T26n1538_施設論
大正藏第 26 冊 No. 1538 施設論
No. 1538
施設論卷第一
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
對法大論中世間施設門第一(按釋論有此門，梵本元闕)
對法大論中因施設門第二
論中問曰：有何所因，轉輪聖王所有女寶，妙色端嚴眾所樂見，超人狀貌如天色相？答：轉輪聖王彼女寶者，往昔修因其事廣大，能以清凈諸物佈施，所謂清凈眾莊嚴具，並余飲食衣服、涂香粖香、床座舍宇及燈明等。以如是因故，輪王女寶妙色端嚴眾所樂見，超人狀貌如天色相。
又問：何因輪王女寶，不白不黑膚色中均，不長不短、不肥不瘦身份亭等？答：彼女寶者，往昔修因其事廣大，能行佈施，謂以諸色香味皆具足者飲食等物，自手持奉，起無慢心行於佈施。以如是因故，所有女寶不白不黑膚色中均，不長不短、不肥不瘦身份亭等。
又問：何因輪王女寶，寒時溫暖適意快樂？答：彼女寶者，往昔修因其事廣大，謂若有時冬際嚴凝大風吹擊，境色極寒人所惶畏。女寶是時，于其父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害者，即以溫暖事用所攝，所謂衣服臥具、涂香粖香、床座舍宇、爐炭火具
【現代漢語翻譯】 現代漢語譯本 大正藏第 26 冊 No. 1538 施設論 No. 1538 施設論卷第一 西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯 對法大論中世間施設門第一(按釋論有此門，梵本元闕) 對法大論中因施設門第二 論中問曰：有何所因，轉輪聖王（Chakravarti-raja，擁有轉輪的統治者）所有女寶，妙色端嚴眾所樂見，超人狀貌如天色相？答：轉輪聖王彼女寶者，往昔修因其事廣大，能以清凈諸物佈施，所謂清凈眾莊嚴具，並余飲食衣服、涂香粖香、床座舍宇及燈明等。以如是因故，輪王女寶妙色端嚴眾所樂見，超人狀貌如天色相。 又問：何因輪王女寶，不白不黑膚色中均，不長不短、不肥不瘦身份亭等？答：彼女寶者，往昔修因其事廣大，能行佈施，謂以諸色香味皆具足者飲食等物，自手持奉，起無慢心行於佈施。以如是因故，所有女寶不白不黑膚色中均，不長不短、不肥不瘦身份亭等。 又問：何因輪王女寶，寒時溫暖適意快樂？答：彼女寶者，往昔修因其事廣大，謂若有時冬際嚴凝大風吹擊，境色極寒人所惶畏。女寶是時，于其父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害者，即以溫暖事用所攝，所謂衣服臥具、涂香粖香、床座舍宇、爐炭火具
【English Translation】 English version Taisho Tripitaka Volume 26, No. 1538, Prakaranapada No. 1538 Prakaranapada, Volume 1 Translated by the Tripitaka Master Fa Hu, a Shramana bestowed with the Purple Robe, holding the title of Chao San Da Fu and serving as the Acting Guang Lu Qing, from the Western Regions, under Imperial Decree. First Chapter: Section on Worldly Establishments in the Abhidharma Maha Vibhasha (According to the commentary, this section exists, but it is missing in the original Sanskrit text) Second Chapter: Section on Causes in the Abhidharma Maha Vibhasha The treatise asks: What is the cause that the Jewel-Daughter of a Chakravarti-raja (Wheel-Turning King), is of wondrous and beautiful appearance, pleasing to all who see her, surpassing human form and resembling the appearance of a Deva (god)? The answer: The Jewel-Daughter of a Chakravarti-raja, in the past cultivated causes that were vast and extensive, and was able to give alms of pure things, namely pure and adorned ornaments, as well as food, drink, clothing, fragrant unguents, powdered perfumes, beds, seats, dwellings, and lamps. Because of this cause, the Jewel-Daughter of the Wheel-Turning King is of wondrous and beautiful appearance, pleasing to all who see her, surpassing human form and resembling the appearance of a Deva. Furthermore, it is asked: What is the cause that the Jewel-Daughter of the Wheel-Turning King is neither white nor black, her skin tone being moderate, neither tall nor short, neither fat nor thin, her body parts being well-proportioned? The answer: That Jewel-Daughter, in the past cultivated causes that were vast and extensive, and was able to practice giving alms, namely food and drink and other things that were complete with all colors and flavors, offering them with her own hands, and practicing giving alms without arrogance. Because of this cause, the Jewel-Daughter is neither white nor black, her skin tone being moderate, neither tall nor short, neither fat nor thin, her body parts being well-proportioned. Furthermore, it is asked: What is the cause that the Jewel-Daughter of the Wheel-Turning King is warm and comfortable in cold weather? The answer: That Jewel-Daughter, in the past cultivated causes that were vast and extensive, namely, if there were times when the winter was severely cold and harsh winds blew, and the environment was extremely cold, causing fear in people, the Jewel-Daughter at that time, towards her parents, acquaintances, teachers, and all Shramanas (ascetics) and Brahmanas (priests), did not generate harm, but instead loved and did not harm them, and provided them with things that brought warmth, namely clothing, bedding, fragrant unguents, powdered perfumes, beds, seats, dwellings, stoves, charcoal, and fire.
並餘溫暖應用等物，廣行佈施。以如是因故，輪王女寶，寒時溫暖適意快樂。
又問：何因輪王女寶，熱時清涼適悅快樂？答：彼女寶者，往昔修因其事廣大，謂若有時熱際炎燠日光熾逼，隨熱生蟲，人極增惱。女寶是時，于其父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害者，即以清涼事用所攝，謂持衣服臥具、涂香粖香、床座舍宇、承足寶機、寶嚴環釧、多摩羅香，及多羅香所成眾具並余應用等物，廣行佈施。以如是因故，輪王女寶，熱時清涼適悅快樂。
又問：何因輪王女寶，身諸毛孔有旃檀香，口中常出優缽羅花香？答：彼女寶者，往昔修因其事廣大，謂于父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害者，即以沉水、薰陸、鬱金、多摩羅等及余上妙諸香，廣行佈施。以如是因故，身諸毛孔有旃檀香，口中常出優缽羅花香。
又問：何因輪王女寶，侍從轉輪聖王，先起後坐不失規儀，隨何所作悉能承奉，勤力無慢而復愛語？答：轉輪聖王于長時中，隨所作用善業增強，長養成熟現前勝報。以如是因故，獲感女寶愛語承順。
又問：何因輪王女寶能令轉輪聖王悅意稱順，然無染心，況乎身語無不調柔？答：轉輪聖王具大威德，于彼彼眾生曾無異心，超人
【現代漢語翻譯】 現代漢語譯本：並且給予溫暖的衣服和應用物品等，廣泛地進行佈施。因為這樣的因緣，轉輪王的女兒寶，在寒冷的時候感到溫暖適意和快樂。
又問：什麼原因使得轉輪王的女兒寶，在炎熱的時候感到清涼適悅和快樂？答：這位女兒寶，過去修習的因緣非常廣大，指的是在炎熱的季節，太陽熾熱逼人，隨著熱而生的蟲子，讓人非常煩惱的時候。女兒寶當時，對於她的父母、知識淵博的人以及師長，以及其他的沙門（出家修道者）和婆羅門（祭司）等，不生惱害之心，而且喜愛不惱害他們的人，用清涼的事物來供養他們，包括衣服、臥具、涂香、粖香（細末的香）、床座、房屋、承足的寶機（小檯子）、寶嚴環釧（裝飾華麗的環和鐲子）、多摩羅香，以及多羅香所製成的各種器具，以及其他的應用物品等，廣泛地進行佈施。因為這樣的因緣，轉輪王的女兒寶，在炎熱的時候感到清涼適悅和快樂。
又問：什麼原因使得轉輪王的女兒寶，身上的毛孔散發著旃檀香（sandalwood），口中常常散發出優缽羅花（utpala flower）的香味？答：這位女兒寶，過去修習的因緣非常廣大，指的是對於父母、知識淵博的人以及師長，以及其他的沙門（出家修道者）和婆羅門（祭司）等，不生惱害之心，而且喜愛不惱害他們的人，用沉水香（agarwood）、薰陸香（frankincense）、鬱金香（turmeric）、多摩羅香等以及其他上妙的各種香，廣泛地進行佈施。因為這樣的因緣，身上的毛孔散發著旃檀香（sandalwood），口中常常散發出優缽羅花（utpala flower）的香味。
又問：什麼原因使得轉輪王的女兒寶，侍奉轉輪聖王（chakravartin），總是先起身後落座，不失禮儀規範，無論做什麼都能承奉，勤勞努力沒有懈怠，而且說話和藹可親？答：轉輪聖王（chakravartin）在長久的時間裡，隨著所作所為，善業不斷增強，增長成熟，顯現出殊勝的果報。因為這樣的因緣，感得女兒寶的愛語和順從。
又問：什麼原因使得轉輪王的女兒寶能夠讓轉輪聖王（chakravartin）感到喜悅順心，卻沒有染污之心，更何況身語沒有不調柔的呢？答：轉輪聖王（chakravartin）具有巨大的威德，對於各種眾生從來沒有分別心，超越常人。
【English Translation】 English version: And she would generously give warm clothing, useful items, and other things as alms. Because of this cause, the Wheel-Turning King's daughter jewel experiences pleasant warmth and happiness in cold weather.
Furthermore, it is asked: What is the reason that the Wheel-Turning King's daughter jewel experiences coolness, comfort, and happiness in hot weather? The answer is: That daughter jewel, in the past, cultivated extensive causes. Specifically, when there were times of intense heat and scorching sunlight, with heat-born insects causing great distress to people, the daughter jewel at that time did not generate harm towards her parents, knowledgeable individuals, teachers, and other Shramanas (ascetics) and Brahmins (priests). Moreover, she cherished and did not harm those who did not harm her. She provided them with cooling necessities, including clothing, bedding, fragrant ointments, powdered perfumes, beds, seats, dwellings, jeweled footstools, bejeweled bracelets and bangles, Tamala incense, and various items made of Tala incense, as well as other useful things, and generously gave them as alms. Because of this cause, the Wheel-Turning King's daughter jewel experiences coolness, comfort, and happiness in hot weather.
Furthermore, it is asked: What is the reason that the Wheel-Turning King's daughter jewel has sandalwood (chandana) fragrance emanating from her pores and always emits the fragrance of utpala flowers from her mouth? The answer is: That daughter jewel, in the past, cultivated extensive causes. Specifically, she did not generate harm towards her parents, knowledgeable individuals, teachers, and other Shramanas (ascetics) and Brahmins (priests). Moreover, she cherished and did not harm those who did not harm her. She generously gave as alms agarwood (沉水), frankincense (薰陸), turmeric (鬱金), Tamala incense, and other supreme fragrances. Because of this cause, she has sandalwood (chandana) fragrance emanating from her pores and always emits the fragrance of utpala flowers from her mouth.
Furthermore, it is asked: What is the reason that the Wheel-Turning King's daughter jewel, when attending to the Wheel-Turning Sage King (chakravartin), always rises before him and sits down after him, never deviating from proper etiquette, and is able to serve him in whatever he does, diligently and without arrogance, and speaks with loving words? The answer is: The Wheel-Turning Sage King (chakravartin), over a long period of time, has continuously increased his virtuous deeds, nurturing and maturing them, and manifesting superior rewards. Because of this cause, he receives the loving words and obedience of the daughter jewel.
Furthermore, it is asked: What is the reason that the Wheel-Turning King's daughter jewel is able to please and comply with the Wheel-Turning Sage King (chakravartin) without any defiled thoughts, and moreover, her body and speech are always gentle and harmonious? The answer is: The Wheel-Turning Sage King (chakravartin) possesses great power and virtue, and he has never had any discriminatory thoughts towards any beings, surpassing ordinary people.
意表。以如是因故，所感女寶悅意稱順，然無染心。
又問：何因輪王女寶，王欲行時或坐立時而悉先知，即向王前作是白言：「快哉聖王！所欲行邪或坐立邪，悉當隨從。」答：彼女寶者，往昔修因其事廣大，謂具慈心，于欲界中觀諸眾生，于義所欲、于利所欲及安樂欲，或若眾生起無利慾、不安樂欲，悉起慈心、慈眼觀視。以如是因故，輪王女寶，于王進止而悉先知。
又問：何因輪王女寶，超勝世間常品女人，如星中月？答：彼女寶者，往昔修因其事廣大，謂自不殺生，復教他人持不殺戒。自不偷盜、不邪染、不妄語、不飲酒，復教他人一一修持。以如是因故，輪王女寶超勝諸女，如星中月。
又問：何因輪王女寶不乳產邪？答：一切女人共所病者，謂即胎藏乳產之苦。彼女寶者，于長時中少病少惱，作諸善業長養成熟，現前勝妙果報克成。以如是因故，輪王女寶而不乳產。
又問：何因輪王女寶先於輪王而趣命終？答：彼女寶者，修諸善業長時不斷，現前勝妙果報克成。以如是因故，輪王女寶，先於轉輪聖王而趣命終。
又問：何因輪王女寶，于諸女中獨得生天？答：彼女寶者，本性賢善而復廣修十善業道。以如是因故，輪王女寶于諸女中獨得生天。
又問：何因轉輪
【現代漢語翻譯】 現代漢語譯本：因為這樣的原因，所感得的女寶令人喜悅、稱心如意，但（輪王）沒有染污之心。 又問：什麼原因導致輪王的女寶，在輪王想要行走或坐立時都能預先知道，並立刻來到輪王面前稟告說：『聖王英明！您想要行走還是坐立，我都將跟隨。』答：這位女寶，往昔修行的因緣非常廣大，即具有慈悲心，在欲界中觀察所有眾生，對於他們想要的利益、想要的安樂，或者眾生生起無利益的慾望、不安樂的慾望，都以慈悲心和慈悲的眼神看待。因為這樣的原因，輪王的女寶能夠預先知道輪王的行動。 又問：什麼原因導致輪王的女寶，超越世間普通的女人，如同星星中的月亮？答：這位女寶，往昔修行的因緣非常廣大，即自己不殺生，並且教導他人遵守不殺生戒。自己不偷盜、不邪淫、不妄語、不飲酒，並且教導他人一一修持。因為這樣的原因，輪王的女寶超越所有女人，如同星星中的月亮。 又問：什麼原因導致輪王的女寶不通過哺乳生產？答：所有女人共同的病痛，就是胎藏和哺乳生產的痛苦。這位女寶，在很長的時間裡少病少惱，做各種善業，使其增長成熟，從而成就了殊勝美妙的果報。因為這樣的原因，輪王的女寶不通過哺乳生產。 又問：什麼原因導致輪王的女寶比輪王先去世？答：這位女寶，修習各種善業，長時間不斷絕，從而成就了殊勝美妙的果報。因為這樣的原因，輪王的女寶比轉輪聖王先去世。 又問：什麼原因導致輪王的女寶，在所有女人中獨自能夠昇天？答：這位女寶，本性賢良善良，並且廣泛修習十善業道。因為這樣的原因，輪王的女寶在所有女人中獨自能夠昇天。 又問：什麼原因導致轉輪...
【English Translation】 English version: For such a reason, the sensed female treasure is pleasing and agreeable, yet (the Chakravartin) has no defiled mind. Furthermore, it is asked: What is the reason that the Chakravartin's female treasure can foresee when the king wishes to walk or sit, and immediately comes before the king and says: 'O Holy King! Whether you wish to walk or sit, I shall follow.' The answer is: This female treasure, in the past, cultivated causes that were vast, namely, possessing a compassionate heart, observing all beings in the desire realm, regarding their desires for benefit, desires for happiness, or if beings arise with desires for no benefit, desires for unhappiness, she views them all with a compassionate heart and compassionate eyes. For such a reason, the Chakravartin's female treasure can foresee the king's movements. Furthermore, it is asked: What is the reason that the Chakravartin's female treasure surpasses ordinary women in the world, like the moon among the stars? The answer is: This female treasure, in the past, cultivated causes that were vast, namely, she herself does not kill, and teaches others to uphold the precept of not killing. She herself does not steal, does not engage in sexual misconduct, does not lie, does not drink alcohol, and teaches others to cultivate each of these. For such a reason, the Chakravartin's female treasure surpasses all women, like the moon among the stars. Furthermore, it is asked: What is the reason that the Chakravartin's female treasure does not give birth through lactation? The answer is: The common suffering of all women is the pain of the womb and lactation. This female treasure, for a long time, has few illnesses and few afflictions, performs various virtuous deeds, causing them to grow and mature, thereby accomplishing the excellent and wonderful fruition. For such a reason, the Chakravartin's female treasure does not give birth through lactation. Furthermore, it is asked: What is the reason that the Chakravartin's female treasure passes away before the Chakravartin? The answer is: This female treasure, cultivates various virtuous deeds, continuously for a long time, thereby accomplishing the excellent and wonderful fruition. For such a reason, the Chakravartin's female treasure passes away before the Chakravartin King. Furthermore, it is asked: What is the reason that the Chakravartin's female treasure, among all women, alone is able to be born in heaven? The answer is: This female treasure, is virtuous and good by nature, and extensively cultivates the ten virtuous paths of action. For such a reason, the Chakravartin's female treasure, among all women, alone is able to be born in heaven. Furthermore, it is asked: What is the reason that the Chakravartin...
聖王得有主藏臣寶？答：轉輪聖王，往昔修因其事廣大，謂若有時極寒極熱，王于彼等寒熱時中，于其父母知識及師尊所及余沙門婆羅門眾不生惱害，而復愛樂不惱害者，隨時應用妙好醫藥，及所愛樂上味飲食並余所須，承事供給。彼等受已，身無不潔、衣無不覆，于晝夜中常受快樂。以如是因故，轉輪聖王而能獲得主藏臣寶。彼主藏臣寶者，大富自在、廣多眷屬、庫藏珍寶、財谷豐盈、受用增積。善業報生而具天眼，能見伏藏，若有主宰、若無主宰、若水若陸、若近若遠。來詣轉輪王所，乃至種種豐足供給勤力無倦，恭白王言：「天子所須財寶等事，悉能奉上。」過去一時，有轉輪聖王意欲試驗主藏臣寶，即命寶船涉水遊行，乃召主藏臣寶而謂之曰：「汝今宜應以財寶等供我所須。」時主藏臣寶白彼轉輪聖王言：「聖王就岸，我當奉上王之所須。若不就岸，事應難作。」時王即當回以寶船安泊岸側。彼主藏臣寶前詣王所，右膝著地，肅恭嚴奉作潔凈已，二手捧持四金所成上妙寶瓶，滿盛眾寶獻奉王前，白言聖王：「受我所奉上妙眾寶。」即說頌曰：
「清陰細雨從天降， 俯近炎天盛夏時， 舉以眾寶奉輪王， 及施余諸貧匱者， 彼等受已皆快樂， 丐者咸生歡喜心。 由斯業報廣無窮， 獲得
【現代漢語翻譯】 現代漢語譯本 聖王如何獲得主藏臣寶？回答：轉輪聖王（Cakravartin，統治世界的理想君主），在過去世修行時，做了許多廣大的善事。例如，在極其寒冷或炎熱的時候，這位未來的轉輪聖王對於自己的父母、師長、親友，以及其他的沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司階層）等，不起惱害之心，反而愛護他們，不加擾亂，隨時提供最好的醫藥、最美味的食物以及其他一切所需，盡心盡力地侍奉供養。這些人接受供養后，身體乾淨，衣著完整，日夜都感到快樂。由於這樣的善因，轉輪聖王才能獲得主藏臣寶。 這位主藏臣寶，擁有巨大的財富和自由，有眾多的眷屬，庫藏里充滿了珍寶，財物和穀物豐盈充足，享用不盡。他是由於過去所造的善業而生，並且具有天眼，能夠看見地下的伏藏，無論這些伏藏有沒有主人，是在水裡還是陸地上，是近還是遠，他都能看見。他來到轉輪聖王那裡，盡心盡力地提供各種豐足的供給，恭敬地對國王說：『天子您所需要的財寶等物，我都能奉獻給您。』 過去，有一位轉輪聖王想要試驗他的主藏臣寶的能力，就命令寶船涉水前行，然後召見主藏臣寶，對他說：『你現在應該用財寶來滿足我的需求。』當時，主藏臣寶對轉輪聖王說：『聖王請您靠岸，我才能奉上您所需要的。如果不靠岸，這件事就難以辦到。』於是，國王就讓寶船靠岸停泊。這位主藏臣寶來到國王面前，右膝跪地，肅敬地做好潔凈的準備，然後雙手捧著一個用四種黃金製成的上妙寶瓶，裡面盛滿了各種珍寶，獻給國王，說道：『聖王，請您接受我所奉獻的這些上妙珍寶。』 然後，他說了這樣一段偈頌： 『清涼的細雨從天而降，正值炎熱的盛夏時節， 我將眾多的珍寶獻給轉輪聖王，也佈施給其他貧困的人， 他們接受后都感到快樂，乞討者都生起歡喜心。 由於這樣的善業果報廣大無邊，最終獲得……』
【English Translation】 English version How does a Holy King obtain the Treasure of the Chief Treasurer? The answer is: A Cakravartin (Wheel-Turning King, an ideal ruler who governs the world), in his past lives, cultivated causes and performed vast deeds of merit. For example, when there was extreme cold or heat, this future Cakravartin did not cause harm to his parents, teachers, relatives, and other Śrāmaṇas (ascetics) and Brāhmaṇas (priestly class); instead, he cherished them, did not disturb them, and at all times provided the best medicine, the most delicious food, and everything else they needed, serving and supplying them with utmost care. After these people received the offerings, their bodies were clean, their clothes were complete, and they felt happy day and night. Because of such meritorious causes, the Cakravartin is able to obtain the Treasure of the Chief Treasurer. This Chief Treasurer possesses immense wealth and freedom, has numerous relatives, his storehouses are filled with treasures, his wealth and grains are abundant and inexhaustible. He is born due to the good karma he accumulated in the past and possesses divine eyes, enabling him to see hidden treasures underground, whether these treasures have owners or not, whether they are in water or on land, whether they are near or far. He comes to the Cakravartin, diligently provides all kinds of abundant supplies, and respectfully says to the king: 'Your Majesty, I can offer you all the treasures and other things you need.' In the past, there was a Cakravartin who wanted to test the ability of his Chief Treasurer, so he ordered the treasure ship to sail forward, then summoned the Chief Treasurer and said to him: 'You should now use treasures to satisfy my needs.' At that time, the Chief Treasurer said to the Cakravartin: 'Your Majesty, please come ashore, so that I can offer you what you need. If you do not come ashore, it will be difficult to do this.' So the king had the treasure ship anchored ashore. This Chief Treasurer came before the king, knelt on his right knee, respectfully prepared himself by cleansing, and then with both hands held a supreme and wonderful treasure vase made of four kinds of gold, filled with various treasures, and presented it to the king, saying: 'Your Majesty, please accept these supreme and wonderful treasures that I offer.' Then, he spoke this verse: 'Cool and fine rain descends from the sky, just when the hot summer season is at its peak, I offer numerous treasures to the Cakravartin, and also give alms to other impoverished people, After they receive them, they all feel happy, and the beggars all have joyful hearts. Due to such vast and boundless karmic rewards, one ultimately obtains...'
最勝大財富， 有大神力具天眼， 當爲轉輪聖王尊。」
又問：何因主藏臣寶，獲得大富、廣多庫藏、受用增積？答：主藏臣寶，往昔修因其事廣大，謂能佈施一切沙門婆羅門眾、諸貧窮者、諸往來者、諸乞丐者，授以飲食衣服、花鬘涂香、床座舍宇、燈明等物。以如是因故，主藏臣寶獲得大富、廣多庫藏、受用增積。
又問：何因主藏臣寶，勝業報生能具天眼，于諸伏藏，若有主宰、若無主宰、若水若陸、若近若遠而悉觀見？答：主藏臣寶，往昔修因其事廣大，謂于父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害者，又於世間普為一切癡黑暗冥作光明照，授與燈明及然燈具，破諸冥暗悉使明亮。以如是因故，主藏臣寶勝業報生能具天眼，水陸遠近悉見伏藏。
複次頌曰：
「飲食衣服花鬘等， 往昔曾興清凈心， 自手持奉開施門， 復以燈明照諸暗。 得為主藏大臣寶， 近侍名稱轉輪王， 廣多富盛具大財， 能獲天眼見伏藏。」
又問：何因轉輪聖王得有主兵臣寶？答：轉輪聖王，往昔修因其事廣大，謂于父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害者，于諸昏黑暗冥作光明照，施以燈具悉使明亮。以如是因故，轉輪聖王得
【現代漢語翻譯】 現代漢語譯本 最殊勝的巨大財富， 具有大神通力和天眼，應當成為受人尊敬的轉輪聖王。
又問：什麼原因使得掌管寶藏的大臣（主藏臣寶）能夠獲得巨大的財富，擁有眾多的庫藏，並且享用不斷增多？答：掌管寶藏的大臣（主藏臣寶），往昔所修的因緣非常廣大，就是能夠佈施一切沙門（Śrāmaṇa，指出家修道者）婆羅門（Brāhmaṇa，指祭司階層）、各種貧窮的人、來來往往的人、乞丐，給予他們飲食衣服、花鬘涂香、床座房屋、燈明等物品。因為這樣的因緣，掌管寶藏的大臣（主藏臣寶）能夠獲得巨大的財富，擁有眾多的庫藏，並且享用不斷增多。
又問：什麼原因使得掌管寶藏的大臣（主藏臣寶），憑藉殊勝的業報而生，能夠具有天眼，對於各種伏藏，無論有沒有主人、無論在水裡還是陸地、無論近還是遠，都能夠全部看見？答：掌管寶藏的大臣（主藏臣寶），往昔所修的因緣非常廣大，就是對於父母、知識、師長以及其他的沙門（Śrāmaṇa）婆羅門（Brāhmaṇa）眾不生惱害，而且喜愛不惱害他們，又在世間普遍為一切愚癡黑暗的地方作光明照耀，給予燈明以及點燈的器具，破除各種黑暗，全部使之明亮。因為這樣的因緣，掌管寶藏的大臣（主藏臣寶）憑藉殊勝的業報而生，能夠具有天眼，無論水裡陸地遠近都能夠看見伏藏。
再次用頌文說：
『飲食衣服花鬘等，往昔曾經興起清凈心， 親自用手拿著奉獻打開佈施之門，又用燈明照亮各種黑暗。 得以成為掌管寶藏的大臣（主藏臣寶），親近侍奉尊貴的轉輪王（Cakravartin）， 擁有廣大的財富，具備巨大的財力，能夠獲得天眼看見伏藏。』
又問：什麼原因使得轉輪聖王（Cakravartin）能夠擁有掌管軍隊的大臣（主兵臣寶）？答：轉輪聖王（Cakravartin），往昔所修的因緣非常廣大，就是對於父母、知識、師長以及其他的沙門（Śrāmaṇa）婆羅門（Brāhmaṇa）眾不生惱害，而且喜愛不惱害他們，對於各種昏暗的地方作光明照耀，施捨燈具全部使之明亮。因為這樣的因緣，轉輪聖王（Cakravartin）得
【English Translation】 English version The most supreme great wealth, Possessing great divine power and the divine eye, he should become the revered Cakravartin (轉輪聖王, Wheel-Turning King).'
Furthermore, it is asked: What is the cause for the treasurer minister (主藏臣寶, Chief Treasurer) to obtain great wealth, possess numerous treasuries, and have his enjoyment constantly increasing? The answer is: The treasurer minister (主藏臣寶, Chief Treasurer), in the past, cultivated extensive causes and conditions, namely, being able to give to all Śrāmaṇas (沙門, wandering ascetics), Brāhmaṇas (婆羅門, priests), various poor people, those who come and go, and beggars, providing them with food, clothing, flower garlands, scented ointments, beds, dwellings, lamps, and other items. Because of such causes, the treasurer minister (主藏臣寶, Chief Treasurer) is able to obtain great wealth, possess numerous treasuries, and have his enjoyment constantly increasing.
Furthermore, it is asked: What is the cause for the treasurer minister (主藏臣寶, Chief Treasurer), born with the superior karmic reward, to possess the divine eye, and be able to see all hidden treasures, whether they have owners or not, whether they are in water or on land, whether they are near or far? The answer is: The treasurer minister (主藏臣寶, Chief Treasurer), in the past, cultivated extensive causes and conditions, namely, not causing harm to parents, teachers, and other Śrāmaṇas (沙門) and Brāhmaṇas (婆羅門), and moreover, loving and not harming them. Furthermore, in the world, universally providing light to all ignorant and dark places, giving lamps and lighting implements, breaking through all darkness and making everything bright. Because of such causes, the treasurer minister (主藏臣寶, Chief Treasurer), born with the superior karmic reward, is able to possess the divine eye, and see hidden treasures whether they are in water or on land, near or far.
Again, a verse says:
'Food, clothing, flower garlands, and the like, In the past, one aroused a pure mind, Personally holding and offering, opening the door of giving, And also using lamps to illuminate all darkness. One is able to become the treasurer minister (主藏臣寶, Chief Treasurer), Closely attending the honored Cakravartin (轉輪王, Wheel-Turning King), Possessing vast wealth and great riches, Able to obtain the divine eye and see hidden treasures.'
Furthermore, it is asked: What is the cause for the Cakravartin (轉輪聖王, Wheel-Turning King) to possess the military minister (主兵臣寶, Chief Military Advisor)? The answer is: The Cakravartin (轉輪聖王, Wheel-Turning King), in the past, cultivated extensive causes and conditions, namely, not causing harm to parents, teachers, and other Śrāmaṇas (沙門) and Brāhmaṇas (婆羅門), and moreover, loving and not harming them, providing light to all dark places, giving lamps and making everything bright. Because of such causes, the Cakravartin (轉輪聖王, Wheel-Turning King) is able to
有主兵臣寶。彼主兵臣寶者，聰睿明利、善喻善察、智慧具足。至於王所，以現世事正法義利輔贊于王，於他世事正法義利亦悉輔贊。于兵眾中，知其王意，存者存之、去者去之；不勞王力，亦復不假四兵運用，無使疲懈，而彼一切自然歸伏。
複次頌曰：
「世間昏黑暗冥者， 普作燈明為照曜， 施諸燈具及光明， 悉使廣大皆明亮。 又于父母及知識， 並余沙門婆羅門， 廣作燈明普照明， 鹹得破暗而煥曜。 由斯善業施安樂， 並余善作諸勝事， 輪王以此勝報因， 獲得大智主兵寶。」
又問：何因主兵臣寶，聰睿明利、善喻善察、具有智慧？答：彼主兵臣寶，往昔生中昔因建立，乃至極遠生生之前已盡已滅得為人時，于諸沙門婆羅門聰睿明利、具有智慧、善伺察者，故往親近恭敬請問：何者是善？何者不善？何者有罪？何者無罪？何者所作當得勝上、離諸罪業？隨所聞已依法修行，常善伺察、常善思惟，若事若因勤求請益，作極拔事、行普救因，增極恪志逼切而行。以如是因故，聰睿明利、具有智慧。
複次頌曰：
「往昔親近諸智者， 勤求伺察眾善因， 發起最上利益心， 於一切處無退倦。 主兵臣寶由斯力， 今得聰睿具智明，
【現代漢語翻譯】 現代漢語譯本 有主兵臣寶（擁有軍事才能的大臣）。這位主兵臣寶，聰慧明智、善於理解和洞察，具備充分的智慧。對於國王，他以現世的正法義理輔佐贊助國王，對於來世的正法義理也全部輔佐贊助。在軍隊之中，他了解國王的意圖，該留下的留下，該去除的去除；不勞煩國王費力，也不需要動用軍隊，不讓他們疲憊懈怠，而他們一切自然歸順。
再次用頌文說：
『世間昏暗不明的地方，普遍點亮燈火作為照耀，施捨各種燈具和光明，使一切廣大之處都明亮。又對於父母和知識淵博的人，以及其他的沙門（出家修行者）和婆羅門（祭司），廣泛點亮燈火普遍照明，使他們都能破除黑暗而煥發光彩。 由於這種行善的功業施予安樂，以及其他行善所作的殊勝之事，轉輪王憑藉這種殊勝果報的因緣，獲得大智慧的主兵寶。』
又問：什麼原因使主兵臣寶聰慧明智、善於理解和洞察、具有智慧？答：這位主兵臣寶，在往昔的生命中，過去就已種下善因，乃至極其遙遠的生生世世之前已經消逝滅亡，當他為人時，對於那些聰慧明智、具有智慧、善於觀察的沙門和婆羅門，前往親近恭敬地請問：什麼是善？什麼是不善？什麼是有罪？什麼是無罪？什麼行為能夠獲得殊勝的果報、遠離各種罪業？隨所聽聞的教誨依法修行，常常善於觀察、常常善於思惟，對於事情和原因勤奮地尋求教益，做極其卓越的事情、行普遍救助的善因，以極其懇切的志向迫切地實行。因為這樣的原因，所以他聰慧明智、具有智慧。
再次用頌文說：
『往昔親近那些有智慧的人，勤奮地尋求觀察各種善因，發起最上等的利益之心，在一切處都沒有退縮和厭倦。 主兵臣寶憑藉這種力量，今生才能獲得聰慧、具備智慧和光明，』
【English Translation】 English version There is the Chief Military Minister Jewel (a minister with military talent). This Chief Military Minister Jewel is intelligent, wise, good at understanding and discerning, and possesses complete wisdom. To the king, he assists and supports the king with the righteous Dharma principles of this world, and also fully assists and supports the righteous Dharma principles of the next world. Within the army, he understands the king's intentions, those who should stay remain, those who should leave depart; without troubling the king's efforts, nor needing to mobilize the four divisions of the army, without causing them fatigue and laxity, and all of them naturally submit.
Again, a verse says:
'In places where the world is dark and obscure, universally light lamps to illuminate, bestowing various lamps and light, making all vast places bright. Also, for parents and those with knowledge, as well as other Shramanas (ascetic practitioners) and Brahmins (priests), widely light lamps to universally illuminate, enabling them all to dispel darkness and shine brightly. Due to this virtuous karma of giving happiness, and other virtuous deeds performed, the Chakravartin King (wheel-turning king) obtains the Chief Military Minister Jewel of great wisdom because of this cause of supreme reward.'
Again, it is asked: What causes the Chief Military Minister Jewel to be intelligent, wise, good at understanding and discerning, and possess wisdom? The answer is: This Chief Military Minister Jewel, in past lives, had already established good causes, even in extremely distant lifetimes before they vanished and ceased, when he was a human, he approached Shramanas and Brahmins who were intelligent, wise, possessed wisdom, and were good at observing, respectfully asking: What is good? What is not good? What is sinful? What is sinless? What actions can obtain supreme rewards and be free from all sins? Following the teachings he heard, he practiced according to the Dharma, constantly being good at observing, constantly being good at contemplating, diligently seeking instruction on matters and causes, doing extremely outstanding things, performing causes of universal salvation, and earnestly practicing with utmost dedication. Because of such causes, he is intelligent, wise, and possesses wisdom.
