rūpa (form); the vedanā (feeling), saṃjñā (perception), saṃskāra (mental formations), and vijñāna (consciousness) that arise from it are called nāma (name). Due to this nāmarūpa, the eye, ear, nose, tongue, body, and mind-base all increase; this is called nāmarūpa-conditioned ṣaḍāyatana. Being oppressed by heat and desiring cold should be understood in the same way. Furthermore, a certain kind of being, being oppressed by hunger, desires food; having obtained good food, the food-related mahābhūta arise in the body. Here, food or the food-related mahābhūta is called rūpa; the vedanā, saṃjñā, saṃskāra, and vijñāna that arise from it are called nāma. Due to this nāmarūpa, the six sense bases increase; this is called nāmarūpa-conditioned ṣaḍāyatana. Furthermore, a certain kind of being, being oppressed by thirst, desires drink; having obtained good drink, the drink-related mahābhūta arise in the body. Here, drink or the drink-related mahābhūta is called rūpa; the vedanā, saṃjñā, saṃskāra, and vijñāna that arise from it are called nāma. Due to this nāmarūpa, the six sense bases increase; this is called nāmarūpa-conditioned ṣaḍāyatana. Furthermore, a certain kind of being, being oppressed by fatigue and weariness, desires rest and sleep; because the wish is fulfilled, the related mahābhūta arise in the body. Here, sleep, etc., or the related mahābhūta is called rūpa; the vedanā, saṃjñā, saṃskāra, and vijñāna that arise from it are called nāma. Due to this nāmarūpa, the six sense bases increase; this is called nāmarūpa-conditioned ṣaḍāyatana. Furthermore, a certain kind of being, being oppressed by heat and thirst in hot weather, enters a cool pond and drinks and bathes at will; the related mahābhūta arise in the body. Here, cool water or the related mahābhūta is called rūpa; due to this nāmarūpa, the six
根增長，是名名色緣六處。複次《教誨頗勒窶那經》中佛作是說：頗勒窶那！識為食故，後有生起。此識云何？謂健達縛。廣說乃至與羯剌藍自體和合。此羯剌藍自體和合，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣，母胎藏中六根生起，是名名色緣六處。複次《教誨莎底經》中佛作是說：三事和合入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣，母胎藏中六根生起，是名名色緣六處。復有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此中身語惡行，名為色；意惡行，名為名。由此惡行名色為緣，身壞命終墮于地獄六根生起，是名名色緣六處。如說地獄，傍生、鬼界應知亦爾。復有一類，於人趣樂繫心希求，因此希求造能感人趣身語意妙行。此中身語妙行，名為色；意妙行，名為名。由此妙行名色為緣，身壞命終生於人趣六根生起，是名名色緣六處。如說人趣，四大王眾天乃至他化自在天應知亦爾。復有一類，于梵眾天繫心希求，因此希求勤修加行，離欲惡不善法乃至初靜慮具足住。於此定中，諸身律儀、語律儀、命清凈，名為色；即彼所生受想行識，名為名。由此為緣，身壞命終生梵眾天眾同分中六根生起，是名名色緣六
【現代漢語翻譯】 現代漢語譯本 根的增長，這被稱為『名色緣六處』（nāmarūpa-pratyaya-ṣaḍāyatana，因名色而生六處）。此外，在《教誨頗勒窶那經》（Kauṭhilya Sūtra）中，佛陀這樣說：『頗勒窶那（Kauṭhilya）！因為識是食物，所以後有產生。這個識是什麼呢？就是健達縛（gandharva，中陰身）。』廣而言之，乃至與羯剌藍（kalala，受精卵）自體結合。這個羯剌藍自體結合，被稱為『色』（rūpa，物質）；而從它所產生的受（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識），被稱為『名』（nāma，精神）。那時，與非理作意（ayoniśo manaskāra，不如理的思惟）同時生起的名色為緣，在母胎中六根（ṣaḍāyatana，眼、耳、鼻、舌、身、意）生起，這被稱為『名色緣六處』。 此外，在《教誨莎底經》（Śāṭī Sūtra）中，佛陀這樣說：『三種事物和合進入母胎，』廣而言之，『乃至這個識無間斷地進入母胎。』這個所託之胎，被稱為『色』；而從它所產生的受、想、行、識，被稱為『名』。那時，與非理作意同時生起的名色為緣，在母胎中六根生起，這被稱為『名色緣六處』。 又有一類眾生，由於貪（rāga，貪慾）、瞋（dveṣa，嗔恨）、癡（moha，愚癡）纏縛其心，造作身（kāya，身體）、語（vāk，語言）、意（manas，思想）三種惡行。這其中，身語惡行，被稱為『色』；意惡行，被稱為『名』。由於這些惡行，名色為緣，身壞命終后墮入地獄，六根生起，這被稱為『名色緣六處』。正如所說地獄，對於傍生（tiryagyoni，畜生）、鬼界（preta，餓鬼）也應當知道也是如此。 又有一類眾生，對於人趣（manuṣyaloka，人間）的快樂心生繫念和希求，因此希求造作能夠感得人趣的身語意妙行。這其中，身語妙行，被稱為『色』；意妙行，被稱為『名』。由於這些妙行，名色為緣，身壞命終後生於人趣，六根生起，這被稱為『名色緣六處』。正如所說人趣，對於四大王眾天（Cāturmahārājikakāyika-deva，四大天王天）乃至他化自在天（Paranirmitavaśavartin，他化自在天）也應當知道也是如此。 又有一類眾生，對於梵眾天（brahmakāyika-deva，梵眾天）心生繫念和希求，因此希求勤奮修行加行，遠離欲（kāma，慾望）惡不善法，乃至初靜慮（prathama-dhyāna，初禪）具足安住。於此定中，諸身律儀（kāya-saṃvara，身律儀）、語律儀（vāk-saṃvara，語律儀）、命清凈（ājīva-pāriśuddhi，命清凈），被稱為『色』；而從它所產生的受、想、行、識，被稱為『名』。由此為緣，身壞命終後生于梵眾天眾同分中，六根生起，這被稱為『名色緣六處』。
【English Translation】 English version The growth of the root, this is called 'nāmarūpa-pratyaya-ṣaḍāyatana' (six sense bases arising from name and form). Furthermore, in the Kauṭhilya Sūtra, the Buddha said: 'Kauṭhilya! Because consciousness is food, future existence arises. What is this consciousness? It is the gandharva (intermediate being).' Broadly speaking, even up to the combination with the kalala (zygote) itself. This combination of the kalala itself is called 'rūpa' (form, matter); and the feeling (vedanā), perception (saṃjñā), volition (saṃskāra), and consciousness (vijñāna) that arise from it are called 'nāma' (name, mind). At that time, with name and form arising simultaneously with irrational attention (ayoniśo manaskāra), the six sense bases (ṣaḍāyatana, eyes, ears, nose, tongue, body, mind) arise in the mother's womb, this is called 'nāmarūpa-pratyaya-ṣaḍāyatana'. Furthermore, in the Śāṭī Sūtra, the Buddha said: 'Three things come together and enter the mother's womb,' broadly speaking, 'even up to this consciousness entering the mother's womb without interruption.' This embryo that is relied upon is called 'rūpa'; and the feeling, perception, volition, and consciousness that arise from it are called 'nāma'. At that time, with name and form arising simultaneously with irrational attention, the six sense bases arise in the mother's womb, this is called 'nāmarūpa-pratyaya-ṣaḍāyatana'. Furthermore, there are beings who, because their minds are bound by greed (rāga), hatred (dveṣa), and delusion (moha), create three kinds of evil actions of body (kāya), speech (vāk), and mind (manas). Among these, evil actions of body and speech are called 'rūpa'; evil actions of mind are called 'nāma'. Because of these evil actions, with name and form as the condition, after the body breaks and life ends, they fall into hell, and the six sense bases arise, this is called 'nāmarūpa-pratyaya-ṣaḍāyatana'. Just as it is said about hell, it should also be understood that it is the same for animals (tiryagyoni) and the realm of ghosts (preta). Furthermore, there are beings who focus their minds on and desire the pleasures of the human realm (manuṣyaloka), and therefore create excellent actions of body, speech, and mind that can bring about the human realm. Among these, excellent actions of body and speech are called 'rūpa'; excellent actions of mind are called 'nāma'. Because of these excellent actions, with name and form as the condition, after the body breaks and life ends, they are born in the human realm, and the six sense bases arise, this is called 'nāmarūpa-pratyaya-ṣaḍāyatana'. Just as it is said about the human realm, it should also be understood that it is the same for the Heaven of the Four Great Kings (Cāturmahārājikakāyika-deva) up to the Paranirmitavaśavartin Heaven (Paranirmitavaśavartin). Furthermore, there are beings who focus their minds on and desire the Brahmakāyika Heaven (brahmakāyika-deva), and therefore diligently practice the preliminary practices, abandoning desires (kāma), evil, and unwholesome dharmas, and abide in the complete possession of the first dhyāna (prathama-dhyāna). In this samādhi, the discipline of body (kāya-saṃvara), the discipline of speech (vāk-saṃvara), and the purity of livelihood (ājīva-pāriśuddhi) are called 'rūpa'; and the feeling, perception, volition, and consciousness that arise from it are called 'nāma'. Because of this condition, after the body breaks and life ends, they are born in the community of the Brahmakāyika Heaven, and the six sense bases arise, this is called 'nāmarūpa-pratyaya-ṣaḍāyatana'.
處。如說梵眾天，梵輔天乃至非想非非想處天，隨其所應當知亦爾。是名名色緣六處。如是六處，名色為緣、名色為依、名色為建立故，起等起、生等生、聚集出現，故名名色緣六處。◎
說一切有部法蘊足論卷第十一 大正藏第 26 冊 No. 1537 阿毗達磨法蘊足論
阿毗達磨法蘊足論卷第十二
尊者大目乾連造
三藏法師玄奘奉 詔譯
緣起品第二十一之餘
◎云何名色緣觸？謂眼及色為緣生眼識，三和合故生觸。此中眼及色，名為色；即彼所生受想行識，名為名。如是名色為緣生眼觸，是名名色為緣觸。乃至意及法為緣生意識，三和合故生觸。此中諸意識所了色，名為色；即彼所生受想行識，名為名。如是名色為緣生意觸，是名名色緣觸。複次《教誨頗勒窶那經》中佛作是說：頗勒窶那！識為食故，後有生起。此識云何？謂健達縛。廣說乃至與羯剌藍自體和合。此羯剌藍自體和合，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣，母胎藏中諸觸生起，是名名色緣觸。複次《教誨莎底經》中佛作是說：三事和合入母胎藏，廣說乃至此識無間入母胎藏。此所託胎，名為色；即彼所生受想行識，名為名。爾時非理作意俱生名色為緣，母胎藏中諸
{ "translations": [ "現代漢語譯本", "處。如說梵眾天（Brahmakayika-deva，梵天眾天），梵輔天（Brahmapurohita-deva，梵天輔臣天）乃至非想非非想處天（Naivasamjnanasamjnayatana-deva，既非想也非非想處天），隨其所應，應當知也是如此。這叫做名色緣六處。像這樣，六處以名色為緣、以名色為依靠、以名色為建立，因此而生起、產生、聚集出現，所以叫做名色緣六處。", "", "《說一切有部法蘊足論》卷第十一", "大正藏第26冊 No. 1537 《阿毗達磨法蘊足論》", "", "", "《阿毗達磨法蘊足論》卷第十二", "", "尊者大目乾連造", "", "三藏法師玄奘奉 詔譯", "", "緣起品第二十一之餘", "", "◎ 什麼是名色緣觸？ 意思是說，眼和色為緣而生眼識，三者和合的緣故產生觸。這裡，眼和色，叫做色；而從眼和色所生的受、想、行、識，叫做名。像這樣，名色為緣而生眼觸，這叫做名色緣觸。乃至意和法為緣而生意識，三者和合的緣故產生觸。這裡，諸意識所了知的色，叫做色；而從意識所生的受、想、行、識，叫做名。像這樣，名色為緣而生意識觸，這叫做名色緣觸。此外，在《教誨頗勒窶那經》（Phelaguna Sutra）中，佛是這樣說的：『頗勒窶那！識爲了食物的緣故，後有生起。』這個識是什麼呢？就是健達縛（Gandharva，中陰身）。廣而言之，乃至與羯剌藍（Kalala，凝滑）自體和合。這個羯剌藍自體和合，叫做色；而從它所生的受、想、行、識，叫做名。這時，與非理作意（ayoniso manasikara，不如理的思惟）俱生的名色為緣，在母親的胎藏中諸觸生起，這叫做名色緣觸。此外，在《教誨莎底經》（Sati Sutra）中，佛是這樣說的：『三事和合進入母親的胎藏，』廣而言之，乃至這個識無間斷地進入母親的胎藏。這個所託之胎，叫做色；而從它所生的受、想、行、識，叫做名。這時，與非理作意俱生的名色為緣，在母親的胎藏中諸", "" ], "english_translations": [ "English version", "Places. For example, the Brahmakayika-devas (梵眾天, Heaven of Brahma's Assembly), the Brahmapurohita-devas (梵輔天, Heaven of Brahma's Ministers), and even the Naivasamjnanasamjnayatana-devas (非想非非想處天, Heaven of Neither Perception Nor Non-Perception); it should be understood that it is the same for each of them as appropriate. This is called 'name-and-form conditioned by the six sense bases'. Thus, the six sense bases, being conditioned by name-and-form, relying on name-and-form, and established by name-and-form, arise, come into being, and gather together; therefore, it is called 'name-and-form conditioned by the six sense bases'.", "", "Sarvastivada Abhidharma-dharmaskandha-pada-sastra, Volume 11", "Taisho Tripitaka, Volume 26, No. 1537, Abhidharma-dharmaskandha-pada-sastra", "", "", "Abhidharma-dharmaskandha-pada-sastra, Volume 12", "", "Composed by the Venerable Maha Maudgalyayana", "", "Translated by Tripitaka Master Xuanzang under Imperial Order", "", "Section 21 on Dependent Origination, Continued", "", "◎ What is 'contact conditioned by name-and-form'? It means that eye and form are the conditions for the arising of eye-consciousness, and contact arises because of the coming together of these three. Here, eye and form are called 'form'; and the feeling, perception, volition, and consciousness that arise from them are called 'name'. Thus, eye-contact arises conditioned by name-and-form; this is called 'contact conditioned by name-and-form'. Likewise, mind and mental objects are the conditions for the arising of mind-consciousness, and contact arises because of the coming together of these three. Here, the form cognized by the various mind-consciousnesses is called 'form'; and the feeling, perception, volition, and consciousness that arise from mind-consciousness are called 'name'. Thus, mind-contact arises conditioned by name-and-form; this is called 'contact conditioned by name-and-form'. Furthermore, in the 'Phelaguna Sutra' (教誨頗勒窶那經), the Buddha said: 'Phelaguna! Consciousness arises for the sake of food, leading to future existence.' What is this consciousness? It is the Gandharva (健達縛, intermediate state being). Broadly speaking, it extends to the union with the Kalala (羯剌藍, the first stage of embryonic development). This union with the Kalala is called 'form'; and the feeling, perception, volition, and consciousness that arise from it are called 'name'. At that time, contact arises in the mother's womb conditioned by name-and-form, which is associated with irrational attention (ayoniso manasikara, 非理作意); this is called 'contact conditioned by name-and-form'. Furthermore, in the 'Sati Sutra' (教誨莎底經), the Buddha said: 'Three things come together and enter the mother's womb,' broadly speaking, extending to the uninterrupted entry of this consciousness into the mother's womb. This implanted embryo is called 'form'; and the feeling, perception, volition, and consciousness that arise from it are called 'name'. At that time, contact arises in the mother's womb conditioned by name-and-form, which is associated with irrational attention," "" ] }
觸生起，是名名色緣六處。復有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此中身語惡行，名為色；意惡行，名為名。由此惡行名色為緣，身壞命終墮于地獄諸觸生起，是名名色緣觸。如說地獄，傍生、鬼界應知亦爾。復有一類，於人趣樂繫心希求，因此希求。造能感人趣身語意妙行。此中身語妙行，名為色；意妙行，名為名。由此妙行名色為緣，身壞命終生於人趣諸觸生起，是名名色緣觸。如說人趣，四大王眾天乃至他化自在天應知亦爾。復有一類，于梵眾天繫心悕求，因此悕求勤修加行，離欲惡不善法乃至初靜慮具足住。於此定中，諸身律儀、語律儀、命清凈，名為色；即彼所生受想行識，名為名。由此為緣，身壞命終生梵眾天眾同分中諸觸生起，是名名色緣觸。如說梵眾天，梵輔天乃至非想非非想天，隨其所應當知亦爾。複次《大因緣經》中尊者慶喜問佛：「諸觸為有緣不？」佛言：「有緣，此謂名色。廣說乃至若依止此相施設名身。此相若無，為可施設增語觸不？」「不也。世尊！」「若依止此相施設色身。此相若無為，可施設有對觸不？」「不也。世尊！」「若名色身都無所有，為可施設有諸觸不？」「不也。世尊！」「是故慶喜！諸觸皆以名色為緣，是名名色緣觸。」如是諸觸，名色為緣、名色為依
