T26n1543_阿毗曇八犍度論
大正藏第 26 冊 No. 1543 阿毗曇八犍度論
No. 1543 [No. 1544]
阿毗曇八犍度論序
釋道安撰
阿毗曇者，秦言大法也。眾祐有以見道果之至賾，擬性形容，執乎真像，謂之大也；有以道慧之至齊，觀如司南，察乎一相，謂之法。故曰大法也。《中阿含》世尊責優陀耶曰：「汝詰阿毗曇乎？」夫然。佛以身子五法為大阿毗曇也(戒定慧名無漏也)。佛般涅槃后，迦旃延(義第一)以十部經浩博難究，撰其大法為一部八犍度四十四品也。其為經也，富莫上焉、邃莫加焉。要道無行而不由，可不謂之富乎。至德無妙而不出，可不謂之邃乎。富邃洽備故，故能微顯闡幽也。其說智也周、其說根也密、其說禪也悉、其說道也具，周則二八用各適時，密則二十迭為賓主，悉則味凈遍游其門，具則利鈍各別其所以，故為高座者所咨嗟，三藏者所鼓舞也。其身毒來諸沙門，莫不祖述此經，憲章鞞婆沙，詠歌有餘味者也。然乃在大荒之外、蔥嶺之表，雖欲從之，未由見也。以建元十九年罽賓沙門僧伽禘婆誦此經甚利，來詣長安，比丘釋法和請令出之，佛念譯傳，慧力、僧茂筆受，和理其指歸。自四月二十日出，至十月二十三日乃訖。其日撿校譯人頗雜義辭，龍蛇
【現代漢語翻譯】 現代漢語譯本
阿毗曇（Abhidhamma，意為論藏）在秦朝的語言中被稱為『大法』。它意味著眾生能夠憑藉此法見到達到最高深奧的道果，並以擬人化的方式來形容其真實面貌，因此被稱為『大』；它也意味著憑藉此法，道之智慧能夠達到極致，如同司南（指南針）一樣，能夠洞察萬事萬物的唯一真理，因此被稱為『法』。所以被稱為『大法』。《中阿含經》中，世尊曾責問優陀耶：『你精通阿毗曇嗎？』確實如此。佛陀將舍利弗的五法（戒、定、慧，以及無漏法）視為大阿毗曇。佛陀涅槃后，迦旃延（Katyayana，義為義理第一）因為十部經浩瀚廣博難以研究，於是摘取其中的大法，編撰成一部包含八犍度（khandha，蘊）四十四品的論著。這部論著內容豐富，沒有其他經典可以超越；內容深邃，沒有其他經典可以比擬。所有通往真理的道路都離不開它，怎麼能不稱它為『富』呢？所有至高的德行都從中顯現，怎麼能不稱它為『邃』呢？因為它既豐富又深邃，所以能夠揭示細微之處，闡明深奧的道理。它對智慧的闡述周全，對根基的闡述細緻，對禪定的闡述詳盡，對道路的闡述完備。周全在於二八（指八正道）的運用都能恰到好處，細緻在於二十（指二十二根）相互交替為主客，詳盡在於通過禪定可以遍游各種境界，完備在於針對不同根器的人分別指明其修行方法。因此，它受到高座講法者的讚揚，也受到三藏法師的推崇。從印度來的僧侶，沒有不遵循這部經典的，尤其是**鞞婆沙（Vibhasa，廣解），吟詠起來更是韻味無窮。然而，這部經典地處偏遠，遠在蔥嶺之外，即使想學習，也沒有機會見到。建元十九年，罽賓（Kashmir）的沙門僧伽禘婆（Sanghadeva）背誦這部經典非常流利，來到長安，比丘釋法和請求他翻譯出來，佛念負責口譯，慧力、僧茂負責筆錄，法和負責整理其要義。從四月二十日開始翻譯，到十月二十三日完成。完成後檢查譯文，發現譯者在義理的表達上頗為雜亂，像龍蛇一樣難以分辨。
【English Translation】 English version
The Abhidhamma (meaning 'the Higher Doctrine' or 'the Collection of Discourses') is called 'Great Dharma' in the Qin language. It signifies that beings can see the attainment of the most profound fruit of the path through this Dharma, and it anthropomorphically describes its true form, hence it is called 'Great'; it also signifies that through this Dharma, the wisdom of the path can reach its ultimate, like a Ssu-nan (compass) that can discern the one truth of all things, hence it is called 'Dharma'. Therefore, it is called 'Great Dharma'. In the Madhyama Agama Sutra, the World-Honored One questioned Udayi: 'Are you well-versed in the Abhidhamma?' Indeed. The Buddha regarded Sariputra's five dharmas (sila, samadhi, prajna, and the undefiled dharmas) as the Great Abhidhamma. After the Buddha's Nirvana, Katyayana (meaning 'first in meaning') extracted the Great Dharma from the vast and extensive ten scriptures, which were difficult to study, and compiled it into a treatise containing eight khandhas (aggregates) and forty-four sections. This treatise is rich in content, surpassing all other scriptures; its content is profound, unmatched by any other scripture. All paths leading to the truth cannot be separated from it, how can it not be called 'rich'? All supreme virtues manifest from it, how can it not be called 'profound'? Because it is both rich and profound, it can reveal the subtle and elucidate the profound. Its exposition of wisdom is comprehensive, its exposition of the roots is meticulous, its exposition of dhyana is detailed, and its exposition of the path is complete. Comprehensiveness lies in the appropriate application of the two eights (referring to the Eightfold Path), meticulousness lies in the twenty (referring to the twenty-two faculties) alternating as host and guest, detail lies in the ability to traverse various realms through dhyana, and completeness lies in specifically pointing out the methods of practice for people of different capacities. Therefore, it is praised by those who lecture from high seats and revered by the masters of the Tripitaka. Monks who come from India all follow this scripture, especially the Vibhasa (extensive commentary), which is full of lingering flavor when recited. However, this scripture is located in a remote place, beyond the Pamir Mountains, and even if one wants to study it, there is no opportunity to see it. In the nineteenth year of Jian Yuan, the sramana Sanghadeva from Kashmir recited this scripture very fluently and came to Chang'an. The bhiksu Shi Faho requested him to translate it. Buddhanandi was responsible for oral translation, Huili and Sengmao were responsible for writing, and Faho was responsible for organizing its essentials. The translation began on April 20th and was completed on October 23rd. After completion, the translation was examined, and it was found that the translator's expression of the meaning was quite mixed, like dragons and snakes, difficult to distinguish.
同淵、金鍮共肆者，救救如也。和撫然恨之，余亦深謂不可，遂令更出。夙夜匪懈，四十六日而得盡定，損可損者四卷焉。至於事須懸解，起盡之處皆為細其下。梵本十五千七十二首盧(四十八萬二千五百四言)，秦語十九萬五千二百五十言。其人忘因緣一品，云言數可與十門等也。周覽斯經，有碩人所尚者三焉：以高座者尚其博、以盡漏者尚其要、以研機者尚其密。密者，龍象翹鼻鳴不造耳，非人中之至恬，其孰能與於此也。要者，八忍九斷鉅細畢載，非人中之至練，其孰能致於此也。博者，眾微眾妙六八曲備，非人中之至懿，其孰能綜於此也。其將來諸學者游槃于其中，何求而不得乎。
阿毗曇八犍度論卷第一
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
八犍度頌曰：
雜結使智行， 四大根定見。
阿毗曇雜犍度第一
世間第一法， 智人愛恭敬， 無慚色無義， 最後說思品。
世間第一法跋渠第一
云何世間第一法？何故言世間第一法？世間第一法何等系？當言欲界系耶、色界系耶、無色界系耶、世間第一法，當言有覺有觀耶、無覺有觀耶、無覺無觀耶？世間第一法，當言樂根相應耶、喜根護根相應耶？世間第一法，當言一心耶、當言
【現代漢語翻譯】 現代漢語譯本 同淵和金鍮（指兩種人，這裡指參與翻譯的人員）一起工作，（對譯文的質量）非常擔憂。我和撫然（人名）也深感（譯文）不夠好，於是讓他們重新翻譯。他們日夜不停地努力，用了四十六天終於完成了修訂，刪減了可以刪減的四卷內容。至於需要進一步解釋的地方，都在原文的起始和結尾處做了詳細的標註。梵文原本有15072首盧（相當於482540個四言句），翻譯成秦語（當時的漢語）有195250字。其中有人遺漏了『因緣』一品，據說這一品的字數可以和『十門』（佛教術語）相等。我通篇閱讀這部經書，發現有三點值得有學問的人推崇：喜歡高談闊論的人推崇它的博大精深，追求斷盡煩惱的人推崇它的精要，喜歡研究精微義理的人推崇它的嚴密。所謂嚴密，就像龍象（比喻高僧）那樣高高昂起鼻子鳴叫，不輕易讓人聽到，不是人中最恬淡的人，誰能參與其中呢？所謂精要，八忍（佛教術語）和九斷（佛教術語）無論大小都記載詳盡，不是人中最精煉的人，誰能達到這種境界呢？所謂博大，眾多精微和玄妙之處，以及六八（佛教術語）曲折都完備，不是人中最美好的人，誰能綜合掌握呢？將來學習這部經書的人，如果能深入其中，還有什麼追求是得不到的呢？
《阿毗曇八犍度論》卷第一
迦旃延子（人名）造
符秦（朝代）罽賓（地名）三藏（佛教術語）僧伽提婆（人名）與竺佛念（人名）共同翻譯
《八犍度頌》說：
雜論煩惱結使和智慧修行，四大（佛教術語）根本和禪定見解。
《阿毗曇雜犍度》第一
世間第一法，有智慧的人喜愛並恭敬，沒有慚愧之心，言語沒有意義，最後講述思品。
《世間第一法跋渠》第一
什麼是世間第一法？為什麼稱為世間第一法？世間第一法屬於哪個界？應該說是欲界（佛教術語）所繫，還是（佛教術語）所繫，還是無（佛教術語）所繫？世間第一法，應該說是有覺有觀（佛教術語），還是無覺有觀（佛教術語），還是無覺無觀（佛教術語）？世間第一法，應該說是與樂根（佛教術語）相應，還是與喜根（佛教術語）或護根（佛教術語）相應？世間第一法，應該說是一心（佛教術語），還是
【English Translation】 English version Working together, Tong Yuan and Jin Tou (referring to two types of people, here meaning the personnel involved in the translation) were very worried (about the quality of the translation). Fu Ran (a person's name) and I also deeply felt that (the translation) was not good enough, so we asked them to re-translate it. They worked tirelessly day and night, and after forty-six days, they finally completed the revision, deleting four volumes of content that could be deleted. As for the places that needed further explanation, detailed annotations were made at the beginning and end of the original text. The original Sanskrit version had 15,072 Shloka (equivalent to 482,540 four-character sentences), and the translation into Qin language (the Chinese language at the time) had 195,250 words. Among them, someone missed the 'Hetu-pratyaya' (causation) chapter, and it is said that the number of words in this chapter is equal to the 'Ten Gates' (Buddhist terminology). Reading through this scripture, I found three points worthy of admiration by learned people: those who like to talk eloquently admire its breadth and depth, those who pursue the complete cessation of afflictions admire its essence, and those who like to study subtle meanings admire its meticulousness. The so-called meticulousness is like a dragon elephant (a metaphor for a high-ranking monk) raising its nose high and鳴叫, not easily heard by others; if it is not the most tranquil person among people, who can participate in it? The so-called essence is that the Eightfold Endurance (Buddhist terminology) and the Ninefold Cessation (Buddhist terminology), whether large or small, are recorded in detail; if it is not the most refined person among people, who can achieve this state? The so-called breadth is that numerous subtle and profound points, as well as the six eights (Buddhist terminology) twists and turns, are complete; if it is not the most virtuous person among people, who can comprehensively grasp them? In the future, those who study this scripture, if they can delve deeply into it, what pursuit will they not be able to obtain?
《Abhidharma-astaskandha-sastra》Volume 1
Composed by Katyayaniputra (a person's name)
Translated jointly by Samghadeva (a person's name), a Tripitaka master (Buddhist terminology) from Jibin (a place name) during the Fu Qin Dynasty (dynasty), and Zhu Fonian (a person's name)
The 《Astaskandha Gatha》 says:
Miscellaneous discussions on afflictions, fetters, wisdom, and practice, the four great (Buddhist terminology) roots, and the views of Samadhi.
《Abhidharma Miscellaneous Skandha》 First
The First Dharma of the World, wise people love and respect, without shame, words without meaning, and finally discuss the Thought Chapter.
《First Dharma of the World Varga》 First
What is the First Dharma of the World? Why is it called the First Dharma of the World? To which realm does the First Dharma of the World belong? Should it be said to belong to the Desire Realm (Buddhist terminology), or the Form Realm (Buddhist terminology), or the Formless Realm (Buddhist terminology)? Should the First Dharma of the World be said to be with initial and sustained application of thought (Buddhist terminology), or without initial but with sustained application of thought (Buddhist terminology), or without initial and sustained application of thought (Buddhist terminology)? Should the First Dharma of the World be said to be in accordance with the pleasure faculty (Buddhist terminology), or in accordance with the joy faculty (Buddhist terminology) or the indifference faculty (Buddhist terminology)? Should the First Dharma of the World be said to be one-pointedness (Buddhist terminology), or
眾多心耶？世間第一法，當言退耶、不退耶？云何頂？云何頂墮？云何暖？此二十身見，幾我見？我所見有幾見？若無常、有常見，於此五見是何等見、何等諦斷？此見若有常無常見、若苦樂見、若樂苦見、若不凈凈見、若凈不凈見、若無我有我見、若無因有因見、若有因無因見、若有無見、若無有見，於此五見是何等見、何等諦斷？此見此章義愿具演說。云何世間第一法？答曰：諸心心法次第越次取證，此謂世間第一法。次有說者，于諸五根次第越次取證，此謂世間第一法。如我義，諸心心法次第越次取證，是謂世間第一法。以何等故言世間第一法？答曰：如此心心法，諸餘世間心心法為上為最、無能及者，故名世間第一法。複次此心心法，舍凡夫事得聖法、舍邪事得正法，于正法中越次取證，以是故言世間第一法。世間第一法何等系？當言欲界、色界、無色界系耶？答曰：世間第一法當言色界系，非欲界、非無色界。以何等故世間第一法不當言欲界系？答曰：不以欲界道得斷蓋纏，亦不能除欲界結；乃以色界道得斷蓋纏，亦能除欲界結。若以欲界道得斷蓋纏亦能除欲界結，如是世間第一法當言欲界系；但不以欲界道得斷蓋纏亦不能除欲界結，乃以色界道得斷蓋纏亦能除欲界結，以是故世間第一法不當言欲界系。以
【現代漢語翻譯】 現代漢語譯本 眾多心耶？世間第一法，應當說是退轉還是不退轉？什麼是頂法？什麼是頂法墮落？什麼是暖法？這二十種身見中，有多少是我見？我所見有多少種見解？如果認為無常的事物是常，或者認為常的事物是無常，那麼這屬於五見中的哪一種？屬於哪一種諦所斷？這種見解，如果認為常是無常，或者認為苦是樂，或者認為樂是苦，或者認為不凈是凈，或者認為凈是不凈，或者認為無我是有我，或者認為無因是有因，或者認為有因是無因，或者認為有是無，或者認為無是有，那麼這屬於五見中的哪一種？屬於哪一種諦所斷？希望詳細解釋這些見解和章節的含義。 什麼是世間第一法？回答說：各種心和心所法，次第或越次第地取得證悟，這被稱為世間第一法。還有人說，對於各種五根，次第或越次第地取得證悟，這被稱為世間第一法。正如我的理解，各種心和心所法，次第或越次第地取得證悟，這被稱為世間第一法。 因為什麼緣故稱為世間第一法？回答說：像這樣的心和心所法，對於其他世間的心和心所法來說，是至上和最殊勝的，沒有能夠比得上的，所以稱為世間第一法。再者，這種心和心所法，捨棄凡夫的事而得到聖法，捨棄邪事而得到正法，在正法中越次第地取得證悟，因此稱為世間第一法。 世間第一法屬於哪一界系？應當說是欲界、色界（Rūpadhātu，指物質世界）、無色界（Arūpadhātu，指非物質世界）系嗎？回答說：世間第一法應當說是色界系，不是欲界，也不是無色界。因為什麼緣故世間第一法不應當說是欲界系？回答說：不是用欲界的道來斷除蓋和纏縛，也不能去除欲界的結；而是用色界的道來斷除蓋和纏縛，也能夠去除欲界的結。如果用欲界的道能夠斷除蓋和纏縛，也能夠去除欲界的結，那麼世間第一法就應當說是欲界系；但是不用欲界的道來斷除蓋和纏縛，也不能去除欲界的結，而是用色界的道來斷除蓋和纏縛，也能夠去除欲界的結，因此世間第一法不應當說是欲界系。
【English Translation】 English version 'Are there many minds? Is the 'First Dharma in the World' to be spoken of as regressing or not regressing? What is the 'Peak'? What is the 'Fall from the Peak'? What is 'Warmth'? Among these twenty views of self, how many are views of 'I'? How many views are 'mine'? If one sees impermanence as permanence, or permanence as impermanence, to which of the five views does this belong? Which truth does it sever? If this view sees permanence as impermanence, or sees suffering as pleasure, or pleasure as suffering, or impurity as purity, or purity as impurity, or no-self as self, or no cause as cause, or cause as no cause, or existence as non-existence, or non-existence as existence, to which of the five views does this belong? Which truth does it sever? I wish for a detailed explanation of the meaning of this view and this chapter.' 'What is the 'First Dharma in the World'? The answer is: Various minds and mental factors, attaining realization sequentially or non-sequentially, this is called the 'First Dharma in the World'. Others say that, regarding the various five faculties, attaining realization sequentially or non-sequentially, this is called the 'First Dharma in the World'. As I understand it, various minds and mental factors, attaining realization sequentially or non-sequentially, this is called the 'First Dharma in the World'.' 'For what reason is it called the 'First Dharma in the World'? The answer is: Such minds and mental factors are supreme and most excellent compared to other worldly minds and mental factors, and none can match them, therefore it is called the 'First Dharma in the World'. Furthermore, these minds and mental factors abandon the affairs of ordinary beings and attain the sacred Dharma, abandon evil deeds and attain the right Dharma, and attain realization non-sequentially within the right Dharma, therefore it is called the 'First Dharma in the World'.' 'To which realm does the 'First Dharma in the World' belong? Should it be said to belong to the Desire Realm (Kāmadhātu, realm of desire), the Form Realm (Rūpadhātu), or the Formless Realm (Arūpadhātu)?' The answer is: 'The 'First Dharma in the World' should be said to belong to the Form Realm, not the Desire Realm, nor the Formless Realm. For what reason should the 'First Dharma in the World' not be said to belong to the Desire Realm? The answer is: It is not by the path of the Desire Realm that one cuts off the hindrances and fetters, nor can one remove the bonds of the Desire Realm; but it is by the path of the Form Realm that one cuts off the hindrances and fetters, and one can also remove the bonds of the Desire Realm. If it were by the path of the Desire Realm that one could cut off the hindrances and fetters and also remove the bonds of the Desire Realm, then the 'First Dharma in the World' should be said to belong to the Desire Realm; but it is not by the path of the Desire Realm that one cuts off the hindrances and fetters, nor can one remove the bonds of the Desire Realm, but it is by the path of the Form Realm that one cuts off the hindrances and fetters and can also remove the bonds of the Desire Realm, therefore the 'First Dharma in the World' should not be said to belong to the Desire Realm.'
何等故世間第一法不當言無色界系？答曰：于等法中越次取證，先從欲界于苦思苦，后色無色界同也。若聖道起先辦欲界事，后色無色界同也。設於等法中越次取證，先無色界于苦思苦，后欲色界同也。若聖道起先辦無色界事，后欲色界同也，如是世間第一法當言無色界系；但等法中越次取證，先從欲界于苦思苦，后色無色界同也。若聖道起先辦欲界事，后色無色界同也，以是故世間第一法不當言無色界系。複次入無色定除去色想，不以無色想分別欲界，如緣苦法忍亦緣世間第一法。世間第一法當言有覺有觀耶、無覺有觀耶、無覺無觀耶？答曰：世間第一法，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？答曰：依有覺有觀三昧得世間第一法，是謂有覺有觀。云何無覺有觀？答曰：依無覺有觀三昧得世間第一法，是謂無覺有觀。云何無覺無觀？答曰：依無覺無觀三昧得世間第一法，是謂無覺無觀。世間第一法當言樂根相應耶、喜根護根相應耶？答曰：世間第一法，或樂根相應、或喜根相應、或護根相應。云何樂根相應？答曰：依第三禪得世間第一法，是謂樂根相應。云何喜根相應？答曰：依第一、第二禪得世間第一法，是謂喜根相應。云何護根相應？答曰：依未來禪、依禪中間、依第四禪得世間第一法，是謂
【現代漢語翻譯】 現代漢語譯本： 為什麼不能說世間第一法不屬於無色界繫縛？回答是：在這些法中，如果越過次第來取證，先從欲界對苦進行思索，然後色界和無色界也相同。如果聖道生起，先完成欲界的事情，然後色界和無色界也相同。假設在這些法中，越過次第來取證，先從無色界對苦進行思索，然後欲界也相同。如果聖道生起，先完成無色界的事情，然後欲界也相同，這樣世間第一法就可以說是屬於無色界繫縛的了；但是如果在這些法中，越過次第來取證，先從欲界對苦進行思索，然後色界和無色界也相同。如果聖道生起，先完成欲界的事情，然後色界和無色界也相同，因此不能說世間第一法不屬於無色界繫縛。 再者，進入無色定除去色想，不以無色想來分別欲界，就像緣苦法忍也緣世間第一法一樣。 世間第一法應當說是具有覺有觀（有粗略的思考和精細的觀察）嗎？還是無覺有觀（沒有粗略的思考但有精細的觀察）嗎？還是無覺無觀（既沒有粗略的思考也沒有精細的觀察）嗎？回答是：世間第一法，或者有覺有觀，或者無覺有觀，或者無覺無觀。怎樣是有覺有觀呢？回答是：依靠有覺有觀的三昧（Samadhi，禪定）得到世間第一法，這叫做有覺有觀。怎樣是無覺有觀呢？回答是：依靠無覺有觀的三昧得到世間第一法，這叫做無覺有觀。怎樣是無覺無觀呢？回答是：依靠無覺無觀的三昧得到世間第一法，這叫做無覺無觀。 世間第一法應當說是與樂根（Sukha indriya）相應嗎？還是與喜根（Somanassa indriya）或舍根（Upekkha indriya）相應嗎？回答是：世間第一法，或者與樂根相應，或者與喜根相應，或者與舍根相應。怎樣是與樂根相應呢？回答是：依靠第三禪得到世間第一法，這叫做與樂根相應。怎樣是與喜根相應呢？回答是：依靠第一禪、第二禪得到世間第一法，這叫做與喜根相應。怎樣是與舍根相應呢？回答是：依靠未來禪、依靠禪中間、依靠第四禪得到世間第一法，這叫做與舍根相應。
【English Translation】 English version: For what reason should the highest mundane dharma not be said to be unbound from the Arūpadhātu (無色界, Formless Realm)? The answer is: Among these dharmas, if one attains realization by skipping the order, first contemplating suffering in the Kāmadhātu (欲界, Desire Realm), then the same applies to the Rūpadhātu (色界, Form Realm) and the Arūpadhātu. If the noble path arises, first accomplishing the affairs of the Kāmadhātu, then the same applies to the Rūpadhātu and the Arūpadhātu. Suppose among these dharmas, one attains realization by skipping the order, first contemplating suffering in the Arūpadhātu, then the same applies to the Kāmadhātu. If the noble path arises, first accomplishing the affairs of the Arūpadhātu, then the same applies to the Kāmadhātu, in this way the highest mundane dharma could be said to be bound to the Arūpadhātu; but if among these dharmas, one attains realization by skipping the order, first contemplating suffering in the Kāmadhātu, then the same applies to the Rūpadhātu and the Arūpadhātu. If the noble path arises, first accomplishing the affairs of the Kāmadhātu, then the same applies to the Rūpadhātu and the Arūpadhātu, therefore it should not be said that the highest mundane dharma is unbound from the Arūpadhātu. Furthermore, entering the formless samādhi (定, concentration) removes the perception of form, and the Kāmadhātu is not distinguished by the perception of formlessness, just as the forbearance of the dharma of suffering also relates to the highest mundane dharma. Should the highest mundane dharma be said to have vitarka and vicāra (覺觀, initial and sustained application of thought), or to be without vitarka but with vicāra, or to be without vitarka and without vicāra? The answer is: The highest mundane dharma either has vitarka and vicāra, or is without vitarka but with vicāra, or is without vitarka and without vicāra. How is it with vitarka and vicāra? The answer is: Relying on the samādhi with vitarka and vicāra, one obtains the highest mundane dharma, this is called having vitarka and vicāra. How is it without vitarka but with vicāra? The answer is: Relying on the samādhi without vitarka but with vicāra, one obtains the highest mundane dharma, this is called being without vitarka but with vicāra. How is it without vitarka and without vicāra? The answer is: Relying on the samādhi without vitarka and without vicāra, one obtains the highest mundane dharma, this is called being without vitarka and without vicāra. Should the highest mundane dharma be said to be associated with the sukha indriya (樂根, faculty of pleasure), or with the somanassa indriya (喜根, faculty of joy) or the upekkha indriya (舍根, faculty of equanimity)? The answer is: The highest mundane dharma is either associated with the sukha indriya, or with the somanassa indriya, or with the upekkha indriya. How is it associated with the sukha indriya? The answer is: Relying on the third dhyāna (禪, meditative state), one obtains the highest mundane dharma, this is called being associated with the sukha indriya. How is it associated with the somanassa indriya? The answer is: Relying on the first and second dhyānas, one obtains the highest mundane dharma, this is called being associated with the somanassa indriya. How is it associated with the upekkha indriya? The answer is: Relying on the future dhyāna, relying on the intermediate dhyāna, relying on the fourth dhyāna, one obtains the highest mundane dharma, this is called being associated with the upekkha indriya.
護根相應。世間第一法，當言一心、為眾多心耶？答曰：世間第一法當言一心，非眾多心。以何等故世間第一法一心非眾多心？答曰：若世間第一法中間，不起余世間法，唯有無漏若當起者，若小若等若妙，設使小者不越次取證。以何等故不以退道于等法中越次取證？若當等者亦不越次取證。以何等故本不以此道越次取證？若當妙者，彼本心心所念法，此非世間第一法；若後心心所念法，此是世間第一法也。世間第一法，當言退不退耶？答曰：世間第一法不退也。以何等故世間第一法不退乎？答曰：世間第一法，諦順諦滿諦辦，無空缺處無所有，不起若干心不得思惟。譬如士夫渡水度山谷坂若險難處，正身不回身，未到頃意正必到。世間第一法亦復如是，諦順諦滿諦辦，無空缺處無所有，不起若干心不得思惟。譬如五大駃水，一為恒迦、二為擔扶那、三為薩牢、四為伊羅跋提、五為摩醯，盡趣大海，無能斷流、無能障者，盡趣大海海滿海辦。世間第一法亦復如是，諦順諦滿諦辦，無空缺處無所有，不起若干心不得思惟。複次世間第一法、苦法忍中間，彼無有一法疾於心者，當於爾時無能制者、不得思惟，以是故世間第一法當言不退。云何頂法？云何頂法退？答曰：譬如漏一刻頃歡喜向佛法僧。如世尊言，與十六婆羅門
說，諸摩那如漏一刻頃歡喜向佛法僧，是謂頂法。云何頂法退？答曰：以得頂法，若命終已退不復現在。如有一人與善知識相得，從其聞法思惟內挍計，信有佛道好法順僧，色無常痛想行識無常，信思惟苦習盡道。彼或於余時不得善知識不聞法，不思惟內挍計，於世俗信退，是謂頂法退。云何暖法？答曰：于正法中起慈歡喜。如世尊說，馬師比丘、滿宿比丘，此二癡人於我法中無有毫釐暖法。此二十身見，幾見是我見，我所見有幾見？答曰：五是我見，十五是我所見。云何五我見？答曰：色我見、痛想行識我見，是謂五我見。云何十五我所見？答曰：色我有見，我中色、色中我，痛想行識我有見，我中識、識中我，是謂十五我所見也。若無常有常見，是邊見，苦諦所斷。有常無常見，是耶邪見，盡諦所斷。苦有樂見，以惡法為最，此名見盜，苦諦所斷。樂有苦見，是耶邪見，盡諦所斷。不凈有凈見，以惡法為最，此是見盜，苦諦所斷。凈有不凈見，是耶邪見，或盡諦斷或道諦斷。若盡觀不凈，此耶邪見，盡諦所斷。若道觀不凈，此耶邪見，道諦所斷。無我有我見，是身耶邪見，苦諦所斷。有因無因見，是耶邪見，習諦所斷。無因有因見、無作因作，此戒盜，苦諦所斷。若有而言無見，是耶邪見，或苦諦斷、或習諦斷、
【現代漢語翻譯】 現代漢語譯本： 佛陀說，如果有人哪怕只是像一瞬間一樣短暫地對佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）生起歡喜心，這就被稱為頂法（Top Dharma）。 什麼是頂法退失？回答是：當一個人獲得了頂法，如果他去世了，頂法就會退失，不再存在。例如，如果一個人遇到了善知識（Kalyanamitra，良師益友），從他們那裡聽聞佛法，進行深入的思考和內在的審視，相信有佛道，相信好的佛法，順從僧團，相信色（rupa，物質）、受（vedana，感受）、想（samjna，知覺）、行（samskara，意志）、識（vijnana，意識）都是無常的，相信並思考苦（duhkha，苦諦）、集（samudaya，集諦）、滅（nirodha，滅諦）、道（marga，道諦）四聖諦。這個人可能在其他時候無法遇到善知識，無法聽聞佛法，無法進行深入的思考和內在的審視，從而對世俗的信仰產生退轉，這就是頂法退失。 什麼是暖法（Warm Dharma）？回答是：在正法（Sad-dharma，真正的佛法）中生起慈愛和歡喜。正如世尊（Lord Buddha）所說，馬師比丘（Asvajit）和滿宿比丘（Purnamaitrayani-putra），這兩個愚癡的人在我的佛法中沒有絲毫的暖法。 這二十種身見（Satkayadristi，有身見）中，有多少種見解是『我見』（Atma-dristi，我見），有多少種見解是『我所見』（Atmiya-dristi，我所見）？回答是：五種是『我見』，十五種是『我所見』。 什麼是五種『我見』？回答是：認為色是我，受、想、行、識是我，這五種是『我見』。 什麼是十五種『我所見』？回答是：認為色中有我，我在色中，受、想、行、識中有我，我在識中，識中有我，這十五種是『我所見』。 如果認為無常的事物是常，這是邊見（Antagrahadristi，邊見），是苦諦（Duhkha-satya，苦諦）所斷除的。 如果認為常的事物是無常，這是邪見（Mithyadristi，邪見），是滅諦（Nirodha-satya，滅諦）所斷除的。 如果認為苦是樂，並且認為惡法是最好的，這被稱為見盜（Drsti-steya，見取見），是苦諦所斷除的。 如果認為樂是苦，這是邪見，是滅諦所斷除的。 如果認為不凈是凈，並且認為惡法是最好的，這是見盜，是苦諦所斷除的。 如果認為凈是不凈，這是邪見，或者由滅諦斷除，或者由道諦斷除。 如果只觀察到不凈，這是邪見，是滅諦所斷除的。 如果通過道來觀察到不凈，這是邪見，是道諦所斷除的。 如果認為無我是有我，這是身見邪見，是苦諦所斷除的。 如果認為有因是無因，這是邪見，是集諦（Samudaya-satya，集諦）所斷除的。 如果認為無因是有因，無作因作，這是戒盜（Silavata-steya，戒禁取見），是苦諦所斷除的。 如果認為有是無，這是邪見，或者由苦諦斷除，或者由集諦斷除。
【English Translation】 English version: The Buddha said, 'If a person, even for a moment, rejoices in the Buddha (the Awakened One), the Dharma (the teachings), and the Sangha (the community), this is called Top Dharma.' What is the falling away of Top Dharma? The answer is: When a person has attained Top Dharma, if they die, the Top Dharma falls away and is no longer present. For example, if a person encounters a Kalyanamitra (spiritual friend), hears the Dharma from them, engages in deep thought and inner examination, believes in the path of the Buddha, believes in the good Dharma, follows the Sangha, and believes that rupa (form), vedana (feeling), samjna (perception), samskara (mental formations), and vijnana (consciousness) are impermanent, and believes and contemplates the Four Noble Truths of duhkha (suffering), samudaya (the cause of suffering), nirodha (the cessation of suffering), and marga (the path to the cessation of suffering). This person may at other times not encounter a Kalyanamitra, not hear the Dharma, not engage in deep thought and inner examination, and thus regress in their worldly beliefs. This is the falling away of Top Dharma.' What is Warm Dharma? The answer is: To arise with loving-kindness and joy in the Sad-dharma (true Dharma). As the Lord Buddha said, 'Asvajit and Purnamaitrayani-putra, these two foolish people do not have even a trace of Warm Dharma in my Dharma.' Of these twenty forms of Satkayadristi (personality belief), how many views are 'Atma-dristi' (self-view), and how many views are 'Atmiya-dristi' (belief in what belongs to self)? The answer is: Five are 'Atma-dristi,' and fifteen are 'Atmiya-dristi.' What are the five 'Atma-dristi'? The answer is: The view that form is self, and that feeling, perception, mental formations, and consciousness are self. These five are 'Atma-dristi.' What are the fifteen 'Atmiya-dristi'? The answer is: The view that self is in form, form is in self, self is in feeling, perception, mental formations, and consciousness, and consciousness is in self. These fifteen are 'Atmiya-dristi.' If one sees permanence in what is impermanent, this is Antagrahadristi (extreme view), which is abandoned by the Duhkha-satya (Truth of Suffering). If one sees impermanence in what is permanent, this is Mithyadristi (wrong view), which is abandoned by the Nirodha-satya (Truth of Cessation). If one sees pleasure in suffering, and considers evil Dharma to be the best, this is called Drsti-steya (holding onto views), which is abandoned by the Duhkha-satya (Truth of Suffering). If one sees suffering in pleasure, this is a wrong view, which is abandoned by the Nirodha-satya (Truth of Cessation). If one sees purity in what is impure, and considers evil Dharma to be the best, this is Drsti-steya (holding onto views), which is abandoned by the Duhkha-satya (Truth of Suffering). If one sees impurity in what is pure, this is a wrong view, which is either abandoned by the Nirodha-satya (Truth of Cessation) or by the Marga-satya (Truth of the Path). If one only observes impurity, this is a wrong view, which is abandoned by the Nirodha-satya (Truth of Cessation). If one observes impurity through the path, this is a wrong view, which is abandoned by the Marga-satya (Truth of the Path). If one sees self in what is non-self, this is personality belief, a wrong view, which is abandoned by the Duhkha-satya (Truth of Suffering). If one sees no cause in what has a cause, this is a wrong view, which is abandoned by the Samudaya-satya (Truth of the Origin of Suffering). If one sees a cause in what has no cause, or makes a cause out of no cause, this is Silavata-steya (attachment to rites and rituals), which is abandoned by the Duhkha-satya (Truth of Suffering). If one says there is nothing when there is something, this is a wrong view, which is either abandoned by the Duhkha-satya (Truth of Suffering) or by the Samudaya-satya (Truth of the Origin of Suffering).
或盡諦斷、或道諦斷。若言無苦，是耶邪見，苦諦所斷。若言無習盡道，此耶邪見，習盡道斷。若無而言有見，此非見，此耶邪智。
阿毗曇初世間第一法跋渠竟(梵本五百二十八首盧)。
阿毗曇雜犍度智跋渠第二
頗有一智知一切法乎？頗有一識識一切法乎？頗有二心展轉相因乎？頗有二心展轉相緣乎？以何等故一人前後二心不俱生乎？若人不可得，亦無前心而就後心，以何等故憶本所作、以何等故憶識強記、以何等故憶而不憶？以何等故祭祀餓鬼則得、祭余處不得？當言一眼見色二眼見色耶？耳聲鼻香亦復如是。諸過去者一切無現耶？若無現者一切過去乎？諸過去者一切盡耶？若盡者一切過去乎？諸過去者一切沒耶？若沒者一切過去乎？若苦生疑，是苦非苦耶？當言一心、為眾多心乎、若習盡道生疑是道非道，當言一心、為眾多心乎？頗有一心有疑無疑乎？云何名身？云何句身？云何味身。有佛世尊告諸弟子：汝等癡人。此義云何？以何等故佛世尊告諸弟子汝等癡人乎？有六因：相應因、共有因、自然因、一切遍因、報因、所作因。云何相應因？云何共有因？云何自然因？云何一切遍因？云何報因？云何所作因。若心使俱諸使心俱，彼使此心所使耶？設使心所使此心俱使，彼使此心俱使耶？
【現代漢語翻譯】 現代漢語譯本 或者斷盡苦諦，或者斷盡道諦。如果說沒有苦，這是邪見，是苦諦所斷的。如果說沒有集、盡、道，這是邪見，是集諦、盡諦、道諦所斷的。如果本來沒有卻說有見解，這不是（真正的）見，這是邪智。
《阿毗曇初世間第一法跋渠》完（梵本五百二十八首盧）。
《阿毗曇雜犍度智跋渠》第二
是否有一種智慧能夠知曉一切法（dharma，宇宙間的一切事物和現象）？是否有一種識（vijñāna，意識）能夠識別一切法？是否可能有兩種心（citta，精神活動）輾轉互相依賴？是否可能有兩種心輾轉互相緣起？因為什麼原因，一個人的前後兩個心不能同時生起？如果人是不可得的，也沒有前一個心到后一個心，因為什麼原因能夠回憶起過去所做的事情？因為什麼原因能夠回憶起強行記憶的事情？因為什麼原因能夠回憶卻又好像沒有回憶？因為什麼原因祭祀餓鬼（preta，死後墮入餓鬼道的眾生）就能得到福報，而祭祀其他地方卻不能得到？應當說一隻眼睛看到顏色還是兩隻眼睛看到顏色？耳朵聽聲音、鼻子聞香氣也是這樣嗎？所有過去的事物都完全沒有現在嗎？如果沒有現在，那麼所有事物都是過去嗎？所有過去的事物都完全消失了嗎？如果消失了，那麼所有事物都是過去嗎？所有過去的事物都完全滅盡了嗎？如果滅盡了，那麼所有事物都是過去嗎？如果對苦的生起產生懷疑，這是苦還是非苦呢？應當說是一種心，還是多種心呢？如果對集、盡、道的生起產生懷疑，這是道還是非道呢，應當說是一種心，還是多種心呢？是否可能有一種心同時存在懷疑和不懷疑的狀態？什麼叫做名身（nāmakāya，精神要素的集合）？什麼叫做句身（padakāya，語句的集合）？什麼叫做味身（rasakāya，味道的集合）？有佛世尊（Bhagavān，佛的尊稱）告訴他的弟子們：『你們這些愚癡的人。』這句話是什麼意思？因為什麼原因佛世尊告訴他的弟子們『你們這些愚癡的人』呢？有六種因（hetu，原因）：相應因（sahabhū-hetu，同時存在的因）、共有因（sabhāga-hetu，同類因）、自然因（svabhāva-hetu，自性因）、一切遍因（sarvatraga-hetu，普遍存在的因）、報因（vipāka-hetu，果報因）、所作因（kāritra-hetu，造作因）。什麼叫做相應因？什麼叫做共有因？什麼叫做自然因？什麼叫做一切遍因？什麼叫做報因？什麼叫做所作因？如果煩惱（kleśa，使人產生痛苦和煩惱的心理活動）驅使心，同時心也和煩惱在一起，那麼是煩惱驅使這個心，還是這個心驅使煩惱呢？假設心驅使煩惱，同時這個心也和煩惱在一起，那麼是煩惱驅使這個心，還是這個心驅使煩惱呢？
【English Translation】 English version Or the cessation of the Truth of Suffering is severed, or the cessation of the Truth of the Path is severed. If one says there is no suffering, this is a false view, severed by the Truth of Suffering. If one says there is no origin, cessation, or path, this is a false view, severed by the origin, cessation, and path. If one claims to have a view where there is none, this is not a (true) view, but a false wisdom.
The Abhidhamma First Worldly Dharma Varga is complete (528 verses in the Sanskrit version).
The Abhidhamma Miscellaneous Khandha Wisdom Varga Second
Is there a wisdom that knows all dharmas (dharma, all things and phenomena in the universe)? Is there a consciousness (vijñāna, consciousness) that recognizes all dharmas? Is it possible for two minds (citta, mental activities) to depend on each other in turn? Is it possible for two minds to arise from each other in turn? For what reason do the two successive minds of a person not arise simultaneously? If a person is unattainable, and there is no previous mind reaching the subsequent mind, for what reason can one recall past actions? For what reason can one recall things forcibly memorized? For what reason can one recall but also seem not to recall? For what reason does offering sacrifices to hungry ghosts (preta, beings who have fallen into the realm of hungry ghosts after death) bring blessings, while offering sacrifices elsewhere does not? Should it be said that one eye sees color or two eyes see color? Is it the same with the ear hearing sound and the nose smelling fragrance? Do all past things have no present at all? If there is no present, then are all things past? Have all past things completely disappeared? If they have disappeared, then are all things past? Have all past things completely ceased? If they have ceased, then are all things past? If doubt arises about the arising of suffering, is this suffering or non-suffering? Should it be said that it is one mind or many minds? If doubt arises about the arising of origin, cessation, and path, is this the path or not the path? Should it be said that it is one mind or many minds? Is it possible for one mind to have both doubt and non-doubt simultaneously? What is called nāmakāya (nāmakāya, the collection of mental elements)? What is called padakāya (padakāya, the collection of sentences)? What is called rasakāya (rasakāya, the collection of tastes)? The Buddha-Bhagavān (Bhagavān, the Blessed One) told his disciples: 'You foolish people.' What does this mean? For what reason did the Buddha-Bhagavān tell his disciples 'You foolish people'? There are six hetus (hetu, causes): co-existent cause (sahabhū-hetu, simultaneous cause), common cause (sabhāga-hetu, cause of the same kind), natural cause (svabhāva-hetu, cause of self-nature), all-pervading cause (sarvatraga-hetu, universally present cause), resultant cause (vipāka-hetu, cause of retribution), and active cause (kāritra-hetu, cause of action). What is called co-existent cause? What is called common cause? What is called natural cause? What is called all-pervading cause? What is called resultant cause? What is called active cause? If afflictions (kleśa, mental activities that cause suffering and distress) drive the mind, and the mind is also with the afflictions, then do the afflictions drive the mind, or does the mind drive the afflictions? Supposing the mind drives the afflictions, and the mind is also with the afflictions, then do the afflictions drive the mind, or does the mind drive the afflictions?
若心使俱諸使心俱，彼使此心當斷耶？設使心當斷此心俱使，彼使此心俱斷耶？滅因識，云何滅因識？滅因識幾使所使？此章義愿具演說。
頗有一智知一切法乎？答曰：無也。若此智生一切諸法無我，此何所不知乎？答曰：不知自然、不知共有法、不知相應法也。頗有一識識諸法乎？答曰：無也。若此識生一切諸法無我，此何所不達乎？答曰：不識自然、不識共有法、不識相應法。頗有二心展轉相因乎？答曰：無也。此非一人若前未來俱生二心，非未來心與前心因。頗有二心展轉相緣乎？答曰：有。若一思惟無當來生心，彼當念時便生二心。若思惟有當來生心，彼當念時便生二心。若念無當來道生心，彼當念時便生二心。若念有當來道生心，彼當念時便生二心。若二有知他人心展轉心作緣，以何等故一人前後二心不俱生？答曰：無有第二次第緣。眾生一一心轉，如人不可得空也。前心不住，後心云何憶本所作？答曰：眾生法中得如此智憶本所作。譬如刻印作字，有所印處知字則現，亦知他所作，已所作亦自知，彼亦不從來問。我亦不從往問汝作何字，彼亦不答我作是字。如印所作字自知作字，自所作亦知、他所作亦知。如是眾生法，隨所作則知、所作法亦知。譬如有兩兩人知他人意各各相因，心彼一，不從二
【現代漢語翻譯】 現代漢語譯本 若心和隨之而來的煩惱同時生起，那些煩惱應該被這個心所斷除嗎？假設這個心應當斷除與它同時生起的煩惱，那麼那些煩惱應該被這個心同時斷除嗎？如果滅盡了作為原因的識，如何滅盡作為原因的識？滅盡作為原因的識是被多少煩惱所驅使的？希望詳細地解釋這一章的含義。
是否有一種智慧能夠知曉一切法（dharma，宇宙間一切事物和現象）呢？回答是：沒有。如果這種智慧生起，一切諸法都顯現為無我（anatta，沒有永恒不變的自我），那麼它還有什麼不知道的呢？回答是：它不知道自然法（niyama，事物執行的自然規律）、不知道共有的法（sādhāraṇa-dharma，普遍存在的規律）、不知道相應的法（sampayutta-dharma，相互關聯的規律）。是否有一種識能夠識別諸法呢？回答是：沒有。如果這種識生起，一切諸法都顯現為無我，那麼它還有什麼不通達的呢？回答是：不識自然、不識共有法、不識相應法。是否有兩個心互相作為因緣呢？回答是：沒有。不是一個人在過去和未來同時生起兩個心，也不是未來的心成為過去心的因。是否有兩個心互相作為所緣（ārammaṇa，認識的對象）呢？回答是：有。如果一個人思惟沒有將要生起的心，當他念頭生起時，就會生起兩個心。如果思惟有將要生起的心，當他念頭生起時，也會生起兩個心。如果念頭中沒有將要生起的道（magga，通往解脫的道路）心，當他念頭生起時，也會生起兩個心。如果念頭中有將要生起的道心，當他念頭生起時，也會生起兩個心。如果兩個人能夠知道對方的心，互相以心作為緣，因為什麼原因一個人的前後兩個心不能同時生起呢？回答是：因為沒有第二次第緣（paccayasamudaya，條件生起）。眾生每一個心的轉變，就像人無法抓住虛空一樣。前一個心不住留，后一個心如何憶起先前所做的事情呢？回答是：眾生的法中能夠獲得這樣的智慧，憶起先前所做的事情。譬如刻印章製作文字，在印章所印的地方，知道文字就會顯現，也知道別人所作的，自己所作的也自己知道，那印章也不會來問。我也不會前去問你作了什麼字，那印章也不會回答我作的是這個字。如同印章所作的字自己知道作字，自己所作的也知道，他人所作的也知道。像這樣眾生的法，隨著所作的就會知道，所作的法也知道。譬如有兩個人知道對方的心，各自互相作為因緣，心是同一個，不是從兩個心而來。
【English Translation】 English version If a mind and its accompanying defilements (kilesa, mental afflictions) arise simultaneously, should those defilements be eradicated by that mind? Supposing that the mind should eradicate the defilements that arise with it, should those defilements be eradicated by that mind simultaneously? If the consciousness (viññāṇa, one of the five aggregates) that is the cause is extinguished, how is the consciousness that is the cause extinguished? By how many defilements is the consciousness that is the cause driven? I wish for a detailed explanation of the meaning of this chapter.
Is there a wisdom that knows all dharmas (phenomena, teachings)? The answer is: No. If this wisdom arises, and all dharmas appear as non-self (anatta, absence of a permanent self), what does it not know? The answer is: It does not know natural law (niyama, natural order), it does not know common dharmas (sādhāraṇa-dharma, shared principles), it does not know associated dharmas (sampayutta-dharma, interconnected elements). Is there a consciousness that cognizes all dharmas? The answer is: No. If this consciousness arises, and all dharmas appear as non-self, what does it not understand? The answer is: It does not cognize natural law, it does not cognize common dharmas, it does not cognize associated dharmas. Are there two minds that mutually serve as cause (hetu, root cause)? The answer is: No. It is not that one person has two minds arising simultaneously in the past and future, nor is the future mind the cause of the past mind. Are there two minds that mutually serve as object (ārammaṇa, object of attention)? The answer is: Yes. If one contemplates that there will be no future arising mind, when that thought arises, two minds will arise. If one contemplates that there will be a future arising mind, when that thought arises, two minds will arise. If the thought does not have a future arising path (magga, the path to liberation) mind, when that thought arises, two minds will arise. If the thought has a future arising path mind, when that thought arises, two minds will arise. If two people can know each other's minds, and mutually use the mind as a condition, for what reason do the two successive minds of one person not arise simultaneously? The answer is: Because there is no second sequential condition (paccayasamudaya, dependent origination). The transformation of each mind of sentient beings is like a person being unable to grasp emptiness. The previous mind does not stay, how does the subsequent mind remember what was done before? The answer is: In the dharma of sentient beings, such wisdom can be obtained to remember what was done before. For example, when carving a seal to make characters, in the place where the seal is imprinted, knowing the character will appear, and also knowing what others have done, and knowing what one has done oneself, that seal will not come to ask. I will also not go and ask you what character you made, and that seal will not answer that I made this character. Just as the character made by the seal knows that it is making a character, it knows what it has done itself, and it knows what others have done. In this way, the dharma of sentient beings, according to what is done, one will know, and the dharma that is done will also be known. For example, if there are two people who know each other's minds, each mutually serving as a condition, the mind is the same, it does not come from two minds.
問：汝云何相因？彼亦不作是答：我作如是因緣，亦知他人意法，得如是意各各相因。如是眾生法，得如是知，隨前法則知。複次一切心所念法定有因緣，及修意所作有力意常不忘失。以何等故憶而復憶？答曰：眾生之法心自然回，彼次第智生，修意力強專意不忘。以何等故憶而不憶？答曰：眾生之法意不自回，彼不次第智生，意漸漸微亦常多忘。以何等故祭祀餓鬼則到，非余處也？答曰：此道自爾生入處法受身份爾，是故得到。譬如鳥鴛鴦雁鶴孔雀鸚鵡千秋共命鳥，能飛虛空，然鳥不神於人、不大於人。神力不能勝人、德不能大人，法自應爾生彼受身而飛行。譬如一泥犁、一畜生道、一餓鬼界，皆識宿命亦知他意，亦能雷電興云風雨。作此種種，然不能勝人。神不能大人、力不能勝人，然其法自爾生入受身所作便果。複次有人長夜行淫，如是貪、如是念、如是欲、如是思惟，彼便娶婦生兒，為兒娶婦、為孫娶婦，亦作是言：「我當有兒，兒當有兒。我死後若墮餓鬼，復當念我與我揣食。」彼長夜作如是欲、作如是念、作如是貪、作如是思惟，所念便果。當言一眼見色耶、二眼見色耶？答曰：二眼見色。以何等故二眼見色？答曰：如合一眼而視色不凈便起不凈識，如開兩眼而視色便起凈識。如合一眼而視色起凈識，如
開兩眼而視色起不凈識，不得作是說兩眼見色；但合一眼而視色起不凈識，開兩眼視色起凈識，是故兩眼見色。如合，壞滅沒亦如是，耳聲鼻香亦復如是。諸過去者一切不現耶？答曰：或過去非不現。云何過去非不現？答曰：如優陀耶言，一切結過去，于園離園去，于欲不染欲，如煉真金。是謂過去非不現。云何不現非過去？答曰：如有一人乘神足不現，或以咒術、或以藥草，此謂不現非過去。云何過去亦不現？答曰：諸行起始起、生始生、成始成，得盡去、無現、變易過去，過去世攝過去世，是為過去亦不現。云何不過去亦不現？答曰：除上爾所事，諸過去者一切盡乎？答曰：或過去非盡。云何過去非盡？答曰：如優陀耶言，一切結過去，于園離園去，于欲不染欲，如煉真金。是謂過去不盡。云何盡不過去？答曰：如世尊言，是謂聖弟子盡地獄、畜生、餓鬼惡趣道，是謂已盡不過去也。云何過去亦盡乎？答曰：諸行起始起、生始生、成始成，得盡去、無現、變易過去，過去世攝過去世，是謂過去亦盡。云何非過去非盡？答曰：除上爾所事。複次我今當說結。結或過去非盡、或盡非過去、或過去亦盡、或不過去亦不盡。云何過去不盡？答曰：諸過去結不盡，有餘、不滅、不吐，是謂過去不盡。云何盡不過去乎？答曰：
【現代漢語翻譯】 現代漢語譯本 睜開雙眼看顏色時，會生起不凈的念頭，不能說成是雙眼看見了顏色；只有閉上一隻眼睛看顏色時，才會生起不凈的念頭，睜開雙眼看顏色時，才會生起清凈的念頭，所以說是雙眼看見了顏色。如同閉上眼睛一樣，壞滅消失也是如此，耳朵聽聲音、鼻子聞香氣也是如此。所有過去的（事物）都不顯現嗎？回答說：或者過去的（事物）並非不顯現。怎樣是過去的（事物）並非不顯現呢？回答說：例如優陀耶（Udaya，人名）所說，一切煩惱已經過去，從園林中離開，從慾望中脫離而不被慾望沾染，就像冶煉過的真金一樣。這叫做過去的（事物）並非不顯現。怎樣是不顯現的（事物）並非過去呢？回答說：例如有的人憑藉神通力而不顯現，或者憑藉咒語、或者憑藉藥草，這叫做不顯現的（事物）並非過去。怎樣是過去也（同時）不顯現的呢？回答說：諸行開始生起、生命開始誕生、事物開始成就，最終消盡離去、不再顯現、變易過去，被過去世所攝，這叫做過去也（同時）不顯現。怎樣是非過去也非不顯現的呢？回答說：除了以上所說的情況。所有過去的（事物）都窮盡了嗎？回答說：或者過去的（事物）並非窮盡。怎樣是過去的（事物）並非窮盡呢？回答說：例如優陀耶（Udaya，人名）所說，一切煩惱已經過去，從園林中離開，從慾望中脫離而不被慾望沾染，就像冶煉過的真金一樣。這叫做過去的（事物）並非窮盡。怎樣是窮盡的（事物）並非過去呢？回答說：例如世尊所說，這就是聖弟子已經窮盡了地獄、畜生、餓鬼惡趣的道路，這叫做已經窮盡的（事物）並非過去。怎樣是過去也（同時）窮盡的呢？回答說：諸行開始生起、生命開始誕生、事物開始成就，最終消盡離去、不再顯現、變易過去，被過去世所攝，這叫做過去也（同時）窮盡。怎樣是非過去也非窮盡的呢？回答說：除了以上所說的情況。再次，我現在應當說結（Klesha，煩惱）。煩惱或者過去而未窮盡、或者窮盡而非過去、或者過去也窮盡、或者非過去也非窮盡。怎樣是過去而未窮盡呢？回答說：那些過去的煩惱沒有窮盡，還有殘餘、沒有滅除、沒有捨棄，這叫做過去而未窮盡。怎樣是窮盡而非過去的呢？回答說：
【English Translation】 English version Opening both eyes and looking at colors, impure thoughts arise. It cannot be said that both eyes see colors; only when closing one eye and looking at colors do impure thoughts arise, and when opening both eyes and looking at colors do pure thoughts arise. Therefore, it is said that both eyes see colors. Just like closing the eyes, destruction and disappearance are also the same, as are the ears hearing sounds and the nose smelling fragrances. Do all past (things) not appear? The answer is: Or the past (things) do not not appear. How do past (things) not not appear? The answer is: As Udaya (Udaya, a person's name) said, all afflictions have passed, having left the garden, detached from desires and not tainted by them, like refined pure gold. This is called past (things) not not appearing. How do non-appearing (things) not be past? The answer is: For example, a person becomes invisible through supernatural powers, or through spells, or through medicinal herbs. This is called non-appearing (things) not being past. How is it both past and (simultaneously) not appearing? The answer is: When phenomena begin to arise, life begins to be born, things begin to be accomplished, eventually exhausted and gone, no longer appearing, changing and passing, being included in the past world, this is called past and (simultaneously) not appearing. How is it neither past nor not appearing? The answer is: Except for the above-mentioned situations. Are all past (things) exhausted? The answer is: Or the past (things) are not exhausted. How are past (things) not exhausted? The answer is: As Udaya (Udaya, a person's name) said, all afflictions have passed, having left the garden, detached from desires and not tainted by them, like refined pure gold. This is called past (things) not being exhausted. How are exhausted (things) not past? The answer is: As the World Honored One said, this is the holy disciple who has exhausted the paths of hell, animals, hungry ghosts, and evil realms. This is called exhausted (things) not being past. How is it both past and (simultaneously) exhausted? The answer is: When phenomena begin to arise, life begins to be born, things begin to be accomplished, eventually exhausted and gone, no longer appearing, changing and passing, being included in the past world, this is called past and (simultaneously) exhausted. How is it neither past nor exhausted? The answer is: Except for the above-mentioned situations. Furthermore, I will now speak of Kleshas (Klesha, afflictions). Afflictions are either past and not exhausted, or exhausted and not past, or both past and exhausted, or neither past nor exhausted. How are they past and not exhausted? The answer is: Those past afflictions that are not exhausted, having remnants, not eliminated, not abandoned, this is called past and not exhausted. How are exhausted (afflictions) not past? The answer is:
諸未來結已盡，無餘、已滅、已吐，是謂盡不過去。云何過去亦盡？答曰：過去結已盡，無餘、已滅、已吐，是謂過去已盡。云何不過去亦不盡？答曰：未來結不盡，有餘、不滅、不吐，及現在諸結，是謂不過去亦不盡。諸過去者盡沒乎？答曰：或過去不沒。云何過去不沒？答曰：如優陀耶言，一切結過去，于園離園去，于欲不染欲，如煉真金。是謂過去不沒。云何沒非過去？答曰：我今當說狹小事，如小舍。言舍沒街巷、器小，眼見色言眼沒，是謂沒非過去。云何過去亦沒？答曰：諸行起始起、生始生、成始成，得盡去、無現、變易過去，過去世攝過去世，是為過去亦沒。云何非過去亦非沒？答曰：除上爾所事。複次我今當說結，結或過去非沒、或沒非過去、或過去亦沒、或不過去亦不沒。云何過去非沒？答曰：諸過去結未盡，有餘、不滅、不吐，是謂過去非沒。云何沒不過去？答曰：諸未來結以盡，無餘、已滅、已吐，是謂沒不過去。云何過去亦沒？答曰：諸過去結已盡，無餘、已滅、已吐，是謂過去亦沒。云何不過去亦不沒？答曰：諸未來結不盡，有餘、不滅、不吐，及現在結，是謂不過去亦不沒。若苦生疑是苦非苦，當言一意為眾多意耶？答曰：是苦一意、無苦二意。若習盡道生疑是道非道，當言一意為眾多
【現代漢語翻譯】 現代漢語譯本 如果未來的煩惱已經完全斷盡，沒有殘留、已經滅除、已經捨棄，這稱為『盡不過去』。什麼是『過去也斷盡』呢？回答：過去的煩惱已經完全斷盡，沒有殘留、已經滅除、已經捨棄，這稱為『過去已盡』。什麼又是『不過去也不斷盡』呢？回答：未來的煩惱沒有斷盡，還有殘留、沒有滅除、沒有捨棄，以及現在的各種煩惱，這稱為『不過去也不斷盡』。所有過去的事物都消逝了嗎？回答：有些過去的事物並沒有消逝。什麼情況是『過去不消逝』呢？回答：就像優陀耶（Udaya，人名）所說，一切煩惱都已過去，從園林中離開，對於慾望不再沾染，如同煉過的真金。這稱為『過去不消逝』。什麼情況是『消逝但並非過去』呢？回答：我現在要說一件狹小的事情，比如小房子。說房子淹沒在街巷中，器物很小，眼睛看到顏色就說眼睛消失了，這稱為『消逝但並非過去』。什麼情況是『過去也消逝』呢？回答：各種行為開始起始、生命開始出生、事物開始成就，最終走向斷盡、不再顯現、變易而成為過去，過去世包含於過去世之中，這就是『過去也消逝』。什麼情況是『非過去也非消逝』呢？回答：排除以上所說的情況。再次，我現在要說煩惱，煩惱或者過去但沒有消逝，或者消逝但並非過去，或者過去也消逝，或者非過去也非消逝。什麼情況是『過去但沒有消逝』呢？回答：過去的煩惱還沒有斷盡，還有殘留、沒有滅除、沒有捨棄，這稱為『過去但沒有消逝』。什麼情況是『消逝但並非過去』呢？回答：未來的煩惱已經斷盡，沒有殘留、已經滅除、已經捨棄，這稱為『消逝但並非過去』。什麼情況是『過去也消逝』呢？回答：過去的煩惱已經斷盡，沒有殘留、已經滅除、已經捨棄，這稱為『過去也消逝』。什麼情況是『非過去也非消逝』呢？回答：未來的煩惱沒有斷盡，還有殘留、沒有滅除、沒有捨棄，以及現在的煩惱，這稱為『非過去也非消逝』。如果對苦的產生懷疑，認為這是苦還是非苦，應當說是一種意思還是多種意思呢？回答：這是苦，一種意思，沒有苦的第二種意思。如果對習盡道（Nirodha-gamini-patipada，導向寂滅之道）的產生懷疑，認為這是道還是非道，應當說是一種意思還是多種意思呢？
【English Translation】 English version If future fetters are completely exhausted, without remainder, extinguished, abandoned, this is called 'exhaustion not past'. What is 'the past also exhausted'? The answer is: past fetters are completely exhausted, without remainder, extinguished, abandoned, this is called 'the past exhausted'. What is 'neither not past nor exhausted'? The answer is: future fetters are not exhausted, with remainder, not extinguished, not abandoned, and present fetters, this is called 'neither not past nor exhausted'. Do all past things vanish? The answer is: some past things do not vanish. What is 'the past does not vanish'? The answer is: as Udaya (Udaya, a person's name) said, all fetters have passed, having left the garden, not being defiled by desire, like refined gold. This is called 'the past does not vanish'. What is 'vanished but not past'? The answer is: I will now speak of a small matter, like a small house. Saying the house is submerged in the streets and alleys, the utensils are small, the eye sees color and says the eye has vanished, this is called 'vanished but not past'. What is 'the past also vanished'? The answer is: various actions begin to originate, life begins to be born, things begin to be accomplished, eventually reaching exhaustion, no longer appearing, changing and becoming past, the past world is contained within the past world, this is 'the past also vanished'. What is 'neither not past nor vanished'? The answer is: excluding the aforementioned matters. Furthermore, I will now speak of fetters, fetters are either past but not vanished, or vanished but not past, or past and also vanished, or neither not past nor not vanished. What is 'past but not vanished'? The answer is: past fetters have not yet been exhausted, with remainder, not extinguished, not abandoned, this is called 'past but not vanished'. What is 'vanished but not past'? The answer is: future fetters have been exhausted, without remainder, extinguished, abandoned, this is called 'vanished but not past'. What is 'the past also vanished'? The answer is: past fetters have been exhausted, without remainder, extinguished, abandoned, this is called 'the past also vanished'. What is 'neither not past nor not vanished'? The answer is: future fetters have not been exhausted, with remainder, not extinguished, not abandoned, and present fetters, this is called 'neither not past nor not vanished'. If doubt arises about the arising of suffering, thinking is it suffering or not suffering, should it be said to be of one meaning or many meanings? The answer is: it is suffering, of one meaning, there is no second meaning of suffering. If doubt arises about the arising of the path leading to the cessation of suffering (Nirodha-gamini-patipada, the path leading to cessation), thinking is it the path or not the path, should it be said to be of one meaning or many meanings?
意耶？答曰：是道一意、無道二意。頗有一意是疑不疑？答曰：無也。于苦有疑、于苦無疑，非為苦疑、非為苦無疑。于習盡道疑、于道無疑，非為道疑、非為道無疑。云何名身？云何句身？云何味身？名身云何？答曰：名者分別語，有增數相，施設說轉名，是為名身。云何句身？答曰：如是句身得義滿記彼此業。世尊亦說：
諸惡莫作， 諸善奉行， 自凈其意， 是諸佛教。
諸惡莫作此一句，諸善奉行此二句，自凈其意此三句，是諸佛教此四句，如是句義滿記彼此業，是謂句身。云何味身？答曰：字身說味身。世尊亦說：頌是偈相，字是味相，名是依偈造者。偈體如是字說味身，是謂味身。如佛世尊告諸弟子稱言癡人，此義云何？以何等故佛世尊稱言癡人？答曰：佛世尊法中，不順戒行犯眾過事、無果實行，故稱癡人。複次佛世尊，不順教誡教使順法，故稱癡人。是佛世尊常訓誨語。如今和上阿阇梨教訓弟子，稱言：癡人，所作非法、造不善事。佛世尊亦復如是告諸弟子稱曰癡人。有六因：相應因、共有因、自然因、一切遍因、報因、所作因。云何名相應因？答曰：痛痛相應法，相應因中因。痛相應法，痛相應因中因。想、思、更樂、憶、欲、解脫、念、三昧、慧，慧相應法，相應因中因。慧
【現代漢語翻譯】 現代漢語譯本： 問：是同一個意思嗎？答：是道只有一個意思，沒有道的兩種意思。難道有一個意思是懷疑或不懷疑嗎？答：沒有。對於苦有懷疑，對於苦沒有懷疑，既不是苦的懷疑，也不是苦的沒有懷疑。對於集、滅、道有懷疑，對於道沒有懷疑，既不是道的懷疑，也不是道的沒有懷疑。什麼是名身？什麼是句身？什麼是味身？什麼是名身？答：名是指分別的語言，具有增加數量的相狀，施設、說明、轉變名稱，這就是名身。什麼是句身？答：像這樣的句身能夠完整地表達意義，記錄彼此的行為。世尊也說過： 『諸惡莫作， 諸善奉行， 自凈其意， 是諸佛教。』 『諸惡莫作』是第一句，『諸善奉行』是第二句，『自凈其意』是第三句，『是諸佛教』是第四句，像這樣句子完整地表達意義，記錄彼此的行為，這就是句身。什麼是味身？答：字身說明味身。世尊也說過：頌是偈的相，字是味的相，名是依據偈創造出來的。偈的本體就像這樣用字來說明味身，這就是味身。如果佛世尊告訴諸弟子稱他們為『癡人』，這是什麼意思？因為什麼緣故佛世尊稱他們為『癡人』？答：佛世尊的教法中，不遵循戒律修行，犯下各種過錯，沒有實際的成果，所以稱為『癡人』。再次，佛世尊的教法中，不順從教誡，教導他人順從正法，所以稱為『癡人』。這是佛世尊經常訓誡的話語。如今和尚（Upadhyaya）阿阇梨（Acarya）教訓弟子，稱他們為『癡人』，因為他們所作的非法，所造的不善之事。佛世尊也像這樣告訴諸弟子稱他們為『癡人』。有六種因：相應因、共有因、自然因、一切遍因、報因、所作因。什麼是相應因？答：感受（痛）與感受相應的法，在相應因中是因。感受相應的法，在感受相應因中是因。想、思、更樂、憶、欲、解脫、念、三昧（Samadhi）、慧，慧相應的法，在相應因中是因。慧
【English Translation】 English version: Question: Is it the same meaning? Answer: It is that the path has only one meaning; there are no two meanings of the path. Is there a meaning that is doubt or no doubt? Answer: No. Having doubt about suffering, having no doubt about suffering, is neither doubt about suffering nor no doubt about suffering. Having doubt about the origin, cessation, and path, having no doubt about the path, is neither doubt about the path nor no doubt about the path. What is name-body (nama-kaya)? What is sentence-body (vakya-kaya)? What is taste-body (rasa-kaya)? What is name-body? Answer: 'Name' refers to distinguishing language, having the characteristic of increasing number, establishing, explaining, and transforming names; this is name-body. What is sentence-body? Answer: Such a sentence-body can fully express meaning and record each other's actions. The World-Honored One also said: 'Do no evil, Practice all good, Purify your mind, This is the teaching of all Buddhas.' 'Do no evil' is the first sentence, 'Practice all good' is the second sentence, 'Purify your mind' is the third sentence, 'This is the teaching of all Buddhas' is the fourth sentence. Such sentences fully express meaning and record each other's actions; this is sentence-body. What is taste-body? Answer: The letter-body (akshara-kaya) explains the taste-body. The World-Honored One also said: A verse (gatha) is the aspect of a stanza (sloka), a letter is the aspect of taste, and a name is what is created based on the stanza. The essence of the stanza is like this, using letters to explain the taste-body; this is taste-body. If the Buddha, the World-Honored One, tells his disciples, calling them 'foolish people,' what does this mean? For what reason does the Buddha, the World-Honored One, call them 'foolish people'? Answer: In the Buddha, the World-Honored One's teachings, not following the precepts and practices, committing various faults, and having no actual results, are why they are called 'foolish people.' Furthermore, in the Buddha, the World-Honored One's teachings, not obeying the admonishments, teaching others to follow the Dharma, are why they are called 'foolish people.' These are the words of constant admonishment from the Buddha, the World-Honored One. Now, the Upadhyaya (teacher) and Acarya (instructor) teach their disciples, calling them 'foolish people' because of the illegal things they do and the unwholesome deeds they commit. The Buddha, the World-Honored One, also tells his disciples in this way, calling them 'foolish people.' There are six causes: corresponding cause, common cause, natural cause, all-pervading cause, retribution cause, and action cause. What is corresponding cause? Answer: Feeling (pain) and the feeling-corresponding dharmas, in the corresponding cause, are the cause. Feeling-corresponding dharmas, in the feeling-corresponding cause, are the cause. Perception, thought, further pleasure, memory, desire, liberation, mindfulness, Samadhi (concentration), wisdom, wisdom-corresponding dharmas, in the corresponding cause, are the cause. Wisdom
相應法，慧相應因中因。是謂相應因。云何共有因？答曰：心心所念法共有因中因，心所念法心共有因中因。複次心心所回身行口行共有因中因，複次心心所迴心不相應行共有因中因，心所迴心不相應行心共有因中因，複次共生四大展轉共有因中因。是謂共有因(因中因，展轉相生義也)。云何自然因？答曰：本生善根、後生善根，與善根相應法，自界自然因中因。過去善根未來現在善根，與善根相應法，自界自然因中因。過去現在善根未來善根，與善根相應法，自界自然因中因。無記根亦復如是(四痛：一愛、二五邪見、三憍慢、四無明也)。本生不善根、後生不善根，與不善根相應法，自然因中因。過去不善根、未來現在不善根，與不善根相應法，自然因中因。過去現在不善根、未來不善根，與不善根相應法，自然因中因。是謂自然因。云何一切遍因？答曰：本生苦諦斷一切遍使，後生習盡道思惟斷使，與使相應法，自界一切遍因中因。過去苦諦斷一切遍使、未來現在習盡道思惟斷使，與使相應法，自界一切遍因中因。過去現在苦諦所斷一切遍使、未來習盡道思惟斷使，與使相應法，自界一切遍因中因。習諦所斷亦復如是。是謂一切遍因。云何報因？答曰：諸心心所念法受報色，心心法心不相應行，彼心心法此報
【現代漢語翻譯】 現代漢語譯本 相應因是什麼？答：與法相應的智慧，是相應因中的因。這被稱為相應因。 什麼是共有因？答：心和心所念法，互為共有因中的因；心所念法和心，也互為共有因中的因。再者，心和心所引發的身行、口行，互為共有因中的因。再者，心和心所引發的心不相應行，互為共有因中的因；心所引發的心不相應行和心，也互為共有因中的因。再者，共同產生的四大元素，輾轉相生，互為共有因中的因。這被稱為共有因（因中因，指的是輾轉相生的意義）。 什麼是自然因？答：最初產生的善根，以及後來產生的善根，與善根相應的法，在各自的界限內，互為自然因中的因。過去的善根、未來的善根和現在的善根，與善根相應的法，在各自的界限內，互為自然因中的因。過去的善根和現在的善根、未來的善根，與善根相應的法，在各自的界限內，互為自然因中的因。無記根也是如此（四痛：一是愛，二是五種邪見，三是憍慢，四是無明）。最初產生的不善根，以及後來產生的不善根，與不善根相應的法，互為自然因中的因。過去的不善根、未來和現在的不善根，與不善根相應的法，互為自然因中的因。過去和現在的不善根、未來的不善根，與不善根相應的法，互為自然因中的因。這被稱為自然因。 什麼是一切遍因？答：最初產生的苦諦所斷的一切遍使（Sarva-pari-bandhana，所有束縛），以及後來產生的習盡道（Duhkha-nirodha-gāmini pratipad，導致滅苦的道路）所思惟斷除的煩惱，與這些煩惱相應的法，在各自的界限內，互為一切遍因中的因。過去苦諦所斷的一切遍使、未來和現在習盡道所思惟斷除的煩惱，與這些煩惱相應的法，在各自的界限內，互為一切遍因中的因。過去和現在苦諦所斷的一切遍使、未來習盡道所思惟斷除的煩惱，與這些煩惱相應的法，在各自的界限內，互為一切遍因中的因。習諦（Samudaya-satya，集諦，苦的根源）所斷的煩惱也是如此。這被稱為一切遍因。 什麼是報因？答：諸心和心所念法所感受的果報色（受報色，指感受果報的物質現象），以及心和心法所引發的心不相應行，這些心和心法是這些果報的報因。
【English Translation】 English version What is the corresponding cause? The wisdom corresponding to the Dharma is the cause within the corresponding cause. This is called the corresponding cause. What is the common cause? The mind and mental phenomena are mutually the cause within the common cause; mental phenomena and the mind are also mutually the cause within the common cause. Furthermore, the mind and mental phenomena that give rise to bodily actions and verbal actions are mutually the cause within the common cause. Furthermore, the mind and mental phenomena that give rise to mind-non-associated formations are mutually the cause within the common cause; mental phenomena that give rise to mind-non-associated formations and the mind are also mutually the cause within the common cause. Furthermore, the co-arisen four great elements, arising from each other in turn, are mutually the cause within the common cause. This is called the common cause (cause within cause, referring to the meaning of arising from each other in turn). What is the natural cause? The initially produced wholesome roots, and the subsequently produced wholesome roots, along with the Dharma corresponding to the wholesome roots, within their respective realms, are mutually the cause within the natural cause. Past wholesome roots, future and present wholesome roots, along with the Dharma corresponding to the wholesome roots, within their respective realms, are mutually the cause within the natural cause. Past and present wholesome roots, future wholesome roots, along with the Dharma corresponding to the wholesome roots, within their respective realms, are mutually the cause within the natural cause. The indeterminate roots are also the same (four pains: 1. attachment, 2. five wrong views, 3. pride, 4. ignorance). The initially produced unwholesome roots, and the subsequently produced unwholesome roots, along with the Dharma corresponding to the unwholesome roots, are mutually the cause within the natural cause. Past unwholesome roots, future and present unwholesome roots, along with the Dharma corresponding to the unwholesome roots, are mutually the cause within the natural cause. Past and present unwholesome roots, future unwholesome roots, along with the Dharma corresponding to the unwholesome roots, are mutually the cause within the natural cause. This is called the natural cause. What is the all-pervasive cause? The initially produced all-pervasive defilements (Sarva-pari-bandhana) severed by the truth of suffering (Duhkha-satya), and the afflictions severed by contemplation on the path of cessation of suffering (Duhkha-nirodha-gāmini pratipad) that arise later, along with the Dharma corresponding to these afflictions, within their respective realms, are mutually the cause within the all-pervasive cause. Past all-pervasive defilements severed by the truth of suffering, future and present afflictions severed by contemplation on the path of cessation of suffering, along with the Dharma corresponding to these afflictions, within their respective realms, are mutually the cause within the all-pervasive cause. Past and present all-pervasive defilements severed by the truth of suffering, future afflictions severed by contemplation on the path of cessation of suffering, along with the Dharma corresponding to these afflictions, within their respective realms, are mutually the cause within the all-pervasive cause. The afflictions severed by the truth of origin (Samudaya-satya) are also the same. This is called the all-pervasive cause. What is the resultant cause? The resultant form (受報色) experienced by all minds and mental phenomena, and the mind-non-associated formations arising from the mind and mental phenomena, these minds and mental phenomena are the resultant cause of these results.
報因中因。複次諸身口行受報色，心心法心不相應行，是彼身口行此報報因中因。複次諸心不相應行受報色，心心法心不相應行，彼心不相應行此報報因中因。是謂報因。彼云何所作因？答曰：眼緣色生眼識，彼眼識眼所作因中因，若色彼共有法彼相應。耳聲耳識、鼻香鼻識、舌味舌識、身細滑身識、意法意識，彼共有法彼相應。色法無色法、可見法不可見法、有對法無對法、有漏法無漏法、有為法無為法，如是諸法所作因，除其自然。耳鼻舌身意緣法生意識，彼意識意所作因中因，若彼法共有法彼相應。眼色眼識、耳聲耳識、鼻香鼻識、舌味舌識、身細滑身識，彼共有法彼相應。色法無色法、可見法不可見法、有對法無對法、有漏法無漏法、有為法無為法，如是諸法所作因中因，除其自然。是謂所作因。若心使俱諸使心俱，彼使此心所使耶？答曰：或所使、或不所使。云何所使？答曰：諸使未盡，此所使。云何不所使？答曰：諸使盡，此不所使。設使心所使此心俱使，彼使此心俱使耶？答曰：或是彼非余、或是彼是余。云何是彼非余？答曰：苦智生、習智不生。若心習諦所斷、苦諦所斷，緣是謂是彼非余。云何是彼是余？答曰：人染污心一切被縛系，是謂是彼是余。若心使俱諸使心俱，彼使此心當滅耶？答曰：或滅
【現代漢語翻譯】 現代漢語譯本 報因中的因。再者，諸身口行為所受的果報之色，以及心、心法、心不相應行，這些身口行是此果報的果報因中的因。 再者，諸心不相應行所受的果報之色，以及心、心法、心不相應行，這些心不相應行是此果報的果報因中的因。這叫做果報因。 什麼是所作因呢？回答說：眼緣於色而生眼識，這眼識是眼所作因中的因，如果是色，那麼它與共有法相應。耳緣于聲而生耳識，鼻緣于香而生鼻識，舌緣于味而生舌識，身緣于細滑而生身識，意緣於法而生意識，它們與共有法相應。色法、無色法，可見法、不可見法，有對法、無對法，有漏法、無漏法，有為法、無為法，像這樣的諸法是所作因，除了自然之外。 耳、鼻、舌、身、意緣於法而生意識，這意識是意所作因中的因，如果這些法與共有法相應。眼緣於色而生眼識，耳緣于聲而生耳識，鼻緣于香而生鼻識，舌緣于味而生舌識，身緣于細滑而生身識，它們與共有法相應。色法、無色法，可見法、不可見法，有對法、無對法，有漏法、無漏法，有為法、無為法，像這樣的諸法是所作因中的因，除了自然之外。這叫做所作因。 如果心與煩惱（使）一起，諸煩惱與心一起，這些煩惱是此心所驅使的嗎？回答說：或者被驅使，或者不被驅使。 什麼是被驅使？回答說：諸煩惱未斷盡，這是被驅使。 什麼是不被驅使？回答說：諸煩惱已斷盡，這是不被驅使。 假設煩惱驅使心，此心與煩惱一起，這些煩惱是此心一起的煩惱嗎？回答說：或者只是彼（苦諦所斷的煩惱）而非余（習諦所斷的煩惱），或者既是彼也是余。 什麼是隻是彼而非余？回答說：苦智生起，習智不生起。如果心是苦諦所斷的，也是習諦所斷的，緣於此，這叫做只是彼而非余。 什麼是既是彼也是余？回答說：人以染污心完全被束縛，這叫做既是彼也是余。 如果心與煩惱一起，諸煩惱與心一起，這些煩惱是此心將要滅盡的嗎？回答說：或者會滅盡。
【English Translation】 English version The cause within a cause of retribution. Furthermore, the body and verbal actions that receive retributive form, along with the mind, mental factors (citta-dharma), and non-corresponding mental formations (citta-viprayukta-samskara), these body and verbal actions are the cause within a cause of retribution for this retributive result. Furthermore, the non-corresponding mental formations that receive retributive form, along with the mind, mental factors, and non-corresponding mental formations, these non-corresponding mental formations are the cause within a cause of retribution for this retributive result. This is called the cause of retribution. What is the 'acting cause' (kārakāhetu)? The answer is: When the eye contacts a form, eye-consciousness arises. This eye-consciousness is the cause within a cause of the eye's action. If it is a form, then it corresponds with the shared qualities. When the ear contacts a sound, ear-consciousness arises; when the nose contacts an odor, nose-consciousness arises; when the tongue contacts a flavor, tongue-consciousness arises; when the body contacts a tactile sensation, body-consciousness arises; when the mind contacts a mental object (dharma), mind-consciousness arises. They correspond with the shared qualities. Form (rupa), formless (arupa), visible (sanidarśana), invisible (anidarśana), with resistance (s प्रतिघाः), without resistance (apratigha), with outflows (sāsrava), without outflows (anāsrava), conditioned (saṃskṛta), unconditioned (asaṃskṛta), such dharmas are the acting cause, except for what is natural. When the ear, nose, tongue, body, and mind contact a mental object (dharma), mind-consciousness arises. This consciousness is the cause within a cause of the mind's action. If these dharmas correspond with the shared qualities. When the eye contacts a form, eye-consciousness arises; when the ear contacts a sound, ear-consciousness arises; when the nose contacts an odor, nose-consciousness arises; when the tongue contacts a flavor, tongue-consciousness arises; when the body contacts a tactile sensation, body-consciousness arises. They correspond with the shared qualities. Form, formless, visible, invisible, with resistance, without resistance, with outflows, without outflows, conditioned, unconditioned, such dharmas are the cause within a cause of the acting cause, except for what is natural. This is called the acting cause. If the mind is together with defilements (anuśaya), and the defilements are together with the mind, are these defilements driven by this mind? The answer is: either driven or not driven. What is 'driven'? The answer is: When the defilements are not exhausted, they are driven. What is 'not driven'? The answer is: When the defilements are exhausted, they are not driven. Suppose the defilements drive the mind, and this mind is together with defilements, are these defilements the defilements that are together with this mind? The answer is: either it is only 'that' (the defilements severed by the knowledge of suffering) and not 'the rest' (the defilements severed by the knowledge of origin), or it is both 'that' and 'the rest'. What is 'only that' and not 'the rest'? The answer is: The knowledge of suffering arises, and the knowledge of origin does not arise. If the mind is severed by the truth of suffering and also severed by the truth of origin, because of this, it is called 'only that' and not 'the rest'. What is 'both that' and 'the rest'? The answer is: A person is completely bound by a defiled mind, this is called 'both that' and 'the rest'. If the mind is together with defilements, and the defilements are together with the mind, will these defilements be extinguished by this mind? The answer is: either they will be extinguished.
、或不滅。云何滅？答曰：諸使于彼緣滅，是謂滅。云何不滅？答曰：諸使于彼緣未盡，是謂不滅。相應諸使此使何所滅？答曰：諸使緣滅也。如是汝語使緣滅耶？答曰：如是。若作是語，諸使盡諦道諦所斷無漏緣，此使何所滅？此滅彼滅此事不然。如曏者語，諸使盡諦道諦所斷有漏緣，此盡彼當言盡。設諸使心所斷，此斷心俱使，彼使此心俱使耶？答曰：或是彼非余、或是彼是余。云何是彼非余？答曰：若心無染思惟所斷，是謂是彼非余。云何是彼是余？答曰：若心有染，是謂是彼是余。盡緣識云何？答曰：苦智生、習智未生。若心習諦所斷、苦諦所斷緣，是謂盡緣識。彼識幾使所使？答曰：十九。一心耶？不也。欲愛未盡，苦智生、習智未生。若欲界心習諦所斷、苦諦所斷緣，是謂盡緣識。此識幾使所使？答曰：欲界習諦所斷七。欲愛盡、色愛未盡，苦智生、習智未生。若色界心習諦所斷、苦諦所斷緣，是謂盡緣識。彼識有幾使所使？答曰：色界習諦所斷六。色愛盡、無色愛未盡，若苦智生、習智未生，若無色界心習諦所斷、苦諦所斷緣，是謂盡緣識。彼識幾使所使？答曰：無色界習諦所斷六。
智品第二竟(梵本二百三十首盧長二十字)。
阿毗曇八犍度論卷第一 大正藏第 26 冊 No.
【現代漢語翻譯】 現代漢語譯本 問：或者（諸使）是滅，或者（諸使）是不滅。什麼是滅？答：諸使在那個因緣下滅盡，這叫做滅。什麼是不滅？答：諸使在那個因緣下因緣未盡，這叫做不滅。相應的諸使，這些使在何處滅？答：諸使在因緣滅盡之處滅。像你所說，使在因緣滅盡處滅嗎？答：是的。如果這樣說，諸使是盡諦（Dukkha Satya，苦諦）和道諦（Marga Satya，道諦）所斷的無漏之緣，這些使在何處滅？這種滅和那種滅，這件事是不成立的。如果像先前所說，諸使是盡諦和道諦所斷的有漏之緣，這種滅盡，那時應當說滅盡。假設諸使是心所斷的，這種斷是心俱使，那種使是這種心俱使嗎？答：或者有的是那種使而不是其餘的，或者有的是那種使也是其餘的。什麼是那種使而不是其餘的？答：如果心沒有被染污，只是思惟所斷的，這叫做是那種使而不是其餘的。什麼是那種使也是其餘的？答：如果心是被染污的，這叫做是那種使也是其餘的。盡緣識（Nirodha-samapatti，滅盡定）是怎樣的？答：苦智（Dukkha-jnana，對苦諦的智慧）生起，習智（Samudaya-jnana，對集諦的智慧）未生起。如果心是習諦所斷，苦諦所斷的因緣，這叫做盡緣識。那種識被幾種使所驅使？答：十九種。是一個心嗎？不是的。欲愛（Kama-tanha，對欲界的渴愛）未盡，苦智生起，習智未生起。如果是欲界的心，習諦所斷，苦諦所斷的因緣，這叫做盡緣識。這種識被幾種使所驅使？答：欲界習諦所斷的七種。欲愛已盡，色愛（Rupa-tanha，對色界的渴愛）未盡，苦智生起，習智未生起。如果是的心，習諦所斷，苦諦所斷的因緣，這叫做盡緣識。那種識有幾種使所驅使？答：習諦所斷的六種。色愛已盡，無色愛（Arupa-tanha，對無色界的渴愛）未盡，如果苦智生起，習智未生起，如果是無的心，習諦所斷，苦諦所斷的因緣，這叫做盡緣識。那種識被幾種使所驅使？答：無習諦所斷的六種。 智品第二結束（梵文字二百三十首盧，每首盧長二十字）。 《阿毗曇八犍度論》卷第一 《大正藏》第26冊 No.
【English Translation】 English version Q: Or (the fetters) are extinguished, or (the fetters) are not extinguished. What is extinction? A: When the fetters are extinguished due to the cessation of their conditions, this is called extinction. What is non-extinction? A: When the fetters' conditions are not yet exhausted, this is called non-extinction. Corresponding fetters, where do these fetters become extinguished? A: The fetters are extinguished where the conditions cease. As you say, do the fetters cease where the conditions cease? A: Yes. If it is said that the fetters are severed by the Noble Path of Truth (Dukkha Satya, Truth of Suffering; Marga Satya, Truth of the Path) and are unconditioned, where do these fetters cease? This extinction and that extinction, this matter is not established. If, as previously stated, the fetters are severed by the Truth of Suffering and the Truth of the Path and are conditioned, this extinction, then it should be said to be extinguished. Suppose the fetters are severed by the mind, is this severance a co-arising of the mind, and is that fetter a co-arising of this mind? A: Either it is that fetter and not the other, or it is that fetter and also the other. What is that fetter and not the other? A: If the mind is not defiled and is severed only by thought, this is called that fetter and not the other. What is that fetter and also the other? A: If the mind is defiled, this is called that fetter and also the other. What is cessation-attainment (Nirodha-samapatti, attainment of cessation) like? A: The knowledge of suffering (Dukkha-jnana, knowledge of the Truth of Suffering) arises, and the knowledge of origin (Samudaya-jnana, knowledge of the Truth of Origin) has not yet arisen. If the mind is severed by the Truth of Origin and conditioned by the Truth of Suffering, this is called cessation-attainment. By how many fetters is that consciousness driven? A: Nineteen. Is it one mind? No. Craving for desire (Kama-tanha, craving for the realm of desire) is not yet exhausted, the knowledge of suffering arises, and the knowledge of origin has not yet arisen. If it is the mind of the desire realm, severed by the Truth of Origin and conditioned by the Truth of Suffering, this is called cessation-attainment. By how many fetters is this consciousness driven? A: Seven severed by the Truth of Origin in the desire realm. Craving for desire is exhausted, craving for form (Rupa-tanha, craving for the realm of form) is not yet exhausted, the knowledge of suffering arises, and the knowledge of origin has not yet arisen. If it is the mind of , severed by the Truth of Origin and conditioned by the Truth of Suffering, this is called cessation-attainment. By how many fetters is that consciousness driven? A: Six severed by the Truth of Origin in . Craving for form is exhausted, craving for the formless (Arupa-tanha, craving for the formless realm) is not yet exhausted, if the knowledge of suffering arises, and the knowledge of origin has not yet arisen, if it is the mind of no , severed by the Truth of Origin and conditioned by the Truth of Suffering, this is called cessation-attainment. By how many fetters is that consciousness driven? A: Six severed by the Truth of Origin in no . The Second Chapter on Wisdom ends (The Sanskrit text has two hundred and thirty shlokas, each shloka having twenty syllables). Abhidhamma Eight Skandha Treatise, Volume 1 Taisho Tripitaka, Volume 26, No.
1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇雜犍度人跋渠第三
一人此生十二種緣，幾種過去、幾種未來、幾種現在？又世尊言。無明緣行受緣有。彼云何無明緣行。云何受緣有？無明緣行、受緣有，有何差別？頗行緣無明非緣明、緣明不緣無明、不緣明不緣無明耶？出息入息當言依身回、當言依心回耶？如色界眾生依身迴心，如是無色界眾生依何所回？心無有中愛當言見諦斷、當言思惟斷？無有名是何等法？又世尊言：彼欲心得解脫、瞋恚愚癡心得解脫。何等心解脫？有欲無慾、有瞋恚無瞋恚、有愚癡無愚癡？過去未來現在未解脫心當言解脫耶、已解脫心當言解脫耶？又世尊言：於是當習厭無淫、習無淫解脫、習解脫泥洹。彼云何厭、云何無淫、云何解脫、云何泥洹？又世尊言：有斷界、無淫界、有盡界。彼云何斷界？云何無淫界？云何盡界。若斷界彼無淫界耶？設是無淫界，彼斷界耶？若斷界，彼盡界耶？設盡界，彼斷界耶？若無淫界，彼盡界耶？設盡界，彼無淫界耶？又世尊言：有斷想、有無淫想、有儘想。彼云何斷想？云何無淫想？云何儘想？此章義愿具演說。
一人此生十二種緣，幾種過去、幾種
【現代漢語翻譯】 現代漢語譯本 《阿毗曇八犍度論》卷二 迦旃延子 造 符秦罽賓三藏僧伽提婆共竺佛念譯 阿毗曇雜犍度人跋渠第三 一人此生有十二種緣起，其中有幾種是過去的？幾種是未來的？幾種是現在的？世尊還說過：『無明緣行，受緣有。』那麼，什麼是無明緣行？什麼又是受緣有？無明緣行和受緣有之間有什麼差別？有沒有這樣的情況：行緣于無明，但不緣于明；緣于明，但不緣于無明；既不緣于明，也不緣于無明？ 出息和入息，應當說是依身而回，還是依心而回？如同有的眾生依身迴心，那麼沒有的眾生又依什麼而回？心中沒有中愛，應當說是見諦斷，還是思惟斷？沒有名，是指什麼法？ 世尊還說過：『他的欲心得解脫，瞋恚和愚癡心得解脫。』那麼，是何種心得到解脫？是有欲的心還是無慾的心？是有瞋恚的心還是無瞋恚的心？是有愚癡的心還是無愚癡的心？過去、未來、現在未解脫的心，應當說是解脫嗎？已經解脫的心，應當說是解脫嗎？ 世尊還說過：『因此應當修習厭離，修習無淫，修習解脫，修習泥洹（涅槃，Nirvana）。』那麼，什麼是厭離？什麼是無淫？什麼是解脫？什麼是泥洹？ 世尊還說過：『有斷界，有無淫界，有盡界。』那麼，什麼是斷界？什麼又是無淫界？什麼是盡界？如果是斷界，那麼就是無淫界嗎？如果是無淫界，那麼就是斷界嗎？如果是斷界，那麼就是盡界嗎？如果是盡界，那麼就是斷界嗎？如果是無淫界，那麼就是盡界嗎？如果是盡界，那麼就是無淫界嗎？ 世尊還說過：『有斷想，有無淫想，有儘想。』那麼，什麼是斷想？什麼又是無淫想？什麼又是儘想？希望能夠詳細地解釋這一章的含義。 一人此生有十二種緣起，其中有幾種是過去的？幾種是...
【English Translation】 English version Abhidhamma Eight Skandha Treatise, Volume 2 Composed by Katyayaniputra Translated by Samghadeva of Kashmir during the Qin Dynasty, together with Zhu Fonian Abhidhamma Miscellaneous Skandha, Human Chapter 3 A person's life has twelve conditions. How many are past, how many are future, and how many are present? Also, the World Honored One said: 'Ignorance conditions volitional actions, feeling conditions becoming.' What is 'ignorance conditions volitional actions'? What is 'feeling conditions becoming'? What is the difference between 'ignorance conditions volitional actions' and 'feeling conditions becoming'? Is it possible that volitional actions are conditioned by ignorance but not by clarity, conditioned by clarity but not by ignorance, or neither conditioned by clarity nor by ignorance? Should inhalation and exhalation be said to depend on the body or on the mind? Just as ** sentient beings depend on the body and mind, what do ** non-sentient beings depend on? The absence of intermediate love in the mind, should it be said to be severed by seeing the truth or by contemplation? What dharma is meant by 'no name'? Also, the World Honored One said: 'His mind of desire is liberated, and the minds of anger and delusion are liberated.' What kind of mind is liberated? Is it a mind with desire or without desire? Is it a mind with anger or without anger? Is it a mind with delusion or without delusion? Should a mind that has not been liberated in the past, future, or present be said to be liberated? Should a mind that has already been liberated be said to be liberated? Also, the World Honored One said: 'Therefore, one should cultivate aversion, cultivate non-lust, cultivate liberation, and cultivate Nirvana (Nirvana).' What is aversion? What is non-lust? What is liberation? What is Nirvana? Also, the World Honored One said: 'There is the realm of severance, the realm of non-lust, and the realm of cessation.' What is the realm of severance? What is the realm of non-lust? What is the realm of cessation? If it is the realm of severance, is it the realm of non-lust? If it is the realm of non-lust, is it the realm of severance? If it is the realm of severance, is it the realm of cessation? If it is the realm of cessation, is it the realm of severance? If it is the realm of non-lust, is it the realm of cessation? If it is the realm of cessation, is it the realm of non-lust? Also, the World Honored One said: 'There is the thought of severance, the thought of non-lust, and the thought of cessation.' What is the thought of severance? What is the thought of non-lust? What is the thought of cessation? I wish that the meaning of this chapter could be fully explained. A person's life has twelve conditions. How many are past, how many are...
未來、幾種現在？答曰：二種過去：無明、行，二未來：生、死也，八現在：識、名色、六入、更樂、痛、愛、受、有。又世尊言：無明緣行、受緣有。彼云何無明緣行？云何受緣有？答曰：無明緣行者，於是現行前世時所作行，彼行報今生得有，是謂無明緣行。受緣有者，於是現行於此生所作行，諸行受報當得未來有，是謂受緣有。無明緣行、受緣有，有何差別？答曰：無明緣行，於是現行前世時所作行，彼行報今生得有，彼行緣說一結無明。受緣有，於是現行今生作行，彼行報當得未來有，彼行緣說一切結。無明緣行、受緣有，是謂差別。頗行緣無明不緣明？答曰：無也。緣明不緣無明？答曰：此亦無也。不緣明不緣無明？答曰：此亦無也。何以故無？此眾生從久遠道言非道，彼於後時人間造行作粟散小王、或作邊王轉為大王，至遮迦越所欲自在，展轉相因無所不統得為人主，人界神界藥草樹木展轉生長。此是前心四緣，彼後心一增上緣。複次我今當說因緣。頗行緣無明不緣明耶？答：曰有。無明報染污行。頗行緣明不緣無明？答曰：有。除初明，諸餘無漏行。頗有行不緣明不緣無明？答曰：有。除無明報，諸餘不隱沒無記行。初明，善有漏行。出息入息當言依身回、當言依心回耶？答曰：出息入息如隨巧便，亦
【現代漢語翻譯】 現代漢語譯本 未來有幾種現在？回答說：兩種過去：無明（avidyā，對事物真相的迷惑）、行（karma，業力），兩種未來：生（birth）、死（death）。八種現在：識（vijñāna，意識）、名色（nāmarūpa，身心組合）、六入（ṣaḍāyatana，六根）、更樂（sparśa，觸覺）、痛（vedanā，感受）、愛（tṛṣṇā，渴愛）、受（vedanā，感受）、有（bhava，存在）。 世尊（Bhagavan，佛陀）又說：『無明緣行，受緣有。』 那麼，什麼是『無明緣行』？什麼是『受緣有』？回答說：『無明緣行』，是指現在所行的，是前世所造作的業行，這些業行的果報今生得以顯現，這就是『無明緣行』。『受緣有』，是指現在所行的，是今生所造作的業行，這些業行的果報將在未來顯現，這就是『受緣有』。 『無明緣行』和『受緣有』有什麼差別？回答說：『無明緣行』，是指現在所行的，是前世所造作的業行，這些業行的果報今生得以顯現，這種業行所關聯的是一種結縛，即無明。『受緣有』，是指現在所行的，是今生所造作的業行，這些業行的果報將在未來顯現，這種業行所關聯的是一切結縛。『無明緣行』和『受緣有』，這就是它們的差別。 有沒有業行只緣于無明而不緣于明（vidyā，智慧）？回答說：沒有。有沒有業行只緣于明而不緣于無明？回答說：也沒有。有沒有業行既不緣于明也不緣于無明？回答說：也沒有。為什麼沒有呢？因為這些眾生從久遠以來將非正道視為正道，他們在後世人間造作業行，可能成為粟散小王，或者成為邊地之王，進而轉為大王，直至成為轉輪聖王（cakravartin），隨心所欲，逐漸相互依存，無所不統，最終成為人主，人界、神界、藥草樹木都逐漸生長。這是前心的四種因緣，以及後心的一種增上緣（adhipati-paccaya，增上緣）。 再次，我現在要說因緣。有沒有業行緣于無明而不緣于明呢？回答說：有。無明所報的染污業行。有沒有業行緣于明而不緣于無明呢？回答說：有。除了最初的明，其餘的無漏業行（anāsrava karma）。有沒有業行既不緣于明也不緣于無明呢？回答說：有。除了無明所報的業行，其餘的不隱沒無記業行（avyākṛta karma）。最初的明，是善的有漏業行（sāsrava karma）。 出息入息應當說是依身而回，還是依心而回呢？回答說：出息入息可以隨順方便，也可以...
【English Translation】 English version How many kinds of past and present are there in the future? The answer is: two kinds of past: avidyā (ignorance), and karma (action); two kinds of future: birth, and death. Eight kinds of present: vijñāna (consciousness), nāmarūpa (name and form), ṣaḍāyatana (six sense bases), sparśa (contact), vedanā (feeling), tṛṣṇā (craving), vedanā (feeling), bhava (becoming). The Bhagavan (World-Honored One) also said: 'Avidyā conditions karma, feeling conditions becoming.' Then, what is 'avidyā conditions karma'? What is 'feeling conditions becoming'? The answer is: 'Avidyā conditions karma' refers to the actions performed in the past life that are now being experienced; the results of those actions are now being obtained in this life. This is what is meant by 'avidyā conditions karma'. 'Feeling conditions becoming' refers to the actions performed in this life that are now being experienced; the results of those actions will be obtained in the future. This is what is meant by 'feeling conditions becoming'. What is the difference between 'avidyā conditions karma' and 'feeling conditions becoming'? The answer is: 'Avidyā conditions karma' refers to the actions performed in the past life that are now being experienced; the results of those actions are now being obtained in this life. This action is said to be conditioned by one fetter, namely avidyā. 'Feeling conditions becoming' refers to the actions performed in this life that are now being experienced; the results of those actions will be obtained in the future. This action is said to be conditioned by all fetters. This is the difference between 'avidyā conditions karma' and 'feeling conditions becoming'. Is there any karma that is conditioned only by avidyā and not by vidyā (knowledge)? The answer is: no. Is there any karma that is conditioned only by vidyā and not by avidyā? The answer is: also no. Is there any karma that is conditioned by neither vidyā nor avidyā? The answer is: also no. Why not? Because these beings, from a long time ago, have regarded the non-path as the path. In later times, they create karma in the human realm, perhaps becoming a minor king, or a king of a border region, and then transforming into a great king, until becoming a cakravartin (wheel-turning monarch), freely exercising their will, gradually relying on each other, ruling over everything, and finally becoming the lord of humans. The human realm, the realm of gods, the herbs and trees all gradually grow. This is the four conditions of the previous mind, and one adhipati-paccaya (dominance condition) of the subsequent mind. Furthermore, I will now speak about conditions. Is there any karma that is conditioned by avidyā and not by vidyā? The answer is: yes. Defiled karma that is the result of avidyā. Is there any karma that is conditioned by vidyā and not by avidyā? The answer is: yes. Except for the initial knowledge, all other anāsrava karma (untainted karma). Is there any karma that is conditioned by neither vidyā nor avidyā? The answer is: yes. Except for karma that is the result of avidyā, all other avyākṛta karma (unspecified karma) that is not concealed. The initial knowledge is wholesome sāsrava karma (tainted karma). Should outgoing and incoming breaths be said to depend on the body or on the mind? The answer is: outgoing and incoming breaths can be according to convenience, or...
隨身回、亦隨心回。若出息入息但依身回不依心回者，此則入無思想定、滅盡定出息入息回也。若出息入息依心回不依身回者，此則無色界人出息入息也。若出息入息依身回、依心回不如巧便，此則卵胎皮膜轉厚如酥酪，在母腹中諸根未具諸根未熟，入第四禪出息入息回。但出息入息如其巧便依身回、依心回。下至摩訶阿鼻泥梨、上至凈居天，于其中間所有眾生，諸根不缺一切支節完具，出息入息如其巧便，盡依身回、依心回。如色界眾生依身心回，如是無色眾生依何等心回？答曰：命根處所亦復有餘心不相應行。無有中愛，當言見諦斷、當言思惟斷耶？答曰：無有中愛思惟斷，不得言見諦斷。或復有言：無有中愛，或見諦斷、或思惟斷。云何見諦斷？答曰：見諦所斷法無有中諸淫，是謂見諦斷。云何思惟斷？答曰：思惟所斷法無有中諸淫，是謂思惟斷。如我義，無有中愛思惟所斷。如是無有中愛思惟所斷耶？答曰：如是。若作是說，須陀洹能起此愛，使我斷壞乃至死？答曰：無。聽我所說。設當無有中愛思惟所斷，彼如是當言：須陀洹能起此愛斷壞乃至死？答曰：雖有此言，是義不然，不得作是語：須陀洹能起此愛無有中愛思惟所斷。不應言無有中愛思惟所斷。此事不然。頗有是言：須陀洹淫慾未盡地獄、畜生、餓
鬼耶？答曰：如是。頗有是言：須陀洹能起此愛，我當作伊羅槃那龍王摩那斯善住，若閻浮地獄王？答曰：無。聽我所說。若須陀洹愛未盡地獄、畜生、餓鬼，當作是語：須陀洹能起此愛，我作伊羅槃那龍王摩那斯善住，若閻浮地獄王？答曰：雖有此言，是義不然。不得作是語：須陀洹能起此愛，我作伊羅槃那摩那斯善住，若閻浮地獄王。須陀洹欲意未盡地獄、畜生、餓鬼，不得作是語：須陀洹愛未盡地獄、畜生、餓鬼，此愛思惟斷。此事不然。頗作是語：諸纏所纏殺父母，此纏思惟所斷，須陀洹未盡耶？答曰：如是。頗作是語：須陀洹能起此纏諸纏殺父母？答曰：不也。聽我所說。諸纏所纏殺父母，此纏思惟所斷，須陀洹未盡。彼如是語：須陀洹能起此纏諸纏殺父母。答曰：雖有此言，是事不然。不應作是語：須陀洹能起此纏諸纏殺父母。諸纏所纏殺父母，此纏思惟所斷，須陀洹未盡，不得作是語：諸纏所纏殺父母，此纏思惟所斷，須陀洹未盡。此事不然。頗作是語：思惟所斷法無有思惟斷耶？答曰：如是。頗作是語：須陀洹能起彼緣愛耶？答曰：不也。聽我所說。若思惟所斷法無有思惟所斷，彼如是語：須陀洹能起彼緣愛。答曰：雖有此言，是事不然，不應作是語：須陀洹能起彼緣愛。思惟所斷法無有思惟所斷，
【現代漢語翻譯】 現代漢語譯本 問：是鬼嗎？回答說：是的。那麼有人會這樣說：『須陀洹（Sotapanna，入流者）能生起這樣的愛，我願意成為伊羅槃那龍王（Elapatra Nagaraja）摩那斯（Manasa）善住，或者閻浮地獄（Jambudvipa Naraka）之王嗎？』回答說：不會。聽我說。如果須陀洹的愛還沒有斷盡對地獄、畜生、餓鬼的貪戀，才會這樣說：『須陀洹能生起這樣的愛，我願意成為伊羅槃那龍王摩那斯善住，或者閻浮地獄之王嗎？』回答說：即使有這樣的話，道理也是不成立的。不應該這樣說：『須陀洹能生起這樣的愛，我願意成為伊羅槃那摩那斯善住，或者閻浮地獄之王。』須陀洹的慾望還沒有斷盡對地獄、畜生、餓鬼的貪戀，不應該這樣說：『須陀洹的愛還沒有斷盡對地獄、畜生、餓鬼的貪戀，這種愛是通過思惟斷除的。』這件事是不成立的。 問：有人會這樣說：『被各種煩惱纏縛而殺害父母，這種煩惱是通過思惟斷除的，須陀洹還沒有斷盡嗎？』回答說：是的。那麼有人會這樣說：『須陀洹能生起這種煩惱，即各種煩惱纏縛而殺害父母嗎？』回答說：不會。聽我說。被各種煩惱纏縛而殺害父母，這種煩惱是通過思惟斷除的，須陀洹還沒有斷盡。如果有人這樣說：『須陀洹能生起這種煩惱，即各種煩惱纏縛而殺害父母。』回答說：即使有這樣的話，這件事也是不成立的。不應該這樣說：『須陀洹能生起這種煩惱，即各種煩惱纏縛而殺害父母。』被各種煩惱纏縛而殺害父母，這種煩惱是通過思惟斷除的，須陀洹還沒有斷盡，不應該這樣說：『被各種煩惱纏縛而殺害父母，這種煩惱是通過思惟斷除的，須陀洹還沒有斷盡。』這件事是不成立的。 問：有人會這樣說：『通過思惟斷除的法，沒有通過思惟斷除嗎？』回答說：是的。那麼有人會這樣說：『須陀洹能生起那種因緣所生的愛嗎？』回答說：不會。聽我說。如果通過思惟斷除的法沒有通過思惟斷除，那麼有人會這樣說：『須陀洹能生起那種因緣所生的愛。』回答說：即使有這樣的話，這件事也是不成立的，不應該這樣說：『須陀洹能生起那種因緣所生的愛。』通過思惟斷除的法沒有通過思惟斷除。
【English Translation】 English version Question: Is it a ghost? Answer: Yes. Would someone say: 'A Sotapanna (Sotapanna, Stream-enterer) can generate this kind of attachment, I would rather be Elapatra Nagaraja (Elapatra Nagaraja) Manasa (Manasa) who dwells well, or the king of Jambudvipa Naraka (Jambudvipa Naraka)?' Answer: No. Listen to what I say. If the Sotapanna's attachment to hell, animals, and hungry ghosts is not completely eradicated, they would say: 'A Sotapanna can generate this kind of attachment, I would rather be Elapatra Nagaraja Manasa who dwells well, or the king of Jambudvipa Naraka?' Answer: Even if there are such words, the meaning is not established. One should not say: 'A Sotapanna can generate this kind of attachment, I would rather be Elapatra Manasa who dwells well, or the king of Jambudvipa Naraka.' If the Sotapanna's desire for hell, animals, and hungry ghosts is not completely eradicated, one should not say: 'The Sotapanna's attachment to hell, animals, and hungry ghosts is not completely eradicated, this attachment is severed through contemplation.' This matter is not established. Question: Would someone say: 'Being bound by various defilements and killing parents, this defilement is severed through contemplation, has the Sotapanna not completely eradicated it?' Answer: Yes. Would someone say: 'A Sotapanna can generate this defilement, that is, various defilements binding and killing parents?' Answer: No. Listen to what I say. Being bound by various defilements and killing parents, this defilement is severed through contemplation, the Sotapanna has not completely eradicated it. If someone says: 'A Sotapanna can generate this defilement, that is, various defilements binding and killing parents.' Answer: Even if there are such words, this matter is not established. One should not say: 'A Sotapanna can generate this defilement, that is, various defilements binding and killing parents.' Being bound by various defilements and killing parents, this defilement is severed through contemplation, the Sotapanna has not completely eradicated it, one should not say: 'Being bound by various defilements and killing parents, this defilement is severed through contemplation, the Sotapanna has not completely eradicated it.' This matter is not established. Question: Would someone say: 'A dharma severed through contemplation is not severed through contemplation?' Answer: Yes. Would someone say: 'A Sotapanna can generate that love born of conditions?' Answer: No. Listen to what I say. If a dharma severed through contemplation is not severed through contemplation, then someone would say: 'A Sotapanna can generate that love born of conditions.' Answer: Even if there are such words, this matter is not established, one should not say: 'A Sotapanna can generate that love born of conditions.' A dharma severed through contemplation is not severed through contemplation.
不得作是語：思惟所斷法無有思惟所斷。此事不然。無有名何等法？答曰：三界無常。又世尊言：彼欲心解脫、恚心癡心解脫。云何心得解脫，有淫怒癡無淫怒癡？答曰：無淫怒癡。復有如是言：與淫怒癡心相應彼心解脫。彼不應作是語。何以故？非彼心此淫怒癡相合相依相應。彼淫怒癡未斷，如是心不解脫彼淫怒癡；彼淫怒癡斷，如是心解脫彼淫怒癡。世尊亦言：日月此五，曀、云、煙霧、塵、阿須倫。非彼日月此曀相合相依相應，此曀未盡，如是彼日月不明不熱不廣不凈。如此曀盡，彼日月明熱廣凈。如是，非彼心此淫怒癡相合相依相應。彼淫怒癡未斷，如是心不解脫彼淫怒癡；彼淫怒癡斷，心得解脫彼淫怒癡。何等心解脫？過去耶、未來耶、現在耶？答曰：未來心起即時解脫無餘障。此云何？如無礙道現前即滅，盡智現在前必生。若彼無礙道滅而生盡智，如是未來心生即時解脫無餘障。未解脫心當言解脫耶、已解脫心當言解脫耶？答曰：已解脫心當言解脫。若已解脫不得言當解脫、若當解脫不得言已解脫。已解脫心當解脫，此事不然。如曏者語，世尊善說契經：
「若斷欲無餘， 如入水蓮花； 比丘滅此彼， 如蛇脫皮去。」
已滅滅耶、不滅滅耶？答曰：已滅滅也。若已滅不得言當滅、若當
【現代漢語翻譯】 現代漢語譯本 不得這樣說：『通過思惟而斷除的法，沒有通過思惟而斷除的。』這種說法是不對的。那麼，什麼法是『無』呢？回答是：三界是無常的。世尊還說：『他的欲心解脫、恚心（瞋心）解脫、癡心解脫。』心是如何得到解脫的呢？是有淫怒癡的時候解脫，還是沒有淫怒癡的時候解脫？回答是：是沒有淫怒癡的時候解脫。還有人這樣說：『與淫怒癡心相應的那個心，也能解脫。』他不應該這樣說。為什麼呢？因為那個心與淫怒癡不是結合、依靠、相應的關係。淫怒癡沒有斷除，那麼心就不能從淫怒癡中解脫；淫怒癡斷除了，那麼心才能從淫怒癡中解脫。世尊也說過：日月和五種東西——曀（yì，昏暗）、云、煙霧、塵、阿須倫（Asura，阿修羅）。日月和這些昏暗不是結合、依靠、相應的關係，這些昏暗沒有消盡，那麼日月就不能明亮、不熱烈、不廣大、不純凈。如此，昏暗消盡了，日月就明亮、熱烈、廣大、純凈了。同樣，心和淫怒癡不是結合、依靠、相應的關係。淫怒癡沒有斷除，那麼心就不能從淫怒癡中解脫；淫怒癡斷除了，心才能從淫怒癡中解脫。什麼心解脫了呢？是過去的心、未來的心，還是現在的心？回答是：未來的心生起時，立刻解脫，沒有剩餘的障礙。這是怎麼回事呢？就像無礙道現前就立刻滅去，盡智（Jnana-ksaya，知滅盡之智）現在前必定會產生。如果無礙道滅去而產生盡智，那麼未來的心生起時，立刻解脫，沒有剩餘的障礙。未解脫的心應該說是解脫了嗎？已經解脫的心應該說是解脫了嗎？回答是：已經解脫的心應該說是解脫了。如果已經解脫，就不能說是將要解脫；如果將要解脫，就不能說是已經解脫。已經解脫的心說是將要解脫，這種說法是不對的。就像之前所說，世尊善於宣說契經： 『如果斷除慾望沒有剩餘，就像蓮花長在水中；比丘滅除此和彼，就像蛇脫皮離去。』 是已經滅除的滅除，還是沒有滅除的滅除？回答是：是已經滅除的滅除。如果已經滅除，就不能說是將要滅除；如果將要滅除，就不能說
【English Translation】 English version One should not say: 'The dharmas (laws/teachings) that are severed by contemplation, are not severed by contemplation.' This is not correct. What dharmas (laws/teachings) are 'non-existent'? The answer is: the three realms are impermanent. Furthermore, the World-Honored One said: 'His mind is liberated from desire, liberated from hatred (anger), liberated from delusion.' How does the mind attain liberation? Is it liberated when there is lust, anger, and delusion, or when there is no lust, anger, and delusion? The answer is: it is liberated when there is no lust, anger, and delusion. Furthermore, some say: 'The mind that is associated with lust, anger, and delusion, that mind is also liberated.' He should not say this. Why? Because that mind is not combined, reliant, or associated with lust, anger, and delusion. If lust, anger, and delusion are not severed, then the mind is not liberated from lust, anger, and delusion; if lust, anger, and delusion are severed, then the mind is liberated from lust, anger, and delusion. The World-Honored One also said: the sun and moon, and these five things—gloom (darkness), clouds, smoke, mist, dust, Asuras (demi-gods). The sun and moon are not combined, reliant, or associated with this gloom; if this gloom is not exhausted, then the sun and moon are not bright, not hot, not vast, not pure. Thus, when the gloom is exhausted, the sun and moon are bright, hot, vast, and pure. Likewise, the mind is not combined, reliant, or associated with lust, anger, and delusion. If lust, anger, and delusion are not severed, then the mind is not liberated from lust, anger, and delusion; if lust, anger, and delusion are severed, then the mind is liberated from lust, anger, and delusion. What mind is liberated? Is it the past mind, the future mind, or the present mind? The answer is: when the future mind arises, it is immediately liberated, with no remaining obstacles. How is this? Just as the unobstructed path (Anantarya-marga) appears and immediately ceases, the knowledge of exhaustion (Jnana-ksaya) necessarily arises. If the unobstructed path ceases and the knowledge of exhaustion arises, then when the future mind arises, it is immediately liberated, with no remaining obstacles. Should the unliberated mind be called liberated? Should the already liberated mind be called liberated? The answer is: the already liberated mind should be called liberated. If it is already liberated, it cannot be said to be about to be liberated; if it is about to be liberated, it cannot be said to be already liberated. To say that the already liberated mind is about to be liberated is not correct. Just as previously stated, the World-Honored One skillfully speaks the sutras: 『If desire is severed without remainder, like a lotus growing in water; the bhikshu (monk) extinguishes this and that, like a snake shedding its skin and leaving.』 Is it the extinguished extinction, or the unextinguished extinction? The answer is: it is the extinguished extinction. If it is already extinguished, it cannot be said to be about to be extinguished; if it is about to be
滅不得言已滅。已滅當滅，此事不然。如曏者語，世尊善說契經：
「慢儘自定意， 善心一切脫， 一靖居無亂， 畏死度彼岸。」
已度度耶、未度度耶？答曰：已度度也。若已度不得言當度、若當度不得言已度。已度當度，此事不然。如曏者語，世尊善說契經：
「麋鹿依林， 鳥歸虛空， 法歸分別， 真人歸滅。」
又世尊言：習厭、習無淫、習無淫解脫、習解脫泥洹。彼云何厭？云何無慾？云何解脫？云何泥洹？云何厭？答曰：行臭處不凈，意常避之暫不喜見，是謂厭。云何無慾？答曰：彼厭相應無淫怒癡善根，是謂無慾。云何解脫？答曰：彼無淫怒癡善根相應，心已解脫、當解脫、今解脫，是謂解脫。彼云何泥洹？答曰：淫怒癡盡無餘，是謂泥洹。又世尊言：有斷界、有無淫界、有滅界。云何斷界？答曰：除愛結，諸餘結盡，是謂斷界。云何無淫界？答曰：愛結滅，是謂無淫界。云何滅界？答曰：諸結法滅，是謂滅界。所謂斷界，是無淫界耶？答曰：如是。設是無淫界，是斷界耶？答曰：如是。所謂斷界，是滅界耶？答：曰如是。設是滅界，是斷界耶？答曰如是。所謂無淫界，是滅界耶？答曰：如是。設滅界，是無淫界耶？答曰：如是。又世尊言：有斷想、有無淫想、有
【現代漢語翻譯】 現代漢語譯本 不能說已經滅了就不能再滅。說已經滅了還要再滅，這是不合理的。就像之前說過的，世尊善於宣說契經（Sutra，佛經）： 『慢心消除自然得定意，善心生起一切煩惱都解脫，內心平靜安住沒有擾亂，不再畏懼死亡到達彼岸。』 已經度過（生死之海）是已經度過呢，還是尚未度過呢？回答說：是已經度過了。如果已經度過，就不能說將要度過；如果將要度過，就不能說已經度過。說已經度過還要再度過，這是不合理的。就像之前說過的，世尊善於宣說契經： 『麋鹿依戀森林，鳥兒歸宿虛空，法歸於分別（智慧），真人歸於寂滅。』 世尊還說：修習厭離、修習沒有淫慾、修習沒有淫慾的解脫、修習解脫而入泥洹（Nirvana，涅槃）。什麼是厭離？什麼是沒有淫慾？什麼是解脫？什麼是泥洹？什麼是厭離？回答說：觀行臭穢不凈之物，內心常常避開它們，暫時都不喜歡看見，這叫做厭離。什麼是沒有淫慾？回答說：與厭離相應的沒有淫慾、嗔怒、愚癡的善根，這叫做沒有淫慾。什麼是解脫？回答說：與沒有淫慾、嗔怒、愚癡的善根相應，心已經解脫、將要解脫、現在解脫，這叫做解脫。什麼是泥洹？回答說：淫慾、嗔怒、愚癡完全滅盡沒有剩餘，這叫做泥洹。世尊還說：有斷界、有無淫界、有滅界。什麼是斷界？回答說：去除愛結（Tanha，渴愛），其餘的煩惱結都滅盡，這叫做斷界。什麼是沒有淫界？回答說：愛結滅除，這叫做沒有淫界。什麼是滅界？回答說：所有的煩惱結法都滅除，這叫做滅界。所謂的斷界，就是沒有淫界嗎？回答說：是的。如果是沒有淫界，就是斷界嗎？回答說：是的。所謂的斷界，就是滅界嗎？回答說：是的。如果是滅界，就是斷界嗎？回答說：是的。所謂的沒有淫界，就是滅界嗎？回答說：是的。如果是滅界，就是沒有淫界嗎？回答說：是的。世尊還說：有斷想、有無淫想、有
【English Translation】 English version It cannot be said that what has been extinguished cannot be extinguished again. To say that what has been extinguished will be extinguished again is not reasonable. As said before, the World Honored One (世尊, Shìzūn) skillfully expounds the Sutras (契經, Qìjīng): 『When pride is exhausted, one naturally attains concentration; when wholesome thoughts arise, all afflictions are liberated; the mind is peaceful and dwells without disturbance, and one no longer fears death and crosses to the other shore.』 Has one already crossed (the sea of Samsara) or not yet crossed? The answer is: one has already crossed. If one has already crossed, it cannot be said that one will cross; if one will cross, it cannot be said that one has already crossed. To say that one has already crossed and will cross again is not reasonable. As said before, the World Honored One skillfully expounds the Sutras: 『Deer rely on the forest, birds return to the empty sky, the Dharma (法, Fǎ) returns to discernment (wisdom), and the Realized One (真人, Zhēnrén) returns to extinction.』 Furthermore, the World Honored One said: cultivate revulsion, cultivate non-lust, cultivate liberation from non-lust, cultivate liberation and enter Nirvana (泥洹, Níhuán). What is revulsion? What is non-lust? What is liberation? What is Nirvana? What is revulsion? The answer is: contemplating foul and impure things, the mind constantly avoids them, and one does not like to see them even temporarily; this is called revulsion. What is non-lust? The answer is: the wholesome roots of non-lust, non-anger, and non-delusion that correspond to revulsion; this is called non-lust. What is liberation? The answer is: corresponding to the wholesome roots of non-lust, non-anger, and non-delusion, the mind has been liberated, will be liberated, and is now liberated; this is called liberation. What is Nirvana? The answer is: lust, anger, and delusion are completely extinguished without remainder; this is called Nirvana. Furthermore, the World Honored One said: there is the realm of severance, there is the realm of non-lust, there is the realm of extinction. What is the realm of severance? The answer is: removing the bond of craving (愛結, Àijié), all other bonds are extinguished; this is called the realm of severance. What is the realm of non-lust? The answer is: the bond of craving is extinguished; this is called the realm of non-lust. What is the realm of extinction? The answer is: all the Dharma of bonds are extinguished; this is called the realm of extinction. Is the so-called realm of severance the realm of non-lust? The answer is: yes. If it is the realm of non-lust, is it the realm of severance? The answer is: yes. Is the so-called realm of severance the realm of extinction? The answer is: yes. If it is the realm of extinction, is it the realm of severance? The answer is: yes. Is the so-called realm of non-lust the realm of extinction? The answer is: yes. If it is the realm of extinction, is it the realm of non-lust? The answer is: yes. Furthermore, the World Honored One said: there is the cessation of perception, there is the non-lust perception, there is
滅想。彼云何斷想？答曰：除愛結，諸餘結滅諸想性，是謂斷想。云何無淫想？答曰：愛結滅諸想性，是謂無淫想。云何滅想？答曰：諸結法滅諸想性，是謂滅想。
人跋渠第三竟(梵本一百四十八首盧長十六字)。
阿毗曇雜犍度愛恭敬跋渠第四
云何愛恭敬？云何供養恭敬？云何身力？身力攝，幾入幾識識？云何數緣滅？云何非數緣滅？云何無常？無常、非數緣滅，有何差別？云何有餘泥洹界？云何無餘泥洹界？泥洹者，當言學耶、無學耶、非學非無學耶？又世尊言：彼成就無學戒身、無學定身、無學慧身、無學解脫身、無學解脫知見身。彼云何無學戒身、定身、慧身、解脫身、解脫知見身？又世尊言：一究竟非眾究竟。究竟名是何法耶？又世尊言：有諸異學實當斷諸受，于現法中不施設斷一切諸受，施設斷欲受、戒受、見受、非我受。此義云何？以何等故，外道異學于現法中不施設斷我受？有二智：知智、盡智。彼云何知智？云何盡智？若歸佛歸法歸比丘僧，彼何歸趣？此章義愿具演說。
云何愛恭敬？云何供養恭敬？云何身力？愛恭敬者，彼云何愛？云何恭敬？愛云何？答曰：若愛相愛作愛，是謂愛。恭敬云何？若恭敬、善恭敬、善下。此云何？如一愛師意潤，彼由恭敬法、僧、和
【現代漢語翻譯】 現代漢語譯本 如何滅除想？回答是：去除愛結（tanha-samyojana，渴愛之結），當其餘的結都滅除時，想的性質也就滅除了，這叫做滅除想。如何才能沒有淫慾之想？回答是：當愛結滅除時，各種想的性質也就滅除了，這叫做沒有淫慾之想。如何滅除想？回答是：當各種結法滅除時，各種想的性質也就滅除了，這叫做滅除想。
人跋渠第三結束（梵文原本有一百四十八首偈頌，每首偈頌十六字）。
阿毗曇雜犍度愛恭敬跋渠第四
什麼是愛恭敬？什麼是供養恭敬？什麼是身力（kaya-bala，身體的力量）？身力包含在幾個入（ayatana，處）、幾個識（vijnana，意識）中？什麼是數緣滅（samkhyata-nirodha，有為滅）？什麼是非數緣滅（asamkhyata-nirodha，無為滅）？什麼是無常（anitya，變化）？無常和非數緣滅有什麼區別？什麼是有餘涅槃界（sa-upadisesa-nirvana-dhatu，有餘依涅槃界）？什麼是無餘涅槃界（anupadisesa-nirvana-dhatu，無餘依涅槃界）？涅槃（nirvana，寂滅）應該說是屬於有學（saiksa，還在學習的人）的境界，還是無學（asiksa，已經完成學習的人）的境界，還是非學非無學的境界？世尊（bhagavan，佛陀）還說過：『他成就了無學戒身（asiksa-sila-kaya，無學之戒蘊）、無學定身（asiksa-samadhi-kaya，無學之定蘊）、無學慧身（asiksa-prajna-kaya，無學之慧蘊）、無學解脫身（asiksa-vimutti-kaya，無學之解脫蘊）、無學解脫知見身（asiksa-vimutti-jnana-dassana-kaya，無學之解脫知見蘊）。』 那麼，什麼是無學戒身、定身、慧身、解脫身、解脫知見身？世尊還說過：『一個究竟，不是眾多究竟。』 究竟這個名稱指的是什麼法？世尊還說過：『有些外道（tirthika，其他學派）確實應當斷除各種感受（vedana，感覺），但在現在的法中，他們不施設斷除一切感受，而是施設斷除欲受（kama-vedana，慾望的感受）、戒受（sila-vedana，持戒的感受）、見受（drsti-vedana，見解的感受）、非我受（anatta-vedana，非我的感受）。』 這是什麼意思？因為什麼緣故，外道異學在現在的法中不施設斷除我受（atta-vedana，我的感受）？有兩種智慧：知智（jnana-jnana，了知智）、盡智（ksaya-jnana，滅盡智）。什麼是知智？什麼是盡智？如果歸依佛（buddha，覺者）、歸依法（dharma，佛法）、歸依比丘僧（bhikkhu-samgha，比丘僧團），他們歸向何處？希望詳細地解釋這一章的含義。
什麼是愛恭敬？什麼是供養恭敬？什麼是身力？愛恭敬是什麼？什麼是愛？什麼是恭敬？愛是什麼？回答是：如果是愛慕、互相愛戀，這叫做愛。恭敬是什麼？如果是恭敬、善於恭敬、善於謙下。這是什麼意思？比如一個人愛慕老師，他因為恭敬佛法僧三寶，和
【English Translation】 English version How does one extinguish 'sanna' (saṃjñā, perception)? The answer is: By eliminating the 'tanha-samyojana' (tṛṣṇā-saṃyojana, fetter of craving), when all other fetters are extinguished, the nature of 'sanna' is also extinguished. This is called extinguishing 'sanna'. How does one become free from lustful thoughts? The answer is: When the 'tanha-samyojana' is extinguished, the nature of all thoughts is extinguished. This is called being free from lustful thoughts. How does one extinguish 'sanna'? The answer is: When all 'klesha-dharma' (kleśa-dharma, defiled dharmas) are extinguished, the nature of all thoughts is extinguished. This is called extinguishing 'sanna'.
The third 'Manavakavarga' (section on humans) ends (the Sanskrit original has one hundred and forty-eight verses, each verse with sixteen syllables).
The fourth 'Abhidhamma-samyukta-skandha' (miscellaneous topics of Abhidhamma), 'Adara-satkara-varga' (section on love and respect)
What is 'adara-satkara' (ādara-satkāra, love and respect)? What is 'puja-satkara' (pūjā-satkāra, offering and respect)? What is 'kaya-bala' (kāya-bala, physical strength)? How many 'ayatana' (āyatana, sense bases) and how many 'vijnana' (vijñāna, consciousnesses) are included in 'kaya-bala'? What is 'samkhyata-nirodha' (saṃkhyāta-nirodha, cessation by wisdom)? What is 'asamkhyata-nirodha' (asaṃkhyāta-nirodha, cessation without wisdom)? What is 'anitya' (anitya, impermanence)? What is the difference between 'anitya' and 'asamkhyata-nirodha'? What is 'sa-upadisesa-nirvana-dhatu' (sopadhiśeṣa-nirvāṇa-dhātu, nirvana with remainder)? What is 'anupadisesa-nirvana-dhatu' (anupadhiśeṣa-nirvāṇa-dhātu, nirvana without remainder)? Should 'nirvana' (nirvāṇa, cessation) be said to belong to the 'saiksa' (śaikṣa, those still learning), the 'asiksa' (aśaikṣa, those who have completed learning), or neither 'saiksa' nor 'asiksa'? Furthermore, the 'Bhagavan' (Bhagavān, the Blessed One) said: 'He has accomplished the 'asiksa-sila-kaya' (aśaikṣa-śīla-kāya, body of unexcelled morality), the 'asiksa-samadhi-kaya' (aśaikṣa-samādhi-kāya, body of unexcelled concentration), the 'asiksa-prajna-kaya' (aśaikṣa-prajñā-kāya, body of unexcelled wisdom), the 'asiksa-vimutti-kaya' (aśaikṣa-vimukti-kāya, body of unexcelled liberation), the 'asiksa-vimutti-jnana-dassana-kaya' (aśaikṣa-vimukti-jñāna-darśana-kāya, body of unexcelled knowledge and vision of liberation).' What are the 'asiksa-sila-kaya', 'samadhi-kaya', 'prajna-kaya', 'vimutti-kaya', and 'vimutti-jnana-dassana-kaya'? Furthermore, the 'Bhagavan' said: 'One ultimate, not many ultimates.' What 'dharma' (dharma, teaching) does the name 'ultimate' refer to? Furthermore, the 'Bhagavan' said: 'Some 'tirthika' (tīrthika, non-Buddhist ascetics) should indeed abandon all 'vedana' (vedanā, feelings), but in the present 'dharma', they do not teach the abandonment of all 'vedana', but teach the abandonment of 'kama-vedana' (kāma-vedanā, feelings of desire), 'sila-vedana' (śīla-vedanā, feelings of morality), 'drsti-vedana' (dṛṣṭi-vedanā, feelings of views), and 'anatta-vedana' (anātma-vedanā, feelings of non-self).' What does this mean? For what reason do the non-Buddhist ascetics not teach the abandonment of 'atta-vedana' (ātma-vedanā, feelings of self) in the present 'dharma'? There are two kinds of wisdom: 'jnana-jnana' (jñāna-jñāna, knowledge of knowing) and 'ksaya-jnana' (kṣaya-jñāna, knowledge of destruction). What is 'jnana-jnana'? What is 'ksaya-jnana'? If one takes refuge in the 'Buddha' (Buddha, the awakened one), the 'Dharma' (Dharma, the teachings), and the 'Bhikkhu-samgha' (bhikṣu-saṃgha, the community of monks), where do they go? Please explain the meaning of this chapter in detail.
What is 'adara-satkara'? What is 'puja-satkara'? What is 'kaya-bala'? What is 'adara-satkara'? What is 'adara'? What is 'satkara'? What is 'adara'? The answer is: If there is love and mutual affection, this is called 'adara'. What is 'satkara'? If there is respect, good respect, and good humility. What does this mean? For example, if a person loves a teacher, he respects the Buddha, Dharma, and Sangha, and
上、阿阇梨、同和上阿阇梨及諸尊重等梵行者，愛意潤，彼由恭敬，如是若愛彼作恭敬，是謂愛恭敬。供養恭敬者，二供養：法供養、衣食。供養恭敬云何？若恭敬、善恭敬、善下。此云何？如一作供養師，彼由恭敬僧、和上、阿阇梨、同和上阿阇梨及諸尊重等梵行者，作供養。彼由恭敬，如是若供養彼作恭敬，是謂供養恭敬。云何身力？答曰：若身力、身精進、身強、身方便、身勇，是謂身力。身力攝一入，細滑入。二識識，身識、意識。如二壯夫與共相撲，一人力勝、一人力劣，其多力者捉而知之，我力大彼、彼不如我。其力劣者捉復自知，彼力大我、我不如彼。如彼多力少力，俱攝一入細滑入。二識識，身識、意識。譬如二人，一人強力、一劣。彼處處捉，若撲若墮若執，此捉亦知彼強力此劣。如彼多力少力俱攝一入細滑入。二識識，身識、意識。云何？數緣盡云何？非數緣盡云何？無常數緣盡云何？答曰：其盡者是解脫，是謂數緣盡。非數緣盡云何？答曰：其盡者非解脫，是謂非數緣盡。無常云何？答曰：諸行變易，滅盡不住，是謂無常。無常、非數緣盡，有何差別？答曰：無常者，諸行變易滅盡不住。非數緣盡者，已脫苦患愁憂諸惱，不隨欲意未得離欲。無常、非數緣盡，此是差別。云何有餘泥洹界、無餘
【現代漢語翻譯】 現代漢語譯本： 上座、阿阇梨（梵語：Ācārya，意為導師）、同和上阿阇梨（與和尚地位相同的阿阇梨）以及諸位尊重梵行者，以愛意滋潤，他們出於恭敬，像這樣如果愛他們就對他們恭敬，這叫做愛恭敬。供養恭敬是指兩種供養：法供養和衣食供養。供養恭敬是什麼呢？就是恭敬、善恭敬、善下。這是什麼意思呢？比如一個人供養師父，他出于恭敬僧眾、和尚、阿阇梨、同和上阿阇梨以及諸位尊重梵行者，而作供養。他們出於恭敬，像這樣如果供養他們就對他們恭敬，這叫做供養恭敬。什麼是身力呢？回答說：身力、身體的精進、身體的強壯、身體的方便、身體的勇敢，這叫做身力。身力包含一個處，即細滑處。兩種識，即身識和意識。比如兩個壯漢互相摔跤，一個人力氣大，一個人力氣小，力氣大的人抓住對方就知道，我的力氣比他大，他不如我。力氣小的人被抓住也知道，他的力氣比我大，我不如他。像這樣力氣大和力氣小，都包含在一個處，即細滑處。兩種識，即身識和意識。比如兩個人，一個人強壯，一個人弱小。他在各處抓住，無論是摔倒還是執持，這個抓住也知道對方強壯，自己弱小。像這樣力氣大和力氣小，都包含在一個處，即細滑處。兩種識，即身識和意識。什麼是數緣盡呢？什麼是非數緣盡呢？什麼是無常呢？數緣儘是什麼呢？回答說：那盡滅就是解脫，這叫做數緣盡。什麼是非數緣盡呢？回答說：那盡滅不是解脫，這叫做非數緣盡。什麼是無常呢？回答說：諸行的變易，滅盡不住，這叫做無常。無常和非數緣盡，有什麼差別呢？回答說：無常是指諸行的變易滅盡不住。非數緣儘是指，已經脫離苦患愁憂諸惱，不隨順慾望，但還沒有得到離欲。無常和非數緣盡，這就是差別。什麼是有餘涅槃界，什麼是無餘涅槃界呢？
【English Translation】 English version: 'Upajjhaya (teacher), Acariya (Ācārya, master), co-Upajjhaya Acariya, and all venerable Brahmacaris (those who practice the holy life), are moistened with loving-kindness. They are respected out of reverence. Thus, if they are loved, they are revered. This is called loving reverence. Offering reverence consists of two offerings: the offering of the Dharma and the offering of clothing and food. What is offering reverence? It is reverence, good reverence, and good humility. What does this mean? For example, one makes an offering to a teacher. Out of reverence, he makes offerings to the Sangha (community), Upajjhaya, Acariya, co-Upajjhaya Acariya, and all venerable Brahmacaris. Out of reverence, if they are offered to, they are revered. This is called offering reverence. What is bodily strength? The answer is: bodily strength, bodily diligence, bodily strength, bodily convenience, bodily courage, this is called bodily strength. Bodily strength includes one sense sphere, the subtle and smooth sense sphere. Two kinds of consciousness are recognized: body consciousness and mind consciousness. For example, two strong men wrestle with each other. One is stronger, and one is weaker. The stronger one grabs the other and knows, 'My strength is greater than his; he is not as good as me.' The weaker one, when grabbed, also knows, 'His strength is greater than mine; I am not as good as him.' Like this, the stronger and the weaker both include one sense sphere, the subtle and smooth sense sphere. Two kinds of consciousness are recognized: body consciousness and mind consciousness. For example, two people, one strong and one weak. He grabs in various places, whether throwing, falling, or holding. This grabbing also knows that the other is strong and this one is weak. Like this, the stronger and the weaker both include one sense sphere, the subtle and smooth sense sphere. Two kinds of consciousness are recognized: body consciousness and mind consciousness. What is cessation through knowledge (saṃkhyā-nirodha)? What is cessation not through knowledge (asaṃkhyā-nirodha)? What is impermanence (anitya)? What is cessation through knowledge? The answer is: that cessation is liberation; this is called cessation through knowledge. What is cessation not through knowledge? The answer is: that cessation is not liberation; this is called cessation not through knowledge. What is impermanence? The answer is: the change of all conditioned things, their ceasing and not remaining; this is called impermanence. What is the difference between impermanence and cessation not through knowledge? The answer is: impermanence is the change of all conditioned things, their ceasing and not remaining. Cessation not through knowledge is having escaped suffering, affliction, sorrow, grief, and vexation, not following desires, but not yet having attained detachment from desire. This is the difference between impermanence and cessation not through knowledge. What is the realm of Nirvana with remainder (sa-upādisesa-nirvāṇa-dhātu), and what is the realm of Nirvana without remainder (an-upādisesa-nirvāṇa-dhātu)?
泥洹界？云何有餘泥洹界？答曰：若無著壽住活、四大未沒，彼造色五根與心周旋，是謂有餘泥洹界。于有餘泥洹界有結使滅盡，得到彼岸而取果證，是謂有餘泥洹界也。云何無餘泥洹界？答曰：無著余久過去般泥洹四大滅盡，彼造色五根無心可迴旋，是謂無餘泥洹界。于無餘泥洹界，諸結使盡，是謂無餘泥洹界。泥洹者，當言學耶、無學耶、亦非學非無學耶？答曰：泥洹亦非學非無學也。或有作是言：泥洹或是學、或是無學、或是非學非無學。云何學？答曰：學得諸結使滅盡，得到彼岸而取果證，是謂為學。云何無學？答曰：無學得諸結使滅盡，得到彼岸而取果證，是謂無學也。云何非學非無學？答曰：有漏得諸結使滅盡，得到彼岸而取果證，是謂非學非無學。如我義，泥洹亦非學非無學。如是泥洹亦非學非無學耶？答曰：如是。頗作是說，諸先以世俗道斷欲瞋恚永盡無餘，此不修四聖諦，若得四諦始得四諦，得阿那含學耶？答曰：如是。頗作是說，諸先以世俗道得諸結使滅盡，得到彼岸而取果證，得阿那含果。此是學耶？答曰：非也。若當先以世俗道得諸結使滅盡，得到彼岸而取果證得阿那含果當是學者，先亦是學未得阿那含果。未得彼時如是學，此事不然。頗作是言，向阿羅漢果證諸結盡學，得阿羅漢無學耶？
【現代漢語翻譯】 現代漢語譯本 什麼是『有餘涅槃界』（Sa-upādisesa-nibbāna-dhātu）？回答是：如果一位阿羅漢（Arahat）還活著，壽命未盡，四大（四大元素：地、水、火、風）未滅，他的由業力所生的色身（造色）和五根（眼、耳、鼻、舌、身）仍然與心識相互作用，這就被稱為『有餘涅槃界』。在這種『有餘涅槃界』中，煩惱（結使）已經滅盡，證得彼岸（涅槃）並獲得果位，這就是所謂的『有餘涅槃界』。 什麼是『無餘涅槃界』（An-upādisesa-nibbāna-dhātu）？回答是：當阿羅漢的壽命終盡，過去很久已經般涅槃（Parinibbāna），四大滅盡，他的由業力所生的色身和五根不再與心識相互作用，這就被稱為『無餘涅槃界』。在這種『無餘涅槃界』中，所有的煩惱都已滅盡，這就是所謂的『無餘涅槃界』。 涅槃（Nibbāna）應該被認為是『有學』（Sekha，需要學習者）、『無學』（Asekha，無需學習者），還是『非學非無學』（Neither Sekha nor Asekha）？回答是：涅槃既非『有學』也非『無學』。有些人可能會說：涅槃或者是『有學』，或者是『無學』，或者是『非學非無學』。什麼是『有學』？回答是：通過學習而使煩惱滅盡，證得彼岸並獲得果位，這被稱為『有學』。什麼是『無學』？回答是：無需學習而使煩惱滅盡，證得彼岸並獲得果位，這被稱為『無學』。什麼是『非學非無學』？回答是：通過有漏（具有煩惱）之法而使煩惱滅盡，證得彼岸並獲得果位，這被稱為『非學非無學』。按照我的理解，涅槃既非『有學』也非『無學』。涅槃確實既非『有學』也非『無學』嗎？回答是：確實如此。 有人這樣說：那些先前通過世俗之道斷除了對慾望（欲）和嗔恚（瞋）的貪著，使其永遠滅盡無餘的人，如果沒有修習四聖諦（Cattāri Ariya Saccāni），如果證得了四聖諦，才算是證得了四聖諦，這樣的人證得阿那含（Anāgāmi）果位，是『有學』嗎？回答是：是的。有人這樣說：那些先前通過世俗之道使煩惱滅盡，證得彼岸並獲得果位，證得阿那含果位的人，是『有學』嗎？回答是：不是的。如果先前通過世俗之道使煩惱滅盡，證得彼岸並獲得果位，證得阿那含果位的人是『有學』，那麼先前也應該是『有學』，在未證得阿那含果位之前就已經是『有學』了。在未證得彼果位之時就是『有學』，這種說法是不成立的。有人這樣說：趨向阿羅漢果位（Arahatship）的修行者，在煩惱滅盡時是『有學』，證得阿羅漢果位時是『無學』嗎？
【English Translation】 English version What is the 『Nibbāna element with residue』 (Sa-upādisesa-nibbāna-dhātu)? The answer is: If an Arahat (Arahat) is still alive, his lifespan not yet exhausted, the four great elements (catudhatu: earth, water, fire, and wind) not yet ceased, his materiality produced by kamma (kamma-produced materiality) and the five sense faculties (eye, ear, nose, tongue, body) still interacting with consciousness, this is called the 『Nibbāna element with residue』. In this 『Nibbāna element with residue』, the fetters (saṃyojana) are extinguished, having reached the other shore (Nibbāna) and attained the fruit, this is what is called the 『Nibbāna element with residue』. What is the 『Nibbāna element without residue』 (An-upādisesa-nibbāna-dhātu)? The answer is: When the Arahat's lifespan is exhausted, having long ago attained Parinibbāna (Parinibbāna), the four great elements have ceased, his kamma-produced materiality and the five sense faculties no longer interacting with consciousness, this is called the 『Nibbāna element without residue』. In this 『Nibbāna element without residue』, all the fetters are extinguished, this is what is called the 『Nibbāna element without residue』. Should Nibbāna (Nibbāna) be considered 『a learner』 (Sekha, one who needs to learn), 『a non-learner』 (Asekha, one who needs no learning), or 『neither a learner nor a non-learner』 (Neither Sekha nor Asekha)? The answer is: Nibbāna is neither 『a learner』 nor 『a non-learner』. Some might say: Nibbāna is either 『a learner』, or 『a non-learner』, or 『neither a learner nor a non-learner』. What is 『a learner』? The answer is: Through learning, the fetters are extinguished, having reached the other shore and attained the fruit, this is called 『a learner』. What is 『a non-learner』? The answer is: Without learning, the fetters are extinguished, having reached the other shore and attained the fruit, this is called 『a non-learner』. What is 『neither a learner nor a non-learner』? The answer is: Through defiled (with fetters) means, the fetters are extinguished, having reached the other shore and attained the fruit, this is called 『neither a learner nor a non-learner』. According to my understanding, Nibbāna is neither 『a learner』 nor 『a non-learner』. Is Nibbāna indeed neither 『a learner』 nor 『a non-learner』? The answer is: Indeed it is. Someone says this: Those who previously, through a worldly path, have completely eradicated attachment to desire (kāma) and aversion (dosa), leaving no residue, if they have not cultivated the Four Noble Truths (Cattāri Ariya Saccāni), if they attain the Four Noble Truths, then they are said to have attained the Four Noble Truths, such a person attaining the Anāgāmi (Anāgāmi) fruit, is he 『a learner』? The answer is: Yes. Someone says this: Those who previously, through a worldly path, have extinguished the fetters, having reached the other shore and attained the fruit, attaining the Anāgāmi fruit, is he 『a learner』? The answer is: No. If previously, through a worldly path, the fetters are extinguished, having reached the other shore and attained the fruit, and one attains the Anāgāmi fruit, and such a person is 『a learner』, then he should have been 『a learner』 previously, even before attaining the Anāgāmi fruit. To say that he was 『a learner』 even before attaining that fruit is not valid. Someone says this: Is the one progressing towards Arahatship (Arahatship), when the fetters are being extinguished, 『a learner』, and upon attaining Arahatship, 『a non-learner』?