Again, a verse says:
'In the past, approaching those with wisdom, diligently seeking and observing various good causes, generating the supreme mind of benefiting, without retreating or becoming weary in all places. The Chief Military Minister Jewel, by this power, now obtains intelligence, wisdom, and light,'
迅疾發興精進心， 今為輪王主兵寶。」
對法大論中因施設門第三
總說頌曰：
轉輪聖王而具有， 輪寶象馬並珠寶， 女寶主藏及主兵， 長壽無病具色相， 適意自在復多子， 廣如第三蘊中說。
如論中說，轉輪聖王即同如來、應供、正等正覺。
複次頌曰：
「如論所說轉輪王， 即同無上大法王， 於此大地境界中， 轉大法輪作善利。 以彼轉輪聖王者， 應觀即同佛如來， 咸起悲心愍世間， 廣利一切大寂默。」
如轉輪聖王有輪寶者，應知即同如來、應供、正等正覺出現世間所說聖八正道法。以佛所說八正道者，能破世間一切煩惱，于諸法中得無障礙。
複次頌曰：
「轉輪聖王輪寶者， 於此大地能摧伏； 如佛開演八正門， 解除一切魔怨縛。」
如轉輪聖王有象寶者，應知即同如來、應供、正等正覺所說四神足法。以佛所說四神足者，能破世間一切煩惱，于諸法中得無障礙。
複次頌曰：
「轉輪聖王白龍象， 騰空來往悉自在； 如來神足亦復然， 瞿曇名稱廣神化。」
如轉輪聖王有馬寶者，應知即同如來、應供、正等正覺所說四正斷法。以佛所說四正斷者，能破世
【現代漢語翻譯】 現代漢語譯本： 『迅速發起精進之心，現在成為輪王統領兵眾的寶物。』
對法大論中因施設門第三
總說頌說：
『轉輪聖王所具有的，是輪寶、象寶、馬寶和珠寶，還有女寶、主藏臣和主兵臣，長壽無病，具備美好的色相，適意自在而且多子，這些在第三蘊中已經詳細說明。』
如論中所說，轉輪聖王等同於如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者）。
再次頌說：
『如論中所說，轉輪王等同於無上的大法王，在這大地的境界中，轉動大法輪，行作善利。因為轉輪聖王，應當視作等同於佛如來，都發起悲憫之心憐憫世間，廣泛利益一切眾生，達到大寂靜的境界。』
如轉輪聖王擁有輪寶，應當知道這等同於如來、應供、正等正覺出現於世間所說的聖八正道法。因為佛所說的八正道，能夠破除世間一切煩惱，在一切法中得到無障礙。
再次頌說：
『轉輪聖王的輪寶，能夠在這大地上摧伏一切；如同佛開演八正道之門，解除一切魔怨的束縛。』
如轉輪聖王擁有象寶，應當知道這等同於如來、應供、正等正覺所說的四神足法。因為佛所說的四神足，能夠破除世間一切煩惱，在一切法中得到無障礙。
再次頌說：
『轉輪聖王的白色龍象，騰空來往，一切自在；如來的神足也是這樣，瞿曇（Gautama，釋迦牟尼的姓氏）的名稱廣佈神妙變化。』
如轉輪聖王擁有馬寶，應當知道這等同於如來、應供、正等正覺所說的四正斷法。因為佛所說的四正斷，能夠破除世
【English Translation】 English version: 『Swiftly generate a mind of diligence, now becoming the jewel of the wheel-turning king, master of the army.』
The Third Chapter on the Establishment of Causes in the Great Treatise on Dharma
The Summary Verse says:
『The Wheel-Turning Sage King possesses the wheel jewel, the elephant jewel, the horse jewel, and the gem jewel, also the woman jewel, the chief treasurer, and the chief military officer, long life, without illness, possessing beautiful features, agreeable, free, and with many children, as extensively described in the Third Skandha.』
As stated in the treatise, the Wheel-Turning Sage King is the same as the Tathagata (Tathagata, one of the titles of the Buddha), the Arhat (Arhat, one who is worthy of offerings), the Samyaksambuddha (Samyaksambuddha, the fully enlightened one).
Furthermore, the verse says:
『As the treatise says, the Wheel-Turning King is the same as the unsurpassed Great Dharma King, within the realm of this great earth, turning the Great Dharma Wheel, performing beneficial deeds. Because the Wheel-Turning Sage King should be regarded as the same as the Buddha Tathagata, all arise with compassion, pitying the world, extensively benefiting all beings, attaining great tranquility.』
As the Wheel-Turning Sage King possesses the wheel jewel, it should be known that this is the same as the Noble Eightfold Path taught by the Tathagata, Arhat, and Samyaksambuddha when they appear in the world. Because the Eightfold Path taught by the Buddha can destroy all afflictions in the world and attain unobstructedness in all dharmas.
Furthermore, the verse says:
『The wheel jewel of the Wheel-Turning Sage King can subdue everything on this great earth; like the Buddha opening the gate of the Eightfold Path, releasing all bonds of demons and enemies.』
As the Wheel-Turning Sage King possesses the elephant jewel, it should be known that this is the same as the Four Divine Feet taught by the Tathagata, Arhat, and Samyaksambuddha. Because the Four Divine Feet taught by the Buddha can destroy all afflictions in the world and attain unobstructedness in all dharmas.
Furthermore, the verse says:
『The white dragon elephant of the Wheel-Turning Sage King freely travels through the air; the divine feet of the Tathagata are also like this, the name of Gautama (Gautama, the surname of Sakyamuni) widely spreads divine transformations.』
As the Wheel-Turning Sage King possesses the horse jewel, it should be known that this is the same as the Four Right Exertions taught by the Tathagata, Arhat, and Samyaksambuddha. Because the Four Right Exertions taught by the Buddha can destroy all
間一切煩惱，于諸法中得無障礙。
複次頌曰：
「輪王青身妙馬寶， 圓具調馴迅若風； 如佛四正斷法門， 速證無為寂靜果。 馬相嚴好頭頂黑， 而彼馬寶輪王乘； 四正斷法亦復然， 瞿曇名稱廣自在。」
如轉輪聖王有珠寶者，應知即同如來、應供、正等正覺天眼具足。以佛如來具天眼者，隨諸眾生有所樂欲，佛以天眼悉能觀察。
複次頌曰：
「輪王琉璃妙珠寶， 普遍照曜悉光明； 如來天眼亦復然， 普遍觀照悉無礙。」
如轉輪聖王有女寶者，應知即同如來、應供、正等正覺喜覺支法。
複次頌曰：
「轉輪聖王妙女寶， 眾所樂觀復悅意； 喜覺支法亦復然， 瞿曇名稱善適悅。」
如轉輪聖王有主藏臣寶者，應知即同如來、應供、正等正覺四姓親近，謂剎帝利、婆羅門、吠舍、首陀，于佛世尊現所恭敬，持以飲食衣服及余床座病緣醫藥奉上世尊。
複次頌曰：
「如彼轉輪大聖王， 最上大富具大財； 瞿曇聖主大名稱， 四姓恭敬亦如是。」
如轉輪聖王有主兵臣寶者，應知即同如來、應供、正等正覺具大勝慧。以佛大慧，能破世間一切煩惱、解除魔縛，于諸法中得無障礙。
複次頌
【現代漢語翻譯】 現代漢語譯本： 斷除一切煩惱，在一切法中獲得無礙自在。
再次用頌文說：
『輪王的青色身軀，神妙的馬寶，圓滿具備調順，迅疾如風；如同佛陀的四正斷法門，迅速證得無為寂靜的果位。馬的相貌莊嚴美好，頭頂是黑色的，那馬寶是輪王所乘；四正斷法也是這樣，瞿曇（Gotama，佛陀的姓氏）的名稱廣為人知，自在無礙。』
如同轉輪聖王擁有珠寶一樣，應當知道這等同於如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢的稱號）、正等正覺（Samyaksambuddha，完全覺悟的佛陀）具足天眼。因為佛如來具有天眼，能夠隨順眾生的各種喜好和慾望，佛以天眼都能觀察到。
再次用頌文說：
『輪王的琉璃妙珠寶，普遍照耀，全部光明；如來的天眼也是這樣，普遍觀照，全部無礙。』
如同轉輪聖王擁有女寶一樣，應當知道這等同於如來、應供、正等正覺的喜覺支法（Priti-sambojjhanga，七覺支之一，喜悅的覺悟因素）。
再次用頌文說：
『轉輪聖王的妙女寶，為眾人所樂觀，又令人喜悅；喜覺支法也是這樣，瞿曇（Gotama，佛陀的姓氏）的名稱善於使人適悅。』
如同轉輪聖王擁有主藏臣寶一樣，應當知道這等同於如來、應供、正等正覺受到四種姓的親近，即剎帝利（Kshatriya，統治者或武士階層）、婆羅門（Brahmana，祭司階層）、吠舍（Vaishya，商人階層）、首陀（Shudra，勞動者階層），他們在佛世尊面前表現出恭敬，拿著飲食、衣服以及床座、醫藥等供養世尊。
再次用頌文說：
『如同那位轉輪大聖王，最上、大富，具備巨大的財富；瞿曇（Gotama，佛陀的姓氏）聖主，大名鼎鼎，四種姓的恭敬也是這樣。』
如同轉輪聖王擁有主兵臣寶一樣，應當知道這等同於如來、應供、正等正覺具備大勝慧。因為佛的大智慧，能夠破除世間一切煩惱、解除魔的束縛，在一切法中獲得無礙自在。
再次用頌文
【English Translation】 English version: Eliminating all afflictions and attaining unobstructed freedom in all dharmas (phenomena).
Again, a verse says:
'The Chakravartin's (Universal Monarch's) blue body, the wondrous horse jewel, perfectly endowed with training, swift as the wind; like the Buddha's Four Right Exertions, quickly attaining the unconditioned, peaceful fruit. The horse's appearance is dignified and beautiful, the top of its head is black, and that horse jewel is ridden by the Chakravartin; the Four Right Exertions are also like this, Gotama's (Gotama, Buddha's family name) name is widely known, free and unhindered.'
Just as the Chakravartin possesses jewels, it should be known that this is equivalent to the Tathagata (Tathagata, one of Buddha's titles), Arhat (Arhat, a title for enlightened beings), Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha) being endowed with the divine eye. Because the Buddha Tathagata possesses the divine eye, he can observe all the various joys and desires of sentient beings.
Again, a verse says:
'The Chakravartin's crystal jewel, universally illuminating, all radiant; the Tathagata's divine eye is also like this, universally observing, all unobstructed.'
Just as the Chakravartin possesses the woman jewel, it should be known that this is equivalent to the Priti-sambojjhanga (Priti-sambojjhanga, the joy factor of enlightenment, one of the seven factors of enlightenment) of the Tathagata, Arhat, Samyaksambuddha.
Again, a verse says:
'The Chakravartin's wondrous woman jewel, is viewed with joy by all, and is pleasing; the joy factor of enlightenment is also like this, Gotama's (Gotama, Buddha's family name) name is good at bringing pleasure.'
Just as the Chakravartin possesses the treasurer jewel, it should be known that this is equivalent to the Tathagata, Arhat, Samyaksambuddha being approached by the four castes, namely Kshatriya (Kshatriya, the warrior or ruling class), Brahmana (Brahmana, the priestly class), Vaishya (Vaishya, the merchant class), and Shudra (Shudra, the laborer class), who show respect to the World Honored One, offering food, clothing, bedding, and medicine to the World Honored One.
Again, a verse says:
'Like that great Chakravartin, supreme, wealthy, possessing great riches; Gotama (Gotama, Buddha's family name), the holy lord, is greatly renowned, the respect of the four castes is also like this.'
Just as the Chakravartin possesses the military general jewel, it should be known that this is equivalent to the Tathagata, Arhat, Samyaksambuddha possessing great victorious wisdom. Because the Buddha's great wisdom can destroy all worldly afflictions, dissolve the bonds of Mara (Mara, the demon), and attain unobstructed freedom in all dharmas (phenomena).
Again, a verse
曰：
「主兵臣寶善伺察， 復能抉擇諸義利； 如來大慧亦復然， 解除魔怨諸結縛。」
如轉輪聖王壽命長遠久住世者，應知即同如來、應供、正等正覺久住世間，隨諸眾生所有愿求悉令圓滿。若住一劫或過一劫，是謂長壽。轉輪聖王正法化世住壽一劫，亦復如是。
如轉輪聖王少病惱者，應知即同如來、應供、正等正覺無諸損惱病苦不生。
複次頌曰：
「轉輪聖王少病惱， 最上正法化世間； 世尊大師具名稱， 無病無惱常安樂。」
如轉輪聖王妙色端嚴具三十二大丈夫相，一切人眾傾渴瞻仰者，應知即同如來、應供、正等正覺三十二相清凈圓滿，一切眾生瞻仰無厭。
複次頌曰：
「輪王正法化於世， 相好端嚴眾樂觀； 亦如世尊妙相嚴， 最勝功德皆具足。」
如轉輪聖王眾所瞻睹生悅意者，應知即同如來、應供、正等正覺一切眾生欣樂瞻仰，睹者咸生適悅之心。
複次頌曰：
「輪王正法化世間， 見者咸生欣悅意； 如來大師最上尊， 眾生瞻睹皆欣慶。」
如轉輪聖王千子圓滿色相妙好勇猛無畏善伏他軍者，應知即同如來、應供、正等正覺善化一切眾生修行得果，勇猛無畏，摧煩惱力，趣真實道。
【現代漢語翻譯】 現代漢語譯本： 說： 『主兵之臣善於觀察，又能決斷各種義利之事；如來（Tathagata，佛的稱號之一）的大智慧也是如此，能解除魔的怨恨和各種束縛。』 如同轉輪聖王（Chakravarti，以正法統治世界的理想君主）壽命長遠，長久住世一樣，應當知道這等同於如來、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者）長久住於世間，隨順所有眾生的愿求，使之圓滿。如果住世一劫（kalpa，極長的時間單位）或超過一劫，這就可以說是長壽。轉輪聖王以正法教化世間，住世一劫，也是如此。 如同轉輪聖王少有疾病困擾一樣，應當知道這等同於如來、應供、正等正覺沒有各種損害和困擾，沒有病苦產生。 再次以頌文說： 『轉輪聖王少有疾病困擾，以最上的正法教化世間；世尊（Bhagavan，佛的稱號之一）大師具備美名，沒有疾病沒有困擾，常享安樂。』 如同轉輪聖王容貌美好端正，具備三十二大丈夫相（lakshana，佛或轉輪聖王所具有的32種特殊體貌特徵），一切人都渴望瞻仰一樣，應當知道這等同於如來、應供、正等正覺的三十二相清凈圓滿，一切眾生瞻仰而沒有厭倦。 再次以頌文說： 『轉輪聖王以正法教化世間，相貌美好端正，眾人樂於觀看；也像世尊一樣，以美妙的相好莊嚴自身，最殊勝的功德都具備。』 如同轉輪聖王被眾人瞻仰觀看而心生喜悅一樣，應當知道這等同於如來、應供、正等正覺被一切眾生欣喜地瞻仰，觀看的人都生起舒適喜悅的心情。 再次以頌文說： 『轉輪聖王以正法教化世間，看見他的人都生起欣喜悅樂的心情；如來大師是最上的尊者，眾生瞻仰觀看都欣喜慶賀。』 如同轉輪聖王有一千個兒子，圓滿美好，容貌妙好，勇猛無畏，善於降伏敵軍一樣，應當知道這等同於如來、應供、正等正覺善於教化一切眾生修行得果，勇猛無畏，摧毀煩惱的力量，趨向真實的道路。
【English Translation】 English version: It is said: 'The minister in charge of the army is good at observing, and is also able to decide on various matters of righteousness and benefit; the great wisdom of the Tathagata (one of the titles of the Buddha) is also like this, able to resolve the hatred of demons and all kinds of bonds.' Just as the Chakravarti (the ideal monarch who rules the world with righteousness) has a long life and dwells in the world for a long time, it should be known that this is the same as the Tathagata, Arhat (one who is worthy of offerings), Samyaksambuddha (the fully enlightened one) dwelling in the world for a long time, fulfilling all the wishes of all sentient beings. If he dwells for one kalpa (an extremely long unit of time) or more than one kalpa, this can be said to be longevity. The Chakravarti teaches the world with the righteous Dharma and dwells in the world for one kalpa, and it is also like this. Just as the Chakravarti has few illnesses and troubles, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha having no various harms and troubles, and no suffering from illness arises. Again, it is said in verse: 'The Chakravarti has few illnesses and troubles, and teaches the world with the supreme righteous Dharma; the Bhagavan (one of the titles of the Buddha) master possesses a good name, has no illnesses and no troubles, and always enjoys peace and happiness.' Just as the Chakravarti has a beautiful and upright appearance, possessing the thirty-two major marks (lakshana, the 32 special physical characteristics possessed by the Buddha or Chakravarti) of a great man, and all people are eager to behold him, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha's thirty-two marks being pure and complete, and all sentient beings behold him without weariness. Again, it is said in verse: 'The Chakravarti teaches the world with the righteous Dharma, his appearance is beautiful and upright, and people are happy to see him; just like the Bhagavan, he adorns himself with wonderful marks, and possesses all the most excellent merits.' Just as the Chakravarti is beheld by the multitude and joy arises, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha being joyfully beheld by all sentient beings, and those who behold him all give rise to a comfortable and joyful feeling. Again, it is said in verse: 'The Chakravarti teaches the world with the righteous Dharma, and those who see him all give rise to a joyful and happy feeling; the Tathagata master is the supreme venerable one, and all sentient beings who behold him rejoice and celebrate.' Just as the Chakravarti has a thousand sons, complete and beautiful, with wonderful appearances, brave and fearless, and good at subduing enemy armies, it should be known that this is the same as the Tathagata, Arhat, Samyaksambuddha being good at teaching all sentient beings to cultivate and attain fruition, being brave and fearless, destroying the power of afflictions, and heading towards the true path.
複次頌曰：
「轉輪聖王有千子， 勇猛無畏色相嚴， 能摧他軍具力能， 正法真實而治化； 如來大師化眾生， 悉使修行住果位， 四向四果無畏尊， 此等是謂八人地。」
施設論卷第一 大正藏第 26 冊 No. 1538 施設論
施設論卷第二
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
對法大論中因施設門第四
總說頌曰：
二瑞相出現， 作護胎無染， 完具無慾心， 快樂及不坐。 鹿皮以承接， 七步觀四方， 語言並二龍， 及阿難往事。 天花與天藥， 床座舍莊嚴， 受草見法衣， 悲心現神化。
又問：何因菩薩最初于兜率天宮歿已降母胎時，一切大地皆悉振動？答：龍威力故。以諸龍王得聞菩薩大士大威德者，兜率天宮歿已降神母胎，乃從水中跳躍而出，心生歡喜適悅慶快，乘空盤旋往返游泳，樂欲瞻睹菩薩聖相。龍出水故水即大動，以水動故大地振動。又復菩薩決定當成如來、應供、正等正覺已，勤為眾生宣說出要離生善法，是故上鼓于風、中搖於水、下振于地，此是菩薩先現瑞相。
又問：何因菩薩最初從兜率天宮歿已，降母胎時，有大光明普照世
【現代漢語翻譯】 現代漢語譯本： 再次用頌詞說：
『轉輪聖王（Chakravarti-raja，擁有轉輪寶的統治者）有一千個兒子， 勇猛無畏，容貌莊嚴， 能摧毀敵軍，具有強大的力量， 以正法真實地治理天下； 如來大師教化眾生， 使他們修行並安住于果位， 四向四果（Srotapanna, Sakrdagamin, Anagamin, Arhat，聲聞四果）的無畏尊， 這些被稱為八人地（Ashtapurusha-pudgala，八種聖者）。』
《施設論》卷第一 大正藏第26冊 No. 1538 《施設論》
《施設論》卷第二
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
《對法大論》中因施設門第四
總說頌詞：
二種瑞相出現， 作為保護胎兒，沒有染污， 完具沒有慾望的心， 快樂以及不坐。 用鹿皮來承接， 七步觀看四方， 語言以及二龍， 以及阿難（Ananda，佛陀的十大弟子之一）的往事。 天花與天藥， 床座舍宅莊嚴， 接受草並看見法衣， 悲心顯現神化。
又問：什麼原因導致菩薩（Bodhisattva，為求證悟而修行的人）最初從兜率天宮（Tushita Heaven，欲界六天之一）去世，降生到母親的胎中時，一切大地都震動？答：因為龍（Naga，一種神獸）的威力。因為諸龍王聽聞菩薩大士具有大威德，從兜率天宮去世降生到母親的胎中，就從水中跳躍而出，心中生起歡喜、適悅、慶快，乘空盤旋往返游泳，樂於瞻仰菩薩的聖相。龍從水中出來，水就大大地動盪，因為水的動盪，大地就震動。而且菩薩決定將要成就如來（Tathagata，佛陀的稱號之一）、應供（Arhat，阿羅漢的另一種稱謂）、正等正覺（Samyaksambuddha，完全覺悟的佛陀），勤奮地為眾生宣說出離生死輪迴的善法，因此上鼓動風，中搖動水，下震動地，這是菩薩首先顯現的瑞相。
又問：什麼原因導致菩薩最初從兜率天宮去世，降生到母親的胎中時，有大光明普照世間？
【English Translation】 English version: Furthermore, the verse says:
'The Chakravarti-raja (Wheel-turning King) has a thousand sons, Brave and fearless, with dignified appearances, Able to destroy enemy armies, possessing great strength, Governing with righteousness and truth; The Tathagata (Thus Gone One) Master transforms sentient beings, Enabling them all to practice and abide in the fruit positions, The fearless ones of the four directions and four fruits (Srotapanna, Sakrdagamin, Anagamin, Arhat), These are called the eight types of individuals.'
Shishe Lun (Treatise on Establishments), Volume 1 Tripitaka No. 1538, Volume 26, Shishe Lun
Shishe Lun, Volume 2
Translated by the Tripitaka Master Fa Hu (Dharmaraksha) of the Western Heaven Translation Bureau, Grand Master of Court Service, Acting Vice President of the Court of Imperial Sacrifices, Purple-robed Shramana, etc., under Imperial Decree
Chapter 4 on the Establishment of Causes in the Abhidharma-maha-vibhasha-shastra
Verse summarizing the topic:
The appearance of two auspicious signs, As protection for the fetus, without defilement, Complete with a desireless mind, Joy and non-sitting. Using deerskin to receive, Seven steps observing the four directions, Language and two dragons, And the past events of Ananda (Buddha's attendant). Celestial flowers and celestial medicine, The bed and dwelling adorned, Receiving grass and seeing Dharma robes, Compassion manifesting miraculous powers.
Furthermore, the question is asked: What is the reason that when the Bodhisattva (Enlightenment Being) initially passed away from the Tushita Heaven (Heaven of Contentment) and descended into his mother's womb, all the great earth shook? The answer is: Because of the power of the dragons (Nagas). Because the Dragon Kings, having heard that the Bodhisattva Mahasattva (Great Being), possessing great power and virtue, had passed away from the Tushita Heaven and descended into his mother's womb, leaped out of the water, their hearts filled with joy, pleasure, delight, and happiness, circling in the sky, swimming back and forth, eager to behold the Bodhisattva's sacred form. Because the dragons emerged from the water, the water greatly moved, and because of the water's movement, the earth shook. Moreover, the Bodhisattva, having determined to become a Tathagata (One Who Has Thus Gone), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened Buddha), diligently proclaims the good Dharma of liberation from birth and death for sentient beings; therefore, above, the wind is stirred; in the middle, the water is shaken; and below, the earth is vibrated. This is the auspicious sign first manifested by the Bodhisattva.
Furthermore, the question is asked: What is the reason that when the Bodhisattva initially passed away from the Tushita Heaven and descended into his mother's womb, a great light illuminated the world?
界，所有一切黑暗昏冥悉得明亮，日月威光映蔽不現。是時所有一切眾生蒙光照已，互得相見，咸作是言：「奇哉仁者！有異大士生此界邪？」答：以菩薩大士大威德者，最初從彼兜率天宮歿已降母胎時，有欲色界諸天子眾，聞其菩薩大威德者從兜率天降神母胎，諸天歡喜適悅慶快，乘空盤旋往返游泳，樂欲瞻睹菩薩聖相。而彼諸天當往返時，有大光明普照世界，黑暗昏冥悉使明亮，日月威光映蔽不現。是時所有一切眾生蒙光照已，互得相見，咸作是言：「奇哉仁者！有異大士生此界邪？奇哉仁者！有異大士生此界邪？」又復菩薩決定當成如來應供正等正覺已，出現廣大勝慧光明普照世間，此是菩薩先現瑞相。
又問：何因菩薩最初從兜率天宮歿已降母胎時，有四天子自四方來，隨方而住，為菩薩母密作衛護
答：以彼三十三天子眾，長時安慰守護善法，咸作是言：「大哉世間無光明者、無歸向者，如來、應供、正等正覺當出世間悉為化度。」彼諸天子以利益誓願為勝緣故，是故來為菩薩聖母密作衛護。
又問：何因菩薩住母胎中而能不染胎藏諸垢，無血肉垢、無雜穢垢，乃至余諸不凈垢等而悉不染？答：菩薩往昔修因其事廣大，謂于父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害
【現代漢語翻譯】 現代漢語譯本： 問：當菩薩降生時，整個世界所有黑暗的地方都變得明亮，太陽和月亮的光芒都被遮蔽，無法顯現。那時，所有眾生都被光明照耀，互相看見，都說：『真奇怪啊！是不是有偉大的聖人降生到這個世界了？』 答：因為菩薩具有偉大的威德，最初從兜率天宮去世后降生到母親的胎中時，有欲界諸天子，聽到菩薩具有偉大的威德，從兜率天降生到母親的胎中，諸天都歡喜快樂，在空中盤旋往返，想要瞻仰菩薩的聖相。當這些天人往返時，有巨大的光明普照世界，使所有黑暗的地方都變得明亮，太陽和月亮的光芒都被遮蔽，無法顯現。那時，所有眾生都被光明照耀，互相看見，都說：『真奇怪啊！是不是有偉大的聖人降生到這個世界了？真奇怪啊！是不是有偉大的聖人降生到這個世界了？』而且，菩薩必定會成就如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者），出現廣大殊勝的智慧光明普照世間，這是菩薩事先顯現的瑞相。 又問：為什麼菩薩最初從兜率天宮去世后降生到母親的胎中時，有四大天王從四個方向來，各自守護一方，為菩薩的母親秘密地進行保護？ 答：因為三十三天的天人們，長久以來安慰和守護善法，都說：『偉大的世間沒有光明，沒有歸宿，如來、應供、正等正覺將會出現於世間，全部予以教化。』這些天人以利益眾生的誓願作為殊勝的因緣，所以前來為菩薩的聖母秘密地進行保護。 又問：為什麼菩薩住在母親的胎中，卻能夠不被胎藏中的各種污垢所染，沒有血肉的污垢，沒有雜穢的污垢，乃至其餘各種不乾淨的污垢等，都不會被沾染？ 答：菩薩往昔修行的因緣非常廣大，即對於父母、親友、師長以及其他的沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）等眾生，不生惱害之心，而且喜愛不惱害的行為。
【English Translation】 English version: Question: When the Bodhisattva was born, all the dark and dim places in the entire world became bright, and the majestic light of the sun and moon was obscured and did not appear. At that time, all beings were illuminated by the light, saw each other, and all said: 'How wonderful! Is it that a great sage has been born into this world?' Answer: Because the Bodhisattva has great power and virtue, when he initially passed away from the Tushita Heaven (Tushita Heaven, one of the six heavens of the desire realm) and descended into his mother's womb, there were many gods of the desire realm (Kama-devas, gods of the desire realm). Hearing that the Bodhisattva with great power and virtue had descended from the Tushita Heaven into his mother's womb, the gods were joyful and happy, circling back and forth in the air, wanting to behold the Bodhisattva's holy form. When these gods were going back and forth, there was great light shining throughout the world, making all the dark places bright, and the majestic light of the sun and moon was obscured and did not appear. At that time, all beings were illuminated by the light, saw each other, and all said: 'How wonderful! Is it that a great sage has been born into this world? How wonderful! Is it that a great sage has been born into this world?' Moreover, the Bodhisattva will definitely become a Tathagata (Tathagata, one who comes thus), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened one), and manifest vast and supreme wisdom light shining throughout the world. This is a preliminary auspicious sign manifested by the Bodhisattva. Question: Why, when the Bodhisattva initially passed away from the Tushita Heaven and descended into his mother's womb, did the Four Heavenly Kings (Four Heavenly Kings, protectors of the four directions) come from the four directions, each guarding one direction, secretly protecting the Bodhisattva's mother? Answer: Because the gods of the Thirty-three Heavens (Trayastrimsa, the Heaven of Thirty-three Gods) have long comforted and protected the good Dharma, all saying: 'Great is the world without light, without refuge. The Tathagata, Arhat, Samyaksambuddha will appear in the world and transform all beings.' These gods, with the vow to benefit sentient beings as a supreme cause, therefore came to secretly protect the Bodhisattva's holy mother. Question: Why is it that when the Bodhisattva dwells in his mother's womb, he is able to remain unpolluted by the various impurities of the womb, without the impurities of blood and flesh, without the impurities of filth, and even without being tainted by other unclean impurities? Answer: The Bodhisattva's past cultivation of causes was very extensive, that is, he did not generate annoyance towards his parents, relatives, teachers, and other Sramanas (Sramana, wandering ascetics), Brahmanas (Brahmana, priests), and other beings, and he loved and did not harm them.
者，即以清凈事用所攝，謂持清凈臥具、衣服飲食、涂香粖香，及妙花鬘床座舍宇、燈明等物，廣行佈施；以清凈法普照眾生。由斯善業同分因故，住母胎中不染諸垢。
又問：何因菩薩住母胎中身相完具，母亦復見清凈圓滿？答菩薩往昔修因其事廣大，謂于父母知識及師尊所並余沙門婆羅門眾不生惱害，而復愛樂不惱害者，即以完具舍宇衣服飲食受用等物完無缺者，內心清凈廣行佈施。由斯善業同分因故，在母胎中身相完具。
又問：何因菩薩在母胎時，而菩薩母不于男子起彼欲染和合之意？答：菩薩往昔修因其事廣大，謂自能持清凈梵行，無非法行、離諸惡香、超越女人染污之法，自能精持諸梵行已，復教他人如理修持。由斯善業同分因故，而菩薩母無染欲意。
又問：何因菩薩在母胎時，其菩薩母奉持五戒，所謂乃至盡壽不殺、不盜、不染、不妄及不飲酒。以不飲酒故，離諸放逸。答：菩薩往昔修因其事廣大，謂自斷殺生離殺生業，復教他人斷離亦然；自行不盜、不染、不妄及不飲酒，復教他人斷離亦然。由斯善業同分因故，而菩薩母奉戒清凈。
又問：何因菩薩在母胎時，其菩薩母身無疲倦、心得快樂？答：菩薩大士具大威德、有勝光明，使菩薩母大種堅牢而無增損。以如是因故，
【現代漢語翻譯】 現代漢語譯本： 問：菩薩以何種因緣，能夠以清凈的事物來利益眾生，並且住在母胎中不被各種污垢沾染？答：菩薩過去修行時，以清凈的事物來利益眾生，也就是用清凈的臥具、衣服飲食、涂香粖香（涂香和粖香都是香料的名稱），以及美好的花鬘、床座舍宇、燈明等物品，廣泛地進行佈施；用清凈的佛法普遍照耀眾生。由於這種善業共同作用的原因，住在母胎中就不會被各種污垢沾染。 問：菩薩以何種因緣，住在母胎中身體相貌完好具足，而且母親也能看見清凈圓滿的景象？答：菩薩過去修行時所做的功德廣大，也就是對於父母、知識（指善知識）、師長以及其他的沙門（出家修道者）婆羅門（古印度教的祭司）等眾，不生惱害之心，而且喜愛不惱害他們，並且用完好具足的舍宇、衣服飲食、受用等物品，內心清凈地廣泛進行佈施。由於這種善業共同作用的原因，在母胎中身體相貌完好具足。 問：菩薩以何種因緣，在母胎中時，菩薩的母親不會對男子生起淫慾染著和合的念頭？答：菩薩過去修行時所做的功德廣大，也就是自己能夠持守清凈的梵行（清凈的行為），沒有非法的行為，遠離各種惡臭，超越女人染污的法則，自己能夠精進地持守各種梵行之後，又教導他人如理如法地修行持守。由於這種善業共同作用的原因，菩薩的母親就不會有淫慾染著的念頭。 問：菩薩以何種因緣，在母胎中時，菩薩的母親奉持五戒，也就是乃至盡壽命都不殺生、不偷盜、不邪淫、不妄語以及不飲酒。因為不飲酒的緣故，遠離各種放逸。答：菩薩過去修行時所做的功德廣大，也就是自己斷除殺生，遠離殺生的惡業，又教導他人斷除遠離殺生的惡業；自己奉行不偷盜、不邪淫、不妄語以及不飲酒，又教導他人斷除遠離這些惡業。由於這種善業共同作用的原因，菩薩的母親奉持戒律清凈。 問：菩薩以何種因緣，在母胎中時，菩薩的母親身體沒有疲倦，內心感到快樂？答：菩薩大士具有大的威德、殊勝的光明，使得菩薩的母親四大種（地、水、火、風）堅固牢靠而沒有增減損耗。因為這樣的原因，
【English Translation】 English version: Question: By what cause does a Bodhisattva benefit sentient beings with pure things and remain unstained by various defilements while dwelling in the womb? Answer: In past cultivations, the Bodhisattva benefited sentient beings with pure things, that is, by widely giving pure bedding, clothing, food and drink, scented pastes and powders (both are names of fragrances), as well as beautiful garlands, beds, seats, dwellings, lamps, and other items; and by universally illuminating sentient beings with the pure Dharma. Due to this shared cause of wholesome karma, they are not stained by various defilements while dwelling in the womb. Question: By what cause does a Bodhisattva have a complete and perfect physical form while dwelling in the womb, and the mother also sees pure and perfect appearances? Answer: The Bodhisattva's past cultivation was vast, meaning they did not generate harm towards parents, kinsmen (referring to good advisors), teachers, and other Shramanas (ascetics) and Brahmanas (priests of ancient Hinduism), but rather loved and did not harm them, and widely gave complete and perfect dwellings, clothing, food, drink, and other necessities with a pure mind. Due to this shared cause of wholesome karma, their physical form is complete and perfect while in the womb. Question: By what cause does the Bodhisattva's mother not have thoughts of lustful desire and union with men while the Bodhisattva is in the womb? Answer: The Bodhisattva's past cultivation was vast, meaning they were able to uphold pure Brahma-conduct (pure conduct), had no unlawful behavior, were far from all foul odors, transcended the defiling laws of women, and after being able to diligently uphold all Brahma-conduct, they also taught others to cultivate and uphold it according to the Dharma. Due to this shared cause of wholesome karma, the Bodhisattva's mother has no thoughts of lustful desire. Question: By what cause does the Bodhisattva's mother observe the five precepts while the Bodhisattva is in the womb, that is, not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol for the rest of her life? Because of not drinking alcohol, she is far from all recklessness. Answer: The Bodhisattva's past cultivation was vast, meaning they themselves cut off killing and were far from the karma of killing, and also taught others to cut off and be far from it; they themselves practiced not stealing, not engaging in sexual misconduct, not lying, and not drinking alcohol, and also taught others to cut off and be far from these karmas. Due to this shared cause of wholesome karma, the Bodhisattva's mother observes the precepts purely. Question: By what cause does the Bodhisattva's mother not feel tired and feel happy in her heart while the Bodhisattva is in the womb? Answer: The great Bodhisattva possesses great power and virtue, and has superior light, which makes the mother's four great elements (earth, water, fire, wind) firm and without increase or decrease. Because of this reason,
而菩薩母無倦快樂。
又問：何因菩薩出母胎時大地振動？答：菩薩大士具大威德，廣如前說。
又問：何因菩薩出母胎時，有大光明普照世界？答：廣如前說。
又問：何因菩薩出母胎時，其菩薩母不坐不臥安然而立，有剎帝利上族同時所生？答：菩薩聖母少病少惱、作諸善業，勝妙果報現前克成，故不坐臥離諸苦受。
又問：何因菩薩出母胎時，有四天子自四方來，以妙鹿皮承接菩薩？答：菩薩長時少病少惱、作諸善業，勝妙果報現前克成，故使天來承接菩薩，免致墮地離諸苦受。
又問：何因菩薩初生即行七步？答：菩薩大士于長時中，正念出離親近修習，廣多施作，復善記說。又復菩薩決定當成如來應供正等正覺已，廣為眾生說七覺支法。
又問：何因菩薩初生觀察四方？答：菩薩長時與毗缽舍那所俱正念親近修習，廣多施作，復善記說。又復菩薩決定當成如來應供正等正覺已，觀察四聖諦法，廣為眾生開示演說，此是菩薩先現瑞相。
又問：何因菩薩初生即作是言：「今我此身，是最後有、是邊際生。」答：菩薩在母胎中，常生悲惱念救眾生。既出胎已，乃作是言：「今我此身，是最後有、是邊際生。」又復菩薩決定當成如來應供正等正覺已，廣為眾生說法化
【現代漢語翻譯】 現代漢語譯本 而且菩薩的母親沒有疲倦，感到快樂。
又問：什麼原因導致菩薩出生時大地震動？答：菩薩大士具有偉大的威德，詳細情況如前所述。
又問：什麼原因導致菩薩出生時，有巨大的光明普照世界？答：詳細情況如前所述。
又問：什麼原因導致菩薩出生時，菩薩的母親不坐不臥，安然而立，並且有剎帝利（Kshatriya，古印度社會第二等級，即武士階層）上族的人同時出生？答：菩薩的聖母少病少惱，做了許多善業，殊勝美妙的果報現在已經成熟，所以不坐不臥，遠離各種苦受。
又問：什麼原因導致菩薩出生時，有四大天王從四個方向來，用美妙的鹿皮承接菩薩？答：菩薩長久以來少病少惱，做了許多善業，殊勝美妙的果報現在已經成熟，所以使得天人前來承接菩薩，避免他掉在地上，遠離各種苦受。
又問：什麼原因導致菩薩初生時就行走七步？答：菩薩大士在漫長的時間裡，以正念出離，親近修習，廣泛地佈施，並且善於記誦和講述。而且菩薩已經決定將要成就如來應供正等正覺（Tathagata Arhat Samyak-sambuddha，佛的十個稱號之一，指如實而來、應受供養、真正覺悟者），將為眾生宣說七覺支法。
又問：什麼原因導致菩薩初生時就觀察四方？答：菩薩長久以來與毗缽舍那（Vipassana，內觀）相應，以正念親近修習，廣泛地佈施，並且善於記誦和講述。而且菩薩已經決定將要成就如來應供正等正覺，將觀察四聖諦法，廣泛地為眾生開示演說，這是菩薩事先顯現的瑞相。
又問：什麼原因導致菩薩初生時就說：『現在我這個身體，是最後的存在、是生命的終結。』答：菩薩在母親的胎中，常常生起悲憫之心，想著救度眾生。既然已經出生，就說：『現在我這個身體，是最後的存在、是生命的終結。』而且菩薩已經決定將要成就如來應供正等正覺，將廣泛地為眾生說法教化。
【English Translation】 English version Moreover, the Bodhisattva's mother felt no weariness and was joyful.