【現代漢語翻譯】 現代漢語譯本：觸生起，這被稱為名色緣六處。還有一類眾生，由於貪婪、嗔恨、愚癡纏繞內心，造作身、語、意三種惡行。其中，身體和語言的惡行，被稱為『色』；意念的惡行，被稱為『名』。由於這些惡行，名色作為因緣，導致身壞命終后墮入地獄，各種觸覺生起，這被稱為名色緣觸。正如地獄的情況，對於傍生（動物）、鬼界也應當瞭解也是如此。又有一類眾生，對人道的快樂心生嚮往，因此而希求，造作能夠感生人道的身體、語言和意念的善妙行為。其中，身體和語言的善妙行為，被稱為『色』；意念的善妙行為，被稱為『名』。由於這些善妙行為，名色作為因緣，導致身壞命終後轉生到人道，各種觸覺生起，這被稱為名色緣觸。正如人道的情況，對於四大王眾天乃至他化自在天，也應當瞭解也是如此。又有一類眾生，對梵眾天心生嚮往，因此而希求，勤奮修行，遠離慾望和惡不善法，乃至圓滿安住于初禪。在這種禪定中，身體的律儀、語言的律儀、生命的清凈，被稱為『色』；由此禪定所產生的感受、思想、行為、意識，被稱為『名』。由於這些（名色）作為因緣，導致身壞命終後轉生到梵眾天眾同分中，各種觸覺生起，這被稱為名色緣觸。正如梵眾天的情況，對於梵輔天乃至非想非非想天，也應當根據實際情況瞭解也是如此。此外，《大因緣經》中，尊者阿難（Ananda）問佛陀（Buddha）:『各種觸覺是否有因緣？』佛陀說：『有因緣，這就是名色。』（佛陀）進一步說，『如果依止這個相狀來施設名身，如果這個相狀不存在，是否可以施設增語觸？』『不能，世尊！』『如果依止這個相狀來施設色身，如果這個相狀不存在，是否可以施設有對觸？』『不能，世尊！』『如果名色身完全不存在，是否可以施設各種觸覺？』『不能，世尊！』『因此，阿難！各種觸覺都以名色為因緣，這被稱為名色緣觸。』 如此，各種觸覺以名色為因緣，以名色為依靠。 English version: When contact arises, this is called name-and-form as the condition for the six sense bases. Furthermore, there is a type of being who, due to their minds being bound by greed, hatred, and delusion, creates three kinds of evil actions through body, speech, and mind. Among these, the evil actions of body and speech are called 'form'; the evil actions of mind are called 'name'. Due to these evil actions, with name-and-form as the condition, after the body breaks down and life ends, they fall into hell, and various contacts arise. This is called name-and-form as the condition for contact. Just as it is said about hell, it should also be understood similarly for animals and the realm of ghosts. Furthermore, there is a type of being who aspires to the pleasures of the human realm, and therefore, desiring this, creates virtuous actions of body, speech, and mind that can lead to rebirth in the human realm. Among these, the virtuous actions of body and speech are called 'form'; the virtuous actions of mind are called 'name'. Due to these virtuous actions, with name-and-form as the condition, after the body breaks down and life ends, they are born in the human realm, and various contacts arise. This is called name-and-form as the condition for contact. Just as it is said about the human realm, it should also be understood similarly for the Four Great Kings Heaven (Cāturmahārājikakāyika-deva) up to the Paranirmita-vasavartin Heaven (Paranirmita-vaśavartin-deva). Furthermore, there is a type of being who aspires to the Brahma Heaven (Brahma-deva), and therefore, desiring this, diligently practices, abandoning desires and unwholesome qualities, and fully dwells in the first dhyana (first meditative absorption). In this state of concentration, the discipline of body, the discipline of speech, and the purity of life are called 'form'; the feelings, perceptions, volitions, and consciousness that arise from it are called 'name'. Due to these (name-and-form) as the condition, after the body breaks down and life ends, they are born among the assembly of the Brahma Heaven, and various contacts arise. This is called name-and-form as the condition for contact. Just as it is said about the Brahma Heaven, it should also be understood accordingly for the Brahmaparisadya Heaven (Brahma-pāriṣadya-deva) up to the Neither-perception-nor-non-perception Heaven (Naiva-saṃjñā-nāsaṃjñā-āyatana-deva). Furthermore, in the Great Causes Discourse (Mahānidāna Sutta), Venerable Ananda (Ananda) asked the Buddha (Buddha): 'Do all contacts have a condition?' The Buddha said: 'They have a condition, which is name-and-form.' (The Buddha) further said, 'If one relies on this characteristic to designate a name-body, if this characteristic does not exist, can one designate an expressive contact?' 'No, Venerable One!' 'If one relies on this characteristic to designate a form-body, if this characteristic does not exist, can one designate an opposing contact?' 'No, Venerable One!' 'If the name-and-form body does not exist at all, can one designate various contacts?' 'No, Venerable One!' 'Therefore, Ananda! All contacts have name-and-form as their condition, this is called name-and-form as the condition for contact.' Thus, all contacts have name-and-form as their condition, and rely on name-and-form.
【English Translation】 When contact arises, this is called name-and-form as the condition for the six sense bases. Furthermore, there is a type of being who, due to their minds being bound by greed, hatred, and delusion, creates three kinds of evil actions through body, speech, and mind. Among these, the evil actions of body and speech are called 'form'; the evil actions of mind are called 'name'. Due to these evil actions, with name-and-form as the condition, after the body breaks down and life ends, they fall into hell, and various contacts arise. This is called name-and-form as the condition for contact. Just as it is said about hell, it should also be understood similarly for animals and the realm of ghosts. Furthermore, there is a type of being who aspires to the pleasures of the human realm, and therefore, desiring this, creates virtuous actions of body, speech, and mind that can lead to rebirth in the human realm. Among these, the virtuous actions of body and speech are called 'form'; the virtuous actions of mind are called 'name'. Due to these virtuous actions, with name-and-form as the condition, after the body breaks down and life ends, they are born in the human realm, and various contacts arise. This is called name-and-form as the condition for contact. Just as it is said about the human realm, it should also be understood similarly for the Four Great Kings Heaven (Cāturmahārājikakāyika-deva) up to the Paranirmita-vasavartin Heaven (Paranirmita-vaśavartin-deva). Furthermore, there is a type of being who aspires to the Brahma Heaven (Brahma-deva), and therefore, desiring this, diligently practices, abandoning desires and unwholesome qualities, and fully dwells in the first dhyana (first meditative absorption). In this state of concentration, the discipline of body, the discipline of speech, and the purity of life are called 'form'; the feelings, perceptions, volitions, and consciousness that arise from it are called 'name'. Due to these (name-and-form) as the condition, after the body breaks down and life ends, they are born among the assembly of the Brahma Heaven, and various contacts arise. This is called name-and-form as the condition for contact. Just as it is said about the Brahma Heaven, it should also be understood accordingly for the Brahmaparisadya Heaven (Brahma-pāriṣadya-deva) up to the Neither-perception-nor-non-perception Heaven (Naiva-saṃjñā-nāsaṃjñā-āyatana-deva). Furthermore, in the Great Causes Discourse (Mahānidāna Sutta), Venerable Ananda (Ananda) asked the Buddha (Buddha): 'Do all contacts have a condition?' The Buddha said: 'They have a condition, which is name-and-form.' (The Buddha) further said, 'If one relies on this characteristic to designate a name-body, if this characteristic does not exist, can one designate an expressive contact?' 'No, Venerable One!' 'If one relies on this characteristic to designate a form-body, if this characteristic does not exist, can one designate an opposing contact?' 'No, Venerable One!' 'If the name-and-form body does not exist at all, can one designate various contacts?' 'No, Venerable One!' 'Therefore, Ananda! All contacts have name-and-form as their condition, this is called name-and-form as the condition for contact.' Thus, all contacts have name-and-form as their condition, and rely on name-and-form.
、名色為建立故，起等起、生等生、聚集出現，故名名色緣觸。
云何六處緣觸？謂眼及色為緣生眼識，三和合故生觸，乃至意及法為緣生意識，三和合故生觸，是名六處緣觸。複次眼及色為緣生眼識，三和合故生觸。此中眼為內緣，色為外緣生眼觸。乃至意及法為緣生意識，三和合故生觸，此中意為內緣，法為外緣生意觸。是名六處緣觸。複次眼及色為緣生眼識，三和合故生觸。此中眼觸，以眼色眼識為緣，乃至意及法為緣生意識，三和合故生觸。此中意觸，以意法意識為緣，是名六處緣觸。複次眼及色為緣生眼識，三和合故生觸。此中眼、色、眼識皆非是觸，由三和合而有觸生。乃至意及法為緣生意識，三和合故生觸。此中意、法、意識皆非是觸，由三和合而有觸生。是名六處緣觸。如是諸觸，六處為緣、六處為依、六處為建立故、起等起、生等生、聚集出現，故名六處緣觸。
云何觸緣受？謂眼及色為緣生眼識，三和合故生觸，觸為緣生受。乃至意及法為緣生意識，三和合故生觸，觸為緣故生受。是名觸緣受。複次眼及色為緣生眼識，三和合故生觸，或順樂受、或順苦受、或順不苦不樂受，順樂受觸為緣生樂受、順苦受觸為緣生苦受、順不苦不樂受觸為緣生不苦不樂受。乃至意及法為緣生意識，三
【現代漢語翻譯】 現代漢語譯本： 名色如何成為觸的緣起？因為名色是建立觸的基礎，觸由此而生起、產生、聚集和顯現，所以說名色是觸的緣起。 什麼是六處緣觸？ 意思是說，以眼和色為條件產生眼識，這三者結合就產生了觸；乃至以意和法為條件產生意識，這三者結合就產生了觸，這就是所謂的六處緣觸。進一步說，以眼和色為條件產生眼識，這三者結合就產生了觸。這裡，眼是內在的條件，色是外在的條件，從而產生了眼觸。乃至以意和法為條件產生意識，這三者結合就產生了觸。這裡，意是內在的條件，法是外在的條件，從而產生了意觸。這就是所謂的六處緣觸。進一步說，以眼和色為條件產生眼識，這三者結合就產生了觸。這裡，眼觸是以眼、色、眼識為條件的；乃至以意和法為條件產生意識，這三者結合就產生了觸。這裡，意觸是以意、法、意識為條件的，這就是所謂的六處緣觸。進一步說，以眼和色為條件產生眼識，這三者結合就產生了觸。這裡，眼、色、眼識都不是觸，而是通過三者的結合才產生了觸。乃至以意和法為條件產生意識，這三者結合就產生了觸。這裡，意、法、意識都不是觸，而是通過三者的結合才產生了觸。這就是所謂的六處緣觸。像這樣的各種觸，都是以六處為條件、以六處為依靠、以六處為建立的基礎，由此而生起、產生、聚集和顯現，所以說六處是觸的緣起。 什麼是觸緣受？ 意思是說，以眼和色為條件產生眼識，這三者結合就產生了觸，而觸又成為產生受的條件；乃至以意和法為條件產生意識，這三者結合就產生了觸，而觸又成為產生受的條件，這就是所謂的觸緣受。進一步說，以眼和色為條件產生眼識，這三者結合就產生了觸，這觸可能是順應樂受的、可能是順應苦受的、也可能是順應不苦不樂受的。順應樂受的觸，成為產生樂受的條件；順應苦受的觸，成為產生苦受的條件；順應不苦不樂受的觸，成為產生不苦不樂受的條件。乃至以意和法為條件產生意識，這三者結合就產生了觸……
【English Translation】 English version: How does name and form condition contact? Because name and form are the basis for the establishment of contact, and contact arises, originates, gathers, and appears from them, therefore it is said that name and form condition contact. What is the contact conditioned by the six sense bases? It means that eye and form condition the arising of eye consciousness, and the combination of these three produces contact; and so on, until mind and object condition the arising of mind consciousness, and the combination of these three produces contact. This is what is called contact conditioned by the six sense bases. Furthermore, eye and form condition the arising of eye consciousness, and the combination of these three produces contact. Here, the eye is the internal condition, and form is the external condition, thus producing eye contact. And so on, until mind and object condition the arising of mind consciousness, and the combination of these three produces contact. Here, the mind is the internal condition, and object is the external condition, thus producing mind contact. This is what is called contact conditioned by the six sense bases. Furthermore, eye and form condition the arising of eye consciousness, and the combination of these three produces contact. Here, eye contact is conditioned by eye, form, and eye consciousness; and so on, until mind and object condition the arising of mind consciousness, and the combination of these three produces contact. Here, mind contact is conditioned by mind, object, and mind consciousness. This is what is called contact conditioned by the six sense bases. Furthermore, eye and form condition the arising of eye consciousness, and the combination of these three produces contact. Here, eye, form, and eye consciousness are not contact themselves, but contact arises through the combination of the three. And so on, until mind and object condition the arising of mind consciousness, and the combination of these three produces contact. Here, mind, object, and mind consciousness are not contact themselves, but contact arises through the combination of the three. This is what is called contact conditioned by the six sense bases. Such contacts, conditioned by the six sense bases, relying on the six sense bases, and established on the six sense bases, arise, originate, gather, and appear from them. Therefore, it is said that the six sense bases condition contact. What is feeling conditioned by contact? It means that eye and form condition the arising of eye consciousness, and the combination of these three produces contact, and contact then becomes the condition for the arising of feeling; and so on, until mind and object condition the arising of mind consciousness, and the combination of these three produces contact, and contact then becomes the condition for the arising of feeling. This is what is called feeling conditioned by contact. Furthermore, eye and form condition the arising of eye consciousness, and the combination of these three produces contact, which may be in accordance with pleasant feeling, or in accordance with painful feeling, or in accordance with neither-painful-nor-pleasant feeling. Contact in accordance with pleasant feeling becomes the condition for the arising of pleasant feeling; contact in accordance with painful feeling becomes the condition for the arising of painful feeling; contact in accordance with neither-painful-nor-pleasant feeling becomes the condition for the arising of neither-painful-nor-pleasant feeling. And so on, until mind and object condition the arising of mind consciousness, and the combination of these three produces contact...