答曰：如是。頗作是說，向阿羅漢果證諸結盡，學得阿羅漢果，彼是無學耶？答曰：不也。若當向阿羅漢果證結盡，學得阿羅漢是無學者，本是無學未得阿羅漢，不得彼時如是無學。此事不然。頗作是說，阿羅漢結盡無學，失阿羅漢學耶？答曰：如是。頗作是說，阿羅漢諸結盡無學，失阿羅漢，彼是學耶？答曰：不也。若當阿羅漢結盡無學，失阿羅漢，當是學者，本亦是學，未失阿羅漢，不得彼時如是學。此事不然。何以故？泥洹非學非無學、不有學不有無學。若當泥洹非學非無學、有學學有無學，此二種法亂法不定法則有壞法，亦不可知住法。世尊亦不說泥洹非學非無學、有學學有無學。但泥洹不有學不有無學，以是故常一切時一切住不腐敗無變易法，泥洹非學非無學。又世尊言：彼無學成就戒身、定身、慧身、解脫身、無學解脫知見身。彼云何無學戒身、定身、慧身、解脫身、云何無學解脫知見身？云何無學戒身？答曰：無學身護口護命清凈(八等之一)，是謂無學戒身。云何無學定身？答曰：無學空無想無愿，是謂無學定身。云何無學慧身？答曰：無學思惟相應緣擇法擇觀種種觀分別，此謂無學慧身。云何無學解脫身？答曰：無學思惟相應意解脫已解脫當解脫，此謂無學解脫身。云何無學解脫知見身？答曰：盡
【現代漢語翻譯】 現代漢語譯本 答：是的。你是否這樣認為，趨向阿羅漢果位（Arahan fruit，佛教修行的一個階段，指斷盡煩惱，達到解脫的果位）而證得諸結（bond，煩惱的束縛）已盡，通過學習獲得阿羅漢果位，那個人是無學（asekha，指已達到較高修行階段，但仍需學習的人）嗎？答：不是的。如果當趨向阿羅漢果位而證得諸結已盡，通過學習獲得阿羅漢果位的人是無學者，那麼原本是無學，尚未獲得阿羅漢果位時，就不能在那時被稱為無學了。這件事是不成立的。 你是否這樣認為，阿羅漢（Arahan，佛教修行最高果位，指斷盡一切煩惱，達到完全解脫的人）諸結已儘是無學，會失去阿羅漢的學問嗎？答：是的。你是否這樣認為，阿羅漢諸結已儘是無學，如果失去阿羅漢的果位，那個人是學者（sekha，指需要學習的人）嗎？答：不是的。如果當阿羅漢諸結已儘是無學，失去阿羅漢的果位，就成了學者，那麼原本也是學者，在未失去阿羅漢果位時，就不能在那時被稱為學者了。這件事是不成立的。為什麼呢？因為涅槃（Nirvana，佛教術語，指熄滅煩惱，達到解脫的境界）既非學也非無學，既非有學也非有無學。如果涅槃既非學也非無學，有學之人學習有無學之法，這兩種法就會擾亂佛法，使法則不穩定，法則就會敗壞，也無法得知佛法所住之處。世尊（Lord Buddha，對佛陀的尊稱）也沒有說涅槃既非學也非無學，有學之人學習有無學之法。但是涅槃既非有學也非有無學，因此它永遠、在任何時候、在任何狀態下都不會腐敗，是不會變易的法，涅槃既非學也非無學。還有，世尊說：『那些無學之人成就戒身（body of morality，指持戒清凈的功德）、定身（body of concentration，指禪定修行的功德）、慧身（body of wisdom，指智慧的功德）、解脫身（body of liberation，指從煩惱中解脫的功德）、無學解脫知見身（body of knowledge and vision of liberation of the no-more-learning，指對解脫的知見和證悟）。』 那些無學戒身、定身、慧身、解脫身是什麼？無學解脫知見身又是什麼？什麼叫做無學戒身？答：無學之人身護、口護、命清凈（指八正道之一的正命），這就是無學戒身。什麼叫做無學定身？答：無學之人修習空、無想、無愿（指三解脫門），這就是無學定身。什麼叫做無學慧身？答：無學之人通過思惟相應地緣擇法、擇觀種種觀、分別，這就是無學慧身。什麼叫做無學解脫身？答：無學之人通過思惟相應地意解脫，已經解脫、將要解脫，這就是無學解脫身。什麼叫做無學解脫知見身？答：是盡（指煩惱的止息）。
【English Translation】 English version He replied: 'It is so.' Do you say that one who is on the path to Arahan fruit (Arahan fruit, a stage in Buddhist practice, referring to the state of complete liberation from afflictions) and realizes the exhaustion of all bonds (bond, the fetters of afflictions), and learns to attain Arahan fruit, is he a 'no-more-learner' (asekha, referring to someone who has reached a higher stage of practice but still needs to learn)?' He replied: 'No.' If one who is on the path to Arahan fruit and realizes the exhaustion of all bonds, and learns to attain Arahan fruit, is a 'no-more-learner', then one who is originally a 'no-more-learner' and has not yet attained Arahan fruit cannot be called a 'no-more-learner' at that time. This is not the case. Do you say that an Arahan (Arahan, the highest stage in Buddhist practice, referring to someone who has completely eradicated all afflictions and attained complete liberation), whose bonds are exhausted and is a 'no-more-learner', loses the learning of an Arahan? He replied: 'It is so.' Do you say that an Arahan, whose bonds are exhausted and is a 'no-more-learner', if he loses the state of Arahan, is he a 'learner' (sekha, referring to someone who needs to learn)? He replied: 'No.' If an Arahan, whose bonds are exhausted and is a 'no-more-learner', loses the state of Arahan and becomes a 'learner', then he was originally a 'learner', and before losing the state of Arahan, he could not be called a 'learner' at that time. This is not the case. Why? Because Nirvana (Nirvana, a Buddhist term referring to the extinction of afflictions and the attainment of liberation) is neither learning nor no-more-learning, neither a learner nor a no-more-learner. If Nirvana is neither learning nor no-more-learning, and a learner learns the Dharma of a no-more-learner, these two types of Dharma will disrupt the Dharma, making the rules unstable, and the rules will be corrupted, and it will be impossible to know where the Dharma resides. The Lord Buddha (Lord Buddha, a respectful term for the Buddha) also did not say that Nirvana is neither learning nor no-more-learning, and a learner learns the Dharma of a no-more-learner. But Nirvana is neither a learner nor a no-more-learner, therefore it is always, at all times, in all states, incorruptible, and is an unchanging Dharma, Nirvana is neither learning nor no-more-learning. Furthermore, the Lord said: 'Those who are 'no-more-learners' achieve the body of morality (body of morality, referring to the merit of upholding precepts), the body of concentration (body of concentration, referring to the merit of meditative practice), the body of wisdom (body of wisdom, referring to the merit of wisdom), the body of liberation (body of liberation, referring to the merit of liberation from afflictions), and the body of knowledge and vision of liberation of the no-more-learning (body of knowledge and vision of liberation of the no-more-learning, referring to the knowledge and realization of liberation).' What are those bodies of morality, concentration, wisdom, and liberation of the 'no-more-learner'? And what is the body of knowledge and vision of liberation of the 'no-more-learner'? What is called the body of morality of the 'no-more-learner'? He replied: 'The protection of the body, the protection of speech, and the purity of livelihood (referring to right livelihood, one of the Eightfold Path) of the 'no-more-learner', this is called the body of morality of the 'no-more-learner'. What is called the body of concentration of the 'no-more-learner'? He replied: 'The practice of emptiness, signlessness, and wishlessness (referring to the Three Doors of Liberation) of the 'no-more-learner', this is called the body of concentration of the 'no-more-learner'. What is called the body of wisdom of the 'no-more-learner'? He replied: 'The 'no-more-learner' contemplates accordingly, discriminates the Dharma through dependent origination, observes various aspects, and distinguishes them, this is called the body of wisdom of the 'no-more-learner'. What is called the body of liberation of the 'no-more-learner'? He replied: 'The 'no-more-learner' is liberated in mind through contemplation, has already been liberated, and will be liberated, this is called the body of liberation of the 'no-more-learner'. What is called the body of knowledge and vision of liberation of the 'no-more-learner'? He replied: 'It is the cessation (referring to the cessation of afflictions).'
智、無生智。複次無學苦智習智無學慧身，無學盡智道智無學解脫知見身。複次無學苦智習智道智無學慧身，無學盡智無學解脫知見身。又世尊言：一究竟非眾究竟。究竟名何等法？答曰：世尊說，或道究竟或泥洹究竟。云何為道？答曰：如所說：
「如不知道， 一聰明慢， 未到究竟， 未道御死。」
此道云何泥洹？答曰：如所說：
「究竟到不畏， 無縛亦無悔， 已脫于有刺， 此身是後邊。 是謂最畢竟， 息跡無有上， 盡一切之相， 練跡無有上。」
如彼數目犍連婆羅門，往至佛所問如此事：一切世尊瞿曇沙門弟子，如是教、如是訓畢究竟無餘泥洹。世尊告曰：此目犍連不定，或得或不得此泥洹。又世尊言：外道異學實斷諸受，于現法中不施設斷諸受施設，斷欲受、戒受、見受、非我受，彼有如是說，佛世尊說少法。彼不得如是說。何以故？佛不妄說法。復有作是說，以現少滅，彼不得如是說。何以故？若見天人於我受中少滅證，然佛世尊廣為說法無有極，乃至天人奉行。于彼有異學梵志受佛語名，持入、陰、蓋、意止、覺意具足不具足。于彼有異學梵志受欲受名者，彼如是說：我施設斷欲受、諸戒受、見受名者。彼如是說，我施設斷戒受見受，如眾多比丘
【現代漢語翻譯】 現代漢語譯本 智（jnana，智慧），無生智（anutpada-jnana，不生之智）。複次，無學苦智（asaiksha-duhkha-jnana，無學位的苦之智），習智（samudaya-jnana，集之智），無學慧身（asaiksha-prajna-kaya，無學位的智慧之身），無學盡智（asaiksha-nirodha-jnana，無學位的滅之智），道智（marga-jnana，道之智），無學解脫知見身（asaiksha-vimukti-jnana-darshana-kaya，無學位的解脫知見之身）。複次，無學苦智，習智，道智，無學慧身，無學盡智，無學解脫知見身。又世尊言：『一究竟非眾究竟。』究竟名何等法？答曰：世尊說，或道究竟或泥洹（nirvana，涅槃）究竟。云何為道？答曰：如所說： 『如不知道， 一聰明慢， 未到究竟， 未道御死。』 此道云何泥洹？答曰：如所說： 『究竟到不畏， 無縛亦無悔， 已脫于有刺， 此身是後邊。 是謂最畢竟， 息跡無有上， 盡一切之相， 練跡無有上。』 如彼數目犍連（Maudgalyayana，目犍連）婆羅門，往至佛所問如此事：『一切世尊瞿曇（Gautama，喬達摩）沙門弟子，如是教、如是訓畢究竟無餘泥洹。』世尊告曰：『此目犍連不定，或得或不得此泥洹。』又世尊言：『外道異學實斷諸受，于現法中不施設斷諸受施設，斷欲受（kama-vedana，欲的感受）、戒受（sila-vedana，戒律的感受）、見受（drsti-vedana，見解的感受）、非我受（anatma-vedana，非我的感受），彼有如是說，佛世尊說少法。』彼不得如是說。何以故？佛不妄說法。復有作是說，以現少滅，彼不得如是說。何以故？若見天人於我受中少滅證，然佛世尊廣為說法無有極，乃至天人奉行。于彼有異學梵志受佛語名，持入（ayatana，處）、陰（skandha，蘊）、蓋（avarana，蓋障）、意止（manaskara，作意）、覺意具足不具足。于彼有異學梵志受欲受名者，彼如是說：『我施設斷欲受、諸戒受、見受名者。』彼如是說，『我施設斷戒受見受，如眾多比丘』
【English Translation】 English version Jnana (智，wisdom), Anutpada-jnana (無生智，non-arising wisdom). Furthermore, Asaiksha-duhkha-jnana (無學苦智，the wisdom of suffering in the state of no further learning), Samudaya-jnana (習智，the wisdom of origin), Asaiksha-prajna-kaya (無學慧身，the body of wisdom in the state of no further learning), Asaiksha-nirodha-jnana (無學盡智，the wisdom of cessation in the state of no further learning), Marga-jnana (道智，the wisdom of the path), Asaiksha-vimukti-jnana-darshana-kaya (無學解脫知見身，the body of knowledge and vision of liberation in the state of no further learning). Furthermore, Asaiksha-duhkha-jnana, Samudaya-jnana, Marga-jnana, Asaiksha-prajna-kaya, Asaiksha-nirodha-jnana, Asaiksha-vimukti-jnana-darshana-kaya. Moreover, the World-Honored One said: 'One ultimate is not the same as many ultimates.' What kind of dharma is called 'ultimate'? The answer is: The World-Honored One said, either the ultimate of the path or the ultimate of Nirvana (泥洹，extinction). What is the path? The answer is: As it is said: 'Like not knowing the path, one is arrogant with cleverness, not yet arrived at the ultimate, not yet mastering death through the path.' How does this path lead to Nirvana? The answer is: As it is said: 'Having reached the ultimate, there is no fear, no bondage and no regret, having escaped from the thorns of existence, this body is the last. This is called the most complete end, cessation of traces without superior, exhaustion of all characteristics, cultivation of traces without superior.' Like that Maudgalyayana (數目犍連，one of the Buddha's foremost disciples) Brahmin, who went to the Buddha and asked about this matter: 'Do all the disciples of the World-Honored Gautama (瞿曇，the Buddha's family name) Shramana, who are taught and trained in this way, completely attain Nirvana without remainder?' The World-Honored One said: 'This, Maudgalyayana, is uncertain; some may attain this Nirvana, and some may not.' Furthermore, the World-Honored One said: 'Externalist heretics truly sever all feelings, but in the present dharma, they do not establish the severing of all feelings, severing desire-feeling (欲受，feeling of desire), precept-feeling (戒受，feeling of precepts), view-feeling (見受，feeling of views), and non-self-feeling (非我受，feeling of non-self). They say that the Buddha, the World-Honored One, speaks of few dharmas.' They should not say this. Why? The Buddha does not speak falsely. Furthermore, some say that there is little cessation in the present, but they should not say this. Why? If one sees gods and humans attaining little cessation in my feeling, then the Buddha, the World-Honored One, extensively teaches the Dharma without limit, even to the point that gods and humans practice it. Among them, there are externalist Brahmins who accept the name of the Buddha's words, holding to the entrances (ayatana，處), aggregates (skandha，蘊), coverings (avarana，蓋障), attention (manaskara，作意), and factors of enlightenment, whether complete or incomplete. Among them, there are externalist Brahmins who accept the name of desire-feeling, and they say: 'I establish the severing of desire-feeling, precept-feeling, and view-feeling.' They say: 'I establish the severing of precept-feeling and view-feeling, like many monks.'
中食后雲集升講堂，有異學眾多梵志往至如是問：沙門瞿曇為弟子如是說法，於是斷五蓋覆心慧力羸，專四意止、修七覺意。我等亦當為弟子如是說法，於是斷五蓋覆心慧力羸，專四意止、修七覺意。此我等與彼沙門瞿曇有何等異？此婆羅門不識蓋，況當識意止覺意。然佛世尊廣為說法無有極，乃至天人奉行。于彼有異學梵志受佛語名，持入、陰、蓋、意止、覺意具足不具足。于彼有異學梵志受欲受名者，彼如是說：我施設斷欲受、諸戒受、見受名者。彼如是說我施設斷戒受、見受。如彼檀提婆羅門身生癰疽如蛇，無常實苦、實空、實無我。復以二手摩抆身言：此瞿曇不病此泥洹，此檀提梵志不識不病，況當識見泥洹。然佛世尊廣為說法，乃至天人奉行。彼異學梵志聞佛語名，持入、陰、蓋、意止、覺意是具足不具足者，于彼有異學梵志受欲受名者，彼如是說：我施設斷欲受、諸戒受、見受名者。彼如是說，我施設斷我、施設斷戒受見受。此義云何？以何等故，外道異學不施設斷我受？答曰：外道異學，長夜著己身、著眾生、著人、著壽命，彼多聞者非如是時說我施設斷我受。有二智，知智、盡智。彼云何知智？云何盡智？云何知智？答曰：諸智見明覺修行，是謂知智。云何盡智？答曰：淫怒癡盡無餘、一切結盡無餘
【現代漢語翻譯】 現代漢語譯本： 午飯後，大家聚集到講堂，有許多外道梵志前來，這樣問道：『沙門瞿曇（釋迦牟尼佛的尊稱）這樣為弟子說法，於是斷除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋），使覆蓋內心的智慧力量衰弱，專注於四意止（身念處、受念處、心念處、法念處），修習七覺意（念覺意、擇法覺意、精進覺意、喜覺意、輕安覺意、定覺意、舍覺意）。我們也將這樣為弟子說法，於是斷除五蓋，使覆蓋內心的智慧力量衰弱，專注於四意止，修習七覺意。』我們這些人與那位沙門瞿曇有什麼不同呢？這些婆羅門不認識五蓋，更何況認識意止和覺意呢？然而佛世尊廣泛地說法，沒有窮盡，乃至天人和眾生都奉行。
在那些外道梵志中，有人接受佛語的名義，討論入（十二入）、陰（五陰）、蓋（五蓋）、意止（四意止）、覺意（七覺意）是具足還是不具足。在那些外道梵志中，有人接受對慾望的感受和名義，他們這樣說：『我設立斷除對慾望的感受、對諸戒律的感受、對見解的感受的名義。』他們這樣說，我設立斷除對戒律的感受、對見解的感受。
就像那位檀提（Dandī）婆羅門，身上生了像蛇一樣的癰疽，（他認為身體是）無常、真實的苦、真實的空、真實的無我。又用雙手摩擦身體說：『這位瞿曇沒有病，已經進入泥洹（涅槃），這位檀提婆羅門不認識疾病，更何況認識涅槃。』然而佛世尊廣泛地說法，乃至天人和眾生都奉行。那些外道梵志聽到佛語的名義，討論入、陰、蓋、意止、覺意是具足還是不具足，在那些外道梵志中，有人接受對慾望的感受和名義，他們這樣說：『我設立斷除對慾望的感受、對諸戒律的感受、對見解的感受的名義。』他們這樣說，我設立斷除我，設立斷除對戒律的感受和見解的感受。』
這個道理是什麼呢？因為什麼緣故，外道異學不設立斷除我受呢？回答說：外道異學，長久以來執著于自己的身體、執著于眾生、執著於人、執著于壽命，他們中博學多聞的人不會在這樣的情況下說『我設立斷除我受』。
有兩種智慧，知智（ñāṇa-ñāṇa）和盡智（khaya-ñāṇa）。什麼是知智？什麼是盡智？什麼是知智？回答說：各種智慧、見解、光明、覺悟、修行，這就是知智。什麼是盡智？回答說：淫慾、嗔恚、愚癡完全斷盡無餘，一切結縛完全斷盡無餘。
【English Translation】 English version: After the midday meal, they gathered in the lecture hall. Many non-Buddhist ascetics and Brahmins came and asked: 'The Śramaṇa Gautama (honorific title for Shakyamuni Buddha) teaches his disciples in this way: thereby severing the five hindrances (pañca nivaraṇāni: desire, aversion, sloth, restlessness, doubt) that cover the mind, weakening the power of wisdom, focusing on the four foundations of mindfulness (cattāro satipaṭṭhānā: mindfulness of body, feeling, mind, and phenomena), and cultivating the seven factors of enlightenment (satta bojjhaṅgā: mindfulness, investigation, energy, joy, tranquility, concentration, equanimity). We will also teach our disciples in this way, thereby severing the five hindrances that cover the mind, weakening the power of wisdom, focusing on the four foundations of mindfulness, and cultivating the seven factors of enlightenment.' What difference is there between us and that Śramaṇa Gautama? These Brahmins do not recognize the hindrances, how much less will they recognize the foundations of mindfulness and the factors of enlightenment? However, the World-Honored One, the Buddha, extensively teaches the Dharma without limit, even gods and humans practice it.
Among those non-Buddhist ascetics and Brahmins, some accept the name of the Buddha's teachings, discussing whether the entrances (dvādasa āyatanāni: twelve sense bases), aggregates (pañca khandhā: five aggregates), hindrances, foundations of mindfulness, and factors of enlightenment are complete or incomplete. Among those non-Buddhist ascetics and Brahmins, some accept the feeling of desire and name, they say: 'I establish the name of severing the feeling of desire, the feeling of precepts, and the feeling of views.' They say, 'I establish the severing of the feeling of precepts and the feeling of views.'
Like that Daṇḍī Brahmin, whose body was covered with boils like snakes, (he considered the body to be) impermanent, truly suffering, truly empty, and truly without self. He rubbed his body with both hands and said: 'This Gautama is not sick, he has entered Nirvāṇa (Nibbāna), this Daṇḍī Brahmin does not recognize sickness, how much less will he recognize seeing Nirvāṇa?' However, the World-Honored One, the Buddha, extensively teaches the Dharma, even gods and humans practice it. Those non-Buddhist ascetics and Brahmins heard the name of the Buddha's teachings, discussing whether the entrances, aggregates, hindrances, foundations of mindfulness, and factors of enlightenment are complete or incomplete. Among those non-Buddhist ascetics and Brahmins, some accept the feeling of desire and name, they say: 'I establish the name of severing the feeling of desire, the feeling of precepts, and the feeling of views.' They say, 'I establish the severing of self, I establish the severing of the feeling of precepts and the feeling of views.'
What is the meaning of this? For what reason do non-Buddhist heretics not establish the severing of the feeling of self? The answer is: Non-Buddhist heretics, for a long time, are attached to their own body, attached to beings, attached to people, attached to life. Those among them who are learned and wise will not say in such a situation, 'I establish the severing of the feeling of self.'
There are two kinds of wisdom, the wisdom of knowledge (ñāṇa-ñāṇa) and the wisdom of extinction (khaya-ñāṇa). What is the wisdom of knowledge? What is the wisdom of extinction? What is the wisdom of knowledge? The answer is: All kinds of wisdom, views, light, enlightenment, and practice, this is the wisdom of knowledge. What is the wisdom of extinction? The answer is: Lust, anger, and delusion are completely extinguished without remainder, all fetters are completely extinguished without remainder.
，是謂盡智。世尊或說知智，或說泥洹。云何知智？答曰：如所說。此賢年少者，一切世能解，若此愛生苦，能已智聰明，若用行則說，不用則不說，不作歌誦者，能已智聰明。此曰知智。云何泥洹？答曰：如所說。當說智知法已知人。云何智？答曰：淫怒癡盡無餘、一切結盡無餘，是曰智也。云何知法？答曰：五盛陰是。云何已知人？答曰：漏盡阿羅漢。是此泥洹。諸歸佛趣，彼何歸趣？答曰：諸法實有數想施設說語迴轉，佛者彼覺行歸趣無學法。歸法趣者，彼何歸趣？答曰？愛盡無淫滅說泥洹，彼此歸趣。諸歸僧趣，彼何歸趣？答曰：諸法實有數想施設說語迴轉，僧者彼僧行歸趣學法無學法。
愛恭敬品第四竟(梵本三百七十三首盧長十字)。
阿毗曇雜犍度無慚愧跋渠第五
云何無慚？云何無愧？無慚、無愧有何差別？云何慚？云何愧？慚、愧有何差別？云何增不善根？云何微？云何欲界增善根？云何微？若心過去，一切彼心變易耶？設心變易，一切彼心過去耶？若心染污，一切彼心變易耶？設心變易，一切彼心染污耶？一切調盡與戲相應耶？一切戲盡與調相應耶？一切睡盡與眠相應耶？一切眠盡與睡相應耶？眠當言善耶、不善耶、無記耶？眠時當言福回耶、非福回耶、非福非不福回耶？夢
{ "translations": [ "現代漢語譯本：", '這就是所謂的盡智（Jnana，智慧的終極）。世尊有時說知智，有時說泥洹（Nirvana，涅槃）。什麼是知智？回答是：就像所說的那樣。這位賢良的年輕人，能夠理解世間的一切，如果這種愛產生痛苦，他已經用智慧聰明地理解了。如果需要行動就說，不需要就不說，不做歌頌的事情，他已經用智慧聰明地理解了。這叫做知智。什麼是泥洹？回答是：就像所說的那樣。應當說智、知法、已知人。什麼是智？回答是：淫慾、憤怒、愚癡完全滅盡，一切煩惱結縛完全滅盡，這就是智。什麼是知法？回答是：五盛陰（五蘊）就是。什麼是已知人？回答是：煩惱漏盡的阿羅漢。這就是泥洹。那些歸向佛的人，他們歸向何處？回答是：諸法（一切事物）的真實存在，通過計數、想像、施設、言說、迴轉來表達，佛是覺悟者，他的行為歸向無學法（已經達到最高境界的修行者所證得的法）。那些歸向法的人，他們歸向何處？回答是：愛慾滅盡，沒有淫慾，滅盡就是涅槃，這就是他們所歸向的地方。那些歸向僧的人，他們歸向何處？回答是：諸法的真實存在，通過計數、想像、施設、言說、迴轉來表達，僧是修行者，他們的行為歸向有學法（還在學習階段的修行者所修的法）和無學法。', '愛恭敬品第四結束（梵本三百七十三首盧，每首十字）。', '阿毗曇雜犍度無慚愧跋渠第五', '什麼叫做無慚？什麼叫做無愧？無慚和無愧有什麼差別？什麼叫做慚？什麼叫做愧？慚和愧有什麼差別？什麼叫做增長不善的根源？什麼叫做微弱？什麼叫做欲界增長善的根源？什麼叫做微弱？如果一個心念已經過去，那麼所有那個心念都改變了嗎？假設一個心念已經改變，那麼所有那個心念都已經過去了嗎？如果一個心念被染污，那麼所有那個心念都改變了嗎？假設一個心念已經改變，那麼所有那個心念都被染污了嗎？一切的調戲都與嬉戲相應嗎？一切的嬉戲都與調戲相應嗎？一切的睡眠都與眠相應嗎？一切的眠都與睡眠相應嗎？睡眠應當說是善的嗎？不善的嗎？還是無記的嗎？睡眠的時候應當說是福報的迴向嗎？非福報的迴向嗎？還是非福報非不福報的迴向嗎？夢呢？' ], "english_translations": [ "English version:", "This is called perfect wisdom (Jnana). The World-Honored One sometimes speaks of knowing wisdom, and sometimes speaks of Nirvana. What is knowing wisdom? The answer is: as it is said. This virtuous young man is able to understand everything in the world. If this love produces suffering, he has already understood it intelligently with wisdom. If action is needed, he speaks; if not, he does not speak. He does not engage in singing praises; he has already understood it intelligently with wisdom. This is called knowing wisdom. What is Nirvana? The answer is: as it is said. One should speak of wisdom, knowing the Dharma, and knowing the person. What is wisdom? The answer is: lust, anger, and delusion are completely extinguished without remainder; all fetters are completely extinguished without remainder. This is wisdom. What is knowing the Dharma? The answer is: the five aggregates of clinging (Skandhas). What is knowing the person? The answer is: an Arhat who has exhausted all outflows. This is Nirvana. Those who take refuge in the Buddha, where do they take refuge? The answer is: the real existence of all things (Dharmas) is expressed through counting, imagining, establishing, speaking, and revolving. The Buddha is the enlightened one; his actions take refuge in the Dharma of no more learning (the Dharma attained by practitioners who have reached the highest state). Those who take refuge in the Dharma, where do they take refuge? The answer is: the extinction of love and desire, the cessation is called Nirvana, this is where they take refuge. Those who take refuge in the Sangha, where do they take refuge? The answer is: the real existence of all things (Dharmas) is expressed through counting, imagining, establishing, speaking, and revolving. The Sangha are the practitioners; their actions take refuge in the Dharma of learning (the Dharma practiced by practitioners who are still in the learning stage) and the Dharma of no more learning.", "The Fourth Chapter on Love and Respect ends (373 Slokas in the Sanskrit version, each with ten syllables).", "Abhidhamma Miscellaneous Khandhaka, the Fifth Chapter on Shamelessness and Lack of Conscience", "What is shamelessness? What is lack of conscience? What is the difference between shamelessness and lack of conscience? What is shame? What is conscience? What is the difference between shame and conscience? What increases the roots of unwholesome deeds? What is subtle? What increases the roots of wholesome deeds in the desire realm? What is subtle? If a thought has passed, has all of that thought changed? Supposing a thought has changed, has all of that thought passed? If a thought is defiled, has all of that thought changed? Supposing a thought has changed, has all of that thought been defiled? Is all jesting associated with playfulness? Is all playfulness associated with jesting? Is all slumber associated with sleep? Is all sleep associated with slumber? Should sleep be called wholesome, unwholesome, or neutral? During sleep, should it be said that merit is transferred, non-merit is transferred, or neither merit nor non-merit is transferred? What about dreams?" ] }
名何等法？五蓋攝諸蓋，諸蓋攝五蓋。諸蓋，彼是覆耶？設覆，彼是蓋耶？諸欲界系無明使，一切彼不善耶？設諸不善者，一切彼欲界系無明使耶？諸色無色界無明使者，一切彼無記耶？設諸無記者，一切彼色無色界無明使耶？諸苦諦習諦所斷無明使，一切彼一切遍耶？設諸一切遍，一切彼苦諦習諦所斷無明使耶？諸盡諦道諦所斷無明使，一切彼非一切遍耶，設諸非一切遍，一切彼盡諦道諦所斷無明使耶？云何不共無明使？云何不共調纏？此章義愿具演說。
云何無慚？云何無愧？云何無慚？答曰：可慚不慚、可避不避，亦不避他、不恭敬、不善恭敬、不善往來，是謂無慚，云何無愧？答曰：若不愧、不善愧、不愧他、可羞不羞不羞他、不畏惡事、惡事不見畏，是謂無愧。無慚、無愧有何差別？答曰：不善往來無慚，惡事不見畏無愧，無慚、無愧是謂差別。云何慚？云何愧？云何慚？答曰：可慚慚、可避避、可避他、恭敬、善恭敬、善往來，是謂為慚。云何為愧？答曰：可愧愧、可羞羞、可羞他、惡事畏、見惡事畏，是謂愧。慚、愧有何差別？答曰：善往來慚，惡事見惡事怖愧，慚愧是謂差別。云何增不善根？云何微？云何增？答曰：諸不善根斷善根者，斷欲界淫此最初滅時，是謂為增。云何微？答曰：度欲無
【現代漢語翻譯】 現代漢語譯本 何謂『法』？五蓋（Nivarana，覆蓋內心的五種障礙）包含所有蓋，所有蓋包含五蓋。這些蓋，它們是覆蓋嗎？假設是覆蓋，它們就是蓋嗎？所有欲界（Kāmadhātu，佛教宇宙觀中位於最低層的世界，眾生在此受慾望支配）相關的無明使（Avijjā-anusaya，無明的潛在傾向），它們都是不善的嗎？假設是不善的，它們都是欲界相關的無明使嗎？所有色界（Rūpadhātu，佛教宇宙觀中高於欲界的世界，眾生在此沒有強烈的慾望）的無明使，它們都是無記（Avyākata，既非善也非不善的狀態）嗎？假設是無記的，它們都是色界的無明使嗎？所有苦諦（Dukkha Satya，關於苦的真理）和習諦（Samudaya Satya，關於苦的起因的真理）所斷的無明使，它們都是一切遍（Sabbattha，在所有地方都存在）嗎？假設是一切遍的，它們都是苦諦和習諦所斷的無明使嗎？所有滅諦（Nirodha Satya，關於苦的止息的真理）和道諦（Magga Satya，關於達到苦的止息的道路的真理）所斷的無明使，它們都不是一切遍的嗎？假設不是一切遍的，它們都是滅諦和道諦所斷的無明使嗎？什麼是不共無明使（Asādhārana Avijjā-anusaya，與其他煩惱不共有的無明使）？什麼是不共調纏（Asādhārana Thīna-middha，與其他煩惱不共有的昏沉睡眠）？請詳細解釋這一章的含義。
什麼叫做無慚（Ahirika，不知羞恥）？什麼叫做無愧（Anottappa，不覺羞愧）？什麼叫做無慚？回答說：該慚愧的不慚愧，該避免的不避免，也不避諱他人，不恭敬，不善於恭敬，不善於往來，這叫做無慚。什麼叫做無愧？回答說：如果不覺羞愧，不善於羞愧，不愧對他人，該羞恥的不羞恥，不羞恥他人，不畏懼惡事，見到惡事也不畏懼，這叫做無愧。無慚和無愧有什麼差別？回答說：不善於往來是無慚，見到惡事不畏懼是無愧，無慚和無愧這就是差別。什麼叫做慚（Hiri，知羞恥）？什麼叫做愧（Ottappa，覺羞愧）？什麼叫做慚？回答說：該慚愧的慚愧，該避免的避免，也避諱他人，恭敬，善於恭敬，善於往來，這叫做慚。什麼叫做愧？回答說：該羞愧的羞愧，該羞恥的羞恥，也讓別人感到羞恥，畏懼惡事，見到惡事就畏懼，這叫做愧。慚和愧有什麼差別？回答說：善於往來是慚，見到惡事感到恐懼是愧，慚和愧這就是差別。如何增長不善根（Akusala-mūla，不善的根源）？如何變得微弱？如何增長？回答說：那些不善根斷滅善根，斷滅欲界的淫慾，當這最初滅除時，就叫做增長。如何變得微弱？回答說：度過欲
【English Translation】 English version What kind of 『dhamma』 (law, principle, teaching) is it? The five hindrances (Nivarana, the five mental obstacles) encompass all hindrances, and all hindrances encompass the five hindrances. These hindrances, are they coverings? Supposing they are coverings, are they hindrances? All ignorance-anusaya (Avijjā-anusaya, latent tendency of ignorance) related to the desire realm (Kāmadhātu, the world of desire in Buddhist cosmology), are they all unwholesome? Supposing they are unwholesome, are they all ignorance-anusaya related to the desire realm? All ignorance-anusaya of the form realm (Rūpadhātu, the world of form in Buddhist cosmology), are they all indeterminate (Avyākata, neither wholesome nor unwholesome)? Supposing they are indeterminate, are they all ignorance-anusaya of the form realm? All ignorance-anusaya eradicated by the truth of suffering (Dukkha Satya) and the truth of the origin of suffering (Samudaya Satya), are they all all-pervasive (Sabbattha, existing everywhere)? Supposing they are all-pervasive, are they all ignorance-anusaya eradicated by the truth of suffering and the truth of the origin of suffering? All ignorance-anusaya eradicated by the truth of cessation (Nirodha Satya) and the truth of the path (Magga Satya), are they not all-pervasive? Supposing they are not all-pervasive, are they all ignorance-anusaya eradicated by the truth of cessation and the truth of the path? What is non-common ignorance-anusaya (Asādhārana Avijjā-anusaya, ignorance-anusaya not shared with other defilements)? What is non-common sloth and torpor (Asādhārana Thīna-middha, sloth and torpor not shared with other defilements)? Please explain the meaning of this chapter in detail.
What is shamelessness (Ahirika, lack of shame)? What is lack of conscience (Anottappa, lack of moral dread)? What is shamelessness? The answer is: not being ashamed of what should be ashamed of, not avoiding what should be avoided, not avoiding others, not being respectful, not being good at being respectful, not being good at interacting, this is called shamelessness. What is lack of conscience? The answer is: not feeling ashamed, not being good at feeling ashamed, not being ashamed of others, not being ashamed of what should be ashamed of, not making others feel ashamed, not fearing evil deeds, not seeing fear in evil deeds, this is called lack of conscience. What is the difference between shamelessness and lack of conscience? The answer is: not being good at interacting is shamelessness, not fearing evil deeds is lack of conscience, shamelessness and lack of conscience, this is the difference. What is shame (Hiri, feeling of shame)? What is conscience (Ottappa, moral dread)? What is shame? The answer is: being ashamed of what should be ashamed of, avoiding what should be avoided, also avoiding others, being respectful, being good at being respectful, being good at interacting, this is called shame. What is conscience? The answer is: feeling ashamed of what should be ashamed of, feeling shame for what should be shameful, also making others feel shame, fearing evil deeds, seeing fear in evil deeds, this is called conscience. What is the difference between shame and conscience? The answer is: being good at interacting is shame, feeling fear when seeing evil deeds is conscience, shame and conscience, this is the difference. How does one increase unwholesome roots (Akusala-mūla, roots of unwholesome actions)? How does it become weak? How does it increase? The answer is: those unwholesome roots that destroy wholesome roots, destroying lust in the desire realm, when this is first destroyed, this is called increase. How does it become weak? The answer is: passing beyond desire
淫最後滅者，諸已滅欲得無淫，是謂微。云何欲界系增善根？云何微？云何增？答曰：菩薩于正法越次取證，修行得等智若如來得盡智，于淫怒癡盡得善根，是謂增。云何微？答曰：斷善根時諸最後滅諸已滅得數斷善根，是謂微。諸心過去，一切彼心變易耶？答曰：如是：諸心過去一切彼心變易。頗有心變易？彼心不過去耶？答曰：有，未來現在欲瞋恚相應心。世尊亦說：若賊來俱鋸刃割截身體，彼當俱鋸刃割截身體時心有變易。亦復說若比丘變易心也。諸心染污，一切彼心變易耶？答曰：如是，諸心染污一切彼心變易也。頗有心變易、彼心不染污耶？答曰：有，過去欲不相應心、未來現在瞋恚相應心。世尊亦說：若賊來俱鋸刃割截身體，彼當俱鋸刃割截身體時心有變易。一切調與戲相應耶？答曰：或調不與戲相應。云何調不與戲相應？答曰：不戲不息不休，調稍稍、調心熾盛，是謂調不與戲相應。云何戲不與調相應？答曰：不染污心若所作惡悔戲，是謂戲不調相應。云何調與戲相應？答曰：染污心所作惡悔戲，是謂調戲相應。云何非調非戲相應？答曰：除上爾所事。一切睡眠相應耶？答曰：或睡不眠相應。云何睡不眠相應？答曰：未眠時身不軟心不軟、身重心重、身瞪瞢心瞪瞢、身憒心憒，身睡心睡睡所纏，是謂睡
【現代漢語翻譯】 現代漢語譯本 什麼是淫慾最終的滅除？答：是那些已經滅除淫慾，希望達到沒有淫慾的狀態，這叫做『微』（細微）。 什麼是欲界系（屬於欲界的）增長的善根？什麼是『微』？什麼是『增』（增長）？答：菩薩在正法中超越次第地取得證悟，修行得到等智，或者如來得到盡智，對於淫慾、嗔恚、愚癡的滅盡而得到的善根，這叫做『增』。 什麼是『微』？答：在斷除善根的時候，那些最後滅除的，那些已經滅除的，得到數目的斷除善根，這叫做『微』。 過去的一切心，都是變易的嗎？答：是的，過去的一切心都是變易的。 有沒有心是變易的，但它不是過去的呢？答：有，未來的和現在的，與貪慾、嗔恚相應的心。 世尊也說過：如果盜賊拿著帶鋸齒的刀來割截身體，當他們用帶鋸齒的刀割截身體的時候，心是有變易的。也說過如果有比丘變易心。 一切染污的心，都是變易的嗎？答：是的，一切染污的心都是變易的。 有沒有心是變易的，但它不是染污的呢？答：有，過去的不與貪慾相應的心，未來的和現在的與嗔恚相應的心。 世尊也說過：如果盜賊拿著帶鋸齒的刀來割截身體，當他們用帶鋸齒的刀割截身體的時候，心是有變易的。 一切調（平靜）都與戲（嬉戲）相應嗎？答：或者平靜不與嬉戲相應。 什麼是平靜不與嬉戲相應？答：不嬉戲、不休息、不停止，平靜一點點地，平靜心熾盛，這叫做平靜不與嬉戲相應。 什麼是嬉戲不與平靜相應？答：不染污的心，如果對所作的惡事感到後悔而嬉戲，這叫做嬉戲不與平靜相應。 什麼是平靜與嬉戲相應？答：染污的心，對所作的惡事感到後悔而嬉戲，這叫做平靜與嬉戲相應。 什麼是非平靜非嬉戲相應？答：除去上面所說的事情。 一切睡（睡眠）都與眠（入睡）相應嗎？答：或者睡不與眠相應。 什麼是睡不與眠相應？答：未入睡的時候，身體不柔軟，心不柔軟，身體沉重，心沉重，身體昏沉，心昏沉，身體睏倦，心睏倦，被睡眠所纏繞，這叫做睡。
【English Translation】 English version What is the ultimate cessation of lust? Answer: Those who have already extinguished lust and desire to attain a state without lust, this is called 'subtle' (微, wēi). What is the increasing of good roots associated with the desire realm (欲界系, yù jiè xì)? What is 'subtle'? What is 'increasing'? Answer: When a Bodhisattva attains enlightenment in the correct Dharma, surpassing the usual order, cultivating and attaining equal wisdom, or when a Tathagata attains exhaustive wisdom, the good roots obtained from the exhaustion of lust, anger, and delusion, this is called 'increasing'. What is 'subtle'? Answer: At the time of severing good roots, those that are last to be extinguished, those that have already been extinguished, obtaining the numerical severance of good roots, this is called 'subtle'. Are all past minds subject to change? Answer: Yes, all past minds are subject to change. Is there a mind that is subject to change, but is not past? Answer: Yes, future and present minds that are associated with desire and anger. The World Honored One also said: If thieves come with saws to cut the body, when they are cutting the body with saws, the mind is subject to change. It was also said that if a Bhikkhu changes his mind. Are all defiled minds subject to change? Answer: Yes, all defiled minds are subject to change. Is there a mind that is subject to change, but is not defiled? Answer: Yes, past minds that are not associated with desire, future and present minds that are associated with anger. The World Honored One also said: If thieves come with saws to cut the body, when they are cutting the body with saws, the mind is subject to change. Is all tranquility (調, tiáo) associated with playfulness (戲, xì)? Answer: Or tranquility is not associated with playfulness. What is tranquility not associated with playfulness? Answer: Not playing, not resting, not stopping, tranquility little by little, tranquility with an intense mind, this is called tranquility not associated with playfulness. What is playfulness not associated with tranquility? Answer: An undefiled mind, if regretting evil deeds and being playful, this is called playfulness not associated with tranquility. What is tranquility associated with playfulness? Answer: A defiled mind, regretting evil deeds and being playful, this is called tranquility associated with playfulness. What is neither tranquility nor playfulness associated with? Answer: Except for the things mentioned above. Is all sleep (睡, shuì) associated with slumber (眠, mián)? Answer: Or sleep is not associated with slumber. What is sleep not associated with slumber? Answer: When not yet asleep, the body is not soft, the mind is not soft, the body is heavy, the mind is heavy, the body is drowsy, the mind is drowsy, the body is weary, the mind is weary, entangled by sleep, this is called sleep.
不眠相應。云何眠不睡相應？答曰：不染污心眠夢，是謂眠不睡相應。云何睡眠相應？答曰：染污心眠夢，是謂睡眠相應。云何不睡不眠？答曰：除上爾所事。眠當言善耶、不善耶、當言無記耶？答曰：眠或善、或不善、或無記。云何為善？答曰：善心眠夢是謂善。云何不善？答曰：不善心眠夢是謂不善。云何無記？答曰：除上爾所事。眠時所作福當言回耶、所作不福當言回耶、所作福所作不福當言回耶？答曰：眠時或所作福當言回、或所作不福當言回、或所作福所作不福不當言回。云何眠時所作福當言回？答曰：如夢中施與作福、持戒守齋，如眠時余福心回。何以故，如善心眠。如是眠時所作福，當言回。云何眠時所作不福當言回耶？答曰：如夢中殺生、盜、行邪淫、如言妄語、飲酒，如眠時余不福心回。何以故？如不善心眠。如是眠時所作，不福當言回也。云何眠時所作福所作不福不當言回耶？答曰：如眠時非福心非無福心不回。何以故？如無記心眠。如是眠時所作福所作非福，不當言回也。夢名何等法？答曰：眠時諸緣心心念法，回覺已便憶如說如是如是我見夢。五蓋攝諸蓋、諸蓋攝五蓋？答曰：諸蓋攝五蓋，非五蓋攝諸蓋。不攝何等？答曰：無明蓋也。世尊亦說：無明覆愛結系，如是愚得此身、聰明亦如是。
【現代漢語翻譯】 現代漢語譯本 不眠相應是指什麼？什麼是與不睡相應的眠？回答：不被染污的心產生的睡眠和夢境，這叫做與不睡相應的眠。 什麼是睡眠相應？回答：被染污的心產生的睡眠和夢境，這叫做與睡眠相應的眠。 什麼是不睡不眠？回答：除了以上所說的情況。 眠應該說是善的嗎？不善的嗎？還是應該說是無記的呢？回答：眠有時是善的，有時是不善的，有時是無記的。 什麼是善的眠？回答：以善心入眠所做的夢就是善的。 什麼是不善的眠？回答：以不善心入眠所做的夢就是不善的。 什麼是無記的眠？回答：除了以上所說的情況。 睡眠時所做的善行應該說會產生果報嗎？所做的不善行應該說會產生果報嗎？所做的善行和不善行都應該說會產生果報嗎？回答：睡眠時，有時所做的善行會產生果報，有時所做的不善行會產生果報，有時所做的善行和不善行都不會產生果報。 什麼是睡眠時所做的善行會產生果報？回答：比如在夢中佈施作福、持戒守齋，以及睡眠時其他善心的行為會產生果報。為什麼呢？因為這是以善心入眠。因此，睡眠時所做的善行，應該說會產生果報。 什麼是睡眠時所做的不善行會產生果報呢？回答：比如在夢中殺生、偷盜、行邪淫、說謊、飲酒，以及睡眠時其他不善心的行為會產生果報。為什麼呢？因為這是以不善心入眠。因此，睡眠時所做的不善行，應該說會產生果報。 什麼是睡眠時所做的善行和不善行都不會產生果報呢？回答：比如睡眠時，既非善心也非不善心的狀態，就不會產生果報。為什麼呢？因為這是以無記心入眠。因此，睡眠時所做的善行和不善行，都不應該說會產生果報。 夢是指什麼法？回答：睡眠時，各種因緣所生的心和心念之法，醒來后便能回憶起來，就像說『我曾經這樣這樣地夢見』一樣。 五蓋（Pañca Nīvaraṇāni, 五種覆蓋心性的障礙）包含所有的蓋嗎？所有的蓋包含五蓋嗎？回答：所有的蓋包含五蓋，但五蓋不包含所有的蓋。不包含什麼呢？回答：無明蓋（Avidyā-Nīvaraṇa） 世尊也說過：無明覆蓋，愛結（Taṇhā-Saṃyojana）束縛，愚笨的人如此得到這個身體，聰明的人也是如此。
【English Translation】 English version What is the correspondence with non-sleep? What is sleep corresponding to non-sleeping? The answer is: sleep and dreams arising from an undefiled mind, this is called sleep corresponding to non-sleeping. What is sleep corresponding to? The answer is: sleep and dreams arising from a defiled mind, this is called sleep corresponding to sleeping. What is neither sleeping nor non-sleeping? The answer is: excluding the aforementioned cases. Should sleep be said to be good, not good, or should it be said to be neutral? The answer is: sleep is sometimes good, sometimes not good, and sometimes neutral. What is good sleep? The answer is: dreams arising from a good mind are said to be good. What is not good sleep? The answer is: dreams arising from a not good mind are said to be not good. What is neutral sleep? The answer is: excluding the aforementioned cases. Should the meritorious deeds done during sleep be said to have karmic consequences? Should the non-meritorious deeds done be said to have karmic consequences? Should both the meritorious and non-meritorious deeds done be said to have karmic consequences? The answer is: sometimes the meritorious deeds done during sleep have karmic consequences, sometimes the non-meritorious deeds done have karmic consequences, and sometimes neither the meritorious nor the non-meritorious deeds done have karmic consequences. What are the meritorious deeds done during sleep that have karmic consequences? The answer is: such as giving alms and making merit in dreams, upholding precepts and observing fasts, and other meritorious mental activities during sleep have karmic consequences. Why? Because it is sleeping with a good mind. Thus, the meritorious deeds done during sleep should be said to have karmic consequences. What are the non-meritorious deeds done during sleep that have karmic consequences? The answer is: such as killing, stealing, engaging in sexual misconduct, lying, and drinking alcohol in dreams, and other non-meritorious mental activities during sleep have karmic consequences. Why? Because it is sleeping with a not good mind. Thus, the non-meritorious deeds done during sleep should be said to have karmic consequences. What are the meritorious and non-meritorious deeds done during sleep that do not have karmic consequences? The answer is: such as when sleeping with a mind that is neither meritorious nor non-meritorious, there are no karmic consequences. Why? Because it is sleeping with a neutral mind. Thus, neither the meritorious nor the non-meritorious deeds done during sleep should be said to have karmic consequences. What is meant by 'dream'? The answer is: the mental and cognitive phenomena arising from various conditions during sleep, which are remembered upon waking, just like saying 'I saw such and such a dream'. Do the Five Hindrances (Pañca Nīvaraṇāni) encompass all hindrances, or do all hindrances encompass the Five Hindrances? The answer is: all hindrances encompass the Five Hindrances, but the Five Hindrances do not encompass all hindrances. What is not encompassed? The answer is: the hindrance of ignorance (Avidyā-Nīvaraṇa). The World Honored One also said: Covered by ignorance and bound by the fetter of craving (Taṇhā-Saṃyojana), the foolish obtain this body in this way, and the wise also do so in the same way.
若蓋，彼覆耶？答曰：或蓋彼不覆。云何蓋彼不覆？答曰：過去未來五蓋是謂蓋，彼非覆。云何覆，彼非蓋？答曰：除五蓋，諸結使現在前，是謂覆彼非蓋也。云何蓋彼覆？答曰：五蓋展轉現在前，是謂蓋彼覆。云何非蓋彼非覆？答曰：除上爾所事。諸欲界系無明使，一切彼不善乎？答曰：如是，諸不善，一切彼欲界系無明使。頗有欲界系無明使非彼不善乎？答曰：有，欲界身見、邊見相應無明使。諸色無色界無明使，一切彼無記耶？答曰：如是。諸色無色界無明使，一切彼無記也。頗有無記非彼色無色界無明使耶？答曰：有。欲界身見、邊見相應無明使。諸苦諦習諦所斷無明使，彼一切遍耶？答曰：如是，諸一切遍，一切彼苦諦習諦所斷無明使。頗有苦諦習諦所斷無明使，彼非一切遍耶？答曰：有，苦諦習諦所斷，非一切遍相應無明使。諸盡諦道諦所斷無明使一切，彼不一切遍耶？答曰：如是。諸盡諦道諦所斷無明使，非一切彼非一切遍耶？頗不一切遍，非彼盡諦道諦所斷無明使耶？答曰：有，苦諦習諦所斷不一切遍相應無明使。云何不共無明使？答曰：苦不忍習盡道不忍。云何不共調纏？答曰：無不共調纏。
無慚愧跋渠第五竟(梵本二百二十首盧)。
阿毗曇八犍度論卷第二 大正藏第 26 冊
【現代漢語翻譯】 現代漢語譯本 若蓋（遮蓋），是它遮蓋嗎？回答說：或者遮蓋它，或者不遮蓋它。怎樣是遮蓋它，而不是遮蓋？回答說：過去和未來的五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）是所謂的蓋，但它們不是遮蓋。怎樣是遮蓋，而不是蓋？回答說：除了五蓋之外，各種結使（貪、嗔、癡、慢、疑、不正見）現在生起，這被稱為遮蓋，但不是蓋。怎樣是蓋，也是遮蓋？回答說：五蓋輪流現在生起，這被稱為蓋，也是遮蓋。怎樣既不是蓋，也不是遮蓋？回答說：除了以上所說的情況。各種欲界系（屬於欲界的）無明使（無明的潛在影響），它們都是不善的嗎？回答說：是的，各種不善的，都是屬於欲界的無明使。難道有屬於欲界的無明使，不是不善的嗎？回答說：有，欲界的身見（認為五蘊的身是真實的我）、邊見（認為事物是斷滅的或永恒的）相應的無明使。各種色無色界（色界和無色界）的無明使，它們都是無記（非善非惡）的嗎？回答說：是的。各種色無色界的無明使，它們都是無記的。難道有無記的，不是色無色界的無明使嗎？回答說：有，欲界的身見、邊見相應的無明使。各種苦諦（關於苦的真理）和習諦（關於苦的起因的真理）所斷的無明使，它們都是普遍的嗎？回答說：是的，各種普遍的，都是苦諦和習諦所斷的無明使。難道有苦諦和習諦所斷的無明使，不是普遍的嗎？回答說：有，苦諦和習諦所斷的，不是與一切普遍相應的無明使。各種滅諦（關於苦的止息的真理）和道諦（關於達到苦的止息的道路的真理）所斷的無明使，它們都不是普遍的嗎？回答說：是的。各種滅諦和道諦所斷的無明使，不是一切，它們都不是普遍的嗎？難道有不是一切普遍的，不是滅諦和道諦所斷的無明使嗎？回答說：有，苦諦和習諦所斷的不是一切普遍相應的無明使。什麼是不共無明使？回答說：對於苦、習、滅、道四聖諦的不忍。什麼是不共調纏？回答說：沒有不共調纏。
無慚愧跋渠第五完（梵本二百二十首盧）。
《阿毗曇八犍度論》卷第二 大正藏第26冊
【English Translation】 English version If it is a covering (Gai), does it obscure? The answer is: Either it obscures, or it does not obscure. How does it obscure, but not cover? The answer is: The five hindrances (greed, hatred, sloth-torpor, restlessness-worry, and doubt) of the past and future are called hindrances, but they do not obscure. How does it obscure, but not hinder? The answer is: Except for the five hindrances, when various fetters (greed, hatred, delusion, pride, doubt, and wrong views) arise, this is called obscuring, but not hindering. How does it both hinder and obscure? The answer is: When the five hindrances arise in turn, this is called hindering and obscuring. How is it neither a hindrance nor an obscuration? The answer is: Except for the aforementioned cases. Are all the ignorance latent influences (Avidya anusaya) associated with the desire realm (Kāmadhātu) unwholesome? The answer is: Yes, all that is unwholesome is the ignorance latent influence associated with the desire realm. Is there any ignorance latent influence associated with the desire realm that is not unwholesome? The answer is: Yes, the ignorance latent influence associated with the view of self (Satkayadristi) and the view of extremes (Antagrahadristi) in the desire realm. Are all the ignorance latent influences of the form realm (Rupadhatu) and formless realm (Arupadhatu) indeterminate (avyākrta)? The answer is: Yes. All the ignorance latent influences of the form and formless realms are indeterminate. Is there anything indeterminate that is not an ignorance latent influence of the form and formless realms? The answer is: Yes, the ignorance latent influence associated with the view of self and the view of extremes in the desire realm. Are all the ignorance latent influences severed by the truths of suffering (Dukkha Satya) and origin (Samudaya Satya) pervasive? The answer is: Yes, all that is pervasive is the ignorance latent influence severed by the truths of suffering and origin. Is there any ignorance latent influence severed by the truths of suffering and origin that is not pervasive? The answer is: Yes, the ignorance latent influence severed by the truths of suffering and origin that is not associated with all that is pervasive. Are all the ignorance latent influences severed by the truths of cessation (Nirodha Satya) and the path (Marga Satya) not pervasive? The answer is: Yes. All the ignorance latent influences severed by the truths of cessation and the path, not all of them are not pervasive. Is there anything that is not all pervasive that is not an ignorance latent influence severed by the truths of cessation and the path? The answer is: Yes, the ignorance latent influence severed by the truths of suffering and origin that is not associated with all that is pervasive. What is the non-common ignorance latent influence? The answer is: Non-acceptance of the truths of suffering, origin, cessation, and the path. What is the non-common disturbance and entanglement? The answer is: There is no non-common disturbance and entanglement.
The Fifth Chapter on Shamelessness and Lack of Conscience is complete (220 verses in the Sanskrit version).
Abhidhamma Eight Skandha Treatise, Volume 2 Taisho Tripitaka, Volume 26
No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第三
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇雜犍度色跋渠第六
色法生老無常，當言色耶、非色耶？無色，可見不可見、有對無對、有漏無漏、有為無為、過去未來現在、善不善無記、欲界系色界系無色界系、學無學非學非無學、見諦所斷思惟所斷法？無斷法生老無常，當言見諦所斷、當言思惟所斷、當言無斷耶？云何老？云何死？云何無常？諸死，彼無常耶？設無常，彼死邪？行力強、無常力強？又世尊言：此三有為，有為相，興衰住若干。彼一心中，云何興、云何衰、云何住若干？此章義愿具演說。
色法，生老無常，當言色耶、當言非色耶？答曰：當言非色。無色，當言即無色。可見，當言不可見。不可見，當言即不可見。有對，當言即無對。無對，當言即無對。有漏，當言即有漏。無漏，當言即無漏。有為，當言即有為。無為，當言即無為。過去，當言即過去。未來，當言即未來。現在，當言即現在。善，當言即善。不善，當言即不善。無記，當言即無記。欲界系，當言即欲界系。色界系，當言即色界系。無色界系，當言即無色界系。是學，當言即是學。不學，當言即不學。非學非無學，
【現代漢語翻譯】 現代漢語譯本 《阿毗曇八犍度論》卷第三
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇雜犍度色跋渠第六
色法（Rūpa-dharma，物質現象）的生、老、無常，應當說是色法嗎？還是非色法呢？是無色法。是可見的嗎？還是不可見的呢？是有對的嗎？還是無對的呢？是有漏的嗎？還是無漏的呢？是有為的嗎？還是無為的呢？是過去、未來、現在嗎？是善、不善、無記嗎？是欲界系、界系、無界系嗎？是有學的、無學的、非學非無學嗎？是見諦所斷、思惟所斷的法嗎？還是無斷的法呢？生、老、無常，應當說是見諦所斷、應當說是思惟所斷、還是應當說是無斷呢？什麼是老？什麼是死？什麼是無常？諸多的死亡，就是無常嗎？如果是無常，那就是死亡嗎？是行力強，還是無常力強？還有，世尊說：『這三種是有為法，具有有為相，有興起、衰敗、住留若干階段。』在一個心中，什麼是興起？什麼是衰敗？什麼是住留若干階段？希望詳細地解釋這一章的含義。
色法，生、老、無常，應當說是色法嗎？還是應當說非色法呢？回答說：應當說非色法。無色，應當說就是無色。可見，應當說就是不可見。不可見，應當說就是不可見。有對，應當說就是無對。無對，應當說就是無對。有漏，應當說就是有漏。無漏，應當說就是無漏。有為，應當說就是有為。無為，應當說就是無為。過去，應當說就是過去。未來，應當說就是未來。現在，應當說就是現在。善，應當說就是善。不善，應當說就是不善。無記，應當說就是無記。欲界系，應當說就是欲界系。界系，應當說就是界系。無界系，應當說就是無界系。是學，應當說就是有學。不學，應當說就是不學。非學非無學，
【English Translation】 English version Abhidhamma Eight Skandha Treatise, Volume 3
Composed by Katyayaniputra
Translated by Samghadeva of Kashmir during the Qin Dynasty, together with Zhu Fonian
Abhidhamma Miscellaneous Skandha, Chapter on Color (Rūpa) Skandha, Sixth
The arising, aging, and impermanence of Rūpa-dharma (matter), should it be called Rūpa or non-Rūpa? It is non-Rūpa. Is it visible or invisible? Is it with or without opposition (with or without contact)? Is it with or without outflows (āsrava)? Is it conditioned (saṃskṛta) or unconditioned (asaṃskṛta)? Is it past, future, or present? Is it wholesome (kuśala), unwholesome (akuśala), or neutral (avyākṛta)? Is it bound to the desire realm (kāmadhātu), the ** realm, or the non-** realm? Is it a learner (śaikṣa), a non-learner (aśaikṣa), or neither a learner nor a non-learner? Is it a dharma to be abandoned by seeing the truth (darśana-mārga-prahātavya), to be abandoned by cultivation (bhāvanā-mārga-prahātavya), or is it not to be abandoned? The arising, aging, and impermanence, should it be said to be abandoned by seeing the truth, should it be said to be abandoned by cultivation, or should it be said to be not to be abandoned? What is aging? What is death? What is impermanence? Are all deaths impermanent? If it is impermanent, is it death? Is the power of action (karma) stronger, or is the power of impermanence stronger? Furthermore, the World-Honored One said: 'These three are conditioned dharmas, having the characteristics of conditioned dharmas, with arising, decay, abiding in various stages.' Within one mind, what is arising? What is decay? What is abiding in various stages? I wish for a detailed explanation of the meaning of this chapter.
Rūpa-dharma, arising, aging, and impermanence, should it be called Rūpa or should it be called non-Rūpa? The answer is: it should be called non-Rūpa. Non-Rūpa, it should be said that it is non-Rūpa. Visible, it should be said that it is invisible. Invisible, it should be said that it is invisible. With opposition, it should be said that it is without opposition. Without opposition, it should be said that it is without opposition. With outflows, it should be said that it is with outflows. Without outflows, it should be said that it is without outflows. Conditioned, it should be said that it is conditioned. Unconditioned, it should be said that it is unconditioned. Past, it should be said that it is past. Future, it should be said that it is future. Present, it should be said that it is present. Wholesome, it should be said that it is wholesome. Unwholesome, it should be said that it is unwholesome. Neutral, it should be said that it is neutral. Bound to the desire realm, it should be said that it is bound to the desire realm. Bound to the ** realm, it should be said that it is bound to the ** realm. Not bound to the ** realm, it should be said that it is not bound to the ** realm. Is a learner, it should be said that it is a learner. Not a learner, it should be said that it is not a learner. Neither a learner nor a non-learner,
當言即非學非無學。見諦所斷，當言即見諦所斷。思惟所斷，當言即思惟所斷。非斷法生老無常，當言見諦所斷、當言即思惟所斷、當言非斷耶？答曰：當言即無斷。云何老、云何死、云何無常？云何老？答曰：行衰退、根熟壞、身色變、得老毀，是謂老。云何死？答曰：彼眾生，生彼彼生處，若命終，當命終退不現，喪沒壽、失舍陰、命根閉，是謂死。云何無常？答曰：諸行散退沒，是謂無常。諸謂死即無常耶？答曰：如是，諸死彼無常。頗有無常，彼非死耶？答曰？有，除死諸餘行無常。行力強、無常力強？答曰：行力強，非無常。行者過去未來現在行滅，無常者現在行散。或作是說：無常力強非行。行亦無常，如我意行力強。非無常行者，過去未來現在行滅，無常者現在行散也。又世尊言：此三有為相，有為相興衰住若干。彼一心云何興、云何衰、云何住若干？答曰：興者生、衰者無常、住若干老也。
色品第六竟(梵本三十七首盧秦六百八十九言)。
阿毗曇雜犍度無義跋渠第七
又世尊言：
「知無義俱， 諸空持戒， 彼不得義， 如出時沒。」
以何等故，與無義俱諸空持戒，世尊說苦？又世尊言：彼正身坐繫念在前。彼云何繫念在前？又世尊言：目犍連！鞮舍梵天
【現代漢語翻譯】 現代漢語譯本：當說既非有學也非無學。見諦所斷的煩惱，應當說是見諦所斷的。修所斷的煩惱，應當說是修所斷的。對於非斷之法，如生、老、無常，應當說是見諦所斷、修所斷，還是非斷呢？回答是：應當說它們是無斷的。什麼是老？什麼是死？什麼又是無常？什麼是老？回答是：諸行的衰退，諸根的成熟和敗壞，身體的顏色改變，經歷衰老和毀壞，這叫做老。什麼是死？回答是：那些眾生，在各個不同的生處，如果壽命終結，當壽命終結時退失不再顯現，喪失壽命，捨棄諸陰，命根斷絕，這叫做死。什麼是無常？回答是：諸行的散滅退失，這叫做無常。所有被稱為死的都是無常嗎？回答是：是的，所有死都是無常。有沒有無常，但不是死的呢？回答是：有，除了死之外，其餘諸行都是無常的。是行力強，還是無常力強？回答是：是行力強，不是無常。行是指過去、未來、現在的行滅，無常是指現在的行散。或者有人這樣說：無常力強，不是行。行也是無常的，依我的意思，是行力強。非無常的行是指過去、未來、現在的行滅，無常是指現在的行散。還有，世尊說：這三種是有為相，有為相是興、衰、住的若干狀態。這一個心如何興起、如何衰敗、如何安住若干時間呢？回答是：興起是生，衰敗是無常，安住若干時間是老。
《色品》第六完（梵本三十七首盧秦六百八十九字）。
《阿毗曇雜犍度》無義跋渠第七
還有，世尊說：
『知無義俱， 諸空持戒， 彼不得義， 如出時沒。』
因為什麼緣故，與無義俱的那些空持戒者，世尊說他們是苦的？還有，世尊說：他們端正身體坐著，繫念在前方。他們如何繫念在前方？還有，世尊說：目犍連（Maudgalyayana，佛陀十大弟子之一）！鞮舍梵天（Tishya Brahma，一位梵天）
【English Translation】 English version: It should be said that it is neither a learner nor a non-learner. Afflictions that are severed by seeing the truth (見諦所斷), should be said to be severed by seeing the truth. Afflictions that are severed by cultivation (思惟所斷), should be said to be severed by cultivation. For non-severed dharmas, such as birth, aging, and impermanence, should they be said to be severed by seeing the truth, severed by cultivation, or non-severed? The answer is: they should be said to be non-severed. What is aging? What is death? And what is impermanence? What is aging? The answer is: the decline of actions, the maturation and decay of the senses, the change in the body's appearance, experiencing old age and destruction, this is called aging. What is death? The answer is: those beings, in various places of birth, if their lifespan ends, when their lifespan ends, they regress and no longer appear, losing their life, abandoning the aggregates, the life force ceases, this is called death. What is impermanence? The answer is: the scattering and disintegration of actions, this is called impermanence. Is everything called death impermanent? The answer is: yes, all death is impermanent. Is there impermanence that is not death? The answer is: yes, apart from death, all other actions are impermanent. Is the power of action stronger, or the power of impermanence stronger? The answer is: the power of action is stronger, not impermanence. Action refers to the cessation of past, future, and present actions, impermanence refers to the scattering of present actions. Or some say: the power of impermanence is stronger, not action. Action is also impermanent, according to my understanding, the power of action is stronger. Non-impermanent action refers to the cessation of past, future, and present actions, impermanence refers to the scattering of present actions. Furthermore, the World Honored One (世尊) said: these three are the characteristics of conditioned phenomena, the characteristics of conditioned phenomena are arising, decaying, and abiding in various states. How does this one mind arise, how does it decay, and how does it abide for a certain time? The answer is: arising is birth, decaying is impermanence, and abiding for a certain time is aging.
The Sixth Chapter on Form (色品) is complete (37 verses in the Sanskrit text, 689 words in the Qin translation).
The Seventh Chapter of the Miscellaneous Khandha of the Abhidhamma, the Meaningless Varga (《阿毗曇雜犍度》無義跋渠)
Furthermore, the World Honored One (世尊) said:
'Knowing meaninglessly, all empty precepts, they do not attain meaning, like emerging and then sinking.'
For what reason did the World Honored One (世尊) say that those who uphold empty precepts meaninglessly are suffering? Furthermore, the World Honored One (世尊) said: they sit upright, with mindfulness directed forward. How do they direct mindfulness forward? Furthermore, the World Honored One (世尊) said: Maudgalyayana (目犍連, one of the Buddha's ten great disciples)! Tishya Brahma (鞮舍梵天, a Brahma deity)
不說第六人行無想(三道向得)。云何第六人行無想？又世尊言：此聞法已，時地神舉聲放聲，如來轉法輪于波羅㮈鹿苑園中，若沙門婆羅門、天魔梵天、若世間未曾轉。地神有此智知如來轉法輪不？又世尊言：彼比丘漏盡阿羅漢，三十三天集坐善法講堂，數數雲集行，彼某名尊者，彼某名尊者弟子，于某村某聚落出家信家非家，剃除鬚髮著袈裟衣，作道人，盡有漏成無漏，心解脫慧解脫，于現法自知行作證：生已盡、梵行已成、所作已辦、名色已有知如真。三十三天有此智知比丘漏盡不？又世尊言：彼諸化法教化，亦諸向法次法，此八萬四千摩竭大臣三結已盡，得須陀洹不墮惡趣，法定正道至七有往來，七生天人盡苦際。彼云何化法教化？云何向法次法？云何多欲？云何無厭？多欲、無厭有何差別？云何少欲？云何知足？少欲、知足有何差別？云何難滿？云何難養？云何易滿？云何易養？此章義愿具演說。又世尊言：
「知無義俱， 諸空持戒， 彼不得義， 如出時沒。」
以何等故，與無義俱諸空持戒，世尊說苦？答曰：此是死道共死死相，不能如是苦離死，以是故與無義俱諸空持戒，世尊說苦。又世尊言：彼正身坐繫念在前。彼云何繫念？答曰：彼近明善方便正念，骨想、青想、骨瑣想、膀脹
【現代漢語翻譯】 現代漢語譯本： 不說第六人行無想（三道向得）。什麼是第六人行無想？世尊還說：『此人聽聞佛法后，當時地神會舉聲高呼，宣揚如來在波羅㮈鹿野苑中轉法輪，這是沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，祭司）、天、魔、梵天（Brahmā，色界天之主）以及世間從未有過的。』地神有智慧知道如來在轉法輪嗎？世尊還說：『那些漏盡的阿羅漢（Arhat，斷盡煩惱的聖者）們，在三十三天（Trāyastriṃśa，欲界第二天）集聚在善法講堂，頻繁地聚會修行。某某名字的尊者，某某名字的尊者的弟子，在某個村莊某個聚落出家，捨棄家庭生活，剃除鬚髮，身著袈裟，成為修道之人，斷盡所有煩惱，成就無漏，心得解脫，慧得解脫，在當下親身證悟：生死已盡，梵行已立，該做的已做完，對於名色（nāma-rūpa，精神和物質）的實相已經如實知曉。』三十三天有智慧知道比丘（bhikkhu，出家男子）是否漏盡嗎？世尊還說：『那些化法教化，以及趨向正法的次第法，使得八萬四千摩竭（Magadha，古印度國名）大臣的三結（saṃyojana，身見、戒禁取見、疑）斷盡，證得須陀洹（Srota-āpanna，入流果），不再墮入惡趣，註定走上正道，最多七次往返於人天之間，七次生死便能徹底解脫痛苦。』什麼是化法教化？什麼是趨向正法的次第法？什麼叫做多欲？什麼叫做無厭？多欲和無厭有什麼區別？什麼叫做少欲？什麼叫做知足？少欲和知足有什麼區別？什麼叫做難滿？什麼叫做難養？什麼叫做易滿？什麼叫做易養？希望您能詳細地解釋這些章節的含義。世尊還說： 『知無義俱， 諸空持戒， 彼不得義， 如出時沒。』 因為什麼緣故，與無意義的事情一同進行，空持戒律，世尊說這是苦呢？回答說：這是通向死亡的道路，與死亡的現象相伴隨，不能像這樣從痛苦中脫離死亡，因此與無意義的事情一同進行，空持戒律，世尊說這是苦。世尊還說：『他端正身體坐著，將正念繫在前方。』什麼是繫念呢？回答說：他親近光明，善用方便，保持正念，觀想白骨，觀想青瘀，觀想骨鎖，觀想膨脹。
【English Translation】 English version: It is not said that the sixth person practices without thought (attaining the three paths). What is the sixth person's practice without thought? Furthermore, the World Honored One said: 'After this person hears the Dharma, at that time, the earth deities raise their voices and proclaim that the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) is turning the Dharma wheel in the Deer Park at Varanasi (波羅㮈鹿苑園, a place where Buddha gave his first sermon), something that has never been done before by any Śrāmaṇa (沙門, wandering ascetics), Brāhmaṇa (婆羅門, priests), gods, demons, Brahma (梵天, the creator god), or anyone in the world.' Do the earth deities have the wisdom to know that the Tathagata is turning the Dharma wheel? Furthermore, the World Honored One said: 'Those Arhats (阿羅漢, enlightened beings) who have exhausted their outflows gather in the Sudharma Hall (善法講堂) in the Heaven of Thirty-Three (三十三天, one of the heavens in Buddhist cosmology), frequently assembling for practice. So-and-so Venerable, the disciple of so-and-so Venerable, having renounced their household life in such-and-such village or settlement, shaved their heads, donned the robes, and became ascetics, having exhausted all outflows and attained the state of no outflows, with their minds liberated and their wisdom liberated, realizing for themselves in the present life: birth is exhausted, the holy life is established, what needs to be done is done, and the true nature of name and form (名色, nāma-rūpa, mind and matter) is known as it truly is.' Do the gods of the Heaven of Thirty-Three have the wisdom to know whether a bhikkhu (比丘, Buddhist monk) has exhausted his outflows? Furthermore, the World Honored One said: 'Those teachings on transformation, as well as the gradual teachings that lead to the Dharma, have enabled eighty-four thousand ministers of Magadha (摩竭, an ancient kingdom in India) to exhaust the three fetters (三結, saṃyojana, self-view, clinging to rites and rituals, and doubt), attain the state of Srota-āpanna (須陀洹, stream-enterer), and no longer fall into the lower realms, being destined for the right path, with at most seven more rebirths in the heavens and human realm before exhausting all suffering.' What are the teachings on transformation? What are the gradual teachings that lead to the Dharma? What is meant by 'much desire'? What is meant by 'insatiable'? What is the difference between 'much desire' and 'insatiable'? What is meant by 'few desires'? What is meant by 'contentment'? What is the difference between 'few desires' and 'contentment'? What is meant by 'difficult to satisfy'? What is meant by 'difficult to nourish'? What is meant by 'easy to satisfy'? What is meant by 'easy to nourish'? I wish you would explain the meaning of these chapters in detail. Furthermore, the World Honored One said: 'Knowing is associated with meaninglessness, all empty precepts, They do not attain meaning, Like emerging and then sinking.' For what reason is it that the World Honored One speaks of suffering when one engages in meaningless activities and adheres to empty precepts? The answer is: This is the path to death, associated with the phenomena of death, and one cannot escape death from suffering in this way. Therefore, the World Honored One speaks of suffering when one engages in meaningless activities and adheres to empty precepts. Furthermore, the World Honored One said: 'He sits upright, focusing his mindfulness in front of him.' What is this 'focusing of mindfulness'? The answer is: He draws near to the light, skillfully uses means, maintains right mindfulness, contemplates the skeleton, contemplates the bluish discoloration, contemplates the chain of bones, contemplates the bloating.
想、食不盡想、燒焦想、骨節異處想。又世尊言：目犍連！鞮舍梵天不說第六人行無想。云何第六人行無想？答曰：堅信堅法，於此義現第六無想人，彼無想、不可數、不可施設，若此住、若彼住不可數，若苦法忍、若苦法智、若苦未知忍、若苦未知智、若習法忍、若習法智、若習未知忍、若習未知智、若盡法忍、若盡法智、若盡未知忍、若盡未知智、若道法忍、若道法智、若道未知忍、若道未知智。如是無想、不可數、不可施設若此住、若彼住，以是故堅信堅法，於此義現第六無想人。又世尊言：此聞法已，時地神舉聲放聲，世尊轉法輪于波羅㮈仙人鹿苑園中，若沙門婆羅門、若天魔梵、若世間未曾轉。地神有此智知世尊轉法輪不耶？答曰：不也。云何知？答曰：世尊起世俗心，我轉法輪，名某比丘見法，此彼知。亦告他我轉法輪，名某比丘見法，此彼聞。彼尊者亦起世俗心，世尊轉法輪，我已見法，此彼知。亦告他佛轉法輪，我已見法，此彼聞。彼或從大尊天聞。又世尊言：彼比丘漏盡阿羅漢，三十三天集坐善法講堂，數數雲集行彼某名尊者，彼某名尊者弟子，于某村某聚落出家信家非家，剃除鬚髮著袈裟衣作道人，盡有漏成無漏，心解脫慧解脫，于現法自知行作證：生已盡、梵行已成、所作已辦、名色已有知如
真。是三十三天有此智知比丘漏盡不？答曰：不知。云何知？答曰：世尊起世俗心，名某比丘漏盡得阿羅漢，此彼知。亦告他，名某比丘漏盡得阿羅漢，此彼聞。彼尊者亦起世俗心，我漏盡得阿羅漢，此彼知。亦告他，我漏盡得阿羅漢，此彼聞。彼或從大尊天聞。又世尊言：彼諸化法教化，亦諸向法次法，此八萬四千摩竭大臣三結已盡，得須陀洹不墮惡趣，法定正道至七有往來，七生人天盡苦際。彼云何化法教化、云何向法次法？云何化法教化？答曰：諸摩竭大臣已生天見法，此謂化法教化。云何向法次法？答曰：諸摩竭大臣本為人時見法，此謂向法次法。云何多欲、云何無厭？多欲云何？答曰：未得色聲香味細滑衣食床臥病瘦醫藥具，諸欲已欲當欲，此謂多欲。無厭云何？答曰：以得色聲香味細滑衣食床臥病瘦醫藥具，不喜不善喜亦不喜他，不厭不善厭亦不厭他，此謂無厭。多欲、無厭有何差別？答曰：未得色聲香味細滑衣食床臥病瘦醫藥具，若索求索強索巧。方便緣已得色聲香味細滑衣食床臥病瘦醫藥具，複方便復欲復愿復念，少不喜少不善喜得他少不喜。多欲、無厭此謂差別。云何少欲、云何厭？少欲云何？答曰：未得色聲香味細滑衣食床臥病瘦醫藥具，諸非欲非已欲非當欲，此謂少欲。厭云何？答曰：以得色
【現代漢語翻譯】 現代漢語譯本 真：三十三天（忉利天，佛教宇宙觀中位於須彌山頂的天界）上的天人知道這位有智慧的比丘已經斷盡煩惱了嗎？回答：不知道。那麼他們如何知道呢？回答：世尊（佛陀）以世俗的認知方式說，『某某比丘已經斷盡煩惱，證得阿羅漢（佛教修行證果的最高境界）』，他們因此得知。世尊也告訴其他人，『某某比丘已經斷盡煩惱，證得阿羅漢』，他們因此聽聞。那位尊者（比丘）也以世俗的認知方式說，『我已經斷盡煩惱，證得阿羅漢』，他們因此得知。尊者也告訴其他人，『我已經斷盡煩惱，證得阿羅漢』，他們因此聽聞。他們或許是從大梵天（色界天的最高層）那裡聽說的。 世尊又說：『通過那些化法（佛陀的神變教化）的教導，以及那些趨向正法的次第修習，八萬四千摩竭（古印度國名）大臣的三結（身見、戒禁取見、疑）已經斷盡，證得須陀洹（佛教修行證果的初果），不再墮入惡趣（地獄、餓鬼、畜生），註定走上正道，最多經歷七次人天往返，七次生死輪迴后就能徹底解脫痛苦。』他們是如何通過化法教化，又是如何通過趨向正法的次第修習的呢？什麼是化法教化？回答：那些摩竭大臣已經生起了對天界的正確見解，這被稱為化法教化。什麼是趨向正法的次第修習？回答：那些摩竭大臣原本作為凡人的時候就見到了正法，這被稱為趨向正法的次第修習。 什麼是多欲，什麼是不知滿足？什麼是多欲？回答：對於尚未得到的色、聲、香、味、細滑的觸感，以及衣服、食物、床鋪、臥具、醫藥等生活必需品，心生強烈的慾望，想要得到，將要得到，這被稱為多欲。什麼是不知滿足？回答：即使已經得到了色、聲、香、味、細滑的觸感，以及衣服、食物、床鋪、臥具、醫藥等生活必需品，仍然不感到喜悅，不為自己所擁有的善而喜悅，也不為他人所擁有的善而喜悅；不感到厭倦，不為自己所擁有的不善而厭倦，也不為他人所擁有的不善而厭倦，這被稱為不知滿足。 多欲和不知滿足有什麼區別？回答：對於尚未得到的色、聲、香、味、細滑的觸感，以及衣服、食物、床鋪、臥具、醫藥等生活必需品，想方設法地索取、強取、巧取。即使已經得到了色、聲、香、味、細滑的觸感，以及衣服、食物、床鋪、臥具、醫藥等生活必需品，仍然繼續想方設法地追求，繼續產生慾望，繼續心懷願望，繼續念念不忘，即使得到了一點點，也不感到喜悅，不為自己所擁有的善而喜悅，甚至嫉妒他人所擁有的。這就是多欲和不知滿足的區別。 什麼是少欲，什麼是知足？什麼是少欲？回答：對於尚未得到的色、聲、香、味、細滑的觸感，以及衣服、食物、床鋪、臥具、醫藥等生活必需品，不產生任何慾望，沒有想要得到的念頭，也不會想要得到，這被稱為少欲。什麼是知足？回答：即使已經得到了色、
【English Translation】 English version Truly, do the devas (gods) in the Trayastrimsa Heaven (the Heaven of Thirty-Three, a celestial realm in Buddhist cosmology located on the summit of Mount Sumeru) know that this wise bhikkhu (monk) has eradicated all defilements? Answer: They do not know. How do they know? Answer: The Blessed One (Buddha), with conventional understanding, says, 'So-and-so bhikkhu has eradicated all defilements and attained Arhatship (the highest state of enlightenment in Buddhism),' and they know this. The Blessed One also tells others, 'So-and-so bhikkhu has eradicated all defilements and attained Arhatship,' and they hear this. That venerable one (bhikkhu) also, with conventional understanding, says, 'I have eradicated all defilements and attained Arhatship,' and they know this. The venerable one also tells others, 'I have eradicated all defilements and attained Arhatship,' and they hear this. They might also hear it from the Great Brahma (the highest heaven in the Form Realm). Furthermore, the Blessed One said: 'Through the teachings of those transformative methods (miraculous teachings of the Buddha), and through the gradual practice of those methods leading to the Dharma (Buddhist teachings), eighty-four thousand ministers of Magadha (an ancient Indian kingdom) have eradicated the three fetters (self-view, clinging to rites and rituals, and doubt), attained Stream-entry (the first stage of enlightenment in Buddhism), and will no longer fall into the lower realms (hell, hungry ghosts, animals), destined for the right path, experiencing at most seven more rebirths in the human and heavenly realms, and then completely liberate themselves from suffering.' How are they taught through transformative methods, and how do they gradually practice the methods leading to the Dharma? What are transformative methods? Answer: Those ministers of Magadha have already developed a correct view of the heavenly realms; this is called transformative methods. What is the gradual practice of methods leading to the Dharma? Answer: Those ministers of Magadha, when they were ordinary people, had already seen the Dharma; this is called the gradual practice of methods leading to the Dharma. What is much desire, and what is insatiability? What is much desire? Answer: For colors, sounds, smells, tastes, tactile sensations, clothing, food, beds, bedding, medicine for sickness, and other necessities of life that have not yet been obtained, having a strong desire, wanting to obtain them, and about to obtain them, this is called much desire. What is insatiability? Answer: Even having obtained colors, sounds, smells, tastes, tactile sensations, clothing, food, beds, bedding, medicine for sickness, and other necessities of life, not feeling joy, not rejoicing in one's own good qualities, nor rejoicing in the good qualities of others; not feeling weary, not being weary of one's own bad qualities, nor being weary of the bad qualities of others, this is called insatiability. What is the difference between much desire and insatiability? Answer: For colors, sounds, smells, tastes, tactile sensations, clothing, food, beds, bedding, medicine for sickness, and other necessities of life that have not yet been obtained, seeking, demanding, and cleverly obtaining them by any means. Even having obtained colors, sounds, smells, tastes, tactile sensations, clothing, food, beds, bedding, medicine for sickness, and other necessities of life, continuing to seek them by any means, continuing to generate desire, continuing to cherish wishes, continuing to be mindful of them, even if obtaining a little, not feeling joy, not rejoicing in one's own good qualities, and even being jealous of the good qualities of others. This is the difference between much desire and insatiability. What is little desire, and what is contentment? What is little desire? Answer: For colors, sounds, smells, tastes, tactile sensations, clothing, food, beds, bedding, medicine for sickness, and other necessities of life that have not yet been obtained, not generating any desire, not having any thought of wanting to obtain them, and not about to want to obtain them, this is called little desire. What is contentment? Answer: Even having obtained colors,
聲香味細滑衣食床臥病瘦醫藥具，諸喜善喜亦善喜他，厭善厭善厭他，此謂厭。少欲、厭有何差別？答曰：未得色聲香味細滑衣食床臥病瘦醫藥具，若不索不求索不強索，不巧方便。緣方便已得色聲香味細滑衣食床臥病瘦醫藥具，不復方便不復作欲不復作愿不復作念，少喜少善喜得他喜。少欲、厭此謂差別。云何難滿、云何難養？難滿云何？答曰：欲多食、欲多啖，此謂難滿。云何難養？答曰：貪餮、常悕望食，此謂難養。云何易滿、云何易養？易滿云何？答曰：諸不大食、不大啖、不悕望食，此謂易滿。云何易養？答曰：不貪餮、常不悕望食，此謂易養也。
阿毗曇無義跋渠第七竟(梵本九十七首盧晉言一千五百八十言)。
阿毗曇雜犍度思跋渠首第八
云何為思？云何為想？思、想有何差別？云何為覺？云何為觀？覺、觀有何差別？云何為掉？云何心亂？掉、心亂何差別？云何無明？云何不順智？云何為慢？云何為憍？慢、憍有何差別？若生增上慢，我見苦是苦，此增上慢何緣？若生增上慢，我見習是習、見儘是盡、見道是道，此增上慢何緣？若生增上慢，我生已盡、梵行已成、所作已辦、名色已有知如真，此增上慢何緣？云何不勝生慢、上慢、作慢？云何覺欲自害、云何害他、云何俱害？云
【現代漢語翻譯】 現代漢語譯本： 聲香味細滑的衣物、食物、床鋪、臥具、疾病、瘦弱、醫藥等資具，以及對這些的各種喜好，對自己的善行感到歡喜，也對他人的善行感到歡喜，厭惡不善，厭惡自己的不善，也厭惡他人的不善，這叫做『厭』。『少欲』（Santutthi，知足少欲）和『厭』有什麼區別？回答：如果還沒有得到色、聲、香、味、細滑的衣物、食物、床鋪、臥具、疾病、瘦弱、醫藥等資具，就不去主動索取，不去強求，不用巧妙的手段去獲取。如果因為某種方便已經得到了色、聲、香、味、細滑的衣物、食物、床鋪、臥具、疾病、瘦弱、醫藥等資具，就不再用方便之法，不再生起慾望，不再生起願望，不再生起念頭，減少對這些的喜好，減少對善行的喜好，只是因為得到這些而感到歡喜。這就是『少欲』和『厭』的區別。 什麼叫做『難滿』（Duppurata），什麼叫做『難養』（Dupposa）？什麼叫做『難滿』？回答：慾望很多，吃很多食物，貪圖很多食物，這叫做『難滿』。什麼叫做『難養』？回答：貪吃，經常渴望食物，這叫做『難養』。什麼叫做『易滿』（Suppurata），什麼叫做『易養』（Suposa）？什麼叫做『易滿』？回答：不吃很多食物，不貪圖很多食物，不渴望食物，這叫做『易滿』。什麼叫做『易養』？回答：不貪吃，經常不渴望食物，這叫做『易養』。 《阿毗曇無義跋渠第七》完（梵文原本九十七首偈，晉譯本一千五百八十個字）。 《阿毗曇雜犍度思跋渠第八》開始 什麼叫做『思』（Takka）？什麼叫做『想』（Vitakka）？『思』和『想』有什麼區別？什麼叫做『覺』（Vicara）？什麼叫做『觀』（Vitakka）？『覺』和『觀』有什麼區別？什麼叫做『掉』（Uddhacca）？什麼叫做『心亂』（Vikshepa）？『掉』和『心亂』有什麼區別？什麼叫做『無明』（Avijja）？什麼叫做『不順智』（Ananulomika-ñana）？什麼叫做『慢』（Mana）？什麼叫做『憍』（Atimana）？『慢』和『憍』有什麼區別？如果生起『增上慢』（Adhimana），認為自己已經證悟了苦，這『增上慢』是什麼原因？如果生起『增上慢』，認為自己已經證悟了集（Samudaya）、滅（Nirodha）、道（Magga），這『增上慢』是什麼原因？如果生起『增上慢』，認為『我的生死已經終結，梵行已經成就，該做的已經做完，名色（Namarupa）我已經如實知曉』，這『增上慢』是什麼原因？如何才能不生起『慢』（Mana）、『上慢』（Atimana）、『作慢』（Asmimana）？如何理解慾望會自我傷害，如何傷害他人，如何同時傷害自己和他人？
【English Translation】 English version: Regarding sounds, smells, tastes, delicate touches, clothing, food, beds, bedding, illness, emaciation, and medicinal supplies, as well as various pleasures associated with them, rejoicing in one's own good deeds, and also rejoicing in the good deeds of others, disliking evil, disliking one's own evil, and also disliking the evil of others, this is called 'contentment' (Santutthi). What is the difference between 'contentment' and 'renunciation'? The answer is: If one has not yet obtained sounds, smells, tastes, delicate touches, clothing, food, beds, bedding, illness, emaciation, and medicinal supplies, one does not actively seek them, does not demand them forcefully, and does not use clever means to obtain them. If, through some means, one has already obtained sounds, smells, tastes, delicate touches, clothing, food, beds, bedding, illness, emaciation, and medicinal supplies, one no longer uses expedient means, no longer generates desire, no longer generates wishes, and no longer generates thoughts, reducing the enjoyment of these things, reducing the enjoyment of good deeds, and only rejoicing because of having obtained them. This is the difference between 'contentment' and 'renunciation'. What is called 'difficult to satisfy' (Duppurata), and what is called 'difficult to nourish' (Dupposa)? What is called 'difficult to satisfy'? The answer is: having many desires, eating a lot of food, and being greedy for a lot of food, this is called 'difficult to satisfy'. What is called 'difficult to nourish'? The answer is: being gluttonous, constantly craving food, this is called 'difficult to nourish'. What is called 'easy to satisfy' (Suppurata), and what is called 'easy to nourish' (Suposa)? What is called 'easy to satisfy'? The answer is: not eating a lot of food, not being greedy for a lot of food, and not craving food, this is called 'easy to satisfy'. What is called 'easy to nourish'? The answer is: not being gluttonous, and constantly not craving food, this is called 'easy to nourish'. The seventh Abhidhamma chapter on meaningless matters is complete (the original Sanskrit text has ninety-seven verses, and the Jin translation has one thousand five hundred and eighty words). The eighth Abhidhamma chapter on miscellaneous aggregates begins. What is 'thinking' (Takka)? What is 'thought' (Vitakka)? What is the difference between 'thinking' and 'thought'? What is 'awareness' (Vicara)? What is 'observation' (Vitakka)? What is the difference between 'awareness' and 'observation'? What is 'restlessness' (Uddhacca)? What is 'mental distraction' (Vikshepa)? What is the difference between 'restlessness' and 'mental distraction'? What is 'ignorance' (Avijja)? What is 'non-compliant wisdom' (Ananulomika-ñana)? What is 'conceit' (Mana)? What is 'arrogance' (Atimana)? What is the difference between 'conceit' and 'arrogance'? If 'superior conceit' (Adhimana) arises, thinking that one has already realized suffering, what is the cause of this 'superior conceit'? If 'superior conceit' arises, thinking that one has already realized the origin (Samudaya), cessation (Nirodha), and path (Magga), what is the cause of this 'superior conceit'? If 'superior conceit' arises, thinking 'my cycle of rebirth has ended, the holy life has been accomplished, what needed to be done has been done, and I have truly understood name and form (Namarupa)', what is the cause of this 'superior conceit'? How can one avoid arising 'conceit' (Mana), 'superior conceit' (Atimana), and 'self-conceit' (Asmimana)? How does desire understand self-harm, how does it harm others, and how does it harm both oneself and others?
何覺恚自害、云何害他、云何俱害？云何覺殺自害、云何害他、云何俱害？知為多、智為多？智為多、識為多？有漏行多、無漏行多？有為多、無為多？云何行事成、云何除事成？云何凡夫性、凡夫事？當言善耶、不善耶、無記耶？當言欲界系耶、當言色無色界系耶？見諦所斷耶、思惟所斷耶？凡夫性名何等法？諸法邪見相應，彼邪志耶？設邪志，彼邪見耶？所有諸法邪見相應，彼邪方便、邪念、邪定耶？設邪定，彼邪見耶？諸法乃至邪念相應，彼邪定耶？設邪定，彼邪念耶？此章義愿具演說。
云何為思、云何為想？云何為思？答曰：諸思等思增思，心行意作，是謂思。云何為想？答曰：諸想等想，緣想稱觀，此謂想。思、想何差別？答曰：思者行，想者慧。思、想此為差別。云何為覺、云何為觀？云何為覺？答曰：諸心覺稍稍覺，案次分別稍稍分別，是謂覺。云何觀？答曰：諸擇一一擇順擇順回，案次順往界，是謂觀。覺、觀有何差別。粗心為覺，細心為觀。覺、觀是謂差別。云何為掉、云何心亂？云何為掉？答曰：心不息不休、掉心熾盛，是謂掉。云何心亂？答曰：心散心亂、心妄心動、不一心，是謂心亂。掉、心亂有何差別？答曰：不息相掉，不一心相心亂，是謂差別。云何無明、云何不順智？無明云
【現代漢語翻譯】 現代漢語譯本 如何理解因憤怒而自我傷害，如何理解傷害他人，如何理解同時傷害自己和他人？如何理解因殺戮而自我傷害，如何理解傷害他人，如何理解同時傷害自己和他人？是認知多，還是智慧多？是智慧多，還是意識多？是有煩惱的行為多，還是無煩惱的行為多？是有為法多，還是無為法多？如何理解通過行為成就，如何理解通過去除（煩惱）成就？如何理解凡夫的本性、凡夫的行為？應當說是善的嗎？是不善的嗎？還是無記的（非善非惡）？應當說是屬於欲界的嗎？還是屬於色界或無色界的？是見道所斷的嗎？是修道所斷的嗎？凡夫的本性是指什麼樣的法？ 與邪見相應的諸法，是邪志嗎？假設是邪志，那麼就是邪見嗎？所有與邪見相應的諸法，是邪方便（錯誤的方便）、邪念、邪定嗎？假設是邪定，那麼就是邪見嗎？諸法乃至與邪念相應，是邪定嗎？假設是邪定，那麼就是邪念嗎？希望能夠詳細地解釋這一章的含義。
什麼是思（cetanā，意願），什麼是想（saṃjñā，知覺）？什麼是思？回答說：諸思、等思、增思，心之行、意之作，這叫做思。什麼是想？回答說：諸想、等想，緣想、稱觀，這叫做想。思和想有什麼差別？回答說：思是行，想是慧。思和想的差別就在這裡。什麼是覺（vitakka，尋），什麼是觀（vicāra，伺）？什麼是覺？回答說：諸心覺、稍稍覺，按次分別、稍稍分別，這叫做覺。什麼是觀？回答說：諸擇、一一擇、順擇、順回，按次順往界，這叫做觀。覺和觀有什麼差別？粗心為覺，細心為觀。覺和觀的差別就在這裡。什麼是掉（auddhatya，掉舉），什麼是心亂（vikṣepa，散亂）？什麼是掉？回答說：心不息不休、掉心熾盛，這叫做掉。什麼是心亂？回答說：心散、心亂、心妄、心動、不一心，這叫做心亂。掉和心亂有什麼差別？回答說：不息是掉的相，不一心是心亂的相，這就是差別。什麼是無明（avidyā，無明），什麼是不順智？無明是...
【English Translation】 English version How to understand harming oneself through anger, how to understand harming others, and how to understand harming both oneself and others? How to understand harming oneself through killing, how to understand harming others, and how to understand harming both oneself and others? Is cognition more, or is wisdom more? Is wisdom more, or is consciousness more? Are defiled actions more, or are undefiled actions more? Are conditioned phenomena more, or are unconditioned phenomena more? How to understand accomplishment through action, and how to understand accomplishment through removal (of afflictions)? How to understand the nature of an ordinary person, and the actions of an ordinary person? Should it be said to be good? Is it not good? Or is it neutral (neither good nor bad)? Should it be said to belong to the desire realm (Kāmadhātu)? Or should it be said to belong to the form realm (Rūpadhātu) or the formless realm (Arūpadhātu)? Is it to be abandoned by seeing the truth? Is it to be abandoned by cultivation? What kind of dharma (law/phenomenon) is called the nature of an ordinary person? Are the dharmas associated with wrong view (邪見, mithyā-dṛṣṭi) wrong intention (邪志, mithyā-saṃkalpa)? If it is wrong intention, then is it wrong view? Are all the dharmas associated with wrong view wrong means (邪方便, mithyā-ājīva), wrong mindfulness (邪念, mithyā-smṛti), and wrong concentration (邪定, mithyā-samādhi)? If it is wrong concentration, then is it wrong view? Are the dharmas, even those associated with wrong mindfulness, wrong concentration? If it is wrong concentration, then is it wrong mindfulness? I wish that the meaning of this chapter could be fully explained.
What is thought (思, cetanā), and what is perception (想, saṃjñā)? What is thought? The answer is: various thoughts, equal thoughts, increased thoughts, the activity of the mind, the creation of intention, this is called thought. What is perception? The answer is: various perceptions, equal perceptions, perceptions based on conditions, observation, this is called perception. What is the difference between thought and perception? The answer is: thought is action, perception is wisdom. This is the difference between thought and perception. What is initial application (覺, vitakka), and what is sustained application (觀, vicāra)? What is initial application? The answer is: initial mental application, gradual mental application, sequential discrimination, gradual discrimination, this is called initial application. What is sustained application? The answer is: various selections, individual selections, sequential selections, sequential returns, sequential progression through realms, this is called sustained application. What is the difference between initial application and sustained application? Coarse mind is initial application, subtle mind is sustained application. This is the difference between initial application and sustained application. What is restlessness (掉, auddhatya), and what is mental scattering (心亂, vikṣepa)? What is restlessness? The answer is: the mind not resting, not ceasing, restless mind being intense, this is called restlessness. What is mental scattering? The answer is: scattered mind, confused mind, deluded mind, agitated mind, not one-pointed mind, this is called mental scattering. What is the difference between restlessness and mental scattering? The answer is: the characteristic of not resting is restlessness, the characteristic of not being one-pointed is mental scattering, this is the difference. What is ignorance (無明, avidyā), and what is non-conformity with wisdom? Ignorance is...
何？答曰：三界無知也。云何不順智？答曰：無巧便慧也。如是無巧便慧，不順智耶？答曰：如是。頗作是語，諸順智言妄語。彼一切失意不順智順智言妄語耶？答曰：如是。頗作是語，順智無妄語耶？答曰：不也。聽我所說。諸順智言妄語，彼一切失意不順智順智言妄語，彼作是語順智無妄語。答曰：雖作是語，此事不然，不應作是語順智無妄語；但諸順智言妄語，彼一切失意不順智順智言妄語。不應作是語，諸順智言妄語，彼一切失意不順智順智言妄語。此事不然。頗作是說，一切無明不順智相應諸順智言妄語。彼一切無明、往無明、愚無明所纏，失意不順智順智言妄語耶？答曰：如是。頗作是說，順智無妄語耶？答曰：不也。聽我所說。若一切無明不順智相應諸順智言妄語，彼一切無明、往無明、愚無明所纏，失意不順智順智言妄語。彼如是說順智無妄語耶？答曰：雖有是語，此事不然。不應作是說順智無妄語；但一切無明不順智相應諸順智言妄語。彼一切無明、往無明、愚無明所纏，失意不順智順智言妄語。不應作是語，一切無明不順智相應諸順智言妄語，彼一切無明、往無明、愚無明所纏，失意不順智順智言妄語。此事不然。云何慢、云何憍？慢云何？答曰：于卑謂妙(自謂勝也)、于妙相似，從此起慢，
【現代漢語翻譯】 現代漢語譯本： 問：什麼是？答：三界（Trailokya，欲界、色界、無色界）是無知的。問：什麼是不順智（Asunaya-jnana，不符合智慧）？答：是沒有巧妙方便的智慧。像這樣沒有巧妙方便的智慧，是不順智嗎？答：是的。是否有人這樣說，所有順智（Sunaya-jnana，符合智慧）的言語都是妄語？所有那些心懷不滿、不順智的人，都說順智的言語是妄語嗎？答：是的。是否有人這樣說，順智沒有妄語？答：不是的。聽我說。所有順智的言語是妄語，所有那些心懷不滿、不順智的人，都說順智的言語是妄語，他們這樣說順智沒有妄語。答：即使這樣說，這件事也不是真實的，不應該這樣說順智沒有妄語；但所有順智的言語是妄語，所有那些心懷不滿、不順智的人，都說順智的言語是妄語。不應該這樣說，所有順智的言語是妄語，所有那些心懷不滿、不順智的人，都說順智的言語是妄語。這件事不是真實的。 是否有人這樣說，所有與無明（Avidya，對真理的無知）相應、不順智的順智言語都是妄語。所有那些被無明、過去的無明、愚癡的無明所纏繞，心懷不滿、不順智的順智言語都是妄語嗎？答：是的。是否有人這樣說，順智沒有妄語？答：不是的。聽我說。如果所有與無明相應、不順智的順智言語都是妄語，所有那些被無明、過去的無明、愚癡的無明所纏繞，心懷不滿、不順智的順智言語都是妄語。他們這樣說順智沒有妄語嗎？答：即使有這樣的說法，這件事也不是真實的。不應該這樣說順智沒有妄語；但所有與無明相應、不順智的順智言語都是妄語。所有那些被無明、過去的無明、愚癡的無明所纏繞，心懷不滿、不順智的順智言語都是妄語。不應該這樣說，所有與無明相應、不順智的順智言語都是妄語，所有那些被無明、過去的無明、愚癡的無明所纏繞，心懷不滿、不順智的順智言語都是妄語。這件事不是真實的。 什麼是慢（Mana，驕慢）？什麼是憍（Mada，驕傲）？什麼是慢？答：對於卑劣的事物認為是美好的（自認為勝過他人），對於美好的事物認為與自己相似，由此產生慢。
【English Translation】 English version: What is it? Answer: The three realms (Trailokya, the realm of desire, the realm of form, and the formless realm) are ignorant. What is Asunaya-jnana (non-compliant wisdom)? Answer: It is the wisdom without skillful means. Is it like this that wisdom without skillful means is Asunaya-jnana? Answer: Yes. Does anyone say that all Sunaya-jnana (compliant wisdom) speech is false? Do all those who are discontented and non-compliant with wisdom say that compliant wisdom speech is false? Answer: Yes. Does anyone say that compliant wisdom has no falsehood? Answer: No. Listen to what I say. All compliant wisdom speech is false, all those who are discontented and non-compliant with wisdom say that compliant wisdom speech is false, and they say that compliant wisdom has no falsehood. Answer: Even if they say so, this is not true, and it should not be said that compliant wisdom has no falsehood; but all compliant wisdom speech is false, and all those who are discontented and non-compliant with wisdom say that compliant wisdom speech is false. It should not be said that all compliant wisdom speech is false, and all those who are discontented and non-compliant with wisdom say that compliant wisdom speech is false. This is not true. Does anyone say that all compliant wisdom speech that is associated with Avidya (ignorance, lack of knowledge of the truth) and non-compliant with wisdom is false? Are all those who are entangled by Avidya, past Avidya, and foolish Avidya, discontented and non-compliant with wisdom, and say that compliant wisdom speech is false? Answer: Yes. Does anyone say that compliant wisdom has no falsehood? Answer: No. Listen to what I say. If all compliant wisdom speech that is associated with Avidya and non-compliant with wisdom is false, all those who are entangled by Avidya, past Avidya, and foolish Avidya, are discontented and non-compliant with wisdom, and say that compliant wisdom speech is false. Do they say that compliant wisdom has no falsehood? Answer: Even if there is such a statement, this is not true. It should not be said that compliant wisdom has no falsehood; but all compliant wisdom speech that is associated with Avidya and non-compliant with wisdom is false. All those who are entangled by Avidya, past Avidya, and foolish Avidya, are discontented and non-compliant with wisdom, and say that compliant wisdom speech is false. It should not be said that all compliant wisdom speech that is associated with Avidya and non-compliant with wisdom is false, all those who are entangled by Avidya, past Avidya, and foolish Avidya, are discontented and non-compliant with wisdom, and say that compliant wisdom speech is false. This is not true. What is Mana (pride)? What is Mada (arrogance)? What is Mana? Answer: Considering inferior things as wonderful (thinking oneself superior to others), considering wonderful things as similar to oneself, from this arises Mana.
作慢心熾盛，是謂慢。憍云何？答曰：我生勝姓、色族伎術業富端正，從此起憍作憍，一一憍一一作憍，是謂憍。慢、憍何差別？答曰：於他勝心熾盛，是謂慢相。自於法中心有染污，是謂憍相。慢、憍是謂差別。若生增上慢，我見苦是苦，此增上慢何緣？答曰：如一(非辟)與善知識相得，從其聽法，內思惟，得順苦忍，彼苦是苦，忍欲意喜。如是彼思惟，忍相應思惟不妄時，于其中間見疑不行，設有行者亦復不覺(不得忍不覺有此行也)，便作是念：我見苦是苦。從此起慢，是謂增上慢。此增上慢何緣？答曰：即彼苦緣，智亦如是。若生增上慢，我見儘是盡，此增上慢何緣？答曰：如一與善知識相得，從其聞法，內思惟，得順盡忍，彼儘是盡，忍欲意喜。如是彼思惟，忍相應思惟不妄時，于其中間見疑不行，設有行者亦復不覺，便作是念：我見儘是盡。從此起慢，是謂增上慢。此增上慢何緣？答曰：即彼盡緣，道亦如是。若生增上慢，我生已盡，此增上慢何緣？答曰：如一便作是念：此道此跡，我依此道依此跡，已知苦、已斷習、已盡作證、已思惟道，我生已盡。從此起慢，是謂增上慢。此增上慢何緣？答曰：即彼生緣。若生增上慢，我梵行已成，此增上慢何緣？答曰：如一便作是念：此道此跡，我依此道依此跡
【現代漢語翻譯】 現代漢語譯本 什麼是慢？回答說：當慢心熾盛時，就稱為慢。什麼是憍（kiao，驕傲）？回答說：因為我出生于高貴的姓氏、美麗的容貌、精湛的技藝、富有的家產和端正的相貌，由此產生驕傲，並不斷地表現出驕傲，這就是憍。慢和憍有什麼區別？回答說：對於他人，內心產生強烈的勝過對方的念頭，這是慢的特徵。對於自身，內心對（佛）法產生染污，這是憍的特徵。慢和憍的區別就在於此。 如果產生增上慢（zeng shang man，未證得的境界，誤以為已證得），認為『我見苦是苦』，這種增上慢是因何而產生的？回答說：例如，一個人（並非邪見者）與善知識（shan zhi shi，指能夠引導人走向正道的良師益友）相遇，從善知識那裡聽聞佛法，內心進行思惟，獲得了順苦忍（shun ku ren，順應苦諦之理的忍耐力），認為『苦就是苦』，內心對此感到歡喜。像這樣，他進行思惟，與忍相應的思惟沒有錯謬時，在（思惟的）中間階段，他看到疑惑而沒有繼續深入，即使有繼續深入的，也沒有覺察到（因為沒有獲得忍，所以沒有覺察到這種深入），於是就產生這樣的念頭：『我見苦是苦』。由此產生慢心，這就是增上慢。這種增上慢是因何而產生的？回答說：就是因為那個苦的因緣，智慧也是如此。 如果產生增上慢，認為『我見儘是盡』，這種增上慢是因何而產生的？回答說：例如，一個人與善知識相遇，從善知識那裡聽聞佛法，內心進行思惟，獲得了順盡忍（shun jin ren，順應滅諦之理的忍耐力），認為『滅盡就是滅盡』，內心對此感到歡喜。像這樣，他進行思惟，與忍相應的思惟沒有錯謬時，在（思惟的）中間階段，他看到疑惑而沒有繼續深入，即使有繼續深入的，也沒有覺察到，於是就產生這樣的念頭：『我見儘是盡』。由此產生慢心，這就是增上慢。這種增上慢是因何而產生的？回答說：就是因為那個滅盡的因緣，道也是如此。 如果產生增上慢，認為『我生已盡』，這種增上慢是因何而產生的？回答說：例如，一個人便產生這樣的念頭：『這條道路，這個足跡，我依靠這條道路，依靠這個足跡，已經知曉了苦，已經斷除了習（xi，煩惱的習氣），已經證得了滅盡，已經思惟了道，我的生死已經終結』。由此產生慢心，這就是增上慢。這種增上慢是因何而產生的？回答說：就是因為那個生（生死）的因緣。 如果產生增上慢，認為『我梵行（fan xing，清凈的行為）已成』，這種增上慢是因何而產生的？回答說：例如，一個人便產生這樣的念頭：『這條道路，這個足跡，我依靠這條道路，依靠這個足跡……』
【English Translation】 English version What is conceit (man)? The answer is: When the mind is ablaze with conceit, it is called conceit. What is arrogance (kiao)? The answer is: Because I was born into a noble lineage, with beautiful features, excellent skills, wealthy possessions, and an upright appearance, arrogance arises from this, and arrogance is constantly manifested, this is called arrogance. What is the difference between conceit and arrogance? The answer is: Towards others, the mind produces a strong thought of surpassing them, this is the characteristic of conceit. Towards oneself, the mind becomes defiled by the (Buddha's) Dharma, this is the characteristic of arrogance. This is the difference between conceit and arrogance. If an increase of conceit (zeng shang man, mistakenly believing one has attained a state that one has not) arises, thinking 'I see suffering as suffering,' what is the cause of this increase of conceit? The answer is: For example, a person (not of wrong views) encounters a virtuous friend (shan zhi shi, a good teacher who can guide one to the right path), hears the Dharma from the virtuous friend, contemplates it internally, and obtains acceptance of suffering (shun ku ren, the ability to endure in accordance with the truth of suffering), thinking 'suffering is suffering,' and feels joy in their heart about this. In this way, he contemplates, and when the contemplation corresponding to acceptance is not mistaken, in the intermediate stage (of contemplation), he sees doubt and does not continue to delve deeper, and even if he continues to delve deeper, he does not realize it (because he has not obtained acceptance, he does not realize this delving), and then he has this thought: 'I see suffering as suffering.' From this, conceit arises, this is an increase of conceit. What is the cause of this increase of conceit? The answer is: It is because of that cause of suffering, and so is wisdom. If an increase of conceit arises, thinking 'I see cessation as cessation,' what is the cause of this increase of conceit? The answer is: For example, a person encounters a virtuous friend, hears the Dharma from the virtuous friend, contemplates it internally, and obtains acceptance of cessation (shun jin ren, the ability to endure in accordance with the truth of cessation), thinking 'cessation is cessation,' and feels joy in their heart about this. In this way, he contemplates, and when the contemplation corresponding to acceptance is not mistaken, in the intermediate stage (of contemplation), he sees doubt and does not continue to delve deeper, and even if he continues to delve deeper, he does not realize it, and then he has this thought: 'I see cessation as cessation.' From this, conceit arises, this is an increase of conceit. What is the cause of this increase of conceit? The answer is: It is because of that cause of cessation, and so is the path. If an increase of conceit arises, thinking 'My birth is exhausted,' what is the cause of this increase of conceit? The answer is: For example, a person then has this thought: 'This path, this trace, I rely on this path, rely on this trace, have already known suffering, have already cut off habit (xi, the habitual tendencies of afflictions), have already attained the cessation, have already contemplated the path, my birth is exhausted.' From this, conceit arises, this is an increase of conceit. What is the cause of this increase of conceit? The answer is: It is because of that cause of birth (birth and death). If an increase of conceit arises, thinking 'My pure conduct (fan xing, pure behavior) is accomplished,' what is the cause of this increase of conceit? The answer is: For example, a person then has this thought: 'This path, this trace, I rely on this path, rely on this trace...'
，已知苦、已斷習、已盡作證、已思惟道，我梵行已成。從此起慢，是謂增上慢。此增上慢何緣？答曰：即彼心心所念法緣。若生增上慢，我所作已辦，此增上慢何緣？答曰：如一便作是念：此道此跡，我依此道依此跡，我已知苦、已斷習、已盡作證、已思惟道，我已斷使、已害結、已吐結我，所作已辦。從此起慢，是謂增上慢。此增上慢何緣？答曰：即彼心心所念法緣。若生增上慢，我名色已有知如真，此增上慢何緣？答曰：如一便作是念：此道此跡，我依此道依此跡，我已知苦不復當知、已斷習不復當斷、以盡作證不復當作證、以思惟道不復當思惟，我名色已有知如真。從此起慢，是謂增上慢。此增上慢何緣？答曰：即彼心心所念法緣。云何于卑起慢？答曰：此一見他勝我，若生若姓若色若族、伎術行業、若富若戒。見已便作是念：此少勝我生姓色族伎術行業富戒。此彼非十倍二十倍、非百倍不如是，謂于卑起慢。云何覺欲而自害、云何害彼、云何俱害？云何自害？答曰：如淫慾所纏，身生熱心熱、身燒心燒，亦復淫慾所纏，長夜不忍不軟不愛受報，如是自害。云何害他？答曰：如淫慾所纏悕望他妻，若見彼夫便起瞋恚，如是害他。云何俱害？答曰：如淫慾所纏竊盜他妻，若彼夫見捉其妻，執其人捶打縛殺，如是
【現代漢語翻譯】 現代漢語譯本： 已知苦（Dukkha，痛苦），已斷習（Samudaya，苦的根源），已盡作證（Nirodha，苦的止息），已思惟道（Magga，達到苦止息的道路），我的梵行（Brahmacariya，清凈的生活）已經完成。從此產生驕慢，這被稱為增上慢（Adhimāna，過度的驕傲）。這增上慢的因緣是什麼？回答說：就是那些心和心所念的法（Dhamma，事物、法則）的因緣。如果產生增上慢，認為『我所作的已經完成』，這增上慢的因緣是什麼？回答說：比如有人這樣想：『這條道路，這個足跡，我依靠這條道路，依靠這個足跡，我已經知苦、已斷習、已盡作證、已思惟道，我已經斷除煩惱（Kilesa，染污）、已經摧毀結縛（Saṃyojana，束縛）、已經捨棄障礙，我所作的已經完成。』從此產生驕慢，這被稱為增上慢。這增上慢的因緣是什麼？回答說：就是那些心和心所念的法的因緣。如果產生增上慢，認為『我對名色（Nāmarūpa，身心）已經如實知曉』，這增上慢的因緣是什麼？回答說：比如有人這樣想：『這條道路，這個足跡，我依靠這條道路，依靠這個足跡，我已經知苦，不再需要再知；已經斷習，不再需要再斷；已經盡作證，不再需要再作證；已經思惟道，不再需要再思惟，我對名色已經如實知曉。』從此產生驕慢，這被稱為增上慢。這增上慢的因緣是什麼？回答說：就是那些心和心所念的法的因緣。 什麼是在卑劣之處產生驕慢？回答說：這個人看到別人勝過自己，無論是在出生、姓氏、容貌、家族、技藝行業、財富還是戒律方面。看到后就產生這樣的想法：『這個人稍微勝過我，在出生、姓氏、容貌、家族、技藝行業、財富、戒律方面。』這種勝過不是十倍二十倍，也不是百倍，不如是，這就是在卑劣之處產生驕慢。 什麼是覺察到慾望而自我傷害？什麼是傷害他人？什麼是同時傷害自己和他人？什麼是自我傷害？回答說：比如被淫慾所纏縛，身體產生熱惱，內心產生熱惱，身體被燒灼，內心被燒灼，又被淫慾所纏縛，長夜不能忍耐，不能柔和，不能喜愛，承受惡報，這就是自我傷害。什麼是傷害他人？回答說：比如被淫慾所纏縛，希望得到別人的妻子，如果看到她的丈夫就產生嗔恚，這就是傷害他人。什麼是同時傷害自己和他人？回答說：比如被淫慾所纏縛，偷盜別人的妻子，如果被她的丈夫看見，抓住他的妻子，抓住這個人捶打、捆綁、殺害，這就是同時傷害自己和他人。
【English Translation】 English version: Knowing suffering (Dukkha), having abandoned the origin (Samudaya), having realized cessation (Nirodha), having cultivated the path (Magga), my holy life (Brahmacariya) is accomplished. From this arises conceit, this is called Adhimāna (exaggerated pride). What is the cause of this Adhimāna? The answer is: it is caused by those mental states and mental objects (Dhamma). If Adhimāna arises, thinking 'What I had to do is done,' what is the cause of this Adhimāna? The answer is: for example, one thinks: 'This path, this trace, relying on this path, relying on this trace, I have known suffering, abandoned the origin, realized cessation, cultivated the path, I have abandoned defilements (Kilesa), destroyed fetters (Saṃyojana), cast off obstacles, what I had to do is done.' From this arises conceit, this is called Adhimāna. What is the cause of this Adhimāna? The answer is: it is caused by those mental states and mental objects. If Adhimāna arises, thinking 'I have truly known Nāmarūpa (name and form, mind and body),' what is the cause of this Adhimāna? The answer is: for example, one thinks: 'This path, this trace, relying on this path, relying on this trace, I have known suffering, no longer needing to know it; have abandoned the origin, no longer needing to abandon it; have realized cessation, no longer needing to realize it; have cultivated the path, no longer needing to cultivate it, I have truly known Nāmarūpa.' From this arises conceit, this is called Adhimāna. What is the cause of this Adhimāna? The answer is: it is caused by those mental states and mental objects. How does one develop conceit in an inferior situation? The answer is: when one sees another surpassing oneself, whether in birth, lineage, appearance, family, skill, occupation, wealth, or morality. Having seen this, one thinks: 'This person slightly surpasses me in birth, lineage, appearance, family, skill, occupation, wealth, or morality.' This surpassing is not ten times, twenty times, or a hundred times, it is not like that, this is developing conceit in an inferior situation. How does one harm oneself by being aware of desire? How does one harm others? How does one harm both oneself and others? How does one harm oneself? The answer is: for example, being entangled by lust, heat arises in the body, heat arises in the mind, the body is burned, the mind is burned, and being entangled by lust, one cannot endure, cannot be gentle, cannot be loving, and receives bad consequences for a long night, this is harming oneself. How does one harm others? The answer is: for example, being entangled by lust, hoping for another's wife, if one sees her husband, one becomes angry, this is harming others. How does one harm both oneself and others? The answer is: for example, being entangled by lust, stealing another's wife, if her husband sees it, seizes his wife, seizes this person, beats, binds, and kills him, this is harming both oneself and others.
俱害。云何覺恚自害、云何害他、云何俱害？云何自害？答曰：如瞋恚所纏，身生熱心熱、身燒心燒，亦復瞋恚所纏，長夜不忍不軟不愛受報，如是自害。云何害他？答曰：如瞋恚所纏打他，若手若杖若石若刀，如是害他。云何俱害？答曰：如瞋恚所纏打他，若手若杖若石若刀，為彼所打，若手若杖若石若刀，如是俱害。云何覺殺自害、云何害他、云何俱害？云何自害？答曰：如殺心所纏，身生熱心熱、身燒心燒，亦復殺所纏，長夜不忍不軟不愛受報，如是自害。云何害他？答曰：如害所纏斷他命，如是害他。云何俱害？答曰：如害所纏斷他命，他亦報此斷命，如是俱害。知多耶、智多耶？答曰：知多非智多，彼智者知也。智多耶、識多耶？答曰：識多非智多，一切智識所攝，識非智所攝。不攝何等？答曰：忍相應識。有漏行多、無漏行多？答曰：有漏行多，非無漏行。有漏行十入二入少有所入，無漏行二入少有所入。有為多、無為多？答曰：有為多非無為。有為十一入一入少有所入，無為一入少有所入。云何行事成、云何除事成？云何凡夫性？行事成云何？答曰：無學身護口護命清凈，是謂行事成。云何除事成？答曰：無學根護，是謂除事成。云何凡夫性？答曰：聖法若不得已不得當不得；複次諸聖暖、聖忍、聖見
【現代漢語翻譯】 現代漢語譯本 俱害。什麼是因嗔怒而自我傷害，什麼是傷害他人，什麼是互相傷害？什麼是自我傷害？回答說：如被嗔怒纏繞，身體發熱，內心焦躁，身心俱焚。又被嗔怒纏繞，長夜之中無法忍耐，心無柔和，不喜樂，承受惡報，這就是自我傷害。什麼是傷害他人？回答說：如被嗔怒纏繞，用手、棍棒、石頭或刀傷害他人，這就是傷害他人。什麼是互相傷害？回答說：如被嗔怒纏繞，用手、棍棒、石頭或刀傷害他人，反過來也被對方用手、棍棒、石頭或刀傷害，這就是互相傷害。 什麼是因殺心而自我傷害，什麼是傷害他人，什麼是互相傷害？什麼是自我傷害？回答說：如被殺心纏繞，身體發熱，內心焦躁，身心俱焚。又被殺心纏繞，長夜之中無法忍耐，心無柔和，不喜樂，承受惡報，這就是自我傷害。什麼是傷害他人？回答說：如被殺心纏繞，斷他人性命，這就是傷害他人。什麼是互相傷害？回答說：如被殺心纏繞，斷他人性命，他人也因此報復斷你性命，這就是互相傷害。 知多（jnata，已知）是智多（jnana，智慧）嗎？回答說：知多不是智多，那是智者所知的。智多是識多（vijnana，意識）嗎？回答說：識多不是智多，一切智慧都包含在意識之中，而意識並非都包含在智慧之中。不包含什麼？回答說：與忍相應的意識。 有漏行（sasrava-karma，有煩惱的行為）多，還是無漏行（anasrava-karma，無煩惱的行為）多？回答說：有漏行多，不是無漏行。有漏行包含十個入（ayatana，處）、兩個入的一部分，無漏行包含兩個入的一部分。有為（samskrta，有條件的事物）多，還是無為（asamskrta，無條件的事物）多？回答說：有為多，不是無為。有為包含十一個入、一個入的一部分，無為包含一個入的一部分。 什麼行為是成就的，什麼行為是去除的，什麼是凡夫的本性？什麼行為是成就的？回答說：無學（asaiksha，已證阿羅漢果位者）的身護、口護、命清凈，這叫做行為成就。什麼行為是去除的？回答說：無學根護（indriya-samvara，守護根門），這叫做去除成就。什麼是凡夫的本性？回答說：聖法（arya-dharma，聖者的法）如果不得、已不得、不得當；再者，諸聖暖（ushmagata，暖位）、聖忍（kshanti，忍位）、聖見（drsti，見位）。
【English Translation】 English version Harmful together. How does anger cause self-harm, how does it harm others, and how does it harm both? How does it cause self-harm? The answer is: When one is entangled in anger, the body becomes hot, the mind becomes agitated, and both body and mind are consumed. Furthermore, being entangled in anger, one experiences a long night of intolerance, lack of gentleness, and lack of joy, receiving negative consequences. This is how it causes self-harm. How does it harm others? The answer is: When one is entangled in anger, one strikes others with hands, sticks, stones, or knives. This is how it harms others. How does it harm both? The answer is: When one is entangled in anger, one strikes others with hands, sticks, stones, or knives, and in return, one is struck by them with hands, sticks, stones, or knives. This is how it harms both. How does killing cause self-harm, how does it harm others, and how does it harm both? How does it cause self-harm? The answer is: When one is entangled in the intention to kill, the body becomes hot, the mind becomes agitated, and both body and mind are consumed. Furthermore, being entangled in the intention to kill, one experiences a long night of intolerance, lack of gentleness, and lack of joy, receiving negative consequences. This is how it causes self-harm. How does it harm others? The answer is: When one is entangled in the intention to harm, one takes the life of another. This is how it harms others. How does it harm both? The answer is: When one is entangled in the intention to harm, one takes the life of another, and in return, the other retaliates by taking one's life. This is how it harms both. Is jnata (知多, known) jnana (智多, wisdom)? The answer is: jnata is not jnana; that is what the wise know. Is jnana vijnana (識多, consciousness)? The answer is: vijnana is not jnana; all wisdom is contained within consciousness, but not all consciousness is contained within wisdom. What is not contained? The answer is: Consciousness associated with patience (忍). Are there more sasrava-karma (有漏行, defiled actions) or anasrava-karma (無漏行, undefiled actions)? The answer is: There are more sasrava-karma, not anasrava-karma. Sasrava-karma includes ten ayatanas (入, sense bases) and a part of two ayatanas, while anasrava-karma includes a part of two ayatanas. Are there more samskrta (有為, conditioned things) or asamskrta (無為, unconditioned things)? The answer is: There are more samskrta, not asamskrta. Samskrta includes eleven ayatanas and a part of one ayatana, while asamskrta includes a part of one ayatana. What action is accomplished, what action is removed, and what is the nature of an ordinary person? What action is accomplished? The answer is: The body protection, speech protection, and pure livelihood of an arhat (無學, one beyond learning). This is called accomplished action. What action is removed? The answer is: The indriya-samvara (根護, guarding of the senses) of an arhat. This is called removed action. What is the nature of an ordinary person? The answer is: If the arya-dharma (聖法, noble dharma) is not attained, has not been attained, or is not appropriate; furthermore, the ushmagata (聖暖, warmth stage), kshanti (聖忍, patience stage), and drsti (聖見, seeing stage) of the noble ones.
、聖味、聖慧，若不得已不得當不得，是謂凡夫性。凡夫性當言善耶、當言不善耶、當言無記耶？答曰：凡夫性當言無記，不當言善、不當言不善也。以何等故凡夫性不當言善？答曰：方便求善法已得善法，不求方便我作凡夫也。已斷善根永滅善法，不得成就善法。設凡夫性是善者，彼斷善根彼非凡夫，以是故凡夫性不得言善。以何等故凡夫性不當言不善？答曰：得欲愛盡，不善根永盡，不成就不善法。設凡夫性不善者，彼凡夫欲愛盡，彼非凡夫人耶？以是故，凡夫性不當言不善也。凡夫性當言欲界系、當言色無色界系？答曰：凡夫性，或欲界系、或色無色界系。以何等故凡夫性不定言欲界系？答曰：欲界沒生色界，永滅欲界系法，得不成就欲界系法。若凡夫性定欲界系者，彼諸凡夫生無色界者，彼非凡夫耶？以是故凡夫性不當言定欲界系。以何等故凡夫性不當言定色界系？答曰：色界沒生無色界，永滅色界系法，不得成就色界系法。若凡夫性定色界系，彼諸凡夫無色界生，彼非凡夫耶？以是故凡夫性不當言定色界系。以何等故凡夫性不當言定無色界系？答曰：等越次取證，先從欲界于苦思苦，后色無色界同。聖道已生，先辦欲界事，后色無色界同。若等越次取證，先從無色界于苦思苦，后欲界色界同。聖道已生，先
【現代漢語翻譯】 現代漢語譯本 問：聖味（Ārya-rasa，聖者的滋味）、聖慧（Ārya-prajñā，聖者的智慧），如果不能獲得、不能證得、不相應，這就是所謂的凡夫性（prthag-jana-prakrti，普通人的本性）。凡夫性應當說是善的嗎？應當說是不善的嗎？應當說是無記的嗎？ 答：凡夫性應當說是無記的（avyākrta，非善非惡），不應當說是善的，也不應當說是不善的。為什麼凡夫性不應當說是善的呢？ 答：因為通過方便（upāya，方法）尋求善法（kuśala-dharma，好的行為），最終獲得善法，而不是一開始就想著『我就是個凡夫』。如果已經斷絕了善根（kuśala-mūla，善的根源），永遠滅絕了善法，就無法成就善法。如果凡夫性是善的，那麼那些斷絕了善根的人就不再是凡夫了，因此凡夫性不能說是善的。 為什麼凡夫性不應當說是不善的呢？ 答：因為如果獲得了欲愛（kāma-rāga，對慾望的執著）的止息，不善的根源就會永遠消失，就不會再產生不善的行為。如果凡夫性是不善的，那麼那些欲愛已經止息的凡夫，難道就不是凡夫了嗎？因此，凡夫性不應當說是不善的。 凡夫性應當說是欲界系（kāma-dhātu-baddha，受欲界束縛的）、應當說是色無色界系（rūpa-arūpa-dhātu-baddha，受色界和無色界束縛的）嗎？ 答：凡夫性，有時是欲界系，有時是色無色界系。為什麼凡夫性不能確定說是欲界系呢？ 答：因為在欲界死亡后，如果轉生到色界或無色界，就會永遠滅絕欲界系的法，不再成就欲界系的法。如果凡夫性一定是欲界系，那麼那些轉生到無色界的凡夫，難道就不是凡夫了嗎？因此，凡夫性不應當確定說是欲界系。 為什麼凡夫性不應當確定說是色界系呢？ 答：因為在色界死亡后，如果轉生到無色界，就會永遠滅絕色界系的法，無法成就色界系的法。如果凡夫性一定是色界系，那麼那些轉生到無色界的凡夫，難道就不是凡夫了嗎？因此，凡夫性不應當確定說是色界系。 為什麼凡夫性不應當確定說是無色界系呢？ 答：因為如果按照次第超越取證（kramena-vyatikramena-adhigama，按照順序或跳躍式地證悟），首先從欲界開始對苦（duhkha，痛苦）進行思考，然後是色界和無色界也是如此。聖道（ārya-mārga，通往解脫的道路）已經產生，首先處理欲界的事情，然後色界和無色界也是如此。如果按照次第超越取證，首先從無色界開始對苦進行思考，然後是欲界和色界也是如此。聖道已經產生，首先
【English Translation】 English version Question: Ārya-rasa (taste of the noble ones), Ārya-prajñā (wisdom of the noble ones), if one cannot obtain, cannot realize, cannot be in accordance with, this is called prthag-jana-prakrti (nature of ordinary people). Should the nature of ordinary people be said to be good? Should it be said to be not good? Should it be said to be indeterminate? Answer: The nature of ordinary people should be said to be indeterminate (avyākrta), it should not be said to be good, nor should it be said to be not good. Why should the nature of ordinary people not be said to be good? Answer: Because by means of upāya (skillful means), one seeks good dharmas (kuśala-dharma), and eventually obtains good dharmas, instead of thinking from the beginning 'I am just an ordinary person'. If one has already cut off the roots of goodness (kuśala-mūla), and has forever extinguished good dharmas, one cannot achieve good dharmas. If the nature of ordinary people is good, then those who have cut off the roots of goodness are no longer ordinary people, therefore the nature of ordinary people cannot be said to be good. Why should the nature of ordinary people not be said to be not good? Answer: Because if one obtains the cessation of kāma-rāga (desire-attachment), the roots of unwholesomeness will be forever extinguished, and unwholesome actions will no longer arise. If the nature of ordinary people is not good, then those ordinary people whose desire-attachment has ceased, are they not ordinary people? Therefore, the nature of ordinary people should not be said to be not good. Should the nature of ordinary people be said to be bound by the kāma-dhātu (desire realm), should it be said to be bound by the rūpa-arūpa-dhātu (form and formless realms)? Answer: The nature of ordinary people, sometimes it is bound by the desire realm, sometimes it is bound by the form and formless realms. Why cannot the nature of ordinary people be definitively said to be bound by the desire realm? Answer: Because after dying in the desire realm, if one is reborn in the form or formless realm, one will forever extinguish the dharmas bound by the desire realm, and will no longer achieve the dharmas bound by the desire realm. If the nature of ordinary people is definitely bound by the desire realm, then those ordinary people who are born in the formless realm, are they not ordinary people? Therefore, the nature of ordinary people should not be definitively said to be bound by the desire realm. Why should the nature of ordinary people not be definitively said to be bound by the form realm? Answer: Because after dying in the form realm, if one is reborn in the formless realm, one will forever extinguish the dharmas bound by the form realm, and will not be able to achieve the dharmas bound by the form realm. If the nature of ordinary people is definitely bound by the form realm, then those ordinary people who are born in the formless realm, are they not ordinary people? Therefore, the nature of ordinary people should not be definitively said to be bound by the form realm. Why should the nature of ordinary people not be definitively said to be bound by the formless realm? Answer: Because if one attains realization by means of kramena-vyatikramena-adhigama (gradual or skipping attainment), one first contemplates suffering (duhkha) in the desire realm, and then the form and formless realms are the same. The ārya-mārga (noble path) has already arisen, one first deals with the affairs of the desire realm, and then the form and formless realms are the same. If one attains realization by means of gradual or skipping attainment, one first contemplates suffering in the formless realm, and then the desire and form realms are the same. The noble path has already arisen, first
辦無色界事，后欲界色界同。如是凡夫性定無色界系。但等越次取證，先從欲界于苦思苦，后色無色界同。聖道已生，先辦欲界事，后色無色界同。以是故凡夫性不當言定無色界系。凡夫性當言見諦斷、當言思惟斷？答曰：凡夫性當言思惟斷，不當言見諦斷。以何等故凡夫性思惟斷非見諦斷？答曰：見諦所斷法永染污，凡夫性不染污。此云何？世間第一法在前速滅、苦法忍現在前速生，如此世間第一法滅苦法忍生，于其中間三界凡夫性得不成就，非余見諦所斷法永滅。凡夫性名何等法？答曰：三界無染污心不相應行。諸法邪見相應，彼邪志耶？答曰：或邪見非邪志。云何邪見非邪志？答曰：邪見相應邪志，諸餘邪志不相應邪見相應法，是謂邪見非邪志。云何邪志非邪見？答曰：邪志相應邪見，諸餘邪見不相應邪志相應法，是謂邪志非邪見。云何邪見邪志？答曰：除邪見相應邪志，諸餘邪見邪志相應法，是謂邪見邪志。云何非邪見非邪志？答曰：邪見不相應邪志、邪志不相應邪見，諸餘心、心所念法、色、無為、心不相應行，是謂非邪見非邪志。諸法邪見相應，彼邪方便也？答曰：或有邪見非邪方便。云何邪見非邪方便？答曰：邪見相應邪方便，是謂邪見非邪方便。云何邪方便非邪見？答曰：邪見諸餘邪見，不相應邪方
【現代漢語翻譯】 現代漢語譯本 辦無事，后欲界同。意思是說，如果事情沒有處理完，那麼之後在欲界（Kāmadhātu）中也會遇到同樣的問題。像這樣的凡夫（Pṛthagjana）的自性，不能說是完全沒有束縛。只能說他們是按部就班地證悟，先從欲界開始，對苦（duḥkha）進行思索，然後才能達到色界（Rūpadhātu）和無色界（Arūpadhātu）的相同境界。聖道（āryamārga）一旦產生，就要先處理欲界的事情，然後才能達到色界和無色界的相同境界。因此，不能說凡夫的自性就一定是完全沒有束縛的。 凡夫的自性應該說是通過思惟斷除，還是通過見諦斷除呢？回答是：凡夫的自性應該說是通過思惟斷除，而不是通過見諦斷除。為什麼凡夫的自性是通過思惟斷除，而不是通過見諦斷除呢？回答是：見諦所斷除的法是永遠染污的，而凡夫的自性不是染污的。這是什麼意思呢？世間第一法（laukikāgradharma）在前迅速滅去，苦法忍（duḥkha-dharma-kṣānti）現在前迅速生起，這樣，在世間第一法滅去、苦法忍生起的這段時間裡，三界的凡夫自性可能無法成就，但其餘見諦所斷除的法是永遠滅去的。 凡夫自性指的是什麼法？回答是：三界中沒有染污的心不相應行（citta-viprayukta-saṃskāra）。 諸法與邪見（mithyādṛṣṭi）相應，那麼它們也是邪志（mithyācetas）嗎？回答是：有的是邪見但不是邪志。什麼是邪見但不是邪志呢？回答是：與邪見相應的邪志，以及其餘與邪志不相應但與邪見相應的法，這叫做邪見但不是邪志。什麼是邪志但不是邪見呢？回答是：與邪志相應的邪見，以及其餘與邪見不相應但與邪志相應的法，這叫做邪志但不是邪見。什麼是既是邪見又是邪志呢？回答是：除了與邪見相應的邪志之外，其餘與邪見和邪志都相應的法，這叫做既是邪見又是邪志。什麼既不是邪見也不是邪志呢？回答是：與邪見不相應的邪志，與邪志不相應的邪見，以及其餘的心（citta）、心所念法（caitasika-dharma）、色（rūpa）、無為（asaṃskṛta）、心不相應行，這叫做既不是邪見也不是邪志。 諸法與邪見相應，那麼它們也是邪方便（mithyāupāya）嗎？回答是：有的是邪見但不是邪方便。什麼是邪見但不是邪方便呢？回答是：與邪見相應的邪方便，這叫做邪見但不是邪方便。什麼是邪方便但不是邪見呢？回答是：邪見，以及其餘與邪見不相應的邪方
【English Translation】 English version 'If matters are not resolved, similar issues will arise later in the desire realm (Kāmadhātu).' Thus, the nature of ordinary beings (Pṛthagjana) cannot be said to be entirely without bonds. It can only be said that they attain enlightenment step by step, starting from the desire realm, contemplating suffering (duḥkha), and then reaching the same state as the form realm (Rūpadhātu) and the formless realm (Arūpadhātu). Once the noble path (āryamārga) arises, one must first resolve the issues of the desire realm before reaching the same state as the form and formless realms. Therefore, it cannot be said that the nature of ordinary beings is necessarily entirely without bonds. Should the nature of ordinary beings be said to be severed through contemplation or through seeing the truth? The answer is: the nature of ordinary beings should be said to be severed through contemplation, not through seeing the truth. Why is it that the nature of ordinary beings is severed through contemplation and not through seeing the truth? The answer is: the dharmas severed by seeing the truth are permanently defiled, while the nature of ordinary beings is not defiled. What does this mean? The highest mundane dharma (laukikāgradharma) quickly ceases in the front, and the forbearance of the dharma of suffering (duḥkha-dharma-kṣānti) quickly arises in the present. Thus, during the time between the cessation of the highest mundane dharma and the arising of the forbearance of the dharma of suffering, the nature of ordinary beings in the three realms may not be accomplished, but the remaining dharmas severed by seeing the truth are permanently extinguished. What kind of dharma is the nature of ordinary beings? The answer is: non-defiled mind-unrelated formations (citta-viprayukta-saṃskāra) in the three realms. If dharmas are associated with wrong views (mithyādṛṣṭi), are they also wrong intentions (mithyācetas)? The answer is: some are wrong views but not wrong intentions. What are wrong views but not wrong intentions? The answer is: wrong intentions associated with wrong views, and other dharmas associated with wrong views but not with wrong intentions, are called wrong views but not wrong intentions. What are wrong intentions but not wrong views? The answer is: wrong views associated with wrong intentions, and other dharmas associated with wrong intentions but not with wrong views, are called wrong intentions but not wrong views. What are both wrong views and wrong intentions? The answer is: apart from wrong intentions associated with wrong views, other dharmas associated with both wrong views and wrong intentions are called both wrong views and wrong intentions. What are neither wrong views nor wrong intentions? The answer is: wrong intentions not associated with wrong views, wrong views not associated with wrong intentions, and other minds (citta), mental phenomena (caitasika-dharma), forms (rūpa), unconditioned (asaṃskṛta), and mind-unrelated formations, are called neither wrong views nor wrong intentions. If dharmas are associated with wrong views, are they also wrong means (mithyāupāya)? The answer is: some are wrong views but not wrong means. What are wrong views but not wrong means? The answer is: wrong means associated with wrong views are called wrong views but not wrong means. What are wrong means but not wrong views? The answer is: wrong views, and other wrong means not associated with wrong views.
便相應法，是謂邪方便非邪見。云何邪見邪方便？答曰：除邪方便，諸餘邪見相應法，是謂邪見邪方便。云何非邪見非邪方便？答曰：邪見不相應邪方便，諸餘心、心所念法、色、無為、心不相應行，是謂非邪見非邪方便。邪念、邪定亦如是。諸法邪志相應，彼邪方便耶？答曰：或邪志非邪方便。云何邪志非邪方便？答曰：邪志相應邪方便，是謂邪志非邪方便。云何邪方便非邪志？答曰：邪志諸餘邪志，不相應邪方便相應法，是謂邪方便非邪志。云何邪志邪方便？答曰：除邪方便，諸餘邪志相應法，是謂邪志邪方便也。云何非邪志非邪方便？答曰：邪志不相應邪方便，諸餘心、心所念法、色、無為、心不相應行，是謂非邪志非邪方便。邪念、邪定亦如是。諸法邪方便相應，彼邪念耶？答曰：或邪方便非邪念。云何邪方便非邪念？答曰：邪念，是謂邪方便非邪念。云何邪念非邪方便？答曰：邪方便，是謂邪念非邪方便。云何邪方便邪念？答曰：除邪念(去不與所念相應也)，諸餘邪方便相應法，是謂邪方便邪念。云何非邪方便非邪念？答曰：諸餘心、心所念法、色、無為、心不相應行，是謂非邪方便非邪念。邪定亦如是。諸法邪念相應，彼邪定耶？答曰：或邪念非邪定。云何邪念非邪定？答曰：邪定，是謂邪念非邪定。
【現代漢語翻譯】 現代漢語譯本 如果與邪法相應，這被稱為邪方便而非邪見。什麼是邪見邪方便呢？回答：除了邪方便之外，所有與邪見相應的法，這被稱為邪見邪方便。什麼是非邪見非邪方便呢？回答：與邪見不相應的邪方便，以及其他的心、心所念法（心理活動）、色（物質現象）、無為（涅槃）、心不相應行（既非心也非物的抽像概念），這被稱為非邪見非邪方便。邪念、邪定也是如此。 如果各種法與邪志（錯誤的意願）相應，那麼它們是邪方便嗎？回答：或許是邪志而非邪方便。什麼是邪志而非邪方便呢？回答：與邪志相應的邪方便，這被稱為邪志而非邪方便。什麼是邪方便而非邪志呢？回答：邪志之外，所有與邪志不相應的邪方便相應的法，這被稱為邪方便而非邪志。什麼是邪志邪方便呢？回答：除了邪方便之外，所有與邪志相應的法，這被稱為邪志邪方便。什麼是非邪志非邪方便呢？回答：與邪志不相應的邪方便，以及其他的心、心所念法、色、無為、心不相應行，這被稱為非邪志非邪方便。邪念、邪定也是如此。 如果各種法與邪方便相應，那麼它們是邪念嗎？回答：或許是邪方便而非邪念。什麼是邪方便而非邪念呢？回答：邪念，這被稱為邪方便而非邪念。什麼是邪念而非邪方便呢？回答：邪方便，這被稱為邪念而非邪方便。什麼是邪方便邪念呢？回答：除了邪念（去除不與所念相應的部分），所有與邪方便相應的法，這被稱為邪方便邪念。什麼是非邪方便非邪念呢？回答：其他的心、心所念法、色、無為、心不相應行，這被稱為非邪方便非邪念。邪定也是如此。 如果各種法與邪念相應，那麼它們是邪定嗎？回答：或許是邪念而非邪定。什麼是邪念而非邪定呢？回答：邪定，這被稱為邪念而非邪定。
【English Translation】 English version If it corresponds to an incorrect method, it is called 'wrong means' (邪方便, xié fāngbiàn) and not 'wrong view' (邪見, xié jiàn). What is 'wrong view and wrong means'? The answer is: Apart from 'wrong means', all other dharmas corresponding to 'wrong view' are called 'wrong view and wrong means'. What is 'neither wrong view nor wrong means'? The answer is: 'Wrong means' not corresponding to 'wrong view', and other mind (心, xīn), mental activities (心所念法, xīn suǒ niàn fǎ), form (色, sè), unconditioned (無為, wúwéi) [Nirvana], non-corresponding formations (心不相應行, xīn bù xiāngyìng xíng), are called 'neither wrong view nor wrong means'. So are 'wrong mindfulness' (邪念, xié niàn) and 'wrong concentration' (邪定, xié dìng). If various dharmas correspond to 'wrong intention' (邪志, xié zhì), are they 'wrong means'? The answer is: Perhaps 'wrong intention' but not 'wrong means'. What is 'wrong intention' but not 'wrong means'? The answer is: 'Wrong means' corresponding to 'wrong intention' is called 'wrong intention' but not 'wrong means'. What is 'wrong means' but not 'wrong intention'? The answer is: Apart from 'wrong intention', all other dharmas corresponding to 'wrong means' not corresponding to 'wrong intention' are called 'wrong means' but not 'wrong intention'. What is 'wrong intention and wrong means'? The answer is: Apart from 'wrong means', all other dharmas corresponding to 'wrong intention' are called 'wrong intention and wrong means'. What is 'neither wrong intention nor wrong means'? The answer is: 'Wrong means' not corresponding to 'wrong intention', and other mind, mental activities, form, unconditioned, non-corresponding formations, are called 'neither wrong intention nor wrong means'. So are 'wrong mindfulness' and 'wrong concentration'. If various dharmas correspond to 'wrong means', are they 'wrong mindfulness'? The answer is: Perhaps 'wrong means' but not 'wrong mindfulness'. What is 'wrong means' but not 'wrong mindfulness'? The answer is: 'Wrong mindfulness' is called 'wrong means' but not 'wrong mindfulness'. What is 'wrong mindfulness' but not 'wrong means'? The answer is: 'Wrong means' is called 'wrong mindfulness' but not 'wrong means'. What is 'wrong means and wrong mindfulness'? The answer is: Apart from 'wrong mindfulness' (removing what does not correspond to what is thought), all other dharmas corresponding to 'wrong means' are called 'wrong means and wrong mindfulness'. What is 'neither wrong means nor wrong mindfulness'? The answer is: Other mind, mental activities, form, unconditioned, non-corresponding formations, are called 'neither wrong means nor wrong mindfulness'. So is 'wrong concentration'. If various dharmas correspond to 'wrong mindfulness', are they 'wrong concentration'? The answer is: Perhaps 'wrong mindfulness' but not 'wrong concentration'. What is 'wrong mindfulness' but not 'wrong concentration'? The answer is: 'Wrong concentration' is called 'wrong mindfulness' but not 'wrong concentration'.
云何邪定非邪念？答曰：邪念，是謂邪定非邪念(同故言非)。云何邪念邪定？答曰：除邪定，諸餘邪念相應法，是謂邪念邪定。云何非邪念非邪定？答曰：諸餘心、心所念法、色、無為、心不相應行，是謂非邪念非邪定。
思想品第八竟(梵本二百二十首盧長十八字)。
雜犍度第一盡(自初訖此三千五百言)。
阿毗曇八犍度論卷第三 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第四
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇結使犍度不善跋渠初(自此盡十二品)
不善有報， 見亦見苦， 若見有覺， 如相應根； 欲界獲得， 斷亦五人， 身見如是， 一切遍后。
三結、三不善根、三有漏，四流、四軛、四受、四縛，五蓋、五結、五下分結、五見，六身愛，七使，九結，九十八使。此三結，幾不善、幾無記；此乃至九十八使，幾不善、幾無記？此三結，幾有報，幾無報；此乃至九十八使，幾有報、幾無報？此三結，幾見諦斷、幾思惟斷；此乃至九十八使，幾見諦斷、幾思惟斷？此三結，幾見苦諦斷、幾見習盡道諦斷、幾思惟斷；此乃至九十八使，幾見苦諦斷、幾見習盡道諦斷、
【現代漢語翻譯】 現代漢語譯本 什麼叫做邪定而非邪念呢？回答是：邪念，就叫做邪定而非邪念（因為它們是相同的，所以說『非』）。什麼叫做邪念和邪定呢？回答是：除了邪定之外，所有其他的與邪念相應的法，就叫做邪念和邪定。什麼叫做非邪念也非邪定呢？回答是：所有其他的心、心所念法、色、無為法、以及心不相應行，就叫做非邪念也非邪定。
《思想品》第八完（梵文版本二百二十首偈，每首十八字）。
《雜犍度》第一完（從開始到這裡共三千五百字）。
《阿毗曇八犍度論》卷第三 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第四
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
《阿毗曇結使犍度》不善跋渠初（從這裡開始共十二品）
不善有報， 見亦見苦， 若見有覺， 如相應根； 欲界獲得， 斷亦五人， 身見如是， 一切遍后。
三結（Three bonds）、三不善根（Three unwholesome roots）、三有漏（Three outflows），四流（Four floods）、四軛（Four yokes）、四受（Four attachments）、四縛（Four bonds），五蓋（Five hindrances）、五結（Five fetters）、五下分結（Five lower fetters）、五見（Five views），六身愛（Six bases of craving），七使（Seven latent tendencies），九結（Nine bonds），九十八使（Ninety-eight latent tendencies）。這三結，有多少是不善的，有多少是無記的？這乃至九十八使，有多少是不善的，有多少是無記的？這三結，有多少是有報的，有多少是無報的？這乃至九十八使，有多少是有報的，有多少是無報的？這三結，有多少是見諦斷的，有多少是思惟斷的？這乃至九十八使，有多少是見諦斷的，有多少是思惟斷的？這三結，有多少是見苦諦斷的，有多少是見習盡道諦斷的，有多少是思惟斷的？這乃至九十八使，有多少是見苦諦斷的，有多少是見習盡道諦斷的？
【English Translation】 English version What is called wrong concentration but not wrong thought? The answer is: Wrong thought is called wrong concentration but not wrong thought (because they are the same, hence the term 'not'). What is called wrong thought and wrong concentration? The answer is: Apart from wrong concentration, all other dharmas (phenomena) associated with wrong thought are called wrong thought and wrong concentration. What is called neither wrong thought nor wrong concentration? The answer is: All other mind, mental states, form, unconditioned dharmas (asaṃskṛta), and mind-disassociated formations are called neither wrong thought nor wrong concentration.
The eighth chapter, 'Thought,' is complete (the Sanskrit version has two hundred and twenty verses, each with eighteen syllables).
The first section, 'Miscellaneous Aggregates,' is complete (from the beginning to here, there are three thousand five hundred words).
Abhidharma Eight Skandha Treatise, Volume 3 Taisho Tripitaka Volume 26, No. 1543, Abhidharma Eight Skandha Treatise
Abhidharma Eight Skandha Treatise, Volume 4
Composed by Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆) of Kashmir during the Qin Dynasty, together with Zhu Fonian (竺佛念)
Abhidharma Treatise on Fetters, Skandha of Unwholesome Categories, First Chapter (from here to the end, there are twelve chapters)
Unwholesome has retribution, Seeing also sees suffering, If seeing has awareness, Like corresponding roots; Desire realm obtained, Severed also by five persons, Self-view is thus, All pervasive afterwards.