Question: What causes the earth to shake when the Bodhisattva emerges from his mother's womb? Answer: The great Bodhisattva possesses great power and virtue, as described extensively before.
Question: What causes a great light to illuminate the world when the Bodhisattva emerges from his mother's womb? Answer: As described extensively before.
Question: What causes the Bodhisattva's mother to stand peacefully without sitting or lying down when the Bodhisattva emerges from her womb, and why are members of the Kshatriya (Kshatriya, the second of the four Hindu castes, the military caste) upper class born at the same time? Answer: The Bodhisattva's holy mother has few illnesses and afflictions, performs many virtuous deeds, and the excellent and wonderful karmic rewards are now fully realized, so she does not sit or lie down and is free from all suffering.
Question: What causes the four heavenly kings to come from the four directions with exquisite deer skins to receive the Bodhisattva when he emerges from his mother's womb? Answer: The Bodhisattva has long had few illnesses and afflictions, performed many virtuous deeds, and the excellent and wonderful karmic rewards are now fully realized, so the gods come to receive the Bodhisattva, preventing him from falling to the ground and freeing him from all suffering.
Question: What causes the Bodhisattva to walk seven steps immediately after birth? Answer: The great Bodhisattva, for a long time, has cultivated mindfulness of renunciation, practiced diligently, given extensively, and is skilled in remembering and speaking. Furthermore, the Bodhisattva is determined to become a Tathagata Arhat Samyak-sambuddha (Tathagata Arhat Samyak-sambuddha, one of the ten titles of the Buddha, referring to one who comes truthfully, is worthy of offerings, and is truly enlightened), and will extensively teach the seven factors of enlightenment to sentient beings.
Question: What causes the Bodhisattva to observe the four directions immediately after birth? Answer: The Bodhisattva has long been associated with Vipassana (Vipassana, insight meditation), cultivated mindfulness diligently, given extensively, and is skilled in remembering and speaking. Furthermore, the Bodhisattva is determined to become a Tathagata Arhat Samyak-sambuddha, and will observe the Four Noble Truths, extensively revealing and explaining them to sentient beings; this is a preliminary auspicious sign manifested by the Bodhisattva.
Question: What causes the Bodhisattva to say immediately after birth: 'Now this body of mine is the last existence, the final birth'? Answer: The Bodhisattva, in his mother's womb, constantly generates compassion and thinks of saving sentient beings. Having emerged from the womb, he says: 'Now this body of mine is the last existence, the final birth.' Furthermore, the Bodhisattva is determined to become a Tathagata Arhat Samyak-sambuddha, and will extensively teach and transform sentient beings through the Dharma.
度，此是菩薩先現瑞相。
又問：何因菩薩初生，于虛空中天降二水一冷一暖，用沐菩薩無垢之身？答：龍威力故，以彼天龍于其菩薩深生凈信，故現斯相。
又問：何因菩薩初生，于聖母前大水涌現，隨菩薩母所欲受用？答：龍威力故，以彼諸龍于菩薩母深生凈信，故現斯相。
又問：何因菩薩初生，空中自然奏天音樂？答：天威力故，以彼諸天于其菩薩深生凈信。又復菩薩決定當成如來應供正等正覺已，聲聞十方，此是菩薩先現瑞相。
又問：何因菩薩初生，空中自然天雨眾花，所謂優缽羅花、缽納摩花、奔拏利伽花、俱母那花、曼陀羅花等。又復雨彼眾妙沉水、薰陸、旃檀香粖，及散天中殊妙之衣？答：天威力故，以彼諸天于其菩薩深生凈信。又復菩薩決定當成如來應供正等正覺已，具大福力，一切衣服飲食床座病緣醫藥並余受用皆悉豐足，此是菩薩先現瑞相。
又問：何因菩薩生后始經七日，其菩薩母即趣命終？答菩薩大士大威德者降母胎時，三十三天子眾于其菩薩極大尊重，即以天勝威光授菩薩母。其後菩薩出母胎已，母不復有天之威光，但具人中威光色相，眾妙飲膳隨宜資養，故菩薩母速趣命終。
如經所說，菩薩能知入胎住胎出胎等事。云何是為菩薩能知入胎住
【現代漢語翻譯】 現代漢語譯本 問：這是什麼原因，菩薩出生前會顯現吉祥的徵兆？答：這是菩薩爲了度化眾生而預先顯現的瑞相。 又問：什麼原因導致菩薩初生時，天空中降下兩股水流，一股冷，一股暖，用來沐浴菩薩無垢的身體？答：這是龍的力量所致，因為那些天龍對菩薩深生凈信，所以顯現出這樣的景象。 又問：什麼原因導致菩薩初生時，在聖母（菩薩的母親）面前涌現出大量的水，供菩薩的母親隨意使用？答：這是龍的力量所致，因為那些龍對菩薩的母親深生凈信，所以顯現出這樣的景象。 又問：什麼原因導致菩薩初生時，空中自然奏響天上的音樂？答：這是天的力量所致，因為那些天對菩薩深生凈信。而且菩薩必定會成就如來（Tathagata）應供（Arhat）正等正覺（Samyak-sambuddha），聲聞十方，這是菩薩預先顯現的吉祥徵兆。 又問：什麼原因導致菩薩初生時，空中自然降下各種各樣的花朵，比如優缽羅花（utpala，青蓮花）、缽納摩花（padma，紅蓮花）、奔拏利伽花（punarika，白蓮花）、俱母那花（kumuda，睡蓮）、曼陀羅花（mandala flower）等等。而且還降下各種美妙的沉香、薰陸香、旃檀香粉，以及散佈在天空中的殊勝美妙的衣物？答：這是天的力量所致，因為那些天對菩薩深生凈信。而且菩薩必定會成就如來（Tathagata）應供（Arhat）正等正覺（Samyak-sambuddha），具備巨大的福德力量，一切衣服、飲食、床座、疾病的醫藥以及其他的受用都非常豐足，這是菩薩預先顯現的吉祥徵兆。 又問：什麼原因導致菩薩出生后僅僅七天，他的母親就去世了？答：菩薩大士（Bodhisattva Mahasattva）以其巨大的威德降生到母親的胎中時，三十三天的天子們對菩薩極其尊重，因此將天上的殊勝威光賦予了菩薩的母親。之後，菩薩離開母親的胎后，母親不再具有天上的威光，只具有人間的威光色相，用各種美妙的飲食來適宜地滋養，所以菩薩的母親迅速去世。 如經書所說，菩薩能夠知道入胎、住胎、出胎等事情。什麼是菩薩能夠知道入胎
【English Translation】 English version Question: What is the reason that a Bodhisattva displays auspicious signs before birth? Answer: This is a preliminary auspicious sign displayed by the Bodhisattva in order to liberate sentient beings. Question: What is the reason that when a Bodhisattva is first born, two streams of water, one cold and one warm, descend from the sky to bathe the Bodhisattva's immaculate body? Answer: This is due to the power of the dragons, because those celestial dragons have deep pure faith in the Bodhisattva, so they manifest this sign. Question: What is the reason that when a Bodhisattva is first born, a large amount of water appears in front of the Holy Mother (the Bodhisattva's mother), for the Bodhisattva's mother to use as she wishes? Answer: This is due to the power of the dragons, because those dragons have deep pure faith in the Bodhisattva's mother, so they manifest this sign. Question: What is the reason that when a Bodhisattva is first born, heavenly music naturally plays in the sky? Answer: This is due to the power of the devas (gods), because those devas have deep pure faith in the Bodhisattva. Moreover, the Bodhisattva is certain to become a Tathagata (如來), an Arhat (應供), a Samyak-sambuddha (正等正覺), and his fame will be heard in the ten directions. This is a preliminary auspicious sign displayed by the Bodhisattva. Question: What is the reason that when a Bodhisattva is first born, various flowers naturally rain down from the sky, such as utpala flowers (優缽羅花, blue lotus), padma flowers (缽納摩花, red lotus), punarika flowers (奔拏利伽花, white lotus), kumuda flowers (俱母那花, water lily), mandala flowers (曼陀羅花), and so on. Moreover, wonderful aloeswood, frankincense, sandalwood powder, and exquisite heavenly garments are scattered in the sky? Answer: This is due to the power of the devas, because those devas have deep pure faith in the Bodhisattva. Moreover, the Bodhisattva is certain to become a Tathagata (如來), an Arhat (應供), a Samyak-sambuddha (正等正覺), and will possess great merit and power. All clothing, food, bedding, medicine for illnesses, and other necessities will be abundant. This is a preliminary auspicious sign displayed by the Bodhisattva. Question: What is the reason that the Bodhisattva's mother passes away only seven days after the Bodhisattva's birth? Answer: When the Bodhisattva Mahasattva (菩薩大士), with his great power and virtue, descended into his mother's womb, the thirty-three sons of the gods (Trayastrimsa devas) had great respect for the Bodhisattva, and thus bestowed heavenly superior radiance upon the Bodhisattva's mother. After the Bodhisattva emerged from his mother's womb, the mother no longer possessed heavenly radiance, but only human radiance and appearance. She was nourished appropriately with various wonderful foods and drinks, so the Bodhisattva's mother quickly passed away. As the scriptures say, a Bodhisattva is able to know about entering the womb, dwelling in the womb, and emerging from the womb. What constitutes a Bodhisattva's ability to know about entering the womb
胎出胎等事？答：菩薩昔于迦葉如來、應供、正等正覺法中，最初為菩提故，勤修梵行、正念具足、親近修習、廣多施作，發大誓願：「愿我當成如來、應供、正等正覺已，所有世間癡暗眾生、無救護者、無歸向者，廣為化度。」以是因故，我于迦葉如來法中最初為菩提故，修梵行已，得生兜率陀天。生彼天已，乃作是念：「我當得成如來、應供、正等正覺已，正念具足、親近修習、廣多施作。」以是因故生彼天中，未久之間即得彼天三事所攝：一、天壽命；二、天色相；三、天名稱。菩薩作是念時，兜率陀天諸天子眾悉知菩薩決定當成如來、應供、正等正覺。以是緣故，皆生恭敬尊重供養，正念具足、親近修習、廣多施作。乃至菩薩隨彼天子壽量而住，正念具足、親近修習、廣多施作，菩薩即能了知入母胎事。又作是念：「我當得成如來、應供、正等正覺已，正念具足、親近修習、廣多施作。」菩薩即能了知出母胎事。住胎亦然。
如經所說，佛告尊者阿難言：「我念往昔，于彼迦葉如來、應供、正等正覺法中，最初為菩提故，勤修梵行、正念具足、親近修習、廣多施作，發大誓願：『愿我當成如來、應供、正等正覺已，所有世間癡暗眾生、無救護者、無歸向者，廣為化度。』以是因故，我于迦葉如來法中，
【現代漢語翻譯】 現代漢語譯本：關於入胎、住胎、出胎等事宜？答：菩薩過去在迦葉如來（Kasyapa Tathagata，過去七佛之一）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，圓滿覺悟者）的教法中，最初爲了菩提（Bodhi，覺悟）的緣故，勤奮地修習梵行（Brahmacharya，清凈的行為）、正念具足（Samyaksmrti，正確的念頭）、親近修習、廣泛地行佈施，併發下大誓願：『愿我將來成就如來、應供、正等正覺之後，對於所有世間愚癡黑暗的眾生、沒有救護的人、沒有歸宿的人，廣泛地進行教化度脫。』因為這個原因，我在迦葉如來的教法中最初爲了菩提的緣故，修習梵行之後，得以轉生到兜率陀天（Tusita Heaven，欲界天之一）。生到那個天界之後，就生起這樣的念頭：『我應當成就如來、應供、正等正覺，正念具足、親近修習、廣泛地行佈施。』因為這個原因而生到那個天界中，沒過多久就獲得了那個天界的三種殊勝：一、天上的壽命；二、天上的美妙色相；三、天上的名聲。菩薩生起這個念頭的時候，兜率陀天的所有天子們都知道菩薩必定會成就如來、應供、正等正覺。因為這個緣故，都生起恭敬尊重供養之心，正念具足、親近修習、廣泛地行佈施。乃至菩薩隨著那些天子的壽命而安住，正念具足、親近修習、廣泛地行佈施，菩薩就能了知入母胎的事情。又生起這樣的念頭：『我應當成就如來、應供、正等正覺之後，正念具足、親近修習、廣泛地行佈施。』菩薩就能了知出母胎的事情。住胎的情況也是如此。 如經中所說，佛告訴尊者阿難（Ananda，佛陀的十大弟子之一）說：『我回憶往昔，在那迦葉如來、應供、正等正覺的教法中，最初爲了菩提的緣故，勤奮地修習梵行、正念具足、親近修習、廣泛地行佈施，併發下大誓願：『愿我將來成就如來、應供、正等正覺之後，對於所有世間愚癡黑暗的眾生、沒有救護的人、沒有歸宿的人，廣泛地進行教化度脫。』因為這個原因，我在迦葉如來的教法中，'
【English Translation】 English version: About entering the womb, dwelling in the womb, exiting the womb, and other such matters? Answer: In the past, the Bodhisattva, within the Dharma of Kasyapa Tathagata (one of the past seven Buddhas), Arhat (Worthy of offerings), Samyaksambuddha (Perfectly Enlightened One), initially for the sake of Bodhi (Enlightenment), diligently cultivated Brahmacharya (pure conduct), possessed perfect Samyaksmrti (right mindfulness), closely practiced, extensively performed giving, and made a great vow: 'May I, upon becoming a Tathagata, Arhat, Samyaksambuddha, widely transform and liberate all sentient beings in the world who are foolish and in darkness, without protectors, without refuge.' Because of this cause, in the Dharma of Kasyapa Tathagata, initially for the sake of Bodhi, having cultivated Brahmacharya, I was able to be born in Tusita Heaven (one of the heavens in the desire realm). Having been born in that heaven, I then had this thought: 'I should become a Tathagata, Arhat, Samyaksambuddha, possess perfect Samyaksmrti, closely practice, and extensively perform giving.' Because of this cause, having been born in that heaven, before long I obtained the three things belonging to that heaven: first, the lifespan of the gods; second, the beautiful appearance of the gods; third, the reputation of the gods. When the Bodhisattva had this thought, all the gods in Tusita Heaven knew that the Bodhisattva would definitely become a Tathagata, Arhat, Samyaksambuddha. Because of this reason, they all developed respectful reverence and offerings, possessed perfect Samyaksmrti, closely practiced, and extensively performed giving. Even until the Bodhisattva dwelt according to the lifespan of those gods, possessed perfect Samyaksmrti, closely practiced, and extensively performed giving, the Bodhisattva was able to understand the matter of entering the mother's womb. And also had this thought: 'I should become a Tathagata, Arhat, Samyaksambuddha, possess perfect Samyaksmrti, closely practice, and extensively perform giving.' The Bodhisattva was able to understand the matter of exiting the mother's womb. The state of dwelling in the womb was also like this. As the sutra says, the Buddha told Venerable Ananda (one of the ten great disciples of the Buddha): 'I recall in the past, in the Dharma of that Kasyapa Tathagata, Arhat, Samyaksambuddha, initially for the sake of Bodhi, I diligently cultivated Brahmacharya, possessed perfect Samyaksmrti, closely practiced, extensively performed giving, and made a great vow: 'May I, upon becoming a Tathagata, Arhat, Samyaksambuddha, widely transform and liberate all sentient beings in the world who are foolish and in darkness, without protectors, without refuge.' Because of this cause, in the Dharma of Kasyapa Tathagata,'
最初為菩提故，修梵行已，得生兜率陀天。生彼天已，乃至得彼天中三事所攝，即作是念：『我當成正覺已，正念具足、修習施作。』以是因故，作是念時，彼天子眾悉知菩薩當成正覺，皆生恭敬尊重供養，正念具足、修習施作。以是緣故，乃至菩薩隨彼天子壽量而住，修習施作，菩薩即能了知從兜率天宮歿已入母胎事。又作是念：『我當成正覺已，正念具足、修習施作。』菩薩即能了知住母胎事。菩薩又作是念：『我當成正覺已，正念具足、修習施作。』即能了知出母胎事。
「複次阿難！我以正念具足、修習施作故，未久之間出母胎藏即行七步。
「阿難當知！此如是等，一一皆是我昔思念，當成如來、應供、正等正覺已，廣為眾生宣說七覺支法。此是菩薩先現瑞相。」
施設論卷第二 大正藏第 26 冊 No. 1538 施設論
施設論卷第三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
對法大論中因施設門第四之二
「又復阿難！我出母胎未久之間，即觀四方，乃作是念：『我當得成如來、應供、正等正覺已，當爲眾生演說四聖諦法。』此是菩薩先現瑞相。
「又復阿難！我出胎未久，即作是言：『今我此身是邊際生。
【現代漢語翻譯】 現代漢語譯本 最初爲了證得菩提（Buddha-hood，覺悟），修行梵行之後，得以往生到兜率陀天（Tushita Heaven，欲界天之一）。往生到彼天之後，乃至得到彼天中三種事物所攝持，就生起這樣的念頭：『我應當成就正覺之後，以正念具足的狀態，修習和實踐佈施。』因為這個原因，當他生起這個念頭時，彼天的天子們都知道菩薩（Bodhisattva，指發願成佛的修行者）將要成就正覺，都生起恭敬、尊重和供養之心，以正念具足的狀態，修習和實踐佈施。因為這個緣故，乃至菩薩隨著彼天子們的壽命而住世，修習和實踐佈施，菩薩就能了知從兜率天宮去世之後入母胎的事情。又生起這樣的念頭：『我應當成就正覺之後，以正念具足的狀態，修習和實踐佈施。』菩薩就能了知安住于母胎中的事情。菩薩又生起這樣的念頭：『我應當成就正覺之後，以正念具足的狀態，修習和實踐佈施。』就能了知從母胎出生的事情。
『再者，阿難（Ananda，佛陀的十大弟子之一）！我以正念具足的狀態，修習和實踐佈施的緣故，沒過多久，從母胎出生后就走了七步。』
『阿難應當知道！這些等等，每一件都是我過去思念，當成就如來（Tathagata，佛的稱號之一）、應供（Arhat，阿羅漢，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的佛）之後，廣泛地為眾生宣說七覺支法（Seven Factors of Enlightenment，通往覺悟的七種要素）。這是菩薩首先顯現的瑞相。』
施設論卷第二 大正藏第 26 冊 No. 1538 施設論
施設論卷第三
西天譯經三藏朝散大夫試光祿卿傳梵大師賜紫沙門臣法護等奉 詔譯
對法大論中因施設門第四之二
『又，阿難！我從母胎出來沒多久，就觀察四方，於是生起這樣的念頭：『我應當成就如來、應供、正等正覺之後，應當為眾生演說四聖諦法（Four Noble Truths，佛教的基本教義）。』這是菩薩首先顯現的瑞相。
『又，阿難！我從母胎出來沒多久，就說了這樣的話：『現在我這個身體是最後一次的出生。』
【English Translation】 English version Initially, for the sake of Bodhi (Buddha-hood, enlightenment), having cultivated pure conduct, he was born in Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm). Having been born in that heaven, and even attaining the three things encompassed in that heaven, he thought thus: 'When I attain perfect enlightenment, with mindfulness complete, I will cultivate and practice giving.' Because of this cause, when he thought thus, the assembly of heavenly beings in that heaven all knew that the Bodhisattva (Bodhisattva, one who aspires to become a Buddha) would attain perfect enlightenment, and they all generated reverence, respect, and offerings, with mindfulness complete, cultivating and practicing giving. Because of this reason, even until the Bodhisattva dwelt according to the lifespan of those heavenly beings, cultivating and practicing giving, the Bodhisattva was able to know the matter of entering the mother's womb after passing away from Tushita Heaven. He also thought thus: 'When I attain perfect enlightenment, with mindfulness complete, I will cultivate and practice giving.' The Bodhisattva was able to know the matter of dwelling in the mother's womb. The Bodhisattva also thought thus: 'When I attain perfect enlightenment, with mindfulness complete, I will cultivate and practice giving.' He was able to know the matter of emerging from the mother's womb.
'Furthermore, Ananda (Ananda, one of the Buddha's ten great disciples)! Because I had mindfulness complete, cultivating and practicing giving, before long, after emerging from the mother's womb, I walked seven steps.'
'Ananda, you should know! All these things, each and every one, are what I contemplated in the past, that when I attain Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one who is worthy of offerings), Samyaksambuddha (Samyaksambuddha, a fully enlightened Buddha), I would widely proclaim the Seven Factors of Enlightenment (Seven Factors of Enlightenment, the seven elements leading to enlightenment) for the sake of sentient beings. This is the auspicious sign first manifested by the Bodhisattva.'
Shishe Lun, Scroll 2 Taisho Tripitaka, Volume 26, No. 1538, Shishe Lun
Shishe Lun, Scroll 3
Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Guang Lu Qing, Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fahu, etc., under imperial decree
The Second of the Fourth Section on the Establishment of Causes in the Great Treatise on Abhidharma
'Moreover, Ananda! Not long after I emerged from the mother's womb, I observed the four directions, and then I thought thus: 'When I attain Tathagata, Arhat, Samyaksambuddha, I shall expound the Four Noble Truths (Four Noble Truths, the fundamental teachings of Buddhism) for the sake of sentient beings.' This is the auspicious sign first manifested by the Bodhisattva.'
'Moreover, Ananda! Not long after I emerged from the womb, I spoke these words: 'Now, this body of mine is the final birth.'
』乃作是念：『我當得成如來、應供、正等正覺已，當爲一切眾生普盡生死邊際。』此是菩薩先現瑞相。
「又復阿難！我出胎未久，空中自然雨眾天花，謂優缽羅花、俱母陀花、缽訥摩花、奔拏利伽花等。又雨眾妙沉水薰陸、旃檀香粖及散天花。乃作是念：『我當得成如來、應供、正等正覺已，具大智慧、具大福德，飲食衣服、床座醫藥諸受用具悉皆豐足。』此是菩薩先現瑞相。
「又復阿難！我出胎未久，空中自然奏天音樂。乃作是念：『我當得成如來、應供、正等正覺已、聲聞十方。』
「又復阿難！我昔宮中，與諸宮屬同處床座。乃作是念：『從今已往我不復處王宮之座。今我此座是即最後所處之座。』作是念已從床座起，詣王宮門志欲求出。時有聖賢密開其門，我於是時出宮門已，漸次前詣重重宮禁，一一門首皆有聖賢為開其門。我于爾時即作是念：『我當得成如來、應供、正等正覺已，普為眾生開甘露門。』此是菩薩先現瑞相。
「又復阿難！我時乘彼迦蹉迦馬王出王城已，至於他邦即時下馬。乃作是念：『今此是我最後所乘王宮寶馬。』我時所有眾莊嚴具及迦蹉迦馬王而悉不受，還其馭者。乃起是念：『今此是我最後所有世間嚴具，而悉棄置不復受之。』阿難當知！我時即持
【現代漢語翻譯】 現代漢語譯本：於是我這樣想：『當我成就如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者）時，我將為一切眾生徹底消除生死輪迴的邊際。』這是菩薩最初顯現的瑞相。
阿難！我又想起，我剛出生不久，空中自然降下各種天花，如優缽羅花（Utpala，青蓮花）、俱母陀花（Kumuda，白睡蓮）、缽訥摩花（Padma，紅蓮花）、奔拏利伽花（Pundarika，白蓮花）等。又降下各種美妙的沉水香、薰陸香、旃檀香粉，並散佈天花。我當時這樣想：『當我成就如來、應供、正等正覺時，我將具備大智慧、大福德，飲食衣服、床座醫藥等各種生活所需都將非常豐足。』這是菩薩最初顯現的瑞相。
阿難！我又想起，我剛出生不久，空中自然奏響天上的音樂。我當時這樣想：『當我成就如來、應供、正等正覺時，我的名聲將傳遍十方。』
阿難！我又想起，我過去在王宮中，與眾多宮女一同在床座上。我當時這樣想：『從今以後，我不再坐在王宮的座位上。現在我坐的這個座位，將是我最後所坐的座位。』這樣想后，我從床座起身，前往王宮大門，想要出去。當時有聖賢秘密地打開了宮門，我於是離開了王宮，逐漸前往重重宮禁，每一道門前都有聖賢為我打開。我當時就想：『當我成就如來、應供、正等正覺時，我將為眾生普遍開啟甘露之門。』這是菩薩最初顯現的瑞相。
阿難！我又想起，當時我騎著迦蹉迦馬王（Kanthaka，馬名）出了王城，到達其他地方時就下了馬。我當時這樣想：『現在這匹馬是我最後乘坐的王宮寶馬。』我當時所有的各種莊嚴飾品以及迦蹉迦馬王，我全部都不接受，歸還給馭者。於是我想：『現在這些是我最後擁有的世間裝飾品，我全部都捨棄，不再接受。』阿難，你應該知道，我當時就拿著
【English Translation】 English version: Then I thought: 『When I attain to be a Tathagata (Tathagata, The one who has thus come), an Arhat (Arhat, Worthy of offerings), a Samyaksambuddha (Samyaksambuddha, Perfectly enlightened one), I will lead all beings to the end of the boundary of birth and death.』 This is the first auspicious sign manifested by the Bodhisattva.
Furthermore, Ananda! I recall that not long after I was born, various heavenly flowers rained down from the sky, such as Utpala flowers (Utpala, Blue lotus), Kumuda flowers (Kumuda, White water lily), Padma flowers (Padma, Red lotus), and Pundarika flowers (Pundarika, White lotus). Also, various wonderful aloeswood, frankincense, sandalwood powder were rained down, and heavenly flowers were scattered. Then I thought: 『When I attain to be a Tathagata, an Arhat, a Samyaksambuddha, I will possess great wisdom and great merit, and my food, clothing, bedding, medicine, and all necessities will be abundant.』 This is the first auspicious sign manifested by the Bodhisattva.
Furthermore, Ananda! I recall that not long after I was born, heavenly music naturally played in the sky. Then I thought: 『When I attain to be a Tathagata, an Arhat, a Samyaksambuddha, my fame will spread in all ten directions.』
Furthermore, Ananda! I recall that in the past, in the palace, I shared a bed with many palace attendants. Then I thought: 『From now on, I will no longer sit on the throne of the royal palace. This seat I am sitting on now will be the last seat I will ever sit on.』 After thinking this, I rose from the bed and went to the palace gate, desiring to leave. At that time, sages secretly opened the gate, and I then left the palace, gradually proceeding through the layers of palace restrictions, with sages opening each gate for me. At that time, I thought: 『When I attain to be a Tathagata, an Arhat, a Samyaksambuddha, I will universally open the gate of nectar for all beings.』 This is the first auspicious sign manifested by the Bodhisattva.
Furthermore, Ananda! I recall that at that time, I rode the Kanthaka horse king (Kanthaka, Name of the horse) out of the royal city, and when I reached another place, I dismounted. Then I thought: 『Now, this horse is the last royal horse I will ever ride.』 All the various ornaments I had at that time, as well as the Kanthaka horse king, I refused to accept and returned them to the groom. Then I thought: 『Now, these are the last worldly ornaments I possess, and I abandon them all and will not accept them again.』 Ananda, you should know that at that time, I took
妙色寶劍，自斷頂髻。斷已復念：『今此是我最後自斷頂發寶髻，不復重生。』即時見一被袈裟衣者，儀相調善。見已歡喜，前詣彼所而謂之曰：『我今奉汝迦尸迦衣，汝可授我袈裟法衣。』即作是念：『今此是我最後所棄王宮之服，不復重以俗服被體。』
「又復阿難！其後我于吉祥長者所受吉祥草，詣菩提樹下自敷其草，端身正念加趺而坐，作是念言：『我若不成阿耨多羅三藐三菩提果，誓願不起于座。』又作是念：『我今快得善利。何以故？一切眾生處無明中、住著無明，無明卵㲉障覆慧眼。我當破無明卵，令諸眾生吉祥安樂。』
「又復阿難！我成佛未久，觀見眾生世間所生亦世間老，有利根者、有中根者、有下根者。其下根者，隨其行相而調伏之。乃至不聞正法諸缺減者，彼等眾生我觀見已，于彼彼所起大悲心，為說正法而化度之。
「又復阿難！我復作是念：『我今快得善利。我於世間雜染中生而無雜染心意所行。』」
對法大論中因施設門第五
總說頌曰：
如子下族並貧族， 賊難劫初至十歲， 牛貨勝身俱盧洲， 無我及彼欲色界， 佛從定起入涅槃， 最後大衣不焚爇。
又問：何因菩薩於一切眾生中最上最勝，有不發大菩提心而能正信出
【現代漢語翻譯】 現代漢語譯本 妙色寶劍，自己割斷頭頂的髮髻。割斷之後又想：『這將會是我最後一次自己割斷頭頂的髮髻，不會再重新生長了。』隨即看到一位身穿袈裟的人，儀容相貌端莊美好。看到後心生歡喜，上前走到那人面前對他說：『我現在將迦尸迦衣（一種精美的布料）獻給你，你可否將袈裟法衣授予我。』隨即又想：『這將會是我最後一次捨棄王宮的服飾，不會再重新穿上世俗的衣服了。』 『還有，阿難（佛陀的弟子）！之後我在吉祥長者那裡接受了吉祥草，走到菩提樹下自己鋪開吉祥草，端正身體，集中意念，結跏趺坐，心中想道：『我如果不能成就阿耨多羅三藐三菩提（無上正等正覺）的果位，誓願不起身離開這個座位。』又想：『我現在真是獲得了極大的利益。為什麼呢？一切眾生都處在無明之中，執著于無明，無明的卵殼遮蔽了智慧之眼。我應當破除無明的卵殼，讓所有眾生吉祥安樂。』 『還有，阿難！我成佛后不久，觀察到眾生在世間出生，也在世間衰老，有根器敏銳的，有根器中等的，有根器低下的。對於那些根器低下的，就根據他們的行為表現來調伏他們。乃至對於那些沒有聽聞過正法、有所欠缺的人，我觀察到這些眾生后，對他們生起大悲心，為他們宣說正法，從而教化度脫他們。 『還有，阿難！我又這樣想：『我現在真是獲得了極大的利益。我在世間的各種染污之中出生，卻沒有被染污的心意所左右。』 《對法大論》中因施設門第五 總說偈頌說： 如兒子、下賤種族以及貧窮種族，賊難、劫難，從最初到十歲，牛、貨物、殊勝之身、俱盧洲（地名），無我以及對慾望的貪求，佛陀從禪定中起身進入涅槃（佛教用語，指解脫生死輪迴的狀態），最後的大衣不會被焚燒。 又問：什麼原因使得菩薩在一切眾生中最為尊貴、最為殊勝，即使沒有發起大菩提心，也能對正法產生真正的信心並出家？
【English Translation】 English version With a wondrous and sharp sword, I cut off my topknot. Having cut it, I reflected: 『This will be the last time I cut off this jeweled topknot of hair; it will not grow again.』 Immediately, I saw someone wearing a kasaya robe (Buddhist monastic robe), with a dignified and well-composed appearance. Seeing him, I rejoiced and approached him, saying: 『I now offer you this Kashika cloth (a fine fabric). Could you give me a kasaya dharma robe?』 Then I thought: 『This will be the last time I discard these royal palace garments; I will not wear secular clothes again.』 『Furthermore, Ananda (Buddha's disciple)! Afterwards, I received auspicious grass from the auspicious elder, went to the Bodhi tree, spread the grass myself, sat upright with mindfulness, and sat in the lotus position, thinking: 『If I do not attain the fruit of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), I vow not to rise from this seat.』 I also thought: 『Now I have quickly gained great benefit. Why? All beings are in ignorance, dwelling in ignorance, with the eggshell of ignorance covering their wisdom eyes. I shall break the eggshell of ignorance, bringing auspiciousness and happiness to all beings.』 『Furthermore, Ananda! Not long after I became a Buddha, I observed that beings are born in the world and also age in the world, some with sharp faculties, some with medium faculties, and some with inferior faculties. Those with inferior faculties, I tame and subdue according to their behavior. Even those who have not heard the true Dharma and are deficient, having observed these beings, I arose great compassion for them and spoke the true Dharma to transform and liberate them.』 『Furthermore, Ananda! I also thought: 『Now I have quickly gained great benefit. I was born in the midst of the world's impurities, yet my mind and intentions are not driven by impurity.』 The Fifth Chapter on the Establishment of Causes in the Abhidharma-mahāvibhāṣā-śāstra (Great Commentary on the Abhidharma) The summary verse says: Like a son, a low-caste family, and a poor family, the calamity of thieves, the calamity of kalpas (an aeon in Hindu and Buddhist cosmology), from the beginning to ten years old, cows, goods, a superior body, Kuru (an ancient kingdom), no-self, and craving for desires, the Buddha rises from samadhi (a state of meditative consciousness) and enters Nirvana (a state of liberation from the cycle of birth and death), the final robe will not be burned. Again, it is asked: What causes a Bodhisattva to be the most supreme and excellent among all beings, such that even without generating the great Bodhicitta (the mind of enlightenment), they can have true faith in the true Dharma and renounce the world?