和合故生觸，或順樂受、或順苦受、或順不苦不樂受，順樂受觸為緣生樂受、順苦受觸為緣生苦受、順不苦不樂受觸為緣生不苦不樂受，是名觸緣受。複次如契經說，尊者慶喜告瞿史羅長者言：眼界、色界、眼識界，自體各別，順樂受二為緣生眼識，三和合故生觸，名順樂受觸，此順樂受觸為緣生樂受。順苦受二為緣生眼識，三和合故生觸，名順苦受觸，此順苦受觸為緣生苦受。順不苦不樂受二為緣生眼識，三和合故生觸，名順不苦不樂受觸，此順不苦不樂受觸為緣生不苦不樂受。餘五三界，廣說亦爾，是名觸緣受。複次《大因緣經》中尊者慶喜問佛：「諸受為有緣不？」佛言：「有緣，此緣謂觸。廣說乃至若無眼觸，為有眼觸為緣，生內樂受苦受不苦不樂受不？」「不也。世尊！」「乃至若無意觸，為有意觸為緣，生內樂受苦受不苦不樂受不？」「不也。世尊！」「若全無觸，為可施設有諸受不？」「不也。世尊！」「是故慶喜！諸受無不以觸為緣，是名觸緣受。」如是諸受，觸為緣、觸為依、觸為建立故、起等起、生等生、聚集出現，故名觸緣受。
云何受緣愛？謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受，受為緣故生愛。乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，受為緣生愛。是名
【現代漢語翻譯】 現代漢語譯本： 和合（samavāya）的因緣產生觸（sparśa），或者順應樂受（sukha vedanā）、或者順應苦受（duḥkha vedanā）、或者順應不苦不樂受（adukhamasukha vedanā），以順應樂受的觸為因緣產生樂受，以順應苦受的觸為因緣產生苦受，以順應不苦不樂受的觸為因緣產生不苦不樂受，這叫做觸緣受。其次，正如契經（sūtra）所說，尊者慶喜（Ānanda）告訴瞿史羅（Ghoṣila）長者說：眼界（cakṣur-dhātu）、色（rūpa）、眼識界（cakṣur-vijñāna-dhātu），自體各自不同，順應樂受的二者為因緣產生眼識，三者和合的緣故產生觸，名為順應樂受的觸，這順應樂受的觸為因緣產生樂受。順應苦受的二者為因緣產生眼識，三者和合的緣故產生觸，名為順應苦受的觸，這順應苦受的觸為因緣產生苦受。順應不苦不樂受的二者為因緣產生眼識，三者和合的緣故產生觸，名為順應不苦不樂受的觸，這順應不苦不樂受的觸為因緣產生不苦不樂受。其餘五種三界（指耳、鼻、舌、身、意），廣泛地說也是這樣，這叫做觸緣受。其次，《大因緣經》（Mahānidāna-sūtra）中尊者慶喜問佛：「諸受（vedanā）是有因緣的嗎？」佛說：「有因緣，這因緣叫做觸。廣泛地說乃至如果沒有眼觸（cakṣuḥ-sparśa），會有以眼觸為因緣，產生內在的樂受、苦受、不苦不樂受嗎？」「不會的，世尊！」「乃至如果沒有意觸（manaḥ-sparśa），會有以意觸為因緣，產生內在的樂受、苦受、不苦不樂受嗎？」「不會的，世尊！」「如果完全沒有觸，可以施設說有諸受嗎？」「不會的，世尊！」「所以慶喜！諸受沒有不以觸為因緣的，這叫做觸緣受。」像這樣諸受，以觸為因緣、以觸為依靠、以觸為建立的緣故，才生起、才產生、才聚集出現，所以叫做觸緣受。 云何受緣愛？謂眼及色為緣生眼識，三和合故生觸，觸為緣故生受，受為緣故生愛。乃至意及法為緣生意識，三和合故生觸，觸為緣故生受，受為緣生愛。是名受緣愛。
【English Translation】 English version: Contact (sparśa) arises from the conjunction (samavāya), either in accordance with pleasant feeling (sukha vedanā), or in accordance with painful feeling (duḥkha vedanā), or in accordance with neither-pleasant-nor-painful feeling (adukhamasukha vedanā). Pleasant feeling arises from contact that accords with pleasant feeling; painful feeling arises from contact that accords with painful feeling; neither-pleasant-nor-painful feeling arises from contact that accords with neither-pleasant-nor-painful feeling. This is called feeling conditioned by contact. Furthermore, as it is said in the sūtra, the venerable Ānanda told the elder Ghoṣila: 'The eye-element (cakṣur-dhātu), form (rūpa), and eye-consciousness-element (cakṣur-vijñāna-dhātu) are each distinct in themselves. Eye-consciousness arises when the two that accord with pleasant feeling are conditions; contact arises from the conjunction of the three, and this is called contact that accords with pleasant feeling. Pleasant feeling arises from this contact that accords with pleasant feeling. Eye-consciousness arises when the two that accord with painful feeling are conditions; contact arises from the conjunction of the three, and this is called contact that accords with painful feeling. Painful feeling arises from this contact that accords with painful feeling. Eye-consciousness arises when the two that accord with neither-pleasant-nor-painful feeling are conditions; contact arises from the conjunction of the three, and this is called contact that accords with neither-pleasant-nor-painful feeling. Neither-pleasant-nor-painful feeling arises from this contact that accords with neither-pleasant-nor-painful feeling.' The same is to be said extensively of the remaining five triads (referring to ear, nose, tongue, body, and mind). This is called feeling conditioned by contact. Furthermore, in the Mahānidāna-sūtra (Great Causes Discourse), the venerable Ānanda asked the Buddha: 'Are feelings (vedanā) conditioned?' The Buddha said: 'They are conditioned; this condition is called contact. To elaborate, if there is no eye-contact (cakṣuḥ-sparśa), could there be internal pleasant, painful, or neither-pleasant-nor-painful feelings arising from eye-contact?' 'No, venerable sir!' 'And if there is no mind-contact (manaḥ-sparśa), could there be internal pleasant, painful, or neither-pleasant-nor-painful feelings arising from mind-contact?' 'No, venerable sir!' 'If there is no contact at all, could it be posited that there are feelings?' 'No, venerable sir!' 'Therefore, Ānanda, all feelings are conditioned by contact; this is called feeling conditioned by contact.' Thus, these feelings arise, originate, and come into being because contact is their condition, their support, and their establishment; therefore, it is called feeling conditioned by contact. How does craving arise from feeling? It is when eye and form are conditions for the arising of eye-consciousness, and contact arises from the conjunction of the three; feeling arises because contact is the condition, and craving arises because feeling is the condition. Likewise, when mind and mental objects are conditions for the arising of mind-consciousness, and contact arises from the conjunction of the three; feeling arises because contact is the condition, and craving arises because feeling is the condition. This is called craving conditioned by feeling.
受緣愛。複次眼味受為緣故，數復于眼隨順而住。由隨順故，數復于眼起貪等貪，執藏防護堅著愛染。乃至意味受為緣故，數復于意隨順而住。由隨順故，數復于意起貪等貪，執藏防護堅著愛染。是名受緣愛。複次《取蘊經》中佛作是說：苾芻當知，我於色味已審尋思。諸有於色，或已起味、或今起味，我以正慧審見審知。彼以色味受為緣故，數復於色隨順而住。由隨順故，數復於色起貪等貪，執藏防護堅著愛染。乃至我于識味以審尋思。諸有于識，或已起味、或今起味，我以正慧審見審知。彼以識味，受為緣故，數復于識隨順而住。由隨順故，數復于識起貪等貪，執藏防護堅著愛染，是名受緣愛。複次《取蘊經》中世尊又說：苾芻當知，若諸色中都無味者，有情不應於色起染。以諸色中非都無味，是故有情於色起染。彼以色味受為緣故，數復於色隨順而住。由隨順故，數復於色起貪等貪，執藏防護堅著愛染。乃至若諸識中都無味者，有情不應于識起染。以諸識中非都無味，是故有情于識起染。彼以識味受為緣故，數復于識隨順而住。由隨順故起貪等貪，執藏防護堅著愛染，是名受緣愛。複次《六處經》中佛作是說：苾芻當知，我于眼味，已審尋思。諸有于眼，或已起味、或今起味，我以正慧審見審知。彼以眼味受為
【現代漢語翻譯】 現代漢語譯本： 受緣愛（因感受而生愛）。進一步說，因為眼與色所產生的感受（眼味受）為緣故，心識會反覆地對眼產生隨順和執著。由於這種隨順，心識會反覆地對眼生起貪婪等各種貪慾，執取、收藏、保護、堅固地執著和愛戀。乃至因為意與法所產生的感受（意味受）為緣故，心識會反覆地對意產生隨順和執著。由於這種隨順，心識會反覆地對意生起貪婪等各種貪慾，執取、收藏、保護、堅固地執著和愛戀。這叫做受緣愛。 進一步說，在《取蘊經》中，佛陀這樣說：『比丘們應當知道，我已經仔細地審視和思考了色的滋味（色味）。對於色，過去已經生起滋味，或者現在正在生起滋味，我都用正確的智慧去審視、觀察和了解。他們因為色的滋味和感受為緣故，心識會反覆地對色產生隨順和執著。由於這種隨順，心識會反覆地對色生起貪婪等各種貪慾，執取、收藏、保護、堅固地執著和愛戀。』乃至『我已經仔細地審視和思考了識的滋味（識味）。對於識，過去已經生起滋味，或者現在正在生起滋味，我都用正確的智慧去審視、觀察和了解。他們因為識的滋味和感受為緣故，心識會反覆地對識產生隨順和執著。由於這種隨順，心識會反覆地對識生起貪婪等各種貪慾，執取、收藏、保護、堅固地執著和愛戀。』這叫做受緣愛。 進一步說，在《取蘊經》中，世尊又說：『比丘們應當知道，如果在各種色中完全沒有滋味，有情眾生就不應該對色生起貪染。正因為在各種色中並非完全沒有滋味，所以有情眾生才會對色生起貪染。他們因為色的滋味和感受為緣故，心識會反覆地對色產生隨順和執著。由於這種隨順，心識會反覆地對色生起貪婪等各種貪慾，執取、收藏、保護、堅固地執著和愛戀。』乃至『如果在各種識中完全沒有滋味，有情眾生就不應該對識生起貪染。正因為在各種識中並非完全沒有滋味，所以有情眾生才會對識生起貪染。他們因為識的滋味和感受為緣故，心識會反覆地對識產生隨順和執著。由於這種隨順，心識會生起貪婪等各種貪慾，執取、收藏、保護、堅固地執著和愛戀。』這叫做受緣愛。 進一步說，在《六處經》中，佛陀這樣說：『比丘們應當知道，我已經仔細地審視和思考了眼的滋味（眼味）。對於眼，過去已經生起滋味，或者現在正在生起滋味，我都用正確的智慧去審視、觀察和了解。他們因為眼的滋味和感受為緣故，
【English Translation】 English version: Conditioned by feeling arises craving. Furthermore, because of feeling arising from the contact of the eye and forms (eye-taste feeling), the mind repeatedly dwells in accordance with the eye. Due to this dwelling in accordance, the mind repeatedly generates greed and other forms of craving towards the eye, grasping, hoarding, protecting, firmly clinging to, and being passionately attached. Likewise, because of feeling arising from the contact of the mind and mental objects (mind-taste feeling), the mind repeatedly dwells in accordance with the mind. Due to this dwelling in accordance, the mind repeatedly generates greed and other forms of craving towards the mind, grasping, hoarding, protecting, firmly clinging to, and being passionately attached. This is called craving conditioned by feeling. Furthermore, in the Aggregates Discourse (Khandha Samyutta), the Buddha said: 'Bhikkhus, know that I have thoroughly contemplated the taste of form (rupa-assada). Whatever taste has arisen in form, or is now arising, I have clearly seen and known with right wisdom. Because of feeling arising from the taste of form, the mind repeatedly dwells in accordance with form. Due to this dwelling in accordance, the mind repeatedly generates greed and other forms of craving towards form, grasping, hoarding, protecting, firmly clinging to, and being passionately attached.' Likewise, 'I have thoroughly contemplated the taste of consciousness (vijnana-assada). Whatever taste has arisen in consciousness, or is now arising, I have clearly seen and known with right wisdom. Because of feeling arising from the taste of consciousness, the mind repeatedly dwells in accordance with consciousness. Due to this dwelling in accordance, the mind repeatedly generates greed and other forms of craving towards consciousness, grasping, hoarding, protecting, firmly clinging to, and being passionately attached.' This is called craving conditioned by feeling. Furthermore, in the Aggregates Discourse, the Blessed One also said: 'Bhikkhus, know that if there were no taste at all in forms, beings would not be stained by forms. Because there is taste in forms, beings are stained by forms. Because of feeling arising from the taste of form, the mind repeatedly dwells in accordance with form. Due to this dwelling in accordance, the mind repeatedly generates greed and other forms of craving towards form, grasping, hoarding, protecting, firmly clinging to, and being passionately attached.' Likewise, 'If there were no taste at all in consciousness, beings would not be stained by consciousness. Because there is taste in consciousness, beings are stained by consciousness. Because of feeling arising from the taste of consciousness, the mind repeatedly dwells in accordance with consciousness. Due to this dwelling in accordance, craving and other forms of greed arise, grasping, hoarding, protecting, firmly clinging to, and being passionately attached.' This is called craving conditioned by feeling. Furthermore, in the Six Sense Bases Discourse (Salayatana Samyutta), the Buddha said: 'Bhikkhus, know that I have thoroughly contemplated the taste of the eye (eye-taste). Whatever taste has arisen in the eye, or is now arising, I have clearly seen and known with right wisdom. Because of feeling arising from the taste of the eye,