The three bonds (trayo bandhanāḥ), the three unwholesome roots (trīṇi akuśalamūlāni), the three outflows (traya āsravāḥ), the four floods (catāra oghāḥ), the four yokes (catvāra yogāḥ), the four attachments (catvāri upādānāni), the four bonds (catvāri bandhanāni), the five hindrances (pañca nīvaraṇāni), the five fetters (pañca saṃyojanāni), the five lower fetters (pañca orambhāgīyāṇi saṃyojanāni), the five views (pañca dṛṣṭayaḥ), the six bases of craving (ṣaṭ kāyāḥ), the seven latent tendencies (sapta anuśayāḥ), the nine bonds (nava saṃyojanāni), the ninety-eight latent tendencies (aṣṭanavati anuśayāḥ). Of these three bonds, how many are unwholesome, and how many are indeterminate? Of these up to ninety-eight latent tendencies, how many are unwholesome, and how many are indeterminate? Of these three bonds, how many have retribution, and how many do not have retribution? Of these up to ninety-eight latent tendencies, how many have retribution, and how many do not have retribution? Of these three bonds, how many are severed by seeing the truth, and how many are severed by contemplation? Of these up to ninety-eight latent tendencies, how many are severed by seeing the truth, and how many are severed by contemplation? Of these three bonds, how many are severed by seeing the truth of suffering, how many are severed by seeing the truth of the path to the cessation of suffering, and how many are severed by contemplation? Of these up to ninety-eight latent tendencies, how many are severed by seeing the truth of suffering, and how many are severed by seeing the truth of the path to the cessation of suffering?
幾思惟斷？此三結，幾見、幾不見；此乃至九十八使，幾見、幾不見？此三結，幾有覺有觀、幾無覺有觀、幾無覺無觀；此乃至九十八使，幾有覺有觀、幾無覺有觀、幾無覺無觀？此三結，幾樂根相應、幾苦根相應、幾喜根相應、幾憂根相應、幾護根相應；此乃至九十八使，幾樂根相應、幾苦根相應、幾喜根相應、幾憂根相應、幾護根相應？此三結，幾欲界系、幾色界系、幾無色界系；此乃至九十八使，幾欲界系、幾色界系、幾無色界系？諸結是欲界者，此結在欲界耶？設在欲界結，是欲界結耶？所有結是色無色界結，此結在色無色界耶？設結在色無色界，是色無色界結耶？所有結非欲界結，此結不在欲界耶？設不在欲界，此結非欲界結耶？所有結不是色無色界，此不在色無色界結耶？設結不在色無色界，此非色無色界結耶？見諦成就世尊弟子，色未盡，為色系耶？設為色系，此色未盡耶？若痛想行識未盡，為識所繫耶？設為識所繫，識未盡耶？見諦成就世尊弟子，色已盡，此色解耶？設色解者，此色盡耶？若痛想行識盡，此識解耶？設識解者，此識盡耶？五人，堅信、堅法、信解脫、見到、身證。堅信人於此三結，幾成就、幾不成就？此乃至九十八使，幾成就、幾不成就。乃至身證人，此三結，幾成就、幾不成就；
【現代漢語翻譯】 現代漢語譯本 幾種思惟能斷除煩惱？這三種結（三結：身見、戒禁取見、疑），哪些是見所斷，哪些不是見所斷？乃至這九十八種煩惱（九十八使），哪些是見所斷，哪些不是見所斷？ 這三種結，哪些是具有覺、具有觀（有覺有觀），哪些是無覺有觀，哪些是無覺無觀？乃至這九十八種煩惱，哪些是具有覺、具有觀，哪些是無覺有觀，哪些是無覺無觀？ 這三種結，哪些是與樂根相應，哪些是與苦根相應，哪些是與喜根相應，哪些是與憂根相應，哪些是與舍根相應？乃至這九十八種煩惱，哪些是與樂根相應，哪些是與苦根相應，哪些是與喜根相應，哪些是與憂根相應，哪些是與舍根相應？ 這三種結，哪些是屬於欲界繫縛，哪些是屬於色界繫縛，哪些是屬於無色界繫縛？乃至這九十八種煩惱，哪些是屬於欲界繫縛，哪些是屬於色界繫縛，哪些是屬於無色界繫縛？ 所有屬於欲界的結，這個結一定在欲界嗎？假設某個結在欲界，它一定是屬於欲界的結嗎？所有屬於色界和無色界的結，這個結一定在色界和無色界嗎？假設某個結在色界和無色界，它一定是屬於色界和無色界的結嗎？ 所有不是屬於欲界的結，這個結一定不在欲界嗎？假設某個結不在欲界，它一定不是屬於欲界的結嗎？所有不是屬於色界和無色界的結，這個結一定不在色界和無色界嗎？假設某個結不在色界和無色界，它一定不是屬於色界和無色界的結嗎？ 已經證得見諦（見諦成就）的世尊弟子，如果色蘊（色）還沒有斷盡，是否會被色蘊所繫縛？假設被色蘊所繫縛，是否表示色蘊還沒有斷盡？如果受（痛）、想、行、識蘊還沒有斷盡，是否會被識蘊所繫縛？假設被識蘊所繫縛，是否表示識蘊還沒有斷盡？ 已經證得見諦的世尊弟子，如果色蘊已經斷盡，是否表示從色蘊中解脫？假設從色蘊中解脫，是否表示色蘊已經斷盡？如果受、想、行、識蘊已經斷盡，是否表示從識蘊中解脫？假設從識蘊中解脫，是否表示識蘊已經斷盡？ 有五種人：堅信（堅信）、堅法（堅法）、信解脫（信解脫）、見到（見到）、身證（身證）。堅信之人對於這三種結，哪些是已經成就（成就），哪些是沒有成就（不成就）？乃至這九十八種煩惱，哪些是已經成就，哪些是沒有成就？乃至身證之人，對於這三種結，哪些是已經成就，哪些是沒有成就？
【English Translation】 English version By how many kinds of reflection are defilements abandoned? Of these three bonds (three bonds: Sakkāya-diṭṭhi (belief in self), Sīlabbata-parāmāsa (attachment to rites and rituals), Vicikicchā (doubt)), how many are to be abandoned by seeing, and how many are not to be abandoned by seeing? And of these ninety-eight tendencies (anusaya), how many are to be abandoned by seeing, and how many are not to be abandoned by seeing? Of these three bonds, how many are with initial and sustained application of mind (vitakka-vicāra), how many are without initial application but with sustained application of mind, and how many are without initial and sustained application of mind? And of these ninety-eight tendencies, how many are with initial and sustained application of mind, how many are without initial application but with sustained application of mind, and how many are without initial and sustained application of mind? Of these three bonds, how many are associated with the feeling of pleasure (sukha vedanā), how many are associated with the feeling of pain (dukkha vedanā), how many are associated with the feeling of joy (somanassa vedanā), how many are associated with the feeling of sorrow (domanassa vedanā), and how many are associated with the feeling of equanimity (upekkhā vedanā)? And of these ninety-eight tendencies, how many are associated with the feeling of pleasure, how many are associated with the feeling of pain, how many are associated with the feeling of joy, how many are associated with the feeling of sorrow, and how many are associated with the feeling of equanimity? Of these three bonds, how many are bound to the desire realm (kāmadhātu), how many are bound to the form realm (rūpadhātu), and how many are bound to the formless realm (arūpadhātu)? And of these ninety-eight tendencies, how many are bound to the desire realm, how many are bound to the form realm, and how many are bound to the formless realm? All bonds that belong to the desire realm, are these bonds necessarily in the desire realm? If a bond is in the desire realm, is it necessarily a bond of the desire realm? All bonds that belong to the form and formless realms, are these bonds necessarily in the form and formless realms? If a bond is in the form and formless realms, is it necessarily a bond of the form and formless realms? All bonds that do not belong to the desire realm, are these bonds necessarily not in the desire realm? If a bond is not in the desire realm, is it necessarily not a bond of the desire realm? All bonds that are not of the form and formless realms, are these necessarily not in the form and formless realms? If a bond is not in the form and formless realms, is it necessarily not a bond of the form and formless realms? A disciple of the Blessed One who has attained stream-entry (sotāpanna), if the form aggregate (rūpa) is not yet exhausted, is he bound by form? If he is bound by form, is it because form is not yet exhausted? If feeling (vedanā), perception (saññā), mental formations (saṅkhāra), and consciousness (viññāṇa) are not yet exhausted, is he bound by consciousness? If he is bound by consciousness, is it because consciousness is not yet exhausted? A disciple of the Blessed One who has attained stream-entry, if form is exhausted, is he liberated from form? If he is liberated from form, is it because form is exhausted? If feeling, perception, mental formations, and consciousness are exhausted, is he liberated from consciousness? If he is liberated from consciousness, is it because consciousness is exhausted? There are five types of individuals: one who is faith-devoted (saddhānusārī), one who is Dhamma-devoted (dhammānusārī), one who is liberated by faith (saddhāvimutta), one who is a vision-attainer (diṭṭhipatta), and one who is a body-witness (kāyasakkhi). For the one who is faith-devoted, with regard to these three bonds, how many are attained, and how many are not attained? And with regard to these ninety-eight tendencies, how many are attained, and how many are not attained? And so on, for the one who is a body-witness, with regard to these three bonds, how many are attained, and how many are not attained?
此乃至九十八使，幾成就、幾不成就。身見，彼身見幾緣緣？身見、戒、盜、疑，乃至無色界思惟所斷無明使幾緣緣？無色界思惟所斷無明使，彼無色界思惟所斷無明使，幾緣緣？無色界思惟所斷無明使，欲界身見、戒、盜、疑，乃至無色界思惟所斷慢使，幾緣緣？此章義愿具演說。
三結乃至九十八使，彼三結幾不善、幾無記？答曰：一無記，二當分別。戒、盜、疑在欲界者則不善，在色無色界則無記。貪、瞋恚、愚癡定不善。有漏中，一無記，二當分別。欲漏，或不善、或無記。云何不善？答曰：無慚、無愧彼相應欲漏，是謂不善。云何無記？答曰：無慚、無愧不相應欲漏，是謂無記。無明漏，或不善、或無記。云何不善？答曰：無慚、無愧相應無明漏，是謂不善。云何無記？答曰：無慚、無愧不相應無明漏，是謂無記。流中，一無記，三當分別。欲流，或不善、或無記。云何不善？答曰：無慚、無愧彼相應欲流，是謂不善。云何無記？答曰：無慚、無愧不相應欲流，是謂無記。無明流，或不善、或無記。云何不善？答曰：無慚、無愧相應無明流，是謂不善。云何無記？答曰：無慚無愧不相應無明流，是謂無記。見流，或不善、或無記。云何不善？答曰：欲界三見，是謂不善。云何無記？答曰：欲界二見、
【現代漢語翻譯】 現代漢語譯本 關於九十八使（ninety-eight fetters），有多少是已經成就的，有多少是沒有成就的？ 身見（belief in a self），這個身見是由多少因緣產生的？ 身見、戒禁取見（belief in the efficacy of rituals）、疑（doubt），乃至非想非非想處思惟所斷的無明使（ignorance-fetter eradicated by contemplation in the realm of neither perception nor non-perception）是由多少因緣產生的？ 非想非非想處思惟所斷的無明使，這個非想非非想處思惟所斷的無明使，是由多少因緣產生的？ 非想非非想處思惟所斷的無明使，欲界（desire realm）的身見、戒禁取見、疑，乃至非想非非想處思惟所斷的慢使（conceit-fetter eradicated by contemplation in the realm of neither perception nor non-perception），是由多少因緣產生的？ 希望能夠詳細地解釋這一章的含義。
三結（three fetters）乃至九十八使，這三結中有多少是不善的（unwholesome），有多少是無記的（neutral）？ 回答是：一個是無記的，兩個應當分別。戒禁取見、疑如果是在欲界，那就是不善的；如果在色界（form realm）和無色界（formless realm），那就是無記的。貪（greed）、瞋恚（hatred）、愚癡（delusion）一定是是不善的。 在有漏（with outflows）之中，一個是無記的，兩個應當分別。欲漏（desire outflow），或者是不善的，或者是無記的。什麼是不善的呢？回答是：沒有慚（shame）、沒有愧（embarrassment），與它們相應的欲漏，這叫做不善的。什麼是無記的呢？回答是：沒有慚、沒有愧，不與它們相應的欲漏，這叫做無記的。 無明漏（ignorance outflow），或者是不善的，或者是無記的。什麼是不善的呢？回答是：沒有慚、沒有愧，與它們相應的無明漏，這叫做不善的。什麼是無記的呢？回答是：沒有慚、沒有愧，不與它們相應的無明漏，這叫做無記的。 在流（flood）之中，一個是無記的，三個應當分別。欲流（desire flood），或者是不善的，或者是無記的。什麼是不善的呢？回答是：沒有慚、沒有愧，與它們相應的欲流，這叫做不善的。什麼是無記的呢？回答是：沒有慚、沒有愧，不與它們相應的欲流，這叫做無記的。 無明流（ignorance flood），或者是不善的，或者是無記的。什麼是不善的呢？回答是：沒有慚、沒有愧，與它們相應的無明流，這叫做不善的。什麼是無記的呢？回答是：沒有慚、沒有愧，不與它們相應的無明流，這叫做無記的。 見流（view flood），或者是不善的，或者是無記的。什麼是不善的呢？回答是：欲界的三見，這叫做不善的。什麼是無記的呢？回答是：欲界的二見
【English Translation】 English version Regarding the ninety-eight fetters, how many are accomplished, and how many are unaccomplished? Self-view (Sakkāya-diṭṭhi), by how many conditions is that self-view conditioned? Self-view, belief in the efficacy of rituals (Sīlabbata-parāmāsa), doubt (Vicikicchā), up to the ignorance-fetter eradicated by contemplation in the realm of neither perception nor non-perception (Nevasaññānāsaññāyatana-bhava-agga-pahātabba-avijjā-anusaya), by how many conditions are they conditioned? The ignorance-fetter eradicated by contemplation in the realm of neither perception nor non-perception, that ignorance-fetter eradicated by contemplation in the realm of neither perception nor non-perception, by how many conditions is it conditioned? The ignorance-fetter eradicated by contemplation in the realm of neither perception nor non-perception, self-view, belief in the efficacy of rituals, doubt in the desire realm (Kāmadhātu), up to the conceit-fetter eradicated by contemplation in the realm of neither perception nor non-perception (Nevasaññānāsaññāyatana-bhava-agga-pahātabba-māna-anusaya), by how many conditions are they conditioned? I wish that the meaning of this chapter be fully explained.
The three fetters (three bonds) up to the ninety-eight fetters, of these three fetters, how many are unwholesome (akusala), and how many are neutral (avyākata)? The answer is: one is neutral, two should be distinguished. Belief in the efficacy of rituals and doubt, if they are in the desire realm, then they are unwholesome; if they are in the form realm (Rūpadhātu) and formless realm (Arūpadhātu), then they are neutral. Greed (lobha), hatred (dosa), and delusion (moha) are definitely unwholesome. Among those with outflows (sāsava), one is neutral, two should be distinguished. Desire outflow (Kāmāsava), is either unwholesome or neutral. What is unwholesome? The answer is: lack of shame (ahirika) and lack of embarrassment (anottappa), the desire outflow associated with them, that is called unwholesome. What is neutral? The answer is: lack of shame and lack of embarrassment, the desire outflow not associated with them, that is called neutral. Ignorance outflow (Avijjāsava), is either unwholesome or neutral. What is unwholesome? The answer is: lack of shame and lack of embarrassment, the ignorance outflow associated with them, that is called unwholesome. What is neutral? The answer is: lack of shame and lack of embarrassment, the ignorance outflow not associated with them, that is called neutral. Among the floods (ogha), one is neutral, three should be distinguished. Desire flood (Kāma-ogha), is either unwholesome or neutral. What is unwholesome? The answer is: lack of shame and lack of embarrassment, the desire flood associated with them, that is called unwholesome. What is neutral? The answer is: lack of shame and lack of embarrassment, the desire flood not associated with them, that is called neutral. Ignorance flood (Avijjogha), is either unwholesome or neutral. What is unwholesome? The answer is: lack of shame and lack of embarrassment, the ignorance flood associated with them, that is called unwholesome. What is neutral? The answer is: lack of shame and lack of embarrassment, the ignorance flood not associated with them, that is called neutral. View flood (Diṭṭhogha), is either unwholesome or neutral. What is unwholesome? The answer is: the three views of the desire realm, that is called unwholesome. What is neutral? The answer is: the two views of the desire realm
色無色界五見，是謂無記。軛亦如是。受中，一無記，三當分別。欲受，或不善、或無記。云何不善？答曰：無慚、無愧彼相應欲受，是謂不善。云何無記？答曰：無慚、無愧不相應欲受，是謂無記。戒受，或不善、或無記。云何不善？答曰：在欲界者是謂不善。云何無記？答曰：在色無色界者是謂無記。見受，或不善、或無記。云何不善？答曰：欲界二見，是謂不善。云何無記？答曰：欲界二見、色無色界四見，是謂無記。縛中，二不善，二當分別。戒盜身縛、我見身縛，在欲界是不善；在色無色界是無記。蓋及瞋恚、慳、嫉結定不善。愛結、憍慢結在欲界，是不善；在色無色界是無記。五下分結中，二不善，一無記，二當分別。戒、盜、疑在欲界是不善，在色無色界是無記。見中，二無記，三當分別。邪見、見盜、戒盜在欲界是不善，在色無色界是無記。六身愛中，二不善，四當分別。眼更愛、耳身更愛在欲界是不善，在色界是無記。意更愛在欲界是不善，在色無色界是無記。七使中，二不善，一無記，四當分別。憍慢使、疑使在欲界是不善，在色無色界是無記。無明使，或不善、或無記。云何不善？答曰：無慚、無愧相應無明使，是謂不善。云何無記？答曰：無慚、無愧不相應無明使，是謂無記。見使，或不善
【現代漢語翻譯】 現代漢語譯本 色（Rūpa，物質）沒有五見，這被稱為無記（avyākrta，不確定）。軛（yoga，束縛）也是如此。在受（vedanā，感受）中，一種是無記，三種應當分別。欲受（kāma vedanā，慾望的感受），或者是不善（akuśala，不道德），或者是無記。什麼是不善？回答說：無慚（ahrīka，無恥）、無愧（anapatrāpya，無愧）與此相應的欲受，這被稱為不善。什麼是無記？回答說：無慚、無愧不相應的欲受，這被稱為無記。戒受（śīla vedanā，戒律的感受），或者是不善，或者是無記。什麼是不善？回答說：在欲界（kāmadhātu，慾望界）中的就是不善。什麼是無記？回答說：在色界（rūpadhātu，色界）和無色界（arūpadhātu，無色界）中的就是無記。見受（drsti vedanā，見解的感受），或者是不善，或者是無記。什麼是不善？回答說：欲界的兩種見，這被稱為不善。什麼是無記？回答說：欲界的兩種見、色界和無色界的四種見，這被稱為無記。在縛（bandhana，束縛）中，兩種是不善，兩種應當分別。戒盜身縛（śīlavrata-parāmarśa-kāya-bandhana，執取戒律和儀軌的身縛）、我見身縛（satkāya-drsti-kāya-bandhana，我見的身縛），在欲界是不善；在色界和無色界是無記。蓋（āvarana，覆蓋）以及瞋恚（krodha，憤怒）、慳（mātsarya，吝嗇）、嫉（īrsyā，嫉妒）結（samyojana，結縛）一定是是不善。愛結（rāga-samyojana，貪愛結）、憍慢結（māna-samyojana，驕慢結）在欲界，是不善；在色界和無色界是無記。五下分結（pañca orambhāgiyāni samyojanāni，導致眾生流轉于欲界和色界的五種結縛）中，兩種是不善，一種是無記，兩種應當分別。戒、盜（śīlavrata-parāmarśa，戒禁取見）、疑（vicikicchā，懷疑）在欲界是不善，在色界和無色界是無記。見（drsti，見解）中，兩種是無記，三種應當分別。邪見（mithyā-drsti，錯誤的見解）、見盜（drstiparāmarśa，見取見）、戒盜（śīlavrata-parāmarśa，戒禁取見）在欲界是不善，在色界和無色界是無記。六身愛（sadāyatana-rāga，六種感官的貪愛）中，兩種是不善，四種應當分別。眼更愛（cakṣur rāga，對眼睛的貪愛）、耳身更愛（śrotra rāga，對耳朵的貪愛）在欲界是不善，在色界是無記。意更愛（mano rāga，對意識的貪愛）在欲界是不善，在色界和無色界是無記。七使（anusaya，隨眠）中，兩種是不善，一種是無記，四種應當分別。憍慢使（māna anusaya，驕慢隨眠）、疑使（vicikicchā anusaya，懷疑隨眠）在欲界是不善，在色界和無色界是無記。無明使（avidyā anusaya，無明隨眠），或者是不善，或者是無記。什麼是不善？回答說：無慚、無愧相應的無明使，這被稱為不善。什麼是無記？回答說：無慚、無愧不相應的無明使，這被稱為無記。見使（drsti anusaya，見隨眠），或者是不善
【English Translation】 English version Rūpa (form) without the five views is called avyākrta (undetermined). So are the yogas (yokes). Among vedanā (feelings), one is avyākrta, and three should be distinguished. Kāma vedanā (feelings of desire) are either akuśala (unwholesome) or avyākrta. What is akuśala? The answer is: kāma vedanā associated with ahrīka (shamelessness) and anapatrāpya (lack of remorse) is called akuśala. What is avyākrta? The answer is: kāma vedanā not associated with ahrīka and anapatrāpya is called avyākrta. Śīla vedanā (feelings of precepts) are either akuśala or avyākrta. What is akuśala? The answer is: that which is in the kāmadhātu (desire realm) is called akuśala. What is avyākrta? The answer is: that which is in the rūpadhātu (form realm) and arūpadhātu (formless realm) is called avyākrta. Drsti vedanā (feelings of views) are either akuśala or avyākrta. What is akuśala? The answer is: the two views of the kāmadhātu are called akuśala. What is avyākrta? The answer is: the two views of the kāmadhātu and the four views of the rūpadhātu and arūpadhātu are called avyākrta. Among bandhana (bonds), two are akuśala, and two should be distinguished. Śīlavrata-parāmarśa-kāya-bandhana (bond of the body of clinging to precepts and vows) and satkāya-drsti-kāya-bandhana (bond of the body of self-view) are akuśala in the kāmadhātu; they are avyākrta in the rūpadhātu and arūpadhātu. Āvarana (coverings) and krodha (anger), mātsarya (stinginess), and īrsyā (jealousy) samyojana (fetters) are definitely akuśala. Rāga-samyojana (fetters of attachment) and māna-samyojana (fetters of conceit) in the kāmadhātu are akuśala; they are avyākrta in the rūpadhātu and arūpadhātu. Among the pañca orambhāgiyāni samyojanāni (five lower fetters), two are akuśala, one is avyākrta, and two should be distinguished. Śīlavrata-parāmarśa (clinging to precepts and vows), and vicikicchā (doubt) in the kāmadhātu are akuśala; they are avyākrta in the rūpadhātu and arūpadhātu. Among drsti (views), two are avyākrta, and three should be distinguished. Mithyā-drsti (wrong view), drstiparāmarśa (clinging to views), and śīlavrata-parāmarśa (clinging to precepts and vows) in the kāmadhātu are akuśala; they are avyākrta in the rūpadhātu and arūpadhātu. Among the sadāyatana-rāga (six attachments), two are akuśala, and four should be distinguished. Cakṣur rāga (attachment to the eye) and śrotra rāga (attachment to the ear) in the kāmadhātu are akuśala; they are avyākrta in the rūpadhātu. Mano rāga (attachment to the mind) in the kāmadhātu is akuśala; it is avyākrta in the rūpadhātu and arūpadhātu. Among the anusaya (seven latent tendencies), two are akuśala, one is avyākrta, and four should be distinguished. Māna anusaya (latent tendency of conceit) and vicikicchā anusaya (latent tendency of doubt) in the kāmadhātu are akuśala; they are avyākrta in the rūpadhātu and arūpadhātu. Avidyā anusaya (latent tendency of ignorance) is either akuśala or avyākrta. What is akuśala? The answer is: avidyā anusaya associated with ahrīka and anapatrāpya is called akuśala. What is avyākrta? The answer is: avidyā anusaya not associated with ahrīka and anapatrāpya is called avyākrta. Drsti anusaya (latent tendency of views) is either akuśala
、或無記。云何不善？答曰：欲界三見，是謂不善。云何無記？答曰：欲界二見、色無色界五見，是謂無記。九結中，三不善，六當分別(分別不善及無記也)。愛結、憍慢結、失愿結、疑結在欲界是不善，在色無色界是無記。無明結，或不善，或無記。云何不善？答曰：無慚、無愧相應無明結，是謂不善。云何無記？答曰：無慚、無愧不相應無明結，是謂無記。見結，或不善、或無記。云何不善？答曰：欲界一見，是謂不善。云何無記？答曰：欲界二見、色無色界三見，是謂無記。九十八使，三十三不善，六十四無記，一當分別。欲界苦諦所斷無明使，或不善、或無記。云何不善？答曰：無慚、無愧相應無明使，是謂不善。云何無記？答曰：無慚、無愧不相應無明使，是謂無記(一門不善竟)。
此三結，幾有報、幾無報？答曰：諸不善則有報，諸無記是無報。此乃至九十八使，幾有報、幾無報？答曰：諸不善是有報，諸無記是無報(二門報無報竟)。
此三結，幾見諦斷、幾思惟斷？答曰：身見，見諦。初二種，或見諦斷、或見諦思惟斷。云何見諦斷？答曰：若身見，尼維先、若那阿先、若系，堅信堅法行苦忍斷，是謂見諦斷。余殘，若凡夫斷思惟斷(進學分別意根似也)；世尊弟子斷見諦斷。戒盜
【現代漢語翻譯】 現代漢語譯本 或為不善，或為無記。什麼是不善？回答：欲界的三種邪見，這被稱為不善。什麼是無記？回答：欲界的兩種邪見，以及色界和無色界的五種邪見，這被稱為無記。在九結（nine bonds）中，三種是不善，六種應當分別（分別不善和無記）。愛結（attachment bond）、憍慢結（pride bond）、失愿結（disappointment bond）、疑結（doubt bond）在欲界是不善的，在色界和無色界是無記的。無明結（ignorance bond），或者是不善，或者是無記。什麼是不善？回答：與無慚（shamelessness）、無愧（remorselessness）相應的無明結，這被稱為不善。什麼是無記？回答：與無慚、無愧不相應的無明結，這被稱為無記。見結（view bond），或者是不善，或者是無記。什麼是不善？回答：欲界的一種邪見，這被稱為不善。什麼是無記？回答：欲界的兩種邪見，以及色界和無色界的三種邪見，這被稱為無記。在九十八使（ninety-eight latent tendencies）中，三十三種是不善，六十四種是無記，一種應當分別。欲界苦諦（Truth of Suffering）所斷的無明使，或者是不善，或者是無記。什麼是不善？回答：與無慚、無愧相應的無明使，這被稱為不善。什麼是無記？回答：與無慚、無愧不相應的無明使，這被稱為無記。（第一種分類，不善結束）。 這三種結，有多少是有果報的，有多少是沒有果報的？回答：所有不善的都有果報，所有無記的都沒有果報。這乃至九十八使，有多少是有果報的，有多少是沒有果報的？回答：所有不善的都有果報，所有無記的都沒有果報。（第二種分類，果報和無果報結束）。 這三種結，有多少是見諦斷（abandoned by seeing the truth），有多少是思惟斷（abandoned by cultivation）？回答：身見（belief in a self），是見諦斷。最初的兩種，或者是見諦斷，或者是見諦思惟斷。什麼是見諦斷？回答：如果是身見，尼維先（Nivi Xian），若那阿先（Ruo Na A Xian），若是被束縛的，堅信堅法行苦忍斷（firmly believing, practicing the Dharma, enduring suffering, and abandoning），這被稱為見諦斷。剩餘的，如果是凡夫斷，是思惟斷（進學分別意根似也）；世尊弟子斷，是見諦斷。戒盜
【English Translation】 English version Or unwholesome, or neutral. What is unwholesome? Answer: The three views of the desire realm, this is called unwholesome. What is neutral? Answer: The two views of the desire realm, and the five views of the form and formless realms, this is called neutral. Among the nine bonds, three are unwholesome, and six should be distinguished (distinguishing between unwholesome and neutral). The attachment bond (愛結, ài jié), the pride bond (憍慢結, jiāo màn jié), the disappointment bond (失愿結, shī yuàn jié), the doubt bond (疑結, yí jié) are unwholesome in the desire realm, and neutral in the form and formless realms. The ignorance bond (無明結, wú míng jié), is either unwholesome or neutral. What is unwholesome? Answer: The ignorance bond associated with shamelessness (無慚, wú cán) and remorselessness (無愧, wú kuì), this is called unwholesome. What is neutral? Answer: The ignorance bond not associated with shamelessness and remorselessness, this is called neutral. The view bond (見結, jiàn jié), is either unwholesome or neutral. What is unwholesome? Answer: One view of the desire realm, this is called unwholesome. What is neutral? Answer: The two views of the desire realm, and the three views of the form and formless realms, this is called neutral. Among the ninety-eight latent tendencies (九十八使, jiǔ shí bā shǐ), thirty-three are unwholesome, sixty-four are neutral, and one should be distinguished. The ignorance latent tendency severed by the Truth of Suffering (苦諦, kǔ dì) in the desire realm, is either unwholesome or neutral. What is unwholesome? Answer: The ignorance latent tendency associated with shamelessness and remorselessness, this is called unwholesome. What is neutral? Answer: The ignorance latent tendency not associated with shamelessness and remorselessness, this is called neutral. (End of the first classification, unwholesome). Of these three bonds, how many have karmic retribution, and how many do not have karmic retribution? Answer: All unwholesome ones have karmic retribution, and all neutral ones do not have karmic retribution. Of these up to the ninety-eight latent tendencies, how many have karmic retribution, and how many do not have karmic retribution? Answer: All unwholesome ones have karmic retribution, and all neutral ones do not have karmic retribution. (End of the second classification, karmic retribution and no karmic retribution). Of these three bonds, how many are abandoned by seeing the truth (見諦斷, jiàn dì duàn), and how many are abandoned by cultivation (思惟斷, sī wéi duàn)? Answer: Belief in a self (身見, shēn jiàn), is abandoned by seeing the truth. The first two, are either abandoned by seeing the truth, or abandoned by cultivation after seeing the truth. What is abandoned by seeing the truth? Answer: If it is belief in a self, Nivi Xian (尼維先), Ruo Na A Xian (若那阿先), if it is bound, firmly believing, practicing the Dharma, enduring suffering, and abandoning (堅信堅法行苦忍斷), this is called abandoned by seeing the truth. The remaining, if it is abandoned by ordinary people, it is abandoned by cultivation (進學分別意根似也); if it is abandoned by disciples of the World Honored One, it is abandoned by seeing the truth. Precept theft
、疑，見諦。初二種，或見諦斷、或見諦思惟斷。云何見諦斷？答曰：若戒盜、疑，尼維先、若那阿先、若系，堅信堅法行忍斷，是謂見諦斷。余殘，若凡夫斷思惟斷；世尊弟子斷見諦斷。貪、瞋恚、愚癡及欲漏，思惟。初二種，或思惟斷、或見諦思惟斷。云何思惟斷？答曰：若學見跡思惟斷，是謂思惟斷。余殘，若凡夫斷思惟斷；世尊弟子斷見諦斷。有漏、無明漏，見諦。初三種，或見諦斷、或思惟斷、或見諦思惟斷。云何見諦斷？答曰：若有漏、無明漏，尼維先、若那阿先、若系，堅信堅法行忍斷，是謂見諦斷。云何思惟斷？答曰：若學見跡思惟斷，是謂思惟斷。余殘，若凡夫斷思惟斷；世尊弟子斷見諦斷。流中欲流，思惟。初二種有流、無明流，見諦。初三種見流，見諦。初二種軛亦如是。受中欲受，思惟。初二種戒受、見受，見諦。初二種我受，見諦。初三種縛中，欲愛身縛、瞋恚身縛，思惟。初二種戒盜身縛、我見身縛，見諦。初二種蓋中，貪慾、瞋恚、睡眠、掉，思惟。初二種悔，定思惟斷。疑蓋，若凡夫斷思惟斷；世尊弟子斷見諦斷。結中瞋恚結，思惟。初二種愛結、憍慢結，見諦。初三種嫉結、慳結，定思惟斷。五下分結中貪慾、瞋恚，思惟。初二種身見、戒盜、疑及五見，見諦。初二種六身愛中，
五身愛，定思惟斷。意更愛，見諦。初三種七使中，貪慾使、瞋恚使，思惟。初二種有愛使、憍慢使、無明使，見諦。初三種見使，疑使，見諦。初二種九結中瞋恚結，思惟。初二種愛結、憍慢結、無明結，見諦。初三種見結、失愿結、疑結，見諦。初二種嫉結、慳結，定思惟斷。九十八使中，二十八使見諦斷，十思惟斷。余殘，若凡夫斷思惟斷；世尊弟子斷見諦斷(三門見諦竟也)。
此三結，幾見苦諦斷、幾見習盡道諦斷、幾思惟斷？答曰：身見，見苦斷。戒盜有二行，或見苦斷、或見道斷。疑有四行，或見苦斷、或見習盡道斷。貪、瞋恚、愚癡、欲漏、有漏、無明漏、欲流、有流、無明流五行，見流四行。軛亦如是。受中，欲受、我受五行，戒受二行，見受四行。縛中，欲愛身縛、瞋恚身縛五行，戒盜身縛二行，我見身縛四行。蓋中，貪慾蓋、瞋恚、睡眠、掉蓋五行，悔蓋定思惟斷，疑蓋四行。結中，愛結、瞋恚結、憍慢結五行，嫉結、慳結定思惟斷。五下分中，貪慾、瞋恚五行，身見見苦斷，戒盜二行，疑四行。見中，身見、邊見見苦斷，邪見、見盜四行，戒盜二行。身愛中，五身愛思惟斷，意更愛五行。使中，貪慾使、瞋恚使、有愛使、憍慢使、無明使五行，見使、疑使四行。結中，愛結、瞋恚結、
【現代漢語翻譯】 現代漢語譯本 五種與身體相關的愛（五身愛），通過禪定和思惟來斷除。與意念相關的愛（意更愛），通過見諦來斷除。在最初的三種七使（七種潛在的煩惱）中，貪慾使（Tanha anusaya，貪慾的潛在傾向）、瞋恚使（Dosa anusaya，嗔恨的潛在傾向），通過思惟來斷除。最初的兩種有愛使（Bhava-tanha anusaya，對存在的貪慾的潛在傾向）、憍慢使（Mana anusaya，驕慢的潛在傾向）、無明使（Avijja anusaya，無明的潛在傾向），通過見諦來斷除。最初的三種見使（Ditthi anusaya，錯誤的見解的潛在傾向），疑使（Vicikiccha anusaya，懷疑的潛在傾向），通過見諦來斷除。最初的兩種九結（九種束縛）中，瞋恚結（Dosa gantha，嗔恨的束縛），通過思惟來斷除。最初的兩種愛結（Pema gantha，愛的束縛）、憍慢結（Mana gantha，驕慢的束縛）、無明結（Avijja gantha，無明的束縛），通過見諦來斷除。最初的三種見結（Ditthi gantha，錯誤的見解的束縛）、失愿結（Issa gantha，嫉妒的束縛）、疑結（Vicikiccha gantha，懷疑的束縛），通過見諦來斷除。最初的兩種嫉結（Issa gantha，嫉妒的束縛）、慳結（Macchariya gantha，吝嗇的束縛），通過禪定和思惟來斷除。在九十八使中，二十八使通過見諦斷除，十使通過思惟斷除。剩餘的，如果是凡夫，通過思惟斷除；如果是世尊的弟子，通過見諦斷除（這是關於三門見諦的結束）。
這三種結，有多少是通過見苦諦斷除的，有多少是通過見習諦、盡諦、道諦斷除的，有多少是通過思惟斷除的？回答是：身見（Sakkaya-ditthi，對身體的錯誤見解），通過見苦諦斷除。戒禁取見（Silabbata-paramasa，對戒律和儀軌的執著）有兩種行為，或者通過見苦諦斷除，或者通過見道諦斷除。疑（Vicikiccha，懷疑）有四種行為，或者通過見苦諦斷除，或者通過見習諦、盡諦、道諦斷除。貪（Lobha，貪婪）、瞋恚（Dosa，嗔恨）、愚癡（Moha，愚癡）、欲漏（Kama Asava，慾望的煩惱）、有漏（Bhava Asava，存在的煩惱）、無明漏（Avijja Asava，無明的煩惱）、欲流（Kama Ogha，慾望的激流）、有流（Bhava Ogha，存在的激流）、無明流（Avijja Ogha，無明的激流）有五種行為，見流有四種行為。軛（Yoga，束縛）也是如此。在感受中，欲受（Kama vedana，慾望的感受）、我受（Atta vedana，自我的感受）有五種行為，戒受（Sila vedana，戒律的感受）有兩種行為，見受（Ditthi vedana，見解的感受）有四種行為。在束縛中，欲愛身縛（Kama raga kaya bandhana，慾望之愛的身體束縛）、瞋恚身縛（Dosa kaya bandhana，嗔恨的身體束縛）有五種行為，戒盜身縛（Silabbata-paramasa kaya bandhana，戒禁取見的身體束縛）有兩種行為，我見身縛（Sakkaya-ditthi kaya bandhana，身見的身體束縛）有四種行為。在蓋（Nivarana，障礙）中，貪慾蓋（Kama-chanda nivarana，貪慾的障礙）、瞋恚（Vyapada，嗔恨）、睡眠（Thina-middha，昏沉睡眠）、掉舉（Uddhacca-kukkucca，掉舉惡作）有五種行為，悔蓋（Kukkucca nivarana，後悔的障礙）通過禪定和思惟斷除，疑蓋（Vicikiccha nivarana，懷疑的障礙）有四種行為。在結（Samyojana，束縛）中，愛結（Pema samyojana，愛的束縛）、瞋恚結（Dosa samyojana，嗔恨的束縛）、憍慢結（Mana samyojana，驕慢的束縛）有五種行為，嫉結（Issa samyojana，嫉妒的束縛）、慳結（Macchariya samyojana，吝嗇的束縛）通過禪定和思惟斷除。五下分結（Orambhagiya samyojana，導致投生到欲界的五種束縛）中，貪慾（Kama raga，貪慾）、瞋恚（Dosa，嗔恨）有五種行為，身見（Sakkaya-ditthi，對身體的錯誤見解）通過見苦諦斷除，戒盜（Silabbata-paramasa，戒禁取見）有兩種行為，疑（Vicikiccha，懷疑）有四種行為。在見（Ditthi，見解）中，身見（Sakkaya-ditthi，對身體的錯誤見解）、邊見（Antaggaika-ditthi，極端見解）通過見苦諦斷除，邪見（Micchatta，錯誤的見解）、見盜（Ditthi-paramasa，對見解的執著）有四種行為，戒盜（Silabbata-paramasa，戒禁取見）有兩種行為。身愛（Kaya raga，對身體的愛）中，五種與身體相關的愛（五身愛）通過思惟斷除，與意念相關的愛（意更愛）有五種行為。在使（Anusaya，潛在的煩惱）中，貪慾使（Tanha anusaya，貪慾的潛在傾向）、瞋恚使（Dosa anusaya，嗔恨的潛在傾向）、有愛使（Bhava-tanha anusaya，對存在的貪慾的潛在傾向）、憍慢使（Mana anusaya，驕慢的潛在傾向）、無明使（Avijja anusaya，無明的潛在傾向）有五種行為，見使（Ditthi anusaya，錯誤的見解的潛在傾向）、疑使（Vicikiccha anusaya，懷疑的潛在傾向）有四種行為。在結（Samyojana，束縛）中，愛結（Pema samyojana，愛的束縛）、瞋恚結（Dosa samyojana，嗔恨的束縛）
【English Translation】 English version The five kinds of love related to the body (five 'kaya raga'), are severed through meditation and contemplation. Love related to the mind ('mano raga'), is severed through the vision of truth (Ditthi). Among the initial three of the seven latent tendencies (anusaya), the latent tendency of craving (Tanha anusaya), the latent tendency of aversion (Dosa anusaya), are severed through contemplation. The initial two, the latent tendency of craving for existence (Bhava-tanha anusaya), the latent tendency of conceit (Mana anusaya), the latent tendency of ignorance (Avijja anusaya), are severed through the vision of truth. The initial three kinds of views (Ditthi anusaya), the latent tendency of doubt (Vicikiccha anusaya), are severed through the vision of truth. Among the initial two of the nine fetters (gantha), the fetter of aversion (Dosa gantha), is severed through contemplation. The initial two, the fetter of affection (Pema gantha), the fetter of conceit (Mana gantha), the fetter of ignorance (Avijja gantha), are severed through the vision of truth. The initial three, the fetter of views (Ditthi gantha), the fetter of envy (Issa gantha), the fetter of doubt (Vicikiccha gantha), are severed through the vision of truth. The initial two, the fetter of jealousy (Issa gantha), the fetter of stinginess (Macchariya gantha), are severed through meditation and contemplation. Among the ninety-eight latent tendencies, twenty-eight are severed through the vision of truth, ten are severed through contemplation. The remaining, if it is an ordinary person, are severed through contemplation; if it is a disciple of the World Honored One, are severed through the vision of truth (this is the end of the vision of truth of the three doors).
These three fetters, how many are severed through the vision of the truth of suffering (Dukkha Sacca), how many are severed through the vision of the truth of origin, cessation, and the path (Samudaya, Nirodha, Magga Sacca), how many are severed through contemplation? The answer is: Self-view (Sakkaya-ditthi), is severed through the vision of suffering. Adherence to rites and rituals (Silabbata-paramasa) has two aspects, either severed through the vision of suffering, or severed through the vision of the path. Doubt (Vicikiccha) has four aspects, either severed through the vision of suffering, or severed through the vision of origin, cessation, and the path. Greed (Lobha), aversion (Dosa), delusion (Moha), the defilement of desire (Kama Asava), the defilement of existence (Bhava Asava), the defilement of ignorance (Avijja Asava), the flood of desire (Kama Ogha), the flood of existence (Bhava Ogha), the flood of ignorance (Avijja Ogha) have five aspects, the flood of views has four aspects. The yokes (Yoga) are also like this. In feelings, the feeling of desire (Kama vedana), the feeling of self (Atta vedana) have five aspects, the feeling of precepts (Sila vedana) has two aspects, the feeling of views (Ditthi vedana) has four aspects. In bonds, the bodily bond of desire-love (Kama raga kaya bandhana), the bodily bond of aversion (Dosa kaya bandhana) have five aspects, the bodily bond of adherence to rites and rituals (Silabbata-paramasa kaya bandhana) has two aspects, the bodily bond of self-view (Sakkaya-ditthi kaya bandhana) has four aspects. In hindrances (Nivarana), the hindrance of desire (Kama-chanda nivarana), aversion (Vyapada), sloth and torpor (Thina-middha), restlessness and remorse (Uddhacca-kukkucca) have five aspects, the hindrance of remorse (Kukkucca nivarana) is severed through meditation and contemplation, the hindrance of doubt (Vicikiccha nivarana) has four aspects. In fetters (Samyojana), the fetter of affection (Pema samyojana), the fetter of aversion (Dosa samyojana), the fetter of conceit (Mana samyojana) have five aspects, the fetter of jealousy (Issa samyojana), the fetter of stinginess (Macchariya samyojana) are severed through meditation and contemplation. Among the five lower fetters (Orambhagiya samyojana), desire (Kama raga), aversion (Dosa) have five aspects, self-view (Sakkaya-ditthi) is severed through the vision of suffering, adherence to rites and rituals (Silabbata-paramasa) has two aspects, doubt (Vicikiccha) has four aspects. In views (Ditthi), self-view (Sakkaya-ditthi), extreme views (Antaggaika-ditthi) are severed through the vision of suffering, wrong views (Micchatta), adherence to views (Ditthi-paramasa) have four aspects, adherence to rites and rituals (Silabbata-paramasa) has two aspects. In bodily love (Kaya raga), the five kinds of bodily love (five 'kaya raga') are severed through contemplation, love related to the mind ('mano raga') has five aspects. In latent tendencies (Anusaya), the latent tendency of craving (Tanha anusaya), the latent tendency of aversion (Dosa anusaya), the latent tendency of craving for existence (Bhava-tanha anusaya), the latent tendency of conceit (Mana anusaya), the latent tendency of ignorance (Avijja anusaya) have five aspects, the latent tendency of views (Ditthi anusaya), the latent tendency of doubt (Vicikiccha anusaya) have four aspects. In fetters (Samyojana), the fetter of affection (Pema samyojana), the fetter of aversion (Dosa samyojana)
憍慢結、無明結五行，見結、失愿結、疑結有四行，嫉結、慳結定思惟斷。九十八使中，二十八見苦斷，十九見習斷，十九見盡斷，二十二見道斷，十思惟斷(四門苦諦竟)。
此三結，幾見、幾不見？答曰：二見，一不見。貪、瞋恚、愚癡不見。漏中，一不見，二當分別。欲漏，或見、或不見。云何見？答曰：欲界五見，是謂見。云何不見？答曰：除欲界五見，諸餘欲漏是謂不見。有漏，或見、或不見。云何見？答曰：色無色界五見，是謂見。云何不見？答曰：除色無色界五見，諸餘有漏，是謂不見。流中，一見，三不見。軛亦如是。受中，二見，二不見。縛中，二見，二不見。蓋、結不見。下分中，二見，三不見。見則見也。身愛不見。使中，一見，六不見。結中，二見，七不見。九十八使中，三十六見，六十二不見(五門見門竟)。
此三結，幾有覺有觀、幾無覺有觀、幾無覺無觀？答曰：盡三行或有覺有觀、或無覺有觀、或無覺無觀。貪、瞋恚、愚癡及欲漏，有覺有觀；余殘三行，或有覺有觀、或無覺有觀、或無覺無觀。流中，欲流有覺有觀；余殘三行，或有覺有觀、或無覺有觀、或無覺無觀。軛亦如是。受中，欲受有覺有觀；余殘三行，或有覺有觀、或無覺有觀、或無覺無觀。縛中，欲愛身縛
【現代漢語翻譯】 現代漢語譯本 憍慢結（Māna-samyojana，驕慢的束縛）、無明結（Avijjā-samyojana，無明的束縛）有五種行相，見結（Diṭṭhi-samyojana，邪見的束縛）、失愿結（不確定是否有對應的標準術語，指願望落空的束縛）、疑結（Vicikicchā-samyojana，懷疑的束縛）有四種行相，嫉結（Issā-samyojana，嫉妒的束縛）、慳結（Macchariya-samyojana，吝嗇的束縛）通過審慎的思惟來斷除。在九十八種隨眠（Anusaya）中，二十八種是在見苦諦時斷除的，十九種是在見習諦時斷除的，十九種是在見盡諦時斷除的，二十二種是在見道諦時斷除的，十種是通過思惟斷除的（四門苦諦結束）。
這三種束縛，有多少是見所斷，有多少不是見所斷？回答是：兩種是見所斷，一種不是見所斷。貪（Lobha，貪慾）、瞋恚（Dosa，嗔恨）、愚癡（Moha，愚癡）不是見所斷。在諸漏（Āsava）中，一種不是見所斷，兩種應當分別。欲漏（Kāma-āsava，欲的漏失），有時是見所斷，有時不是見所斷。什麼是見所斷？回答是：欲界的五種見，這被稱為見所斷。什麼不是見所斷？回答是：除了欲界的五種見，其餘的欲漏被稱為不是見所斷。有漏（Bhava-āsava，有的漏失），有時是見所斷，有時不是見所斷。什麼是見所斷？回答是：色界和無色界的五種見，這被稱為見所斷。什麼不是見所斷？回答是：除了色界和無色界的五種見，其餘的有漏被稱為不是見所斷。在諸流（Ogha）中，一種是見所斷，三種不是見所斷。諸軛（Yoga）也是如此。在諸受（Vedanā）中，兩種是見所斷，兩種不是見所斷。在諸縛（Bandhana）中，兩種是見所斷，兩種不是見所斷。諸蓋（Nīvaraṇa）、諸結（Samyojana）不是見所斷。在下分結（Orambhāgiya-samyojana）中，兩種是見所斷，三種不是見所斷。見就是見。身愛（Kāya-rāga，對身體的愛）不是見所斷。在諸隨眠中，一種是見所斷，六種不是見所斷。在諸結中，兩種是見所斷，七種不是見所斷。在九十八種隨眠中，三十六種是見所斷，六十二種不是見所斷（五門見門結束）。
這三種束縛，有多少是有覺有觀（Savitakka-savicāra，有尋有伺），有多少是無覺有觀（Avitakka-savicāra，無尋有伺），有多少是無覺無觀（Avitakka-avicāra，無尋無伺）？回答是：所有三種行相有時是有覺有觀，有時是無覺有觀，有時是無覺無觀。貪、瞋恚、愚癡以及欲漏，是有覺有觀；其餘剩下的三種行相，有時是有覺有觀，有時是無覺有觀，有時是無覺無觀。在諸流中，欲流是有覺有觀；其餘剩下的三種行相，有時是有覺有觀，有時是無覺有觀，有時是無覺無觀。諸軛也是如此。在諸受中，欲受是有覺有觀；其餘剩下的三種行相，有時是有覺有觀，有時是無覺有觀，有時是無覺無觀。在諸縛中，欲愛身縛
【English Translation】 English version Māna-samyojana (the fetter of conceit), Avijjā-samyojana (the fetter of ignorance) have five aspects; Diṭṭhi-samyojana (the fetter of views), (unclear fetter of lost wishes), Vicikicchā-samyojana (the fetter of doubt) have four aspects; Issā-samyojana (the fetter of envy), Macchariya-samyojana (the fetter of stinginess) are severed through careful contemplation. Among the ninety-eight Anusaya (latent tendencies), twenty-eight are severed upon seeing the truth of suffering, nineteen are severed upon seeing the truth of origin, nineteen are severed upon seeing the truth of cessation, twenty-two are severed upon seeing the truth of the path, and ten are severed through contemplation (the four doors of the truth of suffering are complete).
Of these three fetters, how many are severed by seeing, and how many are not severed by seeing? The answer is: two are severed by seeing, and one is not severed by seeing. Lobha (greed), Dosa (hatred), Moha (delusion) are not severed by seeing. Among the Āsava (influxes), one is not severed by seeing, and two should be distinguished. Kāma-āsava (influx of sensual desire), sometimes is severed by seeing, and sometimes is not severed by seeing. What is severed by seeing? The answer is: the five views of the desire realm, this is called severed by seeing. What is not severed by seeing? The answer is: except for the five views of the desire realm, the remaining Kāma-āsava are called not severed by seeing. Bhava-āsava (influx of becoming), sometimes is severed by seeing, and sometimes is not severed by seeing. What is severed by seeing? The answer is: the five views of the form and formless realms, this is called severed by seeing. What is not severed by seeing? The answer is: except for the five views of the form and formless realms, the remaining Bhava-āsava are called not severed by seeing. Among the Ogha (floods), one is severed by seeing, and three are not severed by seeing. The Yoga (yokes) are also like this. Among the Vedanā (feelings), two are severed by seeing, and two are not severed by seeing. Among the Bandhana (bonds), two are severed by seeing, and two are not severed by seeing. The Nīvaraṇa (hindrances), Samyojana (fetters) are not severed by seeing. Among the Orambhāgiya-samyojana (lower fetters), two are severed by seeing, and three are not severed by seeing. Seeing is seeing. Kāya-rāga (lust for the body) is not severed by seeing. Among the Anusaya, one is severed by seeing, and six are not severed by seeing. Among the Samyojana, two are severed by seeing, and seven are not severed by seeing. Among the ninety-eight Anusaya, thirty-six are severed by seeing, and sixty-two are not severed by seeing (the five doors of seeing are complete).
Of these three fetters, how many are with initial and sustained application of thought (Savitakka-savicāra), how many are without initial application of thought but with sustained application of thought (Avitakka-savicāra), how many are without initial and sustained application of thought (Avitakka-avicāra)? The answer is: all three aspects are sometimes with initial and sustained application of thought, sometimes without initial application of thought but with sustained application of thought, and sometimes without initial and sustained application of thought. Greed, hatred, delusion, and Kāma-āsava are with initial and sustained application of thought; the remaining three aspects are sometimes with initial and sustained application of thought, sometimes without initial application of thought but with sustained application of thought, and sometimes without initial and sustained application of thought. Among the Ogha, Kāma-ogha (flood of sensual desire) is with initial and sustained application of thought; the remaining three aspects are sometimes with initial and sustained application of thought, sometimes without initial application of thought but with sustained application of thought, and sometimes without initial and sustained application of thought. The Yoga are also like this. Among the Vedanā, Kāma-vedanā (feeling of sensual desire) is with initial and sustained application of thought; the remaining three aspects are sometimes with initial and sustained application of thought, sometimes without initial application of thought but with sustained application of thought, and sometimes without initial and sustained application of thought. Among the Bandhana, the bond of lust for the body
、瞋恚身縛，有覺有觀；余殘三行，或有覺有觀、或無覺有觀、或無覺無觀。蓋及瞋恚結、嫉結、慳結，有覺有觀，余殘三行，或有覺有觀、或無覺有觀、或無覺無觀。下分中，貪慾、瞋恚有覺有觀；余殘及見三行，或有覺有觀、或無覺有觀、或無覺無觀。身愛中，五身愛有覺有觀，意更愛三行，或有覺有觀、或無覺有觀、或無覺無觀。使中，貪慾使、瞋恚使，有覺有觀；余殘三行，或有覺有觀、或無覺有觀、或無覺無觀。結中，瞋恚結、嫉結、慳結，有覺有觀；余殘三行，或有覺有觀、或無覺有觀、或無覺無觀。九十八使中，欲界有覺有觀；色界三行，或有覺有觀、或無覺有觀、或無覺無觀；無色界，無覺無觀(六門覺觀竟)。
此三結，幾樂根相應、幾苦根相應、幾喜根相應、幾憂根相應、幾護根相應？答曰：身見、戒盜三，除苦根、憂根。疑四，除苦根。貪三，除苦根，憂根。瞋恚三，除樂根、喜根。愚癡及欲漏、無明漏五。有漏三，除苦根、憂根。流中，欲流、無明流五。有流三，除苦根、憂根。見流四，除苦根。軛亦如是。受中，欲受五。戒受、我受三，除苦根、憂根。見受四，除苦根。縛中，瞋恚身縛三，除樂根、喜根。余殘縛三，除苦根、憂根。蓋中，貪慾蓋三，除苦根、憂根。瞋恚蓋三，除樂
【現代漢語翻譯】 現代漢語譯本 瞋恚（chēn huì，憤怒）身縛，有覺有觀；其餘剩下的三種行，或者有覺有觀、或者無覺有觀、或者無覺無觀。蓋（gài，覆蓋，障礙）以及瞋恚結（chēn huì jié，憤怒的束縛）、嫉結（jí jié，嫉妒的束縛）、慳結（qiān jié，吝嗇的束縛），有覺有觀，其餘剩下的三種行，或者有覺有觀、或者無覺有觀、或者無覺無觀。下分中，貪慾（tān yù，貪婪的慾望）、瞋恚（chēn huì，憤怒）有覺有觀；其餘剩下的以及見三種行，或者有覺有觀、或者無覺有觀、或者無覺無觀。身愛中，五種身愛有覺有觀，意更愛三種行，或者有覺有觀、或者無覺有觀、或者無覺無觀。使中，貪慾使（tān yù shǐ，貪婪的驅使）、瞋恚使（chēn huì shǐ，憤怒的驅使），有覺有觀；其餘剩下的三種行，或者有覺有觀、或者無覺有觀、或者無覺無觀。結中，瞋恚結（chēn huì jié，憤怒的束縛）、嫉結（jí jié，嫉妒的束縛）、慳結（qiān jié，吝嗇的束縛），有覺有觀；其餘剩下的三種行，或者有覺有觀、或者無覺有觀、或者無覺無觀。九十八使中，欲界有覺有觀；三種行，或者有覺有觀、或者無覺有觀、或者無覺無觀；無，無覺無觀（六門覺觀竟）。 這三種結，與幾種樂根相應、與幾種苦根相應、與幾種喜根相應、與幾種憂根相應、與幾種護根相應？回答說：身見（shēn jiàn，對身體的錯誤見解）、戒盜三，除去苦根、憂根。疑四，除去苦根。貪三，除去苦根，憂根。瞋恚三，除去樂根、喜根。愚癡以及欲漏（yù lòu，慾望的泄漏）、無明漏（wú míng lòu，無知的泄漏）五。有漏三，除去苦根、憂根。流中，欲流（yù liú，慾望的洪流）、無明流（wú míng liú，無知的洪流）五。有流三，除去苦根、憂根。見流四，除去苦根。軛（è，束縛）也如此。受中，欲受五。戒受、我受三，除去苦根、憂根。見受四，除去苦根。縛中，瞋恚身縛三，除去樂根、喜根。其餘剩下的縛三，除去苦根、憂根。蓋中，貪慾蓋三，除去苦根、憂根。瞋恚蓋三，除去樂
【English Translation】 English version 'Anger's bodily fetter' (chēn huì shēn fù), has 'awareness and examination' (覺有觀, jué yǒu guān); the remaining three 'conducts' (行, xíng), either have 'awareness and examination', or have no 'awareness and examination', or have neither 'awareness' nor 'examination'. 'Coverings' (蓋, gài) as well as 'anger's bond' (chēn huì jié), 'jealousy's bond' (jí jié), 'stinginess' bond' (qiān jié), have 'awareness and examination', the remaining three 'conducts', either have 'awareness and examination', or have no 'awareness and examination', or have neither 'awareness' nor 'examination'. In the 'lower division', 'greed' (tān yù) and 'anger' (chēn huì) have 'awareness and examination'; the remaining ones as well as the three 'conducts' of 'views', either have 'awareness and examination', or have no 'awareness and examination', or have neither 'awareness' nor 'examination'. In 'bodily love', the five 'bodily loves' have 'awareness and examination', the three 'conducts' of 'mental further love', either have 'awareness and examination', or have no 'awareness and examination', or have neither 'awareness' nor 'examination'. In 'fetters' (使, shǐ), 'greed's fetter' (tān yù shǐ) and 'anger's fetter' (chēn huì shǐ), have 'awareness and examination'; the remaining three 'conducts', either have 'awareness and examination', or have no 'awareness and examination', or have neither 'awareness' nor 'examination'. In 'bonds' (結, jié), 'anger's bond' (chēn huì jié), 'jealousy's bond' (jí jié), 'stinginess' bond' (qiān jié), have 'awareness and examination'; the remaining three 'conducts', either have 'awareness and examination', or have no 'awareness and examination', or have neither 'awareness' nor 'examination'. Among the ninety-eight 'fetters', the 'desire realm' has 'awareness and examination'; the three 'conducts', either have 'awareness and examination', or have no 'awareness and examination', or have neither 'awareness' nor 'examination'; 'no', has neither 'awareness' nor 'examination' (the 'six doors' of 'awareness and examination' are complete). These three 'bonds', are they associated with how many 'roots of pleasure', how many 'roots of suffering', how many 'roots of joy', how many 'roots of sorrow', how many 'roots of protection'? The answer is: 'bodily view' (shēn jiàn), 'precept theft' three, remove 'root of suffering' and 'root of sorrow'. 'Doubt' four, remove 'root of suffering'. 'Greed' three, remove 'root of suffering', 'root of sorrow'. 'Anger' three, remove 'root of pleasure', 'root of joy'. 'Ignorance' as well as 'desire leakage' (yù lòu), 'ignorance leakage' (wú míng lòu) five. 'Afflicted leakage' three, remove 'root of suffering', 'root of sorrow'. In 'streams', 'desire stream' (yù liú), 'ignorance stream' (wú míng liú) five. 'Afflicted stream' three, remove 'root of suffering', 'root of sorrow'. 'View stream' four, remove 'root of suffering'. 'Yoke' (è) is also like this. In 'feelings', 'desire feeling' five. 'Precept feeling', 'self feeling' three, remove 'root of suffering', 'root of sorrow'. 'View feeling' four, remove 'root of suffering'. In 'fetters', 'anger's bodily fetter' three, remove 'root of pleasure', 'root of joy'. The remaining 'fetter' three, remove 'root of suffering', 'root of sorrow'. In 'coverings', 'greed covering' three, remove 'root of suffering', 'root of sorrow'. 'Anger covering' three, remove 'root of pleasure'
根、喜根。睡、掉五。眠三，除樂根、苦根。悔、疑二根相應，憂根及護根。結中，瞋恚結三，除樂根、喜根。愛結、憍慢結三，除苦根、憂根。嫉結、慳結二根相應，憂根及護根也。下分中，貪慾三，除苦根、憂根。瞋恚三，除樂根、喜根。身見、戒盜三，除苦根、憂根。疑四，除苦根。見中，邪見四，除苦根。余殘見三，除苦根、憂根。身愛中，五身愛二根相應，樂根、護根。意更愛三，除苦根、憂根。使中，貪慾使、有愛使、憍慢使三，除苦根、憂根。瞋恚使三，除樂根、喜根。無明使五。見使、疑使四，除苦根。結中，瞋恚結三，除樂根、喜根。愛結、憍慢結、失愿結三，除苦根、憂根。無明結五。見結、疑結四，除苦根。嫉結、慳結二根相應，憂根、護根。九十八使中，欲界中身見、邊見、見盜、戒盜、見諦所斷欲、憍慢，二根相應，喜根及護根。疑、見諦所斷瞋恚，二根相應，憂根及護根。邪見、見諦所斷無明三，除樂根、苦根。思惟所斷貪慾三，除苦根、憂根。瞋恚三，除樂根、喜根。憍慢二根相應，喜根及護根。無明使五。色界三，除苦根、憂根。無色界一，護根相應也(七門根門竟)。
此三結，幾欲界系、幾色界系、幾無色界系？答曰：盡有三行，或欲界系、或色界系、或無色界系。貪、
【現代漢語翻譯】 現代漢語譯本 根、喜根：指與根和喜根相應的情況。 睡、掉五：指睡眠和掉舉這兩種煩惱與五種根相應。 眠三，除樂根、苦根：指昏沉與三種根相應，但不包括樂根和苦根。 悔、疑二根相應，憂根及護根：指後悔和懷疑這兩種煩惱與兩種根相應，即憂根和護根。 結中，瞋恚結三，除樂根、喜根：在各種結縛中，瞋恚結與三種根相應，但不包括樂根和喜根。 愛結、憍慢結三，除苦根、憂根：愛結和憍慢結與三種根相應，但不包括苦根和憂根。 嫉結、慳結二根相應，憂根及護根也：嫉妒結和慳吝結與兩種根相應，即憂根和護根。 下分中，貪慾三，除苦根、憂根：在下分結中，貪慾與三種根相應，但不包括苦根和憂根。 瞋恚三，除樂根、喜根：瞋恚與三種根相應，但不包括樂根和喜根。 身見、戒盜三，除苦根、憂根：身見和戒禁取見與三種根相應，但不包括苦根和憂根。 疑四，除苦根：懷疑與四種根相應，但不包括苦根。 見中，邪見四，除苦根：在各種見解中，邪見與四種根相應，但不包括苦根。 余殘見三，除苦根、憂根：其餘的見解與三種根相應，但不包括苦根和憂根。 身愛中，五身愛二根相應，樂根、護根：在對身體的愛著中，五種對身體的愛著與兩種根相應，即樂根和護根。 意更愛三，除苦根、憂根：對意念的更深愛著與三種根相應，但不包括苦根和憂根。 使中，貪慾使、有愛使、憍慢使三，除苦根、憂根：在各種煩惱的驅使中，貪慾使、有愛使和憍慢使與三種根相應，但不包括苦根和憂根。 瞋恚使三，除樂根、喜根：瞋恚使與三種根相應，但不包括樂根和喜根。 無明使五：無明使與五種根相應。 見使、疑使四，除苦根：見使和疑使與四種根相應，但不包括苦根。 結中，瞋恚結三，除樂根、喜根：在各種結縛中，瞋恚結與三種根相應，但不包括樂根和喜根。 愛結、憍慢結、失愿結三，除苦根、憂根：愛結、憍慢結和失愿結與三種根相應，但不包括苦根和憂根。 無明結五：無明結與五種根相應。 見結、疑結四，除苦根：見結和疑結與四種根相應，但不包括苦根。 嫉結、慳結二根相應，憂根、護根：嫉妒結和慳吝結與兩種根相應，即憂根和護根。 九十八使中，欲界中身見、邊見、見盜、戒盜、見諦所斷欲、憍慢，二根相應，喜根及護根：在九十八種煩惱的驅使中，欲界中的身見、邊見、見取見、戒禁取見、見諦所斷的貪慾和憍慢，與兩種根相應，即喜根和護根。 疑、見諦所斷瞋恚，二根相應，憂根及護根：懷疑和見諦所斷的瞋恚，與兩種根相應，即憂根和護根。 邪見、見諦所斷無明三，除樂根、苦根：邪見和見諦所斷的無明與三種根相應，但不包括樂根和苦根。 思惟所斷貪慾三，除苦根、憂根：通過思惟所斷的貪慾與三種根相應，但不包括苦根和憂根。 瞋恚三，除樂根、喜根：瞋恚與三種根相應，但不包括樂根和喜根。 憍慢二根相應，喜根及護根：憍慢與兩種根相應，即喜根和護根。 無明使五：無明使與五種根相應。 三，除苦根、憂根：此處內容缺失，無法翻譯。 無一，護根相應也：此處內容缺失，只有一部分，與護根相應。 (七門根門竟)：七門根門結束。 此三結，幾欲界系、幾系、幾無系？：這三種結縛，有多少屬於欲界系，有多少屬於色界系，有多少屬於無色界系？ 答曰：盡有三行，或欲界系、或系、或無系：回答是：全部都有三種行為，或者屬於欲界系，或者屬於色界系，或者屬於無色界系。 貪：貪慾。
【English Translation】 English version Root, Joyful Root: Refers to situations corresponding to the root and joyful root. Sleep, Distraction Five: Refers to sleepiness and distraction, two afflictions corresponding to five roots. Drowsiness Three, Excluding Pleasant Root, Painful Root: Refers to drowsiness corresponding to three roots, excluding pleasant and painful roots. Regret, Doubt Two Roots Corresponding, Sorrowful Root and Protective Root: Refers to regret and doubt, two afflictions corresponding to two roots, namely sorrowful and protective roots. In Fetters, Anger Fetter Three, Excluding Pleasant Root, Joyful Root: Among various fetters, the anger fetter corresponds to three roots, excluding pleasant and joyful roots. Attachment Fetter, Pride Fetter Three, Excluding Painful Root, Sorrowful Root: The attachment and pride fetters correspond to three roots, excluding painful and sorrowful roots. Jealousy Fetter, Stinginess Fetter Two Roots Corresponding, Sorrowful Root and Protective Root also: The jealousy and stinginess fetters correspond to two roots, namely sorrowful and protective roots. In Lower Divisions, Greed Three, Excluding Painful Root, Sorrowful Root: In the lower division fetters, greed corresponds to three roots, excluding painful and sorrowful roots. Anger Three, Excluding Pleasant Root, Joyful Root: Anger corresponds to three roots, excluding pleasant and joyful roots. Self-View, Moral Precepts Three, Excluding Painful Root, Sorrowful Root: Self-view and adherence to moral precepts correspond to three roots, excluding painful and sorrowful roots. Doubt Four, Excluding Painful Root: Doubt corresponds to four roots, excluding painful root. In Views, Wrong View Four, Excluding Painful Root: Among various views, wrong view corresponds to four roots, excluding painful root. Remaining Views Three, Excluding Painful Root, Sorrowful Root: The remaining views correspond to three roots, excluding painful and sorrowful roots. In Body Love, Five Body Loves Two Roots Corresponding, Pleasant Root, Protective Root: In attachment to the body, the five types of body love correspond to two roots, namely pleasant and protective roots. Mind Further Love Three, Excluding Painful Root, Sorrowful Root: Further attachment to the mind corresponds to three roots, excluding painful and sorrowful roots. In Tendencies, Greed Tendency, Existence Love Tendency, Pride Tendency Three, Excluding Painful Root, Sorrowful Root: Among various tendencies, greed, existence love, and pride tendencies correspond to three roots, excluding painful and sorrowful roots. Anger Tendency Three, Excluding Pleasant Root, Joyful Root: Anger tendency corresponds to three roots, excluding pleasant and joyful roots. Ignorance Tendency Five: Ignorance tendency corresponds to five roots. View Tendency, Doubt Tendency Four, Excluding Painful Root: View and doubt tendencies correspond to four roots, excluding painful root. In Fetters, Anger Fetter Three, Excluding Pleasant Root, Joyful Root: Among various fetters, the anger fetter corresponds to three roots, excluding pleasant and joyful roots. Attachment Fetter, Pride Fetter, Disappointment Fetter Three, Excluding Painful Root, Sorrowful Root: Attachment, pride, and disappointment fetters correspond to three roots, excluding painful and sorrowful roots. Ignorance Fetter Five: Ignorance fetter corresponds to five roots. View Fetter, Doubt Fetter Four, Excluding Painful Root: View and doubt fetters correspond to four roots, excluding painful root. Jealousy Fetter, Stinginess Fetter Two Roots Corresponding, Sorrowful Root, Protective Root: Jealousy and stinginess fetters correspond to two roots, namely sorrowful and protective roots. Among Ninety-Eight Tendencies, In Desire Realm Self-View, Extreme View, View Theft, Precept Theft, Desire Severed by Seeing Truth, Pride, Two Roots Corresponding, Joyful Root and Protective Root: Among the ninety-eight tendencies, in the desire realm, self-view, extreme view, view-taking, precept-taking, desire severed by seeing truth, and pride correspond to two roots, namely joyful and protective roots. Doubt, Anger Severed by Seeing Truth, Two Roots Corresponding, Sorrowful Root and Protective Root: Doubt and anger severed by seeing truth correspond to two roots, namely sorrowful and protective roots. Wrong View, Ignorance Severed by Seeing Truth Three, Excluding Pleasant Root, Painful Root: Wrong view and ignorance severed by seeing truth correspond to three roots, excluding pleasant and painful roots. Desire Severed by Thinking Three, Excluding Painful Root, Sorrowful Root: Desire severed by thinking corresponds to three roots, excluding painful and sorrowful roots. Anger Three, Excluding Pleasant Root, Joyful Root: Anger corresponds to three roots, excluding pleasant and joyful roots. Pride Two Roots Corresponding, Joyful Root and Protective Root: Pride corresponds to two roots, namely joyful and protective roots. Ignorance Tendency Five: Ignorance tendency corresponds to five roots. Three, Excluding Painful Root, Sorrowful Root: This part is missing and cannot be translated. No One, Protective Root Corresponding also: This part is missing, only a fragment, corresponding to the protective root. (Seven Gates Root Gate End): The Seven Gates Root Gate concludes. These three fetters, how many belong to the desire realm, how many to the form realm, how many to the formless realm?: Regarding these three fetters, how many belong to the desire realm, how many to the form realm, and how many to the formless realm? Answer: All have three actions, either belonging to the desire realm, or the form realm, or the formless realm: The answer is: all of them have three actions, either belonging to the desire realm, or the form realm, or the formless realm. Greed: Greed.
瞋恚、愚癡及欲漏，欲界系；有漏，或色界系、或無色界系；余殘三行，或欲界系、或色界系、或無色界系。流中，欲流欲界系；有流，或色界系、或無色界系；余殘三行，或欲界系、或色無色界系。軛亦如是。受中，欲受欲界系。我受，或色界系、或無色界系；余殘三行，或欲界系、或色無色界系。縛中，欲愛身縛、瞋恚身縛欲界系；余殘三行，或欲界系、或色無色界系。五蓋及瞋恚結、嫉結、慳結欲界系；余殘三行，或欲界系、或色無色界系。下分中，貪慾、瞋恚欲界系；余殘及五見三行，或欲界系、或色無色界系。身愛中，鼻更愛、舌更愛慾界系；眼更愛、耳身更愛，或欲界系、或色界系；意更愛三行，或欲界系、或色無色界系。使中，貪慾使、瞋恚使欲界系；有愛使，或色界系、或無色界系；余殘三行，或欲界系、或色無色界系。結中，瞋恚結、嫉結、慳結欲界系；余殘三行，或欲界系、或色無色界系。九十八使中，三十六慾界系，三十一色界系，三十一無色界系(八門系門竟也)。
諸所有結使是欲界者，彼結使在欲界耶？答曰：或是欲界結使、彼結使不在欲界。云何是欲界結使、彼結使不在欲界？答曰：結使所纏魔波旬住梵天上，如來語言亦結使所纏，從色界沒辦欲界中陰，是謂是欲界結使、彼結
{ "translations": [ "現代漢語譯本", "瞋恚（chēn huì，憤怒）、愚癡（yú chī，無明）及欲漏（yù lòu，對慾望的執著），屬於欲界系（yù jiè xì，受欲界束縛）；有漏（yǒu lòu，有煩惱），或者屬於系（xì，受束縛）、或者不屬於系；其餘剩下的三種行（sān xíng，三種行為），或者屬於欲界系、或者屬於系、或者不屬於系。流（liú，煩惱之流）中，欲流（yù liú，對慾望的執著之流）屬於欲界系；有流（yǒu liú，對存在的執著之流），或者屬於系、或者不屬於系；其餘剩下的三種行，或者屬於欲界系、或者屬於色界（sè jiè，色界）、無色界系（wú sè jiè xì，無色界系）。軛（è，束縛）也是如此。受（shòu，感受）中，欲受（yù shòu，對慾望的感受）屬於欲界系。我受（wǒ shòu，對自我的感受），或者屬於系、或者不屬於系；其餘剩下的三種行，或者屬於欲界系、或者屬於色界、無色界系。縛（fù，捆綁）中，欲愛身縛（yù ài shēn fù，對慾望的愛所產生的束縛）、瞋恚身縛（chēn huì shēn fù，由憤怒產生的束縛）屬於欲界系；其餘剩下的三種行，或者屬於欲界系、或者屬於色界、無色界系。五蓋（wǔ gài，五種障礙）及瞋恚結（chēn huì jié，憤怒的結）、嫉結（jí jié，嫉妒的結）、慳結（qiān jié，吝嗇的結）屬於欲界系；其餘剩下的三種行，或者屬於欲界系、或者屬於色界、無色界系。下分結（xià fēn jié，導致投生於地獄的結）中，貪慾（tān yù，貪婪的慾望）、瞋恚屬於欲界系；其餘剩下的以及五見（wǔ jiàn，五種錯誤的見解）三種行，或者屬於欲界系、或者屬於色界、無色界系。身愛（shēn ài，對身體的愛）中，鼻更愛（bí gèng ài，對鼻子的愛）、舌更愛（shé gèng ài，對舌頭的愛）屬於欲界系；眼更愛（yǎn gèng ài，對眼睛的愛）、耳身更愛（ěr shēn gèng ài，對耳朵和身體的愛），或者屬於欲界系、或者屬於系；意更愛（yì gèng ài，對意識的愛）三種行，或者屬於欲界系、或者屬於色界、無色界系。使（shǐ，煩惱的潛在力量）中，貪慾使（tān yù shǐ，貪婪慾望的潛在力量）、瞋恚使（chēn huì shǐ，憤怒的潛在力量）屬於欲界系；有愛使（yǒu ài shǐ，對存在的愛的潛在力量），或者屬於系、或者不屬於系；其餘剩下的三種行，或者屬於欲界系、或者屬於色界、無色界系。結（jié，煩惱的束縛）中，瞋恚結、嫉結、慳結屬於欲界系；其餘剩下的三種行，或者屬於欲界系、或者屬於色界、無色界系。九十八使（jiǔ shí bā shǐ，九十八種煩惱的潛在力量）中，三十六種屬於欲界系，三十一種屬於系，三十一種不屬於系（八門系門結束）。", "所有這些結使（jié shǐ，煩惱的束縛和潛在力量）是屬於欲界的，那麼這些結使就一定在欲界嗎？回答說：或者有屬於欲界的結使，但這些結使並不在欲界。什麼是屬於欲界的結使，但這些結使並不在欲界呢？回答說：被結使所纏繞的魔波旬（mó bō xún，惡魔）住在梵天（fàn tiān，色界天），如來（rú lái，佛陀）的語言也被結使所纏繞，從系沒（xì mò，從束縛中消失）辦理欲界中陰（yù jiè zhōng yīn，欲界的中陰身），這就是屬於欲界的結使，但這些結" ], "english_translations": [ "English version", "Anger, ignorance, and desire outflows (yù lòu, outflows of desire), belong to the desire realm (yù jiè, the realm of desire); outflows with attachment (yǒu lòu, outflows with attachment), either belong to attachment (xì, bound) or do not belong to attachment; the remaining three practices, either belong to the desire realm, or belong to attachment, or do not belong to attachment. Among the flows (liú, currents), the desire flow (yù liú, current of desire) belongs to the desire realm; the existence flow (yǒu liú, current of existence), either belongs to attachment or does not belong to attachment; the remaining three practices, either belong to the desire realm, or belong to the form realm (sè jiè, the realm of form) and formless realm (wú sè jiè, the formless realm). The yokes (è, yokes) are also the same. Among the feelings (shòu, feelings), the desire feeling (yù shòu, feeling of desire) belongs to the desire realm. The 'I' feeling (wǒ shòu, feeling of 'I'), either belongs to attachment or does not belong to attachment; the remaining three practices, either belong to the desire realm, or belong to the form realm and formless realm. Among the bonds (fù, bonds), the bond of desire-love body (yù ài shēn fù, bond of desire-love body), the bond of anger body (chēn huì shēn fù, bond of anger body) belong to the desire realm; the remaining three practices, either belong to the desire realm, or belong to the form realm and formless realm. The five coverings (wǔ gài, five hindrances) and the bond of anger (chēn huì jié, bond of anger), the bond of jealousy (jí jié, bond of jealousy), the bond of stinginess (qiān jié, bond of stinginess) belong to the desire realm; the remaining three practices, either belong to the desire realm, or belong to the form realm and formless realm. Among the lower fetters (xià fēn jié, lower fetters), greed (tān yù, greed) and anger belong to the desire realm; the remaining and the three practices of the five views (wǔ jiàn, five views), either belong to the desire realm, or belong to the form realm and formless realm. Among the body-love (shēn ài, body-love), nose-love (bí gèng ài, nose-love), tongue-love (shé gèng ài, tongue-love) belong to the desire realm; eye-love (yǎn gèng ài, eye-love), ear-body-love (ěr shēn gèng ài, ear-body-love), either belong to the desire realm or belong to attachment; mind-love (yì gèng ài, mind-love) three practices, either belong to the desire realm, or belong to the form realm and formless realm. Among the latent tendencies (shǐ, latent tendencies), the latent tendency of greed (tān yù shǐ, latent tendency of greed), the latent tendency of anger (chēn huì shǐ, latent tendency of anger) belong to the desire realm; the latent tendency of existence-love (yǒu ài shǐ, latent tendency of existence-love), either belongs to attachment or does not belong to attachment; the remaining three practices, either belong to the desire realm, or belong to the form realm and formless realm. Among the fetters (jié, fetters), the fetter of anger, the fetter of jealousy, the fetter of stinginess belong to the desire realm; the remaining three practices, either belong to the desire realm, or belong to the form realm and formless realm. Among the ninety-eight latent tendencies (jiǔ shí bā shǐ, ninety-eight latent tendencies), thirty-six belong to the desire realm, thirty-one belong to attachment, thirty-one do not belong to attachment (the end of the eight-door attachment section)." "All these fetters and latent tendencies (jié shǐ, fetters and latent tendencies) that belong to the desire realm, do these fetters and latent tendencies necessarily reside in the desire realm? The answer is: or there are fetters and latent tendencies that belong to the desire realm, but these fetters and latent tendencies do not reside in the desire realm. What are the fetters and latent tendencies that belong to the desire realm, but these fetters and latent tendencies do not reside in the desire realm? The answer is: the Māra Pāpīyas (mó bō xún, Evil one) who is entangled by fetters and latent tendencies resides in the Brahmā heaven (fàn tiān, Brahma heaven), the words of the Tathāgata (rú lái, Thus Gone One) are also entangled by fetters and latent tendencies, from attachment cessation (xì mò, cessation of attachment) handling the intermediate state (yù jiè zhōng yīn, intermediate state) in the desire realm, these are the fetters and latent tendencies that belong to the desire realm, but these fetters and" ] }
使不在欲界。云何結使在欲界、彼結使不是欲界？答曰：結使所纏，從欲界沒辦色界中陰。亦所有結使是色無色界，住欲界現在前，是謂在欲界結使、彼結使不是欲界。云何是欲界結使、彼結使亦在欲界？答曰：結使所纏，從欲界沒辦欲界中陰生陰。亦諸結使在欲界者，住欲界現在前，是謂結使是欲界、彼結使亦在欲界。云何亦不是欲界結使、彼結使亦不在欲界？答曰諸結使所纏，從色界沒辦色界中陰生陰。色界沒生無色界，無色界沒生無色界，無色界沒生色界。亦所有結使在色無色界，住色界現在前，諸所有結使在無色界，住無色界現在前，是謂結使亦不是欲界、彼結使亦不在欲界。諸所有結使是色界、彼結使在色界耶？答曰：或有結使是色界、彼結使不在色界。云何結使是色界、彼結使不在色界？答曰：結使所纏，從欲界沒辦色界中陰。亦所有結使是色界，住欲界現在前，是謂色界結使、彼結使不在色界。云何在色界結使、彼結使不是色界？答曰：諸結使所纏魔波旬住梵天上，如來語言亦結使所纏，從色界沒辦欲界中陰。亦所有結使在無色界，住色界現在前，是謂在色界結使、彼結使不是色界。云何是色界結使、彼結使亦在色界？答曰：諸結使所纏，從色界沒辦色界中陰生陰。亦所有結使是色界，住色界現在前，
【現代漢語翻譯】 現代漢語譯本 使（Kleshas，煩惱）不在欲界（Kāmadhātu， desire realm）。什麼情況下結使在欲界，而那些結使卻不屬於欲界？回答：被結使所纏縛，從欲界死亡而進入色界（Rūpadhātu， form realm）中陰（Antarābhava， intermediate state）。也有一些結使屬於色界或無色界（Arūpadhātu， formless realm），但停留在欲界並顯現，這被稱為在欲界的結使，但那些結使不屬於欲界。 什麼情況下是欲界的結使，而那些結使也屬於欲界？回答：被結使所纏縛，從欲界死亡而進入欲界中陰並再次投生。也有所有在欲界的結使，停留在欲界並顯現，這被稱為是欲界的結使，而那些結使也屬於欲界。 什麼情況下既不是欲界的結使，那些結使也不在欲界？回答：所有被結使所纏縛，從色界死亡而進入色界中陰並再次投生。從色界死亡而投生到無色界，從無色界死亡而投生到無色界，從無色界死亡而投生到色界。也有所有在色界或無色界的結使，停留在色界並顯現，所有在無色界的結使，停留在無色界並顯現，這被稱為結使既不是欲界的，那些結使也不在欲界。 所有屬於色界的結使，那些結使都在色界嗎？回答：或者有些結使屬於色界，但那些結使不在色界。什麼情況下結使屬於色界，但那些結使不在色界？回答：被結使所纏縛，從欲界死亡而進入色界中陰。也有所有屬於色界的結使，停留在欲界並顯現，這被稱為色界的結使，但那些結使不在色界。 什麼情況下在色界的結使，但那些結使不屬於色界？回答：所有被結使所纏縛的魔波旬（Māra Pāpīyas， Evil One）住在梵天（Brahmaloka， Brahma realm）上，如來（Tathāgata， Thus Gone One）的語言也是被結使所纏縛，從色界死亡而進入欲界中陰。也有所有在無色界的結使，停留在色界並顯現，這被稱為在色界的結使，但那些結使不屬於色界。 什麼情況下是色界的結使，而那些結使也在色界？回答：所有被結使所纏縛，從色界死亡而進入色界中陰並再次投生。也有所有屬於色界的結使，停留在色界並顯現。
【English Translation】 English version They are not in the desire realm (Kāmadhātu). Under what circumstances are the fetters (Kleshas) in the desire realm, but those fetters do not belong to the desire realm? Answer: Those bound by fetters, who die from the desire realm and enter the intermediate state (Antarābhava) of the form realm (Rūpadhātu). Also, some fetters belong to the form or formless realms (Arūpadhātu), but remain in the desire realm and manifest, this is called fetters in the desire realm, but those fetters do not belong to the desire realm. Under what circumstances are they fetters of the desire realm, and those fetters also belong to the desire realm? Answer: Those bound by fetters, who die from the desire realm and enter the intermediate state of the desire realm and are reborn. Also, all fetters in the desire realm, remain in the desire realm and manifest, this is called fetters of the desire realm, and those fetters also belong to the desire realm. Under what circumstances are they neither fetters of the desire realm, nor are those fetters in the desire realm? Answer: All those bound by fetters, who die from the form realm and enter the intermediate state of the form realm and are reborn. Dying from the form realm and being reborn into the formless realm, dying from the formless realm and being reborn into the formless realm, dying from the formless realm and being reborn into the form realm. Also, all fetters in the form or formless realms, remain in the form realm and manifest, all fetters in the formless realm, remain in the formless realm and manifest, this is called fetters that are neither of the desire realm, nor are those fetters in the desire realm. Do all fetters that belong to the form realm, are those fetters in the form realm? Answer: Or some fetters belong to the form realm, but those fetters are not in the form realm. Under what circumstances do fetters belong to the form realm, but those fetters are not in the form realm? Answer: Those bound by fetters, who die from the desire realm and enter the intermediate state of the form realm. Also, all fetters that belong to the form realm, remain in the desire realm and manifest, this is called fetters of the form realm, but those fetters are not in the form realm. Under what circumstances are the fetters in the form realm, but those fetters do not belong to the form realm? Answer: All those bound by fetters, the Evil One (Māra Pāpīyas) dwells in the Brahma realm (Brahmaloka), the words of the Thus Gone One (Tathāgata) are also bound by fetters, dying from the form realm and entering the intermediate state of the desire realm. Also, all fetters in the formless realm, remain in the form realm and manifest, this is called fetters in the form realm, but those fetters do not belong to the form realm. Under what circumstances are they fetters of the form realm, and those fetters are also in the form realm? Answer: All those bound by fetters, dying from the form realm and entering the intermediate state of the form realm and being reborn. Also, all fetters that belong to the form realm, remain in the form realm and manifest.
是謂是色界結使、彼結使亦在色界。云何結使不是色界、彼結使亦不在色界。答曰：諸結使所纏，從欲界沒辦欲界中陰生陰。從欲界沒生無色界，無色界沒生無色界，無色界沒生欲界。亦所有結使在無色界，住欲界現在前。亦所有結使在無色界，住無色界現在前，是謂結使不是色界、彼結使亦不在色界。非亦如是。諸所有結使是無色界、彼結使在無色界耶？答曰：如是，諸所有結使在無色界、彼結使是無色界也。頗是無色界結使、彼結使不在無色界耶？答曰：有，諸所有結使是無色界，住欲色界現在前。諸所有結使不是無色界、彼結使亦不在無色界耶？答曰：如是，諸所有結使不是無色界、彼結使亦不在無色界。頗結使不在無色界、彼結使非不是無色界耶？答曰：有，諸所有結使是無色界，住欲界色界現在前(九門竟)。
見諦成就世尊弟子色未盡，為色所繫耶？答曰：如是。設為色所繫，色不盡耶？答曰：如是。若痛未盡，為痛所繫耶？答曰：如是，痛未盡為痛所繫。頗為痛所繫，非痛未盡耶？答曰：有，家家斯陀含，一種欲界系增上中思惟所斷結盡，彼相應痛下結使系。想行識亦復如是(十門竟)。
見諦成就世尊弟子若色已盡，彼色脫耶？答曰：如是。若色不繫，彼色盡耶？答曰：如是。若痛已盡
【現代漢語翻譯】 現代漢語譯本 是謂是結使（Kleshas，煩惱），彼結使亦在。云何結使不是，彼結使亦不在？答曰：諸結使所纏，從欲界沒辦欲界中陰生陰。從欲界沒生無色界，無色界沒生無色界，無色界沒生欲界。亦所有結使在無色界，住欲界現在前。亦所有結使在無色界，住無色界現在前，是謂結使不是，彼結使亦不在。非亦如是。諸所有結使是無色界，彼結使在無色界耶？答曰：如是，諸所有結使在無色界，彼結使是無色界也。頗是無色界結使，彼結使不在無色界耶？答曰：有，諸所有結使是無色界，住欲界現在前。諸所有結使不是無色界，彼結使亦不在無色界耶？答曰：如是，諸所有結使不是無色界，彼結使亦不在無色界。頗結使不在無色界，彼結使非不是無色界耶？答曰：有，諸所有結使是無色界，住欲界現在前(九門竟)。 見諦成就（見證真理）的世尊弟子色（Rupa，色蘊）未盡，為色所繫縛耶？答曰：如是。設若為色所繫縛，色不盡耶？答曰：如是。若痛（Vedana，感受）未盡，為痛所繫縛耶？答曰：如是，痛未盡為痛所繫縛。頗為痛所繫縛，非痛未盡耶？答曰：有，家家斯陀含（Sakadagamin，一來果），一種欲界系增上中思惟所斷結盡，彼相應痛下結使系。想（Samjna，想蘊）、行（Samskara，行蘊）、識（Vijnana，識蘊）亦復如是(十門竟)。 見諦成就（見證真理）的世尊弟子若色（Rupa，色蘊）已盡，彼色脫耶？答曰：如是。若色不繫，彼色盡耶？答曰：如是。若痛（Vedana，感受）已盡
【English Translation】 English version It is said that these are Kleshas (defilements), and these Kleshas are also present. How are Kleshas not present, and these Kleshas are also not present? The answer is: Those who are entangled by Kleshas, having died from the desire realm, proceed to the intermediate state of the desire realm to be reborn. Having died from the desire realm, they are born in the formless realm; having died from the formless realm, they are born in the formless realm; having died from the formless realm, they are born in the desire realm. Also, all Kleshas are in the formless realm, abiding in the desire realm in the present moment. Also, all Kleshas are in the formless realm, abiding in the formless realm in the present moment. It is said that Kleshas are not present, and these Kleshas are also not present. It is not always so. Are all Kleshas that are of the formless realm, are those Kleshas in the formless realm? The answer is: Yes, all Kleshas that are in the formless realm, those Kleshas are of the formless realm. Are there any Kleshas of the formless realm that are not in the formless realm? The answer is: Yes, all Kleshas that are of the formless realm, abiding in the desire realm in the present moment. Are all Kleshas that are not of the formless realm, are those Kleshas also not in the formless realm? The answer is: Yes, all Kleshas that are not of the formless realm, those Kleshas are also not in the formless realm. Are there any Kleshas that are not in the formless realm, and those Kleshas are not not of the formless realm? The answer is: Yes, all Kleshas that are of the formless realm, abiding in the desire realm in the present moment (End of the Ninth Section). A disciple of the World-Honored One who has attained the realization of truth, if Rupa (form aggregate) is not exhausted, is he bound by Rupa? The answer is: Yes. If he is bound by Rupa, is Rupa not exhausted? The answer is: Yes. If Vedana (feeling) is not exhausted, is he bound by Vedana? The answer is: Yes, if Vedana is not exhausted, he is bound by Vedana. Is there anyone bound by Vedana, but Vedana is not exhausted? The answer is: Yes, a Sakadagamin (Once-Returner), one kind of desire-realm-related, superior, middle, thought-severed Kleshas are exhausted, and the corresponding lower Kleshas are bound by Vedana. So it is with Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) (End of the Tenth Section). A disciple of the World-Honored One who has attained the realization of truth, if Rupa (form aggregate) is exhausted, is he liberated from Rupa? The answer is: Yes. If he is not bound by Rupa, is Rupa exhausted? The answer is: Yes. If Vedana (feeling) is exhausted
，彼痛不繫耶？答曰：如是。若痛不繫，彼痛盡耶？頗痛盡，彼痛非不繫耶？答曰：有，家家斯陀含，一種欲界系增上中思惟所斷結盡，彼相應痛下結使系。想行識亦復如是(十一門竟)。
五人，堅信、堅法、信解脫、見到、身證。堅信人於此三結，成就幾、不成就幾？答曰：苦未知智未生，一切成就。苦未知智生，二成就，一不成就。貪瞋、恚愚、癡、欲愛未盡，一切成就。欲愛已盡，一切不成就。有漏中，欲愛未盡，一切成就；欲愛已盡，二成就，一不成就。流中，欲愛未盡，一切成就；欲愛已盡，三成就，一不成就。軛、受亦如是。縛中，欲愛未盡，一切成就；欲愛已盡，二成就，二不成就。蓋中，欲愛未盡、道法智未生，一切成就；若欲愛未盡、道法智生，四成就，一不成就；欲愛已盡，一切不成就。結中，欲愛未盡，一切成就；欲愛已盡，二成就，三不成就。下分中，欲愛未盡、苦未知智未生，一切成就；若欲愛未盡、苦未知智生，四成就，一不成就；欲愛已盡、苦未知智未生，三成就，二不成就；若欲愛已盡、苦未知智生，二成就，三不成就。見中，苦未知智未生，一切成就；苦未知智生，三成就，二不成就。身愛中，欲愛未盡，一切成就；欲愛已盡、梵天愛未盡，四成就，二不成就；梵天愛盡
{ "translations": [ "現代漢語譯本：", "問：那痛苦是不被束縛的嗎？", "答：是的。", "問：如果痛苦不被束縛，那痛苦就完全止息了嗎？痛苦止息了，那痛苦就一定是不被束縛的嗎？", "答：有的情況是這樣。例如，『家家斯陀含』（Ekabījin, 意為『一家種』，指證得斯陀含果位的人，還要再來欲界受生一次），因為欲界系（kāmadhātu）的增上中思惟所斷的結已經斷盡，所以相應的痛苦是下結使（avarabhāgiyāni saṃyojanāni）所束縛的。想、行、識也是如此。（十一門完畢）", "", "有五種人：堅信（saddhānusārī）、堅法（dhammānusārī）、信解脫（saddhāvimutta）、見到（diṭṭhipatta）、身證（kāyasakkhi）。", "問：『堅信』之人，對於這三種結（三結，指有身見、戒禁取見、疑），成就幾種，不成就幾種？", "答：如果『苦未知智』（dukkhe aññāṇañāṇaṃ，指對於苦諦的無知之智）還沒有生起，那麼一切都成就。如果『苦未知智』已經生起，那麼成就兩種，不成就一種。如果貪、瞋、恚、愚、癡、欲愛還沒有斷盡，那麼一切都成就。如果欲愛已經斷盡，那麼一切都不成就。在有漏法（sāsava）中，如果欲愛還沒有斷盡，那麼一切都成就；如果欲愛已經斷盡，那麼成就兩種，不成就一種。在『流』（ogha，指四種瀑流：欲流、有流、見流、無明流）中，如果欲愛還沒有斷盡，那麼一切都成就；如果欲愛已經斷盡，那麼成就三種，不成就一種。『軛』（yoga，指四種軛：欲軛、有軛、見軛、無明軛）、『受』（upādāna，指四種取：欲取、見取、戒禁取、我語取）也是如此。在『縛』（bandhana，指四種縛：貪慾縛、瞋恚縛、戒禁取縛、我見縛）中，如果欲愛還沒有斷盡，那麼一切都成就；如果欲愛已經斷盡，那麼成就兩種，不成就兩種。在『蓋』（nīvaraṇa，指五蓋：貪慾蓋、瞋恚蓋、昏沉睡眠蓋、掉舉惡作蓋、疑蓋）中，如果欲愛還沒有斷盡，『道法智』（maggañāṇa，指道之智）還沒有生起，那麼一切都成就；如果欲愛還沒有斷盡，『道法智』已經生起，那麼成就四種，不成就一種；如果欲愛已經斷盡，那麼一切都不成就。在『結』（saṃyojana，指十結：有身見、戒禁取見、疑、欲貪、瞋恚、色貪、無色貪、掉舉、慢、無明）中，如果欲愛還沒有斷盡，那麼一切都成就；如果欲愛已經斷盡，那麼成就兩種，不成就三種。在『下分結』（orambhāgiyāni saṃyojanāni，指五下分結：有身見、戒禁取見、疑、欲貪、瞋恚）中，如果欲愛還沒有斷盡，『苦未知智』還沒有生起，那麼一切都成就；如果欲愛還沒有斷盡，『苦未知智』已經生起，那麼成就四種，不成就一種；如果欲愛已經斷盡，『苦未知智』還沒有生起，那麼成就三種，不成就兩種；如果欲愛已經斷盡，『苦未知智』已經生起，那麼成就兩種，不成就三種。在『見』（diṭṭhi，指邪見）中，如果『苦未知智』還沒有生起，那麼一切都成就；如果『苦未知智』已經生起，那麼成就三種，不成就兩種。在『身愛』（sakkayadiṭṭhi，指有身見）中，如果欲愛還沒有斷盡，那麼一切都成就；如果欲愛已經斷盡，『梵天愛』（brahmaloka rāga，指對色界和無色界的貪愛）還沒有斷盡，那麼成就四種，不成就兩種；如果『梵天愛』已經斷盡，...", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Q: Is that pain unattached?", "A: Yes.", "Q: If the pain is unattached, is that pain completely ceased? If the pain has ceased, is that pain necessarily unattached?", "A: There are cases where it is so. For example, the 『Ekabījin』 (meaning 『one-seedling』, referring to a person who has attained the Sakadāgāmin fruit and will be reborn in the desire realm only once more), because the fetters that are abandoned by heightened mental cultivation pertaining to the desire realm (kāmadhātu) have been completely abandoned, the corresponding pain is bound by the lower fetters (avarabhāgiyāni saṃyojanāni). So are perception, volition, and consciousness. (End of the eleven categories)", "", "There are five types of individuals: one who goes by faith (saddhānusārī), one who goes by Dhamma (dhammānusārī), one liberated by faith (saddhāvimutta), one who has attained vision (diṭṭhipatta), and one who is a body-witness (kāyasakkhi).", "Q: For a person who goes by faith (saddhānusārī), regarding these three fetters (the three fetters referring to self-identity view, clinging to rites and rituals, and doubt), how many are accomplished and how many are unaccomplished?", "A: If the 『knowledge of not knowing suffering』 (dukkhe aññāṇañāṇaṃ, referring to the knowledge of ignorance regarding the truth of suffering) has not yet arisen, then all are accomplished. If the 『knowledge of not knowing suffering』 has arisen, then two are accomplished and one is unaccomplished. If greed, hatred, anger, foolishness, delusion, and desire-attachment have not been exhausted, then all are accomplished. If desire-attachment has been exhausted, then none are accomplished. Among the defiled (sāsava), if desire-attachment has not been exhausted, then all are accomplished; if desire-attachment has been exhausted, then two are accomplished and one is unaccomplished. In the 『flood』 (ogha, referring to the four floods: the flood of desire, the flood of becoming, the flood of views, and the flood of ignorance), if desire-attachment has not been exhausted, then all are accomplished; if desire-attachment has been exhausted, then three are accomplished and one is unaccomplished. So are the 『yoke』 (yoga, referring to the four yokes: the yoke of desire, the yoke of becoming, the yoke of views, and the yoke of ignorance) and 『clinging』 (upādāna, referring to the four clingings: clinging to sensual pleasures, clinging to views, clinging to rites and rituals, and clinging to the doctrine of self). In the 『bond』 (bandhana, referring to the four bonds: the bond of greed, the bond of hatred, the bond of clinging to rites and rituals, and the bond of self-view), if desire-attachment has not been exhausted, then all are accomplished; if desire-attachment has been exhausted, then two are accomplished and two are unaccomplished. In the 『hindrance』 (nīvaraṇa, referring to the five hindrances: sensual desire, ill-will, sloth and torpor, restlessness and remorse, and doubt), if desire-attachment has not been exhausted and the 『knowledge of the path』 (maggañāṇa, referring to the knowledge of the path) has not arisen, then all are accomplished; if desire-attachment has not been exhausted and the 『knowledge of the path』 has arisen, then four are accomplished and one is unaccomplished; if desire-attachment has been exhausted, then none are accomplished. In the 『fetter』 (saṃyojana, referring to the ten fetters: self-identity view, clinging to rites and rituals, doubt, sensual desire, ill-will, attachment to form, attachment to formless realms, restlessness, conceit, and ignorance), if desire-attachment has not been exhausted, then all are accomplished; if desire-attachment has been exhausted, then two are accomplished and three are unaccomplished. In the 『lower fetters』 (orambhāgiyāni saṃyojanāni, referring to the five lower fetters: self-identity view, clinging to rites and rituals, doubt, sensual desire, and ill-will), if desire-attachment has not been exhausted and the 『knowledge of not knowing suffering』 has not arisen, then all are accomplished; if desire-attachment has not been exhausted and the 『knowledge of not knowing suffering』 has arisen, then four are accomplished and one is unaccomplished; if desire-attachment has been exhausted and the 『knowledge of not knowing suffering』 has not arisen, then three are accomplished and two are unaccomplished; if desire-attachment has been exhausted and the 『knowledge of not knowing suffering』 has arisen, then two are accomplished and three are unaccomplished. In 『view』 (diṭṭhi, referring to wrong view), if the 『knowledge of not knowing suffering』 has not arisen, then all are accomplished; if the 『knowledge of not knowing suffering』 has arisen, then three are accomplished and two are unaccomplished. In 『self-love』 (sakkayadiṭṭhi, referring to self-identity view), if desire-attachment has not been exhausted, then all are accomplished; if desire-attachment has been exhausted and 『attachment to the Brahma world』 (brahmaloka rāga, referring to attachment to the form and formless realms) has not been exhausted, then four are accomplished and two are unaccomplished; if 『attachment to the Brahma world』 has been exhausted,..." ] }
，一成就，五不成就。使中，欲愛未盡，一切成就；欲愛已盡，五成就，二不成就。結中，欲愛未盡，一切成就；欲愛已盡，六成就，三不成就。九十八使中，欲愛未盡、苦法智未生，一切成就。苦法智生、苦未知智未生，欲界苦諦所斷不成就，余殘成就。苦未知智生、習法智未生，三界苦諦所斷不成就，余殘成就。習法智生、習未知智未生，三界苦諦所斷不成就，及欲界習諦所斷余殘成就。習未知智生、盡法智未生，三界苦習所斷不成就，余殘成就。盡法智生、盡未知智未生，三界苦諦習諦所斷不成就，及欲界盡諦所斷余殘成就。盡未知智生、道法智未生，三界苦諦習諦盡諦所斷不成就，余殘成就。道法智生，三界苦集盡諦所斷不成就，及欲界道諦所斷余殘成就。欲愛已盡、色愛未盡、苦未知智未生，欲界一切不成就，余殘成就。苦未知智生、習未知智未生，欲界一切不成就，及色無色界苦諦所斷余殘成就。習未知智生、盡未知智未生，欲界一切不成就，及色無色界苦諦習諦所斷余殘成就。盡未知智生，欲界一切不成就，及色無色界苦諦習諦盡諦所斷余殘成就。色愛已盡、無色愛未盡、苦未知智未生，欲色界一切不成就，余殘成就。苦未知智生、習未知智未生，欲色界一切不成就，及無色界苦諦所斷余殘成就。習未
【現代漢語翻譯】 現代漢語譯本： 一成就，五不成就：指（修行者）處於中間狀態時，如果對欲界的愛慾尚未斷盡，則一切（功德）都能成就；如果對欲界的愛慾已經斷盡，則五種（功德）成就，兩種（功德）不能成就。 結中，欲愛未盡，一切成就；欲愛已盡，六成就，三不成就：指（修行者）處於結生狀態時，如果對欲界的愛慾尚未斷盡，則一切（功德）都能成就；如果對欲界的愛慾已經斷盡，則六種（功德）成就，三種（功德）不能成就。 九十八使（jiu shi ba shi）中，欲愛未盡、苦法智（ku fa zhi）未生，一切成就：在九十八種煩惱中，如果對欲界的愛慾尚未斷盡，並且尚未生起對苦諦的法智，則一切（功德）都能成就。 苦法智生、苦未知智（ku wei zhi zhi）未生，欲界苦諦所斷不成就，余殘成就：如果已經生起對苦諦的法智，但尚未生起對苦諦的未知智，則欲界苦諦所斷的煩惱不能成就，其餘的（功德）都能成就。 苦未知智生、習法智（xi fa zhi）未生，三界苦諦所斷不成就，余殘成就：如果已經生起對苦諦的未知智，但尚未生起對集諦的法智，則三界苦諦所斷的煩惱不能成就，其餘的（功德）都能成就。 習法智生、習未知智（xi wei zhi zhi）未生，三界苦諦所斷不成就，及欲界習諦所斷余殘成就：如果已經生起對集諦的法智，但尚未生起對集諦的未知智，則三界苦諦所斷的煩惱不能成就，以及欲界集諦所斷的煩惱不能成就，其餘的（功德）都能成就。 習未知智生、盡法智（jin fa zhi）未生，三界苦習所斷不成就，余殘成就：如果已經生起對集諦的未知智，但尚未生起對滅諦的法智，則三界苦諦和集諦所斷的煩惱不能成就，其餘的（功德）都能成就。 盡法智生、盡未知智（jin wei zhi zhi）未生，三界苦諦習諦所斷不成就，及欲界盡諦所斷余殘成就：如果已經生起對滅諦的法智，但尚未生起對滅諦的未知智，則三界苦諦和集諦所斷的煩惱不能成就，以及欲界滅諦所斷的煩惱不能成就，其餘的（功德）都能成就。 盡未知智生、道法智（dao fa zhi）未生，三界苦諦習諦盡諦所斷不成就，余殘成就：如果已經生起對滅諦的未知智，但尚未生起對道諦的法智，則三界苦諦、集諦和滅諦所斷的煩惱不能成就，其餘的（功德）都能成就。 道法智生，三界苦集盡諦所斷不成就，及欲界道諦所斷余殘成就：如果已經生起對道諦的法智，則三界苦諦、集諦和滅諦所斷的煩惱不能成就，以及欲界道諦所斷的煩惱不能成就，其餘的（功德）都能成就。 欲愛已盡、色愛（se ai）未盡、苦未知智未生，欲界一切不成就，余殘成就：如果對欲界的愛慾已經斷盡，但對色界的愛慾尚未斷盡，並且尚未生起對苦諦的未知智，則欲界的一切（功德）都不能成就，其餘的（功德）都能成就。 苦未知智生、習未知智未生，欲界一切不成就，及色無色界苦諦所斷余殘成就：如果已經生起對苦諦的未知智，但尚未生起對集諦的未知智，則欲界的一切（功德）都不能成就，以及色界和無色界苦諦所斷的煩惱不能成就，其餘的（功德）都能成就。 習未知智生、盡未知智未生，欲界一切不成就，及色無色界苦諦習諦所斷余殘成就：如果已經生起對集諦的未知智，但尚未生起對滅諦的未知智，則欲界的一切（功德）都不能成就，以及色界和無色界苦諦和集諦所斷的煩惱不能成就，其餘的（功德）都能成就。 盡未知智生，欲界一切不成就，及色無色界苦諦習諦盡諦所斷余殘成就：如果已經生起對滅諦的未知智，則欲界的一切（功德）都不能成就，以及色界和無色界苦諦、集諦和滅諦所斷的煩惱不能成就，其餘的（功德）都能成就。 色愛已盡、無色愛（wu se ai）未盡、苦未知智未生，欲色界一切不成就，余殘成就：如果對色界的愛慾已經斷盡，但對無色界的愛慾尚未斷盡，並且尚未生起對苦諦的未知智，則欲界和色界的一切（功德）都不能成就，其餘的（功德）都能成就。 苦未知智生、習未知智未生，欲色界一切不成就，及無色界苦諦所斷余殘成就：如果已經生起對苦諦的未知智，但尚未生起對集諦的未知智，則欲界和色界的一切（功德）都不能成就，以及無色界苦諦所斷的煩惱不能成就，其餘的（功德）都能成就。 習未知（xi wei zhi）
【English Translation】 English version: 'One accomplishment, five non-accomplishments': This refers to when (a practitioner) is in an intermediate state, if the desire-love for the desire realm has not yet been exhausted, then all (merits) can be accomplished; if the desire-love has been exhausted, then five (merits) are accomplished, and two (merits) are not accomplished. 'In the womb, desire-love not exhausted, all accomplishments; desire-love exhausted, six accomplishments, three non-accomplishments': This refers to when (a practitioner) is in the state of rebirth, if the desire-love for the desire realm has not yet been exhausted, then all (merits) can be accomplished; if the desire-love has been exhausted, then six (merits) are accomplished, and three (merits) are not accomplished. 'Among the ninety-eight bonds (jiu shi ba shi), desire-love not exhausted, the knowledge of the Dharma of suffering (ku fa zhi) not yet arisen, all accomplishments': Among the ninety-eight kinds of afflictions, if the desire-love for the desire realm has not yet been exhausted, and the knowledge of the Dharma of suffering has not yet arisen, then all (merits) can be accomplished. 'The knowledge of the Dharma of suffering arisen, the subsequent knowledge of suffering (ku wei zhi zhi) not yet arisen, the afflictions to be severed pertaining to the truth of suffering in the desire realm are not accomplished, the remaining are accomplished': If the knowledge of the Dharma of suffering has arisen, but the subsequent knowledge of suffering has not yet arisen, then the afflictions to be severed pertaining to the truth of suffering in the desire realm are not accomplished, and the remaining (merits) are accomplished. 'The subsequent knowledge of suffering arisen, the knowledge of the Dharma of origination (xi fa zhi) not yet arisen, the afflictions to be severed pertaining to the truth of suffering in the three realms are not accomplished, the remaining are accomplished': If the subsequent knowledge of suffering has arisen, but the knowledge of the Dharma of origination has not yet arisen, then the afflictions to be severed pertaining to the truth of suffering in the three realms are not accomplished, and the remaining (merits) are accomplished. 'The knowledge of the Dharma of origination arisen, the subsequent knowledge of origination (xi wei zhi zhi) not yet arisen, the afflictions to be severed pertaining to the truth of suffering in the three realms are not accomplished, and the afflictions to be severed pertaining to the truth of origination in the desire realm, the remaining are accomplished': If the knowledge of the Dharma of origination has arisen, but the subsequent knowledge of origination has not yet arisen, then the afflictions to be severed pertaining to the truth of suffering in the three realms are not accomplished, and the afflictions to be severed pertaining to the truth of origination in the desire realm are not accomplished, and the remaining (merits) are accomplished. 'The subsequent knowledge of origination arisen, the knowledge of the Dharma of cessation (jin fa zhi) not yet arisen, the afflictions to be severed pertaining to suffering and origination in the three realms are not accomplished, the remaining are accomplished': If the subsequent knowledge of origination has arisen, but the knowledge of the Dharma of cessation has not yet arisen, then the afflictions to be severed pertaining to the truths of suffering and origination in the three realms are not accomplished, and the remaining (merits) are accomplished. 'The knowledge of the Dharma of cessation arisen, the subsequent knowledge of cessation (jin wei zhi zhi) not yet arisen, the afflictions to be severed pertaining to the truths of suffering and origination in the three realms are not accomplished, and the afflictions to be severed pertaining to the truth of cessation in the desire realm, the remaining are accomplished': If the knowledge of the Dharma of cessation has arisen, but the subsequent knowledge of cessation has not yet arisen, then the afflictions to be severed pertaining to the truths of suffering and origination in the three realms are not accomplished, and the afflictions to be severed pertaining to the truth of cessation in the desire realm are not accomplished, and the remaining (merits) are accomplished. 'The subsequent knowledge of cessation arisen, the knowledge of the Dharma of the path (dao fa zhi) not yet arisen, the afflictions to be severed pertaining to the truths of suffering, origination, and cessation in the three realms are not accomplished, the remaining are accomplished': If the subsequent knowledge of cessation has arisen, but the knowledge of the Dharma of the path has not yet arisen, then the afflictions to be severed pertaining to the truths of suffering, origination, and cessation in the three realms are not accomplished, and the remaining (merits) are accomplished. 'The knowledge of the Dharma of the path arisen, the afflictions to be severed pertaining to the truths of suffering, origination, and cessation in the three realms are not accomplished, and the afflictions to be severed pertaining to the truth of the path in the desire realm, the remaining are accomplished': If the knowledge of the Dharma of the path has arisen, then the afflictions to be severed pertaining to the truths of suffering, origination, and cessation in the three realms are not accomplished, and the afflictions to be severed pertaining to the truth of the path in the desire realm are not accomplished, and the remaining (merits) are accomplished. 'Desire-love exhausted, form-love (se ai) not exhausted, the subsequent knowledge of suffering not yet arisen, all in the desire realm are not accomplished, the remaining are accomplished': If the desire-love for the desire realm has been exhausted, but the form-love for the form realm has not been exhausted, and the subsequent knowledge of suffering has not yet arisen, then all (merits) in the desire realm are not accomplished, and the remaining (merits) are accomplished. 'The subsequent knowledge of suffering arisen, the subsequent knowledge of origination not yet arisen, all in the desire realm are not accomplished, and the afflictions to be severed pertaining to the truth of suffering in the form and formless realms, the remaining are accomplished': If the subsequent knowledge of suffering has arisen, but the subsequent knowledge of origination has not yet arisen, then all (merits) in the desire realm are not accomplished, and the afflictions to be severed pertaining to the truth of suffering in the form and formless realms are not accomplished, and the remaining (merits) are accomplished. 'The subsequent knowledge of origination arisen, the subsequent knowledge of cessation not yet arisen, all in the desire realm are not accomplished, and the afflictions to be severed pertaining to the truths of suffering and origination in the form and formless realms, the remaining are accomplished': If the subsequent knowledge of origination has arisen, but the subsequent knowledge of cessation has not yet arisen, then all (merits) in the desire realm are not accomplished, and the afflictions to be severed pertaining to the truths of suffering and origination in the form and formless realms are not accomplished, and the remaining (merits) are accomplished. 'The subsequent knowledge of cessation arisen, all in the desire realm are not accomplished, and the afflictions to be severed pertaining to the truths of suffering, origination, and cessation in the form and formless realms, the remaining are accomplished': If the subsequent knowledge of cessation has arisen, then all (merits) in the desire realm are not accomplished, and the afflictions to be severed pertaining to the truths of suffering, origination, and cessation in the form and formless realms are not accomplished, and the remaining (merits) are accomplished. 'Form-love exhausted, formless-love (wu se ai) not exhausted, the subsequent knowledge of suffering not yet arisen, all in the desire and form realms are not accomplished, the remaining are accomplished': If the form-love for the form realm has been exhausted, but the formless-love for the formless realm has not been exhausted, and the subsequent knowledge of suffering has not yet arisen, then all (merits) in the desire and form realms are not accomplished, and the remaining (merits) are accomplished. 'The subsequent knowledge of suffering arisen, the subsequent knowledge of origination not yet arisen, all in the desire and form realms are not accomplished, and the afflictions to be severed pertaining to the truth of suffering in the formless realm, the remaining are accomplished': If the subsequent knowledge of suffering has arisen, but the subsequent knowledge of origination has not yet arisen, then all (merits) in the desire and form realms are not accomplished, and the afflictions to be severed pertaining to the truth of suffering in the formless realm are not accomplished, and the remaining (merits) are accomplished. 'Subsequent knowledge of origination (xi wei zhi)'
知智生、盡未知智未生，欲色界一切不成就，及無色界苦諦習諦所斷余殘成就。盡未知智生，欲色界一切不成就，及無色界苦諦習諦盡諦所斷余殘成就。堅法亦如是。信解脫人，此三結，幾成就、幾不成就？答曰：一切不成就。貪、瞋恚、愚癡、欲愛未盡，一切成就；欲愛已盡，一切不成就。有漏中，欲愛未盡，一切成就；欲愛已盡，二成就，一不成就。流中，欲愛未盡，三成就，一不成就；欲愛已盡，二成就，二不成就。軛亦如是。受中，欲愛未盡，二成就，二不成就；欲愛已盡，一成就，三不成就。縛中，欲愛未盡，二成就，二不成就；欲愛已盡，一切不成就。蓋中，欲愛未盡，四成就，一不成就；欲愛已盡，一切不成就。結中，欲愛未盡，一切成就；欲愛已盡，二成就，三不成就。下分中，欲愛未盡，二成就，三不成就；欲愛已盡，一切不成就。見不成就。身愛中，欲愛未盡，一切成就；欲愛已盡、梵天愛未盡，四成就，二不成就；梵天愛盡，一成就，五不成就。使中，欲愛未盡，五成就，二不成就；欲愛已盡，三成就，四不成就。結中，欲愛未盡，六成就，三不成就；欲愛已盡，三成就，六不成就。九十八使中，欲愛未盡，十成就，八十八不成就；欲愛已盡、色愛未盡，六成就，九十二不成就；色愛已盡、無
【現代漢語翻譯】 現代漢語譯本 知智生起時，盡未知智（K盡未知智，knowledge of exhaustion of defilements）尚未生起，想要一切都不成就，以及沒有苦諦（Dukkha Satya，the truth of suffering）和習諦（Samudaya Satya，the truth of the origin of suffering）所斷的其餘殘餘煩惱的成就。盡未知智生起時，想要一切都不成就，以及沒有苦諦、習諦和滅諦（Nirodha Satya，the truth of the cessation of suffering）所斷的其餘殘餘煩惱的成就。堅固的法也是如此。信解脫的人，這三種結（結，bondage），幾種成就，幾種不成就？回答說：一切都不成就。貪（Lobha，greed）、瞋恚（Dosa，hatred）、愚癡（Moha，delusion）、欲愛（Kāma-rāga，desire-attachment）未盡，一切成就；欲愛已盡，一切不成就。有漏（Sāsrava，with outflows）之中，欲愛未盡，一切成就；欲愛已盡，兩種成就，一種不成就。流（Ogha，flood）之中，欲愛未盡，三種成就，一種不成就；欲愛已盡，兩種成就，兩種不成就。軛（Yoga，yoke）也是如此。受（Vedanā，feeling）之中，欲愛未盡，兩種成就，兩種不成就；欲愛已盡，一種成就，三種不成就。縛（Bandhana，bondage）之中，欲愛未盡，兩種成就，兩種不成就；欲愛已盡，一切都不成就。蓋（Āvarana，hindrance）之中，欲愛未盡，四種成就，一種不成就；欲愛已盡，一切都不成就。結（Samyojana，fetter）之中，欲愛未盡，一切成就；欲愛已盡，兩種成就，三種不成就。下分結（Orambhāgiyāni Samyojanāni，lower fetters）之中，欲愛未盡，兩種成就，三種不成就；欲愛已盡，一切都不成就。見（Diṭṭhi，wrong view）不成就。身愛（Sakkayaditthi，self-love）之中，欲愛未盡，一切成就；欲愛已盡、梵天愛（Brahma-rāga，love of Brahma realm）未盡，四種成就，兩種不成就；梵天愛已盡，一種成就，五種不成就。使（Anusaya，latent tendency）之中，欲愛未盡，五種成就，兩種不成就；欲愛已盡，三種成就，四種不成就。結（Gantha，knot）之中，欲愛未盡，六種成就，三種不成就；欲愛已盡，三種成就，六種不成就。九十八使之中，欲愛未盡，十種成就，八十八種不成就；欲愛已盡、色愛（Rūpa-rāga，love of form realm）未盡，六種成就，九十二種不成就；色愛已盡、無
【English Translation】 English version When the knowledge of wisdom arises, the knowledge of exhaustion of defilements (K盡未知智, Kṣayajñāna) has not yet arisen; wanting everything to be unaccomplished, and the remaining residual defilements not severed by the truth of suffering (Dukkha Satya) and the truth of the origin of suffering (Samudaya Satya) are accomplished. When the knowledge of exhaustion arises, wanting everything to be unaccomplished, and the remaining residual defilements not severed by the truth of suffering, the truth of the origin of suffering, and the truth of the cessation of suffering (Nirodha Satya) are accomplished. The steadfast Dharma is also like this. For a person liberated by faith, how many of these three bonds (結, Samyojana) are accomplished, and how many are unaccomplished? The answer is: all are unaccomplished. Greed (Lobha), hatred (Dosa), delusion (Moha), and desire-attachment (Kāma-rāga) are not exhausted, all are accomplished; desire-attachment is exhausted, all are unaccomplished. Among those with outflows (Sāsrava), desire-attachment is not exhausted, all are accomplished; desire-attachment is exhausted, two are accomplished, one is unaccomplished. Among the floods (Ogha), desire-attachment is not exhausted, three are accomplished, one is unaccomplished; desire-attachment is exhausted, two are accomplished, two are unaccomplished. The yoke (Yoga) is also like this. Among feelings (Vedanā), desire-attachment is not exhausted, two are accomplished, two are unaccomplished; desire-attachment is exhausted, one is accomplished, three are unaccomplished. Among the bondages (Bandhana), desire-attachment is not exhausted, two are accomplished, two are unaccomplished; desire-attachment is exhausted, all are unaccomplished. Among the hindrances (Āvarana), desire-attachment is not exhausted, four are accomplished, one is unaccomplished; desire-attachment is exhausted, all are unaccomplished. Among the fetters (Samyojana), desire-attachment is not exhausted, all are accomplished; desire-attachment is exhausted, two are accomplished, three are unaccomplished. Among the lower fetters (Orambhāgiyāni Samyojanāni), desire-attachment is not exhausted, two are accomplished, three are unaccomplished; desire-attachment is exhausted, all are unaccomplished. Wrong view (Diṭṭhi) is unaccomplished. Among self-love (Sakkayaditthi), desire-attachment is not exhausted, all are accomplished; desire-attachment is exhausted, love of Brahma realm (Brahma-rāga) is not exhausted, four are accomplished, two are unaccomplished; love of Brahma realm is exhausted, one is accomplished, five are unaccomplished. Among the latent tendencies (Anusaya), desire-attachment is not exhausted, five are accomplished, two are unaccomplished; desire-attachment is exhausted, three are accomplished, four are unaccomplished. Among the knots (Gantha), desire-attachment is not exhausted, six are accomplished, three are unaccomplished; desire-attachment is exhausted, three are accomplished, six are unaccomplished. Among the ninety-eight latent tendencies, desire-attachment is not exhausted, ten are accomplished, eighty-eight are unaccomplished; desire-attachment is exhausted, love of form realm (Rūpa-rāga) is not exhausted, six are accomplished, ninety-two are unaccomplished; love of form realm is exhausted, no
色愛未盡，三成就，九十五不成就。見到亦復如是。身證人，此三結，幾成就、幾不成就？答曰：一切不成就。貪、瞋恚、愚癡不成就。有漏中，二成就，一不成就。流中，二成就，二不成就。軛亦如是。受中，一成就，三不成就。縛不成就。蓋不成就。結中，二成就，三不成就。下分不成就。見不成就。身愛中，一成就，五不成就。使中，三成就，四不成就。結中，三成就，六不成就。九十八使中，三成就，九十五不成就(十二門竟)。
身見，彼身見幾緣緣？答曰：或四三二一。誰四？答曰：如身見次第生身見，即彼思惟前生後生，因、次第、緣、增上，是謂四。誰三？答曰：如身見次第生身見，即彼不思惟前生後生，因、次第、增上，無緣。如身見次第生若干心生身見，即彼思惟前生後生，因、緣、增上，無次第，是謂三。誰二？答曰：如身見次第生若干心生身見，即彼不思惟前生後生，因、增上，是謂二。誰一？答曰：後生前生，若與緣，緣、增上；不與緣，一增上。未來過去現在，若與緣，緣、增上；不與緣，一增上。未來現在過去，若與緣，緣、增上；不與緣，一增上。欲界系、色界系，一增上。色界系、欲界系，若與次第，次第、增上；不與次第，一增上。欲界系、無色界系，一增上。無色界系
【現代漢語翻譯】 現代漢語譯本： 如果對色的愛慾沒有斷盡，則有三種成就，九十五種不成就。對於見到（真理）也是如此。對於身證的人來說，這三種結，有幾種成就，幾種不成就？回答是：一切都不成就。貪、嗔恚、愚癡都不成就。在有漏法中，兩種成就，一種不成就。在（四）流中，兩種成就，兩種不成就。軛也是如此。在（五）受中，一種成就，三種不成就。縛不成就。蓋不成就。在（五）結中，兩種成就，三種不成就。下分結不成就。見結不成就。對於身愛，一種成就，五種不成就。在（十）使中，三種成就，四種不成就。在（九）結中，三種成就，六種不成就。在九十八使中，三種成就，九十五種不成就（十二門完）。
對於身見（認為身體是真實存在的錯誤觀念），這個身見有幾種緣作為生起的條件？回答是：或者有四種、三種、兩種、一種。誰是四種？回答是：如果身見相續不斷地產生身見，並且思惟前生和後生，那麼就有因、次第、緣、增上這四種緣。誰是三種？回答是：如果身見相續不斷地產生身見，但不思惟前生和後生，那麼就有因、次第、增上，而沒有緣。如果身見相續不斷地產生若干心識，然後產生身見，並且思惟前生和後生，那麼就有因、緣、增上，而沒有次第，這就是三種。誰是兩種？回答是：如果身見相續不斷地產生若干心識，然後產生身見，但不思惟前生和後生，那麼就有因、增上，這就是兩種。誰是一種？回答是：後生引發前生，如果與緣相應，就是緣和增上；如果不與緣相應，就是一種增上。未來、過去、現在，如果與緣相應，就是緣和增上；如果不與緣相應，就是一種增上。未來、現在、過去，如果與緣相應，就是緣和增上；如果不與緣相應，就是一種增上。欲界系、色界系，是一種增上。色界系、欲界系，如果與次第相應，就是次第和增上；如果不與次第相應，就是一種增上。欲界系、無色界系，是一種增上。無色界系……
【English Translation】 English version: If the love and desire for form (rupa) is not exhausted, there are three attainments and ninety-five non-attainments. It is the same for seeing (the truth). For a person who has attained bodily realization, how many of these three fetters are attained and how many are not attained? The answer is: all are not attained. Greed, hatred, and delusion are not attained. In the defiled (asava), two are attained and one is not attained. In the (four) floods (ogha), two are attained and two are not attained. It is the same for yokes (yoga). In the (five) feelings (vedana), one is attained and three are not attained. Bonds (bandhana) are not attained. Hindrances (nivarana) are not attained. In the (five) fetters (samyojana), two are attained and three are not attained. Lower fetters are not attained. Fetters of views are not attained. Regarding love of self, one is attained and five are not attained. In the (ten) tendencies (anusaya), three are attained and four are not attained. In the (nine) fetters (samyojana), three are attained and six are not attained. In the ninety-eight tendencies, three are attained and ninety-five are not attained (the twelve doors are complete).
Regarding self-view (sakkaya-ditthi) (the false notion that the body is real), how many conditions (paccaya) are there for the arising of this self-view? The answer is: either four, three, two, or one. Who are the four? The answer is: if self-view arises successively from self-view, and one contemplates the past and future lives, then there are four conditions: cause (hetu), sequence (anantara), object (arammana), and dominance (adhipati). Who are the three? The answer is: if self-view arises successively from self-view, but one does not contemplate the past and future lives, then there are cause, sequence, and dominance, but no object. If self-view arises successively from several mental states, and then self-view arises, and one contemplates the past and future lives, then there are cause, object, and dominance, but no sequence, this is three. Who are the two? The answer is: if self-view arises successively from several mental states, and then self-view arises, but one does not contemplate the past and future lives, then there are cause and dominance, this is two. Who is one? The answer is: the later arising causes the former arising, if it is associated with an object, it is object and dominance; if it is not associated with an object, it is one dominance. Future, past, present, if it is associated with an object, it is object and dominance; if it is not associated with an object, it is one dominance. Future, present, past, if it is associated with an object, it is object and dominance; if it is not associated with an object, it is one dominance. The desire realm (kama-dhatu), the form realm (rupa-dhatu), is one dominance. The form realm, the desire realm, if it is associated with sequence, it is sequence and dominance; if it is not associated with sequence, it is one dominance. The desire realm, the formless realm (arupa-dhatu), is one dominance. The formless realm...
、欲界系，若與次第，次第、增上；不與次第，一增上。色界系、無色界系，一增上。無色界系、色界系，若與次第，次第、增上；不與次第，一增上。如身見，身見如是，不一切遍不一切遍，不一切遍一切遍。身見、戒盜有幾緣緣？答曰：或四三二一。誰四？答曰：如身見次第生戒盜，即彼思惟前生後生，因、次第、緣、增上，是謂四。誰三？答曰：如身見次第生戒盜，即彼不思惟前生後生，因、次第、增上，無緣。如身見次第生若干心生戒盜，即彼思惟前生後生，因、緣、增上，無次第，是謂三。誰二？答曰：如身見次第生若干心生戒盜，即彼不思惟前生後生，因、增上，是謂二。誰一？答曰：後生前生，若與緣，緣、增上；不與緣，一增上。未來過去現在，若與緣，緣、增上；不與緣，一增上。未來現在過去，若與緣，緣、增上；不與緣，一增上。欲界系、色界系，一增上。色界系、欲界系，若與次第、無緣，次第、增上；若與緣、無次第，緣、增上；若與次第、緣，次第、緣、增上；若不與次第、緣，一增上。欲界系、無色界系，一增上。無色界系、欲界系，若與次第、無緣，次第、增上；若與緣、無次第，緣、增上；若與次第、緣，次第、緣、增上；若不與次第、緣，一增上。色界系、無色界系，一增上。
【現代漢語翻譯】 現代漢語譯本： 欲界系（kāmadhātu，指眾生所處的慾望世界），如果與次第（krama，指事物發生的先後順序）相應，則有次第、增上（adhipati，指強大的影響或支配力）；如果不與次第相應，則只有增上。有系（saṃyojana，指煩惱的束縛）、無系（visaṃyojana，指解脫煩惱的自由），只有增上。無系、有系，如果與次第相應，則有次第、增上；如果不與次第相應，則只有增上。如同身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實的我），身見也是如此，不是一切遍（sarvatraga，指普遍存在）也不是一切遍，不是一切遍卻又一切遍。 身見、戒盜（śīlavrata-parāmarśa，指執著于戒律和苦行）有多少緣（pratyaya，指事物產生的條件）？回答是：或者有四種、三種、兩種、一種。誰是四種？回答是：如果身見次第產生戒盜，即對此思惟前生後生，有因（hetu，指根本原因）、次第、緣、增上，這就是四種。誰是三種？回答是：如果身見次第產生戒盜，即對此不思惟前生後生，有因、次第、增上，沒有緣。如果身見次第產生若干心生戒盜，即對此思惟前生後生，有因、緣、增上，沒有次第，這就是三種。誰是兩種？回答是：如果身見次第產生若干心生戒盜，即對此不思惟前生後生，有因、增上，這就是兩種。誰是一種？回答是：後生前生，如果與緣相應，則有緣、增上；如果不與緣相應，則只有增上。未來（anāgata，尚未發生）、過去（atīta，已經發生）、現在（pratyutpanna，正在發生），如果與緣相應，則有緣、增上；如果不與緣相應，則只有增上。未來、現在、過去，如果與緣相應，則有緣、增上；如果不與緣相應，則只有增上。 欲界系、有系，只有增上。有系、欲界系，如果與次第相應、沒有緣，則有次第、增上；如果與緣相應、沒有次第，則有緣、增上；如果與次第、緣相應，則有次第、緣、增上；如果不與次第、緣相應，則只有增上。欲界系、無系，只有增上。無系、欲界系，如果與次第相應、沒有緣，則有次第、增上；如果與緣相應、沒有次第，則有緣、增上；如果與次第、緣相應，則有次第、緣、增上；如果不與次第、緣相應，則只有增上。有系、無系，只有增上。
【English Translation】 English version: If the realm of desire (kāmadhātu, the world of desire where beings reside) is in accordance with sequence (krama, the order of events), there is sequence and dominance (adhipati, a powerful influence or control); if it is not in accordance with sequence, there is only dominance. With bonds (saṃyojana, the fetters of afflictions), without bonds (visaṃyojana, freedom from afflictions), there is only dominance. Without bonds, with bonds, if it is in accordance with sequence, there is sequence and dominance; if it is not in accordance with sequence, there is only dominance. Just like the view of self (satkāya-dṛṣṭi, the belief that the aggregate of five skandhas is a real self), the view of self is like this, not all-pervasive (sarvatraga, universally present) and not all-pervasive, not all-pervasive yet all-pervasive. How many conditions (pratyaya, the conditions for the arising of things) are there for the view of self and adherence to rules and vows (śīlavrata-parāmarśa, clinging to rules and asceticism)? The answer is: perhaps four, three, two, or one. Who are the four? The answer is: if the view of self sequentially gives rise to adherence to rules and vows, that is, if one contemplates the past and future lives, there are cause (hetu, the root cause), sequence, condition, and dominance, this is called four. Who are the three? The answer is: if the view of self sequentially gives rise to adherence to rules and vows, that is, if one does not contemplate the past and future lives, there are cause, sequence, and dominance, without condition. If the view of self sequentially gives rise to several mental states that give rise to adherence to rules and vows, that is, if one contemplates the past and future lives, there are cause, condition, and dominance, without sequence, this is called three. Who are the two? The answer is: if the view of self sequentially gives rise to several mental states that give rise to adherence to rules and vows, that is, if one does not contemplate the past and future lives, there are cause and dominance, this is called two. Who is the one? The answer is: the future arising before the past, if it is in accordance with condition, there are condition and dominance; if it is not in accordance with condition, there is only dominance. Future (anāgata, not yet happened), past (atīta, already happened), present (pratyutpanna, happening now), if it is in accordance with condition, there are condition and dominance; if it is not in accordance with condition, there is only dominance. Future, present, past, if it is in accordance with condition, there are condition and dominance; if it is not in accordance with condition, there is only dominance. The realm of desire, with bonds, there is only dominance. With bonds, the realm of desire, if it is in accordance with sequence, without condition, there are sequence and dominance; if it is in accordance with condition, without sequence, there are condition and dominance; if it is in accordance with sequence and condition, there are sequence, condition, and dominance; if it is not in accordance with sequence and condition, there is only dominance. The realm of desire, without bonds, there is only dominance. Without bonds, the realm of desire, if it is in accordance with sequence, without condition, there are sequence and dominance; if it is in accordance with condition, without sequence, there are condition and dominance; if it is in accordance with sequence and condition, there are sequence, condition, and dominance; if it is not in accordance with sequence and condition, there is only dominance. With bonds, without bonds, there is only dominance.
無色界系、色界系，若與次第、無緣，次第、增上；若與緣、無次第，緣、增上；若與次第、緣，次第、緣、增上；若不與次第、緣，一增上。如身見，戒盜如是。不一切遍一切遍，一切遍不一切遍。
阿毗曇不善品第九竟(梵本六百二首盧，秦長十四字也)。
阿毗曇八犍度論卷第四 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第五
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇結使犍度一行跋渠第二之一
一行歷六、小七亦大七、攝、鉤瑣、有、由何定滅結使、諸道斷智八人。九結：愛結、瞋恚結、憍慢結、無明結、見結、失愿結、疑結、慳結、嫉結。若身中愛結系，彼有瞋恚耶？若有瞋恚結系，復有愛結耶？若身中有愛結系，有憍慢結、無明結、見結、失愿結、疑結、慳結、嫉結復有耶？若有嫉結系，復有愛結耶。身中乃至慳結系，復有嫉結耶？設有嫉結，復有慳結耶(一行竟)？若身中過去愛結系，未來複有耶？若有未來，過去復有耶(一)？若有過去，現在復有耶？若有現在，過去復有耶(二)？若有未來，現在復有耶？若有現在，未來複有耶(三)？若有過去，未來現在復有耶？若有未來現在，過去復有耶(
【現代漢語翻譯】 現代漢語譯本： 『無系』（沒有束縛），『無系』（沒有束縛），如果與『次第』（順序）、『無緣』（沒有條件）相關聯，那麼就是『次第增上』（順序增上）；如果與『緣』（條件）、『無次第』（沒有順序）相關聯，那麼就是『緣增上』（條件增上）；如果與『次第』（順序）、『緣』（條件）相關聯，那麼就是『次第緣增上』（順序條件增上）；如果不與『次第』（順序）、『緣』（條件）相關聯，那麼就是『一增上』（單一增上）。例如『身見』（認為身體是真實存在的錯誤觀念），『戒盜』（盜取戒律）也是如此。『不一切遍一切遍』（不是所有都普遍，所有都普遍），『一切遍不一切遍』（所有都普遍，不是所有都普遍）。
《阿毗曇不善品》第九完（梵文原本六百零二首偈頌，秦譯本長十四字）。
《阿毗曇八犍度論》卷第四
《阿毗曇八犍度論》卷第五
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
《阿毗曇結使犍度》一行跋渠第二之一
一行歷六、小七亦大七、攝、鉤鎖、有、由何定滅結使、諸道斷智八人。九結：愛結（貪愛之束縛）、瞋恚結（嗔恨之束縛）、憍慢結（驕傲自滿之束縛）、無明結（無知之束縛）、見結（錯誤見解之束縛）、失愿結（失望之束縛）、疑結（懷疑之束縛）、慳結（吝嗇之束縛）、嫉結（嫉妒之束縛）。如果某人身中被『愛結』（貪愛之束縛）所束縛，那麼他是否也有『瞋恚結』（嗔恨之束縛）呢？如果某人被『瞋恚結』（嗔恨之束縛）所束縛，那麼他是否也有『愛結』（貪愛之束縛）呢？如果某人身中被『愛結』（貪愛之束縛）所束縛，那麼他是否有『憍慢結』（驕傲自滿之束縛）、『無明結』（無知之束縛）、『見結』（錯誤見解之束縛）、『失愿結』（失望之束縛）、『疑結』（懷疑之束縛）、『慳結』（吝嗇之束縛）、『嫉結』（嫉妒之束縛）呢？如果某人被『嫉結』（嫉妒之束縛）所束縛，那麼他是否也有『愛結』（貪愛之束縛）呢？身中乃至被『慳結』（吝嗇之束縛）所束縛，那麼他是否也有『嫉結』（嫉妒之束縛）呢？假設某人有『嫉結』（嫉妒之束縛），那麼他是否也有『慳結』（吝嗇之束縛）呢（一行完）？如果某人身中過去被『愛結』（貪愛之束縛）所束縛，未來是否還會被束縛呢？如果未來會被束縛，那麼過去是否也被束縛呢（一）？如果過去被束縛，那麼現在是否也被束縛呢？如果現在被束縛，那麼過去是否也被束縛呢（二）？如果未來會被束縛，那麼現在是否也被束縛呢？如果現在被束縛，那麼未來是否會被束縛呢（三）？如果過去被束縛，那麼未來和現在是否也會被束縛呢？如果未來和現在被束縛，那麼過去是否也被束縛呢？
【English Translation】 English version: 'No fetter', 'no fetter', if associated with 'sequence' (order), 'no condition' (without cause), then it is 'sequence-augmentation'; if associated with 'condition' (cause), 'no sequence' (without order), then it is 'condition-augmentation'; if associated with 'sequence' (order), 'condition' (cause), then it is 'sequence-condition-augmentation'; if not associated with 'sequence' (order), 'condition' (cause), then it is 'single-augmentation'. For example, 'self-view' (the false belief that the body is truly existent), 'precept-theft' (stealing precepts) is also like this. 'Not all pervasive, all pervasive', 'all pervasive, not all pervasive'.
The ninth chapter of Abhidhamma Akusala (Non-virtuous) is complete (The original Sanskrit text has 602 verses, the Qin translation is 14 characters long).
The fourth fascicle of Abhidhamma Astaskandha Sastra (Treatise on the Eight Aggregates of Abhidhamma)
The fifth fascicle of Abhidhamma Astaskandha Sastra (Treatise on the Eight Aggregates of Abhidhamma)
Composed by Katyayaniputra
Translated by Samghadeva, a Tripitaka master from Kipin during the Fu Qin dynasty, together with Zhu Fonian
The first part of the second section of Abhidhamma Samyojana Skandha (Abhidhamma on the Aggregates of Fetters)
One line covers six, small seven also great seven, collection, hook-lock, existence, by what determination the fetters are extinguished, the eight types of individuals who sever wisdom through the paths. Nine fetters: love-fetter (bondage of attachment), hatred-fetter (bondage of aversion), pride-fetter (bondage of arrogance), ignorance-fetter (bondage of unawareness), view-fetter (bondage of wrong views), disappointment-fetter (bondage of frustration), doubt-fetter (bondage of uncertainty), stinginess-fetter (bondage of miserliness), jealousy-fetter (bondage of envy). If someone is bound by the 'love-fetter' (bondage of attachment) in their body, do they also have the 'hatred-fetter' (bondage of aversion)? If someone is bound by the 'hatred-fetter' (bondage of aversion), do they also have the 'love-fetter' (bondage of attachment)? If someone is bound by the 'love-fetter' (bondage of attachment) in their body, do they also have the 'pride-fetter' (bondage of arrogance), 'ignorance-fetter' (bondage of unawareness), 'view-fetter' (bondage of wrong views), 'disappointment-fetter' (bondage of frustration), 'doubt-fetter' (bondage of uncertainty), 'stinginess-fetter' (bondage of miserliness), 'jealousy-fetter' (bondage of envy)? If someone is bound by the 'jealousy-fetter' (bondage of envy), do they also have the 'love-fetter' (bondage of attachment)? If someone is bound by the 'stinginess-fetter' (bondage of miserliness) in their body, do they also have the 'jealousy-fetter' (bondage of envy)? Supposing someone has the 'jealousy-fetter' (bondage of envy), do they also have the 'stinginess-fetter' (bondage of miserliness)? (End of one line). If someone was bound by the 'love-fetter' (bondage of attachment) in the past, will they be bound again in the future? If they will be bound in the future, were they also bound in the past? (One). If they were bound in the past, are they also bound now? If they are bound now, were they also bound in the past? (Two). If they will be bound in the future, are they also bound now? If they are bound now, will they also be bound in the future? (Three). If they were bound in the past, will they also be bound in the future and now? If they will be bound in the future and now, were they also bound in the past?
四)？若有未來，過去現在復有耶？若有過去現在，未來複有耶(五)？若有現在，過去未來複有耶？若有過去未來，現在復有耶(六)？乃至慳嫉亦復如是。若身中有過去愛結系，過去瞋恚結復有耶？若有過去瞋恚結，過去愛結復有耶(一)？若身中有過去愛結系，未來複有瞋恚結耶？若有未來瞋恚結，過去復有愛結耶(二)？若身中有過去愛結系，現在復有瞋恚結耶？若有現在瞋恚結，過去復有愛結耶(三)？若身中有過去愛結系，過去現在復有瞋恚結耶？若有過去現在瞋恚結，過去復有愛結耶(四)？若身中有過去愛結系，未來現在復有瞋恚結耶？若有未來現在瞋恚結，過去復有愛結耶(五)？若身中有過去愛結系，過去未來複有瞋恚結耶？若有過去未來瞋恚結，過去復有愛結耶(六)？若身中有過去愛結系，過去未來現在復有瞋恚結耶？若有過去未來現在瞋恚結，過去復有愛結耶(七事竟)？過去愛過去瞋恚過去憍慢(一)，未來(二)、現在(三)、過去現在(四)、未來現在(五)、過去未來(六)、過去未來現在憍慢(七)，乃至慳嫉亦復如是(大七竟)。身見，幾使所攝？戒盜、疑乃至無色界思惟所斷無明，幾使所攝(門竟)？三結、三不善根，三結為攝三不善根、三不善根為攝三結？三結乃至九十
八使，三結為攝九十八使、九十八使為攝三結？乃至九結、九十八使，為九結攝九十八使、九十八使為攝九結(瑣門竟)？此三結，幾受欲有、幾受色有、幾受無色有？此乃至九十八使，幾受欲有、幾受色無色有(有門竟)？身見，由何三昧盡？戒盜、疑乃至無色界思惟所斷無明使，由何三昧盡(三昧門竟)？若結過去，彼結已係耶？若彼結已係，彼過去結耶？若結未來，彼結當系耶？若彼結當系，彼未來結耶？若結現在今系，彼結耶？若今系，彼結現在耶(三世結處竟)？若以道滅欲界結，于彼道退，得彼結系、不得彼結系？若以道滅色無色界結，于彼道退，得彼結系、不得彼結系(道退竟)？九斷智：欲界中苦諦習諦所斷結盡，一斷智；色無色界苦諦習諦所斷結盡，二斷智；欲界盡諦所斷結盡，三斷智；色無色界盡諦所斷結盡，四斷智；欲界道諦所斷結盡，五斷智；色無色界道諦所斷結盡，六斷智；五下分結盡，七斷智；色愛盡，八斷智；一切結盡，九斷智。九斷智為攝一切斷智、一切斷智為攝九斷智？八人：趣須陀洹、證得須陀洹，趣斯陀含、證得斯陀含，趣阿那含、證得阿那含，趣阿羅漢、證得阿羅漢。向須陀洹證於九斷智，成就幾智、不成就幾智？乃至向阿羅漢、證阿羅漢，於九斷智成就幾智、不成就幾智
【現代漢語翻譯】 現代漢語譯本： 八使（Eight Envoys），三結（Three Bonds）是包含九十八使（Ninety-eight Envoys）嗎？九十八使是包含三結嗎？乃至九結（Nine Bonds），九十八使，是九結包含九十八使嗎？九十八使是包含九結嗎？（瑣門竟） 這三結，有幾種是受欲界（Desire Realm）所繫縛，幾種是受色界（Form Realm）所繫縛，幾種是受無色界（Formless Realm）所繫縛？這乃至九十八使，有幾種是受欲界所繫縛，幾種是受色界、無色界所繫縛？（有門竟） 身見（Self-view），由什麼三昧（Samadhi）斷盡？戒禁取見（Clinging to rules and rituals）、疑（Doubt）乃至無所有處思惟所斷的無明使（Ignorance Envoy），由什麼三昧斷盡？（三昧門竟） 如果一個結（Bond）是過去的，那麼這個結已經被繫縛了嗎？如果這個結已經被繫縛，那麼它是過去的結嗎？如果一個結是未來的，那麼這個結將要被繫縛嗎？如果這個結將要被繫縛，那麼它是未來的結嗎？如果一個結現在正在被繫縛，那麼它是結嗎？如果現在被繫縛，那麼它是現在的結嗎？（三世結處竟） 如果用道（Path）滅除了欲界的結，對於這個道退失了，會再次被這個結繫縛嗎？不會被這個結繫縛嗎？如果用道滅除了色界、無色界的結，對於這個道退失了，會再次被這個結繫縛嗎？不會被這個結繫縛嗎？（道退竟） 九斷智（Nine Knowledges of Cessation）：欲界中苦諦（Truth of Suffering）、習諦（Truth of the Origin of Suffering）所斷的結斷盡，為第一斷智；色界、無色界苦諦、習諦所斷的結斷盡，為第二斷智；欲界滅諦（Truth of the Cessation of Suffering）所斷的結斷盡，為第三斷智；色界、無色界滅諦所斷的結斷盡，為第四斷智；欲界道諦（Truth of the Path to the Cessation of Suffering）所斷的結斷盡，為第五斷智；色界、無色界道諦所斷的結斷盡，為第六斷智；五下分結（Five Lower Fetters）斷盡，為第七斷智；色愛（Lust for Form）斷盡，為第八斷智；一切結斷盡，為第九斷智。九斷智是包含一切斷智嗎？一切斷智是包含九斷智嗎？ 八人（Eight Individuals）：趣向須陀洹（Sotapanna, Stream-enterer）、證得須陀洹，趣向斯陀含（Sakadagami, Once-returner）、證得斯陀含，趣向阿那含（Anagami, Non-returner）、證得阿那含，趣向阿羅漢（Arhat, Worthy One）、證得阿羅漢。趣向須陀洹證於九斷智，成就幾種智，不成就幾種智？乃至趣向阿羅漢、證阿羅漢，於九斷智成就幾種智，不成就幾種智？
【English Translation】 English version: Are the Eight Envoys (eight types of defilements), and the Three Bonds (three fetters) inclusive of the Ninety-eight Envoys (ninety-eight types of defilements)? Are the Ninety-eight Envoys inclusive of the Three Bonds? Or even, are the Nine Bonds (nine fetters), and the Ninety-eight Envoys, are the Nine Bonds inclusive of the Ninety-eight Envoys? Are the Ninety-eight Envoys inclusive of the Nine Bonds? (End of the section on aggregates) Of these Three Bonds, how many are bound by the Desire Realm (Kama-dhatu), how many are bound by the Form Realm (Rupa-dhatu), and how many are bound by the Formless Realm (Arupa-dhatu)? Of these Ninety-eight Envoys, how many are bound by the Desire Realm, and how many are bound by the Form and Formless Realms? (End of the section on existence) By what Samadhi (concentration) is Self-view (Sakkaya-ditthi) eradicated? By what Samadhi are Clinging to rules and rituals (Silabbata-paramasa), Doubt (Vicikiccha), and even the Ignorance Envoy (Avijja-anusaya) eradicated, which are to be eradicated by the contemplation of the Realm of Nothingness? (End of the section on Samadhi) If a Bond is past, is that Bond already bound? If that Bond is already bound, is it a past Bond? If a Bond is future, will that Bond be bound? If that Bond will be bound, is it a future Bond? If a Bond is presently being bound, is it a Bond? If it is presently being bound, is it a present Bond? (End of the section on the three times of bonds) If one eradicates the Bonds of the Desire Realm with the Path (Magga), and regresses from that Path, will one be bound by that Bond again? Will one not be bound by that Bond? If one eradicates the Bonds of the Form and Formless Realms with the Path, and regresses from that Path, will one be bound by that Bond again? Will one not be bound by that Bond? (End of the section on regression from the Path) The Nine Knowledges of Cessation (Nava Nirodha-jnana): The eradication of the Bonds eradicated by the Truth of Suffering (Dukkha-sacca) and the Truth of the Origin of Suffering (Samudaya-sacca) in the Desire Realm is the first Knowledge of Cessation; the eradication of the Bonds eradicated by the Truth of Suffering and the Truth of the Origin of Suffering in the Form and Formless Realms is the second Knowledge of Cessation; the eradication of the Bonds eradicated by the Truth of the Cessation of Suffering (Nirodha-sacca) in the Desire Realm is the third Knowledge of Cessation; the eradication of the Bonds eradicated by the Truth of the Cessation of Suffering in the Form and Formless Realms is the fourth Knowledge of Cessation; the eradication of the Bonds eradicated by the Truth of the Path to the Cessation of Suffering (Magga-sacca) in the Desire Realm is the fifth Knowledge of Cessation; the eradication of the Bonds eradicated by the Truth of the Path to the Cessation of Suffering in the Form and Formless Realms is the sixth Knowledge of Cessation; the eradication of the Five Lower Fetters (Panca Orabhagiya Sanyojana) is the seventh Knowledge of Cessation; the eradication of Lust for Form (Rupa-raga) is the eighth Knowledge of Cessation; the eradication of all Bonds is the ninth Knowledge of Cessation. Are the Nine Knowledges of Cessation inclusive of all Knowledges of Cessation? Are all Knowledges of Cessation inclusive of the Nine Knowledges of Cessation? The Eight Individuals (Asta Purusha): One who is on the path to Sotapanna (Stream-enterer), one who has attained Sotapanna, one who is on the path to Sakadagami (Once-returner), one who has attained Sakadagami, one who is on the path to Anagami (Non-returner), one who has attained Anagami, one who is on the path to Arhat (Worthy One), one who has attained Arhat. One who is on the path to Sotapanna, having realized the Nine Knowledges of Cessation, how many knowledges are accomplished, and how many knowledges are not accomplished? And so on, one who is on the path to Arhat, one who has attained Arhat, having realized the Nine Knowledges of Cessation, how many knowledges are accomplished, and how many knowledges are not accomplished?