家者邪？答：菩薩長時觀諸眾生等同一子，勤修善業長養成熟，勝妙果報現前克成，法爾如是。殑伽沙等諸菩薩眾，未有不發大菩提心而能正信出家之者。如其所說，即是不能受欲樂故。
又問：何因菩薩不于下族中生？答：下族生者，習近慢心。菩薩長時遠離諸慢、親近善法修習施作，是故菩薩決定於其上族中生。又若菩薩下族生者，即起謗訕。
又問：何因菩薩不于貧族中生？答：貧族生者，習近慳吝。菩薩長時離慳吝垢，親近修習廣多施作無慳吝法，是故菩薩決定於其富族中生。謂以菩薩諸有所得色聲香味觸等諸境，不歷艱苦自他平等而受用之。又若菩薩生貧族者，即起謗訕。
又問：何因菩薩不生極邊國土及多賊難鄙惡之方？答：邊惡國土于戒于見而悉艱苦，不與菩薩相似同等。而菩薩者，勤修諸善長養成熟，現前勝妙果報克成，是故菩薩決定於其大國中生。設有利根清凈眾生，值遇菩薩大威德者，然亦不能發起最上無漏善法，所謂無上正等菩提、緣覺菩提、聲聞菩提到彼岸法，及余最上無漏善根。
又問：何因菩薩不于劫初時生，彼時人壽始八萬歲？答：劫初時人軟品根性，所行愚鈍，樸質種類，不與菩薩相似同等。菩薩大士大威德者，于長時中勤修善法長養成熟。設有利根清凈
【現代漢語翻譯】 現代漢語譯本： 問：出家是不好的嗎？答：菩薩長久以來觀察所有眾生，視他們如同自己的孩子一樣，勤奮地修習善業，使其增長成熟，殊勝美妙的果報自然而然地顯現併成就，這是理所當然的。像恒河沙一樣多的菩薩們，沒有不發廣大菩提心（Bodhicitta，覺悟之心）而能夠真正相信並出家的。正如他們所說，這是因為他們不能享受世俗的慾望和快樂。
又問：為什麼菩薩不會出生在低賤的種姓中？答：出生在低賤種姓的人，容易滋生傲慢之心。菩薩長久以來遠離各種傲慢，親近善良的法，修習佈施等善行，因此菩薩必定出生在高貴的種姓中。而且，如果菩薩出生在低賤的種姓中，就會引起誹謗和詆譭。
又問：為什麼菩薩不會出生在貧窮的家庭中？答：出生在貧窮家庭的人，容易滋生慳吝之心。菩薩長久以來遠離慳吝的污垢，親近並修習廣大的佈施，沒有慳吝的法，因此菩薩必定出生在富有的家庭中。這意味著菩薩所獲得的一切，包括色、聲、香、味、觸等各種境界，都能毫不費力地與他人平等地享用。而且，如果菩薩出生在貧窮的家庭中，就會引起誹謗和詆譭。
又問：為什麼菩薩不會出生在邊遠落後的國家，以及充滿盜賊和災難的鄙陋之地？答：邊遠落後的國家在戒律和見解方面都非常艱苦，與菩薩的情況不相似也不相同。而菩薩，勤奮地修習各種善行，使其增長成熟，殊勝美妙的果報自然而然地成就，因此菩薩必定出生在大國之中。即使有聰慧且清凈的眾生，遇到了具有大威德的菩薩，也不能發起最上乘的無漏善法，例如無上正等菩提（Anuttara-samyak-sambodhi，無上正等正覺）、緣覺菩提（Pratyekabuddha-bodhi，獨覺的覺悟）、聲聞菩提（Śrāvakabuddha-bodhi，聲聞的覺悟）到達彼岸的方法，以及其他最上乘的無漏善根。
又問：為什麼菩薩不會出生在劫初的時候，那時人們的壽命有八萬歲？答：劫初時的人們根性遲鈍，行為愚笨，品性樸實，與菩薩的情況不相似也不相同。菩薩大士，具有大威德，在漫長的時間裡勤奮地修習善法，使其增長成熟。即使有聰慧且清凈
【English Translation】 English version: Question: Is renunciation (going forth from home) evil? Answer: Bodhisattvas constantly observe all sentient beings as if they were their own children, diligently cultivating virtuous deeds to nurture and mature them. Excellent and wonderful karmic rewards naturally manifest and are accomplished. This is the natural order. Among the Bodhisattvas, as numerous as the sands of the Ganges River (Ganga, a sacred river in Hinduism and Buddhism), there is not one who can genuinely believe and renounce the world without first generating the great Bodhicitta (Bodhicitta, the mind of enlightenment). As they say, it is because they cannot endure the pleasures of desire.
Question: Why are Bodhisattvas not born into lower castes? Answer: Those born into lower castes tend to develop arrogance. Bodhisattvas have long avoided all forms of arrogance, drawn near to virtuous practices, and cultivated generosity and other good deeds. Therefore, Bodhisattvas are invariably born into higher castes. Furthermore, if a Bodhisattva were born into a lower caste, it would give rise to slander and disparagement.
Question: Why are Bodhisattvas not born into impoverished families? Answer: Those born into impoverished families tend to develop stinginess. Bodhisattvas have long been free from the defilement of stinginess, drawn near to and cultivated extensive generosity, and practiced non-stinginess. Therefore, Bodhisattvas are invariably born into wealthy families. This means that whatever Bodhisattvas obtain, including sights, sounds, smells, tastes, tactile sensations, and other experiences, they enjoy equally with others without hardship. Furthermore, if a Bodhisattva were born into an impoverished family, it would give rise to slander and disparagement.
Question: Why are Bodhisattvas not born in remote and uncivilized lands, or in places rife with bandits and calamities? Answer: In remote and evil lands, discipline and views are difficult to maintain, and they are not similar or equal to the conditions suitable for a Bodhisattva. Bodhisattvas diligently cultivate all virtuous deeds, nurturing and maturing them, and excellent and wonderful karmic rewards naturally manifest and are accomplished. Therefore, Bodhisattvas are invariably born in great countries. Even if there were intelligent and pure beings who encountered a Bodhisattva of great power, they would still be unable to generate the supreme unconditioned virtuous dharmas, such as Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), Pratyekabuddha-bodhi (Pratyekabuddha-bodhi, enlightenment of a solitary Buddha), Śrāvakabuddha-bodhi (Śrāvakabuddha-bodhi, enlightenment of a disciple of the Buddha) leading to the other shore, and other supreme unconditioned virtuous roots.
Question: Why are Bodhisattvas not born at the beginning of a kalpa (kalpa, an aeon or cosmic cycle), when people's lifespans are eighty thousand years? Answer: People at the beginning of a kalpa have dull faculties, act foolishly, and are of a simple nature, not similar or equal to the conditions suitable for a Bodhisattva. Bodhisattvas, great beings of great power, diligently cultivate virtuous deeds over a long period, nurturing and maturing them. Even if there were intelligent and pure
眾生值遇菩薩大威德者，然亦不能發起最上無漏善法。
又問：何因菩薩不於人壽最後十歲時生？答：人壽十歲之時，廣多罪業、廣多煩惱，不與菩薩相似同等。是故菩薩大威德者，不於人壽十歲時生。
又問：何因菩薩不生西瞿陀尼洲？答：西瞿陀尼洲人軟品根性，所行愚鈍，樸質種類，不與菩薩相似同等。菩薩大士大威德者，勤修善法長養成熟，現前勝妙果報克成，是故菩薩決定於其大國中生。設有利根清凈眾生，值遇菩薩大威德者，然亦不能發起最上無漏善法，所謂無上正等菩提、緣覺菩提、聲聞菩提到彼岸法，及余最上無漏善根。
又問：何因菩薩不生東勝身洲？答：如西瞿陀尼洲其事廣說。
又問：何因菩薩不生北俱盧洲？答：北俱盧洲人軟品根性，所行愚鈍，樸質種類隨作艱辛，不與菩薩相以同等。菩薩大士大威德者，于長時中勤修諸善長養成熟，現前勝妙果報克成，是故菩薩決定於其大國中生。設有利根清凈眾生，值遇菩薩大威德者，然亦不能於一切處發起最上無漏善根。而北俱盧洲人無我所執。此中問言：北俱盧洲人何故無我所執邪？答？謂以眾生數多、境界廣大、所受境界咸皆悅意平等無差，故無我所。
又問：何因菩薩不生欲界諸天？答：謂欲界中諸天子眾，著
【現代漢語翻譯】 現代漢語譯本 眾生即使遇到具有大威德的菩薩，也不能發起最上乘的無漏善法。
又問：為什麼菩薩不在人類壽命最後十年時降生？答：因為人類壽命為十年時，罪業深重，煩惱眾多，與菩薩的境界不相似、不相同。所以具有大威德的菩薩，不在人類壽命為十年時降生。
又問：為什麼菩薩不降生在西瞿陀尼洲（West Godāniya，四大部洲之一，位於須彌山西面）？答：因為西瞿陀尼洲的人根性遲鈍軟弱，行為愚笨，秉性樸實，與菩薩的境界不相似、不相同。菩薩大士具有大威德，勤奮修習善法，長期滋養成熟，最終成就殊勝美妙的果報，所以菩薩必定降生在大國之中。即使有根性敏銳清凈的眾生，遇到具有大威德的菩薩，也不能發起最上乘的無漏善法，即無上正等菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）、緣覺菩提（Pratyekabuddha-bodhi，緣覺的覺悟）、聲聞菩提（Śrāvaka-bodhi，聲聞的覺悟）到彼岸之法，以及其他最上乘的無漏善根。
又問：為什麼菩薩不降生在東勝身洲（Pūrva-videha，四大部洲之一，位於須彌山東面）？答：如同西瞿陀尼洲的情況一樣，可以廣泛解說。
又問：為什麼菩薩不降生在北俱盧洲（Uttara-kuru，四大部洲之一，位於須彌山北面）？答：因為北俱盧洲的人根性遲鈍軟弱，行為愚笨，秉性樸實，做任何事情都很艱難，與菩薩的境界不相似、不相同。菩薩大士具有大威德，在漫長的時間裡勤奮修習各種善法，長期滋養成熟，最終成就殊勝美妙的果報，所以菩薩必定降生在大國之中。即使有根性敏銳清凈的眾生，遇到具有大威德的菩薩，也不能在任何地方發起最上乘的無漏善根。而且北俱盧洲的人沒有我所執。這裡問：為什麼北俱盧洲的人沒有我所執呢？答：因為那裡的眾生數量眾多，境界廣大，所感受的境界都令人愉悅，平等沒有差別，所以沒有我所執。
又問：為什麼菩薩不降生在欲界諸天（Kāmadhātu-devas，佛教三界之一的欲界中的天神）？答：因為欲界中的天子們，貪著
【English Translation】 English version Even if sentient beings encounter a Bodhisattva with great power and virtue, they still cannot generate the supreme, undefiled wholesome Dharma.
Question: Why doesn't a Bodhisattva take birth when human lifespan is at its final ten years? Answer: Because when human lifespan is ten years, there is widespread sin and abundant afflictions, which are not similar or equal to the Bodhisattva's state. Therefore, a Bodhisattva with great power and virtue does not take birth when human lifespan is ten years.
Question: Why doesn't a Bodhisattva take birth in West Godāniya (West Godāniya, one of the four continents, located west of Mount Sumeru)? Answer: Because the people of West Godāniya have weak and inferior faculties, their actions are dull, and their nature is simple and unsophisticated, which is not similar or equal to the Bodhisattva's state. A Bodhisattva Mahasattva (great being) with great power and virtue diligently cultivates wholesome Dharma, nurturing it to maturity over a long period, and ultimately achieves excellent and wonderful fruition. Therefore, a Bodhisattva is certain to be born in a great country. Even if there are sentient beings with sharp faculties and purity who encounter a Bodhisattva with great power and virtue, they still cannot generate the supreme, undefiled wholesome Dharma, namely, Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), Pratyekabuddha-bodhi (Enlightenment of a Pratyekabuddha), Śrāvaka-bodhi (Enlightenment of a Śrāvaka) leading to the other shore, and other supreme, undefiled wholesome roots.
Question: Why doesn't a Bodhisattva take birth in Pūrva-videha (Pūrva-videha, one of the four continents, located east of Mount Sumeru)? Answer: The situation is similar to that of West Godāniya, which can be explained extensively.
Question: Why doesn't a Bodhisattva take birth in Uttara-kuru (Uttara-kuru, one of the four continents, located north of Mount Sumeru)? Answer: Because the people of Uttara-kuru have weak and inferior faculties, their actions are dull, their nature is simple and unsophisticated, and they face hardship in everything they do, which is not similar or equal to the Bodhisattva's state. A Bodhisattva Mahasattva with great power and virtue diligently cultivates various wholesome Dharmas over a long period, nurturing them to maturity, and ultimately achieves excellent and wonderful fruition. Therefore, a Bodhisattva is certain to be born in a great country. Even if there are sentient beings with sharp faculties and purity who encounter a Bodhisattva with great power and virtue, they still cannot generate the supreme, undefiled wholesome roots in all places. Moreover, the people of Uttara-kuru have no attachment to 'mine'. Here it is asked: Why do the people of Uttara-kuru have no attachment to 'mine'? Answer: Because there are many sentient beings there, the realm is vast, and the experiences they receive are all pleasant, equal, and without difference, therefore they have no attachment to 'mine'.
Question: Why doesn't a Bodhisattva take birth among the Kāmadhātu-devas (gods of the desire realm, one of the three realms in Buddhism)? Answer: Because the gods in the desire realm are attached to
諸境界、愛樂放逸，不與菩薩相似同等。雖能修持少分梵行，不能廣為比丘、比丘尼、優婆塞、優婆夷等四眾廣大宣演梵行，令諸天人各獲利益。以是緣故，不生欲界諸天。
又問：何因菩薩不生色界諸天：答：謂色界中諸天子眾，雖能修持少分梵行，而亦不能廣為四眾別別開演所有梵行，令諸天人各獲利益。又復菩薩不於色界諸天趣證涅槃。
此中應問：何故色界天中不入涅槃？答：謂無色相正受處故，但作意已正入涅槃。
又問：若如此說者，不善心入邪、無記心入邪？答：此說應知無記心入。
又問：何因諸佛世尊住世教化？何故賢上大聲聞眾先入涅槃，佛乃后入？答：以諸聲聞長時無間勤修善法長養成熟，現前勝妙果報克成。若見世尊入涅槃者，彼諸聲聞所有勝報即不圓成。又復法爾，殑伽沙數等諸佛世尊所有賢上大聲聞眾，皆先涅槃，佛乃后入。如其所說入涅槃者，諸佛世尊于第四禪不動地中現前證入。此中應問：云何世尊入涅槃邪、或復起邪？答：若有所起，即無所入。
又問：何因如來世尊入涅槃已，聖體既焚，大衣如故，若內若外都無所損？答：天威力故，謂以諸天于佛世尊極生凈信。又復二種制止不燒：一者內身；二者外財。當知皆是佛神力故。
對法大論
【現代漢語翻譯】 現代漢語譯本：諸境界、愛樂放逸，與菩薩的境界不相似也不相同。雖然能夠修持少許的梵行（清凈的行為），卻不能為比丘（出家男眾）、比丘尼（出家女眾）、優婆塞（在家男眾）、優婆夷（在家女眾）等四眾廣泛宣講梵行，使諸天和人們各自獲得利益。因為這個緣故，不能往生欲界諸天。
又問：什麼原因導致菩薩不生於諸天？答：因為中的諸天子眾，雖然能夠修持少許的梵行，卻也不能為四眾分別開示所有的梵行，使諸天和人們各自獲得利益。而且菩薩不在**諸天中證入涅槃（寂滅）。
這裡應該問：為什麼**天中不能入涅槃？答：因為那裡沒有色相的正受之處，只能通過作意（意念）而證入涅槃。
又問：如果這樣說，是不善心入邪道，還是無記心（非善非惡的心）入邪道？答：應該知道是無記心入邪道。
又問：什麼原因導致諸佛世尊住世教化？為什麼賢聖的大聲聞眾（佛陀的弟子）先入涅槃，佛才后入？答：因為這些聲聞長時間不間斷地勤修善法，長養成熟，現前的殊勝果報已經成就。如果看見世尊入涅槃，那麼這些聲聞的所有殊勝果報就不能圓滿成就。而且按照法爾（自然規律），像恒河沙數一樣多的諸佛世尊的所有賢聖大聲聞眾，都是先入涅槃，佛才后入。正如所說入涅槃的人，諸佛世尊在第四禪的不動地中現前證入。這裡應該問：世尊是入涅槃了，還是起來了？答：如果有所起，就沒有入涅槃。
又問：什麼原因導致如來世尊入涅槃后，聖體已經焚燒，大衣卻完好如初，內外都沒有任何損壞？答：因為天（神）的威力，是因為諸天對佛世尊極生凈信。而且有兩種力量制止焚燒：一是內身；二是外財。應當知道這都是佛的神力所致。
《對法大論》
【English Translation】 English version: All realms and attachment to pleasure and indulgence are not similar or equal to those of a Bodhisattva. Although one can cultivate a small portion of pure conduct (Brahmacharya), one cannot widely expound the pure conduct to the four assemblies of Bhikshus (ordained monks), Bhikshunis (ordained nuns), Upasakas (lay male devotees), and Upasikas (lay female devotees), enabling all Devas (gods) and humans to each obtain benefit. For this reason, one is not born in the heavens of the Desire Realm.
Furthermore, it is asked: What is the reason that Bodhisattvas are not born in the ** heavens? The answer is: Because the assemblies of the sons of gods in the ** heavens, although able to cultivate a small portion of pure conduct, are also unable to separately expound all pure conduct to the four assemblies, enabling all Devas and humans to each obtain benefit. Moreover, Bodhisattvas do not attain Nirvana (liberation) in the ** heavens.
Here, one should ask: Why is it that one cannot enter Nirvana in the ** heavens? The answer is: Because there is no place for the correct reception of form, one can only enter Nirvana through intention (attention).
Furthermore, it is asked: If this is the case, does an unwholesome mind enter into wrongness, or does an indeterminate mind (neither wholesome nor unwholesome) enter into wrongness? The answer is: It should be known that an indeterminate mind enters into wrongness.
Furthermore, it is asked: What is the reason that all Buddhas, World Honored Ones, abide in the world to teach and transform? Why do the great assemblies of noble Shravakas (disciples of the Buddha) enter Nirvana first, and the Buddha enters later? The answer is: Because these Shravakas have diligently cultivated wholesome Dharma (teachings) for a long time without interruption, nurturing and maturing it, and the excellent fruition of the present is accomplished. If they see the World Honored One enter Nirvana, then all the excellent rewards of these Shravakas will not be fully accomplished. Moreover, it is according to Dharma (natural law) that all the great assemblies of noble Shravakas of all the Buddhas, World Honored Ones, as numerous as the sands of the Ganges River, enter Nirvana first, and the Buddha enters later. As for those who enter Nirvana, all the Buddhas, World Honored Ones, presently enter into the unmoving ground of the Fourth Dhyana (meditative state). Here, one should ask: Does the World Honored One enter Nirvana, or does He arise? The answer is: If there is arising, then there is no entering.
Furthermore, it is asked: What is the reason that after the Tathagata (another name for the Buddha), World Honored One, enters Nirvana, and the sacred body is cremated, the great robe remains as before, without any damage inside or out? The answer is: Because of the power of the Devas (gods), because the Devas have extreme pure faith in the Buddha, World Honored One. Moreover, there are two kinds of restraint that prevent burning: one is the inner body; the other is the external wealth. It should be known that all of this is due to the Buddha's divine power.
Abhidharma-mahāvibhāṣā-śāstra (Great Commentary on the Abhidharma)
中因施設門第六之一
總說頌曰：
二緣及彼二眾出， 聲聞三千大千界， 大慈大悲二種心， 不思議及隨順法， 眾中差別所行中， 如象王住地獄等。
又問：何因佛及輪王皆具三十二大丈夫相，一謂如來、應供、正等正覺，二謂轉輪聖王。答：轉輪聖王者，往昔修因其事廣大，于長時中常起是念：「我當廣行佈施、植諸勝福，長養一切眾生，凈持戒行。世間癡暗無歸救者，悉為救度。」如來、應供、正等正覺者，隨諸所作一切善法，普施世間一切眾生。廣發大愿，如願所行，舍家出家成等正覺。以是因故，轉輪聖王、如來應供正等正覺皆具大丈夫相。
又問：何因佛與緣覺於一時中不相值遇？答：諸緣覺眾于長時中修緣覺法，勝妙果報現前克成，無所愿求，于最上法無復施作，亦不樂欲親近恭敬瞻睹如來。由是因故，佛與緣覺不同時出。
又問：何因二轉輪王不同時出？答：轉輪聖王往昔修因其事廣大，謂于長時勤修諸善，同一妙蓋普覆一切。一輪王出，觀諸眾生同一子想。一輪王出，同一境界尊重供養，隨所應作一切善業，勝愿果報現前克成。由是因故，二轉輪王不同時出。
又問：何因二佛如來、應供、正等正覺不同時出？答：菩薩往昔修因其事廣大，謂
【現代漢語翻譯】 現代漢語譯本 中因施設門第六之一
總說頌曰：
二緣及彼二眾出， 聲聞三千大千界， 大慈大悲二種心， 不思議及隨順法， 眾中差別所行中， 如象王住地獄等。
又問：什麼原因導致佛（Buddha）和轉輪王（Chakravarti）都具備三十二大丈夫相？其中一個被稱為如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha），另一個被稱為轉輪聖王。答：轉輪聖王在過去世修行時，所做的事情非常廣大，在漫長的時間裡常常生起這樣的念頭：『我應當廣泛地行佈施，種植各種殊勝的福德，長養一切眾生，清凈地持守戒律。對於世間那些愚癡黑暗、沒有歸宿和救助的人，我都要去救度他們。』如來、應供、正等正覺，則是隨順所做的一切善法，普遍地施予世間一切眾生。廣泛地發起大愿，按照所發的願力去實行，捨棄家庭出家修行，成就正等正覺。因為這個原因，轉輪聖王、如來應供正等正覺都具備大丈夫相。
又問：什麼原因導致佛和緣覺（Pratyekabuddha）在同一時期不會相遇？答：諸位緣覺眾在漫長的時間裡修習緣覺之法，殊勝美妙的果報顯現並最終成就，沒有什麼願望和需求，對於最上乘的佛法不再施加任何作為，也不喜歡親近、恭敬、瞻仰如來。因為這個原因，佛和緣覺不會在同一時期出現。
又問：什麼原因導致兩位轉輪王不會在同一時期出現？答：轉輪聖王在過去世修行時，所做的事情非常廣大，指的是在漫長的時間裡勤奮地修習各種善行，用同一頂美妙的寶蓋普遍地覆蓋一切。一位輪王出現時，把所有眾生都看作自己的孩子。一位輪王出現時，在同一個境界里受到尊重和供養，隨順所應當做的一切善業，殊勝的願力果報顯現並最終成就。因為這個原因，兩位轉輪王不會在同一時期出現。
又問：什麼原因導致兩位佛如來、應供、正等正覺不會在同一時期出現？答：菩薩（Bodhisattva）在過去世修行時，所做的事情非常廣大，指的是……
【English Translation】 English version Chapter Six, Part One: Conditions and Establishments
Verse Summarizing the Chapter:
Two conditions and the emergence of those two assemblies, The thousand-great-thousand world of the Shravakas (Śrāvaka, disciple), Two kinds of minds: great loving-kindness and great compassion, Inconceivable and in accordance with the Dharma, Differences among assemblies, in the conduct, Like an elephant king dwelling in hell and so on.
Furthermore, a question: What is the reason that both the Buddha (Buddha) and the Chakravarti (Chakravarti, Wheel-Turning King) possess the thirty-two major marks of a great man? One is called the Tathagata (Tathāgata, Thus Come One), Arhat (Arhat, Worthy One), Samyaksambuddha (Samyak-saṃbuddha, Perfectly Enlightened One), and the other is called the Holy Wheel-Turning King. The answer: The Holy Wheel-Turning King, in past lives, cultivated causes on a grand scale. For a long time, he constantly had the thought: 'I shall extensively practice giving, plant all kinds of excellent blessings, nurture all living beings, and purely uphold the precepts. For those in the world who are foolish, in darkness, without refuge or salvation, I shall save them.' The Tathagata, Arhat, Samyaksambuddha, in accordance with all the good deeds they do, universally bestow them upon all living beings in the world. They extensively make great vows, and according to the vows they made, they renounce their homes, leave the household life, and attain Perfect Enlightenment. Because of this reason, both the Holy Wheel-Turning King and the Tathagata, Arhat, Samyaksambuddha possess the major marks of a great man.
Furthermore, a question: What is the reason that the Buddha and the Pratyekabuddha (Pratyekabuddha, Solitary Buddha) do not encounter each other at the same time? The answer: The assemblies of Pratyekabuddhas, for a long time, cultivate the Dharma of the Pratyekabuddha. The excellent and wonderful fruition manifests and is ultimately accomplished. They have no desires or requests. Towards the supreme Dharma, they no longer make any effort, nor do they delight in approaching, respecting, or beholding the Tathagata. Because of this reason, the Buddha and the Pratyekabuddha do not appear at the same time.
Furthermore, a question: What is the reason that two Chakravartis do not appear at the same time? The answer: The Holy Wheel-Turning King, in past lives, cultivated causes on a grand scale, meaning that for a long time, they diligently cultivated all kinds of good deeds, using the same wonderful canopy to universally cover everything. When one Wheel-Turning King appears, they regard all living beings as their own children. When one Wheel-Turning King appears, they are respected and offered to in the same realm. In accordance with all the good deeds that should be done, the excellent vows and fruition manifest and are ultimately accomplished. Because of this reason, two Chakravartis do not appear at the same time.
Furthermore, a question: What is the reason that two Buddhas, Tathagatas, Arhats, Samyaksambuddhas do not appear at the same time? The answer: The Bodhisattva (Bodhisattva, Enlightenment Being), in past lives, cultivated causes on a grand scale, meaning...
于長時，唯一師教、一種修習，作諸善法，隨其所作同一解脫、唯一所尊、唯一大智。作諸善業，長養成熟，於一時中無二果報現前所起。此復云何？答：二難並故。以是因故，於一時中二佛如來、應供、正等正覺不同出世。
又問：何因女人不作轉輪聖王、不成帝釋、不成梵王、不成魔王、不證緣覺菩提、不證無上正等菩提？答：謂諸女人善力劣弱，男子勝善樂欲根力之所建立，以其極生善欲心故。女無勢力，皆是男子善業因作。又復女人無其利根，唯彼男子善力成故。又彼男子善力增極，乃能獲得利根勝業。以如是因故，女人不作轉輪聖王、不成帝釋、不成梵王、不成魔王、不證緣覺菩提、不證無上正等菩提。
又問：何因佛世尊者具無邊智、具無邊慧無邊辯才？答菩薩長時于其三慧親近修習廣多施作，謂聞所成慧、思所成慧、修所成慧，增極勤勇。以如是因故，佛世尊具無邊智慧無邊辯才。
又問：何因佛世尊出清凈妙音，普聞三千大千世界悉令曉了？答：以佛世尊成道未久，住梵界已，普令親近得聞解脫。頌句頌曰：
「安住諸佛正教中， 發起精進求出離， 能破生死大力軍， 猶如狂像在草舍。 今此清凈正法律， 不放逸心善所行， 即能斷滅生死輪， 乃盡一切
【現代漢語翻譯】 現代漢語譯本： 長時間以來，只有一個老師教導、一種修行方式，做各種善事，隨著所做的事情達到同一解脫境界、唯一值得尊敬、唯一具有大智慧。做各種善業，增長並使其成熟，在同一時間不會出現兩種不同的果報同時顯現。這是什麼原因呢？回答：因為兩個困難同時存在。因為這個原因，在同一時間不可能有兩位佛陀如來（Tathagata，如實而來者）、應供（Arhat，值得供養者）、正等正覺（Samyaksambuddha，完全覺悟者）同時出現於世。 又問：什麼原因導致女人不能成為轉輪聖王（Chakravartin，統治世界的理想君主）、不能成為帝釋（Indra，天神之王）、不能成為梵王（Brahma，創造之神）、不能成為魔王（Mara，死亡之神）、不能證得緣覺菩提（Pratyekabuddha-bodhi，獨自覺悟的智慧）、不能證得無上正等菩提（Anuttara-samyak-sambodhi，無上圓滿的覺悟）？回答：因為女人的善力弱小，而男子擁有更強的善的力量和慾望，並且根基穩固，因為他們極度渴望行善。女人沒有力量，她們的力量都來自於男子所做的善業。而且女人沒有敏銳的根器，這都是因為男子善的力量成就的。而且男子善的力量增長到極致，才能獲得敏銳的根器和殊勝的業力。因為這些原因，女人不能成為轉輪聖王、不能成為帝釋、不能成為梵王、不能證得緣覺菩提、不能證得無上正等菩提。 又問：什麼原因導致佛世尊（Buddha-bhagavan，佛陀，世尊）具有無邊的智慧、無邊的聰慧和無邊的辯才？回答：菩薩（Bodhisattva，追求覺悟的修行者）長時間地親近、修習和廣泛地實踐三種智慧，即聞所成慧（Srutamayaprajna，聽聞佛法而獲得的智慧）、思所成慧（Cintamayaprajna，通過思考獲得的智慧）和修所成慧（Bhavanamayaprajna，通過禪修獲得的智慧），並且極其勤奮勇猛。因為這個原因，佛世尊具有無邊的智慧和無邊的辯才。 又問：什麼原因導致佛世尊發出清凈美妙的聲音，能夠傳遍三千大千世界，讓所有眾生都明白瞭解？回答：因為佛世尊成道后不久，住在梵天界（Brahma-loka，色界天的最高層），普遍讓眾生親近並聽聞解脫之道。偈頌說： 『安住在諸佛的正教之中，發起精進之心尋求出離， 能夠摧毀生死輪迴的強大軍隊，就像狂象衝進草舍一樣。 現在這部清凈的正法，以不放逸的心精進修行， 就能斷滅生死輪迴，直至一切煩惱滅盡。』
【English Translation】 English version: For a long time, there was only one teacher, one kind of practice, doing all kinds of good deeds, and with what was done, attaining the same liberation, the only one to be revered, the only one with great wisdom. Doing all kinds of good deeds, growing and maturing them, at one time, two different karmic results do not arise simultaneously. What is the reason for this? The answer is: because two difficulties exist together. Because of this reason, at one time, two Buddhas, Tathagatas (Tathagata, the one who comes truthfully), Arhats (Arhat, the worthy of offerings), Samyaksambuddhas (Samyaksambuddha, the perfectly enlightened ones) do not appear in the world at the same time. Again, it is asked: What is the reason that women cannot become Chakravartins (Chakravartin, the ideal monarch who rules the world), cannot become Indras (Indra, the king of gods), cannot become Brahmas (Brahma, the creator god), cannot become Maras (Mara, the god of death), cannot attain Pratyekabuddha-bodhi (Pratyekabuddha-bodhi, the wisdom of solitary enlightenment), and cannot attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? The answer is: because women's power of goodness is weak, while men possess stronger power and desire for goodness, and their foundations are firm, because they have an extreme desire to do good. Women have no power; their power all comes from the good deeds done by men. Moreover, women do not have sharp faculties; this is all because of the power of men's goodness. Furthermore, men's power of goodness increases to the extreme, enabling them to obtain sharp faculties and superior karma. Because of these reasons, women cannot become Chakravartins, cannot become Indras, cannot become Brahmas, cannot become Maras, cannot attain Pratyekabuddha-bodhi, and cannot attain Anuttara-samyak-sambodhi. Again, it is asked: What is the reason that the Buddha-bhagavan (Buddha-bhagavan, the Buddha, the World-Honored One) possesses boundless wisdom, boundless intelligence, and boundless eloquence? The answer is: The Bodhisattva (Bodhisattva, a practitioner seeking enlightenment) for a long time closely approaches, practices, and extensively performs the three wisdoms, namely Srutamayaprajna (Srutamayaprajna, wisdom gained from hearing the Dharma), Cintamayaprajna (Cintamayaprajna, wisdom gained through thinking), and Bhavanamayaprajna (Bhavanamayaprajna, wisdom gained through meditation), and is extremely diligent and courageous. Because of this reason, the Buddha-bhagavan possesses boundless wisdom and boundless eloquence. Again, it is asked: What is the reason that the Buddha-bhagavan emits a pure and wonderful sound that can spread throughout the three thousand great thousand worlds, allowing all beings to understand and comprehend? The answer is: Because the Buddha-bhagavan, not long after attaining enlightenment, resided in the Brahma-loka (Brahma-loka, the highest level of the Form Realm), universally allowing beings to approach and hear the path to liberation. The verse says: 『Abiding in the correct teachings of all Buddhas, generating a mind of diligence to seek liberation, Able to destroy the powerful army of birth and death, like a mad elephant rushing into a grass hut. Now this pure and correct Dharma, diligently practiced with a non-negligent mind, Can cut off the cycle of birth and death, until all afflictions are exhausted.』
苦邊際。」
如是頌句，一一世界、一一眾生普皆得聞，分明曉了。此是如來清凈妙音，普聞三千大千世界。
施設論卷第三 大正藏第 26 冊 No. 1538 施設論
施設論卷第四
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
對法大論中因施設門第六之二
論中問曰：有何所因而能了知正覺世尊于諸眾生大悲超勝：答：世尊為見世間眾生染煩惱病、煩惱逼迫，種種煩惱而生損害，無救無歸、無所趣向。以如是因故，世尊不久乃成正覺，為諸眾生而作救度，是故大悲超勝。
又問：何因菩薩入慈心定時，而菩薩身火不能燒、水不能溺、刀杖不傷、毒不能害，復無中間趣滅？答：無惱害定，無定所入。無彼無惱害觸亦無，不同分心趣滅。以如是因故，菩薩入慈心定時，水火刀杖毒不能害，復無中間趣滅。
又問：何因入無想定及滅盡定時，水火刀杖毒不能害，復無中間趣滅？答：無惱害定，無定所入，亦無無惱害之觸、無心趣滅。由此因故，其事如是。
又問：何因菩薩在母胎時，而菩薩母不為水火刀杖毒所惱害，亦無中間趣滅。答：菩薩大威力故。以其菩薩勝力，令菩薩母無諸惱害。
又問：何因菩薩之身無水火刀
【現代漢語翻譯】 『苦邊際。』
如是頌句，一一世界、一一眾生普皆得聞，分明曉了。此是如來清凈妙音，普聞三千大千世界。
施設論卷第三 大正藏第 26 冊 No. 1538 施設論
施設論卷第四
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
對法大論中因施設門第六之二
論中問曰：有何所因而能了知正覺世尊于諸眾生大悲超勝：答：世尊為見世間眾生染煩惱病、煩惱逼迫，種種煩惱而生損害，無救無歸、無所趣向。以如是因故，世尊不久乃成正覺，為諸眾生而作救度，是故大悲超勝。
又問：何因菩薩（Bodhisattva，指追求覺悟的修行者）入慈心定時，而菩薩身火不能燒、水不能溺、刀杖不傷、毒不能害，復無中間趣滅？答：無惱害定，無定所入。無彼無惱害觸亦無，不同分心趣滅。以如是因故，菩薩入慈心定時，水火刀杖毒不能害，復無中間趣滅。
又問：何因入無想定及滅盡定時，水火刀杖毒不能害，復無中間趣滅？答：無惱害定，無定所入，亦無無惱害之觸、無心趣滅。由此因故，其事如是。
又問：何因菩薩（Bodhisattva，指追求覺悟的修行者）在母胎時，而菩薩母不為水火刀杖毒所惱害，亦無中間趣滅。答：菩薩（Bodhisattva，指追求覺悟的修行者）大威力故。以其菩薩（Bodhisattva，指追求覺悟的修行者）勝力，令菩薩母無諸惱害。
又問：何因菩薩（Bodhisattva，指追求覺悟的修行者）之身無水火刀
【English Translation】 'The boundary of suffering.'
Such verses, each world, each sentient being, universally heard, clearly understood. This is the Tathagata's (如來，指佛) pure and wonderful sound, universally heard throughout the three thousand great thousand worlds.
Treatise on Establishments, Volume 3 Taisho Tripitaka Volume 26, No. 1538, Treatise on Establishments
Treatise on Establishments, Volume 4
Translated by the Tripitaka Master Chao San Da Fu Shi Guang Lu Qing Guang Fan, the Purple-Robed Shramana Chen Wei Jing, etc., by Imperial Decree
The Second of the Door of Causes and Establishments in the Great Treatise on Abhidharma
The treatise asks: What is the cause by which one can know that the Perfectly Enlightened World-Honored One's great compassion towards all sentient beings is supreme? The answer: The World-Honored One sees that sentient beings in the world are afflicted by the disease of defilements, oppressed by afflictions, harmed by various afflictions, without rescue, without refuge, without any place to turn to. Because of this cause, the World-Honored One soon attained Perfect Enlightenment, and became a savior for all sentient beings, therefore His great compassion is supreme.
Furthermore, it is asked: What is the cause that when a Bodhisattva (菩薩，one who seeks enlightenment) enters the Samadhi of Loving-kindness, the Bodhisattva's (菩薩，one who seeks enlightenment) body cannot be burned by fire, drowned by water, harmed by swords and staves, or poisoned by toxins, and there is no intermediate cessation? The answer: There is no Samadhi of harm, no place to enter Samadhi. There is no touch of harm, nor is there a mind that tends towards cessation. Because of this cause, when a Bodhisattva (菩薩，one who seeks enlightenment) enters the Samadhi of Loving-kindness, water, fire, swords, staves, and poison cannot harm him, and there is no intermediate cessation.
Furthermore, it is asked: What is the cause that when entering the Samadhi of Non-Perception and the Samadhi of Cessation, water, fire, swords, staves, and poison cannot harm him, and there is no intermediate cessation? The answer: There is no Samadhi of harm, no place to enter Samadhi, nor is there a touch of non-harm, nor is there a mind that tends towards cessation. Because of this cause, the matter is thus.
Furthermore, it is asked: What is the cause that when a Bodhisattva (菩薩，one who seeks enlightenment) is in the mother's womb, the Bodhisattva's (菩薩，one who seeks enlightenment) mother is not harmed by water, fire, swords, staves, or poison, and there is no intermediate cessation? The answer: Because of the great power of the Bodhisattva (菩薩，one who seeks enlightenment). Because of the Bodhisattva's (菩薩，one who seeks enlightenment) superior power, the Bodhisattva's (菩薩，one who seeks enlightenment) mother is free from all harm.