緣故，數復于眼隨順而住。由隨順故，數復于眼起貪等貪，執藏防護堅著愛染。乃至我于意味，已審尋思。諸有于意，或已起味、或今起味，我以正慧審見審知。彼以意味，受為緣故，數復于意隨順而住。由隨順故，數復于意起貪等貪，執藏防護堅著愛染，是名受緣愛。複次《六處經》中世尊又說：苾芻當知，若諸眼中都無味者，有情不應于眼起染。以諸眼中非都無味，是故有情于眼起染。彼以眼味受為緣故，數復于眼隨順而住。由隨順故，數復于眼起貪等貪，執藏防護堅著愛染。乃至若諸意中都無味者，有情不應于意起染。以諸意中非都無味，是故有情于意起味。彼以意味受為緣故，數復于意隨順而住。由隨順故，數復于意起貪等貪，執藏防護堅著愛染，是名受緣愛。複次《六處經》中世尊復說：苾芻當知，我於色味，已審尋思。諸有於色，或已起味、或今起味、我以正慧審見審知。彼以色味受為緣故、數復於色隨順而住。由隨順故、數復於色起貪等貪、執藏防護堅著愛染。乃至我於法味，已審尋思。諸有於法，或已起味、或今起味，我以正慧審見審知。彼以法味受為緣故，數復於法隨順而住。由隨順故，數復於法起貪等貪，執藏防護堅著愛染，是名受緣愛。複次《六處經》中世尊又說：苾芻當知，若諸色中都無味
【現代漢語翻譯】 現代漢語譯本： 因為這個緣故，（愛）多次在眼（根）隨順而住。由於隨順的緣故，（愛）多次在眼（根）生起貪等貪，執取、藏匿、防護、堅固執著、愛戀染著。乃至我對於意（根）的滋味，已經審慎地尋思。凡是對意（根）的滋味，或者已經生起貪愛、或者現在生起貪愛，我都以正確的智慧審視、覺知。他們因為以意（根）的滋味作為感受的緣故，（愛）多次在意（根）隨順而住。由於隨順的緣故，（愛）多次在意（根）生起貪等貪，執取、藏匿、防護、堅固執著、愛戀染著，這叫做受緣愛。 再者，在《六處經》中，世尊又說：『比丘（Bhikkhu，佛教出家男眾），應當知道，如果各種眼（根）中都沒有滋味，有情眾生不應該對眼（根）生起染著。因為各種眼（根）中並非都沒有滋味，所以有情眾生對眼（根）生起染著。』他們因為以眼（根）的滋味作為感受的緣故，（愛）多次在眼（根）隨順而住。由於隨順的緣故，（愛）多次在眼（根）生起貪等貪，執取、藏匿、防護、堅固執著、愛戀染著。乃至如果各種意（根）中都沒有滋味，有情眾生不應該對意（根）生起染著。因為各種意（根）中並非都沒有滋味，所以有情眾生對意（根）生起貪愛。他們因為以意（根）的滋味作為感受的緣故，（愛）多次在意（根）隨順而住。由於隨順的緣故，（愛）多次在意（根）生起貪等貪，執取、藏匿、防護、堅固執著、愛戀染著，這叫做受緣愛。 再者，在《六處經》中，世尊又說：『比丘（Bhikkhu，佛教出家男眾），應當知道，我對於色（rupa，顏色、形色）的滋味，已經審慎地尋思。凡是對色（rupa，顏色、形色），或者已經生起貪愛、或者現在生起貪愛，我都以正確的智慧審視、覺知。』他們因為以色（rupa，顏色、形色）的滋味作為感受的緣故，（愛）多次在色（rupa，顏色、形色）隨順而住。由於隨順的緣故，（愛）多次在色（rupa，顏色、形色）生起貪等貪，執取、藏匿、防護、堅固執著、愛戀染著。乃至我對於法（dharma，佛法、事物）的滋味，已經審慎地尋思。凡是對法（dharma，佛法、事物），或者已經生起貪愛、或者現在生起貪愛，我都以正確的智慧審視、覺知。他們因為以法（dharma，佛法、事物）的滋味作為感受的緣故，（愛）多次在法（dharma，佛法、事物）隨順而住。由於隨順的緣故，（愛）多次在法（dharma，佛法、事物）生起貪等貪，執取、藏匿、防護、堅固執著、愛戀染著，這叫做受緣愛。 再者，在《六處經》中，世尊又說：『比丘（Bhikkhu，佛教出家男眾），應當知道，如果各種色（rupa，顏色、形色）中都沒有滋味
【English Translation】 English version: For this reason, (craving) repeatedly dwells in accordance with the eye. Because of this accordance, (craving) repeatedly arises in the eye, giving rise to greed and the like, grasping, concealing, protecting, firmly adhering, and being attached with affection. Even I have carefully contemplated the taste of the mind. Whatever beings have already developed a taste for the mind, or are now developing a taste for it, I see and know with correct wisdom. Because they take the taste of the mind as a condition for feeling, (craving) repeatedly dwells in accordance with the mind. Because of this accordance, (craving) repeatedly arises in the mind, giving rise to greed and the like, grasping, concealing, protecting, firmly adhering, and being attached with affection. This is called craving conditioned by feeling. Furthermore, in the Six Sense Bases Sutra, the World Honored One also said: 'Bhikkhus (Buddhist monks), you should know that if there were no taste at all in the various eyes, sentient beings should not arise attachment to the eye. Because there is not no taste in the various eyes, sentient beings arise attachment to the eye.' Because they take the taste of the eye as a condition for feeling, (craving) repeatedly dwells in accordance with the eye. Because of this accordance, (craving) repeatedly arises in the eye, giving rise to greed and the like, grasping, concealing, protecting, firmly adhering, and being attached with affection. Even if there were no taste at all in the various minds, sentient beings should not arise attachment to the mind. Because there is not no taste in the various minds, sentient beings arise attachment to the mind. Because they take the taste of the mind as a condition for feeling, (craving) repeatedly dwells in accordance with the mind. Because of this accordance, (craving) repeatedly arises in the mind, giving rise to greed and the like, grasping, concealing, protecting, firmly adhering, and being attached with affection. This is called craving conditioned by feeling. Furthermore, in the Six Sense Bases Sutra, the World Honored One also said: 'Bhikkhus (Buddhist monks), you should know that I have carefully contemplated the taste of form (rupa, color and shape). Whatever beings have already developed a taste for form (rupa, color and shape), or are now developing a taste for it, I see and know with correct wisdom.' Because they take the taste of form (rupa, color and shape) as a condition for feeling, (craving) repeatedly dwells in accordance with form (rupa, color and shape). Because of this accordance, (craving) repeatedly arises in form (rupa, color and shape), giving rise to greed and the like, grasping, concealing, protecting, firmly adhering, and being attached with affection. Even I have carefully contemplated the taste of dharma (dharma, Buddhist teachings, things). Whatever beings have already developed a taste for dharma (dharma, Buddhist teachings, things), or are now developing a taste for it, I see and know with correct wisdom. Because they take the taste of dharma (dharma, Buddhist teachings, things) as a condition for feeling, (craving) repeatedly dwells in accordance with dharma (dharma, Buddhist teachings, things). Because of this accordance, (craving) repeatedly arises in dharma (dharma, Buddhist teachings, things), giving rise to greed and the like, grasping, concealing, protecting, firmly adhering, and being attached with affection. This is called craving conditioned by feeling. Furthermore, in the Six Sense Bases Sutra, the World Honored One also said: 'Bhikkhus (Buddhist monks), you should know that if there were no taste at all in the various forms (rupa, color and shape)
者，有情不應於色起染。以諸色中非都無味，是故有情於色起染。彼以色味受為緣故，數復於色隨順而住。由隨順故，數復於色起貪等貪，執藏防護堅著愛染。乃至若諸法中都無味者，有情不應於法起染。以諸法中非都無味，是故有情於法起染。彼以法味受為緣故，數復於法隨順而住。由隨順故，數復於法起貪等貪，執藏防護堅著愛染，是名受緣愛。複次佛為大名離呫毗說：大名當知，若色一向是苦非樂、非樂所隨、非樂喜受之所纏執，應無有情為求樂故，于諸色中起貪起染、煩惱纏縛。大名！以色非一向苦，彼亦是樂、是樂所隨、是樂喜受之所纏執，故有有情為求樂故，于諸色中起貪起染、煩惱纏縛。彼以色味受為緣故，數復於色隨順而住。由隨順故，數復於色起貪等貪，執藏防護堅著愛染。乃至若識一向是苦非樂，非樂所隨、非樂喜受之所纏執，應無有情為求樂故，于諸色中起貪起染、煩惱纏縛。大名！以識非一向苦，彼亦是樂、是樂所隨、是樂喜受之所纏執，故有有情為求樂故，于諸識中起貪起染、煩惱纏縛。彼以識味受為緣故，數復于識隨順而住。由隨順故，數復于識起貪等貪，執藏防護堅著愛染，是名受緣愛。複次《滿月經》中佛作是說：苾芻當知，色為緣故，起樂生喜，是名色味。彼以色味，受為緣故，
【現代漢語翻譯】 現代漢語譯本： 如果諸法中完全沒有吸引力，眾生本不應該對色（Rūpa，物質現象）產生貪戀。然而，因為諸色並非完全沒有吸引力，所以眾生才會對色產生貪戀。他們因為體驗到色所帶來的愉悅，以感受（Vedanā）為因緣，不斷地對色產生順應和執著。由於這種順應，他們不斷地對色產生貪婪、強烈的貪婪，執著地收藏、保護，並深深地愛戀和迷戀。乃至如果諸法中完全沒有吸引力，眾生本不應該對法（Dharma，佛法）產生貪戀。然而，因為諸法並非完全沒有吸引力，所以眾生才會對法產生貪戀。他們因為體驗到法所帶來的愉悅，以感受為因緣，不斷地對法產生順應和執著。由於這種順應，他們不斷地對法產生貪婪、強烈的貪婪，執著地收藏、保護，並深深地愛戀和迷戀，這就是所謂的『受緣愛』。 再者，佛陀為大名·離呫毗（Mahānāma Licchavi）開示說：『大名，你應該知道，如果色完全是苦，而不是樂，不伴隨著樂，也不被快樂的感受所纏縛，那麼眾生就不應該爲了追求快樂，而對諸色產生貪婪、迷戀和煩惱的束縛。大名！因為色並非完全是苦，它也包含著樂，伴隨著樂，也被快樂的感受所纏縛，所以眾生才會爲了追求快樂，而對諸色產生貪婪、迷戀和煩惱的束縛。他們因為體驗到色所帶來的愉悅，以感受為因緣，不斷地對色產生順應和執著。由於這種順應，他們不斷地對色產生貪婪、強烈的貪婪，執著地收藏、保護，並深深地愛戀和迷戀。』乃至『如果識（Vijñāna，意識）完全是苦，而不是樂，不伴隨著樂，也不被快樂的感受所纏縛，那麼眾生就不應該爲了追求快樂，而對諸識產生貪婪、迷戀和煩惱的束縛。大名！因為識並非完全是苦，它也包含著樂，伴隨著樂，也被快樂的感受所纏縛，所以眾生才會爲了追求快樂，而對諸識產生貪婪、迷戀和煩惱的束縛。他們因為體驗到識所帶來的愉悅，以感受為因緣，不斷地對識產生順應和執著。由於這種順應，他們不斷地對識產生貪婪、強烈的貪婪，執著地收藏、保護，並深深地愛戀和迷戀，這就是所謂的『受緣愛』。 再者，在《滿月經》（Māndārāva Sūtra）中，佛陀這樣說：『比丘（Bhikṣu），你們應當知道，以色為因緣，產生快樂和喜悅，這就是所謂的『色味』。他們因為體驗到色所帶來的愉悅，以感受為因緣，
【English Translation】 English version: If there were absolutely no allure in phenomena, sentient beings should not develop attachment to rūpa (form, material phenomena). However, because there is indeed some allure in rūpa, sentient beings develop attachment to it. Because they experience pleasure from rūpa, with feeling (Vedanā) as the condition, they repeatedly dwell in accordance with rūpa. Due to this accordance, they repeatedly develop greed, intense greed, possessive clinging, protection, firm attachment, and passionate infatuation with rūpa. Furthermore, if there were absolutely no allure in phenomena, sentient beings should not develop attachment to dharma (teachings, phenomena). However, because there is indeed some allure in dharma, sentient beings develop attachment to it. Because they experience pleasure from dharma, with feeling as the condition, they repeatedly dwell in accordance with dharma. Due to this accordance, they repeatedly develop greed, intense greed, possessive clinging, protection, firm attachment, and passionate infatuation with dharma. This is called 'love conditioned by feeling'. Furthermore, the Buddha said to Mahānāma Licchavi: 'Mahānāma, you should know that if rūpa were entirely suffering, not pleasure, not accompanied by pleasure, and not entangled by pleasant feelings, then sentient beings should not, for the sake of seeking pleasure, develop greed, attachment, and the bonds of affliction towards rūpa. Mahānāma! Because rūpa is not entirely suffering, it is also pleasure, accompanied by pleasure, and entangled by pleasant feelings, therefore sentient beings, for the sake of seeking pleasure, develop greed, attachment, and the bonds of affliction towards rūpa. Because they experience pleasure from rūpa, with feeling as the condition, they repeatedly dwell in accordance with rūpa. Due to this accordance, they repeatedly develop greed, intense greed, possessive clinging, protection, firm attachment, and passionate infatuation with rūpa.' Furthermore, 'If consciousness (Vijñāna) were entirely suffering, not pleasure, not accompanied by pleasure, and not entangled by pleasant feelings, then sentient beings should not, for the sake of seeking pleasure, develop greed, attachment, and the bonds of affliction towards consciousness. Mahānāma! Because consciousness is not entirely suffering, it is also pleasure, accompanied by pleasure, and entangled by pleasant feelings, therefore sentient beings, for the sake of seeking pleasure, develop greed, attachment, and the bonds of affliction towards consciousness. Because they experience pleasure from consciousness, with feeling as the condition, they repeatedly dwell in accordance with consciousness. Due to this accordance, they repeatedly develop greed, intense greed, possessive clinging, protection, firm attachment, and passionate infatuation with consciousness. This is called 'love conditioned by feeling'. Furthermore, in the Māndārāva Sūtra (Full Moon Sutra), the Buddha said this: 'Bhikkhus (monks), you should know that because of rūpa, pleasure and joy arise, this is called the 'flavor of rūpa'. Because they experience pleasure from rūpa, with feeling as the condition,