？此章義愿具演說。
九結：愛結、瞋恚結、憍慢結、無明結、見結、失愿結、疑結、慳結、嫉結。身中有愛結系，復有瞋恚結耶？答曰：如是，若有瞋恚結則有愛結。頗有愛結無瞋恚結耶？答曰：有，若色無色界法愛結未盡。若身中有愛結系，復有憍慢耶？答曰：如是。若有憍慢，有愛結耶？答曰：如是。若身中有愛結系，有無明結耶？答曰：如是，有愛結則有無明結耶。頗有無明無愛結耶？答曰：有。苦智生、習智未生，若苦諦所斷法中習諦所斷無明結未盡。若身中有愛結系，復有見結耶？答曰：或有愛，無有見也。云何有愛無有見耶？答曰：習智已生、盡智未生，若盡諦道諦所斷見不相應法愛結未盡，若思惟所斷法愛結未盡。盡智已生、道智未生，若道諦所斷見不相應法愛結未盡，若思惟所斷法愛結未盡。見諦成就世尊弟子，思惟所斷法愛結未盡，是謂愛非見。云何見非愛？答曰：苦智已生、習智未生，苦諦所斷法習諦所斷見結未盡，是謂見非愛。云何二俱系？答曰：人身體支節盡系，若四諦思惟所斷法二俱系。苦智已生、習智未生，若習盡道諦思惟所斷法二俱系。習智已生、盡智未生，盡諦道諦所斷見相應法二俱系。盡智已生、道智未生，道諦所斷見相應法二俱系。是謂身中二俱系。云何身中二俱不繫
【現代漢語翻譯】 現代漢語譯本： 請詳細解釋這一章的含義。
九結（Navaklesha，九種煩惱）：愛結（Raga-klesha，貪愛之煩惱）、瞋恚結（Dvesha-klesha，嗔恨之煩惱）、憍慢結（Mana-klesha，驕慢之煩惱）、無明結（Avidya-klesha，無明之煩惱）、見結（Drishti-klesha，邪見之煩惱）、失愿結（不確定，可能指對願望的執著）、疑結（Vicikitsa-klesha，懷疑之煩惱）、慳結（Matsarya-klesha，吝嗇之煩惱）、嫉結（Irshya-klesha，嫉妒之煩惱）。
如果身中存在愛結的束縛，是否也存在瞋恚結的束縛呢？回答：是的，如果存在瞋恚結，那麼也存在愛結。那麼，是否存在只有愛結而沒有瞋恚結的情況呢？回答：存在，如果對色（Rupa，物質）和無法（Arupa，非物質）的貪愛之結尚未完全斷盡。
如果身中存在愛結的束縛，是否也存在憍慢結呢？回答：是的。如果存在憍慢結，那麼也存在愛結嗎？回答：是的。
如果身中存在愛結的束縛，是否也存在無明結呢？回答：是的，如果存在愛結，那麼也存在無明結。那麼，是否存在只有無明結而沒有愛結的情況呢？回答：存在。當苦智（Dukkha-jnana，對苦諦的智慧）生起，而習智（Samudaya-jnana，對集諦的智慧）尚未生起時，對於苦諦所斷之法中，集諦所斷的無明結尚未斷盡。
如果身中存在愛結的束縛，是否也存在見結呢？回答：或者有愛結，而沒有見結。如何理解有愛結而沒有見結呢？回答：當習智已經生起，而盡智（Nirodha-jnana，對滅諦的智慧）尚未生起時，對於滅諦和道諦所斷的與見不相應的法，愛結尚未斷盡；對於思惟所斷的法，愛結尚未斷盡。當盡智已經生起，而道智（Marga-jnana，對道諦的智慧）尚未生起時，對於道諦所斷的與見不相應的法，愛結尚未斷盡；對於思惟所斷的法，愛結尚未斷盡。見諦（Drishti-satya，對見道的證悟）成就的世尊弟子，對於思惟所斷的法，愛結尚未斷盡，這就是所謂的有愛非見。
如何理解有見結而沒有愛結呢？回答：當苦智已經生起，而習智尚未生起時，對於苦諦所斷之法和集諦所斷的見結尚未斷盡，這就是所謂的有見非愛。
如何理解二者都被束縛呢？回答：人身體的各個支節都被束縛，對於四諦（Chatur-arya-satya，四聖諦）思惟所斷的法，二者都被束縛。當苦智已經生起，而習智尚未生起時，對於集諦、滅諦、道諦思惟所斷的法，二者都被束縛。當習智已經生起，而盡智尚未生起時，對於滅諦和道諦所斷的與見相應的法，二者都被束縛。當盡智已經生起，而道智尚未生起時，對於道諦所斷的與見相應的法，二者都被束縛。這就是所謂的二者都被身中束縛。
如何理解二者都不被身中束縛？
【English Translation】 English version: Please explain the meaning of this chapter in detail.
The nine fetters (Navaklesha): the fetter of attachment (Raga-klesha), the fetter of aversion (Dvesha-klesha), the fetter of pride (Mana-klesha), the fetter of ignorance (Avidya-klesha), the fetter of views (Drishti-klesha), the fetter of frustrated wishes (uncertain, possibly referring to attachment to desires), the fetter of doubt (Vicikitsa-klesha), the fetter of stinginess (Matsarya-klesha), and the fetter of jealousy (Irshya-klesha).
If there is the fetter of attachment binding the body, is there also the fetter of aversion? Answer: Yes, if there is the fetter of aversion, then there is also the fetter of attachment. Is there a case where there is only the fetter of attachment and not the fetter of aversion? Answer: Yes, if the fetter of attachment to form (Rupa) and formless (Arupa) phenomena has not been completely eradicated.
If there is the fetter of attachment binding the body, is there also pride? Answer: Yes. If there is pride, is there also the fetter of attachment? Answer: Yes.
If there is the fetter of attachment binding the body, is there also the fetter of ignorance? Answer: Yes, if there is the fetter of attachment, then there is also the fetter of ignorance. Is there a case where there is only the fetter of ignorance and not the fetter of attachment? Answer: Yes. When the knowledge of suffering (Dukkha-jnana) has arisen, but the knowledge of the origin (Samudaya-jnana) has not arisen, the fetter of ignorance that is to be abandoned by the origin, among the phenomena to be abandoned by the truth of suffering, has not been completely eradicated.
If there is the fetter of attachment binding the body, is there also the fetter of views? Answer: There may be attachment, but no views. How can there be attachment without views? Answer: When the knowledge of the origin has arisen, but the knowledge of cessation (Nirodha-jnana) has not arisen, the fetter of attachment to phenomena that are not associated with views, which are to be abandoned by the truth of cessation and the truth of the path, has not been completely eradicated; the fetter of attachment to phenomena to be abandoned by contemplation has not been completely eradicated. When the knowledge of cessation has arisen, but the knowledge of the path (Marga-jnana) has not arisen, the fetter of attachment to phenomena that are not associated with views, which are to be abandoned by the truth of the path, has not been completely eradicated; the fetter of attachment to phenomena to be abandoned by contemplation has not been completely eradicated. A disciple of the World-Honored One who has attained the truth of vision (Drishti-satya), the fetter of attachment to phenomena to be abandoned by contemplation has not been completely eradicated; this is what is called 'attachment without views'.
How can there be views without attachment? Answer: When the knowledge of suffering has arisen, but the knowledge of the origin has not arisen, the fetter of views to be abandoned by the truth of suffering and the truth of the origin has not been completely eradicated; this is what is called 'views without attachment'.
How can both be bound? Answer: All the limbs of a person's body are bound, both are bound to the phenomena to be abandoned by contemplation of the Four Noble Truths (Chatur-arya-satya). When the knowledge of suffering has arisen, but the knowledge of the origin has not arisen, both are bound to the phenomena to be abandoned by contemplation of the truth of origin, the truth of cessation, and the truth of the path. When the knowledge of the origin has arisen, but the knowledge of cessation has not arisen, both are bound to the phenomena associated with views to be abandoned by the truth of cessation and the truth of the path. When the knowledge of cessation has arisen, but the knowledge of the path has not arisen, both are bound to the phenomena associated with views to be abandoned by the truth of the path. This is what is called 'both are bound in the body'.
How can neither be bound in the body?
耶？答曰：習智已生、盡智未生，苦諦習諦所斷法二俱不繫。盡智已生、道智未生，苦習盡諦所斷法二俱不繫。見諦成就世尊弟子，四諦所斷法二俱不繫。欲愛已盡，于欲界法二俱不繫。色無色愛盡，色無色界法二俱不繫。是謂身二俱不繫。疑亦如是。若身中有愛結系，復有失愿耶？答曰：或有愛，無失愿。云何有愛無失愿耶？答曰：習智已生、盡智未生，思惟所斷法愛結未盡。盡智已生、道智未生，思惟所斷法愛結未盡。見諦成就世尊弟子，若思惟所斷法愛結未盡，是謂愛無失愿。云何有失愿無愛？答曰：苦智已生、習智未生，若苦諦所斷法習諦所斷失愿結未盡，是謂失愿無愛。云何身二俱系？答曰：人身體支節盡縛，四諦思惟所斷法二俱系。苦智已生、習智未生，若習盡道諦思惟所斷法二俱系。習智已生、盡智未生，盡諦道諦所斷法二俱系。盡智已生、道智未生，若道諦所斷法二俱系。是謂二俱系。云何二俱不繫？答曰：習智已生、盡智未生，苦諦習諦所斷法二俱不繫。盡智已生、道智未生，苦習盡諦所斷法二俱不繫。見諦成就世尊弟子，四諦所斷法二俱不繫。欲愛盡，于欲界法二俱不繫。色無色界愛盡，色無色界法二俱不繫。是謂身二俱不繫。若身中愛結系，復有慳結耶？答曰：如是，有慳則有愛也。頗有愛無
【現代漢語翻譯】 現代漢語譯本 問：是這樣嗎？ 答：修習智（習智，understanding of the origin of suffering）已經生起，盡智（盡智，knowledge of the cessation of suffering）尚未生起，苦諦（苦諦，the truth of suffering）和習諦（習諦，the truth of the origin of suffering）所斷的法，兩者都不被繫縛。 盡智已經生起，道智（道智，knowledge of the path to the cessation of suffering）尚未生起，苦諦、習諦和盡諦（盡諦，the truth of the cessation of suffering）所斷的法，兩者都不被繫縛。 證得見諦（見諦，attainment of the vision of truth）的世尊弟子，四諦（四諦，the four noble truths）所斷的法，兩者都不被繫縛。 如果欲愛（欲愛，desire for sensual pleasures）已經斷盡，那麼對於欲界（欲界，the realm of desire）的法，兩者都不被繫縛。 如果色愛（色愛，desire for form）和無色愛（無色愛，desire for formlessness）斷盡，那麼對於色界（色界，the realm of form）和無色界（無色界，the realm of formlessness）的法，兩者都不被繫縛。這被稱為身（身，body）兩者都不被繫縛。 疑（疑，doubt）也是如此。如果身中存在愛結（愛結，bond of attachment）的繫縛，是否還會有失愿（失愿，disappointment）呢？ 答：或許有愛，但沒有失愿。怎樣是有愛而沒有失愿呢？ 答：修習智已經生起，盡智尚未生起，思惟所斷的法，愛結尚未斷盡。 盡智已經生起，道智尚未生起，思惟所斷的法，愛結尚未斷盡。 證得見諦的世尊弟子，如果思惟所斷的法，愛結尚未斷盡，這就是有愛而沒有失愿。 怎樣是有失愿而沒有愛呢？ 答：苦智（苦智，knowledge of suffering）已經生起，習智尚未生起，如果苦諦所斷的法和習諦所斷的失愿結尚未斷盡，這就是有失愿而沒有愛。 怎樣是身兩者都被繫縛呢？ 答：人的身體支節都被束縛，四諦思惟所斷的法，兩者都被繫縛。 苦智已經生起，習智尚未生起，如果習諦、盡諦和道諦思惟所斷的法，兩者都被繫縛。 習智已經生起，盡智尚未生起，盡諦和道諦所斷的法，兩者都被繫縛。 盡智已經生起，道智尚未生起，如果道諦所斷的法，兩者都被繫縛。這被稱為兩者都被繫縛。 怎樣是兩者都不被繫縛呢？ 答：修習智已經生起，盡智尚未生起，苦諦和習諦所斷的法，兩者都不被繫縛。 盡智已經生起，道智尚未生起，苦諦、習諦和盡諦所斷的法，兩者都不被繫縛。 證得見諦的世尊弟子，四諦所斷的法，兩者都不被繫縛。 如果欲愛斷盡，那麼對於欲界的法，兩者都不被繫縛。 如果色愛和無色愛斷盡，那麼對於色界和無色界的法，兩者都不被繫縛。這被稱為身兩者都不被繫縛。 如果身中存在愛結的繫縛，是否還會有慳結（慳結，bond of stinginess）呢？ 答：是的，有慳結就有愛結。難道有愛結而沒有
【English Translation】 English version Q: Is it so? A: The wisdom of practice (習智, xí zhì, understanding of the origin of suffering) has arisen, but the wisdom of cessation (盡智, jìn zhì, knowledge of the cessation of suffering) has not yet arisen; the dharmas to be abandoned pertaining to the truth of suffering (苦諦, kǔ dì, the truth of suffering) and the truth of origin (習諦, xí dì, the truth of the origin of suffering) are both not bound. The wisdom of cessation has arisen, but the wisdom of the path (道智, dào zhì, knowledge of the path to the cessation of suffering) has not yet arisen; the dharmas to be abandoned pertaining to the truth of suffering, the truth of origin, and the truth of cessation (盡諦, jìn dì, the truth of the cessation of suffering) are both not bound. A disciple of the World-Honored One who has attained the vision of truth (見諦, jiàn dì, attainment of the vision of truth), the dharmas to be abandoned pertaining to the four noble truths (四諦, sì dì, the four noble truths) are both not bound. If craving for desire (欲愛, yù ài, desire for sensual pleasures) is exhausted, then with regard to the dharmas of the desire realm (欲界, yù jiè, the realm of desire), both are not bound. If craving for form (色愛, sè ài, desire for form) and craving for formlessness (無色愛, wú sè ài, desire for formlessness) are exhausted, then with regard to the dharmas of the form realm (色界, sè jiè, the realm of form) and the formless realm (無色界, wú sè jiè, the realm of formlessness), both are not bound. This is called the body (身, shēn, body) being both not bound. Doubt (疑, yí, doubt) is also like this. If there is the bond of attachment (愛結, ài jié, bond of attachment) in the body, is there also disappointment (失愿, shī yuàn, disappointment)? A: Perhaps there is attachment, but no disappointment. How is there attachment without disappointment? A: The wisdom of practice has arisen, but the wisdom of cessation has not yet arisen; the attachment bond of the dharmas to be abandoned through contemplation has not yet been exhausted. The wisdom of cessation has arisen, but the wisdom of the path has not yet arisen; the attachment bond of the dharmas to be abandoned through contemplation has not yet been exhausted. A disciple of the World-Honored One who has attained the vision of truth, if the attachment bond of the dharmas to be abandoned through contemplation has not yet been exhausted, this is attachment without disappointment. How is there disappointment without attachment? A: The wisdom of suffering (苦智, kǔ zhì, knowledge of suffering) has arisen, but the wisdom of origin has not yet arisen; if the disappointment bond of the dharmas to be abandoned pertaining to the truth of suffering and the truth of origin has not yet been exhausted, this is disappointment without attachment. How is the body both bound? A: A person's bodily limbs are all bound, the dharmas to be abandoned through contemplation pertaining to the four truths are both bound. The wisdom of suffering has arisen, but the wisdom of origin has not yet arisen; if the dharmas to be abandoned through contemplation pertaining to the truth of origin, the truth of cessation, and the truth of the path are both bound. The wisdom of practice has arisen, but the wisdom of cessation has not yet arisen; the dharmas to be abandoned pertaining to the truth of cessation and the truth of the path are both bound. The wisdom of cessation has arisen, but the wisdom of the path has not yet arisen; if the dharmas to be abandoned pertaining to the truth of the path are both bound. This is called both being bound. How is it that both are not bound? A: The wisdom of practice has arisen, but the wisdom of cessation has not yet arisen; the dharmas to be abandoned pertaining to the truth of suffering and the truth of origin are both not bound. The wisdom of cessation has arisen, but the wisdom of the path has not yet arisen; the dharmas to be abandoned pertaining to the truth of suffering, the truth of origin, and the truth of cessation are both not bound. A disciple of the World-Honored One who has attained the vision of truth, the dharmas to be abandoned pertaining to the four truths are both not bound. If craving for desire is exhausted, then with regard to the dharmas of the desire realm, both are not bound. If craving for form and craving for formlessness are exhausted, then with regard to the dharmas of the form realm and the formless realm, both are not bound. This is called the body being both not bound. If there is the bond of attachment in the body, is there also the bond of stinginess (慳結, qiān jié, bond of stinginess)? A: Yes, if there is the bond of stinginess, there is also the bond of attachment. Is there attachment without
慳耶？答曰：有欲界四諦所斷法愛結未盡，乃至色無色界法愛結未盡。嫉亦如是(愛門竟)。憍慢門亦如是。若身中有瞋恚結系，復有憍慢結耶？答曰：如是，有瞋恚結系則有憍慢結耶。頗有憍慢無瞋恚耶？答曰：有色無色界法憍慢結未盡。若身中有瞋恚結系，有無明結耶？答曰：如是，有瞋恚則有無明也。頗有無明無瞋恚耶？答曰：有欲愛未盡，苦智已生、習智未生，欲界中苦諦所斷法習諦所斷無明結未盡，若色無色界法無明結未盡。若身中有瞋恚結系，有見結耶？答曰：或有瞋恚無見。云何瞋恚無見？答曰：欲愛未盡，習智已生、盡智未生，欲界中盡諦所斷道諦所斷見不相應法瞋恚結未盡，欲界中思惟所斷法瞋恚結未盡。盡智已生、道智未生，欲界中道諦所斷見不相應法瞋恚結未盡，欲界中思惟所斷法瞋恚結未盡。見諦成就世尊弟子，欲愛未盡，欲界思惟所斷法瞋恚結未盡，是謂瞋恚無見也。云何見無瞋恚？答曰：欲愛未盡，苦智已生、習智未生，欲界中苦諦所斷法習諦所斷見結未盡，色無色界法見結未盡，是謂見無瞋恚。云何身二俱系？答曰：人身體支節盡縛，欲界中四諦思惟所斷法二俱系。欲愛未盡，苦智已生、習智未生，欲界中習盡道諦思惟所斷法二俱系。習智已生、盡智未生，欲界中盡諦道諦所斷見相應
【現代漢語翻譯】 現代漢語譯本： 問：是慳吝嗎？答：是的，如果欲界四諦（catu-satya，四聖諦）所斷的法愛結（dharma-rāga-samyojana）沒有斷盡，乃至色界和無色界（rūpa-arūpa-dhātu）的法愛結沒有斷盡，就是慳吝。嫉妒也是如此（愛門結束）。憍慢門也是如此。 問：如果身中存在瞋恚結（krodha-samyojana），是否也存在憍慢結（māna-samyojana）？答：是的，如果存在瞋恚結，那麼也存在憍慢結。問：是否可能存在憍慢而沒有瞋恚？答：是的，如果色界和無色界的憍慢結沒有斷盡，就存在憍慢而沒有瞋恚。 問：如果身中存在瞋恚結，是否也存在無明結（avidyā-samyojana）？答：是的，如果存在瞋恚，那麼也存在無明。問：是否可能存在無明而沒有瞋恚？答：是的，如果欲愛（kāma-rāga）沒有斷盡，苦智（duhkha-jnana）已經生起，習智（samudaya-jnana）尚未生起，欲界中苦諦所斷的法和習諦所斷的無明結沒有斷盡，或者色界和無色界的無明結沒有斷盡，就存在無明而沒有瞋恚。 問：如果身中存在瞋恚結，是否也存在見結（drsti-samyojana）？答：或許存在瞋恚而沒有見。問：如何理解存在瞋恚而沒有見？答：如果欲愛沒有斷盡，習智已經生起，盡智（nirodha-jnana）尚未生起，欲界中盡諦所斷和道諦（marga-satya）所斷的見不相應的法，其瞋恚結沒有斷盡；欲界中思惟所斷的法，其瞋恚結沒有斷盡；盡智已經生起，道智（marga-jnana）尚未生起，欲界中道諦所斷的見不相應的法，其瞋恚結沒有斷盡；欲界中思惟所斷的法，其瞋恚結沒有斷盡；見諦成就的世尊弟子，欲愛沒有斷盡，欲界思惟所斷的法，其瞋恚結沒有斷盡，這就是存在瞋恚而沒有見。 問：如何理解存在見而沒有瞋恚？答：如果欲愛沒有斷盡，苦智已經生起，習智尚未生起，欲界中苦諦所斷的法和習諦所斷的見結沒有斷盡，色界和無色界的見結沒有斷盡，這就是存在見而沒有瞋恚。 問：如何理解身中同時存在兩種束縛？答：就像人的身體四肢都被束縛一樣，欲界中四諦思惟所斷的法，就是兩種束縛同時存在。欲愛沒有斷盡，苦智已經生起，習智尚未生起，欲界中習諦、盡諦、道諦思惟所斷的法，就是兩種束縛同時存在。習智已經生起，盡智尚未生起，欲界中盡諦、道諦所斷的見相應法
【English Translation】 English version: Question: Is it stinginess? Answer: Yes, if the attachment to the Dharma (dharma-rāga-samyojana) that is severed by the Four Noble Truths (catu-satya) in the Desire Realm (kāma-dhātu) is not completely eradicated, and even the attachment to the Dharma in the Form Realm (rūpa-dhātu) and Formless Realm (arūpa-dhātu) is not completely eradicated, then it is stinginess. Jealousy is also the same (the section on attachment ends). The section on conceit is also the same. Question: If there is the bond of anger (krodha-samyojana) in the body, is there also the bond of pride (māna-samyojana)? Answer: Yes, if there is the bond of anger, then there is also the bond of pride. Question: Is it possible to have pride without anger? Answer: Yes, if the bond of pride in the Form Realm and Formless Realm is not completely eradicated, then there is pride without anger. Question: If there is the bond of anger in the body, is there also the bond of ignorance (avidyā-samyojana)? Answer: Yes, if there is anger, then there is also ignorance. Question: Is it possible to have ignorance without anger? Answer: Yes, if desire-attachment (kāma-rāga) is not completely eradicated, the knowledge of suffering (duhkha-jnana) has arisen, the knowledge of origin (samudaya-jnana) has not yet arisen, and the bond of ignorance that is severed by the Truth of Suffering and the Truth of Origin in the Desire Realm is not completely eradicated, or if the bond of ignorance in the Form Realm and Formless Realm is not completely eradicated, then there is ignorance without anger. Question: If there is the bond of anger in the body, is there also the bond of views (drsti-samyojana)? Answer: Perhaps there is anger without views. Question: How is it understood that there is anger without views? Answer: If desire-attachment is not completely eradicated, the knowledge of origin has arisen, the knowledge of cessation (nirodha-jnana) has not yet arisen, and the bond of anger associated with the Dharma that is not in accordance with views, which is severed by the Truth of Cessation and the Truth of the Path (marga-satya) in the Desire Realm, is not completely eradicated; the bond of anger associated with the Dharma that is severed by thought in the Desire Realm is not completely eradicated; the knowledge of cessation has arisen, the knowledge of the path (marga-jnana) has not yet arisen, and the bond of anger associated with the Dharma that is not in accordance with views, which is severed by the Truth of the Path in the Desire Realm, is not completely eradicated; the bond of anger associated with the Dharma that is severed by thought in the Desire Realm is not completely eradicated; a disciple of the World-Honored One who has attained the Truth of Views, whose desire-attachment is not completely eradicated, and the bond of anger associated with the Dharma that is severed by thought in the Desire Realm is not completely eradicated, this is what is meant by having anger without views. Question: How is it understood that there are views without anger? Answer: If desire-attachment is not completely eradicated, the knowledge of suffering has arisen, the knowledge of origin has not yet arisen, and the bond of views that is severed by the Truth of Suffering and the Truth of Origin in the Desire Realm is not completely eradicated, and the bond of views in the Form Realm and Formless Realm is not completely eradicated, this is what is meant by having views without anger. Question: How is it understood that two bonds exist simultaneously in the body? Answer: Just as a person's limbs are completely bound, the Dharma that is severed by thought in the Four Noble Truths in the Desire Realm is where two bonds exist simultaneously. If desire-attachment is not completely eradicated, the knowledge of suffering has arisen, the knowledge of origin has not yet arisen, and the Dharma that is severed by thought in the Truth of Origin, the Truth of Cessation, and the Truth of the Path in the Desire Realm is where two bonds exist simultaneously. The knowledge of origin has arisen, the knowledge of cessation has not yet arisen, and the Dharma in accordance with views that is severed by the Truth of Cessation and the Truth of the Path in the Desire Realm
法二俱系。盡智已生、道智未生，欲界中道諦所斷見相應法二俱系。是謂身二俱系。云何身二俱不繫？答曰：習智已生、盡智未生，苦諦習諦所斷法二俱不繫，色無色界思惟所斷法二俱不繫。盡智已生、道智未生，苦習盡諦所斷法二俱不繫，色無色界思惟所斷法二俱不繫。見諦成就世尊弟子，四諦所斷法二俱不繫。欲愛已盡，欲界法二俱不繫。色無色界愛盡，色無色界法二俱不繫。是謂身二俱不繫。疑亦如是。若身中有瞋恚結系，復有失愿耶？答曰：或有瞋恚無失愿也。云何有瞋恚無失愿？答曰：欲愛未盡，習智已生、盡智未生，欲界思惟所斷法瞋恚未盡。盡智已生、道智未生，欲界思惟所斷法瞋恚未盡。見諦成就世尊弟子，欲愛未盡，欲界思惟所斷法瞋恚未盡。是謂瞋恚無失愿。云何有失愿無瞋恚？答曰：欲愛未盡，苦智已生、習智未生，欲界苦諦所斷法習諦所斷失愿未盡，色無色界法失愿未盡，是謂失愿無瞋恚。云何二俱系？答曰：人身體支節盡縛，欲界四諦思惟所斷法二俱系。欲愛未盡，苦智已生、習智未生，欲界習盡道諦思惟所斷法二俱系。習智已生、盡智未生，欲界盡諦道諦所斷法二俱系。盡智已生、道智未生，欲界道諦所斷法二俱系。是謂身二俱系。云何身二俱解脫？答曰：習智已生、盡智未生，苦諦習
【現代漢語翻譯】 現代漢語譯本 法二俱系：盡智（Kṣaya-jñāna，知滅盡之智）已生、道智（Mārga-jñāna，知修行之道之智）未生，欲界中道諦（Duḥkha-nirodha-gāminī-pratipadā-satya，滅苦之道）所斷見相應法二者都被繫縛。這被稱為身二俱系。 云何身二俱不繫？答曰：習智（Samudaya-jñāna，知集起之智）已生、盡智未生，苦諦（Duḥkha-satya，苦之真諦）和習諦（Samudaya-satya，集之真諦）所斷之法二者都不被繫縛，色界和無色界思惟所斷之法二者都不被繫縛。盡智已生、道智未生，苦、習、盡諦所斷之法二者都不被繫縛，色界和無色界思惟所斷之法二者都不被繫縛。見諦（Dṛṣṭi-satya，見真諦）成就的世尊弟子，四諦所斷之法二者都不被繫縛。欲愛已盡，欲界之法二者都不被繫縛。色界和無色界之愛已盡，色界和無色界之法二者都不被繫縛。這被稱為身二俱不繫。 疑亦如是。若身中有瞋恚結系，復有失愿耶？答曰：或有瞋恚而無失愿也。云何有瞋恚無失愿？答曰：欲愛未盡，習智已生、盡智未生，欲界思惟所斷之法，瞋恚未盡。盡智已生、道智未生，欲界思惟所斷之法，瞋恚未盡。見諦成就的世尊弟子，欲愛未盡，欲界思惟所斷之法，瞋恚未盡。這被稱為有瞋恚而無失愿。 云何有失愿無瞋恚？答曰：欲愛未盡，苦智（Duḥkha-jñāna，知苦之智）已生、習智未生，欲界苦諦所斷之法和習諦所斷之失愿未盡，色界和無色界之法失愿未盡。這被稱為有失愿而無瞋恚。 云何二俱系？答曰：人身體支節盡縛，欲界四諦思惟所斷之法二者都被繫縛。欲愛未盡，苦智已生、習智未生，欲界習、盡、道諦思惟所斷之法二者都被繫縛。習智已生、盡智未生，欲界盡諦和道諦所斷之法二者都被繫縛。盡智已生、道智未生，欲界道諦所斷之法二者都被繫縛。這被稱為身二俱系。 云何身二俱解脫？答曰：習智已生、盡智未生，苦諦習
【English Translation】 English version Twofold bondage of the body: When the Kṣaya-jñāna (knowledge of extinction) has arisen, but the Mārga-jñāna (knowledge of the path) has not, the laws associated with views that are severed by the Truth of the Path in the Desire Realm are both bound. This is called twofold bondage of the body. How is the body not subject to twofold bondage? Answer: When the Samudaya-jñāna (knowledge of origination) has arisen, but the Kṣaya-jñāna has not, the laws severed by the Truth of Suffering and the Truth of Origination are both unbound, and the laws severed by thought in the Form and Formless Realms are both unbound. When the Kṣaya-jñāna has arisen, but the Mārga-jñāna has not, the laws severed by the Truth of Suffering, Origination, and Extinction are both unbound, and the laws severed by thought in the Form and Formless Realms are both unbound. A disciple of the World-Honored One who has attained the Truth of Vision is not subject to twofold bondage by the laws severed by the Four Truths. When desire for desire has been exhausted, the laws of the Desire Realm are both unbound. When love for the Form and Formless Realms has been exhausted, the laws of the Form and Formless Realms are both unbound. This is called not being subject to twofold bondage of the body. Doubt is also like this. If there is the bondage of anger in the body, is there also disappointment? Answer: There may be anger without disappointment. How can there be anger without disappointment? Answer: When desire for desire has not been exhausted, and the Samudaya-jñāna has arisen, but the Kṣaya-jñāna has not, the anger of the laws severed by thought in the Desire Realm has not been exhausted. When the Kṣaya-jñāna has arisen, but the Mārga-jñāna has not, the anger of the laws severed by thought in the Desire Realm has not been exhausted. A disciple of the World-Honored One who has attained the Truth of Vision, when desire for desire has not been exhausted, the anger of the laws severed by thought in the Desire Realm has not been exhausted. This is called having anger without disappointment. How can there be disappointment without anger? Answer: When desire for desire has not been exhausted, and the Duḥkha-jñāna (knowledge of suffering) has arisen, but the Samudaya-jñāna has not, the disappointment of the laws severed by the Truth of Suffering and the Truth of Origination in the Desire Realm has not been exhausted, and the disappointment of the laws of the Form and Formless Realms has not been exhausted. This is called having disappointment without anger. How are both bound? Answer: When a person's body and limbs are completely bound, the laws severed by thought in the Four Truths of the Desire Realm are both bound. When desire for desire has not been exhausted, and the Duḥkha-jñāna has arisen, but the Samudaya-jñāna has not, the laws severed by thought in the Truth of Origination, Extinction, and the Path in the Desire Realm are both bound. When the Samudaya-jñāna has arisen, but the Kṣaya-jñāna has not, the laws severed by the Truth of Extinction and the Truth of the Path in the Desire Realm are both bound. When the Kṣaya-jñāna has arisen, but the Mārga-jñāna has not, the laws severed by the Truth of the Path in the Desire Realm are both bound. This is called twofold bondage of the body. How is the body liberated from both? Answer: When the Samudaya-jñāna has arisen, but the Kṣaya-jñāna has not, the Truth of Suffering and Origination
諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。盡智已生、道智未生，苦諦習諦盡諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。見諦成就世尊弟子，四諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。欲愛已盡，欲界法二俱解脫。色無色愛盡，色無色界法二俱解脫。是謂身二俱解脫。若身中有瞋恚結系，有慳結耶？答曰：如是，有慳結則有瞋恚結。頗有瞋恚結無慳耶？答曰：有欲界四諦所斷法瞋恚未盡。嫉結亦如是(瞋恚竟)。若身中有無明結系，有見結耶？答曰：如是，有見則有無明也。頗有無明無見耶？答曰：習智已生、盡智未生，盡諦道諦所斷見不相應法無明結未盡，思惟所斷法無明結未盡。盡智已生、道智未生，道諦所斷見不相應法無明結未盡，思惟所斷法無明結未盡。見諦成就世尊弟子，思惟所斷法無明結未盡。疑亦如是。若身中有無明結系，有失愿結耶？答曰：如是，有失愿則有無明也。頗有無明無失愿耶？答曰：有，習智已生、盡智未生，思惟所斷法無明結未盡。盡智已生、道智未生，思惟所斷法無明結未盡。見諦成就世尊弟子，思惟所斷法無明結未盡。若身中有無明結系，有慳結耶？答曰：如是，有慳結則有無明也。頗有無明無慳耶？答曰：有，欲界四諦所斷法無明結未盡，色無色界法
【現代漢語翻譯】 現代漢語譯本 證得真諦所斷之法，以及色界和無色界中通過思維修所斷之法，都得到二俱解脫（Ubhato-vimutta，兩種解脫）。 當盡智（Khaye-ñāṇa，知曉煩惱已盡的智慧）已經生起，而道智（Magga-ñāṇa，通往解脫之道的智慧）尚未生起時，對於苦諦（Dukkha-sacca，關於苦的真理）、集諦（Samudaya-sacca，關於苦的根源的真理）和滅諦（Nirodha-sacca，關於苦的止息的真理）所斷之法，以及色界和無色界中通過思維修所斷之法，都得到二俱解脫。 已經證得見諦（Ditthi-sampanna，通過直接體驗真理而獲得圓滿）的世尊弟子，對於四諦（Cattāri ariya saccāni，四聖諦）所斷之法，以及色界和無色界中通過思維修所斷之法，都得到二俱解脫。 當欲愛（Kāma-rāga，對感官快樂的渴求）已經斷盡時，欲界（Kāma-dhātu，感官慾望的領域）之法得到二俱解脫。當色愛（Rūpa-rāga，對色界存在的渴求）和無色愛（Arūpa-rāga，對無色界存在的渴求）斷盡時，色界和無色界之法得到二俱解脫。這就是所謂的『身二俱解脫』（Kāya-ubhato-vimutta，身體和心智都獲得解脫）。 如果一個人的身中存在瞋恚結（Kodha-samyojana，憤怒的束縛），那麼他是否也存在慳結（Macchariya-samyojana，吝嗇的束縛）呢？回答是：是的，有慳結就一定有瞋恚結。那麼，是否可能存在瞋恚結而沒有慳結呢？回答是：有可能，對於欲界四諦所斷之法，瞋恚尚未斷盡。 嫉結（Issā-samyojana，嫉妒的束縛）的情況也是如此（瞋恚結討論結束）。 如果一個人的身中存在無明結（Avijjā-samyojana，無明的束縛），那麼他是否也存在見結（Ditthi-samyojana，錯誤的見解的束縛）呢？回答是：是的，有見結就一定有無明結。那麼，是否可能存在無明結而沒有見結呢？回答是：有可能，當習智（Anvaya-ñāṇa，隨順智慧）已經生起，而盡智尚未生起時，對於滅諦和道諦所斷的與見不相應的法，無明結尚未斷盡，對於通過思維修所斷之法，無明結也尚未斷盡。當盡智已經生起，而道智尚未生起時，對於道諦所斷的與見不相應的法，無明結尚未斷盡，對於通過思維修所斷之法，無明結也尚未斷盡。已經證得見諦的世尊弟子，對於通過思維修所斷之法，無明結尚未斷盡。疑結（Vicikicchā-samyojana，懷疑的束縛）的情況也是如此。 如果一個人的身中存在無明結，那麼他是否也存在失愿結（Micchāpaṇihita-samyojana，錯誤的願望的束縛）呢？回答是：是的，有失愿結就一定有無明結。那麼，是否可能存在無明結而沒有失愿結呢？回答是：有可能，當習智已經生起，而盡智尚未生起時，對於通過思維修所斷之法，無明結尚未斷盡。當盡智已經生起，而道智尚未生起時，對於通過思維修所斷之法，無明結尚未斷盡。已經證得見諦的世尊弟子，對於通過思維修所斷之法，無明結尚未斷盡。 如果一個人的身中存在無明結，那麼他是否也存在慳結呢？回答是：是的，有慳結就一定有無明結。那麼，是否可能存在無明結而沒有慳結呢？回答是：有可能，對於欲界四諦所斷之法，無明結尚未斷盡，對於色界和無色界之法，無明結尚未斷盡。
【English Translation】 English version Both the laws severed by insight and the laws severed by contemplation in the realms of form and formlessness are liberated in both ways (Ubhato-vimutta). When the knowledge of destruction (Khaye-ñāṇa) has arisen, but the knowledge of the path (Magga-ñāṇa) has not yet arisen, both the laws severed by the truths of suffering (Dukkha-sacca), origin (Samudaya-sacca), and cessation (Nirodha-sacca), and the laws severed by contemplation in the realms of form and formlessness are liberated in both ways. A disciple of the Blessed One who has attained the vision of truth (Ditthi-sampanna) is liberated in both ways from the laws severed by the four noble truths (Cattāri ariya saccāni) and the laws severed by contemplation in the realms of form and formlessness. When craving for sensual pleasures (Kāma-rāga) is exhausted, the laws of the realm of desire (Kāma-dhātu) are liberated in both ways. When craving for form (Rūpa-rāga) and formlessness (Arūpa-rāga) are exhausted, the laws of the realms of form and formlessness are liberated in both ways. This is called 'liberation in both ways of the body' (Kāya-ubhato-vimutta). If there is a bond of anger (Kodha-samyojana) in a person, is there also a bond of stinginess (Macchariya-samyojana)? The answer is: Yes, if there is a bond of stinginess, there is also a bond of anger. Is it possible to have a bond of anger without stinginess? The answer is: Yes, for the laws severed by the four truths in the realm of desire, anger has not yet been exhausted. The same is true for the bond of jealousy (Issā-samyojana) (the discussion of anger ends). If there is a bond of ignorance (Avijjā-samyojana) in a person, is there also a bond of views (Ditthi-samyojana)? The answer is: Yes, if there is a bond of views, there is also a bond of ignorance. Is it possible to have a bond of ignorance without views? The answer is: Yes, when the knowledge of conformity (Anvaya-ñāṇa) has arisen, but the knowledge of destruction has not yet arisen, for the laws severed by the truth of cessation and the truth of the path that are not associated with views, the bond of ignorance has not yet been exhausted, and for the laws severed by contemplation, the bond of ignorance has not yet been exhausted. When the knowledge of destruction has arisen, but the knowledge of the path has not yet arisen, for the laws severed by the truth of the path that are not associated with views, the bond of ignorance has not yet been exhausted, and for the laws severed by contemplation, the bond of ignorance has not yet been exhausted. A disciple of the Blessed One who has attained the vision of truth, for the laws severed by contemplation, the bond of ignorance has not yet been exhausted. The same is true for the bond of doubt (Vicikicchā-samyojana). If there is a bond of ignorance in a person, is there also a bond of wrong aspirations (Micchāpaṇihita-samyojana)? The answer is: Yes, if there is a bond of wrong aspirations, there is also a bond of ignorance. Is it possible to have a bond of ignorance without wrong aspirations? The answer is: Yes, when the knowledge of conformity has arisen, but the knowledge of destruction has not yet arisen, for the laws severed by contemplation, the bond of ignorance has not yet been exhausted. When the knowledge of destruction has arisen, but the knowledge of the path has not yet arisen, for the laws severed by contemplation, the bond of ignorance has not yet been exhausted. A disciple of the Blessed One who has attained the vision of truth, for the laws severed by contemplation, the bond of ignorance has not yet been exhausted. If there is a bond of ignorance in a person, is there also a bond of stinginess? The answer is: Yes, if there is a bond of stinginess, there is also a bond of ignorance. Is it possible to have a bond of ignorance without stinginess? The answer is: Yes, for the laws severed by the four truths in the realm of desire, the bond of ignorance has not yet been exhausted, and for the laws of the realms of form and formlessness, the bond of ignorance has not yet been exhausted.
無明結未盡。嫉亦如是(癡門竟)。若身中有見結系，有失愿耶？答曰：如是，有見結則有失愿也。頗有失愿無見耶？答曰：有，習智已生、盡智未生，盡諦道諦所斷見不相應法失愿結未盡。盡智已生、道智未生，道諦所斷見不相應法失愿未盡。若身中有見結系，有疑結耶？答曰：或有見無疑也。云何有見無疑耶？答曰：習智已生、盡智未生，盡諦道諦所斷見相應法見結未盡。盡智已生、道智未生，道諦所斷見相應法見結未盡。是謂見無疑也。云何有疑無見耶？答曰：習智已生、盡智未生，盡諦道諦所斷疑相應法疑結未盡。盡智已生、道智未生，道諦所斷疑相應法疑結未盡。是謂疑無見也。云何身二俱系？答曰：人身體支節盡縛，四諦思惟所斷法二俱系。苦智已生、習智未生，習盡道諦思惟所斷法二俱系。是謂身二俱系。云何身二俱解脫？答曰：習智已生、盡智未生，苦諦習諦所斷法二俱解脫，盡諦道諦所斷見疑不相應法二俱解脫，思惟所斷法二俱解脫。盡智已生、道智未生，苦諦習諦盡諦所斷法二俱解脫，道諦所斷見疑不相應法二俱解脫，思惟所斷法二俱解脫。見諦成就世尊弟子，四諦所斷法二俱解脫。欲愛已盡，欲界法二俱解脫。色無色愛盡，色無色界法二俱解脫。是謂身二俱解脫。若身中有見結系，有慳結耶？
【現代漢語翻譯】 現代漢語譯本 無明之結如果尚未斷盡，嫉妒也是如此（這是關於愚癡的討論結束）。如果一個人身上存在見結（Dṛṣṭi-saṃyojana，錯誤的見解之束縛），他是否會失去願望？回答是：是的，如果存在見結，就會失去願望。那麼，是否存在失去願望但沒有見結的情況呢？回答是：存在。例如，當習智（samudaya-jñāna，對集諦的智慧）已經生起，而盡智（nirodha-jñāna，對滅諦的智慧）尚未生起時，對於滅諦和道諦所斷的、與見不相應的法，失去願望之結尚未斷盡。當盡智已經生起，而道智（mārga-jñāna，對道諦的智慧）尚未生起時，對於道諦所斷的、與見不相應的法，失去願望尚未斷盡。 如果一個人身上存在見結，他是否也存在疑結（vicikicchā-saṃyojana，懷疑之束縛）？回答是：或許有見而沒有疑。如何理解有見而沒有疑呢？回答是：當習智已經生起，而盡智尚未生起時，對於滅諦和道諦所斷的、與見相應的法，見結尚未斷盡。當盡智已經生起，而道智尚未生起時，對於道諦所斷的、與見相應的法，見結尚未斷盡。這就是所謂的有見而沒有疑。那麼，如何理解有疑而沒有見呢？回答是：當習智已經生起，而盡智尚未生起時，對於滅諦和道諦所斷的、與疑相應的法，疑結尚未斷盡。當盡智已經生起，而道智尚未生起時，對於道諦所斷的、與疑相應的法，疑結尚未斷盡。這就是所謂的有疑而沒有見。 如何理解一個人身上同時被兩種結縛？回答是：當一個人的身體和肢體都被束縛，並且他被四諦（catvāri āryasatyāni，四聖諦）思惟所斷的法所束縛時，就是同時被兩種結縛。當苦智（duḥkha-jñāna，對苦諦的智慧）已經生起，而習智尚未生起時，被習諦、滅諦和道諦思惟所斷的法所束縛，也是同時被兩種結縛。這就是所謂的身上同時被兩種結縛。 如何理解一個人身上同時解脫了兩種結縛？回答是：當習智已經生起，而盡智尚未生起時，對於苦諦和習諦所斷的法，兩種結縛都已解脫；對於滅諦和道諦所斷的、與見和疑不相應的法，兩種結縛都已解脫；對於思惟所斷的法，兩種結縛都已解脫。當盡智已經生起，而道智尚未生起時，對於苦諦、習諦和滅諦所斷的法，兩種結縛都已解脫；對於道諦所斷的、與見和疑不相應的法，兩種結縛都已解脫；對於思惟所斷的法，兩種結縛都已解脫。見諦（darśana-satya，見道的真諦）成就的世尊弟子，對於四諦所斷的法，兩種結縛都已解脫。當欲愛（kāma-rāga，對慾望的貪愛）已經斷盡，對於欲界（kāma-dhātu，慾望界）的法，兩種結縛都已解脫。當色愛（rūpa-rāga，對色界的貪愛）和無色愛（arūpa-rāga，對無色界的貪愛）斷盡，對於色界（rūpa-dhātu，色界）和無色界（arūpa-dhātu，無色界）的法，兩種結縛都已解脫。這就是所謂的身上同時解脫了兩種結縛。如果一個人身上存在見結，他是否也存在慳結（mātsarya-saṃyojana，吝嗇之束縛）？
【English Translation】 English version If the bond of ignorance (Avidyā-saṃyojana) is not exhausted, so is jealousy (Īrṣyā). (The discussion on delusion ends here). If a person has the bond of view (Dṛṣṭi-saṃyojana, the fetter of wrong views), will he lose his aspiration? The answer is: Yes, if there is the bond of view, there will be a loss of aspiration. Is there a loss of aspiration without the bond of view? The answer is: Yes, when the knowledge of origin (samudaya-jñāna, knowledge of the truth of the origin of suffering) has arisen, but the knowledge of cessation (nirodha-jñāna, knowledge of the truth of the cessation of suffering) has not yet arisen, the loss of aspiration for the dharma that is not associated with the views severed by the truth of cessation and the truth of the path is not yet exhausted. When the knowledge of cessation has arisen, but the knowledge of the path (mārga-jñāna, knowledge of the truth of the path) has not yet arisen, the loss of aspiration for the dharma that is not associated with the views severed by the truth of the path is not yet exhausted. If a person has the bond of view, does he also have the bond of doubt (vicikicchā-saṃyojana, the fetter of doubt)? The answer is: Perhaps there is view without doubt. How can there be view without doubt? The answer is: When the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, the bond of view for the dharma that is associated with the views severed by the truth of cessation and the truth of the path is not yet exhausted. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, the bond of view for the dharma that is associated with the views severed by the truth of the path is not yet exhausted. This is called view without doubt. How can there be doubt without view? The answer is: When the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, the bond of doubt for the dharma that is associated with the doubt severed by the truth of cessation and the truth of the path is not yet exhausted. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, the bond of doubt for the dharma that is associated with the doubt severed by the truth of the path is not yet exhausted. This is called doubt without view. How can a person be bound by both bonds? The answer is: When a person's body and limbs are completely bound, and he is bound by the dharma severed by contemplation on the Four Noble Truths (catvāri āryasatyāni, the four noble truths), he is bound by both bonds. When the knowledge of suffering (duḥkha-jñāna, knowledge of the truth of suffering) has arisen, but the knowledge of origin has not yet arisen, he is bound by both bonds by the dharma severed by contemplation on the truth of origin, the truth of cessation, and the truth of the path. This is called being bound by both bonds. How can a person be liberated from both bonds? The answer is: When the knowledge of origin has arisen, but the knowledge of cessation has not yet arisen, he is liberated from both bonds for the dharma severed by the truth of suffering and the truth of origin; he is liberated from both bonds for the dharma that is not associated with view and doubt severed by the truth of cessation and the truth of the path; he is liberated from both bonds for the dharma severed by contemplation. When the knowledge of cessation has arisen, but the knowledge of the path has not yet arisen, he is liberated from both bonds for the dharma severed by the truth of suffering, the truth of origin, and the truth of cessation; he is liberated from both bonds for the dharma that is not associated with view and doubt severed by the truth of the path; he is liberated from both bonds for the dharma severed by contemplation. A disciple of the World-Honored One who has attained the truth of vision (darśana-satya, the truth of seeing), he is liberated from both bonds for the dharma severed by the Four Noble Truths. When desire-attachment (kāma-rāga, attachment to sensual pleasures) is exhausted, he is liberated from both bonds for the dharma of the desire realm (kāma-dhātu, the realm of desire). When attachment to form (rūpa-rāga, attachment to form) and attachment to the formless (arūpa-rāga, attachment to the formless) are exhausted, he is liberated from both bonds for the dharma of the form realm (rūpa-dhātu, the realm of form) and the formless realm (arūpa-dhātu, the formless realm). This is called being liberated from both bonds. If a person has the bond of view, does he also have the bond of stinginess (mātsarya-saṃyojana, the fetter of stinginess)?
答曰：或有見無慳。云何有見無慳耶？答曰：欲界四諦所斷法見結未盡，色無色界法見結未盡，是謂見無慳。云何有慳非見？答曰：欲愛未盡，習智已生、盡智未生，欲界思惟所斷法慳結未盡。盡智已生、道智未生，欲界思惟所斷法慳結未盡。見諦成就世尊弟子，欲愛未盡，欲界思惟所斷法慳結未盡。是謂慳非見。云何身二俱系？答曰：人身體支節盡縛，欲界思惟所斷法二俱系。欲愛未盡，苦智已生、習智未生，欲界思惟所斷法二俱系。是謂二俱系。云何二俱解脫？答曰：習智已生、盡智未生，苦習諦所斷法二俱解脫，盡道諦所斷見不相應法二俱解脫，色無色界思惟所斷法二俱解脫。盡智已生、道智未生，苦習盡諦所斷法二俱解脫，道諦所斷見不相應法二俱解脫，色無色界思惟所斷法二俱解脫。見諦成就世尊弟子，四諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。欲愛已盡，欲界法二俱解脫。色無色愛盡，色無色界法二俱解脫。是謂二俱解脫。嫉亦如是(第五見門竟歷四也)。若身中有失愿結系，有疑結耶？答曰：如是，有疑結則有失愿也。頗有失愿無疑耶？答曰：有，習智已生、盡智未生，盡諦道諦所斷疑不相應法失愿結未盡。盡智已生、道智未生，道諦所斷疑不相應法失愿結未盡。若身中有失愿結系，有慳結
耶？答曰：或有失愿無慳。云何有失愿無慳耶？答曰：欲界四諦所斷法失愿結未盡，色無色界法失愿結未盡，是謂有失愿無慳。云何有慳無失愿耶？答曰：欲愛未盡，習智已生、盡智未生，欲界思惟所斷法慳結未盡。盡智已生、道智未生，欲界思惟所斷法慳結未盡。見諦成就世尊弟子，欲愛未盡欲界思惟所斷法慳結未盡。是謂慳無失愿。云何二俱系？答曰：人身體支節盡縛，欲界思惟所斷法二俱系。欲愛未盡，苦智已生、習智未生，欲界思惟所斷法二俱系。是謂身二俱系。云何二俱解脫？答曰：習智已生、盡智未生，苦習諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。盡智已生、道智未生，苦習盡諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。見諦成就世尊弟子，四諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。欲愛已盡，欲界法二俱解脫。色無色界愛盡，色無色界法二俱解脫。是謂二俱解脫。嫉亦如是(第六失愿門歷三也)。若身中有疑結系，有慳結耶？答曰：或有疑無慳。云何有疑無慳耶？答曰：欲界四諦所斷法疑結未盡，色無色界法疑結未盡，是謂有疑無慳。云何有慳無疑？答曰：欲愛未盡，習智已生、盡智未生，欲界思惟所斷法慳結未盡。盡智已生、道智未生，欲界思惟所斷法慳結未盡。見諦成
【現代漢語翻譯】 現代漢語譯本 問：什麼是？答：有失去願望但沒有吝嗇。什麼是失去願望但沒有吝嗇呢？答：欲界四諦（苦、集、滅、道）所斷的法，失去願望的結還沒有斷盡；色界和無色界（色無色界）的法，失去願望的結還沒有斷盡，這叫做失去願望但沒有吝嗇。什麼是具有吝嗇但沒有失去願望呢？答：對欲愛的執著還沒有斷盡，已經生起習智（對因的智慧），但還沒有生起盡智（對滅的智慧），對欲界思惟所斷的法的吝嗇之結還沒有斷盡；已經生起盡智，但還沒有生起道智（對道的智慧），對欲界思惟所斷的法的吝嗇之結還沒有斷盡；已經成就見諦（證悟真理）的世尊弟子，對欲愛的執著還沒有斷盡，對欲界思惟所斷的法的吝嗇之結還沒有斷盡，這叫做具有吝嗇但沒有失去願望。什麼是二者都被束縛呢？答：人的身體支節完全被束縛，對欲界思惟所斷的法，二者都被束縛；對欲愛的執著還沒有斷盡，已經生起苦智（對苦的智慧），但還沒有生起習智，對欲界思惟所斷的法，二者都被束縛，這叫做身體二者都被束縛。什麼是二者都解脫呢？答：已經生起習智，但還沒有生起盡智，對苦諦和習諦所斷的法，二者都解脫；對色界和無色界思惟所斷的法，二者都解脫；已經生起盡智，但還沒有生起道智，對苦諦、習諦和滅諦所斷的法，二者都解脫；對色界和無色界思惟所斷的法，二者都解脫；已經成就見諦的世尊弟子，對四諦所斷的法，二者都解脫；對色界和無色界思惟所斷的法，二者都解脫；對欲愛的執著已經斷盡，對欲界的法，二者都解脫；對色界和無色界的愛已經斷盡，對色界和無色界的法，二者都解脫，這叫做二者都解脫。嫉妒也是如此（第六失愿門經歷了三個階段）。如果身體中有疑惑之結的束縛，有吝嗇之結嗎？答：或許有疑惑但沒有吝嗇。什麼是具有疑惑但沒有吝嗇呢？答：對欲界四諦所斷的法，疑惑之結還沒有斷盡；對色界和無色界的法，疑惑之結還沒有斷盡，這叫做具有疑惑但沒有吝嗇。什麼是具有吝嗇但沒有疑惑呢？答：對欲愛的執著還沒有斷盡，已經生起習智，但還沒有生起盡智，對欲界思惟所斷的法的吝嗇之結還沒有斷盡；已經生起盡智，但還沒有生起道智，對欲界思惟所斷的法的吝嗇之結還沒有斷盡；已經成就見諦的
【English Translation】 English version Q: What is it? A: There are those who have lost their aspiration but are not miserly. What is it to have lost aspiration but not be miserly? A: For the laws severed by the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga) in the Desire Realm (Kāmadhātu), the bonds of lost aspiration have not been completely severed; for the laws of the Form Realm and Formless Realm (Rūpadhātu and Arūpadhātu), the bonds of lost aspiration have not been completely severed. This is called having lost aspiration but not being miserly. What is it to be miserly but not have lost aspiration? A: Attachment to desire has not been exhausted, the Wisdom of Cause (Samudaya-ñāṇa) has arisen, but the Wisdom of Cessation (Nirodha-ñāṇa) has not yet arisen; the bonds of miserliness for the laws severed by thought in the Desire Realm have not been completely severed. The Wisdom of Cessation has arisen, but the Wisdom of the Path (Magga-ñāṇa) has not yet arisen; the bonds of miserliness for the laws severed by thought in the Desire Realm have not been completely severed. A disciple of the World-Honored One who has attained the vision of truth (Darśana-satya), attachment to desire has not been exhausted, the bonds of miserliness for the laws severed by thought in the Desire Realm have not been completely severed. This is called being miserly but not having lost aspiration. What is it to be bound by both? A: The limbs of a person's body are completely bound, for the laws severed by thought in the Desire Realm, both are bound. Attachment to desire has not been exhausted, the Wisdom of Suffering (Dukkha-ñāṇa) has arisen, but the Wisdom of Cause has not yet arisen; for the laws severed by thought in the Desire Realm, both are bound. This is called the body being bound by both. What is it to be liberated from both? A: The Wisdom of Cause has arisen, but the Wisdom of Cessation has not yet arisen; for the laws severed by the Truth of Suffering and the Truth of Cause, both are liberated; for the laws severed by thought in the Form Realm and Formless Realm, both are liberated. The Wisdom of Cessation has arisen, but the Wisdom of the Path has not yet arisen; for the laws severed by the Truth of Suffering, the Truth of Cause, and the Truth of Cessation, both are liberated; for the laws severed by thought in the Form Realm and Formless Realm, both are liberated. A disciple of the World-Honored One who has attained the vision of truth, for the laws severed by the Four Noble Truths, both are liberated; for the laws severed by thought in the Form Realm and Formless Realm, both are liberated. Attachment to desire has been exhausted, for the laws of the Desire Realm, both are liberated. Attachment to the Form Realm and Formless Realm has been exhausted, for the laws of the Form Realm and Formless Realm, both are liberated. This is called being liberated from both. Jealousy is also the same (the sixth gate of lost aspiration goes through three stages). If there is a bond of doubt in the body, is there a bond of miserliness? A: Perhaps there is doubt but no miserliness. What is it to have doubt but no miserliness? A: For the laws severed by the Four Noble Truths in the Desire Realm, the bonds of doubt have not been completely severed; for the laws of the Form Realm and Formless Realm, the bonds of doubt have not been completely severed. This is called having doubt but no miserliness. What is it to be miserly but have no doubt? A: Attachment to desire has not been exhausted, the Wisdom of Cause has arisen, but the Wisdom of Cessation has not yet arisen; the bonds of miserliness for the laws severed by thought in the Desire Realm have not been completely severed. The Wisdom of Cessation has arisen, but the Wisdom of the Path has not yet arisen; the bonds of miserliness for the laws severed by thought in the Desire Realm have not been completely severed; one who has attained the vision of truth
就世尊弟子，欲愛未盡欲界思惟所斷法慳結未盡。是謂有慳無疑也。云何二俱系？答曰：人身體支節盡縛，欲界思惟所斷法二俱系。欲愛未盡，苦智已生、習智未生，欲界思惟所斷法二俱系。是謂二俱系。云何二俱解脫？答曰：習智已生、盡智未生，苦諦習諦所斷法二俱解脫，盡諦道諦所斷疑不相應法二俱解脫，色無色界思惟所斷法二俱解脫。盡智已生、道智未生，苦諦習諦盡諦所斷法二俱解脫，道諦所斷疑不相應法二俱解脫，色無色界思惟所斷法二俱解脫。見諦成就世尊弟子，四諦所斷法二俱解脫，色無色界思惟所斷法二俱解脫。欲愛已盡，欲界法二俱解脫。色無色界愛盡，色無色界法二俱解脫。是謂二俱解脫。嫉亦如是(第七疑門竟)。若身中有慳結系，有嫉結耶？答曰：如是。若有嫉有慳結耶？答曰：如是。一行竟(歷六道也)。
身中有過去愛結系，有未來耶？答曰：如是。設有未來，有過去耶？答曰：本興未盡則系；若本不興、本興已盡則不繫。若有過去，有現在耶？答曰：若現在前。設現在，有過去耶？答曰：若本興不盡則系；若本不興、本興已盡則不繫。若有未來，有現在耶？答曰：若現在前。設有現在，有未來耶？答曰：如是。若有過去，有未來現在耶？答曰：未來則系現在，若現在前。設有
【現代漢語翻譯】 現代漢語譯本 關於世尊的弟子，如果對欲愛的渴求尚未完全消除，並且對欲界（Kāmadhātu）中通過思惟可以斷除的法（Dharma）的慳吝和執著也未完全消除，那麼這就被稱為既有慳吝又有疑惑的狀態。什麼是『二俱系』（二者都被束縛）呢？回答是：如果一個人的身體和肢體都被束縛，並且對欲界中通過思惟可以斷除的法也存在慳吝和執著，那麼這就是『二俱系』。如果對欲愛的渴求尚未完全消除，並且已經生起了對苦（Duḥkha）的智慧，但尚未生起對集（Samudaya）的智慧，那麼對欲界中通過思惟可以斷除的法，也屬於『二俱系』。這就是所謂的『二俱系』。什麼是『二俱解脫』（二者都解脫）呢？回答是：如果已經生起了對集的智慧，但尚未生起對滅（Nirodha）的智慧，那麼對苦諦（Duḥkhasatya）和集諦（Samudayasatya）所斷除的法就都解脫了，對滅諦（Nirodhasatya）和道諦（Mārgasatya）所斷除的與疑惑不相應的法也解脫了，對色界（Rūpadhātu）和無色界（Arūpadhātu）中通過思惟可以斷除的法也解脫了。如果已經生起了對滅的智慧，但尚未生起對道的智慧，那麼對苦諦、集諦和滅諦所斷除的法就都解脫了，對道諦所斷除的與疑惑不相應的法也解脫了，對色界和無色界中通過思惟可以斷除的法也解脫了。如果世尊的弟子成就了見諦（Darśanasatya），那麼對四諦（catvāri āryasatyāni）所斷除的法就都解脫了，對色界和無色界中通過思惟可以斷除的法也解脫了。如果對欲愛的渴求已經完全消除，那麼對欲界的法就都解脫了。如果對色界和無色界的愛也完全消除，那麼對色界和無色界的法就都解脫了。這就是所謂的『二俱解脫』。嫉妒（Īrṣyā）的情況也是如此。（第七疑門結束）如果一個人的身中存在慳吝的結縛，那麼是否也存在嫉妒的結縛呢？回答是：是的。如果存在嫉妒，那麼是否存在慳吝的結縛呢？回答是：是的。一行結束（遍歷六道）。 如果身中存在對過去的愛（Priya）的結縛，那麼是否存在對未來的愛的結縛呢？回答是：是的。如果存在對未來的愛的結縛，那麼是否存在對過去的愛的結縛呢？回答是：如果過去的愛根源未盡，則存在結縛；如果過去的愛根源未生起，或者已經完全消盡，則不存在結縛。如果存在對過去的愛的結縛，那麼是否存在對現在的愛的結縛呢？回答是：如果現在顯現。如果存在對現在的愛的結縛，那麼是否存在對過去的愛的結縛呢？回答是：如果過去的愛根源未盡，則存在結縛；如果過去的愛根源未生起，或者已經完全消盡，則不存在結縛。如果存在對未來的愛的結縛，那麼是否存在對現在的愛的結縛呢？回答是：如果現在顯現。如果存在對現在的愛的結縛，那麼是否存在對未來的愛的結縛呢？回答是：是的。如果存在對過去的愛的結縛，那麼是否存在對未來和現在的愛的結縛呢？回答是：對未來存在結縛，對現在，如果現在顯現。
【English Translation】 English version Regarding a disciple of the World-Honored One, if the craving for desire (欲愛, Yuài) has not been completely exhausted, and the stinginess and attachment to the Dharmas (法, Fǎ) in the Desire Realm (欲界, Yùjiè) that can be severed through contemplation (思惟, Sīwéi) have not been completely eliminated, then this is called a state of having both stinginess and doubt. What is 『bound by both』 (二俱系, Èr jù xì)? The answer is: if a person's body and limbs are completely bound, and there is stinginess and attachment to the Dharmas in the Desire Realm that can be severed through contemplation, then this is 『bound by both.』 If the craving for desire has not been completely exhausted, and wisdom regarding suffering (苦, Dǔkha) has already arisen, but wisdom regarding the origin (集, Samudaya) has not yet arisen, then with respect to the Dharmas in the Desire Realm that can be severed through contemplation, it is also 『bound by both.』 This is what is called 『bound by both.』 What is 『liberated from both』 (二俱解脫, Èr jù jiětuō)? The answer is: if wisdom regarding the origin has already arisen, but wisdom regarding cessation (滅, Nirodha) has not yet arisen, then the Dharmas that are severed by the Truth of Suffering (苦諦, Dǔkhasatya) and the Truth of Origin (集諦, Samudayasatya) are both liberated, and the Dharmas that are severed by the Truth of Cessation (滅諦, Nirodhasatya) and the Truth of the Path (道諦, Mārgasatya) that are not associated with doubt are also liberated, and the Dharmas in the Form Realm (色界, Rūpadhātu) and Formless Realm (無色界, Arūpadhātu) that can be severed through contemplation are also liberated. If wisdom regarding cessation has already arisen, but wisdom regarding the path has not yet arisen, then the Dharmas that are severed by the Truth of Suffering, the Truth of Origin, and the Truth of Cessation are all liberated, and the Dharmas that are severed by the Truth of the Path that are not associated with doubt are also liberated, and the Dharmas in the Form Realm and Formless Realm that can be severed through contemplation are also liberated. If a disciple of the World-Honored One has attained the Truth of Vision (見諦, Darśanasatya), then the Dharmas that are severed by the Four Noble Truths (四諦, catvāri āryasatyāni) are all liberated, and the Dharmas in the Form Realm and Formless Realm that can be severed through contemplation are also liberated. If the craving for desire has been completely exhausted, then the Dharmas of the Desire Realm are all liberated. If the love for the Form Realm and Formless Realm has also been completely exhausted, then the Dharmas of the Form Realm and Formless Realm are all liberated. This is what is called 『liberated from both.』 The case of jealousy (嫉妒, Īrṣyā) is similar. (End of the Seventh Question of Doubt) If there is a bond of stinginess in a person's body, is there also a bond of jealousy? The answer is: yes. If there is jealousy, is there also a bond of stinginess? The answer is: yes. End of one line (traversing the six realms). If there is a bond of love (愛, Priya) for the past in the body, is there also love for the future? The answer is: yes. If there is love for the future, is there love for the past? The answer is: if the root of past love is not exhausted, then there is a bond; if the root of past love has not arisen, or has been completely exhausted, then there is no bond. If there is love for the past, is there love for the present? The answer is: if the present manifests. If there is love for the present, is there love for the past? The answer is: if the root of past love is not exhausted, then there is a bond; if the root of past love has not arisen, or has been completely exhausted, then there is no bond. If there is love for the future, is there love for the present? The answer is: if the present manifests. If there is love for the present, is there love for the future? The answer is: yes. If there is love for the past, is there love for the future and the present? The answer is: there is a bond for the future, and for the present, if the present manifests.
未來現在，有過去耶？答曰：若本興未盡則系；若本不興、興者已盡則不繫。若有未來，有過去現在耶？答曰：或有未來無過去現在，或有未來及過去無現在，或有未來及現在無過去，或有未來過去現在。云何有未來無過去現在耶？答曰：若身中有愛結未盡，若本不興、本興已盡不現在前，是謂未來無過去現在。云何未來及過去無現在耶？答曰：身中本興愛結未盡，有此身愛結不現在前，是謂未來及過去無現在。云何未來及現在無過去耶？答曰：身中有愛結現在前，若本不興、興者已盡，是謂未來及現在無過去。云何未來及過去現在耶？答曰：身中愛結本興未盡，又此身愛結現在前，是謂未來及過去現在。設有過去現在，有未來耶？答曰：如是。若有現在，有過去未來耶？答曰：未來則系過去。若本興未盡則系；若本不興、興者已盡則不繫。設有過去未來，有現在耶？答曰：若現在前(愛歷六盡也)。瞋恚、憍、慢、慳、嫉亦復如是。身中有過去無明結系，有未來耶？答曰：如是。設有未來，有過去耶？答曰：如是。若有過去，有現在耶？答曰：若現在前。設有現在，有過去耶？答曰：如是。若有未來，有現在耶？答曰：若現在前。設有現在，有未來耶？答曰：如是。若有過去，有未來現在耶？答曰：未來則系現在，
【現代漢語翻譯】 現代漢語譯本 問：未來和現在，有過去嗎？ 答：如果根本的生起還沒有止息，那麼就有聯繫；如果根本不生起，或者生起的已經止息，那麼就沒有聯繫。 問：如果有未來，有過去和現在嗎？ 答：或者有未來而沒有過去和現在，或者有未來和過去而沒有現在，或者有未來和現在而沒有過去，或者有未來、過去和現在。 問：怎樣是有未來而沒有過去和現在呢？ 答：如果身中對於愛的結縛還沒有止息，如果根本不生起，或者根本的生起已經止息，（愛的結縛）不顯現在目前，這叫做有未來而沒有過去和現在。 問：怎樣是有未來和過去而沒有現在呢？ 答：身中根本生起的愛的結縛還沒有止息，有這個身體的愛的結縛不顯現在目前，這叫做有未來和過去而沒有現在。 問：怎樣是有未來和現在而沒有過去呢？ 答：身中對於愛的結縛顯現在目前，如果根本不生起，或者生起的已經止息，這叫做有未來和現在而沒有過去。 問：怎樣是有未來、過去和現在呢？ 答：身中愛的結縛根本的生起還沒有止息，又這個身體的愛的結縛顯現在目前，這叫做有未來、過去和現在。 問：假設有過去和現在，有未來嗎？ 答：是的。 問：如果現在存在，有過去和未來嗎？ 答：未來則與過去有聯繫。如果根本的生起還沒有止息，那麼就有聯繫；如果根本不生起，或者生起的已經止息，那麼就沒有聯繫。 問：假設有過去和未來，有現在嗎？ 答：如果現在顯現（愛歷經六種止息的狀態）。 嗔恚（chēn huì，憤怒）、憍（jiāo，驕傲）、慢（màn，傲慢）、慳（qiān，吝嗇）、嫉（jí，嫉妒）也是如此。 問：身中存在過去無明結（wú míng jié，ignorance bond）的繫縛，有未來嗎？ 答：是的。 問：假設有未來，有過去嗎？ 答：是的。 問：如果有過去，有現在嗎？ 答：如果現在顯現。 問：假設有現在，有過去嗎？ 答：是的。 問：如果有未來，有現在嗎？ 答：如果現在顯現。 問：假設有現在，有未來嗎？ 答：是的。 問：如果有過去，有未來和現在嗎？ 答：未來則與現在有聯繫。
【English Translation】 English version Question: Do the future and the present have a past? Answer: If the fundamental arising has not yet ceased, then there is a connection; if the fundamental does not arise, or the arising has ceased, then there is no connection. Question: If there is a future, are there a past and a present? Answer: There may be a future without a past and a present, or there may be a future and a past without a present, or there may be a future and a present without a past, or there may be a future, a past, and a present. Question: How is there a future without a past and a present? Answer: If the bond of love (愛結, ài jié) in the body has not yet ceased, if the fundamental does not arise, or the fundamental arising has ceased, (the bond of love) does not appear in the present, this is called having a future without a past and a present. Question: How is there a future and a past without a present? Answer: The fundamental arising of the bond of love in the body has not yet ceased, and this body's bond of love does not appear in the present, this is called having a future and a past without a present. Question: How is there a future and a present without a past? Answer: The bond of love in the body appears in the present, if the fundamental does not arise, or the arising has ceased, this is called having a future and a present without a past. Question: How is there a future, a past, and a present? Answer: The fundamental arising of the bond of love in the body has not yet ceased, and this body's bond of love appears in the present, this is called having a future, a past, and a present. Question: Suppose there are a past and a present, is there a future? Answer: Yes. Question: If the present exists, are there a past and a future? Answer: The future is connected to the past. If the fundamental arising has not yet ceased, then there is a connection; if the fundamental does not arise, or the arising has ceased, then there is no connection. Question: Suppose there are a past and a future, is there a present? Answer: If the present appears (love has gone through six states of cessation). Anger (瞋恚, chēn huì), pride (憍, jiāo), arrogance (慢, màn), stinginess (慳, qiān), and jealousy (嫉, jí) are also the same. Question: If there is a bond of past ignorance (無明結, wú míng jié) in the body, is there a future? Answer: Yes. Question: Suppose there is a future, is there a past? Answer: Yes. Question: If there is a past, is there a present? Answer: If the present appears. Question: Suppose there is a present, is there a past? Answer: Yes. Question: If there is a future, is there a present? Answer: If the present appears. Question: Suppose there is a present, is there a future? Answer: Yes. Question: If there is a past, are there a future and a present? Answer: The future is connected to the present.
若現在前。設有未來現在，有過去耶？答曰：如是。若有未來，有過去現在耶？答曰：過去則系現在，若現在前。設有過去現在，有未來耶？答曰：如是。若有現在，有過去未來耶？答曰：如是。設有過去未來，有現在耶？答曰：若現在前(無明歷六竟也)。見、失愿、疑亦復如是。身中有過去愛結系，有過去瞋恚結耶？答曰：若本興未盡則系；若本不興、興者已盡則不繫。設有過去瞋恚結，有過去愛結耶？答曰：若本興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有未來瞋恚結耶？答曰：若未盡。設有未來瞋恚結，有過去愛結耶？答曰：若前興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有現在瞋恚結耶？答曰：若現在前。設有現在瞋恚結，有過去愛結耶？答曰：若前興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有過去現在瞋恚結耶？答曰：或有過去愛結無過去現在瞋恚結，或有過去愛結及過去瞋恚結無現在，或有過去愛結及現在瞋恚結無過去，或有過去愛結及過去現在瞋恚結。云何身中有過去愛結無過去現在瞋恚結耶？答曰：身中愛結前興未盡，又此身中前不興瞋恚結，若前興便盡不現在前，是謂身過去愛結系無過去現在瞋恚結。云何身中過去愛結系及過去瞋恚結
【現代漢語翻譯】 現代漢語譯本 若現在呈現，假設有未來和現在，那麼有過去嗎？回答說：是的。如果存在未來，那麼有過去和現在嗎？回答說：過去是與現在相聯繫的，如果現在呈現。假設有過去和現在，那麼有未來嗎？回答說：是的。如果存在現在，那麼有過去和未來嗎？回答說：是的。假設有過去和未來，那麼有現在嗎？回答說：如果現在呈現（無明經歷六個階段結束）。見（Ditthi，邪見）、失愿（Silabbataparamasa，戒禁取）、疑（Vicikiccha，疑）也是如此。 身中存在過去（Atita，過去）的愛結（Raga-samyojana，貪慾之結）束縛，那麼存在過去的瞋恚結（Dosa-samyojana，嗔恚之結）嗎？回答說：如果根本生起尚未斷盡，則束縛；如果根本沒有生起，或者生起后已經斷盡，則不束縛。假設存在過去的瞋恚結，那麼存在過去的愛結嗎？回答說：如果根本生起尚未斷盡，則束縛；如果先前沒有生起，或者生起后已經斷盡，則不束縛。身中存在過去的愛結束縛，那麼存在未來的瞋恚結（Anagata Dosa-samyojana，未來嗔恚之結）嗎？回答說：如果沒有斷盡。 假設存在未來的瞋恚結，那麼存在過去的愛結嗎？回答說：如果先前生起尚未斷盡，則束縛；如果先前沒有生起，或者生起后已經斷盡，則不束縛。身中存在過去的愛結束縛，那麼存在現在的瞋恚結（Paccuppanna Dosa-samyojana，現在嗔恚之結）嗎？回答說：如果現在呈現。假設存在現在的瞋恚結，那麼存在過去的愛結嗎？回答說：如果先前生起尚未斷盡，則束縛；如果先前沒有生起，或者生起后已經斷盡，則不束縛。身中存在過去的愛結束縛，那麼存在過去和現在的瞋恚結嗎？回答說：或者存在過去的愛結而沒有過去和現在的瞋恚結，或者存在過去的愛結以及過去的瞋恚結而沒有現在的瞋恚結，或者存在過去的愛結以及現在的瞋恚結而沒有過去的瞋恚結，或者存在過去的愛結以及過去和現在的瞋恚結。 怎樣身中存在過去的愛結而沒有過去和現在的瞋恚結呢？回答說：身中的愛結先前生起尚未斷盡，而且此身中先前沒有生起瞋恚結，如果先前生起便已經斷盡，不現在呈現，這就是身中存在過去的愛結束縛而沒有過去和現在的瞋恚結。怎樣身中存在過去的愛結以及過去的瞋恚結呢？
【English Translation】 English version If it is now present, supposing there is future and present, is there past? The answer is: Yes. If there is future, is there past and present? The answer is: The past is connected to the present, if the present is present. Supposing there is past and present, is there future? The answer is: Yes. If there is present, is there past and future? The answer is: Yes. Supposing there is past and future, is there present? The answer is: If the present is present (the ignorance experiencing six stages ends). The same applies to view (Ditthi, wrong view), attachment to rites and rituals (Silabbataparamasa, clinging to observances), and doubt (Vicikiccha, doubt). Is there a past (Atita, past) attachment-fetter (Raga-samyojana, fetter of lust) in the body, and is there a past aversion-fetter (Dosa-samyojana, fetter of aversion)? The answer is: If the root arising is not yet exhausted, then it is fettered; if the root has not arisen, or if what has arisen is exhausted, then it is not fettered. Supposing there is a past aversion-fetter, is there a past attachment-fetter? The answer is: If the root arising is not yet exhausted, then it is fettered; if it had not previously arisen, or if what had arisen is exhausted, then it is not fettered. Is there a past attachment-fetter in the body, and is there a future aversion-fetter (Anagata Dosa-samyojana, future aversion-fetter)? The answer is: If it is not exhausted. Supposing there is a future aversion-fetter, is there a past attachment-fetter? The answer is: If what previously arose is not yet exhausted, then it is fettered; if it had not previously arisen, or if what had arisen is exhausted, then it is not fettered. Is there a past attachment-fetter in the body, and is there a present aversion-fetter (Paccuppanna Dosa-samyojana, present aversion-fetter)? The answer is: If it is now present. Supposing there is a present aversion-fetter, is there a past attachment-fetter? The answer is: If what previously arose is not yet exhausted, then it is fettered; if it had not previously arisen, or if what had arisen is exhausted, then it is not fettered. Is there a past attachment-fetter in the body, and is there a past and present aversion-fetter? The answer is: Either there is a past attachment-fetter without a past and present aversion-fetter, or there is a past attachment-fetter and a past aversion-fetter without a present aversion-fetter, or there is a past attachment-fetter and a present aversion-fetter without a past aversion-fetter, or there is a past attachment-fetter and a past and present aversion-fetter. How is it that there is a past attachment-fetter in the body without a past and present aversion-fetter? The answer is: The attachment-fetter in the body previously arose and is not yet exhausted, and in this body, the aversion-fetter had not previously arisen, and if it had previously arisen, it would have been exhausted and not now present, this is said to be a past attachment-fetter in the body without a past and present aversion-fetter. How is it that there is a past attachment-fetter and a past aversion-fetter in the body?
無現在耶？答曰：身中愛結、瞋恚結前興未盡，又此身中瞋恚結不現在前，是謂身過去愛結系及過去瞋恚結無現在。云何身中過去愛結系及現在瞋恚結無過去耶？答曰：身中愛結前興未盡，又此身中瞋恚結現在前，若本不興、興者已盡，是謂身過去愛結系及現在瞋恚結無過去。云何身過去愛結系及過去現在瞋恚結耶？答曰：若身中愛結、瞋恚結前興不盡，又此身中瞋恚結現在前，是謂身過去愛結系及過去現在瞋恚結也。設有過去現在瞋恚結，有過去愛結耶？答曰：若本興愛結未盡則系；若前不興、興者便盡則不繫。身中有過去愛結系，有未來現在瞋恚結耶？答曰：或有過去愛結系無有未來現在瞋恚結也，或有過去愛結系及未來瞋恚結無現在，或有過去愛結系及未來現在瞋恚結。云何身有過去愛結系無未來現在瞋恚結耶？答曰：色無色界法前興愛結未盡，是謂身過去愛結系無未來現在瞋恚結。云何身過去愛結系及未來瞋恚結無現在耶？答曰：身中前興愛結未盡，又此身中瞋恚結未盡不現在前，是謂身過去愛結系及未來瞋恚結無現在。云何身過去愛結系及未來現在瞋恚結耶？答曰：身中前興愛結未盡，又此身中瞋恚結現在前，是謂身過去愛結系及未來現在瞋恚結也。設有未來現在瞋恚結，有過去愛結乎？答曰：若本興未盡
【現代漢語翻譯】 現代漢語譯本 現在存在嗎？回答說：身中的愛結（Tanha-samyojana，對感官快樂的執著）和瞋恚結（Dosa-samyojana，嗔恨和厭惡的束縛）先前生起但尚未完全消除，並且這個身中的瞋恚結現在沒有顯現，這被稱為身中過去的愛結束縛和過去的瞋恚結沒有現在。 身中過去的愛結束縛和現在的瞋恚結沒有過去，是怎樣的呢？回答說：身中的愛結先前生起但尚未完全消除，並且這個身中的瞋恚結現在顯現，如果原本沒有生起，或者生起后已經完全消除，這被稱為身中過去的愛結束縛和現在的瞋恚結沒有過去。 身中過去的愛結束縛和過去現在的瞋恚結，是怎樣的呢？回答說：如果身中的愛結和瞋恚結先前生起但尚未完全消除，並且這個身中的瞋恚結現在顯現，這被稱為身中過去的愛結束縛和過去現在的瞋恚結。 假設有過去現在的瞋恚結，有過去的愛結嗎？回答說：如果原本生起的愛結尚未消除，那麼就被束縛；如果先前沒有生起，或者生起后已經消除，那麼就不被束縛。身中有過去的愛結束縛，有未來現在的瞋恚結嗎？回答說：或者有過去的愛結束縛而沒有未來現在的瞋恚結，或者有過去的愛結束縛和未來的瞋恚結而沒有現在，或者有過去的愛結束縛和未來現在的瞋恚結。 身中有過去的愛結束縛而沒有未來現在的瞋恚結，是怎樣的呢？回答說：色（Rupa，物質形態）無色（Arupa，非物質形態）法先前生起的愛結尚未消除，這被稱為身中過去的愛結束縛而沒有未來現在的瞋恚結。 身中過去的愛結束縛和未來的瞋恚結沒有現在，是怎樣的呢？回答說：身中先前生起的愛結尚未消除，並且這個身中的瞋恚結尚未消除但沒有現在顯現，這被稱為身中過去的愛結束縛和未來的瞋恚結沒有現在。 身中過去的愛結束縛和未來現在的瞋恚結，是怎樣的呢？回答說：身中先前生起的愛結尚未消除，並且這個身中的瞋恚結現在顯現，這被稱為身中過去的愛結束縛和未來現在的瞋恚結。 假設有未來現在的瞋恚結，有過去的愛結嗎？回答說：如果原本生起但尚未消除
【English Translation】 English version Is there a present? The answer is: The attachment-knot of love (Tanha-samyojana, the bond of attachment to sensual pleasures) and the attachment-knot of aversion (Dosa-samyojana, the bond of hatred and aversion) in the body have arisen in the past but have not yet been completely eliminated, and the attachment-knot of aversion in this body is not manifesting now. This is called the past attachment-knot of love and the past attachment-knot of aversion in the body having no present. How is it that the past attachment-knot of love and the present attachment-knot of aversion in the body have no past? The answer is: The attachment-knot of love in the body has arisen in the past but has not yet been completely eliminated, and the attachment-knot of aversion in this body is manifesting now. If it originally did not arise, or if it arose and has already been completely eliminated, this is called the past attachment-knot of love and the present attachment-knot of aversion in the body having no past. How is it that there is a past attachment-knot of love and a past-present attachment-knot of aversion in the body? The answer is: If the attachment-knot of love and the attachment-knot of aversion in the body have arisen in the past but have not yet been completely eliminated, and the attachment-knot of aversion in this body is manifesting now, this is called the past attachment-knot of love and the past-present attachment-knot of aversion in the body. Suppose there is a past-present attachment-knot of aversion, is there a past attachment-knot of love? The answer is: If the attachment-knot of love that originally arose has not been eliminated, then it is bound; if it did not arise in the past, or if it arose and has been eliminated, then it is not bound. Is there a past attachment-knot of love in the body, and a future-present attachment-knot of aversion? The answer is: Either there is a past attachment-knot of love and no future-present attachment-knot of aversion, or there is a past attachment-knot of love and a future attachment-knot of aversion with no present, or there is a past attachment-knot of love and a future-present attachment-knot of aversion. How is it that there is a past attachment-knot of love in the body and no future-present attachment-knot of aversion? The answer is: The attachment-knot of love that arose in the past in the form (Rupa, material form) and formless (Arupa, immaterial form) realms has not been eliminated. This is called the past attachment-knot of love in the body with no future-present attachment-knot of aversion. How is it that the past attachment-knot of love and the future attachment-knot of aversion in the body have no present? The answer is: The attachment-knot of love that arose in the past in the body has not been eliminated, and the attachment-knot of aversion in this body has not been eliminated but is not manifesting now. This is called the past attachment-knot of love and the future attachment-knot of aversion in the body having no present. How is it that there is a past attachment-knot of love and a future-present attachment-knot of aversion in the body? The answer is: The attachment-knot of love that arose in the past in the body has not been eliminated, and the attachment-knot of aversion in this body is manifesting now. This is called the past attachment-knot of love and the future-present attachment-knot of aversion in the body. Suppose there is a future-present attachment-knot of aversion, is there a past attachment-knot of love? The answer is: If it originally arose but has not been eliminated
則系；若本不興、興者已盡則不繫。身中有過去愛結系，有過去未來瞋恚結乎？答曰：或有過去愛結系無過去未來瞋恚結，或有過去愛結系及未來瞋恚結無過去，或有過去愛結系及過去未來瞋恚結。云何身有過去愛結系無過去未來瞋恚結耶？答曰：色無色界法前興愛結未盡，是謂身過去愛結系無過去未來瞋恚結。云何身過去愛結系及未來瞋恚結無過去？答曰：身前興愛結未盡，又此身中瞋恚結未盡，若本不興、興者已滅，是謂身過去愛結系及未來瞋恚結無過去。云何身過去愛結系及過去未來瞋恚結耶？答曰：身中愛結、瞋恚結前興未盡，是謂身過去愛結系及過去未來瞋恚結。設有過去未來瞋恚結，有過去愛結乎？答曰：若本興未盡則系；若前不興、興者已盡則不繫。
阿毗曇八犍度論卷第五 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第六
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇結使犍度一行跋渠之餘
身中有過去愛結系，有過去未來現在瞋恚結乎？答曰：或有過去愛結系無過去未來現在瞋恚結，或有過去愛結系及未來瞋恚結無過去現在，或有過去愛結系及過去未來瞋恚結無現在，或有過去愛結系及未來現在瞋恚結無過去
【現代漢語翻譯】 現代漢語譯本 問：如果（愛結）存在，就會被束縛；如果原本沒有產生，或者已經消盡，就不會被束縛。身中存在過去的愛結束縛，那麼也存在過去和未來的嗔恚結嗎？ 答：或許存在過去的愛結束縛，但不存在過去和未來的嗔恚結；或許存在過去的愛結束縛和未來的嗔恚結，但不存在過去的嗔恚結；或許存在過去的愛結束縛以及過去和未來的嗔恚結。 問：怎樣的情況下，身中存在過去的愛結束縛，但不存在過去和未來的嗔恚結呢？ 答：對於色無色法（rūpa-arūpa-dharma），先前產生的愛結尚未消盡，這就是身中存在過去的愛結束縛，但不存在過去和未來的嗔恚結。 問：怎樣的情況下，身中存在過去的愛結束縛和未來的嗔恚結，但不存在過去的嗔恚結呢？ 答：身中先前產生的愛結尚未消盡，而且此身中未來的嗔恚結尚未消盡，如果（過去的嗔恚結）原本沒有產生，或者已經消滅，這就是身中存在過去的愛結束縛和未來的嗔恚結，但不存在過去的嗔恚結。 問：怎樣的情況下，身中存在過去的愛結束縛以及過去和未來的嗔恚結呢？ 答：身中的愛結和嗔恚結先前產生但尚未消盡，這就是身中存在過去的愛結束縛以及過去和未來的嗔恚結。 問：如果存在過去和未來的嗔恚結，那麼也存在過去的愛結嗎？ 答：如果（愛結）原本產生但尚未消盡，就會被束縛；如果先前沒有產生，或者已經消盡，就不會被束縛。
《阿毗曇八犍度論》卷第五 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第六
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
《阿毗曇結使犍度》一行跋渠之餘
問：身中存在過去的愛結束縛，那麼也存在過去、未來和現在的嗔恚結嗎？ 答：或許存在過去的愛結束縛，但不存在過去、未來和現在的嗔恚結；或許存在過去的愛結束縛和未來的嗔恚結，但不存在過去和現在的嗔恚結；或許存在過去的愛結束縛以及過去和未來的嗔恚結，但不存在現在的嗔恚結；或許存在過去的愛結束縛以及未來和現在的嗔恚結，但不存在過去的嗔恚結。
【English Translation】 English version Question: If it (attachment-fetter) exists, then there is bondage; if it originally did not arise, or if what arose has ceased, then there is no bondage. Is there a past attachment-fetter binding in the body, and are there past and future aversion-fetters? Answer: Perhaps there is a past attachment-fetter binding, but no past and future aversion-fetters; perhaps there is a past attachment-fetter binding and a future aversion-fetter, but no past aversion-fetter; perhaps there is a past attachment-fetter binding and past and future aversion-fetters. Question: Under what circumstances is there a past attachment-fetter binding in the body, but no past and future aversion-fetters? Answer: Regarding rūpa-arūpa-dharma (form and formless dharmas), the attachment-fetter that arose earlier has not yet ceased; this is when there is a past attachment-fetter binding in the body, but no past and future aversion-fetters. Question: Under what circumstances is there a past attachment-fetter binding and a future aversion-fetter in the body, but no past aversion-fetter? Answer: The attachment-fetter that arose earlier in the body has not yet ceased, and the future aversion-fetter in this body has not yet ceased; if the (past aversion-fetter) originally did not arise, or if what arose has ceased, this is when there is a past attachment-fetter binding and a future aversion-fetter in the body, but no past aversion-fetter. Question: Under what circumstances is there a past attachment-fetter binding and past and future aversion-fetters in the body? Answer: The attachment-fetter and aversion-fetter in the body arose earlier but have not yet ceased; this is when there is a past attachment-fetter binding and past and future aversion-fetters in the body. Question: If there are past and future aversion-fetters, is there also a past attachment-fetter? Answer: If it (attachment-fetter) originally arose but has not yet ceased, then there is bondage; if it did not arise earlier, or if what arose has ceased, then there is no bondage.
Abhidharma Aṣṭagrantha, Volume 5 Taishō Tripiṭaka, Volume 26, No. 1543, Abhidharma Aṣṭagrantha
Abhidharma Aṣṭagrantha, Volume 6
Composed by Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆), a Tripiṭaka master from Kashmir during the Qin dynasty, together with Zhu Fonian (竺佛念)
The remainder of the Klesha Skandha of the Abhidharma
Question: Is there a past attachment-fetter binding in the body, and are there past, future, and present aversion-fetters? Answer: Perhaps there is a past attachment-fetter binding, but no past, future, and present aversion-fetters; perhaps there is a past attachment-fetter binding and a future aversion-fetter, but no past and present aversion-fetters; perhaps there is a past attachment-fetter binding and past and future aversion-fetters, but no present aversion-fetter; perhaps there is a past attachment-fetter binding and future and present aversion-fetters, but no past aversion-fetter.
，或有過去愛結系及過去未來現在瞋恚結。云何身有過去愛結系無過去未來現在瞋恚結乎？答曰：色無色界法前興愛結未盡，是謂身過去愛結系無過去未來現在瞋恚結。云何身過去愛結系及未來瞋恚結無過去現在瞋恚結乎？答曰：身中前興愛結未盡，又此身中瞋恚結未盡，若前不興、興者已盡不現在前，是謂身過去愛結系及未來瞋恚結無過去現在。云何身有過去愛結系及過去未來瞋恚結無現在乎？答曰：身中愛結、瞋恚結前興未盡，又此身中瞋恚結不現在前，是謂身過去愛結系及過去未來瞋恚結無現在。云何身過去愛結系及未來現在瞋恚結無過去乎？答曰：身中前興愛結未盡，又此身中瞋恚結現在前，若前不興、興者已盡，是謂身過去愛結系及未來現在瞋恚結無過去。云何身有過去愛結系及過去未來現在瞋恚結乎？答曰：身中愛結、瞋恚結前興未盡，又此身中瞋恚結現在前，是謂身過去愛結系及過去未來現在瞋恚結。設有過去未來現在瞋恚結，有過去愛結乎？答曰：若前興未盡則系；若本不興、興者已盡則不繫(瞋七事竟也)。慳嫉亦如是。身中有過去愛結系，復有過去憍慢結耶？答曰：若前興未盡則系；若前不興、興者已盡則不繫。設有過去憍慢結，有過去愛結乎？答曰：若前興未盡則系；若前不興、興者已盡則不
【現代漢語翻譯】 現代漢語譯本 或者存在過去由愛慾產生的束縛，以及過去、未來、現在由嗔恚產生的束縛。什麼情況下，身體存在過去由愛慾產生的束縛，而沒有過去、未來、現在由嗔恚產生的束縛呢？回答是：對於色（rupa，物質）等法（dharma，佛法），先前產生的愛慾束縛尚未消除，這就是所謂的身體存在過去由愛慾產生的束縛，而沒有過去、未來、現在由嗔恚產生的束縛。什麼情況下，身體存在過去由愛慾產生的束縛，以及未來由嗔恚產生的束縛，而沒有過去、現在由嗔恚產生的束縛呢？回答是：身體中先前產生的愛慾束縛尚未消除，而且這個身體中未來將產生嗔恚束縛，如果先前沒有產生，或者產生了但已經消除，現在沒有顯現，這就是所謂的身體存在過去由愛慾產生的束縛，以及未來由嗔恚產生的束縛，而沒有過去、現在由嗔恚產生的束縛。什麼情況下，身體存在過去由愛慾產生的束縛，以及過去、未來由嗔恚產生的束縛，而沒有現在由嗔恚產生的束縛呢？回答是：身體中愛慾束縛、嗔恚束縛先前產生但尚未消除，而且這個身體中嗔恚束縛現在沒有顯現，這就是所謂的身體存在過去由愛慾產生的束縛，以及過去、未來由嗔恚產生的束縛，而沒有現在由嗔恚產生的束縛。什麼情況下，身體存在過去由愛慾產生的束縛，以及未來、現在由嗔恚產生的束縛，而沒有過去由嗔恚產生的束縛呢？回答是：身體中先前產生的愛慾束縛尚未消除，而且這個身體中嗔恚束縛現在正在顯現，如果先前沒有產生，或者產生了但已經消除，這就是所謂的身體存在過去由愛慾產生的束縛，以及未來、現在由嗔恚產生的束縛，而沒有過去由嗔恚產生的束縛。什麼情況下，身體存在過去由愛慾產生的束縛，以及過去、未來、現在由嗔恚產生的束縛呢？回答是：身體中愛慾束縛、嗔恚束縛先前產生但尚未消除，而且這個身體中嗔恚束縛現在正在顯現，這就是所謂的身體存在過去由愛慾產生的束縛，以及過去、未來、現在由嗔恚產生的束縛。如果存在過去、未來、現在由嗔恚產生的束縛，那麼存在過去由愛慾產生的束縛嗎？回答是：如果先前產生但尚未消除，那麼就存在束縛；如果原本沒有產生，或者產生了但已經消除，那麼就不存在束縛（嗔恚的七種情況結束）。慳吝和嫉妒也是如此。身體中存在過去由愛慾產生的束縛，那麼也存在過去由憍慢（pride，驕傲）產生的束縛嗎？回答是：如果先前產生但尚未消除，那麼就存在束縛；如果先前沒有產生，或者產生了但已經消除，那麼就不存在束縛。如果存在過去由憍慢產生的束縛，那麼存在過去由愛慾產生的束縛嗎？回答是：如果先前產生但尚未消除，那麼就存在束縛；如果先前沒有產生，或者產生了但已經
【English Translation】 English version Or there may be past bonds of attachment and past, future, and present bonds of anger. Under what circumstances does the body have past bonds of attachment but no past, future, or present bonds of anger? The answer is: With respect to dharmas (佛法) such as rupa (物質), the past bonds of attachment have not yet been exhausted. This is what is meant by the body having past bonds of attachment but no past, future, or present bonds of anger. Under what circumstances does the body have past bonds of attachment and future bonds of anger but no past or present bonds of anger? The answer is: The past bonds of attachment in the body have not yet been exhausted, and future bonds of anger will arise in this body. If they did not arise in the past, or if they arose but have been exhausted and do not appear in the present, this is what is meant by the body having past bonds of attachment and future bonds of anger but no past or present bonds of anger. Under what circumstances does the body have past bonds of attachment and past and future bonds of anger but no present bonds of anger? The answer is: The bonds of attachment and anger in the body arose in the past but have not yet been exhausted, and the bonds of anger in this body do not appear in the present. This is what is meant by the body having past bonds of attachment and past and future bonds of anger but no present bonds of anger. Under what circumstances does the body have past bonds of attachment and future and present bonds of anger but no past bonds of anger? The answer is: The past bonds of attachment in the body have not yet been exhausted, and the bonds of anger in this body are appearing in the present. If they did not arise in the past, or if they arose but have been exhausted, this is what is meant by the body having past bonds of attachment and future and present bonds of anger but no past bonds of anger. Under what circumstances does the body have past bonds of attachment and past, future, and present bonds of anger? The answer is: The bonds of attachment and anger in the body arose in the past but have not yet been exhausted, and the bonds of anger in this body are appearing in the present. This is what is meant by the body having past bonds of attachment and past, future, and present bonds of anger. If there are past, future, and present bonds of anger, are there past bonds of attachment? The answer is: If they arose in the past but have not yet been exhausted, then there are bonds; if they originally did not arise, or if they arose but have been exhausted, then there are no bonds (the seven cases of anger are finished). Stinginess and jealousy are also the same. If there are past bonds of attachment in the body, are there also past bonds of pride (憍慢)? The answer is: If they arose in the past but have not yet been exhausted, then there are bonds; if they did not arise in the past, or if they arose but have been exhausted, then there are no bonds. If there are past bonds of pride, are there past bonds of attachment? The answer is: If they arose in the past but have not yet been exhausted, then there are bonds; if they did not arise in the past, or if they arose but have been
系。身中有過去愛結系，復有未來憍慢結乎？答曰：如是。設有未來憍慢結，復有過去愛結乎？答曰：若前興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，復有現在憍慢結乎？答曰：若現在前。設有現在憍慢結，復有過去愛結乎？答曰：若前興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有過去現在憍慢結乎？答曰：或有過去愛結無過去現在憍慢結，或有過去愛結及過去憍慢無現在，或有過去愛結系及現在憍慢無過去，或有過去愛結及過去現在憍慢。云何身中有過去愛結系無過去現在憍慢乎？答曰：身中前興愛結未盡，又此身中憍慢若前不興、興者已盡不現在前，是謂身過去愛結系無過去現在憍慢。云何身有過去愛結系及過去憍慢無現在？答曰：身中愛結憍慢結前興未盡，又此身中憍慢結不現在前，是謂身過去愛結系及過去憍慢結無現在。云何身有過去愛結系及現在憍慢無過去乎？答曰：身中前興愛結未盡，又此身中憍慢結現在前，若本不興、興者已盡，是謂身過去愛結系及現在憍慢無過去。云何身有過去愛結系及過去現在憍慢乎？答曰：身中愛結、憍慢結前興未盡，又此身中憍慢結現在前，是謂身過去愛結系及過去現在憍慢。設有過去現在憍慢結，有過去愛結乎？答曰：若前興未盡則
【現代漢語翻譯】 現代漢語譯本： 問：此身中存在過去愛結（Pūrva-rāga-bandhana，對過去事物的愛戀束縛），是否也存在未來憍慢結（Anāgata-māna-bandhana，對未來事物的驕傲自大束縛）呢？ 答：是的，確實如此。 問：如果存在未來憍慢結，是否也存在過去愛結呢？ 答：如果過去的（愛結）生起的力量尚未耗盡，則存在（過去愛結）；如果過去的（愛結）沒有生起，或者已經生起的力量已經耗盡，則不存在（過去愛結）。 問：此身中存在過去愛結，是否也存在現在憍慢結（Pratyutpanna-māna-bandhana，對現在事物的驕傲自大束縛）呢？ 答：如果現在（的憍慢）正在發生，則存在（現在憍慢結）。 問：如果存在現在憍慢結，是否也存在過去愛結呢？ 答：如果過去的（愛結）生起的力量尚未耗盡，則存在（過去愛結）；如果過去的（愛結）沒有生起，或者已經生起的力量已經耗盡，則不存在（過去愛結）。 問：此身中存在過去愛結，是否也存在過去和現在的憍慢結呢？ 答：或者存在過去愛結，但不存在過去和現在的憍慢結；或者存在過去愛結和過去的憍慢結，但不存在現在的憍慢結；或者存在過去愛結和現在的憍慢結，但不存在過去的憍慢結；或者存在過去愛結以及過去和現在的憍慢結。 問：如何理解身中存在過去愛結，但不存在過去和現在的憍慢結呢？ 答：如果此身中過去生起的愛結的力量尚未耗盡，並且此身中的憍慢如果過去沒有生起，或者已經生起的力量已經耗盡，現在也沒有發生，這就是身中存在過去愛結，但不存在過去和現在的憍慢結。 問：如何理解身中存在過去愛結和過去的憍慢結，但不存在現在的憍慢結呢？ 答：如果此身中愛結和憍慢結過去生起的力量尚未耗盡，並且此身中的憍慢結現在沒有發生，這就是身中存在過去愛結和過去的憍慢結，但不存在現在的憍慢結。 問：如何理解身中存在過去愛結和現在的憍慢結，但不存在過去的憍慢結呢？ 答：如果此身中過去生起的愛結的力量尚未耗盡，並且此身中的憍慢結現在正在發生，如果它原本沒有生起，或者已經生起的力量已經耗盡，這就是身中存在過去愛結和現在的憍慢結，但不存在過去的憍慢結。 問：如何理解身中存在過去愛結以及過去和現在的憍慢結呢？ 答：如果此身中愛結和憍慢結過去生起的力量尚未耗盡，並且此身中的憍慢結現在正在發生，這就是身中存在過去愛結以及過去和現在的憍慢結。 問：如果存在過去和現在的憍慢結，是否存在過去愛結呢？ 答：如果過去的（愛結）生起的力量尚未耗盡，則存在（過去愛結）。
【English Translation】 English version: Question: In this body, is there a past attachment bond (Pūrva-rāga-bandhana, the binding of attachment to past things), and is there also a future pride bond (Anāgata-māna-bandhana, the binding of arrogance towards future things)? Answer: Yes, that is so. Question: If there is a future pride bond, is there also a past attachment bond? Answer: If the force of the past (attachment) arising has not been exhausted, then there is (past attachment); if the past (attachment) has not arisen, or the force of what has arisen has been exhausted, then there is not (past attachment). Question: In this body, is there a past attachment bond, and is there also a present pride bond (Pratyutpanna-māna-bandhana, the binding of arrogance towards present things)? Answer: If the present (pride) is occurring, then there is (present pride bond). Question: If there is a present pride bond, is there also a past attachment bond? Answer: If the force of the past (attachment) arising has not been exhausted, then there is (past attachment); if the past (attachment) has not arisen, or the force of what has arisen has been exhausted, then there is not (past attachment). Question: In this body, is there a past attachment bond, and are there past and present pride bonds? Answer: Either there is a past attachment bond, but there are no past and present pride bonds; or there is a past attachment bond and a past pride bond, but there is no present pride bond; or there is a past attachment bond and a present pride bond, but there is no past pride bond; or there is a past attachment bond and past and present pride bonds. Question: How is it understood that there is a past attachment bond in the body, but there are no past and present pride bonds? Answer: If the force of the past arising attachment bond in this body has not been exhausted, and the pride in this body has either not arisen in the past, or the force of what has arisen has been exhausted and is not occurring in the present, this is said to be that there is a past attachment bond in the body, but there are no past and present pride bonds. Question: How is it understood that there is a past attachment bond and a past pride bond in the body, but there is no present pride bond? Answer: If the force of the past arising attachment bond and pride bond in this body has not been exhausted, and the pride bond in this body is not occurring in the present, this is said to be that there is a past attachment bond and a past pride bond in the body, but there is no present pride bond. Question: How is it understood that there is a past attachment bond and a present pride bond in the body, but there is no past pride bond? Answer: If the force of the past arising attachment bond in this body has not been exhausted, and the pride bond in this body is occurring in the present, if it originally did not arise, or the force of what has arisen has been exhausted, this is said to be that there is a past attachment bond and a present pride bond in the body, but there is no past pride bond. Question: How is it understood that there is a past attachment bond and past and present pride bonds in the body? Answer: If the force of the past arising attachment bond and pride bond in this body has not been exhausted, and the pride bond in this body is occurring in the present, this is said to be that there is a past attachment bond and past and present pride bonds. Question: If there are past and present pride bonds, is there a past attachment bond? Answer: If the force of the past (attachment) arising has not been exhausted, then there is (past attachment).
系；若本不興、興者已盡則不繫。身中有過去愛結系，有未來現在憍慢結乎？答曰：未來則系現在，若現在前。設有未來現在憍慢結，有過去愛結乎？答曰：若前興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有過去未來憍慢結乎？答曰：未來則系，過去若本興未盡則系；若前不興、興者已盡則不繫。設有過去未來憍慢，有過去愛結耶？答曰：若前興未盡則系；若前未興、興者已盡則不繫。身中有過去愛結系，有過去未來現在憍慢結耶？答曰：或有過去愛結及未來憍慢無過去現在，或有過去愛結。及過去未來憍慢無現在，或有過去愛結及未來現在憍慢無過去，或有過去愛結及過去未來現在憍慢也。云何有過去愛結及未來憍慢無過去現在？答曰：身中前興愛結未盡，又此身中憍慢未盡，若前不興、興者已盡，又此身中憍慢不現在前，是謂過去愛結系及未來憍慢無過去現在。云何過去愛結系及過去未來憍慢無現在乎？答曰：身中前興愛結、憍慢未盡，又此身中憍慢不現在前，是謂過去愛結及過去未來憍慢無現在也。云何有過去愛結及未來現在憍慢無過去乎？答曰：身中前興愛結未盡，又此身中憍慢結現在前，又此身中本不興憍慢、興者已盡，是謂過去愛結及未來現在憍慢無過去。云何有過去愛結及過去未來
【現代漢語翻譯】 現代漢語譯本 問：如果身體中存在過去的愛結（指對過去事物的執著），是否也存在未來和現在的憍慢結（指驕傲自大）呢？ 答：如果是未來的憍慢結，那麼現在就會存在；如果現在已經顯現，那麼就會存在。如果存在未來和現在的憍慢結，那麼是否存在過去的愛結呢？ 答：如果之前的愛結尚未消失，那麼就存在；如果之前的愛結沒有產生，或者已經消失，那麼就不存在。身體中存在過去的愛結，那麼是否存在過去和未來的憍慢結呢？ 答：如果是未來的憍慢結，那麼就存在；如果是過去的憍慢結，如果之前已經產生但尚未消失，那麼就存在；如果之前的憍慢結沒有產生，或者已經消失，那麼就不存在。如果存在過去和未來的憍慢結，那麼是否存在過去的愛結呢？ 答：如果之前的愛結尚未消失，那麼就存在；如果之前的愛結沒有產生，或者已經消失，那麼就不存在。身體中存在過去的愛結，那麼是否存在過去、未來和現在的憍慢結呢？ 答：或者存在過去的愛結和未來的憍慢結，但不存在過去和現在的憍慢結；或者存在過去的愛結和過去未來的憍慢結，但不存在現在的憍慢結；或者存在過去的愛結和未來現在的憍慢結，但不存在過去的憍慢結；或者存在過去的愛結以及過去未來現在的憍慢結。 問：怎樣理解存在過去的愛結和未來的憍慢結，但不存在過去和現在的憍慢結呢？ 答：如果身體中之前產生的愛結尚未消失，而且這個身體中的憍慢結也未消失，但之前的憍慢結沒有產生，或者已經消失，而且這個身體中的憍慢結沒有在現在顯現，這就是所謂的過去愛結存在，未來憍慢存在，但過去和現在的憍慢不存在。 問：怎樣理解存在過去的愛結和過去未來的憍慢結，但不存在現在的憍慢結呢？ 答：如果身體中之前產生的愛結和憍慢結尚未消失，而且這個身體中的憍慢結沒有在現在顯現，這就是所謂的過去愛結存在，過去未來憍慢存在，但現在的憍慢不存在。 問：怎樣理解存在過去的愛結和未來現在的憍慢結，但不存在過去的憍慢結呢？ 答：如果身體中之前產生的愛結尚未消失，而且這個身體中的憍慢結在現在顯現，而且這個身體中原本沒有產生過的憍慢結，或者已經消失，這就是所謂的過去愛結存在，未來現在的憍慢存在，但過去的憍慢不存在。 問：怎樣理解存在過去的愛結以及過去未來
【English Translation】 English version Q: If there is past attachment (Aiye jie, referring to clinging to past things) in the body, is there also future and present arrogance (Jiao man jie, referring to pride and conceit)? A: If it is future arrogance, then it exists in the present; if it manifests in the present, then it exists. If there is future and present arrogance, is there past attachment? A: If the previous attachment has not disappeared, then it exists; if the previous attachment has not arisen, or has disappeared, then it does not exist. If there is past attachment in the body, is there past and future arrogance? A: If it is future arrogance, then it exists; if it is past arrogance, and if it had arisen before but has not disappeared, then it exists; if the previous arrogance had not arisen, or has disappeared, then it does not exist. If there is past and future arrogance, is there past attachment? A: If the previous attachment has not disappeared, then it exists; if the previous attachment had not arisen, or has disappeared, then it does not exist. If there is past attachment in the body, is there past, future, and present arrogance? A: Perhaps there is past attachment and future arrogance, but no past and present arrogance; or there is past attachment and past-future arrogance, but no present arrogance; or there is past attachment and future-present arrogance, but no past arrogance; or there is past attachment and past-future-present arrogance. Q: How can there be past attachment and future arrogance, but no past and present arrogance? A: If the previously arisen attachment in the body has not disappeared, and the arrogance in this body has also not disappeared, but the previous arrogance has not arisen, or has disappeared, and the arrogance in this body does not manifest in the present, this is what is meant by past attachment existing, future arrogance existing, but past and present arrogance not existing. Q: How can there be past attachment and past-future arrogance, but no present arrogance? A: If the previously arisen attachment and arrogance in the body have not disappeared, and the arrogance in this body does not manifest in the present, this is what is meant by past attachment existing, past-future arrogance existing, but present arrogance not existing. Q: How can there be past attachment and future-present arrogance, but no past arrogance? A: If the previously arisen attachment in the body has not disappeared, and the arrogance in this body manifests in the present, and the arrogance that had originally not arisen in this body, or has disappeared, this is what is meant by past attachment existing, future-present arrogance existing, but past arrogance not existing. Q: How can there be past attachment and past-future
現在憍慢乎？答曰：身中前興愛結、憍慢未盡，又此身中憍慢現在前，是謂過去愛結及過去未來現在憍慢。設有過去未來現在憍慢，有過去愛結乎？答曰：若本興未盡則系；若本不興、興者已盡則不繫(憍慢竟也)。身中有過去愛結系，有過去無明結乎？答曰：如是。設有過去無明結，有過去愛結乎？答曰：若本興未盡則系；若本不興、興者已盡則不繫。身中有過去愛結系、有未來無明結乎？答曰：如是。設有未來無明結，有過去愛結乎？答曰：若本興未盡則系；若本未興、興者已盡則不繫。身中有過去愛結系，有現在無明結乎？答曰：若現在前。設有現在無明結，有過去愛結乎？答曰：若前興未盡則系；若前未興、興者已盡則不繫。身中有過去愛結系，有過去現在無明結乎？答曰：過去則系，現在若現在前。設有過去現在無明結，有過去愛結耶？答曰：若前興不盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有未來現在無明結乎？答曰：未來則系，現在若現在前。設有未來現在無明結，有過去愛結耶？答曰：若前興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有過去未來無明結耶？答曰：如是。設有過去未來無明結，有過去愛結耶？答曰：若本興未盡則系；若前不興、興者已盡則不繫。身
【現代漢語翻譯】 現代漢語譯本 現在還有憍慢（Kiao-man，驕傲、傲慢）嗎？回答說：身體中先前生起的愛結（Ai-jie，貪愛之結）和憍慢還沒有完全消除，而且這個身體中憍慢現在正在顯現，這就是所謂的過去、未來和現在的憍慢。假設有過去、未來和現在的憍慢，那麼有過去的愛結嗎？回答說：如果根本生起的愛結還沒有消除，就被束縛；如果根本沒有生起，或者生起的愛結已經消除，就不被束縛（憍慢的問題結束）。 身體中有過去的愛結束縛，那麼有過去的無明結（Wu-ming-jie，無明之結）嗎？回答說：是的，確實如此。假設有過去的無明結，那麼有過去的愛結嗎？回答說：如果根本生起的愛結還沒有消除，就被束縛；如果根本沒有生起，或者生起的愛結已經消除，就不被束縛。 身體中有過去的愛結束縛，那麼有未來的無明結嗎？回答說：是的，確實如此。假設有未來的無明結，那麼有過去的愛結嗎？回答說：如果根本生起的愛結還沒有消除，就被束縛；如果根本沒有生起，或者生起的愛結已經消除，就不被束縛。 身體中有過去的愛結束縛，那麼有現在的無明結嗎？回答說：如果現在正在顯現。假設有現在的無明結，那麼有過去的愛結嗎？回答說：如果先前生起的愛結還沒有消除，就被束縛；如果先前沒有生起，或者生起的愛結已經消除，就不被束縛。 身體中有過去的愛結束縛，那麼有過去和現在的無明結嗎？回答說：過去的情況是被束縛，現在的情況是如果現在正在顯現。假設有過去和現在的無明結，那麼有過去的愛結嗎？回答說：如果先前生起的愛結還沒有消除，就被束縛；如果先前沒有生起，或者生起的愛結已經消除，就不被束縛。 身體中有過去的愛結束縛，那麼有未來和現在的無明結嗎？回答說：未來的情況是被束縛，現在的情況是如果現在正在顯現。假設有未來和現在的無明結，那麼有過去的愛結嗎？回答說：如果先前生起的愛結還沒有消除，就被束縛；如果先前沒有生起，或者生起的愛結已經消除，就不被束縛。 身體中有過去的愛結束縛，那麼有過去和未來的無明結嗎？回答說：是的，確實如此。假設有過去和未來的無明結，那麼有過去的愛結嗎？回答說：如果根本生起的愛結還沒有消除，就被束縛；如果先前沒有生起，或者生起的愛結已經消除，就不被束縛。
【English Translation】 English version Is there now Kiao-man (pride, arrogance)? The answer is: The love-knot (Ai-jie, bond of attachment) and Kiao-man previously arisen in the body have not been completely eliminated, and this Kiao-man is now manifesting in this body. This is what is called past, future, and present Kiao-man. Supposing there is past, future, and present Kiao-man, is there a past love-knot? The answer is: If the fundamentally arisen love-knot has not been eliminated, then there is bondage; if it has not fundamentally arisen, or if what has arisen has been eliminated, then there is no bondage (the question of Kiao-man ends). In the body, is there a past love-knot binding, and is there a past ignorance-knot (Wu-ming-jie, bond of ignorance)? The answer is: Yes, that is so. Supposing there is a past ignorance-knot, is there a past love-knot? The answer is: If the fundamentally arisen love-knot has not been eliminated, then there is bondage; if it has not fundamentally arisen, or if what has arisen has been eliminated, then there is no bondage. In the body, is there a past love-knot binding, and is there a future ignorance-knot? The answer is: Yes, that is so. Supposing there is a future ignorance-knot, is there a past love-knot? The answer is: If the fundamentally arisen love-knot has not been eliminated, then there is bondage; if it has not fundamentally arisen, or if what has arisen has been eliminated, then there is no bondage. In the body, is there a past love-knot binding, and is there a present ignorance-knot? The answer is: If it is now manifesting. Supposing there is a present ignorance-knot, is there a past love-knot? The answer is: If the previously arisen love-knot has not been eliminated, then there is bondage; if it has not previously arisen, or if what has arisen has been eliminated, then there is no bondage. In the body, is there a past love-knot binding, and is there a past and present ignorance-knot? The answer is: In the past, there is bondage; in the present, if it is now manifesting. Supposing there is a past and present ignorance-knot, is there a past love-knot? The answer is: If the previously arisen love-knot has not been eliminated, then there is bondage; if it has not previously arisen, or if what has arisen has been eliminated, then there is no bondage. In the body, is there a past love-knot binding, and is there a future and present ignorance-knot? The answer is: In the future, there is bondage; in the present, if it is now manifesting. Supposing there is a future and present ignorance-knot, is there a past love-knot? The answer is: If the previously arisen love-knot has not been eliminated, then there is bondage; if it has not previously arisen, or if what has arisen has been eliminated, then there is no bondage. In the body, is there a past love-knot binding, and is there a past and future ignorance-knot? The answer is: Yes, that is so. Supposing there is a past and future ignorance-knot, is there a past love-knot? The answer is: If the fundamentally arisen love-knot has not been eliminated, then there is bondage; if it has not previously arisen, or if what has arisen has been eliminated, then there is no bondage.
中有過去愛結系，有過去未來現在無明結耶？答曰：過去未來則系，現在若現在前。設有過去未來現在無明結，有過去愛結耶？答曰：若本興不盡則系；若前不興、興者已盡則不繫(無明竟也)。身中有過去愛結系，有過去見結耶？答曰：若不盡。設有過去見結，有過去愛結耶？答曰：若本興不盡則系；若前未興、興者已盡則不繫。身中有過去愛結系，有未來見結耶？答曰：若不盡。設有未來見結，有過去愛結耶？答曰：若本興未盡則系；若前不興、興者已盡則不繫。身中有過去愛結系，有現在見結耶？答曰：若現在前。設有現在見結，有過去愛結耶？答曰：若本興未盡則系；若前未興、興者已盡則不繫。身中有過去愛結系，有過去現在見結耶？答曰：或有過去愛結無過去現在見結也，或有過去愛結及過去見結無現在也，或有過去愛結及過去現在見結。云何有過去愛結無過去現在見結耶？答曰：身中愛結前興未盡，又彼身中見結盡，是謂過去愛結無過去現在見結。云何有過去愛結及過去見結無現在耶？答曰：身中愛結前興未盡，又彼身中見結未盡不現在前，是謂過去愛結及過去見結無現在也。云何有過去愛結及過去現在見結耶？答曰：身中前興愛結未盡，又彼身中見結現在前，是謂過去愛結及過去現在見結。設有過去
【現代漢語翻譯】 現代漢語譯本 問：如果身體中存在過去（過去世）的愛結（Tanha，渴愛，對感官享受的執著），那麼是否存在過去、未來和現在的無明結（Avijja，無明，對事物真相的迷惑）呢？ 答：過去和未來的無明結是存在的，而現在的無明結只有在當下才會顯現。 問：如果存在過去、未來和現在的無明結，那麼是否存在過去的愛結呢？ 答：如果根本的渴愛沒有完全斷盡，那麼愛結就存在；如果之前的渴愛沒有生起，或者已經生起的渴愛已經斷盡，那麼愛結就不存在。（無明的討論結束） 問：如果身體中存在過去的愛結，那麼是否存在過去的見結（Ditthi，邪見，錯誤的觀念）呢？ 答：如果過去的愛結沒有完全斷盡，那麼就存在。 問：如果存在過去的見結，那麼是否存在過去的愛結呢？ 答：如果根本的渴愛沒有完全斷盡，那麼愛結就存在；如果之前的渴愛沒有生起，或者已經生起的渴愛已經斷盡，那麼愛結就不存在。 問：如果身體中存在過去的愛結，那麼是否存在未來的見結呢？ 答：如果過去的愛結沒有完全斷盡，那麼就存在。 問：如果存在未來的見結，那麼是否存在過去的愛結呢？ 答：如果根本的渴愛沒有完全斷盡，那麼愛結就存在；如果之前的渴愛沒有生起，或者已經生起的渴愛已經斷盡，那麼愛結就不存在。 問：如果身體中存在過去的愛結，那麼是否存在現在的見結呢？ 答：如果現在的見結在當下顯現，那麼就存在。 問：如果存在現在的見結，那麼是否存在過去的愛結呢？ 答：如果根本的渴愛沒有完全斷盡，那麼愛結就存在；如果之前的渴愛沒有生起，或者已經生起的渴愛已經斷盡，那麼愛結就不存在。 問：如果身體中存在過去的愛結，那麼是否存在過去和現在的見結呢？ 答：可能存在過去的愛結，但不存在過去和現在的見結；或者存在過去的愛結和過去的見結，但不存在現在的見結；或者存在過去的愛結以及過去和現在的見結。 問：怎樣的情況下存在過去的愛結，但不存在過去和現在的見結呢？ 答：身體中的愛結先前已經生起但沒有斷盡，而身體中的見結已經斷盡，這就是存在過去的愛結但不存在過去和現在的見結的情況。 問：怎樣的情況下存在過去的愛結和過去的見結，但不存在現在的見結呢？ 答：身體中的愛結先前已經生起但沒有斷盡，而身體中的見結沒有斷盡，但沒有在當下顯現，這就是存在過去的愛結和過去的見結但不存在現在的見結的情況。 問：怎樣的情況下存在過去的愛結以及過去和現在的見結呢？ 答：身體中先前生起的愛結沒有斷盡，而身體中的見結在當下顯現，這就是存在過去的愛結以及過去和現在的見結的情況。 問：如果存在過去的...
【English Translation】 English version Question: If there is a past attachment of love (Tanha, craving, clinging to sensual pleasures) in the body, is there a past, future, and present ignorance bond (Avijja, ignorance, delusion about the true nature of things)? Answer: Past and future ignorance bonds exist, while the present ignorance bond only manifests in the present moment. Question: If there are past, future, and present ignorance bonds, is there a past attachment of love? Answer: If the root craving is not completely extinguished, then the attachment of love exists; if the previous craving has not arisen, or the craving that has arisen has been extinguished, then the attachment of love does not exist. (End of the discussion on ignorance) Question: If there is a past attachment of love in the body, is there a past attachment of view (Ditthi, wrong view, incorrect belief)? Answer: If the past attachment of love is not completely extinguished, then it exists. Question: If there is a past attachment of view, is there a past attachment of love? Answer: If the root craving is not completely extinguished, then the attachment of love exists; if the previous craving has not arisen, or the craving that has arisen has been extinguished, then the attachment of love does not exist. Question: If there is a past attachment of love in the body, is there a future attachment of view? Answer: If the past attachment of love is not completely extinguished, then it exists. Question: If there is a future attachment of view, is there a past attachment of love? Answer: If the root craving is not completely extinguished, then the attachment of love exists; if the previous craving has not arisen, or the craving that has arisen has been extinguished, then the attachment of love does not exist. Question: If there is a past attachment of love in the body, is there a present attachment of view? Answer: If the present attachment of view manifests in the present moment, then it exists. Question: If there is a present attachment of view, is there a past attachment of love? Answer: If the root craving is not completely extinguished, then the attachment of love exists; if the previous craving has not arisen, or the craving that has arisen has been extinguished, then the attachment of love does not exist. Question: If there is a past attachment of love in the body, are there past and present attachments of view? Answer: It is possible that there is a past attachment of love, but no past and present attachments of view; or there is a past attachment of love and a past attachment of view, but no present attachment of view; or there is a past attachment of love and past and present attachments of view. Question: Under what circumstances is there a past attachment of love, but no past and present attachments of view? Answer: The attachment of love in the body has previously arisen but has not been extinguished, and the attachment of view in the body has been extinguished, this is the situation where there is a past attachment of love but no past and present attachments of view. Question: Under what circumstances are there a past attachment of love and a past attachment of view, but no present attachment of view? Answer: The attachment of love in the body has previously arisen but has not been extinguished, and the attachment of view in the body has not been extinguished, but has not manifested in the present moment, this is the situation where there are a past attachment of love and a past attachment of view but no present attachment of view. Question: Under what circumstances are there a past attachment of love and past and present attachments of view? Answer: The attachment of love that previously arose in the body has not been extinguished, and the attachment of view in the body manifests in the present moment, this is the situation where there are a past attachment of love and past and present attachments of view. Question: If there is a past...
現在見結，有過去愛結耶？答曰：若本興未盡則系；若前未興、興者已盡則不繫。身中有過去愛結系，有未來現在見結耶？答曰：或有過去愛結無未來現在見結，或有過去愛結系及未來見結無現在也，或有過去愛結及未來現在見結。云何有過去愛結無未來現在見結耶？答曰：前興愛結未盡，又彼身中見結盡，是謂過去愛結系無未來現在見結。云何有過去愛結及未來見結無現在耶？答曰：身中前興愛結未盡，又此身中見結未盡亦不現在前，是謂過去愛結系及未來見結無現在也。云何身中過去愛結系及未來現在見結？答曰：身中前興愛結未盡，又此身中見結現在前，是謂身中過去愛結系及未來現在見結。設有未來現在見結，有過去愛結耶？答曰：若本興未盡則系；若前未興、興者已盡則不繫。身中有過去愛結系，有過去未來見結耶？答曰：若不盡。設有過去未來見結，有過去愛結耶？答曰：若本興未盡則系；若前未興、興者已盡則不繫。身中有過去愛結系，有過去未來現在見結耶？答曰：或有過去愛結系無過去未來現在見結，或有過去愛結系及過去未來見結無現在，或有過去愛結系及過去未來現在見結也。云何身中有過去愛結系無過去未來現在見結耶？答曰：身中愛結本興未盡，又此身中見結盡，是謂身中過去愛結系無過
【現代漢語翻譯】 現代漢語譯本 現在觀察這些煩惱的結縛，是否存在過去的愛慾之結呢？回答是：如果最初生起的愛慾尚未斷盡，那麼就仍然存在結縛；如果之前沒有生起，或者已經生起的愛慾已經斷盡，那麼就不存在結縛。如果一個人的身中存在過去的愛慾之結縛，那麼是否存在未來的和現在的邪見之結呢？回答是：或者存在過去的愛慾之結縛，但不存在未來的和現在的邪見之結；或者存在過去的愛慾之結縛以及未來的邪見之結，但不存在現在的邪見之結；或者存在過去的愛慾之結縛以及未來的和現在的邪見之結。 什麼情況下存在過去的愛慾之結縛，但不存在未來的和現在的邪見之結呢？回答是：之前生起的愛慾之結尚未斷盡，而且這個人身中的邪見之結已經斷盡，這就是所謂的存在過去的愛慾之結縛，但不存在未來的和現在的邪見之結。 什麼情況下存在過去的愛慾之結縛以及未來的邪見之結，但不存在現在的邪見之結呢？回答是：身中之前生起的愛慾之結尚未斷盡，而且此身中的邪見之結尚未斷盡，也沒有在現在生起，這就是所謂的存在過去的愛慾之結縛以及未來的邪見之結，但不存在現在的邪見之結。 什麼情況下身中存在過去的愛慾之結縛以及未來的和現在的邪見之結呢？回答是：身中之前生起的愛慾之結尚未斷盡，而且此身中的邪見之結現在生起，這就是所謂的在身中存在過去的愛慾之結縛以及未來的和現在的邪見之結。 假設存在未來的和現在的邪見之結，那麼是否存在過去的愛慾之結呢？回答是：如果最初生起的愛慾尚未斷盡，那麼就仍然存在結縛；如果之前沒有生起，或者已經生起的愛慾已經斷盡，那麼就不存在結縛。如果一個人的身中存在過去的愛慾之結縛，那麼是否存在過去的和未來的邪見之結呢？回答是：如果（愛慾之結）沒有斷盡。 假設存在過去的和未來的邪見之結，那麼是否存在過去的愛慾之結呢？回答是：如果最初生起的愛慾尚未斷盡，那麼就仍然存在結縛；如果之前沒有生起，或者已經生起的愛慾已經斷盡，那麼就不存在結縛。如果一個人的身中存在過去的愛慾之結縛，那麼是否存在過去的、未來的和現在的邪見之結呢？回答是：或者存在過去的愛慾之結縛，但不存在過去的、未來的和現在的邪見之結；或者存在過去的愛慾之結縛以及過去的和未來的邪見之結，但不存在現在的邪見之結；或者存在過去的愛慾之結縛以及過去的、未來的和現在的邪見之結。 什麼情況下身中存在過去的愛慾之結縛，但不存在過去的、未來的和現在的邪見之結呢？回答是：身中的愛慾之結最初生起但尚未斷盡，而且此身中的邪見之結已經斷盡，這就是所謂的在身中存在過去的愛慾之結縛，但不存在過去的、未來的和現在的邪見之結。
【English Translation】 English version Now, observing these fetters, is there a past fetter of affection (愛結, àijié, fetter of affection)? The answer is: if the original arising has not been exhausted, then there is a binding; if it had not arisen before, or if what had arisen has been exhausted, then there is no binding. If there is a past fetter of affection in the body, are there future and present fetters of wrong views (見結, jiànjié, fetter of wrong views)? The answer is: perhaps there is a past fetter of affection but no future and present fetters of wrong views; or there is a past fetter of affection and a future fetter of wrong views but no present one; or there is a past fetter of affection and future and present fetters of wrong views. Under what circumstances is there a past fetter of affection but no future and present fetters of wrong views? The answer is: the previously arisen fetter of affection has not been exhausted, and the fetter of wrong views in that body has been exhausted. This is what is meant by having a past fetter of affection but no future and present fetters of wrong views. Under what circumstances is there a past fetter of affection and a future fetter of wrong views but no present one? The answer is: the previously arisen fetter of affection in the body has not been exhausted, and the fetter of wrong views in this body has not been exhausted and is not presently arising. This is what is meant by having a past fetter of affection and a future fetter of wrong views but no present one. Under what circumstances is there a past fetter of affection and future and present fetters of wrong views in the body? The answer is: the previously arisen fetter of affection in the body has not been exhausted, and the fetter of wrong views in this body is presently arising. This is what is meant by having a past fetter of affection and future and present fetters of wrong views in the body. Supposing there are future and present fetters of wrong views, is there a past fetter of affection? The answer is: if the original arising has not been exhausted, then there is a binding; if it had not arisen before, or if what had arisen has been exhausted, then there is no binding. If there is a past fetter of affection in the body, are there past and future fetters of wrong views? The answer is: if (the fetter of affection) has not been exhausted. Supposing there are past and future fetters of wrong views, is there a past fetter of affection? The answer is: if the original arising has not been exhausted, then there is a binding; if it had not arisen before, or if what had arisen has been exhausted, then there is no binding. If there is a past fetter of affection in the body, are there past, future, and present fetters of wrong views? The answer is: perhaps there is a past fetter of affection but no past, future, and present fetters of wrong views; or there is a past fetter of affection and past and future fetters of wrong views but no present one; or there is a past fetter of affection and past, future, and present fetters of wrong views. Under what circumstances is there a past fetter of affection in the body but no past, future, and present fetters of wrong views? The answer is: the original arising of the fetter of affection in the body has not been exhausted, and the fetter of wrong views in this body has been exhausted. This is what is meant by having a past fetter of affection in the body but no past, future, and present fetters of wrong views.
去未來現在見結也。云何身中有過去愛結系及過去未來見結無現在耶？答曰：前興愛結未盡，又彼身中見結未盡不現在前，是謂身中過去愛結系及過去未來見結無現在也。云何身中有過去愛結系及過去未來現在見結耶？答曰：身中愛結本興未盡，又彼身中見結現在前，是謂身中過去愛結系及過去未來現在見結也。設有過去未來現在見結系，有過去愛結耶？答曰：若本興未盡則系；若本未興、興者已盡則不繫(見七事竟也)。失愿、疑亦復如是。過去愛、過去瞋、恚過去憍慢(一)，未來(二)，現在(三)，過去現在(四)，未來現在(五)，過去未來(六)，過去未來現在憍慢(七)，乃至慳嫉亦復如是。身見三使而相受入，戒盜六、疑十二、貪五、瞋恚五、愚癡四一使少有所入。五有漏中，欲有漏三十一，有漏五十二，無明漏十五。流中，欲流十九，有流二十八，無明流十五，見流三十六。枙亦如是。受中，欲受二十四，戒受六，見受三十，我受三十八。縛中，欲愛身縛五，瞋恚身縛五，戒盜身縛六，我見身縛十二。蓋中，貪慾五，瞋恚五，睡、眠、調、悔不與眾使而相受入，疑蓋四。結中，瞋恚結五，愛結、憍慢結各十五，慳結、嫉結不與諸結而相受入。下分中，貪慾五，瞋恚五，身見三，戒盜六，疑十二。見
【現代漢語翻譯】 現代漢語譯本 關於過去、未來和現在見解的束縛問題。如果一個人同時受到過去愛慾的束縛，以及過去和未來的錯誤見解的束縛，為什麼他沒有受到現在的錯誤見解的束縛呢？回答是：因為先前產生的愛慾束縛尚未完全消除，並且這個人心中過去的錯誤見解尚未顯現，所以他沒有受到現在的錯誤見解的束縛。這就是說，這個人受到過去愛慾的束縛，以及過去和未來的錯誤見解的束縛，但沒有受到現在的錯誤見解的束縛。 如果一個人同時受到過去愛慾的束縛，以及過去、未來和現在的錯誤見解的束縛，這是什麼情況呢？回答是：因為這個人心中愛慾的束縛原本產生但尚未完全消除，並且這個人心中現在的錯誤見解正在顯現，所以他同時受到過去愛慾的束縛，以及過去、未來和現在的錯誤見解的束縛。 如果一個人受到過去、未來和現在的錯誤見解的束縛，他是否一定受到過去愛慾的束縛呢？回答是：如果愛慾的束縛原本產生但尚未完全消除，那麼他就會受到愛慾的束縛；如果愛慾的束縛原本沒有產生，或者已經產生但已經消除，那麼他就不會受到愛慾的束縛。（關於七種見解的討論到此結束。） 對於失去願望和疑惑，情況也是如此。關於過去的愛慾、過去的嗔恨、過去的驕慢（1），未來的（2），現在的（3），過去和現在的（4），未來和現在的（5），過去和未來的（6），過去、未來和現在的驕慢（7），乃至慳吝和嫉妒，情況也是如此。 身見（Sakkāya-ditthi）的三種隨眠相互影響，戒禁取（Sīlabbata-parāmāsa）六種，疑（Vicikicchā）十二種，貪（Lobha）五種，嗔恚（Dosa）五種，愚癡（Moha）四種，一種隨眠會少量地影響其他隨眠。在五種有漏法中，欲有漏（Kāma-āsava）有三十一種，有有漏（Bhava-āsava）有五十二種，無明漏（Avijjā-āsava）有十五種。在四種流中，欲流（Kāma-ogha）有十九種，有流（Bhava-ogha）有二十八種，無明流（Avijjā-ogha）有十五種，見流（Diṭṭhi-ogha）有三十六種。枙也是如此。 在感受中，欲受（Kāma-vedanā）有二十四種，戒受（Sīla-vedanā）有六種，見受（Diṭṭhi-vedanā）有三十種，我受（Atta-vedanā）有三十八種。在束縛中，欲愛身縛（Kāmarāga-kāyabandhana）有五種，嗔恚身縛（Paṭigha-kāyabandhana）有五種，戒禁取身縛（Sīlabbataparāmāsa-kāyabandhana）有六種，我見身縛（Sakkāyadiṭṭhi-kāyabandhana）有十二種。 在五蓋中，貪慾蓋（Kāmacchanda-nivaraṇa）有五種，嗔恚蓋（Vyāpāda-nivaraṇa）有五種，睡眠、昏沉、掉舉、後悔不與其他隨眠相互影響，疑蓋（Vicikicchā-nivaraṇa）有四種。在結中，嗔恚結（Paṭigha-saṃyojana）有五種，愛結（Rāga-saṃyojana）、驕慢結（Māna-saṃyojana）各有十五種，慳吝結（Macchariya-saṃyojana）、嫉妒結（Issā-saṃyojana）不與其他結相互影響。在下分結中，貪慾（Kāmarāga）五種，嗔恚（Paṭigha）五種，身見（Sakkāya-ditthi）三種，戒禁取（Sīlabbata-parāmāsa）六種，疑（Vicikicchā）十二種。見（Diṭṭhi）。
【English Translation】 English version Concerning the fetters of views regarding the past, future, and present. Why is it that if someone is bound by past attachment and by views of the past and future, they are not bound by views of the present? The answer is: because the attachment that arose earlier has not yet been completely eliminated, and the views of the past in that person's mind have not yet manifested, therefore they are not bound by views of the present. This means that the person is bound by past attachment and by views of the past and future, but not by views of the present. What is the case when someone is bound by past attachment and by views of the past, future, and present? The answer is: because the attachment in that person's mind originally arose but has not yet been completely eliminated, and the views of the present in that person's mind are manifesting, therefore they are bound by past attachment and by views of the past, future, and present. If someone is bound by views of the past, future, and present, are they necessarily bound by past attachment? The answer is: if the attachment originally arose but has not yet been completely eliminated, then they will be bound by attachment; if the attachment did not originally arise, or if it arose but has already been eliminated, then they will not be bound by attachment. (The discussion on the seven types of views ends here.) The same is true for loss of aspiration and doubt. The same is true for past attachment, past hatred, past pride (1), future (2), present (3), past and present (4), future and present (5), past and future (6), past, future, and present pride (7), and even stinginess and jealousy. The three latent tendencies of self-view (Sakkāya-ditthi) influence each other, the six of adherence to rites and rituals (Sīlabbata-parāmāsa), the twelve of doubt (Vicikicchā), the five of greed (Lobha), the five of hatred (Dosa), the four of delusion (Moha), one latent tendency slightly influences the others. Among the five outflows, the outflow of sensual desire (Kāma-āsava) has thirty-one, the outflow of existence (Bhava-āsava) has fifty-two, the outflow of ignorance (Avijjā-āsava) has fifteen. Among the four floods, the flood of sensual desire (Kāma-ogha) has nineteen, the flood of existence (Bhava-ogha) has twenty-eight, the flood of ignorance (Avijjā-ogha) has fifteen, the flood of views (Diṭṭhi-ogha) has thirty-six. The same is true for yokes. In feelings, sensual feelings (Kāma-vedanā) have twenty-four, feelings related to rites (Sīla-vedanā) have six, feelings related to views (Diṭṭhi-vedanā) have thirty, feelings related to self (Atta-vedanā) have thirty-eight. In bonds, the bodily bond of sensual lust (Kāmarāga-kāyabandhana) has five, the bodily bond of aversion (Paṭigha-kāyabandhana) has five, the bodily bond of adherence to rites and rituals (Sīlabbataparāmāsa-kāyabandhana) has six, the bodily bond of self-view (Sakkāyadiṭṭhi-kāyabandhana) has twelve. In the five hindrances, the hindrance of sensual desire (Kāmacchanda-nivaraṇa) has five, the hindrance of aversion (Vyāpāda-nivaraṇa) has five, sleepiness, drowsiness, restlessness, and remorse do not influence other latent tendencies, the hindrance of doubt (Vicikicchā-nivaraṇa) has four. In fetters, the fetter of aversion (Paṭigha-saṃyojana) has five, the fetter of attachment (Rāga-saṃyojana), the fetter of pride (Māna-saṃyojana) each have fifteen, the fetter of stinginess (Macchariya-saṃyojana), the fetter of jealousy (Issā-saṃyojana) do not influence other fetters. In the lower fetters, sensual desire (Kāmarāga) has five, aversion (Paṭigha) has five, self-view (Sakkāya-ditthi) has three, adherence to rites and rituals (Sīlabbata-parāmāsa) has six, doubt (Vicikicchā) has twelve. Views (Diṭṭhi).
中，身見、邊見各三，邪見、見盜各十二，戒盜六。身愛中，鼻更愛、舌更愛一使少相受入。眼更、耳更、身更愛二使少相受入，意更愛十三使而相受入、二使少有所入。使中，貪慾使五，瞋恚使五，有愛使十，憍慢使、無明使各十五，見使三十六，疑使十二。結中，瞋恚結五，愛結、憍慢結、無明結各十五，見結、失愿結各十八，疑結十二，慳結、嫉結不與諸使而相受入。九十八使中，欲界身見欲界身見而相受入，欲界戒盜、疑，乃至無色界思惟所斷無明使、無色界思惟所斷無明使而相受入(相攝門竟也)。三結、三不善根，三結為受入三不善根、三不善根為受入三結？答曰：各各不相受入。三結、三有漏，三結受入二漏少分，二漏少分受入三結也，余殘各各不相受入。三結、四流，三結受入三流少分，三流少分受入三結也，余殘各各不相受入。扼亦如是。三結、四受，一結受入一受，二結受入三受少分，三受少分受入二結，余殘各各不相受入。三結、四縛，為三結受入四縛耶？答曰：或結非縛。云何結非縛？答曰：二結是謂結非縛。云何縛非結？答曰：三縛是謂縛非結。云何結縛？答曰：一結是謂結縛。云何非結非縛？答曰：除上爾所事。三結、五蓋，一結少分受入一蓋，一蓋少有受入一結少分，余殘各各不相受
【現代漢語翻譯】 現代漢語譯本： 在『中』（蘊、處、界），身見（Sakkāya-ditthi，認為五蘊為我）、邊見（Antagāhika-ditthi，執著于斷常二邊的見解）各有三種，邪見（Micchā-ditthi，錯誤的見解）、見取（Ditthi-paramasa，執著于自己的見解）各有十二種，戒禁取（Silabbata-paramasa，執著于不正確的戒律和苦行）有六種。在『身愛』（Kāmarāga，對欲的貪愛）中，鼻更愛、舌更愛各有一種使（Anusaya，潛在的煩惱）少量地相互攝入。眼更愛、耳更愛、身更愛各有兩種使少量地相互攝入，意更愛有十三種使相互攝入，兩種使少量地有所攝入。在『使』（Anusaya）中，貪慾使（Kāmarāgānusaya，貪慾的潛在煩惱）有五種，瞋恚使（Patighānusaya，瞋恚的潛在煩惱）有五種，有愛使（Bhavarāgānusaya，對存在的貪愛）有十種，憍慢使（Mānānusaya，驕慢的潛在煩惱）、無明使（Avijjānusaya，無明的潛在煩惱）各有十五種，見使（Ditthānusaya，錯誤的見解的潛在煩惱）有三十六種，疑使（Vicikicchānusaya，懷疑的潛在煩惱）有十二種。在『結』（Samyojana，束縛）中，瞋恚結（Patigha-samyojana，瞋恚的束縛）有五種，愛結（Rāga-samyojana，貪愛的束縛）、憍慢結（Māna-samyojana，驕慢的束縛）、無明結（Avijjā-samyojana，無明的束縛）各有十五種，見結（Ditthi-samyojana，錯誤的見解的束縛）、失愿結（不確定原文，推測為對願望的執著）各有十八種，疑結（Vicikicchā-samyojana，懷疑的束縛）有十二種，慳結（Macchariya-samyojana，吝嗇的束縛）、嫉結（Issā-samyojana，嫉妒的束縛）不與諸使相互攝入。在九十八使中，欲界身見與欲界身見相互攝入，欲界戒禁取、疑，乃至無所有處思惟所斷的無明使與無所有處思惟所斷的無明使相互攝入（相攝門結束）。 三結（Tīṇi Saṃyojanāni，三種束縛）、三不善根（Tīṇi Akusalmūlāni，三種不善的根源），三結是否攝入三不善根，三不善根是否攝入三結？回答說：各自不相互攝入。三結、三有漏（Tīṇi Āsavā，三種漏），三結攝入二漏（Dve Āsavā）的少分，二漏的少分攝入三結，其餘各自不相互攝入。三結、四流（Cattāro Oghā，四種流），三結攝入三流（Tayo Oghā）的少分，三流的少分攝入三結，其餘各自不相互攝入。『扼』（Yoga，軛）也是如此。三結、四受（Cattāri Vedanā，四種感受），一結攝入一受，二結攝入三受的少分，三受的少分攝入二結，其餘各自不相互攝入。三結、四縛（Cattāro Bandhanā，四種束縛），三結是否攝入四縛呢？回答說：或者結不是縛。什麼叫做結不是縛呢？回答說：二結是所謂的結不是縛。什麼叫做縛不是結呢？回答說：三縛是所謂的縛不是結。什麼叫做結縛呢？回答說：一結是所謂的結縛。什麼叫做非結非縛呢？回答說：除去上面所說的情況。三結、五蓋（Pañca Nīvaraṇāni，五種蓋），一結的少分攝入一蓋，一蓋的少分攝入一結的少分，其餘各自不相互攝入。
【English Translation】 English version: In the 'aggregates, bases, and elements', Sakkāya-ditthi (self-view, the view that the five aggregates are 'I') and Antagāhika-ditthi (view of extremes, clinging to the extremes of eternalism or annihilationism) each have three, Micchā-ditthi (wrong view) and Ditthi-paramasa (clinging to views) each have twelve, and Silabbata-paramasa (clinging to rites and rituals) has six. In 'Kāmarāga' (sensual lust), nose-craving and tongue-craving each have one Anusaya (underlying tendency) with a slight degree of mutual inclusion. Eye-craving, ear-craving, and body-craving each have two Anusayas with a slight degree of mutual inclusion, while mind-craving has thirteen Anusayas with mutual inclusion, and two Anusayas with a slight degree of inclusion. Among the 'Anusayas', Kāmarāgānusaya (underlying tendency of sensual lust) has five, Patighānusaya (underlying tendency of aversion) has five, Bhavarāgānusaya (underlying tendency of existence) has ten, Mānānusaya (underlying tendency of conceit) and Avijjānusaya (underlying tendency of ignorance) each have fifteen, Ditthānusaya (underlying tendency of views) has thirty-six, and Vicikicchānusaya (underlying tendency of doubt) has twelve. Among the 'Samyojanas' (fetters), Patigha-samyojana (fetter of aversion) has five, Rāga-samyojana (fetter of lust), Māna-samyojana (fetter of conceit), and Avijjā-samyojana (fetter of ignorance) each have fifteen, Ditthi-samyojana (fetter of views) and (unclear, presumed clinging to wishes) each have eighteen, Vicikicchā-samyojana (fetter of doubt) has twelve, while Macchariya-samyojana (fetter of miserliness) and Issā-samyojana (fetter of envy) do not have mutual inclusion with the Anusayas. Among the ninety-eight Anusayas, the Kāmadhātu (realm of desire) Sakkāya-ditthi has mutual inclusion with the Kāmadhātu Sakkāya-ditthi, the Kāmadhātu Silabbata-paramasa and doubt, up to the neither perception nor non-perception realm's Avijjānusaya eradicated by cultivation have mutual inclusion with the neither perception nor non-perception realm's Avijjānusaya eradicated by cultivation (the section on mutual inclusion ends here). The Tīṇi Saṃyojanāni (three fetters), Tīṇi Akusalmūlāni (three unwholesome roots), do the three fetters include the three unwholesome roots, and do the three unwholesome roots include the three fetters? The answer is: they do not include each other. The three fetters, the Tīṇi Āsavā (three outflows), the three fetters include a small portion of the Dve Āsavā (two outflows), and a small portion of the two outflows includes the three fetters; the remainder do not include each other. The three fetters, the Cattāro Oghā (four floods), the three fetters include a small portion of the Tayo Oghā (three floods), and a small portion of the three floods includes the three fetters; the remainder do not include each other. The 'Yoga' (yoke) is also the same. The three fetters, the Cattāri Vedanā (four feelings), one fetter includes one feeling, two fetters include a small portion of three feelings, and a small portion of three feelings includes two fetters; the remainder do not include each other. The three fetters, the Cattāro Bandhanā (four bonds), do the three fetters include the four bonds? The answer is: or a fetter is not a bond. What is meant by a fetter that is not a bond? The answer is: two fetters are said to be fetters that are not bonds. What is meant by a bond that is not a fetter? The answer is: three bonds are said to be bonds that are not fetters. What is meant by a fetter and a bond? The answer is: one fetter is said to be a fetter and a bond. What is meant by neither a fetter nor a bond? The answer is: except for the cases mentioned above. The three fetters, the Pañca Nīvaraṇāni (five hindrances), a small portion of one fetter includes one hindrance, and a small portion of one hindrance includes a small portion of one fetter; the remainder do not include each other.