Furthermore, it is asked: What is the cause that the body of a Bodhisattva (菩薩，one who seeks enlightenment) is free from water, fire, and swords
杖毒所惱害，亦無中間趣滅。答：菩薩於一切眾生中而得最勝，設於同等類中亦復最勝。
又問：何因彼焰摩王身，無水火刀杖等害，亦無中間趣滅？答：焰摩王者，于焰摩界眾生類中而得最勝。由此因故，其事如是。
又問：何因愛啰嚩拏象王及善住象王，身無水火刀杖等害，亦無中間趣滅。答：彼于傍生類中而得最勝，出諸趣類。由此因故，其事如最。
又問：何因地獄趣中諸眾生類受極苦楚，而無中間趣滅。答：業報熾然故，以其苦受業報未盡。由此因故，其事如是。
對法大論中因施設門第七
複次一時佛在舍衛國，告苾芻眾言：「苾芻當知，有三種法，為內垢染、內含藏、內怨惡。何等為三？謂貪、瞋、癡。諸苾芻，此中雲何名內垢染、內含藏、內怨惡？謂若有人，惡友所作，侵他受用及諸種類，乃至害命。以其貪愛增盛，于身口意廣行諸惡。行諸惡已，由此因緣，身壞命終墮于惡趣地獄中。生瞋、癡亦然。諸苾芻，是故貪、瞋、癡法，名內垢染、內含藏、內怨惡。」
世尊善逝如是說已。
複次總略而說頌曰：
「不能了知貪愛法， 于貪愛法不諦觀， 是人與其貪愛俱， 彼即入于黑暗處。 貪染之人無義利， 由貪染心生愛著， 中間生
【現代漢語翻譯】 現代漢語譯本：問：為什麼受到棍棒和毒藥傷害，也沒有中途死亡？答：菩薩在一切眾生中獲得最殊勝的地位，即使在同等種類中也是最殊勝的。 又問：為什麼焰摩王（Yama，掌管地獄的王）的身體，沒有水、火、刀、杖等傷害，也沒有中途死亡？答：焰摩王在焰摩界的眾生中獲得最殊勝的地位。因為這個原因，情況就是這樣。 又問：為什麼愛啰嚩拏象王（Airavana，帝釋天的坐騎）和善住象王（善於安住的象王），身體沒有水、火、刀、杖等傷害，也沒有中途死亡？答：它們在傍生類（動物）中獲得最殊勝的地位，超出其他趣類。因為這個原因，情況就是這樣。 又問：為什麼地獄趣中的眾生遭受極大的痛苦，卻沒有中途死亡？答：因為業報熾盛，他們的苦受業報還沒有結束。因為這個原因，情況就是這樣。 《對法大論》中因施設門第七 再有一次，佛陀在舍衛國（Sravasti，古印度城市）告訴比丘（bhiksu，佛教僧侶）們說：『比丘們，你們應當知道，有三種法，是內在的垢染、內在的含藏、內在的怨恨和厭惡。哪三種呢？就是貪、嗔、癡。比丘們，這其中什麼是內在的垢染、內在的含藏、內在的怨恨和厭惡呢？就是如果有人，被惡友所影響，侵佔他人受用和各種財物，乃至殺害生命。因為他的貪愛增長，在身口意上廣泛地造作各種惡業。造作各種惡業之後，因為這個因緣，身壞命終后墮入惡趣地獄中。生起嗔恨和愚癡也是這樣。比丘們，所以貪、嗔、癡這三種法，被稱為內在的垢染、內在的含藏、內在的怨恨和厭惡。』 世尊善逝（Sugata，如來的稱號）這樣說完。 再次，總括而說，用偈頌表達： 『不能瞭解貪愛之法，對於貪愛之法不仔細觀察， 這個人與他的貪愛同在，他就會進入黑暗之處。 被貪染的人沒有義利，由於被貪染的心生起愛著， 中途產生
【English Translation】 English version: Question: Why, being afflicted by sticks and poison, is there no intermediate cessation? Answer: Bodhisattvas are the most excellent among all sentient beings, and are the most excellent even among those of the same kind. Again, question: Why is it that the body of Yama (Yama, the lord of death), the King of Yama, is free from harm by water, fire, swords, or sticks, and there is no intermediate cessation? Answer: The King of Yama is the most excellent among the beings in the realm of Yama. For this reason, it is so. Again, question: Why is it that the bodies of Airavana (Airavana, Indra's mount), the elephant king, and Sudarsana (Sudarsana, the well-dwelling elephant king), the elephant king, are free from harm by water, fire, swords, or sticks, and there is no intermediate cessation? Answer: They are the most excellent among animals (beings born in the animal realm), surpassing all other realms. For this reason, it is so. Again, question: Why is it that the beings in the hell realm endure extreme suffering, yet there is no intermediate cessation? Answer: Because the karmic retribution is intense, and their suffering from karmic retribution has not yet been exhausted. For this reason, it is so. Chapter Seven on the Establishment of Causes in the Abhidharma-mahāvibhāṣā-śāstra Furthermore, at one time, the Buddha was in Sravasti (Sravasti, an ancient Indian city) and told the bhiksus (bhiksu, Buddhist monks), 'Bhiksus, you should know that there are three dharmas that are internal defilements, internal storehouses, and internal resentments and aversions. What are the three? They are greed, hatred, and delusion. Bhiksus, what among these is called internal defilement, internal storehouse, and internal resentment and aversion? It is when someone, influenced by bad friends, encroaches upon the enjoyment and various possessions of others, even to the point of taking life. Because their greed increases, they extensively commit various evil deeds with body, speech, and mind. Having committed various evil deeds, because of this cause, after the body breaks and life ends, they fall into the evil realms of hell. The same is true for arising hatred and delusion. Bhiksus, therefore, these three dharmas of greed, hatred, and delusion are called internal defilements, internal storehouses, and internal resentments and aversions.' The Sugata (Sugata, an epithet of the Tathagata), the World Honored One, having spoken thus. Again, to summarize, it is expressed in verse: 'Unable to understand the dharma of greed, not carefully observing the dharma of greed, This person remains with their greed, and they will enter a dark place. A person stained by greed has no benefit, due to the mind stained by greed, attachment arises, Intermediate arising
起怖畏心， 當知彼人不覺了。 若能斷除于貪愛， 彼即愛塵不能染， 由其貪愛不轉時， 如蓮不住于渧水。 不能了知瞋恚法， 于瞋恚法不諦觀， 是人與其瞋恚俱， 彼即入于黑暗處。 瞋恚之人無義利， 由瞋恚心生過失， 中間生起怖畏心， 當知彼人不覺了。 若能斷除于瞋恚， 即于瞋境不生瞋， 由其瞋法墜墮時， 如彼果熟而自落。 不能了知癡冥法， 于癡冥法不諦觀， 是人與其癡冥俱， 彼即入于黑暗處。 癡冥之人無義利， 由癡暗心故癡迷， 中間生起怖畏心， 當知彼人不覺了。 若能斷除癡冥者， 不為癡境所癡迷， 彼癡冥法若破時， 其猶日光破諸暗。 若能了知此三法， 決定不墮于惡趣， 如斷多羅大樹心， 彼所斷已不復生。 是故貪法及瞋法， 癡等三法皆離著， 行人明慧發生時， 即能盡于苦邊際。」
又問：何因有極貪者？答：謂若有人于貪不善根中近習修作，于無貪善根中不近習修作。于其欲想、欲因、欲尋而乃近習亦復修作，于出離想、出離因、出離尋不能修作。于諸世間莊嚴受用，以愛著心勤行修作，于不莊嚴受用不勤修作。于諸善法所應作處而不能作，復不思
【現代漢語翻譯】 現代漢語譯本 心生恐懼畏懼，應當知道這個人還沒有覺悟。 如果能夠斷除貪愛，他就不會被愛慾的塵埃所污染， 因為他的貪愛不再滋長，就像蓮花不沾染水滴一樣。 不能瞭解嗔恚的法，對於嗔恚的法不能如實觀察， 這個人與嗔恚同在，他就會墮入黑暗之處。 嗔恚的人沒有利益，因為嗔恚之心會產生過失， 中間生起恐懼畏懼之心，應當知道這個人還沒有覺悟。 如果能夠斷除嗔恚，就不會在嗔恚的境界中生起嗔恨， 因為他的嗔恚之法墜落時，就像成熟的果實自然掉落一樣。 不能瞭解愚癡昏昧的法，對於愚癡昏昧的法不能如實觀察， 這個人與愚癡昏昧同在，他就會墮入黑暗之處。 愚癡昏昧的人沒有利益，因為愚癡昏暗的心而迷惑， 中間生起恐懼畏懼之心，應當知道這個人還沒有覺悟。 如果能夠斷除愚癡昏昧，就不會被愚癡的境界所迷惑， 當愚癡昏昧之法破除時，就像陽光破除一切黑暗一樣。 如果能夠了解這三種法，決定不會墮入惡趣（du lu e qu，不好的去處）。 就像砍斷多羅樹（duo luo shu，一種樹）的樹心，它被砍斷後就不會再重生。 因此，對於貪法、嗔法以及愚癡等三種法都要遠離執著， 修行人明智和智慧生起時，就能達到痛苦的盡頭。
又問：什麼原因導致極度貪婪？答：如果有人對於貪婪的不善之根經常親近、修習和造作，對於無貪婪的善良之根不親近、不修習和不造作。對於慾望的想法、慾望的原因、慾望的尋思而親近、修習和造作，對於出離的想法、出離的原因、出離的尋思不能修習和造作。對於世間的莊嚴和享用，以愛著的心勤奮地修行和造作，對於不莊嚴的享用不勤奮地修習和造作。對於各種善法所應該做的事情卻不能做，又不思考。
【English Translation】 English version Generating a fearful mind, know that such a person is not awakened. If one can cut off greed and attachment, they will not be defiled by the dust of desire, Because their greed does not arise, like a lotus that does not cling to a drop of water. Unable to understand the law of anger, not truly contemplating the law of anger, Such a person dwells with anger, and they will enter a place of darkness. An angry person has no benefit, because an angry mind generates faults, Generating a fearful mind in between, know that such a person is not awakened. If one can cut off anger, then they will not generate anger in the realm of anger, Because when the law of anger falls away, it is like a ripe fruit falling by itself. Unable to understand the law of ignorance, not truly contemplating the law of ignorance, Such a person dwells with ignorance, and they will enter a place of darkness. An ignorant person has no benefit, because they are deluded by an ignorant mind, Generating a fearful mind in between, know that such a person is not awakened. If one can cut off ignorance, they will not be deluded by the realm of ignorance, When the law of ignorance is broken, it is like sunlight breaking through all darkness. If one can understand these three laws, they will certainly not fall into the evil realms (du lu e qu, bad places). Like cutting off the heart of a Tala tree (duo luo shu, a kind of tree), once it is cut off, it will not grow again. Therefore, one should be detached from the law of greed, the law of anger, and the three laws such as ignorance, When the practitioner's wisdom arises, they can reach the end of suffering.
Furthermore, it is asked: What causes extreme greed? The answer is: If someone frequently approaches, cultivates, and creates in the unwholesome root of greed, and does not approach, cultivate, or create in the wholesome root of non-greed. If they approach, cultivate, and create thoughts of desire, causes of desire, and reflections of desire, but cannot cultivate and create thoughts of renunciation, causes of renunciation, and reflections of renunciation. If they diligently practice and create with a mind attached to worldly adornments and enjoyments, but do not diligently cultivate and create non-adornments and non-enjoyments. If they cannot do what should be done in various good deeds, and do not contemplate.
惟、不修三摩地行，不能守護諸根隱密之門，食不知量，初夜后夜常不睡眠勤行諸惡，不修奢摩他、毗缽舍那，于不如理作意中而乃修作。此等之人，故極貪愛。至謝滅已當復云何？謂作歌舞倡伎戲笑之人，及為女人。設得生天，即生欲界天中。由此因故，其事如是。
又問：何因有極瞋者？答：謂若有人于瞋不善根中近習修作，于無瞋善根中不近習修作，于其瞋想、瞋因、瞋尋而乃近習亦復修作，于不瞋想、不瞋因、不瞋尋不能修作。于非處起瞋勤行修作，于慈心三摩地不能修作。于殺害事勤行修作，于不殺害事不能修作。于彼諸根隱密之門不能守護，食不知量，初夜后夜常不睡眠勤行諸惡，不修奢摩他、毗缽舍那，于不如理作意中而乃修作。此等之人，故極瞋恚。至謝滅已，當復云何？謂作蝎蜂、三目蟲、百足蟲等。由此因故，其事如是。
又問：何因有極癡者？答：謂若有人于癡不善根中近習修作，于無癡善根中不近習修作。于其害想、害因、害尋而乃近習亦復修作，于不害想、不害因、不害尋不能修作。于諸見中而常修作，及於怪異不祥等事亦復修作。由是緣故，而不能于緣生法門內心伺察，不能於五取蘊中諦觀生滅無常之行，所謂此法是色所成、是色所集、從色所滅。如是受想行識所成，是識
【現代漢語翻譯】 現代漢語譯本：如果有人不修習三摩地（Samadhi，禪定）之行，不能守護諸根（感官）的隱秘之門，飲食不知節制，經常在初夜和后夜不睡覺，勤奮地做各種惡事，不修習奢摩他（Samatha，止）和毗缽舍那（Vipassanā，觀），反而專注于不如理作意（ayoniso manasikara，不如理的思維方式）。這樣的人，就會極其貪愛。當他們死後，會怎麼樣呢？他們會轉世成為歌舞藝人、倡伎或喜歡戲笑的人，或者成為女人。即使能夠昇天，也只能生在欲界天中。這就是導致這種結果的原因。
又問：什麼原因導致人變得極其嗔怒？答：如果有人經常練習和培養嗔怒這種不善的根源，而不練習和培養無嗔這種善良的根源；經常練習和培養嗔怒的想法、嗔怒的原因和嗔怒的尋思，而不練習和培養不嗔怒的想法、不嗔怒的原因和不嗔怒的尋思；在不應該生氣的地方生氣，並且勤奮地這樣做；不修習慈心三摩地；勤奮地做殺害的事情，而不做不殺害的事情；不能守護諸根的隱秘之門，飲食不知節制，經常在初夜和后夜不睡覺，勤奮地做各種惡事，不修習奢摩他和毗缽舍那，反而專注于不如理作意。這樣的人，就會極其嗔怒。當他們死後，會怎麼樣呢？他們會轉世成為蝎子、蜜蜂、三目蟲、蜈蚣等。這就是導致這種結果的原因。
又問：什麼原因導致人變得極其愚癡？答：如果有人經常練習和培養愚癡這種不善的根源，而不練習和培養無癡這種善良的根源；經常練習和培養有害的想法、有害的原因和有害的尋思，而不練習和培養無害的想法、無害的原因和無害的尋思；經常修習各種邪見，以及怪異不祥的事情。因為這個原因，他們不能內心深入地觀察緣起法門（dependent origination），不能在五取蘊（five aggregates of clinging）中如實地觀察生滅無常的現象，也就是不能認識到這個法是由色（rupa，色蘊）所組成、由色所聚集、從色所滅。同樣，受（vedana，受蘊）、想（sanna，想蘊）、行（sankhara，行蘊）、識（vijnana，識蘊）也是如此。
【English Translation】 English version: Furthermore, if one does not cultivate the practice of Samadhi (concentration), is unable to guard the hidden doors of the senses, does not know moderation in eating, frequently does not sleep during the early and late parts of the night, diligently engages in all kinds of evil deeds, does not cultivate Samatha (tranquility) and Vipassanā (insight), but instead focuses on irrational thinking (ayoniso manasikara). Such individuals are extremely greedy. What will happen to them after death? They will be reborn as singers, dancers, entertainers, or those who enjoy joking, or as women. Even if they are able to be reborn in the heavens, they will only be born in the desire realm heavens. This is the cause of such an outcome.
Furthermore, it is asked: What causes one to become extremely angry? The answer is: If one frequently practices and cultivates anger, which is an unwholesome root, and does not practice and cultivate non-anger, which is a wholesome root; if one frequently practices and cultivates angry thoughts, the causes of anger, and angry deliberations, and does not practice and cultivate non-angry thoughts, the causes of non-anger, and non-angry deliberations; if one becomes angry in inappropriate situations and diligently engages in this; if one does not cultivate loving-kindness Samadhi; if one diligently engages in killing and does not engage in non-killing; if one is unable to guard the hidden doors of the senses, does not know moderation in eating, frequently does not sleep during the early and late parts of the night, diligently engages in all kinds of evil deeds, does not cultivate Samatha and Vipassanā, but instead focuses on irrational thinking. Such individuals are extremely wrathful. What will happen to them after death? They will be reborn as scorpions, bees, three-eyed insects, centipedes, and so on. This is the cause of such an outcome.
Furthermore, it is asked: What causes one to become extremely ignorant? The answer is: If one frequently practices and cultivates ignorance, which is an unwholesome root, and does not practice and cultivate non-ignorance, which is a wholesome root; if one frequently practices and cultivates harmful thoughts, the causes of harm, and harmful deliberations, and does not practice and cultivate non-harmful thoughts, the causes of non-harm, and non-harmful deliberations; if one constantly cultivates various wrong views, as well as strange and inauspicious things. Because of this reason, they are unable to deeply contemplate the doctrine of dependent origination, and are unable to truly observe the impermanent nature of arising and ceasing within the five aggregates of clinging (five skandhas), that is, they cannot recognize that this dharma is composed of form (rupa), is gathered from form, and ceases from form. Likewise, feeling (vedana), perception (sanna), mental formations (sankhara), and consciousness (vijnana) are also like this.
所集、從識所滅。此人于諸根隱密之門不能守護，食不知量，初夜后夜常不睡眠勤行諸惡，不修奢摩他、毗缽舍那，于不如理作意中而乃修作。此等之人，故極癡冥。至謝滅已，當復云何，謂作象馬駝驢、羊鹿牛及豬等。由此因故，其事如是。
又問：何因有不極貪者？答：謂若有人于無貪善根中近習修作，于貪不善根中不近習修作。于出離想、出離因、出離尋而乃近習亦復修作，于其欲想、欲因、欲尋不勤修作。于諸世間不莊嚴受用勤行修作，于莊嚴受用不勤修作。于諸善法常所思惟，於三摩地勤行修作，于不善法而不修作。守護諸根隱密之門，飲食知量，初夜后夜常不睡眠勤行諸善，修奢摩他，毗缽舍那，于如理作意中勤行修作，于不如理作意中而不修作。此等之人，不極貪愛。至謝滅已，當復云何？謂作仙人及出家人、諸長者等，或生色界天中。由此因故，其事如是。
又問：何因有不極瞋者：答：謂若有人于無瞋善根中近習修作，于瞋不善根中不近習修作。于無瞋想、無瞋因、無瞋尋而乃近習亦復修作，于其瞋想、瞋因、瞋尋不勤修作。常修慈心三摩地行，于非處起瞋而亦不作。于不害法勤行修作，于損害法而不修作。守護諸根隱密之門，飲食知量，初夜后夜常不睡眠勤行諸善，修奢摩他、毗缽
【現代漢語翻譯】 現代漢語譯本： 所聚集的（惡業），從意識中消滅。這個人對於諸根（眼、耳、鼻、舌、身、意）的隱秘之門不能守護，飲食不知節制，初夜和后夜常常不睡覺而勤奮地做各種惡事，不修習奢摩他（止，禪定）、毗缽舍那（觀，智慧），對於不如理的作意（不如法的思考）卻加以修習。這樣的人，就會極其愚癡昏昧。到死亡結束之後，將會怎麼樣呢？將會轉生為象、馬、駱駝、驢、羊、鹿、牛以及豬等畜生。因為這樣的原因，事情就是這樣。 又問：什麼原因導致人不那麼貪婪呢？答：如果有人對於無貪的善根經常親近修習，對於貪婪的不善根不親近修習。對於出離的想法、出離的原因、出離的尋求經常親近並且修習，對於慾望的想法、慾望的原因、慾望的尋求不勤奮修習。對於世間的各種不莊嚴的事物勤奮地受用和修習，對於莊嚴的事物不勤奮受用和修習。對於各種善法經常思考，對於三摩地（禪定）勤奮地修習，對於不善法不修習。守護諸根的隱秘之門，飲食有節制，初夜和后夜常常不睡覺而勤奮地做各種善事，修習奢摩他（止，禪定）、毗缽舍那（觀，智慧），對於如理的作意（如法的思考）勤奮地修習，對於不如理的作意（不如法的思考）不修習。這樣的人，就不會極其貪愛。到死亡結束之後，將會怎麼樣呢？將會轉生為仙人以及出家人、各位長者等，或者生到**天中。因為這樣的原因，事情就是這樣。 又問：什麼原因導致人不那麼嗔恨呢？答：如果有人對於無嗔的善根經常親近修習，對於嗔恨的不善根不親近修習。對於無嗔的想法、無嗔的原因、無嗔的尋求經常親近並且修習，對於嗔恨的想法、嗔恨的原因、嗔恨的尋求不勤奮修習。經常修習慈心三摩地（禪定）的修行，對於不應該產生嗔恨的地方也不產生嗔恨。對於不損害的法勤奮地修習，對於損害的法不修習。守護諸根的隱秘之門，飲食有節制，初夜和后夜常常不睡覺而勤奮地做各種善事，修習奢摩他（止，禪定）、毗缽
【English Translation】 English version: That which is accumulated is extinguished from consciousness. This person is unable to guard the hidden doors of the senses (eye, ear, nose, tongue, body, and mind), does not know moderation in food, constantly does not sleep during the first and last watches of the night, diligently engages in all kinds of evil deeds, does not cultivate Śamatha (tranquility, meditation) and Vipaśyanā (insight, wisdom), and cultivates improper attention. Such a person is extremely ignorant and deluded. What will happen when they die? They will be reborn as elephants, horses, camels, donkeys, sheep, deer, cattle, and pigs, etc. Because of this cause, things are like this. Again, it is asked: What causes one to be not extremely greedy? The answer is: If someone constantly approaches and cultivates the roots of goodness of non-greed, and does not approach and cultivate the roots of unwholesomeness of greed. They constantly approach and cultivate thoughts of renunciation, the causes of renunciation, and the seeking of renunciation, and do not diligently cultivate thoughts of desire, the causes of desire, and the seeking of desire. They diligently practice and cultivate non-adorned enjoyment in all worldly things, and do not diligently cultivate adorned enjoyment. They constantly contemplate all good dharmas, diligently cultivate Samādhi (meditation), and do not cultivate unwholesome dharmas. They guard the hidden doors of the senses, know moderation in food, constantly do not sleep during the first and last watches of the night, diligently engage in all kinds of good deeds, cultivate Śamatha (tranquility, meditation) and Vipaśyanā (insight, wisdom), diligently cultivate proper attention, and do not cultivate improper attention. Such a person is not extremely greedy. What will happen when they die? They will be reborn as immortals, renunciants, elders, etc., or be born in the ** heavens. Because of this cause, things are like this. Again, it is asked: What causes one to be not extremely angry? The answer is: If someone constantly approaches and cultivates the roots of goodness of non-anger, and does not approach and cultivate the roots of unwholesomeness of anger. They constantly approach and cultivate thoughts of non-anger, the causes of non-anger, and the seeking of non-anger, and do not diligently cultivate thoughts of anger, the causes of anger, and the seeking of anger. They constantly cultivate the practice of loving-kindness Samādhi (meditation), and do not become angry in inappropriate situations. They diligently cultivate non-harming dharmas, and do not cultivate harming dharmas. They guard the hidden doors of the senses, know moderation in food, constantly do not sleep during the first and last watches of the night, diligently engage in all kinds of good deeds, cultivate Śamatha (tranquility, meditation), and Vipaś
舍那，于如理作意中勤行修作，于不如理作意中而不修作。此等之人，不極瞋恚。至滅謝已，當復云何？謂作仙人及出家人、諸長者等，或生色界天中。由此因故，其事如是。
又問：何因有不極癡者？答：謂若有人于無癡善根中近習修作，于癡不善根中不近習修作。于無害想、無害因、無害尋而乃近習亦復修作，于諸見中及怪異不祥等事悉不修作。以是緣故，而於緣生法門內心伺察，於五取蘊中諦觀生滅無常之行，所謂此法是色所成，是色所集，從色所滅。如是受想行識所成，是識所集、從識所滅。此人于諸根隱密之門而常守護，飲食知量，初夜后夜常不睡眠勤行諸善，修奢摩他、毗缽舍那，于如理作意中勤行修作。此等之人，不極癡冥。至謝滅已，當復云何，謂作仙人及出家人、諸長者等，或生色、無色界天中。由此因故，其事如是。
對法大論中因施設門第八之一
總說頌曰：
先際穢氣及堅重， 穢氣上風而飄散， 充滿出息入息俱， 晝夜魚龜陸中等。
如佛所說。
佛告諸苾芻言：「汝諸苾芻！不能了知先際，皆因有、愛二法。于先際中若無有、愛，即后無所起。若能了知如是法者，即自思惟：『於後際法，有愛為緣、為有相續，不了知邪？為無相續邪？』或
【現代漢語翻譯】 現代漢語譯本 舍那，對於如理作意（yoniso-manasikara，如理思維）勤奮修行，對於不如理作意（ayoniso-manasikara，不如理思維）則不修行。這樣的人，不會過於嗔恚。去世之後，將會怎麼樣呢？他們會成為仙人、出家人、長者等等，或者往生到梵天（Brahmaloka，色界天）。因為這個原因，事情就是這樣。
又問：什麼原因導致不會過於愚癡？答：如果有人對於無癡的善根親近、學習和修行，對於愚癡的不善根不親近、學習和修行。對於無害的想法、無害的原因、無害的尋思親近、學習和修行，對於各種邪見以及怪異不祥的事情完全不修行。因為這個緣故，對於緣起法門內心仔細觀察，對於五取蘊（panca-upadanakkhandha，構成經驗的五種聚合）仔細觀察生滅無常的現象，也就是觀察此法是由色（rupa，物質形態）所形成，是由色所聚集，從色而滅。同樣，受（vedana，感受）、想（sanna，認知）、行（sankhara，意志）、識（vinnana，意識）所形成，是由識所聚集，從識而滅。這個人對於諸根（indriya，感官）的隱秘之門常常守護，飲食知量，初夜后夜常常不睡眠，勤奮修行各種善法，修習奢摩他（samatha，止）和毗缽舍那（vipassana，觀），對於如理作意勤奮修行。這樣的人，不會過於愚癡。去世之後，將會怎麼樣呢？他們會成為仙人、出家人、長者等等，或者往生到色界天、無色界天（arupaloka，無物質的天界）。因為這個原因，事情就是這樣。
《對法大論》中因施設門第八之一
總說頌曰：
先際穢氣及堅重， 穢氣上風而飄散， 充滿出息入息俱， 晝夜魚龜陸中等。
如佛所說。
佛告訴諸比丘（bhikkhu，出家修行者）們說：『你們這些比丘！不能夠了解先際（purvakoti，過去際），都是因為有（bhava，存在）和愛（tanha，渴愛）這兩種法。在先際中如果沒有有和愛，那麼後來就不會有所生起。如果能夠了解這樣的法，就應該自己思考：『在後際法（aparakoti，未來際）中，有愛作為緣、作為有相續的原因，是不瞭解呢？還是沒有相續呢？』或者
【English Translation】 English version Sena, diligently practices and cultivates right mindfulness (yoniso-manasikara), and does not practice and cultivate wrong mindfulness (ayoniso-manasikara). Such people are not extremely wrathful. After they die, what will happen? They will become hermits, renunciants, elders, etc., or be born in the Brahma heavens (Brahmaloka, realm of form). Because of this cause, things are like this.
Furthermore, it is asked: What causes one to not be extremely ignorant? The answer is: If someone cultivates and practices proximity to the wholesome root of non-ignorance, and does not cultivate and practice proximity to the unwholesome root of ignorance. They cultivate and practice proximity to harmless thoughts, harmless causes, and harmless reflections, and do not cultivate any views or strange and inauspicious matters. Because of this reason, they carefully observe the Dharma gate of dependent origination in their minds, and contemplate the impermanent nature of arising and ceasing in the five aggregates of clinging (panca-upadanakkhandha, the five aggregates that constitute experience), namely, this Dharma is formed by form (rupa, material form), is gathered by form, and ceases from form. Likewise, feeling (vedana, sensation), perception (sanna, cognition), volition (sankhara, volitional formations), and consciousness (vinnana, consciousness) are formed, gathered, and cease from consciousness. This person constantly guards the hidden doors of the senses (indriya, faculties), knows moderation in eating, and diligently practices wholesome deeds without sleeping in the early and late watches of the night, cultivates samatha (samatha, tranquility) and vipassana (vipassana, insight), and diligently practices right mindfulness. Such people are not extremely ignorant. After they die, what will happen? They will become hermits, renunciants, elders, etc., or be born in the realms of form and the formless realms (arupaloka, immaterial realms). Because of this cause, things are like this.
The Eighth Section on the Establishment of Causes in the Abhidharma-maha-vibhasa-sastra
Summary Verse:
The foul air and heaviness of the prior limit, The foul air is scattered by the upper wind, Filling both outgoing and incoming breaths, Like fish and turtles on land day and night.
As the Buddha said.
The Buddha told the monks (bhikkhu, ordained practitioners): 'You monks! Not being able to understand the prior limit (purvakoti, past extremity) is all because of these two dharmas: existence (bhava, being) and craving (tanha, thirst). If there is no existence and craving in the prior limit, then nothing will arise later. If you can understand such a Dharma, then you should think to yourselves: 'In the Dharma of the posterior limit (aparakoti, future extremity), is craving the cause and the reason for the continuation of existence, or is there no continuation?'' Or
有答言：『此無相續。』何所以邪？謂不了知故。于無明中諸眾生類，乃起是念：『我過去世為有為無？』若過去世有，此即是常。若過去世無，此即是斷。而乃諸行或有因邪？若彼諸行先有因者，然亦諸行先無有因。是故若能了知先際，即諸行本來而無有因。」
又問：何因未離欲者當趣滅已，火焚身時，而有穢氣周遍充塞；已離欲者火焚身時，而無穢氣周遍充塞？答：未離欲者，謂以身中精血不凈而有流散，以流散故，火焚身時風飄穢氣而有充塞，故使大威力諸天不來勤勇作供養事。何以故？穢氣未散故。已離欲者，當趣滅已，身無精血不凈流散。以不流散故，火焚身時而無穢氣，是故大威力諸天悉來勤勇作供養事。何以故？無穢氣故。
又問：何因未離欲者，當趣滅已，身體堅重而不調暢；已離欲者，當趣滅已，身體調暢而不堅重？答：未離欲者，上風吹鼓內入其身，是故堅重而不調暢。已離欲者，當趣滅已，止攝外風，身得調暢而無堅重。由此因故，其事如是。
施設論卷第四 大正藏第 26 冊 No. 1538 施設論
施設論卷第五
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
對法大論中因施設門第八之二
又問：何因未離欲
【現代漢語翻譯】 現代漢語譯本：有人回答說：『這是沒有相續的。』為什麼呢？因為不瞭解的緣故。在無明（avidyā，指對事物真相的迷惑）中的眾生，才會產生這樣的念頭：『我過去世是有還是沒有？』如果過去世有，這就是常（nitya，永恒不變）。如果過去世沒有，這就是斷（uccheda，徹底斷滅）。那麼，諸行（saṃskāra，一切有為法）是否有因呢？如果這些諸行先前有因，那麼這些諸行先前就沒有因。因此，如果能夠了解先際（pūrvānta，過去世的開端），就會明白諸行本來就沒有因。」
又問：為什麼沒有離欲（vītarāga，斷除慾望）的人在趨向滅盡（nirvāṇa，涅槃）后，火焚燒身體時，會有穢氣（aśuci，不凈之氣）瀰漫；而已經離欲的人火焚燒身體時，卻沒有穢氣瀰漫？答：沒有離欲的人，是因為身體中的精血不凈流散，因為流散的緣故，火焚燒身體時風吹動穢氣而瀰漫，所以使得大威力的諸天（deva，天神）不來勤奮地作供養。為什麼呢？因為穢氣沒有散去。已經離欲的人，在趨向滅盡后，身體沒有精血不凈流散。因為不流散的緣故，火焚燒身體時就沒有穢氣，所以大威力的諸天都來勤奮地作供養。為什麼呢？因為沒有穢氣。」
又問：為什麼沒有離欲的人，在趨向滅盡后，身體堅硬沉重而不調暢；已經離欲的人，在趨向滅盡后，身體調暢而不堅硬沉重？答：沒有離欲的人，上風吹動鼓脹進入身體，所以堅硬沉重而不調暢。已經離欲的人，在趨向滅盡后，止息收攝外風，身體變得調暢而沒有堅硬沉重。因為這個原因，事情就是這樣。」
《施設論》卷第四 《大正藏》第 26 冊 No. 1538 《施設論》
《施設論》卷第五
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
《對法大論》中因施設門第八之二
又問：為什麼沒有離欲...
【English Translation】 English version: Someone answers: 'This has no continuity.' Why is that? It is because of not understanding. In ignorance (avidyā), beings arise with the thought: 'Was I existent or non-existent in the past?' If I was existent in the past, this is permanence (nitya). If I was non-existent in the past, this is annihilation (uccheda). Then, do the formations (saṃskāra) have a cause? If those formations previously had a cause, then those formations previously had no cause. Therefore, if one can understand the beginning of the past (pūrvānta), one will realize that the formations originally have no cause.
Furthermore, it is asked: Why is it that when someone who has not abandoned desire (vītarāga) approaches extinction (nirvāṇa), and their body is cremated, there is a pervasive foul odor (aśuci); while when someone who has abandoned desire is cremated, there is no pervasive foul odor? The answer: Those who have not abandoned desire have impure essence and blood flowing out from their bodies. Because of this outflow, when the body is cremated, the wind carries the foul odor, causing it to pervade, preventing the powerful devas (deva, gods) from diligently making offerings. Why is that? Because the foul odor has not dissipated. Those who have abandoned desire, when approaching extinction, have no impure essence and blood flowing out from their bodies. Because there is no outflow, when the body is cremated, there is no foul odor, so the powerful devas all come diligently to make offerings. Why is that? Because there is no foul odor.
Furthermore, it is asked: Why is it that when someone who has not abandoned desire approaches extinction, their body is hard and heavy and not harmonious; while when someone who has abandoned desire approaches extinction, their body is harmonious and not hard and heavy? The answer: For those who have not abandoned desire, the upper winds blow and inflate, entering their body, making it hard and heavy and not harmonious. For those who have abandoned desire, when approaching extinction, they stop and restrain the external winds, and their body becomes harmonious and not hard and heavy. Because of this cause, it is like this.
Śāsana Śāstra, Volume 4 Taisho Tripitaka Volume 26, No. 1538, Śāsana Śāstra
Śāsana Śāstra, Volume 5
Translated by the Tripitaka Master Chao San Da Fu Shi Guang Lu Qing Guang Fan, the Purple-Robed Śrāmaṇa Wei Jing, and others, under imperial decree.
From the Chapter on the Establishment of Causes in the Great Treatise on Abhidharma, Eighth of Two
Furthermore, it is asked: Why is it that those who have not abandoned desire...