數復於色隨順而住。由隨順故，數復於色起貪等貪，執藏防護堅著愛染。乃至識為緣故，起樂生喜，是名識味。彼以識味，受為緣故，數復于識隨順而住。由隨順故起貪等貪，執藏防護堅著愛染，是名受緣愛。複次《大因緣經》中佛告慶喜：「愛為緣故求，求為緣故得，得為緣故集，集為緣故著，著為緣故貪，貪為緣故慳，慳為緣故攝受，攝受為緣故防護，因防護故，執持刀仗、斗訟諍競、諂詐虛誑，生無量種惡不善法。」佛告慶喜：「執持刀仗、斗訟諍競、諂詐虛誑，生無量種惡不善法，皆因防護。防護為緣，有如是事。防護若無，有此事不？」阿難陀曰：「不也。世尊！」「是故執持刀仗等事，防護為由緒、防護為因、防護為集、防護為緣而得生起。如是防護，因於攝受。攝受為緣，而有防護。攝受若無，有防護不？」「不也。世尊！」「是故防護，攝受為由緒、攝受為因、攝受為集、攝受為緣而得生起。廣說乃至如是諸求皆因於愛，愛為緣故而有諸求。此愛若無，為有求不？」「不也。世尊！」「是故諸求，愛為由緒、愛為其因、愛為其集、愛為其緣而得生起。慶喜當知，愛有二種：一者欲愛；二者有愛。此二種愛，依受而有。受若無者，二愛亦無，是名受緣愛。」如是諸愛，受為緣、受為依、受為建立故，起
等起、生等生、聚集出現，故名受緣愛。
云何愛緣取？謂彼初生，說名為愛。愛增盛位，轉名為取。此復如何？謂如有一，于諸欲境繫心觀察，起欲貪纏。彼從此纏復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。復如有一，于諸色境或無色境，繫心觀察，起色貪纏或無色貪纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。複次《險坑經》中佛作是說：吾為汝等諸苾芻眾，宣說簡擇諸蘊法要，謂四念住、四正勝、四神足、五根、五力、七等覺支、八支聖道。如是宣說簡擇諸蘊正法要時，而有一類懷愚癡者，於我所說不住猛利信愛恭敬，彼遲證得無上漏盡。復有一類懷聰睿者，於我所說能住猛利信愛恭敬，彼速證得無上漏盡。復有一類，於我所說色蘊法中等隨觀我，此能觀行，以誰為緣、用誰為集、是誰種類、從誰而生？謂無明觸所生諸受為緣生愛，此所生行以彼為緣、用彼為集、是彼種類、從彼而生。此能生愛，以誰為緣、用誰為集、是誰種類、從誰而生？謂無明觸所生諸受，此所生愛以受為緣、用受為集、是受種類、從受而生。此能生受，以誰為緣、用誰為集、是誰種類
、從誰而生？謂無明觸。此所生受，以觸為緣、用觸為集、是觸種類、從觸而生。此能生觸，以誰為緣、用誰為集、是誰種類、從誰而生？謂六處。此所生觸，以六處為緣、用六處為集、是六處種類、從六處而生。如是六處，無常有為、是所造作、從眾緣生。如是觸、受、愛、能觀行，亦無常有為、是所造作、從眾緣生。此等隨觀色為我者，是有身見現所起纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。有不於色等隨觀我而等隨觀我，有諸色有不等隨觀我，有諸色而等隨觀色是我所，有不等隨觀色是我所而等隨觀我在色中，有不等隨觀我在色中而等隨觀受想行識為我，有不等隨觀受想行識為我而等隨觀我有受想行識，有不等隨觀我有受想行識而等隨觀受想行識是我所，有不等隨觀受想行識是我所而等隨觀我在受想行識中，有不等隨觀我在受想行識中而起疑惑，有不起疑惑而起有見、無有見，有不起有見、無有見而不離我慢。故由等隨觀我及我所而起我慢。此我慢行，以誰為緣、用誰為集、是誰種類、從誰而生？謂無明觸所生諸受為緣生愛。此所生行，以彼為緣、用彼為集、是彼種類、從彼而生。廣說乃至如是六處，無常有為、是所造作、從
【現代漢語翻譯】 現代漢語譯本： 問：從何而生？答：從無明觸（Avidyāsparśa，因無明而產生的接觸）而生。這所產生的感受（Vedanā），以觸為緣、以觸為集、屬於觸的種類，從觸而生。問：這能產生觸的，以何為緣、以何為集、屬於何種種類、從何而生？答：從六處（Saḷāyatana，眼、耳、鼻、舌、身、意六種感覺器官）而生。這所產生的觸，以六處為緣、以六處為集、屬於六處的種類，從六處而生。如此六處，是無常的、有為的、是被造作的，從眾多因緣而生。如此觸、受、愛（Tṛṣṇā，渴愛）、能觀行（Manasikāra，作意），也是無常的、有為的、是被造作的，從眾多因緣而生。這些人隨順觀察色（Rūpa，物質現象）為『我』，是有身見（Satkāyadṛṣṭi，認為五蘊為我的邪見）現前所起的纏縛（Paryavasthāna，煩惱的持續存在）。他們從此纏縛，又生起其他的纏縛，越來越增上、越來越猛利、越來越圓滿。先前所起的纏縛，稱作愛；後來所起的纏縛，轉名為取（Upādāna，執取），這叫做愛緣取。有些人不隨順觀察色等為『我』，卻隨順觀察『我有諸色』；有些人不隨順觀察『我』，卻隨順觀察『色是我所』；有些人不隨順觀察『色是我所』，卻隨順觀察『我在色中』；有些人不隨順觀察『我在色中』，卻隨順觀察受、想、行、識（Skandha，五蘊）為『我』；有些人不隨順觀察受、想、行、識為『我』，卻隨順觀察『我有受、想、行、識』；有些人不隨順觀察『我有受、想、行、識』，卻隨順觀察『受、想、行、識是我所』；有些人不隨順觀察『受、想、行、識是我所』，卻隨順觀察『我在受、想、行、識中』；有些人不隨順觀察『我在受、想、行、識中』，因而生起疑惑；有些人不生起疑惑，卻生起有見（Bhava-diṭṭhi，常見）、無有見（Vibhava-diṭṭhi，斷見）；有些人不生起有見、無有見，卻不離我慢（Māna，驕慢）。因此，由於隨順觀察『我』及『我所』而生起我慢。這我慢行，以何為緣、以何為集、屬於何種種類、從何而生？答：以無明觸所生的諸受為緣而生愛。這所生的行，以彼為緣、以彼為集、屬於彼的種類，從彼而生。廣說乃至如此六處，是無常的、有為的、是被造作的，從
【English Translation】 English version: Question: From what does it arise? Answer: It arises from ignorance-contact (Avidyāsparśa). This feeling (Vedanā) that arises, has contact as its condition, contact as its origin, is of the nature of contact, and arises from contact. Question: This that can generate contact, what is its condition, what is its origin, what is its nature, from what does it arise? Answer: It arises from the six sense bases (Saḷāyatana). This contact that arises, has the six sense bases as its condition, the six sense bases as its origin, is of the nature of the six sense bases, and arises from the six sense bases. These six sense bases are impermanent, conditioned, fabricated, and arise from numerous conditions. Likewise, contact, feeling, craving (Tṛṣṇā), and attention (Manasikāra) are also impermanent, conditioned, fabricated, and arise from numerous conditions. Those who regard form (Rūpa) as 'I' are entangled by the arising of the view of self (Satkāyadṛṣṭi). From this entanglement, they further generate other entanglements, increasingly intensifying, increasingly becoming more fierce, increasingly becoming more complete. The entanglement that arises first is called craving; the entanglement that arises later is transformed into clinging (Upādāna), this is called craving-conditioned clinging. Some do not regard form, etc., as 'I', but regard 'I have forms'; some do not regard 'I', but regard 'form is mine'; some do not regard 'form is mine', but regard 'I am in form'; some do not regard 'I am in form', but regard feeling, perception, volition, and consciousness (Skandha) as 'I'; some do not regard feeling, perception, volition, and consciousness as 'I', but regard 'I have feeling, perception, volition, and consciousness'; some do not regard 'I have feeling, perception, volition, and consciousness', but regard 'feeling, perception, volition, and consciousness are mine'; some do not regard 'feeling, perception, volition, and consciousness are mine', but regard 'I am in feeling, perception, volition, and consciousness'; some do not regard 'I am in feeling, perception, volition, and consciousness', and thus arise doubt; some do not arise doubt, but arise the view of existence (Bhava-diṭṭhi) or the view of non-existence (Vibhava-diṭṭhi); some do not arise the view of existence or the view of non-existence, but do not abandon conceit (Māna). Therefore, due to regarding 'I' and 'mine', conceit arises. This activity of conceit, what is its condition, what is its origin, what is its nature, from what does it arise? Answer: It arises from craving conditioned by the various feelings born of ignorance-contact. This activity that arises, has that as its condition, that as its origin, is of that nature, and arises from that. Expanding on this, these six sense bases are impermanent, conditioned, fabricated, and arise from
眾緣生。如是觸、受、愛、我慢、行，亦無常有為、是所造作、從眾緣生。如是我慢，是有身見所起慢纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。複次有執世間常、或無常、或亦常亦無常、或非常非無常。執世間有邊、或無邊、或亦有邊亦無邊、或非有邊非無邊。執命者即身、執命者異身。執如來死後是有、或非有、或亦有亦非有、或非有非非有。皆是邊執見現所起纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。複次有執世尊非如來、應、正等覺乃至非天人師。執佛正法非善說、現見乃至非智者內證。執佛弟子非具足妙行乃至非隨法行。或執無苦無集無滅無道。或執無一切行無常、無一切法無我、無涅槃寂靜。皆是邪見現所起纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。複次有執世間是常，此實余迷謬。或是無常，乃至如來死後非有非非有，此實余迷謬。皆是見取現所起纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為
【現代漢語翻譯】 現代漢語譯本 諸法由眾多因緣和合而生。同樣，觸（sparsha，感官接觸）、受（vedana，感受）、愛（trishna，渴愛）、我慢（asmimanah，認為自己優越的傲慢）、行（samskara，行為或意志），也都是無常的、有為的（samskrita，被製造的）、是所造作的、從眾多因緣和合而生起的。像這樣的我慢，是有身見（satkayadrishti，認為五蘊為我的錯誤見解）所引起的慢纏（mana-paryavasthana，慢的纏縛）。他從此纏縛，又生起其他的纏縛，越來越增上，越來越猛烈，越來越圓滿。先前生起的纏縛，被稱為愛；後來生起的纏縛，轉稱為取（upadana，執取），這就是愛緣取。 再者，有人執著世間是常（nitya，永恒的）、或是無常（anitya，無常的）、或是亦常亦無常、或是非常非無常。執著世間是有邊（antavān，有邊際的）、或是無邊（anantavān，無邊際的）、或是亦有邊亦無邊、或是非有邊非無邊。執著命者即是身、執著命者異於身。執著如來（Tathagata，佛陀的稱號）死後是有（asti，存在）、或是非有（nāsti，不存在）、或是亦有亦非有、或是非有非非有。這些都是邊執見（antagrāha-drishti，極端見解）當下所生起的纏縛。他從此纏縛，又生起其他的纏縛，越來越增上，越來越猛烈，越來越圓滿。先前生起的纏縛，被稱為愛；後來生起的纏縛，轉稱為取，這就是愛緣取。 再者，有人執著世尊（Bhagavan，佛陀的稱號）不是如來、應、正等覺（Arhat，Samyaksambuddha，阿羅漢，正等覺者），乃至不是天人師（shasta deva-manushyanam，天人和人類的導師）。執著佛陀的正法（saddharma，真正的教法）不是善說（svakkhata，善說的）、現見（sanditthika，現世可見的），乃至不是智者內證（paccattam veditabbo vinnuhi，智者各自體驗的）。執著佛陀的弟子不是具足妙行（supatipanno，善於修行），乃至不是隨法行（anudhamma-cari，隨法而行）。或者執著沒有苦（duhkha，痛苦）、沒有集（samudaya，苦的生起）、沒有滅（nirodha，苦的止息）、沒有道（marga，通往滅苦的道路）。或者執著沒有一切行無常、沒有一切法無我（anatma，無自性）、沒有涅槃（nirvana，寂滅）寂靜（shanta，平靜）。這些都是邪見（mithyadrishti，錯誤的見解）當下所生起的纏縛。他從此纏縛，又生起其他的纏縛，越來越增上，越來越猛烈，越來越圓滿。先前生起的纏縛，被稱為愛；後來生起的纏縛，轉稱為取，這就是愛緣取。 再者，有人執著世間是常，這是真實的，其餘是迷惑的。或是無常，乃至如來死後非有非非有，這是真實的，其餘是迷惑的。這些都是見取（drishti-paramarsha，執取見解）當下所生起的纏縛。他從此纏縛，又生起其他的纏縛，越來越增上，越來越猛烈，越來越圓滿。先前生起的纏縛，被稱為愛；後來生起的纏縛，轉名為
【English Translation】 English version All things arise from various conditions. Likewise, contact (sparsha), feeling (vedana), craving (trishna), conceit (asmimanah), and volitional formations (samskara) are also impermanent, conditioned (samskrita), fabricated, and arise from various conditions. Such conceit is a clinging of conceit (mana-paryavasthana) arising from the view of self (satkayadrishti). From this clinging, he further arises other clingings, increasingly intensifying, increasingly becoming fierce, increasingly becoming complete. The clinging that arises earlier is called craving; the clinging that arises later is transformed into grasping (upadana), this is called craving as the condition for grasping. Furthermore, some hold the world to be permanent (nitya), or impermanent (anitya), or both permanent and impermanent, or neither permanent nor impermanent. They hold the world to be finite (antavān), or infinite (anantavān), or both finite and infinite, or neither finite nor infinite. They hold that the life principle is the same as the body, or that the life principle is different from the body. They hold that after the death of the Tathagata (Buddha's title), he exists (asti), or does not exist (nāsti), or both exists and does not exist, or neither exists nor does not exist. All these are clingings arising from the presence of extreme views (antagrāha-drishti). From this clinging, he further arises other clingings, increasingly intensifying, increasingly becoming fierce, increasingly becoming complete. The clinging that arises earlier is called craving; the clinging that arises later is transformed into grasping, this is called craving as the condition for grasping. Furthermore, some hold that the Blessed One (Bhagavan) is not the Tathagata, Arhat, Perfectly Enlightened One (Samyaksambuddha), or even not the teacher of gods and humans (shasta deva-manushyanam). They hold that the Buddha's true Dharma (saddharma) is not well-proclaimed (svakkhata), visible here and now (sanditthika), or even not to be personally experienced by the wise (paccattam veditabbo vinnuhi). They hold that the Buddha's disciples do not practice well (supatipanno), or even do not practice in accordance with the Dharma (anudhamma-cari). Or they hold that there is no suffering (duhkha), no arising (samudaya), no cessation (nirodha), no path (marga). Or they hold that there is no impermanence in all formations, no self (anatma) in all phenomena, no peace (shanta) in Nirvana (nirvana). All these are clingings arising from the presence of wrong views (mithyadrishti). From this clinging, he further arises other clingings, increasingly intensifying, increasingly becoming fierce, increasingly becoming complete. The clinging that arises earlier is called craving; the clinging that arises later is transformed into grasping, this is called craving as the condition for grasping. Furthermore, some hold that the world is permanent, this is real, and the rest is delusion. Or it is impermanent, even to the point that after the death of the Tathagata, he neither exists nor does not exist, this is real, and the rest is delusion. All these are clingings arising from the presence of clinging to views (drishti-paramarsha). From this clinging, he further arises other clingings, increasingly intensifying, increasingly becoming fierce, increasingly becoming complete. The clinging that arises earlier is called craving; the clinging that arises later is transformed into
取，是名愛緣取。複次有起戒取、或起禁取、或起戒禁取，謂此戒此禁此戒禁，能清凈、能解脫、能出離、能超苦樂至超苦樂處。皆是戒禁取現所起纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。複次有於世尊而起猶預，為是如來應正等覺、為非如來應正等覺？乃至為是天人師、為非天人師？于佛正法而起猶預，為是善說現見、為非善說現見？乃至為是智者內證、為非智者內證？于佛弟子而起猶預，為是具足妙行、為非具足妙行？乃至為是隨法行、為非隨法行？於四聖諦而起猶預，為是苦、為非苦？乃至為是道、為非道？於三法印而起猶預，為一切行無常、為非一切行無常？為一切法無我、為非一切法無我？為涅槃寂靜、為非涅槃寂靜？此皆是疑現所起纏。彼從此纏，復起余纏，增上轉增上、猛利轉猛利、圓滿轉圓滿。前所起纏，說名為愛；后所起纏，轉名為取，是名愛緣取。複次一切四取，皆以愛為緣、用愛為集、是愛種類、從愛而生。何等四取？一、欲取；二、見取；三、戒禁取；四、我語取。云何欲取？謂欲界系，除諸見，余結縛隨眠隨煩惱纏，是名欲取。云何見取？謂有身見、邊執見、邪見、見取。如是四見，是名見取。云何戒禁
取？謂有一類，取戒取禁取戒禁，為能清凈、能解脫、能出離、能超苦樂至超苦樂處，是名戒禁取。云何我語取？謂色無色界系，除諸見，余結縛隨眠隨煩惱纏，是名我語取。複次《大因緣經》中尊者慶喜問佛：「諸取為有緣不？」佛言：「有緣，此緣謂愛。廣說乃至若全無愛，為可施設有諸取不？」「不也。世尊！」「是故慶喜！諸取皆以愛為其緣，是名愛緣取。」如是諸取，愛為緣、愛為依、愛為建立故，起等起、生等生、聚集出現，故名愛緣取。
云何取緣有？謂取為緣施設多有，謂佛或說三界五蘊名有，或說能感後有業名有，或說生分五蘊名有，云何說三界五蘊名有。如說三有，謂欲有、色有、無色有。云何說能感後有業名有？如世尊告阿難陀言：若業能感後有名有。云何說生分五蘊名有？如世尊告頗勒窶那：識為食故，後有生起。複次《大因緣經》中尊者慶喜問佛：「諸有為有緣不？」佛言：「有緣，此緣謂取。廣說乃至若全無取，為可施設有諸有不？」「不也。世尊！」「是故慶喜！諸有皆以取為其緣，是名取緣有。」如是諸有，取為緣、取為依、取為建立故，起等起、生等生、聚集出現，故名取緣有。
云何有緣生？謂有一類，由貪瞋癡纏縛心故，造身語意三種惡行。此三惡行，說名業有
【現代漢語翻譯】 現代漢語譯本： 什麼是取？有一種，稱為戒禁取（Sīlabbataparāmāsa，執著于錯誤的戒律和苦行），執著于戒律、禁制、戒律禁制，認為能夠清凈、能夠解脫、能夠出離、能夠超越苦樂到達超越苦樂的境界，這稱為戒禁取。什麼是我語取？指的是色（Rūpa，物質）、無（無所有處）、**（此處原文有誤，應為「想」）、系（此處原文有誤，應為「行」），除了各種見解之外，其餘的結縛、隨眠、隨煩惱纏繞，這稱為我語取。另外，在《大因緣經》中，尊者慶喜（Ānanda）問佛陀：「諸取是否有緣？」佛陀說：「有緣，這個緣就是愛（Taṇhā，渴愛）。」（省略中間的廣說）乃至「如果完全沒有愛，是否可以施設諸取？」「不可以，世尊！」「因此，慶喜！諸取都以愛作為它的緣，這稱為愛緣取。」像這樣，諸取以愛為緣、以愛為依、以愛為建立，因此生起、產生、聚集出現，所以稱為愛緣取。
什麼是取緣有？指的是以取為緣而施設的多種有（Bhava，存在），例如佛陀或者說三界（欲界 Kāmadhātu、色界 Rūpadhātu、無色界 Arūpadhātu）五蘊（Pañcakkhandha，色蘊、受蘊、想蘊、行蘊、識蘊）名為有，或者說能夠感生後有的業名為有，或者說生分五蘊名為有。如何說三界五蘊名為有？例如所說的三有，即欲有、色有、無色有。如何說能夠感生後有的業名為有？例如世尊告訴阿難陀（Ānanda）說：如果業能夠感生後有，就名為有。如何說生分五蘊名為有？例如世尊告訴頗勒窶那（Phalguṇa）：識（Viññāṇa，意識）爲了食物的緣故，後有生起。另外，在《大因緣經》中，尊者慶喜（Ānanda）問佛陀：「諸有是否有緣？」佛陀說：「有緣，這個緣就是取（Upādāna，執取）。」（省略中間的廣說）乃至「如果完全沒有取，是否可以施設諸有？」「不可以，世尊！」「因此，慶喜！諸有都以取作為它的緣，這稱為取緣有。」像這樣，諸有以取為緣、以取為依、以取為建立，因此生起、產生、聚集出現，所以稱為取緣有。
什麼是有緣生？指的是有一類眾生，由於貪（Lobha，貪婪）、瞋（Dosa，嗔恨）、癡（Moha，愚癡）纏縛內心，因此造作身語意三種惡行。這三種惡行，被稱為業有（Kamma-bhava，業的存在）。
【English Translation】 English version: What is clinging? There is one kind, called adherence to rites and rituals (Sīlabbataparāmāsa, clinging to wrong precepts and asceticism), clinging to precepts, prohibitions, precepts and prohibitions, thinking that they can purify, can liberate, can lead to deliverance, can transcend suffering and joy to reach the place beyond suffering and joy, this is called adherence to rites and rituals. What is the clinging to the idea of self? It refers to form (Rūpa, matter), non- (the original text is incorrect here, it should be 'perception'), connection (the original text is incorrect here, it should be 'volition'), apart from all kinds of views, the remaining fetters, latent tendencies, defilements that entangle, this is called clinging to the idea of self. Furthermore, in the Mahānidāna Sutta, Venerable Ānanda asked the Buddha: 'Do the clingings have a cause?' The Buddha said: 'They have a cause, and that cause is craving (Taṇhā, thirst).' (The intermediate elaboration is omitted) Even 'If there is no craving at all, can clingings be posited?' 'No, Venerable One!' 'Therefore, Ānanda! All clingings have craving as their cause, this is called craving-conditioned clinging.' In this way, the clingings arise, originate, and gather because craving is their cause, craving is their support, and craving is their establishment, therefore it is called craving-conditioned clinging.
What is existence conditioned by clinging? It refers to the many existences (Bhava, being) posited based on clinging as a condition, for example, the Buddha either says that the three realms (Kāmadhātu desire realm, Rūpadhātu form realm, Arūpadhātu formless realm) and the five aggregates (Pañcakkhandha, the aggregates of form, feeling, perception, volition, and consciousness) are called existence, or says that the karma that can generate future existence is called existence, or says that the five aggregates of the birth-moment are called existence. How are the three realms and five aggregates said to be existence? For example, the three existences that are spoken of are the desire existence, the form existence, and the formless existence. How is the karma that can generate future existence said to be existence? For example, the World-Honored One told Ānanda that if karma can generate future existence, it is called existence. How are the five aggregates of the birth-moment said to be existence? For example, the World-Honored One told Phalguṇa that consciousness (Viññāṇa, awareness) arises in future existence because of food. Furthermore, in the Mahānidāna Sutta, Venerable Ānanda asked the Buddha: 'Does existence have a cause?' The Buddha said: 'It has a cause, and that cause is clinging (Upādāna, grasping).' (The intermediate elaboration is omitted) Even 'If there is no clinging at all, can existences be posited?' 'No, Venerable One!' 'Therefore, Ānanda! All existences have clinging as their cause, this is called clinging-conditioned existence.' In this way, the existences arise, originate, and gather because clinging is their cause, clinging is their support, and clinging is their establishment, therefore it is called clinging-conditioned existence.
What is birth conditioned by existence? It refers to a certain type of being who, because their minds are bound by greed (Lobha, avarice), hatred (Dosa, aversion), and delusion (Moha, ignorance), create three kinds of evil actions of body, speech, and mind. These three evil actions are called karma-existence (Kamma-bhava, karma-being).
。由此因緣，身壞命終墮于地獄。于彼諸生等生、趣入出現，蘊得、界得、處得，諸蘊生命根起，說名生。此生緣有故起，是名有緣生。如說地獄，傍生、鬼界應知亦爾。復有一類，於人趣樂繫心希求，彼作是念：「愿我當生人趣同分，與諸人眾同受快樂。」因此希求，造能感人趣身語意妙行。此三妙行說名業有。由此因緣，身壞命終生於人趣眾同分中，于彼諸生等生乃至命根起，說名生。此生緣有故起，是名有緣生。如說人趣，四大王眾天乃至他化自在天應知亦爾。復有一類，于梵眾天繫心希求，彼作是念：「愿我當生梵眾天眾同分中。」因此希求勤修加行，離欲惡不善法，有尋有伺，離生喜樂，初靜慮具足住。於此定中，諸身律儀、語律儀、命清凈，說名業有。由此因緣，身壞命終生梵眾天眾同分中，于彼諸生等生乃至命根起，說名生。此生緣有故起，是名有緣生。如說梵眾天，梵輔天乃至廣果天應知亦爾。復有一類，于無想天繫心希求，彼作是念：「愿我當生無想天眾同分中。」因此希求勤修加行，思惟諸想是粗苦障，思惟無想是靜妙離。由此思惟，能滅諸想安住無想。彼諸想滅住無想時，名無想定。入此定時，諸身律儀、語律儀、命清凈說名業有。由此因緣，身壞命終生無想天眾同分中，于彼諸生等生乃至命
【現代漢語翻譯】 現代漢語譯本：由此因緣，身壞命終墮于地獄。在那地獄的眾生中，經歷出生、趣入和出現，獲得五蘊、十二界、十八處，諸蘊的生命之根生起，這被稱為『生』。此『生』是因『有』的緣故而生起，這被稱為『有緣生』。如同所說的地獄，對於傍生（動物）、鬼界也應當知道是同樣的道理。又有一類眾生，對人道的快樂心生嚮往和希求，他們這樣想：『愿我將來能夠生在人道，與眾人一同享受快樂。』因此希求，造作能夠感得人道果報的身語意善妙行為。這三種善妙行為被稱為『業有』。由此因緣，身壞命終后便生於人道眾生之中，在那裡的出生等，乃至生命之根生起，這被稱為『生』。此『生』是因『有』的緣故而生起，這被稱為『有緣生』。如同所說的人道，對於四大王眾天乃至他化自在天也應當知道是同樣的道理。又有一類眾生，對梵眾天心生嚮往和希求，他們這樣想：『愿我將來能夠生在梵眾天之中。』因此希求，勤奮修行，遠離對欲的貪愛和不善之法，保持有尋有伺的狀態，體驗遠離欲界所生的喜樂，圓滿安住于初禪。在這種禪定中，身律儀、語律儀、命清凈，這被稱為『業有』。由此因緣，身壞命終后便生於梵眾天之中，在那裡的出生等，乃至生命之根生起，這被稱為『生』。此『生』是因『有』的緣故而生起，這被稱為『有緣生』。如同所說的梵眾天，對於梵輔天乃至廣果天也應當知道是同樣的道理。又有一類眾生，對無想天心生嚮往和希求，他們這樣想：『愿我將來能夠生在無想天之中。』因此希求，勤奮修行，思惟各種『想』是粗糙、痛苦和障礙，思惟『無想』是寂靜、美妙和遠離。通過這樣的思惟，能夠滅除各種『想』而安住于『無想』。當他們滅除各種『想』而安住于『無想』時，這被稱為『無想定』。進入這種禪定時，身律儀、語律儀、命清凈，這被稱為『業有』。由此因緣，身壞命終后便生於無想天之中，在那裡的出生等，乃至生命 根起