入。三結、五結，為三結受入五結、五結受入三結？答曰：各各不相受入。三結、五下分結，為三結受入五下分結、五下分結受入三結？答曰：五三非三五。非受入何等？答曰：貪慾、瞋恚。三結、五見，為三結受入五見耶？答曰：或結非見。云何結非見？答曰：一結是謂結非見。云何見非結？答曰：三見是謂見非結。云何是結見？答曰：二結是謂結見。云何非結非見？答曰：除上爾所事。三結、六身愛，為三結受入六身愛、為六身愛受入三結？答曰：各各不相受入。三結、七使，一結受入一使，二結受入一使少分，一使少分受入二結，余殘各各不相受入。三結、九結，一結受入一結，二結受入二結少分，二結少分受入二結，余殘各各不相受入。三結、九十八使，三結為受入二十一使，二十一使受入三結，余殘各各不相受入。乃至九結九十八使，為九結受入九十八使、九十八使為受入九結？答曰：九九十八非九十八九。不受入何等？答曰：慳、嫉也(鉤鎖門竟)。此三結，幾受欲有、幾色有無色有？答曰：一切少有所入。欲有所入、色有所入、無色有所入。貪、瞋恚、愚癡及欲漏，受欲有有漏所入、色有所入、無色有所入，余殘所入，欲有所入、色有所入、無色有所入。流中，欲流受欲有，有流所入、色有所入、無色
{ "translations": [ "現代漢語譯本：", "問：三結（Sanjyojana，指三種束縛：身見、戒禁取見、疑），五結（指五種束縛：欲貪、嗔恚、身見、戒禁取見、疑），是三結包含五結，還是五結包含三結？", "答：各自不互相包含。", "問：三結，五下分結（指使眾生流轉于欲界的五種結縛：欲貪、嗔恚、身見、戒禁取見、疑），是三結包含五下分結，還是五下分結包含三結？", "答：五下分結包含三結，但三結不完全包含五下分結。不包含的是什麼？", "答：貪慾、嗔恚。", "問：三結，五見（指五種錯誤的見解：身見、邊見、邪見、見取見、戒禁取見），是三結包含五見嗎？", "答：有些是結但不是見。", "問：什麼是結但不是見？", "答：一個結（疑）是結但不是見。", "問：什麼是見但不是結？", "答：三種見（邪見、見取見、邊見）是見但不是結。", "問：什麼是既是結又是見？", "答：兩個結（身見、戒禁取見）是既是結又是見。", "問：什麼既不是結也不是見？", "答：除了以上所說的那些。", "問：三結，六身愛（指六種對身體的愛著：眼觸生愛、耳觸生愛、鼻觸生愛、舌觸生愛、身觸生愛、意觸生愛），是三結包含六身愛，還是六身愛包含三結？", "答：各自不互相包含。", "問：三結，七使（指七種潛在的煩惱：欲貪使、嗔恚使、有貪使、慢使、無明使、見使、疑使），一個結包含一個使，兩個結包含一個使的小部分，一個使的小部分包含兩個結，其餘的各自不互相包含。", "問：三結，九結（指九種結縛：愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結），一個結包含一個結，兩個結包含兩個結的小部分，兩個結的小部分包含兩個結，其餘的各自不互相包含。", "問：三結，九十八使（指九十八種潛在的煩惱），三結包含二十一種使，二十一種使包含三結，其餘的各自不互相包含。", "問：乃至九結九十八使，是九結包含九十八使，還是九十八使包含九結？", "答：九結不完全包含九十八使，九十八使也不完全包含九結。不包含的是什麼？", "答：慳吝、嫉妒（《鉤鎖門》結束）。", "這三結，有多少包含于欲有（Kāmadhātu，指欲界）、色有（Rūpadhātu，指色界）、無色有（Arūpadhātu，指無色界）？", "答：一切都稍微有所包含。欲有所包含、色有所包含、無色有所包含。", "貪、嗔恚、愚癡以及欲漏（Kāma Asava，指欲界的煩惱），包含于欲有、有漏（指有煩惱的狀態）、色有所包含、無色有所包含，其餘所包含的，欲有所包含、色有所包含、無色有所包含。", "在（四）流中，欲流（Kāma Ogha，指欲界的煩惱之流）包含于欲有，有流（Bhava Ogha，指對存在的執著之流）所包含的，色有所包含、無色", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", ], "english_translations": [ "English version:", "Q: Are the three fetters (Sanjyojana, referring to the three bonds: self-view, attachment to rites and rituals, and doubt) and the five fetters (referring to the five bonds: sensual desire, hatred, self-view, attachment to rites and rituals, and doubt) such that the three fetters include the five fetters, or the five fetters include the three fetters?", "A: They do not include each other.", "Q: Are the three fetters and the five lower fetters (referring to the five fetters that bind beings to the desire realm: sensual desire, hatred, self-view, attachment to rites and rituals, and doubt) such that the three fetters include the five lower fetters, or the five lower fetters include the three fetters?", "A: The five include the three, but the three do not fully include the five. What is not included?", "A: Sensual desire and hatred.", "Q: Are the three fetters and the five views (referring to the five wrong views: self-view, extreme view, wrong view, view of holding onto views, and attachment to rites and rituals) such that the three fetters include the five views?", "A: Some are fetters but not views.", "Q: What are fetters but not views?", "A: One fetter (doubt) is a fetter but not a view.", "Q: What are views but not fetters?", "A: Three views (wrong view, view of holding onto views, and extreme view) are views but not fetters.", "Q: What are both fetters and views?", "A: Two fetters (self-view and attachment to rites and rituals) are both fetters and views.", "Q: What are neither fetters nor views?", "A: Those things other than what has been said above.", "Q: Are the three fetters and the six kinds of bodily affection (referring to the six kinds of attachment to the body: affection arising from eye contact, affection arising from ear contact, affection arising from nose contact, affection arising from tongue contact, affection arising from body contact, and affection arising from mind contact) such that the three fetters include the six kinds of bodily affection, or the six kinds of bodily affection include the three fetters?", "A: They do not include each other.", "Q: Are the three fetters and the seven latent tendencies (referring to the seven latent defilements: the tendency of sensual desire, the tendency of hatred, the tendency of attachment to existence, the tendency of conceit, the tendency of ignorance, the tendency of views, and the tendency of doubt) such that one fetter includes one tendency, two fetters include a small part of one tendency, a small part of one tendency includes two fetters, and the rest do not include each other.", "Q: Are the three fetters and the nine fetters (referring to the nine bonds: affection, aversion, pride, ignorance, views, grasping, doubt, jealousy, and stinginess) such that one fetter includes one fetter, two fetters include a small part of two fetters, a small part of two fetters includes two fetters, and the rest do not include each other.", "Q: Are the three fetters and the ninety-eight latent tendencies (referring to the ninety-eight latent defilements) such that the three fetters include twenty-one tendencies, twenty-one tendencies include the three fetters, and the rest do not include each other.", "Q: And so on, are the nine fetters and the ninety-eight latent tendencies such that the nine fetters include the ninety-eight tendencies, or the ninety-eight tendencies include the nine fetters?", "A: The nine fetters do not fully include the ninety-eight tendencies, and the ninety-eight tendencies do not fully include the nine fetters. What is not included?", "A: Stinginess and jealousy (End of 'The Key and Lock Gate').", "How much do these three fetters include in the desire realm (Kāmadhātu), the form realm (Rūpadhātu), and the formless realm (Arūpadhātu)?", "A: All include a little. They include a little in the desire realm, a little in the form realm, and a little in the formless realm.", "Greed, hatred, delusion, and the flood of desire (Kāma Asava, referring to the defilements of the desire realm) are included in the desire realm, the state of having defilements, a little in the form realm, and a little in the formless realm. The rest that is included is included in the desire realm, a little in the form realm, and a little in the formless realm.", "Among the (four) floods, the flood of desire (Kāma Ogha, referring to the flood of defilements of the desire realm) is included in the desire realm, and what is included in the flood of existence (Bhava Ogha, referring to the flood of attachment to existence) is included in the form realm and the formless realm." ] }
有所入，余殘所入，欲有所入、色無色有所入。扼亦如是。受中，欲受受欲有，我受所入、色無色有所入，余殘所入，欲有所入、色無色有所入。縛中，欲愛身縛、瞋恚身縛受欲有，余殘所入，欲有所入、色無色有所入。蓋及瞋恚、慳、嫉受欲有，余殘所入，欲有所入、色無色有所入。下分中，貪慾、瞋恚受欲有，余殘及見所入，欲有所入、色無色有所入。愛身中，鼻更愛、舌更愛受欲有，眼、耳、身更愛所入，受欲有所入、色有所入。意更愛所入，欲有所入、色無色有所入。使中，貪慾使、瞋恚使受欲有，有愛使所入、色有所入、無色有所入，余殘所入，欲有所入、色無色有所入。結中，瞋恚結、慳結、嫉結受欲有，余殘所入，欲有所入、色無色有所入。九十八使，三十六使受欲有，三十一受色有，三十一受無色有(有門第三竟也)。身見由何三昧滅？答曰：或依四或依未至。戒盜、疑，或依四或依未至。貪慾、瞋恚、愚癡及欲漏，依未至。有漏、無明漏、或依七或依未至。流中，欲流依未至。有流、無明流，或依七或依未至。見流，或依四或依未至。扼亦如是。受中，欲受，依未至。戒受、見受，或依四或依未至。我受，或依七或依未至。縛中，欲愛身縛、瞋恚身縛，依未至。戒盜身縛、我見身縛，或依四或依未
【現代漢語翻譯】 現代漢語譯本 『有所入』（Soyo Suoru，指感官體驗的來源），剩餘的『所入』，想要有所『入』、『色無色有所入』（Shikimushikishoyo Suoru，指色界和無色界的感官體驗來源）。『扼』（Aku，指執著）也是如此。在『受』（Ju，指感受）中，想要感受『受欲有』（Juyokuu，指對慾望界的感受），我感受『所入』、『色無色有所入』，剩餘的『所入』，想要有所『入』、『色無色有所入』。在『縛』（Baku，指束縛）中，對慾望的愛和身體的束縛、嗔恚和身體的束縛感受『欲有』，剩餘的『所入』，想要有所『入』、『色無色有所入』。『蓋』（Gai，指覆蓋）以及嗔恚、慳吝、嫉妒感受『欲有』，剩餘的『所入』，想要有所『入』、『色無色有所入』。『下分』（Gebu，指較低的層次）中，貪慾、嗔恚感受『欲有』，剩餘的以及見解『所入』，想要有所『入』、『色無色有所入』。在『愛身』（Aishin，指對身體的愛）中，對鼻子的進一步愛、對舌頭的進一步愛感受『欲有』，對眼、耳、身的進一步愛『所入』，感受『欲有所入』、『色有所入』。對意的進一步愛『所入』，想要有所『入』、『色無色有所入』。在『使』（Shi，指煩惱的驅使）中，貪慾『使』、嗔恚『使』感受『欲有』，對存在的愛『使』『所入』、『色有所入』、『無色有所入』，剩餘的『所入』，想要有所『入』、『色無色有所入』。在『結』（Ketsu，指煩惱的結縛）中，嗔恚『結』、慳吝『結』、嫉妒『結』感受『欲有』，剩餘的『所入』，想要有所『入』、『色無色有所入』。九十八『使』，三十六『使』感受『欲有』，三十一感受『色有』，三十一感受『無色有』（『有門』第三結束）。 『身見』（Shinken，指對身體的錯誤見解）由什麼『三昧』（Sanmai，指禪定）滅除？回答說：或者依靠四禪，或者依靠未至定。戒律盜取、懷疑，或者依靠四禪，或者依靠未至定。貪慾、嗔恚、愚癡以及『欲漏』（Yokuro，指慾望的煩惱），依靠未至定。『有漏』（Uro，指存在的煩惱）、『無明漏』（Mumyoro，指無明的煩惱），或者依靠七禪，或者依靠未至定。在『流』（Ru，指煩惱的流動）中，『欲流』依靠未至定。『有流』、『無明流』，或者依靠七禪，或者依靠未至定。『見流』，或者依靠四禪，或者依靠未至定。『扼』也是如此。在『受』中，『欲受』，依靠未至定。戒律『受』、見解『受』，或者依靠四禪，或者依靠未至定。我『受』，或者依靠七禪，或者依靠未至定。在『縛』中，對慾望的愛和身體的束縛、嗔恚和身體的束縛，依靠未至定。戒律盜取身體的束縛、我見身體的束縛，或者依靠四禪，或者依
【English Translation】 English version 'What is entered' (Soyo Suoru, referring to the source of sensory experience), the remaining 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness' (Shikimushikishoyo Suoru, referring to the source of sensory experience in the realm of form and formlessness). 'Grasp' (Aku, referring to attachment) is also the same. In 'feeling' (Ju, referring to sensation), wanting to feel 'feeling of desire-existence' (Juyokuu, referring to the feeling towards the realm of desire), I feel 'what is entered', 'what is entered in the realm of form and formlessness', the remaining 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness'. In 'bondage' (Baku, referring to fetters), love for desire and the bondage of the body, hatred and the bondage of the body feel 'desire-existence', the remaining 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness'. 'Coverings' (Gai, referring to hindrances) as well as hatred, stinginess, jealousy feel 'desire-existence', the remaining 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness'. In 'lower divisions' (Gebu, referring to lower levels), greed, hatred feel 'desire-existence', the remaining and views 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness'. In 'love for the body' (Aishin, referring to love for the body), further love for the nose, further love for the tongue feel 'desire-existence', further love for the eye, ear, and body 'what is entered', feel 'what is entered in the realm of desire', 'what is entered in the realm of form'. Further love for the mind 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness'. In 'tendencies' (Shi, referring to the driving force of afflictions), greed 'tendency', hatred 'tendency' feel 'desire-existence', love for existence 'tendency' 'what is entered', 'what is entered in the realm of form', 'what is entered in the realm of formlessness', the remaining 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness'. In 'fetters' (Ketsu, referring to the bonds of afflictions), hatred 'fetter', stinginess 'fetter', jealousy 'fetter' feel 'desire-existence', the remaining 'what is entered', wanting to enter 'what is entered', 'what is entered in the realm of form and formlessness'. Ninety-eight 'tendencies', thirty-six 'tendencies' feel 'desire-existence', thirty-one feel 'existence in the realm of form', thirty-one feel 'existence in the realm of formlessness' (The third of 'Gate of Existence' ends). By what 'samadhi' (Sanmai, referring to meditative concentration) is 'view of self' (Shinken, referring to the false view of the body) extinguished? The answer is: either relying on the fourth dhyana or relying on the preliminary concentration. Precepts of theft, doubt, either relying on the fourth dhyana or relying on the preliminary concentration. Greed, hatred, ignorance, and 'leakage of desire' (Yokuro, referring to the afflictions of desire), relying on the preliminary concentration. 'Leakage of existence' (Uro, referring to the afflictions of existence), 'leakage of ignorance' (Mumyoro, referring to the afflictions of ignorance), either relying on the seventh dhyana or relying on the preliminary concentration. In 'streams' (Ru, referring to the flow of afflictions), 'stream of desire' relies on the preliminary concentration. 'Stream of existence', 'stream of ignorance', either relying on the seventh dhyana or relying on the preliminary concentration. 'Stream of views', either relying on the fourth dhyana or relying on the preliminary concentration. 'Grasp' is also the same. In 'feeling', 'feeling of desire', relies on the preliminary concentration. Precepts 'feeling', views 'feeling', either relying on the fourth dhyana or relying on the preliminary concentration. Self 'feeling', either relying on the seventh dhyana or relying on the preliminary concentration. In 'bondage', love for desire and the bondage of the body, hatred and the bondage of the body, rely on the preliminary concentration. Bondage of the body through precepts of theft, bondage of the body through self-view, either relying on the fourth dhyana or relying on
至。蓋及瞋恚、慳結、嫉結，依未至(禪六事中一也)，余殘或依七(四禪三空也)或依未至。下分中，貪慾、瞋恚，依未至。余殘及見，或依四或依未至。愛身中，鼻、舌更愛，依未至。眼、耳、身更愛，或依初或依未至。意更愛，或依七或依未至。使中，貪慾使、瞋恚使，依未至。有愛使、憍慢使、無明使，或依七或依未至。見使、疑使，或依四或依未至。結中，瞋恚結、慳結、嫉結，依未至。愛結、憍慢結、無明結，或依七或依未至。見結、失愿結、疑結，或依四或依未至。九十八使中，欲界依未至。色界及無色界四諦所斷，或依四或依未至。無色界思惟所斷，或依七或依未至(四門三昧也)。所有結過去，已為結所繫耶？答曰。如是，所有結過去已為結所繫也。頗已為結所繫，此結不過去耶？答曰：有，諸未來現在結所繫。所有結未來，當爲結所繫耶？答曰：或有未來結不當為結所繫。云何未來結不當為結所繫？答曰：諸未來結永盡無餘、已滅已吐，于彼結盡定不退，是謂未來結不當為結所繫。云何當爲結所繫，此非未來結？答曰：諸結過去永盡無餘、已盡已吐，于彼結盡定退，是謂當爲結所繫，此結非未來。云何結未來當爲結所繫？答曰：諸未來結永盡無餘、已滅已吐，于彼結盡定退，是謂未來結當爲結所
【現代漢語翻譯】 現代漢語譯本： 至於。關於瞋恚（chēn huì，嗔恨）、慳結（qiān jié，吝嗇的束縛）、嫉結（jí jié，嫉妒的束縛），依賴於未至定（wèi zhì dìng，禪六事中一也，接近初禪但未達到的禪定狀態），其餘的或者依賴於七地（sì chán sān kōng yě，四禪和三空定），或者依賴於未至定。在下分結中，貪慾（tān yù，貪婪的慾望）、瞋恚，依賴於未至定。其餘的以及各種見（jiàn，錯誤的見解），或者依賴於四禪，或者依賴於未至定。在愛身結中，鼻、舌的更深執愛，依賴於未至定。眼、耳、身的更深執愛，或者依賴於初禪，或者依賴於未至定。意的更深執愛，或者依賴於七地，或者依賴於未至定。在使（shǐ，煩惱的根本）中，貪慾使、瞋恚使，依賴於未至定。有愛使（yǒu ài shǐ，對存在的愛）、憍慢使（jiāo màn shǐ，驕傲自大的根本）、無明使（wú míng shǐ，無知的根本），或者依賴於七地，或者依賴於未至定。見使、疑使（yí shǐ，懷疑的根本），或者依賴於四禪，或者依賴於未至定。在結（jié，束縛）中，瞋恚結、慳結、嫉結，依賴於未至定。愛結（ài jié，貪愛的束縛）、憍慢結、無明結，或者依賴於七地，或者依賴於未至定。見結、失愿結（shī yuàn jié，願望落空的束縛）、疑結，或者依賴於四禪，或者依賴於未至定。在九十八使中，欲界（yù jiè，充滿慾望的境界）依賴於未至定。以及無漏的四諦（sì dì，佛教的四個真理）所斷的煩惱，或者依賴於四禪，或者依賴於未至定。無漏的思惟（sī wéi，思考）所斷的煩惱，或者依賴於七地，或者依賴於未至定（四門三昧 yě，四門禪定）。 所有過去的結，已經為結所束縛了嗎？回答說：是的，所有過去的結都已經為結所束縛了。是否已經為結所束縛，而這個結不會過去呢？回答說：有，那些未來和現在的結所束縛的。所有未來的結，將會為結所束縛嗎？回答說：或者有未來的結不會為結所束縛。什麼樣的未來的結不會為結所束縛呢？回答說：那些未來的結永遠斷盡無餘、已經滅除已經捨棄，對於那些結的斷盡決定不會退轉，這就是所謂的未來的結不會為結所束縛。什麼樣的將會為結所束縛，而這個不是未來的結呢？回答說：那些結過去已經永遠斷盡無餘、已經斷盡已經捨棄，對於那些結的斷盡決定退轉，這就是所謂的將會為結所束縛，而這個結不是未來的。什麼樣的結未來將會為結所束縛呢？回答說：那些未來的結永遠斷盡無餘、已經滅除已經捨棄，對於那些結的斷盡決定退轉，這就是所謂的未來結將會為結所束縛。
【English Translation】 English version: Regarding. Concerning anger (chēn huì, hatred), stinginess fetter (qiān jié, the bondage of miserliness), jealousy fetter (jí jié, the bondage of jealousy), it relies on proximity concentration (wèi zhì dìng, one of the six aspects of dhyana, a state of concentration close to but not yet reaching the first dhyana), the remaining either rely on the seven realms (sì chán sān kōng yě, the four dhyanas and three formless realms), or rely on proximity concentration. In the lower fetters, greed (tān yù, craving desire), anger, rely on proximity concentration. The remaining and views (jiàn, wrong views), either rely on the four dhyanas or rely on proximity concentration. In the attachment to the body fetter, the deeper attachment of the nose and tongue relies on proximity concentration. The deeper attachment of the eyes, ears, and body, either rely on the first dhyana or rely on proximity concentration. The deeper attachment of the mind, either rely on the seven realms or rely on proximity concentration. In the underlying tendencies (shǐ, fundamental afflictions), the underlying tendency of greed, the underlying tendency of anger, rely on proximity concentration. The underlying tendency of love of existence (yǒu ài shǐ, love of being), the underlying tendency of pride (jiāo màn shǐ, arrogance), the underlying tendency of ignorance (wú míng shǐ, unawareness), either rely on the seven realms or rely on proximity concentration. The underlying tendency of views, the underlying tendency of doubt (yí shǐ, skepticism), either rely on the four dhyanas or rely on proximity concentration. In the fetters (jié, bondages), the anger fetter, the stinginess fetter, the jealousy fetter, rely on proximity concentration. The love fetter (ài jié, the bondage of attachment), the pride fetter, the ignorance fetter, either rely on the seven realms or rely on proximity concentration. The view fetter, the disappointed wish fetter (shī yuàn jié, the bondage of unfulfilled wishes), the doubt fetter, either rely on the four dhyanas or rely on proximity concentration. Among the ninety-eight underlying tendencies, the desire realm (yù jiè, the realm of desire) relies on proximity concentration. And the afflictions severed by the undefiled Four Noble Truths (sì dì, the four noble truths of Buddhism), either rely on the four dhyanas or rely on proximity concentration. The afflictions severed by undefiled thought (sī wéi, thinking), either rely on the seven realms or rely on proximity concentration (four doors samadhi yě, four doors of meditation). Are all past fetters already bound by fetters? The answer is: Yes, all past fetters have already been bound by fetters. Is it possible to be already bound by fetters, and these fetters will not pass? The answer is: Yes, those bound by future and present fetters. Will all future fetters be bound by fetters? The answer is: Or there are future fetters that will not be bound by fetters. What kind of future fetters will not be bound by fetters? The answer is: Those future fetters that are completely exhausted without remainder, already extinguished and already abandoned, and for those fetters that are exhausted, there is definitely no regression, this is what is called future fetters that will not be bound by fetters. What kind of fetters will be bound by fetters, and these are not future fetters? The answer is: Those fetters that have passed and are completely exhausted without remainder, already exhausted and already abandoned, and for those fetters that are exhausted, there is definite regression, this is what is called will be bound by fetters, and these fetters are not future. What kind of fetters will be bound by fetters in the future? The answer is: Those future fetters that are completely exhausted without remainder, already extinguished and already abandoned, and for those fetters that are exhausted, there is definite regression, this is what is called future fetters will be bound by fetters.
系。云何非未來結亦不當為結所繫？答曰：諸結過去永盡無餘、已滅已吐，于彼結盡定不退及現在結，是謂亦非未來結亦非當為結所繫。所有結現在今為結所繫耶？答曰：如是，諸現在結今為結所繫也。頗今為結所繫此結非現在耶？答曰：有，諸過去未來結所繫(結處竟也)。所可用道斷欲界結，于彼道退，還為結所繫、不為結所繫？答曰：還為結所繫。所可用道斷色無色界結，于彼道退，還為結所繫、不為結所繫？答曰：還為結所繫(道退處竟)。九斷智：欲界中苦諦習諦所斷結盡，初斷智；色無色界苦諦習諦所斷結盡，二斷智；欲界盡諦所斷結盡，三斷智；色無色界盡諦所斷結盡，四斷智；欲界道諦所斷結盡，五斷智；色無色界道諦所斷結盡，六斷智；五下分結盡，七斷智；色愛盡，八斷智；一切結盡，九斷智。九斷智為受入一切斷智、一切斷智為受入九斷智？答曰：一切九非九一切。不受入何等？答曰：見諦成就世尊弟子，欲愛未盡，欲界思惟所斷結盡，不受入九斷智(二道不得受七斷智名也)。欲愛已盡、色愛未盡，色界思惟所斷結盡，不受入九斷智。色愛已盡、無色愛未盡，無色界思惟所斷結盡，不受入九斷智(九斷智竟也)。八人：趣須陀洹、證得須陀洹、趣斯陀含、證得斯陀含，趣阿那含、證得阿那含
【現代漢語翻譯】 現代漢語譯本： 問：什麼情況下，不是未來的煩惱，也不會被煩惱所束縛？答：當所有過去的煩惱都已永遠斷盡，沒有剩餘，已經滅除和捨棄，並且對於這些煩惱的斷盡確定不會退轉，以及現在的煩惱，這就是不是未來的煩惱，也不會被煩惱所束縛的情況。問：所有現在的煩惱，現在都被煩惱所束縛嗎？答：是的，所有現在的煩惱，現在都被煩惱所束縛。問：有沒有現在被煩惱所束縛，但這個煩惱不是現在的呢？答：有，被過去和未來的煩惱所束縛。（關於煩惱的處所結束） 問：用可以使用的道斷除了欲界的煩惱，如果從那個道退轉，還會被煩惱所束縛，還是不會被煩惱所束縛？答：還會被煩惱所束縛。問：用可以使用的道斷除了色界和無色界的煩惱，如果從那個道退轉，還會被煩惱所束縛，還是不會被煩惱所束縛？答：還會被煩惱所束縛。（關於道退轉的處所結束） 九種斷智：在欲界中，苦諦（Dukkha Satya）和習諦（Samudaya Satya）所斷的煩惱斷盡，是初斷智；在色界和無色界中，苦諦和習諦所斷的煩惱斷盡，是二斷智；在欲界中，滅諦（Nirodha Satya）所斷的煩惱斷盡，是三斷智；在色界和無色界中，滅諦所斷的煩惱斷盡，是四斷智；在欲界中，道諦（Magga Satya）所斷的煩惱斷盡，是五斷智；在色界和無色界中，道諦所斷的煩惱斷盡，是六斷智；五下分結（Orambhagiya Sanyojana）斷盡，是七斷智；色愛（Raga）斷盡，是八斷智；一切煩惱斷盡，是九斷智。九斷智是否包含一切斷智，一切斷智是否包含九斷智？答：一切九非九一切。什麼不包含？答：證得見諦（Darsana-marga）的世尊弟子，如果欲愛（Kama-raga）沒有斷盡，欲界思惟所斷的煩惱斷盡，不包含在九斷智中（兩種道不能獲得七斷智的名稱）。欲愛已經斷盡，色愛沒有斷盡，色界和無色界思惟所斷的煩惱斷盡，不包含在九斷智中。色愛已經斷盡，無色愛沒有斷盡，無色界思惟所斷的煩惱斷盡，不包含在九斷智中。（關於九斷智結束） 八種人：趣向須陀洹（Srotapanna，入流者）、證得須陀洹，趣向斯陀含（Sakadagami，一來者）、證得斯陀含，趣向阿那含（Anagami，不還者）、證得阿那含
【English Translation】 English version: Question: Under what circumstances is one not bound by future fetters, nor will be bound by fetters? Answer: When all past fetters have been completely and permanently eradicated, with nothing remaining, having been destroyed and abandoned, and there is no possibility of regression from the eradication of those fetters, as well as present fetters, this is the case where one is not bound by future fetters, nor will be bound by fetters. Question: Are all present fetters now bound by fetters? Answer: Yes, all present fetters are now bound by fetters. Question: Is there anything that is now bound by fetters, but that fetter is not present? Answer: Yes, bound by past and future fetters. (The section on the location of fetters ends) Question: If one uses a usable path to sever the fetters of the desire realm (Kama-dhatu), and then regresses from that path, will one still be bound by fetters, or will one not be bound by fetters? Answer: One will still be bound by fetters. Question: If one uses a usable path to sever the fetters of the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu), and then regresses from that path, will one still be bound by fetters, or will one not be bound by fetters? Answer: One will still be bound by fetters. (The section on regression from the path ends) Nine Severance Knowledges: The exhaustion of fetters severed by the truth of suffering (Dukkha Satya) and the truth of origin (Samudaya Satya) in the desire realm (Kama-dhatu) is the first severance knowledge; the exhaustion of fetters severed by the truth of suffering and the truth of origin in the form realm (Rupa-dhatu) and formless realm (Arupa-dhatu) is the second severance knowledge; the exhaustion of fetters severed by the truth of cessation (Nirodha Satya) in the desire realm is the third severance knowledge; the exhaustion of fetters severed by the truth of cessation in the form realm and formless realm is the fourth severance knowledge; the exhaustion of fetters severed by the truth of the path (Magga Satya) in the desire realm is the fifth severance knowledge; the exhaustion of fetters severed by the truth of the path in the form realm and formless realm is the sixth severance knowledge; the exhaustion of the five lower fetters (Orambhagiya Sanyojana) is the seventh severance knowledge; the exhaustion of form-desire (Raga) is the eighth severance knowledge; the exhaustion of all fetters is the ninth severance knowledge. Does the nine severance knowledges encompass all severance knowledges, or does all severance knowledges encompass the nine severance knowledges? Answer: All nine are not nine, all. What is not encompassed? Answer: A disciple of the World-Honored One who has attained the vision of truth (Darsana-marga), if desire-attachment (Kama-raga) has not been exhausted, the exhaustion of fetters severed by thought in the desire realm is not encompassed in the nine severance knowledges (two paths cannot obtain the name of seven severance knowledges). If desire-attachment has been exhausted, and form-attachment has not been exhausted, the exhaustion of fetters severed by thought in the form realm and formless realm is not encompassed in the nine severance knowledges. If form-attachment has been exhausted, and formless-attachment has not been exhausted, the exhaustion of fetters severed by thought in the formless realm is not encompassed in the nine severance knowledges. (The section on the nine severance knowledges ends) Eight types of individuals: Approaching a Stream-enterer (Srotapanna), attaining Stream-entry, approaching a Once-returner (Sakadagami), attaining Once-return, approaching a Non-returner (Anagami), attaining Non-return
，趣阿羅漢、證得阿羅漢。趣須陀洹證者，於此九斷智成就幾、不成就幾？答曰：或不成就或一二三四五。云何不成就？答曰：苦法忍不成就、苦法智不成就、苦未知忍不成就、苦未知智不成就，習法忍不成就習法智一，習未知忍習未知智二，盡法忍盡法智三，盡未知忍盡未知智四，道法忍道法智五，道未知忍得須陀洹成就六斷智趣。斯陀含證者，於此九斷智成就幾、不成就幾？答曰：若倍欲盡越次取證(頓得頻來故曰倍也)，或不成就或一二三四五六。云何不成就？答曰：苦法忍不成就、苦法智不成就、苦未知忍不成就、苦未知智不成就，習法忍不成就習法智一，習未知忍習未知智二，盡法忍盡法智三，盡未知忍盡未知智四，道法忍道法智五，道未知忍若得須陀洹證趣斯陀含果六，得斯陀含成就六斷智。趣阿那含證者，於此九斷智成就幾、不成就幾？答曰：若欲愛盡越次取證，或不成就或一二三四五六。云何不成就？答曰：苦法忍不成就、苦法智不成就、苦未知忍不成就、苦未知智不成就，習法忍不成就習法智一，習未知忍習未知智二，盡法忍盡法智三，盡未知忍盡未知智四，道法忍道法智五，道未知忍若得斯陀含果趣阿那含果六(通二道數也)。得阿那含成就一斷智，五下分結盡斷智。是趣阿羅漢證者，於此九斷
智成就幾、不成就幾？答曰：或一或二。色愛未盡，成就一斷智，五下分結盡。是色愛已盡，成就二斷智：五下分結盡斷智、色愛盡斷智。得阿羅漢成就一斷智，一切結盡斷智。
結使品一行犍度第二竟(梵本一千四十首盧，秦萬一千九百二十二言)。
阿毗曇一(行跋渠)。
阿毗曇八犍度論卷第六 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第七
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇結使犍度人跋渠第三
二種界結幾果有五， 九十五結並三結種， 此門普廣說于果實， 門有欲已八人當學， 三種攝身死生受有， 死而不生有欲在後。
二種依身：欲界二，色界二，無色界二。頗有欲界結一時得系耶、一時得不繫耶？漸得系、漸不得系？頗色界結一時得系、一時得不繫？漸得系、漸不得系？頗無色界結一時得系、一時不得系？漸得系、漸不得系耶？欲界見諦所斷結盡，為何果攝？欲界思惟所斷、色界見諦所斷、色界思惟所斷、無色界見諦所斷、無色界思惟所斷結盡，為何果所攝？五結種：苦諦所斷結種、習諦盡諦道諦思惟所斷結種。苦諦所斷結種斷，為何果攝？習諦盡諦道諦思惟所斷
【現代漢語翻譯】 現代漢語譯本 成就幾種斷智，不成就幾種斷智？回答是：或者一種或者兩種。如果色愛（Rūpa-rāga，對色界的貪愛）尚未斷盡，則成就一種斷智，即五下分結（Pañca-orambhāgiya-saṃyojanāni，導致眾生投生於欲界的五種束縛）斷盡的斷智。如果色愛已經斷盡，則成就兩種斷智：五下分結斷盡的斷智、色愛斷盡的斷智。證得阿羅漢果（Arhat，已解脫的聖者）成就一種斷智，即一切結（Samyojana，束縛）斷盡的斷智。
《結使品》第一行犍度第二結束（梵文原本一千零四十首盧，秦譯本一萬一千九百二十二字）。
《阿毗曇》第一（行跋渠）。
《阿毗曇八犍度論》卷第六 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第七
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
《阿毗曇結使犍度》人跋渠第三
二種界結（Dhātu-saṃyojana，界系之結）有幾種果位有五種，九十五結（Saṃyojana，九十五種結）加上三種結種（Saṃyojana-bīja，結的種子）， 此門普遍廣泛地講述關於果實，此門有欲界（Kāmadhātu）已斷的八種人應當學習， 三種攝身（Kāya，身體）、死（Maraṇa，死亡）、生（Jāti，出生）受（Vedanā，感受）有（Bhava，存在），死而不生，有欲（Kāma，慾望）在後。
二種依身：欲界二，二，無二。是否有人慾界結一時得到繫縛，一時沒有得到繫縛？逐漸得到繫縛，逐漸沒有得到繫縛？是否結一時得到繫縛，一時沒有得到繫縛？逐漸得到繫縛，逐漸沒有得到繫縛？是否無結一時得到繫縛，一時沒有得到繫縛？逐漸得到繫縛，逐漸沒有得到繫縛？欲界見諦所斷結（Diṭṭhi-prahātavyā-saṃyojana，見道所斷的結）斷盡，屬於什麼果位所攝？欲界思惟所斷、見諦所斷、思惟所斷、無見諦所斷、無思惟所斷結斷盡，屬於什麼果位所攝？五種結種：苦諦（Dukkha-satya，苦諦）所斷結種、習諦（Samudaya-satya，集諦）盡諦（Nirodha-satya，滅諦）道諦（Mārga-satya，道諦）思惟所斷結種。苦諦所斷結種斷，屬於什麼果位所攝？習諦盡諦道諦思惟所斷
【English Translation】 English version How many knowledges of abandonment are accomplished, and how many are not? The answer is: either one or two. If attachment to form (Rūpa-rāga, lust for the realm of form) is not yet exhausted, one knowledge of abandonment is accomplished, namely, the exhaustion of the five lower fetters (Pañca-orambhāgiya-saṃyojanāni, the five bonds that bind beings to the realm of desire). If attachment to form is already exhausted, two knowledges of abandonment are accomplished: the knowledge of abandonment of the exhaustion of the five lower fetters, and the knowledge of abandonment of the exhaustion of attachment to form. An Arhat (Arhat, a liberated being) accomplishes one knowledge of abandonment, namely, the knowledge of abandonment of the exhaustion of all fetters (Samyojana, bonds).
The end of the second Khandha (section) of the first 行 in the chapter on Fetters (Samyojana). (The original Sanskrit text consists of one thousand and forty Ślokas, while the Qin translation consists of eleven thousand nine hundred and twenty-two words).
The first of the Abhidhamma (行跋渠).
Abhidhamma Eight Skandha Treatise, Volume Six Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Skandha Treatise
Abhidhamma Eight Skandha Treatise, Volume Seven
Composed by Kātyāyanīputra (Kātyāyanīputra)
Translated by Saṃghadeva (Saṃghadeva) from Jibin (Kashmir) of the Fu Qin Dynasty, together with Zhu Fonian
Abhidhamma Chapter on Fetters, Third Person Skandha
How many of the two kinds of realm fetters (Dhātu-saṃyojana, fetters related to the realms) have five fruits? The ninety-five fetters (Samyojana, ninety-five fetters) plus the three kinds of fetter seeds (Samyojana-bīja, seeds of fetters), This section extensively discusses the fruits; in this section, the eight types of individuals who have abandoned desire (Kāmadhātu) should study, The three encompass body (Kāya, body), death (Maraṇa, death), birth (Jāti, birth), feeling (Vedanā, feeling), and existence (Bhava, existence); dying without being born, desire (Kāma, desire) remains behind.
Two kinds depend on the body: desire realm two, **, two, formless ** two. Is it possible for someone to be bound by a desire realm fetter at one time and not bound at another time? Gradually bound, gradually not bound? Is it possible for a ** fetter to be bound at one time and not bound at another time? Gradually bound, gradually not bound? Is it possible for a formless ** fetter to be bound at one time and not bound at another time? Gradually bound, gradually not bound? The exhaustion of fetters abandoned by seeing the truth (Diṭṭhi-prahātavyā-saṃyojana, fetters abandoned by the path of seeing) in the desire realm, to which fruit does it belong? The exhaustion of fetters abandoned by thought in the desire realm, ** abandoned by seeing the truth, ** abandoned by thought, formless ** abandoned by seeing the truth, formless ** abandoned by thought, to which fruit does it belong? Five kinds of fetter seeds: fetter seeds abandoned by the truth of suffering (Dukkha-satya, truth of suffering), fetter seeds abandoned by the truth of origin (Samudaya-satya, truth of origin), the truth of cessation (Nirodha-satya, truth of cessation), the truth of the path (Mārga-satya, truth of the path), and thought. The abandonment of fetter seeds abandoned by the truth of suffering, to which fruit does it belong? The fetters abandoned by the truth of origin, the truth of cessation, the truth of the path, and thought
結種斷，為何果攝？九結種：苦法智所斷結種、苦未知智所斷、習法智所斷、習未知智所斷、盡法智所斷、盡未知智所斷、道法智所斷、道未知智所斷、思惟所斷結種。苦法智所斷結種盡，為何果攝？苦未知智所斷、習法智所斷、習未知智所斷、盡法智所斷、盡未知智所斷、道法智所斷、道未知智所斷、思惟所斷結種盡，為何果攝？十五結種：欲界苦諦所斷結種、欲界習盡道諦思惟所斷結種，色界苦諦所斷結種、色界習盡道諦思惟所斷結種，無色界苦諦所斷結種、無色界習盡道諦思惟所斷結種。欲界苦諦所斷結種盡，為何果攝？欲界習盡道諦思惟所斷結種盡，為何果攝？色界苦諦所斷結種盡，為何果攝，色界習盡道諦思惟所斷結種盡，為何果攝？無色界苦諦所斷結種盡，為何果攝？無色界習盡道諦思惟所斷結種盡，為何果攝？身見盡，為何果攝？戒盜疑乃至無色界思惟所斷無明使盡，為何果攝？見諦成就世尊弟子，欲愛未盡，欲界思惟所斷結盡，為何果攝？欲愛已盡、色愛未盡，色界思惟所斷結盡，為何果攝？色愛已盡、無色愛未盡，無色界思惟所斷結盡，為何果攝？八人：趣須陀洹證、得須陀洹，趣斯陀含證、得斯陀含，趣阿那含證、得阿那含，趣阿羅漢證、得阿羅漢。趣須陀洹證結盡，為何果攝？得須陀洹乃至趣
【現代漢語翻譯】 現代漢語譯本 結的種類斷滅，為何會被相應的果位所攝？有九種結的種類：苦法智所斷結種（dukkha-dhamma-ñāṇa-pahātabba-saṃyojana-bīja）、苦未知智所斷結種（dukkha-anvaya-ñāṇa-pahātabba-saṃyojana-bīja）、習法智所斷結種（samudaya-dhamma-ñāṇa-pahātabba-saṃyojana-bīja）、習未知智所斷結種（samudaya-anvaya-ñāṇa-pahātabba-saṃyojana-bīja）、盡法智所斷結種（nirodha-dhamma-ñāṇa-pahātabba-saṃyojana-bīja）、盡未知智所斷結種（nirodha-anvaya-ñāṇa-pahātabba-saṃyojana-bīja）、道法智所斷結種（magga-dhamma-ñāṇa-pahātabba-saṃyojana-bīja）、道未知智所斷結種（magga-anvaya-ñāṇa-pahātabba-saṃyojana-bīja）、思惟所斷結種（bhāvanā-pahātabba-saṃyojana-bīja）。 苦法智所斷結種斷盡，為何會被哪種果位所攝？苦未知智所斷、習法智所斷、習未知智所斷、盡法智所斷、盡未知智所斷、道法智所斷、道未知智所斷、思惟所斷結種斷盡，又會被哪種果位所攝？ 有十五種結的種類：欲界苦諦所斷結種（kāmadhātu-dukkha-sacca-pahātabba-saṃyojana-bīja）、欲界習盡道諦思惟所斷結種（kāmadhātu-samudaya-nirodha-magga-sacca-bhāvanā-pahātabba-saṃyojana-bīja），苦諦所斷結種（dukkha-sacca-pahātabba-saṃyojana-bīja）、習盡道諦思惟所斷結種（samudaya-nirodha-magga-sacca-bhāvanā-pahātabba-saṃyojana-bīja），無苦諦所斷結種（arūpadhātu-dukkha-sacca-pahātabba-saṃyojana-bīja）、無習盡道諦思惟所斷結種（arūpadhātu-samudaya-nirodha-magga-sacca-bhāvanā-pahātabba-saṃyojana-bīja）。欲界苦諦所斷結種斷盡，會被哪種果位所攝？欲界習盡道諦思惟所斷結種斷盡，又會被哪種果位所攝？ 苦諦所斷結種斷盡，會被哪種果位所攝？習盡道諦思惟所斷結種斷盡，又會被哪種果位所攝？無苦諦所斷結種斷盡，會被哪種果位所攝？無習盡道諦思惟所斷結種斷盡，又會被哪種果位所攝？ 身見（sakkāya-diṭṭhi）斷盡，會被哪種果位所攝？戒禁取（sīlabbata-parāmāsa）、疑（vicikicchā）乃至無思惟所斷無明使（bhāvanā-pahātabba-avijjā-anusaya）斷盡，又會被哪種果位所攝？ 已成就見諦的世尊弟子，如果欲愛（kāma-rāga）未斷盡，欲界思惟所斷結（kāmadhātu-bhāvanā-pahātabba-saṃyojana）斷盡，會被哪種果位所攝？欲愛已斷盡、色愛（rūpa-rāga）未斷盡，思惟所斷結（bhāvanā-pahātabba-saṃyojana）斷盡，又會被哪種果位所攝？色愛已斷盡、無色愛（arūpa-rāga）未斷盡，無**思惟所斷結（arūpadhātu-bhāvanā-pahātabba-saṃyojana）斷盡，又會被哪種果位所攝？ 有八種人：趣向須陀洹果的證者（sotāpatti-magga-puggala）、證得須陀洹果者（sotāpanna-puggala），趣向斯陀含果的證者（sakadāgāmi-magga-puggala）、證得斯陀含果者（sakadāgāmi-puggala），趣向阿那含果的證者（anāgāmi-magga-puggala）、證得阿那含果者（anāgāmi-puggala），趣向阿羅漢果的證者（arahatta-magga-puggala）、證得阿羅漢果者（arahatta-puggala）。趣向須陀洹果的證者所斷的結斷盡，會被哪種果位所攝？證得須陀洹果乃至趣
【English Translation】 English version When the types of fetters are severed, by which fruit are they included? There are nine types of fetters: fetters severed by knowledge of the Dhamma regarding suffering (dukkha-dhamma-ñāṇa-pahātabba-saṃyojana-bīja), fetters severed by subsequent knowledge regarding suffering (dukkha-anvaya-ñāṇa-pahātabba-saṃyojana-bīja), fetters severed by knowledge of the Dhamma regarding origin (samudaya-dhamma-ñāṇa-pahātabba-saṃyojana-bīja), fetters severed by subsequent knowledge regarding origin (samudaya-anvaya-ñāṇa-pahātabba-saṃyojana-bīja), fetters severed by knowledge of the Dhamma regarding cessation (nirodha-dhamma-ñāṇa-pahātabba-saṃyojana-bīja), fetters severed by subsequent knowledge regarding cessation (nirodha-anvaya-ñāṇa-pahātabba-saṃyojana-bīja), fetters severed by knowledge of the Dhamma regarding the path (magga-dhamma-ñāṇa-pahātabba-saṃyojana-bīja), fetters severed by subsequent knowledge regarding the path (magga-anvaya-ñāṇa-pahātabba-saṃyojana-bīja), and fetters severed by cultivation (bhāvanā-pahātabba-saṃyojana-bīja). When the fetters severed by knowledge of the Dhamma regarding suffering are extinguished, by which fruit are they included? When the fetters severed by subsequent knowledge regarding suffering, fetters severed by knowledge of the Dhamma regarding origin, fetters severed by subsequent knowledge regarding origin, fetters severed by knowledge of the Dhamma regarding cessation, fetters severed by subsequent knowledge regarding cessation, fetters severed by knowledge of the Dhamma regarding the path, fetters severed by subsequent knowledge regarding the path, and fetters severed by cultivation are extinguished, by which fruit are they included? There are fifteen types of fetters: fetters severed in the desire realm regarding the truth of suffering (kāmadhātu-dukkha-sacca-pahātabba-saṃyojana-bīja), fetters severed in the desire realm regarding the truths of origin, cessation, and the path by cultivation (kāmadhātu-samudaya-nirodha-magga-sacca-bhāvanā-pahātabba-saṃyojana-bīja), fetters severed regarding the truth of suffering (dukkha-sacca-pahātabba-saṃyojana-bīja), fetters severed regarding the truths of origin, cessation, and the path by cultivation (samudaya-nirodha-magga-sacca-bhāvanā-pahātabba-saṃyojana-bīja), fetters severed in the formless realm regarding the truth of suffering (arūpadhātu-dukkha-sacca-pahātabba-saṃyojana-bīja), fetters severed in the formless realm regarding the truths of origin, cessation, and the path by cultivation (arūpadhātu-samudaya-nirodha-magga-sacca-bhāvanā-pahātabba-saṃyojana-bīja). When the fetters severed in the desire realm regarding the truth of suffering are extinguished, by which fruit are they included? When the fetters severed in the desire realm regarding the truths of origin, cessation, and the path by cultivation are extinguished, by which fruit are they included? When the fetters severed regarding the truth of suffering are extinguished, by which fruit are they included? When the fetters severed regarding the truths of origin, cessation, and the path by cultivation are extinguished, by which fruit are they included? When the fetters severed in the formless realm regarding the truth of suffering are extinguished, by which fruit are they included? When the fetters severed in the formless realm regarding the truths of origin, cessation, and the path by cultivation are extinguished, by which fruit are they included? When self-view (sakkāya-diṭṭhi) is extinguished, by which fruit is it included? When clinging to rites and rituals (sīlabbata-parāmāsa), doubt (vicikicchā), and even the underlying tendency to ignorance severed by cultivation (bhāvanā-pahātabba-avijjā-anusaya) are extinguished, by which fruit are they included? If a disciple of the Blessed One who has attained stream-entry has not yet extinguished desire for sensual pleasures (kāma-rāga), and the fetters severed by cultivation in the desire realm (kāmadhātu-bhāvanā-pahātabba-saṃyojana) are extinguished, by which fruit are they included? If desire for sensual pleasures is extinguished, but desire for form (rūpa-rāga) is not yet extinguished, and the fetters severed by cultivation (bhāvanā-pahātabba-saṃyojana) are extinguished, by which fruit are they included? If desire for form is extinguished, but desire for the formless (arūpa-rāga) is not yet extinguished, and the fetters severed in the formless realm by cultivation (arūpadhātu-bhāvanā-pahātabba-saṃyojana) are extinguished, by which fruit are they included? There are eight types of individuals: one who has entered the path to stream-entry (sotāpatti-magga-puggala), one who has attained stream-entry (sotāpanna-puggala), one who has entered the path to once-returning (sakadāgāmi-magga-puggala), one who has attained once-returning (sakadāgāmi-puggala), one who has entered the path to non-returning (anāgāmi-magga-puggala), one who has attained non-returning (anāgāmi-puggala), one who has entered the path to arahantship (arahatta-magga-puggala), and one who has attained arahantship (arahatta-puggala). When the fetters extinguished by one who has entered the path to stream-entry are extinguished, by which fruit are they included? One who has attained stream-entry, up to one who has entered
阿羅漢證得阿羅漢結盡，為何果攝？諸學法成就須陀洹，須陀洹攝彼法耶？若諸法須陀洹所攝，是學法耶？斯陀含、阿那含亦復如是。諸無學法成就阿羅漢，阿羅漢攝彼法耶？若阿羅漢攝，彼法是無學法耶？諸須陀洹成就無漏法，須陀洹果攝彼法耶？若須陀洹果攝彼法者，是無漏法耶？斯陀含、阿那含、阿羅漢亦復如是。諸法成就須陀洹，是須陀洹果攝彼法耶？若須陀洹果攝彼法者，須陀洹成就彼法耶？斯陀含、阿那含、阿羅漢亦復如是。從欲界沒還生欲界，盡受欲界有耶？若受欲界有，盡欲界沒還生欲界耶？從色界沒還生色界，盡受色界有耶？設受色界有，盡色界沒還生色界耶？從無色界沒還生無色界，盡受無色界有耶？設受無色界有，盡無色界沒還生無色界耶？從欲界沒還生欲界，此人有幾、幾使所使、為幾結系？從色界沒還生色界，此人有幾、幾使所使、為幾結系？從無色界沒生無色界，此人有幾、幾使所使、為幾結系？若不從欲界沒不生欲界，盡不受欲界有耶？若不受欲界有，盡不欲界沒不生欲界耶？不色界沒不生色界，盡不受色界有耶？若不受色界有，盡不色界沒不生色界耶？不無色界沒不生無色界，盡不受無色界有耶？若不受無色界有，盡不無色界沒不生無色界耶？若不欲界沒不生欲界，此人有幾、幾使
【現代漢語翻譯】 現代漢語譯本 阿羅漢證得阿羅漢果位，是否包含了他所成就的所有法？所有正在修學的聖者成就了須陀洹（Sotapanna, 入流果），須陀洹是否包含了他們所成就的法？如果這些法被須陀洹所包含，那麼這些法是否都屬於修學之法？斯陀含（Sakadagami, 一來果）、阿那含（Anagami, 不還果）的情況也是如此。 所有無學之法成就了阿羅漢（Arahat, 無學果），阿羅漢是否包含了這些法？如果阿羅漢包含了這些法，那麼這些法是否都屬於無學之法？所有須陀洹成就了無漏之法，須陀洹果位是否包含了這些法？如果須陀洹果位包含了這些法，那麼這些法是否都屬於無漏之法？斯陀含、阿那含、阿羅漢的情況也是如此。 所有法成就了須陀洹，是否須陀洹果位包含了這些法？如果須陀洹果位包含了這些法，那麼須陀洹是否成就了這些法？斯陀含、阿那含、阿羅漢的情況也是如此。 從欲界死亡后又轉生到欲界，是否完全承受了欲界的存在？如果承受了欲界的存在，是否意味著已經完全從欲界死亡后又轉生到欲界？從死亡后又轉生到，是否完全承受了的存在？如果承受了的存在，是否意味著已經完全從死亡后又轉生到？從無死亡后又轉生到無，是否完全承受了無的存在？如果承受了無的存在，是否意味著已經完全從無死亡后又轉生到無？ 從欲界死亡后又轉生到欲界，這個人有多少種煩惱，被多少種煩惱所驅使，被多少種結縛所束縛？從死亡后又轉生到，這個人有多少種煩惱，被多少種煩惱所驅使，被多少種結縛所束縛？從無死亡后又轉生到無，這個人有多少種煩惱，被多少種煩惱所驅使，被多少種結縛所束縛？ 如果不從欲界死亡也不轉生到欲界，是否完全不承受欲界的存在？如果不承受欲界的存在，是否意味著既不從欲界死亡也不轉生到欲界？不從死亡也不轉生到，是否完全不承受的存在？如果不承受的存在，是否意味著既不從死亡也不轉生到？不從無死亡也不轉生到無，是否完全不承受無的存在？如果不承受無的存在，是否意味著既不從無死亡也不轉生到無？如果不從欲界死亡也不轉生到欲界，這個人有多少種煩惱，被多少種煩惱所驅使……
【English Translation】 English version Having attained the state of an Arahat (Arahat, one who is worthy), does the fruition of Arahatship encompass all the Dharmas (laws/teachings) that have been accomplished? When those still in training attain the state of a Sotapanna (Sotapanna, stream-enterer), does the state of Sotapanna encompass those Dharmas? If those Dharmas are encompassed by the Sotapanna, are they Dharmas of training? The same applies to Sakadagami (Sakadagami, once-returner) and Anagami (Anagami, non-returner). When all Dharmas of non-learning are accomplished by an Arahat, does the Arahat encompass those Dharmas? If the Arahat encompasses them, are those Dharmas Dharmas of non-learning? When a Sotapanna accomplishes unconditioned Dharmas, does the fruition of Sotapanna encompass those Dharmas? If the fruition of Sotapanna encompasses those Dharmas, are they unconditioned Dharmas? The same applies to Sakadagami, Anagami, and Arahat. When Dharmas are accomplished by a Sotapanna, does the fruition of Sotapanna encompass those Dharmas? If the fruition of Sotapanna encompasses those Dharmas, has the Sotapanna accomplished those Dharmas? The same applies to Sakadagami, Anagami, and Arahat. Having passed away from the desire realm and being reborn in the desire realm, does one fully experience existence in the desire realm? If one experiences existence in the desire realm, has one completely passed away from the desire realm and been reborn in the desire realm? Having passed away from ** and being reborn in , does one fully experience existence in ? If one experiences existence in , has one completely passed away from ** and been reborn in ? Having passed away from the formless realm and being reborn in the formless realm, does one fully experience existence in the formless realm? If one experiences existence in the formless realm, has one completely passed away from the formless realm and been reborn in the formless realm? Having passed away from the desire realm and being reborn in the desire realm, how many afflictions does this person have, by how many afflictions is he driven, and by how many bonds is he bound? Having passed away from ** and being reborn in , how many afflictions does this person have, by how many afflictions is he driven, and by how many bonds is he bound? Having passed away from the formless realm and being reborn in the formless realm, how many afflictions does this person have, by how many afflictions is he driven, and by how many bonds is he bound? If one does not pass away from the desire realm and is not reborn in the desire realm, does one completely not experience existence in the desire realm? If one does not experience existence in the desire realm, does it mean that one neither passes away from the desire realm nor is reborn in the desire realm? Not passing away from ** and not being reborn in , does one completely not experience existence in ? If one does not experience existence in , does it mean that one neither passes away from ** nor is reborn in **? Not passing away from the formless realm and not being reborn in the formless realm, does one completely not experience existence in the formless realm? If one does not experience existence in the formless realm, does it mean that one neither passes away from the formless realm nor is reborn in the formless realm? If one does not pass away from the desire realm and is not reborn in the desire realm, how many afflictions does this person have, by how many afflictions...
所使、為幾結系？不色界沒不生色界，此人有幾、幾使所使、為幾結系？不無色界沒不生無色界，此人有幾、幾使所使、為幾結系？頗欲界沒不生欲界耶？頗欲界沒不生色無色界耶？頗色界沒不生色界耶？頗色界沒不生欲界無色界耶？頗無色界沒不生無色界耶？頗無色界沒不生欲界色界耶？若欲界沒不生欲界，此人有幾、幾使所使、為幾結系？若欲界沒不生色無色界，此人有幾、幾使所使、為幾結系？若色界沒不生色界，此人有幾、幾使所使、為幾結系？若色界沒不生欲界無色界，此人有幾、幾使所使、為幾結系？若無色界沒不生無色界，此人有幾、幾使所使、為幾結系？頗欲界沒不生欲界色無色界耶？頗色界沒不生欲界色無色界？頗無色界沒不生欲界色無色界耶？若欲界沒不生欲界色無色界，此人有幾、幾使所使、為幾結系？若色界沒不生欲界色無色界，此人有幾、幾使所使、為幾結系？若無色界沒不生欲界色無色界，此人有幾、幾使所使、為幾結系？頗欲愛未盡命終不生欲界？頗色愛未盡命終不生欲界色界？頗無色愛未盡命終不生欲界色界無色界？若欲愛未盡命終不生欲界，此人有幾、幾使所使、為幾結系？若色愛未盡命終不生欲界色界，此人有幾、幾使所使、為幾結系？若無色愛未盡命終不生欲界色無色界，此
【現代漢語翻譯】 現代漢語譯本 被什麼煩惱所驅使，又被幾種結縛所束縛？如果『不沒不生』，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果『不無沒不生無』，這個人被幾種煩惱驅使，又被幾種結縛所束縛？是否有人在欲界死後不生於欲界？是否有人在欲界死後不生於色界或無色界？是否有人死後不生於任何地方？是否有人死後不生於欲界或無色界？是否有人在無色界死後不生於任何地方？是否有人在無色界死後不生於欲界？ 如果有人在欲界死後不生於欲界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人在欲界死後不生於色界或無色界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人死後不生於任何地方，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人死後不生於欲界或無色界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人在無色界死後不生於任何地方，這個人被幾種煩惱驅使，又被幾種結縛所束縛？是否有人在欲界死後不生於欲界、色界或無色界？是否有人死後不生於欲界、色界或無色界？是否有人在無色界死後不生於欲界、色界或無色界？ 如果有人在欲界死後不生於欲界、色界或無色界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人死後不生於欲界、色界或無色界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人在無色界死後不生於欲界、色界或無色界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？是否有人因為對欲界的愛未盡而死後不生於欲界？是否有人因為對色界的愛未盡而死後不生於欲界、色界？是否有人因為對無色界的愛未盡而死後不生於欲界、色界、無色界？ 如果有人因為對欲界的愛未盡而死後不生於欲界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人因為對色界的愛未盡而死後不生於欲界、色界，這個人被幾種煩惱驅使，又被幾種結縛所束縛？如果有人因為對無色界的愛未盡而死後不生於欲界、色界、無色界，這個人
【English Translation】 English version By what afflictions is one driven, and by how many fetters is one bound? If one 'neither ceases nor arises', by how many afflictions is this person driven, and by how many fetters is this person bound? If one 'neither ceases without remainder nor arises without remainder', by how many afflictions is this person driven, and by how many fetters is this person bound? Does one, having ceased in the desire realm, not arise in the desire realm? Does one, having ceased in the desire realm, not arise in the formless realm or the form realm? Does one, having ceased, not arise anywhere? Does one, having ceased, not arise in the desire realm or the formless realm? Does one, having ceased in the formless realm, not arise anywhere? Does one, having ceased in the formless realm, not arise in the desire realm? If one, having ceased in the desire realm, does not arise in the desire realm, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, having ceased in the desire realm, does not arise in the formless realm or the form realm, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, having ceased, does not arise anywhere, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, having ceased, does not arise in the desire realm or the formless realm, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, having ceased in the formless realm, does not arise anywhere, by how many afflictions is this person driven, and by how many fetters is this person bound? Does one, having ceased in the desire realm, not arise in the desire realm, the form realm, or the formless realm? Does one, having ceased, not arise in the desire realm, the form realm, or the formless realm? Does one, having ceased in the formless realm, not arise in the desire realm, the form realm, or the formless realm? If one, having ceased in the desire realm, does not arise in the desire realm, the form realm, or the formless realm, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, having ceased, does not arise in the desire realm, the form realm, or the formless realm, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, having ceased in the formless realm, does not arise in the desire realm, the form realm, or the formless realm, by how many afflictions is this person driven, and by how many fetters is this person bound? Does one, whose desire for the desire realm is not exhausted, die and not arise in the desire realm? Does one, whose desire for the form realm is not exhausted, die and not arise in the desire realm or the form realm? Does one, whose desire for the formless realm is not exhausted, die and not arise in the desire realm, the form realm, or the formless realm? If one, whose desire for the desire realm is not exhausted, dies and does not arise in the desire realm, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, whose desire for the form realm is not exhausted, dies and does not arise in the desire realm or the form realm, by how many afflictions is this person driven, and by how many fetters is this person bound? If one, whose desire for the formless realm is not exhausted, dies and does not arise in the desire realm, the form realm, or the formless realm, this person
人有幾、幾使所使、為幾結系？此章義愿具演說。
二種欲界、二種色界、二種無色界，四諦所斷結種、思惟所斷結種。頗欲界結一時可系耶？答曰：得，凡夫人慾界無愛退，從色無色界沒生欲界也。一時不可系耶？答曰：得，凡夫人得欲界無愛。漸可系耶？答曰：不得。漸得不繫耶？答曰：得，世尊弟子先滅四諦所斷結、后思惟所斷也。頗色界結一時可系耶？答曰：得，凡夫人從色無愛退，從上地沒，生欲界若梵天上。一時得不繫耶？答曰：得，凡夫人得色無愛。漸得可系耶？答曰：不得。漸得不繫耶？答曰：得，世尊弟子先滅四諦所斷結、后思惟也。頗無色界結一時可系耶？答曰：不得。一時得不繫耶？答曰：不得。漸得系耶？答曰：不得。漸得不繫耶？答曰：得，世尊弟子先滅四諦所斷結、后思惟也(二種界竟)。
欲界四諦所斷結盡，為何果攝？答曰：四沙門果，或無處所。欲界思惟所斷，或阿那含果、阿羅漢，或無處所。色界四諦所斷，四沙門果，或無處所。色界思惟所斷，或阿羅漢，或無處所。無色界四諦所斷，四沙門果。思惟所斷，阿羅漢。五結種：苦諦所斷結種、習諦盡諦道諦思惟所斷結種。苦諦所斷結種盡，為何果攝？答曰：四沙門果，或無處所。習諦盡諦所斷，四沙門果，或無處所
【現代漢語翻譯】 現代漢語譯本： 人有多少種結（Kleshas，煩惱），被多少種使（Anusaya，隨眠）所驅使，又被多少種結所束縛？希望詳細解說這一章的含義。
有兩種欲界結（Kāmadhātu，指位於欲界的煩惱），兩種色界結（Rūpadhātu，指位於色界的煩惱），兩種無色界結（Arūpadhātu，指位於無色界的煩惱），四諦（catvāri āryasatyāni，苦、集、滅、道）所斷的結種，思惟所斷的結種。是否欲界結可以同時被束縛？回答：可以，凡夫對欲界沒有愛，從色界或無色界死後，又生到欲界。是否不能同時被束縛？回答：可以，凡夫獲得了對欲界的無愛。是否可以逐漸被束縛？回答：不可以。是否可以逐漸不被束縛？回答：可以，世尊的弟子先滅除四諦所斷的結，然後滅除思惟所斷的結。是否色界結可以同時被束縛？回答：可以，凡夫從色界沒有愛而退轉，從上地死後，生到欲界或者梵天（Brahmaloka）上。是否可以同時不被束縛？回答：可以，凡夫獲得了對色界的無愛。是否可以逐漸被束縛？回答：不可以。是否可以逐漸不被束縛？回答：可以，世尊的弟子先滅除四諦所斷的結，然後滅除思惟所斷的結。是否無色界結可以同時被束縛？回答：不可以。是否可以同時不被束縛？回答：不可以。是否可以逐漸被束縛？回答：不可以。是否可以逐漸不被束縛？回答：可以，世尊的弟子先滅除四諦所斷的結，然後滅除思惟所斷的結（兩種界竟）。
欲界四諦所斷的結盡了，屬於什麼果位所攝？回答：屬於四沙門果（catvāri śrāmaṇyaphalāni，須陀洹果、斯陀含果、阿那含果、阿羅漢果），或者沒有固定的處所。欲界思惟所斷的結，或者屬於阿那含果（Anāgāmi），或者屬於阿羅漢果（Arhat），或者沒有固定的處所。色界四諦所斷的結，屬於四沙門果，或者沒有固定的處所。色界思惟所斷的結，或者屬於阿羅漢果，或者沒有固定的處所。無色界四諦所斷的結，屬於四沙門果。無色界思惟所斷的結，屬於阿羅漢果。五種結種：苦諦（duḥkha satya）所斷的結種、集諦（samudaya satya）盡諦（nirodha satya）道諦（mārga satya）思惟所斷的結種。苦諦所斷的結種盡了，屬於什麼果位所攝？回答：屬於四沙門果，或者沒有固定的處所。集諦盡諦所斷的結，屬於四沙門果，或者沒有固定的處所。
【English Translation】 English version: How many Kleshas (defilements) are there, by how many Anusayas (latent tendencies) are they driven, and by how many Kleshas are they bound? I wish to have the meaning of this chapter fully explained.
There are two types of Kleshas of the desire realm (Kāmadhātu, referring to defilements located in the desire realm), two types of Kleshas of the form realm (Rūpadhātu, referring to defilements located in the form realm), two types of Kleshas of the formless realm (Arūpadhātu, referring to defilements located in the formless realm), Klesha-seeds severed by the Four Noble Truths (catvāri āryasatyāni, namely suffering, origin, cessation, and path), and Klesha-seeds severed by contemplation. Is it possible for the Kleshas of the desire realm to be bound simultaneously? Answer: Yes, an ordinary person who has no love for the desire realm, having fallen from the form or formless realm, is born again in the desire realm. Is it impossible to be bound simultaneously? Answer: Yes, an ordinary person who has attained non-attachment to the desire realm. Is it possible to be bound gradually? Answer: No. Is it possible to be gradually unbound? Answer: Yes, a disciple of the World-Honored One first extinguishes the Kleshas severed by the Four Noble Truths, and then extinguishes those severed by contemplation. Is it possible for the Kleshas of the form realm to be bound simultaneously? Answer: Yes, an ordinary person who has fallen from non-attachment to the form realm, having died from a higher realm, is born in the desire realm or in the Brahma heaven (Brahmaloka). Is it possible to be unbound simultaneously? Answer: Yes, an ordinary person who has attained non-attachment to the form realm. Is it possible to be bound gradually? Answer: No. Is it possible to be gradually unbound? Answer: Yes, a disciple of the World-Honored One first extinguishes the Kleshas severed by the Four Noble Truths, and then extinguishes those severed by contemplation. Is it possible for the Kleshas of the formless realm to be bound simultaneously? Answer: No. Is it possible to be unbound simultaneously? Answer: No. Is it possible to be bound gradually? Answer: No. Is it possible to be gradually unbound? Answer: Yes, a disciple of the World-Honored One first extinguishes the Kleshas severed by the Four Noble Truths, and then extinguishes those severed by contemplation (End of the two realms).
To what fruit does the exhaustion of the Kleshas of the desire realm severed by the Four Noble Truths belong? Answer: It belongs to the four fruits of a Śrāmaṇa (catvāri śrāmaṇyaphalāni, namely Sotāpanna, Sakadāgāmin, Anāgāmin, and Arhat), or there is no fixed place. The Kleshas of the desire realm severed by contemplation, either belong to the fruit of Anāgāmin (Anāgāmi), or to the fruit of Arhat (Arhat), or there is no fixed place. The Kleshas of the form realm severed by the Four Noble Truths, belong to the four fruits of a Śrāmaṇa, or there is no fixed place. The Kleshas of the form realm severed by contemplation, either belong to the fruit of Arhat, or there is no fixed place. The Kleshas of the formless realm severed by the Four Noble Truths, belong to the four fruits of a Śrāmaṇa. The Kleshas of the formless realm severed by contemplation, belong to the fruit of Arhat. The five types of Klesha-seeds: Klesha-seeds severed by the Truth of Suffering (duḥkha satya), Klesha-seeds severed by the Truth of Origin (samudaya satya), the Truth of Cessation (nirodha satya), the Truth of the Path (mārga satya), and those severed by contemplation. To what fruit does the exhaustion of the Klesha-seeds severed by the Truth of Suffering belong? Answer: It belongs to the four fruits of a Śrāmaṇa, or there is no fixed place. The Kleshas severed by the Truth of Origin and the Truth of Cessation, belong to the four fruits of a Śrāmaṇa, or there is no fixed place.
。道諦所斷，四沙門果。思惟所斷，阿羅漢(五種竟)。
九結種：苦法智所斷結種，苦未知智所斷、習法智所斷、習未知智所斷、盡法智所斷、盡未知智所斷、道法智所斷、道未知智所斷、思惟所斷結種。苦法智所斷結種盡，為何果攝？答曰：四沙門果，或無處所(未入道果也)。苦未知智所斷、習法智所斷、習未知智所斷、盡法智所斷、盡未知智所斷、道法智所斷，四沙門果，或無處所。道未知智所斷，四沙門果。思惟所斷，阿羅漢(九種門竟)。
十五結種：欲界苦諦所斷結種、欲界習諦盡諦道諦思惟所斷結種，色界苦諦所斷結種、色界習盡道諦思惟所斷結種，無色界苦諦所斷結種、無色界習盡道諦思惟所斷結種。欲界苦諦所斷結種盡，為何果攝？答曰：四沙門果，或無處所。欲界習諦盡道諦所斷，四沙門果，或無處所。欲界思惟所斷，阿那含果、阿羅漢，或無處所。色界苦諦所斷，四沙門果，或無處所。色界習盡道諦所斷，四沙門果，或無處所。色界思惟所斷，阿羅漢，或無處所。無色界苦諦所斷，四沙門果，或無處所。無色界習盡諦所斷，四沙門果，或無處所。無色界道諦所斷，四沙門果。無色界思惟所斷，阿羅漢(十五種竟)。
身見盡，為何果攝？答曰：四沙門果，或無處所。戒盜
【現代漢語翻譯】 現代漢語譯本： 道諦所斷的煩惱，對應於四沙門果（Sramana-phala，聲聞四果：須陀洹、斯陀含、阿那含、阿羅漢）。思惟所斷的煩惱，對應于阿羅漢（Arhat，斷盡一切煩惱，證入無餘涅槃的修行者）。（五種煩惱斷盡）
九結種：苦法智所斷結種、苦未知智所斷結種、習法智所斷結種、習未知智所斷結種、盡法智所斷結種、盡未知智所斷結種、道法智所斷結種、道未知智所斷結種、思惟所斷結種。苦法智所斷結種斷盡，屬於哪個果位所攝？回答說：屬於四沙門果，或者沒有歸屬（尚未進入道果）。苦未知智所斷、習法智所斷、習未知智所斷、盡法智所斷、盡未知智所斷、道法智所斷，對應於四沙門果，或者沒有歸屬。道未知智所斷，對應於四沙門果。思惟所斷，對應于阿羅漢。（九種煩惱斷盡）
十五結種：欲界苦諦所斷結種、欲界習諦盡諦道諦思惟所斷結種、色界苦諦所斷結種、色界習盡道諦思惟所斷結種、無色界苦諦所斷結種、無色界習盡道諦思惟所斷結種。欲界苦諦所斷結種斷盡，屬於哪個果位所攝？回答說：屬於四沙門果，或者沒有歸屬。欲界習諦、盡諦、道諦所斷，對應於四沙門果，或者沒有歸屬。欲界思惟所斷，對應于阿那含果（Anagamin，不還果，不再返回欲界受生）、阿羅漢果，或者沒有歸屬。色界苦諦所斷，對應於四沙門果，或者沒有歸屬。色界習諦、盡諦、道諦所斷，對應於四沙門果，或者沒有歸屬。色界思惟所斷，對應于阿羅漢果，或者沒有歸屬。無色界苦諦所斷，對應於四沙門果，或者沒有歸屬。無色界習諦、盡諦所斷，對應於四沙門果，或者沒有歸屬。無色界道諦所斷，對應於四沙門果。無色界思惟所斷，對應于阿羅漢果。（十五種煩惱斷盡）
身見（Sakkaya-ditthi，認為五蘊為我）斷盡，屬於哪個果位所攝？回答說：屬於四沙門果，或者沒有歸屬。戒盜（Silabbata-paramasa，執取錯誤的戒律和苦行）
【English Translation】 English version: The afflictions severed by the Truth of the Path correspond to the Four Fruits of a Sramana (Sramana-phala, the four stages of enlightenment: Stream-enterer, Once-returner, Non-returner, and Arhat). The afflictions severed by contemplation correspond to an Arhat (Arhat, one who has extinguished all defilements and attained complete Nirvana). (End of the five types of afflictions)
Nine types of fetters: fetters severed by the knowledge of suffering in the realm of desire, fetters severed by the unknown knowledge of suffering, fetters severed by the knowledge of origin, fetters severed by the unknown knowledge of origin, fetters severed by the knowledge of cessation, fetters severed by the unknown knowledge of cessation, fetters severed by the knowledge of the path, fetters severed by the unknown knowledge of the path, and fetters severed by contemplation. To which fruit does the cessation of fetters severed by the knowledge of suffering belong? The answer is: it belongs to the Four Fruits of a Sramana, or to no specific place (not yet entered the path). Those severed by the unknown knowledge of suffering, severed by the knowledge of origin, severed by the unknown knowledge of origin, severed by the knowledge of cessation, severed by the unknown knowledge of cessation, severed by the knowledge of the path, correspond to the Four Fruits of a Sramana, or to no specific place. Those severed by the unknown knowledge of the path correspond to the Four Fruits of a Sramana. Those severed by contemplation correspond to an Arhat. (End of the nine types of fetters)
Fifteen types of fetters: fetters severed by the Truth of Suffering in the desire realm, fetters severed by the Truth of Origin, Truth of Cessation, Truth of the Path, and contemplation in the desire realm, fetters severed by the Truth of Suffering in the form realm, fetters severed by the Truth of Origin, Truth of Cessation, Truth of the Path, and contemplation in the form realm, fetters severed by the Truth of Suffering in the formless realm, fetters severed by the Truth of Origin, Truth of Cessation, Truth of the Path, and contemplation in the formless realm. To which fruit does the cessation of fetters severed by the Truth of Suffering in the desire realm belong? The answer is: it belongs to the Four Fruits of a Sramana, or to no specific place. Those severed by the Truth of Origin, Truth of Cessation, and Truth of the Path in the desire realm correspond to the Four Fruits of a Sramana, or to no specific place. Those severed by contemplation in the desire realm correspond to the fruit of Anagamin (Anagamin, Non-returner, one who does not return to the desire realm) or Arhat, or to no specific place. Those severed by the Truth of Suffering in the form realm correspond to the Four Fruits of a Sramana, or to no specific place. Those severed by the Truth of Origin, Truth of Cessation, and Truth of the Path in the form realm correspond to the Four Fruits of a Sramana, or to no specific place. Those severed by contemplation in the form realm correspond to the fruit of Arhat, or to no specific place. Those severed by the Truth of Suffering in the formless realm correspond to the Four Fruits of a Sramana, or to no specific place. Those severed by the Truth of Origin and Truth of Cessation in the formless realm correspond to the Four Fruits of a Sramana, or to no specific place. Those severed by the Truth of the Path in the formless realm correspond to the Four Fruits of a Sramana. Those severed by contemplation in the formless realm correspond to the fruit of Arhat. (End of the fifteen types of fetters)
To which fruit does the cessation of self-view (Sakkaya-ditthi, the belief that the five aggregates are 'I' or 'mine') belong? The answer is: it belongs to the Four Fruits of a Sramana, or to no specific place. The adherence to rites and rituals (Silabbata-paramasa, clinging to wrong precepts and practices)
、疑，四沙門果。貪、瞋恚、愚癡及欲漏，或阿那含果、阿羅漢，或無處所。有漏、無明漏，阿羅漢。流中欲流，阿那含果、阿羅漢，或無處所。有流、無明流，阿羅漢。見流，四沙門果。扼亦如是。受中欲受，阿那含果、阿羅漢果，或無處所。戒受、見受，四沙門果。我受，阿羅漢果。縛中貪慾身縛、瞋恚身縛，阿那含果、阿羅漢果，或無處所。戒盜身縛、我見身縛，四沙門果。蓋中貪慾、瞋恚、睡眠、調戲，阿那含果、阿羅漢果，或無處所。疑蓋，四沙門果，或無處所。結中瞋恚結、慳結、嫉結，阿那含果、阿羅漢果，或無處所。愛結、憍慢結，阿羅漢果。下分中貪慾、瞋恚，阿那含果、阿羅漢果，或無處所。身見，四沙門果，或無處所。戒盜、疑，四沙門果。見中身見、邊見，四沙門果，或無處所。邪見、見盜、戒盜，四沙門果。愛身中鼻更、舌更愛，阿那含果、阿羅漢果，或無處所。眼、耳、身更愛，阿羅漢，或無處所。意更愛，阿羅漢果。使中貪慾使、瞋恚使，阿那含果、阿羅漢果，或無處所。有愛使、憍慢使、無明使，阿羅漢果。見使、疑使，四沙門果。結中嗔恚結、慳結、嫉結，阿那含果、阿羅漢果，或無處所。愛、憍、慢、無明結，阿羅漢果。見、失愿、疑結，四沙門果。九十八使，欲界苦習盡道諦
【現代漢語翻譯】 現代漢語譯本： 疑惑（疑），是四沙門果（Sramana-phala，證果的四個階段：須陀洹、斯陀含、阿那含、阿羅漢）所斷的。貪（貪慾）、瞋恚（嗔恨）、愚癡（無明）以及欲漏（Kama-asava，感官慾望的漏失），或者由阿那含果（Anagami-phala，不還果）或阿羅漢果（Arhat-phala，無學果）所斷，或者沒有固定的處所。有漏（Bhava-asava，存在的漏失）、無明漏（Avijja-asava，無明的漏失），由阿羅漢果所斷。流（Ogha，瀑流）中，欲流（Kama-ogha，感官慾望的瀑流），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。有流（Bhava-ogha，存在的瀑流）、無明流（Avijja-ogha，無明的瀑流），由阿羅漢果所斷。見流（Ditthi-ogha，邪見的瀑流），由四沙門果所斷。扼（Yoga，軛）也是如此。 受（Vedana，感受）中，欲受（Kama-vedana，感官慾望的感受），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。戒受（Sila-vedana，戒律的感受）、見受（Ditthi-vedana，邪見的感受），由四沙門果所斷。我受（Atta-vedana，自我的感受），由阿羅漢果所斷。 縛（Bandhana，束縛）中，貪慾身縛（Kama-kaya-bandhana，貪慾的身縛）、瞋恚身縛（Dosa-kaya-bandhana，嗔恨的身縛），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。戒盜身縛（Sila-paramasa-kaya-bandhana，執取戒律的身縛）、我見身縛（Atta-ditthi-kaya-bandhana，我見的身縛），由四沙門果所斷。 蓋（Nivarana，覆蓋）中，貪慾（貪慾）、瞋恚（嗔恨）、睡眠（昏沉）、調戲（掉舉），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。疑蓋（Vicikiccha-nivaraṇa，疑惑的覆蓋），由四沙門果所斷，或者沒有固定的處所。 結（Samyojana，結縛）中，瞋恚結（Dosa-samyojana，嗔恨的結縛）、慳結（Macchariya-samyojana，慳吝的結縛）、嫉結（Issa-samyojana，嫉妒的結縛），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。愛結（Raga-samyojana，貪愛的結縛）、憍慢結（Mana-samyojana，驕慢的結縛），由阿羅漢果所斷。 下分結（Orambhagiya-samyojana，導致投生於欲界的結縛）中，貪慾（貪慾）、瞋恚（嗔恨），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。身見（Sakkaya-ditthi，有身見），由四沙門果所斷，或者沒有固定的處所。戒禁取見（Silabbata-paramasa，執取戒律的邪見）、疑（疑惑），由四沙門果所斷。 見（Ditthi，見解）中，身見（Sakkaya-ditthi，有身見）、邊見（Antagrahika-ditthi，邊見），由四沙門果所斷，或者沒有固定的處所。邪見（Miccha-ditthi，錯誤的見解）、見盜（Ditthi-paramasa，執取見解的邪見）、戒禁取見（Silabbata-paramasa，執取戒律的邪見），由四沙門果所斷。 愛身（Pema-kaya，愛的身體）中，鼻更（鼻子）、舌更愛（舌頭），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。眼（眼睛）、耳（耳朵）、身更愛（身體），由阿羅漢所斷，或者沒有固定的處所。意更愛（意識），由阿羅漢果所斷。 使（Anusaya，隨眠）中，貪慾使（Raga-anusaya，貪慾的隨眠）、瞋恚使（Dosa-anusaya，嗔恨的隨眠），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。有愛使（Bhava-raga-anusaya，對存在的貪愛的隨眠）、憍慢使（Mana-anusaya，驕慢的隨眠）、無明使（Avijja-anusaya，無明的隨眠），由阿羅漢果所斷。見使（Ditthi-anusaya，邪見的隨眠）、疑使（Vicikiccha-anusaya，疑惑的隨眠），由四沙門果所斷。 結（Samyojana，結縛）中，嗔恚結（Dosa-samyojana，嗔恨的結縛）、慳結（Macchariya-samyojana，慳吝的結縛）、嫉結（Issa-samyojana，嫉妒的結縛），由阿那含果、阿羅漢果所斷，或者沒有固定的處所。愛（貪愛）、憍（驕慢）、慢（傲慢）、無明結（Avijja-samyojana，無明的結縛），由阿羅漢果所斷。見（邪見）、失愿（未能如願）、疑結（Vicikiccha-samyojana，疑惑的結縛），由四沙門果所斷。 九十八使（Anusaya，隨眠），在欲界的苦諦（Dukkha-sacca，苦諦）、集諦（Samudaya-sacca，集諦）、盡諦（Nirodha-sacca，滅諦）、道諦（Magga-sacca，道諦）中被斷除。
English version: Doubt (Vicikiccha) is eradicated by the four Sramana-phala (stages of fruition of a renunciate: Sotapanna, Sakadagami, Anagami, Arhat). Greed (Lobha), hatred (Dosa), delusion (Moha), and sensual influx (Kama-asava) are eradicated by the Anagami-phala (Non-Returner fruition) or Arhat-phala (Arahant fruition), or have no fixed location. Influx of being (Bhava-asava), influx of ignorance (Avijja-asava) are eradicated by the Arhat-phala. Among the floods (Ogha), the flood of sensual desire (Kama-ogha) is eradicated by the Anagami-phala, Arhat-phala, or has no fixed location. The flood of being (Bhava-ogha), the flood of ignorance (Avijja-ogha) are eradicated by the Arhat-phala. The flood of views (Ditthi-ogha) is eradicated by the four Sramana-phala. The yokes (Yoga) are also like this. Among feelings (Vedana), sensual feeling (Kama-vedana) is eradicated by the Anagami-phala, Arhat-phala, or has no fixed location. Feeling of precepts (Sila-vedana), feeling of views (Ditthi-vedana) are eradicated by the four Sramana-phala. Feeling of self (Atta-vedana) is eradicated by the Arhat-phala. Among bonds (Bandhana), the bond of sensual desire (Kama-kaya-bandhana), the bond of hatred (Dosa-kaya-bandhana) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The bond of clinging to precepts (Sila-paramasa-kaya-bandhana), the bond of self-view (Atta-ditthi-kaya-bandhana) are eradicated by the four Sramana-phala. Among hindrances (Nivarana), sensual desire (Kama), hatred (Dosa), sloth and torpor (Thina-middha), restlessness and remorse (Uddhacca-kukkucca) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The hindrance of doubt (Vicikiccha-nivaraṇa) is eradicated by the four Sramana-phala, or has no fixed location. Among fetters (Samyojana), the fetter of hatred (Dosa-samyojana), the fetter of stinginess (Macchariya-samyojana), the fetter of jealousy (Issa-samyojana) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The fetter of attachment (Raga-samyojana), the fetter of conceit (Mana-samyojana) are eradicated by the Arhat-phala. Among the lower fetters (Orambhagiya-samyojana), sensual desire (Kama), hatred (Dosa) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. Self-identity view (Sakkaya-ditthi) is eradicated by the four Sramana-phala, or has no fixed location. Clinging to precepts and vows (Silabbata-paramasa), doubt (Vicikiccha) are eradicated by the four Sramana-phala. Among views (Ditthi), self-identity view (Sakkaya-ditthi), extreme views (Antagrahika-ditthi) are eradicated by the four Sramana-phala, or have no fixed location. Wrong view (Miccha-ditthi), clinging to views (Ditthi-paramasa), clinging to precepts and vows (Silabbata-paramasa) are eradicated by the four Sramana-phala. Among the body of affection (Pema-kaya), nose, tongue are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. Eye, ear, body are eradicated by the Arhat, or have no fixed location. Mind is eradicated by the Arhat-phala. Among tendencies (Anusaya), the tendency of sensual desire (Raga-anusaya), the tendency of hatred (Dosa-anusaya) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The tendency of attachment to being (Bhava-raga-anusaya), the tendency of conceit (Mana-anusaya), the tendency of ignorance (Avijja-anusaya) are eradicated by the Arhat-phala. The tendency of views (Ditthi-anusaya), the tendency of doubt (Vicikiccha-anusaya) are eradicated by the four Sramana-phala. Among fetters (Samyojana), the fetter of hatred (Dosa-samyojana), the fetter of stinginess (Macchariya-samyojana), the fetter of jealousy (Issa-samyojana) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. Attachment (Raga), conceit (Mana), pride (Mada), the fetter of ignorance (Avijja-samyojana) are eradicated by the Arhat-phala. Views (Ditthi), loss of wishes, the fetter of doubt (Vicikiccha-samyojana) are eradicated by the four Sramana-phala. The ninety-eight tendencies (Anusaya) are eradicated in the realms of desire in the truths of suffering (Dukkha-sacca), origin (Samudaya-sacca), cessation (Nirodha-sacca), and path (Magga-sacca).
【English Translation】 English version: Doubt (Vicikiccha) is eradicated by the four Sramana-phala (stages of fruition of a renunciate: Sotapanna, Sakadagami, Anagami, Arhat). Greed (Lobha), hatred (Dosa), delusion (Moha), and sensual influx (Kama-asava) are eradicated by the Anagami-phala (Non-Returner fruition) or Arhat-phala (Arahant fruition), or have no fixed location. Influx of being (Bhava-asava), influx of ignorance (Avijja-asava) are eradicated by the Arhat-phala. Among the floods (Ogha), the flood of sensual desire (Kama-ogha) is eradicated by the Anagami-phala, Arhat-phala, or has no fixed location. The flood of being (Bhava-ogha), the flood of ignorance (Avijja-ogha) are eradicated by the Arhat-phala. The flood of views (Ditthi-ogha) is eradicated by the four Sramana-phala. The yokes (Yoga) are also like this. Among feelings (Vedana), sensual feeling (Kama-vedana) is eradicated by the Anagami-phala, Arhat-phala, or has no fixed location. Feeling of precepts (Sila-vedana), feeling of views (Ditthi-vedana) are eradicated by the four Sramana-phala. Feeling of self (Atta-vedana) is eradicated by the Arhat-phala. Among bonds (Bandhana), the bond of sensual desire (Kama-kaya-bandhana), the bond of hatred (Dosa-kaya-bandhana) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The bond of clinging to precepts (Sila-paramasa-kaya-bandhana), the bond of self-view (Atta-ditthi-kaya-bandhana) are eradicated by the four Sramana-phala. Among hindrances (Nivarana), sensual desire (Kama), hatred (Dosa), sloth and torpor (Thina-middha), restlessness and remorse (Uddhacca-kukkucca) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The hindrance of doubt (Vicikiccha-nivaraṇa) is eradicated by the four Sramana-phala, or has no fixed location. Among fetters (Samyojana), the fetter of hatred (Dosa-samyojana), the fetter of stinginess (Macchariya-samyojana), the fetter of jealousy (Issa-samyojana) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The fetter of attachment (Raga-samyojana), the fetter of conceit (Mana-samyojana) are eradicated by the Arhat-phala. Among the lower fetters (Orambhagiya-samyojana), sensual desire (Kama), hatred (Dosa) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. Self-identity view (Sakkaya-ditthi) is eradicated by the four Sramana-phala, or has no fixed location. Clinging to precepts and vows (Silabbata-paramasa), doubt (Vicikiccha) are eradicated by the four Sramana-phala. Among views (Ditthi), self-identity view (Sakkaya-ditthi), extreme views (Antagrahika-ditthi) are eradicated by the four Sramana-phala, or has no fixed location. Wrong view (Miccha-ditthi), clinging to views (Ditthi-paramasa), clinging to precepts and vows (Silabbata-paramasa) are eradicated by the four Sramana-phala. Among the body of affection (Pema-kaya), nose, tongue are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. Eye, ear, body are eradicated by the Arhat, or have no fixed location. Mind is eradicated by the Arhat-phala. Among tendencies (Anusaya), the tendency of sensual desire (Raga-anusaya), the tendency of hatred (Dosa-anusaya) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. The tendency of attachment to being (Bhava-raga-anusaya), the tendency of conceit (Mana-anusaya), the tendency of ignorance (Avijja-anusaya) are eradicated by the Arhat-phala. The tendency of views (Ditthi-anusaya), the tendency of doubt (Vicikiccha-anusaya) are eradicated by the four Sramana-phala. Among fetters (Samyojana), the fetter of hatred (Dosa-samyojana), the fetter of stinginess (Macchariya-samyojana), the fetter of jealousy (Issa-samyojana) are eradicated by the Anagami-phala, Arhat-phala, or have no fixed location. Attachment (Raga), conceit (Mana), pride (Mada), the fetter of ignorance (Avijja-samyojana) are eradicated by the Arhat-phala. Views (Ditthi), loss of wishes, the fetter of doubt (Vicikiccha-samyojana) are eradicated by the four Sramana-phala. The ninety-eight tendencies (Anusaya) are eradicated in the realms of desire in the truths of suffering (Dukkha-sacca), origin (Samudaya-sacca), cessation (Nirodha-sacca), and path (Magga-sacca).
所斷，四沙門果，或無處所。欲界思惟所斷，阿那含果、阿羅漢，或無處所。(二道門無處)。
色界苦習盡道諦所斷，四沙門果，或無處所。色界思惟所斷，阿羅漢果，或無處所。無色界苦習盡諦所斷，四沙門果，或無處所。無色界道諦所斷，四沙門果。無色界思惟所斷，阿羅漢果(相攝門竟)。
見諦成就世尊弟子，欲愛未盡，欲界思惟所斷結盡，為何果攝？答曰：斯陀含果，或無處所。欲愛已盡、色愛未盡，色界思惟所斷結盡，為何果攝？答曰：無處所。色愛已盡、無色愛未盡，無色界思惟所斷盡，為何果攝？答曰：無處所(無慾門竟)。
八人：趣須陀洹證、得須陀洹，趣斯陀含證、得斯陀含，趣阿那含證、得阿那含，趣阿羅漢證、得阿羅漢。趣得須陀洹證者結盡，為何果攝？答曰：無處所。得須陀洹即須陀洹。趣斯陀含證結盡，為何果攝？答曰：須陀洹果，或無處所。得斯陀含即斯陀含。趣阿那含證結盡，為何果攝？答曰：斯陀含果，或無處所。得阿那含即阿那含。趣阿羅漢證結盡，為何果攝？答曰：阿那含果，或無處所。得阿羅漢即阿羅漢(八人竟)。
諸學法成就須陀洹，此法須陀洹果所攝耶？答曰：或攝或不攝。云何攝？答曰：有為須陀洹果得而不失，是謂攝。云何不攝？
【現代漢語翻譯】 現代漢語譯本 見道所斷，四沙門果（Sramana-phala，指出家修道者所證得的四種果位，即須陀洹果、斯陀含果、阿那含果和阿羅漢果），或者沒有歸屬之處。欲界思惟所斷，阿那含果（Anagami-phala，不還果）、阿羅漢（Arhat，無學果），或者沒有歸屬之處。（二道門沒有歸屬）。
苦諦、集諦、盡諦、道諦所斷，四沙門果，或者沒有歸屬之處。思惟所斷，阿羅漢果，或者沒有歸屬之處。沒有苦諦、集諦、盡諦所斷，四沙門果，或者沒有歸屬之處。沒有道諦所斷，四沙門果。沒有思惟所斷，阿羅漢果（相攝門結束）。
見諦成就的世尊弟子，如果欲愛沒有斷盡，但欲界思惟所斷的煩惱已經斷盡，屬於哪個果位的攝屬？回答說：屬於斯陀含果（Sakrdagami-phala，一來果），或者沒有歸屬之處。如果欲愛已經斷盡、色愛沒有斷盡，思惟所斷的煩惱已經斷盡，屬於哪個果位的攝屬？回答說：沒有歸屬之處。如果色愛已經斷盡、無色愛沒有斷盡，沒有思惟所斷的煩惱斷盡，屬於哪個果位的攝屬？回答說：沒有歸屬之處（無慾門結束）。
八種人：趣向須陀洹果的證悟、證得須陀洹果，趣向斯陀含果的證悟、證得斯陀含果，趣向阿那含果的證悟、證得阿那含果，趣向阿羅漢果的證悟、證得阿羅漢果。趣向證得須陀洹果的人，煩惱斷盡，屬於哪個果位的攝屬？回答說：沒有歸屬之處。證得須陀洹果就是須陀洹。趣向證得斯陀含果的人，煩惱斷盡，屬於哪個果位的攝屬？回答說：屬於須陀洹果，或者沒有歸屬之處。證得斯陀含果就是斯陀含。趣向證得阿那含果的人，煩惱斷盡，屬於哪個果位的攝屬？回答說：屬於斯陀含果，或者沒有歸屬之處。證得阿那含果就是阿那含。趣向證得阿羅漢果的人，煩惱斷盡，屬於哪個果位的攝屬？回答說：屬於阿那含果，或者沒有歸屬之處。證得阿羅漢果就是阿羅漢（八人結束）。
諸位學習佛法成就的須陀洹（Srotapanna，入流果），這種法是須陀洹果所攝屬的嗎？回答說：或者攝屬，或者不攝屬。怎樣是攝屬？回答說：有的人為須陀洹果而努力獲得並且不退失，這就是攝屬。怎樣是不攝屬？
【English Translation】 English version That which is severed by the Path of Seeing, the four Sramana-phala (the fruits of the ascetic life, namely Srotapanna, Sakrdagami, Anagami, and Arhat), or there is no place to belong. That which is severed by thought in the Desire Realm, the Anagami-phala (the fruit of non-returning) and Arhat (the fruit of no more learning), or there is no place to belong. (The two paths have no place to belong).
That which is severed by the Truth of Suffering, the Truth of Accumulation, the Truth of Cessation, and the Truth of the Path, the four Sramana-phala, or there is no place to belong. That which is severed by thought, the Arhat-phala, or there is no place to belong. That which is not severed by the Truth of Suffering, the Truth of Accumulation, and the Truth of Cessation, the four Sramana-phala, or there is no place to belong. That which is not severed by the Truth of the Path, the four Sramana-phala. That which is not severed by thought, the Arhat-phala (End of the chapter on mutual inclusion).
A disciple of the World-Honored One who has attained the Path of Seeing, if desire for the Desire Realm is not exhausted, but the fetters severed by thought in the Desire Realm are exhausted, to which fruit does he belong? The answer is: the Sakrdagami-phala (the fruit of once-returning), or there is no place to belong. If desire for the Desire Realm is exhausted, but desire for the Form Realm is not exhausted, and the fetters severed by thought are exhausted, to which fruit does he belong? The answer is: there is no place to belong. If desire for the Form Realm is exhausted, but desire for the Formless Realm is not exhausted, and the fetters severed by thought are not exhausted, to which fruit does he belong? The answer is: there is no place to belong (End of the chapter on no desire).
The eight types of individuals: one who is approaching the realization of Srotapanna, one who has attained Srotapanna, one who is approaching the realization of Sakrdagami, one who has attained Sakrdagami, one who is approaching the realization of Anagami, one who has attained Anagami, one who is approaching the realization of Arhat, one who has attained Arhat. For one who is approaching the realization of Srotapanna, the fetters are exhausted, to which fruit does he belong? The answer is: there is no place to belong. One who has attained Srotapanna is a Srotapanna. For one who is approaching the realization of Sakrdagami, the fetters are exhausted, to which fruit does he belong? The answer is: the Srotapanna-phala, or there is no place to belong. One who has attained Sakrdagami is a Sakrdagami. For one who is approaching the realization of Anagami, the fetters are exhausted, to which fruit does he belong? The answer is: the Sakrdagami-phala, or there is no place to belong. One who has attained Anagami is an Anagami. For one who is approaching the realization of Arhat, the fetters are exhausted, to which fruit does he belong? The answer is: the Anagami-phala, or there is no place to belong. One who has attained Arhat is an Arhat (End of the chapter on the eight types of individuals).
For those who are learning the Dharma and have attained Srotapanna (the stream-enterer), is this Dharma included in the Srotapanna-phala? The answer is: it is either included or not included. How is it included? The answer is: if someone strives for the Srotapanna-phala and attains it without losing it, this is inclusion. How is it not included?
答曰：須陀洹增益進得眾妙無漏根，得已結盡逮證，是謂不攝。設諸法須陀洹果所攝，彼是學法耶？答曰：或學或非學非無學。云何學？答曰：有為須陀洹果是謂學。云何非學非無學？答曰：無為須陀洹果是謂非學非無學。斯陀含、阿那含亦復如是。諸無學法成就阿羅漢，阿羅漢攝彼法耶？答曰：如是。設阿羅漢攝法，彼是無學法耶？答曰：或彼無學或非學非無學。云何無學？答曰：有為阿羅漢是謂無學。云何非學非無學？答曰：無為阿羅漢是謂非學非無學。諸無漏法成就須陀洹，彼法須陀洹所攝耶？答曰：或攝或不攝。云何攝？答曰：得須陀洹果不失，是謂攝。云何不攝？答曰：須陀洹增益進得無漏微妙根，得已結盡受證，亦非數緣盡成就須陀洹，是謂不攝。設諸法須陀洹所攝，是無漏法耶？答曰：如是。斯陀含、阿那含亦復如是。諸無漏法成就阿羅漢，彼法阿羅漢所攝耶？答曰：或攝或不攝。云何攝？答曰：得阿羅漢果不失，是謂攝。云何不攝？答曰：非數緣盡成就阿羅漢，是謂不攝。設諸法阿羅漢所攝，彼法是無漏耶？答曰：如是。諸法成就須陀洹，彼法須陀洹所攝耶？答曰：或有法成就須陀洹，彼法非須陀洹果所攝。云何諸法成就須陀洹，彼法非須陀洹果所攝？答曰：須陀洹增益進得無漏微妙根，得已結盡受
【現代漢語翻譯】 現代漢語譯本 問：須陀洹（Srota-apanna，入流果）增益精進，獲得各種微妙的無漏根，獲得之後結縛斷盡，證得果位，這叫做『不攝』。如果各種法被須陀洹果所攝，那麼這些法是學法嗎？ 答：或許是學法，或許是非學非無學法。什麼是學法？答：有為的須陀洹果，這叫做學法。什麼是非學非無學法？答：無為的須陀洹果，這叫做非學非無學法。 斯陀含（Sakrdagamin，一來果）、阿那含（Anagamin，不還果）的情況也是如此。 問：各種無學法成就阿羅漢（Arhat，無學果），阿羅漢攝取這些法嗎？ 答：是的，阿羅漢攝取這些法。如果阿羅漢攝取了這些法，那麼這些法是無學法嗎？ 答：或許是無學法，或許是非學非無學法。什麼是無學法？答：有為的阿羅漢果，這叫做無學法。什麼是非學非無學法？答：無為的阿羅漢果，這叫做非學非無學法。 問：各種無漏法成就須陀洹，這些法被須陀洹所攝取嗎？ 答：或許攝取，或許不攝取。什麼是攝取？答：獲得須陀洹果后不失去，這叫做攝取。什麼是不攝取？答：須陀洹增益精進，獲得無漏微妙根，獲得之後結縛斷盡，證得果位，以及非數緣盡成就須陀洹，這叫做不攝取。如果各種法被須陀洹所攝取，這些法是無漏法嗎？ 答：是的，這些法是無漏法。 斯陀含、阿那含的情況也是如此。 問：各種無漏法成就阿羅漢，這些法被阿羅漢所攝取嗎？ 答：或許攝取，或許不攝取。什麼是攝取？答：獲得阿羅漢果后不失去，這叫做攝取。什麼是不攝取？答：非數緣盡成就阿羅漢，這叫做不攝取。如果各種法被阿羅漢所攝取，這些法是無漏法嗎？ 答：是的，這些法是無漏法。 問：各種法成就須陀洹，這些法被須陀洹所攝取嗎？ 答：或許有法成就須陀洹，但這些法不被須陀洹果所攝取。什麼是各種法成就須陀洹，但這些法不被須陀洹果所攝取？答：須陀洹增益精進，獲得無漏微妙根，獲得之後結縛斷盡，受...
【English Translation】 English version Question: When a Srota-apanna (stream-enterer) increases and progresses, obtaining various subtle undefiled roots, and after obtaining them, the fetters are exhausted and realization is attained, is this called 'not included'? If all dharmas are included in the Srota-apanna fruit, are those dharmas learning dharmas? Answer: Perhaps they are learning dharmas, or perhaps they are neither learning nor non-learning dharmas. What are learning dharmas? Answer: Conditioned Srota-apanna fruit, this is called learning dharmas. What are neither learning nor non-learning dharmas? Answer: Unconditioned Srota-apanna fruit, this is called neither learning nor non-learning dharmas. The same applies to Sakrdagamin (once-returner) and Anagamin (non-returner). Question: When all non-learning dharmas accomplish an Arhat (one who is worthy), does the Arhat include those dharmas? Answer: Yes, the Arhat includes those dharmas. If the Arhat includes those dharmas, are those dharmas non-learning dharmas? Answer: Perhaps they are non-learning dharmas, or perhaps they are neither learning nor non-learning dharmas. What are non-learning dharmas? Answer: Conditioned Arhat fruit, this is called non-learning dharmas. What are neither learning nor non-learning dharmas? Answer: Unconditioned Arhat fruit, this is called neither learning nor non-learning dharmas. Question: When all undefiled dharmas accomplish a Srota-apanna, are those dharmas included in the Srota-apanna? Answer: Perhaps included, perhaps not included. What is included? Answer: Obtaining the Srota-apanna fruit and not losing it, this is called included. What is not included? Answer: When a Srota-apanna increases and progresses, obtaining undefiled subtle roots, and after obtaining them, the fetters are exhausted and realization is attained, also, non-cessation through numerical cause accomplishes a Srota-apanna, this is called not included. If all dharmas are included in the Srota-apanna, are those dharmas undefiled dharmas? Answer: Yes, those dharmas are undefiled dharmas. The same applies to Sakrdagamin and Anagamin. Question: When all undefiled dharmas accomplish an Arhat, are those dharmas included in the Arhat? Answer: Perhaps included, perhaps not included. What is included? Answer: Obtaining the Arhat fruit and not losing it, this is called included. What is not included? Answer: Non-cessation through numerical cause accomplishes an Arhat, this is called not included. If all dharmas are included in the Arhat, are those dharmas undefiled? Answer: Yes, those dharmas are undefiled. Question: When all dharmas accomplish a Srota-apanna, are those dharmas included in the Srota-apanna? Answer: Perhaps there are dharmas that accomplish a Srota-apanna, but those dharmas are not included in the Srota-apanna fruit. What are the dharmas that accomplish a Srota-apanna, but those dharmas are not included in the Srota-apanna fruit? Answer: When a Srota-apanna increases and progresses, obtaining undefiled subtle roots, and after obtaining them, the fetters are exhausted, receiving...
證，亦諸非數緣盡成就須陀洹，有漏法成就須陀洹，是謂諸法成就須陀洹，此法非須陀洹果所攝。云何諸法須陀洹果所攝，此法不成就須陀洹？答曰：未得須陀洹果、得已便失，是謂諸法須陀洹果所攝，此諸法不成就須陀洹。云何諸法成就須陀洹，是須陀洹果所攝法？答曰：得須陀洹果不失，是謂諸法成就須陀洹，是須陀洹果所攝法。云何諸法不成就須陀洹，非須陀洹果所攝法？答曰：除上爾所事。斯陀含、阿那含亦復如是。諸法成就阿羅漢，是阿羅漢所攝法耶？答曰：或有諸法成就阿羅漢，此法非阿羅漢所攝。云何諸法成就阿羅漢，此法非阿羅漢法所攝？答曰：亦非數緣盡成就阿羅漢及有漏法成就阿羅漢，是謂諸法成就阿羅漢，此法非阿羅漢所攝。云何諸法阿羅漢所攝，此法不成就阿羅漢？答曰：若未得阿羅漢、得已便失，是謂諸法阿羅漢所攝，此法不成就阿羅漢。云何諸法成就阿羅漢，是阿羅漢所攝法？答曰：得阿羅漢不失，是謂諸法成就阿羅漢，是阿羅漢所攝法。云何諸法不成就阿羅漢，此法亦非阿羅漢所攝？答曰：除上爾所事(第二攝門竟)。
從欲界沒還生欲界，盡受欲界有耶？答曰：或從欲界沒還生欲界不受欲界有。云何從欲界沒還生欲界不受欲界有？答曰：欲界沒而辦色界中陰，是謂欲界沒還生
【現代漢語翻譯】 現代漢語譯本 證得，以及諸如非數緣盡（Nirodha-samāpatti，滅盡定）成就的須陀洹（Sotāpanna，入流果），有漏法成就的須陀洹，這被稱為諸法成就的須陀洹，但此法並非須陀洹果所包含。什麼法是須陀洹果所包含，而此法不成就須陀洹呢？回答：未獲得須陀洹果，或獲得后又失去，這被稱為諸法是須陀洹果所包含，而這些法不成就須陀洹。什麼法是成就須陀洹，並且是須陀洹果所包含的法呢？回答：獲得須陀洹果后不失去，這被稱為諸法成就須陀洹，並且是須陀洹果所包含的法。什麼法是不成就須陀洹，也不是須陀洹果所包含的法呢？回答：排除以上所說的情況。斯陀含（Sakadāgāmin，一來果）、阿那含（Anāgāmin，不還果）的情況也與此類似。諸法成就阿羅漢（Arhat，阿羅漢果），這些法是阿羅漢所包含的法嗎？回答：或許有諸法成就阿羅漢，但此法並非阿羅漢所包含。什麼法是成就阿羅漢，但此法並非阿羅漢法所包含呢？回答：也包括非數緣盡成就阿羅漢，以及有漏法成就阿羅漢，這被稱為諸法成就阿羅漢，但此法並非阿羅漢所包含。什麼法是阿羅漢所包含，而此法不成就阿羅漢呢？回答：如果未獲得阿羅漢果，或獲得后又失去，這被稱為諸法是阿羅漢所包含，而此法不成就阿羅漢。什麼法是成就阿羅漢，並且是阿羅漢所包含的法呢？回答：獲得阿羅漢果后不失去，這被稱為諸法成就阿羅漢，並且是阿羅漢所包含的法。什麼法是不成就阿羅漢，也不是阿羅漢所包含的法呢？回答：排除以上所說的情況（第二攝門結束）。 從欲界死亡后又投生到欲界，會完全承受欲界的存在嗎？回答：或許有從欲界死亡后又投生到欲界，但不承受欲界的存在。什麼情況是從欲界死亡后又投生到欲界，但不承受欲界的存在呢？回答：在欲界死亡后，處於中陰（Antarābhava，中陰身）階段，這就是從欲界死亡后又投生
【English Translation】 English version Attainment, also those non-cessation attainment of Sotāpanna (Sotāpanna, Stream-enterer), attainment of defiled dharmas of Sotāpanna, these are called dharmas attained by Sotāpanna, but these dharmas are not included in the fruit of Sotāpanna. What dharmas are included in the fruit of Sotāpanna, but these dharmas are not attained by Sotāpanna? Answer: Not yet attained the fruit of Sotāpanna, or attained and then lost, these are called dharmas included in the fruit of Sotāpanna, but these dharmas are not attained by Sotāpanna. What dharmas are attained by Sotāpanna, and are dharmas included in the fruit of Sotāpanna? Answer: Attained the fruit of Sotāpanna and not lost, these are called dharmas attained by Sotāpanna, and are dharmas included in the fruit of Sotāpanna. What dharmas are not attained by Sotāpanna, and are not dharmas included in the fruit of Sotāpanna? Answer: Exclude the above-mentioned situations. The same applies to Sakadāgāmin (Sakadāgāmin, Once-returner) and Anāgāmin (Anāgāmin, Non-returner). Are the dharmas attained by Arhat (Arhat, Worthy One) included in the dharmas of Arhat? Answer: Perhaps there are dharmas attained by Arhat, but these dharmas are not included in Arhat. What dharmas are attained by Arhat, but these dharmas are not included in the dharmas of Arhat? Answer: Also includes the non-cessation attainment of Arhat, and the attainment of defiled dharmas of Arhat, these are called dharmas attained by Arhat, but these dharmas are not included in Arhat. What dharmas are included in Arhat, but these dharmas are not attained by Arhat? Answer: If not yet attained the fruit of Arhat, or attained and then lost, these are called dharmas included in Arhat, but these dharmas are not attained by Arhat. What dharmas are attained by Arhat, and are dharmas included in Arhat? Answer: Attained the fruit of Arhat and not lost, these are called dharmas attained by Arhat, and are dharmas included in Arhat. What dharmas are not attained by Arhat, and are not dharmas included in Arhat? Answer: Exclude the above-mentioned situations (End of the Second Collection Door). Having died in the desire realm and being reborn in the desire realm, will one fully experience existence in the desire realm? Answer: Perhaps having died in the desire realm and being reborn in the desire realm, one does not experience existence in the desire realm. What is the situation of having died in the desire realm and being reborn in the desire realm, but not experiencing existence in the desire realm? Answer: Having died in the desire realm and being in the intermediate state (Antarābhava, intermediate existence), this is the situation of having died in the desire realm and being reborn
欲界不受欲界有也。云何受欲界有非欲界沒不生欲界？答曰：若色界沒而辦欲界中陰，是謂受欲界有非欲界沒不生欲界。云何欲界沒還生欲界受欲界有？答曰：從欲界沒而辦欲界中陰生陰，是謂從欲界沒還生欲界受欲界有。云何不欲界沒不生欲界不受欲界有？答曰：從色界沒而辦色界中陰生陰，從色界沒生無色界、無色界沒生無色界、從無色界沒生色界，是謂不欲界沒不生欲界不受欲界有。從色界沒還生色界，盡受色界有乎？答曰：或色界沒還生色界不受色界有。云何色界沒還生色界不受色界有？答曰：從色界沒而辦欲界中陰，是謂從色界沒還生色界不受色界有。云何受色界有不色界沒不生色界？答曰：從欲界沒而辦色界中陰，是謂受色界有不色界沒不生色界。云何從色界沒還生色界受色界有？答曰：從色界沒辦色界中陰生陰，是謂色界沒還生色界受色界有。云何不色界沒不生色界不受色界有？答曰：從欲界沒辦欲界中陰生陰，從欲界沒生無色界、無色界沒生無色界、無色界沒生欲界，是謂不色界沒不生色界不受色界有。無色界沒生無色界，盡受無色界有耶？答曰：如是，無色界沒生無色界，盡受無色界有。頗有受無色界有不無色界沒生無色界耶？答曰：有。若欲色界沒生無色界、從欲界沒還生欲界。此人有四：欲界
【現代漢語翻譯】 現代漢語譯本 欲界不受欲界有也。什麼是受欲界有，但不是從欲界死亡而不生於欲界呢？回答是：如果某人死亡后，準備進入欲界的中陰身（Antarabhava，指死亡到再生的過渡期），這就是所謂的受欲界有，但不是從欲界死亡而不生於欲界。 什麼是從欲界死亡后還生於欲界，並受欲界有呢？回答是：從欲界死亡后，準備進入欲界的中陰身，然後再生於陰界（蘊，Khandha，構成個體的要素），這就是所謂的從欲界死亡后還生於欲界，並受欲界有。 什麼是不從欲界死亡，也不生於欲界，不受欲界有呢？回答是：從[此處原文缺失]死亡后，準備進入[此處原文缺失]的中陰身，然後再生於陰界；從[此處原文缺失]死亡后，生於無[此處原文缺失]；從無[此處原文缺失]死亡后，生於無[此處原文缺失]；從無[此處原文缺失]死亡后，生於[此處原文缺失]，這就是所謂的不從欲界死亡，也不生於欲界，不受欲界有。 從[此處原文缺失]死亡后還生於[此處原文缺失]，是否完全承受[此處原文缺失]的有呢？回答是：或者從[此處原文缺失]死亡后還生於[此處原文缺失]，但不承受[此處原文缺失]的有。 什麼是從[此處原文缺失]死亡后還生於[此處原文缺失]，但不承受[此處原文缺失]的有呢？回答是：從[此處原文缺失]死亡后，準備進入欲界的中陰身，這就是所謂的從[此處原文缺失]死亡后還生於[此處原文缺失]，但不承受[此處原文缺失]的有。 什麼是承受[此處原文缺失]的有，但不是[此處原文缺失]死亡，也不生於[此處原文缺失]呢？回答是：從欲界死亡后，準備進入[此處原文缺失]的中陰身，這就是所謂的承受[此處原文缺失]的有，但不是[此處原文缺失]死亡，也不生於[此處原文缺失]。 什麼是從[此處原文缺失]死亡后還生於[此處原文缺失]，並承受[此處原文缺失]的有呢？回答是：從[此處原文缺失]死亡后，準備進入[此處原文缺失]的中陰身，然後再生於陰界，這就是所謂的從[此處原文缺失]死亡后還生於[此處原文缺失]，並承受[此處原文缺失]的有。 什麼是不從[此處原文缺失]死亡，也不生於[此處原文缺失]，不受[此處原文缺失]的有呢？回答是：從欲界死亡后，準備進入欲界的中陰身，然後再生於陰界；從欲界死亡后，生於無[此處原文缺失]；從無[此處原文缺失]死亡后，生於無[此處原文缺失]；從無[此處原文缺失]死亡后，生於欲界，這就是所謂的不從[此處原文缺失]死亡，也不生於[此處原文缺失]，不受[此處原文缺失]的有。 從無[此處原文缺失]死亡後生于無[此處原文缺失]，是否完全承受無[此處原文缺失]的有呢？回答是：是的，從無[此處原文缺失]死亡後生于無[此處原文缺失]，完全承受無[此處原文缺失]的有。 是否有承受無[此處原文缺失]的有，但不是從無[此處原文缺失]死亡後生于無[此處原文缺失]呢？回答是：有。如果欲[此處原文缺失]死亡後生于無[此處原文缺失]，或者從欲界死亡后還生於欲界。此人有四：欲界（Kāmadhātu，指眾生有情慾和物質慾望的生存領域）
【English Translation】 English version The realm of desire does not receive the existence of the realm of desire. What is it to receive the existence of the realm of desire, but not to die from the realm of desire and not be born into the realm of desire? The answer is: If one dies and prepares to enter the intermediate state (Antarabhava) in the realm of desire, this is called receiving the existence of the realm of desire, but not dying from the realm of desire and not being born into the realm of desire. What is it to die from the realm of desire and be reborn into the realm of desire, receiving the existence of the realm of desire? The answer is: Dying from the realm of desire and preparing to enter the intermediate state of the realm of desire, then being born into the aggregates (Khandha), this is called dying from the realm of desire and being reborn into the realm of desire, receiving the existence of the realm of desire. What is it not to die from the realm of desire, not to be born into the realm of desire, and not to receive the existence of the realm of desire? The answer is: Dying from [missing text here] and preparing to enter the intermediate state of [missing text here], then being born into the aggregates; dying from [missing text here] and being born into the non-[missing text here]; dying from the non-[missing text here] and being born into the non-[missing text here]; dying from the non-[missing text here] and being born into [missing text here], this is called not dying from the realm of desire, not being born into the realm of desire, and not receiving the existence of the realm of desire. Dying from [missing text here] and being reborn into [missing text here], does one fully receive the existence of [missing text here]? The answer is: Or dying from [missing text here] and being reborn into [missing text here], but not receiving the existence of [missing text here]. What is it to die from [missing text here] and be reborn into [missing text here], but not to receive the existence of [missing text here]? The answer is: Dying from [missing text here] and preparing to enter the intermediate state of the realm of desire, this is called dying from [missing text here] and being reborn into [missing text here], but not receiving the existence of [missing text here]. What is it to receive the existence of [missing text here], but not to die from [missing text here] and not to be born into [missing text here]? The answer is: Dying from the realm of desire and preparing to enter the intermediate state of [missing text here], this is called receiving the existence of [missing text here], but not dying from [missing text here] and not being born into [missing text here]. What is it to die from [missing text here] and be reborn into [missing text here], receiving the existence of [missing text here]? The answer is: Dying from [missing text here] and preparing to enter the intermediate state of [missing text here], then being born into the aggregates, this is called dying from [missing text here] and being reborn into [missing text here], receiving the existence of [missing text here]. What is it not to die from [missing text here], not to be born into [missing text here], and not to receive the existence of [missing text here]? The answer is: Dying from the realm of desire and preparing to enter the intermediate state of the realm of desire, then being born into the aggregates; dying from the realm of desire and being born into the non-[missing text here]; dying from the non-[missing text here] and being born into the non-[missing text here]; dying from the non-[missing text here] and being born into the realm of desire, this is called not dying from [missing text here], not being born into [missing text here], and not receiving the existence of [missing text here]. Dying from the non-[missing text here] and being born into the non-[missing text here], does one fully receive the existence of the non-[missing text here]? The answer is: Yes, dying from the non-[missing text here] and being born into the non-[missing text here], one fully receives the existence of the non-[missing text here]. Is there one who receives the existence of the non-[missing text here], but does not die from the non-[missing text here] and be born into the non-[missing text here]? The answer is: Yes. If the desire [missing text here] dies and is born into the non-[missing text here], or dying from the realm of desire and being reborn into the realm of desire. This person has four: the realm of desire (Kāmadhātu, the realm of existence where beings have sensual and material desires)
凡夫、聖人，色界凡夫、聖人。從色界沒還生色界，此人有三：欲界凡夫，色界凡夫、聖人。無色界沒還生無色界，此人有二：無色界凡夫、聖人。欲界凡夫人，九十八使所使、九結所繫；賢聖人，十使所使、六結所繫。色界凡夫人，六十二使所使、六結所繫；賢聖人，六使所使、三結所繫。無色界凡夫人，三十一使所使、六結所繫；賢聖人，三使所使、三結所繫(死生處竟)。
若不欲界沒不生欲界，盡不受欲界有耶？答曰：或有不欲界沒不生欲界非不受欲界有。云何不欲界沒不生欲界非不受欲界有耶？答曰：從色界沒辦欲界中陰，是謂不欲界沒不生欲界非不受欲界有。云何不受欲界有非不欲界沒非不欲界生？答曰：從欲界沒辦色界中陰，是謂不受欲界有非不欲界沒非不欲界生。云何不欲界沒不生欲界不受欲界有？答曰：從色界沒辦色界中陰生陰，從色界沒生無色界、無色界沒生無色界、無色界沒生色界，是謂不欲界沒不生欲界不受欲界有。云何非不欲界沒非不欲界生非不受欲界有？答曰：從欲界沒辦欲界中陰生陰，是謂非不欲界沒非不生欲界非不受欲界有。不色界沒不生色界盡不受色界有耶？答曰：或不色界沒不生色界非不受色界有。云何不色界沒不生色界非不受色界有耶？答曰：從欲界沒辦色界中陰，是
【現代漢語翻譯】 現代漢語譯本 凡夫和聖人，凡夫和聖人。從『沒還生』（死亡后又出生的狀態），這種人有三種：欲界凡夫，凡夫和聖人。『無沒還生』（沒有死亡后又出生的狀態），這種人有兩種：沒有凡夫和聖人。欲界凡夫人，被九十八種煩惱（九十八使）所驅使，被九種束縛（九結）所捆綁；賢聖人，被十種煩惱（十使）所驅使，被六種束縛（六結）所捆綁。凡夫人，被六十二種煩惱（六十二使）所驅使，被六種束縛（六結）所捆綁；賢聖人，被六種煩惱（六使）所驅使，被三種束縛（三結）所捆綁。沒有凡夫人，被三十一種煩惱（三十一使）所驅使，被六種束縛（六結）所捆綁；賢聖人，被三種煩惱（三使）所驅使，被三種束縛（三結）所捆綁（死生之處討論完畢）。
如果不從欲界死亡而不生於欲界，是否就完全不受欲界的存在了呢？回答說：或者有從非欲界死亡而不生於欲界，但並非不受欲界的存在。怎樣是從非欲界死亡而不生於欲界，但並非不受欲界的存在呢？回答說：從非欲界死亡而成就欲界的中陰身，這就是從非欲界死亡而不生於欲界，但並非不受欲界的存在。怎樣是不受欲界的存在，但並非從非欲界死亡，也並非不生於欲界呢？回答說：從欲界死亡而成就欲界的中陰身，這就是不受欲界的存在，但並非從非欲界死亡，也並非不生於欲界。怎樣是從非欲界死亡而不生於欲界，並且不受欲界的存在呢？回答說：從非欲界死亡而成就非欲界的中陰身，再生於陰界，從非欲界死亡而生於無色界，從無色界死亡而生於無色界，從無色界死亡而生於色界，這就是從非欲界死亡而不生於欲界，並且不受欲界的存在。怎樣並非從非欲界死亡，也並非不生於欲界，並且並非不受欲界的存在呢？回答說：從欲界死亡而成就欲界的中陰身，再生於陰界，這就是並非從非欲界死亡，也並非不生於欲界，並且並非不受欲界的存在。不從色界死亡而不生於色界，是否就完全不受色界的存在了呢？回答說：或者不從色界死亡而不生於色界，但並非不受色界的存在。怎樣是不從色界死亡而不生於色界，但並非不受色界的存在呢？回答說：從欲界死亡而成就色界的中陰身，這就是...
【English Translation】 English version Ordinary people and sages, ordinary people and sages. Those who 'die and are reborn' (沒還生, the state of dying and being reborn) are of three types: ordinary people in the desire realm (欲界, Kāmadhātu), ordinary people and sages. Those who 'do not die and are not reborn' (無沒還生, the state of not dying and not being reborn) are of two types: without ordinary people and sages. Ordinary people in the desire realm are driven by ninety-eight afflictions (九十八使, Jiushiba shi) and bound by nine fetters (九結, Jiu jie); virtuous sages are driven by ten afflictions (十使, Shi shi) and bound by six fetters (六結, Liu jie). Ordinary people are driven by sixty-two afflictions (六十二使, Liushier shi) and bound by six fetters (六結, Liu jie); virtuous sages are driven by six afflictions (六使, Liu shi) and bound by three fetters (三結, San jie). Those without ordinary people are driven by thirty-one afflictions (三十一使, Sanshiyi shi) and bound by six fetters (六結, Liu jie); virtuous sages are driven by three afflictions (三使, San shi) and bound by three fetters (三結, San jie) (The discussion on the place of death and birth is complete).
If one does not die in the desire realm and is not born in the desire realm, does one completely not experience existence in the desire realm? The answer is: There are those who die in a realm other than the desire realm and are not born in the desire realm, but do not completely not experience existence in the desire realm. How is it that one dies in a realm other than the desire realm and is not born in the desire realm, but does not completely not experience existence in the desire realm? The answer is: From dying in a realm other than the desire realm and attaining the intermediate state (中陰, Zhong yin) in the desire realm, this is what is meant by dying in a realm other than the desire realm and not being born in the desire realm, but not completely not experiencing existence in the desire realm. How is it that one does not experience existence in the desire realm, but does not die in a realm other than the desire realm, nor is not born in the desire realm? The answer is: From dying in the desire realm and attaining the intermediate state (中陰, Zhong yin) in the desire realm, this is what is meant by not experiencing existence in the desire realm, but not dying in a realm other than the desire realm, nor is not born in the desire realm. How is it that one dies in a realm other than the desire realm and is not born in the desire realm, and does not experience existence in the desire realm? The answer is: From dying in a realm other than the desire realm and attaining the intermediate state (中陰, Zhong yin) in a realm other than the desire realm, and being born in the realm of form (陰, Yin), from dying in a realm other than the desire realm and being born in the formless realm (無色界, Wusejie), from dying in the formless realm and being born in the formless realm, from dying in the formless realm and being born in the realm of form (色界, Sejie), this is what is meant by dying in a realm other than the desire realm and not being born in the desire realm, and not experiencing existence in the desire realm. How is it that one does not die in a realm other than the desire realm, nor is not born in the desire realm, and does not not experience existence in the desire realm? The answer is: From dying in the desire realm and attaining the intermediate state (中陰, Zhong yin) in the desire realm, and being born in the realm of form (陰, Yin), this is what is meant by not dying in a realm other than the desire realm, nor is not born in the desire realm, and not not experiencing existence in the desire realm. If one does not die in the realm of form (色界, Sejie) and is not born in the realm of form, does one completely not experience existence in the realm of form? The answer is: There are those who do not die in the realm of form and are not born in the realm of form, but do not completely not experience existence in the realm of form. How is it that one does not die in the realm of form and is not born in the realm of form, but does not completely not experience existence in the realm of form? The answer is: From dying in the desire realm and attaining the intermediate state (中陰, Zhong yin) in the realm of form, this is...
謂不色界沒不生色界非不受色界有。云何不受色界有非不色界沒非不生色界？答曰：從色界沒辦欲界中陰，是謂不受色界有非不色界沒非不生色界。云何不色界沒不生色界不受色界有？答曰：從欲界沒辦欲界中陰生陰，從欲界沒生無色界、無色界沒生無色界、無色界沒生欲界，是謂不色界沒不生色界不受色界有。云何非不色界沒非不生色界非不受色界有？答曰：從色界沒辦色界中陰生陰，是謂非不色界沒非不生色界非不受色界有。不無色界沒不生無色界盡不受無色界有耶？答曰：如是，不無色界沒不生無色界盡不受無色界有。頗有不受無色界有非不無色界沒不生無色界耶？答曰：有，無色界沒生欲界色界非欲界沒不生欲界。此人有五：欲界凡夫，色界凡夫、聖人，無色界凡夫、聖人。不色界沒不生色界，此人有六：欲界凡夫、聖人，色界凡夫、聖人，無色界凡夫、聖人。不無色界沒不生無色界，此人有四：欲界凡夫、聖人，色界凡夫、聖人。向使所使，向結所繫(不生不死處竟)。
頗欲界命終不生欲界耶？答曰：不生，辦欲界中陰、辦色界中陰，生陰生無色界而般涅槃。頗欲界命終不生色界耶？答曰：不生，辦色界中陰、辦欲界中陰，生無色界而般涅槃。頗欲界命終不生無色界耶？答曰：不生，辦欲色界中陰
【現代漢語翻譯】 現代漢語譯本 問：什麼叫做『不滅不生』卻不受『有』呢？什麼叫做不受『有』卻『非不滅非不生』呢？ 答：從死亡到完成欲界中陰（antarabhava，指死亡到再生的過渡期）的過程，這叫做不受『有』卻『非不滅非不生』。 問：什麼叫做『不滅不生』卻不受『有』呢？ 答：從欲界死亡到完成欲界中陰並生出新的陰（skandha，蘊），從欲界死亡而生到無色界，或者從無色界死亡而生到無色界，或者從無色界死亡而生到欲界，這叫做『不滅不生』卻不受『有』。 問：什麼叫做『非不滅非不生』卻『非不受有』呢？ 答：從中陰死亡而生出新的陰，這叫做『非不滅非不生』卻『非不受有』。 問：難道沒有無色界的滅，就沒有無色界的生，就不受無色界的『有』嗎？ 答：是的，沒有無色界的滅，就沒有無色界的生，就不受無色界的『有』。 問：難道有不受無色界的『有』，卻沒有無色界的滅，沒有無色界的生嗎？ 答：有的，從無色界死亡而生到欲界，或者從欲界死亡卻沒有生到欲界。 此人有五種情況：欲界凡夫，色界凡夫、聖人，無色界凡夫、聖人。 不滅不生，此人有六種情況：欲界凡夫、聖人，色界凡夫、聖人，無色界凡夫、聖人。 沒有無色界的滅，就沒有無色界的生，此人有四種情況：欲界凡夫、聖人，色界凡夫、聖人。趨向于使者所使，趨向于結縛所繫（不生不死之處完）。 問：難道有欲界眾生命終后不生到欲界的嗎？ 答：有不生的，完成欲界中陰，完成色界中陰，生到色界而般涅槃（parinirvana，完全的涅槃）。 問：難道有欲界眾生命終后不生到色界的嗎？ 答：有不生的，完成色界中陰，完成欲界中陰，生到無色界而般涅槃。 問：難道有欲界眾生命終后不生到無色界的嗎？ 答：有不生的，完成欲界中陰。
【English Translation】 English version Question: What is meant by 'not ceasing, not arising' yet not experiencing 'existence'? What is meant by not experiencing 'existence' yet 'not not ceasing, not not arising'? Answer: From death to the completion of the antarabhava (intermediate state) of the desire realm, this is called not experiencing 'existence' yet 'not not ceasing, not not arising'. Question: What is meant by 'not ceasing, not arising' yet not experiencing 'existence'? Answer: From death in the desire realm to the completion of the antarabhava of the desire realm and the arising of a new skandha (aggregate), from death in the desire realm and birth in the formless realm, or from death in the formless realm and birth in the formless realm, or from death in the formless realm and birth in the desire realm, this is called 'not ceasing, not arising' yet not experiencing 'existence'. Question: What is meant by 'not not ceasing, not not arising' yet 'not not experiencing existence'? Answer: From the death of the intermediate state and the arising of a new skandha, this is called 'not not ceasing, not not arising' yet 'not not experiencing existence'. Question: Is it that without the cessation of the formless realm, there is no arising of the formless realm, and one does not experience the 'existence' of the formless realm? Answer: Yes, without the cessation of the formless realm, there is no arising of the formless realm, and one does not experience the 'existence' of the formless realm. Question: Is it that there is not experiencing the 'existence' of the formless realm, yet there is no cessation of the formless realm, and no arising of the formless realm? Answer: Yes, from death in the formless realm and birth in the desire realm, or from death in the desire realm but no birth in the desire realm. This person has five conditions: ordinary person of the desire realm, ordinary person and noble one of the form realm, ordinary person and noble one of the formless realm. Not ceasing, not arising, this person has six conditions: ordinary person and noble one of the desire realm, ordinary person and noble one of the form realm, ordinary person and noble one of the formless realm. Without the cessation of the formless realm, there is no arising of the formless realm, this person has four conditions: ordinary person and noble one of the desire realm, ordinary person and noble one of the form realm. Tending towards what is sent by the messenger, tending towards what is bound by the fetters (the end of the place of no birth and no death). Question: Is it that some beings in the desire realm, upon death, do not arise in the desire realm? Answer: There are those who do not arise, completing the antarabhava of the desire realm, completing the antarabhava of the form realm, arising in the form realm and attaining parinirvana (complete nirvana). Question: Is it that some beings in the desire realm, upon death, do not arise in the form realm? Answer: There are those who do not arise, completing the antarabhava of the form realm, completing the antarabhava of the desire realm, arising in the formless realm and attaining parinirvana. Question: Is it that some beings in the desire realm, upon death, do not arise in the formless realm? Answer: There are those who do not arise, completing the antarabhava of the desire realm.
，生陰若般涅槃。頗色界命終不生色界耶？答曰：不生，辦色界中陰、辦欲界中陰，生陰生無色界而般涅槃。頗色界命終不生欲界耶？答曰：不生，辦欲界中陰、辦色界中陰，生陰生無色界而般涅槃。頗色界命終不生無色界耶？答曰：不生，辦欲色界中陰，生陰而般涅槃。頗無色界命終不生無色界耶？答曰：不生，辦欲色界中陰，生陰若般涅槃。頗無色界命終不生欲界耶？答曰：不生，辦欲界中陰、辦色界中陰，生陰生無色界而般涅槃。頗無色界命終不生色界耶？答曰：不生，辦色界中陰、辦欲界中陰，生陰生無色界而般涅槃。若欲界命終不生欲界，此人有六：欲界凡夫、聖人，色界凡夫、聖人，無色界凡夫、聖人。若欲界命終不生色界，此人有六：欲界凡夫、聖人，色界凡夫、聖人，無色界凡夫、聖人。若欲界命終不生無色界，此人有四：欲界凡夫、聖人，色界凡夫、聖人。色界命終不生色界，此人有五：欲界凡夫，色界凡夫、聖人，無色界凡夫、聖人。色界命終不生欲界，此人有五：欲界凡夫，色界凡夫、聖人，無色界凡夫、聖人。色界命終不生無色界，此人有三：欲界凡夫，色界凡夫、聖人。無色界命終不生無色界，此人有二：欲界凡夫，色界凡夫。無色界命終不生欲界，此人有四：欲界凡夫，色界凡夫，無色
【現代漢語翻譯】 現代漢語譯本 ，如果有人在色界（Rūpadhātu）命終后般涅槃（Parinirvana），他還會再生於色界嗎？回答說：不會再生，因為他已經完成了中陰（Antarābhava）、完成了欲界中陰，他會在色界或無色界（Arūpadhātu）中般涅槃。如果有人在色界命終后不再生於欲界，會這樣嗎？回答說：不會再生，因為他已經完成了欲界中陰、完成了中陰，他會在色界或無色界中般涅槃。如果有人在色界命終后不再生於無色界，會這樣嗎？回答說：不會再生，因為他已經完成了欲界中陰，他會在色界中般涅槃。如果有人在無色界命終后不再生於無色界，會這樣嗎？回答說：不會再生，因為他已經完成了欲界中陰，他會在色界中般涅槃。如果有人在無色界命終后不再生於欲界，會這樣嗎？回答說：不會再生，因為他已經完成了欲界中陰、完成了中陰，他會在色界或無色界中般涅槃。如果有人在無色界命終后不再生於色界，會這樣嗎？回答說：不會再生，因為他已經完成了中陰、完成了欲界中陰，他會在色界或無色界中般涅槃。如果有人在欲界命終后不再生於欲界，這樣的人有六種：欲界凡夫、聖人，色界凡夫、聖人，無色界凡夫、聖人。如果有人在欲界命終后不再生於色界，這樣的人有六種：欲界凡夫、聖人，色界凡夫、聖人，無色界凡夫、聖人。如果有人在欲界命終后不再生於無色界，這樣的人有四種：欲界凡夫、聖人，色界凡夫、聖人。如果有人在色界命終后不再生於色界，這樣的人有五種：欲界凡夫，色界凡夫、聖人，無色界凡夫、聖人。如果有人在色界命終后不再生於欲界，這樣的人有五種：欲界凡夫，色界凡夫、聖人，無色界凡夫、聖人。如果有人在色界命終后不再生於無色界，這樣的人有三種：欲界凡夫，色界凡夫、聖人。如果有人在無色界命終后不再生於無色界，這樣的人有兩種：欲界凡夫，色界凡夫。如果有人在無色界命終后不再生於欲界，這樣的人有四種：欲界凡夫，色界凡夫，無色
【English Translation】 English version If someone, having passed away from the Realm of Form (Rūpadhātu), attains Parinirvana, will they be reborn in the Realm of Form? The answer is: They will not be reborn, because they have completed the intermediate state (Antarābhava), completed the intermediate state of the Realm of Desire, and they will attain Parinirvana in the Realm of Form or the Realm of Formlessness (Arūpadhātu). If someone, having passed away from the Realm of Form, will not be reborn in the Realm of Desire, is that so? The answer is: They will not be reborn, because they have completed the intermediate state of the Realm of Desire, completed the intermediate state, and they will attain Parinirvana in the Realm of Form or the Realm of Formlessness. If someone, having passed away from the Realm of Form, will not be reborn in the Realm of Formlessness, is that so? The answer is: They will not be reborn, because they have completed the intermediate state of the Realm of Desire, and they will attain Parinirvana in the Realm of Form. If someone, having passed away from the Realm of Formlessness, will not be reborn in the Realm of Formlessness, is that so? The answer is: They will not be reborn, because they have completed the intermediate state of the Realm of Desire, and they will attain Parinirvana in the Realm of Form. If someone, having passed away from the Realm of Formlessness, will not be reborn in the Realm of Desire, is that so? The answer is: They will not be reborn, because they have completed the intermediate state of the Realm of Desire, completed the intermediate state, and they will attain Parinirvana in the Realm of Form or the Realm of Formlessness. If someone, having passed away from the Realm of Formlessness, will not be reborn in the Realm of Form, is that so? The answer is: They will not be reborn, because they have completed the intermediate state, completed the intermediate state of the Realm of Desire, and they will attain Parinirvana in the Realm of Form or the Realm of Formlessness. If someone, having passed away from the Realm of Desire, will not be reborn in the Realm of Desire, there are six types of people: ordinary beings and noble ones of the Realm of Desire, ordinary beings and noble ones of the Realm of Form, ordinary beings and noble ones of the Realm of Formlessness. If someone, having passed away from the Realm of Desire, will not be reborn in the Realm of Form, there are six types of people: ordinary beings and noble ones of the Realm of Desire, ordinary beings and noble ones of the Realm of Form, ordinary beings and noble ones of the Realm of Formlessness. If someone, having passed away from the Realm of Desire, will not be reborn in the Realm of Formlessness, there are four types of people: ordinary beings and noble ones of the Realm of Desire, ordinary beings and noble ones of the Realm of Form. If someone, having passed away from the Realm of Form, will not be reborn in the Realm of Form, there are five types of people: ordinary beings of the Realm of Desire, ordinary beings and noble ones of the Realm of Form, ordinary beings and noble ones of the Realm of Formlessness. If someone, having passed away from the Realm of Form, will not be reborn in the Realm of Desire, there are five types of people: ordinary beings of the Realm of Desire, ordinary beings and noble ones of the Realm of Form, ordinary beings and noble ones of the Realm of Formlessness. If someone, having passed away from the Realm of Form, will not be reborn in the Realm of Formlessness, there are three types of people: ordinary beings of the Realm of Desire, ordinary beings and noble ones of the Realm of Form. If someone, having passed away from the Realm of Formlessness, will not be reborn in the Realm of Formlessness, there are two types of people: ordinary beings of the Realm of Desire, ordinary beings of the Realm of Form. If someone, having passed away from the Realm of Formlessness, will not be reborn in the Realm of Desire, there are four types of people: ordinary beings of the Realm of Desire, ordinary beings of the Realm of Form, the Realm of Formlessness
界凡夫、聖人。無色界命終不生色界，此人有四：欲界凡夫，色界凡夫，無色界凡夫、聖人。向使所使，向結所繫(不生處竟)。
頗欲界命終不生欲界色界無色界？答曰：不生，辦欲色界中陰若般涅槃。頗色界命終不生欲界色無色界？答曰：不生，辦欲界色界中陰若般涅槃。頗無色界命終不生欲界色無色界？答曰：不生，辦欲色界中陰若般涅槃。若欲界命終不生欲界色界無色界，此人有四：欲界凡夫、聖人，色界凡夫、聖人。若色界命終不生欲界色界無色界，此人有三：欲界凡夫，色界凡夫、聖人。無色界命終不生欲界色無色界，此人有二：欲界凡夫，色界凡夫。向使所使，向結所繫(第三不生處竟)。
頗欲愛未盡命終不生欲界？答曰：不生，辦欲界中陰。頗色愛未盡命終不生欲色界？答曰：不生，辦欲色界中陰。頗無色愛未盡命終不生欲色無色界？答曰：不生，辦欲色界中陰。若欲愛未盡命終不生欲界，此人有二：欲界凡夫、聖人。若色愛未盡命終不生欲色界，此人有四：欲界凡夫、聖人，色界凡夫、聖人。若無色愛未盡命終不生欲界色無色界，此人有四：欲界凡夫、聖人，色界凡夫、聖人。欲界凡夫人，九十八使所使、九結所繫；聖人，十使所使、六結所繫。色界凡夫，六十二使所使、六結所繫
【現代漢語翻譯】 現代漢語譯本 凡夫和聖人的界限。沒有『命終不生』的情況，有以下四種人：欲界（Kāmadhātu）凡夫、凡夫、沒有的凡夫、聖人。隨其所使，隨其所繫（不生之處完）。 是否欲界眾生命終后不生於欲界？答：不生，已斷絕欲界，于中陰（Antarābhava）中般涅槃（Parinirvana）。是否欲界眾生命終后不生於欲界、色界（Rūpadhātu）、無色界（Arūpadhātu）？答：不生，已斷絕欲界，于中陰中般涅槃。是否無色界眾生命終后不生於欲界、色界、無色界？答：不生，已斷絕欲界，于中陰中般涅槃。如果欲界眾生命終后不生於欲界，有以下四種人：欲界凡夫、聖人，凡夫、聖人。如果命終后不生於欲界，有以下三種人：欲界凡夫，凡夫、聖人。無色界眾生命終后不生於欲界、色界、無色界，有以下兩種人：欲界凡夫，凡夫。隨其所使，隨其所繫（第三不生之處完）。 是否欲愛未盡的眾生命終后不生於欲界？答：不生，已斷絕欲界中陰。是否色愛未盡的眾生命終后不生於欲界？答：不生，已斷絕欲界中陰。是否無色愛未盡的眾生命終后不生於欲界、色界、無色界？答：不生，已斷絕欲界中陰。如果欲愛未盡的眾生命終后不生於欲界，有以下兩種人：欲界凡夫、聖人。如果色愛未盡的眾生命終后不生於欲界，有以下四種人：欲界凡夫、聖人，凡夫、聖人。如果無色愛未盡的眾生命終后不生於欲界、色界、無色界，有以下四種人：欲界凡夫、聖人，凡夫、聖人。欲界凡夫，被九十八使所使、九結所繫；聖人，被十使所使、六結所繫。凡夫，被六十二使所使、六結所繫。
【English Translation】 English version The boundaries of ordinary beings and sages. There is no 『not born after death』 situation; there are four types of people: ordinary beings of the Desire Realm (Kāmadhātu), ordinary beings, non-ordinary beings, and sages. According to what they are driven by, according to what they are bound by (the end of places of non-birth). Do beings in the Desire Realm, upon death, not get reborn in the Desire Realm? Answer: They are not reborn, having severed the Desire Realm, and attain Parinirvana (Parinirvana) in the intermediate state (Antarābhava). Do beings in the Desire Realm, upon death, not get reborn in the Desire Realm, the Form Realm (Rūpadhātu), and the Formless Realm (Arūpadhātu)? Answer: They are not reborn, having severed the Desire Realm, and attain Parinirvana in the intermediate state. Do beings in the Formless Realm, upon death, not get reborn in the Desire Realm, the Form Realm, and the Formless Realm? Answer: They are not reborn, having severed the Desire Realm, and attain Parinirvana in the intermediate state. If beings in the Desire Realm, upon death, do not get reborn in the Desire Realm, there are four types of people: ordinary beings of the Desire Realm, sages, ordinary beings, and sages. If upon death, they do not get reborn in the Desire Realm, there are three types of people: ordinary beings of the Desire Realm, ordinary beings, and sages. Beings in the Formless Realm, upon death, do not get reborn in the Desire Realm, the Form Realm, and the Formless Realm, there are two types of people: ordinary beings of the Desire Realm, and ordinary beings. According to what they are driven by, according to what they are bound by (the end of the third place of non-birth). Do beings whose desire for the Desire Realm is not exhausted, upon death, not get reborn in the Desire Realm? Answer: They are not reborn, having severed the intermediate state of the Desire Realm. Do beings whose desire for the Form Realm is not exhausted, upon death, not get reborn in the Desire Realm? Answer: They are not reborn, having severed the intermediate state. Do beings whose desire for the Formless Realm is not exhausted, upon death, not get reborn in the Desire Realm, the Form Realm, and the Formless Realm? Answer: They are not reborn, having severed the intermediate state. If beings whose desire for the Desire Realm is not exhausted, upon death, do not get reborn in the Desire Realm, there are two types of people: ordinary beings of the Desire Realm and sages. If beings whose desire for the Form Realm is not exhausted, upon death, do not get reborn in the Desire Realm, there are four types of people: ordinary beings of the Desire Realm, sages, ordinary beings, and sages. If beings whose desire for the Formless Realm is not exhausted, upon death, do not get reborn in the Desire Realm, the Form Realm, and the Formless Realm, there are four types of people: ordinary beings of the Desire Realm, sages, ordinary beings, and sages. Ordinary beings of the Desire Realm are driven by ninety-eight attachments and bound by nine fetters; sages are driven by ten attachments and bound by six fetters. Ordinary beings are driven by sixty-two attachments and bound by six fetters.