者當趣滅時，上風吹鼓內入其身；已離欲者當趣滅時，無上風吹鼓內入其身？答：未離欲者當趣滅時，外心生起，住著奔流，風吹目開，心周遍故其風不止，是故上風吹鼓內入其身。已離欲者當趣滅時，無外心生起住著奔流，無風所吹目不開合，無心周遍其風乃止，是故無上風吹鼓內入其身。由此因故，其事如是。
又問：何因人命存活，身體輕安而復調暢；命既終歿，身體堅重而不調暢。答：其終歿者，邊際分位火界風界二界俱滅，是故堅重而不調暢。彼存活者，中間分位火界風界二界不滅，是故輕安而復調暢。由此因故，其事如是。
又問：何因人命存活，現住世間，飲食銷散；既終歿已，食不銷散？答：人命存活現住世者，中間分位火界水界風界不滅，由彼水界流潤、火界成熟、風界吹鼓，故其所食而乃銷散。彼終歿者，邊際分位水界火界風界俱滅，以其所食，水不流潤、火不成熟、風不吹鼓，故不銷散。由此因故，其事如是。
又問：何因人命存活，現住世間，身無穢氣；既終歿已；穢氣充盈？答：人命存活現住世者，中間分位火界風界二界不滅，隨逐水界而得盈滿，是故彼身無諸穢氣。既終歿已，邊際分位火界風界二界俱滅，不隨水界而得盈滿，是故彼身乃有穢氣。由此因故，其事如是
【現代漢語翻譯】 現代漢語譯本：有人將要去世時，強烈的業風會吹動並進入他的身體；已經脫離慾望的人將要去世時，沒有強烈的業風吹動並進入他的身體嗎？回答：沒有脫離慾望的人將要去世時，外在的心念生起，執著于奔流不息的念頭，（業）風吹得眼睛睜開，因為心念周遍散佈，所以（業）風不會停止，因此強烈的業風會吹動並進入他的身體。已經脫離慾望的人將要去世時，沒有外在的心念生起，沒有執著于奔流不息的念頭，沒有（業）風吹動，眼睛不會睜開或閉合，沒有心念周遍散佈，（業）風自然停止，因此沒有強烈的業風吹動並進入他的身體。因為這個原因，事情就是這樣。 又問：什麼原因導致人在存活時，身體輕盈安適且調和暢順；生命終結死亡后，身體卻變得僵硬沉重且不調和暢順？回答：生命終結死亡的人，在生命的盡頭，地、水、火、風四界中的火界和風界都已消滅，因此身體僵硬沉重且不調和暢順。而存活的人，在生命的過程中，火界和風界沒有消滅，因此身體輕盈安適且調和暢順。因為這個原因，事情就是這樣。 又問：什麼原因導致人在存活、居住在世間時，飲食能夠被消化；而死亡之後，食物卻不能被消化？回答：人在存活、居住在世間時，在生命的過程中，火界（Tejas-dhatu，熱能）、水界（Apo-dhatu，液體）和風界（Vayo-dhatu，氣體）沒有消滅，由於水界的流動滋潤、火界的熱能成熟、風界的吹動鼓盪，所以他所吃的食物才能夠被消化。而死亡的人，在生命的盡頭，水界、火界和風界都已消滅，因為他所吃的食物，沒有水的流動滋潤、沒有火的熱能成熟、沒有風的吹動鼓盪，所以不能被消化。因為這個原因，事情就是這樣。 又問：什麼原因導致人在存活、居住在世間時，身體沒有污穢的氣味；而死亡之後，污穢的氣味卻充滿全身？回答：人在存活、居住在世間時，在生命的過程中，火界和風界沒有消滅，隨著水界的流動而得到盈滿，因此他的身體沒有各種污穢的氣味。而死亡之後，在生命的盡頭，火界和風界都已消滅，不能隨著水界的流動而得到盈滿，因此他的身體才有污穢的氣味。因為這個原因，事情就是這樣。
【English Translation】 English version: When someone is about to pass away, a strong karma wind blows and enters their body; when someone who has detached from desire is about to pass away, does no strong karma wind blow and enter their body? Answer: When someone who has not detached from desire is about to pass away, external thoughts arise, clinging to the flow of thoughts, the (karma) wind blows the eyes open, because the mind is pervasive, the (karma) wind does not stop, therefore a strong karma wind blows and enters their body. When someone who has detached from desire is about to pass away, no external thoughts arise, no clinging to the flow of thoughts, no (karma) wind blows, the eyes do not open or close, no mind is pervasive, the (karma) wind naturally stops, therefore no strong karma wind blows and enters their body. Because of this reason, things are like this. Again asked: What causes a person to be light, comfortable, and harmonious when alive; but after death, the body becomes stiff, heavy, and disharmonious? Answer: Those who have died, at the end of life, the fire element (Tejas-dhatu) and wind element (Vayo-dhatu) among the four elements of earth, water, fire, and wind are extinguished, therefore the body is stiff, heavy, and disharmonious. Those who are alive, in the middle of life, the fire element and wind element are not extinguished, therefore the body is light, comfortable, and harmonious. Because of this reason, things are like this. Again asked: What causes a person to digest food when alive and living in the world; but after death, food cannot be digested? Answer: When a person is alive and living in the world, in the middle of life, the fire element (Tejas-dhatu, heat energy), water element (Apo-dhatu, liquid), and wind element (Vayo-dhatu, gas) are not extinguished, because of the water element's flow and moisture, the fire element's heat and maturity, and the wind element's blowing and stirring, the food they eat can be digested. Those who have died, at the end of life, the water element, fire element, and wind element are all extinguished, because the food they eat lacks the water's flow and moisture, the fire's heat and maturity, and the wind's blowing and stirring, it cannot be digested. Because of this reason, things are like this. Again asked: What causes a person to have no foul odor when alive and living in the world; but after death, the body is filled with foul odor? Answer: When a person is alive and living in the world, in the middle of life, the fire element and wind element are not extinguished, and they are filled along with the flow of the water element, therefore their body has no foul odor. After death, at the end of life, the fire element and wind element are all extinguished, and they cannot be filled along with the flow of the water element, therefore their body has a foul odor. Because of this reason, things are like this.
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又問：何因人命存活，現住世間，出息入息而常隨轉；彼終歿者，其事不然？答：命存活者，以思惟發悟故依止於思，是故存活出入息轉。既終歿者，無所思故，其事如是。
又問：何因彼訓狐鳥，夜見晝不見？答：彼訓狐鳥，目中瞳人其狀赤色，夜中無障、晝即有障，是故夜見而晝不見。
又問：何因人能晝見夜乃不見？答：人之目中瞳人，其狀黑色，晝乃無障、夜即有障，是故晝見而夜不見。
又問：何因犬馬夜見晝亦能見？答：犬馬目中瞳人黃色，晝夜無障，是故俱見。
又問：何因魚於水中能見、陸中不見？答：諸魚者目中瞳人，眵淚所覆，水中無障、陸中有障，故水中見、陸中不見。
又問：何因人之兩目，陸中無障、水中有障？答：人之目中瞳人，水泡所成，是故陸中無障、水中有障。
又問：何因龜鱉蝦蟆及水蛭等，水陸俱見？答：龜鱉蝦蟆及水蛭等，目中瞳人，骨之所成，陸中水中俱無障礙，是故俱見。
對法大論中因施設門第九
總說頌曰：
睡眠惡戾及棹舉， 多舌語言並暗鈍， 念慧而復煩惱增， 不穎利於禪定等。
又問：何因世間有多睡眠之者？答：謂若有人常所近習多睡眠者，于光明法中而不近習。彼人
【現代漢語翻譯】 現代漢語譯本 又問：什麼原因導致人能夠存活，現在居住在世間，呼吸出入而不斷運轉；而那些已經死亡的人，情況卻不是這樣？答：生命存活的人，因為有思惟和覺悟，所以依賴於思，因此能夠存活，呼吸出入運轉。既然已經死亡的人，因為沒有思惟，情況就是這樣。 又問：什麼原因導致那些被馴養的狐貍鳥，夜晚能看見東西，白天卻看不見？答：那些被馴養的狐貍鳥，眼睛中的瞳仁是紅色的，夜晚沒有遮擋，白天就有遮擋，所以夜晚能看見東西，白天卻看不見。 又問：什麼原因導致人白天能看見東西，夜晚就看不見？答：人的眼睛中的瞳仁是黑色的，白天沒有遮擋，夜晚就有遮擋，所以白天能看見東西，夜晚就看不見。 又問：什麼原因導致狗和馬夜晚能看見東西，白天也能看見東西？答：狗和馬的眼睛中的瞳仁是黃色的，白天夜晚都沒有遮擋，所以都能看見東西。 又問：什麼原因導致魚在水中能看見東西，在陸地上卻看不見？答：各種魚的眼睛中的瞳仁，被眼屎和淚水覆蓋，在水中沒有遮擋，在陸地上有遮擋，所以在水中能看見東西，在陸地上看不見。 又問：什麼原因導致人的兩隻眼睛，在陸地上沒有遮擋，在水中卻有遮擋？答：人的眼睛中的瞳仁，是由水泡構成的，所以在陸地上沒有遮擋，在水中卻有遮擋。 又問：什麼原因導致烏龜、鱉、蛤蟆以及水蛭等，在水裡和陸地上都能看見東西？答：烏龜、鱉、蛤蟆以及水蛭等，眼睛中的瞳仁，是由骨頭構成的，在陸地上和水中都沒有遮擋，所以都能看見東西。 《對法大論》中因施設門第九 總說頌曰： 睡眠、惡戾以及棹舉， 多舌語言並且暗鈍， 念慧而且煩惱增加， 不擅長於禪定等等。 又問：什麼原因導致世間有很多人嗜睡？答：如果有人經常親近和習慣於多睡眠，而不親近光明法。這樣的人
【English Translation】 English version Question: What causes people to live, residing in this world, breathing in and out continuously; while those who have passed away are not like this? Answer: Those who are alive, because of thinking and awakening, rely on thought, and therefore they live, breathing in and out. Since those who have passed away have no thought, that is why it is so. Question: What causes those trained fox-birds to see at night but not during the day? Answer: Those trained fox-birds have red pupils in their eyes, which have no obstruction at night but are obstructed during the day, so they see at night but not during the day. Question: What causes people to see during the day but not at night? Answer: People have black pupils in their eyes, which have no obstruction during the day but are obstructed at night, so they see during the day but not at night. Question: What causes dogs and horses to see at night and also during the day? Answer: Dogs and horses have yellow pupils in their eyes, which have no obstruction day or night, so they see at both times. Question: What causes fish to see in water but not on land? Answer: Fish have pupils in their eyes covered with rheum and tears, which have no obstruction in water but are obstructed on land, so they see in water but not on land. Question: What causes people's eyes to have no obstruction on land but obstruction in water? Answer: People's pupils are made of water bubbles, so they have no obstruction on land but obstruction in water. Question: What causes turtles, soft-shelled turtles, toads, and leeches to see both in water and on land? Answer: Turtles, soft-shelled turtles, toads, and leeches have pupils made of bone, which have no obstruction on land or in water, so they see at both times. The Ninth Chapter on the Establishment of Causes in the Abhidharma-mahāvibhāṣā-śāstra (對法大論) Summary Verse: Sleepiness, wickedness, and rowing, Talkativeness and dullness, Mindfulness, wisdom, and increased afflictions, Unskilled in meditation and so on. Question: What causes there to be many sleepy people in the world? Answer: If someone constantly associates with and is accustomed to much sleep, and does not associate with the Dharma of light. That person
至謝滅已，當復云何？謂作蟒蛇龍等。由此因故？其事如是。
又問：何因有少睡眠者？答：謂若有人于光明法中，作光明想多所近習，于昏沉睡眠法中而不近習。彼人至謝滅已，當復云何？謂作仙人及出家人、諸長者等，或生色、無色界天中。由此因故，其事如是。
又問：何因有惡戾者？答：謂若有人常所近習運用執行刀杖器械諸惡戾人，不能近習不行刀杖不惡戾者。彼人至謝滅已，當復云何？謂作屠宰魁膾、畋獵漁捕、調製象馬、杻械繫縛諸不律者。由此因故，其事如是。
又問：何因有不惡戾者？答：謂若有人常所近習不行刀杖不惡戾人，而不近習諸惡戾者。彼人至謝滅已，當復云何？謂作仙人及出家人、諸長者等，或生色、無色界天中。由此因故，其事如是。
又問：何因有掉舉者？答：謂若有人常所近習多掉舉者，不能近習諸寂止者。彼人至謝滅已，當復云何？謂作歌舞戲笑之人，或生欲界天中。由此因故，其事如是。
又問：何因有不掉舉者？答：謂若有人常所近習諸寂止者：而不近習掉舉之人。彼人至謝滅已：當復云何：謂作仙人及出家人、諸長者等，或生色、無色界天中。由此因故，其事如是。
又問：何因世有多舌多語之者？答：謂若有人常所近習多語之
【現代漢語翻譯】 現代漢語譯本： 問：如果這個人死後，會變成什麼？答：會變成蟒蛇、龍等等。這是什麼原因導致的？事情就是這樣。
又問：什麼原因導致有人睡眠很少？答：如果有人經常對光明法（guāng míng fǎ）作光明想，並且經常親近光明法，而不親近昏沉睡眠法，那麼這個人死後會變成什麼？答：會變成仙人以及出家人、各位長者等等，或者生到色界天（sè jiè tiān）、無色界天（wú sè jiè tiān）中。這是什麼原因導致的？事情就是這樣。
又問：什麼原因導致有人兇惡暴戾？答：如果有人經常親近、運用、執行刀杖器械以及各種兇惡暴戾的人，不能親近不行刀杖、不兇惡暴戾的人，那麼這個人死後會變成什麼？答：會變成屠夫、劊子手、打獵捕魚的人、馴養象馬的人、用刑具捆綁囚禁犯人的不守法者。這是什麼原因導致的？事情就是這樣。
又問：什麼原因導致有人不兇惡暴戾？答：如果有人經常親近不行刀杖、不兇惡暴戾的人，而不親近各種兇惡暴戾的人，那麼這個人死後會變成什麼？答：會變成仙人以及出家人、各位長者等等，或者生到色界天、無色界天中。這是什麼原因導致的？事情就是這樣。
又問：什麼原因導致有人心神不定、輕浮躁動？答：如果有人經常親近很多心神不定、輕浮躁動的人，不能親近那些寂靜止息的人，那麼這個人死後會變成什麼？答：會變成唱歌跳舞嬉笑的人，或者生到欲界天（yù jiè tiān）中。這是什麼原因導致的？事情就是這樣。
又問：什麼原因導致有人不心神不定、輕浮躁動？答：如果有人經常親近那些寂靜止息的人，而不親近心神不定、輕浮躁動的人，那麼這個人死後會變成什麼？答：會變成仙人以及出家人、各位長者等等，或者生到色界天、無色界天中。這是什麼原因導致的？事情就是這樣。
又問：什麼原因導致世上有人多嘴多舌？答：如果有人經常親近多說話的人
【English Translation】 English version: Question: What will happen to that person after death? Answer: They will become pythons, dragons, and so on. What is the cause of this? That is how it is.
Question: What causes some people to have little sleep? Answer: If someone constantly contemplates the 'Light Dharma' (guāng míng fǎ) with thoughts of light and frequently associates with it, while not associating with drowsiness and sleep, what will happen to that person after death? Answer: They will become immortals, renunciants, elders, and so on, or be born in the 'Form Realm Heavens' (sè jiè tiān) or the 'Formless Realm Heavens' (wú sè jiè tiān). What is the cause of this? That is how it is.
Question: What causes some people to be wicked and violent? Answer: If someone constantly associates with, uses, and executes with knives, staffs, weapons, and all kinds of wicked and violent people, and cannot associate with those who do not use knives and staffs and are not wicked and violent, what will happen to that person after death? Answer: They will become butchers, executioners, hunters, fishermen, trainers of elephants and horses, and lawless individuals who bind and imprison with instruments of torture. What is the cause of this? That is how it is.
Question: What causes some people to be not wicked and violent? Answer: If someone constantly associates with those who do not use knives and staffs and are not wicked and violent, and does not associate with all kinds of wicked and violent people, what will happen to that person after death? Answer: They will become immortals, renunciants, elders, and so on, or be born in the Form Realm Heavens or the Formless Realm Heavens. What is the cause of this? That is how it is.
Question: What causes some people to be restless and agitated? Answer: If someone constantly associates with many restless and agitated people and cannot associate with those who are tranquil and still, what will happen to that person after death? Answer: They will become people who sing, dance, and laugh, or be born in the 'Desire Realm Heavens' (yù jiè tiān). What is the cause of this? That is how it is.
Question: What causes some people to be not restless and agitated? Answer: If someone constantly associates with those who are tranquil and still and does not associate with restless and agitated people, what will happen to that person after death? Answer: They will become immortals, renunciants, elders, and so on, or be born in the Form Realm Heavens or the Formless Realm Heavens. What is the cause of this? That is how it is.
Question: What causes some people in the world to be talkative and garrulous? Answer: If someone constantly associates with talkative people
人，不能近習少語之者。彼人至謝滅已，當復云何？謂作鸚鵡鹙鷺、拘枳羅燕雁等諸飛鳥。由此因故，其事如是。
又問：何因有不多舌多語者？答：謂若有人常所近習少語之人，不能近習多語之者。彼人至謝滅已，當復云何？謂作仙人及出家人、諸長者等，或生，色無色界天中。由此因故，其事如是。
又問：何因有暗鈍者？答：謂若有人不能近習多聞之人，不以各各方處之言說釋義理。由此因故，其事如是。
又問：何因有不暗鈍者？答：謂若有人常所近習多聞之人，不能近習寡聞之者，能以各各方處之言說釋義理。彼人至謝滅已，謂作婆羅門中善說法者，或作沙門中善說法者。由此因故，其事如是。
複次當知，少語之人有其二種：一者卑賤：二者尊高。何等是為卑賤少語？謂若有人，雖復卑賤，以有智故，常能依止父母師長名稱尊者及余有智之人，故雖卑賤而能少語。何等是為尊高少語，謂若有人，本性尊高而復有智，常能依止父母師長名稱尊者及余有智之人，故能少語。
又問，何因世有有行無慧之者？答：謂若有人多求正法心無厭足，然于理趣不能伺察。由此因故，其事如是。
又問：何因世有有慧無行之者？答：謂若有人於法理趣能諦伺察，然于正法不能多求，
【現代漢語翻譯】 現代漢語譯本： 人，不應該親近那些少言寡語的人。這種人死後，會變成什麼呢？會變成鸚鵡、鹙鷺（一種水鳥）、拘枳羅（杜鵑）、燕子、大雁等各種飛鳥。因為這個原因，事情就是這樣。 又問：什麼原因導致有人話多呢？答：如果有人經常親近少言寡語的人，而不親近多言多語的人。這種人死後，會變成什麼呢？會變成仙人、出家人、各位長者等，或者生到色無色界天中。因為這個原因，事情就是這樣。 又問：什麼原因導致有人愚笨遲鈍呢？答：如果有人不親近博學多聞的人，不能用各地方的語言來解釋義理。因為這個原因，事情就是這樣。 又問：什麼原因導致有人不愚笨遲鈍呢？答：如果有人經常親近博學多聞的人，不親近孤陋寡聞的人，能用各地方的語言來解釋義理。這種人死後，會變成婆羅門（古印度祭司階層）中善於說法的人，或者變成沙門（出家修行者）中善於說法的人。因為這個原因，事情就是這樣。 再進一步說，要知道，少言寡語的人有兩種：一種是地位卑賤的，一種是地位尊貴的。什麼是地位卑賤而少言寡語呢？如果有人，即使地位卑賤，因為有智慧，經常依止父母、師長、有聲望的尊者以及其他有智慧的人，所以即使地位卑賤也能少言寡語。什麼是地位尊貴而少言寡語呢？如果有人，本來地位尊貴而且有智慧，經常依止父母、師長、有聲望的尊者以及其他有智慧的人，所以能少言寡語。 又問：什麼原因導致世上有人有行動卻沒有智慧呢？答：如果有人大量追求佛法卻不知滿足，然而對於佛法的道理卻不能仔細觀察思考。因為這個原因，事情就是這樣。 又問：什麼原因導致世上有人有智慧卻沒有行動呢？答：如果有人對於佛法的道理能夠仔細觀察思考，然而對於佛法卻不能大量追求。
【English Translation】 English version: People should not associate with those who are taciturn. What will become of such a person after death? They will become various birds such as parrots, egrets, cuckoos (Kokila), swallows, and geese. For this reason, things are as they are. Again, it is asked: What causes some people to be talkative? The answer: If someone constantly associates with taciturn people and does not associate with talkative people, what will become of that person after death? They will become immortals, renunciants, elders, or be born in the Formless Realm heavens. For this reason, things are as they are. Again, it is asked: What causes some to be dull-witted? The answer: If someone does not associate with the learned and does not explain the meaning of principles using the languages of various regions. For this reason, things are as they are. Again, it is asked: What causes some to be not dull-witted? The answer: If someone constantly associates with the learned and does not associate with the unlearned, and is able to explain the meaning of principles using the languages of various regions. After death, such a person will become a skilled Dharma speaker among the Brahmins (ancient Indian priestly class) or a skilled Dharma speaker among the Shramanas (ascetics). For this reason, things are as they are. Furthermore, know that there are two types of taciturn people: the lowly and the noble. What is meant by lowly taciturnity? If someone, though lowly, is wise and constantly relies on parents, teachers, respected elders, and other wise individuals, they are taciturn despite their low status. What is meant by noble taciturnity? If someone is inherently noble and wise, and constantly relies on parents, teachers, respected elders, and other wise individuals, they are able to be taciturn. Again, it is asked: What causes some people in the world to have action but no wisdom? The answer: If someone seeks the Dharma extensively but is never satisfied, yet cannot carefully observe and contemplate the principles. For this reason, things are as they are. Again, it is asked: What causes some people in the world to have wisdom but no action? The answer: If someone can carefully observe and contemplate the principles of the Dharma, yet does not seek the Dharma extensively.
少以為足。由此因故，其事如是。
又問：何因世有無慧無行之者：答：謂若有人不能多求正法，復于理趣不能伺察。由此因故，其事如是。
又問：何因世有有行有慧之者？答：謂若有人多求正法，復于理趣能諦伺察。由此因故，其事如是。
又問：何因而能住持正法？答：謂若有人能于諸法行相之中，依止十二處法而善攝受。由此因故，其事如是。
又問，何因世有失念之者，答：謂若有人于不善法，積集而轉、近習修作、廣多惡行。彼人身壞命終，墮在惡趣地獄中。生地獄歿已，設欲來生人同分中，縱得為人壽量短促。人中歿已，當生還復無多記念、所為忘失。由此因故，其事如是。
又問：何因世有多記念者？答：謂若有人于諸善法，積集而轉、近習修作、廣多善行。彼人身壞命終，墮在善趣天界中。生天趣歿已，若欲來生人同分中，即得為人，壽量長遠。人中歿已，當生還復廣多記念、所為不忘。由此因故，其事如是。
又問：何因世有深極煩惱之者？答：謂若有人于其欲想、瞋想、害想、欲因、瞋因、害因、欲尋、瞋尋、害尋，近習修作，于極煩惱隨應而轉。由此因故，其事如是。
又問：何因世有不極煩惱之者？答：謂若有人于出離想、不瞋想、不害想、
【現代漢語翻譯】 現代漢語譯本 （問）為什麼有人會覺得很少就滿足了？（答）這是因為他們安於現狀，不思進取，事情就是這樣。
（問）為什麼世上有人沒有智慧也沒有修行？（答）這是因為他們不能廣泛尋求正法（dharma，佛法），也不能深入觀察事物的道理。事情就是這樣。
（問）為什麼世上有人既有修行又有智慧？（答）這是因為他們廣泛尋求正法，並且能夠深入觀察事物的道理。事情就是這樣。
（問）怎樣才能住持正法？（答）如果有人能夠在諸法（dharma，佛法）的行相中，依靠十二處法（dvādaśāyatana，眼、耳、鼻、舌、身、意六根和色、聲、香、味、觸、法六塵）而善於攝受，就能住持正法。事情就是這樣。
（問）為什麼世上有人容易失憶？（答）如果有人對於不善之法，不斷積累增長，親近修習，廣造惡行。此人身壞命終之後，就會墮入惡趣地獄之中。從地獄中出來之後，如果想要投生為人，即使能夠得到人身，壽命也會很短促。死後再次投生，仍然會記憶力衰退，容易忘事。事情就是這樣。
（問）為什麼世上有人記憶力很好？（答）如果有人對於諸善之法，不斷積累增長，親近修習，廣行善事。此人身壞命終之後，就會墮入善趣天界之中。從天界中出來之後，如果想要投生為人，就能得到人身，並且壽命長遠。死後再次投生，仍然會記憶力很好，不容易忘事。事情就是這樣。
（問）為什麼世上有人煩惱深重？（答）如果有人對於慾望的想法（欲想，kāma-saṃkalpa）、嗔恨的想法（瞋想，vyāpāda-saṃkalpa）、傷害的想法（害想，vihiṃsā-saṃkalpa），以及由慾望引起的（欲因，kāma-hetu）、由嗔恨引起的（瞋因，vyāpāda-hetu）、由傷害引起的（害因，vihiṃsā-hetu），還有由慾望產生的尋思（欲尋，kāma-vitarka）、由嗔恨產生的尋思（瞋尋，vyāpāda-vitarka）、由傷害產生的尋思（害尋，vihiṃsā-vitarka），經常親近修習，就會隨著極度的煩惱而轉動。事情就是這樣。
（問）為什麼世上有人煩惱不深重？（答）如果有人對於出離的想法（出離想，naikṣamya-saṃkalpa）、不嗔恨的想法（不瞋想，avyāpāda-saṃkalpa）、不傷害的想法（不害想，avihiṃsā-saṃkalpa）……
【English Translation】 English version (Question): What is the reason some people are content with little? (Answer): It is because they are complacent and unenterprising. That is how it is.
(Question): What is the reason some people in the world have neither wisdom nor practice? (Answer): It is because they are unable to seek the true Dharma (正法, Buddhist teachings) extensively, nor can they deeply observe the principles of things. That is how it is.
(Question): What is the reason some people in the world have both practice and wisdom? (Answer): It is because they extensively seek the true Dharma and are able to deeply observe the principles of things. That is how it is.
(Question): How can one uphold the true Dharma? (Answer): If someone can, within the characteristics of all dharmas (諸法, phenomena), rely on the twelve sources (十二處法, dvādaśāyatana, the six sense organs and their corresponding six objects) and skillfully embrace them, then they can uphold the true Dharma. That is how it is.
(Question): What is the reason some people in the world are forgetful? (Answer): If someone accumulates and increases unwholesome dharmas, cultivates and practices them closely, and widely creates evil deeds, after their body breaks and life ends, they will fall into the evil realms of hell. After being born in hell and dying, if they wish to be reborn among humans, even if they obtain a human body, their lifespan will be short. After dying among humans, when they are reborn, they will still have poor memory and be prone to forgetting things. That is how it is.
(Question): What is the reason some people in the world have good memory? (Answer): If someone accumulates and increases wholesome dharmas, cultivates and practices them closely, and widely performs good deeds, after their body breaks and life ends, they will fall into the good realms of heaven. After being born in heaven and dying, if they wish to be reborn among humans, they will obtain a human body and have a long lifespan. After dying among humans, when they are reborn, they will still have good memory and will not easily forget things. That is how it is.
(Question): What is the reason some people in the world have deep and extreme afflictions? (Answer): If someone frequently cultivates and practices thoughts of desire (欲想, kāma-saṃkalpa), thoughts of anger (瞋想, vyāpāda-saṃkalpa), thoughts of harm (害想, vihiṃsā-saṃkalpa), and the causes of desire (欲因, kāma-hetu), the causes of anger (瞋因, vyāpāda-hetu), the causes of harm (害因, vihiṃsā-hetu), as well as thoughts arising from desire (欲尋, kāma-vitarka), thoughts arising from anger (瞋尋, vyāpāda-vitarka), thoughts arising from harm (害尋, vihiṃsā-vitarka), they will turn in accordance with extreme afflictions. That is how it is.
(Question): What is the reason some people in the world do not have extreme afflictions? (Answer): If someone has thoughts of renunciation (出離想, naikṣamya-saṃkalpa), thoughts of non-anger (不瞋想, avyāpāda-saṃkalpa), thoughts of non-harm (不害想, avihiṃsā-saṃkalpa)...
出離因、不瞋因、不害因、出離尋、不瞋尋、不害尋，近習修作，于極煩惱不隨應轉。由此因故，其事如是。
又問：何因世有不能速成禪定、忍辱二善法者？答：謂若有人于其諸法行相決定義中不善攝受。由此因故，不能速成禪定、忍辱二種善法。
又問：何因有能速成禪定：忍辱二種善法者？答：謂若有人于其諸法行相決定義中能善攝受。由此因故，即能速成禪定、忍辱二種善法。◎
◎對法大論中因施設門第十之一
總說頌曰：
須彌大地及方處， 山有廣多草木者， 多樹及彼枝葉多， 花果豐盈茂盛等。
又問：何因一切山中，須彌山王最高最勝？答：世界成，時彼須彌山界地最上、處逕最上、殊妙最上、輪圍最上，總聚方處而成其山。由此因故，須彌山王最高最勝。
又問：何因北方地界多樹多草？答：世界成時，北面風吹，界地最上、處逕最上、殊妙最上，總聚方處，是故北方多樹多草。
又問：何因於大地中，一類地高、一類地下？答：此大地中，一類地方土界高涌，得少天雨流潤澍渧，其下低陷故彼地下。又此大地，一類地方而有諸寶，謂鐵白銅、白镴黑镴及金銀等，並余所有堅硬之物藏伏地中。雖天雨澍渧，其下不陷，故彼地高。由此因
【現代漢語翻譯】 現代漢語譯本： 出離因（Nissarana-hetu，導致解脫的原因）、不瞋因（Abyapada-hetu，不嗔恨的原因）、不害因（Avihimsa-hetu，不傷害的原因）、出離尋（Nissarana-vitakka，導致解脫的思考）、不瞋尋（Abyapada-vitakka，不嗔恨的思考）、不害尋（Avihimsa-vitakka，不傷害的思考），通過經常練習和修習，對於極度的煩惱不會隨之而轉。因為這些原因，事情就是這樣。
又問：什麼原因導致世間有人不能迅速成就禪定（Samadhi，專注的狀態）和忍辱（Ksanti，忍耐）這兩種善法？答：如果有人對於諸法的行相和決定義不能很好地理解和接受。因為這個原因，就不能迅速成就禪定和忍辱這兩種善法。
又問：什麼原因導致有人能夠迅速成就禪定和忍辱這兩種善法？答：如果有人對於諸法的行相和決定義能夠很好地理解和接受。因為這個原因，就能迅速成就禪定和忍辱這兩種善法。
《對法大論》中因施設門第十之一
總說頌曰：
須彌山（Sumeru，佛教宇宙觀中的聖山）、大地以及方位處所， 山上有廣闊繁多的草木， 眾多的樹木以及它們繁茂的枝葉， 花朵和果實豐盈茂盛等等。
又問：什麼原因導致一切山中，須彌山王最高最殊勝？答：世界形成的時候，須彌山的地界最上，所處的位置最上，殊妙之處最上，輪圍（Cakravada，圍繞世界的山脈）最上，總聚方位處所而形成這座山。因為這個原因，須彌山王最高最殊勝。
又問：什麼原因導致北方地界多樹多草？答：世界形成的時候，北面有風吹拂，地界最上，所處的位置最上，殊妙之處最上，總聚方位處所，所以北方多樹多草。
又問：什麼原因導致在大地中，有些地方高，有些地方低？答：在這大地中，有些地方的土界高高隆起，得到少量的雨水滋潤，而低陷的地方則低於高處。另外，在這大地中，有些地方蘊藏著各種寶物，比如鐵、白銅、白镴、黑镴以及金銀等，還有其他所有堅硬的物體埋藏在地下。即使有雨水降落，這些地方也不會下陷，所以這些地方高。因為這些原因
【English Translation】 English version: The cause of detachment (Nissarana-hetu, the cause leading to liberation), the cause of non-anger (Abyapada-hetu, the cause of non-hatred), the cause of non-harm (Avihimsa-hetu, the cause of non-harming), the thought of detachment (Nissarana-vitakka, the thought leading to liberation), the thought of non-anger (Abyapada-vitakka, the thought of non-hatred), the thought of non-harm (Avihimsa-vitakka, the thought of non-harming), through frequent practice and cultivation, one does not follow and turn with extreme afflictions. Because of these causes, things are as they are.
Furthermore, it is asked: What is the cause for why some people in the world cannot quickly achieve the two good qualities of meditative concentration (Samadhi, a state of focused concentration) and patience (Ksanti, forbearance)? The answer is: If someone does not skillfully grasp and accept the characteristics and definitive meanings of all dharmas. Because of this cause, they cannot quickly achieve the two good qualities of meditative concentration and patience.
Furthermore, it is asked: What is the cause for why some people can quickly achieve the two good qualities of meditative concentration and patience? The answer is: If someone can skillfully grasp and accept the characteristics and definitive meanings of all dharmas. Because of this cause, they can quickly achieve the two good qualities of meditative concentration and patience.
Chapter Ten, Section One, on the Establishment of Causes in the Abhidharma-mahāvibhāṣā-śāstra.
Summary Verse:
Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), the great earth, and the directions and places, Mountains with vast and numerous grasses and trees, Numerous trees and their abundant branches and leaves, Flowers and fruits abundant and flourishing, and so on.
Furthermore, it is asked: What is the cause for why, among all mountains, Mount Sumeru is the highest and most supreme? The answer is: When the world was formed, the boundary of Mount Sumeru was the highest, the location was the highest, the exquisiteness was the highest, the surrounding mountains (Cakravada, the mountain range surrounding the world) were the highest, and it gathered together all directions and places to form this mountain. Because of this cause, Mount Sumeru is the highest and most supreme.
Furthermore, it is asked: What is the cause for why the northern region has many trees and grasses? The answer is: When the world was formed, the wind blew from the north, the boundary was the highest, the location was the highest, the exquisiteness was the highest, and it gathered together all directions and places, therefore the north has many trees and grasses.
Furthermore, it is asked: What is the cause for why, in the great earth, some places are high and some places are low? The answer is: In this great earth, some places have earth boundaries that rise high, receiving little rainfall for irrigation, while the low-lying places are lower than the high places. Also, in this great earth, some places contain various treasures, such as iron, white copper, white tin, black tin, and gold and silver, as well as all other hard objects buried in the ground. Even if there is rainfall, these places do not sink, so these places are high. Because of these causes
故，大地方處有高有下。
又問：何因眾山之中，一類山高、一類山低？答：謂世界成時，有極猛風鼓地大種，總聚而高。若復微風吹鼓，少聚地種，故彼山低。又復諸山地界高涌，得少天雨流潤澍渧，其下低陷，故彼山低。有一類山，而有諸寶，謂鐵白銅、白镴黑镴及金銀等，並余所有堅硬之物藏伏山下。雖天雨澍渧，其地不陷，故彼山高。由此因故，大地方處山有高低。◎
施設論卷第五 大正藏第 26 冊 No. 1538 施設論
施設論卷第六
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
◎對法大論中因施設門第十之二
又問：何因有一類山多樹多草，有一類山少樹少草？答：謂一類山下有龍宮，故多樹草。有一類山下無龍宮，故少樹草。
又復有山，土界高涌，故多樹草。又復有山，多諸寶物，謂金銀銅鐵、赤土白土藏伏山下，故少樹草。又復有山，下有各別地獄居處，故少樹草。又復山下無別地獄，故多樹草。由此因故，其事如是。
又問：何因有一類樹其狀極大，一類不大？答：謂有地方，地界溫暖、水界增涌、火界調順、風界穩平，故樹極大。謂有地方，地不溫暖、水不增涌、火不調順、風不穩平，故樹不大。由此
【現代漢語翻譯】 現代漢語譯本 因此，大的地方有的地方高，有的地方低。
又問：什麼原因導致眾山之中，有的山高，有的山低？答：當世界形成時，有極其猛烈的風鼓動地大種（Bhuta-prakriti，構成物質世界的元素），聚集在一起就形成了高山。如果只是微風吹動，聚集的地大種較少，所以那裡的山就低矮。還有一些山，因為地界高高隆起，得到少量的天雨滋潤，其下方便會低陷，所以那裡的山就低矮。有一類山，蘊藏著各種寶物，如鐵、白銅、白镴、黑镴以及金銀等，還有其他所有堅硬的物體都藏在山下。即使天降雨水，那裡的土地也不會塌陷，所以那裡的山就高。由於這些原因，大的地方有的地方高，有的地方低。
《施設論》卷第五 大正藏第26冊 No. 1538 《施設論》
《施設論》卷第六
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
◎對法大論中因施設門第十之二
又問：什麼原因導致有的山多樹多草，有的山少樹少草？答：因為有的山下有龍宮（Naga-bhavana，龍族居住的宮殿），所以多樹多草。有的山下沒有龍宮，所以少樹少草。
還有的山，因為土界高高隆起，所以多樹多草。還有的山，蘊藏著各種寶物，如金銀銅鐵、赤土白土藏在山下，所以少樹少草。還有的山，下面有各自不同的地獄居處（Naraka-sthana，地獄眾生居住的地方），所以少樹少草。還有的山下沒有其他地獄，所以多樹多草。由於這些原因，情況就是這樣。
又問：什麼原因導致有的樹長得非常高大，有的樹長不大？答：因為有的地方，地界溫暖、水界充沛、火界調和、風界穩定，所以樹木長得非常高大。有的地方，地界不溫暖、水界不充沛、火界不調和、風界不穩定，所以樹木長不大。由於這些原因。
【English Translation】 English version Therefore, in a large place, some areas are high and some are low.