【English Translation】 English version: Due to this cause and condition, after the body breaks and life ends, one falls into hell. In those beings of hell, there is birth, entry, and appearance; the obtaining of aggregates (skandhas), elements (dhatus), and sense bases (ayatanas); the arising of the life-root of the aggregates, which is called 'birth'. This 'birth' arises due to 'becoming' (bhava), and is called 'birth conditioned by becoming'. Just as it is said about hell, it should be understood that the same applies to animals (Tiryagyoni) and the realm of ghosts (Preta). Furthermore, there are beings who aspire to and desire the pleasures of the human realm. They think, 'May I be born in the human realm, sharing the same lot as humans and enjoying happiness together.' Due to this aspiration, they create excellent actions of body, speech, and mind that can bring about the result of being born in the human realm. These three excellent actions are called 'karma-becoming' (karma-bhava). Due to this cause and condition, after the body breaks and life ends, one is born among the beings of the human realm, and there, birth and so on occur, up to the arising of the life-root, which is called 'birth'. This 'birth' arises due to 'becoming', and is called 'birth conditioned by becoming'. Just as it is said about the human realm, it should be understood that the same applies to the Heaven of the Four Great Kings (Cāturmahārājika) up to the Heaven of Free Enjoyment of Transformations (Paranirmita-vaśavartin). Furthermore, there are beings who aspire to and desire the Brahma Heaven (Brahmakayika). They think, 'May I be born in the Brahma Heaven.' Due to this aspiration, they diligently practice, abandoning desires and unwholesome dharmas, with initial application (vitarka) and sustained application (vicara), experiencing joy and pleasure born of detachment, fully abiding in the first dhyana (meditative absorption). In this samadhi (concentration), bodily discipline, verbal discipline, and purity of life are called 'karma-becoming'. Due to this cause and condition, after the body breaks and life ends, one is born in the Brahma Heaven, and there, birth and so on occur, up to the arising of the life-root, which is called 'birth'. This 'birth' arises due to 'becoming', and is called 'birth conditioned by becoming'. Just as it is said about the Brahma Heaven, it should be understood that the same applies to the Heaven of Brahma's Retinue (Brahmapurohita) up to the Heaven of Great Fruit (Bṛhatphala). Furthermore, there are beings who aspire to and desire the Heaven of Non-Perception (Asañjñasattva). They think, 'May I be born in the Heaven of Non-Perception.' Due to this aspiration, they diligently practice, contemplating that perceptions (saṃjñā) are coarse, painful, and obstructive, and contemplating that non-perception is peaceful, sublime, and detached. Through this contemplation, they can extinguish all perceptions and abide in non-perception. When they extinguish all perceptions and abide in non-perception, this is called 'non-perceptual samadhi' (asañjña-samāpatti). When entering this samadhi, bodily discipline, verbal discipline, and purity of life are called 'karma-becoming'. Due to this cause and condition, after the body breaks and life ends, one is born in the Heaven of Non-Perception, and there, birth and so on occur, up to the life
根起，說名生。此生緣有故起，是名有緣生。復有一類，于空無邊處天繫心希求，彼作是念：「愿我當生空無邊處天眾同分中。」因此希求勤修加行，超諸色想滅有對想，不思惟種種想入無邊空，空無邊處具足住。於此定中，諸思等思現前等思已思當思、思性思類、造心意業，說名業有。由此因緣，身壞命終生空無邊處眾同分中，于彼諸生等生乃至命根起，說名生。此生緣有故起，是名有緣生。如說空無邊處，乃至非想非非想處應知亦爾。複次《大因緣經》中尊者慶喜問佛：「諸生為有緣不？」佛言：「有緣，此緣謂有。廣說乃至若無業有，魚鳥蛇蝎、那伽、藥叉、部多、食香諸天人等、無足二足多足異類，彼彼有情于彼彼聚生等生等，為得有不？」「不也。世尊！」「若全無有，為可施設有諸生不？」「不也。世尊！」「是故慶喜！諸生皆以有為其緣，是名有緣生。」如是諸生，有為緣、有為依、有為建立故，起等起、生等生、聚集出現，故名有緣生。
云何生緣老死，謂彼彼有情，即于彼彼有情聚中諸生等生、趣入出現，蘊得、界得、處得，諸蘊生命根起，說名生。發落發白、皮緩面皺、身曲背僂、喘息逾急、扶杖而行、肢體斑黑、衰退闇鈍、根熟變壞，諸行故敗朽壞羸損，說名老。彼彼有情，即于彼彼諸
【現代漢語翻譯】 現代漢語譯本 根源在於『生』（jāti），稱之為『生』。這個『生』是因為『有』（bhava）這個緣而產生的，所以叫做『有緣生』。還有一類眾生，他們專注于空無邊處天（Ākāśānantyāyatana）並心懷渴望，他們這樣想：『愿我能生到空無邊處天眾生之中。』因此，他們通過這種渴望，勤奮修行，超越所有色想，滅除有對想，不思惟種種想，進入無邊虛空，完全安住于空無邊處。在這種禪定中，各種思、等思、現前等思、已思當思、思性思類、造作心意業，稱之為『業有』。由於這個因緣，身壞命終后，他們便生到空無邊處天眾生之中，在那裡諸生等生，乃至命根生起，稱之為『生』。這個『生』是因為『有』這個緣而產生的，所以叫做『有緣生』。正如上面所說的空無邊處天，乃至非想非非想處天（Naivasaṃjñānāsaṃjñāyatana）也應當這樣理解。 其次，《大因緣經》（Mahānidāna-sūtra）中，尊者慶喜（Ānanda）問佛陀：『一切眾生的生是有緣的嗎？』佛陀回答說：『是有緣的，這個緣就是「有」。』（佛陀）廣泛地解釋說，『如果沒有業有，魚、鳥、蛇、蝎、那伽（Nāga，龍）、藥叉（Yakṣa，夜叉）、部多（Bhūta，鬼）、食香諸天人等、無足、二足、多足等不同種類的眾生，在各自的群體中生等生等，爲了獲得「有」嗎？』『不是的，世尊！』『如果完全沒有「有」，可以施設說有諸生嗎？』『不可以的，世尊！』『所以，慶喜！一切眾生都是以「有」作為它們的緣，這叫做「有緣生」。』像這樣的諸生，以「有」為緣、以「有」為依、以「有」為建立，所以生起、等起、生等生、聚集出現，所以叫做「有緣生」。 什麼是『生緣老死』？是指那些眾生，在各自的眾生群體中，諸生等生、趣入出現，獲得蘊（skandha）、獲得界（dhātu）、獲得處（āyatana），諸蘊的生命根生起，稱之為『生』。頭髮脫落、頭髮變白、面板鬆弛、面容起皺、身體彎曲、背部佝僂、喘息急促、拄著枴杖行走、肢體出現黑斑、衰退、遲鈍、根變得成熟而變壞，諸行（saṃskāra）陳舊敗壞、朽壞羸弱，稱之為『老』。那些眾生，在各自的諸
【English Translation】 English version 『Rooted in』 is called 『birth』 (jāti). This 『birth』 arises because of the condition of 『becoming』 (bhava), therefore it is called 『birth conditioned by becoming.』 Furthermore, there is a class of beings who focus their minds on the Realm of Infinite Space (Ākāśānantyāyatana) and aspire, thinking, 『May I be born among the beings of the Realm of Infinite Space.』 Therefore, through this aspiration, they diligently practice, transcending all perceptions of form, extinguishing perceptions of resistance, not contemplating various perceptions, entering into limitless space, and fully abiding in the Realm of Infinite Space. In this state of meditative absorption, various thoughts, equal thoughts, present equal thoughts, past and future thoughts, the nature and kinds of thoughts, the intentional mental activity of creation, are called 『karmic becoming.』 Due to this cause, when the body breaks up and life ends, they are born among the beings of the Realm of Infinite Space, where births occur, and the root of life arises, which is called 『birth.』 This 『birth』 arises because of the condition of 『becoming,』 therefore it is called 『birth conditioned by becoming.』 Just as it is said about the Realm of Infinite Space, it should also be understood in the same way for the Realm of Nothingness (Ākiṃcanyāyatana) and the Realm of Neither Perception nor Non-Perception (Naivasaṃjñānāsaṃjñāyatana). Moreover, in the Great Causes Discourse (Mahānidāna-sūtra), Venerable Ānanda asked the Buddha: 『Are all births conditioned by becoming?』 The Buddha replied: 『They are conditioned, and that condition is 「becoming.」』 (The Buddha) explained extensively, 『If there were no karmic becoming, would fish, birds, snakes, scorpions, Nāgas (Nāga, dragons), Yakṣas (Yakṣa, demigods), Bhūtas (Bhūta, ghosts), the fragrant-eating gods and humans, the footless, two-footed, many-footed, and other different kinds of beings, in their respective groups, be born and reborn in order to obtain 「becoming」?』 『No, Venerable One!』 『If there were no 「becoming」 at all, could it be postulated that there are births?』 『No, Venerable One!』 『Therefore, Ānanda! All births have 「becoming」 as their condition, and this is called 「birth conditioned by becoming.」』 Such births, with 『becoming』 as their condition, 『becoming』 as their support, and 『becoming』 as their establishment, therefore arise, originate, are born, gather, and appear, and are therefore called 『birth conditioned by becoming.』 What is 『birth as the condition for aging and death』? It refers to those beings, in their respective groups of beings, where births occur, they proceed and appear, obtaining aggregates (skandha), obtaining realms (dhātu), obtaining sense bases (āyatana), and the root of life arises in the aggregates, which is called 『birth.』 Hair falling out, hair turning white, skin loosening, face wrinkling, body bending, back stooping, breath becoming rapid, walking with a cane, limbs developing dark spots, decline, dullness, the faculties becoming mature and deteriorating, the conditioned things (saṃskāra) becoming old, decaying, weakening, which is called 『aging.』 Those beings, in their respective
有情聚，移轉壞沒、退失別離、壽暖識滅、命根不轉、諸蘊破壞、夭喪殞逝，說名死。如是老死，緣生故起，是名生緣老死。複次《大因緣經》中尊者慶喜問佛：「老死為有緣不？」佛言：「有緣，此緣謂生。廣說乃至若無有生，魚鳥蛇蝎、那伽、藥叉、部多、食香諸天人等、無足二足多足異類，彼彼有情于彼彼聚所有老死，為得有不？」「不也。世尊！」「若全無生，為可施設有老死不？」「不也。世尊！」「是故慶喜！老死皆以生為其緣，是名生緣老死。」如是老死，生為緣、生為依、生為建立故，起等起、生等生、聚集出現，故名生緣老死。
云何發生愁嘆苦憂擾惱？謂有一類，或因父母兄弟姊妹師友死故、或因親族滅亡都盡、或因財位一切喪失，便發自身猛利剛獷切心奪命辛楚苦受。彼于爾時，心熱等熱、內熱遍熱，便發於愁已愁當愁，心中愁箭，說名愁。復有一類，或因父母兄弟姊妹師友死等，便發自身猛利剛獷切心奪命辛楚苦受。彼于爾時，心熱等熱、內熱遍熱，便發於愁已愁當愁，心中愁箭。由此緣故，而傷嘆言：「苦哉苦哉！我父我母廣說乃至我財我位，如何一旦忽至於此？」其中所有傷怨言詞種種語業，說名嘆。五識相應不平等受，說名苦。意識相應不平等受，說名憂。諸心擾惱、已擾惱、
【現代漢語翻譯】 現代漢語譯本：有情眾生的聚集，發生移轉、損壞消沒、退失別離、壽命和體溫消失、意識泯滅、命根不再延續、諸蘊（skandha）破壞、夭折喪亡，這被稱為死亡。像這樣，衰老和死亡，因為有『生』這個緣而生起，這被稱為『生緣老死』。另外，在《大因緣經》中，尊者慶喜（Ananda）問佛陀：『衰老和死亡是否有緣？』佛陀回答說：『有緣，這個緣就是生。』（佛陀）廣泛地解釋說，『如果沒有生，那麼魚、鳥、蛇、蝎、那伽（Naga，龍）、藥叉（Yaksa，夜叉）、部多（Bhuta，鬼）、食香諸天人等、無足、二足、多足等不同種類的有情眾生，在各自的聚集體中所經歷的衰老和死亡，還會存在嗎？』『不會的，世尊！』『如果完全沒有生，還可以假設有衰老和死亡嗎？』『不可以的，世尊！』『因此，慶喜（Ananda）！衰老和死亡都以生作為它們的緣，這被稱為『生緣老死』。』像這樣，衰老和死亡，以生為緣、以生為依靠、以生為建立，所以才生起、共同生起、聚集出現，所以被稱為『生緣老死』。
什麼是愁、嘆、苦、憂、擾惱的發生？是指有一類人，或者因為父母、兄弟、姐妹、師友的死亡，或者因為親族滅亡殆盡，或者因為財物和地位的一切喪失，便在自身引發猛烈、剛強、刺痛內心、奪取性命、極其痛苦的感受。他們在那個時候，內心發熱、持續發熱、內部發熱、普遍發熱，於是產生憂愁、已經憂愁、將要憂愁，心中充滿憂愁的箭，這被稱為『愁』。又有一類人，或者因為父母、兄弟、姐妹、師友的死亡等等，便在自身引發猛烈、剛強、刺痛內心、奪取性命、極其痛苦的感受。他們在那個時候，內心發熱、持續發熱、內部發熱、普遍發熱，於是產生憂愁、已經憂愁、將要憂愁，心中充滿憂愁的箭。由於這個緣故，而悲傷嘆息說：『苦啊苦啊！我的父親、我的母親（此處省略諸多親友），乃至我的財富、我的地位，怎麼會突然到了這種地步？』其中所有悲傷抱怨的言辭和種種語言行為，被稱為『嘆』。與五識相應的、不平等的感受，被稱為『苦』。與意識相應的、不平等的感受，被稱為『憂』。各種內心的擾亂和煩惱、已經擾亂和煩惱
【English Translation】 English version: The aggregation of sentient beings, involving change, decay, destruction, loss, separation, the cessation of life, warmth, and consciousness, the non-continuation of the life-force, the disintegration of the skandhas (aggregates), premature death, demise, and passing away, is called death. Thus, aging and death arise due to the condition of birth, and this is called 'birth-conditioned aging and death.' Furthermore, in the Maha-nidana Sutta (Great Causes Discourse), Venerable Ananda (Ananda) asked the Buddha: 'Is there a condition for aging and death?' The Buddha replied: 'There is a condition, and that condition is birth.' (The Buddha) explained extensively, 'If there were no birth, would aging and death exist for the various sentient beings such as fish, birds, snakes, scorpions, nagas (Naga, dragon), yakshas (Yaksa, demi-god), bhutas (Bhuta, ghost), gandharvas (celestial musicians), those without feet, with two feet, with many feet, and other different kinds, in their respective aggregations?' 'No, Venerable One!' 'If there were no birth at all, could aging and death be postulated?' 'No, Venerable One!' 'Therefore, Ananda (Ananda)! Aging and death are all conditioned by birth, and this is called 'birth-conditioned aging and death.'' Thus, aging and death, with birth as their condition, birth as their support, and birth as their establishment, arise, co-arise, and come into existence together, hence they are called 'birth-conditioned aging and death.'