；聖人，六使所使、三結所繫。無色界凡夫人，三十一使所使、六結所繫；聖人，三使所使、三結所繫。
阿毗曇人跋渠第三竟(梵本四百六十七首盧，秦六千一百五十三言)。
阿毗曇八犍度論卷第七 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第八
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇結使犍度十門跋渠第四
幾使所使， 並及二緣， 次第有覺， 相應諸根， 亦成就根， 若不成就， 斷智作證， 十門普周。
二十二根、十八持、十二入、五陰、五盛陰、六大，色法、無色法，可見法、不可見法，有對法、無對法，有漏法、無漏法，有為法、無為法，過去法、未來法、現在法，善法、不善法、無記法，欲界系法、色界系法、無色界系法，學法、無學法、非學非無學法，見諦所斷法、思惟所斷法、無斷法，四諦、四禪、四等、四無色、八解脫、八除入、十一切入、八智，三三昧、三結、三不善根、三有漏，四流、四扼、四受、四縛，五蓋、五結、五下分結、五見，六身愛，七使，九結，九十八使。眼根幾使所使？乃至無色界思惟所斷無明使幾使所使(一門)？眼根緣緣識幾使所使？至
【現代漢語翻譯】 現代漢語譯本：聖人被六種煩惱驅使，被三種束縛所繫縛。沒有凡夫人會被三十一種煩惱驅使，被六種束縛所繫縛；聖人只會被三種煩惱驅使，被三種束縛所繫縛。
《阿毗曇人跋渠》第三完（梵文原本四百六十七首頌，秦譯本六千一百五十三字）。
《阿毗曇八犍度論》卷第七 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第八
迦旃延子造
符秦罽賓三藏僧伽提婆（Sanghadeva）共竺佛念譯
《阿毗曇結使犍度》十門跋渠第四
多少煩惱所驅使，以及兩種緣，次第生起覺悟， 相應的諸根，以及成就的諸根，若不成就， 斷除煩惱的智慧，作證真理，十個方面普遍周全。
二十二根、十八界（持）、十二入、五蘊、五盛蘊、六大，色法、無色法，可見法、不可見法，有對法、無對法，有漏法、無漏法，有為法、無為法，過去法、未來法、現在法，善法、不善法、無記法，欲界系法、色界（）系法、無色界（）系法，學法、無學法、非學非無學法，見諦所斷法、思惟所斷法、無斷法，四諦、四禪、四等、四無色、八解脫、八除入、十一切入、八智，三三昧、三結（束縛）、三不善根、三有漏，四流、四扼、四受、四縛，五蓋、五結、五下分結、五見，六身愛，七使（煩惱），九結（束縛），九十八使（煩惱）。眼根被多少煩惱驅使？乃至無色界（**）思惟所斷的無明煩惱被多少煩惱驅使（第一門）？眼根緣所緣的識被多少煩惱驅使？至
【English Translation】 English version: A saint is driven by six attachments and bound by three fetters. No ordinary person is driven by thirty-one attachments and bound by six fetters; a saint is driven by three attachments and bound by three fetters.
The third Abhidhamma Person Varga is complete (Sanskrit original has 467 verses, Qin translation has 6,153 words).
Abhidhamma Eight Skandha Treatise, Volume 7 Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Skandha Treatise
Abhidhamma Eight Skandha Treatise, Volume 8
Composed by Katyayaniputra (Kātyāyanīputra)
Translated by Tripiṭaka Master Sanghadeva (Saṃghadeva) from Kashmir during the Fu Qin Dynasty, together with Zhu Fonian.
Abhidhamma Bindu Skandha, Ten Doors Varga, Fourth
How many attachments drive, along with the two conditions, the arising of awareness in sequence, the corresponding faculties, and the accomplished faculties, if not accomplished, the wisdom to cut off attachments, to realize the truth, the ten aspects are universally complete.
Twenty-two faculties, eighteen realms (dhātu), twelve entrances (āyatana), five aggregates (skandha), five aggregates of clinging, six great elements (mahābhūta), form (rūpa) dharma, formless (arūpa) dharma, visible dharma, invisible dharma, dharma with resistance, dharma without resistance, defiled (āsrava) dharma, undefiled (anāsrava) dharma, conditioned (saṃskṛta) dharma, unconditioned (asaṃskṛta) dharma, past dharma, future dharma, present dharma, wholesome (kuśala) dharma, unwholesome (akuśala) dharma, neutral (avyākṛta) dharma, dharma pertaining to the desire realm (kāmadhātu), dharma pertaining to the form realm (rūpadhātu), dharma pertaining to the formless realm (arūpadhātu), dharma of the learner (śaikṣa), dharma of the non-learner (aśaikṣa), dharma of neither learner nor non-learner, dharma to be abandoned by seeing the truth (darśana-heya), dharma to be abandoned by cultivation (bhāvanā-heya), dharma not to be abandoned, Four Noble Truths (āryasatya), four dhyanas (dhyāna), four immeasurables (apramāṇa), four formless attainments (arūpasamāpatti), eight liberations (vimokṣa), eight stages of overcoming (abhibhāyatana), ten kasinas (kṛtsnāyatana), eight wisdoms (jñāna), three samadhis (samādhi), three fetters (saṃyojana), three unwholesome roots (akuśalamūla), three defilements (āsrava), four floods (ogha), four yokes (yoga), four receptions (vedanā), four bonds (bandhana), five hindrances (nīvaraṇa), five lower fetters (avarabhāgīya-saṃyojana), five views (dṛṣṭi), six kinds of body love, seven latent tendencies (anuśaya), nine fetters (saṃyojana), ninety-eight attachments (anuśaya). How many attachments drive the eye faculty? And so on, how many attachments drive the ignorance attachment (avidyānuśaya) to be abandoned by cultivation in the formless realm (first door)? How many attachments drive the consciousness that arises dependent on the eye faculty and its object? To
無色界思惟所斷無明使緣緣識幾使所使(二門)？眼根緣緣識幾使所使？至無色界思惟所斷無明使緣緣識幾使所使(三門)？意根次第有幾心生？至無色界思惟所斷無明使次第有幾心生(四門)？眼根諸使所使此使，當言有覺有觀、無覺有觀、無覺無觀耶？至無色界思惟所斷無明使諸使所使，此使當言有覺有觀、無覺有觀、無覺無觀耶(五門)？眼根諸使所使，此使幾根相應？至無色界思惟所斷無明使諸使所使，此使幾根相應(六門)？誰成就眼根？乃至誰成就無色界思惟所斷無明使(七門)？誰不成就眼根？乃至誰不成就無色界思惟所斷無明使(八門)？眼根斷智時，幾使幾結斷智？乃至無色界思惟所斷無明使斷智時，幾使幾結斷智(九門)？眼根盡作證時，幾使幾結盡作證耶？至無色界思惟所斷無明使盡作證時，幾使幾結盡作證(十門)？此章義愿具演說。
眼根幾使所使？欲界色界通一切及思惟所斷。耳、鼻、舌、身根亦復如是。意根一切。男根、女根，欲界通一切及思惟所斷。命根，三界通一切及思惟所斷。樂根，色界一切，欲界通一切及思惟所斷。苦根，欲界通一切及思惟所斷。喜根，色界一切，欲界一切，除欲界疑無漏緣及彼相應無明。憂根，欲界一切。護根一切。信根、精進根、念根、定根、慧
【現代漢語翻譯】 現代漢語譯本： 無色界思惟所斷的無明使（Avidya-anuśaya，無明隨眠）緣于識（Vijñāna，了別作用）時，有幾種煩惱隨眠驅使這個識？（二門）眼根（cakṣur-indriya，視覺器官）緣于識時，有幾種煩惱隨眠驅使這個識？直到無色界思惟所斷的無明使緣于識時，有幾種煩惱隨眠驅使這個識？（三門）意根（mano-indriya，意識器官）次第生起時，有幾種心（citta，心識）生起？直到無色界思惟所斷的無明使次第生起時，有幾種心生起？（四門）眼根被諸煩惱隨眠驅使，這些煩惱隨眠所驅使的這個眼根，應當說是『有覺有觀』（savitarka-savicāra，有尋有伺）、『無覺有觀』（avitarka-vicāramātra，無尋唯伺）還是『無覺無觀』（avitarka-avicāra，無尋無伺）？直到無色界思惟所斷的無明使被諸煩惱隨眠驅使，這些煩惱隨眠所驅使的這個無明使，應當說是『有覺有觀』、『無覺有觀』還是『無覺無觀』？（五門）眼根被諸煩惱隨眠驅使，這些煩惱隨眠所驅使的這個眼根與幾種根（indriya，根，此處指感覺器官）相應？直到無色界思惟所斷的無明使被諸煩惱隨眠驅使，這些煩惱隨眠所驅使的這個無明使與幾種根相應？（六門）誰成就（samarpita，獲得）眼根？乃至誰成就無色界思惟所斷的無明使？（七門）誰不成就（asamarpita，未獲得）眼根？乃至誰不成就無色界思惟所斷的無明使？（八門）斷除眼根時，有幾種煩惱隨眠和幾種結（saṃyojana，束縛）被智慧斷除？乃至斷除無色界思惟所斷的無明使時，有幾種煩惱隨眠和幾種結被智慧斷除？（九門）眼根的滅盡作證（nirodha-samāpatti，滅盡定）時，有幾種煩惱隨眠和幾種結滅盡作證？直到無色界思惟所斷的無明使的滅盡作證時，有幾種煩惱隨眠和幾種結滅盡作證？（十門）希望能夠詳細地解釋這一章的含義。
眼根被幾種煩惱隨眠驅使？欲界（Kāmadhātu，慾望界）、色界（Rūpadhātu，色界）通於一切煩惱隨眠，以及思惟所斷的煩惱隨眠。耳根、鼻根、舌根、身根也是如此。意根通於一切煩惱隨眠。男根、女根，欲界通於一切煩惱隨眠，以及思惟所斷的煩惱隨眠。命根（jīvitendriya，生命根），三界（Trailokya，三界：欲界、色界、無色界）通於一切煩惱隨眠。樂根（sukhendriya，樂受），色界通於一切煩惱隨眠，欲界通於一切煩惱隨眠，以及思惟所斷的煩惱隨眠。苦根（duḥkhendriya，苦受），欲界通於一切煩惱隨眠，以及思惟所斷的煩惱隨眠。喜根（somanassendriya，喜受），色界通於一切煩惱隨眠，欲界通於一切煩惱隨眠，除了欲界的疑（vicikicchā，懷疑）和無漏（anāsrava，無煩惱）的緣，以及與它們相應的無明。憂根（daumanassyendriya，憂受），欲界通於一切煩惱隨眠。舍根（upekṣendriya，舍受）通於一切煩惱隨眠。信根（śraddhendriya，信根）、精進根（vīryendriya，精進根）、念根（smṛtīndriya，念根）、定根（samādhindriya，定根）、慧根（prajñendriya，慧根）
【English Translation】 English version: When the ignorance-anusaya (Avidya-anuśaya, latent tendency of ignorance) that is severed by thought in the Arūpadhātu (formless realm) conditions consciousness (Vijñāna, the act of distinguishing), how many anusayas (latent tendencies) drive this consciousness? (Two Doors) When the eye-organ (cakṣur-indriya, visual faculty) conditions consciousness, how many anusayas drive this consciousness? Up to: When the ignorance-anusaya that is severed by thought in the Arūpadhātu conditions consciousness, how many anusayas drive this consciousness? (Three Doors) When the mind-organ (mano-indriya, mental faculty) arises sequentially, how many cittas (states of mind) arise? Up to: When the ignorance-anusaya that is severed by thought in the Arūpadhātu arises sequentially, how many cittas arise? (Four Doors) The eye-organ is driven by various anusayas; this eye-organ that is driven by these anusayas, should it be said to be 『with initial application and sustained application』 (savitarka-savicāra, with thought and examination), 『without initial application, with only sustained application』 (avitarka-vicāramātra, without initial thought, only examination), or 『without initial application and without sustained application』 (avitarka-avicāra, without thought and without examination)? Up to: The ignorance-anusaya that is severed by thought in the Arūpadhātu is driven by various anusayas; this ignorance-anusaya that is driven by these anusayas, should it be said to be 『with initial application and sustained application』, 『without initial application, with only sustained application』, or 『without initial application and without sustained application』? (Five Doors) The eye-organ is driven by various anusayas; this eye-organ that is driven by these anusayas is associated with how many indriyas (faculties, here referring to sense organs)? Up to: The ignorance-anusaya that is severed by thought in the Arūpadhātu is driven by various anusayas; this ignorance-anusaya that is driven by these anusayas is associated with how many indriyas? (Six Doors) Who has attained (samarpita, acquired) the eye-organ? Up to: Who has attained the ignorance-anusaya that is severed by thought in the Arūpadhātu? (Seven Doors) Who has not attained (asamarpita, not acquired) the eye-organ? Up to: Who has not attained the ignorance-anusaya that is severed by thought in the Arūpadhātu? (Eight Doors) When the eye-organ is severed, how many anusayas and how many saṃyojanas (fetters) are severed by wisdom? Up to: When the ignorance-anusaya that is severed by thought in the Arūpadhātu is severed, how many anusayas and how many saṃyojanas are severed by wisdom? (Nine Doors) When the cessation-attainment (nirodha-samāpatti, attainment of cessation) of the eye-organ is realized, how many anusayas and how many saṃyojanas are realized? Up to: When the cessation-attainment of the ignorance-anusaya that is severed by thought in the Arūpadhātu is realized, how many anusayas and how many saṃyojanas are realized? (Ten Doors) I hope that the meaning of this chapter can be explained in detail.
The eye-organ is driven by how many anusayas? The Kāmadhātu (desire realm), the Rūpadhātu (form realm) are connected to all anusayas, as well as those severed by thought. The ear-organ, nose-organ, tongue-organ, and body-organ are also the same. The mind-organ is connected to all anusayas. The male-organ and female-organ, the Kāmadhātu is connected to all anusayas, as well as those severed by thought. The life-organ (jīvitendriya, faculty of life), the Trailokya (three realms: desire realm, form realm, formless realm) is connected to all anusayas. The pleasure-organ (sukhendriya, faculty of pleasure), the Rūpadhātu is connected to all anusayas, the Kāmadhātu is connected to all anusayas, as well as those severed by thought. The pain-organ (duḥkhendriya, faculty of pain), the Kāmadhātu is connected to all anusayas, as well as those severed by thought. The joy-organ (somanassendriya, faculty of joy), the Rūpadhātu is connected to all anusayas, the Kāmadhātu is connected to all anusayas, except for doubt (vicikicchā, skepticism) and the anāsrava (undefiled) conditions of the desire realm, and the ignorance corresponding to them. The sorrow-organ (daumanassyendriya, faculty of sorrow), the Kāmadhātu is connected to all anusayas. The indifference-organ (upekṣendriya, faculty of equanimity) is connected to all anusayas. The faith-organ (śraddhendriya, faculty of faith), the vigor-organ (vīryendriya, faculty of vigor), the mindfulness-organ (smṛtīndriya, faculty of mindfulness), the concentration-organ (samādhindriya, faculty of concentration), the wisdom-organ (prajñendriya, faculty of wisdom)
根，三界通一切及思惟所斷。未知根、已知根、無知根，無有。眼持耳鼻舌身持、色持聲持細滑持、眼識耳識身識持，欲色界通一切及思惟所斷。香持、味持、鼻識持、舌識持，欲界通一切及思惟所斷。意持、法持、意識持，一切。眼入耳鼻舌身入、色聲細滑入，欲色界通一切及思惟所斷。香味入，欲界通一切及思惟所斷。意入、法入，一切。色陰，欲色界通一切及思惟所斷。痛想行識陰，一切。色盛陰，欲色界通一切及思惟所斷。痛想行識盛陰，一切。地種乃至空種，欲色界通一切及思惟所斷。識種，一切。色法，欲色界通一切及思惟所斷。無色法，一切。可見法，有對法，欲色界通一切及思惟所斷。不可見法、無對法，一切。有漏法，一切。無漏法，無有。有為法，一切。無為法，無有。過去未來現在法，一切。善法，三界通一切及思惟所斷。不善法，欲界一切。無記法，色無色界一切及欲界二種。欲界習諦所斷，通一切。欲界系法欲界系，一切。色界系法色界系，一切。無色界系法無色界系，一切。學法、無學法，無有。非學非無學法，一切。見諦所斷法見諦所斷，一切。思惟所斷法思惟所斷，一切及通一切。無斷法，無有。苦諦習諦，一切。盡諦道諦，無有。禪中色界一切。四等，色界通一切及思惟所斷。無
【現代漢語翻譯】 現代漢語譯本 根（mūla）：三界（trayo dhātavaḥ）共通的一切以及思惟所斷（vicāra-prahātavyāḥ）。未知根（ajñāta-āgantukāni indriyāṇi）、已知根（jñāta-āgantukāni indriyāṇi）、無知根（ajñāta-indriyāṇi），無有。 眼持（cakṣur-āyatana）耳鼻舌身持（śrotra-ghrāṇa-jihvā-kāya-āyatanāni）、色持（rūpa-āyatana）聲持（śabda-āyatana）細滑持（spraṣṭavya-āyatana）、眼識（cakṣur-vijñāna）耳識（śrotra-vijñāna）身識持（kāya-vijñāna），欲界（kāma-dhātu）通一切以及思惟所斷。 香持（gandha-āyatana）、味持（rasa-āyatana）、鼻識持（ghrāṇa-vijñāna）、舌識持（jihvā-vijñāna），欲界通一切以及思惟所斷。 意持（mana-āyatana）、法持（dharma-āyatana）、意識持（mano-vijñāna），一切。 眼入（cakṣur-indriya）耳鼻舌身入（śrotra-ghrāṇa-jihvā-kāya-indriyāṇi）、色聲細滑入（rūpa-śabda-spraṣṭavya-indriyāṇi），欲界通一切以及思惟所斷。 香味入（gandha-rasa-indriyāṇi），欲界通一切以及思惟所斷。 意入（mana-indriya）、法入（dharma-indriya），一切。 色陰（rūpa-skandha），欲界通一切以及思惟所斷。 痛想行識陰（vedanā-saṃjñā-saṃskāra-vijñāna-skandha），一切。 色盛陰（rūpa-mahābhūta），欲界通一切以及思惟所斷。 痛想行識盛陰（vedanā-saṃjñā-saṃskāra-vijñāna-mahābhūta），一切。 地種乃至空種（pṛthivī-dhātu...ākāśa-dhātu），欲界通一切以及思惟所斷。 識種（vijñāna-dhātu），一切。 色法（rūpa-dharma），欲界通一切以及思惟所斷。 無色法（arūpa-dharma），一切。 可見法（sanidarśana-dharma），有對法（s प्रतिघ-dharma），欲界通一切以及思惟所斷。 不可見法（anidarśana-dharma）、無對法（apratigha-dharma），一切。 有漏法（sāsrava-dharma），一切。 無漏法（anāsrava-dharma），無有。 有為法（saṃskṛta-dharma），一切。 無為法（asaṃskṛta-dharma），無有。 過去未來現在法（atīta-anāgata-pratyutpanna-dharma），一切。 善法（kuśala-dharma），三界通一切以及思惟所斷。 不善法（akuśala-dharma），欲界一切。 無記法（avyākṛta-dharma），色無色界一切以及欲界二種。 欲界習諦所斷（kāma-dhātu samudaya-satya prahātavyāḥ），通一切。 欲界系法欲界系（kāma-dhātu saṃyojana kāma-dhātu saṃyojana），一切。 色界系法色界系（rūpa-dhātu saṃyojana rūpa-dhātu saṃyojana），一切。 無色界系法無色界系（arūpa-dhātu saṃyojana arūpa-dhātu saṃyojana），一切。 學法（śaikṣa-dharma）、無學法（aśaikṣa-dharma），無有。 非學非無學法（naiva śaikṣa nāśaikṣa-dharma），一切。 見諦所斷法見諦所斷（darśana-satya prahātavyāḥ darśana-satya prahātavyāḥ），一切。 思惟所斷法思惟所斷（bhāvanā-satya prahātavyāḥ bhāvanā-satya prahātavyāḥ），一切及通一切。 無斷法（aprahātavya-dharma），無有。 苦諦習諦（duḥkha-satya samudaya-satya），一切。 盡諦道諦（nirodha-satya mārga-satya），無有。 禪中一切（dhyāna sarva），一切。 四等（catasraḥ-samāpattayaḥ），色界通一切以及思惟所斷。 無（na）。
【English Translation】 English version Roots (mūla): Common to all three realms (trayo dhātavaḥ) and severed by contemplation (vicāra-prahātavyāḥ). The root of the unknown (ajñāta-āgantukāni indriyāṇi), the root of the known (jñāta-āgantukāni indriyāṇi), the root of the unknowable (ajñāta-indriyāṇi), none. Eye-support (cakṣur-āyatana), ear, nose, tongue, body-support (śrotra-ghrāṇa-jihvā-kāya-āyatanāni), form-support (rūpa-āyatana), sound-support (śabda-āyatana), fine touch-support (spraṣṭavya-āyatana), eye-consciousness (cakṣur-vijñāna), ear-consciousness (śrotra-vijñāna), body-consciousness-support (kāya-vijñāna), the desire realm (kāma-dhātu) is common to all and severed by contemplation. Smell-support (gandha-āyatana), taste-support (rasa-āyatana), nose-consciousness-support (ghrāṇa-vijñāna), tongue-consciousness-support (jihvā-vijñāna), the desire realm is common to all and severed by contemplation. Mind-support (mana-āyatana), dharma-support (dharma-āyatana), mind-consciousness-support (mano-vijñāna), all. Eye-entry (cakṣur-indriya), ear, nose, tongue, body-entry (śrotra-ghrāṇa-jihvā-kāya-indriyāṇi), form, sound, fine touch-entry (rūpa-śabda-spraṣṭavya-indriyāṇi), the desire realm is common to all and severed by contemplation. Smell, taste-entry (gandha-rasa-indriyāṇi), the desire realm is common to all and severed by contemplation. Mind-entry (mana-indriya), dharma-entry (dharma-indriya), all. Form aggregate (rūpa-skandha), the desire realm is common to all and severed by contemplation. Feeling, perception, volition, consciousness aggregates (vedanā-saṃjñā-saṃskāra-vijñāna-skandha), all. Form great elements (rūpa-mahābhūta), the desire realm is common to all and severed by contemplation. Feeling, perception, volition, consciousness great elements (vedanā-saṃjñā-saṃskāra-vijñāna-mahābhūta), all. Earth element up to space element (pṛthivī-dhātu...ākāśa-dhātu), the desire realm is common to all and severed by contemplation. Consciousness element (vijñāna-dhātu), all. Form dharma (rūpa-dharma), the desire realm is common to all and severed by contemplation. Formless dharma (arūpa-dharma), all. Visible dharma (sanidarśana-dharma), resistant dharma (s प्रतिघ-dharma), the desire realm is common to all and severed by contemplation. Invisible dharma (anidarśana-dharma), non-resistant dharma (apratigha-dharma), all. Defiled dharma (sāsrava-dharma), all. Undefiled dharma (anāsrava-dharma), none. Conditioned dharma (saṃskṛta-dharma), all. Unconditioned dharma (asaṃskṛta-dharma), none. Past, future, present dharma (atīta-anāgata-pratyutpanna-dharma), all. Wholesome dharma (kuśala-dharma), the three realms are common to all and severed by contemplation. Unwholesome dharma (akuśala-dharma), all of the desire realm. Indeterminate dharma (avyākṛta-dharma), all of the form and formless realms and two kinds of the desire realm. Severed by the truth of origin in the desire realm (kāma-dhātu samudaya-satya prahātavyāḥ), common to all. Bound by the desire realm, bound by the desire realm (kāma-dhātu saṃyojana kāma-dhātu saṃyojana), all. Bound by the form realm, bound by the form realm (rūpa-dhātu saṃyojana rūpa-dhātu saṃyojana), all. Bound by the formless realm, bound by the formless realm (arūpa-dhātu saṃyojana arūpa-dhātu saṃyojana), all. Dharma of a learner (śaikṣa-dharma), dharma of one who is no longer learning (aśaikṣa-dharma), none. Neither dharma of a learner nor of one who is no longer learning (naiva śaikṣa nāśaikṣa-dharma), all. Severed by the truth of seeing, severed by the truth of seeing (darśana-satya prahātavyāḥ darśana-satya prahātavyāḥ), all. Severed by the truth of contemplation, severed by the truth of contemplation (bhāvanā-satya prahātavyāḥ bhāvanā-satya prahātavyāḥ), all and common to all. Unsevered dharma (aprahātavya-dharma), none. Truth of suffering, truth of origin (duḥkha-satya samudaya-satya), all. Truth of cessation, truth of the path (nirodha-satya mārga-satya), none. All in dhyana (dhyāna sarva), all. The four immeasurables (catasraḥ-samāpattayaḥ), the form realm is common to all and severed by contemplation. None (na).
色中無色界一切。初第二第三解脫、八除入、八一切入，色界通一切及思惟所斷。余殘解脫一切入，無色界通一切及思惟所斷。法智未知智，無有。知他人心智，色界通一切及思惟所斷。等智，一切，除見相應無漏緣。苦智習智盡智道智、空無相無愿，無有。結中身見，苦諦所斷一切，及習諦所斷通一切。戒盜，苦諦所斷一切，及習諦所斷(諸云一切四諦思惟)通一切，道諦所斷有漏緣疑，見諦所斷有漏緣，及疑相應無明無漏緣。不善根中貪瞋恚，欲界有漏緣。愚癡，欲界一切，除欲界無明無漏緣。漏中欲漏，欲界一切。有漏，色無色界一切。無明漏，一切，除無明無漏緣。流中欲流，欲界一切；有流，色無色界一切；無明流，一切，除無明無漏緣。見流，見諦所斷有漏緣，及見相應無明無漏緣。軛亦如是。受中欲受，欲界一切。戒受，苦諦所斷一切，及習諦所斷通一切，道諦所斷有漏緣。見受，見諦所斷有漏緣，及見相應無明無漏緣。我受，色無色界一切。縛中欲愛身縛、瞋恚身縛，欲界有漏緣。戒盜身縛，苦諦所斷一切，及習諦所斷通一切，道諦所斷有漏緣。我見身縛，見諦所斷有漏緣。蓋中貪慾、瞋恚，欲界有漏緣。睡、眠、調，欲界一切。戲，欲界通一切及思惟所斷。疑蓋，欲界見諦所斷有漏緣，及欲界疑相
【現代漢語翻譯】 現代漢語譯本 色蘊中沒有『一切』。初禪、第二禪、第三禪解脫、八背舍、八一切入，遍通『一切』以及修所斷（思惟所斷）。其餘剩下的解脫和一切入，沒有遍通『一切』以及修所斷。法智和未知智，沒有。知他人心智，遍通『一切』以及修所斷。等智，『一切』，除了與見相應的無漏緣。苦智、集智、滅智、道智、空、無相、無愿，沒有。 結縛中，身見是苦諦所斷的『一切』，以及集諦所斷遍通『一切』。戒禁取見，是苦諦所斷的『一切』，以及集諦所斷（諸如『一切』四諦思惟）遍通『一切』，道諦所斷的有漏緣。疑，見諦所斷的有漏緣，以及與疑相應的無明無漏緣。不善根中，貪、嗔、恚，是欲界有漏緣。愚癡，是欲界『一切』，除了欲界無明無漏緣。漏中，欲漏，是欲界『一切』。有漏，是色界和無色界『一切』。無明漏，是『一切』，除了無明無漏緣。流中，欲流，是欲界『一切』；有流，是色界和無色界『一切』；無明流，是『一切』，除了無明無漏緣。見流，是見諦所斷的有漏緣，以及與見相應的無明無漏緣。軛也是如此。受中，欲受，是欲界『一切』。戒受，是苦諦所斷的『一切』，以及集諦所斷遍通『一切』，道諦所斷的有漏緣。見受，是見諦所斷的有漏緣，以及與見相應的無明無漏緣。我受，是色界和無色界『一切』。縛中，欲愛身縛、嗔恚身縛，是欲界有漏緣。戒禁取見身縛，是苦諦所斷的『一切』，以及集諦所斷遍通『一切』，道諦所斷的有漏緣。我見身縛，是見諦所斷的有漏緣。蓋中，貪慾、嗔恚，是欲界有漏緣。睡眠、昏沉、掉舉，是欲界『一切』。戲論，是欲界遍通『一切』以及修所斷。疑蓋，是欲界見諦所斷的有漏緣，以及欲界的疑相應。
【English Translation】 English version In the realm of form, there is no 'all'. The first, second, and third liberations, the eight deliverances, the eight all-encompassing realms, pervade 'all' and are severed by contemplation (thinking). The remaining liberations and all-encompassing realms do not pervade 'all' and are not severed by contemplation. The knowledge of the law and the knowledge of the unknown do not exist. The knowledge of the minds of others pervades 'all' and is severed by contemplation. Equanimity, 'all', except for the unconditioned associated with views. The knowledge of suffering, the knowledge of origin, the knowledge of cessation, the knowledge of the path, emptiness, signlessness, wishlessness, do not exist. Among the fetters, the view of self is 'all' that is severed by the truth of suffering, and that which pervades 'all' and is severed by the truth of origin. Adherence to rites and rituals is 'all' that is severed by the truth of suffering, and that which pervades 'all' and is severed by the truth of origin (such as 'all' contemplation on the four truths), the conditioned associated with the truth of the path. Doubt, the conditioned associated with the truth of seeing, and the ignorance and unconditioned associated with doubt. Among the unwholesome roots, greed, hatred, and anger are conditioned by the realm of desire. Delusion is 'all' in the realm of desire, except for the unconditioned ignorance of the realm of desire. Among the floods, the flood of desire is 'all' in the realm of desire. The flood of existence is 'all' in the realms of form and formlessness. The flood of ignorance is 'all', except for unconditioned ignorance. The flood of views is the conditioned associated with the truth of seeing, and the unconditioned ignorance associated with views. The yokes are also the same. Among feelings, the feeling of desire is 'all' in the realm of desire. The feeling of adherence to rites and rituals is 'all' that is severed by the truth of suffering, and that which pervades 'all' and is severed by the truth of origin, the conditioned associated with the truth of the path. The feeling of views is the conditioned associated with the truth of seeing, and the unconditioned ignorance associated with views. The feeling of self is 'all' in the realms of form and formlessness. Among the bonds, the bond of attachment to desire and the bond of hatred are conditioned by the realm of desire. The bond of adherence to rites and rituals is 'all' that is severed by the truth of suffering, and that which pervades 'all' and is severed by the truth of origin, the conditioned associated with the truth of the path. The bond of the view of self is the conditioned associated with the truth of seeing. Among the hindrances, greed and hatred are conditioned by the realm of desire. Sloth, torpor, and restlessness are 'all' in the realm of desire. Distraction pervades 'all' in the realm of desire and is severed by contemplation. The hindrance of doubt is the conditioned associated with the truth of seeing in the realm of desire, and the doubt associated with the realm of desire.
應無明無漏緣。結中瞋恚結，欲界有漏緣。愛結、憍慢結，三界有漏緣。慳結、嫉結，欲界通一切及思惟所斷。下分結中貪慾，瞋恚，欲界有漏緣。身見，苦諦所斷一切，及習諦所斷通一切。戒盜，苦諦所斷一切，及習諦所斷通一切，道諦所斷有漏緣。疑，見諦所斷有漏緣，及疑相應無明無漏緣。見中身見、邊見，苦諦所斷一切，及習諦所斷通一切。邪見，見諦所斷有漏緣，及邪見相應無明無漏緣。見盜，見諦所斷有漏緣。戒盜，苦諦所斷一切，及習諦所斷通一切，道諦所斷有漏緣。愛身中鼻舌更愛，欲界通一切及思惟所斷。眼耳身更愛，欲色界通一切及思惟所斷。意更愛，三界有漏緣。使中貪慾使、瞋恚使，欲界有漏緣。有愛使，色無色界有漏緣。憍慢使，三界有漏緣。無明使，一切，除無明無漏緣。見使，見諦所斷有漏緣，及見相應無明無漏緣。疑使，見諦所斷有漏緣，及疑相應無明無漏緣。結中瞋恚結，欲界有漏緣。愛結、憍慢結，三界有漏緣。無明結，一切，除無明無漏緣。見結，見諦所斷有漏緣，及見相應無明無漏緣。失愿結，見諦所斷有漏緣。疑結，見諦所斷有漏緣，及疑相應無明無漏緣。慳結、嫉結，欲界通一切及思惟所斷。九十八使，欲界苦諦所斷，欲界苦諦所斷一切及欲界習諦所斷通一切。欲界習
【現代漢語翻譯】 現代漢語譯本 應無明（Avidya，無明）無漏緣。結中瞋恚結（krodha-samyojana，嗔恚之結），欲界有漏緣。愛結（prema-samyojana，愛之結）、憍慢結（māna-samyojana，驕慢之結），三界有漏緣。慳結（mātsarya-samyojana，慳吝之結）、嫉結（īrṣyā-samyojana，嫉妒之結），欲界通一切及思惟所斷。下分結中貪慾（kāma-rāga，對欲的貪著），瞋恚（krodha，嗔恚），欲界有漏緣。身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的錯誤見解），苦諦（duḥkha-satya，苦諦）所斷一切，及習諦（samudaya-satya，集諦）所斷通一切。戒盜（śīla-vrata-parāmarśa，執取錯誤的戒律和苦行），苦諦所斷一切，及習諦所斷通一切，道諦（mārga-satya，道諦）所斷有漏緣。疑（vicikitsā，懷疑），見諦（darśana-satya，見諦）所斷有漏緣，及疑相應無明無漏緣。見中身見（satkāya-dṛṣṭi，認為五蘊和合的身體是真實存在的錯誤見解）、邊見（antagrāha-dṛṣṭi，執著于斷常二邊的錯誤見解），苦諦所斷一切，及習諦所斷通一切。邪見（mithyā-dṛṣṭi，錯誤的見解），見諦所斷有漏緣，及邪見相應無明無漏緣。見盜（dṛṣṭi-parāmarśa，執取錯誤見解），見諦所斷有漏緣。戒盜（śīla-vrata-parāmarśa，執取錯誤的戒律和苦行），苦諦所斷一切，及習諦所斷通一切，道諦所斷有漏緣。愛身中鼻舌更愛，欲界通一切及思惟所斷。眼耳身更愛，欲界通一切及思惟所斷。意更愛，三界有漏緣。使中貪慾使（kāma-rāgānusaya，貪慾的潛在傾向），瞋恚使（pratighānusaya，嗔恚的潛在傾向），欲界有漏緣。有愛使（bhavarāgānusaya，對存在的貪著的潛在傾向），色無色界有漏緣。憍慢使（mānānusaya，驕慢的潛在傾向），三界有漏緣。無明使（avidyānusaya，無明的潛在傾向），一切，除無明無漏緣。見使（dṛṣṭy-anusaya，錯誤的見解的潛在傾向），見諦所斷有漏緣，及見相應無明無漏緣。疑使（vicikitsānusaya，懷疑的潛在傾向），見諦所斷有漏緣，及疑相應無明無漏緣。結中瞋恚結（krodha-samyojana，嗔恚之結），欲界有漏緣。愛結（prema-samyojana，愛之結）、憍慢結（māna-samyojana，驕慢之結），三界有漏緣。無明結（avidyā-samyojana，無明之結），一切，除無明無漏緣。見結（dṛṣṭi-samyojana，錯誤的見解之結），見諦所斷有漏緣，及見相應無明無漏緣。失愿結（pramāda-samyojana，放逸之結），見諦所斷有漏緣。疑結（vicikitsā-samyojana，懷疑之結），見諦所斷有漏緣，及疑相應無明無漏緣。慳結（mātsarya-samyojana，慳吝之結）、嫉結（īrṣyā-samyojana，嫉妒之結），欲界通一切及思惟所斷。九十八使，欲界苦諦所斷，欲界苦諦所斷一切及欲界習諦
【English Translation】 English version Conditioned by ignorance (Avidya), there is no outflow. Among the fetters, the fetter of anger (krodha-samyojana) is conditioned by the outflows of the desire realm. The fetter of affection (prema-samyojana) and the fetter of conceit (māna-samyojana) are conditioned by the outflows of the three realms. The fetter of stinginess (mātsarya-samyojana) and the fetter of jealousy (īrṣyā-samyojana) are pervasive in the desire realm and are severed by contemplation. Among the lower fetters, craving for sensual pleasure (kāma-rāga) and anger (krodha) are conditioned by the outflows of the desire realm. Self-view (satkāya-dṛṣṭi) is entirely severed by the truth of suffering (duḥkha-satya), and is pervasive as severed by the truth of origin (samudaya-satya). Clinging to rules and rituals (śīla-vrata-parāmarśa) is entirely severed by the truth of suffering, and is pervasive as severed by the truth of origin, and is conditioned by the outflows of the truth of the path (mārga-satya). Doubt (vicikitsā) is conditioned by the outflows severed by the truth of seeing (darśana-satya), and by ignorance without outflows corresponding to doubt. Among the views, self-view (satkāya-dṛṣṭi) and extreme views (antagrāha-dṛṣṭi) are entirely severed by the truth of suffering, and are pervasive as severed by the truth of origin. Wrong view (mithyā-dṛṣṭi) is conditioned by the outflows severed by the truth of seeing, and by ignorance without outflows corresponding to wrong view. Clinging to views (dṛṣṭi-parāmarśa) is conditioned by the outflows severed by the truth of seeing. Clinging to rules and rituals (śīla-vrata-parāmarśa) is entirely severed by the truth of suffering, and is pervasive as severed by the truth of origin, and is conditioned by the outflows of the truth of the path. Among the affections, the nose and tongue are further affections in the desire realm, pervasive and severed by contemplation. The eye, ear, and body are further affections in the desire realm, pervasive and severed by contemplation. The mind is a further affection, conditioned by the outflows of the three realms. Among the latent tendencies, the latent tendency of craving for sensual pleasure (kāma-rāgānusaya) and the latent tendency of anger (pratighānusaya) are conditioned by the outflows of the desire realm. The latent tendency of craving for existence (bhavarāgānusaya) is conditioned by the outflows of the form and formless realms. The latent tendency of conceit (mānānusaya) is conditioned by the outflows of the three realms. The latent tendency of ignorance (avidyānusaya) is all-encompassing, except for ignorance without outflows. The latent tendency of views (dṛṣṭy-anusaya) is conditioned by the outflows severed by the truth of seeing, and by ignorance without outflows corresponding to views. The latent tendency of doubt (vicikitsānusaya) is conditioned by the outflows severed by the truth of seeing, and by ignorance without outflows corresponding to doubt. Among the fetters, the fetter of anger (krodha-samyojana) is conditioned by the outflows of the desire realm. The fetter of affection (prema-samyojana) and the fetter of conceit (māna-samyojana) are conditioned by the outflows of the three realms. The fetter of ignorance (avidyā-samyojana) is all-encompassing, except for ignorance without outflows. The fetter of views (dṛṣṭi-samyojana) is conditioned by the outflows severed by the truth of seeing, and by ignorance without outflows corresponding to views. The fetter of loss of aspiration (pramāda-samyojana) is conditioned by the outflows severed by the truth of seeing. The fetter of doubt (vicikitsā-samyojana) is conditioned by the outflows severed by the truth of seeing, and by ignorance without outflows corresponding to doubt. The fetter of stinginess (mātsarya-samyojana) and the fetter of jealousy (īrṣyā-samyojana) are pervasive in the desire realm and are severed by contemplation. The ninety-eight latent tendencies are severed by the truth of suffering in the desire realm, entirely severed by the truth of suffering in the desire realm, and pervasive as severed by the truth of origin in the desire realm.
諦所斷，欲界習諦所斷一切，及欲界苦諦所斷通一切。欲界盡諦所斷，欲界盡諦所斷一切，及欲界通一切。欲界道諦所斷，欲界道諦所斷一切，及欲界通一切。欲界思惟所斷，欲界思惟所斷一切，及欲界通一切。色無色界亦復如是(使門竟)。
眼根緣識幾使所使？答曰：欲色界三種，無色界通一切及思惟所斷；緣緣識(合解二門)四種(四諦除盡中並思惟)。耳鼻舌身根亦復如是。意根，緣識，有為緣；緣緣識，有為緣。男根女根，緣識，欲界三種(苦習思惟)，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。命根，緣識，三界三種；緣緣識，四種。樂根，緣識，欲界四種，色界有為緣，無色界二種及通一切；緣緣識，欲界無色界四種，色界有為緣。苦根，緣識，欲界三種，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。喜根，緣識，欲色界有為緣，無色界二種及通一切；緣緣識，欲色界有為緣，無色界四種。憂根，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。護根，緣識，有為緣；緣緣識，有為緣。信、精進、念、定、慧根，緣識四種，緣緣識四種。未知根、已知根、無知根
【現代漢語翻譯】 現代漢語譯本： 見所斷（見道所斷的煩惱），欲界（kāmadhātu）的集諦（samudayasatya）所斷的一切，以及欲界的苦諦（duhkhasatya）所斷的全部。欲界的滅諦（nirodhasatya）所斷，欲界的滅諦所斷的一切，以及欲界全部。欲界的道諦（mārgasatya）所斷，欲界的道諦所斷的一切，以及欲界全部。欲界的思惟所斷（修道所斷的煩惱），欲界的思惟所斷的一切，以及欲界全部。色界（rūpadhātu）和無色界（arūpadhātu）也是如此（使門結束）。
眼根（cakṣurindriya）緣識（vijñāna），被幾種使（anuśaya）所驅使？回答說：欲界三種（指苦、集、思惟所斷），色界和無色界全部以及思惟所斷；緣緣識（指以識為緣所生的識）四種（四諦（catvāri āryasatyāni）除了滅諦中，幷包括思惟所斷）。耳根（śrotrendriya）、鼻根（ghrāṇendriya）、舌根（jihvendriya）、身根（kāyendriya）也是如此。意根（manendriya），緣識，有為緣（saṃskṛta）；緣緣識，有為緣。男根（puruṣendriya）、女根（strīndriya），緣識，欲界三種（苦、集、思惟），色界全部以及思惟所斷；緣緣識，欲界四種，色界三種，無色界全部以及思惟所斷。命根（jīvitendriya），緣識，三界三種；緣緣識，四種。樂根（sukhendriya），緣識，欲界四種，色界有為緣，無色界二種以及全部；緣緣識，欲界和無色界四種，色界有為緣。苦根（duḥkhendriya），緣識，欲界三種，色界全部以及思惟所斷；緣緣識，欲界四種，色界三種，無色界全部以及思惟所斷。喜根（somanasendriya），緣識，欲界和色界有為緣，無色界二種以及全部；緣緣識，欲界和色界有為緣，無色界四種。憂根（daumanasyendriya），緣識，欲界有漏緣（sāsrava），色界全部以及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界全部以及思惟所斷。護根（upekṣendriya），緣識，有為緣；緣緣識，有為緣。信根（śraddhendriya）、精進根（vīryendriya）、念根（smṛtīndriya）、定根（samādhindriya）、慧根（prajñendriya），緣識四種，緣緣識四種。未知根（anājñātāvīndriya）、已知根（ājñendriya）、無知根（ajñātāvīndriya）。
【English Translation】 English version: That which is severed by insight, all that is severed by the origin of suffering (samudayasatya) in the desire realm (kāmadhātu), and all that is universally severed by the suffering of the desire realm (duhkhasatya). That which is severed by the cessation of suffering (nirodhasatya) in the desire realm, all that is severed by the cessation of suffering in the desire realm, and all that is universal in the desire realm. That which is severed by the path to the cessation of suffering (mārgasatya) in the desire realm, all that is severed by the path to the cessation of suffering in the desire realm, and all that is universal in the desire realm. That which is severed by thought in the desire realm, all that is severed by thought in the desire realm, and all that is universal in the desire realm. The same applies to the form realm (rūpadhātu) and the formless realm (arūpadhātu) (End of the section on latent tendencies).
By how many latent tendencies (anuśaya) is the eye faculty (cakṣurindriya) driven when it conditions consciousness (vijñāna)? The answer is: three in the desire realm (referring to those severed by suffering, origin, and thought), all in the form and formless realms, and those severed by thought; four when conditioning conditioned consciousness (referring to consciousness arising from conditions) (a combined explanation of the two sections) (the four noble truths (catvāri āryasatyāni) excluding cessation, and including those severed by thought). The ear faculty (śrotrendriya), nose faculty (ghrāṇendriya), tongue faculty (jihvendriya), and body faculty (kāyendriya) are also the same. The mind faculty (manindriya), when conditioning consciousness, is conditioned by the conditioned (saṃskṛta); when conditioning conditioned consciousness, it is conditioned by the conditioned. The male faculty (puruṣendriya) and female faculty (strīndriya), when conditioning consciousness, are driven by three in the desire realm (suffering, origin, and thought), all in the form realm, and those severed by thought; when conditioning conditioned consciousness, four in the desire realm, three in the form realm, all in the formless realm, and those severed by thought. The life faculty (jīvitendriya), when conditioning consciousness, is driven by three in the three realms; when conditioning conditioned consciousness, by four. The pleasure faculty (sukhendriya), when conditioning consciousness, is driven by four in the desire realm, by the conditioned in the form realm, by two in the formless realm, and by all; when conditioning conditioned consciousness, by four in the desire and formless realms, and by the conditioned in the form realm. The pain faculty (duḥkhendriya), when conditioning consciousness, is driven by three in the desire realm, all in the form realm, and those severed by thought; when conditioning conditioned consciousness, by four in the desire realm, three in the form realm, all in the formless realm, and those severed by thought. The joy faculty (somanasendriya), when conditioning consciousness, is driven by the conditioned in the desire and form realms, by two in the formless realm, and by all; when conditioning conditioned consciousness, by the conditioned in the desire and form realms, and by four in the formless realm. The sorrow faculty (daumanasyendriya), when conditioning consciousness, is driven by the defiled (sāsrava) in the desire realm, all in the form realm, and those severed by thought; when conditioning conditioned consciousness, by the conditioned in the desire realm, three in the form realm, all in the formless realm, and those severed by thought. The neutral faculty (upekṣendriya), when conditioning consciousness, is driven by the conditioned; when conditioning conditioned consciousness, by the conditioned. The faculties of faith (śraddhendriya), vigor (vīryendriya), mindfulness (smṛtīndriya), concentration (samādhindriya), and wisdom (prajñendriya), when conditioning consciousness, are driven by four, and when conditioning conditioned consciousness, by four. The faculty of 'I will know' (anājñātāvīndriya), the faculty of knowledge (ājñendriya), the faculty of 'having known' (ajñātāvīndriya).
，緣識二種及通一切，緣緣識四種。眼持耳鼻舌身持、色持聲細滑持，緣識，欲色界三種，無色界通一切及思惟所斷；緣緣識四種。眼識耳識身識持，緣識，欲色界三種；緣緣識，欲色界四種，無色界二種及通一切。香持味持鼻識舌識持，緣識，欲界三種，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。意持意識持，緣識，有為緣；緣緣識，有為緣。法持，緣識，一切；緣緣識，有為緣。眼入耳鼻舌身入、色聲細滑入，緣識，欲色界三種，無色界通一切及思惟所斷；緣緣識，四種。香入味入，緣識，欲界三種，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。意入，緣識，有為緣；緣緣識，有為緣。法入，緣識，一切；緣緣識，有為緣。色陰，緣識，欲色界四種，無色界二種及通一切；緣緣識，四種。痛想行識陰，緣識，有為緣；緣緣識，有為緣。色盛陰，緣識，欲色界三種，無色界通一切及思惟所斷；緣緣識，四種。痛想行識盛陰，緣識，有漏緣；緣緣識，有為緣。地種乃至空種，緣識，欲色界三種，無色界通一切及思惟所斷；緣緣識，四種。識種，緣識，有漏緣；緣緣識，有為緣。色法，緣識，欲界色界四種，無色界二種及通一切；緣緣識，四
【現代漢語翻譯】 現代漢語譯本： 緣識有兩種，以及通於一切的緣識；緣緣識有四種。眼根、耳根、鼻根、舌根、身根執持，色塵、聲塵、細滑塵執持，緣識，欲界有三種，無色界有通於一切的以及思惟所斷的；緣緣識有四種。眼識、耳識、身識執持，緣識，欲界有三種；緣緣識，欲界有四種，色界有三種，無色界有通於一切的。香塵執持、味塵執持、鼻識執持、舌識執持，緣識，欲界有三種，色界有通於一切的以及思惟所斷的；緣緣識，欲界有四種，色界有三種，無色界有通於一切的。意根執持、意識執持，緣識，有為緣；緣緣識，有為緣。法塵執持，緣識，一切；緣緣識，有為緣。眼入（Ayatana，處）、耳入、鼻入、舌入、身入，色入、聲入、細滑入，緣識，欲界有三種，無色界有通於一切的以及思惟所斷的；緣緣識，有四種。香入、味入，緣識，欲界有三種，色界有通於一切的以及思惟所斷的；緣緣識，欲界有四種，色界有三種，無色界有通於一切的。意入，緣識，有為緣；緣緣識，有為緣。法入，緣識，一切；緣緣識，有為緣。色陰（Rupa Skandha，色蘊），緣識，欲界有四種，無色界有兩種以及通於一切的；緣緣識，有四種。受陰（Vedana Skandha，受蘊）、想陰（Samjna Skandha，想蘊）、行陰（Samskara Skandha，行蘊）、識陰（Vijnana Skandha，識蘊），緣識，有為緣；緣緣識，有為緣。色盛陰，緣識，欲界有三種，無色界有通於一切的；緣緣識，有四種。受盛陰、想盛陰、行盛陰、識盛陰，緣識，有漏緣；緣緣識，有為緣。地種乃至空種，緣識，欲界有三種，無色界有通於一切的；緣緣識，有四種。識種，緣識，有漏緣；緣緣識，有為緣。色法，緣識，欲界有四種，無色界有兩種以及通於一切的；緣緣識，有四種。
【English Translation】 English version: There are two types of consciousness-object relation (緣識), and the consciousness-object relation that encompasses everything; there are four types of object-consciousness-object relation (緣緣識). The eye faculty, ear faculty, nose faculty, tongue faculty, and body faculty hold; the form, sound, subtle and smooth objects hold; consciousness-object relation, there are three types in the desire realm (Kama-dhatu), and in the formless realm (Arupa-dhatu) there are those that encompass everything and are severed by thought; object-consciousness-object relation, there are four types. Eye consciousness, ear consciousness, body consciousness hold; consciousness-object relation, there are three types in the desire realm; object-consciousness-object relation, there are four types in the desire realm, three types in the form realm (Rupa-dhatu), and those that encompass everything in the formless realm. The smell object holds, the taste object holds, nose consciousness holds, tongue consciousness holds; consciousness-object relation, there are three types in the desire realm, those that encompass everything in the form realm and are severed by thought; object-consciousness-object relation, there are four types in the desire realm, three types in the form realm, and those that encompass everything in the formless realm. The mind faculty holds, the consciousness holds; consciousness-object relation, conditioned relation; object-consciousness-object relation, conditioned relation. The dharma object holds, consciousness-object relation, everything; object-consciousness-object relation, conditioned relation. Eye base (Ayatana), ear base, nose base, tongue base, body base, form base, sound base, subtle and smooth base, consciousness-object relation, there are three types in the desire realm, and in the formless realm there are those that encompass everything and are severed by thought; object-consciousness-object relation, there are four types. Smell base, taste base, consciousness-object relation, there are three types in the desire realm, those that encompass everything in the form realm and are severed by thought; object-consciousness-object relation, there are four types in the desire realm, three types in the form realm, and those that encompass everything in the formless realm. Mind base, consciousness-object relation, conditioned relation; object-consciousness-object relation, conditioned relation. Dharma base, consciousness-object relation, everything; object-consciousness-object relation, conditioned relation. The form aggregate (Rupa Skandha), consciousness-object relation, there are four types in the desire realm, two types in the formless realm and those that encompass everything; object-consciousness-object relation, there are four types. The feeling aggregate (Vedana Skandha), perception aggregate (Samjna Skandha), mental formations aggregate (Samskara Skandha), consciousness aggregate (Vijnana Skandha), consciousness-object relation, conditioned relation; object-consciousness-object relation, conditioned relation. The form dominant aggregate, consciousness-object relation, there are three types in the desire realm, and in the formless realm there are those that encompass everything; object-consciousness-object relation, there are four types. The feeling dominant aggregate, perception dominant aggregate, mental formations dominant aggregate, consciousness dominant aggregate, consciousness-object relation, defiled relation; object-consciousness-object relation, conditioned relation. The earth element up to the space element, consciousness-object relation, there are three types in the desire realm, and in the formless realm there are those that encompass everything; object-consciousness-object relation, there are four types. The consciousness element, consciousness-object relation, defiled relation; object-consciousness-object relation, conditioned relation. Form phenomena, consciousness-object relation, there are four types in the desire realm, two types in the formless realm and those that encompass everything; object-consciousness-object relation, there are four types.
種。無色法，緣識，一切；緣緣識，有為緣。可見法、有對法，緣識，欲色界三種，無色界通一切及思惟所斷；緣緣識，四種。不可見法、無對法，緣識，一切(四諦思惟通三界也)；緣緣識，有為緣。有漏法，緣識，有漏緣；緣緣識，有為緣。無漏法，緣識，三種(盡道思惟)及通一切；緣緣識，有為緣。有為法，緣識，有為緣；緣緣識亦有為緣。無為法，緣識，二種及通一切(思惟盡也)；緣緣識，有為緣。過去未來現在法，緣識，有為緣；緣緣識，有為緣。善法，緣識，一切；緣緣識，有為緣。不善法，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。無記法，緣識，欲界三種，色無色界有漏緣；緣緣識，欲界四種，色無色界有為緣。欲界系法，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。色界系法，緣識，欲界三種，色界有漏緣，無色界通一切及思惟所斷；緣緣識，欲界三種，色界有為緣，無色界四種。無色界系法，緣識，欲色界三種，無色界有漏緣；緣緣識，欲界三種，色界四種，無色界有為緣。學法、無學法，緣識二種及通一切；緣緣識，四種。非學非無學法，緣識，四種，道諦所斷有漏
【現代漢語翻譯】 現代漢語譯本 『種。』無色法，緣識，一切；緣緣識，有為緣。可見法、有對法，緣識，欲界三種，以及通於一切和思惟所斷的法；緣緣識，四種。不可見法、無對法，緣識，一切（四諦思惟通於三界）；緣緣識，有為緣。有漏法，緣識，有漏緣；緣緣識，有為緣。無漏法，緣識，三種（盡道思惟）以及通於一切的法；緣緣識，有為緣。有為法，緣識，有為緣；緣緣識也是有為緣。無為法，緣識，二種以及通於一切的法（思惟盡）；緣緣識，有為緣。過去、未來、現在法，緣識，有為緣；緣緣識，有為緣。善法，緣識，一切；緣緣識，有為緣。不善法，緣識，欲界有漏緣，以及通於一切和思惟所斷的法；緣緣識，欲界有為緣，以及三種，沒有通於一切和思惟所斷的法。無記法，緣識，欲界三種，色界和無色界有漏緣；緣緣識，欲界四種，色界和無色界有為緣。欲界系法，緣識，欲界有漏緣，以及通於一切和思惟所斷的法；緣緣識，欲界有為緣，以及三種，沒有通於一切和思惟所斷的法。色界系法，緣識，欲界三種，以及有漏緣，沒有通於一切和思惟所斷的法；緣緣識，欲界三種，以及有為緣，沒有四種法。無色界系法，緣識，欲界三種，沒有有漏緣；緣緣識，欲界三種，以及四種，沒有有為緣。學法、無學法，緣識二種以及通於一切的法；緣緣識，四種。非學非無學法，緣識，四種，道諦所斷的有漏法』
【English Translation】 English version 'Kind.' Formless phenomena, conditioned by consciousness, everything; conditioned by conditioned consciousness, conditioned cause. Visible phenomena, resistant phenomena, conditioned by consciousness, the three realms of desire, as well as everything that penetrates and is severed by thought; conditioned by conditioned consciousness, four kinds. Invisible phenomena, non-resistant phenomena, conditioned by consciousness, everything (the Four Noble Truths' contemplation penetrates the three realms); conditioned by conditioned consciousness, conditioned cause. Defiled phenomena, conditioned by consciousness, defiled cause; conditioned by conditioned consciousness, conditioned cause. Undefiled phenomena, conditioned by consciousness, three kinds (cessation and path contemplation) as well as everything that penetrates; conditioned by conditioned consciousness, conditioned cause. Conditioned phenomena, conditioned by consciousness, conditioned cause; conditioned by conditioned consciousness is also conditioned cause. Unconditioned phenomena, conditioned by consciousness, two kinds as well as everything that penetrates (contemplation of cessation); conditioned by conditioned consciousness, conditioned cause. Past, future, and present phenomena, conditioned by consciousness, conditioned cause; conditioned by conditioned consciousness, conditioned cause. Wholesome phenomena, conditioned by consciousness, everything; conditioned by conditioned consciousness, conditioned cause. Unwholesome phenomena, conditioned by consciousness, defiled cause of the desire realm, as well as everything that penetrates and is severed by thought; conditioned by conditioned consciousness, conditioned cause of the desire realm, as well as three kinds, without everything that penetrates and is severed by thought. Neutral phenomena, conditioned by consciousness, three kinds of the desire realm, defiled cause of the form and formless realms; conditioned by conditioned consciousness, four kinds of the desire realm, conditioned cause of the form and formless realms. Phenomena bound to the desire realm, conditioned by consciousness, defiled cause of the desire realm, as well as everything that penetrates and is severed by thought; conditioned by conditioned consciousness, conditioned cause of the desire realm, as well as three kinds, without everything that penetrates and is severed by thought. Phenomena bound to the form realm, conditioned by consciousness, three kinds of the desire realm, as well as defiled cause, without everything that penetrates and is severed by thought; conditioned by conditioned consciousness, three kinds of the desire realm, as well as conditioned cause, without four kinds. Phenomena bound to the formless realm, conditioned by consciousness, three kinds of the desire realm, without defiled cause; conditioned by conditioned consciousness, three kinds of the desire realm, as well as four kinds, without conditioned cause. Phenomena of learning, phenomena of no-more-learning, conditioned by consciousness, two kinds as well as everything that penetrates; conditioned by conditioned consciousness, four kinds. Phenomena of neither learning nor no-more-learning, conditioned by consciousness, four kinds, defiled phenomena severed by the Path Truth.'
緣；緣緣識，有為緣。見諦所斷法，緣識，有漏緣；緣緣識，有為緣。思惟所斷法，緣識，三界三種；緣緣識，四種。無斷滅法，緣識，三種及通一切；緣緣識，有為緣。苦、習諦，緣識，有漏緣；緣緣識，有為緣。盡諦，緣識，二種(盡諦思惟)及通一切；緣緣識，有為緣。道諦，緣識，二種及通一切；緣緣識，四種。禪，緣識，欲界四種，色界有為緣，無色界二種及通一切；緣緣識，欲界無色界四種，色界有為緣。四等中慈悲護，緣識，欲色界三種，無色界通一切及思惟所斷；緣緣識，欲界三種，色無色界四種。凈解脫后四除入八，一切入亦復如是。喜，緣識，欲色界三種；緣緣識，欲界三種，色界四種，無色界二種及通一切。初第二解脫、初四除入亦復如是。無色中空處、識處、不用處，緣識，欲界三種，色界四種，無色界有為緣；緣緣識，欲界三種，色界四種，無色界有為緣。有想無想處，緣識，欲色界三種，無色界有漏緣；緣緣識，欲界三種，色界四種，無色界有為緣。解脫中空處解脫、識處解脫、不用處解脫，緣識，欲界三種，色無色界四種；緣緣識，欲界三種，色無色界四種。有想無想處解脫及滅盡解脫，緣識，三界三種；緣緣識，欲界三種，色無色界四種。空處入、識處入亦復如是(無色有色治同)
【現代漢語翻譯】 現代漢語譯本 緣；緣所緣識，是有為緣。見諦所斷之法，緣識，是有漏緣；緣所緣識，是有為緣。思惟所斷之法，緣識，是三界中的三種；緣所緣識，是四種。無斷滅之法，緣識，是三種以及通於一切；緣所緣識，是有為緣。苦諦、集諦，緣識，是有漏緣；緣所緣識，是有為緣。滅諦，緣識，是二種（滅諦思惟）以及通於一切；緣所緣識，是有為緣。道諦，緣識，是二種以及通於一切；緣所緣識，是四種。禪，緣識，是欲界的四種，有為緣，無二種以及通於一切；緣所緣識，是欲界無四種，有為緣。四無量心中，慈悲喜捨，緣識，是欲三種，無通於一切以及思惟所斷；緣所緣識，是欲界三種，色無四種。凈解脫后四禪及四空定，八背舍也同樣如此。喜，緣識，是欲三種；緣所緣識，是欲界三種，四種，無二種以及通於一切。初禪、第二禪、初四禪定也同樣如此。無色界中的空無邊處、識無邊處、無所有處，緣識，是欲界三種，四種，無有為緣；緣所緣識，是欲界三種，四種，無有為緣。有想無想處，緣識，是欲三種，無有漏緣；緣所緣識，是欲界三種，四種，無有為緣。解脫中的空無邊處解脫、識無邊處解脫、無所有處解脫，緣識，是欲界三種，色無四種；緣所緣識，是欲界三種，色無四種。有想無想處解脫以及滅盡定解脫，緣識，是三界三種；緣所緣識，是欲界三種，色無**四種。空無邊處入定、識無邊處入定也同樣如此（無色界有色界的對治相同）。
【English Translation】 English version Condition; the consciousness that conditions arise from, is a conditioned cause. Dharmas (phenomena) severed by the insight into truth (見諦, Jian諦), condition consciousness, are conditioned causes; the consciousness that conditions arise from, is a conditioned cause. Dharmas severed by contemplation (思惟, Sīwéi), condition consciousness, are three types in the three realms; the consciousness that conditions arise from, is four types. Dharmas that are not subject to annihilation, condition consciousness, are three types and those that pervade all; the consciousness that conditions arise from, is a conditioned cause. The truths of suffering (苦諦, Kǔdì) and accumulation (習諦, Xídì), condition consciousness, are conditioned causes; the consciousness that conditions arise from, is a conditioned cause. The truth of cessation (盡諦, Jìndì), conditions consciousness, is two types (cessation through contemplation) and those that pervade all; the consciousness that conditions arise from, is a conditioned cause. The truth of the path (道諦, Dàodì), conditions consciousness, is two types and those that pervade all; the consciousness that conditions arise from, is four types. Dhyana (禪, Chán), conditions consciousness, are four types in the desire realm (欲界, Yùjiè), conditioned causes, without two types and those that pervade all; the consciousness that conditions arise from, is four types without in the desire realm, conditioned causes. Among the four immeasurables (四等, Sìděng), loving-kindness (慈, Cí), compassion (悲, Bēi), sympathetic joy (喜, Xǐ), and equanimity (護, Hù), condition consciousness, are three types in the desire realm, without those that pervade all and those severed by contemplation; the consciousness that conditions arise from, is three types in the desire realm, four types without in the form and formless realms (色無). The latter four pure liberations (凈解脫, Jìng jiětuō) following the four dhyanas and the four formless attainments (除入, Chúrù), and the eight liberations (八, Bā), are also the same. Joy, conditions consciousness, is three types in the desire realm; the consciousness that conditions arise from, is three types in the desire realm, four types, without two types and those that pervade all. The first and second liberations, and the first four attainments, are also the same. In the formless realm, the sphere of infinite space (空處, Kōngchù), the sphere of infinite consciousness (識處, Shíchù), and the sphere of nothingness (不用處, Bùyòngchù), condition consciousness, are three types in the desire realm, four types, without conditioned causes; the consciousness that conditions arise from, is three types in the desire realm, four types, without conditioned causes. The sphere of neither perception nor non-perception (有想無想處, Yǒuxiǎng wú xiǎng chù), conditions consciousness, is three types in the desire realm, without conditioned causes; the consciousness that conditions arise from, is three types in the desire realm, four types, without conditioned causes. In liberation, the liberation of the sphere of infinite space, the liberation of the sphere of infinite consciousness, and the liberation of the sphere of nothingness, condition consciousness, are three types in the desire realm, four types in the form and formless realms; the consciousness that conditions arise from, is three types in the desire realm, four types in the form and formless realms. The liberation of the sphere of neither perception nor non-perception and the cessation of perception and sensation (滅盡解脫, Miè jǐn jiětuō), condition consciousness, are three types in the three realms; the consciousness that conditions arise from, is three types in the desire realm, four types** in the form and formless realms. Entering the sphere of infinite space and entering the sphere of infinite consciousness are also the same (the antidotes for the formless and form realms are the same).
。法智，緣識，欲界二種，欲界通一切，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。未知智，緣識，色無色界二種及色無色界通一切，欲界通一切及思惟所斷；緣緣識，欲界三種，色無色界四種。知他人心智，緣識，欲色界四種，無色界二種及通一切；緣緣識，四種。等智，緣識，有漏緣；緣緣識，有為緣。苦智、習智、盡智、道智、空無愿無相，緣識，二種及通一切；緣緣識，四種。結中身見，緣識，三界三種；緣緣識，四種。戒盜，緣識，三界三種及道諦所斷有漏緣；緣緣識，四種。疑，緣識，有漏緣；緣緣識，有為緣。貪、瞋恚、愚癡及欲漏，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。有漏，緣識，欲界三種，色無色界有漏緣；緣緣識，欲界三種，色無色界有為緣。無明漏，緣識，有漏緣；緣緣識，有為緣。流中欲流，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。有流，緣識，欲界三種，色無色界有漏緣；緣緣識，欲界三種，色無色界有為緣。余殘，緣識，有漏緣；緣緣識，有為緣。扼亦如是。受中欲受，緣識，欲界有漏緣，色界通一切及思惟所斷
【現代漢語翻譯】 現代漢語譯本 法智（Dharma-jñāna），緣識（ālambana-vijñāna），欲界（Kāmadhātu）有兩種，欲界通一切（sarva）及思惟所斷（bhāvanā-pahātavya）；緣緣識（ālambanālambana-vijñāna），欲界四種，三種，無（nir）通一切及思惟所斷。未知智（anājñāta-jñāna），緣識，色界（Rūpadhātu）無色界（Arūpadhātu）二種及色界無色界通一切，欲界通一切及思惟所斷；緣緣識，欲界三種，色界無色界四種。知他人心智（paracitta-jñāna），緣識，欲界四種，無色界二種及通一切；緣緣識，四種。等智（samatā-jñāna），緣識，有漏緣（sāsrava-ālambana）；緣緣識，有為緣（saṃskṛta-ālambana）。苦智（duḥkha-jñāna）、習智（samudaya-jñāna）、盡智（nirodha-jñāna）、道智（mārga-jñāna）、空（śūnyatā）、無愿（apraṇihita）、無相（animitta），緣識，二種及通一切；緣緣識，四種。結中身見（satkāya-dṛṣṭi），緣識，三界（trayo dhātavaḥ）三種；緣緣識，四種。戒盜（śīlavrata-parāmarśa），緣識，三界三種及道諦所斷有漏緣；緣緣識，四種。疑（vicikitsā），緣識，有漏緣；緣緣識，有為緣。貪（rāga）、瞋恚（dveṣa）、愚癡（moha）及欲漏（kāmāsava），緣識，欲界有漏緣，通一切及思惟所斷；緣緣識，欲界有為緣，三種，無色界三種，無通一切及思惟所斷。有漏（bhavāsava），緣識，欲界三種，色界無色界有漏緣；緣緣識，欲界三種，色界無色界有為緣。無明漏（avidyāsava），緣識，有漏緣；緣緣識，有為緣。流中欲流（kāma-ogha），緣識，欲界有漏緣，通一切及思惟所斷；緣緣識，欲界有為緣，三種，無色界三種，無通一切及思惟所斷。有流（bhava-ogha），緣識，欲界三種，色界無色界有漏緣；緣緣識，欲界三種，色界無色界有為緣。余殘，緣識，有漏緣；緣緣識，有為緣。扼（yoga）亦如是。受中欲受（kāma-vedanā），緣識，欲界有漏緣，通一切及思惟所斷
【English Translation】 English version Dharma-jñāna (Knowledge of Dharma), regarding the object of consciousness (ālambana-vijñāna), has two types in the Desire Realm (Kāmadhātu): the Desire Realm encompassing all (sarva) and what is abandoned by cultivation (bhāvanā-pahātavya); regarding the object of the object of consciousness (ālambanālambana-vijñāna), the Desire Realm has four types, three types, without (nir) encompassing all and what is abandoned by cultivation. Anājñāta-jñāna (Unknown Knowledge), regarding the object of consciousness, has two types in the Form Realm (Rūpadhātu) and Formless Realm (Arūpadhātu), and the Form Realm and Formless Realm encompassing all, the Desire Realm encompassing all and what is abandoned by cultivation; regarding the object of the object of consciousness, the Desire Realm has three types, the Form Realm and Formless Realm have four types. Paracitta-jñāna (Knowledge of the Minds of Others), regarding the object of consciousness, has four types in the Desire Realm, two types in the Formless Realm, and encompassing all; regarding the object of the object of consciousness, there are four types. Samatā-jñāna (Knowledge of Equality), regarding the object of consciousness, has defiled objects (sāsrava-ālambana); regarding the object of the object of consciousness, there are conditioned objects (saṃskṛta-ālambana). Duḥkha-jñāna (Knowledge of Suffering), Samudaya-jñāna (Knowledge of the Origin), Nirodha-jñāna (Knowledge of Cessation), Mārga-jñāna (Knowledge of the Path), Śūnyatā (Emptiness), Apraṇihita (Signlessness), Animitta (Wishlessness), regarding the object of consciousness, have two types and encompassing all; regarding the object of the object of consciousness, there are four types. Satkāya-dṛṣṭi (View of Self), among the fetters, regarding the object of consciousness, has three types in the three realms (trayo dhātavaḥ); regarding the object of the object of consciousness, there are four types. Śīlavrata-parāmarśa (Adherence to Rules and Rituals), regarding the object of consciousness, has three types in the three realms and defiled objects abandoned by the Path Truth; regarding the object of the object of consciousness, there are four types. Vicikitsā (Doubt), regarding the object of consciousness, has defiled objects; regarding the object of the object of consciousness, there are conditioned objects. Rāga (Greed), Dveṣa (Hatred), Moha (Delusion), and Kāmāsava (Sensuality Flux), regarding the object of consciousness, have defiled objects in the Desire Realm, encompassing all and what is abandoned by cultivation; regarding the object of the object of consciousness, there are conditioned objects in the Desire Realm, three types, three types in the Formless Realm, without encompassing all and what is abandoned by cultivation. Bhavāsava (Existence Flux), regarding the object of consciousness, has three types in the Desire Realm, defiled objects in the Form Realm and Formless Realm; regarding the object of the object of consciousness, there are three types in the Desire Realm, conditioned objects in the Form Realm and Formless Realm. Avidyāsava (Ignorance Flux), regarding the object of consciousness, has defiled objects; regarding the object of the object of consciousness, there are conditioned objects. Kāma-ogha (Sensuality Flood), among the floods, regarding the object of consciousness, has defiled objects in the Desire Realm, encompassing all and what is abandoned by cultivation; regarding the object of the object of consciousness, there are conditioned objects in the Desire Realm, three types, three types in the Formless Realm, without encompassing all and what is abandoned by cultivation. Bhava-ogha (Existence Flood), regarding the object of consciousness, has three types in the Desire Realm, defiled objects in the Form Realm and Formless Realm; regarding the object of the object of consciousness, there are three types in the Desire Realm, conditioned objects in the Form Realm and Formless Realm. The remaining, regarding the object of consciousness, has defiled objects; regarding the object of the object of consciousness, there are conditioned objects. Yoga (Yoke) is also the same. Kāma-vedanā (Sensual Feeling), among the feelings, regarding the object of consciousness, has defiled objects in the Desire Realm, encompassing all and what is abandoned by cultivation.
；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。戒受，緣識，三界三種，及道諦所斷有漏緣；緣緣識，四種。見受，緣識，有漏緣；緣緣識，有為緣。我受，緣識，欲界三種，色無色界有漏緣；緣緣識，欲界三種，色無色界有為緣。縛中欲愛身縛、瞋恚身縛，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。戒盜身縛，緣識，三界三種，及道諦所斷有漏緣；緣緣識，四種。我見身縛，緣識，有漏緣；緣緣識，有為緣。蓋中貪慾、瞋恚、睡、眠、調、戲，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。緣緣識，欲界三種，色界通一切及思惟所斷。緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。結中瞋恚結，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。慳嫉結，緣識，欲界三種，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。余殘，緣識，有漏緣；緣緣識，有為緣。下分中貪慾、瞋恚，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所
斷。身見，緣識，三界三種；緣緣識，四種。戒盜，緣識，三界三種，及道諦所斷有漏緣；緣緣識，四種。疑，緣識，有漏緣；緣緣識，有為緣。見中身見、邊見，緣識，三界三種；緣緣識，四種。戒盜，緣識，三界三種，及道諦所斷有漏緣；緣緣識，四種。余殘，緣識，有漏緣；緣緣識，有為緣。愛身中鼻舌更愛，緣識，欲界三種，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。眼耳身更愛，緣識，欲色界三種；緣緣識，欲色界四種，無色界二種及通一切。意更愛，緣識，有漏緣；緣緣識，有為緣。使中貪慾、瞋恚使，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識；欲界有為緣；色界三種；無色界通一切及思惟所斷。有愛使；緣識；欲界三種；色無色界有漏緣；緣緣識，欲界三種，色無色界有為緣。余殘，緣識，有漏緣；緣緣識，有為緣。結中瞋恚結，緣識，欲界有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。慳嫉結，緣識，欲界三種，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。余殘，緣識，有漏緣；緣緣識，有為緣。九十八使、欲界苦諦所斷使，緣識，欲界三種(苦習思惟)，色界通
【現代漢語翻譯】 現代漢語譯本 斷（duàn）：身見（shēn jiàn，認為五蘊和合的身體是真實的我），緣識（yuán shí，以識為緣），三界（sān jiè，欲界、色界、無色界）三種；緣緣識（yuán yuán shí，以緣識為緣），四種。 戒盜（jiè dào，戒律禁止的偷盜行為），緣識，三界三種，及道諦（dào dì，通向解脫的道路）所斷有漏緣（yǒu lòu yuán，有煩惱的因緣）；緣緣識，四種。 疑（yí，懷疑），緣識，有漏緣；緣緣識，有為緣（yǒu wéi yuán，由因緣和合而成的因緣）。 見（jiàn，錯誤的見解）中身見、邊見（biān jiàn，認為事物是斷滅或永恒的極端見解），緣識，三界三種；緣緣識，四種。 戒盜，緣識，三界三種，及道諦所斷有漏緣；緣緣識，四種。余殘（yú cán，剩餘的），緣識，有漏緣；緣緣識，有為緣。 愛（ài，貪愛）身中鼻舌更愛（bí shé gèng ài，鼻子和舌頭對色香味的貪愛），緣識，欲界（yù jiè，充滿慾望的眾生所居住的世界）三種，通一切（tōng yī qiè，適用於一切情況）及思惟所斷（sī wéi suǒ duàn，通過思維修習才能斷除的煩惱）；緣緣識，欲界四種，三種，無通一切及思惟所斷。 眼耳身更愛（yǎn ěr shēn gèng ài，眼睛、耳朵和身體對色聲觸的貪愛），緣識，欲三種；緣緣識，欲四種，無二種及通一切。 意更愛（yì gèng ài，意識的貪愛），緣識，有漏緣；緣緣識，有為緣。 使（shǐ，煩惱的別稱）中貪慾（tān yù，貪婪的慾望）、瞋恚使（chēn huì shǐ，嗔恨的煩惱），緣識，欲界有漏緣，通一切及思惟所斷；緣緣識；欲界有為緣；三種；無通一切及思惟所斷。 有愛使（yǒu ài shǐ，對存在的貪愛）；緣識；欲界三種；色無有漏緣；緣緣識，欲界三種，色無有為緣。 余殘，緣識，有漏緣；緣緣識，有為緣。 結（jié，煩惱的束縛）中瞋恚結（chēn huì jié，嗔恨的束縛），緣識，欲界有漏緣，通一切及思惟所斷；緣緣識，欲界有為緣，三種，無通一切及思惟所斷。 慳嫉結（qiān jí jié，吝嗇和嫉妒的束縛），緣識，欲界三種，通一切及思惟所斷；緣緣識，欲界四種，三種，無通一切及思惟所斷。 余殘，緣識，有漏緣；緣緣識，有為緣。 九十八使（jiǔ shí bā shǐ，九十八種煩惱）、欲界苦諦（yù jiè kǔ dì，欲界苦諦，認識痛苦的真諦）所斷使，緣識，欲界三種(苦習思惟)（kǔ xí sī wéi，苦諦、集諦、滅諦的思惟），通
【English Translation】 English version Cessation (duàn): Self-view (shēn jiàn, the view that the aggregate of the five skandhas is a real self), conditioned by consciousness (yuán shí), three kinds in the three realms (sān jiè, the desire realm, the form realm, and the formless realm); conditioned by conditioned consciousness (yuán yuán shí), four kinds. Abstaining from theft (jiè dào, stealing prohibited by precepts), conditioned by consciousness, three kinds in the three realms, and defiled conditions (yǒu lòu yuán, conditions with afflictions) severed by the Path Truth (dào dì, the path to liberation); conditioned by conditioned consciousness, four kinds. Doubt (yí), conditioned by consciousness, defiled conditions; conditioned by conditioned consciousness, conditioned conditions (yǒu wéi yuán, conditions that arise from causes and conditions). Among views (jiàn, wrong views), self-view and extreme views (biān jiàn, the extreme views that things are either annihilated or eternal), conditioned by consciousness, three kinds in the three realms; conditioned by conditioned consciousness, four kinds. Abstaining from theft, conditioned by consciousness, three kinds in the three realms, and defiled conditions severed by the Path Truth; conditioned by conditioned consciousness, four kinds. The remaining (yú cán), conditioned by consciousness, defiled conditions; conditioned by conditioned consciousness, conditioned conditions. Among the body of craving (ài, craving), the further craving of the nose and tongue (bí shé gèng ài, the craving of the nose and tongue for flavors and tastes), conditioned by consciousness, three kinds in the desire realm (yù jiè, the realm inhabited by beings full of desires), universally applicable (tōng yī qiè, applicable to all situations) and severed by contemplation (sī wéi suǒ duàn, afflictions that can only be severed through contemplation); conditioned by conditioned consciousness, four kinds in the desire realm, three kinds, without universally applicable and severed by contemplation. The further craving of the eyes, ears, and body (yǎn ěr shēn gèng ài, the craving of the eyes, ears, and body for sights, sounds, and tactile sensations), conditioned by consciousness, three kinds in the desire realm; conditioned by conditioned consciousness, four kinds in the desire realm, without two kinds and universally applicable. The further craving of the mind (yì gèng ài, the craving of consciousness), conditioned by consciousness, defiled conditions; conditioned by conditioned consciousness, conditioned conditions. Among the fetters (shǐ, another name for afflictions), greed (tān yù, greedy desire) and hatred (chēn huì shǐ, the affliction of hatred), conditioned by consciousness, defiled conditions in the desire realm, universally applicable and severed by contemplation; conditioned by conditioned consciousness; conditioned conditions in the desire realm; three kinds; without universally applicable and severed by contemplation. The fetter of craving for existence (yǒu ài shǐ, the craving for existence); conditioned by consciousness; three kinds in the desire realm; defiled conditions in the form and formless realms; conditioned by conditioned consciousness, three kinds in the desire realm, conditioned conditions in the form and formless realms. The remaining, conditioned by consciousness, defiled conditions; conditioned by conditioned consciousness, conditioned conditions. Among the bonds (jié, the bonds of afflictions), the bond of hatred (chēn huì jié, the bond of hatred), conditioned by consciousness, defiled conditions in the desire realm, universally applicable and severed by contemplation; conditioned by conditioned consciousness, conditioned conditions in the desire realm, three kinds, without universally applicable and severed by contemplation. The bonds of stinginess and jealousy (qiān jí jié, the bonds of stinginess and jealousy), conditioned by consciousness, three kinds in the desire realm, universally applicable and severed by contemplation; conditioned by conditioned consciousness, four kinds in the desire realm, three kinds, without universally applicable and severed by contemplation. The remaining, conditioned by consciousness, defiled conditions; conditioned by conditioned consciousness, conditioned conditions. The ninety-eight fetters (jiǔ shí bā shǐ, the ninety-eight kinds of afflictions), the fetters severed by the Truth of Suffering in the desire realm (yù jiè kǔ dì, the Truth of Suffering in the desire realm, recognizing the truth of suffering), conditioned by consciousness, three kinds in the desire realm (contemplation of suffering, origin, and cessation) (kǔ xí sī wéi, contemplation of the Truth of Suffering, the Truth of Origin, and the Truth of Cessation), universally
一切及思惟所斷；緣緣識，欲界四種除盡，色界三種，無色界通一切及思惟所斷。習諦所斷、思惟所斷亦復如是。欲界盡諦所斷使，緣識，欲界三種，及欲界盡諦所斷有漏緣，色界通一切及思惟所斷；緣緣識，欲界有為緣，色界三種，無色界通一切及思惟所斷。欲界道諦所斷使，緣識，欲界三種，及欲界道諦所斷有漏緣，色界通一切及思惟所斷；緣緣識，欲界四種，色界三種，無色界通一切及思惟所斷。色界苦諦所斷使，緣識，欲色界三種，無色界通一切及思惟所斷；緣緣識，欲界三種，色無色界四種。習諦思惟所斷亦復如是。色界盡諦所斷使，緣識，欲色界三種，及色界盡諦所斷有漏緣，無色界通一切及思惟所斷；緣緣識，欲界三種，色界有為緣，無色界四種。色界道諦所斷使，緣識，欲色界三種，色界道諦所斷有漏緣，無色界通一切及思惟所斷；緣緣識，欲界三種，色無色界四種。無色界苦諦所斷使，緣識，三界三種；緣緣識，欲界三種，色無色界四種。習諦思惟所斷亦復如是。無色界盡諦所斷使，緣識，三界三種，及無色界盡諦所斷有漏緣；緣緣識，欲界三種，色界四種，無色界有為緣。無色界道諦所斷使，緣識，三界三種，及無色界道諦所斷有漏緣；緣緣識，欲界三種，色無色界四種(三門竟)。
意
【現代漢語翻譯】 現代漢語譯本 一切及思惟所斷：緣緣識，欲界四種除盡，三種，無通一切及思惟所斷。習諦所斷、思惟所斷亦復如是。欲界盡諦所斷使，緣識，欲界三種，及欲界盡諦所斷有漏緣，通一切及思惟所斷；緣緣識，欲界有為緣，三種，無通一切及思惟所斷。欲界道諦所斷使，緣識，欲界三種，及欲界道諦所斷有漏緣，通一切及思惟所斷；緣緣識，欲界四種，三種，無通一切及思惟所斷。苦諦所斷使，緣識，欲三種，無通一切及思惟所斷；緣緣識，欲界三種，色無四種。習諦思惟所斷亦復如是。盡諦所斷使，緣識，欲三種，及盡諦所斷有漏緣，無通一切及思惟所斷；緣緣識，欲界三種，有為緣，無四種。道諦所斷使，緣識，欲三種，道諦所斷有漏緣，無通一切及思惟所斷；緣緣識，欲界三種，色無四種。無苦諦所斷使，緣識，三界三種；緣緣識，欲界三種，色無四種。習諦思惟所斷亦復如是。無盡諦所斷使，緣識，三界三種，及無盡諦所斷有漏緣；緣緣識，欲界三種，四種，無有為緣。無道諦所斷使，緣識，三界三種，及無道諦所斷有漏緣；緣緣識，欲界三種，色無四種(三門竟)。 意
【English Translation】 English version Everything that is severed by both view and thought: conditioned consciousness, the four types of the desire realm are exhausted, three types, nothing pervades everything and is severed by thought. Likewise are what is severed by the truth of origin (Habit Truth) and what is severed by thought. The afflictions severed by the truth of cessation (Extinction Truth) in the desire realm, conditioned consciousness, three types of the desire realm, and the contaminated conditions severed by the truth of cessation in the desire realm, pervade everything and are severed by thought; conditioned conditioned consciousness, conditioned phenomena of the desire realm, three types, nothing pervades everything and is severed by thought. The afflictions severed by the truth of the path (Path Truth) in the desire realm, conditioned consciousness, three types of the desire realm, and the contaminated conditions severed by the truth of the path in the desire realm, pervade everything and are severed by thought; conditioned conditioned consciousness, four types of the desire realm, three types, nothing pervades everything and is severed by thought. The afflictions severed by the truth of suffering (Suffering Truth), conditioned consciousness, three types of desire, nothing pervades everything and is severed by thought; conditioned conditioned consciousness, three types of the desire realm, four types of the formless realm (Formless Realm). Likewise are what is severed by thought regarding the truth of origin. The afflictions severed by the truth of cessation, conditioned consciousness, three types of desire, and the contaminated conditions severed by the truth of cessation, nothing pervades everything and is severed by thought; conditioned conditioned consciousness, three types of the desire realm, conditioned phenomena, four types of the formless realm. The afflictions severed by the truth of the path, conditioned consciousness, three types of desire, the contaminated conditions severed by the truth of the path, nothing pervades everything and is severed by thought; conditioned conditioned consciousness, three types of the desire realm, four types of the formless realm. The afflictions not severed by the truth of suffering, conditioned consciousness, three types of the three realms (Three Realms); conditioned conditioned consciousness, three types of the desire realm, four types of the formless realm. Likewise are what is severed by thought regarding the truth of origin. The afflictions not severed by the truth of cessation, conditioned consciousness, three types of the three realms, and the contaminated conditions not severed by the truth of cessation; conditioned conditioned consciousness, three types of the desire realm, four types, nothing is conditioned phenomena. The afflictions not severed by the truth of the path, conditioned consciousness, three types of the three realms, and the contaminated conditions not severed by the truth of the path; conditioned conditioned consciousness, three types of the desire realm, four types of the formless realm (End of the Three Doors). Intention
根，次第生十五心。樂根，次第生十一心(三界五無色界一也)。喜根，次第生十心(欲界五二禪五)。苦根、憂根，次第生五心。護根、信根精進念定慧根，次第生十五心。未知根，次第不生心(十五心文更無也)。已知根、無知根，次第生三心。眼識耳識身識持，次第生十心(欲界五一禪五習諦思惟)。鼻識舌識持，次第生五心(欲界五)。意持法持意識持、意入法入、痛陰想行識陰、痛盛陰想行識盛陰、識種、無色法、不可見法、無對法、有漏法、有為法，次第生十五心。無漏法，次第生三心(三界思惟)。無為法，次第不生心。過去法，次第生二心(未來現在二世思惟)。未來法，次第不生心。現在法、善法、無記法、欲界系法、色無色界系法，次第生十五心。不善法，次第生五心。學法、無學法，次第生三心。非學非無學法、見諦所斷法、思惟所斷法，次第生十五心。無斷法，次第生三心。苦諦、習諦，次第生十五心。盡諦，次第不生心。道諦，次第生三心。禪，次第生十五心。四等，次第生六心(欲一思惟色五也)。無色定，次第生十五心。初第二解脫、初四除入，次第生六心。凈解脫、后四除入、八一切入，次第生五心(四色四大)。空處解脫、空處入、識處解脫、識處入，次第生六心(無色五色一也
【現代漢語翻譯】 現代漢語譯本 根（indriya，感覺器官），次第生起十五種心。樂根（sukhindriya，樂受），次第生起十一種心（三界五無色界，以及一個單一的心）。喜根（somanassindriya，喜受），次第生起十種心（欲界五種，二禪五種）。苦根（dukkhindriya，苦受）、憂根（domanassindriya，憂受），次第生起五種心。護根（saddhindriya，信）、信根（saddhindriya，信）、精進根（viriyindriya，精進）、念根（satindriya，念）、定根（samādhindriya，定）、慧根（paññindriya，慧），次第生起十五種心。未知根（anaññātaññassāmītindriya，未知當知根），次第不生起心（因為十五種心中沒有包含它）。已知根（aññindriya，已知根）、無知根（aññātāvindriya，將知根），次第生起三種心。眼識（cakkhuviññāṇa，眼識）、耳識（sotaviññāṇa，耳識）、身識（kāyaviññāṇa，身識）持，次第生起十種心（欲界五種，一禪五種，習諦思惟）。鼻識（ghāṇaviññāṇa，鼻識）、舌識（jivhāviññāṇa，舌識）持，次第生起五種心（欲界五種）。意持（mano dhātu，意界）、法持（dhamma dhātu，法界）、意識持（manoviññāṇa dhātu，意識界）、意入（mano āyatana，意處）、法入（dhamma āyatana，法處）、痛陰（vedanākkhandha，受蘊）、想陰（saññākkhandha，想蘊）、行陰（saṅkhārakkhandha，行蘊）、識陰（viññāṇakkhandha，識蘊）、痛盛陰（vedanākkhandha，受蘊）、想行識盛陰（saññākkhandha, saṅkhārakkhandha, viññāṇakkhandha，想蘊、行蘊、識蘊）、識種（viññāṇabīja，識種子）、無色法（arūpadhamma，無色法）、不可見法（anidassana dhamma，不可見法）、無對法（appaṭigha dhamma，無對法）、有漏法（sāsava dhamma，有漏法）、有為法（saṅkhata dhamma，有為法），次第生起十五種心。無漏法（anāsava dhamma，無漏法），次第生起三種心（三界思惟）。無為法（asaṅkhata dhamma，無為法），次第不生起心。過去法（atīta dhamma，過去法），次第生起二種心（未來現在二世思惟）。未來法（anāgata dhamma，未來法），次第不生起心。現在法（paccuppanna dhamma，現在法）、善法（kusala dhamma，善法）、無記法（abyākata dhamma，無記法）、欲界系法（kāmāvacara dhamma，欲界系法）、色無色界系法（rūpāvacara-arūpāvacara dhamma，色界無色界系法），次第生起十五種心。不善法（akusala dhamma，不善法），次第生起五種心。學法（sekha dhamma，學法）、無學法（asekha dhamma，無學法），次第生起三種心。非學非無學法（neva sekha nāsekha dhamma，非學非無學法）、見諦所斷法（dassanapahātabba dhamma，見道所斷法）、思惟所斷法（bhāvanāpahātabba dhamma，修道所斷法），次第生起十五種心。無斷法（apahātabba dhamma，不斷法），次第生起三種心。苦諦（dukkha sacca，苦諦）、習諦（samudaya sacca，集諦），次第生起十五種心。盡諦（nirodha sacca，滅諦），次第不生起心。道諦（magga sacca，道諦），次第生起三種心。禪（jhāna，禪定），次第生起十五種心。四等（catasso appamaññā，四梵住），次第生起六種心（欲界一種思惟，色界五種）。無色定（arūpa samāpatti，無色定），次第生起十五種心。初第二解脫（paṭhama dutiya vimokkha，初二解脫）、初四除入（paṭhama catukka kasina jhāna，初四遍入），次第生起六種心。凈解脫（subha vimokkha，凈解脫）、后四除入（pacchima catukka kasina jhāna，后四遍入）、八一切入（aṭṭha sabbākāra āyatana，八一切入），次第生起五種心（四色四大）。空處解脫（ākāsānañcāyatana vimokkha，空無邊處解脫）、空處入（ākāsānañcāyatana samāpatti，空無邊處入）、識處解脫（viññāṇañcāyatana vimokkha，識無邊處解脫）、識處入（viññāṇañcāyatana samāpatti，識無邊處入），次第生起六種心（無色界五種，色界一種）。
【English Translation】 English version Root (indriya, faculty), successively arises fifteen types of consciousness. Pleasure faculty (sukhindriya, pleasure feeling), successively arises eleven types of consciousness (three realms five formless realms, and one single consciousness). Joy faculty (somanassindriya, joy feeling), successively arises ten types of consciousness (five in the desire realm, five in the second jhana). Pain faculty (dukkhindriya, pain feeling), sorrow faculty (domanassindriya, sorrow feeling), successively arise five types of consciousness. Protecting faculty (saddhindriya, confidence), confidence faculty (saddhindriya, confidence), effort faculty (viriyindriya, effort), mindfulness faculty (satindriya, mindfulness), concentration faculty (samādhindriya, concentration), wisdom faculty (paññindriya, wisdom), successively arise fifteen types of consciousness. Unknown faculty (anaññātaññassāmītindriya, faculty of 'I will know the unknown'), successively does not arise consciousness (because it is not included in the fifteen types of consciousness). Known faculty (aññindriya, faculty of knowledge), unknowing faculty (aññātāvindriya, faculty of about to know), successively arise three types of consciousness. Eye consciousness (cakkhuviññāṇa, eye consciousness), ear consciousness (sotaviññāṇa, ear consciousness), body consciousness (kāyaviññāṇa, body consciousness) hold, successively arise ten types of consciousness (five in the desire realm, five in the first jhana, thinking about the truth of origin). Nose consciousness (ghāṇaviññāṇa, nose consciousness), tongue consciousness (jivhāviññāṇa, tongue consciousness) hold, successively arise five types of consciousness (five in the desire realm). Mind element (mano dhātu, mind element), dhamma element (dhamma dhātu, dhamma element), mind consciousness element (manoviññāṇa dhātu, mind consciousness element), mind base (mano āyatana, mind base), dhamma base (dhamma āyatana, dhamma base), feeling aggregate (vedanākkhandha, feeling aggregate), perception aggregate (saññākkhandha, perception aggregate), mental formation aggregate (saṅkhārakkhandha, mental formation aggregate), consciousness aggregate (viññāṇakkhandha, consciousness aggregate), feeling aggregate (vedanākkhandha, feeling aggregate), perception, mental formation, consciousness aggregate (saññākkhandha, saṅkhārakkhandha, viññāṇakkhandha, perception, mental formation, consciousness aggregate), consciousness seed (viññāṇabīja, consciousness seed), formless dhamma (arūpadhamma, formless dhamma), invisible dhamma (anidassana dhamma, invisible dhamma), non-resistant dhamma (appaṭigha dhamma, non-resistant dhamma), defiled dhamma (sāsava dhamma, defiled dhamma), conditioned dhamma (saṅkhata dhamma, conditioned dhamma), successively arise fifteen types of consciousness. Undefiled dhamma (anāsava dhamma, undefiled dhamma), successively arise three types of consciousness (thinking in the three realms). Unconditioned dhamma (asaṅkhata dhamma, unconditioned dhamma), successively does not arise consciousness. Past dhamma (atīta dhamma, past dhamma), successively arise two types of consciousness (thinking about the future and present two times). Future dhamma (anāgata dhamma, future dhamma), successively does not arise consciousness. Present dhamma (paccuppanna dhamma, present dhamma), wholesome dhamma (kusala dhamma, wholesome dhamma), neutral dhamma (abyākata dhamma, neutral dhamma), belonging to the desire realm dhamma (kāmāvacara dhamma, belonging to the desire realm dhamma), belonging to the form and formless realms dhamma (rūpāvacara-arūpāvacara dhamma, belonging to the form and formless realms dhamma), successively arise fifteen types of consciousness. Unwholesome dhamma (akusala dhamma, unwholesome dhamma), successively arise five types of consciousness. Training dhamma (sekha dhamma, training dhamma), no training dhamma (asekha dhamma, no training dhamma), successively arise three types of consciousness. Neither training nor no training dhamma (neva sekha nāsekha dhamma, neither training nor no training dhamma), dhamma to be abandoned by seeing the truth (dassanapahātabba dhamma, dhamma to be abandoned by seeing the truth), dhamma to be abandoned by cultivation (bhāvanāpahātabba dhamma, dhamma to be abandoned by cultivation), successively arise fifteen types of consciousness. Not to be abandoned dhamma (apahātabba dhamma, not to be abandoned dhamma), successively arise three types of consciousness. Truth of suffering (dukkha sacca, truth of suffering), truth of origin (samudaya sacca, truth of origin), successively arise fifteen types of consciousness. Truth of cessation (nirodha sacca, truth of cessation), successively does not arise consciousness. Truth of the path (magga sacca, truth of the path), successively arise three types of consciousness. Jhana (jhāna, meditation), successively arise fifteen types of consciousness. Four immeasurables (catasso appamaññā, four immeasurables), successively arise six types of consciousness (one thinking in the desire realm, five in the form realm). Formless attainment (arūpa samāpatti, formless attainment), successively arise fifteen types of consciousness. First and second liberation (paṭhama dutiya vimokkha, first and second liberation), first four kasina absorptions (paṭhama catukka kasina jhāna, first four kasina absorptions), successively arise six types of consciousness. Pure liberation (subha vimokkha, pure liberation), last four kasina absorptions (pacchima catukka kasina jhāna, last four kasina absorptions), eight all-embracing bases (aṭṭha sabbākāra āyatana, eight all-embracing bases), successively arise five types of consciousness (four colors four great elements). Sphere of infinite space liberation (ākāsānañcāyatana vimokkha, sphere of infinite space liberation), sphere of infinite space attainment (ākāsānañcāyatana samāpatti, sphere of infinite space attainment), sphere of infinite consciousness liberation (viññāṇañcāyatana vimokkha, sphere of infinite consciousness liberation), sphere of infinite consciousness attainment (viññāṇañcāyatana samāpatti, sphere of infinite consciousness attainment), successively arise six types of consciousness (five in the formless realm, one in the form realm).
)。不用處解脫、有想無想解脫，次第生五心。滅盡解脫，次第不生心。法智，次第生二心。未知智，次第生三心。知他人心智，次第生六心(色五欲一)。等智，次第生十五心。苦智習盡道智、空無愿無相，次第生三心。身見、戒盜、疑，次第生十五心。貪、瞋恚、愚癡及欲漏，次第生五心；余殘，十五心。流中欲流，次第生五心；余殘，十五心。扼亦如是。受中欲受，次第生五心；余殘，十五心。縛中欲愛身縛、瞋恚身縛，次第生五心；余殘，十五。五蓋及瞋恚、慳、嫉結，次第生五心；余殘十。五下分中貪慾、瞋恚，次第生五心；余殘及五見，生十五心。愛身中鼻舌更愛，次第生五心；眼、耳、身更愛，次第生十心；意更愛，次第生十五心。使中貪慾、瞋恚使，次第生五心；余殘十五心。結中瞋恚、慳、嫉結，次第生五心；余殘十五。九十八使，欲界次第生五心，色界十心，無色界十五心(仍下也次第門竟)。
男根、女根、苦根、憂根，諸使所使，此使有覺有觀；未知根、已知根、無知根，無覺無觀；余殘根三行。眼識耳識身識持，或有覺有觀，或無覺有觀。香持味持鼻識舌識持，有覺有觀；余殘持三行。香入味入，有覺有觀；余殘入三行。陰、盛陰種、色法、無色法、可見法、不可見法、有對法、無
【現代漢語翻譯】 現代漢語譯本： 不用處解脫（Arupadhatu-vimoksha，指超越物質世界的解脫）、有想無想解脫（Saññāvedayitanirodha-vimoksha，指滅盡知覺和感受的解脫），次第生起五種心。滅盡解脫（Nirodha-samapatti-vimoksha，指完全止息一切心理活動的解脫），次第不生起心。法智（Dharma-jnana，對佛法的理解之智），次第生起兩種心。未知智（Ananuvita-jnana，未知的智慧），次第生起三種心。知他人心智（Para-citta-jnana，瞭解他人心思的智慧），次第生起六種心（色、五欲各一種）。等智（Samatā-jnana，平等之智），次第生起十五種心。苦智、習智、盡智、道智（Dukkha-jnana, Samudaya-jnana, Nirodha-jnana, Magga-jnana，對苦、集、滅、道的智慧）、空（Sunyata，空性）、無愿（Apranihita，無愿）、無相（Animitta，無相），次第生起三種心。身見（Sakkaya-ditthi，認為五蘊為我的邪見）、戒禁取見（Silabbata-paramasa，執著于不正確的戒律和苦行）、疑（Vicikiccha，懷疑），次第生起十五種心。貪（Lobha，貪婪）、瞋恚（Dosa，嗔恨）、愚癡（Moha，愚癡）以及欲漏（Kama-asava，對感官快樂的渴求），次第生起五種心；其餘的，十五種心。四種流中，欲流（Kama-ogha，對感官快樂的渴求之流），次第生起五種心；其餘的，十五種心。四種扼也是這樣。四種受中，欲受（Kama-vedana，感官快樂的感受），次第生起五種心；其餘的，十五種心。四種縛中，欲愛身縛（Kama-tanha-kaya-bandhana，對感官快樂的渴愛之身縛）、瞋恚身縛（Dosa-kaya-bandhana，嗔恨之身縛），次第生起五種心；其餘的，十五種心。五蓋（Panca-nivarana，五種障礙）以及瞋恚結（Dosa-ganthi，嗔恨之結）、慳吝結（Macchariya-ganthi，慳吝之結）、嫉妒結（Issa-ganthi，嫉妒之結），次第生起五種心；其餘的，十種心。五下分結中，貪慾（Kama-raga，對感官快樂的貪慾）、瞋恚（Dosa，嗔恨），次第生起五種心；其餘的以及五見（Panca-ditthi，五種邪見），生起十五種心。愛身中，鼻舌更愛，次第生起五種心；眼、耳、身更愛，次第生起十種心；意更愛，次第生起十五種心。使中，貪慾使（Kama-raga-anusaya，貪慾的潛在傾向）、瞋恚使（Dosa-anusaya，嗔恨的潛在傾向），次第生起五種心；其餘的十五種心。結中，瞋恚結（Dosa-ganthi，嗔恨之結）、慳吝結（Macchariya-ganthi，慳吝之結）、嫉妒結（Issa-ganthi，嫉妒之結），次第生起五種心；其餘的十五種心。九十八使中，欲界次第生起五種心，十種心，無十五種心（仍然是下一次第門結束）。 男根（Purisa-indriya，男性根）、女根（Itthi-indriya，女性根）、苦根（Dukkha-indriya，苦的感受）、憂根（Domanassa-indriya，憂的感受），諸使所使，此使有覺有觀；未知根（Ananuvita-indriya，未知的根）、已知根（Aññata-indriya，已知的根）、無知根（Anannata-indriya，無知的根），無覺無觀；其餘的根三種行為。眼識（Cakkhu-viññana，眼識）、耳識（Sota-viññana，耳識）、身識（Kaya-viññana，身識）持有，或者有覺有觀，或者無覺無觀。香持（Gandha-ayatana，香的所緣）、味持（Rasa-ayatana，味的所緣）、鼻識（Ghana-viññana，鼻識）、舌識（Jivha-viññana，舌識）持有，有覺有觀；其餘的持有三種行為。香入（Gandha-ayatana，香的所緣）、味入（Rasa-ayatana，味的所緣），有覺有觀；其餘的入三種行為。陰（Khandha，蘊）、盛陰種、色法（Rupa-dhamma，色法）、無色法（Arupa-dhamma，無色法）、可見法（Sanidassana-dhamma，可見法）、不可見法（Anidassana-dhamma，不可見法）、有對法（Sappatigha-dhamma，有對法）、無對法
【English Translation】 English version: 'Arupadhatu-vimoksha' (deliverance from the formless realms), 'Saññāvedayitanirodha-vimoksha' (deliverance through the cessation of perception and feeling), sequentially give rise to five types of consciousness. 'Nirodha-samapatti-vimoksha' (deliverance through the cessation of perception and feeling), sequentially does not give rise to consciousness. 'Dharma-jnana' (knowledge of the Dharma), sequentially gives rise to two types of consciousness. 'Ananuvita-jnana' (unacquired knowledge), sequentially gives rise to three types of consciousness. 'Para-citta-jnana' (knowledge of the minds of others), sequentially gives rise to six types of consciousness (one each for form and the five sensual pleasures). 'Samatā-jnana' (equanimity knowledge), sequentially gives rise to fifteen types of consciousness. 'Dukkha-jnana', 'Samudaya-jnana', 'Nirodha-jnana', 'Magga-jnana' (knowledge of suffering, its origin, its cessation, and the path), 'Sunyata' (emptiness), 'Apranihita' (signlessness), 'Animitta' (wishlessness), sequentially give rise to three types of consciousness. 'Sakkaya-ditthi' (self-view), 'Silabbata-paramasa' (clinging to rites and rituals), 'Vicikiccha' (doubt), sequentially give rise to fifteen types of consciousness. 'Lobha' (greed), 'Dosa' (hatred), 'Moha' (delusion), and 'Kama-asava' (sensual craving), sequentially give rise to five types of consciousness; the remainder, fifteen types of consciousness. Among the four floods, 'Kama-ogha' (flood of sensual craving), sequentially gives rise to five types of consciousness; the remainder, fifteen types of consciousness. The four yokes are similar. Among the four feelings, 'Kama-vedana' (sensual feeling), sequentially gives rise to five types of consciousness; the remainder, fifteen types of consciousness. Among the four bonds, 'Kama-tanha-kaya-bandhana' (body-bond of sensual craving), 'Dosa-kaya-bandhana' (body-bond of aversion), sequentially give rise to five types of consciousness; the remainder, fifteen types of consciousness. The five hindrances ('Panca-nivarana') and 'Dosa-ganthi' (knot of aversion), 'Macchariya-ganthi' (knot of miserliness), 'Issa-ganthi' (knot of envy), sequentially give rise to five types of consciousness; the remainder, ten types of consciousness. Among the five lower fetters, 'Kama-raga' (sensual desire), 'Dosa' (aversion), sequentially give rise to five types of consciousness; the remainder and the five views ('Panca-ditthi'), give rise to fifteen types of consciousness. Among the body of love, further love for the nose and tongue, sequentially gives rise to five types of consciousness; further love for the eyes, ears, and body, sequentially gives rise to ten types of consciousness; further love for the mind, sequentially gives rise to fifteen types of consciousness. Among the latent tendencies, 'Kama-raga-anusaya' (latent tendency of sensual desire), 'Dosa-anusaya' (latent tendency of aversion), sequentially give rise to five types of consciousness; the remainder, fifteen types of consciousness. Among the knots, 'Dosa-ganthi' (knot of aversion), 'Macchariya-ganthi' (knot of miserliness), 'Issa-ganthi' (knot of envy), sequentially give rise to five types of consciousness; the remainder, fifteen types of consciousness. Among the ninety-eight latent tendencies, the desire realm sequentially gives rise to five types of consciousness, ten types of consciousness, without fifteen types of consciousness (the end of the sequential order). 'Purisa-indriya' (male faculty), 'Itthi-indriya' (female faculty), 'Dukkha-indriya' (faculty of pain), 'Domanassa-indriya' (faculty of sorrow), are influenced by the latent tendencies, these influences have initial and sustained application of thought; 'Ananuvita-indriya' (unacquired faculty), 'Aññata-indriya' (faculty of knowledge), 'Anannata-indriya' (faculty of non-knowledge), have no initial and sustained application of thought; the remaining faculties have three types of activity. 'Cakkhu-viññana' (eye-consciousness), 'Sota-viññana' (ear-consciousness), 'Kaya-viññana' (body-consciousness) are held, either with initial and sustained application of thought, or without initial and sustained application of thought. 'Gandha-ayatana' (sphere of smell), 'Rasa-ayatana' (sphere of taste), 'Ghana-viññana' (nose-consciousness), 'Jivha-viññana' (tongue-consciousness) are held, with initial and sustained application of thought; the remaining holdings have three types of activity. 'Gandha-ayatana' (sphere of smell), 'Rasa-ayatana' (sphere of taste), have initial and sustained application of thought; the remaining spheres have three types of activity. 'Khandha' (aggregate), increasing aggregate species, 'Rupa-dhamma' (form-dhamma), 'Arupa-dhamma' (formless-dhamma), 'Sanidassana-dhamma' (visible-dhamma), 'Anidassana-dhamma' (invisible-dhamma), 'Sappatigha-dhamma' (dhamma with resistance), 'Anidassana-dhamma'
對法、有漏法、有為法、過去未來現在法、善法、無記法、色界系法，三行。不善法、欲界系法，有覺有觀。無色界系法，無覺無觀。學法、無學法，無。非學非無學法、四諦思惟所斷法，三行。無斷滅法，無。苦諦習諦，三行。盡諦道諦，無。禪中初禪，或有覺有觀，或無覺有觀；余殘禪無覺無觀。四等，三行。無色定，無覺無觀。初二解脫、初四除入，三行；余殘解脫、除入、一切入，無覺無觀。法智未知智，無。知他人心智、等智，三行。苦智習盡道智、空無愿無相無、身見戒盜疑，三行。貪瞋、恚愚、癡及欲漏，有覺有觀；余殘三行。流中欲流，有覺有觀；余殘三行。扼亦如是。受中欲受，有覺有觀；余殘三行。縛中欲愛身縛、瞋恚身縛，有覺有觀；余殘三行。五蓋及瞋恚、慳嫉結，有覺有觀；余殘三行。下分中貪慾、瞋恚，有覺有觀；余殘及五見三行。愛身中鼻舌更愛，有覺有觀；眼耳身更愛，或有覺有觀，或無覺有觀；意更愛三行。使中貪慾、瞋恚使，有覺有觀；余殘三行。結中瞋恚、慳、嫉結，有覺有觀；余殘三行。九十八使，欲界有覺有觀，色界三行，無色界無覺無觀(五門覺竟)。
眼根諸使所使，此使與四根相應除苦根。耳鼻舌身根亦復如是。意根五。男根女根三，除樂根。苦根命根四，
除苦根。樂根四，除苦根。苦根四，除樂根。喜根憂根三，除樂根苦根。護根信精進念定慧根四，除苦根。未知根已知根無知根，無使使。眼持耳鼻舌身意識持四，除苦根；余殘持五。眼入耳鼻舌身入四，除苦根；余殘入五。陰盛陰種、色法無色法、可見法不可見法、有對法無對法、有漏法、有為法五。無漏法無為法，無。過去未來現在法、善法不善法無記法、欲界系法五。色界系法三，除苦根憂根。無色界系法一。護根、學法、無學法，無。非學非無學法五。四諦所斷法四。思惟所斷法五。無斷滅法，無。苦諦習諦五。盡諦道諦，無。禪中初禪三，除苦根憂根。二禪二，喜根護根。三禪二，樂根護根。四禪一，護根。四等中慈悲護三，除苦根憂根。喜二，喜根護根。無色定一，護根。初第二解脫、初四除入二，喜根護根；余殘解脫、除入、一切入一，護根。法智未知智，無。知他人心智三，除苦根憂根。等智五。苦智習盡道智、空無愿無相，無。身見戒盜疑及貪四，除苦根。瞋恚四，除樂根。愚癡及欲漏無明漏五。有漏三，除苦根憂根。流中欲流無明流五；有流三，除苦根憂根；見流四，除苦根。扼亦如是。受中欲受五；戒受見受四，除苦根；我受三，除苦根憂根。縛中瞋恚身縛四，除樂根；余殘縛四，除苦根。蓋
【現代漢語翻譯】 現代漢語譯本 斷除苦根。樂根有四種，斷除苦根。苦根有四種，斷除樂根。喜根、憂根有三種，斷除樂根、苦根。守護根、信根、精進根、念根、定根、慧根有四種，斷除苦根。未知根、已知根、無知根，沒有使（煩惱）。眼持、耳持、鼻持、舌持、身持、意識持有四種，斷除苦根；其餘殘餘持有五種。眼入、耳入、鼻入、舌入、身入有四種，斷除苦根；其餘殘餘入有五種。陰盛陰種、色法、無色法、可見法、不可見法、有對法、無對法、有漏法、有為法有五種。無漏法、無為法，沒有。過去法、未來法、現在法、善法、不善法、無記法、欲界系法有五種。系法有三種，斷除苦根、憂根。無系法有一種。守護根、學法、無學法，沒有。非學非無學法有五種。四諦（Satya）所斷法有四種。思惟所斷法有五種。無斷滅法，沒有。苦諦（Dukkha Satya）、集諦（Samudaya Satya）有五種。盡諦（Nirodha Satya）、道諦（Magga Satya），沒有。禪定中，初禪有三種，斷除苦根、憂根。二禪有兩種，喜根、守護根。三禪有兩種，樂根、守護根。四禪有一種，守護根。四等心中，慈（Metta）、悲（Karuna）、護（Mudita）有三種，斷除苦根、憂根。喜（Upekkha）有兩種，喜根、守護根。無色定有一種，守護根。初解脫、第二解脫、初四除入有兩種，喜根、守護根；其餘殘餘解脫、除入、一切入有一種，守護根。法智、未知智，沒有。知他人心智有三種，斷除苦根、憂根。等智有五種。苦智、集智、盡智、道智、空（Sunyata）、無愿（Apranihita）、無相（Animitta），沒有。身見（Sakkaya-ditthi）、戒禁取見（Silabbataparamasa）、疑（Vicikiccha）及貪（Lobha）有四種，斷除苦根。瞋恚（Dosa）有四種，斷除樂根。愚癡（Moha）及欲漏（Kamasava）、無明漏（Avijjasava）有五種。有漏（Bhavasava）有三種，斷除苦根、憂根。流中，欲流（Kamaogha）、無明流（Avijjaogha）有五種；有流（Bhavaogha）有三種，斷除苦根、憂根；見流（Ditthogha）有四種，斷除苦根。扼也是這樣。受中，欲受有五種；戒受、見受有四種，斷除苦根；我受有三種，斷除苦根、憂根。縛中，瞋恚身縛有四種，斷除樂根；其餘殘餘縛有四種，斷除苦根。蓋
【English Translation】 English version Eliminating the root of suffering. The root of pleasure has four, eliminating the root of suffering. The root of suffering has four, eliminating the root of pleasure. The roots of joy and sorrow have three, eliminating the roots of pleasure and suffering. The guarding root, the roots of faith, diligence, mindfulness, concentration, and wisdom have four, eliminating the root of suffering. The unknown root, the known root, the unknowing root, without 'making' (kilesa). Eye-holding, ear-holding, nose-holding, tongue-holding, body-holding, consciousness-holding have four, eliminating the root of suffering; the remaining holdings have five. Eye-entry, ear-entry, nose-entry, tongue-entry, body-entry have four, eliminating the root of suffering; the remaining entries have five. Aggregates of flourishing and seed, form, formless, visible, invisible, resistant, non-resistant, defiled, conditioned have five. Undefiled, unconditioned, none. Past, future, present, wholesome, unwholesome, neutral, realms of desire have five. Bound has three, eliminating the roots of suffering and sorrow. Unbound has one. Guarding root, learning, no-more-learning, none. Neither-learning-nor-no-more-learning has five. That which is severed by the Four Noble Truths (Satya) has four. That which is severed by thought has five. No cessation, none. The Truth of Suffering (Dukkha Satya), the Truth of Origin (Samudaya Satya) have five. The Truth of Cessation (Nirodha Satya), the Truth of the Path (Magga Satya), none. In meditation, the first jhana has three, eliminating the roots of suffering and sorrow. The second jhana has two, the roots of joy and guarding. The third jhana has two, the roots of pleasure and guarding. The fourth jhana has one, the guarding root. Among the four immeasurables, loving-kindness (Metta), compassion (Karuna), sympathetic joy (Mudita) have three, eliminating the roots of suffering and sorrow. Equanimity (Upekkha) has two, the roots of joy and guarding. The formless attainments have one, the guarding root. The first and second liberations, the first four cessations have two, the roots of joy and guarding; the remaining liberations, cessations, all-in-all have one, the guarding root. Knowledge of the Dhamma, unknown knowledge, none. Knowing the minds of others has three, eliminating the roots of suffering and sorrow. Equal knowledge has five. Knowledge of suffering, origin, cessation, path, emptiness (Sunyata), signlessness (Animitta), wishlessness (Apranihita), none. Self-view (Sakkaya-ditthi), attachment to rites and rituals (Silabbataparamasa), doubt (Vicikiccha), and greed (Lobha) have four, eliminating the root of suffering. Hatred (Dosa) has four, eliminating the root of pleasure. Delusion (Moha) and sensual craving (Kamasava), ignorance (Avijjasava) have five. Defilements (Bhavasava) have three, eliminating the roots of suffering and sorrow. Among the floods, the flood of sensuality (Kamaogha), the flood of ignorance (Avijjaogha) have five; the flood of becoming (Bhavaogha) has three, eliminating the roots of suffering and sorrow; the flood of views (Ditthogha) has four, eliminating the root of suffering. The yokes are likewise. Among feelings, sensual feeling has five; feeling of rites, feeling of views have four, eliminating the root of suffering; feeling of self has three, eliminating the roots of suffering and sorrow. Among bonds, the bond of hatred has four, eliminating the root of pleasure; the remaining bonds have four, eliminating the root of suffering. Hindrances
中貪慾四，除苦根；瞋恚四，除樂根；睡、調五；眠、戲、疑三，除樂根苦根。結中瞋恚結四，除樂根；愛結、憍慢結四，除苦根；慳嫉結三，除樂根苦根。下分中貪慾四，除苦根；瞋恚四，除樂根；身見、戒盜、疑及五見、六愛身四，除苦根。使中貪慾使、憍慢使、見使、疑使四，除苦根；瞋恚使四，除樂根；有愛使三，除苦根憂根；無明使五。結中瞋恚結四，除樂根；愛結、憍慢結、見結、失愿結、疑結四，除苦根；無明結五；慳嫉結三，除樂根苦根。九十八使，欲界見諦所斷三，除樂根苦根；思惟所斷愛四，除苦根。瞋恚四，除樂根。憍慢三，除樂根苦根。無明五。色界三，除苦根憂根。無色界一，護根(根門第六竟)。
誰成就眼根？答曰：色界欲界若得不失。耳鼻舌根亦復如是。誰成就身根？答曰：欲色界。誰成就意根？答曰：一切眾生。誰成就男根女根？答曰：欲界若得不失。誰成就命根？答曰：一切眾生。誰成就樂根？答曰：遍凈天，若下遍凈天，若聖人生上。誰成就苦根？答曰：欲界。誰成就喜根？答曰：光音天，若下光音，若聖人生上。誰成就憂根？答曰：欲愛未盡。誰成就護根？答曰：一切眾生。誰成就信根精進念定慧根？答曰：不斷善根。誰成就未知根已知根無知根？答曰：若得不失。
【現代漢語翻譯】 現代漢語譯本： 貪慾四種，去除苦的根源；瞋恚四種，去除樂的根源；睡眠、掉舉五種；昏沉、戲論、懷疑三種，去除樂的根源和苦的根源。結縛中，瞋恚結縛四種，去除樂的根源；愛結、憍慢結四種，去除苦的根源；慳吝、嫉妒結三種，去除樂的根源和苦的根源。下分結中，貪慾四種，去除苦的根源；瞋恚四種，去除樂的根源；身見、戒禁取見、懷疑以及五見、六愛身四種，去除苦的根源。隨眠中，貪慾隨眠、憍慢隨眠、見隨眠、疑隨眠四種，去除苦的根源；瞋恚隨眠四種，去除樂的根源；有愛隨眠三種，去除苦的根源和憂的根源；無明隨眠五種。結縛中，瞋恚結縛四種，去除樂的根源；愛結、憍慢結、見結、失愿結、疑結四種，去除苦的根源；無明結五種；慳吝、嫉妒結三種，去除樂的根源和苦的根源。九十八使中，欲界見諦所斷三種，去除樂的根源和苦的根源；思惟所斷的愛四種，去除苦的根源。瞋恚四種，去除樂的根源。憍慢三種，去除樂的根源和苦的根源。無明五種。三種，去除苦的根源和憂的根源。無一種，護根（根門第六竟）。
誰成就眼根（視覺器官）？答：欲界如果獲得且不失去。耳根（聽覺器官）、鼻根（嗅覺器官）、舌根（味覺器官）也是如此。誰成就身根（觸覺器官）？答：欲**。誰成就意根（意識）？答：一切眾生。誰成就男根（男性生殖器）女根（女性生殖器）？答：欲界如果獲得且不失去。誰成就命根（生命力）？答：一切眾生。誰成就樂根（快樂的感受）？答：遍凈天（色界天第三層），如果下生遍凈天，如果聖人生於其上。誰成就苦根（痛苦的感受）？答：欲界。誰成就喜根（喜悅的感受）？答：光音天（色界天第二層），如果下生光音天，如果聖人生於其上。誰成就憂根（憂愁的感受）？答：對欲愛的渴求未盡。誰成就舍根（平靜的感受）？答：一切眾生。誰成就信根（信仰）、精進根（努力）、念根（正念）、定根（禪定）、慧根（智慧）？答：不斷善根。誰成就未知根（求知慾）、已知根（已知的智慧）、無知根（無知）？答：如果獲得且不失去。
【English Translation】 English version: Greed, four types, removes the root of suffering; hatred, four types, removes the root of pleasure; sleep and restlessness, five types; drowsiness, playfulness, and doubt, three types, remove the root of pleasure and the root of suffering. Among the fetters, hatred fetters, four types, remove the root of pleasure; love fetters, pride fetters, four types, remove the root of suffering; stinginess and jealousy fetters, three types, remove the root of pleasure and the root of suffering. Among the lower fetters, greed, four types, removes the root of suffering; hatred, four types, removes the root of pleasure; self-view, adherence to rites and rituals, doubt, and the five views, the four aggregates of six loves, remove the root of suffering. Among the latent tendencies, greed latent tendency, pride latent tendency, view latent tendency, doubt latent tendency, four types, remove the root of suffering; hatred latent tendency, four types, removes the root of pleasure; craving for existence latent tendency, three types, removes the root of suffering and the root of sorrow; ignorance latent tendency, five types. Among the fetters, hatred fetters, four types, remove the root of pleasure; love fetters, pride fetters, view fetters, disappointment fetters, doubt fetters, four types, remove the root of suffering; ignorance fetters, five types; stinginess and jealousy fetters, three types, remove the root of pleasure and the root of suffering. Among the ninety-eight latent tendencies, those severed by seeing the truth in the desire realm, three types, remove the root of pleasure and the root of suffering; the four types of craving severed by contemplation, remove the root of suffering. Hatred, four types, removes the root of pleasure. Pride, three types, removes the root of pleasure and the root of suffering. Ignorance, five types. three types, remove the root of suffering and the root of sorrow. No one type, the root of protection (The Sixth Chapter on the Doors of the Roots ends).
Who attains the eye faculty (visual organ)? The answer is: those in the desire realm, if they obtain it and do not lose it. The same applies to the ear faculty (auditory organ), nose faculty (olfactory organ), and tongue faculty (gustatory organ). Who attains the body faculty (tactile organ)? The answer is: desire**. Who attains the mind faculty (consciousness)? The answer is: all beings. Who attains the male faculty (male reproductive organ) and the female faculty (female reproductive organ)? The answer is: those in the desire realm, if they obtain it and do not lose it. Who attains the life faculty (vitality)? The answer is: all beings. Who attains the pleasure faculty (pleasant feeling)? The answer is: the Subhakrtsna heaven (third dhyana heaven), or those born below the Subhakrtsna heaven, or holy beings born above. Who attains the pain faculty (painful feeling)? The answer is: the desire realm. Who attains the joy faculty (joyful feeling)? The answer is: the Abhasvara heaven (second dhyana heaven), or those born below the Abhasvara heaven, or holy beings born above. Who attains the sorrow faculty (sorrowful feeling)? The answer is: those whose craving for sensual desire is not exhausted. Who attains the indifference faculty (neutral feeling)? The answer is: all beings. Who attains the faculty of faith (shraddha), the faculty of effort (virya), the faculty of mindfulness (smrti), the faculty of concentration (samadhi), and the faculty of wisdom (prajna)? The answer is: those who do not sever their roots of goodness. Who attains the faculty of 'I shall know' (anajñatamajñāsyāmīndriya), the faculty of knowledge (ajñendriya), and the faculty of complete knowledge (ajñāvindriya)? The answer is: those who obtain it and do not lose it.
誰成就眼持耳鼻舌持？答曰：色界欲界若得不失。誰成就身持色聲細滑持？答曰：欲色界。誰成就眼識耳身識持？答曰：梵迦夷天，若下梵迦夷，若生上而現在前。誰成就香持味持鼻識舌識持？答曰：欲界愛未盡。誰成就意持法持意識持？答曰：一切眾生。誰成就眼入耳鼻舌入？答曰：色界欲界若得不失。誰成就身入色聲細滑入？答曰：欲色界。誰成就香入味入？答曰：欲界。誰成就意入法入？答曰：一切眾生。誰成就色陰？答曰：欲色界，若聖人生無色界(法身)。誰成就痛想行識陰？答曰：一切眾生。誰成就色盛陰？答曰：欲色界。誰成就痛想行識盛陰？答曰：一切眾生。誰成就地種乃至空種？答曰：欲色界。誰成就識種？答曰：一切眾生。誰成就色法？答曰：欲色界，若聖人生無色界。誰成就無色法？答曰：一切眾生。誰成就可見法有對法？答曰：欲色界。誰成就不可見法無對法？答曰：一切眾生。誰成就有漏無漏法、有為無為法、過去未來現在法？答曰：一切眾生。誰成就善法？答曰：不斷善根。誰成就不善法？答曰：欲愛未盡。誰成就無記法？答曰：一切眾生。誰成就欲界系法？答曰：欲色界。誰成就色界系法？答曰：欲色界。誰成就無色界系法？答曰：一切眾生。誰成就學法無學法？答曰：若得不失。誰
【現代漢語翻譯】 現代漢語譯本 誰成就眼根、耳根、鼻根、舌根的執持？答：在欲界中獲得且未失去者。 誰成就身根、色、聲、細滑（觸）的執持？答：欲界眾生。 誰成就眼識、耳識、身識的執持？答：梵迦夷天（Brahmakayika Deva，色界初禪天），若下梵迦夷天，若生於上界而現在前。 誰成就香、味、鼻識、舌識的執持？答：對欲界之愛的執著尚未斷盡者。 誰成就意根、法、意識的執持？答：一切眾生。 誰成就眼入、耳入、鼻入、舌入？答：在欲界中獲得且未失去者。 誰成就身入、色入、聲入、細滑（觸）入？答：欲界眾生。 誰成就香入、味入？答：欲界眾生。 誰成就意入、法入？答：一切眾生。 誰成就色陰（Rupa-skandha，色蘊）？答：欲界眾生，若聖人生於無色界（Arupa-dhatu，無色界）。 誰成就受陰（Vedana-skandha，受蘊）、想陰（Samjna-skandha，想蘊）、行陰（Samskara-skandha，行蘊）、識陰（Vijnana-skandha，識蘊）？答：一切眾生。 誰成就色盛陰？答：欲界眾生。 誰成就受盛陰、想盛陰、行盛陰、識盛陰？答：一切眾生。 誰成就地界（Prthivi-dhatu，地界）、乃至空界（Akasa-dhatu，空界）？答：欲界眾生。 誰成就識界（Vijnana-dhatu，識界）？答：一切眾生。 誰成就色法（Rupa-dharma，色法）？答：欲界眾生，若聖人生於無色界。 誰成就無色法（Arupa-dharma，無色法）？答：一切眾生。 誰成就可見法、有對法？答：欲界眾生。 誰成就不可見法、無對法？答：一切眾生。 誰成就的有漏法（Sasrava-dharma，有漏法）、無漏法（Anasrava-dharma，無漏法）、有為法（Samskrta-dharma，有為法）、無為法（Asamskrta-dharma，無為法）、過去法（Atita-dharma，過去法）、未來法（Anagata-dharma，未來法）、現在法（Pratyutpanna-dharma，現在法）？答：一切眾生。 誰成就善法（Kusala-dharma，善法）？答：未斷善根者。 誰成就不善法（Akusala-dharma，不善法）？答：對欲愛尚未斷盡者。 誰成就無記法（Avyakrta-dharma，無記法）？答：一切眾生。 誰成就欲界系法（Kamadhatu-samprayukta-dharma，欲界系法）？答：欲界眾生。 誰成就色界系法（Rupadhatu-samprayukta-dharma，色界系法）？答：欲界眾生。 誰成就無色界系法（Arupadhatu-samprayukta-dharma，無色界系法）？答：一切眾生。 誰成就學法（Saiksa-dharma，學法）、無學法（Asaiksa-dharma，無學法）？答：若獲得且未失去者。 誰...
【English Translation】 English version Who achieves the possession of the eye-faculty, ear-faculty, nose-faculty, and tongue-faculty? Answer: One who has obtained and not lost them in the desire realm (Kamadhatu). Who achieves the possession of the body-faculty, form, sound, and smooth/rough (touch)? Answer: Beings in the desire realm. Who achieves the possession of eye-consciousness, ear-consciousness, and body-consciousness? Answer: Brahmakayika Devas (of the first Dhyana in the Form Realm), those below the Brahmakayika, or those born above and presently manifesting. Who achieves the possession of smell, taste, nose-consciousness, and tongue-consciousness? Answer: One whose attachment to desire has not been exhausted. Who achieves the possession of the mind-faculty, mental objects (dharma), and mind-consciousness? Answer: All beings. Who achieves the possession of the eye-entry, ear-entry, nose-entry, and tongue-entry? Answer: One who has obtained and not lost them in the desire realm. Who achieves the possession of the body-entry, form-entry, sound-entry, and smooth/rough (touch) entry? Answer: Beings in the desire realm. Who achieves the possession of smell-entry and taste-entry? Answer: Beings in the desire realm. Who achieves the possession of mind-entry and mental object (dharma)-entry? Answer: All beings. Who achieves the form aggregate (Rupa-skandha)? Answer: Beings in the desire realm, or noble ones born in the formless realm (Arupa-dhatu). Who achieves the feeling aggregate (Vedana-skandha), perception aggregate (Samjna-skandha), mental formations aggregate (Samskara-skandha), and consciousness aggregate (Vijnana-skandha)? Answer: All beings. Who achieves the predominant form aggregate? Answer: Beings in the desire realm. Who achieves the predominant feeling aggregate, perception aggregate, mental formations aggregate, and consciousness aggregate? Answer: All beings. Who achieves the earth element (Prthivi-dhatu), up to the space element (Akasa-dhatu)? Answer: Beings in the desire realm. Who achieves the consciousness element (Vijnana-dhatu)? Answer: All beings. Who achieves form-dharmas (Rupa-dharma)? Answer: Beings in the desire realm, or noble ones born in the formless realm. Who achieves formless-dharmas (Arupa-dharma)? Answer: All beings. Who achieves visible-dharmas and resistant-dharmas? Answer: Beings in the desire realm. Who achieves invisible-dharmas and non-resistant-dharmas? Answer: All beings. Who achieves defiled-dharmas (Sasrava-dharma), undefiled-dharmas (Anasrava-dharma), conditioned-dharmas (Samskrta-dharma), unconditioned-dharmas (Asamskrta-dharma), past-dharmas (Atita-dharma), future-dharmas (Anagata-dharma), and present-dharmas (Pratyutpanna-dharma)? Answer: All beings. Who achieves wholesome-dharmas (Kusala-dharma)? Answer: One who has not severed roots of goodness. Who achieves unwholesome-dharmas (Akusala-dharma)? Answer: One whose attachment to desire has not been exhausted. Who achieves neutral-dharmas (Avyakrta-dharma)? Answer: All beings. Who achieves dharmas associated with the desire realm (Kamadhatu-samprayukta-dharma)? Answer: Beings in the desire realm. Who achieves dharmas associated with the form realm (Rupadhatu-samprayukta-dharma)? Answer: Beings in the desire realm. Who achieves dharmas associated with the formless realm (Arupadhatu-samprayukta-dharma)? Answer: All beings. Who achieves dharmas of learning (Saiksa-dharma) and dharmas of no-more-learning (Asaiksa-dharma)? Answer: One who has obtained and not lost them. Who...
成就非學非無學法？答曰：一切眾生。誰成就見諦所斷法？答曰：未生道未知智。誰成就思惟所斷、無斷滅法、苦諦習諦？答曰：一切眾生。誰成就盡諦？答曰：若得不失。誰成就道諦？答曰：若得。禪中誰成就初禪？答曰：梵迦夷天，若下梵迦夷，若聖人生上。誰成就二禪？答曰：光音天，若下光音，若聖人生上。誰成就三禪？答曰：遍凈天，若下遍凈，若聖人生上。誰成就四禪？答曰：果實天，若下果實，若聖人生上。誰成就四等？答曰：若得不失。無色中誰成就空處？答曰：生空處者，若空處下，若聖人生上。誰成就識處？答曰：生識處者，若下識處，若聖人生上。誰成就不用處？答曰：生不用處者，若下不用處，若無垢人(上諸聖人皆此人也)生上。誰成就有想無想處？答曰：一切眾生。誰成就解脫、除入、一切入？答曰：若得不失。誰成就法智未知智？答曰：若得。誰成就知他人心智？答曰：若得不失。誰成就等智？答曰：一切眾生。誰成就苦智習盡道智、空無愿無相？答曰：若得。結中誰成就身見？答曰：若未知智未生。誰成就戒盜疑？答曰：道未知智未生。誰成就貪慾瞋恚愚癡及欲漏？答曰：欲愛未盡。誰成就有漏無明漏？答曰：無色界愛未盡。流中誰成就欲流？答曰：欲愛未盡。誰成就有流無明流？
答曰：無色界愛未盡。誰成就見流？答曰：道未知智未生。扼亦如是。受中誰成就欲受？答曰：欲愛未盡。誰成就戒受見受？答曰：道未知智未生。誰成就我受？答曰：無色界愛未盡。縛中誰成就欲愛身縛瞋恚身縛？答曰：欲愛未盡。誰成就戒盜身縛我見身縛？答曰：道未知智未生。蓋中誰成就貪慾瞋恚睡眠調戲蓋？答曰：欲愛未盡。誰成就疑蓋？答曰：欲愛未盡，若道法智未生。結中誰成就瞋恚慳嫉結？答曰：欲愛未盡。誰成就愛結憍慢結？答曰：無色界愛未盡。下分中誰成就貪慾瞋恚？答曰：欲愛未盡。誰成就身見？答曰：苦未知智未生。誰成就戒盜疑？答曰：道未知智未生。見中誰成就身見邊見？答曰：苦未知智未生。誰成就邪見見盜戒盜？答曰：道未知智未生。愛身中誰成就鼻舌更愛？答曰：欲愛未盡。誰成就眼耳身更愛？答曰：梵天上愛未盡。誰成就竟更愛？答曰：無色界愛未盡。使中誰成就貪慾瞋恚使？答曰：欲愛未盡。誰成就有愛憍慢無明使？答曰：無色界愛未盡。誰成就見使疑使？答曰：道未知智未生。結中誰成就瞋恚慳嫉結？答曰：欲愛未盡。誰成就愛憍慢無明結？答曰：無色界愛未盡。誰成就見結失愿疑結？答曰：道未知智未生。九十八使誰成就欲界苦諦所斷使？答曰：欲愛未盡，若苦法智未生
【現代漢語翻譯】 現代漢語譯本 答：無明（Avidya，指無知）愛未盡。誰能成就見流（見解之流）？答：正道（道）未知，智慧（智）未生。扼（Argha，障礙）也是如此。在感受（受）中，誰能成就欲受（感官慾望的感受）？答：欲愛（Kama-tanha，對感官慾望的渴求）未盡。誰能成就戒受（Sila-upadana，對戒律的執著）和見受（Ditthi-upadana，對錯誤見解的執著）？答：正道未知，智慧未生。誰能成就我受（Atta-upadana，對自我的執著）？答：無明愛未盡。 在束縛（縛）中，誰能成就欲愛身縛（Kama-tanha-kaya-bandhana，因欲愛而產生的身體束縛）和瞋恚身縛（Dosa-kaya-bandhana，因瞋恚而產生的身體束縛）？答：欲愛未盡。誰能成就戒盜身縛（Sila-paramasa-kaya-bandhana，因執著于錯誤的戒律而產生的身體束縛）和我見身縛（Atta-ditthi-kaya-bandhana，因執著于自我見解而產生的身體束縛）？答：正道未知，智慧未生。在蓋（Nivarana，障礙）中，誰能成就貪慾（Kamacchanda，感官慾望）蓋、瞋恚（Vyapada，惡意）蓋、睡眠（Thina-middha，昏沉睡眠）蓋和調戲（Uddhacca-kukkucca，掉舉惡作）蓋？答：欲愛未盡。誰能成就疑（Vicikiccha，懷疑）蓋？答：欲愛未盡，或者正道之法智（Dharma-jnana，對法的智慧）未生。 在結（Samyojana，束縛）中，誰能成就瞋恚（Dosa，嗔恨）、慳（Macchariya，吝嗇）和嫉（Issa，嫉妒）結？答：欲愛未盡。誰能成就愛（Raga，貪愛）結和憍慢（Mana，驕傲）結？答：無明愛未盡。在下分結（Orambhagiya-samyojana，導致輪迴于欲界的束縛）中，誰能成就貪慾（Kama-raga，對感官慾望的貪戀）和瞋恚（Dosa，嗔恨）？答：欲愛未盡。誰能成就身見（Sakkaya-ditthi，對五蘊的錯誤見解）？答：對苦（Dukkha，痛苦）未知，智慧未生。誰能成就戒盜（Sila-paramasa，對戒律的錯誤執著）和疑（Vicikiccha，懷疑）？答：正道未知，智慧未生。 在見（Ditthi，見解）中，誰能成就身見（Sakkaya-ditthi，對五蘊的錯誤見解）和邊見（Antagrahika-ditthi，極端見解）？答：對苦未知，智慧未生。誰能成就邪見（Miccha-ditthi，錯誤的見解）、見盜（Ditthi-paramasa，對見解的錯誤執著）和戒盜（Sila-paramasa，對戒律的錯誤執著）？答：正道未知，智慧未生。在愛身（愛之集合）中，誰能成就鼻舌更愛（Ghāṇa-jivhā-samphassa-tanha，鼻舌接觸所生的愛）？答：欲愛未盡。誰能成就眼耳身更愛（Cakkhu-sota-kaya-samphassa-tanha，眼耳身接觸所生的愛）？答：梵天上愛（Rupa-raga，對色界存在的貪愛）未盡。誰能成就竟更愛（無色界之愛）？答：無明愛未盡。 在使（Anusaya，潛在的煩惱）中，誰能成就貪慾（Kama-raga，對感官慾望的貪戀）使和瞋恚（Dosa，嗔恨）使？答：欲愛未盡。誰能成就有愛（Bhava-raga，對存在的貪愛）、憍慢（Mana，驕傲）和無明（Avidya，無知）使？答：無明愛未盡。誰能成就見（Ditthi，見解）使和疑（Vicikiccha，懷疑）使？答：正道未知，智慧未生。在結（Samyojana，束縛）中，誰能成就瞋恚（Dosa，嗔恨）、慳（Macchariya，吝嗇）和嫉（Issa，嫉妒）結？答：欲愛未盡。誰能成就愛（Raga，貪愛）、憍慢（Mana，驕傲）和無明（Avidya，無知）結？答：無明愛未盡。誰能成就見（Ditthi，見解）結、失愿（不滿足的願望）結和疑（Vicikiccha，懷疑）結？答：正道未知，智慧未生。九十八使（煩惱）中，誰能成就欲界苦諦（Dukkha-sacca，苦諦）所斷使？答：欲愛未盡，或者對苦之法智（Dukkha-dharma-jnana，對苦的法的智慧）未生。
【English Translation】 English version Answer: Ignorance (Avidya) and craving are not exhausted. Who accomplishes the stream of views (Ditthi)? Answer: The path (Magga) is not known, wisdom (Jnana) is not arisen. The Argha (obstacle) is also the same. Among feelings (Vedana), who accomplishes sensual feeling (Kama-vedana)? Answer: Sensual craving (Kama-tanha) is not exhausted. Who accomplishes adherence to precepts (Sila-upadana) and adherence to views (Ditthi-upadana)? Answer: The path is not known, wisdom is not arisen. Who accomplishes self-adherence (Atta-upadana)? Answer: Ignorance and craving are not exhausted. Among bonds (Bandhana), who accomplishes the bond of sensual craving (Kama-tanha-kaya-bandhana) and the bond of aversion (Dosa-kaya-bandhana)? Answer: Sensual craving is not exhausted. Who accomplishes the bond of clinging to precepts (Sila-paramasa-kaya-bandhana) and the bond of self-view (Atta-ditthi-kaya-bandhana)? Answer: The path is not known, wisdom is not arisen. Among hindrances (Nivarana), who accomplishes the hindrances of sensual desire (Kamacchanda), aversion (Vyapada), sloth and torpor (Thina-middha), and restlessness and remorse (Uddhacca-kukkucca)? Answer: Sensual craving is not exhausted. Who accomplishes the hindrance of doubt (Vicikiccha)? Answer: Sensual craving is not exhausted, or the wisdom of the Dharma (Dharma-jnana) is not arisen. Among fetters (Samyojana), who accomplishes the fetters of aversion (Dosa), stinginess (Macchariya), and jealousy (Issa)? Answer: Sensual craving is not exhausted. Who accomplishes the fetters of craving (Raga) and conceit (Mana)? Answer: Ignorance and craving are not exhausted. Among the lower fetters (Orambhagiya-samyojana), who accomplishes sensual desire (Kama-raga) and aversion (Dosa)? Answer: Sensual craving is not exhausted. Who accomplishes self-view (Sakkaya-ditthi)? Answer: Suffering (Dukkha) is not known, wisdom is not arisen. Who accomplishes clinging to precepts (Sila-paramasa) and doubt (Vicikiccha)? Answer: The path is not known, wisdom is not arisen. Among views (Ditthi), who accomplishes self-view (Sakkaya-ditthi) and extreme views (Antagrahika-ditthi)? Answer: Suffering is not known, wisdom is not arisen. Who accomplishes wrong view (Miccha-ditthi), clinging to views (Ditthi-paramasa), and clinging to precepts (Sila-paramasa)? Answer: The path is not known, wisdom is not arisen. Among the aggregates of craving, who accomplishes craving through nose and tongue contact (Ghāṇa-jivhā-samphassa-tanha)? Answer: Sensual craving is not exhausted. Who accomplishes craving through eye, ear, and body contact (Cakkhu-sota-kaya-samphassa-tanha)? Answer: Craving for existence in the Brahma realm (Rupa-raga) is not exhausted. Who accomplishes craving for existence in the immaterial realms? Answer: Ignorance and craving are not exhausted. Among latent tendencies (Anusaya), who accomplishes the latent tendencies of sensual desire (Kama-raga) and aversion (Dosa)? Answer: Sensual craving is not exhausted. Who accomplishes the latent tendencies of craving for existence (Bhava-raga), conceit (Mana), and ignorance (Avidya)? Answer: Ignorance and craving are not exhausted. Who accomplishes the latent tendencies of views (Ditthi) and doubt (Vicikiccha)? Answer: The path is not known, wisdom is not arisen. Among fetters (Samyojana), who accomplishes the fetters of aversion (Dosa), stinginess (Macchariya), and jealousy (Issa)? Answer: Sensual craving is not exhausted. Who accomplishes the fetters of craving (Raga), conceit (Mana), and ignorance (Avidya)? Answer: Ignorance and craving are not exhausted. Who accomplishes the fetters of views (Ditthi), unfulfilled wishes, and doubt (Vicikiccha)? Answer: The path is not known, wisdom is not arisen. Among the ninety-eight latent tendencies, who accomplishes the latent tendencies eradicated by the knowledge of the truth of suffering (Dukkha-sacca) in the desire realm? Answer: Sensual craving is not exhausted, or the wisdom of the Dharma regarding suffering (Dukkha-dharma-jnana) is not arisen.
。誰成就欲界習諦所斷使？答曰：欲愛未盡，若習法智未生。誰成就欲界盡諦所斷使？答曰：欲愛未盡，若盡法智未生。誰成就欲界道諦所斷使？答曰：欲愛未盡，若道法智未生。誰成就欲界思惟所斷使？答曰：欲愛未盡。誰成就色界苦諦所斷使？答曰：色愛未盡，若苦未知智未生。誰成就色界習諦所斷使？答曰：色愛未盡，若習未知智未生。誰成就色界盡諦所斷使？答曰：色愛未盡，若盡未知智未生。誰成就色界道諦所斷使？答曰：色愛未盡，若道未知智未生。誰成就色界思惟所斷使？答曰：色愛未盡。誰成就無色界苦諦所斷使？答曰：苦未知智未生。誰成就無色界習諦所斷使？答曰：習未知智未生。誰成就無色界盡諦所斷使？答曰：盡未知智未生。誰成就無色界道諦所斷使？答曰：道未知智未生。誰成就無色界思惟所斷使？答曰：無色界愛未盡(成就第七竟也)。
誰不成就眼根？答曰：無色界，欲界若未得若得便失。耳鼻舌根亦復如是。誰不成就身根？答曰：無色界意根無不成就。誰不成就男根女根？答曰：色無色界，欲界未得若得便失。命根無不成就。誰不成就樂根？答曰：凡夫人生遍凈天上。誰不成就苦根？答曰：色無色界。誰不成就喜根？答曰：凡夫人生光音天上。誰不成就憂根？答曰：欲愛已盡
【現代漢語翻譯】 現代漢語譯本 誰成就欲界習諦所斷使？答：如果欲愛（Kāma-rāga，對欲界的貪愛）未斷盡，或者還沒有生起習法智（samudaya-dharma-jñāna，關於苦集之因的智慧）。 誰成就欲界盡諦所斷使？答：如果欲愛未斷盡，或者還沒有生起盡法智（nirodha-dharma-jñāna，關於苦滅之道的智慧）。 誰成就欲界道諦所斷使？答：如果欲愛未斷盡，或者還沒有生起道法智（mārga-dharma-jñāna，關於通往苦滅之道的智慧）。 誰成就欲界思惟所斷使？答：如果欲愛未斷盡。 誰成就色界苦諦所斷使？答：如果色愛（rūpa-rāga，對色界的貪愛）未斷盡，或者還沒有生起苦未知智（duhkha-anvaya-jñāna，關於色界之苦的智慧）。 誰成就色界習諦所斷使？答：如果色愛未斷盡，或者還沒有生起習未知智（samudaya-anvaya-jñāna，關於色界苦集之因的智慧）。 誰成就色界盡諦所斷使？答：如果色愛未斷盡，或者還沒有生起盡未知智（nirodha-anvaya-jñāna，關於色界苦滅之道的智慧）。 誰成就色界道諦所斷使？答：如果色愛未斷盡，或者還沒有生起道未知智（mārga-anvaya-jñāna，關於通往色界苦滅之道的智慧）。 誰成就色界思惟所斷使？答：如果色愛未斷盡。 誰成就無色界苦諦所斷使？答：如果還沒有生起苦未知智。 誰成就無色界習諦所斷使？答：如果還沒有生起習未知智。 誰成就無色界盡諦所斷使？答：如果還沒有生起盡未知智。 誰成就無色界道諦所斷使？答：如果還沒有生起道未知智。 誰成就無色界思惟所斷使？答：如果無色愛（arūpa-rāga，對無色界的貪愛）未斷盡（第七成就結束）。 誰不成就眼根？答：在無色界，以及在欲界如果未獲得眼根或者獲得后又失去。 耳根、鼻根、舌根的情況也與此類似。 誰不成就身根？答：在無色界。意根沒有不成就的。 誰不成就男根、女根？答：在色界和無色界，以及在欲界如果未獲得或者獲得后又失去。 命根沒有不成就的。 誰不成就樂根？答：凡夫生於遍凈天（Subhakinha deva）之上。 誰不成就苦根？答：在色界和無色界。 誰不成就喜根？答：凡夫生於光音天（Ābhassara deva）之上。 誰不成就憂根？答：欲愛已經斷盡。
【English Translation】 English version Who achieves the fetters eradicated by the Path of Cultivation (bhāvanā-heya) pertaining to the Truth of Origin (samudaya-satya) in the Desire Realm (Kāma-dhātu)? Answer: If desire-attachment (Kāma-rāga) is not yet exhausted, or if the Knowledge of the Dharma of Origin (samudaya-dharma-jñāna) has not yet arisen. Who achieves the fetters eradicated by the Path of Cultivation pertaining to the Truth of Cessation (nirodha-satya) in the Desire Realm? Answer: If desire-attachment is not yet exhausted, or if the Knowledge of the Dharma of Cessation (nirodha-dharma-jñāna) has not yet arisen. Who achieves the fetters eradicated by the Path of Cultivation pertaining to the Truth of the Path (mārga-satya) in the Desire Realm? Answer: If desire-attachment is not yet exhausted, or if the Knowledge of the Dharma of the Path (mārga-dharma-jñāna) has not yet arisen. Who achieves the fetters eradicated by thought (darśana-heya) in the Desire Realm? Answer: If desire-attachment is not yet exhausted. Who achieves the fetters eradicated by thought pertaining to the Truth of Suffering (duhkha-satya) in the Form Realm (Rūpa-dhātu)? Answer: If form-attachment (rūpa-rāga) is not yet exhausted, or if the Knowledge of Suffering (duhkha-anvaya-jñāna) has not yet arisen. Who achieves the fetters eradicated by thought pertaining to the Truth of Origin in the Form Realm? Answer: If form-attachment is not yet exhausted, or if the Knowledge of Origin (samudaya-anvaya-jñāna) has not yet arisen. Who achieves the fetters eradicated by thought pertaining to the Truth of Cessation in the Form Realm? Answer: If form-attachment is not yet exhausted, or if the Knowledge of Cessation (nirodha-anvaya-jñāna) has not yet arisen. Who achieves the fetters eradicated by thought pertaining to the Truth of the Path in the Form Realm? Answer: If form-attachment is not yet exhausted, or if the Knowledge of the Path (mārga-anvaya-jñāna) has not yet arisen. Who achieves the fetters eradicated by thought in the Form Realm? Answer: If form-attachment is not yet exhausted. Who achieves the fetters eradicated by thought pertaining to the Truth of Suffering in the Formless Realm (Arūpa-dhātu)? Answer: If the Knowledge of Suffering has not yet arisen. Who achieves the fetters eradicated by thought pertaining to the Truth of Origin in the Formless Realm? Answer: If the Knowledge of Origin has not yet arisen. Who achieves the fetters eradicated by thought pertaining to the Truth of Cessation in the Formless Realm? Answer: If the Knowledge of Cessation has not yet arisen. Who achieves the fetters eradicated by thought pertaining to the Truth of the Path in the Formless Realm? Answer: If the Knowledge of the Path has not yet arisen. Who achieves the fetters eradicated by thought in the Formless Realm? Answer: If formless-attachment (arūpa-rāga) is not yet exhausted (The seventh achievement ends here). Who does not achieve the eye faculty (cakṣur-indriya)? Answer: In the Formless Realm, and in the Desire Realm if the eye faculty has not been obtained or has been obtained and then lost. The same applies to the ear (śrotra), nose (ghrāṇa), and tongue (jihvā) faculties. Who does not achieve the body faculty (kāya-indriya)? Answer: In the Formless Realm. There is no one who does not achieve the mind faculty (manas-indriya). Who does not achieve the male (puruṣa) or female (strī) faculties? Answer: In the Form and Formless Realms, and in the Desire Realm if they have not been obtained or have been obtained and then lost. There is no one who does not achieve the life faculty (jīvitendriya). Who does not achieve the pleasure faculty (sukha-indriya)? Answer: Ordinary beings (pṛthagjana) born in the Subhakinha deva (Pure Glory) heaven. Who does not achieve the pain faculty (duḥkha-indriya)? Answer: In the Form and Formless Realms. Who does not achieve the joy faculty (saumanasya-indriya)? Answer: Ordinary beings born in the Ābhassara deva (Radiant Light) heaven. Who does not achieve the sorrow faculty (daurmanasya-indriya)? Answer: Desire-attachment has already been exhausted.