Question: What causes some mountains to be high and others low among all the mountains? Answer: When the world was formed, there were extremely strong winds that stirred up the earth element (Bhuta-prakriti), and gathering together, they formed high mountains. If there was only a gentle breeze stirring, gathering less of the earth element, then those mountains would be low. Also, some mountains are high because the earth element rises high, receiving little rainwater to moisten them, and the lower areas sink, so those mountains are low. There are some mountains that contain various treasures, such as iron, white copper, white tin, black tin, and gold and silver, as well as all other hard objects hidden beneath the mountains. Even if it rains, the land does not sink, so those mountains are high. Due to these reasons, in a large place, some areas are high and some are low.
Shishe Lun (Treatise on Establishment), Volume 5 Taisho Tripitaka, Volume 26, No. 1538, Shishe Lun
Shishe Lun (Treatise on Establishment), Volume 6
Translated by Tripitaka Master Chao San Da Fu Shi Guanglu Qing Guang Fan, Shramana Wei Jing, etc., by Imperial Decree
◎ Section 2 of Chapter 10, on the Establishment of Causes, in the Great Treatise on Dharma
Question: What causes some mountains to have many trees and much grass, while others have few trees and little grass? Answer: Because some mountains have Naga-bhavana (dragon palaces) beneath them, they have many trees and much grass. Some mountains do not have Naga-bhavana beneath them, so they have few trees and little grass.
Also, some mountains have much earth element rising high, so they have many trees and much grass. Also, some mountains contain various treasures, such as gold, silver, copper, iron, red earth, and white earth hidden beneath them, so they have few trees and little grass. Also, some mountains have separate Naraka-sthana (hell realms) beneath them, so they have few trees and little grass. Also, some mountains do not have separate hells beneath them, so they have many trees and much grass. Due to these reasons, the situation is as it is.
Question: What causes some trees to grow very large, while others do not grow large? Answer: Because some places have warm earth element, abundant water element, harmonious fire element, and stable wind element, the trees grow very large. Some places do not have warm earth element, abundant water element, harmonious fire element, and stable wind element, so the trees do not grow large. Due to these reasons.
因故，其事如是。
又問：何因有一類樹其葉極大，一類不大。答：謂有樹木，地界溫暖、水界增涌、火界調順、風界穩平，故樹葉大。謂有樹木，地不溫暖、水不增涌、火不調順、風不穩平，故葉不大。由此因故，其事如是。
又問：何因有一類樹其花茂盛，一類無花。答：謂一類樹，殊妙高聳，故花茂盛。有一類樹，狀不殊妙，復不高聳，故彼無花。由此因故，其事如是。
又復何因有一類樹有其果實，一類無果？答：謂一類樹，味界增盛，彼即有果。有一類樹，味界不增，故無其果。由此因故，其事如是。
又問：何因有一類樹花有妙香，一類無香？答：有一類花，本狀殊妙，不為火損，故有妙香。有一類花，本非殊妙，復為火損，故無妙香。由此因故，其事如是。
又問：何因有一類果足其嘉味，一類無味？答：有一類果，味為火損，其果無味。有一類果，不為火損，其果有味。由此因故，其事如是。
余諸花果色香味等，有無亦然。
對法大論中因施設門第十一
總說頌曰：
佛世尊及聲聞眾， 化人所食四大種， 隱沒煙及火熾然， 最後如空無表現。
又問：何因佛世尊者，善能化彼所化之人，妙色端嚴人所樂見，具大人相莊嚴其
【現代漢語翻譯】 現代漢語譯本： 因緣是這樣的：
又問：什麼原因導致一類樹的葉子極大，而另一類樹的葉子不大？答：因為有些樹木，地界的溫暖、水界的增涌、火界的調順、風界的穩平，所以樹葉就大。有些樹木，地界不溫暖、水界不增涌、火界不調順、風界不穩定，所以葉子就不大。因為這個原因，事情就是這樣。
又問：什麼原因導致一類樹的花朵茂盛，而另一類樹沒有花？答：因為一類樹，特別美好高聳，所以花朵茂盛。有一類樹，形狀不美好，也不高聳，所以就沒有花。因為這個原因，事情就是這樣。
又問：又是什麼原因導致一類樹有果實，而另一類樹沒有果實？答：因為一類樹，味界增盛，所以就有果實。有一類樹，味界不增盛，所以就沒有果實。因為這個原因，事情就是這樣。
又問：什麼原因導致一類樹的花有美妙的香味，而另一類樹沒有香味？答：因為一類花，原本的形狀就美好，沒有被火損害，所以有美妙的香味。有一類花，原本就不是特別美好，又被火損害，所以就沒有美妙的香味。因為這個原因，事情就是這樣。
又問：什麼原因導致一類果實具備美好的味道，而另一類沒有味道？答：因為一類果實，味道被火損害，所以果實沒有味道。有一類果實，沒有被火損害，所以果實有味道。因為這個原因，事情就是這樣。
其餘的花果的顏色、香味等，有或沒有也是同樣的道理。
《對法大論》中因施設門第十一
總說偈：
佛世尊及聲聞眾， 化人所食四大種， 隱沒煙及火熾然， 最後如空無表現。
又問：什麼原因導致佛世尊（Buddha-世尊）能夠很好地化度他所化的人，使他們容貌美麗端莊，令人喜愛，具備大丈夫相來莊嚴他們？
【English Translation】 English version: Thus it is because of this cause.
Furthermore, it is asked: What is the cause for some trees having extremely large leaves, while others do not? The answer: It is because some trees have warmth in the earth element, abundant water element, harmonious fire element, and stable wind element, thus their leaves are large. Some trees lack warmth in the earth element, do not have abundant water element, have disharmonious fire element, and unstable wind element, thus their leaves are not large. Because of this cause, thus it is.
Furthermore, it is asked: What is the cause for some trees having abundant flowers, while others have no flowers? The answer: It is because some trees are especially beautiful and tall, thus their flowers are abundant. Some trees are not especially beautiful, nor are they tall, thus they have no flowers. Because of this cause, thus it is.
Furthermore, it is asked: What is the cause for some trees having fruit, while others have no fruit? The answer: It is because some trees have an abundance of the taste element, thus they have fruit. Some trees do not have an abundance of the taste element, thus they have no fruit. Because of this cause, thus it is.
Furthermore, it is asked: What is the cause for some trees having flowers with wonderful fragrance, while others have no fragrance? The answer: It is because some flowers are originally beautiful in form and are not damaged by fire, thus they have wonderful fragrance. Some flowers are not originally beautiful and are damaged by fire, thus they have no wonderful fragrance. Because of this cause, thus it is.
Furthermore, it is asked: What is the cause for some fruits possessing excellent flavor, while others have no flavor? The answer: It is because some fruits have their flavor damaged by fire, thus the fruit has no flavor. Some fruits are not damaged by fire, thus the fruit has flavor. Because of this cause, thus it is.
The presence or absence of other qualities such as color and fragrance in flowers and fruits is also the same principle.
From the Abhidharma-mahāvibhāṣā-śāstra (對法大論), Eleventh Section on the Establishment of Causes.
Summary Verse:
The Buddha-世尊 (Buddha-World Honored One) and the assembly of śrāvakas (聲聞眾), the four great elements of food transformed, disappearing smoke and blazing fire, ultimately like space without manifestation.
Furthermore, it is asked: What is the cause for the Buddha-世尊 (Buddha-World Honored One) being able to skillfully transform those whom he transforms, making them beautiful and dignified, pleasing to behold, and adorned with the marks of a great man?
身。若佛語言，化人即默；若化人語，佛即默然。彼聲聞弟子，亦能化彼所化之人，色相端嚴，剃髮被衣作沙門相。何故能化之者語言，所化之者亦言；能化之者若默，所化之者亦默。答：佛世尊者，常住三摩地，心自在故，若入若出速疾無礙，於一切時不捨所緣。聲聞即不然，不同世尊具一切智、智心得自在、已到彼岸。由此因故，佛所化人妙色端嚴，語時能默、默時能語。而彼聲聞所化之人，雖複色相端嚴剃髮被衣，然能化之者，語即能語、默即還默，不自在故。
或有問言：若佛所化如聲聞所化、聲聞所化如佛所化者，可說具四大種、或不具邪？答：具四大種。
又問：所化之者，說所造色、或不說邪？答：說所造色。
又問：所化之者，有思惟邪、無思惟邪？答：此有二種所起：一者緣持；二者想成。若緣持所起者，即有思惟。若想成所起者，即無思惟。
又問：彼所化者，如何得心自在？答：此有二種所起：一者緣持；二者想成。若緣持所起，彼所化者即心自在。若想成所起，彼所化者心不自在。
又問：所化之者，中間分位說具四大種、或不具邪？答：說具四大種。
又問：中間分位，說所造色、或不說邪？答：說所造色。
又問：中間分位，有思惟邪、無
【現代漢語翻譯】 現代漢語譯本： 身。如果佛說話，化人就沉默；如果化人說話，佛就沉默。那些聲聞弟子（Śrāvakā，聽聞佛陀教誨的弟子），也能化作他們所化之人，色相端正莊嚴，剃除鬚髮，身披袈裟，做沙門（Śrāmaṇa，出家修行者）的形象。為什麼能化之人說話時，所化之人也說話；能化之人沉默時，所化之人也沉默？回答：佛世尊（Buddha-lokanātha，對佛的尊稱）常住在三摩地（Samādhi，禪定），心自在的緣故，進入或出來都迅速無礙，在一切時都不捨棄所緣。聲聞弟子就不是這樣，不同於世尊具足一切智（Sarvajña，對佛的尊稱）、智慧和心都自在、已經到達彼岸。因為這個原因，佛所化之人，容貌美好端正莊嚴，說話時能沉默，沉默時能說話。而那些聲聞弟子所化之人，即使容貌端正莊嚴，剃除鬚髮，身披袈裟，然而能化之人說話時，他們才能說話；能化之人沉默時，他們就沉默，因為不自在的緣故。
或者有人問：如果佛所化之人如同聲聞所化之人，聲聞所化之人如同佛所化之人，那麼可以說他們具有四大種（Mahābhūta，構成物質世界的地、水、火、風四種元素），或者不具足嗎？回答：具足四大種。
又問：所化之人，可以說他們具有所造色（Upādāyarūpa，由四大種所生的色法），或者不能說嗎？回答：可以說他們具有所造色。
又問：所化之人，有思惟嗎？或者沒有思惟嗎？回答：這有兩種情況：一是緣持所起；二是想成所起。如果是緣持所起，就有思惟。如果是想成所起，就沒有思惟。
又問：那些所化之人，如何才能得到心自在？回答：這有兩種情況：一是緣持所起；二是想成所起。如果是緣持所起，那些所化之人就能心自在。如果是想成所起，那些所化之人就不能心自在。
又問：所化之人，在中間狀態時，可以說他們具有四大種，或者不具足嗎？回答：可以說他們具有四大種。
又問：在中間狀態時，可以說他們具有所造色，或者不能說嗎？回答：可以說他們具有所造色。
又問：在中間狀態時，有思惟嗎？或者沒有思惟嗎？
【English Translation】 English version: Body. If the Buddha speaks, the manifested being is silent; if the manifested being speaks, the Buddha is silent. Those Śrāvakās (Disciples who hear the Buddha's teachings) can also transform into those they manifest, with dignified and beautiful appearances, shaved heads, and wearing robes, appearing as Śrāmaṇas (Wandering ascetics). Why is it that when the transformer speaks, the transformed also speaks; when the transformer is silent, the transformed is also silent? Answer: The Buddha-lokanātha (World protector Buddha) constantly abides in Samādhi (Concentration), because the mind is free, entering and exiting swiftly without obstruction, never abandoning the object of focus at any time. The Śrāvakās are not like this, differing from the Buddha who possesses Sarvajña (Omniscience), whose wisdom and mind are free, and who has reached the other shore. Because of this reason, the beings manifested by the Buddha have beautiful and dignified appearances, able to be silent when speaking and speak when silent. However, those manifested by the Śrāvakās, even if they have dignified and beautiful appearances, shaved heads, and wear robes, can only speak when the transformer speaks; when the transformer is silent, they are silent, because they are not free.
Or someone may ask: If the beings manifested by the Buddha are like those manifested by the Śrāvakās, and the beings manifested by the Śrāvakās are like those manifested by the Buddha, can it be said that they possess the four great elements (Mahābhūta, the four elements of earth, water, fire, and wind that constitute the material world), or do they not possess them? Answer: They possess the four great elements.
Again, it is asked: Can it be said that the manifested beings possess derived form (Upādāyarūpa, form derived from the four great elements), or can it not be said? Answer: It can be said that they possess derived form.
Again, it is asked: Do the manifested beings have thought, or do they not have thought? Answer: There are two kinds of arising: one arises from conditioned support; the other arises from conceptual formation. If it arises from conditioned support, then there is thought. If it arises from conceptual formation, then there is no thought.
Again, it is asked: How can those manifested beings attain freedom of mind? Answer: There are two kinds of arising: one arises from conditioned support; the other arises from conceptual formation. If it arises from conditioned support, those manifested beings can have freedom of mind. If it arises from conceptual formation, those manifested beings do not have freedom of mind.
Again, it is asked: In the intermediate state, can it be said that the manifested beings possess the four great elements, or do they not possess them? Answer: It can be said that they possess the four great elements.
Again, it is asked: In the intermediate state, can it be said that they possess derived form, or can it not be said? Answer: It can be said that they possess derived form.
Again, it is asked: In the intermediate state, is there thought, or is there no thought?
思惟邪？答：此有思惟。
又問：中間分位，如何得心自在？答：隨能化者自心自在故。
又問：所化之者，食于藏腹如何銷散？以是化故。答：此有二種所起：一者緣持；二者想成。若緣持所起者，食即銷散。若想成所起者，食即不散。
又問：彼所化人，何時即隱？答：此有二種所起：一者緣持；二者想成。若想成所起者，彼即能隱。若緣持所起者，或隱不隱。
問：至何時隱？答隨能化者，若天、若人、若阿修羅，或善相、或惡相，彼隱即隱。何故不隱邪？答：中間最後相去懸遠，乃至還歸自相而住，此即不隱。
又問：何因聖人化火之時，為有煙不？答：能化之者心自在故，隨其所化而即有煙。由此因故，其事如是。
又問，何因化火之時，火熾焰不？答：能化之者心自在故，隨其所化火即熾焰。由此因故，其事如是。
又問：何因化火之時，唯燒自身及自衣飾，不燒他者？答：隨能化者其心自在、意所樂故，唯燒自身及自衣飾。由此因故，其事如是。
又問：何因聖人化火爇其身時，但觀虛空，外無所有影像，及余悉無表現？答：聖人化火之時，地方分位行坐等處，悉以化所成火混一火界，普皆焚爇，但觀虛空外無所有影像，及余悉無表現。由此因故，
【現代漢語翻譯】 現代漢語譯本 問：這是思惟（Sīwéi，思考）嗎？答：這裡有思惟。
又問：在中間的分位上，如何才能獲得心的自在？答：隨著能化現者自身的心自在的緣故。
又問：所化現出來的人，吃進肚子里的食物如何消化散去？因為這是化現出來的緣故。答：這有兩種情況：一是緣持（Yuán chí，因緣保持），二是想成（Xiǎng chéng，由意念形成）。如果是緣持所產生的，食物就會消化散去。如果是想成所產生的，食物就不會散去。
又問：那些被化現出來的人，什麼時候會隱沒消失？答：這有兩種情況：一是緣持，二是想成。如果是想成所產生的，他們就能隱沒消失。如果是緣持所產生的，或者隱沒，或者不隱沒。
問：到什麼時候隱沒？答：隨著能化現者，無論是天（Tiān，天神）、人（Rén，人類）、阿修羅（Āxiūluó，一種神道），無論是好的相貌還是壞的相貌，他們隱沒就隱沒。為什麼不隱沒呢？答：中間最後相去遙遠，乃至還歸於自身本來的相貌而住，這樣就不會隱沒。
又問：什麼原因導致聖人化現火的時候，會有煙嗎？答：因為能化現的人心自在的緣故，隨著他所化現的事物而有煙。因為這個原因，事情就是這樣。
又問：什麼原因導致化現火的時候，火焰會熾盛燃燒嗎？答：因為能化現的人心自在的緣故，隨著他所化現的事物，火就會熾盛燃燒。因為這個原因，事情就是這樣。
又問：什麼原因導致化現火的時候，只燃燒自身和自己的衣物裝飾，而不燃燒其他人？答：隨著能化現的人他的心自在，意念所喜好的緣故，只燃燒自身和自己的衣物裝飾。因為這個原因，事情就是這樣。
又問：什麼原因導致聖人化現火焚燒自身時，只是觀照虛空，外面沒有所有影像，以及其餘一切都沒有表現出來？答：聖人化現火的時候，地方分位、行走坐臥等處，都用化現所成的火與火界融為一體，普遍地焚燒，只是觀照虛空，外面沒有所有影像，以及其餘一切都沒有表現出來。因為這個原因，事情就是這樣。
【English Translation】 English version Question: Is this Sīwéi (思惟, contemplation)? Answer: There is contemplation here.
Question: In the intermediate state, how does one attain freedom of mind? Answer: Because the mind of the one who can transform is free.
Question: How do those who are transformed digest and dissipate the food they eat into their stomachs? Because they are transformations. Answer: There are two kinds of arising: one is Yuán chí (緣持, conditioned sustenance), and the other is Xiǎng chéng (想成, thought-formation). If it arises from conditioned sustenance, the food will be digested and dissipated. If it arises from thought-formation, the food will not dissipate.
Question: When do those who are transformed disappear? Answer: There are two kinds of arising: one is conditioned sustenance, and the other is thought-formation. If it arises from thought-formation, they can disappear. If it arises from conditioned sustenance, they may or may not disappear.
Question: When do they disappear? Answer: Depending on the one who can transform, whether they are Devas (天, Tiān, gods), humans (人, Rén, humans), Asuras (阿修羅, Āxiūluó, a type of demigod), whether they have good appearances or bad appearances, they disappear when they disappear. Why do they not disappear? Answer: If the intermediate and final states are far apart, until they return to their original form and abide, then they will not disappear.
Question: Why is it that when a sage transforms fire, is there smoke? Answer: Because the mind of the one who can transform is free, there is smoke according to what they transform. Because of this reason, it is so.
Question: Why is it that when transforming fire, is the fire blazing? Answer: Because the mind of the one who can transform is free, the fire blazes according to what they transform. Because of this reason, it is so.
Question: Why is it that when transforming fire, only one's own body and clothing are burned, and not others? Answer: Because the mind of the one who can transform is free and according to what their mind desires, only their own body and clothing are burned. Because of this reason, it is so.
Question: Why is it that when a sage transforms fire and burns their body, they only observe emptiness, and there are no external images or other manifestations? Answer: When a sage transforms fire, the place, position, walking, sitting, and other locations are all merged with the transformed fire into one fire realm, burning everywhere, but they only observe emptiness, and there are no external images or other manifestations. Because of this reason, it is so.
其事如是。
對法大論中因施設門第十二
總說頌曰：
大海次第及深廣， 海居眾生同鹹味， 不宿死屍珍寶多， 大身眾生注雨等。
如經所說，大海次第從小增廣，亦非本來而自深險。今問：何因其事如是？答：非大海次第從小增廣，亦非本來而自深險。隨其大洲分位如是，如穀麥聚次第分位。由此因故，其事如是。
如經所說，大海深廣難徹源底。今問：何因其事如是？答：非大海深廣難徹源底，但以海水若出若入，或用一器、或百或千、或復百千而汲海水。隨其所取，不能度量海之份量。由此因故，其事如是。
如經所說，大海中水潮不失時。今問：何因其事如是？答：時有二種：一、旦暮時；二、大時。何名旦暮時？謂大海中所居眾生，有其饑虛羸劣之者，少得飲食。為伺求故，從水出陸。以所食因，依時伺求。由此名為旦暮之時。何名大時？謂大海中所居眾生，以海居人，每至八日十四日十五日，及余神通月分日，是等之日自船登岸。有信向宗事月天之人、有事日天之人、有事童子天人、有尊重信向事佛優婆塞，依法不食，廣作祠祭乞歡喜事。彼海居眾生以伺求食故，從海出陸，故曰大時。
如經所說，大海中水同一鹹味。今問：何因其事如是？答：
【現代漢語翻譯】 現代漢語譯本：事情就是這樣。
《對法大論》中因施設門第十二
總說頌曰：
大海次第及深廣， 海居眾生同鹹味， 不宿死屍珍寶多， 大身眾生注雨等。
如經文所說，大海的深度和廣度是逐漸從小增大，也不是一開始就自然深邃險峻的。現在問：什麼原因導致事情是這樣的呢？答：不是大海的深度和廣度是逐漸從小增大，也不是一開始就自然深邃險峻的。而是隨著各大洲的分佈位置就是這樣，就像穀物和小麥堆積的次第分佈一樣。因為這個原因，事情就是這樣。
如經文所說，大海的深度和廣度難以探查到源頭和底部。現在問：什麼原因導致事情是這樣的呢？答：不是大海的深度和廣度難以探查到源頭和底部，而是因為海水有時流出有時流入，或者用一個容器、或者一百個、或者一千個、或者成百上千個來汲取海水。無論取走多少，都無法測量大海的總量。因為這個原因，事情就是這樣。
如經文所說，大海中的潮水不會錯過時辰。現在問：什麼原因導致事情是這樣的呢？答：時辰有兩種：一是早晚時辰；二是大的時辰。什麼叫做早晚時辰呢？指的是居住在大海中的眾生，有那些飢餓虛弱的，很少能得到食物。爲了尋找食物，從水中來到陸地。因為食物的原因，按照時辰尋找。因此叫做早晚的時辰。什麼叫做大的時辰呢？指的是居住在大海中的眾生，以居住在海邊的人來說，每到初八、十四、十五，以及其他有神通的月份的日子，這些人會在這些日子裡從船上岸。有信仰宗教學說祭拜月天的人、有祭拜日天的人、有祭拜童子天人的人、有尊重信仰佛陀的優婆塞（Upasaka，在家男居士），依法不吃飯，廣泛地舉行祭祀祈求歡喜的事情。那些居住在海中的眾生爲了尋找食物，從海里來到陸地，所以叫做大的時辰。
如經文所說，大海中的水都是同一種鹹味。現在問：什麼原因導致事情是這樣的呢？答：
【English Translation】 English version: Thus it is.
The Twelfth Chapter on the Establishment of Causes in the Abhidharma-mahāvibhāṣā-śāstra (對法大論)
Summary Verse:
The ocean's order, depth, and breadth, the beings dwelling in the sea share the same salty taste, It does not harbor corpses, is rich in treasures, great beings pour rain into it, and so on.
As the sutra says, the ocean gradually increases in depth and breadth from small to large, and it is not naturally deep and dangerous from the beginning. Now I ask: What is the reason that things are like this? The answer is: It is not that the ocean gradually increases in depth and breadth from small to large, nor is it naturally deep and dangerous from the beginning. But according to the distribution of the continents, it is like this, just like the sequential distribution of piles of grain and wheat. Because of this reason, things are like this.
As the sutra says, the ocean's depth and breadth are difficult to fathom to their source and bottom. Now I ask: What is the reason that things are like this? The answer is: It is not that the ocean's depth and breadth are difficult to fathom to their source and bottom, but because the seawater sometimes flows out and sometimes flows in, or using one vessel, or a hundred, or a thousand, or hundreds of thousands to draw seawater. No matter how much is taken, it is impossible to measure the total amount of the sea. Because of this reason, things are like this.
As the sutra says, the tides in the ocean do not miss their time. Now I ask: What is the reason that things are like this? The answer is: There are two kinds of times: one is the morning and evening time; the other is the great time. What is called the morning and evening time? It refers to the beings living in the ocean, those who are hungry, weak, and frail, and rarely get food. In order to seek food, they come from the water to the land. Because of the food, they seek according to the time. Therefore, it is called the morning and evening time. What is called the great time? It refers to the beings living in the ocean, for those living by the sea, every eighth, fourteenth, and fifteenth day of the month, and other months with supernatural powers, on these days they go ashore from their boats. There are those who believe in and worship the moon god, those who worship the sun god, those who worship the Kumāra (童子) gods, and those Upasakas (優婆塞, lay male devotees) who respect and believe in the Buddha, who do not eat according to the Dharma, and widely perform sacrifices to seek joy. Those beings living in the sea come from the sea to the land in order to seek food, so it is called the great time.
As the sutra says, the water in the ocean has the same salty taste. Now I ask: What is the reason that things are like this? The answer is:
謂有海居眾生，大海中生、大海中老、大海中歿。其未歿者，彼身之垢、身之穢惡在大海中，故海鹹味。又復海中有眾山居，經久銷镕，亦成鹹味。又復大洲之中近海居人，以其草木枝葉莖𦼮等物棄置海中，亦成鹹味。由此因故，其事如是。
如經所說，大海之中眾寶充滿。今問：何因其事如是？答：以其大海世界成時，界地最上、處徑最上、輪圍最上，總聚方分成須彌山王安止其中，有七金山周匝圍繞。彼大海中有大威力諸龍王宮，是故大海有眾珍寶。由此因故，其事如是。
如經所說，大海之中有大身眾生居止於彼。今問：何因其事如是？答：彼大身眾生者，往昔為人，作諸非法，廣積受用子息眷屬、奴婢飲食，但自資身不行惠施。由斯罪業，乃至最後身壞命終，墮在惡趣地獄中生。地獄歿已，以彼宿造餘業未盡故，生海中為彼極大畜類之身。身相大故，令多眾生共所食啖。陸地大洲不能容受，皆以宿昔不善業報故，于海中受斯極苦。由此因故，其事如是。
如經所說，大海之中不宿死屍。今問：何因其事如是？答？謂大海中有潔凈行諸大龍宮，若彼最上龍王宮中有死屍者，即于夜分棄置第二龍王宮中乃至第四宮中，如是次第，出置岸上。由此因故，其事如是。
如經所說，大海中有大
【現代漢語翻譯】 現代漢語譯本： 有人說，居住在海里的眾生，在大海中出生、在大海中衰老、在大海中死亡。那些還沒有死亡的眾生，他們的身體污垢、身體的穢物都在大海中，所以海水是鹹的。而且海中還有許多山，經過長久的時間消融，也變成了鹹味。還有各大洲中居住在海邊的人，把草木的枝葉莖幹等物丟棄在海中，也變成了鹹味。因為這些原因，事情就是這樣。
正如經書所說，大海之中充滿了各種寶物。現在問：為什麼會這樣呢？回答：因為大海世界形成的時候，它的地界最高、處所直徑最大、輪圍最大，總聚方正，須彌山王（Sumeru Mountain King，佛教宇宙觀中的中心山）安穩地坐落在其中，有七重金山周匝圍繞。而且大海中有具大威力的諸龍王宮殿，所以大海中有很多珍寶。因為這些原因，事情就是這樣。
正如經書所說，大海之中有巨大的眾生居住在那裡。現在問：為什麼會這樣呢？回答：這些巨大的眾生，往昔做人的時候，做了各種非法的事情，廣泛地積聚受用，子息眷屬、奴婢飲食，只爲了自身享樂而不行佈施。由於這些罪業，乃至最後身壞命終，墮落在惡趣地獄中出生。從地獄中死後，因為過去所造的剩餘業力還沒有消盡，所以生在海中，成為極其巨大的畜生之身。因為身體巨大，所以被很多眾生共同吞食。陸地大洲不能容納它們，都是因為過去不善的業報，所以在海中承受這種極大的痛苦。因為這些原因，事情就是這樣。
正如經書所說，大海之中不會留存死屍。現在問：為什麼會這樣呢？回答：因為大海中有潔凈行為的諸大龍宮，如果最上面的龍王宮中有死屍，就會在夜裡把死屍丟棄到第二龍王宮中，乃至第四宮中，像這樣依次傳遞，最終丟棄到岸上。因為這些原因，事情就是這樣。
正如經書所說，大海中有大
【English Translation】 English version: It is said that there are beings living in the sea, born in the great sea, growing old in the great sea, and dying in the great sea. Those who have not yet died, their bodily dirt and filth are in the great sea, hence the salty taste of the sea. Moreover, there are many mountains in the sea, which, after a long time of melting, also become salty. Furthermore, the people living near the sea in the great continents discard the branches, leaves, stems, and roots of plants into the sea, which also become salty. For these reasons, the matter is thus.
As the scriptures say, the great sea is filled with various treasures. Now I ask: Why is this so? The answer is: Because when the world of the great sea was formed, its boundary was the highest, its diameter the largest, and its circumference the greatest. The Sumeru Mountain King (the central mountain in Buddhist cosmology) was securely placed in the center, surrounded by seven golden mountains. Moreover, in the great sea, there are the palaces of the Dragon Kings with great power, therefore the great sea has many treasures. For these reasons, the matter is thus.
As the scriptures say, there are great beings living in the great sea. Now I ask: Why is this so? The answer is: These great beings, in their past lives as humans, committed various illegal acts, extensively accumulating possessions and enjoyments, offspring, relatives, servants, and food, only for their own pleasure and without practicing generosity. Due to these sinful deeds, until their final body was destroyed and their life ended, they fell into the evil realms and were born in hell. After dying in hell, because the remaining karma from their past deeds had not yet been exhausted, they were born in the sea as extremely large animal bodies. Because their bodies are huge, they are eaten by many beings. The great continents of land cannot accommodate them, all because of the retribution of their past unwholesome deeds, so they endure this extreme suffering in the sea. For these reasons, the matter is thus.
As the scriptures say, the great sea does not harbor corpses. Now I ask: Why is this so? The answer is: Because in the great sea, there are the palaces of the Great Dragons who practice purity. If there is a corpse in the palace of the highest Dragon King, it will be discarded into the palace of the second Dragon King during the night, and then to the fourth palace, and so on in order, until it is discarded on the shore. For these reasons, the matter is thus.
As the scriptures say, in the great sea there is a great
閻浮樹，枝葉繁茂、樹汁涌渧，于虛空中如惡叉聚，流注于彼大海之中，而其海水不增不減。今問：何因其事如是？答：彼大海中所居眾生共所受用，余即熱風吹蕩而盡，是故海水不增不減。
如經所說，大海之中，有其種種形顯色相種種音聲眾生居止，非一種類色相音聲。今問：何因其事如是？答：彼諸眾生往昔為人，廣造多種罪不善業，謂身語意起諸惡行。乃至最後身壞命終，墮在惡趣地獄中。生地獄歿已餘業未盡，墮大海中受畜類報，故有種種形顯色相種種音聲，非一種類色相音聲。由此因故，其事如是。
施設論卷第六 大正藏第 26 冊 No. 1538 施設論
施設論卷第七
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
對法大論中因施設門第十三
如經所說，一性所成有多種類。今問：何因其事如是？答：謂如苾芻引世間定，先得離欲，次不艱苦，復不流散。由彼發起生長積集，後起化事。其所發起生長積集作化事已，隨其意樂，或化人身、或化象身、或化馬身、或化牛身、或化飛禽身、或化車相、或化樹相、或墻壁相，若來若去、若出若入往返自在。由此因故，其事如是。
如經所說，有多種類還歸一性。今問：何因其事如
【現代漢語翻譯】 現代漢語譯本： 閻浮樹（Jambudvipa tree），枝葉繁茂，樹汁涌流滴落，在虛空中像惡叉聚（aksa，一種果實）一樣，流入大海之中，但大海的海水卻不增加也不減少。現在問：是什麼原因導致這種情況發生？回答：因為大海中所居住的眾生共同享用這些樹汁，剩餘的則被熱風吹散，所以海水不會增加也不會減少。
如經文所說，大海之中，有各種各樣形狀、顯現、顏色、聲音的眾生居住，並非只有一種種類、顏色和聲音。現在問：是什麼原因導致這種情況發生？回答：因為這些眾生過去做人時，廣泛造作各種罪惡的不善業，也就是通過身、語、意做出各種惡行。乃至最後身壞命終，墮落在惡趣地獄之中。從地獄死後，剩餘的業力還沒有消盡，又墮入大海中承受畜生道的果報，所以有各種各樣的形狀、顯現、顏色、聲音，並非只有一種種類、顏色和聲音。因為這個原因，所以事情是這樣的。
《施設論》卷第六 大正藏第 26 冊 No. 1538 《施設論》
《施設論》卷第七
譯經三藏朝散大夫試光祿卿光梵大師賜紫沙門臣惟凈等奉 詔譯
對法大論中因施設門第十三
如經文所說，由一種性質所形成的，卻有多種種類。現在問：是什麼原因導致這種情況發生？回答：比如一位比丘（bhiksu，佛教出家男子）引導世間禪定，先證得離欲，然後不費力氣，也不散亂。由於他發起、生長、積聚這些禪定，之後就能產生化現的事物。在他發起、生長、積聚並化現事物之後，隨著他的意願，可以化現人身、或者化現象身、或者化現馬身、或者化現牛身、或者化現飛禽身、或者化現車相、或者化現樹相、或者化現墻壁相，可以來去、出入，往返自在。因為這個原因，所以事情是這樣的。
如經文所說，有多種種類最終迴歸於一種性質。現在問：是什麼原因導致這種情況發生？
【English Translation】 English version: The Jambudvipa tree (Jambudvipa tree) has luxuriant branches and leaves, and its sap flows and drips. In the empty space, it is like a cluster of aksa (aksa, a kind of fruit), flowing into the great ocean, but the seawater of the great ocean neither increases nor decreases. Now I ask: What is the reason for this? The answer is: Because the beings living in the great ocean share and enjoy this sap, and the rest is blown away by the hot wind, so the seawater will neither increase nor decrease.
As the sutra says, in the great ocean, there are various kinds of beings with different shapes, appearances, colors, and sounds, not just one kind of species, color, and sound. Now I ask: What is the reason for this? The answer is: Because these beings in the past, when they were humans, widely created various sinful and unwholesome karmas, that is, they committed various evil deeds through body, speech, and mind. Even until the end of their lives when their bodies were destroyed, they fell into the evil realms of hell. After dying in hell, the remaining karma was not exhausted, and they fell into the great ocean to receive the retribution of the animal realm, so there are various shapes, appearances, colors, and sounds, not just one kind of species, color, and sound. Because of this reason, that's how it is.
《Abhidharma-samuccaya》 Volume 6 Taisho Tripitaka Volume 26 No. 1538 《Abhidharma-samuccaya》
《Abhidharma-samuccaya》 Volume 7
Translated by Tripitaka Master Chao San Da Fu Shi Guang Lu Qing Guang Fan, the Purple-robed Shramana Chen Weijing, etc., by Imperial Decree
Chapter Thirteen on the Establishment of Causes in the Great Treatise on Abhidharma
As the sutra says, there are many kinds formed from one nature. Now I ask: What is the reason for this? The answer is: For example, a bhiksu (bhiksu, a Buddhist monk) guides worldly samadhi, first attains detachment from desire, then without difficulty, and without distraction. Because he initiates, grows, and accumulates these samadhis, he can later produce manifested things. After he initiates, grows, accumulates, and manifests things, according to his wishes, he can manifest a human body, or manifest an elephant body, or manifest a horse body, or manifest a cow body, or manifest a bird body, or manifest a chariot appearance, or manifest a tree appearance, or manifest a wall appearance, he can come and go, enter and exit, freely back and forth. Because of this reason, that's how it is.
As the sutra says, there are many kinds that ultimately return to one nature. Now I ask: What is the reason for this?