What is the arising of sorrow, lamentation, pain, grief, and despair? It refers to a certain type of person who, due to the death of parents, siblings, teachers, or friends, or due to the complete destruction of relatives, or due to the complete loss of wealth and status, then generates within themselves intense, harsh, piercing, life-threatening, and extremely painful feelings. At that time, their heart is hot, continuously hot, internally hot, and universally hot, and they generate sorrow, have sorrowed, and will sorrow, with arrows of sorrow in their heart, which is called 'sorrow.' Furthermore, there is another type of person who, due to the death of parents, siblings, teachers, or friends, etc., then generates within themselves intense, harsh, piercing, life-threatening, and extremely painful feelings. At that time, their heart is hot, continuously hot, internally hot, and universally hot, and they generate sorrow, have sorrowed, and will sorrow, with arrows of sorrow in their heart. Due to this condition, they lament and exclaim: 'Woe is me! Woe is me! My father, my mother (and so on for many relatives), and even my wealth and my status, how have they suddenly come to this?' All the words of sorrow and complaint and various verbal actions within them are called 'lamentation.' Unequal feelings corresponding to the five consciousnesses are called 'pain.' Unequal feelings corresponding to the mind consciousness are called 'grief.' Various mental disturbances and afflictions, already disturbed and afflicted
當擾惱、擾惱性、擾惱類，說名擾惱。于老死位，發生如是種種愁嘆苦憂擾惱。
云何如是便集純大苦蘊？謂于如是老死位中，積集一類大災、大橫具、大過患、眾苦蘊聚。複次無明苦蘊為緣，起行苦蘊。行苦蘊為緣，起識苦蘊。識苦蘊為緣，起名色苦蘊。名色苦蘊為緣，起六處苦蘊。六處苦蘊為緣，起觸苦蘊。觸苦蘊為緣，起受苦蘊。受苦蘊為緣，起愛苦蘊。愛苦蘊為緣，起取苦蘊。取苦蘊為緣，起有苦蘊。有苦蘊為緣，起生苦蘊。生苦蘊為緣，起老死苦蘊。由老死故，發生種種愁嘆苦憂擾惱苦蘊，故總說言如是便集純大苦蘊。
說一切有部法蘊足論卷第十二
法蘊足論後序
沙門靖邁制
法蘊足論者，蓋阿毗達磨之權輿、一切有部之洪源也。無上等覺入室之神足摩訶目乾連之所制矣。鏡六通之妙慧、晢三達之智明，桴金鼓于大千、聲玉螺于百億，摘藏海之奇玩、鳩教山之勝珍，欲使天鏡常懸、法幢永樹，眾邪息蕃蘺之望、諸子騁遊戲之歡，而為此論也。是以佛泥越后百有餘年，疊啟五分之殊、解開二九之異，雖各擅連城之貴、俱稱照乘之珍，唯一切有部卓乎迥秀，若妙高之處宏海、猶朗月之冠眾星者，豈不以本弘基永者歟！至如八種揵度鶩徽于發智之場、五百應真馳譽于廣說之苑
【現代漢語翻譯】 現代漢語譯本 當擾惱（Upatapa，煩惱）、擾惱性（Upatapana，煩惱的性質）、擾惱類（Upatapaniya，煩惱的種類），被稱為擾惱。在老死的位置上，發生像這樣種種的愁、嘆、苦、憂、擾惱。
怎樣才能聚集純粹巨大的苦蘊（Dukkha-khandha，苦的集合）呢？就是在這樣的老死的位置中，積累聚集一類巨大的災難、巨大的橫禍、巨大的過患、眾多的苦蘊聚集。再者，以無明苦蘊（Avijja dukkha-khandha，無明帶來的苦蘊）為緣，生起行苦蘊（Sankhara dukkha-khandha，行為帶來的苦蘊）。行苦蘊為緣，生起識苦蘊（Vinnana dukkha-khandha，意識帶來的苦蘊）。識苦蘊為緣，生起名色苦蘊（Nama-rupa dukkha-khandha，精神和物質帶來的苦蘊）。名色苦蘊為緣，生起六處苦蘊（Salayatana dukkha-khandha，六種感官帶來的苦蘊）。六處苦蘊為緣，生起觸苦蘊（Phassa dukkha-khandha，接觸帶來的苦蘊）。觸苦蘊為緣，生起受苦蘊（Vedana dukkha-khandha，感受帶來的苦蘊）。受苦蘊為緣，生起愛苦蘊（Tanha dukkha-khandha，渴愛帶來的苦蘊）。愛苦蘊為緣，生起取苦蘊（Upadana dukkha-khandha，執取帶來的苦蘊）。取苦蘊為緣，生起有苦蘊（Bhava dukkha-khandha，存在帶來的苦蘊）。有苦蘊為緣，生起生苦蘊（Jati dukkha-khandha，出生帶來的苦蘊）。生苦蘊為緣，生起老死苦蘊（Jara-marana dukkha-khandha，衰老和死亡帶來的苦蘊）。由於老死，發生種種愁、嘆、苦、憂、擾惱的苦蘊，所以總的說來，像這樣就聚集了純粹巨大的苦蘊。
《說一切有部法蘊足論》卷第十二
《法蘊足論》後序
沙門靖邁 撰
《法蘊足論》這部論典，大概是阿毗達磨（Abhidhamma，論藏）的開端，一切有部（Sarvastivada，佛教部派）的宏大源頭啊。這是無上等覺（Anuttara-samyak-sambodhi，無上正等正覺）的入室弟子，神通第一的摩訶目乾連（Mahamaudgalyayana，佛陀十大弟子之一）所著作的。他運用六神通（Sadabhijna，六種神通）的微妙智慧，照亮三達（Tisro vidya，三種明）的智明，像敲擊大千世界的金鼓，像吹響百億世界的玉螺，摘取藏海的奇珍異寶，收集教山的殊勝珍寶，想要使天鏡永遠懸掛，法幢永遠樹立，使各種邪說停止蔓延的希望，使諸佛弟子盡情享受修行的喜悅，因此撰寫了這部論典。所以在佛陀涅槃后一百多年，分別開啟了五分之殊勝，解開了二九的差異，雖然各自擁有連城之價值，都可稱為照乘之珍寶，只有一切有部卓越而突出，好像妙高山（Sumeru，須彌山）處於宏大的海洋之中，又像朗朗明月冠于眾星之上，這難道不是因為它根本宏大、基礎穩固的緣故嗎！至於八種犍度（Khandha，蘊）在發智論（Jnanaprasthana，論書名）的場所馳騁，五百應真（Arhat，阿羅漢）在廣說論（Vibhasa，論書名）的苑囿中揚名。
【English Translation】 English version 'Disturbance (Upatapa), the nature of disturbance (Upatapana), the kinds of disturbance (Upatapaniya), are called disturbance. In the position of old age and death, such various sorrows, lamentations, sufferings, distresses, and disturbances arise.'
'How does one accumulate a purely great mass of suffering (Dukkha-khandha)? It is in such a position of old age and death that one accumulates a category of great disasters, great calamities, great faults, and a multitude of suffering aggregates. Furthermore, conditioned by the suffering aggregate of ignorance (Avijja dukkha-khandha), the suffering aggregate of volitional activities (Sankhara dukkha-khandha) arises. Conditioned by the suffering aggregate of volitional activities, the suffering aggregate of consciousness (Vinnana dukkha-khandha) arises. Conditioned by the suffering aggregate of consciousness, the suffering aggregate of name and form (Nama-rupa dukkha-khandha) arises. Conditioned by the suffering aggregate of name and form, the suffering aggregate of the six sense bases (Salayatana dukkha-khandha) arises. Conditioned by the suffering aggregate of the six sense bases, the suffering aggregate of contact (Phassa dukkha-khandha) arises. Conditioned by the suffering aggregate of contact, the suffering aggregate of feeling (Vedana dukkha-khandha) arises. Conditioned by the suffering aggregate of feeling, the suffering aggregate of craving (Tanha dukkha-khandha) arises. Conditioned by the suffering aggregate of craving, the suffering aggregate of grasping (Upadana dukkha-khandha) arises. Conditioned by the suffering aggregate of grasping, the suffering aggregate of becoming (Bhava dukkha-khandha) arises. Conditioned by the suffering aggregate of becoming, the suffering aggregate of birth (Jati dukkha-khandha) arises. Conditioned by the suffering aggregate of birth, the suffering aggregate of old age and death (Jara-marana dukkha-khandha) arises. Because of old age and death, various suffering aggregates of sorrow, lamentation, suffering, distress, and disturbance arise. Therefore, it is generally said that in this way, one accumulates a purely great mass of suffering.'
Sarvastivada Abhidharma Jnanaprasthana Sutra, Volume 12
Postface to the Jnanaprasthana Sutra
Written by the Shramana Jingmai
The Jnanaprasthana Sutra is probably the beginning of the Abhidharma (collection of philosophical treatises), and the great source of the Sarvastivada (School of the Realists). It was written by Mahamaudgalyayana (one of the Buddha's ten great disciples), the foremost in supernatural powers, an inner disciple of the Unsurpassed Perfectly Enlightened One (Anuttara-samyak-sambodhi). He employed the subtle wisdom of the six superknowledges (Sadabhijna), illuminated the intelligent clarity of the three kinds of knowledge (Tisro vidya), like striking the golden drum in the great thousand worlds, like sounding the jade conch in hundreds of billions of worlds, extracting the rare treasures from the ocean of teachings, collecting the excellent jewels from the mountain of teachings, desiring to make the mirror of the Dharma always hanging, the banner of the Dharma eternally erected, causing the various heretical views to cease their hopes of spreading, and allowing all disciples to fully enjoy the joy of practice, and therefore wrote this treatise. Therefore, more than a hundred years after the Buddha's Nirvana, it separately opened up the five distinctions, and unraveled the differences of the two nines. Although each possesses the value of a Liancheng jade, and all can be called treasures that illuminate a carriage, only the Sarvastivada stands out prominently, like Mount Sumeru (Sumeru) being situated in the vast ocean, and like the bright moon crowning the multitude of stars. Is this not because its foundation is grand and its basis is solid! As for the eight kinds of Khandhas (aggregates) galloping in the field of the Jnanaprasthana (title of a treatise), and the five hundred Arhats (Arhat) spreading their fame in the garden of the Vibhasa (title of a treatise).
，斯皆挹此涓波、分斯片玉，遂得駕群部而高蹈、接天衢而布武。是知登昆閬者，必培塿于眾山；游溟渤者，亦㘭塘于群澍。諒其然矣！矧乎順正理以析疑、顯真宗以副惑，莫不鏡此彝倫、鑒斯洪範，故使耆德婆藪、屈我眾賢，上坐幽宗見負弘致者也。題稱阿毗達磨者，形二藏以簡殊也。一切有部者，對十七以標異也。法蘊足者，顯此論之勝名也。能持自性、軌範稱法，法有積集崇聚為蘊。此論攸宗法聚三七，皆與對法為依，故目之為足。三藏玄奘法師，以 皇唐顯慶四年九月十四日，奉 詔于大慈恩寺弘法苑譯訖。大慈恩寺沙門釋光筆受，靖邁飾文。
【現代漢語翻譯】 現代漢語譯本：這些都像是從涓涓細流中汲取水分，從一片美玉中分割出來，於是能夠超越眾多部類而高飛遠舉，連線天上的道路而闊步前行。由此可知，想要登上崑崙山和閬風山的人，必定要在眾多小山上堆積土石；想要遨遊北海的人，也要在眾多小水洼中積蓄水流。確實是這樣啊！更何況是順應正確的道理來分析疑難，彰顯真實的宗旨來消除迷惑，無不以此為常理，以此為大法，所以使得年長的有德之人婆藪（Vasubandhu，世親），折服我們這些賢能之士，高坐于幽深的宗旨之上，展現出宏大的志向。題目稱為《阿毗達磨》（Abhidharma，論藏），是爲了區別于其他二藏而作的簡要說明。『一切有部』，是爲了與十七部派相對而言，標明其差異。『法蘊足』，是爲了彰顯這部論的殊勝名稱。能夠保持自身特性、作為軌範的稱為『法』，法有積集崇聚的狀態稱為『蘊』。這部論所宗奉的法聚共有二十一類（三七），都以對法為依據，所以稱之為『足』。三藏玄奘法師，在皇唐顯慶四年九月十四日，奉皇帝的詔令在大慈恩寺弘法苑翻譯完畢。大慈恩寺的沙門釋光記錄，靖邁潤飾文字。 English version: These all draw from this tiny stream, and divide from this piece of jade, thus enabling them to surpass all other categories and soar high, connecting to the heavenly paths and striding forward. From this, we know that those who wish to ascend Mount Kunlun and Mount Langfeng must accumulate earth and stones on many small hills; those who wish to travel the Northern Sea must also accumulate water in many small puddles. Indeed, it is so! Moreover, those who follow the correct principles to analyze doubts and reveal the true purpose to dispel confusion, all take this as the norm and this as the great law. Therefore, the elder and virtuous Vasubandhu (婆藪), subdues us, the virtuous ones, sitting high upon the profound purpose, demonstrating a grand ambition. The title 'Abhidharma' (阿毗達磨, meaning 'Higher Dharma' or 'About Dharma'), is a brief explanation to distinguish it from the other two pitakas (藏, collections of scriptures). 'Sarvastivada' (一切有部, meaning 'the school that asserts everything exists'), is to mark its difference in contrast to the seventeen other schools. 'Dharma Skandha Pada Shastra' (法蘊足, meaning 'Collection of Dharmas Foot Treatise'), is to highlight the excellent name of this treatise. That which can maintain its own nature and serve as a standard is called 'Dharma' (法), and Dharma has an accumulated and revered state called 'Skandha' (蘊, meaning 'aggregate'). This treatise upholds twenty-one categories of Dharma aggregates (three sevens), all based on Abhidharma, hence it is called 'Pada' (足, meaning 'foot'). Tripitaka Master Xuanzang (三藏玄奘法師), on the fourteenth day of the ninth month of the fourth year of the Xianqing era of the Imperial Tang Dynasty, completed the translation at the Hongfa Garden of the Great Ci'en Temple by imperial decree. The Shramana Shiguang of the Great Ci'en Temple recorded it, and Jingmai polished the text.
【English Translation】 English version: These all draw from this tiny stream, and divide from this piece of jade, thus enabling them to surpass all other categories and soar high, connecting to the heavenly paths and striding forward. From this, we know that those who wish to ascend Mount Kunlun and Mount Langfeng must accumulate earth and stones on many small hills; those who wish to travel the Northern Sea must also accumulate water in many small puddles. Indeed, it is so! Moreover, those who follow the correct principles to analyze doubts and reveal the true purpose to dispel confusion, all take this as the norm and this as the great law. Therefore, the elder and virtuous Vasubandhu (婆藪), subdues us, the virtuous ones, sitting high upon the profound purpose, demonstrating a grand ambition. The title 'Abhidharma' (阿毗達磨, meaning 'Higher Dharma' or 'About Dharma'), is a brief explanation to distinguish it from the other two pitakas (藏, collections of scriptures). 'Sarvastivada' (一切有部, meaning 'the school that asserts everything exists'), is to mark its difference in contrast to the seventeen other schools. 'Dharma Skandha Pada Shastra' (法蘊足, meaning 'Collection of Dharmas Foot Treatise'), is to highlight the excellent name of this treatise. That which can maintain its own nature and serve as a standard is called 'Dharma' (法), and Dharma has an accumulated and revered state called 'Skandha' (蘊, meaning 'aggregate'). This treatise upholds twenty-one categories of Dharma aggregates (three sevens), all based on Abhidharma, hence it is called 'Pada' (足, meaning 'foot'). Tripitaka Master Xuanzang (三藏玄奘法師), on the fourteenth day of the ninth month of the fourth year of the Xianqing era of the Imperial Tang Dynasty, completed the translation at the Hongfa Garden of the Great Ci'en Temple by imperial decree. The Shramana Shiguang of the Great Ci'en Temple recorded it, and Jingmai polished the text. 現代漢語譯本：這些都像是從涓涓細流中汲取水分，從一片美玉中分割出來，於是能夠超越眾多部類而高飛遠舉，連線天上的道路而闊步前行。由此可知，想要登上崑崙山和閬風山的人，必定要在眾多小山上堆積土石；想要遨遊北海的人，也要在眾多小水洼中積蓄水流。確實是這樣啊！更何況是順應正確的道理來分析疑難，彰顯真實的宗旨來消除迷惑，無不以此為常理，以此為大法，所以使得年長的有德之人婆藪（Vasubandhu，世親），折服我們這些賢能之士，高坐于幽深的宗旨之上，展現出宏大的志向。題目稱為《阿毗達磨》（Abhidharma，論藏），是爲了區別于其他二藏而作的簡要說明。『一切有部』，是爲了與十七部派相對而言，標明其差異。『法蘊足』，是爲了彰顯這部論的殊勝名稱。能夠保持自身特性、作為軌範的稱為『法』，法有積集崇聚的狀態稱為『蘊』。這部論所宗奉的法聚共有二十一類（三七），都以對法為依據，所以稱之為『足』。三藏玄奘法師，在皇唐顯慶四年九月十四日，奉皇帝的詔令在大慈恩寺弘法苑翻譯完畢。大慈恩寺的沙門釋光記錄，靖邁潤飾文字。