。護根無不成就。誰不成就信精進念定慧根？答曰：善根本斷。誰不成就未知根已知根無知根？答曰：若未得若得便失。誰不成就眼持耳鼻舌持？答曰：無色界，欲界若未得若得便失。誰不成就身持色聲細滑持？答曰：無色界。誰不成就眼識耳識身識持？答曰：生梵天上不現在前。誰不成就香持味持鼻識舌識持？答曰：色無色界。意持法持竟識持無不成就。誰不成就眼入耳鼻舌入？答曰：無色界，欲界若未得若得便失。誰不成就身入色聲細滑入？答曰：無色界。誰不成就香入味入？答曰：色無色界。意入法入無不成就。誰不成就色陰？答曰：凡夫人生無色界。痛想行識陰無不成就。誰不成就色盛陰？答曰：無色界。痛想行識盛陰無不成就。誰不成就地種乃至空種？答曰：無色界。識種無不成就。誰不成就色法？答曰：凡夫人生無色界。無色法無不成就。誰不成就可見法有對法？答曰：無色界。不可見法無對法無不成就。有漏無漏、有為無為、過去未來現在法無不成就。誰不成就善法？答曰：善根本斷。誰不成就不善法？答曰：欲愛已盡。無記法無不成就。誰不成就欲界系法？答曰：無色界。誰不成就色界系法？答曰：無色界。無色界系法無不成就。誰不成就學無學法？答曰：若未得若得便失。非學非無學法無不成就。
【現代漢語翻譯】 現代漢語譯本：護根（Indriya，控制能力）沒有不成就的。誰不成就信根（Saddha-indriya，信仰之根）、精進根（Viriya-indriya，精進之根）、念根（Sati-indriya，正念之根）、定根（Samadhi-indriya，禪定之根）、慧根（Panna-indriya，智慧之根）？答：善根斷絕者。 誰不成就未知根（Anajatam-annassami'ndriya，我將知未知之根）、已知根（Annindriya，已知之根）、無知根（Annatavindriya，已知的根）？答：如果未獲得，或者獲得后又失去者。 誰不成就眼持（Cakkhu-ayatana，眼處）、耳鼻舌持（Sota-ghana-jivha-ayatana，耳鼻舌處）？答：無色界（Arupa-dhatu），欲界（Kama-dhatu）如果未獲得，或者獲得后又失去者。 誰不成就身持（Kaya-ayatana，身處）、色聲細滑持（Rupa-sadda-sanha-phassa-ayatana，色聲細滑處）？答：無色界（Arupa-dhatu）。 誰不成就眼識（Cakkhu-vinnana，眼識）、耳識（Sota-vinnana，耳識）、身識持（Kaya-vinnana，身識）？答：生於梵天（Brahma-loka）上，但這些識不現在前者。 誰不成就香持（Gandha-ayatana，香處）、味持（Rasa-ayatana，味處）、鼻識（Ghana-vinnana，鼻識）、舌識持（Jivha-vinnana，舌識）？答：色界（Rupa-dhatu）無色界（Arupa-dhatu）。 意持（Mano-ayatana，意處）、法持（Dhamma-ayatana，法處）、竟識持（意識）沒有不成就的。誰不成就眼入（Cakkhu-ayatana，眼入）、耳鼻舌入（Sota-ghana-jivha-ayatana，耳鼻舌入）？答：無色界（Arupa-dhatu），欲界（Kama-dhatu）如果未獲得，或者獲得后又失去者。 誰不成就身入（Kaya-ayatana，身入）、色聲細滑入（Rupa-sadda-sanha-phassa-ayatana，色聲細滑入）？答：無色界（Arupa-dhatu）。 誰不成就香入（Gandha-ayatana，香入）、味入（Rasa-ayatana，味入）？答：色界（Rupa-dhatu）無色界（Arupa-dhatu）。 意入（Mano-ayatana，意入）、法入（Dhamma-ayatana，法入）沒有不成就的。誰不成就色陰（Rupa-khandha，色蘊）？答：凡夫人生，無色界（Arupa-dhatu）。 痛想行識陰（Vedana-sanna-sankhara-vinnana-khandha，受想行識蘊）沒有不成就的。誰不成就色盛陰（Rupa-khandha，色蘊）？答：無色界（Arupa-dhatu）。 痛想行識盛陰（Vedana-sanna-sankhara-vinnana-khandha，受想行識蘊）沒有不成就的。誰不成就地種（Pathavi-dhatu，地界）乃至空種（Akasa-dhatu，空界）？答：無色界（Arupa-dhatu）。 識種（Vinnana-dhatu，識界）沒有不成就的。誰不成就色法（Rupa-dhamma，色法）？答：凡夫人生，無色界（Arupa-dhatu）。 無色法（Arupa-dhamma，無色法）沒有不成就的。誰不成就可見法（Sanidassana-dhamma，可見法）有對法（Sappatigha-dhamma，有對法）？答：無色界（Arupa-dhatu）。 不可見法（Anidassana-dhamma，不可見法）無對法（Appatigha-dhamma，無對法）沒有不成就的。有漏（Sasava，有漏）、無漏（Anasava，無漏）、有為（Sankhata，有為）、無為（Asankhata，無為）、過去（Atita，過去）、未來（Anagata，未來）、現在法（Paccuppanna，現在）沒有不成就的。誰不成就善法（Kusala-dhamma，善法）？答：善根斷絕者。 誰不成就惡法（Akusala-dhamma，不善法）？答：欲愛（Kama-raga，對欲的貪愛）已盡者。無記法（Abyakata-dhamma，無記法）沒有不成就的。誰不成就欲界系法（Kama-avacara-dhamma，欲界系法）？答：無色界（Arupa-dhatu）。 誰不成就色界系法（Rupa-avacara-dhamma，色界系法）？答：無色界（Arupa-dhatu）。無色界系法（Arupa-avacara-dhamma，無色界系法）沒有不成就的。誰不成就學法（Sekha-dhamma，有學法）、無學法（Asekha-dhamma，無學法）？答：如果未獲得，或者獲得后又失去者。 非學非無學法（Nasekha-nassekha-dhamma，非有學非無學法）沒有不成就的。
【English Translation】 English version: The controlling faculties (Indriya) are all accomplished. Who does not accomplish the faculty of faith (Saddha-indriya), the faculty of energy (Viriya-indriya), the faculty of mindfulness (Sati-indriya), the faculty of concentration (Samadhi-indriya), and the faculty of wisdom (Panna-indriya)? Answer: One whose roots of good are severed. Who does not accomplish the 'I shall know what is not yet known' faculty (Anajatam-annassami'ndriya), the faculty of knowledge (Annindriya), and the faculty of the known (Annatavindriya)? Answer: One who has not attained them, or having attained them, has lost them. Who does not accomplish the eye-base (Cakkhu-ayatana), the ear, nose, and tongue bases (Sota-ghana-jivha-ayatana)? Answer: The formless realm (Arupa-dhatu); in the desire realm (Kama-dhatu), one who has not attained them, or having attained them, has lost them. Who does not accomplish the body-base (Kaya-ayatana), the form, sound, and tactile bases (Rupa-sadda-sanha-phassa-ayatana)? Answer: The formless realm (Arupa-dhatu). Who does not accomplish eye-consciousness (Cakkhu-vinnana), ear-consciousness (Sota-vinnana), and body-consciousness (Kaya-vinnana)? Answer: One born in the Brahma-loka heavens, but these consciousnesses are not presently occurring. Who does not accomplish the odor-base (Gandha-ayatana), the flavor-base (Rasa-ayatana), nose-consciousness (Ghana-vinnana), and tongue-consciousness (Jivha-vinnana)? Answer: The form realm (Rupa-dhatu) and the formless realm (Arupa-dhatu). The mind-base (Mano-ayatana), the mental-object base (Dhamma-ayatana), and complete consciousness are all accomplished. Who does not accomplish the eye-entry (Cakkhu-ayatana), the ear, nose, and tongue entries (Sota-ghana-jivha-ayatana)? Answer: The formless realm (Arupa-dhatu); in the desire realm (Kama-dhatu), one who has not attained them, or having attained them, has lost them. Who does not accomplish the body-entry (Kaya-ayatana), the form, sound, and tactile entries (Rupa-sadda-sanha-phassa-ayatana)? Answer: The formless realm (Arupa-dhatu). Who does not accomplish the odor-entry (Gandha-ayatana), the flavor-entry (Rasa-ayatana)? Answer: The form realm (Rupa-dhatu) and the formless realm (Arupa-dhatu). The mind-entry (Mano-ayatana) and the mental-object entry (Dhamma-ayatana) are all accomplished. Who does not accomplish the form aggregate (Rupa-khandha)? Answer: An ordinary person, the formless realm (Arupa-dhatu). The feeling, perception, mental formations, and consciousness aggregates (Vedana-sanna-sankhara-vinnana-khandha) are all accomplished. Who does not accomplish the form aggregate (Rupa-khandha)? Answer: The formless realm (Arupa-dhatu). The feeling, perception, mental formations, and consciousness aggregates (Vedana-sanna-sankhara-vinnana-khandha) are all accomplished. Who does not accomplish the earth element (Pathavi-dhatu) up to the space element (Akasa-dhatu)? Answer: The formless realm (Arupa-dhatu). The consciousness element (Vinnana-dhatu) is all accomplished. Who does not accomplish form (Rupa-dhamma)? Answer: An ordinary person, the formless realm (Arupa-dhatu). Non-form (Arupa-dhamma) is all accomplished. Who does not accomplish visible phenomena (Sanidassana-dhamma) and resistant phenomena (Sappatigha-dhamma)? Answer: The formless realm (Arupa-dhatu). Invisible phenomena (Anidassana-dhamma) and non-resistant phenomena (Appatigha-dhamma) are all accomplished. Defiled (Sasava), undefiled (Anasava), conditioned (Sankhata), unconditioned (Asankhata), past (Atita), future (Anagata), and present phenomena (Paccuppanna) are all accomplished. Who does not accomplish wholesome phenomena (Kusala-dhamma)? Answer: One whose roots of good are severed. Who does not accomplish unwholesome phenomena (Akusala-dhamma)? Answer: One in whom desire for sensual pleasures (Kama-raga) is exhausted. Indeterminate phenomena (Abyakata-dhamma) are all accomplished. Who does not accomplish phenomena pertaining to the desire realm (Kama-avacara-dhamma)? Answer: The formless realm (Arupa-dhatu). Who does not accomplish phenomena pertaining to the form realm (Rupa-avacara-dhamma)? Answer: The formless realm (Arupa-dhatu). Phenomena pertaining to the formless realm (Arupa-avacara-dhamma) are all accomplished. Who does not accomplish the training (Sekha-dhamma) and no-training (Asekha-dhamma) phenomena? Answer: One who has not attained them, or having attained them, has lost them. Neither-training-nor-no-training phenomena (Nasekha-nassekha-dhamma) are all accomplished.
誰不成就見諦所斷法？答曰：道未知智生。思惟所斷、無斷滅法、苦諦習諦無不成就。誰不成就盡諦？答曰：若未得若得便失。誰不成就道諦？答曰：未得。禪中誰不成就初禪？答曰：凡夫人生梵天上。誰不成就二禪？答曰：凡夫人生光音天上。誰不成就三禪？答曰：凡夫人生遍凈天上。誰不成就四禪？答曰：凡夫人生無色界(譯人云經本爾)。誰不成就四等？答曰：若未得若得便失。無色中誰不成就空處？答曰：凡夫人生空處上。誰不成就識處？答曰：凡夫人生識處上。誰不成就不用處？答曰：凡夫人生不用處上。有想無想處無不成就。誰不成就解脫、除入、一切入？答曰：若未得若得便失。誰不成就法智未知智？答曰：未得。誰不成就知他人心智？答曰：若未得若得便失。等智無不成就。誰不成就苦智習盡道智、空無相無愿？答曰：未得。結中誰不成就身見？答曰：苦未知智生。誰不成就戒盜疑？答曰：道未知智生。誰不成就貪瞋恚愚癡及欲漏？答曰：欲愛已盡。誰不成就有漏無明漏？答曰：無色界愛已盡。流中誰不成就欲流？答曰：欲愛已盡。誰不成就有流無明流？答曰：無色界愛已盡。誰不成就見流？答曰：道未知智生。軛亦如是。受中誰不成就欲受？答曰：欲愛已盡。誰不成就戒受見受？答曰：道未知智生
【現代漢語翻譯】 現代漢語譯本 誰不成就見諦（Dṛṣṭi-satya，見真諦）所斷法？答：道未知智生。思惟所斷、無斷滅法、苦諦習諦無不成就。 誰不成就盡諦（Nirodha-satya，滅真諦）？答：若未得若得便失。 誰不成就道諦（Mārga-satya，道真諦）？答：未得。 禪定中誰不成就初禪（Prathama Dhyana，第一禪）？答：凡夫人生梵天（Brahmaloka，色界天之一）上。 誰不成就二禪（Dvitīya Dhyana，第二禪）？答：凡夫人生光音天（Ābhāsvara，色界天之一）上。 誰不成就三禪（Tṛtīya Dhyana，第三禪）？答：凡夫人生遍凈天（Śubhakṛtsna，色界天之一）上。 誰不成就四禪（Caturtha Dhyana，第四禪）？答：凡夫人生無(譯人云經本爾)。 誰不成就四等（Caturvidha-samatā，四種平等心）？答：若未得若得便失。 無色界中誰不成就空處（Ākāśānantyāyatana，空無邊處）？答：凡夫人生空處上。 誰不成就識處（Vijñānānantyāyatana，識無邊處）？答：凡夫人生識處上。 誰不成就不用處（Ākiṃcanyāyatana，無所有處）？答：凡夫人生不用處上。有想無想處無不成就。 誰不成就解脫（Moksha，解脫）、除入（Nirodha-samāpatti，滅盡定）、一切入（Sarva-ekatva-samāpatti，一切入定）？答：若未得若得便失。 誰不成就法智（Dharma-jñāna，法智）未知智（Ananvaya-jñāna，未知智）？答：未得。 誰不成就知他人心智（Para-citta-jñāna，他心智）？答：若未得若得便失。等智無不成就。 誰不成就苦智（Dukkha-jñāna，苦智）習盡道智（Samudaya-nirodha-mārga-jñāna，集滅道智）、空（Śūnyatā，空性）無相（Animitta，無相）無愿（Apranihita，無愿）？答：未得。 結中誰不成就身見（Satkāya-dṛṣṭi，身見）？答：苦未知智生。 誰不成就戒盜疑（Śīlavrata-parāmarśa-vicikitsā，戒禁取見疑）？答：道未知智生。 誰不成就貪瞋恚愚癡及欲漏（Kāma-āsrava，欲漏）？答：欲愛已盡。 誰不成就有漏（Bhava-āsrava，有漏）無明漏（Avidyā-āsrava，無明漏）？答：無愛已盡。 流中誰不成就欲流（Kāma-ogha，欲流）？答：欲愛已盡。 誰不成就有流（Bhava-ogha，有流）無明流（Avidyā-ogha，無明流）？答：無**愛已盡。 誰不成就見流（Dṛṣṭi-ogha，見流）？答：道未知智生。 軛亦如是。 受中誰不成就欲受（Kāma-vedanā，欲受）？答：欲愛已盡。 誰不成就戒受見受（Śīlavrata-vedanā-dṛṣṭi-vedanā，戒禁取見受和見受）？答：道未知智生。
【English Translation】 English version Who does not accomplish the dharmas abandoned by the vision of truth (Dṛṣṭi-satya)? Answer: The knowledge of the path not yet known arises. The dharmas abandoned by contemplation, the dharmas that are not cut off, the truth of suffering and the truth of origin are all accomplished. Who does not accomplish the truth of cessation (Nirodha-satya)? Answer: If not yet attained, or if attained and then lost. Who does not accomplish the truth of the path (Mārga-satya)? Answer: Not yet attained. In dhyana, who does not accomplish the first dhyana (Prathama Dhyana)? Answer: Ordinary people born in the Brahma heaven (Brahmaloka). Who does not accomplish the second dhyana (Dvitīya Dhyana)? Answer: Ordinary people born in the heaven of radiant sound (Ābhāsvara). Who does not accomplish the third dhyana (Tṛtīya Dhyana)? Answer: Ordinary people born in the heaven of pervasive purity (Śubhakṛtsna). Who does not accomplish the fourth dhyana (Caturtha Dhyana)? Answer: Ordinary people born in the heaven of no (translator's note: the scripture is like this). Who does not accomplish the four equalities (Caturvidha-samatā)? Answer: If not yet attained, or if attained and then lost. In the formless realm, who does not accomplish the sphere of infinite space (Ākāśānantyāyatana)? Answer: Ordinary people born above the sphere of infinite space. Who does not accomplish the sphere of infinite consciousness (Vijñānānantyāyatana)? Answer: Ordinary people born above the sphere of infinite consciousness. Who does not accomplish the sphere of nothingness (Ākiṃcanyāyatana)? Answer: Ordinary people born above the sphere of nothingness. The sphere of neither perception nor non-perception is all accomplished. Who does not accomplish liberation (Moksha), cessation attainment (Nirodha-samāpatti), all-inclusiveness attainment (Sarva-ekatva-samāpatti)? Answer: If not yet attained, or if attained and then lost. Who does not accomplish the knowledge of dharma (Dharma-jñāna), the knowledge of the unknown (Ananvaya-jñāna)? Answer: Not yet attained. Who does not accomplish the knowledge of knowing the minds of others (Para-citta-jñāna)? Answer: If not yet attained, or if attained and then lost. Equal knowledge is all accomplished. Who does not accomplish the knowledge of suffering (Dukkha-jñāna), the knowledge of the origin, cessation, and path (Samudaya-nirodha-mārga-jñāna), emptiness (Śūnyatā), signlessness (Animitta), wishlessness (Apranihita)? Answer: Not yet attained. Among the fetters, who does not accomplish self-view (Satkāya-dṛṣṭi)? Answer: The knowledge of suffering not yet known arises. Who does not accomplish adherence to rules and rituals and doubt (Śīlavrata-parāmarśa-vicikitsā)? Answer: The knowledge of the path not yet known arises. Who does not accomplish greed, hatred, anger, ignorance, and the outflow of desire (Kāma-āsrava)? Answer: Desire-love is already exhausted. Who does not accomplish the outflow of existence (Bhava-āsrava), the outflow of ignorance (Avidyā-āsrava)? Answer: No -love is already exhausted. Among the floods, who does not accomplish the flood of desire (Kāma-ogha)? Answer: Desire-love is already exhausted. Who does not accomplish the flood of existence (Bhava-ogha), the flood of ignorance (Avidyā-ogha)? Answer: No **-love is already exhausted. Who does not accomplish the flood of views (Dṛṣṭi-ogha)? Answer: The knowledge of the path not yet known arises. The yokes are also the same. Among the feelings, who does not accomplish the feeling of desire (Kāma-vedanā)? Answer: Desire-love is already exhausted. Who does not accomplish the feeling of adherence to rules and rituals and the feeling of views (Śīlavrata-vedanā-dṛṣṭi-vedanā)? Answer: The knowledge of the path not yet known arises.
。誰不成就我受？答曰：無色界愛已盡。縛中誰不成就欲愛身縛瞋恚身縛？答曰：欲愛已盡。誰不成就戒盜身縛我見身縛？答曰：道未知智生。蓋中誰不成就貪慾瞋恚睡眠調戲？答曰：欲愛已盡。誰不成就疑蓋？答曰：欲愛已盡，若欲愛未盡道法智生。結中誰不成就瞋恚慳嫉結？答曰：欲愛已盡。誰不成就愛結憍慢結？答曰：無色界愛已盡。下分中誰不成就貪慾瞋恚？答曰：欲愛已盡。誰不成就身見？答曰：苦未知智生。誰不成就戒盜疑？答曰：道未知智生。見中誰不成就身見邊見？答曰：苦未知智生。誰不成就邪見見盜戒盜？答曰：道未知智生。愛身中誰不成就鼻舌更愛？答曰：欲愛已盡。誰不成就眼耳身更愛？答曰：梵天上愛已盡。誰不成就意更愛？答曰：無色界愛已盡。使中誰不成就貪慾瞋恚使？答曰：欲愛已盡。誰不成就有愛使憍慢使無明使？答曰：無色界愛已盡。誰不成就見使疑使？答曰：道未知智生。結中誰不成就瞋恚慳嫉結？答曰：欲愛已盡。誰不成就愛結憍慢無明結？答曰：無色界愛已盡。誰不成就見失愿疑結？答曰：道未知智生。九十八使誰不成就欲界苦諦所斷使？答曰：欲愛已盡，若欲愛未盡苦法智生。誰不成就欲界習諦所斷使？答曰：欲愛已盡，若欲愛未盡習法智生。誰不成就欲界盡諦所斷使
【現代漢語翻譯】 現代漢語譯本 誰不成就我受？答：無色愛已盡。 誰不成就欲愛身縛（kāma-rāga-kāya-bandhana，對欲的貪愛的身體束縛）、瞋恚身縛（vyāpāda-kāya-bandhana，對嗔恨的身體束縛）？答：欲愛已盡。 誰不成就戒盜身縛（śīla-vata-kāya-bandhana，對戒律和誓言的身體束縛）、我見身縛（satkāya-dṛṣṭi-kāya-bandhana，對自我的觀點的身體束縛）？答：道未知智生。 蓋中誰不成就貪慾（abhidhyā，貪婪）、瞋恚（vyāpāda，嗔恨）、睡眠（styāna，昏沉）、調戲（auddhatya，掉舉）？答：欲愛已盡。 誰不成就疑蓋（vicikicchā-nivaraṇa，懷疑的覆蓋）？答：欲愛已盡，若欲愛未盡道法智生。 結中誰不成就瞋恚（krodha，憤怒）慳（mātsarya，吝嗇）嫉結（īrṣyā-saṃyojana，嫉妒的束縛）？答：欲愛已盡。 誰不成就愛結（rāga-saṃyojana，貪愛的束縛）憍慢結（māna-saṃyojana，驕傲的束縛）？答：無色愛已盡。 下分中誰不成就貪慾（kāma-rāga，對欲的貪愛）瞋恚（vyāpāda，嗔恨）？答：欲愛已盡。 誰不成就身見（satkāya-dṛṣṭi，對自我的觀點）？答：苦未知智生。 誰不成就戒盜（śīla-vata，戒律和誓言）疑（vicikicchā，懷疑）？答：道未知智生。 見中誰不成就身見（satkāya-dṛṣṭi，對自我的觀點）邊見（anta-grāha-dṛṣṭi，極端觀點）？答：苦未知智生。 誰不成就邪見（mithyā-dṛṣṭi，錯誤的觀點）見盜（dṛṣṭi-parāmarśa，對觀點的執取）戒盜（śīla-vata-parāmarśa，對戒律和誓言的執取）？答：道未知智生。 愛身中誰不成就鼻舌更愛（ghrāṇa-jihvā-sparśa-rāga，鼻舌接觸的貪愛）？答：欲愛已盡。 誰不成就眼耳身更愛（cakṣu-śrotra-kāya-sparśa-rāga，眼耳身接觸的貪愛）？答：梵天上愛已盡。 誰不成就意更愛（mana-sparśa-rāga，意的接觸的貪愛）？答：無色愛已盡。 使中誰不成就貪慾（rāga，貪愛）瞋恚使（pratigha-anuśaya，嗔恨的潛在傾向）？答：欲愛已盡。 誰不成就有愛使（bhava-rāga-anuśaya，對存在的貪愛的潛在傾向）憍慢使（māna-anuśaya，驕傲的潛在傾向）無明使（avidyā-anuśaya，無明的潛在傾向）？答：無色愛已盡。 誰不成就見使（dṛṣṭi-anuśaya，觀點的潛在傾向）疑使（vicikicchā-anuśaya，懷疑的潛在傾向）？答：道未知智生。 結中誰不成就瞋恚（krodha，憤怒）慳（mātsarya，吝嗇）嫉結（īrṣyā-saṃyojana，嫉妒的束縛）？答：欲愛已盡。 誰不成就愛結（rāga-saṃyojana，貪愛的束縛）憍慢無明結（māna-avidyā-saṃyojana，驕傲和無明的束縛）？答：無色愛已盡。 誰不成就見失愿疑結（dṛṣṭi-śīla-vata-vicikicchā-saṃyojana，對觀點、戒律和誓言的執取以及懷疑的束縛）？答：道未知智生。 九十八使誰不成就欲界苦諦所斷使（kāmadhātu-duḥkha-satya-prahātavya-anuśaya，欲界苦諦所斷的潛在傾向）？答：欲愛已盡，若欲愛未盡苦法智生。 誰不成就欲界習諦所斷使（kāmadhātu-samudaya-satya-prahātavya-anuśaya，欲界集諦所斷的潛在傾向）？答：欲愛已盡，若欲愛未盡習法智生。 誰不成就欲界盡諦所斷使
【English Translation】 English version Who does not accomplish 'I' feeling? Answer: One in whom attachment to the formless realm is exhausted. Who does not accomplish the body-bond of sensual desire (kāma-rāga-kāya-bandhana), the body-bond of aversion (vyāpāda-kāya-bandhana)? Answer: One in whom sensual desire is exhausted. Who does not accomplish the body-bond of adherence to rules and vows (śīla-vata-kāya-bandhana), the body-bond of self-view (satkāya-dṛṣṭi-kāya-bandhana)? Answer: One in whom the knowledge of the path has not yet arisen. Among the hindrances, who does not accomplish covetousness (abhidhyā), aversion (vyāpāda), sloth (styāna), and restlessness (auddhatya)? Answer: One in whom sensual desire is exhausted. Who does not accomplish the hindrance of doubt (vicikicchā-nivaraṇa)? Answer: One in whom sensual desire is exhausted; if sensual desire is not exhausted, the knowledge of the Dharma of the path arises. Among the fetters, who does not accomplish the fetters of anger (krodha), stinginess (mātsarya), and jealousy (īrṣyā-saṃyojana)? Answer: One in whom sensual desire is exhausted. Who does not accomplish the fetter of attachment (rāga-saṃyojana), the fetter of conceit (māna-saṃyojana)? Answer: One in whom attachment to the formless realm is exhausted. Among the lower fetters, who does not accomplish sensual desire (kāma-rāga) and aversion (vyāpāda)? Answer: One in whom sensual desire is exhausted. Who does not accomplish self-view (satkāya-dṛṣṭi)? Answer: One in whom the knowledge of suffering has not yet arisen. Who does not accomplish adherence to rules and vows (śīla-vata) and doubt (vicikicchā)? Answer: One in whom the knowledge of the path has not yet arisen. Among the views, who does not accomplish self-view (satkāya-dṛṣṭi) and extreme views (anta-grāha-dṛṣṭi)? Answer: One in whom the knowledge of suffering has not yet arisen. Who does not accomplish wrong view (mithyā-dṛṣṭi), grasping at views (dṛṣṭi-parāmarśa), and grasping at rules and vows (śīla-vata-parāmarśa)? Answer: One in whom the knowledge of the path has not yet arisen. Among the bodies of attachment, who does not accomplish attachment to contact through the nose and tongue (ghrāṇa-jihvā-sparśa-rāga)? Answer: One in whom sensual desire is exhausted. Who does not accomplish attachment to contact through the eye, ear, and body (cakṣu-śrotra-kāya-sparśa-rāga)? Answer: One in whom attachment to the Brahmā heavens is exhausted. Who does not accomplish attachment to contact through the mind (mana-sparśa-rāga)? Answer: One in whom attachment to the formless realm is exhausted. Among the underlying tendencies, who does not accomplish the underlying tendencies of attachment (rāga) and aversion (pratigha-anuśaya)? Answer: One in whom sensual desire is exhausted. Who does not accomplish the underlying tendencies of attachment to existence (bhava-rāga-anuśaya), conceit (māna-anuśaya), and ignorance (avidyā-anuśaya)? Answer: One in whom attachment to the formless realm is exhausted. Who does not accomplish the underlying tendencies of views (dṛṣṭi-anuśaya) and doubt (vicikicchā-anuśaya)? Answer: One in whom the knowledge of the path has not yet arisen. Among the fetters, who does not accomplish the fetters of anger (krodha), stinginess (mātsarya), and jealousy (īrṣyā-saṃyojana)? Answer: One in whom sensual desire is exhausted. Who does not accomplish the fetters of attachment (rāga-saṃyojana), conceit, and ignorance (māna-avidyā-saṃyojana)? Answer: One in whom attachment to the formless realm is exhausted. Who does not accomplish the fetters of grasping at views, rules and vows, and doubt (dṛṣṭi-śīla-vata-vicikicchā-saṃyojana)? Answer: One in whom the knowledge of the path has not yet arisen. Among the ninety-eight underlying tendencies, who does not accomplish the underlying tendencies to be abandoned through the truth of suffering in the desire realm (kāmadhātu-duḥkha-satya-prahātavya-anuśaya)? Answer: One in whom sensual desire is exhausted; if sensual desire is not exhausted, the knowledge of the Dharma of suffering arises. Who does not accomplish the underlying tendencies to be abandoned through the truth of the origin in the desire realm (kāmadhātu-samudaya-satya-prahātavya-anuśaya)? Answer: One in whom sensual desire is exhausted; if sensual desire is not exhausted, the knowledge of the Dharma of origin arises. Who does not accomplish the underlying tendencies to be abandoned through the truth of cessation in the desire realm
？答曰：欲愛已盡，若欲愛未盡盡法智生。誰不成就欲界道諦所斷使？答曰：欲愛已盡，若欲愛未盡道法智生。誰不成就欲界思惟所斷使？答曰：欲愛已盡。誰不成就色界苦諦所斷使？答曰：色愛已盡，若色愛未盡苦未知智生。誰不成就色界習諦所斷使？答曰：色愛已盡，若色愛未盡習未知智生。誰不成就色界盡諦所斷使？答曰：色愛已盡，若色愛未盡盡未知智生。誰不成就色界道諦所斷使？答曰：色愛已盡，若色愛未盡道未知智生。誰不成就色界思惟所斷使。答曰。色愛已盡。誰不成就無色界苦諦所斷使？答曰：苦未知智生。誰不成就無色界習諦所斷使？答曰：習未知智生。誰不成就無色界盡諦所斷使？答曰：盡未知智生。誰不成就無色界道諦所斷使？答曰：道未知智生。誰不成就無色界思惟所斷使？答曰。無色界愛已盡(不成就八門竟也)。
眼根，斷智時，凡夫人到色愛盡，三十一使得斷智結不悉盡，聖人三使(色界三使)得斷智結不悉盡。如眼根，如是耳鼻舌身根、眼持耳鼻舌身持、色聲細滑持、眼入耳鼻舌身入、色聲細滑入、色陰色盛陰、地種乃至空種、色法可見法、有對法、色界系法、第四禪、慈悲護凈、解脫、后四除入、八一切入、知他人心智，斷智時，凡夫人到色愛盡，三十一使斷智結不悉盡
【現代漢語翻譯】 現代漢語譯本 問：誰不成就欲界（Kāmadhātu，指眾生所居的三界之一，此界眾生有情慾）道諦（Mārgasatya，四聖諦之一，指達到解脫的道路）所斷使（Anuśaya，煩惱的潛在傾向）？答：欲愛（Kāmarāga，對欲界的貪愛）已盡，若欲愛未盡，則道法智（指證悟道諦的智慧）生起。 問：誰不成就欲界思惟所斷使（指通過思維修斷的煩惱）？答：欲愛已盡。 問：誰不成就苦諦（Duḥkhasatya，四聖諦之一，指世間皆苦的真理）所斷使？答：色愛（Rūparāga，對色界的貪愛）已盡，若色愛未盡，則苦未知智（指尚未完全瞭解苦諦的智慧）生起。 問：誰不成就習諦（Samudayasatya，四聖諦之一，指苦的根源）所斷使？答：色愛已盡，若色愛未盡，則習未知智（指尚未完全瞭解習諦的智慧）生起。 問：誰不成就盡諦（Nirodhasatya，四聖諦之一，指滅苦的境界）所斷使？答：色愛已盡，若色愛未盡，則盡未知智（指尚未完全瞭解盡諦的智慧）生起。 問：誰不成就道諦所斷使？答：色愛已盡，若色愛未盡，則道未知智（指尚未完全瞭解道諦的智慧）生起。 問：誰不成就思惟所斷使？答：色愛已盡。 問：誰不成就無色界（Arūpadhātu，三界之一，此界眾生沒有物質形體）苦諦所斷使？答：苦未知智生。 問：誰不成就無色界習諦所斷使？答：習未知智生。 問：誰不成就無色界盡諦所斷使？答：盡未知智生。 問：誰不成就無色界道諦所斷使？答：道未知智生。 問：誰不成就無色界思惟所斷使？答：無色界愛已盡。（不成就八門竟也）。 眼根（cakṣurindriya，視覺器官），斷智時，凡夫人（Pṛthagjana，未證悟的普通人）到色愛盡，三十一使（指三十一種煩惱）得斷智結不悉盡，聖人（Ārya，已證悟的聖者）三使（指三種煩惱）得斷智結不悉盡。如眼根，如是耳根（śrotrendriya，聽覺器官）、鼻根（ghrāṇendriya，嗅覺器官）、舌根（jihvendriya，味覺器官）、身根（kāyendriya，觸覺器官）、眼持（cakṣurayatana，眼所依處）、耳持（śrotrāyatana，耳所依處）、鼻持（ghrāṇāyatana，鼻所依處）、舌持（jihvāyatana，舌所依處）、身持（kāyāyatana，身所依處）、色聲細滑持（指色、聲、香、味、觸五種感覺對像）、眼入（cakṣurāyatana，眼根的領域）、耳入（śrotrāyatana，耳根的領域）、鼻入（ghrāṇāyatana，鼻根的領域）、舌入（jihvāyatana，舌根的領域）、身入（kāyāyatana，身根的領域）、色聲細滑入（指色、聲、香、味、觸五種感覺對象的領域）、色陰（rūpaskandha，五蘊之一，指物質形態）、色盛陰（指物質形態的聚集）、地種（pṛthivīdhātu，地元素）、乃至空種（ākāśadhātu，空元素）、色法（rūpadharma，物質現象）、可見法（sanidarśana dharma，可見的事物）、有對法（sapratigha dharma，有障礙的事物）、系法（指被束縛的事物）、第四禪（caturtha dhyāna，四禪定的最高境界）、慈悲護凈（指慈、悲、喜、舍四無量心）、解脫（vimokṣa，從煩惱中解脫）、后四除入（指四種超越色界和無色界的禪定）、八一切入（指八種觀想一切處的方法）、知他人心智（paracittajñāna，瞭解他人心思的智慧），斷智時，凡夫人到色愛盡，三十一使斷智結不悉盡
【English Translation】 English version Q: Who does not accomplish the afflictions (Anuśaya, latent tendencies of defilements) that are severed by the Path Truth (Mārgasatya, one of the Four Noble Truths, referring to the path to liberation) in the Desire Realm (Kāmadhātu, one of the three realms where beings are driven by desires)? A: One in whom desire-attachment (Kāmarāga, attachment to the Desire Realm) has ceased, and if desire-attachment has not ceased, then the knowledge of the Dharma of the Path (referring to the wisdom that realizes the Path Truth) arises. Q: Who does not accomplish the afflictions severed by contemplation in the Desire Realm (referring to defilements severed through contemplation)? A: One in whom desire-attachment has ceased. Q: Who does not accomplish the afflictions severed by the Truth of Suffering (Duḥkhasatya, one of the Four Noble Truths, referring to the truth of suffering)? A: One in whom form-attachment (Rūparāga, attachment to the Form Realm) has ceased, and if form-attachment has not ceased, then the knowledge of the Unknowing of Suffering (referring to the wisdom that has not fully understood the Truth of Suffering) arises. Q: Who does not accomplish the afflictions severed by the Truth of Origin (Samudayasatya, one of the Four Noble Truths, referring to the origin of suffering)? A: One in whom form-attachment has ceased, and if form-attachment has not ceased, then the knowledge of the Unknowing of Origin (referring to the wisdom that has not fully understood the Truth of Origin) arises. Q: Who does not accomplish the afflictions severed by the Truth of Cessation (Nirodhasatya, one of the Four Noble Truths, referring to the cessation of suffering)? A: One in whom form-attachment has ceased, and if form-attachment has not ceased, then the knowledge of the Unknowing of Cessation (referring to the wisdom that has not fully understood the Truth of Cessation) arises. Q: Who does not accomplish the afflictions severed by the Truth of the Path? A: One in whom form-attachment has ceased, and if form-attachment has not ceased, then the knowledge of the Unknowing of the Path (referring to the wisdom that has not fully understood the Truth of the Path) arises. Q: Who does not accomplish the afflictions severed by contemplation? A: One in whom form-attachment has ceased. Q: Who does not accomplish the afflictions severed by the Truth of Suffering in the Formless Realm (Arūpadhātu, one of the three realms, where beings have no material form)? A: The knowledge of the Unknowing of Suffering arises. Q: Who does not accomplish the afflictions severed by the Truth of Origin in the Formless Realm? A: The knowledge of the Unknowing of Origin arises. Q: Who does not accomplish the afflictions severed by the Truth of Cessation in the Formless Realm? A: The knowledge of the Unknowing of Cessation arises. Q: Who does not accomplish the afflictions severed by the Truth of the Path in the Formless Realm? A: The knowledge of the Unknowing of the Path arises. Q: Who does not accomplish the afflictions severed by contemplation in the Formless Realm? A: Attachment to the Formless Realm has ceased. (The eight doors of non-accomplishment are complete). When the eye-faculty (cakṣurindriya, the organ of sight) is in the process of cutting off knowledge, ordinary people (Pṛthagjana, unenlightened beings) up to the cessation of form-attachment, the thirty-one afflictions (referring to thirty-one types of defilements) do not completely cease with the cutting-off knowledge of fetters; noble ones (Ārya, enlightened beings), with three afflictions (referring to three types of defilements), do not completely cease with the cutting-off knowledge of fetters. Like the eye-faculty, so too are the ear-faculty (śrotrendriya, the organ of hearing), nose-faculty (ghrāṇendriya, the organ of smell), tongue-faculty (jihvendriya, the organ of taste), body-faculty (kāyendriya, the organ of touch), eye-base (cakṣurāyatana, the base of the eye), ear-base (śrotrāyatana, the base of the ear), nose-base (ghrāṇāyatana, the base of the nose), tongue-base (jihvāyatana, the base of the tongue), body-base (kāyāyatana, the base of the body), the bases of form, sound, fine touch, the eye-entry (cakṣurāyatana, the field of the eye faculty), ear-entry (śrotrāyatana, the field of the ear faculty), nose-entry (ghrāṇāyatana, the field of the nose faculty), tongue-entry (jihvāyatana, the field of the tongue faculty), body-entry (kāyāyatana, the field of the body faculty), the entries of form, sound, fine touch, the form aggregate (rūpaskandha, one of the five aggregates, referring to material form), the aggregate of form's flourishing, the earth element (pṛthivīdhātu, the element of earth), up to the space element (ākāśadhātu, the element of space), form-dharmas (rūpadharma, material phenomena), visible dharmas (sanidarśana dharma, visible things), resistant dharmas (sapratigha dharma, things with obstruction), bound dharmas (referring to things that are bound), the fourth dhyana (caturtha dhyāna, the highest state of the four dhyanas), loving-kindness, compassion, protective purity (referring to the four immeasurables: loving-kindness, compassion, joy, and equanimity), liberation (vimokṣa, liberation from defilements), the last four formless attainments (referring to the four meditations that transcend the Form and Formless Realms), the eight all-pervading attainments (referring to eight methods of contemplating all places), the knowledge of knowing others' minds (paracittajñāna, the wisdom of understanding others' thoughts), when cutting off knowledge, ordinary people up to the cessation of form-attachment, the thirty-one afflictions do not completely cease with the cutting-off knowledge of fetters.
，聖人三使斷智結不悉盡。意根，得斷智時到無色界愛盡，三使得斷智三結永盡。如意根，如是命根、護根、信精進念定慧根、意持法持意識持、意入法入、痛陰想行識陰、痛盛陰想行識盛陰、識種、無色法、不可見法、無對法、有漏法、有為法、過去未來現在法、善法無記法、無色界系法、非學非無學法、思惟所斷法、苦諦習諦、有想無想處有想無想處解脫、滅盡解脫，等智斷智時，到無色界愛盡，三使斷智三結永盡。男根女根，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人四使斷智三結永盡。如男根女根，如是苦根憂根、香持味持鼻識舌識持、香入味入、不善法、欲界系法，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人四使斷智三結永盡。樂根，斷智時到遍凈天愛盡，即彼樂根斷智結使不悉盡。喜根，斷智時到光音天愛盡，即彼喜根斷智結使不悉盡。眼識耳識身識持，斷智時到梵天上愛盡，即彼三識持斷智結使不悉盡。見諦所斷法，得斷智時，色愛未盡，道未知智現在前，十四使斷智三結永盡；色愛已盡，道未知智現在前，七使斷智三結永盡。禪中初禪，斷智時到初禪愛盡，即彼初禪斷智結使不悉盡。第二禪，斷智時到第二禪處愛盡，即彼第二禪斷智結使不悉盡。如第二禪，喜、初第二解脫
【現代漢語翻譯】 現代漢語譯本： 聖人通過三種使（指欲愛使、有愛使、無明使）的斷智，並不能完全斷盡所有結（指身見結、戒禁取結、疑結）。意根（manas-indriya，指意識的根源），在獲得斷智時，到達無所有處愛盡（ākiñcaññāyatana-rāga，指對無所有處的貪愛），通過三種使的斷智，三種結（身見結、戒禁取結、疑結）才能永遠斷盡。如同意根一樣，命根（jīvitindriya，指生命力）、護根（rakkhindriya，指守護力）、信根（saddhindriya，指信仰）、精進根（vīriyindriya，指精進）、念根（satindriya，指正念）、定根（samādhindriya，指禪定）、慧根（paññindriya，指智慧）、意持（mano-dhara，指意識的執持）、法持（dhamma-dhara，指對法的執持）、意識持（viññāṇa-dhara，指意識的執持）、意入（mano-pavesa，指意識的進入）、法入（dhamma-pavesa，指對法的進入）、痛陰（vedanā-kkhandha，指感受蘊）、想陰（saññā-kkhandha，指知覺蘊）、行陰（saṅkhāra-kkhandha，指意志蘊）、識陰（viññāṇa-kkhandha，指意識蘊）、痛盛陰（vedanā-ogha，指感受的洪流）、想盛陰（saññā-ogha，指知覺的洪流）、行盛陰（saṅkhāra-ogha，指意志的洪流）、識盛陰（viññāṇa-ogha，指意識的洪流）、識種（viññāṇa-bīja，指意識的種子）、無色法（arūpa-dhamma，指非物質的法）、不可見法（anidassana-dhamma，指不可見的法）、無對法（appaṭigha-dhamma，指無對礙的法）、有漏法（sāsava-dhamma，指有煩惱的法）、有為法（saṅkhata-dhamma，指有為的法）、過去未來現在法（atīta-anāgata-paccuppanna-dhamma，指過去、未來、現在的法）、善法（kusala-dhamma，指善的法）、無記法（abyākata-dhamma，指非善非惡的法）、無系法（asamyojana-dhamma，指無束縛的法）、非學非無學法（asekha-na-asekha-dhamma，指非有學非無學的法）、思惟所斷法（hetu-pajahatabba-dhamma，指通過思惟斷除的法）、苦諦（dukkha-sacca，指苦諦）、習諦（samudaya-sacca，指集諦）、有想無想處（nevasaññānāsaññāyatana，指非想非非想處）、有想無想處解脫（nevasaññānāsaññāyatana-vimokkha，指非想非非想處解脫）、滅盡解脫（nirodha-vimokkha，指滅盡解脫），在等智斷智時，到達無所有處愛盡，通過三種使的斷智，三種結才能永遠斷盡。 男根（purisindriya，指男性性器官）、女根（itthindriya，指女性性器官），斷智時，凡夫到達欲愛盡（kāma-rāga，指對欲的貪愛），三十六使通過斷智，三種結才能永遠斷盡，聖人四使通過斷智，三種結才能永遠斷盡。如同男根女根一樣，苦根（dukkhendriya，指苦的感受）、憂根（domanassindriya，指憂愁的感受）、香持（gandha-dhara，指對香的執持）、味持（rasa-dhara，指對味的執持）、鼻識（ghāṇa-viññāṇa，指鼻識）、舌識（jivhā-viññāṇa，指舌識）持、香入（gandha-pavesa，指對香的進入）、味入（rasa-pavesa，指對味的進入）、不善法（akusala-dhamma，指不善的法）、欲界系法（kāmadhātu-samyutta-dhamma，指欲界所繫的法），斷智時，凡夫到達欲愛盡，三十六使通過斷智，三種結才能永遠斷盡，聖人四使通過斷智，三種結才能永遠斷盡。 樂根（sukhindriya，指快樂的感受），斷智時到達遍凈天愛盡（subhakiṇṇa-deva-rāga，指對遍凈天眾的貪愛），即彼樂根的斷智並不能完全斷盡所有結使。喜根（somanassindriya，指喜悅的感受），斷智時到達光音天愛盡（ābhassara-deva-rāga，指對光音天眾的貪愛），即彼喜根的斷智並不能完全斷盡所有結使。眼識（cakkhu-viññāṇa，指眼識）、耳識（sota-viññāṇa，指耳識）、身識（kāya-viññāṇa，指身識）持，斷智時到達梵天上愛盡（brahma-deva-rāga，指對梵天眾的貪愛），即彼三種識持的斷智並不能完全斷盡所有結使。 見諦所斷法（dassanena-pajahatabba-dhamma，指通過見諦斷除的法），獲得斷智時，如果色愛（rūpa-rāga，指對色的貪愛）未盡，道未知智（magga-ñāṇa，指道智）現在前，十四使通過斷智，三種結才能永遠斷盡；如果色愛已盡，道未知智現在前，七使通過斷智，三種結才能永遠斷盡。禪中初禪（paṭhama-jhāna，指初禪），斷智時到達初禪愛盡（paṭhama-jhāna-rāga，指對初禪的貪愛），即彼初禪的斷智並不能完全斷盡所有結使。第二禪（dutiya-jhāna，指第二禪），斷智時到達第二禪處愛盡（dutiya-jhāna-rāga，指對第二禪的貪愛），即彼第二禪的斷智並不能完全斷盡所有結使。如同第二禪一樣，喜（pīti，指喜）、初解脫（paṭhama-vimokkha，指初解脫）、第二解脫（dutiya-vimokkha，指第二解脫）。
【English Translation】 English version: The Noble One, through the wisdom of abandoning the three fetters (referring to the fetters of sensual desire, existence, and ignorance), does not completely eradicate all the bonds (referring to self-view, clinging to rites and rituals, and doubt). The mind-faculty (manas-indriya, referring to the root of consciousness), when gaining the wisdom of abandonment, upon reaching the cessation of attachment to the realm of nothingness (ākiñcaññāyatana-rāga, referring to the craving for the realm of nothingness), through the wisdom of abandoning the three fetters, the three bonds (self-view, clinging to rites and rituals, and doubt) are forever eradicated. Just like the mind-faculty, so too with the life-faculty (jīvitindriya, referring to vitality), the faculty of protection (rakkhindriya, referring to the power of protection), the faculty of faith (saddhindriya, referring to faith), the faculty of effort (vīriyindriya, referring to effort), the faculty of mindfulness (satindriya, referring to mindfulness), the faculty of concentration (samādhindriya, referring to concentration), the faculty of wisdom (paññindriya, referring to wisdom), mind-holding (mano-dhara, referring to the holding of consciousness), dhamma-holding (dhamma-dhara, referring to the holding of the Dhamma), consciousness-holding (viññāṇa-dhara, referring to the holding of consciousness), mind-entry (mano-pavesa, referring to the entry of consciousness), dhamma-entry (dhamma-pavesa, referring to the entry into the Dhamma), the feeling aggregate (vedanā-kkhandha, referring to the aggregate of feeling), the perception aggregate (saññā-kkhandha, referring to the aggregate of perception), the mental formation aggregate (saṅkhāra-kkhandha, referring to the aggregate of mental formations), the consciousness aggregate (viññāṇa-kkhandha, referring to the aggregate of consciousness), the flood of feeling (vedanā-ogha, referring to the flood of feeling), the flood of perception (saññā-ogha, referring to the flood of perception), the flood of mental formations (saṅkhāra-ogha, referring to the flood of mental formations), the flood of consciousness (viññāṇa-ogha, referring to the flood of consciousness), the seed of consciousness (viññāṇa-bīja, referring to the seed of consciousness), formless phenomena (arūpa-dhamma, referring to non-material phenomena), invisible phenomena (anidassana-dhamma, referring to invisible phenomena), unopposed phenomena (appaṭigha-dhamma, referring to phenomena without opposition), defiled phenomena (sāsava-dhamma, referring to phenomena with defilements), conditioned phenomena (saṅkhata-dhamma, referring to conditioned phenomena), past, future, and present phenomena (atīta-anāgata-paccuppanna-dhamma, referring to past, future, and present phenomena), wholesome phenomena (kusala-dhamma, referring to wholesome phenomena), indeterminate phenomena (abyākata-dhamma, referring to neither wholesome nor unwholesome phenomena), unbound phenomena (asamyojana-dhamma, referring to phenomena without bonds), neither a trainee nor a non-trainee phenomena (asekha-na-asekha-dhamma, referring to phenomena that are neither of a trainee nor a non-trainee), phenomena to be abandoned by contemplation (hetu-pajahatabba-dhamma, referring to phenomena to be abandoned through contemplation), the truth of suffering (dukkha-sacca, referring to the truth of suffering), the truth of the origin (samudaya-sacca, referring to the truth of origin), the realm of neither perception nor non-perception (nevasaññānāsaññāyatana, referring to the realm of neither perception nor non-perception), liberation from the realm of neither perception nor non-perception (nevasaññānāsaññāyatana-vimokkha, referring to liberation from the realm of neither perception nor non-perception), cessation liberation (nirodha-vimokkha, referring to cessation liberation), at the time of the wisdom of abandonment, upon reaching the cessation of attachment to the realm of nothingness, through the wisdom of abandoning the three fetters, the three bonds are forever eradicated. The male faculty (purisindriya, referring to the male sex organ), the female faculty (itthindriya, referring to the female sex organ), at the time of the wisdom of abandonment, the ordinary person reaches the cessation of sensual desire (kāma-rāga, referring to craving for sensual pleasures), the thirty-six fetters, through the wisdom of abandonment, the three bonds are forever eradicated, the Noble One, with four fetters, through the wisdom of abandonment, the three bonds are forever eradicated. Just like the male and female faculties, so too with the feeling of pain (dukkhendriya, referring to the feeling of pain), the feeling of sorrow (domanassindriya, referring to the feeling of sorrow), odor-holding (gandha-dhara, referring to the holding of odors), flavor-holding (rasa-dhara, referring to the holding of flavors), nose-consciousness (ghāṇa-viññāṇa, referring to nose-consciousness), tongue-consciousness (jivhā-viññāṇa, referring to tongue-consciousness) holding, odor-entry (gandha-pavesa, referring to the entry of odors), flavor-entry (rasa-pavesa, referring to the entry of flavors), unwholesome phenomena (akusala-dhamma, referring to unwholesome phenomena), phenomena connected to the realm of desire (kāmadhātu-samyutta-dhamma, referring to phenomena connected to the realm of desire), at the time of the wisdom of abandonment, the ordinary person reaches the cessation of sensual desire, the thirty-six fetters, through the wisdom of abandonment, the three bonds are forever eradicated, the Noble One, with four fetters, through the wisdom of abandonment, the three bonds are forever eradicated. The feeling of pleasure (sukhindriya, referring to the feeling of pleasure), at the time of the wisdom of abandonment, upon reaching the cessation of attachment to the Subhakiṇṇa heavens (subhakiṇṇa-deva-rāga, referring to the craving for the Subhakiṇṇa gods), the wisdom of abandonment of that feeling of pleasure does not completely eradicate all the bonds and fetters. The feeling of joy (somanassindriya, referring to the feeling of joy), at the time of the wisdom of abandonment, upon reaching the cessation of attachment to the Ābhassara heavens (ābhassara-deva-rāga, referring to the craving for the Ābhassara gods), the wisdom of abandonment of that feeling of joy does not completely eradicate all the bonds and fetters. Eye-consciousness (cakkhu-viññāṇa, referring to eye-consciousness), ear-consciousness (sota-viññāṇa, referring to ear-consciousness), body-consciousness (kāya-viññāṇa, referring to body-consciousness) holding, at the time of the wisdom of abandonment, upon reaching the cessation of attachment to the Brahma heavens (brahma-deva-rāga, referring to the craving for the Brahma gods), the wisdom of abandonment of those three consciousness-holdings does not completely eradicate all the bonds and fetters. Phenomena to be abandoned by seeing (dassanena-pajahatabba-dhamma, referring to phenomena to be abandoned through seeing the truth), when gaining the wisdom of abandonment, if attachment to form (rūpa-rāga, referring to craving for form) is not exhausted, the knowledge of the path (magga-ñāṇa, referring to path knowledge) arises, fourteen fetters, through the wisdom of abandonment, the three bonds are forever eradicated; if attachment to form is exhausted, the knowledge of the path arises, seven fetters, through the wisdom of abandonment, the three bonds are forever eradicated. The first jhāna (paṭhama-jhāna, referring to the first jhāna), at the time of the wisdom of abandonment, upon reaching the cessation of attachment to the first jhāna (paṭhama-jhāna-rāga, referring to the craving for the first jhāna), the wisdom of abandonment of that first jhāna does not completely eradicate all the bonds and fetters. The second jhāna (dutiya-jhāna, referring to the second jhāna), at the time of the wisdom of abandonment, upon reaching the cessation of attachment to the second jhāna (dutiya-jhāna-rāga, referring to the craving for the second jhāna), the wisdom of abandonment of that second jhāna does not completely eradicate all the bonds and fetters. Just like the second jhāna, joy (pīti, referring to joy), the first liberation (paṭhama-vimokkha, referring to the first liberation), the second liberation (dutiya-vimokkha, referring to the second liberation).
、初四除入亦復如是。三禪，斷智時到第三禪愛盡，即彼三禪斷智結使不悉盡。無色中空處，斷智時到空處愛盡，即彼空處斷智結使不悉盡。空處解脫、空處入亦復如是。識處，斷智時到識處愛盡，即彼識處斷智結使不悉盡。識處解脫、識處入亦復如是。不用處，斷智時到不用處愛盡，即彼不用處斷智結使不悉盡。不用處解脫亦復如是。結中身見，斷智時色愛未盡、苦未知智現在前，十八使斷智結不悉盡；色愛已盡、苦未知智現在前，九使斷智結不悉盡。如身見，如是下分中身見、見中身見邊見，斷智時色愛未盡、苦未知智現在前，十八使斷智結不悉盡；色愛已盡、苦未知智現在前，九使斷智結不悉盡。戒盜，疑斷智時色愛未盡、道未知智現在前，十四使斷智三結永盡；色愛已盡、道未知智現在前，七使斷智三結永盡。如戒盜疑，如是見流、見、軛、戒受、見受、戒盜身縛、我見身縛、下分中戒盜疑、見中邪見見盜戒盜、使中見使疑使、結中見失愿疑結，斷智時色愛未盡、道未知智現在前，十四使斷智三結永盡；色愛已盡、道未知智現在前，七使斷智三結永盡。貪慾瞋恚愚癡及欲漏，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人四使斷智三結永盡。如是欲流、欲軛、欲受、欲愛身縛、瞋恚身縛、蓋中貪慾瞋
恚睡眠調戲、結中瞋恚慳嫉結、下分中貪慾瞋恚、愛身中鼻舌更愛、使中貪慾瞋恚使、結中瞋恚慳嫉結，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人四使斷智三結永盡。有漏無明漏，斷智時到無色界愛盡，三使斷智三結永盡。如是有流、無明流、有軛、無明軛、我受、愛結、憍慢結、無明結、意更愛、有愛使、憍慢使、無明使、愛結、憍慢結、無明結，斷智時到無色界愛盡，三使斷智三結永盡。疑蓋，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人道法智現在前，八使斷智結不悉盡。眼耳身更愛，斷智時到梵天上愛盡，即彼三愛身斷智結使不悉盡。九十八使中欲界苦諦所斷使，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人苦法智現在前，十使斷智結不悉盡。欲界習諦所斷使，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人習法智現在前，七使斷智結不悉盡。盡諦所斷亦復如是。欲界道諦所斷使，得斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人道法智現在前，八使斷智結不悉盡。欲界思惟所斷使，斷智時，凡夫人到欲愛盡，三十六使斷智三結永盡，聖人四使斷智三結永盡。色界苦諦所斷使，斷智時，凡夫人到色愛盡，三十一使斷智結不悉盡，無垢人苦未知智現在前，
【現代漢語翻譯】 現代漢語譯本 『恚睡眠調戲』（因憤怒而引起的睡眠不安）、『結中瞋恚慳嫉結』（束縛中的憤怒、吝嗇和嫉妒的束縛）、『下分中貪慾瞋恚』（較低層次的貪慾和憤怒）、『愛身中鼻舌更愛』（對身體的愛中，鼻子和舌頭更被偏愛）、『使中貪慾瞋恚使』（煩惱中，貪慾和憤怒的煩惱）、『結中瞋恚慳嫉結』，當斷除這些的智慧生起時，凡夫達到對欲愛的完全斷除，三十六種煩惱的斷除智慧使三種束縛永遠斷盡，聖人四種煩惱的斷除智慧使三種束縛永遠斷盡。 『有漏無明漏』（有缺陷的無明煩惱），當斷除這些的智慧生起時，達到對無色界愛的完全斷除，三種煩惱的斷除智慧使三種束縛永遠斷盡。像這樣，『有流』（有之流）、『無明流』（無明之流）、『有軛』（有之軛）、『無明軛』（無明之軛）、『我受』（對自我的執受）、『愛結』（愛的束縛）、『憍慢結』（驕傲和自大的束縛）、『無明結』（無明的束縛）、『意更愛』（對意識的偏愛）、『有愛使』（對存在的愛的煩惱）、『憍慢使』（驕傲和自大的煩惱）、『無明使』（無明的煩惱）、『愛結』、『憍慢結』、『無明結』，當斷除這些的智慧生起時，達到對無色界愛的完全斷除，三種煩惱的斷除智慧使三種束縛永遠斷盡。 『疑蓋』（懷疑的覆蓋），當斷除這些的智慧生起時，凡夫達到對欲愛的完全斷除，三十六種煩惱的斷除智慧使三種束縛永遠斷盡，聖人道法智現在前，八種煩惱的斷除智慧不能使所有束縛完全斷盡。 『眼耳身更愛』（對眼睛、耳朵和身體的偏愛），當斷除這些的智慧生起時，達到梵天上的愛完全斷除，即使那樣，這三種對身體的愛，其斷除智慧也不能使所有束縛和煩惱完全斷盡。 在九十八種煩惱中，欲界苦諦所斷的煩惱，當斷除這些的智慧生起時，凡夫達到對欲愛的完全斷除，三十六種煩惱的斷除智慧使三種束縛永遠斷盡，聖人苦法智現在前，十種煩惱的斷除智慧不能使所有束縛完全斷盡。 欲界習諦所斷的煩惱，當斷除這些的智慧生起時，凡夫達到對欲愛的完全斷除，三十六種煩惱的斷除智慧使三種束縛永遠斷盡，聖人習法智現在前，七種煩惱的斷除智慧不能使所有束縛完全斷盡。盡諦所斷的煩惱也是如此。 欲界道諦所斷的煩惱，當獲得斷除這些的智慧時，凡夫達到對欲愛的完全斷除，三十六種煩惱的斷除智慧使三種束縛永遠斷盡，聖人道法智現在前，八種煩惱的斷除智慧不能使所有束縛完全斷盡。 欲界思惟所斷的煩惱，當斷除這些的智慧生起時，凡夫達到對欲愛的完全斷除，三十六種煩惱的斷除智慧使三種束縛永遠斷盡，聖人四種煩惱的斷除智慧使三種束縛永遠斷盡。 色界苦諦所斷的煩惱，當斷除這些的智慧生起時，凡夫達到對色界愛的完全斷除，三十一種煩惱的斷除智慧不能使所有束縛完全斷盡，無垢人的苦未知智現在前。
【English Translation】 English version 'Irritability, sleepiness, and teasing', 'Anger, stinginess, and jealousy as fetters among the fetters', 'Greed and anger among the lower fetters', 'Greater love for the nose and tongue in the love of the body', 'Greed and anger as tendencies among the tendencies', 'Anger, stinginess, and jealousy as fetters among the fetters', when the wisdom of cutting these off arises, ordinary people reach the complete cutting off of desire-love, the wisdom of cutting off thirty-six tendencies causes the three fetters to be forever cut off, and the wisdom of cutting off four tendencies causes the three fetters to be forever cut off for the noble ones. 'Defiled outflows and ignorance outflows', when the wisdom of cutting these off arises, reaching the complete cutting off of formless-realm love, the wisdom of cutting off three tendencies causes the three fetters to be forever cut off. Likewise, 'existence stream', 'ignorance stream', 'existence yoke', 'ignorance yoke', 'self-feeling', 'love fetter', 'pride fetter', 'ignorance fetter', 'greater love for the mind', 'existence-love tendency', 'pride tendency', 'ignorance tendency', 'love fetter', 'pride fetter', 'ignorance fetter', when the wisdom of cutting these off arises, reaching the complete cutting off of formless-realm love, the wisdom of cutting off three tendencies causes the three fetters to be forever cut off. 'Doubt covering', when the wisdom of cutting these off arises, ordinary people reach the complete cutting off of desire-love, the wisdom of cutting off thirty-six tendencies causes the three fetters to be forever cut off, and when the noble one's knowledge of the Dharma arises, the wisdom of cutting off eight tendencies does not completely cut off all fetters. 'Greater love for the eyes, ears, and body', when the wisdom of cutting these off arises, reaching the complete cutting off of love in the Brahma heaven, even then, the wisdom of cutting off these three loves of the body does not completely cut off all fetters and tendencies. Among the ninety-eight tendencies, the tendencies to be cut off by the truth of suffering in the desire realm, when the wisdom of cutting these off arises, ordinary people reach the complete cutting off of desire-love, the wisdom of cutting off thirty-six tendencies causes the three fetters to be forever cut off, and when the noble one's knowledge of the truth of suffering arises, the wisdom of cutting off ten tendencies does not completely cut off all fetters. The tendencies to be cut off by the truth of origination in the desire realm, when the wisdom of cutting these off arises, ordinary people reach the complete cutting off of desire-love, the wisdom of cutting off thirty-six tendencies causes the three fetters to be forever cut off, and when the noble one's knowledge of the truth of origination arises, the wisdom of cutting off seven tendencies does not completely cut off all fetters. The same is true for the tendencies to be cut off by the truth of cessation. The tendencies to be cut off by the truth of the path in the desire realm, when the wisdom of cutting these off is obtained, ordinary people reach the complete cutting off of desire-love, the wisdom of cutting off thirty-six tendencies causes the three fetters to be forever cut off, and when the noble one's knowledge of the truth of the path arises, the wisdom of cutting off eight tendencies does not completely cut off all fetters. The tendencies to be cut off by thought in the desire realm, when the wisdom of cutting these off arises, ordinary people reach the complete cutting off of desire-love, the wisdom of cutting off thirty-six tendencies causes the three fetters to be forever cut off, and the wisdom of cutting off four tendencies causes the three fetters to be forever cut off for the noble ones. The tendencies to be cut off by the truth of suffering in the form realm, when the wisdom of cutting these off arises, ordinary people reach the complete cutting off of form-realm love, the wisdom of cutting off thirty-one tendencies does not completely cut off all fetters, and the undefiled person's knowledge of the unknown suffering arises.
十八使斷智結不悉盡。色界習諦所斷使，斷智時，凡夫人到色愛盡，三十一使得斷智結不悉盡，無垢人未知智現在前，十二使斷智結不悉盡。盡諦所斷使亦復如是。色界道諦所斷使，得斷智時，凡夫人到色愛盡，三十一使斷智結不悉盡，無垢人道未知智現在前，十四使斷智三結永盡。色界思惟所斷使，斷智時，凡夫人到色愛盡，三十一使得斷智結不悉盡，無垢人三使斷智結不悉盡。無色界苦諦所斷使，斷智時色愛未盡、苦未知智現在前，十八使斷智結不悉盡；色愛已盡、苦未知智現在前，九使斷智結不悉盡。無色界習諦所斷使，斷智時色愛未盡、習未知智現在前，十二使斷智結不悉盡；色愛已盡、習未知智現在前，六使斷智結不悉盡。盡諦所斷使亦復如是。無色界道諦所斷使，斷智時色愛未盡、道未知智現在前，十四使斷智三結永盡；色愛已盡、道未知智現在前，七使斷智三結永盡。無色界思惟所斷使，斷智時到無色界愛盡，三使斷智三結永盡(斷智九門竟)。
眼根盡作證時，凡夫人到色愛盡，三十一使盡作證結不悉盡，無垢人三使盡作證結不悉盡，得阿羅漢九十八使盡作證九結永盡。如眼根，如是耳鼻舌身根、眼持耳鼻舌身持、色聲細滑持、眼入耳鼻舌身入、色聲細滑入、色陰色盛陰、地種乃至空種、色法
【現代漢語翻譯】 現代漢語譯本 十八種煩惱不能完全斷除智慧之結。(使：煩惱的別稱；智結：智慧的束縛) 修習諦所斷的煩惱，在斷除智慧時，凡夫達到色愛（對色界的貪愛）的止息，三十一種煩惱不能完全斷除智慧之結。無垢之人（指已證得聖果者）在未知智（對苦、集、滅、道四諦的最初證悟）現前時，十二種煩惱不能完全斷除智慧之結。斷除滅諦所斷的煩惱也是如此。 修習道諦所斷的煩惱，在獲得斷除智慧時，凡夫達到色愛的止息，三十一種煩惱不能完全斷除智慧之結。無垢之人在道未知智現前時，十四種煩惱斷除智慧的三種結（身見結、戒禁取見結、疑結）而永遠止息。 修習思惟所斷的煩惱，在斷除智慧時，凡夫達到色愛的止息，三十一種煩惱不能完全斷除智慧之結。無垢之人有三種煩惱斷除智慧之結。 修習苦諦所斷的煩惱，在斷除智慧時，如果色愛未盡，苦未知智現前，十八種煩惱不能完全斷除智慧之結；如果色愛已盡，苦未知智現前，九種煩惱不能完全斷除智慧之結。 修習諦所斷的煩惱，在斷除智慧時，如果色愛未盡，習未知智現前，十二種煩惱不能完全斷除智慧之結；如果色愛已盡，習未知智現前，六種煩惱不能完全斷除智慧之結。斷除滅諦所斷的煩惱也是如此。 修習道諦所斷的煩惱，在斷除智慧時，如果色愛未盡，道未知智現前，十四種煩惱斷除智慧的三種結而永遠止息；如果色愛已盡，道未知智現前，七種煩惱斷除智慧的三種結而永遠止息。 修習思惟所斷的煩惱，在斷除智慧時，達到無愛（對無色界的貪愛）的止息，三種煩惱斷除智慧的三種結而永遠止息。（斷智九門完畢） 在眼根完全止息並作證時，凡夫達到色愛的止息，三十一種煩惱完全止息並作證之結不能完全斷除，無垢之人有三種煩惱完全止息並作證之結不能完全斷除，獲得阿羅漢果位時，九十八種煩惱完全止息並作證的九種結（愛結、恚結、慢結、無明結、見結、取結、疑結、嫉結、慳結）永遠止息。如同眼根一樣，耳根、鼻根、舌根、身根、眼持、耳鼻舌身持、色聲細滑持、眼入、耳鼻舌身入、色聲細滑入、色陰、色盛陰、地種乃至空種、色法也是如此。
【English Translation】 English version The eighteen 'savas' (tendencies, outflows) do not completely sever the fetters of wisdom. ('savas': another term for afflictions; 'fetters of wisdom': the constraints on wisdom) When severing the 'savas' that are severed by the 'dṛṣṭi-mārga' (path of seeing), at the time of severing wisdom, when an ordinary person reaches the cessation of 'rūpa-rāga' (desire for the realm of form), thirty-one 'savas' do not completely sever the fetters of wisdom. When a pure person's 'anujñāta-jñāna' (knowledge of conformity) is present, twelve 'savas' do not completely sever the fetters of wisdom. It is the same for the 'savas' that are severed by the 'nirodha-satya' (truth of cessation). When severing the 'savas' that are severed by the 'mārga-satya' (truth of the path), at the time of obtaining the severing of wisdom, when an ordinary person reaches the cessation of 'rūpa-rāga', thirty-one 'savas' do not completely sever the fetters of wisdom. When a pure person's 'mārga-anujñāta-jñāna' (knowledge of conformity to the path) is present, fourteen 'savas' completely sever the three fetters ( 'satkāya-dṛṣṭi' (belief in a self), 'śīlāvrata-parāmarśa' (clinging to rites and rituals), and 'vicikicchā' (doubt)) and are forever extinguished. When severing the 'savas' that are severed by 'bhāvanā-mārga' (path of cultivation), at the time of severing wisdom, when an ordinary person reaches the cessation of 'rūpa-rāga', thirty-one 'savas' do not completely sever the fetters of wisdom. A pure person has three 'savas' that sever the fetters of wisdom. When severing the 'savas' that are severed by the 'duḥkha-satya' (truth of suffering), at the time of severing wisdom, if 'rūpa-rāga' has not ceased and 'duḥkha-anujñāta-jñāna' (knowledge of conformity to suffering) is present, eighteen 'savas' do not completely sever the fetters of wisdom; if 'rūpa-rāga' has ceased and 'duḥkha-anujñāta-jñāna' is present, nine 'savas' do not completely sever the fetters of wisdom. When severing the 'savas' that are severed by the 'samudaya-satya' (truth of origin), at the time of severing wisdom, if 'rūpa-rāga' has not ceased and 'samudaya-anujñāta-jñāna' (knowledge of conformity to origin) is present, twelve 'savas' do not completely sever the fetters of wisdom; if 'rūpa-rāga' has ceased and 'samudaya-anujñāta-jñāna' is present, six 'savas' do not completely sever the fetters of wisdom. It is the same for the 'savas' that are severed by the 'nirodha-satya'. When severing the 'savas' that are severed by the 'mārga-satya', at the time of severing wisdom, if 'rūpa-rāga' has not ceased and 'mārga-anujñāta-jñāna' is present, fourteen 'savas' completely sever the three fetters and are forever extinguished; if 'rūpa-rāga' has ceased and 'mārga-anujñāta-jñāna' is present, seven 'savas' completely sever the three fetters and are forever extinguished. When severing the 'savas' that are severed by 'bhāvanā-mārga', at the time of severing wisdom, reaching the cessation of 'arūpa-rāga' (desire for the formless realm), three 'savas' completely sever the three fetters and are forever extinguished. (End of the nine gates of severing wisdom) When the 'cakṣur-indriya' (eye faculty) is completely ceased and witnessed, when an ordinary person reaches the cessation of 'rūpa-rāga', thirty-one 'savas' are completely ceased and the fetters of witnessing are not completely severed. A pure person has three 'savas' that are completely ceased and the fetters of witnessing are not completely severed. When obtaining the state of 'arhat' (worthy one), ninety-eight 'savas' are completely ceased and the nine fetters of witnessing ('rāga' (attachment), 'dveṣa' (aversion), 'māna' (pride), 'avidyā' (ignorance), 'dṛṣṭi' (wrong views), 'parāmarśa' (grasping), 'vicikicchā' (doubt), 'īrṣyā' (jealousy), 'mātsarya' (stinginess)) are forever extinguished. Just like the 'cakṣur-indriya', so too are the 'śrotra-indriya' (ear faculty), 'ghrāṇa-indriya' (nose faculty), 'jihvā-indriya' (tongue faculty), 'kāya-indriya' (body faculty), 'cakṣur-dhātu' (eye element), 'śrotra-ghrāṇa-jihvā-kāya-dhātu' (ear, nose, tongue, body elements), 'rūpa-śabda-snigdha-sparśa-dhātu' (form, sound, smooth, touch elements), 'cakṣur-āyatana' (eye sense base), 'śrotra-ghrāṇa-jihvā-kāya-āyatana' (ear, nose, tongue, body sense bases), 'rūpa-śabda-snigdha-sparśa-āyatana' (form, sound, smooth, touch sense bases), 'rūpa-skandha' (form aggregate), 'rūpa-pracaya-skandha' (aggregate of accumulated form), the earth element up to and including the space element, and 'rūpa-dharma' (form dharmas).
、可見法、有對法、色界系法、第四禪、慈悲護、凈解脫、后四除入、八一切入、知他人心智，盡作證時，凡夫人到色愛盡，三十一使盡作證結不悉盡，無垢人三使盡作證結不悉盡，得阿羅漢九十八使盡作證九結永盡。意根盡作證時，得阿羅漢九十八使盡作證九結永盡。如意根，如是命根、護根、信精進念定慧根、意持法持意識持、意入法入、痛陰想行識陰、痛盛陰想行識盛陰、識種、無色法、不可見法、無對法、有漏法、有為法、過去未來現在法、善法無記法、無色界系法、非學非無學法、思惟所斷法、苦諦習諦、有想無想處、有想無想解脫、滅盡解脫、等智，盡作證時，得阿羅漢九十八使盡作證九結永盡。男根女根，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，得阿那含果九十二使盡作證六結永盡(慳嫉瞋除道跡三也)，得阿羅漢九十八使盡作證九結永盡。如男根女根，如是苦根憂根、香持味持鼻識舌識持、香入味入、不善法、欲界系法，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，得阿那含果九十二使盡作證六結永盡，得阿羅漢九十八使盡作證九結永盡。樂根，盡作證時到遍凈天愛盡，即彼樂根盡作證時結使不悉盡，得阿羅漢果九十八使盡作證九結永盡。喜根，盡作證時到光音天愛盡，即
【現代漢語翻譯】 現代漢語譯本 可見法、有對法、系法、第四禪（Dhyana，禪那）、慈悲護、凈解脫、后四除入、八一切入、知他人心智，當凡夫完全證得這些時，色愛會滅盡，但三十一使（煩惱）不會完全滅盡，無垢之人證得這些時，三使（煩惱）不會完全滅盡，阿羅漢證得這些時，九十八使（煩惱）會完全滅盡，九結（煩惱）會永遠斷盡。 當意根完全證得時，阿羅漢證得九十八使（煩惱）完全滅盡，九結（煩惱）永遠斷盡。如同意根一樣，命根、護根、信根、精進根、念根、定根、慧根、意持、法持、意識持、意入、法入、痛陰（受陰）、想陰、行陰、識陰、痛盛陰、想盛陰、行盛陰、識盛陰、識種、無色法、不可見法、無對法、有漏法、有為法、過去法、未來法、現在法、善法、無記法、無系法、非學非無學法、思惟所斷法、苦諦、習諦、有想無想處、有想無想解脫、滅盡解脫、等智，當完全證得這些時，阿羅漢證得九十八使（煩惱）完全滅盡，九結（煩惱）永遠斷盡。 當男根、女根完全證得時，凡夫人的欲愛滅盡，三十六使（煩惱）完全證得，三結（煩惱）永遠斷盡，證得阿那含果時，九十二使（煩惱）完全證得，六結（煩惱）永遠斷盡（慳、嫉、瞋，以及除道跡這三者），阿羅漢證得九十八使（煩惱）完全滅盡，九結（煩惱）永遠斷盡。如同男根女根一樣，苦根、憂根、香持、味持、鼻識持、舌識持、香入、味入、不善法、欲界系法，當完全證得這些時，凡夫人的欲愛滅盡，三十六使（煩惱）完全證得，三結（煩惱）永遠斷盡，證得阿那含果時，九十二使（煩惱）完全證得，六結（煩惱）永遠斷盡，阿羅漢證得九十八使（煩惱）完全滅盡，九結（煩惱）永遠斷盡。 當樂根完全證得時，到達遍凈天愛滅盡，即使彼樂根完全證得時，結使（煩惱）也不會完全滅盡，證得阿羅漢果時，九十八使（煩惱）完全滅盡，九結（煩惱）永遠斷盡。當喜根完全證得時，到達光音天愛滅盡，即
【English Translation】 English version Visible dharmas, resistant dharmas, dharmas, the Fourth Dhyana (meditative state), loving-kindness protection, pure liberation, the last four formless attainments, the eight all-pervading spheres, knowing the minds of others. When ordinary people fully realize these, sensual desire for the realm of form is extinguished, but the thirty-one anusayas (latent tendencies) are not completely extinguished. When the stainless person realizes these, the three anusayas are not completely extinguished. When an Arhat realizes these, the ninety-eight anusayas are completely extinguished, and the nine fetters are forever severed. When the mind-faculty is fully realized, an Arhat realizes the complete extinction of the ninety-eight anusayas and the permanent severing of the nine fetters. Just like the mind-faculty, so too with the life-faculty, the protection-faculty, the faculties of faith, energy, mindfulness, concentration, and wisdom, mind-sustaining, dharma-sustaining, consciousness-sustaining, mind-entry, dharma-entry, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate, intensified feeling aggregate, intensified perception aggregate, intensified mental formations aggregate, intensified consciousness aggregate, consciousness-seed, formless dharmas, invisible dharmas, non-resistant dharmas, defiled dharmas, conditioned dharmas, past dharmas, future dharmas, present dharmas, wholesome dharmas, indeterminate dharmas, non- dharmas, dharmas that are neither in training nor beyond training, dharmas to be abandoned by contemplation, the truth of suffering, the truth of the origin of suffering, the sphere of neither perception nor non-perception, the liberation of neither perception nor non-perception, cessation liberation, equanimity-wisdom. When these are fully realized, an Arhat realizes the complete extinction of the ninety-eight anusayas and the permanent severing of the nine fetters. When the male and female faculties are fully realized, the sensual desire of ordinary people is extinguished, the thirty-six anusayas are fully realized, and the three fetters are permanently severed. Upon attaining the state of Anagami (Non-Returner), the ninety-two anusayas are fully realized, and the six fetters are permanently severed (stinginess, jealousy, anger, and the three that remove the path-trace). An Arhat realizes the complete extinction of the ninety-eight anusayas and the permanent severing of the nine fetters. Just like the male and female faculties, so too with the faculties of suffering and sorrow, sustaining of smell, sustaining of taste, sustaining of nose-consciousness, sustaining of tongue-consciousness, entry of smell, entry of taste, unwholesome dharmas, dharmas pertaining to the desire realm. When these are fully realized, the sensual desire of ordinary people is extinguished, the thirty-six anusayas are fully realized, and the three fetters are permanently severed. Upon attaining the state of Anagami, the ninety-two anusayas are fully realized, and the six fetters are permanently severed. An Arhat realizes the complete extinction of the ninety-eight anusayas and the permanent severing of the nine fetters. When the pleasure-faculty is fully realized, one reaches the extinction of desire for the Subhakinha (radiant) heaven. Even when that pleasure-faculty is fully realized, the anusayas are not completely extinguished. Upon attaining the state of Arhat, the ninety-eight anusayas are completely extinguished, and the nine fetters are permanently severed. When the joy-faculty is fully realized, one reaches the extinction of desire for the Abhassara (luminous) heaven, that is
彼喜根盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。眼識耳識身識持，盡作證時到梵天上愛盡，即彼三識持盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。見諦所斷法，盡作證時，得須陀洹果八十八使盡作證三結永盡，得斯陀含果八十八使盡作證三結永盡，得阿那含果九十二使盡作證六結永盡，得阿羅漢果九十八使盡作證九結永盡。禪中初禪，盡作證時到初禪愛盡，即彼初禪盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。二禪，盡作證時到二禪愛盡，即彼二禪盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。喜、初第二解脫、初四除入亦復如是。三禪，盡作證時到三禪愛盡，即彼三禪盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。無色中空處，盡作證時到空處愛盡，即彼空處盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。空處解脫、空處入亦復如是。識處，盡作證時到識處愛盡，即彼識處盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。識處解脫、識處入亦復如是。不用處，盡作證時到不用處愛盡，即彼不用處盡作證結使不悉盡，得阿羅漢九十八使盡作證九結永盡。不用處解脫亦復如是。結中身見，盡作證時苦未知智現在前，十八使盡作證結不悉盡，得須陀
【現代漢語翻譯】 現代漢語譯本： 彼喜根（喜受為根）盡作證，結使（煩惱的根本）不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。眼識、耳識、身識的執持，斷盡作證時，到達梵天之上，愛慾斷盡，即使那三種識的執持斷盡作證，結使也不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。見諦（通過修行獲得真理）所斷的法，斷盡作證時，證得須陀洹果位，八十八種煩惱斷盡作證，三種結縛永遠斷盡；證得斯陀含果位，八十八種煩惱斷盡作證，三種結縛永遠斷盡；證得阿那含果位，九十二種煩惱斷盡作證，六種結縛永遠斷盡；證得阿羅漢果位，九十八種煩惱斷盡作證，九種結縛永遠斷盡。禪定中，初禪，斷盡作證時，到達初禪的愛慾斷盡，即使那初禪斷盡作證，結使也不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。二禪，斷盡作證時，到達二禪的愛慾斷盡，即使那二禪斷盡作證，結使也不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。喜、初禪、第二禪解脫、初四種除入也是這樣。三禪，斷盡作證時，到達三禪的愛慾斷盡，即使那三禪斷盡作證，結使也不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。無色界中，空無邊處，斷盡作證時，到達空無邊處的愛慾斷盡，即使那空無邊處斷盡作證，結使也不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。空無邊處解脫、空無邊處入也是這樣。識無邊處，斷盡作證時，到達識無邊處的愛慾斷盡，即使那識無邊處斷盡作證，結使也不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。識無邊處解脫、識無邊處入也是這樣。無所有處，斷盡作證時，到達無所有處的愛慾斷盡，即使那無所有處斷盡作證，結使也不全部斷盡，證得阿羅漢果位時，九十八種煩惱全部斷盡，九種結縛永遠斷盡。無所有處解脫也是這樣。結縛中，身見（認為身體是真實存在的錯誤觀念），斷盡作證時，苦未知智（對苦的未知之智）現在前，十八種煩惱斷盡作證，結縛不全部斷盡，證得須陀洹 English version: When the root of joy (Pīti-indriya) is exhausted and realized, the fetters (kilesa) are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds (nava samyojanāni) are permanently eradicated. When the holding of eye-consciousness, ear-consciousness, and body-consciousness is exhausted and realized, and when love is exhausted upon reaching the Brahma heavens, even when the holding of those three consciousnesses is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. When the Dharma (truth) that is severed by seeing the truth (dṛṣṭi-heya-dharma) is exhausted and realized, one attains the state of Sotāpanna (stream-enterer), eighty-eight attachments are exhausted and realized, and three bonds are permanently eradicated. When one attains the state of Sakṛdāgāmin (once-returner), eighty-eight attachments are exhausted and realized, and three bonds are permanently eradicated. When one attains the state of Anāgāmin (non-returner), ninety-two attachments are exhausted and realized, and six bonds are permanently eradicated. When one attains the state of Arhat (worthy one), ninety-eight attachments are exhausted and realized, and nine bonds are permanently eradicated. In meditation (dhyāna), when the first dhyāna is exhausted and realized, and when love is exhausted upon reaching the first dhyāna, even when that first dhyāna is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. When the second dhyāna is exhausted and realized, and when love is exhausted upon reaching the second dhyāna, even when that second dhyāna is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. Joy, the first and second liberations, and the first four absorptions are also the same. When the third dhyāna is exhausted and realized, and when love is exhausted upon reaching the third dhyāna, even when that third dhyāna is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. In the realm of formlessness (arūpa), when the sphere of infinite space (ākāśānantyāyatana) is exhausted and realized, and when love is exhausted upon reaching the sphere of infinite space, even when that sphere of infinite space is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. The liberation of the sphere of infinite space and the entering into the sphere of infinite space are also the same. When the sphere of infinite consciousness (vijñānānantyāyatana) is exhausted and realized, and when love is exhausted upon reaching the sphere of infinite consciousness, even when that sphere of infinite consciousness is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. The liberation of the sphere of infinite consciousness and the entering into the sphere of infinite consciousness are also the same. When the sphere of nothingness (ākiñcanyāyatana) is exhausted and realized, and when love is exhausted upon reaching the sphere of nothingness, even when that sphere of nothingness is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. The liberation of the sphere of nothingness is also the same. Among the bonds, when self-view (satkāya-dṛṣṭi) is exhausted and realized, and when the wisdom of not knowing suffering (dukkhe aññāṇa-ñāṇa) is present, eighteen attachments are exhausted and realized, the fetters are not all completely exhausted, and one attains Sotāpanna
【English Translation】 English version: When the root of joy (Pīti-indriya) is exhausted and realized, the fetters (kilesa) are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds (nava samyojanāni) are permanently eradicated. When the holding of eye-consciousness, ear-consciousness, and body-consciousness is exhausted and realized, and when love is exhausted upon reaching the Brahma heavens, even when the holding of those three consciousnesses is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. When the Dharma (truth) that is severed by seeing the truth (dṛṣṭi-heya-dharma) is exhausted and realized, one attains the state of Sotāpanna (stream-enterer), eighty-eight attachments are exhausted and realized, and three bonds are permanently eradicated. When one attains the state of Sakṛdāgāmin (once-returner), eighty-eight attachments are exhausted and realized, and three bonds are permanently eradicated. When one attains the state of Anāgāmin (non-returner), ninety-two attachments are exhausted and realized, and six bonds are permanently eradicated. When one attains the state of Arhat (worthy one), ninety-eight attachments are exhausted and realized, and nine bonds are permanently eradicated. In meditation (dhyāna), when the first dhyāna is exhausted and realized, and when love is exhausted upon reaching the first dhyāna, even when that first dhyāna is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. When the second dhyāna is exhausted and realized, and when love is exhausted upon reaching the second dhyāna, even when that second dhyāna is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. Joy, the first and second liberations, and the first four absorptions are also the same. When the third dhyāna is exhausted and realized, and when love is exhausted upon reaching the third dhyāna, even when that third dhyāna is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. In the realm of formlessness (arūpa), when the sphere of infinite space (ākāśānantyāyatana) is exhausted and realized, and when love is exhausted upon reaching the sphere of infinite space, even when that sphere of infinite space is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. The liberation of the sphere of infinite space and the entering into the sphere of infinite space are also the same. When the sphere of infinite consciousness (vijñānānantyāyatana) is exhausted and realized, and when love is exhausted upon reaching the sphere of infinite consciousness, even when that sphere of infinite consciousness is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. The liberation of the sphere of infinite consciousness and the entering into the sphere of infinite consciousness are also the same. When the sphere of nothingness (ākiñcanyāyatana) is exhausted and realized, and when love is exhausted upon reaching the sphere of nothingness, even when that sphere of nothingness is exhausted and realized, the fetters are not all completely exhausted. When one attains Arhatship, the ninety-eight attachments are exhausted and realized, and the nine bonds are permanently eradicated. The liberation of the sphere of nothingness is also the same. Among the bonds, when self-view (satkāya-dṛṣṭi) is exhausted and realized, and when the wisdom of not knowing suffering (dukkhe aññāṇa-ñāṇa) is present, eighteen attachments are exhausted and realized, the fetters are not all completely exhausted, and one attains Sotāpanna
洹、斯陀含、阿那含、阿羅漢果九十八使盡作證九結永盡。下分中身見、見中身見邊見，盡作證時，苦未知智現在前，十八使盡作證結不悉盡，得須陀洹、斯陀含、阿那含、阿羅漢果九十八使盡作證九結永盡。戒盜、疑，盡作證時，得須陀洹、斯陀含、阿那含、阿羅漢果九十八使盡作證九結永盡。如是見流、見軛、戒受、見受、戒盜身縛、我見身縛、下分中戒盜疑、見中邪見見盜戒盜、使中見使疑使、結中見結失愿疑結，盡作證時，得須陀洹果、斯陀含、阿那含、阿羅漢果九十八使盡作證九結永盡。貪、瞋恚、愚癡及欲漏，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，得阿那含果九十二使盡作證六結永盡，得阿羅漢果九十八使盡作證九結永盡。如是欲流、欲軛、欲愛、縛中欲愛身縛瞋恚身縛、蓋中貪慾瞋恚睡眠調戲、結中瞋恚慳嫉結、下分中貪慾瞋恚、愛身中鼻舌更愛、使中貪慾使瞋恚使、結中瞋恚結慳嫉結，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，得阿那含果九十二使盡作證六結永盡，得阿羅漢果九十八使盡作證九結永盡。有漏、無明漏，盡作證時，得阿羅漢果九十八使盡作證九結永盡。流中有流無明流、有軛無明軛、我愛結憍慢結、意更愛、有愛使憍慢使無明使、愛結憍慢結無明結，盡
【現代漢語翻譯】 現代漢語譯本： 須陀洹（Sotapanna，入流果）、斯陀含（Sakadagami，一來果）、阿那含（Anagami，不還果）、阿羅漢（Arahat，無學果）果位，九十八使全部證盡，九結永遠斷盡。下分結中的身見、見中的身見邊見，全部證盡時，苦未知智現在前，十八使全部證盡，但結並非全部斷盡，得須陀洹、斯陀含、阿那含、阿羅漢果位，九十八使全部證盡，九結永遠斷盡。戒禁取見、疑，全部證盡時，得須陀洹、斯陀含、阿那含、阿羅漢果位，九十八使全部證盡，九結永遠斷盡。如此，見流、見軛、戒禁取受、見取受、戒禁取身縛、我見身縛、下分結中的戒禁取見疑、見中的邪見見取戒禁取見、使中的見使疑使、結中的見結失愿疑結，全部證盡時，得須陀洹果、斯陀含、阿那含、阿羅漢果位，九十八使全部證盡，九結永遠斷盡。貪、瞋恚、愚癡以及欲漏，全部證盡時，凡夫到達欲愛斷盡，三十六使全部證盡，三結永遠斷盡，得阿那含果位，九十二使全部證盡，六結永遠斷盡，得阿羅漢果位，九十八使全部證盡，九結永遠斷盡。如此，欲流、欲軛、欲愛、縛中的欲愛身縛瞋恚身縛、蓋中的貪慾瞋恚睡眠掉舉、結中的瞋恚慳吝嫉妒結、下分結中的貪慾瞋恚、愛身中的鼻舌觸愛、使中的貪慾使瞋恚使、結中的瞋恚結慳吝嫉妒結，全部證盡時，凡夫到達欲愛斷盡，三十六使全部證盡，三結永遠斷盡，得阿那含果位，九十二使全部證盡，六結永遠斷盡，得阿羅漢果位，九十八使全部證盡，九結永遠斷盡。有漏、無明漏，全部證盡時，得阿羅漢果位，九十八使全部證盡，九結永遠斷盡。流中有流無明流、有軛無明軛、我愛結憍慢結、意觸愛、有愛使憍慢使無明使、愛結憍慢結無明結，全部證盡
【English Translation】 English version: Attaining the fruits of Sotapanna (stream-enterer), Sakadagami (once-returner), Anagami (non-returner), and Arahat (worthy one), all ninety-eight anusayas (latent tendencies) are fully realized, and the nine fetters are forever eradicated. When the sakkayaditthi (self-view) of the lower fetters and the sakkayaditthi (self-view) and vicikiccha (doubt) of the views are all fully realized, and the knowledge of suffering not yet known arises, all eighteen anusayas (latent tendencies) are fully realized, but not all fetters are eradicated. Attaining the fruits of Sotapanna, Sakadagami, Anagami, and Arahat, all ninety-eight anusayas are fully realized, and the nine fetters are forever eradicated. When silabbataparamasa (attachment to rites and rituals) and vicikiccha (doubt) are fully realized, the fruits of Sotapanna, Sakadagami, Anagami, and Arahat are attained, all ninety-eight anusayas are fully realized, and the nine fetters are forever eradicated. Thus, when ditthi-ogha (flood of views), ditthi-yoga (yoke of views), silabbata-paramasa (clinging to rules and rituals), ditthi-upadana (grasping at views), silabbata-kaya-gantha (bodily tie of clinging to rules and rituals), sakkayaditthi-kaya-gantha (bodily tie of self-view), silabbataparamasa (attachment to rites and rituals) and vicikiccha (doubt) among the lower fetters, micchaditthi (wrong view), ditthi-upadana (grasping at views), and silabbata-paramasa (attachment to rites and rituals) among the views, ditthi-anusaya (latent tendency of views) and vicikiccha-anusaya (latent tendency of doubt) among the anusayas, ditthi-samyojana (fetter of views), silabbata-samyojana (fetter of wrong vows), and vicikiccha-samyojana (fetter of doubt) among the fetters are all fully realized, the fruits of Sotapanna, Sakadagami, Anagami, and Arahat are attained, all ninety-eight anusayas are fully realized, and the nine fetters are forever eradicated. When raga (greed), dosa (hatred), moha (delusion), and kamasava (sensuality) are all fully realized, ordinary beings reach the end of kama-tanha (sensual craving), all thirty-six anusayas are fully realized, and the three fetters are forever eradicated, the fruit of Anagami is attained, all ninety-two anusayas are fully realized, and the six fetters are forever eradicated, and the fruit of Arahat is attained, all ninety-eight anusayas are fully realized, and the nine fetters are forever eradicated. Thus, when kama-ogha (flood of sensuality), kama-yoga (yoke of sensuality), kama-tanha (sensual craving), kama-tanha-kaya-gantha (bodily tie of sensual craving) and dosa-kaya-gantha (bodily tie of hatred) among the ties, abhijja (covetousness), byapada (ill-will), thina-middha (sloth and torpor), and uddhacca-kukkucca (restlessness and remorse) among the hindrances, dosa-samyojana (fetter of hatred), macchariya-samyojana (fetter of avarice), and issa-samyojana (fetter of jealousy) among the fetters, raga (greed) and dosa (hatred) among the lower fetters, ghana-samphassa (nose contact) and jivha-samphassa (tongue contact) among the love bodies, raga-anusaya (latent tendency of greed) and dosa-anusaya (latent tendency of hatred) among the anusayas, and dosa-samyojana (fetter of hatred), macchariya-samyojana (fetter of avarice), and issa-samyojana (fetter of jealousy) among the fetters are all fully realized, ordinary beings reach the end of kama-tanha (sensual craving), all thirty-six anusayas are fully realized, and the three fetters are forever eradicated, the fruit of Anagami is attained, all ninety-two anusayas are fully realized, and the six fetters are forever eradicated, and the fruit of Arahat is attained, all ninety-eight anusayas are fully realized, and the nine fetters are forever eradicated. When bhavasava (craving for existence) and avijjasava (ignorance) are all fully realized, the fruit of Arahat is attained, all ninety-eight anusayas are fully realized, and the nine fetters are forever eradicated. Bhava-ogha (flood of existence), avijja-ogha (flood of ignorance), bhava-yoga (yoke of existence), avijja-yoga (yoke of ignorance), mana-samyojana (fetter of conceit), uddhacca-samyojana (fetter of restlessness), mano-samphassa (mind contact), bhava-anusaya (latent tendency of existence), mana-anusaya (latent tendency of conceit), avijja-anusaya (latent tendency of ignorance), tanha-samyojana (fetter of craving), mana-samyojana (fetter of conceit), and avijja-samyojana (fetter of ignorance) are all fully realized
作證時，得阿羅漢果九十八使盡作證九結永盡。疑蓋，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，無垢人道法智現在前，八使盡作證結不悉盡，得須陀洹果乃至阿羅漢果九十八使盡作證九結永盡。眼耳身更愛，盡作證時到梵天上愛盡，即彼三愛身盡作證結使不悉盡，得阿羅漢果九十八使盡作證九結永盡。九十八使中欲界苦諦所斷使，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，無垢人苦法智現在前，十使盡作證結不悉盡，得須陀洹乃至阿羅漢果九十八使盡作證九結永盡。欲界習諦所斷使，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，無垢人習法智現在前，七使盡作證結不悉盡，得須陀洹乃至阿羅漢果九十八使盡作證九結永盡。盡諦所斷使亦復如是。欲界道諦所斷使，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，無垢人道法智現在前，八使盡作證結不悉盡，得須陀洹乃至阿羅漢果九十八使盡作證九結永盡。欲界思惟所斷使，盡作證時，凡夫人到欲愛盡，三十六使盡作證三結永盡，得阿那含果九十二使盡作證六結永盡，得阿羅漢果九十八使盡作證九結永盡。色界苦諦所斷使，盡作證時，凡夫人到色愛盡，三十一使盡作證結不悉盡，無垢人苦未知智現在前，十八使盡作證結不悉
【現代漢語翻譯】 現代漢語譯本 作證時，如果證得阿羅漢果（Arahan fruit，佛教修行達到的最高境界），九十八種煩惱（使）全部被證滅，九種結縛（結）也永遠斷盡。如果證滅疑蓋（Doubt cover，五蓋之一，指對佛法僧三寶的懷疑），在證滅疑蓋時，凡夫達到欲愛（Desire-love，對慾望的執著）斷盡的境界，三十六種煩惱被證滅，三種結縛（身見結、戒禁取見結、疑結）永遠斷盡，無垢的人道法智（Path Dharma Wisdom，證悟真理的智慧）當下顯現。如果證滅八種煩惱，結縛不會全部斷盡，證得須陀洹果（Sotapanna fruit，佛教四果位中的初果）乃至阿羅漢果，九十八種煩惱全部被證滅，九種結縛也永遠斷盡。當眼愛、耳愛、身愛（Eye-love, Ear-love, Body-love，對感官的執著）被證滅時，達到梵天（Brahma heaven，色界天的最高層）天上愛盡的境界，即這三種愛與身體一同被證滅，但結使（Kilesa，煩惱的根本）不會全部斷盡，證得阿羅漢果，九十八種煩惱全部被證滅，九種結縛也永遠斷盡。在九十八種煩惱中，如果證滅欲界苦諦（Desire realm suffering truth，對欲界苦的認知）所斷的煩惱，凡夫達到欲愛斷盡的境界，三十六種煩惱被證滅，三種結縛永遠斷盡，無垢的人苦法智（Suffering Dharma Wisdom，對苦的智慧）當下顯現。如果證滅十種煩惱，結縛不會全部斷盡，證得須陀洹乃至阿羅漢果，九十八種煩惱全部被證滅，九種結縛也永遠斷盡。如果證滅欲界集諦（Desire realm origin truth，對欲界苦的根源的認知）所斷的煩惱，凡夫達到欲愛斷盡的境界，三十六種煩惱被證滅，三種結縛永遠斷盡，無垢的人習法智（Origin Dharma Wisdom，對苦的根源的智慧）當下顯現。如果證滅七種煩惱，結縛不會全部斷盡，證得須陀洹乃至阿羅漢果，九十八種煩惱全部被證滅，九種結縛也永遠斷盡。證滅滅諦（Cessation truth，對滅盡苦的認知）所斷的煩惱也是如此。如果證滅欲界道諦（Desire realm path truth，對脫離苦的道路的認知）所斷的煩惱，凡夫達到欲愛斷盡的境界，三十六種煩惱被證滅，三種結縛永遠斷盡，無垢的人道法智當下顯現。如果證滅八種煩惱，結縛不會全部斷盡，證得須陀洹乃至阿羅漢果，九十八種煩惱全部被證滅，九種結縛也永遠斷盡。如果證滅欲界思惟（Desire realm thought，對欲界的思考）所斷的煩惱，凡夫達到欲愛斷盡的境界，三十六種煩惱被證滅，三種結縛永遠斷盡，證得阿那含果（Anagami fruit，佛教四果位中的三果），九十二種煩惱被證滅，六種結縛永遠斷盡，證得阿羅漢果，九十八種煩惱全部被證滅，九種結縛也永遠斷盡。如果證滅苦諦所斷的煩惱，凡夫達到色愛（Form-love，對色界的執著）斷盡的境界，三十一種煩惱被證滅，結縛不會全部斷盡，無垢的人苦未知智（Suffering Unknown Wisdom，對苦的未知智慧）當下顯現，十八種煩惱被證滅，結縛不會全部斷盡。
【English Translation】 English version When attesting, if one attains the Arahan fruit (the highest state of enlightenment in Buddhism), all ninety-eight fetters (anusaya) are attested to be extinguished, and the nine bonds (samyojana) are permanently eradicated. When attesting to the eradication of doubt cover (one of the five hindrances, referring to doubt about the Buddha, Dharma, and Sangha), when an ordinary person reaches the exhaustion of desire-love, thirty-six fetters are attested to be extinguished, and the three bonds (self-view, clinging to rites and rituals, and doubt) are permanently eradicated. The undefiled Path Dharma Wisdom (wisdom of realizing the truth) immediately manifests. If eight fetters are attested to be extinguished, the bonds are not all completely eradicated, one attains the Sotapanna fruit (the first of the four stages of enlightenment) up to the Arahan fruit, all ninety-eight fetters are attested to be extinguished, and the nine bonds are permanently eradicated. When eye-love, ear-love, and body-love (attachment to sensory experiences) are attested to be extinguished, reaching the exhaustion of love in the Brahma heaven (the highest realm of the Form realm), that is, these three loves and the body are attested to be extinguished together, but the kilesas (defilements) are not all completely eradicated, one attains the Arahan fruit, all ninety-eight fetters are attested to be extinguished, and the nine bonds are permanently eradicated. Among the ninety-eight fetters, if the fetters to be eradicated by the suffering truth of the desire realm (understanding of suffering in the desire realm) are attested to be extinguished, when an ordinary person reaches the exhaustion of desire-love, thirty-six fetters are attested to be extinguished, and the three bonds are permanently eradicated. The undefiled Suffering Dharma Wisdom (wisdom of suffering) immediately manifests. If ten fetters are attested to be extinguished, the bonds are not all completely eradicated, one attains the Sotapanna fruit up to the Arahan fruit, all ninety-eight fetters are attested to be extinguished, and the nine bonds are permanently eradicated. If the fetters to be eradicated by the origin truth of the desire realm (understanding of the origin of suffering in the desire realm) are attested to be extinguished, when an ordinary person reaches the exhaustion of desire-love, thirty-six fetters are attested to be extinguished, and the three bonds are permanently eradicated. The undefiled Origin Dharma Wisdom (wisdom of the origin of suffering) immediately manifests. If seven fetters are attested to be extinguished, the bonds are not all completely eradicated, one attains the Sotapanna fruit up to the Arahan fruit, all ninety-eight fetters are attested to be extinguished, and the nine bonds are permanently eradicated. The same applies to the fetters to be eradicated by the cessation truth (understanding of the cessation of suffering). If the fetters to be eradicated by the path truth of the desire realm (understanding of the path to the cessation of suffering in the desire realm) are attested to be extinguished, when an ordinary person reaches the exhaustion of desire-love, thirty-six fetters are attested to be extinguished, and the three bonds are permanently eradicated. The undefiled Path Dharma Wisdom immediately manifests. If eight fetters are attested to be extinguished, the bonds are not all completely eradicated, one attains the Sotapanna fruit up to the Arahan fruit, all ninety-eight fetters are attested to be extinguished, and the nine bonds are permanently eradicated. If the fetters to be eradicated by thought of the desire realm (thinking about the desire realm) are attested to be extinguished, when an ordinary person reaches the exhaustion of desire-love, thirty-six fetters are attested to be extinguished, and the three bonds are permanently eradicated, one attains the Anagami fruit (the third of the four stages of enlightenment), ninety-two fetters are attested to be extinguished, and six bonds are permanently eradicated, one attains the Arahan fruit, all ninety-eight fetters are attested to be extinguished, and the nine bonds are permanently eradicated. If the fetters to be eradicated by the suffering truth are attested to be extinguished, when an ordinary person reaches the exhaustion of form-love (attachment to the Form realm), thirty-one fetters are attested to be extinguished, the bonds are not all completely eradicated, the undefiled Suffering Unknown Wisdom (wisdom of the unknown of suffering) immediately manifests, eighteen fetters are attested to be extinguished, and the bonds are not all completely eradicated.
盡，得須陀洹果乃至阿羅漢果九十八使盡作證九結永盡。色界習諦所斷使，盡作證時，凡夫人到色愛盡，三十一使盡作證結不悉盡，無垢人習未知智現在前，十二使盡作證結不悉盡，得須陀洹果乃至阿羅漢果九十八使盡作證九結永盡。盡諦所斷使，盡作證時亦復如是。色界道諦所斷使，盡作證時，凡夫人到色愛盡，三十一使盡作證結不悉盡，無垢人道未知智現在前，十四使盡作證三結永盡，得須陀洹果乃至阿羅漢果九十八使盡作證九結永盡。色界思惟所斷使，盡作證時，凡夫人到色愛盡，三十一使盡作證結不悉盡，無垢人三使盡作證結不悉盡，得阿羅漢果九十八使盡作證九結永盡。無色界苦諦所斷使，盡作證時，苦未知智現在前，十八使盡作證結不悉盡，得須陀洹果乃至阿羅漢果九十八使盡作證九結永盡。無色界習諦所斷使，盡作證時，習未知智現在前，十二使盡作證結不悉盡，得須陀洹果乃至阿羅漢果九十八使盡作證九結永盡。盡諦所斷亦復如是。無色界道諦所斷使，盡作證時，得須陀洹果乃至阿羅漢果九十八使盡作證九結永盡。無色界思惟所斷使，盡作證時，得阿羅漢九十八使盡作證九結永盡(盡證十門竟)。
結使犍度十門跋渠第四竟(梵本一千六十首盧長十二字)。
阿毗曇八犍度論卷第八 大
【現代漢語翻譯】 現代漢語譯本： 當（苦諦所斷的）煩惱滅盡，證得須陀洹果（Sotapanna-phala，預流果）乃至阿羅漢果（Arahat-phala，無學果）時，九十八種煩惱全部滅盡，九結（Nine Fetters）永遠斷盡。當（集諦所斷的）煩惱滅盡，證得（果位）時，凡夫達到色愛（Rūpa-rāga，對色界的貪愛）滅盡，三十一種煩惱滅盡，但結並不完全斷盡。無垢之人修習未知智（Anājāta-ñāṇa）現在前，十二種煩惱滅盡，但結並不完全斷盡，證得須陀洹果乃至阿羅漢果時，九十八種煩惱全部滅盡，九結永遠斷盡。（當）滅諦所斷的煩惱滅盡，證得（果位）時也是如此。（當）道諦所斷的煩惱滅盡，證得（果位）時，凡夫達到色愛滅盡，三十一種煩惱滅盡，但結並不完全斷盡。無垢之人修習道未知智（Magga-anājāta-ñāṇa）現在前，十四種煩惱滅盡，三結（Three Fetters）永遠斷盡，證得須陀洹果乃至阿羅漢果時，九十八種煩惱全部滅盡，九結永遠斷盡。（當）思惟所斷的煩惱滅盡，證得（果位）時，凡夫達到色愛滅盡，三十一種煩惱滅盡，但結並不完全斷盡。無垢之人三種煩惱滅盡，但結並不完全斷盡，證得阿羅漢果時，九十八種煩惱全部滅盡，九結永遠斷盡。沒有（苦諦所斷的）煩惱滅盡，證得（果位）時，苦未知智（Dukkha-anājāta-ñāṇa）現在前，十八種煩惱滅盡，但結並不完全斷盡，證得須陀洹果乃至阿羅漢果時，九十八種煩惱全部滅盡，九結永遠斷盡。沒有（集諦所斷的）煩惱滅盡，證得（果位）時，集未知智（Samudaya-anājāta-ñāṇa）現在前，十二種煩惱滅盡，但結並不完全斷盡，證得須陀洹果乃至阿羅漢果時，九十八種煩惱全部滅盡，九結永遠斷盡。（當）滅諦所斷的（煩惱滅盡）也是如此。沒有（道諦所斷的）煩惱滅盡，證得（果位）時，證得須陀洹果乃至阿羅漢果時，九十八種煩惱全部滅盡，九結永遠斷盡。沒有（思惟所斷的）煩惱滅盡，證得（果位）時，證得阿羅漢果時，九十八種煩惱全部滅盡，九結永遠斷盡。（盡證十門竟）。 結使犍度十門跋渠第四竟（梵本一千六十首盧長十二字）。 阿毗曇八犍度論卷第八 大
【English Translation】 English version: When the afflictions eradicated by (understanding of) suffering cease, and one attains the Sotapanna-phala (Stream-enterer fruit) up to the Arahat-phala (Arahant fruit), all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. When the afflictions eradicated by (understanding of) origin cease, and one attains (the fruit), the ordinary person reaches the cessation of attachment to form (Rūpa-rāga), thirty-one afflictions are eradicated, but the fetters are not completely eliminated. When the undefiled person's knowledge of the unarisen (Anājāta-ñāṇa) manifests, twelve afflictions are eradicated, but the fetters are not completely eliminated. When one attains the Sotapanna-phala up to the Arahat-phala, all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. It is the same when the afflictions eradicated by (understanding of) cessation cease and one attains (the fruit). When the afflictions eradicated by (understanding of) the path cease, and one attains (the fruit), the ordinary person reaches the cessation of attachment to form, thirty-one afflictions are eradicated, but the fetters are not completely eliminated. When the undefiled person's knowledge of the path's unarisen (Magga-anājāta-ñāṇa) manifests, fourteen afflictions are eradicated, and the three fetters are permanently eliminated. When one attains the Sotapanna-phala up to the Arahat-phala, all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. When the afflictions eradicated by thinking cease, and one attains (the fruit), the ordinary person reaches the cessation of attachment to form, thirty-one afflictions are eradicated, but the fetters are not completely eliminated. When the undefiled person's three afflictions are eradicated, the fetters are not completely eliminated. When one attains the Arahat-phala, all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. When the afflictions eradicated by (understanding of) suffering do not cease, and one attains (the fruit), the knowledge of suffering's unarisen (Dukkha-anājāta-ñāṇa) manifests, eighteen afflictions are eradicated, but the fetters are not completely eliminated. When one attains the Sotapanna-phala up to the Arahat-phala, all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. When the afflictions eradicated by (understanding of) origin do not cease, and one attains (the fruit), the knowledge of origin's unarisen (Samudaya-anājāta-ñāṇa) manifests, twelve afflictions are eradicated, but the fetters are not completely eliminated. When one attains the Sotapanna-phala up to the Arahat-phala, all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. It is the same when the afflictions eradicated by (understanding of) cessation do not cease. When the afflictions eradicated by (understanding of) the path do not cease, and one attains (the fruit), when one attains the Sotapanna-phala up to the Arahat-phala, all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. When the afflictions eradicated by thinking do not cease, and one attains (the fruit), when one attains the Arahat-phala, all ninety-eight afflictions are eradicated, and the nine fetters are permanently eliminated. (End of the ten doors of cessation-attainment). End of the fourth chapter, the ten doors of the section on fetters and afflictions (The Sanskrit text has one thousand and sixty shlokas, each twelve syllables long). Abhidhamma Eight-Khandha Treatise, Volume Eight Great
正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第九
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
智犍度第三
五跋渠頌曰：
八種有五處， 知他人心智， 若能修行智， 相應最在後。
阿毗曇八道跋渠第一
八十種智， 擇恒在前， 諸相應覺， 世見無漏。
又世尊言：八種成就學跡，十種漏盡阿羅漢。八種學跡，幾種成就過去、幾種成就未來、幾種成就現在？十種漏盡阿羅漢，幾種成就過去、幾種成就未來、幾種成就現在？云何為見？云何為智？云何為慧？若見，是智耶？設智，是見耶？若見，是慧耶？設慧，是見耶？若智，是慧耶？設慧，是智耶？見攝智耶、為智攝見？見攝慧耶、為慧攝見？智攝慧耶、為慧攝智？若成就見，彼智耶？設成就智，彼見耶？若成就見，彼慧耶？設成就慧，彼見耶？若成就智，彼慧耶？設成就慧，彼智耶？若見已滅無餘，彼智耶？設智已滅無餘，彼見耶？若見已滅無餘，彼慧耶？設慧已滅無餘，彼見耶？若智已滅無餘，彼慧耶？設慧已滅無餘，彼智耶？問、定理、攝、成就、滅。所謂等見是擇法覺意耶？設是擇法覺意，是等見耶？所謂等智是擇法覺意耶？設是擇法覺意
【現代漢語翻譯】 現代漢語譯本： 阿毗曇八犍度論卷第九
迦旃延子造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
智犍度第三
五跋渠頌曰：
八種有五處， 知他人心智， 若能修行智， 相應最在後。
阿毗曇八道跋渠第一
八十種智， 擇恒在前， 諸相應覺， 世見無漏。
又世尊言：八種成就學跡，十種漏盡阿羅漢（Arhat）。八種學跡，幾種成就過去、幾種成就未來、幾種成就現在？十種漏盡阿羅漢，幾種成就過去、幾種成就未來、幾種成就現在？云何為見？云何為智？云何為慧？若見，是智耶？設智，是見耶？若見，是慧耶？設慧，是見耶？若智，是慧耶？設慧，是智耶？見攝智耶、為智攝見？見攝慧耶、為慧攝見？智攝慧耶、為慧攝智？若成就見，彼智耶？設成就智，彼見耶？若成就見，彼慧耶？設成就慧，彼見耶？若成就智，彼慧耶？設成就慧，彼智耶？若見已滅無餘，彼智耶？設智已滅無餘，彼見耶？若見已滅無餘，彼慧耶？設慧已滅無餘，彼見耶？若智已滅無餘，彼慧耶？設慧已滅無餘，彼智耶？問、定理、攝、成就、滅。所謂等見是擇法覺意耶？設是擇法覺意，是等見耶？所謂等智是擇法覺意耶？設是擇法覺意
【English Translation】 English version: Abhidhamma Aṣṭaskandha Śāstra, Volume 9
Composed by Kātyāyanīputra
Translated by Saṃghadeva, Tripitaka Master from Kashmir during the Qin Dynasty, together with Zhu Fonian
Chapter 3: On Wisdom
Verse summarizing the five Vaggas:
Eight kinds exist in five places, Knowing the minds of others, If one can cultivate wisdom, Correspondence is last.
Abhidhamma Eightfold Path Vagga 1
Eighty kinds of wisdom, Discrimination always comes first, All corresponding awarenesses, Worldly views and non-outflows.
Furthermore, the World-Honored One said: Eight kinds of attainments mark the path of a learner, ten kinds mark the Arhat (Arhat) who has exhausted all outflows. Of the eight kinds of attainments marking the path of a learner, how many are attained in the past, how many in the future, and how many in the present? Of the ten kinds of Arhat who have exhausted all outflows, how many are attained in the past, how many in the future, and how many in the present? What is 'seeing'? What is 'wisdom'? What is 'understanding'? If it is 'seeing', is it 'wisdom'? If it is 'wisdom', is it 'seeing'? If it is 'seeing', is it 'understanding'? If it is 'understanding', is it 'seeing'? If it is 'wisdom', is it 'understanding'? If it is 'understanding', is it 'wisdom'? Does 'seeing' encompass 'wisdom', or does 'wisdom' encompass 'seeing'? Does 'seeing' encompass 'understanding', or does 'understanding' encompass 'seeing'? Does 'wisdom' encompass 'understanding', or does 'understanding' encompass 'wisdom'? If one attains 'seeing', does one attain 'wisdom'? If one attains 'wisdom', does one attain 'seeing'? If one attains 'seeing', does one attain 'understanding'? If one attains 'understanding', does one attain 'seeing'? If one attains 'wisdom', does one attain 'understanding'? If one attains 'understanding', does one attain 'wisdom'? If 'seeing' has ceased without remainder, has 'wisdom'? If 'wisdom' has ceased without remainder, has 'seeing'? If 'seeing' has ceased without remainder, has 'understanding'? If 'understanding' has ceased without remainder, has 'seeing'? If 'wisdom' has ceased without remainder, has 'understanding'? If 'understanding' has ceased without remainder, has 'wisdom'? Question, definition, inclusion, attainment, cessation. Is what is called 'right seeing' the faculty of enlightenment through discrimination of the Dharma? If it is the faculty of enlightenment through discrimination of the Dharma, is it 'right seeing'? Is what is called 'right wisdom' the faculty of enlightenment through discrimination of the Dharma? If it is the faculty of enlightenment through discrimination of the Dharma
，是等智耶？念覺意現在前時，幾覺意、幾道種現在前？精進、喜、猗、定、護覺意，等見、等志、等語、等業(身也)、等命、等方便、等念、等定現在前時，幾覺意、幾道種現在前？諸法與念覺意相應，擇法覺意彼耶。設諸法與擇法覺意相應，念覺意彼耶？諸法念覺意相應，精進、喜、猗、定、護覺意，等見、等志、等方便、等念、等定彼耶？設諸法與等定相應，念覺意彼耶。諸法乃至等念相應，等定彼耶？設諸法與等定相應，等念彼耶？云何世俗等見？云何世俗等智？若世俗等見，是世俗等智耶？設是世俗等智，是世俗等見？世俗等見，世俗等智所攝耶？設是世俗等智，世俗等見所攝耶？若成就世俗等見，彼世俗等智耶？設成就世俗等智，彼世俗等見耶？若世俗等見已滅無餘，彼世俗等智耶？設世俗等智已滅無餘，彼世俗等見耶。問、定理、攝、成就、滅。云何無漏等見？云何無漏等智？若無漏等見，是無漏等智耶？設是無漏等智，是無漏等見耶？無漏等見，無漏等智所攝耶？設無漏等智，無漏等見所攝耶？若成就無漏等見，彼無漏等智耶？設成就無漏等智，彼無漏等見耶？問、定理、攝、成就。此章義愿具演說。
又世尊言：八種成就學跡，十種漏盡阿羅漢。八種學跡，幾種成就過去、幾種成就未來、
【現代漢語翻譯】 現代漢語譯本：是等同的智慧嗎？當念覺意（Sati-sambojjhanga，正念的覺悟支）現在前時，有幾種覺意、幾種道種（Maggaṅga，八正道）現在前？當精進覺意（Viriya-sambojjhanga，精進的覺悟支）、喜覺意（Pīti-sambojjhanga，喜悅的覺悟支）、猗覺意（Passaddhi-sambojjhanga，輕安的覺悟支）、定覺意（Samādhi-sambojjhanga，禪定的覺悟支）、護覺意（Upekkhā-sambojjhanga，舍的覺悟支），以及等見（Sammā-diṭṭhi，正見）、等志（Sammā-saṅkappa，正思惟）、等語（Sammā-vācā，正語）、等業（Sammā-kammanta，正業，指身業）、等命（Sammā-ājīva，正命）、等方便（Sammā-vāyāma，正精進）、等念（Sammā-sati，正念）、等定（Sammā-samādhi，正定）現在前時，有幾種覺意、幾種道種現在前？ 諸法與念覺意相應，擇法覺意（Dhamma-vicaya-sambojjhanga，擇法的覺悟支）也與之相應嗎？假設諸法與擇法覺意相應，念覺意也與之相應嗎？諸法與念覺意相應，精進、喜、猗、定、護覺意，以及等見、等志、等方便、等念、等定也與之相應嗎？假設諸法與等定相應，念覺意也與之相應嗎？諸法乃至與等念相應，等定也與之相應嗎？假設諸法與等定相應，等念也與之相應嗎？ 什麼是世俗等見？什麼是世俗等智？如果是世俗等見，那麼是世俗等智嗎？假設是世俗等智，那麼是世俗等見嗎？世俗等見，被世俗等智所包含嗎？假設是世俗等智，被世俗等見所包含嗎？如果成就了世俗等見，那麼他成就了世俗等智嗎？假設成就了世俗等智，那麼他成就了世俗等見嗎？如果世俗等見已經滅盡無餘，那麼他還有世俗等智嗎？假設世俗等智已經滅盡無餘，那麼他還有世俗等見嗎？問、定理、攝、成就、滅。 什麼是無漏等見？什麼是無漏等智？如果是無漏等見，那麼是無漏等智嗎？假設是無漏等智，那麼是無漏等見嗎？無漏等見，被無漏等智所包含嗎？假設是無漏等智，被無漏等見所包含嗎？如果成就了無漏等見，那麼他成就了無漏等智嗎？假設成就了無漏等智，那麼他成就了無漏等見嗎？問、定理、攝、成就。此章的意義希望能夠詳細地闡述。 世尊又說：八種成就學跡（Sekha，有學），十種漏盡阿羅漢（Arahat，阿羅漢）。八種學跡，有幾種成就過去、幾種成就未來？
【English Translation】 English version: Is it the same as wisdom? When mindfulness as a factor of enlightenment (Sati-sambojjhanga) is present, how many factors of enlightenment and how many constituents of the path (Maggaṅga) are present? When energy as a factor of enlightenment (Viriya-sambojjhanga), joy as a factor of enlightenment (Pīti-sambojjhanga), tranquility as a factor of enlightenment (Passaddhi-sambojjhanga), concentration as a factor of enlightenment (Samādhi-sambojjhanga), equanimity as a factor of enlightenment (Upekkhā-sambojjhanga), right view (Sammā-diṭṭhi), right thought (Sammā-saṅkappa), right speech (Sammā-vācā), right action (Sammā-kammanta, referring to bodily action), right livelihood (Sammā-ājīva), right effort (Sammā-vāyāma), right mindfulness (Sammā-sati), and right concentration (Sammā-samādhi) are present, how many factors of enlightenment and how many constituents of the path are present? When phenomena are associated with mindfulness as a factor of enlightenment, are they also associated with investigation of phenomena as a factor of enlightenment (Dhamma-vicaya-sambojjhanga)? If phenomena are associated with investigation of phenomena as a factor of enlightenment, are they also associated with mindfulness as a factor of enlightenment? When phenomena are associated with mindfulness as a factor of enlightenment, are they also associated with energy, joy, tranquility, concentration, equanimity as factors of enlightenment, as well as right view, right thought, right effort, right mindfulness, and right concentration? If phenomena are associated with right concentration, are they also associated with mindfulness as a factor of enlightenment? When phenomena are associated with right mindfulness, are they also associated with right concentration? If phenomena are associated with right concentration, are they also associated with right mindfulness? What is mundane right view? What is mundane right knowledge? If it is mundane right view, is it mundane right knowledge? If it is mundane right knowledge, is it mundane right view? Is mundane right view included in mundane right knowledge? If it is mundane right knowledge, is it included in mundane right view? If one has attained mundane right view, has one attained mundane right knowledge? If one has attained mundane right knowledge, has one attained mundane right view? If mundane right view has ceased without remainder, does one still have mundane right knowledge? If mundane right knowledge has ceased without remainder, does one still have mundane right view? Question, definition, inclusion, attainment, cessation. What is supramundane right view? What is supramundane right knowledge? If it is supramundane right view, is it supramundane right knowledge? If it is supramundane right knowledge, is it supramundane right view? Is supramundane right view included in supramundane right knowledge? If it is supramundane right knowledge, is it included in supramundane right view? If one has attained supramundane right view, has one attained supramundane right knowledge? If one has attained supramundane right knowledge, has one attained supramundane right view? Question, definition, inclusion, attainment. I wish that the meaning of this chapter be fully explained. Furthermore, the World-Honored One said: 'Eight kinds of attainments characterize a learner (Sekha), and ten kinds characterize an arahant (Arahat) who has exhausted all defilements.' Of the eight kinds of attainments of a learner, how many are attained in the past, and how many are attained in the future?
幾種成就現在？答曰：若依有覺有觀三昧學初見現在前，彼不過去、八種未來、八種現在，彼滅已不失。若依有覺有觀三昧學見現在前，彼八種成就過去、八未來、八現在，彼滅已不失。若依無覺無觀三昧學見現在前，彼八過去、八未來、七現在(無等志也)，彼滅已不失。若依無色定學見現在前，彼八過去、八未來、四現在(除等志等語等業等命無色義)，彼滅已不失。若入滅盡三昧若世俗心現在前，彼八過去、八未來、現在無有(有覺有觀竟)。若依無覺無觀三昧學初見現在前，彼無過去，未來八，現在七，彼滅已不失。復依無覺無觀三昧學見現在前，彼過去七、未來八、現在七，彼滅已不失。若依無色定學見現在前，彼過去七、未來八、現在四，彼滅已不失。若入滅盡定世俗心現在前，彼過去七、未來八、現在無，彼滅已不失。復依有覺有觀三昧學見現在前，彼過去七、未來八、現在八(無覺觀竟)。若依無色定學初見現在前，彼過去無、未來八、現在四，彼滅已不失。復依無色定學見現在前，彼過去四、未來八、現在四，彼滅已不失。復入滅盡定世俗心現在前，彼過去四、未來八、現在無，若滅已不失。復依有覺有觀三昧學見現在前，彼過去四、未來八、現在八，彼滅已不失。復依無覺無觀三昧學見現在前，
【現代漢語翻譯】 現代漢語譯本 幾種成就是現在成就？回答說：如果依據有覺有觀三昧（具有覺和觀的禪定）學習，初次證見現在，那麼它不是過去成就，而是八種未來成就、八種現在成就，它即使滅去也不會消失。如果依據有覺有觀三昧學習，證見現在，那麼它是八種過去成就、八種未來成就、八種現在成就，它即使滅去也不會消失。如果依據無覺無觀三昧（沒有覺和觀的禪定）學習，證見現在，那麼它是八種過去成就、八種未來成就、七種現在成就（因為沒有等志），它即使滅去也不會消失。如果依據無色定（超越色界的禪定）學習，證見現在，那麼它是八種過去成就、八種未來成就、四種現在成就（因為沒有等志、等語、等業、等命這些與無色界無關的），它即使滅去也不會消失。如果進入滅盡三昧（止息一切感受和思想的禪定），如果世俗心現在生起，那麼它是八種過去成就、八種未來成就，沒有現在成就（有覺有觀的部分結束）。 如果依據無覺無觀三昧學習，初次證見現在，那麼它沒有過去成就，有八種未來成就，七種現在成就，它即使滅去也不會消失。再次依據無覺無觀三昧學習，證見現在，那麼它是七種過去成就、八種未來成就、七種現在成就，它即使滅去也不會消失。如果依據無色定學習，證見現在，那麼它是七種過去成就、八種未來成就、四種現在成就，它即使滅去也不會消失。如果進入滅盡定，世俗心現在生起，那麼它是七種過去成就、八種未來成就，沒有現在成就，它即使滅去也不會消失。再次依據有覺有觀三昧學習，證見現在，那麼它是七種過去成就、八種未來成就、八種現在成就（無覺無觀的部分結束）。 如果依據無色定學習，初次證見現在，那麼它沒有過去成就，有八種未來成就，四種現在成就，它即使滅去也不會消失。再次依據無色定學習，證見現在，那麼它是四種過去成就、八種未來成就、四種現在成就，它即使滅去也不會消失。再次進入滅盡定，世俗心現在生起，那麼它是四種過去成就、八種未來成就，沒有現在成就，它即使滅去也不會消失。再次依據有覺有觀三昧學習，證見現在，那麼它是四種過去成就、八種未來成就、八種現在成就，它即使滅去也不會消失。再次依據無覺無觀三昧學習，證見現在，
【English Translation】 English version What kinds of attainments are present now? The answer is: If, relying on the 'samadhi' (concentration) with 'vitarka' (applied thought) and 'vicara' (sustained thought), one learns and the initial seeing is present, then it is not a past attainment, but eight future attainments and eight present attainments; it does not disappear even after it ceases. If, relying on the 'samadhi' with 'vitarka' and 'vicara', one learns and seeing is present, then it is eight past attainments, eight future attainments, and eight present attainments; it does not disappear even after it ceases. If, relying on the 'samadhi' without 'vitarka' and 'vicara', one learns and seeing is present, then it is eight past attainments, eight future attainments, and seven present attainments (because there is no 'equanimity'); it does not disappear even after it ceases. If, relying on the 'arupa-dhyana' (formless meditation), one learns and seeing is present, then it is eight past attainments, eight future attainments, and four present attainments (excluding 'equanimity', 'speech', 'action', and 'life' which are irrelevant to the formless realm); it does not disappear even after it ceases. If one enters the 'nirodha-samapatti' (cessation attainment), and if a mundane mind is present, then it is eight past attainments, eight future attainments, and no present attainments (the section on 'vitarka' and 'vicara' ends). If, relying on the 'samadhi' without 'vitarka' and 'vicara', one learns and the initial seeing is present, then it has no past attainments, eight future attainments, and seven present attainments; it does not disappear even after it ceases. Again, if, relying on the 'samadhi' without 'vitarka' and 'vicara', one learns and seeing is present, then it is seven past attainments, eight future attainments, and seven present attainments; it does not disappear even after it ceases. If, relying on the 'arupa-dhyana', one learns and seeing is present, then it is seven past attainments, eight future attainments, and four present attainments; it does not disappear even after it ceases. If one enters the 'nirodha-samapatti', and a mundane mind is present, then it is seven past attainments, eight future attainments, and no present attainments; it does not disappear even after it ceases. Again, if, relying on the 'samadhi' with 'vitarka' and 'vicara', one learns and seeing is present, then it is seven past attainments, eight future attainments, and eight present attainments (the section without 'vitarka' and 'vicara' ends). If, relying on the 'arupa-dhyana', the initial seeing is present, then it has no past attainments, eight future attainments, and four present attainments; it does not disappear even after it ceases. Again, if, relying on the 'arupa-dhyana', seeing is present, then it is four past attainments, eight future attainments, and four present attainments; it does not disappear even after it ceases. Again, if one enters the 'nirodha-samapatti', and a mundane mind is present, then it is four past attainments, eight future attainments, and no present attainments; it does not disappear even after it ceases. Again, if, relying on the 'samadhi' with 'vitarka' and 'vicara', seeing is present, then it is four past attainments, eight future attainments, and eight present attainments; it does not disappear even after it ceases. Again, if, relying on the 'samadhi' without 'vitarka' and 'vicara', seeing is present,
彼過去四、未來八、現在七(學跡竟)。
十種漏盡阿羅漢，幾種成就過去、幾種成就未來、幾種成就現在？答曰：若依有覺有觀三昧無學初智現在前，彼過去無、未來十、現在九(無等見也)，彼滅已不失。復依有覺有觀三昧無學智現在前，彼過去九、未來十、現在九，彼滅已不失。若依無覺無觀三昧無學智現在前，彼過去九、未來十、現在八(無等志等見)，彼滅已不失。若依無色定無學智現在前，彼過去九、未來十、現在五(初上無戒)，彼滅已不失。若入滅盡定世俗心現在前，彼過去九、未來十、現在無(智竟)，彼滅已不失。若依有覺有觀三昧無學初見現在前，彼過去九、未來十、現在九，彼滅已不失。復依有覺有觀三昧無學若智若見現在前，彼過去未來十、現在九，彼滅已不失。復依無覺無觀三昧無學若智若見現在前，彼過去未來十、現在八，彼滅已不失。復依無色定無學若智若見現在前，彼過去未來十、現在五，彼滅已不失。復入滅盡定世俗心現在前，彼過去未來十、現在無(有覺觀竟)。若依無覺無觀三昧無學初見現在前，彼過去無、未來十、現在八，彼滅已不失。復依無覺無觀三昧無學見現在前，彼過去八、未來十、現在八，彼滅已不失。復依無色定無學見現在前，彼過去八、未來十、現在
【現代漢語翻譯】 現代漢語譯本 對於已經過去的四種、未來將有的八種、現在擁有的七種（學習的軌跡最終完成）。
十種漏盡的阿羅漢（Arhat，佛教修行者達到的一種境界，意為『值得尊敬的人』），他們成就過去、成就未來、成就現在的各有幾種？回答是：如果依據有覺有觀三昧（Vitarka-vicara-samadhi，一種禪定狀態，包含尋和伺兩種心理活動）的無學初智（Asaiksa-prathama-jnana，不再需要學習的最初的智慧）現在顯現，那麼他們成就過去的是無，成就未來的是十種，成就現在的是九種（沒有同等的見解），這些成就即使滅去也不會消失。如果依據有覺有觀三昧的無學智現在顯現，那麼他們成就過去的是九種，成就未來的是十種，成就現在的是九種，這些成就即使滅去也不會消失。如果依據無覺無觀三昧（A-vitarka-avicara-samadhi，一種禪定狀態，不包含尋和伺兩種心理活動）的無學智現在顯現，那麼他們成就過去的是九種，成就未來的是十種，成就現在的是八種（沒有同等的志向等見解），這些成就即使滅去也不會消失。如果依據無色定（Arupadhatu-samapatti，一種超越物質世界的禪定狀態）的無學智現在顯現，那麼他們成就過去的是九種，成就未來的是十種，成就現在的是五種（最初和最高的無戒），這些成就即使滅去也不會消失。如果進入滅盡定（Nirodha-samapatti，一種斷滅一切感受和思想的禪定狀態）時，世俗心（Laukika-citta，與世俗相關的意識）現在顯現，那麼他們成就過去的是九種，成就未來的是十種，成就現在的是無（智慧最終完成），這些成就即使滅去也不會消失。如果依據有覺有觀三昧的無學初見（Asaiksa-prathama-darsana，不再需要學習的最初的見解）現在顯現，那麼他們成就過去的是九種，成就未來的是十種，成就現在的是九種，這些成就即使滅去也不會消失。如果依據有覺有觀三昧的無學智或無學見現在顯現，那麼他們成就過去的是十種，成就未來的是十種，成就現在的是九種，這些成就即使滅去也不會消失。如果依據無覺無觀三昧的無學智或無學見現在顯現，那麼他們成就過去的是十種，成就未來的是十種，成就現在的是八種，這些成就即使滅去也不會消失。如果依據無色定的無學智或無學見現在顯現，那麼他們成就過去的是十種，成就未來的是十種，成就現在的是五種，這些成就即使滅去也不會消失。如果進入滅盡定時，世俗心現在顯現，那麼他們成就過去的是十種，成就未來的是十種，成就現在的是無（有覺有觀最終完成）。如果依據無覺無觀三昧的無學初見現在顯現，那麼他們成就過去的是無，成就未來的是十種，成就現在的是八種，這些成就即使滅去也不會消失。如果依據無覺無觀三昧的無學見現在顯現，那麼他們成就過去的是八種，成就未來的是十種，成就現在的是八種，這些成就即使滅去也不會消失。如果依據無色定的無學見現在顯現，那麼他們成就過去的是八種，成就未來的是十種，成就現在的是...
【English Translation】 English version Regarding the past four, future eight, and present seven (the path of learning is completed).
Among the ten types of Arhats (Arhat, a Buddhist practitioner who has reached a state of enlightenment, meaning 'worthy one') who have exhausted all outflows, how many have achieved the past, how many have achieved the future, and how many have achieved the present? The answer is: If, based on the Asaiksa-prathama-jnana (Vitarka-vicara-samadhi, a state of meditation involving initial and sustained thought) of the unlearned (Asaiksa, one who no longer needs to learn) is present, then they have achieved none in the past, ten in the future, and nine in the present (no equal view); these achievements will not be lost even after they cease. If, based on the Asaiksa-jnana (Vitarka-vicara-samadhi) of the unlearned is present, then they have achieved nine in the past, ten in the future, and nine in the present; these achievements will not be lost even after they cease. If, based on the Asaiksa-jnana (A-vitarka-avicara-samadhi, a state of meditation without initial and sustained thought) of the unlearned is present, then they have achieved nine in the past, ten in the future, and eight in the present (no equal aspiration or view); these achievements will not be lost even after they cease. If, based on the Asaiksa-jnana (Arupadhatu-samapatti, a formless realm meditation) of the unlearned is present, then they have achieved nine in the past, ten in the future, and five in the present (the initial and highest absence of precepts); these achievements will not be lost even after they cease. If, upon entering Nirodha-samapatti (Nirodha-samapatti, the cessation of perception and sensation), the Laukika-citta (Laukika-citta, mundane consciousness) is present, then they have achieved nine in the past, ten in the future, and none in the present (wisdom is finally completed); these achievements will not be lost even after they cease. If, based on the Asaiksa-prathama-darsana (Vitarka-vicara-samadhi) of the unlearned is present, then they have achieved nine in the past, ten in the future, and nine in the present; these achievements will not be lost even after they cease. If, based on the Asaiksa-jnana or Asaiksa-darsana (Vitarka-vicara-samadhi) of the unlearned is present, then they have achieved ten in the past, ten in the future, and nine in the present; these achievements will not be lost even after they cease. If, based on the Asaiksa-jnana or Asaiksa-darsana (A-vitarka-avicara-samadhi) of the unlearned is present, then they have achieved ten in the past, ten in the future, and eight in the present; these achievements will not be lost even after they cease. If, based on the Asaiksa-jnana or Asaiksa-darsana (Arupadhatu-samapatti) of the unlearned is present, then they have achieved ten in the past, ten in the future, and five in the present; these achievements will not be lost even after they cease. If, upon entering Nirodha-samapatti, the Laukika-citta is present, then they have achieved ten in the past, ten in the future, and none in the present (initial and sustained thought is finally completed). If, based on the Asaiksa-prathama-darsana (A-vitarka-avicara-samadhi) of the unlearned is present, then they have achieved none in the past, ten in the future, and eight in the present; these achievements will not be lost even after they cease. If, based on the Asaiksa-darsana (A-vitarka-avicara-samadhi) of the unlearned is present, then they have achieved eight in the past, ten in the future, and eight in the present; these achievements will not be lost even after they cease. If, based on the Asaiksa-darsana (Arupadhatu-samapatti) of the unlearned is present, then they have achieved eight in the past, ten in the future, and...
五，彼滅已不失。復入滅盡定世俗心現在前，彼過去八、未來十、現在無，彼滅已不失。復依有覺有觀三昧無學見現在前，彼過去八、未來十、現在九(見竟)，彼滅已不失。復依無覺無觀三昧無學初見現在前，彼過去八、未來十、現在八，彼滅已不失。復依無覺無觀三昧無學若智若見現在前，彼過去九、未來十、現在八，彼滅已不失。復依無色定無學若智若見現在前，彼過去九、未來十、現在五，彼滅已不失。復入滅盡三昧世俗心現在前，彼過去九、未來十、現在無，彼滅已不失。復依有覺有觀三昧無學若智若見現在前，彼過去九、未來十、現在九(無覺觀竟)。若依無色定無學初見現在前，彼無過去、未來十、現在五，彼滅已不失。復依無色定無學見現在前，彼過去五、未來十、現在五，彼滅已不失。若入滅盡定世俗心現在前，彼過去五、未來十、現在無，彼滅已不失。復依有覺有觀三昧無學見現在前，彼過去五、未來十、現在九，彼滅已不失。復依無覺無觀三昧無學見現在前，彼過去五、未來十、現在八(見竟)，彼滅已不失。復依無色定無學初見現在前，彼過去五、未來十、現在五，彼滅已不失。復依無色定無學若智若見現在前，彼過去六、未來十、現在五，彼滅已不失。復入滅盡三昧世俗心現在前，彼過去
六、未來十、現在無，彼滅已不失。復依有覺有觀三昧無學若智若見現在前，彼過去六、未來十、現在九，彼滅已不失。復依無覺無觀三昧無學若智若見現在前，彼過去六、未來十、現在八(真人竟)。
云何為見、云何為智、云何為慧？云何為見？答曰：眼根五見、世俗等見、學見、無學見也。云何為智？答曰：除所修行忍，諸餘意識身相應智，及五識身相應智、盡智、無生智也。云何為慧？答曰：意識身相應慧，及五識身相應慧，盡智、無生智(問竟)。諸見彼智耶？答曰：或見非智。云何見非智？答曰：眼根所修行忍，是謂見非智。云何智非見？答曰：除五見及世俗等見，諸餘意識身相應有漏慧，及五識身相應慧，盡智、無生智，是謂智非見。云何智見？答曰：除所修行忍及盡智、無生智，諸餘無漏慧、五見、世俗等見，是謂智見。云何非智非見？答曰：除上爾所事。所謂見，是慧耶？答曰：或是見非慧(梵言明智十智之一)。云何是見非慧耶？答曰：眼根，是謂見非慧。云何是慧非見？答曰：除五見及世俗等見，諸餘意識身相應有漏慧、五識身相應慧、盡智、無生智，是謂慧非見。云何見慧？答曰：除盡智、無生智，諸餘無漏慧及五見、世俗等見，是謂見慧。云何非見非慧？答曰：除上爾所事。諸智彼
【現代漢語翻譯】 現代漢語譯本 六、未來十法、現在無法，這些法滅盡后也不會消失。再者，如果依據有覺有觀的三昧（Samadhi，一種禪定狀態），無學（Arhat，阿羅漢，已證得涅槃者）的智慧和見解現在生起，那麼他的過去有六法、未來有十法、現在有九法，這些法滅盡后也不會消失。再者，如果依據無覺無觀的三昧，無學的智慧和見解現在生起，那麼他的過去有六法、未來有十法、現在有八法（關於真人的討論結束）。
什麼是見（Dṛṣṭi，一種認知）？什麼是智（Jñāna，一種智慧）？什麼是慧（Prajñā，一種洞察力）？什麼是見？回答是：眼根（Cakṣurindriya，視覺器官）的五種見、世俗的見、有學的見、無學的見。
什麼是智？回答是：除了所修行的忍（Kṣānti，一種忍耐力），其餘與意識身（Manovijñānakāya，意識的集合）相應的智，以及與五識身（Pañcavijñānakāya，五種感官意識的集合）相應的智、盡智（Kṣayajñāna，斷盡煩惱的智慧）、無生智（Anutpādajñāna，不再產生煩惱的智慧）。
什麼是慧？回答是：與意識身相應的慧，以及與五識身相應的慧，盡智、無生智（提問結束）。
所有的見都是智嗎？回答是：有些見不是智。什麼是見但不是智？回答是：眼根所修行的忍，這就是見但不是智。什麼是智但不是見？回答是：除了五種見和世俗的見，其餘與意識身相應的有漏慧（Sāsrava-prajñā，帶有煩惱的智慧），以及與五識身相應的慧，盡智、無生智，這就是智但不是見。什麼是既是智又是見？回答是：除了所修行的忍以及盡智、無生智，其餘無漏慧（Anāsrava-prajñā，沒有煩惱的智慧）、五種見、世俗的見，這就是既是智又是見。什麼既不是智也不是見？回答是：除了以上所說的事物。
所謂的見，是慧嗎？回答是：有些是見但不是慧（梵語明智是十智之一）。什麼是見但不是慧？回答是：眼根，這就是見但不是慧。什麼是慧但不是見？回答是：除了五種見和世俗的見，其餘與意識身相應的有漏慧、與五識身相應的慧、盡智、無生智，這就是慧但不是見。什麼是既是見又是慧？回答是：除了盡智、無生智，其餘無漏慧以及五種見、世俗的見，這就是既是見又是慧。什麼既不是見也不是慧？回答是：除了以上所說的事物。所有的智都是
【English Translation】 English version Six, the future ten, the present is without; those that have ceased do not disappear. Furthermore, if relying on the Samadhi (a state of meditative consciousness) with initial and sustained application of thought, the wisdom and insight of a Non-Learner (Arhat, one who has attained Nirvana) arise in the present, then his past has six dharmas, the future has ten, and the present has nine; those that have ceased do not disappear. Furthermore, if relying on the Samadhi without initial and sustained application of thought, the wisdom and insight of a Non-Learner arise in the present, then his past has six dharmas, the future has ten, and the present has eight (the discussion about the Realized One ends).
What is Seeing (Dṛṣṭi, a kind of cognition)? What is Wisdom (Jñāna, a kind of intelligence)? What is Discernment (Prajñā, a kind of insight)? What is Seeing? The answer is: the five kinds of seeing of the eye-faculty (Cakṣurindriya, the visual organ), mundane seeing, the seeing of a learner, and the seeing of a non-learner.
What is Wisdom? The answer is: apart from the forbearance (Kṣānti, a kind of patience) that is being practiced, all other wisdom associated with the mind-consciousness body (Manovijñānakāya, the collection of consciousness), and the wisdom associated with the five sense-consciousness bodies (Pañcavijñānakāya, the collection of five sensory consciousnesses), the wisdom of exhaustion (Kṣayajñāna, the wisdom of ending defilements), and the wisdom of non-arising (Anutpādajñāna, the wisdom of no longer producing defilements).
What is Discernment? The answer is: discernment associated with the mind-consciousness body, and discernment associated with the five sense-consciousness bodies, the wisdom of exhaustion, and the wisdom of non-arising (the question ends).