是？答：謂如苾芻隨諸狀貌形質事相，或化人身、或化象身、或化馬身、或化牛身、或化飛禽身、或化車相、或化樹相、或墻壁相，若來若去、若出若入。隨諸化事，功用輕捷。彼等化功種種事相，化已隱沒而悉不現。由此因故，其事如是。
如經所說，諸變化中若來若去，隨其知見各各有異。今問：何因其事如是？答：謂若有人慾化來相，先自起念：「云何令人不能見我、不能知我。」念已即當入于定中，騰越墻壁隨意而來。此即來相，人不能見。
云何去相人不能見？謂若有人慾化去相，先自起念：「云何令人不能見我、不能知我。」念已即當入于定中，騰越墻壁隨意而去。由如是故，去相不見。謂以定中所化來相即是去相，所化去相即是來相。如是知見，隨其所起，各各有異、各各了知。智者隨應以明慧性，于無相中而起有相，廣大利智普遍開曉。由此因故，其事如是。
如經所說，騰越墻壁、或越山石，其身不著隨意而去如在空中。今問：何因其事如是？答：謂如苾芻入于空定，于其定中騰越墻壁、或越山石，其身不著隨意而去如在空中，所越一切山石墻壁猶如虛空，悉無障礙。
如經所說，有能入地如水、履水如地。今問：何因其事如是？答：謂如苾芻入水定時，自地升沉起伏無
【現代漢語翻譯】 現代漢語譯本：問：這是什麼意思？答：例如，一位比丘（Bhiksu，佛教術語，指男性出家人）隨著各種形狀、外貌、形體和事物表象，或者變化成人的身體、或者變化成象的身體、或者變化成馬的身體、或者變化成牛的身體、或者變化成飛禽的身體、或者變化成車的形象、或者變化成樹的形象、或者墻壁的形象，無論是來還是去、無論是出還是入。隨著各種變化的事物，其功用輕便快捷。他們變化的各種事物表象，變化完畢后就隱藏消失，完全不顯現。因為這個原因，事情就是這樣。 如經文所說，在各種變化中，無論是來還是去，根據他們的知見各有不同。現在問：為什麼事情是這樣？答：如果有人想要變化出『來』的形象，首先自己起念：『怎樣才能使人不能看見我、不能知道我。』起念之后就應當進入禪定之中，騰越墻壁隨意而來。這就是『來』的形象，人們不能看見。 怎樣才能使『去』的形象不被人看見？如果有人想要變化出『去』的形象，首先自己起念：『怎樣才能使人不能看見我、不能知道我。』起念之后就應當進入禪定之中，騰越墻壁隨意而去。因為這樣，『去』的形象就不被看見。所謂用禪定中所變化的『來』的形象就是『去』的形象，所變化的『去』的形象就是『來』的形象。像這樣的知見，隨著他們所產生的念頭，各有不同、各自了解。智者應該憑藉明慧的本性，在沒有形象中產生有形象，廣泛地利用智慧普遍地開啟覺悟。因為這個原因，事情就是這樣。 如經文所說，騰越墻壁、或者越過山石，身體不被阻礙，隨意而去就像在空中一樣。現在問：為什麼事情是這樣？答：例如，一位比丘進入空定（Sunyata-samadhi，佛教術語，指證悟空性的禪定），在他的禪定中騰越墻壁、或者越過山石，身體不被阻礙，隨意而去就像在空中一樣，所越過的一切山石墻壁就像虛空一樣，完全沒有障礙。 如經文所說，有能夠進入地裡像進入水裡一樣、在水上行走像在地上行走一樣。現在問：為什麼事情是這樣？答：例如，一位比丘進入水定時，在自己的地盤上升降起伏沒有
【English Translation】 English version: Question: What does this mean? Answer: For example, a Bhiksu (Buddhist monk) according to various shapes, appearances, forms, and aspects of things, either transforms into a human body, or transforms into an elephant's body, or transforms into a horse's body, or transforms into a cow's body, or transforms into a bird's body, or transforms into the appearance of a cart, or transforms into the appearance of a tree, or the appearance of a wall, whether coming or going, whether exiting or entering. According to the various transformed things, their function is light and quick. The various aspects of their transformations, after transforming, are hidden and disappear, not appearing at all. Because of this reason, the matter is like this. As the sutra says, in various transformations, whether coming or going, according to their knowledge and views, each is different. Now I ask: Why is the matter like this? Answer: If someone wants to transform into the appearance of 'coming', first they generate the thought: 'How can I make people unable to see me, unable to know me.' After generating this thought, they should enter into Samadhi (meditative state), leaping over walls and coming at will. This is the appearance of 'coming', and people cannot see it. How can the appearance of 'going' not be seen by people? If someone wants to transform into the appearance of 'going', first they generate the thought: 'How can I make people unable to see me, unable to know me.' After generating this thought, they should enter into Samadhi, leaping over walls and going at will. Because of this, the appearance of 'going' is not seen. What is called the transformed appearance of 'coming' in Samadhi is the appearance of 'going', and the transformed appearance of 'going' is the appearance of 'coming'. Such knowledge and views, according to the thoughts they generate, are each different, each understanding. The wise should rely on the nature of clear wisdom, generating form from the formless, widely utilizing wisdom to universally open enlightenment. Because of this reason, the matter is like this. As the sutra says, leaping over walls, or crossing over mountains and rocks, the body is not obstructed, going at will as if in the air. Now I ask: Why is the matter like this? Answer: For example, a Bhiksu enters into Sunyata-samadhi (emptiness meditation), in their Samadhi leaping over walls, or crossing over mountains and rocks, the body is not obstructed, going at will as if in the air, all the mountains, rocks, and walls crossed over are like empty space, completely without obstruction. As the sutra says, some are able to enter the earth as if entering water, and walk on water as if walking on land. Now I ask: Why is the matter like this? Answer: For example, a Bhiksu enters into water Samadhi, in their own territory rising and falling without
礙，如履水中升沉亦然，不斷其流隨意而往，在地如水、履水如地。由此因故，其事如是。
如經所說，有能空中先盤結坐，即坐而行，狀若飛禽履空自在。今問：何因其事如是？答：謂如苾芻引世間定，先得離欲，次不艱苦，復不流散。由彼發起生長積集後起化事，隨處地方，能于空中或坐或行，及於空中化大火聚猛焰熾盛，或化煙相、或煙幢相、或化風輪空中吹鼓、或風輪中乘象而行、或化車相、或馬或人、或化墻壁、或化樹相、或化飛禽。隨諸化相，人所共見，咸皆起念驚怪嘆異，各各了知神通之力其狀如是，此乃善修神足智力。由此因故，其事如是。
如經所說，或有人，能于虛空中舉手捫觸日月二相。今問：何因其事如是：答：謂如苾芻在於定中，以其日從日輪中出、以其月從月輪中出，乃從定中起神通事，即以手捫虛空摩觸日月，定通力故，隨意無礙。
如經所說，有人能于梵界往來隨意自在。今問：何因其事如是？答：謂有苾芻引世間定，先得離欲，次不艱苦，復不流散。由彼發起生長積集後起化事，身心和融混而為一，心即于身、身即於心，身心相即運用和融。譬如世間酥蜜水油混融一處。在定苾芻亦復如是，身心和融、輕安柔軟、心想自在，隨意能往梵天界中，高下騰越悉無障
【現代漢語翻譯】 現代漢語譯本： 就像在水中行走一樣，身體會隨著水流而上下沉浮，但只要不被水流沖走，就能隨意前行，感覺在陸地上行走一樣，或者像在水面上行走一樣。因為這樣的原因，事情就是這樣發生的。 就像經書上所說，有人能夠在空中盤腿而坐，然後坐著行走，就像飛鳥一樣在空中自由自在地飛行。現在問：為什麼會發生這樣的事情呢？回答：這是因為比丘（Bichu，佛教僧侶）修習世間禪定，先獲得離欲的境界，然後修行不感到困難，並且心不散亂。由於他發起、增長、積累並最終顯現出變化的能力，無論在什麼地方，都能夠在空中或坐或行，或者在空中變化出巨大的火堆，火焰猛烈燃燒，或者變化出煙霧的形象，或者煙霧形成的旗幟，或者變化出風輪在空中吹動，或者乘坐大象在風輪中行走，或者變化出車、馬、人，或者變化出墻壁、樹木，或者變化出飛鳥。隨著各種變化的形象出現，人們都能夠看到，並且都感到驚訝和讚歎，各自都瞭解神通的力量就是這樣，這就是善於修習神足智力的結果。因為這樣的原因，事情就是這樣發生的。 就像經書上所說，有人能夠在虛空中舉手觸控到太陽和月亮的形象。現在問：為什麼會發生這樣的事情呢？回答：這是因為比丘在禪定中，憑藉禪定之力，使太陽從太陽的圓輪中出來，使月亮從月亮的圓輪中出來，然後從禪定中生起神通，就用手在虛空中觸控日月，因為禪定的力量，所以能夠隨意而沒有阻礙。 就像經書上所說，有人能夠隨意自在地往來於梵天界。現在問：為什麼會發生這樣的事情呢？回答：這是因為比丘修習世間禪定，先獲得離欲的境界，然後修行不感到困難，並且心不散亂。由於他發起、增長、積累並最終顯現出變化的能力，身心和諧融合爲一體，心即是身，身即是心，身心相互融合，運用自如。就像世間的酥油、蜂蜜、水和油混合在一起一樣。在禪定中的比丘也是這樣，身心和諧融合，輕安柔軟，心想自在，所以能夠隨意前往梵天界中，上下騰躍都沒有障礙。
【English Translation】 English version: It's like walking in water, one rises and sinks with the current, but if one doesn't get carried away by the flow, one can go wherever one pleases, feeling like walking on land, or like walking on water. For this reason, things are as they are. As the sutra says, some can sit cross-legged in the air, and then walk while sitting, like birds flying freely in the air. Now I ask: Why is this so? The answer is: It is because the Bhikshu (Bichu, Buddhist monk) cultivates worldly Samadhi (concentration), first attaining detachment from desires, then not finding the practice difficult, and not being distracted. Because of this, he initiates, grows, accumulates, and ultimately manifests transformative abilities. Wherever he is, he can sit or walk in the air, or transform into a great fire in the air, with fierce flames burning, or transform into the appearance of smoke, or a banner of smoke, or transform into a wind wheel blowing in the air, or ride an elephant in the wind wheel, or transform into a chariot, a horse, or a person, or transform into walls, trees, or birds. As these transformations appear, people can see them, and they are amazed and astonished, each understanding that the power of supernatural abilities is like this, which is the result of well-cultivated psychic powers and wisdom. For this reason, things are as they are. As the sutra says, some can raise their hands in the void and touch the images of the sun and moon. Now I ask: Why is this so? The answer is: It is because the Bhikshu, in Samadhi, uses his power to bring the sun out from the solar disc and the moon out from the lunar disc, and then arises from Samadhi with supernatural powers, and touches the sun and moon in the void with his hand. Because of the power of Samadhi, he can do so freely and without hindrance. As the sutra says, some can freely travel to and from the Brahma realm at will. Now I ask: Why is this so? The answer is: It is because the Bhikshu cultivates worldly Samadhi, first attaining detachment from desires, then not finding the practice difficult, and not being distracted. Because of this, he initiates, grows, accumulates, and ultimately manifests transformative abilities, his body and mind harmoniously merging into one, the mind being the body, and the body being the mind, body and mind interpenetrating and functioning harmoniously. It is like ghee, honey, water, and oil mixed together in one place. The Bhikshu in Samadhi is also like this, his body and mind harmoniously merged, light, comfortable, and flexible, his thoughts free, so he can freely go to the Brahma realm, ascending and descending without any obstacles.
礙。譬如造篋笥人，持以篋笥，騰舉運用隨意無礙。又如乞食苾芻，得所施食墮在缽中，騰舉運用亦無障礙。在定苾芻亦復如是，身心柔軟，輕安想生，騰舉運用悉無障礙，乃至梵天宮殿舉心即到。色力增盛、勢用堅強，于梵天界往來自在。
如經所說，佛於一時謂尊者阿難言：「汝可知不？我以如是意所成身、以神通力，隨意能往梵天宮殿。」阿難白佛言：「如是如是。我知世尊即以如是四大所成粗重色身，隨意能往梵天宮殿。」佛言：「阿難！我知如是色身粗重四大，和合父母不凈羯邏藍等眾緣所成。雖假以飲食衣服澡沐資養種種治事，終歸磨滅破散之法，頗能往彼梵天宮殿？」阿難白佛言：「能往。世尊！能往。善逝！」「如世間鐵及耕犁具，當在鼓鑄，炎火熾盛未出火時，而彼鐵具即皆輕利，加復柔軟易為舒捲。遇涼冷時，彼諸鐵具厚重堅硬而難舒捲。阿難！如來亦復如是。若時身心和融，輕安想生，加復柔軟調暢安適，隨意能往梵天宮殿。又復當知，若心不相續，即心無依止、心無系屬。以心無依止、無系屬故，身即自在。」
又問：何因所化之人，能于空中隨意而行？答：能化自在，所化亦然。以化力故，在空如地。由此因故，空中能行。
又問：何因所化之人，空中能住？答：能化
【現代漢語翻譯】 現代漢語譯本：譬如製造箱子的人，拿著箱子，抬舉、移動、使用都隨意沒有阻礙。又如乞食的比丘（Bǐqiū，佛教出家人），得到別人佈施的食物掉在缽中，抬舉、移動、使用也沒有障礙。在禪定的比丘也是這樣，身心柔軟，生起輕安的感覺，抬舉、移動、使用都沒有障礙，甚至梵天（Fàntiān，佛教中的天神）的宮殿，只要心裡一想就能到達。色身的力量增長、勢頭強盛，在梵天界來往自在。
如經書所說，佛陀在某個時候對尊者阿難（Ānán，佛陀的十大弟子之一）說：『你知道嗎？我憑藉這種意所成身，用神通力，可以隨意前往梵天宮殿。』阿難對佛陀說：『是的，是的。我知道世尊您即使用這種四大（sìdà，組成物質世界的四種元素：地、水、火、風）所成的粗重色身，也可以隨意前往梵天宮殿。』佛陀說：『阿難！我知道這種色身粗重，由四大和合，父母不凈的羯邏藍（géluólán，梵文Kalala的音譯，指受精卵最初的凝結狀態）等眾多因緣所成。即使假借飲食、衣服、洗浴來滋養，最終還是會磨滅、破散。這樣的身體，怎麼能前往梵天宮殿呢？』阿難對佛陀說：『能去。世尊！能去。善逝（Shànshì，佛陀的稱號之一）！』『就像世間的鐵和耕犁器具，當在熔爐中，火焰熾盛，還沒有取出的時候，那些鐵器就都很輕便鋒利，而且柔軟容易拉伸。遇到寒冷的時候，那些鐵器就變得厚重堅硬難以拉伸。阿難！如來也是這樣。如果身心和諧融洽，生起輕安的感覺，而且柔軟調順安適，就可以隨意前往梵天宮殿。而且要知道，如果心不相續，心就沒有依靠，沒有系屬。因為心沒有依靠，沒有系屬，身體就自在了。』
又問：什麼原因使得被變化出來的人，能夠在空中隨意行走？答：因為能變化的人自在，被變化的人也是這樣。因為變化的力量，在空中就像在地上一樣。因為這個原因，所以能在空中行走。
又問：什麼原因使得被變化出來的人，能夠在空中停留？答：能變化的人...
【English Translation】 English version: For example, a box maker, holding a box, can lift, move, and use it freely without any hindrance. Or like a Bhiksu (Bǐqiū, Buddhist monastic) begging for food, when food is given and falls into his bowl, he can lift, move, and use it without any obstruction. A Bhiksu in meditation is also like this, with body and mind softened, a feeling of lightness and ease arises, and lifting, moving, and using are all without obstruction, even to the Brahma (Fàntiān, a deity in Buddhism) heaven palace, he can reach it with a thought. The strength of the physical body increases, and its power becomes strong, allowing him to freely come and go in the Brahma realm.
As the Sutra says, the Buddha once said to Venerable Ananda (Ānán, one of the Buddha's ten great disciples): 'Do you know? With this mind-made body, and with supernatural powers, I can freely go to the Brahma heaven palace.' Ananda replied to the Buddha: 'Yes, yes. I know that even with this coarse and heavy physical body made of the four elements (sìdà, the four elements that make up the material world: earth, water, fire, and wind), the World-Honored One can freely go to the Brahma heaven palace.' The Buddha said: 'Ananda! I know that this physical body is coarse and heavy, formed by the combination of the four elements, the impure Kalala (géluólán, transliteration of the Sanskrit word Kalala, referring to the initial coagulation state of a fertilized egg) from parents, and many other causes and conditions. Even if we nourish it with food, clothing, bathing, and various treatments, it will eventually decay and disintegrate. How can such a body go to the Brahma heaven palace?' Ananda replied to the Buddha: 'It can go. World-Honored One! It can go. Well-Gone One (Shànshì, one of the titles of the Buddha)!' 'It is like iron and plowing tools in the world, when they are in the furnace, the flames are blazing, and they have not yet been taken out, those iron tools are very light and sharp, and they are soft and easy to stretch. When they encounter cold, those iron tools become thick, heavy, hard, and difficult to stretch. Ananda! The Tathagata is also like this. If the body and mind are harmonious and integrated, and a feeling of lightness and ease arises, and it is soft, smooth, and comfortable, then one can freely go to the Brahma heaven palace. Moreover, you should know that if the mind is not continuous, then the mind has no reliance, no attachment. Because the mind has no reliance and no attachment, the body is free.'
Again, it is asked: What causes the person who is transformed to be able to walk freely in the air? The answer: Because the one who transforms is free, so is the one who is transformed. Because of the power of transformation, being in the air is like being on the ground. Because of this reason, one can walk in the air.
Again, it is asked: What causes the person who is transformed to be able to stay in the air? The answer: The one who transforms...
自在，所化亦然。以化力故，化空如地。由此因故，空中能住。
又問：何因所化之人，空中能坐？答：能化自在，所化亦然。故於空中，化坐分位。由此因故，空中能坐。
又問：何因所化之人，能于空中安布床位隨意而臥？答：能化自在，所化亦然，故於空中佈設床位。由此因故，空中能臥。
此如是等，余諸神通功力化事，如其所說，隨意應知。
因施設門第十四
問曰：有何份量，知天降雨？答：有八種云。彼第一云，高一由旬半。第二云，高五俱盧舍。第三云，高一由旬量。第四云，高三俱盧舍。第五云，高半由旬量。第六云，高一俱盧舍。第七云，高半俱盧舍。第八云，高俱盧舍中四分之一。諸云住已，天雨不雨其復不定。
又問：何因劫初時人，乘雲高起一由旬半，一切地中而悉降雨？答：劫初時人具大威德，彼大力龍而悉尊仰，故能乘雲高由旬半，一切地中而悉降雨。今時人者威德減少，大力勢龍不生尊仰。是故今時乘雲能起半俱盧舍，天中降雨。由此因故，其事如是。
又問：何因或時天中不降其雨？答：有八種因天不降雨。何等為八？
一者合降雨時，電光閃爍、大云振吼。四方冷風飄揚吹鼓。占候之人不能明瞭，但自說言：「天將降雨。」
【現代漢語翻譯】 現代漢語譯本 自在者（能變化者），被變化者也是如此。因為變化的力量，所變化出來的天空就像地面一樣。因為這個原因，才能在空中居住。 又問：什麼原因使得被變化的人，能夠在空中坐著？答：能變化者自在，被變化者也是如此。所以在空中，變化出坐著的位置。因為這個原因，才能在空中坐著。 又問：什麼原因使得被變化的人，能夠在空中安置床位隨意躺臥？答：能變化者自在，被變化者也是如此，所以在空中佈置設定床位。因為這個原因，才能在空中躺臥。 這些以及其他神通功力的變化之事，如其所說，隨意理解即可。 因施設門第十四 問：有什麼份量可以知道天要降雨？答：有八種云。第一種云，高一由旬半（Yojana，古代印度長度單位）。第二種云，高五俱盧舍（Krosha，古代印度長度單位）。第三種云，高一由旬。第四種云，高三俱盧舍。第五種云，高半由旬。第六種云，高一俱盧舍。第七種云，高半俱盧舍。第八種云，高俱盧舍的四分之一。這些云聚集之後，天是否下雨還不一定。 又問：什麼原因使得劫初時代的人，乘雲高起一由旬半，在所有地方都能降雨？答：劫初時代的人具有很大的威德，那些大力龍都尊敬仰慕他們，所以能夠乘雲高起一由旬半，在所有地方都能降雨。現在的人威德減少，大力勢龍不再尊敬仰慕。所以現在的人乘雲只能升起半俱盧舍，在空中降雨。因為這個原因，事情就是這樣。 又問：什麼原因有時天上不下雨？答：有八種原因導致天不下雨。是哪八種？ 一是應該下雨的時候，電光閃爍、大云轟鳴。四面八方的冷風飄揚吹動。占卜的人不能明白，只是自己說：『天將要下雨了。』
【English Translation】 English version The one who has mastery (the one who can transform), so are those who are transformed. Because of the power of transformation, the transformed space is like the ground. Because of this reason, one can dwell in the sky. Again asked: What is the reason that the transformed person can sit in the sky? Answer: The one who can transform has mastery, so are those who are transformed. Therefore, in the sky, a sitting position is transformed. Because of this reason, one can sit in the sky. Again asked: What is the reason that the transformed person can arrange a bed in the sky and lie down at will? Answer: The one who can transform has mastery, so are those who are transformed, therefore, a bed is arranged in the sky. Because of this reason, one can lie down in the sky. These and other transformations of supernatural powers and merits, as they are described, should be understood accordingly. Chapter Fourteen: On the Establishment of Causes Question: What measure is there to know that the sky will rain? Answer: There are eight kinds of clouds. The first cloud is one and a half Yojana (Yojana, an ancient Indian unit of length) high. The second cloud is five Krosha (Krosha, an ancient Indian unit of length) high. The third cloud is one Yojana high. The fourth cloud is three Krosha high. The fifth cloud is half a Yojana high. The sixth cloud is one Krosha high. The seventh cloud is half a Krosha high. The eighth cloud is a quarter of a Krosha high. After these clouds gather, it is still uncertain whether it will rain or not. Again asked: What is the reason that people in the beginning of the kalpa (kalpa, an aeon in Hindu and Buddhist cosmology) could rise one and a half Yojana high on clouds and rain everywhere? Answer: People in the beginning of the kalpa had great power and virtue, and the powerful dragons respected and admired them, so they could rise one and a half Yojana high on clouds and rain everywhere. People today have less power and virtue, and the powerful dragons no longer respect and admire them. Therefore, people today can only rise half a Krosha on clouds and rain in the sky. Because of this reason, things are like this. Again asked: What is the reason that sometimes it does not rain in the sky? Answer: There are eight reasons why it does not rain. What are the eight? First, when it should rain, there is lightning and thunder from the big clouds. Cold winds blow from all directions. Those who divine cannot understand, but just say to themselves, 'It is going to rain.'
或復大地火界增勇，即以此緣天雨隱息。如是乃名第一種因天不降雨。
二者合降雨時，電光閃爍、大云振吼，四方冷風飄揚吹鼓。占候之人不能明瞭，但自說言：「天將降雨。」或復空中猛風吹鼓，乃使其雨墮彼遼迥曠野空舍。如是乃名第二種因天不降雨。
三者合降雨時，電光閃爍、大云振吼，四方冷風飄揚吹鼓。占候之人不能明瞭，但自說言：「天將降雨。」或復羅睺阿修羅王二手執障，使雨墮于大海之中。如是乃名第三種因天不降雨。
四者合降雨時，電光閃爍、大云振吼，四方冷風飄揚吹鼓。占候之人不能明瞭，但自說言：「天將降雨。」或復行雨天官迷醉放逸，以放逸故不能降雨。如是乃名第四種因天不降雨。
五者合降雨時，電光閃爍、大云振吼，四方冷風飄揚吹鼓。占候之人不能明瞭，但自說言：「天將降雨。」或復人民多行非法險惡之行，以行非法險惡行故天不降雨。如是乃名第五種因天不降雨。
六者合降雨時，或有神通天子，以彼神通威力，隨雨份量而悉制止。如是乃名第六種因天不降雨。
七者以其人民業障法合如是，於此界中天不降雨。如是乃名第七種因天不降雨。
八者或復愆雨澤時精實祈求，以彼神通威力天子制而不降。如是乃名第八種
【現代漢語翻譯】 現代漢語譯本： 或者大地的火元素增強，因此導致天上的雨水隱藏停息。這被稱為第一種天不降雨的原因。
第二種情況是，當應該下雨的時候，電光閃爍，烏雲轟鳴，四面八方的冷風飄揚吹動。占卜氣候的人不能明白其中緣由，只是說：『天將要下雨了。』或者空中有猛烈的風吹動，使雨水落到遙遠空曠的荒野或空屋中。這被稱為第二種天不降雨的原因。
第三種情況是，當應該下雨的時候，電光閃爍，烏雲轟鳴，四面八方的冷風飄揚吹動。占卜氣候的人不能明白其中緣由，只是說：『天將要下雨了。』或者羅睺（Rāhu，星名，也指惡神）阿修羅王（Asura，一種好戰的神）用雙手遮擋，使雨水落到大海之中。這被稱為第三種天不降雨的原因。
第四種情況是，當應該下雨的時候，電光閃爍，烏雲轟鳴，四面八方的冷風飄揚吹動。占卜氣候的人不能明白其中緣由，只是說：『天將要下雨了。』或者掌管降雨的天官（Deva，天神）因為迷醉而放縱懈怠，因為放縱懈怠的緣故不能降雨。這被稱為第四種天不降雨的原因。
第五種情況是，當應該下雨的時候，電光閃爍，烏雲轟鳴，四面八方的冷風飄揚吹動。占卜氣候的人不能明白其中緣由，只是說：『天將要下雨了。』或者人民做了很多非法和邪惡的事情，因為做了非法和邪惡的事情，所以天不降雨。這被稱為第五種天不降雨的原因。
第六種情況是，當應該下雨的時候，或者有具有神通的天子（Devaputra，天神之子），用他的神通威力，將雨水的份量全部制止。這被稱為第六種天不降雨的原因。
第七種情況是，因為人民的業障和法則就是如此，所以在這個世界中天不降雨。這被稱為第七種天不降雨的原因。
第八種情況是，或者在應該降雨的時候，人們虔誠地祈求，但有具有神通威力的天子（Deva，天神）制止而不讓降雨。這被稱為第八種天不降雨的原因。
【English Translation】 English version: Or, the fire element of the earth increases in strength, and because of this, the rain from the sky is hidden and ceases. This is called the first reason why the sky does not send down rain.
The second situation is when rain should fall, lightning flashes, great clouds roar, and cold winds blow from all directions. Those who observe the weather cannot understand the reason, but simply say, 'The sky will send down rain.' Or, a fierce wind blows in the sky, causing the rain to fall in remote and desolate wilderness or empty houses. This is called the second reason why the sky does not send down rain.
The third situation is when rain should fall, lightning flashes, great clouds roar, and cold winds blow from all directions. Those who observe the weather cannot understand the reason, but simply say, 'The sky will send down rain.' Or, Rāhu (a celestial body, also a demon) Asura King (Asura, a warlike deity) uses both hands to obstruct, causing the rain to fall into the great ocean. This is called the third reason why the sky does not send down rain.
The fourth situation is when rain should fall, lightning flashes, great clouds roar, and cold winds blow from all directions. Those who observe the weather cannot understand the reason, but simply say, 'The sky will send down rain.' Or, the heavenly official (Deva, a god) in charge of rain is intoxicated and negligent, and because of this negligence, cannot send down rain. This is called the fourth reason why the sky does not send down rain.
The fifth situation is when rain should fall, lightning flashes, great clouds roar, and cold winds blow from all directions. Those who observe the weather cannot understand the reason, but simply say, 'The sky will send down rain.' Or, the people engage in many illegal and wicked deeds, and because of these illegal and wicked deeds, the sky does not send down rain. This is called the fifth reason why the sky does not send down rain.
The sixth situation is when rain should fall, or there is a heavenly son (Devaputra, son of a god) with supernatural powers, who uses his supernatural power to completely stop the amount of rain. This is called the sixth reason why the sky does not send down rain.
The seventh situation is because the karma and laws of the people are such that the sky does not send down rain in this world. This is called the seventh reason why the sky does not send down rain.
The eighth situation is when rain should fall, people sincerely pray, but a heavenly being (Deva, a god) with supernatural power prevents it from raining. This is called the eighth reason why the sky does not send down rain.
因天不降雨。
又問：何因能使上天依時降雨？答：有八種因能降天雨。何等為八？
一者龍威力故天即降雨；二者夜叉威力故天即降雨；三者鳩盤茶威力故天即降雨；四者天威力故天即降雨；五者人威力故天即降雨；六者神通力故天即降雨；七者法合依時而自降雨；八者精實祈求天即降雨。
又問：何因盛夏熱時及雨際時廣多天雨？答：彼二時者，諸龍歡喜以為節令，自空騰躍適悅而來。龍喜悅故，于彼二時多降天雨。或復民行正法、修營善業，善力所資，自然二時多降天雨。
又問：何因天降雨時結而成渧？答：二方猛風吹歸一聚，故降澍時結以成渧。或復人造惡業，惡力所資、非人動亂。如斯相者，大無義利。由此因故，其事如是。
又問：何因大雨之中而有其雹？答：二方冷風吹雨一聚成渧墮地，地復堅硬，下風所吹或時作雪、或作猛雨。由此因故，其事如是。
又問：何因有電光出？答：二方猛惡熱風所吹，二風相擊，故有電光自風而出。由此因故，其事如是。
又問：何因雨中有其霹靂振舉？答：謂以下方有大猛火，色狀熾炎，即火界增勇。火增勇故，即風增勇。風增勇故，有水來去。由此因故，其事如是。
又問：何因云有青色？答：謂以水界流潤
【現代漢語翻譯】 現代漢語譯本 因何原因導致上天不下雨？
又問：什麼原因能使上天按時降雨？答：有八種原因能使上天降雨。是哪八種呢？
一是龍的威力導致上天降雨；二是夜叉（Yaksa，一種鬼神）的威力導致上天降雨；三是鳩盤茶（Kumbhanda，一種惡鬼）的威力導致上天降雨；四是天的威力導致上天降雨；五是人的威力導致上天降雨；六是神通力導致上天降雨；七是因緣和合，時節一到自然降雨；八是精誠懇切地祈求，上天就會降雨。
又問：什麼原因導致盛夏炎熱時節以及雨季時節，經常會有大量降雨？答：這兩個時節，諸龍歡喜，把它們當作節日，從空中騰躍，心情愉悅地前來。龍喜悅的緣故，在這兩個時節多降天雨。或者是因為民眾奉行正法、修習善業，善的力量資助，自然在這兩個時節多降天雨。
又問：什麼原因導致天降雨時，水會凝結成水滴？答：兩方的猛烈風吹到一起，聚集在一起，所以在降雨時凝結成水滴。或者是因為人們造作惡業，惡的力量資助，非人（指鬼神等）擾亂。這種情況，非常沒有意義和利益。因為這個原因，事情就是這樣。
又問：什麼原因導致大雨之中會有冰雹？答：兩方的寒冷風把雨吹到一起，凝結成水滴落到地上，地面又很堅硬，下方的風吹動，有時形成雪，有時形成猛烈的雨。因為這個原因，事情就是這樣。
又問：什麼原因會有閃電出現？答：兩方的猛烈惡劣的熱風吹動，兩種風相互撞擊，所以有閃電從風中產生。因為這個原因，事情就是這樣。
又問：什麼原因導致雨中有霹靂震動？答：因為下方有巨大的猛火，顏色和形狀都非常熾熱，這是火界的力量增強。火的力量增強，風的力量也增強。風的力量增強，就有水來來去去。因為這個原因，事情就是這樣。
又問：什麼原因導致云有青色？答：因為水界的流動滋潤。
【English Translation】 English version Why does the sky not send down rain?
Furthermore, asked: What causes enable the heavens to send down rain in due season? Answer: There are eight causes that can bring down heavenly rain. What are the eight?
First, it is due to the power of the Nagas (Dragons, serpent deities) that the heavens send down rain. Second, it is due to the power of the Yakshas (a type of spirit or demon) that the heavens send down rain. Third, it is due to the power of the Kumbhandas (a type of demon) that the heavens send down rain. Fourth, it is due to the power of the Devas (gods) that the heavens send down rain. Fifth, it is due to the power of humans that the heavens send down rain. Sixth, it is due to supernatural powers that the heavens send down rain. Seventh, it is because of the convergence of conditions and the arrival of the proper season that rain falls naturally. Eighth, it is through sincere and earnest prayer that the heavens send down rain.
Furthermore, asked: What causes abundant heavenly rain during the hot summer and rainy seasons? Answer: During these two periods, the Nagas rejoice and consider them festive seasons, leaping and frolicking from the sky with joy. Because the Nagas are delighted, they send down abundant heavenly rain during these two periods. Alternatively, it is because the people practice the Dharma (teachings), cultivate virtuous deeds, and are supported by the power of goodness that abundant heavenly rain falls naturally during these two periods.
Furthermore, asked: What causes the rain to condense into drops when it falls from the sky? Answer: The fierce winds from two directions blow and gather together, so the rain condenses into drops when it falls. Alternatively, it is because people create evil karma, supported by the power of evil, and non-humans (spirits, etc.) cause disturbances. Such a situation is greatly meaningless and without benefit. Because of this cause, things are as they are.
Furthermore, asked: What causes hail to appear within heavy rain? Answer: Cold winds from two directions blow the rain together, condensing it into drops that fall to the ground, and the ground is hard. The wind blowing from below sometimes creates snow or heavy rain. Because of this cause, things are as they are.
Furthermore, asked: What causes lightning to appear? Answer: Fierce and evil hot winds from two directions blow, and the two winds collide, so lightning arises from the wind. Because of this cause, things are as they are.
Furthermore, asked: What causes thunder to rumble within the rain? Answer: It is because there is a great and fierce fire below, with a blazing color and form, which is the increasing power of the fire realm. Because the power of the fire increases, the power of the wind also increases. Because the power of the wind increases, water comes and goes. Because of this cause, things are as they are.
Furthermore, asked: What causes the clouds to have a blue color? Answer: It is because of the flowing and moistening of the water realm.
性故。
又問：何因有黃有赤？答：謂以火界溫燥性故。
又問：何因有其白色？答：謂以諸界和合性故。由此應知云相有其青黃赤白。
又問：何因世間諸味：有其苦醋及辛鹹淡？答：謂以諸界互違害故。由此因故，其事如是。
又問：何因有其甘味？答：謂以諸界和合性故。由此因故，其事如是。
又問：何因世諸物中有其粗重及堅硬者？答：謂以地界堅強性增。
又問：何因有其軟滑及調適者？答：謂以水界流潤性增。由此因故，其事如是。
施設論卷第七
【現代漢語翻譯】 現代漢語譯本 問：這是什麼原因？答：這是因為其本性如此。 又問：為什麼會有黃色和紅色？答：這是因為火界（Tejo Dhatu，四大元素之一，代表熱能）具有溫暖乾燥的性質。 又問：為什麼會有白色？答：這是因為諸界（Dhatu，構成物質世界的元素）和諧融合的性質。由此可知，云的顏色有青、黃、赤、白。 又問：為什麼世間各種味道會有苦、醋、辛、咸、淡？答：這是因為諸界（Dhatu）之間相互衝突損害的緣故。因此，事情就是這樣。 又問：為什麼會有甘味？答：這是因為諸界（Dhatu）和諧融合的緣故。因此，事情就是這樣。 又問：為什麼世間萬物中會有粗糙、沉重和堅硬的東西？答：這是因為地界（Pathavi Dhatu，四大元素之一，代表固體）的堅固性質增強的緣故。 又問：為什麼會有柔軟、潤滑和適中的東西？答：這是因為水界（Apo Dhatu，四大元素之一，代表液體）的流動潤澤性質增強的緣故。因此，事情就是這樣。 《施設論》卷第七
【English Translation】 English version Question: What is the reason for this? Answer: It is because of its inherent nature. Question: What is the reason for having yellow and red colors? Answer: It is because the fire element (Tejo Dhatu, one of the four great elements, representing heat energy) has a warm and dry nature. Question: What is the reason for having white color? Answer: It is because of the harmonious blending nature of the elements (Dhatu, the elements that constitute the material world). From this, it should be known that clouds have blue, yellow, red, and white colors. Question: What is the reason for the various tastes in the world, such as bitter, sour, pungent, salty, and bland? Answer: It is because of the mutual conflict and harm among the elements (Dhatu). Therefore, things are like this. Question: What is the reason for having sweet taste? Answer: It is because of the harmonious blending nature of the elements (Dhatu). Therefore, things are like this. Question: What is the reason for having things that are rough, heavy, and hard in the world? Answer: It is because the solid nature of the earth element (Pathavi Dhatu, one of the four great elements, representing solid matter) is increased. Question: What is the reason for having things that are soft, smooth, and moderate? Answer: It is because the flowing and moistening nature of the water element (Apo Dhatu, one of the four great elements, representing liquid) is increased. Therefore, things are like this. Treatise on Establishments, Volume 7