Are all seeings wisdom? The answer is: some seeings are not wisdom. What is seeing but not wisdom? The answer is: the forbearance that is being practiced by the eye-faculty, this is seeing but not wisdom. What is wisdom but not seeing? The answer is: apart from the five kinds of seeing and mundane seeing, all other defiled discernment (Sāsrava-prajñā, discernment with afflictions) associated with the mind-consciousness body, and discernment associated with the five sense-consciousness bodies, the wisdom of exhaustion, and the wisdom of non-arising, this is wisdom but not seeing. What is both wisdom and seeing? The answer is: apart from the forbearance that is being practiced and the wisdom of exhaustion and the wisdom of non-arising, all other undefiled discernment (Anāsrava-prajñā, discernment without afflictions), the five kinds of seeing, and mundane seeing, this is both wisdom and seeing. What is neither wisdom nor seeing? The answer is: apart from the things mentioned above.
Is what is called seeing, discernment? The answer is: some are seeing but not discernment (the Sanskrit word for clear intelligence is one of the ten kinds of intelligence). What is seeing but not discernment? The answer is: the eye-faculty, this is seeing but not discernment. What is discernment but not seeing? The answer is: apart from the five kinds of seeing and mundane seeing, all other defiled discernment associated with the mind-consciousness body, discernment associated with the five sense-consciousness bodies, the wisdom of exhaustion, and the wisdom of non-arising, this is discernment but not seeing. What is both seeing and discernment? The answer is: apart from the wisdom of exhaustion and the wisdom of non-arising, all other undefiled discernment and the five kinds of seeing, and mundane seeing, this is both seeing and discernment. What is neither seeing nor discernment? The answer is: apart from the things mentioned above. Are all wisdoms
慧耶？答曰：如是，智是慧也。頗有慧非智？答曰：有所修行忍(定理竟)。所謂見，是智攝耶？答曰：或見非智。云何見非智？答曰：眼根所修行忍，是謂見非智。云何智非見？答曰：除五見、世俗等見，諸餘意識身相應有漏慧、五識身相應慧、盡智、無生智，是謂智非見。云何見智？答曰：除所修忍及盡智、無生智，諸餘無漏慧、五見、世俗等見，是謂見智。云何非智非見？答曰：除上爾所事。所謂見，彼慧所攝耶？答曰：或見非慧。云何見非慧？答曰：眼根，是謂見非慧。云何慧非見？答曰：除五見、世俗等見，諸餘意識身相應有漏慧、五識身相應慧、盡智、無生智，是謂慧非見。云何見慧？答曰：除盡智、無生智，諸餘無漏慧、五見、世俗等見，是謂見慧。云何非見非慧？答曰：除上爾所事。智攝慧、慧攝智耶？答曰：慧攝智，非智攝慧。不攝何等？答曰：所修行忍(忍智不得慧也)。成就與滅亦復如是。問、定理、攝、成就、滅也。所謂等見，是擇法覺意耶？答曰：或等見非擇法覺意。云何等見非擇法覺意？答曰：世俗等見，是謂等見非擇法覺意。云何擇法覺意非等見耶？答曰：盡智、無生智，是謂擇法覺意非等見。云何等見擇法覺意？答曰：除盡智、無生智，諸餘無漏慧，是謂等見擇法覺意。云何非等見
【現代漢語翻譯】 現代漢語譯本 慧是智嗎？回答說：是的，智就是慧。有沒有慧不是智的呢？回答說：有，例如所修行忍（忍是定理的終結）。 所謂的『見』，是被『智』所包含的嗎？回答說：有些『見』不是『智』。 什麼樣的『見』不是『智』呢？回答說：眼根所修的忍，這被稱為『見』而不是『智』。 什麼樣的『智』不是『見』呢？回答說：除了五見（五種錯誤的見解）、世俗等見，其餘的與意識身相應的有漏慧（有煩惱的智慧）、與五識身相應的慧、盡智（斷盡煩惱的智慧）、無生智（不再產生煩惱的智慧），這些被稱為『智』而不是『見』。 什麼樣的既是『見』又是『智』呢？回答說：除了所修的忍以及盡智、無生智，其餘的無漏慧（沒有煩惱的智慧）、五見、世俗等見，這些被稱為既是『見』又是『智』。 什麼樣的既不是『智』也不是『見』呢？回答說：除了上面所說的那些。 所謂的『見』，是被『慧』所包含的嗎？回答說：有些『見』不是『慧』。 什麼樣的『見』不是『慧』呢？回答說：眼根，這被稱為『見』而不是『慧』。 什麼樣的『慧』不是『見』呢？回答說：除了五見、世俗等見，其餘的與意識身相應的有漏慧、與五識身相應的慧、盡智、無生智，這些被稱為『慧』而不是『見』。 什麼樣的既是『見』又是『慧』呢？回答說：除了盡智、無生智，其餘的無漏慧、五見、世俗等見，這些被稱為既是『見』又是『慧』。 什麼樣的既不是『見』也不是『慧』呢？回答說：除了上面所說的那些。 『智』包含『慧』，還是『慧』包含『智』呢？回答說：『慧』包含『智』，而不是『智』包含『慧』。 不包含什麼呢？回答說：所修行忍（因為忍智不能得到慧）。 成就和滅也是如此。問題、定理、包含、成就、滅也是如此。 所謂的『等見』，是擇法覺支（七覺支之一，指選擇正確的佛法）嗎？回答說：有些『等見』不是擇法覺支。 什麼樣的『等見』不是擇法覺支呢？回答說：世俗等見，這被稱為『等見』而不是擇法覺支。 什麼樣的擇法覺支不是『等見』呢？回答說：盡智、無生智，這被稱為擇法覺支而不是『等見』。 什麼樣的既是『等見』又是擇法覺支呢？回答說：除了盡智、無生智，其餘的無漏慧，這被稱為既是『等見』又是擇法覺支。 什麼樣的既不是『等見』
【English Translation】 English version Is wisdom (慧 - huì) intelligence (智 - zhì)? The answer is: Yes, intelligence is wisdom. Is there wisdom that is not intelligence? The answer is: Yes, such as the endurance (忍 - rěn) cultivated through practice (定理竟 - dìnglǐ jìng). Is so-called 'seeing' (見 - jiàn) included in 'intelligence'? The answer is: Sometimes seeing is not intelligence. What kind of 'seeing' is not 'intelligence'? The answer is: The endurance cultivated by the eye faculty (眼根 - yǎngēn), this is called 'seeing' but not 'intelligence'. What kind of 'intelligence' is not 'seeing'? The answer is: Except for the five views (五見 - wǔjiàn, five kinds of wrong views), mundane views (世俗等見 - shìsú děng jiàn), the defiled wisdom (有漏慧 - yǒu lòu huì) associated with the consciousness body (意識身 - yìshí shēn), the wisdom associated with the five consciousnesses (五識身 - wǔshì shēn), the wisdom of exhaustion (盡智 - jìnzhì, wisdom of the extinction of defilements), and the wisdom of non-arising (無生智 - wúshēngzhì, wisdom of non-origination), these are called 'intelligence' but not 'seeing'. What is both 'seeing' and 'intelligence'? The answer is: Except for the cultivated endurance and the wisdom of exhaustion and the wisdom of non-arising, the undefiled wisdom (無漏慧 - wú lòu huì), the five views, and mundane views, these are called both 'seeing' and 'intelligence'. What is neither 'intelligence' nor 'seeing'? The answer is: Except for the things mentioned above. Is so-called 'seeing' included in 'wisdom'? The answer is: Sometimes seeing is not wisdom. What kind of 'seeing' is not 'wisdom'? The answer is: The eye faculty, this is called 'seeing' but not 'wisdom'. What kind of 'wisdom' is not 'seeing'? The answer is: Except for the five views, mundane views, the defiled wisdom associated with the consciousness body, the wisdom associated with the five consciousnesses, the wisdom of exhaustion, and the wisdom of non-arising, these are called 'wisdom' but not 'seeing'. What is both 'seeing' and 'wisdom'? The answer is: Except for the wisdom of exhaustion and the wisdom of non-arising, the undefiled wisdom, the five views, and mundane views, these are called both 'seeing' and 'wisdom'. What is neither 'seeing' nor 'wisdom'? The answer is: Except for the things mentioned above. Does 'intelligence' include 'wisdom', or does 'wisdom' include 'intelligence'? The answer is: 'Wisdom' includes 'intelligence', but 'intelligence' does not include 'wisdom'. What does it not include? The answer is: The endurance cultivated through practice (because endurance-intelligence cannot attain wisdom). Accomplishment and cessation are also like this. Question, theorem, inclusion, accomplishment, and cessation are also like this. Is so-called 'equal seeing' (等見 - děng jiàn) the dharma-selection enlightenment factor (擇法覺意 - zéfǎ juéyì, one of the seven factors of enlightenment, referring to selecting the correct Dharma)? The answer is: Sometimes equal seeing is not the dharma-selection enlightenment factor. What kind of 'equal seeing' is not the dharma-selection enlightenment factor? The answer is: Mundane equal seeing, this is called 'equal seeing' but not the dharma-selection enlightenment factor. What kind of dharma-selection enlightenment factor is not 'equal seeing'? The answer is: The wisdom of exhaustion and the wisdom of non-arising, this is called the dharma-selection enlightenment factor but not 'equal seeing'. What is both 'equal seeing' and the dharma-selection enlightenment factor? The answer is: Except for the wisdom of exhaustion and the wisdom of non-arising, the undefiled wisdom, this is called both 'equal seeing' and the dharma-selection enlightenment factor. What is neither 'equal seeing'
亦非擇法覺意？答曰：除上爾所事。所謂等智，是擇法覺意耶？答曰：或等智非擇法覺意。云何等智非擇法覺意？答曰：世俗等智，是謂等智非擇法覺意。云何擇法覺意非等智？答曰：所修行忍，是謂擇法覺意非等智。云何等智擇法覺意？答曰：除所修行忍，諸餘無漏慧，是謂等智擇法覺意。云何非等智非擇法覺意？答曰：除上爾所事。念覺意現在前時，幾覺意、幾道種現在前？答曰：若依未來有覺有觀三昧學念覺意現在前，彼六覺意現在前及八道種，無學六覺意現在前及九道種。若依初禪學念覺意現在前，彼七覺意現在前及八道種，無學七覺意現在前及九道種。若依禪中間學念覺意現在前，彼六覺意現在前及七道種，無學六覺意現在前及八道種。若依二禪學念覺意現在前，彼七覺意現在前及七道種，無學七覺意現在前及八道種。若依三禪四禪學念覺意現在前，彼六覺意現在前及七道種，無學六覺意現在前及八道種。若依無色定學念覺意現在前，彼六意覺現在前及四道種，無學六覺意現在前及五道種。法、精進、猗、定覺、護意，等見、等方便、等念、等定亦復如是。喜覺意現在前時，幾覺意、幾道種現在前？答曰：若依初禪學喜覺意現在前，彼七覺意現在前及八道種，無學七覺意現在前及九道種。若依二禪學喜覺意
【現代漢語翻譯】 現代漢語譯本 亦非擇法覺意（Dharmapravicaya-sambodhyanga，七覺支之一，意為選擇法的智慧）嗎？答：除了以上所說的情況。所謂的等智，是擇法覺意嗎？答：或者等智不是擇法覺意。 云何等智非擇法覺意？答：世俗的等智，這就是等智非擇法覺意。云何擇法覺意非等智？答：所修行的忍，這就是擇法覺意非等智。云何等智擇法覺意？答：除了所修行的忍，其餘所有無漏的智慧，這就是等智擇法覺意。云何非等智非擇法覺意？答：除了以上所說的情況。 念覺意（Smrti-sambodhyanga，七覺支之一，意為正念）現在前時，有幾個覺意、幾個道種現在前？答：如果依據未來有覺有觀的三昧來學習念覺意現在前，那麼六個覺意現在前以及八個道種，無學位的六個覺意現在前以及九個道種。如果依據初禪來學習念覺意現在前，那麼七個覺意現在前以及八個道種，無學位的七個覺意現在前以及九個道種。如果依據禪中間來學習念覺意現在前，那麼六個覺意現在前以及七個道種，無學位的六個覺意現在前以及八個道種。如果依據二禪來學習念覺意現在前，那麼七個覺意現在前以及七個道種，無學位的七個覺意現在前以及八個道種。如果依據三禪四禪來學習念覺意現在前，那麼六個覺意現在前以及七個道種，無學位的六個覺意現在前以及八個道種。如果依據無色定來學習念覺意現在前，那麼六個意覺現在前以及四個道種，無學位的六個覺意現在前以及五個道種。法覺意（Dharma-sambodhyanga，七覺支之一，意為對法的覺悟）、精進覺意（Virya-sambodhyanga，七覺支之一，意為精進）、猗覺意（Prasrabdhi-sambodhyanga，七覺支之一，意為輕安）、定覺意（Samadhi-sambodhyanga，七覺支之一，意為禪定）、護意（Upeksa-sambodhyanga，七覺支之一，意為舍），正見（Samyag-drsti，八正道之一）、正方便（Samyag-vyayama，八正道之一，也譯為正精進）、正念（Samyak-smrti，八正道之一）、正定（Samyak-samadhi，八正道之一）也是如此。 喜覺意（Priti-sambodhyanga，七覺支之一，意為喜悅）現在前時，有幾個覺意、幾個道種現在前？答：如果依據初禪來學習喜覺意現在前，那麼七個覺意現在前以及八個道種，無學位的七個覺意現在前以及九個道種。如果依據二禪來學習喜覺意
【English Translation】 English version Is it not also Dharmapravicaya-sambodhyanga (one of the seven factors of enlightenment, meaning the wisdom of choosing the Dharma)? Answer: Except for the matters mentioned above. Is so-called 'equal wisdom' Dharmapravicaya-sambodhyanga? Answer: Perhaps equal wisdom is not Dharmapravicaya-sambodhyanga. How is equal wisdom not Dharmapravicaya-sambodhyanga? Answer: Worldly equal wisdom, this is what is meant by equal wisdom not being Dharmapravicaya-sambodhyanga. How is Dharmapravicaya-sambodhyanga not equal wisdom? Answer: The endurance that is practiced, this is what is meant by Dharmapravicaya-sambodhyanga not being equal wisdom. How is equal wisdom Dharmapravicaya-sambodhyanga? Answer: Except for the endurance that is practiced, all other undefiled wisdom, this is what is meant by equal wisdom being Dharmapravicaya-sambodhyanga. How is it neither equal wisdom nor Dharmapravicaya-sambodhyanga? Answer: Except for the matters mentioned above. When Smrti-sambodhyanga (one of the seven factors of enlightenment, meaning mindfulness) is present, how many factors of enlightenment and how many aspects of the path are present? Answer: If, based on the samadhi with initial and sustained application of thought in the future, one learns and Smrti-sambodhyanga is present, then six factors of enlightenment are present and eight aspects of the path, and for those in the state of no-more-learning, six factors of enlightenment are present and nine aspects of the path. If, based on the first Dhyana, one learns and Smrti-sambodhyanga is present, then seven factors of enlightenment are present and eight aspects of the path, and for those in the state of no-more-learning, seven factors of enlightenment are present and nine aspects of the path. If, based on the intermediate Dhyana, one learns and Smrti-sambodhyanga is present, then six factors of enlightenment are present and seven aspects of the path, and for those in the state of no-more-learning, six factors of enlightenment are present and eight aspects of the path. If, based on the second Dhyana, one learns and Smrti-sambodhyanga is present, then seven factors of enlightenment are present and seven aspects of the path, and for those in the state of no-more-learning, seven factors of enlightenment are present and eight aspects of the path. If, based on the third or fourth Dhyana, one learns and Smrti-sambodhyanga is present, then six factors of enlightenment are present and seven aspects of the path, and for those in the state of no-more-learning, six factors of enlightenment are present and eight aspects of the path. If, based on the formless attainments, one learns and Smrti-sambodhyanga is present, then six factors of consciousness are present and four aspects of the path, and for those in the state of no-more-learning, six factors of enlightenment are present and five aspects of the path. The same is true for Dharma-sambodhyanga (one of the seven factors of enlightenment, meaning enlightenment of the Dharma), Virya-sambodhyanga (one of the seven factors of enlightenment, meaning vigor), Prasrabdhi-sambodhyanga (one of the seven factors of enlightenment, meaning tranquility), Samadhi-sambodhyanga (one of the seven factors of enlightenment, meaning concentration), Upeksa-sambodhyanga (one of the seven factors of enlightenment, meaning equanimity), Samyag-drsti (one of the eightfold path, meaning right view), Samyag-vyayama (one of the eightfold path, meaning right effort), Samyak-smrti (one of the eightfold path, meaning right mindfulness), and Samyak-samadhi (one of the eightfold path, meaning right concentration). When Priti-sambodhyanga (one of the seven factors of enlightenment, meaning joy) is present, how many factors of enlightenment and how many aspects of the path are present? Answer: If, based on the first Dhyana, one learns and Priti-sambodhyanga is present, then seven factors of enlightenment are present and eight aspects of the path, and for those in the state of no-more-learning, seven factors of enlightenment are present and nine aspects of the path. If, based on the second Dhyana, one learns and Priti-sambodhyanga
現在前，彼七覺意現在前及七道種，無學七覺意現在前及八道種。等志現在前時，幾覺意、幾道種現在前？答曰：若依未來有覺有觀三昧學等志現在前，彼六覺意現在前及八道種，無學六覺意現在前及九道種(智見不併)。若依初禪學等志現在前，彼七覺意現在前及八道種，無學七覺意現在前及九道種。等語現在前時，幾覺意、幾道種現在前？答曰：若依未來有覺有觀三昧學等語現在前，彼六覺意現在前及八道種，無學六覺意現在前及九道種。若依初禪學等語現在前，彼七覺意現在前及八道種，無學七覺意現在前及九道種。若依禪中間學等語現在前，彼六覺意現在前及七道種，無學六覺意(無喜)現在前及八道種。若依二禪學等語現在前，彼七覺意現在前及七道種(無等志也)，無學七覺意現在前及八道種。若依三禪四禪學等語現在前，彼六覺意現在前及七道種，無學六覺意現在前及八道種。等業、等命亦復如是。諸法念覺意相應，彼擇法覺耶？答曰：或念覺意非擇法覺意。云何念覺意非擇法覺意？答曰：擇法覺意，是謂念覺意非擇法覺意。云何擇法覺意非念覺意？答曰：念覺意，是謂擇法覺意非念覺意。云何念覺意擇法覺意？答曰：除擇法覺意，諸餘念覺意相應法，是謂念覺意擇法覺意。云何非念覺意非擇法覺意？
【現代漢語翻譯】 現代漢語譯本 現在等志（Samadhi，專注）生起時，有幾種覺意（bojjhaṅgā，七覺支）和幾種道種（maggaṅga，八正道）生起？回答說：如果依據未來有覺有觀的三摩地（samādhi，禪定）而學的等志生起，那麼六種覺意和八種道種生起；無學的六種覺意和九種道種生起（智慧和正見不會同時生起）。如果依據初禪而學的等志生起，那麼七種覺意和八種道種生起；無學的七種覺意和九種道種生起。 等語（sammā-vācā，正語）生起時，有幾種覺意和幾種道種生起？回答說：如果依據未來有覺有觀的三摩地而學的等語生起，那麼六種覺意和八種道種生起；無學的六種覺意和九種道種生起。如果依據初禪而學的等語生起，那麼七種覺意和八種道種生起；無學的七種覺意和九種道種生起。如果依據禪中間而學的等語生起，那麼六種覺意和七種道種生起；無學的六種覺意（沒有喜覺支）和八種道種生起。如果依據二禪而學的等語生起，那麼七種覺意和七種道種生起（沒有等志）；無學的七種覺意和八種道種生起。如果依據三禪、四禪而學的等語生起，那麼六種覺意和七種道種生起；無學的六種覺意和八種道種生起。 等業（sammā-kammanta，正業）、等命（sammā-ājīva，正命）也是如此。 如果念覺意（sati-sambojjhaṅga，念覺支）與諸法相應，那麼它也是擇法覺意（dhamma-vicaya-sambojjhaṅga，擇法覺支）嗎？回答說：或者念覺意不是擇法覺意。什麼是念覺意不是擇法覺意？回答說：擇法覺意，這就是念覺意不是擇法覺意。什麼是擇法覺意不是念覺意？回答說：念覺意，這就是擇法覺意不是念覺意。什麼是念覺意和擇法覺意？回答說：除了擇法覺意，所有其餘與念覺意相應的法，這就是念覺意和擇法覺意。什麼既不是念覺意也不是擇法覺意？
【English Translation】 English version When right concentration (Samadhi) is present, how many factors of enlightenment (bojjhaṅgā) and how many factors of the path (maggaṅga) are present? The answer is: If right concentration that is learned based on the future with initial and sustained thought is present, then six factors of enlightenment and eight factors of the path are present; for a non-learner, six factors of enlightenment and nine factors of the path are present (wisdom and right view do not occur together). If right concentration that is learned based on the first jhana (jhāna, meditative state) is present, then seven factors of enlightenment and eight factors of the path are present; for a non-learner, seven factors of enlightenment and nine factors of the path are present. When right speech (sammā-vācā) is present, how many factors of enlightenment and how many factors of the path are present? The answer is: If right speech that is learned based on the future with initial and sustained thought is present, then six factors of enlightenment and eight factors of the path are present; for a non-learner, six factors of enlightenment and nine factors of the path are present. If right speech that is learned based on the first jhana is present, then seven factors of enlightenment and eight factors of the path are present; for a non-learner, seven factors of enlightenment and nine factors of the path are present. If right speech that is learned based on the intermediate jhana is present, then six factors of enlightenment and seven factors of the path are present; for a non-learner, six factors of enlightenment (without joy) and eight factors of the path are present. If right speech that is learned based on the second jhana is present, then seven factors of enlightenment and seven factors of the path are present (without right concentration); for a non-learner, seven factors of enlightenment and eight factors of the path are present. If right speech that is learned based on the third and fourth jhanas is present, then six factors of enlightenment and seven factors of the path are present; for a non-learner, six factors of enlightenment and eight factors of the path are present. Right action (sammā-kammanta) and right livelihood (sammā-ājīva) are also the same. If mindfulness as a factor of enlightenment (sati-sambojjhaṅga) is associated with phenomena, is it also investigation of phenomena as a factor of enlightenment (dhamma-vicaya-sambojjhaṅga)? The answer is: Or mindfulness as a factor of enlightenment is not investigation of phenomena as a factor of enlightenment. What is mindfulness as a factor of enlightenment that is not investigation of phenomena as a factor of enlightenment? The answer is: Investigation of phenomena as a factor of enlightenment, that is mindfulness as a factor of enlightenment that is not investigation of phenomena as a factor of enlightenment. What is investigation of phenomena as a factor of enlightenment that is not mindfulness as a factor of enlightenment? The answer is: Mindfulness as a factor of enlightenment, that is investigation of phenomena as a factor of enlightenment that is not mindfulness as a factor of enlightenment. What is mindfulness as a factor of enlightenment and investigation of phenomena as a factor of enlightenment? The answer is: Except for investigation of phenomena as a factor of enlightenment, all other phenomena associated with mindfulness as a factor of enlightenment, that is mindfulness as a factor of enlightenment and investigation of phenomena as a factor of enlightenment. What is neither mindfulness as a factor of enlightenment nor investigation of phenomena as a factor of enlightenment?
答曰：諸餘心、心法、色、無為、心不相應行，是謂非念覺意非擇法覺意。精進、猗、定、護覺意，等方便、等定亦復如是。諸法念覺意相應，彼喜覺意耶？答曰？或念覺意非喜覺意。云何有念覺意非喜覺意？答曰：喜覺意，及喜覺意不相應念覺意相應法，是謂念覺意非喜覺意。云何喜覺意非念覺意？答曰：喜覺意相應念覺意，是謂喜覺意非念覺意。云何念覺意喜覺意？答曰：除念覺意，諸餘喜覺意相應法，是謂念覺意喜覺意。云何非念覺意亦非喜覺意？答曰：喜覺意不相應念覺意，及余心、心法、色、無為、心不相應行，是謂非念覺意亦非喜覺意。等見、等志亦復如是。諸法念覺意相應，彼等念耶？答曰：如是。設諸法等念相應，彼念覺意耶？答曰：如是。諸法擇法覺意相應，彼精進覺意耶？答曰：或擇法覺意非精進覺意。云何擇法覺意非精進覺意？答曰：精進覺意，是謂擇法覺意非精進覺意。云何精進覺意非擇法覺意？答曰：擇法覺意，是謂精進覺意非擇法覺意。云何擇法覺意精進覺意？答曰：除精進覺意，諸餘擇法覺意相應法，是謂擇法覺意精進覺意。云何非擇法覺意亦非精進覺意？答曰：諸餘心、心法、色、無為、心不相應行，是謂非擇法覺意亦非精進覺意。猗、定、護覺意、等方便、等定、等念亦復如是。
【現代漢語翻譯】 現代漢語譯本： 答：其餘的心、心所法（citta-dhammas，心理現象）、色法（rupa，物質現象）、無為法（asankhata-dhamma，未被創造的法，如涅槃），以及心不相應行法（citta-vippayutta-sankhara-dhamma，不與心相關的行法），這些都不是念覺支（sati-sambojjhanga，正念覺悟的要素）或擇法覺支（dhamma-vicaya-sambojjhanga，選擇法的覺悟要素）。精進覺支（viriya-sambojjhanga，精進的覺悟要素）、猗覺支（passaddhi-sambojjhanga，輕安的覺悟要素）、定覺支（samadhi-sambojjhanga，禪定的覺悟要素）、護覺支（upekkha-sambojjhanga，舍的覺悟要素），以及等方便（samma-vayama，正精進）、等定（samma-samadhi，正定）也是如此。 與念覺支相應的諸法，它們是喜覺支（piti-sambojjhanga，喜悅的覺悟要素）嗎？答：或許念覺支不是喜覺支。什麼是念覺支而非喜覺支？答：喜覺支，以及與喜覺支不相應的、與念覺支相應的法，這就是念覺支而非喜覺支。什麼是喜覺支而非念覺支？答：與喜覺支相應的念覺支，這就是喜覺支而非念覺支。什麼是念覺支和喜覺支？答：除了念覺支，其餘所有與喜覺支相應的法，這就是念覺支和喜覺支。什麼既非念覺支也非喜覺支？答：與喜覺支不相應的念覺支，以及其餘的心、心所法、色法、無為法、心不相應行法，這就是既非念覺支也非喜覺支。等見（samma-ditthi，正見）、等志（samma-sankappa，正思惟）也是如此。 與念覺支相應的諸法，它們是等念（samma-sati，正念）嗎？答：是的。如果諸法與等念相應，它們是念覺支嗎？答：是的。與擇法覺支相應的諸法，它們是精進覺支嗎？答：或許擇法覺支不是精進覺支。什麼是擇法覺支而非精進覺支？答：精進覺支，這就是擇法覺支而非精進覺支。什麼是精進覺支而非擇法覺支？答：擇法覺支，這就是精進覺支而非擇法覺支。什麼是擇法覺支和精進覺支？答：除了精進覺支，其餘所有與擇法覺支相應的法，這就是擇法覺支和精進覺支。什麼既非擇法覺支也非精進覺支？答：其餘的心、心所法、色法、無為法、心不相應行法，這就是既非擇法覺支也非精進覺支。猗覺支、定覺支、護覺支、等方便、等定、等念也是如此。
【English Translation】 English version: Answer: Other minds, mental factors (citta-dhammas, mental phenomena), material phenomena (rupa, material phenomena), unconditioned phenomena (asankhata-dhamma, uncreated phenomena, such as Nirvana), and formations not associated with mind (citta-vippayutta-sankhara-dhamma, formations not related to the mind), these are neither mindfulness as a factor of enlightenment (sati-sambojjhanga, mindfulness enlightenment factor) nor investigation of phenomena as a factor of enlightenment (dhamma-vicaya-sambojjhanga, investigation of phenomena enlightenment factor). Energy as a factor of enlightenment (viriya-sambojjhanga, energy enlightenment factor), tranquility as a factor of enlightenment (passaddhi-sambojjhanga, tranquility enlightenment factor), concentration as a factor of enlightenment (samadhi-sambojjhanga, concentration enlightenment factor), equanimity as a factor of enlightenment (upekkha-sambojjhanga, equanimity enlightenment factor), as well as right effort (samma-vayama, right effort), and right concentration (samma-samadhi, right concentration) are also the same. Are the phenomena associated with mindfulness as a factor of enlightenment, joy as a factor of enlightenment (piti-sambojjhanga, joy enlightenment factor)? Answer: Perhaps mindfulness as a factor of enlightenment is not joy as a factor of enlightenment. What is mindfulness as a factor of enlightenment but not joy as a factor of enlightenment? Answer: Joy as a factor of enlightenment, and phenomena associated with mindfulness as a factor of enlightenment that are not associated with joy as a factor of enlightenment, this is mindfulness as a factor of enlightenment but not joy as a factor of enlightenment. What is joy as a factor of enlightenment but not mindfulness as a factor of enlightenment? Answer: Mindfulness as a factor of enlightenment associated with joy as a factor of enlightenment, this is joy as a factor of enlightenment but not mindfulness as a factor of enlightenment. What are both mindfulness as a factor of enlightenment and joy as a factor of enlightenment? Answer: Except for mindfulness as a factor of enlightenment, all other phenomena associated with joy as a factor of enlightenment, these are both mindfulness as a factor of enlightenment and joy as a factor of enlightenment. What are neither mindfulness as a factor of enlightenment nor joy as a factor of enlightenment? Answer: Mindfulness as a factor of enlightenment not associated with joy as a factor of enlightenment, and other minds, mental factors, material phenomena, unconditioned phenomena, formations not associated with mind, these are neither mindfulness as a factor of enlightenment nor joy as a factor of enlightenment. Right view (samma-ditthi, right view), and right thought (samma-sankappa, right thought) are also the same. Are the phenomena associated with mindfulness as a factor of enlightenment, right mindfulness (samma-sati, right mindfulness)? Answer: Yes. If the phenomena are associated with right mindfulness, are they mindfulness as a factor of enlightenment? Answer: Yes. Are the phenomena associated with investigation of phenomena as a factor of enlightenment, energy as a factor of enlightenment? Answer: Perhaps investigation of phenomena as a factor of enlightenment is not energy as a factor of enlightenment. What is investigation of phenomena as a factor of enlightenment but not energy as a factor of enlightenment? Answer: Energy as a factor of enlightenment, this is investigation of phenomena as a factor of enlightenment but not energy as a factor of enlightenment. What is energy as a factor of enlightenment but not investigation of phenomena as a factor of enlightenment? Answer: Investigation of phenomena as a factor of enlightenment, this is energy as a factor of enlightenment but not investigation of phenomena as a factor of enlightenment. What are both investigation of phenomena as a factor of enlightenment and energy as a factor of enlightenment? Answer: Except for energy as a factor of enlightenment, all other phenomena associated with investigation of phenomena as a factor of enlightenment, these are both investigation of phenomena as a factor of enlightenment and energy as a factor of enlightenment. What are neither investigation of phenomena as a factor of enlightenment nor energy as a factor of enlightenment? Answer: Other minds, mental factors, material phenomena, unconditioned phenomena, formations not associated with mind, these are neither investigation of phenomena as a factor of enlightenment nor energy as a factor of enlightenment. Tranquility as a factor of enlightenment, concentration as a factor of enlightenment, equanimity as a factor of enlightenment, right effort, right concentration, and right mindfulness are also the same.
諸法擇法覺意相應，彼喜覺意耶？答曰：或擇法覺意非喜覺意。云何擇法覺意非喜覺意？答曰：喜覺意，及喜覺意不相應擇法覺意相應法，是謂擇法覺意非喜覺意。云何喜覺意非擇法覺意？答曰：喜覺意相應擇法覺意，是謂喜覺意非擇法覺意。云何擇法覺意喜覺意？答曰：除擇法覺意，諸餘喜覺意相應法，是謂擇法覺意喜覺意。云何非擇法覺意非喜覺意？答曰：喜覺意不相應擇法覺意，及余心、心法、色、無為、心不相應行，是謂非擇法覺意亦非喜覺意。等志亦復如是。諸法擇法覺意相應，彼等見耶？答曰：如是，諸法等見相應彼擇法覺意。頗擇法覺意無等見耶？答曰：有等見不攝擇法覺意。諸法精進覺意相應，彼有喜覺意耶？答曰：或精進覺意非喜覺意。云何精進覺意非喜覺意？答曰：喜覺意，及喜覺意不相應精進覺意相應法，是謂精進覺意非喜覺意。云何喜覺意非精進覺意？答曰：喜覺意相應精進覺意，是謂喜覺意非精進覺意。云何精進覺意喜覺意？答曰：除精進覺意，諸餘喜覺意相應法，是謂精進覺意喜覺意。云何非精進覺意非喜覺意？答曰：喜覺意不相應精進覺意，諸餘心、心法、色、無為、心不相應行，是謂非精進覺意非喜覺意。等見、等志亦復如是。諸法精進覺意相應，彼猗覺意耶？答曰：或精進覺意非
【現代漢語翻譯】 現代漢語譯本 諸法與擇法覺意（Dharma-vicaya Sambojjhanga，選擇法的覺悟之支）相應，這些法也是喜覺意（Pīti Sambojjhanga，喜悅的覺悟之支）嗎？回答說：或者有擇法覺意不是喜覺意的情況。 什麼是擇法覺意不是喜覺意的情況？回答說：喜覺意，以及與喜覺意不相應的、與擇法覺意相應的法，這就是擇法覺意不是喜覺意的情況。 什麼是喜覺意不是擇法覺意的情況？回答說：喜覺意相應的擇法覺意，這就是喜覺意不是擇法覺意的情況。 什麼是擇法覺意和喜覺意兩者都包含的情況？回答說：除了擇法覺意之外，所有其餘與喜覺意相應的法，這就是擇法覺意和喜覺意兩者都包含的情況。 什麼是非擇法覺意也非喜覺意的情況？回答說：與喜覺意不相應的擇法覺意，以及其餘的心、心法、色（Rūpa，物質）、無為（Asaṃskṛta，非造作）、心不相應行（Citta-viprayukta-saṃskāra，與心不相應的行法），這就是非擇法覺意也非喜覺意的情況。 等志（Samādhi，等持）的情況也與此類似。諸法與擇法覺意相應，這些法也是等見（Samyag-dṛṣṭi，正見）嗎？回答說：是的，諸法與等見相應，這些法也與擇法覺意相應。難道有擇法覺意沒有等見的情況嗎？回答說：有等見不包含擇法覺意的情況。 諸法與精進覺意（Vīrya Sambojjhanga，精進的覺悟之支）相應，這些法也有喜覺意嗎？回答說：或者有精進覺意不是喜覺意的情況。 什麼是精進覺意不是喜覺意的情況？回答說：喜覺意，以及與喜覺意不相應的、與精進覺意相應的法，這就是精進覺意不是喜覺意的情況。 什麼是喜覺意不是精進覺意的情況？回答說：喜覺意相應的精進覺意，這就是喜覺意不是精進覺意的情況。 什麼是精進覺意和喜覺意兩者都包含的情況？回答說：除了精進覺意之外，所有其餘與喜覺意相應的法，這就是精進覺意和喜覺意兩者都包含的情況。 什麼是非精進覺意也非喜覺意的情況？回答說：與喜覺意不相應的精進覺意，以及其餘的心、心法、色、無為、心不相應行，這就是非精進覺意也非喜覺意的情況。 等見、等志的情況也與此類似。諸法與精進覺意相應，這些法也是猗覺意（Passaddhi Sambojjhanga，輕安的覺悟之支）嗎？回答說：或者有精進覺意不是猗
【English Translation】 English version Are those dharmas that are associated with Dharma-vicaya Sambojjhanga (Investigation of Dharma Enlightenment Factor) also Pīti Sambojjhanga (Rapture Enlightenment Factor)? The answer is: Or there are cases where Dharma-vicaya Sambojjhanga is not Pīti Sambojjhanga. What is the case where Dharma-vicaya Sambojjhanga is not Pīti Sambojjhanga? The answer is: Pīti Sambojjhanga, and the dharmas associated with Dharma-vicaya Sambojjhanga that are not associated with Pīti Sambojjhanga, this is the case where Dharma-vicaya Sambojjhanga is not Pīti Sambojjhanga. What is the case where Pīti Sambojjhanga is not Dharma-vicaya Sambojjhanga? The answer is: Dharma-vicaya Sambojjhanga associated with Pīti Sambojjhanga, this is the case where Pīti Sambojjhanga is not Dharma-vicaya Sambojjhanga. What is the case where both Dharma-vicaya Sambojjhanga and Pīti Sambojjhanga are included? The answer is: Except for Dharma-vicaya Sambojjhanga, all other dharmas associated with Pīti Sambojjhanga, this is the case where both Dharma-vicaya Sambojjhanga and Pīti Sambojjhanga are included. What is the case where it is neither Dharma-vicaya Sambojjhanga nor Pīti Sambojjhanga? The answer is: Dharma-vicaya Sambojjhanga that is not associated with Pīti Sambojjhanga, and the remaining mind, mental factors, Rūpa (form), Asaṃskṛta (unconditioned), Citta-viprayukta-saṃskāra (formations not associated with mind), this is the case where it is neither Dharma-vicaya Sambojjhanga nor Pīti Sambojjhanga. The case of Samādhi (concentration) is also similar to this. Are those dharmas that are associated with Dharma-vicaya Sambojjhanga also Samyag-dṛṣṭi (Right View)? The answer is: Yes, those dharmas that are associated with Samyag-dṛṣṭi are also associated with Dharma-vicaya Sambojjhanga. Is there a case where Dharma-vicaya Sambojjhanga does not have Samyag-dṛṣṭi? The answer is: There is a case where Samyag-dṛṣṭi does not include Dharma-vicaya Sambojjhanga. Are those dharmas that are associated with Vīrya Sambojjhanga (Effort Enlightenment Factor) also have Pīti Sambojjhanga? The answer is: Or there are cases where Vīrya Sambojjhanga is not Pīti Sambojjhanga. What is the case where Vīrya Sambojjhanga is not Pīti Sambojjhanga? The answer is: Pīti Sambojjhanga, and the dharmas associated with Vīrya Sambojjhanga that are not associated with Pīti Sambojjhanga, this is the case where Vīrya Sambojjhanga is not Pīti Sambojjhanga. What is the case where Pīti Sambojjhanga is not Vīrya Sambojjhanga? The answer is: Vīrya Sambojjhanga associated with Pīti Sambojjhanga, this is the case where Pīti Sambojjhanga is not Vīrya Sambojjhanga. What is the case where both Vīrya Sambojjhanga and Pīti Sambojjhanga are included? The answer is: Except for Vīrya Sambojjhanga, all other dharmas associated with Pīti Sambojjhanga, this is the case where both Vīrya Sambojjhanga and Pīti Sambojjhanga are included. What is the case where it is neither Vīrya Sambojjhanga nor Pīti Sambojjhanga? The answer is: Vīrya Sambojjhanga that is not associated with Pīti Sambojjhanga, and the remaining mind, mental factors, Rūpa (form), Asaṃskṛta (unconditioned), Citta-viprayukta-saṃskāra (formations not associated with mind), this is the case where it is neither Vīrya Sambojjhanga nor Pīti Sambojjhanga. The case of Samyag-dṛṣṭi, Samādhi is also similar to this. Are those dharmas that are associated with Vīrya Sambojjhanga also Passaddhi Sambojjhanga (Tranquility Enlightenment Factor)? The answer is: Or there are cases where Vīrya Sambojjhanga is not
猗覺意。云何精進覺意非猗覺意？答曰：猗覺意，是謂精進覺意非猗覺意。云何猗覺意非精進覺意？答曰：精進覺意，是謂猗覺意非精進覺意。云何精進覺意猗覺意？答曰：除猗覺意，諸餘精進覺意相應法，是謂精進覺意猗覺意。云何非精進覺意非猗覺意？答曰：諸餘心、心法、色、無為、心不相應行，是謂非精進覺意非猗覺意。定、護覺意、等念、等定亦復如是。諸法精進覺意相應，彼等方便耶？答曰：如是。設諸法等方便相應，彼精進覺意耶？答曰：如是。諸法喜覺意相應，彼猗覺意耶？答曰：或喜覺意非猗覺意。云何喜覺意非猗覺意？答曰：喜覺意相應猗覺意，是謂喜覺意非猗覺意。云何猗覺意非喜覺意？答曰：喜覺意，及喜覺意不相應猗覺意相應法，是謂猗覺意非喜覺意。云何喜覺意猗覺意？答曰：除猗覺意，諸餘喜覺意相應法，是謂喜覺意猗覺意。云何非喜覺意亦非猗覺意？答曰：喜覺意不相應猗覺意，諸餘心、心法、色、無為、心不相應行，是謂非喜覺意非猗覺意。定、護覺意、等方便、等念、等定亦復如是。諸法喜覺意相應，彼等見耶？答曰：或喜覺意非等見。云何喜覺意非等見？答曰：喜覺意相應等見，及余等見不相應喜覺意相應法，是謂喜覺意非等見。云何等見非喜覺意？答曰：等見相應喜覺意，
{ "translations": [ "現代漢語譯本", "猗覺意（Vīrya-saṃbodhyaṅga，精進覺支）。什麼情況下精進覺意不是猗覺意？答：猗覺意，就是說精進覺意不是猗覺意。什麼情況下猗覺意不是精進覺意？答：精進覺意，就是說猗覺意不是精進覺意。什麼情況下精進覺意也是猗覺意？答：除了猗覺意之外，所有與精進覺意相應的法，就是說精進覺意也是猗覺意。什麼情況下既不是精進覺意也不是猗覺意？答：所有其餘的心、心法、色、無為法、心不相應行，就是說既不是精進覺意也不是猗覺意。定覺意、護覺意、正念、正定也是如此。", "與諸法精進覺意相應的，它們是等方便嗎？答：是的。假設諸法與等方便相應，它們是精進覺意嗎？答：是的。與諸法喜覺意相應的，它們是猗覺意嗎？答：或許是喜覺意，但不是猗覺意。什麼情況下是喜覺意但不是猗覺意？答：與喜覺意相應的猗覺意，就是說是喜覺意但不是猗覺意。什麼情況下是猗覺意但不是喜覺意？答：喜覺意，以及與喜覺意不相應的猗覺意相應法，就是說是猗覺意但不是喜覺意。什麼情況下喜覺意也是猗覺意？答：除了猗覺意之外，所有與喜覺意相應的法，就是說喜覺意也是猗覺意。什麼情況下既不是喜覺意也不是猗覺意？答：與喜覺意不相應的猗覺意，所有其餘的心、心法、色、無為法、心不相應行，就是說既不是喜覺意也不是猗覺意。定覺意、護覺意、等方便、正念、正定也是如此。", "與諸法喜覺意相應的，它們是等見嗎？答：或許是喜覺意，但不是等見。什麼情況下是喜覺意但不是等見？答：與喜覺意相應的等見，以及其餘與等見不相應的喜覺意相應法，就是說是喜覺意但不是等見。什麼情況下是等見但不是喜覺意？答：與等見相應的喜覺意。" ], "english_translations": [ "English version", 'Vīrya-saṃbodhyaṅga (Effort Enlightenment Factor). In what case is the Effort Enlightenment Factor not the Vīrya-saṃbodhyaṅga? Answer: The Vīrya-saṃbodhyaṅga, it is said that the Effort Enlightenment Factor is not the Vīrya-saṃbodhyaṅga. In what case is the Vīrya-saṃbodhyaṅga not the Effort Enlightenment Factor? Answer: The Effort Enlightenment Factor, it is said that the Vīrya-saṃbodhyaṅga is not the Effort Enlightenment Factor. In what case is the Effort Enlightenment Factor also the Vīrya-saṃbodhyaṅga? Answer: Except for the Vīrya-saṃbodhyaṅga, all other dharmas (phenomena) corresponding to the Effort Enlightenment Factor, it is said that the Effort Enlightenment Factor is also the Vīrya-saṃbodhyaṅga. In what case is it neither the Effort Enlightenment Factor nor the Vīrya-saṃbodhyaṅga? Answer: All other mind, mental factors, form, unconditioned (asaṃskṛta), non-associated formations, it is said that it is neither the Effort Enlightenment Factor nor the Vīrya-saṃbodhyaṅga. Concentration, Protection Enlightenment Factor, Right Mindfulness, Right Concentration are also the same.', 'Those dharmas (phenomena) that correspond to the Effort Enlightenment Factor, are they equal means? Answer: Yes. Suppose those dharmas (phenomena) correspond to equal means, are they the Effort Enlightenment Factor? Answer: Yes. Those dharmas (phenomena) that correspond to the Joy Enlightenment Factor, are they the Vīrya-saṃbodhyaṅga? Answer: Perhaps it is the Joy Enlightenment Factor, but not the Vīrya-saṃbodhyaṅga. In what case is it the Joy Enlightenment Factor but not the Vīrya-saṃbodhyaṅga? Answer: The Vīrya-saṃbodhyaṅga corresponding to the Joy Enlightenment Factor, it is said that it is the Joy Enlightenment Factor but not the Vīrya-saṃbodhyaṅga. In what case is it the Vīrya-saṃbodhyaṅga but not the Joy Enlightenment Factor? Answer: The Joy Enlightenment Factor, and the dharmas (phenomena) corresponding to the Vīrya-saṃbodhyaṅga that do not correspond to the Joy Enlightenment Factor, it is said that it is the Vīrya-saṃbodhyaṅga but not the Joy Enlightenment Factor. In what case is the Joy Enlightenment Factor also the Vīrya-saṃbodhyaṅga? Answer: Except for the Vīrya-saṃbodhyaṅga, all other dharmas (phenomena) corresponding to the Joy Enlightenment Factor, it is said that the Joy Enlightenment Factor is also the Vīrya-saṃbodhyaṅga. In what case is it neither the Joy Enlightenment Factor nor the Vīrya-saṃbodhyaṅga? Answer: The Vīrya-saṃbodhyaṅga that does not correspond to the Joy Enlightenment Factor, all other mind, mental factors, form, unconditioned (asaṃskṛta), non-associated formations, it is said that it is neither the Joy Enlightenment Factor nor the Vīrya-saṃbodhyaṅga. Concentration, Protection Enlightenment Factor, equal means, Right Mindfulness, Right Concentration are also the same.', 'Those dharmas (phenomena) that correspond to the Joy Enlightenment Factor, are they Right View? Answer: Perhaps it is the Joy Enlightenment Factor, but not Right View. In what case is it the Joy Enlightenment Factor but not Right View? Answer: The Right View corresponding to the Joy Enlightenment Factor, and the dharmas (phenomena) corresponding to the Joy Enlightenment Factor that do not correspond to other Right View, it is said that it is the Joy Enlightenment Factor but not Right View. In what case is it Right View but not the Joy Enlightenment Factor? Answer: The Joy Enlightenment Factor corresponding to Right View.' ] }
諸餘喜覺意不相應等見相應法，是謂等見非喜覺意。云何喜覺意等見？答曰：除喜覺意相應等見，諸餘喜覺意等見相應法，是謂喜覺意等見相應法。云何非喜覺意非等見？答曰：喜覺意不相應等見、等見不相應喜覺意，諸餘心、心法、色、無為、心不相應行，是謂非喜覺意非等見。等志亦復如是。諸法猗覺意相應，彼定覺意耶？答曰：或猗覺意非定覺意。云何猗覺意非定覺意？答曰：定覺意，是謂猗覺意非定覺意。云何定覺意非猗覺意？答曰：猗覺意，是謂定覺意非猗覺意。云何猗覺意定覺意？答曰：除定覺意，諸餘猗覺意相應法，是謂猗覺意定覺意。云何非猗覺意非定覺意？答曰：諸餘心、心法、色、無為、心不相應行，是謂非猗覺意非定覺意。護覺意、等方便、等念、等定亦復如是。諸法猗覺意相應，彼等見耶？答曰：或猗覺意非等見。云何猗覺意非等見？答曰：等見，及等見不相應猗覺意相應法，是謂猗覺意非等見。云何等見非猗覺意？答曰：等見相應猗覺意，是謂等見非猗覺意。云何猗覺意等見？答曰：除猗覺意，諸餘等見相應法，是謂猗覺意等見。云何非猗覺意非等見？答曰：等見不相應猗覺意，及余心、心法、色、無為、心不相應行，是謂非猗覺意非等見。等志亦如是。諸法定覺意相應，彼護覺意耶？答
【現代漢語翻譯】 現代漢語譯本 諸如與喜覺意（Pīti-sambojjhaṅga，喜的覺悟支）不相應的等見（Sammā-diṭṭhi，正見）等，以及與等見相應的法，這被稱為等見而非喜覺意。什麼是喜覺意等見？回答說：除了與喜覺意相應的等見，所有與喜覺意等見相應的法，這被稱為喜覺意等見相應法。什麼既不是喜覺意也不是等見？回答說：與喜覺意不相應的等見，與等見不相應的喜覺意，以及所有其餘的心（Citta，意識）、心法（Cetasika，心理活動）、色（Rūpa，物質）、無為（Asaṅkhata，無為法，涅槃）和與心不相應的行（Citta-vippayutta-saṅkhāra，非心相應行），這被稱為既不是喜覺意也不是等見。等志（Sammā-saṅkappa，正思惟）也是如此。 如果諸法與猗覺意（Passaddhi-sambojjhaṅga，輕安的覺悟支）相應，它們一定是定覺意（Samādhi-sambojjhaṅga，定的覺悟支）嗎？回答說：或許是猗覺意而非定覺意。什麼是猗覺意而非定覺意？回答說：定覺意，這被稱為猗覺意而非定覺意。什麼是定覺意而非猗覺意？回答說：猗覺意，這被稱為定覺意而非猗覺意。什麼是既是猗覺意又是定覺意？回答說：除了定覺意，所有與猗覺意相應的法，這被稱為既是猗覺意又是定覺意。什麼既不是猗覺意也不是定覺意？回答說：所有其餘的心、心法、色、無為和與心不相應的行，這被稱為既不是猗覺意也不是定覺意。護覺意（Upekkhā-sambojjhaṅga，舍的覺悟支）、等方便（Sammā-vāyāma，正精進）、等念（Sammā-sati，正念）、等定（Sammā-samādhi，正定）也是如此。 如果諸法與猗覺意相應，它們一定是等見嗎？回答說：或許是猗覺意而非等見。什麼是猗覺意而非等見？回答說：等見，以及與等見不相應的猗覺意相應法，這被稱為猗覺意而非等見。什麼是等見而非猗覺意？回答說：與等見相應的猗覺意，這被稱為等見而非猗覺意。什麼是既是猗覺意又是等見？回答說：除了猗覺意，所有與等見相應的法，這被稱為既是猗覺意又是等見。什麼既不是猗覺意也不是等見？回答說：與等見不相應的猗覺意，以及其餘的心、心法、色、無為和與心不相應的行，這被稱為既不是猗覺意也不是等見。等志也是如此。 如果諸法定覺意相應，它們一定是護覺意嗎？回答
【English Translation】 English version Those such as right view (Sammā-diṭṭhi, correct understanding) that does not correspond to joy-awakening factor (Pīti-sambojjhaṅga, the awakening factor of joy), and phenomena that correspond to right view, are called right view but not joy-awakening factor. What is joy-awakening factor and right view? The answer is: except for right view that corresponds to joy-awakening factor, all phenomena that correspond to joy-awakening factor and right view are called phenomena that correspond to joy-awakening factor and right view. What is neither joy-awakening factor nor right view? The answer is: right view that does not correspond to joy-awakening factor, joy-awakening factor that does not correspond to right view, and all other mind (Citta, consciousness), mental factors (Cetasika, mental activities), matter (Rūpa, material form), the unconditioned (Asaṅkhata, the unconditioned, Nibbana), and formations not corresponding to mind (Citta-vippayutta-saṅkhāra, formations not associated with mind), are called neither joy-awakening factor nor right view. Right thought (Sammā-saṅkappa, correct thought) is also the same. If phenomena correspond to tranquility-awakening factor (Passaddhi-sambojjhaṅga, the awakening factor of tranquility), are they necessarily concentration-awakening factor (Samādhi-sambojjhaṅga, the awakening factor of concentration)? The answer is: perhaps tranquility-awakening factor but not concentration-awakening factor. What is tranquility-awakening factor but not concentration-awakening factor? The answer is: concentration-awakening factor, this is called tranquility-awakening factor but not concentration-awakening factor. What is concentration-awakening factor but not tranquility-awakening factor? The answer is: tranquility-awakening factor, this is called concentration-awakening factor but not tranquility-awakening factor. What is both tranquility-awakening factor and concentration-awakening factor? The answer is: except for concentration-awakening factor, all phenomena that correspond to tranquility-awakening factor, this is called both tranquility-awakening factor and concentration-awakening factor. What is neither tranquility-awakening factor nor concentration-awakening factor? The answer is: all other mind, mental factors, matter, the unconditioned, and formations not corresponding to mind, this is called neither tranquility-awakening factor nor concentration-awakening factor. Equanimity-awakening factor (Upekkhā-sambojjhaṅga, the awakening factor of equanimity), right effort (Sammā-vāyāma, correct effort), right mindfulness (Sammā-sati, correct mindfulness), and right concentration (Sammā-samādhi, correct concentration) are also the same. If phenomena correspond to tranquility-awakening factor, are they necessarily right view? The answer is: perhaps tranquility-awakening factor but not right view. What is tranquility-awakening factor but not right view? The answer is: right view, and phenomena that correspond to tranquility-awakening factor but not to right view, this is called tranquility-awakening factor but not right view. What is right view but not tranquility-awakening factor? The answer is: tranquility-awakening factor that corresponds to right view, this is called right view but not tranquility-awakening factor. What is both tranquility-awakening factor and right view? The answer is: except for tranquility-awakening factor, all phenomena that correspond to right view, this is called both tranquility-awakening factor and right view. What is neither tranquility-awakening factor nor right view? The answer is: tranquility-awakening factor that does not correspond to right view, and other mind, mental factors, matter, the unconditioned, and formations not corresponding to mind, this is called neither tranquility-awakening factor nor right view. Right thought is also the same. If phenomena correspond to concentration-awakening factor, are they necessarily equanimity-awakening factor? The answer
曰：或定覺意非護覺意。云何定覺意非護覺意？答曰：護覺意，是謂定覺意非護覺意。云何護覺意非定覺意？答曰：定覺意，是謂護覺意非定覺意。云何定覺意護覺意？答曰：除護覺意，諸餘定覺意相應法，是謂定覺意護覺意。云何非定覺意非護覺意？答曰：諸餘心、心法、色、無為、心不相應行，是謂非定覺意非護覺意。等方便、等念亦復如是。諸法定覺意相應，彼等見耶？答曰：或定覺意非等見。云何定覺意非等見？答曰：等見，及等見不相應定覺意相應法，是謂定覺意非等見。云何等見非定覺意？答曰：等見相應定覺意，是謂等見非定覺意。云何定覺意等見？答曰：除定覺意，諸餘等見相應法，是謂定覺意等見。云何非定覺意非等見？答曰：等見不相應定覺意，諸餘心、心法、色、無為、心不相應行，是謂非定覺意非等見。等志亦如是。諸法定覺意相應，彼等定耶？答曰：如是。設諸法等定相應，彼定覺意耶？答曰：如是。諸法護覺意相應，彼等見耶？答曰：或護覺意非等見。云何護覺意非等見？答曰：等見，及等見不相應護覺意相應法，是謂護覺意非等見。云何等見非護覺意？答曰：等見相應護覺意，是謂等見非護覺意。云何護覺意等見？答曰：除護覺意，諸餘等見相應法，是謂護覺意等見。云何非護覺意非
【現代漢語翻譯】 現代漢語譯本： 問：有時『定覺意』（Dhyana-bodhyanga，禪定覺悟的因素）不是『護覺意』（Gopana-bodhyanga，守護覺悟的因素）。為什麼說『定覺意』不是『護覺意』呢？答：『護覺意』就是所謂的『定覺意』不是『護覺意』。 問：為什麼說『護覺意』不是『定覺意』呢？答：『定覺意』就是所謂的『護覺意』不是『定覺意』。 問：什麼是『定覺意』和『護覺意』兩者都是呢？答：除了『護覺意』之外，所有與『定覺意』相應的法，就是所謂的『定覺意』和『護覺意』兩者都是。 問：什麼既不是『定覺意』也不是『護覺意』呢？答：所有其餘的心、心法（Citta-dharma，心理現象）、色（Rupa，物質）、無為（Asamskrta，非因緣和合的）、心不相應行（Citta-viprayukta-samskara，不與心相關的行法），就是所謂的既不是『定覺意』也不是『護覺意』。『等方便』（Samyak-prayatna，正精進）、『等念』（Samyak-smrti，正念）也是如此。 問：所有與『定覺意』相應的法，它們都與『等見』（Samyak-drsti，正見）相應嗎？答：有時『定覺意』不是『等見』。為什麼說『定覺意』不是『等見』呢？答：『等見』，以及與『等見』不相應的、與『定覺意』相應的法，就是所謂的『定覺意』不是『等見』。 問：為什麼說『等見』不是『定覺意』呢？答：與『等見』相應的『定覺意』，就是所謂的『等見』不是『定覺意』。 問：什麼是『定覺意』和『等見』兩者都是呢？答：除了『定覺意』之外，所有與『等見』相應的法，就是所謂的『定覺意』和『等見』兩者都是。 問：什麼既不是『定覺意』也不是『等見』呢？答：與『等見』不相應的『定覺意』，以及所有其餘的心、心法、色、無為、心不相應行，就是所謂的既不是『定覺意』也不是『等見』。『等志』（Samyak-samkalpa，正思惟）也是如此。 問：所有與『定覺意』相應的法，它們都與『等定』（Samyak-samadhi，正定）相應嗎？答：是的。如果所有法都與『等定』相應，那麼它們也與『定覺意』相應嗎？答：是的。 問：所有與『護覺意』相應的法，它們都與『等見』相應嗎？答：有時『護覺意』不是『等見』。為什麼說『護覺意』不是『等見』呢？答：『等見』，以及與『等見』不相應的、與『護覺意』相應的法，就是所謂的『護覺意』不是『等見』。 問：為什麼說『等見』不是『護覺意』呢？答：與『等見』相應的『護覺意』，就是所謂的『等見』不是『護覺意』。 問：什麼是『護覺意』和『等見』兩者都是呢？答：除了『護覺意』之外，所有與『等見』相應的法，就是所謂的『護覺意』和『等見』兩者都是。 問：什麼既不是『護覺意』也不是
【English Translation】 English version: Question: Sometimes 『Dhyana-bodhyanga』 (factor of enlightenment of meditation) is not 『Gopana-bodhyanga』 (factor of enlightenment of guarding). Why is it said that 『Dhyana-bodhyanga』 is not 『Gopana-bodhyanga』? Answer: 『Gopana-bodhyanga』 is what is called 『Dhyana-bodhyanga』 not 『Gopana-bodhyanga』. Question: Why is it said that 『Gopana-bodhyanga』 is not 『Dhyana-bodhyanga』? Answer: 『Dhyana-bodhyanga』 is what is called 『Gopana-bodhyanga』 not 『Dhyana-bodhyanga』. Question: What are both 『Dhyana-bodhyanga』 and 『Gopana-bodhyanga』? Answer: Except for 『Gopana-bodhyanga』, all other dharmas corresponding to 『Dhyana-bodhyanga』 are what are called both 『Dhyana-bodhyanga』 and 『Gopana-bodhyanga』. Question: What is neither 『Dhyana-bodhyanga』 nor 『Gopana-bodhyanga』? Answer: All other mind, Citta-dharma (mental phenomena), Rupa (form/matter), Asamskrta (unconditioned), Citta-viprayukta-samskara (non-mental formations), are what are called neither 『Dhyana-bodhyanga』 nor 『Gopana-bodhyanga』. The same applies to 『Samyak-prayatna』 (right effort) and 『Samyak-smrti』 (right mindfulness). Question: Are all dharmas corresponding to 『Dhyana-bodhyanga』 also corresponding to 『Samyak-drsti』 (right view)? Answer: Sometimes 『Dhyana-bodhyanga』 is not 『Samyak-drsti』. Why is it said that 『Dhyana-bodhyanga』 is not 『Samyak-drsti』? Answer: 『Samyak-drsti』, and the dharmas corresponding to 『Dhyana-bodhyanga』 that do not correspond to 『Samyak-drsti』, are what are called 『Dhyana-bodhyanga』 not 『Samyak-drsti』. Question: Why is it said that 『Samyak-drsti』 is not 『Dhyana-bodhyanga』? Answer: 『Dhyana-bodhyanga』 corresponding to 『Samyak-drsti』 is what is called 『Samyak-drsti』 not 『Dhyana-bodhyanga』. Question: What are both 『Dhyana-bodhyanga』 and 『Samyak-drsti』? Answer: Except for 『Dhyana-bodhyanga』, all other dharmas corresponding to 『Samyak-drsti』 are what are called both 『Dhyana-bodhyanga』 and 『Samyak-drsti』. Question: What is neither 『Dhyana-bodhyanga』 nor 『Samyak-drsti』? Answer: 『Dhyana-bodhyanga』 not corresponding to 『Samyak-drsti』, and all other mind, Citta-dharma, Rupa, Asamskrta, Citta-viprayukta-samskara, are what are called neither 『Dhyana-bodhyanga』 nor 『Samyak-drsti』. The same applies to 『Samyak-samkalpa』 (right thought). Question: Are all dharmas corresponding to 『Dhyana-bodhyanga』 also corresponding to 『Samyak-samadhi』 (right concentration)? Answer: Yes. If all dharmas correspond to 『Samyak-samadhi』, do they also correspond to 『Dhyana-bodhyanga』? Answer: Yes. Question: Are all dharmas corresponding to 『Gopana-bodhyanga』 also corresponding to 『Samyak-drsti』? Answer: Sometimes 『Gopana-bodhyanga』 is not 『Samyak-drsti』. Why is it said that 『Gopana-bodhyanga』 is not 『Samyak-drsti』? Answer: 『Samyak-drsti』, and the dharmas corresponding to 『Gopana-bodhyanga』 that do not correspond to 『Samyak-drsti』, are what are called 『Gopana-bodhyanga』 not 『Samyak-drsti』. Question: Why is it said that 『Samyak-drsti』 is not 『Gopana-bodhyanga』? Answer: 『Gopana-bodhyanga』 corresponding to 『Samyak-drsti』 is what is called 『Samyak-drsti』 not 『Gopana-bodhyanga』. Question: What are both 『Gopana-bodhyanga』 and 『Samyak-drsti』? Answer: Except for 『Gopana-bodhyanga』, all other dharmas corresponding to 『Samyak-drsti』 are what are called both 『Gopana-bodhyanga』 and 『Samyak-drsti』. Question: What is neither 『Gopana-bodhyanga』 nor
等見？答曰：等見不相應護覺意，諸餘心、心法、色、無為、心不相應行，是謂非護覺意非等見。等志亦如是。諸法護覺意相應，彼等方便耶？答曰：或護覺意非等方便。云何護覺意非等方便？答曰：等方便，是謂護覺意非等方便。云何等方便非護覺意？答曰：護覺意，是謂等方便非護覺意。云何護覺意等方便？答曰：除等方便，諸餘護覺意相應法，是謂護覺意等方便。云何非護覺意非等方便？答曰：諸餘心、心法、色、無為、心不相應行，是謂非護覺意非等方便。等念、等定等亦復如是。諸法等見相應，彼等志耶？答曰：或等見非等志。云何等見非等志？答曰：等見相應等志，及等志不相應等見相應法，是謂等見非等志。云何等志非等見？答曰：等志相應等見，及等見不相應等志相應法，是謂等志非等見。云何等見等志？答曰：除等見相應等志，諸餘等見等志相應法，是謂等見等志。云何非等見非等志？答曰：等見不相應等志、等志不相應等見，諸餘心、心法、色、無為、心不相應行，是謂非等見非等志。諸法等見相應，等方便耶？答曰：或等見非等方便。云何等見非等方便？答曰：等見相應等方便，是謂等見非等方便。云何等方便非等見？答曰：等見，及等見不相應等方便相應法，是謂等方便非等見。云何等見等
【現代漢語翻譯】 現代漢語譯本 什麼是『等見』（正確的見解）？回答：與『護覺意』（守護覺悟之心）不相應的『等見』，以及其他的心、心法（心理現象）、色（物質現象）、無為（涅槃）、心不相應行（既非心也非物的抽像概念），這些被稱為『非護覺意非等見』。『等志』（正確的意願）也是如此。 與『護覺意』相應的諸法，它們也都是『等方便』（正確的方便）嗎？回答：或許『護覺意』不是『等方便』。 什麼情況下『護覺意』不是『等方便』？回答：『等方便』，這就是『護覺意』不是『等方便』的情況。什麼情況下『等方便』不是『護覺意』？回答：『護覺意』，這就是『等方便』不是『護覺意』的情況。什麼情況下『護覺意』和『等方便』相同？回答：除了『等方便』，其他與『護覺意』相應的法，這就是『護覺意』和『等方便』相同的情況。什麼情況下『非護覺意非等方便』？回答：其他的的心、心法、色、無為、心不相應行，這些被稱為『非護覺意非等方便』。『等念』（正確的念）、『等定』（正確的禪定）等等也是如此。 與『等見』相應的諸法，它們也都是『等志』嗎？回答：或許『等見』不是『等志』。 什麼情況下『等見』不是『等志』？回答：與『等見』相應的『等志』，以及與『等志』不相應的、與『等見』相應的法，這就是『等見』不是『等志』的情況。什麼情況下『等志』不是『等見』？回答：與『等志』相應的『等見』，以及與『等見』不相應的、與『等志』相應的法，這就是『等志』不是『等見』的情況。什麼情況下『等見』和『等志』相同？回答：除了與『等見』相應的『等志』，其他與『等見』和『等志』相應的法，這就是『等見』和『等志』相同的情況。什麼情況下『非等見非等志』？回答：與『等見』不相應的『等志』、與『等志』不相應的『等見』，以及其他的心、心法、色、無為、心不相應行，這些被稱為『非等見非等志』。 與『等見』相應的諸法，它們也都是『等方便』嗎？回答：或許『等見』不是『等方便』。 什麼情況下『等見』不是『等方便』？回答：與『等見』相應的『等方便』，這就是『等見』不是『等方便』的情況。什麼情況下『等方便』不是『等見』？回答：『等見』，以及與『等見』不相應的、與『等方便』相應的法，這就是『等方便』不是『等見』的情況。什麼情況下『等見』和『等
【English Translation】 English version What is 『Samyag-dṛṣṭi』 (Right View)? The answer is: 『Samyag-dṛṣṭi』 that does not correspond to 『Rakṣā-smṛtyupasthāna』 (Guarding Mindfulness), as well as other citta (mind), caitta (mental factors), rūpa (form/matter), asaṃskṛta (unconditioned/Nirvana), citta-viprayukta-saṃskāra (non-mental formations), these are called 『neither Rakṣā-smṛtyupasthāna nor Samyag-dṛṣṭi』. 『Samyak-saṃkalpa』 (Right Resolve) is also the same. Are all dharmas (phenomena) corresponding to 『Rakṣā-smṛtyupasthāna』 also 『Samyak-upāya』 (Right Means)? The answer is: Perhaps 『Rakṣā-smṛtyupasthāna』 is not 『Samyak-upāya』. In what case is 『Rakṣā-smṛtyupasthāna』 not 『Samyak-upāya』? The answer is: 『Samyak-upāya』, this is the case where 『Rakṣā-smṛtyupasthāna』 is not 『Samyak-upāya』. In what case is 『Samyak-upāya』 not 『Rakṣā-smṛtyupasthāna』? The answer is: 『Rakṣā-smṛtyupasthāna』, this is the case where 『Samyak-upāya』 is not 『Rakṣā-smṛtyupasthāna』. In what case are 『Rakṣā-smṛtyupasthāna』 and 『Samyak-upāya』 the same? The answer is: Except for 『Samyak-upāya』, other dharmas corresponding to 『Rakṣā-smṛtyupasthāna』, this is the case where 『Rakṣā-smṛtyupasthāna』 and 『Samyak-upāya』 are the same. In what case is it 『neither Rakṣā-smṛtyupasthāna nor Samyak-upāya』? The answer is: Other citta, caitta, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, these are called 『neither Rakṣā-smṛtyupasthāna nor Samyak-upāya』. 『Samyak-smṛti』 (Right Mindfulness), 『Samyak-samādhi』 (Right Concentration), etc., are also the same. Are all dharmas corresponding to 『Samyag-dṛṣṭi』 also 『Samyak-saṃkalpa』? The answer is: Perhaps 『Samyag-dṛṣṭi』 is not 『Samyak-saṃkalpa』. In what case is 『Samyag-dṛṣṭi』 not 『Samyak-saṃkalpa』? The answer is: 『Samyak-saṃkalpa』 corresponding to 『Samyag-dṛṣṭi』, and dharmas corresponding to 『Samyag-dṛṣṭi』 but not corresponding to 『Samyak-saṃkalpa』, this is the case where 『Samyag-dṛṣṭi』 is not 『Samyak-saṃkalpa』. In what case is 『Samyak-saṃkalpa』 not 『Samyag-dṛṣṭi』? The answer is: 『Samyag-dṛṣṭi』 corresponding to 『Samyak-saṃkalpa』, and dharmas corresponding to 『Samyak-saṃkalpa』 but not corresponding to 『Samyag-dṛṣṭi』, this is the case where 『Samyak-saṃkalpa』 is not 『Samyag-dṛṣṭi』. In what case are 『Samyag-dṛṣṭi』 and 『Samyak-saṃkalpa』 the same? The answer is: Except for 『Samyak-saṃkalpa』 corresponding to 『Samyag-dṛṣṭi』, other dharmas corresponding to both 『Samyag-dṛṣṭi』 and 『Samyak-saṃkalpa』, this is the case where 『Samyag-dṛṣṭi』 and 『Samyak-saṃkalpa』 are the same. In what case is it 『neither Samyag-dṛṣṭi nor Samyak-saṃkalpa』? The answer is: 『Samyak-saṃkalpa』 not corresponding to 『Samyag-dṛṣṭi』, 『Samyag-dṛṣṭi』 not corresponding to 『Samyak-saṃkalpa』, and other citta, caitta, rūpa, asaṃskṛta, citta-viprayukta-saṃskāra, these are called 『neither Samyag-dṛṣṭi nor Samyak-saṃkalpa』. Are all dharmas corresponding to 『Samyag-dṛṣṭi』 also 『Samyak-upāya』? The answer is: Perhaps 『Samyag-dṛṣṭi』 is not 『Samyak-upāya』. In what case is 『Samyag-dṛṣṭi』 not 『Samyak-upāya』? The answer is: 『Samyak-upāya』 corresponding to 『Samyag-dṛṣṭi』, this is the case where 『Samyag-dṛṣṭi』 is not 『Samyak-upāya』. In what case is 『Samyak-upāya』 not 『Samyag-dṛṣṭi』? The answer is: 『Samyag-dṛṣṭi』, and dharmas corresponding to 『Samyak-upāya』 but not corresponding to 『Samyag-dṛṣṭi』, this is the case where 『Samyak-upāya』 is not 『Samyag-dṛṣṭi』. In what case are 『Samyag-dṛṣṭi』 and 『Samyag-
方便？答曰：除等方便，諸餘等見相應法，是謂等見等方便。云何非等見非等方便？答曰：等見不相應等方便，諸餘心、心法、色、無為、心不相應行，是謂非等見非等方便。等念、等定亦如是。諸法等志相應，彼等方便耶？答曰：或等志非等方便。云何等志非等方便？答曰：等志相應等方便，是謂等志非等方便。云何等方便非等志？答曰：等志，及等志不相應等方便相應法，是謂等方便非等志。云何等志等方便？答曰：除等方便，諸餘等志相應法，是謂等志等方便。云何非等志非等方便？答曰：等志不相應等方便，諸餘心、心法、色、無為、心不相應行，是謂非等志非等方便。等念、等定亦如是。諸法等方便相應，彼等念耶？答曰：或等方便非等念。云何等方便非等念？答曰：等念，是謂等方便非等念。云何等念非等方便？答曰：等方便，是謂等念非等方便。云何等方便等念？答曰：除等念，諸餘等方便相應法，是謂等方便等念。云何非等方便非等念？答曰：諸餘心、心法、色、無為、心不相應行，是謂非等方便非等念。等定亦如是。諸法等念相應，彼等定耶？答曰：或等念非等定。云何等念非等定？答曰：等定，是謂等念非等定。云何等定非等念？答曰：等念：是謂等定非等念。云何等念等定？答曰：除等定，諸
【現代漢語翻譯】 現代漢語譯本 方便是甚麼？回答說：除了正方便（Samatha-vipassanā，止觀），所有其他與正見相應的法，這被稱為正見和正方便。什麼是非正見和非正方便？回答說：與正見不相應的正方便，以及所有其他的色（Rūpa，物質）、無為（Asaṅkhata，非因緣和合的，不生不滅的法）、心（Citta，意識）、心法（Cetasika，心理活動）、心不相應行（Citta-vippayutta-saṅkhāra，不與心識相應的行蘊），這被稱為非正見和非正方便。正念（Sati，如實覺知）和正定（Samādhi，專注）也是如此。 如果諸法與正志相應，它們就是正方便嗎？回答說：或許是正志但不是正方便。什麼是正志但不是正方便？回答說：與正志相應的正方便，這被稱為正志但不是正方便。什麼是正方便但不是正志？回答說：正志，以及與正志不相應的正方便相應的法，這被稱為正方便但不是正志。什麼是正志和正方便？回答說：除了正方便，所有其他與正志相應的法，這被稱為正志和正方便。什麼是非正志和非正方便？回答說：與正志不相應的正方便，以及所有其他的色、無為、心、心法、心不相應行，這被稱為非正志和非正方便。正念和正定也是如此。 如果諸法與正方便相應，它們就是正念嗎？回答說：或許是正方便但不是正念。什麼是正方便但不是正念？回答說：正念，這被稱為正方便但不是正念。什麼是正念但不是正方便？回答說：正方便，這被稱為正念但不是正方便。什麼是正方便和正念？回答說：除了正念，所有其他與正方便相應的法，這被稱為正方便和正念。什麼是非正方便和非正念？回答說：所有其他的色、無為、心、心法、心不相應行，這被稱為非正方便和非正念。正定也是如此。 如果諸法與正念相應，它們就是正定嗎？回答說：或許是正念但不是正定。什麼是正念但不是正定？回答說：正定，這被稱為正念但不是正定。什麼是正定但不是正念？回答說：正念，這被稱為正定但不是正念。什麼是正念和正定？回答說：除了正定，所有其他的
【English Translation】 English version What is 'Upāya' (skillful means)? The answer is: Except for 'Samyag-upāya' (right skillful means), all other dharmas (phenomena) that correspond to 'Samyag-dṛṣṭi' (right view) are called 'Samyag-dṛṣṭi' and 'Samyag-upāya'. What are 'non-Samyag-dṛṣṭi' and 'non-Samyag-upāya'? The answer is: 'Samyag-upāya' that does not correspond to 'Samyag-dṛṣṭi', and all other 'Rūpa' (form), 'Asaṅkhata' (unconditioned), 'Citta' (mind), 'Cetasika' (mental factors), 'Citta-vippayutta-saṅkhāra' (formations not associated with mind) are called 'non-Samyag-dṛṣṭi' and 'non-Samyag-upāya'. 'Samyag-smṛti' (right mindfulness) and 'Samyag-samādhi' (right concentration) are also the same. If dharmas correspond to 'Samyag-saṃkalpa' (right resolve), are they 'Samyag-upāya'? The answer is: Perhaps 'Samyag-saṃkalpa' but not 'Samyag-upāya'. What is 'Samyag-saṃkalpa' but not 'Samyag-upāya'? The answer is: 'Samyag-upāya' that corresponds to 'Samyag-saṃkalpa' is called 'Samyag-saṃkalpa' but not 'Samyag-upāya'. What is 'Samyag-upāya' but not 'Samyag-saṃkalpa'? The answer is: 'Samyag-saṃkalpa', and dharmas that correspond to 'Samyag-upāya' that does not correspond to 'Samyag-saṃkalpa', are called 'Samyag-upāya' but not 'Samyag-saṃkalpa'. What are 'Samyag-saṃkalpa' and 'Samyag-upāya'? The answer is: Except for 'Samyag-upāya', all other dharmas that correspond to 'Samyag-saṃkalpa' are called 'Samyag-saṃkalpa' and 'Samyag-upāya'. What are 'non-Samyag-saṃkalpa' and 'non-Samyag-upāya'? The answer is: 'Samyag-upāya' that does not correspond to 'Samyag-saṃkalpa', and all other 'Rūpa', 'Asaṅkhata', 'Citta', 'Cetasika', 'Citta-vippayutta-saṅkhāra' are called 'non-Samyag-saṃkalpa' and 'non-Samyag-upāya'. 'Samyag-smṛti' and 'Samyag-samādhi' are also the same. If dharmas correspond to 'Samyag-upāya', are they 'Samyag-smṛti'? The answer is: Perhaps 'Samyag-upāya' but not 'Samyag-smṛti'. What is 'Samyag-upāya' but not 'Samyag-smṛti'? The answer is: 'Samyag-smṛti' is called 'Samyag-upāya' but not 'Samyag-smṛti'. What is 'Samyag-smṛti' but not 'Samyag-upāya'? The answer is: 'Samyag-upāya' is called 'Samyag-smṛti' but not 'Samyag-upāya'. What are 'Samyag-upāya' and 'Samyag-smṛti'? The answer is: Except for 'Samyag-smṛti', all other dharmas that correspond to 'Samyag-upāya' are called 'Samyag-upāya' and 'Samyag-smṛti'. What are 'non-Samyag-upāya' and 'non-Samyag-smṛti'? The answer is: All other 'Rūpa', 'Asaṅkhata', 'Citta', 'Cetasika', 'Citta-vippayutta-saṅkhāra' are called 'non-Samyag-upāya' and 'non-Samyag-smṛti'. 'Samyag-samādhi' is also the same. If dharmas correspond to 'Samyag-smṛti', are they 'Samyag-samādhi'? The answer is: Perhaps 'Samyag-smṛti' but not 'Samyag-samādhi'. What is 'Samyag-smṛti' but not 'Samyag-samādhi'? The answer is: 'Samyag-samādhi' is called 'Samyag-smṛti' but not 'Samyag-samādhi'. What is 'Samyag-samādhi' but not 'Samyag-smṛti'? The answer is: 'Samyag-smṛti' is called 'Samyag-samādhi' but not 'Samyag-smṛti'. What are 'Samyag-smṛti' and 'Samyag-samādhi'? The answer is: Except for 'Samyag-samādhi', all other
余等念相應法，是謂等念等定。云何非等念非等定？答曰：諸餘心、心法、色、無為、心不相應行，是謂非等念非等定。云何世俗等見、云何世俗等智？世俗等見云何？答曰：意識身相應善有漏慧。世俗等智云何？答曰：意識身相應善有漏慧、五識身相應善慧。若世俗等見，是世俗等智耶？答曰：如是，若世俗等見彼世俗等智。頗有世俗等智非世俗等見？答曰：有，五識身相應善慧。世俗等見攝世俗等智耶、世俗等智攝世俗等見耶？答曰：世俗等智攝世俗等見，非世俗等見攝世俗等智。不攝何等？答曰：五識身相應善慧。成就、滅亦復如是。問、定理、攝、成就、滅。云何無漏等見、云何無漏等智？無漏等見云何？答曰：盡智、無生智不攝無漏慧。無漏等智云何？答曰，除所修忍，諸餘無漏慧。若無漏等見，是無漏等智耶？答曰：或無漏等見非無漏等智。云何無漏等見非無漏等智？答曰：所修行忍，是謂無漏等見非無漏等智。云何無漏等智非無漏等見？答曰：盡智、無生智，是謂無漏等智非無漏等見。云何無漏等見無漏等智？答曰：除所修行忍、盡智、無生智，諸餘無漏慧，是謂無漏等見無漏等智。云何非無漏等見非無漏等智？答曰：除上爾所事。無漏等見攝無漏等智耶？答曰：或無漏等見非無漏等智。云何無漏等見
【現代漢語翻譯】 現代漢語譯本 我們所說的『等念相應法』，就是指等念和等定。什麼叫做『非等念非等定』呢？回答是：除了心、心法（心理現象）、色（物質現象）、無為法（涅槃等）、心不相應行法（既非心理也非物質的現象）之外，都叫做『非等念非等定』。 什麼叫做世俗等見？什麼叫做世俗等智？什麼是世俗等見？回答是：與意識身相應的、善的、有漏的智慧。 什麼是世俗等智？回答是：與意識身相應的、善的、有漏的智慧，以及與五識身相應的善的智慧。 如果說是世俗等見，那麼就是世俗等智嗎？回答是：是的，如果是世俗等見，那就是世俗等智。有沒有世俗等智不是世俗等見的呢？回答是：有，與五識身相應的善的智慧。 世俗等見包含世俗等智嗎？是世俗等智包含世俗等見嗎？回答是：世俗等智包含世俗等見，而不是世俗等見包含世俗等智。不包含什麼呢？回答是：與五識身相應的善的智慧。 成就、滅也是如此。（以下是關於無漏等見和無漏等智的問答）問：定理、包含、成就、滅。 什麼叫做無漏等見？什麼叫做無漏等智？什麼是無漏等見？回答是：盡智（Khaye-ñāṇa，知滅盡之智）、無生智（Anuppāda-ñāṇa，知不生之智）不包含的無漏智慧。 什麼是無漏等智？回答是：除了所修行的忍（Khanti，此處指對真理的確認和接受），其餘的無漏智慧。 如果說是無漏等見，那麼就是無漏等智嗎？回答是：或者無漏等見不是無漏等智。什麼叫做無漏等見不是無漏等智呢？回答是：所修行的忍，這就是無漏等見但不是無漏等智。 什麼叫做無漏等智不是無漏等見呢？回答是：盡智、無生智，這就是無漏等智但不是無漏等見。 什麼叫做既是無漏等見又是無漏等智呢？回答是：除了所修行的忍、盡智、無生智，其餘的無漏智慧，這就是既是無漏等見又是無漏等智。 什麼叫做既不是無漏等見也不是無漏等智呢？回答是：除了以上所說的情況。 無漏等見包含無漏等智嗎？回答是：或者無漏等見不包含無漏等智。什麼叫做無漏等見
【English Translation】 English version 『The Dharma of Corresponding Right Mindfulness』 refers to right mindfulness and right concentration. What is 『non-corresponding right mindfulness and non-corresponding right concentration?』 The answer is: all other minds, mental phenomena, material phenomena, unconditioned phenomena (like Nirvana), and phenomena not corresponding to the mind (neither mental nor material), are called 『non-corresponding right mindfulness and non-corresponding right concentration.』 What is mundane right view? What is mundane right knowledge? What is mundane right view? The answer is: wholesome, defiled wisdom corresponding to the body of consciousness. What is mundane right knowledge? The answer is: wholesome, defiled wisdom corresponding to the body of consciousness, and wholesome wisdom corresponding to the five aggregates of consciousness. If it is mundane right view, is it mundane right knowledge? The answer is: yes, if it is mundane right view, then it is mundane right knowledge. Is there mundane right knowledge that is not mundane right view? The answer is: yes, wholesome wisdom corresponding to the five aggregates of consciousness. Does mundane right view encompass mundane right knowledge? Or does mundane right knowledge encompass mundane right view? The answer is: mundane right knowledge encompasses mundane right view, but not mundane right view encompasses mundane right knowledge. What does it not encompass? The answer is: wholesome wisdom corresponding to the five aggregates of consciousness. The same applies to attainment and cessation. (The following are questions and answers about supramundane right view and supramundane right knowledge.) Question: definition, encompassment, attainment, cessation. What is supramundane right view? What is supramundane right knowledge? What is supramundane right view? The answer is: supramundane wisdom not encompassing the Knowledge of Exhaustion (Khaye-ñāṇa, knowledge of the exhaustion of defilements) and the Knowledge of Non-arising (Anuppāda-ñāṇa, knowledge of the non-arising of defilements). What is supramundane right knowledge? The answer is: all other supramundane wisdom except for the forbearance (Khanti, acceptance and acknowledgement of the truth) that is being cultivated. If it is supramundane right view, is it supramundane right knowledge? The answer is: perhaps supramundane right view is not supramundane right knowledge. What is supramundane right view that is not supramundane right knowledge? The answer is: the forbearance that is being cultivated; this is supramundane right view but not supramundane right knowledge. What is supramundane right knowledge that is not supramundane right view? The answer is: the Knowledge of Exhaustion and the Knowledge of Non-arising; this is supramundane right knowledge but not supramundane right view. What is both supramundane right view and supramundane right knowledge? The answer is: all other supramundane wisdom except for the forbearance that is being cultivated, the Knowledge of Exhaustion, and the Knowledge of Non-arising; this is both supramundane right view and supramundane right knowledge. What is neither supramundane right view nor supramundane right knowledge? The answer is: everything except for the aforementioned cases. Does supramundane right view encompass supramundane right knowledge? The answer is: perhaps supramundane right view does not encompass supramundane right knowledge. What is supramundane right view
非無漏等智？答曰：所修行忍，是謂無漏等見非無漏等智。云何無漏等智非無漏等見？答曰：盡智、無生智，是謂無漏等智非無漏等見。云何無漏等見無漏等智？答曰：除所修行忍、盡智、無生智，諸餘無漏智，是謂無漏等見無漏等智。云何非無漏等見非無漏等智？答曰：除上爾所事。若成就無漏等見，彼無漏等智耶？答曰：如是，若成就無漏等智，亦無漏等見。頗成就無漏等見非無漏等智耶？答曰：有，苦法忍現在前。問、定理、攝、成就。
阿毗曇智犍度八十種跋渠第一竟(梵本四百三十三首盧，秦七千二百四十六言)。
阿毗曇八犍度論卷第九 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第十
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
阿毗曇智犍度五種跋渠第二
邪見等見逆， 學者亦無學， 非學非無學， 梵忍及五種。
云何邪見、云何邪智？若邪見，是邪智耶？設是邪智，是邪見耶？邪見攝邪智耶、邪智攝邪見耶？若成就邪見，彼邪智耶？設成就邪智，彼邪見耶？若邪見已滅無餘，彼邪智耶？設邪智已滅無餘，彼邪見耶？問、定理、攝、成就、滅。云何等見、云何等智？若等見，是等智耶？設是等智
【現代漢語翻譯】 現代漢語譯本 非無漏等智嗎？答：所修行的忍（Kshanti，佛教術語，指忍耐），這被稱為無漏等見而非無漏等智。什麼是無漏等智而非無漏等見？答：盡智（Ksaya-jnana，斷盡煩惱的智慧）、無生智（Anutpada-jnana，不再產生煩惱的智慧），這被稱為無漏等智而非無漏等見。什麼是既是無漏等見又是無漏等智？答：除了所修行的忍、盡智、無生智之外，其餘所有的無漏智，這被稱為既是無漏等見又是無漏等智。什麼既不是無漏等見也不是無漏等智？答：除了以上所說的情況。如果成就了無漏等見，他就成就了無漏等智嗎？答：是的，如果成就了無漏等智，他也成就了無漏等見。有人成就了無漏等見但沒有成就無漏等智嗎？答：有，苦法忍（Dukkha-dharma-ksanti，對苦諦的忍）現在前。問、定理、攝、成就。
《阿毗曇智犍度》八十種跋渠第一完（梵本四百三十三首盧，秦七千二百四十六言）。
《阿毗曇八犍度論》卷第九 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第十
迦旃延子（Katyayaniputra）造
符秦罽賓三藏僧伽提婆（Sanghadeva）共竺佛念譯
《阿毗曇智犍度》五種跋渠第二
邪見等見逆， 學者亦無學， 非學非無學， 梵忍及五種。
什麼是邪見？什麼是邪智？如果是邪見，就是邪智嗎？如果是邪智，就是邪見嗎？邪見包含邪智嗎？邪智包含邪見嗎？如果成就了邪見，他就成就了邪智嗎？如果成就了邪智，他就成就了邪見嗎？如果邪見已經滅盡無餘，他就滅盡了邪智嗎？如果邪智已經滅盡無餘，他就滅盡了邪見嗎？問、定理、攝、成就、滅。什麼是等見？什麼是等智？如果是等見，就是等智嗎？如果是等智
【English Translation】 English version Is it non-undefiled equal wisdom? Answer: The forbearance that is practiced, this is called undefiled equal view but not undefiled equal wisdom. What is undefiled equal wisdom but not undefiled equal view? Answer: Exhaustion-wisdom (Ksaya-jnana), non-arising wisdom (Anutpada-jnana), this is called undefiled equal wisdom but not undefiled equal view. What is both undefiled equal view and undefiled equal wisdom? Answer: Except for the forbearance that is practiced, exhaustion-wisdom, and non-arising wisdom, all other undefiled wisdoms, this is called both undefiled equal view and undefiled equal wisdom. What is neither undefiled equal view nor undefiled equal wisdom? Answer: Except for the aforementioned matters. If one has attained undefiled equal view, does he have undefiled equal wisdom? Answer: Yes, if one has attained undefiled equal wisdom, he also has undefiled equal view. Does someone attain undefiled equal view but not undefiled equal wisdom? Answer: Yes, when the forbearance of the Dharma of suffering (Dukkha-dharma-ksanti) is present. Question, definition, inclusion, attainment.
The first section of eighty types of 'Abhidhamma-jnana-skandha' is complete (Sanskrit version has four hundred and thirty-three slokas, the Qin version has seven thousand two hundred and forty-six words).
Abhidhamma Eight Skandha Treatise, Volume 9 Taisho Tripitaka Volume 26 No. 1543 Abhidhamma Eight Skandha Treatise
Abhidhamma Eight Skandha Treatise, Volume 10
Composed by Katyayaniputra
Translated by Tripiṭaka Master Sanghadeva from Jibin during the Fu Qin Dynasty, together with Zhu Fonian
The second section of five types of 'Abhidhamma-jnana-skandha'
Wrong view and right view are opposite, Learners and non-learners also, Neither learners nor non-learners, Brahma-forbearance and five types.
What is wrong view? What is wrong wisdom? If it is wrong view, is it wrong wisdom? If it is wrong wisdom, is it wrong view? Does wrong view include wrong wisdom? Does wrong wisdom include wrong view? If one has attained wrong view, has he attained wrong wisdom? If one has attained wrong wisdom, has he attained wrong view? If wrong view has been completely extinguished without remainder, has he extinguished wrong wisdom? If wrong wisdom has been completely extinguished without remainder, has he extinguished wrong view? Question, definition, inclusion, attainment, extinction. What is right view? What is right wisdom? If it is right view, is it right wisdom? If it is right wisdom
，是等見耶？等見攝等智、等智攝等見？若成就等見，彼等智耶？設成就等智，彼等見耶？若等見已滅無餘，彼等智耶？設等智已滅無餘，彼等見耶？問、定理、攝、成就、滅也。諸逆慧，儘是結耶？設是結，儘是逆慧耶？
云何學見、云何學智、云何學慧？若學見，是學智耶？設是學智，是學見耶？學見，是學慧耶？設學慧，是學見耶？學智，是學慧耶？設學慧，是學智耶？學見攝學智耶、學智攝學見耶？學見攝學慧、學慧攝學見？學智攝學慧、學慧攝學智？若成就學見，彼學智耶？設成就學智，彼學見耶？若成就學見，彼學慧耶？設成就學慧，彼學見耶？若成就學智，彼學慧耶？設成就學慧，彼學智耶？問、定理、攝、成就也。云何無學見、云何無學智、云何無學慧？無學見，是無學智耶？設無學智，是無學見耶？無學見，是無學慧耶？設是無學慧，是無學見耶？若無學智，是無學慧耶？設無學慧，是無學智耶？無學見，攝無學智耶？無學智，攝無學見耶？無學見攝無學慧、無學慧攝無學見耶？無學智攝無學慧、無學慧攝無學智？若成就無學見，彼無學智耶？設成就無學智，彼無學見耶？若成就無學見，彼無學慧耶？設成就無學慧，彼無學見耶？若成就無學智，彼無學慧耶？設成就無學慧，彼無學智耶？問
【現代漢語翻譯】 現代漢語譯本： 是等見嗎？是等見包含等智，還是等智包含等見？如果成就了等見，那就有等智嗎？如果成就了等智，那就有等見嗎？如果等見已經滅盡無餘，那就有等智嗎？如果等智已經滅盡無餘，那就有等見嗎？這是提問、定理、包含、成就、滅盡的討論。 所有逆慧都是結（煩惱的束縛）嗎？如果是結，那都是逆慧嗎？
什麼是學見？什麼是學智？什麼是學慧？如果是學見，那就是學智嗎？如果是學智，那就是學見嗎？學見是學慧嗎？如果是學慧，那就是學見嗎？學智是學慧嗎？如果是學慧，那就是學智嗎？學見包含學智嗎？學智包含學見嗎？學見包含學慧嗎？學慧包含學見嗎？學智包含學慧嗎？學慧包含學智嗎？如果成就了學見，那就成就了學智嗎？如果成就了學智，那就成就了學見嗎？如果成就了學見，那就成就了學慧嗎？如果成就了學慧，那就成就了學見嗎？如果成就了學智，那就成就了學慧嗎？如果成就了學慧，那就成就了學智嗎？這是提問、定理、包含、成就的討論。 什麼是無學見？什麼是無學智？什麼是無學慧？無學見是無學智嗎？如果是無學智，那就是無學見嗎？無學見是無學慧嗎？如果是無學慧，那就是無學見嗎？無學智是無學慧嗎？如果是無學慧，那就是無學智嗎？無學見包含無學智嗎？無學智包含無學見嗎？無學見包含無學慧嗎？無學慧包含無學見嗎？無學智包含無學慧嗎？無學慧包含無學智嗎？如果成就了無學見，那就成就了無學智嗎？如果成就了無學智，那就成就了無學見嗎？如果成就了無學見，那就成就了無學慧嗎？如果成就了無學慧，那就成就了無學見嗎？如果成就了無學智，那就成就了無學慧嗎？如果成就了無學慧，那就成就了無學智嗎？這是提問的討論。
【English Translation】 English version: Is it right view (等見)? Does right view encompass right knowledge (等智), or does right knowledge encompass right view? If one has attained right view, does one have right knowledge? If one has attained right knowledge, does one have right view? If right view has ceased entirely without remainder, does one have right knowledge? If right knowledge has ceased entirely without remainder, does one have right view? This is a discussion of questions, theorems, encompassment, attainment, and cessation. Are all perverse understandings (逆慧) fetters (結, bonds of affliction)? If something is a fetter, is it necessarily a perverse understanding?
What is learning-view (學見)? What is learning-knowledge (學智)? What is learning-wisdom (學慧)? If it is learning-view, is it learning-knowledge? If it is learning-knowledge, is it learning-view? Is learning-view learning-wisdom? If it is learning-wisdom, is it learning-view? Is learning-knowledge learning-wisdom? If it is learning-wisdom, is it learning-knowledge? Does learning-view encompass learning-knowledge, or does learning-knowledge encompass learning-view? Does learning-view encompass learning-wisdom, or does learning-wisdom encompass learning-view? Does learning-knowledge encompass learning-wisdom, or does learning-wisdom encompass learning-knowledge? If one has attained learning-view, has one attained learning-knowledge? If one has attained learning-knowledge, has one attained learning-view? If one has attained learning-view, has one attained learning-wisdom? If one has attained learning-wisdom, has one attained learning-view? If one has attained learning-knowledge, has one attained learning-wisdom? If one has attained learning-wisdom, has one attained learning-knowledge? This is a discussion of questions, theorems, encompassment, and attainment. What is no-more-learning-view (無學見)? What is no-more-learning-knowledge (無學智)? What is no-more-learning-wisdom (無學慧)? Is no-more-learning-view no-more-learning-knowledge? If it is no-more-learning-knowledge, is it no-more-learning-view? Is no-more-learning-view no-more-learning-wisdom? If it is no-more-learning-wisdom, is it no-more-learning-view? Is no-more-learning-knowledge no-more-learning-wisdom? If it is no-more-learning-wisdom, is it no-more-learning-knowledge? Does no-more-learning-view encompass no-more-learning-knowledge? Does no-more-learning-knowledge encompass no-more-learning-view? Does no-more-learning-view encompass no-more-learning-wisdom, or does no-more-learning-wisdom encompass no-more-learning-view? Does no-more-learning-knowledge encompass no-more-learning-wisdom, or does no-more-learning-wisdom encompass no-more-learning-knowledge? If one has attained no-more-learning-view, has one attained no-more-learning-knowledge? If one has attained no-more-learning-knowledge, has one attained no-more-learning-view? If one has attained no-more-learning-view, has one attained no-more-learning-wisdom? If one has attained no-more-learning-wisdom, has one attained no-more-learning-view? If one has attained no-more-learning-knowledge, has one attained no-more-learning-wisdom? If one has attained no-more-learning-wisdom, has one attained no-more-learning-knowledge? This is a discussion of questions.
、定理、攝、成就也。云何非學非無學見、云何非學非無學智、云何非學非無學慧？非學若非無學見，是非學非無學智耶？設是非學非無學智，是非學非無學見耶？若非學非無學見，是非學非無學慧耶？設非學非無學慧，是非學非無學見耶？若非學非無學智，是非學非無學慧耶？設非學非無學慧，是非學非無學智耶？若非學非無學見，攝非學非無學智耶？非學非無學智攝非學非無學見耶？非學非無學見攝非學非無學慧耶？非學非無學慧攝非學非無學見耶？非學非無學智攝非學非無學慧耶？設非學非無學慧，攝非學非無學智耶？若成就非學非無學見，彼非學非無學智耶？設成就非學非無學智，彼非學非無學見耶？若成就非學非無學見，彼非學非無學慧耶？設成就非學非無學慧，彼非學非無學見耶？若成就非學非無學智，彼非學非無學慧耶？設成就非學非無學慧，彼非學非無學智耶？若非學非無學見已滅無餘，彼非學非無學智耶？設非學非無學智已滅無餘，彼非學非無學見耶？若非學非無學見已滅無餘，彼非學非無學慧耶？設非學非無學慧已滅無餘，彼非學非無學見耶？若非學非無學智已滅無餘，彼非學非無學慧耶？設非學非無學慧已滅無餘，彼非學非無學智耶？問、定理、攝、成就、滅也。如彼梵天作是語：我於此梵天
【現代漢語翻譯】 現代漢語譯本 什麼是非學非無學見（neither learning nor non-learning view），什麼是非學非無學智（neither learning nor non-learning wisdom），什麼是非學非無學慧（neither learning nor non-learning insight）？ 如果存在非學非無學見，那麼它就是非學非無學智嗎？如果存在非學非無學智，那麼它就是非學非無學見嗎？ 如果存在非學非無學見，那麼它就是非學非無學慧嗎？如果存在非學非無學慧，那麼它就是非學非無學見嗎？ 如果存在非學非無學智，那麼它就是非學非無學慧嗎？如果存在非學非無學慧，那麼它就是非學非無學智嗎？ 如果非學非無學見包含非學非無學智嗎？非學非無學智包含非學非無學見嗎？ 如果非學非無學見包含非學非無學慧嗎？非學非無學慧包含非學非無學見嗎？ 如果非學非無學智包含非學非無學慧嗎？如果非學非無學慧包含非學非無學智嗎？ 如果成就了非學非無學見，那麼他就成就了非學非無學智嗎？如果成就了非學非無學智，那麼他就成就了非學非無學見嗎？ 如果成就了非學非無學見，那麼他就成就了非學非無學慧嗎？如果成就了非學非無學慧，那麼他就成就了非學非無學見嗎？ 如果成就了非學非無學智，那麼他就成就了非學非無學慧嗎？如果成就了非學非無學慧，那麼他就成就了非學非無學智嗎？ 如果非學非無學見已經完全滅盡，那麼非學非無學智也滅盡了嗎？如果非學非無學智已經完全滅盡，那麼非學非無學見也滅盡了嗎？ 如果非學非無學見已經完全滅盡，那麼非學非無學慧也滅盡了嗎？如果非學非無學慧已經完全滅盡，那麼非學非無學見也滅盡了嗎？ 如果非學非無學智已經完全滅盡，那麼非學非無學慧也滅盡了嗎？如果非學非無學慧已經完全滅盡，那麼非學非無學智也滅盡了嗎？ 這些問題涉及了定理、包含、成就和滅盡。 例如，那位梵天（Brahma, 印度教的創造之神）說了這樣的話：『我於此梵天…』
【English Translation】 English version What is neither learning nor non-learning view, what is neither learning nor non-learning wisdom, what is neither learning nor non-learning insight? If there is a neither learning nor non-learning view, is it a neither learning nor non-learning wisdom? If there is a neither learning nor non-learning wisdom, is it a neither learning nor non-learning view? If there is a neither learning nor non-learning view, is it a neither learning nor non-learning insight? If there is a neither learning nor non-learning insight, is it a neither learning nor non-learning view? If there is a neither learning nor non-learning wisdom, is it a neither learning nor non-learning insight? If there is a neither learning nor non-learning insight, is it a neither learning nor non-learning wisdom? Does neither learning nor non-learning view encompass neither learning nor non-learning wisdom? Does neither learning nor non-learning wisdom encompass neither learning nor non-learning view? Does neither learning nor non-learning view encompass neither learning nor non-learning insight? Does neither learning nor non-learning insight encompass neither learning nor non-learning view? Does neither learning nor non-learning wisdom encompass neither learning nor non-learning insight? Does neither learning nor non-learning insight encompass neither learning nor non-learning wisdom? If one has achieved neither learning nor non-learning view, has he achieved neither learning nor non-learning wisdom? If one has achieved neither learning nor non-learning wisdom, has he achieved neither learning nor non-learning view? If one has achieved neither learning nor non-learning view, has he achieved neither learning nor non-learning insight? If one has achieved neither learning nor non-learning insight, has he achieved neither learning nor non-learning view? If one has achieved neither learning nor non-learning wisdom, has he achieved neither learning nor non-learning insight? If one has achieved neither learning nor non-learning insight, has he achieved neither learning nor non-learning wisdom? If neither learning nor non-learning view has been completely extinguished, has neither learning nor non-learning wisdom been extinguished? If neither learning nor non-learning wisdom has been completely extinguished, has neither learning nor non-learning view been extinguished? If neither learning nor non-learning view has been completely extinguished, has neither learning nor non-learning insight been extinguished? If neither learning nor non-learning insight has been completely extinguished, has neither learning nor non-learning view been extinguished? If neither learning nor non-learning wisdom has been completely extinguished, has neither learning nor non-learning insight been extinguished? If neither learning nor non-learning insight has been completely extinguished, has neither learning nor non-learning wisdom been extinguished? These questions involve theorems, inclusion, achievement, and extinction. For example, that Brahma (Hindu god of creation) said this: 'I in this Brahma...'
，大梵富造化妙造眾生類。於此五見是何等見？用何等諦斷此見？如彼梵迦夷天作是語：此梵天大梵富造化妙造眾生類。於此五見是何等見？用何等諦斷此見？如彼長爪梵志作是語：一切，瞿曇！我不忍；一切我忍。有忍不忍，於此五見是何等見？用何等諦斷此見？所謂此見，阿羅漢失不凈，其形像精魔迦夷天(身也)。阿羅漢失不凈，於此五見是何等見？用何等諦斷此見？所謂此見，阿羅漢自脫不知。阿羅漢自脫狐疑得阿羅漢，由他知。於此五見是何等見？用何等諦斷此見？所謂此見，稱唯苦道苦道種五。於此五見何等見？用何等諦斷此見？此章義愿具演說。
云何邪見、云何邪智？邪見云何？答曰：五見不定義，五見盡邪見；若定所謂此見無施無報無說，是謂邪見。邪智云何？答曰：意識身相應染污慧、五識身相應染污慧，是謂邪智。若邪見，是邪智耶？答曰：如是，邪見是邪智。頗有邪智非邪見？答曰：有，除五見，諸餘意識身相應染污慧、五識身相應染污慧。邪見攝邪智、邪智攝邪見耶？答曰：邪智攝邪見，非邪見攝邪智。不攝何等？答曰：除五見，諸餘意識身相應染污慧、五識身相應染污慧。若成就邪見，彼邪智耶？答曰：如是，若成就邪見，彼邪智也。頗成就邪智非邪見耶？答曰：有，學見跡。若
【現代漢語翻譯】 現代漢語譯本： 大梵天（Mahabrahma）是富於創造力，能夠奇妙地創造各種眾生。對於以下五種見解，分別屬於哪種見解？又應該用哪種真諦來斷除這些見解？ 例如，梵迦夷天（Brahma-kayikas）這樣說：『這位大梵天（Mahabrahma）是富於創造力，能夠奇妙地創造各種眾生。』對於這種見解，屬於哪種見解？又應該用哪種真諦來斷除這種見解？ 例如，長爪梵志（Dirghanakha）這樣說：『一切，瞿曇（Gautama）！我不忍受；一切我都忍受。』這種『有忍受』和『不忍受』的見解，屬於哪種見解？又應該用哪種真諦來斷除這種見解？ 所謂這種見解：阿羅漢（Arhat）會失去不凈之物，他們的形象如同精魔迦夷天（Suddhavasa）。阿羅漢（Arhat）會失去不凈之物，這種見解屬於哪種見解？又應該用哪種真諦來斷除這種見解？ 所謂這種見解：阿羅漢（Arhat）自己解脫卻不知道。阿羅漢（Arhat）自己擺脫疑惑而證得阿羅漢果（Arhat），是由於他人告知。這種見解屬於哪種見解？又應該用哪種真諦來斷除這種見解？ 所謂這種見解：稱揚唯有苦道（Dukkha-magga），苦道（Dukkha-magga）是五種的根源。對於這五種見解，分別屬於哪種見解？又應該用哪種真諦來斷除這些見解？希望能夠詳細地解釋這一章的含義。
什麼是邪見（Miccha-ditthi）？什麼是邪智（Miccha-ñana）？什麼是邪見（Miccha-ditthi）？回答說：五見（五種錯誤的見解）是不確定的定義，所有的五見（五種錯誤的見解）都是邪見（Miccha-ditthi）；如果確定地說『沒有佈施，沒有報應，沒有說法』，這就是邪見（Miccha-ditthi）。什麼是邪智（Miccha-ñana）？回答說：與意識身（mano-vinnana-kaya）相應的染污的智慧，與五識身（panca-vinnana-kaya）相應的染污的智慧，這就是邪智（Miccha-ñana）。 如果一個人有邪見（Miccha-ditthi），他就有邪智（Miccha-ñana）嗎？回答說：是的，有邪見（Miccha-ditthi）就有邪智（Miccha-ñana）。有沒有人有邪智（Miccha-ñana）卻沒有邪見（Miccha-ditthi）？回答說：有，除了五見（五種錯誤的見解）之外，其餘的與意識身（mano-vinnana-kaya）相應的染污的智慧，與五識身（panca-vinnana-kaya）相應的染污的智慧。 邪見（Miccha-ditthi）包含邪智（Miccha-ñana），邪智（Miccha-ñana）包含邪見（Miccha-ditthi）嗎？回答說：邪智（Miccha-ñana）包含邪見（Miccha-ditthi），但邪見（Miccha-ditthi）不包含邪智（Miccha-ñana）。不包含哪些？回答說：除了五見（五種錯誤的見解）之外，其餘的與意識身（mano-vinnana-kaya）相應的染污的智慧，與五識身（panca-vinnana-kaya）相應的染污的智慧。 如果一個人成就了邪見（Miccha-ditthi），他就有邪智（Miccha-ñana）嗎？回答說：是的，如果一個人成就了邪見（Miccha-ditthi），他就有邪智（Miccha-ñana）。有沒有人成就了邪智（Miccha-ñana）卻沒有邪見（Miccha-ditthi）？回答說：有，例如處於學見跡（Sotapatti-magga）的聖者。
【English Translation】 English version: Mahabrahma (Great Brahma) is rich in creation and wonderfully creates all kinds of beings. Regarding the following five views, what kind of view does each belong to? And what kind of truth should be used to eliminate these views? For example, the Brahma-kayikas (Brahma's host of angels) say: 'This Mahabrahma (Great Brahma) is rich in creation and wonderfully creates all kinds of beings.' Regarding this view, what kind of view does it belong to? And what kind of truth should be used to eliminate this view? For example, Dirghanakha (Long Nails Ascetic) says: 'Everything, Gautama (Buddha)! I do not endure; I endure everything.' This view of 'enduring' and 'not enduring', what kind of view does it belong to? And what kind of truth should be used to eliminate this view? So-called this view: Arhats (Enlightened beings) lose impure things, and their images are like Suddhavasa (Pure Abodes). Arhats (Enlightened beings) lose impure things, what kind of view does this belong to? And what kind of truth should be used to eliminate this view? So-called this view: Arhats (Enlightened beings) liberate themselves but do not know it. Arhats (Enlightened beings) get rid of doubts and attain Arhatship (Enlightenment) because others tell them. What kind of view does this belong to? And what kind of truth should be used to eliminate this view? So-called this view: Praising only the Dukkha-magga (Path of Suffering), the Dukkha-magga (Path of Suffering) is the root of the five. Regarding these five views, what kind of view does each belong to? And what kind of truth should be used to eliminate these views? I hope to explain the meaning of this chapter in detail.
What is Miccha-ditthi (Wrong View)? What is Miccha-ñana (Wrong Knowledge)? What is Miccha-ditthi (Wrong View)? The answer is: The five views (five wrong views) are uncertain definitions, and all five views (five wrong views) are Miccha-ditthi (Wrong View); if it is determined that 'there is no giving, no retribution, no saying', this is Miccha-ditthi (Wrong View). What is Miccha-ñana (Wrong Knowledge)? The answer is: The defiled wisdom corresponding to the mano-vinnana-kaya (mind-consciousness body), and the defiled wisdom corresponding to the panca-vinnana-kaya (five-consciousness body), this is Miccha-ñana (Wrong Knowledge). If a person has Miccha-ditthi (Wrong View), does he have Miccha-ñana (Wrong Knowledge)? The answer is: Yes, having Miccha-ditthi (Wrong View) means having Miccha-ñana (Wrong Knowledge). Is there anyone who has Miccha-ñana (Wrong Knowledge) but does not have Miccha-ditthi (Wrong View)? The answer is: Yes, except for the five views (five wrong views), the remaining defiled wisdom corresponding to the mano-vinnana-kaya (mind-consciousness body), and the defiled wisdom corresponding to the panca-vinnana-kaya (five-consciousness body). Does Miccha-ditthi (Wrong View) include Miccha-ñana (Wrong Knowledge), and does Miccha-ñana (Wrong Knowledge) include Miccha-ditthi (Wrong View)? The answer is: Miccha-ñana (Wrong Knowledge) includes Miccha-ditthi (Wrong View), but Miccha-ditthi (Wrong View) does not include Miccha-ñana (Wrong Knowledge). What does it not include? The answer is: Except for the five views (five wrong views), the remaining defiled wisdom corresponding to the mano-vinnana-kaya (mind-consciousness body), and the defiled wisdom corresponding to the panca-vinnana-kaya (five-consciousness body). If a person has achieved Miccha-ditthi (Wrong View), does he have Miccha-ñana (Wrong Knowledge)? The answer is: Yes, if a person has achieved Miccha-ditthi (Wrong View), he has Miccha-ñana (Wrong Knowledge). Is there anyone who has achieved Miccha-ñana (Wrong Knowledge) but does not have Miccha-ditthi (Wrong View)? The answer is: Yes, for example, a noble one who is on the Sotapatti-magga (Stream-entry path).
邪見已滅無餘，彼邪智耶？答曰：如是，若邪智已滅無餘，彼邪見也。頗有邪見已滅無餘非邪智耶？答曰：有，學見跡。問、定理、攝、成就、滅也。云何等見、云何等智？等見云何？答曰：盡智、無生智不攝意識身相應善慧。等智云何？答曰：除所修行忍，諸餘意識身相應善慧、五識身相應善慧。等見是等智耶？答曰：或等見非等智。云何等見非等智？答曰：所修行忍，是謂等見非等智。云何等智非等見？答曰：五識身相應善慧、盡智、無生智，是謂等智非等見。云何等智等見？答曰：除所修行忍、盡智、無生智，諸餘意識身相應善慧，是謂等智等見。云何非等見非等智？答曰：除上爾所事。等見攝等智耶？答曰：或等見非等智。云何等見非等智？答曰：所修行忍，是謂等見非等智。云何等智非等見？答曰：五識身相應善慧、盡智、無生智，是謂等智非等見。云何等見等智？答曰：除所修行忍、盡智、無生智，諸餘意識身相應善慧，是謂等見等智。云何非等見非等智？答曰：除上爾所事。成就、滅亦如是。問、定理、攝、成就、滅也。諸逆慧儘是結耶？答曰？或逆慧非結。云何逆慧非結？答曰：除二結(見失愿，)諸餘染污慧，是謂逆慧非結。云何結非逆慧？答曰：七結，是謂結非逆慧。云何逆慧是結？答曰：二結
【現代漢語翻譯】 現代漢語譯本 邪見完全滅除，那（是否）是邪智呢？回答：是的，如果邪智完全滅除，那就是邪見。難道有邪見完全滅除但不是邪智的情況嗎？回答：有，如學習見道的修行者。問：什麼是正見？什麼是正智？正見是什麼？回答：盡智（Kshaya-jnana，知已盡之智）、無生智（Anutpada-jnana，知不生之智）不包括與意識身相應的善慧。正智是什麼？回答：除了所修行的忍（Ksanti，對法的如實知見），其餘與意識身相應的善慧、與五識身相應的善慧。正見是正智嗎？回答：或許正見不是正智。什麼情況是正見不是正智呢？回答：所修行的忍，這就是正見不是正智。什麼情況是正智不是正見呢？回答：與五識身相應的善慧、盡智、無生智，這就是正智不是正見。什麼情況是正智也是正見呢？回答：除了所修行的忍、盡智、無生智，其餘與意識身相應的善慧，這就是正智也是正見。什麼情況既不是正見也不是正智呢？回答：除了以上所說的情況。成就、滅也是如此。問：什麼是定理、攝、成就、滅？所有違逆真理的智慧都是結（Samyoojana，煩惱的束縛）嗎？回答：或許違逆真理的智慧不是結。什麼情況是違逆真理的智慧不是結呢？回答：除了兩種結（見結和戒禁取結），其餘染污的智慧，這就是違逆真理的智慧不是結。什麼情況是結而不是違逆真理的智慧呢？回答：七種結，這就是結而不是違逆真理的智慧。什麼情況是違逆真理的智慧也是結呢？回答：兩種結（見結和戒禁取結）。
【English Translation】 English version With wrong views completely eradicated, is that wrong knowledge? Answer: Yes, if wrong knowledge is completely eradicated, that is wrong view. Is there a case where wrong view is completely eradicated but not wrong knowledge? Answer: Yes, such as a learner on the path of vision (見跡). Question: What is right view? What is right knowledge? What is right view? Answer: Exhaustion-knowledge (Kshaya-jnana) and non-arising-knowledge (Anutpada-jnana) do not include wholesome wisdom associated with the mind-consciousness-body. What is right knowledge? Answer: Except for the forbearance (Ksanti) cultivated, the remaining wholesome wisdom associated with the mind-consciousness-body, and wholesome wisdom associated with the five sense-consciousness-bodies. Is right view right knowledge? Answer: Perhaps right view is not right knowledge. What is right view but not right knowledge? Answer: The forbearance cultivated, that is right view but not right knowledge. What is right knowledge but not right view? Answer: Wholesome wisdom associated with the five sense-consciousness-bodies, exhaustion-knowledge, and non-arising-knowledge, that is right knowledge but not right view. What is right knowledge and right view? Answer: Except for the forbearance cultivated, exhaustion-knowledge, and non-arising-knowledge, the remaining wholesome wisdom associated with the mind-consciousness-body, that is right knowledge and right view. What is neither right view nor right knowledge? Answer: Except for the aforementioned cases. Accomplishment and cessation are also like this. Question: What are the fixed principles, inclusion, accomplishment, and cessation? Are all perverse wisdoms fetters (Samyoojana)? Answer: Perhaps perverse wisdom is not a fetter. What is perverse wisdom but not a fetter? Answer: Except for the two fetters (views and attachment to rites and rituals), the remaining defiled wisdom, that is perverse wisdom but not a fetter. What is a fetter but not perverse wisdom? Answer: The seven fetters, that is a fetter but not perverse wisdom. What is perverse wisdom and also a fetter? Answer: The two fetters (views and attachment to rites and rituals).
是謂逆慧結。云何非逆慧非結？答曰：除上爾所事。云何學見、云何學智、云何學慧？學見云何？答曰：學慧。學智云何？答曰：學八智。學慧云何？答曰：學見、學智、學慧，此之謂也。若學見，是學智耶？答曰：如是，學智是學見。頗有學見非學智耶？答曰：有，所修行忍。若學見，是學慧耶？答曰：如是。設是學慧，是學見耶？答曰：如是。若學智，是學慧耶？答曰：如是，若學智是學慧。頗有學慧非學智耶？答曰：有，所修行忍。學見攝學智、學智攝學見耶？答曰：學見攝學智，非學智攝學見。不攝何等？答曰：所修行忍。學見攝學慧耶？答曰：如是。學慧攝學見耶？答曰：如是。學智攝學慧、學慧攝學智耶？答曰：學慧攝學智，非學智攝學慧。不攝何等？答曰：所修行忍。若成就學見，彼學智耶？答曰：如是，若成就學智彼學見也。頗成就學見非學智耶？答曰：有，苦法忍現在前。若成就學見，彼學慧耶？答曰：如是。設成就學慧，彼學見耶？答曰：如是。若成就學智，彼學慧耶？答曰：如是，若成就學智，彼學慧也。頗成就學慧非學智耶？答曰：有，苦法忍現在前。問、定理、攝、成就。云何無學見、云何無學智、云何無學慧？無學見云何？答曰：盡智、無生智不攝無漏慧。無學智云何？答曰：無學八智
【現代漢語翻譯】 現代漢語譯本 什麼是所謂的『逆慧結』？回答是：就是上面所說的那些情況。什麼叫做『非逆慧非結』？回答是：排除上面所說的那些情況。 什麼叫做『學見』（Śaikṣa-darśana，有學位的見解）、什麼叫做『學智』（Śaikṣa-jñāna，有學位的智慧）、什麼叫做『學慧』（Śaikṣa-prajñā，有學位的般若）？什麼叫做『學見』？回答是：就是『學慧』。什麼叫做『學智』？回答是：就是有學位的八種智慧。什麼叫做『學慧』？回答是：就是『學見』、『學智』、『學慧』，這就是它們的含義。 如果一個人具有『學見』，那麼他是否也具有『學智』呢？回答是：是的，具有『學智』的人也具有『學見』。是否有人具有『學見』但不具有『學智』呢？回答是：有的，就是正在修行的『忍』（kṣānti）。如果一個人具有『學見』，那麼他是否也具有『學慧』呢？回答是：是的。如果一個人具有『學慧』，那麼他是否也具有『學見』呢？回答是：是的。 如果一個人具有『學智』，那麼他是否也具有『學慧』呢？回答是：是的，具有『學智』的人也具有『學慧』。是否有人具有『學慧』但不具有『學智』呢？回答是：有的，就是正在修行的『忍』。 『學見』是否包含『學智』，『學智』是否包含『學見』呢？回答是：『學見』包含『學智』，但『學智』不包含『學見』。不包含什麼呢？回答是：不包含正在修行的『忍』。『學見』是否包含『學慧』呢？回答是：是的。『學慧』是否包含『學見』呢？回答是：是的。『學智』是否包含『學慧』，『學慧』是否包含『學智』呢？回答是：『學慧』包含『學智』，但『學智』不包含『學慧』。不包含什麼呢？回答是：不包含正在修行的『忍』。 如果一個人成就了『學見』，那麼他是否也成就了『學智』呢？回答是：是的，如果一個人成就了『學智』，那麼他也成就了『學見』。是否有人成就了『學見』但沒有成就『學智』呢？回答是：有的，就是『苦法忍』（kṣānti-dharma-duḥkha）現在前。 如果一個人成就了『學見』，那麼他是否也成就了『學慧』呢？回答是：是的。如果一個人成就了『學慧』，那麼他是否也成就了『學見』呢？回答是：是的。如果一個人成就了『學智』，那麼他是否也成就了『學慧』呢？回答是：是的，如果一個人成就了『學智』，那麼他也成就了『學慧』。是否有人成就了『學慧』但沒有成就『學智』呢？回答是：有的，就是『苦法忍』現在前。 問、定理、包含、成就。什麼叫做『無學見』（Aśaikṣa-darśana，無學位的見解）、什麼叫做『無學智』（Aśaikṣa-jñāna，無學位的智慧）、什麼叫做『無學慧』（Aśaikṣa-prajñā，無學位的般若）？什麼叫做『無學見』？回答是：『盡智』（kṣaya-jñāna，知盡智）、『無生智』（anutpāda-jñāna，無生智）不包含無漏的智慧。什麼叫做『無學智』？回答是：無學位的八種智慧。
【English Translation】 English version What is called 'reverse wisdom knot'? The answer is: it's the situations mentioned above. What is called 'non-reverse wisdom and non-knot'? The answer is: excluding the situations mentioned above. What is called 'Śaikṣa-darśana' (learning view), what is called 'Śaikṣa-jñāna' (learning wisdom), and what is called 'Śaikṣa-prajñā' (learning prajna)? What is 'Śaikṣa-darśana'? The answer is: it is 'Śaikṣa-prajñā'. What is 'Śaikṣa-jñāna'? The answer is: it is the eight learning wisdoms. What is 'Śaikṣa-prajñā'? The answer is: it is 'Śaikṣa-darśana', 'Śaikṣa-jñāna', and 'Śaikṣa-prajñā'. This is what they mean. If a person has 'Śaikṣa-darśana', does he also have 'Śaikṣa-jñāna'? The answer is: yes, a person with 'Śaikṣa-jñāna' also has 'Śaikṣa-darśana'. Is there anyone who has 'Śaikṣa-darśana' but does not have 'Śaikṣa-jñāna'? The answer is: yes, it is the 'kṣānti' (forbearance) being practiced. If a person has 'Śaikṣa-darśana', does he also have 'Śaikṣa-prajñā'? The answer is: yes. If a person has 'Śaikṣa-prajñā', does he also have 'Śaikṣa-darśana'? The answer is: yes. If a person has 'Śaikṣa-jñāna', does he also have 'Śaikṣa-prajñā'? The answer is: yes, a person with 'Śaikṣa-jñāna' also has 'Śaikṣa-prajñā'. Is there anyone who has 'Śaikṣa-prajñā' but does not have 'Śaikṣa-jñāna'? The answer is: yes, it is the 'kṣānti' being practiced. Does 'Śaikṣa-darśana' include 'Śaikṣa-jñāna', and does 'Śaikṣa-jñāna' include 'Śaikṣa-darśana'? The answer is: 'Śaikṣa-darśana' includes 'Śaikṣa-jñāna', but 'Śaikṣa-jñāna' does not include 'Śaikṣa-darśana'. What does it not include? The answer is: it does not include the 'kṣānti' being practiced. Does 'Śaikṣa-darśana' include 'Śaikṣa-prajñā'? The answer is: yes. Does 'Śaikṣa-prajñā' include 'Śaikṣa-darśana'? The answer is: yes. Does 'Śaikṣa-jñāna' include 'Śaikṣa-prajñā', and does 'Śaikṣa-prajñā' include 'Śaikṣa-jñāna'? The answer is: 'Śaikṣa-prajñā' includes 'Śaikṣa-jñāna', but 'Śaikṣa-jñāna' does not include 'Śaikṣa-prajñā'. What does it not include? The answer is: it does not include the 'kṣānti' being practiced. If a person has attained 'Śaikṣa-darśana', has he also attained 'Śaikṣa-jñāna'? The answer is: yes, if a person has attained 'Śaikṣa-jñāna', then he has also attained 'Śaikṣa-darśana'. Is there anyone who has attained 'Śaikṣa-darśana' but has not attained 'Śaikṣa-jñāna'? The answer is: yes, it is when 'kṣānti-dharma-duḥkha' (forbearance towards the truth of suffering) is present. If a person has attained 'Śaikṣa-darśana', has he also attained 'Śaikṣa-prajñā'? The answer is: yes. If a person has attained 'Śaikṣa-prajñā', has he also attained 'Śaikṣa-darśana'? The answer is: yes. If a person has attained 'Śaikṣa-jñāna', has he also attained 'Śaikṣa-prajñā'? The answer is: yes, if a person has attained 'Śaikṣa-jñāna', then he has also attained 'Śaikṣa-prajñā'. Is there anyone who has attained 'Śaikṣa-prajñā' but has not attained 'Śaikṣa-jñāna'? The answer is: yes, it is when 'kṣānti-dharma-duḥkha' is present. Question, theorem, inclusion, attainment. What is called 'Aśaikṣa-darśana' (non-learning view), what is called 'Aśaikṣa-jñāna' (non-learning wisdom), and what is called 'Aśaikṣa-prajñā' (non-learning prajna)? What is 'Aśaikṣa-darśana'? The answer is: 'kṣaya-jñāna' (wisdom of exhaustion) and 'anutpāda-jñāna' (wisdom of non-arising) do not include undefiled wisdom. What is 'Aśaikṣa-jñāna'? The answer is: the eight non-learning wisdoms.
。無學慧云何？答曰：無學見、無學智、無學慧，此之謂也。無學見是無學智耶？答曰：如是，無學見是無學智。頗有無學智非無學見耶？答曰：有，盡智、無生智也。無學智是無學慧耶？答曰：如是。無學慧是無學智耶？答曰：如是。無學見攝無學智、無學智攝無學見？答曰：無學智攝無學見，非無學見攝無學智。不攝何等？答曰：盡智、無生智。無學見攝無學慧、無學慧攝無學見？答曰：無學慧攝無學見，非無學見攝無學慧。不攝何等？答曰：盡智、無生智。無學智攝無學慧耶？答曰：如是。無學慧攝無學智耶？答曰：如是。成就亦如是。問、定理、攝、成就也。云何非學非無學見、云何非學非無學智、云何非學非無學慧？非學非無學見云何？答曰：眼根、五見、世俗等見也。非學非無學智云何？答曰：意識身相應有漏慧、五識身相應慧也。非學非無學慧云何？答曰：意識身相應有漏慧、五識身相應慧。若非學非無學見，是非學非無學智耶？答曰：或見非智。云何見非智？答曰：眼根，是謂見非智。云何智非見？答曰：除五見、世俗等見，諸餘意識身相應有漏慧、五識身相應慧，是謂智非見。云何見智？答曰：五見、世俗等見，是謂見智。云何非見非智？答曰：除上爾所事。非學非無學見，是非學非無學慧耶？答
【現代漢語翻譯】 現代漢語譯本 無學慧是什麼？回答是：無學見（Aśaikṣa-darśana，不再需要學習的見解）、無學智（Aśaikṣa-jñāna，不再需要學習的智慧）、無學慧（Aśaikṣa-prajñā，不再需要學習的智慧），這就是所謂的無學慧。 無學見是無學智嗎？回答是：是的，無學見就是無學智。有沒有無學智不是無學見的呢？回答是：有，盡智（Kṣaya-jñāna，知曉煩惱已盡的智慧）、無生智（Anutpāda-jñāna，知曉未來不再生的智慧）。 無學智是無學慧嗎？回答是：是的。無學慧是無學智嗎？回答是：是的。 無學見包含無學智嗎？無學智包含無學見嗎？回答是：無學智包含無學見，而不是無學見包含無學智。不包含什麼呢？回答是：盡智、無生智。 無學見包含無學慧嗎？無學慧包含無學見嗎？回答是：無學慧包含無學見，而不是無學見包含無學慧。不包含什麼呢？回答是：盡智、無生智。 無學智包含無學慧嗎？回答是：是的。無學慧包含無學智嗎？回答是：是的。成就也是如此。問的是，定理、包含、成就。 什麼是非學非無學見？什麼是非學非無學智？什麼是非學非無學慧？什麼是非學非無學見？回答是：眼根（cakṣurindriya，視覺器官）、五見（pañca dṛṣṭi，五種錯誤的見解）、世俗等見（laukika-darśana，世俗的見解） 什麼是非學非無學智？回答是：與意識身相應的有漏慧（sāsrava-prajñā，伴隨煩惱的智慧）、與五識身相應的慧（pañca vijñāna kāya，與五種感官意識相關的智慧）。 什麼是非學非無學慧？回答是：與意識身相應的有漏慧、與五識身相應的慧。 如果是非學非無學見，就是非學非無學智嗎？回答是：或者見不是智。什麼是見不是智？回答是：眼根，這就是見不是智。什麼是智不是見？回答是：除了五見、世俗等見之外，其餘與意識身相應的有漏慧、與五識身相應的慧，這就是智不是見。什麼是見智？回答是：五見、世俗等見，這就是見智。什麼是非見非智？回答是：除了上面所說的事物。
【English Translation】 English version What is 'wisdom of no further learning' (Aśaikṣa-prajñā)? The answer is: 'view of no further learning' (Aśaikṣa-darśana), 'knowledge of no further learning' (Aśaikṣa-jñāna), and 'wisdom of no further learning'. This is what is meant by 'wisdom of no further learning'. Is 'view of no further learning' the same as 'knowledge of no further learning'? The answer is: Yes, 'view of no further learning' is 'knowledge of no further learning'. Is there any 'knowledge of no further learning' that is not 'view of no further learning'? The answer is: Yes, 'knowledge of exhaustion' (Kṣaya-jñāna) and 'knowledge of non-arising' (Anutpāda-jñāna). Is 'knowledge of no further learning' the same as 'wisdom of no further learning'? The answer is: Yes. Is 'wisdom of no further learning' the same as 'knowledge of no further learning'? The answer is: Yes. Does 'view of no further learning' include 'knowledge of no further learning'? Does 'knowledge of no further learning' include 'view of no further learning'? The answer is: 'Knowledge of no further learning' includes 'view of no further learning', but 'view of no further learning' does not include 'knowledge of no further learning'. What does it not include? The answer is: 'Knowledge of exhaustion' and 'knowledge of non-arising'. Does 'view of no further learning' include 'wisdom of no further learning'? Does 'wisdom of no further learning' include 'view of no further learning'? The answer is: 'Wisdom of no further learning' includes 'view of no further learning', but 'view of no further learning' does not include 'wisdom of no further learning'. What does it not include? The answer is: 'Knowledge of exhaustion' and 'knowledge of non-arising'. Does 'knowledge of no further learning' include 'wisdom of no further learning'? The answer is: Yes. Does 'wisdom of no further learning' include 'knowledge of no further learning'? The answer is: Yes. The same applies to accomplishment. The questions are about definition, inclusion, and accomplishment. What is 'neither learning nor no further learning' view? What is 'neither learning nor no further learning' knowledge? What is 'neither learning nor no further learning' wisdom? What is 'neither learning nor no further learning' view? The answer is: the eye faculty (cakṣurindriya), the five views (pañca dṛṣṭi), and mundane views (laukika-darśana). What is 'neither learning nor no further learning' knowledge? The answer is: defiled wisdom (sāsrava-prajñā) associated with consciousness, and wisdom associated with the five consciousnesses (pañca vijñāna kāya). What is 'neither learning nor no further learning' wisdom? The answer is: defiled wisdom associated with consciousness, and wisdom associated with the five consciousnesses. If it is 'neither learning nor no further learning' view, is it 'neither learning nor no further learning' knowledge? The answer is: Sometimes view is not knowledge. What is view that is not knowledge? The answer is: the eye faculty, this is view that is not knowledge. What is knowledge that is not view? The answer is: apart from the five views and mundane views, the remaining defiled wisdom associated with consciousness, and wisdom associated with the five consciousnesses, this is knowledge that is not view. What is view-knowledge? The answer is: the five views and mundane views, this is view-knowledge. What is neither view nor knowledge? The answer is: apart from the things mentioned above.
曰：或見非慧。云何見非慧？答曰：眼根，是謂見非慧。云何慧非見？答曰：除五見、世俗等見，諸餘意識身相應有漏慧、五識身相應慧，是謂慧非見。云何見慧？答曰：五見、世俗等見，是謂見慧。云何非見非慧？答曰：除上爾所事。非學非無學智，是非學非無學慧耶？答曰：如是。設非學非無學慧，是非學非無學智耶？答曰：如是。非學非無學見攝非學非無學智耶？答曰：或見非智。云何見非智？答曰：眼根，是謂見非智。云何智非見？答曰：除五見、世俗等見，諸餘意識身相應有漏慧、五識身相應慧，是謂智非見。云何見智？答曰：五見、世俗等見，是謂見智。云何非見非智？答曰：除上爾所事。非學非無學見攝非學非無學慧耶？答曰：或見非慧。云何見非慧？答曰：眼根，是謂見非慧。云何慧非見？答曰：除五見、世俗等見，諸餘意識身相應有漏慧、五識身相應慧，是謂慧非見。云何見慧？答曰：五見、世俗等見，是謂見慧。云何非見非慧？答曰：除上爾所事。非學非無學智攝非學非無學慧耶？答曰：如是。非學非無學慧攝非學非無學智耶？答曰：如是。成就、滅亦如是。問、定理、攝、成就、滅也。如彼梵天作是說：我於此梵大梵富，以卑法盜為最，此是見盜，苦諦所斷。造化，無作言作，此是戒盜，苦諦
【現代漢語翻譯】 現代漢語譯本 問：有什麼是見而非慧的？答：眼根，這被稱為見而非慧。 問：有什麼是慧而非見的？答：除了五見（Sakkāya-diṭṭhi, Vicikicchā, Sīlabbata-parāmāsa, Kāmacchanda, Byāpāda）、世俗等見之外，其餘與意識身相應的有漏慧，以及與五識身相應的慧，這被稱為慧而非見。 問：有什麼是既是見又是慧的？答：五見、世俗等見，這被稱為見慧。 問：有什麼既非見也非慧的？答：除了以上所說的事物。 問：非學非無學智，是非學非無學慧嗎？答：是的。 問：假設不是非學非無學慧，是非學非無學智嗎？答：是的。 問：非學非無學見所包含的是非學非無學智嗎？答：或許有見而非智的情況。 問：什麼情況是見而非智？答：眼根，這被稱為見而非智。 問：什麼情況是智而非見？答：除了五見、世俗等見之外，其餘與意識身相應的有漏慧，以及與五識身相應的慧，這被稱為智而非見。 問：什麼情況是既是見又是智？答：五見、世俗等見，這被稱為見智。 問：什麼情況是既非見也非智？答：除了以上所說的事物。 問：非學非無學見所包含的是非學非無學慧嗎？答：或許有見而非慧的情況。 問：什麼情況是見而非慧？答：眼根，這被稱為見而非慧。 問：什麼情況是慧而非見？答：除了五見、世俗等見之外，其餘與意識身相應的有漏慧，以及與五識身相應的慧，這被稱為慧而非見。 問：什麼情況是既是見又是慧？答：五見、世俗等見，這被稱為見慧。 問：什麼情況是既非見也非慧？答：除了以上所說的事物。 問：非學非無學智所包含的是非學非無學慧嗎？答：是的。 問：非學非無學慧所包含的是非學非無學智嗎？答：是的。 成就、滅也是如此。問、定理、包含、成就、滅也是如此。 如同那位梵天這樣說：『我於此梵天，偉大而富有，以卑劣之法盜取為最』，這是見盜，為苦諦所斷。 『造化，無作而言作』，這是戒盜，為苦諦所斷。
【English Translation】 English version Question: What is seen but not wisdom? Answer: The eye-faculty, this is called seen but not wisdom. Question: What is wisdom but not seen? Answer: Except for the five views (Sakkāya-diṭṭhi, Vicikicchā, Sīlabbata-parāmāsa, Kāmacchanda, Byāpāda), mundane views, the remaining defiled wisdom associated with the mind-consciousness body, and the wisdom associated with the five sense-consciousness bodies, this is called wisdom but not seen. Question: What is both seen and wisdom? Answer: The five views, mundane views, this is called seen and wisdom. Question: What is neither seen nor wisdom? Answer: Except for the things mentioned above. Question: Is the wisdom of neither a learner nor an arahant, the wisdom of neither a learner nor an arahant? Answer: Yes. Question: Supposing it is not the wisdom of neither a learner nor an arahant, is it the knowledge of neither a learner nor an arahant? Answer: Yes. Question: Does the view of neither a learner nor an arahant include the knowledge of neither a learner nor an arahant? Answer: Perhaps there is seeing that is not knowledge. Question: What is seeing that is not knowledge? Answer: The eye-faculty, this is called seeing that is not knowledge. Question: What is knowledge that is not seeing? Answer: Except for the five views, mundane views, the remaining defiled wisdom associated with the mind-consciousness body, and the wisdom associated with the five sense-consciousness bodies, this is called knowledge that is not seeing. Question: What is both seeing and knowledge? Answer: The five views, mundane views, this is called seeing and knowledge. Question: What is neither seeing nor knowledge? Answer: Except for the things mentioned above. Question: Does the view of neither a learner nor an arahant include the wisdom of neither a learner nor an arahant? Answer: Perhaps there is seeing that is not wisdom. Question: What is seeing that is not wisdom? Answer: The eye-faculty, this is called seeing that is not wisdom. Question: What is wisdom that is not seeing? Answer: Except for the five views, mundane views, the remaining defiled wisdom associated with the mind-consciousness body, and the wisdom associated with the five sense-consciousness bodies, this is called wisdom that is not seeing. Question: What is both seeing and wisdom? Answer: The five views, mundane views, this is called seeing and wisdom. Question: What is neither seeing nor wisdom? Answer: Except for the things mentioned above. Question: Does the knowledge of neither a learner nor an arahant include the wisdom of neither a learner nor an arahant? Answer: Yes. Question: Does the wisdom of neither a learner nor an arahant include the knowledge of neither a learner nor an arahant? Answer: Yes. Accomplishment and cessation are also like this. Question, theorem, inclusion, accomplishment, and cessation are also like this. Just as that Brahma said: 'I, in this Brahma-world, great and rich, am the foremost by stealing with base means', this is view-theft, severed by the truth of suffering. 'Creation, saying 'it is made' when it is not made', this is precept-theft, severed by the truth of suffering.
所斷。言妙者，以卑法盜為最，此是見盜，苦諦所斷。造眾生類，無作言作，此是戒盜，苦諦所斷。如彼梵迦夷天作是言：此梵大梵富，以卑法盜為最，此是見盜，苦諦所斷。造眾生類，無作言作，此是戒盜，苦諦所斷。言妙者，以卑法盜為最，此是見盜，苦諦所斷。造眾生類，無作言作，此是戒盜，苦諦所斷。如彼長爪梵志作是語：一切，瞿曇！我不忍。此邊見斷滅所攝，苦諦所斷。一切，瞿曇！我忍。此邊見有常所攝，苦諦所斷。我有忍有不忍。彼有忍者，此邊見有常所攝，苦諦所斷。彼有不忍者，此邊見斷滅所攝，苦諦所斷。所謂此見阿羅漢失不凈，其形像精魔迦夷天。阿羅漢失不凈污床褥，無作言作，此是戒盜，苦諦所斷。所謂此見阿羅漢自脫不知。言阿羅漢無此智，此耶邪見，道諦所斷。所謂此見阿羅漢自脫狐疑。阿羅漢已越狐疑，此耶邪見，道諦所斷。所謂此見得阿羅漢由他知得。阿羅漢不由他知，此耶邪見，道諦所斷。所謂此見稱言苦道苦道種，無作言作，此是戒盜，苦諦所斷(五竟此品以名)。
阿毗曇五種跋渠第十四竟(梵本二百首盧長十四字秦三千五百四十九言)。
阿毗曇智犍度知他心跋渠第三
知他人心四， 及愛亦有五， 明信滅顛倒， 修行三昧道，
云
【現代漢語翻譯】 現代漢語譯本： 所斷。言說精妙的，以用卑劣的方法盜取為最，這是見盜（錯誤的見解導致的盜取），是苦諦所斷除的。創造眾生種類，沒有做卻說做了，這是戒盜（違反戒律的盜取），是苦諦所斷除的。如同那些梵迦夷天（Brahma-kayika Devas，色界天的眾生）這樣說：『這位梵天、大梵天富有，以用卑劣的方法盜取為最』，這是見盜，是苦諦所斷除的。創造眾生種類，沒有做卻說做了，這是戒盜，是苦諦所斷除的。言說精妙的，以用卑劣的方法盜取為最，這是見盜，是苦諦所斷除的。創造眾生種類，沒有做卻說做了，這是戒盜，是苦諦所斷除的。如同那位長爪梵志（Dirghanakha，一位外道修行者）這樣說：『一切，瞿曇（Gautama，釋迦牟尼佛的姓氏）！我不忍。』這是邊見（極端的見解）斷滅所包含的，是苦諦所斷除的。『一切，瞿曇！我忍。』這是邊見有常（認為事物永恒不變的見解）所包含的，是苦諦所斷除的。『我有忍有不忍。』他有忍的時候，這是邊見有常所包含的，是苦諦所斷除的。他有不忍的時候，這是邊見斷滅所包含的，是苦諦所斷除的。所謂這種見解認為阿羅漢（Arhat，已證悟的聖者）失去了不凈之物，就像形像精魔迦夷天（Rupa-avacara-kayika Devas，色界天的眾生）。阿羅漢失去了不凈之物，玷污了床褥，沒有做卻說做了，這是戒盜，是苦諦所斷除的。所謂這種見解認為阿羅漢自己解脫了卻不知道。說阿羅漢沒有這種智慧，這是邪見，是道諦所斷除的。所謂這種見解認為阿羅漢自己解脫了卻有狐疑。阿羅漢已經超越了狐疑，這是邪見，是道諦所斷除的。所謂這種見解認為得到阿羅漢的果位是由他人知道而得到的。阿羅漢的果位不是由他人知道而得到的，這是邪見，是道諦所斷除的。所謂這種見解稱說苦道（duhkha-marga，導致痛苦的道路）、苦道種（duhkha-marga-hetu，導致痛苦的道路的種子），沒有做卻說做了，這是戒盜，是苦諦所斷除的。（第五品結束，以名稱命名）。 《阿毗曇五種跋渠》第十四結束（梵文原本二百首盧長，十四字，秦譯三千五百四十九字）。 《阿毗曇智犍度知他心跋渠》第三 知他人心有四種，以及愛也有五種， 明、信、滅、顛倒，修行三昧之道， 云
【English Translation】 English version: What is to be abandoned. The most subtle of speech is stealing by base means; this is view-theft (stealing due to wrong views), to be abandoned by the Truth of Suffering (Dukkha Satya). Creating beings, saying 'done' when not done, this is precept-theft (stealing by violating precepts), to be abandoned by the Truth of Suffering. Like those Brahma-kayika Devas (Beings of the Brahma realm) saying: 'This Brahma, Great Brahma, is rich, stealing by base means is the most subtle,' this is view-theft, to be abandoned by the Truth of Suffering. Creating beings, saying 'done' when not done, this is precept-theft, to be abandoned by the Truth of Suffering. The most subtle of speech is stealing by base means; this is view-theft, to be abandoned by the Truth of Suffering. Creating beings, saying 'done' when not done, this is precept-theft, to be abandoned by the Truth of Suffering. Like that Dirghanakha ascetic (Dirghanakha, a non-Buddhist practitioner) saying: 'Everything, Gautama (Gautama, the family name of Shakyamuni Buddha)! I cannot endure.' This is included in the annihilationist extreme view, to be abandoned by the Truth of Suffering. 'Everything, Gautama! I endure.' This is included in the eternalist extreme view, to be abandoned by the Truth of Suffering. 'I have endurance and non-endurance.' When he has endurance, this is included in the eternalist extreme view, to be abandoned by the Truth of Suffering. When he has non-endurance, this is included in the annihilationist extreme view, to be abandoned by the Truth of Suffering. So-called this view that an Arhat (Arhat, an enlightened being) loses impurity, like the Rupa-avacara-kayika Devas (Beings of the Form realm). An Arhat loses impurity, defiling the bedding, saying 'done' when not done, this is precept-theft, to be abandoned by the Truth of Suffering. So-called this view that an Arhat is liberated by himself but does not know. Saying an Arhat does not have this wisdom, this is a wrong view, to be abandoned by the Truth of the Path (Marga Satya). So-called this view that an Arhat is liberated by himself but has doubt. An Arhat has already transcended doubt, this is a wrong view, to be abandoned by the Truth of the Path. So-called this view that attaining Arhatship is known by others. Arhatship is not known by others, this is a wrong view, to be abandoned by the Truth of the Path. So-called this view that speaks of the path of suffering (duhkha-marga, the path leading to suffering), the seed of the path of suffering (duhkha-marga-hetu, the cause of the path leading to suffering), saying 'done' when not done, this is precept-theft, to be abandoned by the Truth of Suffering. (The fifth section ends, named by its title). The fourteenth section of the Abhidhamma Five Aggregates (Abhidhamma Five Skandhas) is complete (The original Sanskrit is two hundred shlokas long, fourteen words, the Qin translation is three thousand five hundred forty-nine words). The third section of the Abhidhamma Jnana Skandha (Abhidhamma Knowledge Aggregate), Knowing the Minds of Others Knowing the minds of others has four aspects, and love also has five, Clarity, faith, cessation, inversion, practicing the path of samadhi, Cloud
何知他人心智、云何識宿命智？若知他人心智即知他人心耶？設知他人心是知他人心智耶？若識宿命智即識宿命耶？設識宿命是識宿命智耶？若識宿命智，彼知過去他人心所念法耶？設知過去他人心所念法，是識宿命智耶？云何等意解脫、云何無疑意解脫？以何等故等意解脫言愛耶？諸等意解脫，彼一切盡智相應耶？設盡智相應，彼一切等意解脫耶？諸無疑意解脫，彼一切無生智相應耶？設無生智相應，彼一切無疑意解脫耶？云何學明、云何學智？云何無學明、云何無學智？修行法時最初得何等信，佛耶、法耶、僧耶？此四顛倒，須陀洹幾滅、幾不滅？此三三昧，須陀洹幾成就過去、幾成就未來、幾成就現在。若道過去，一切彼道已修已猗耶？設道已修已猗，一切彼道過去耶？若道未來，一切彼道不修不猗耶？設道不修不猗，一切彼道未來耶？若道現在，一切彼道當修耶？設道當修，一切彼道現在耶？此章義愿具演說。
云何知他人心智、云何識宿命智？知他人心智云何？答曰：若智所修所修果，憶所修已得不失所可用智現在前，他眾生他人所覺所觀所行，已覺意性如實知之，是謂知他人心智。識宿命智云何？答曰：若智所修所修果，憶所修已得不失所可用智現在前，如其相貌無數生識宿命，是謂識宿命智。若
【現代漢語翻譯】 現代漢語譯本 如何得知他人心智，如何認識宿命智？如果得知他人心智，就是了解他人的心嗎？假設了解他人的心，就是了解他人的心智嗎？如果認識宿命智，就是認識宿命嗎？假設認識宿命，就是認識宿命智嗎？如果認識宿命智，那麼他知道過去他人心中所想的法嗎？假設知道過去他人心中所想的法，就是認識宿命智嗎？什麼是等意解脫，什麼是不疑意解脫？因為什麼緣故，等意解脫被稱為愛？所有等意解脫，都與盡智相應嗎？假設與盡智相應，那麼它們都是等意解脫嗎？所有無疑意解脫，都與無生智相應嗎？假設與無生智相應，那麼它們都是無疑意解脫嗎？什麼是學明，什麼是學智？什麼是無學明，什麼是無學智？修行佛法時，最初獲得的是對什麼的信心，是對佛（Buddha）的信心，對法（Dharma）的信心，還是對僧（Sangha）的信心？這四種顛倒，須陀洹（Sotapanna，入流果）滅除了幾種，沒有滅除幾種？這三種三昧（Samadhi，禪定），須陀洹成就了過去幾種，成就了未來幾種，成就了現在幾種？如果說道是過去的，那麼所有的道都已經修習和捨棄了嗎？假設道已經修習和捨棄，那麼所有的道都是過去的嗎？如果說道是未來的，那麼所有的道都沒有修習和捨棄嗎？假設道沒有修習和捨棄，那麼所有的道都是未來的嗎？如果說道是現在的，那麼所有的道都應當修習嗎？假設道應當修習，那麼所有的道都是現在的嗎？希望詳細解釋這一章的含義。
如何得知他人心智，如何認識宿命智？瞭解他人心智是什麼樣的？回答說：如果智慧是修習所得，是修習的果報，憶念所修習的已經獲得且沒有失去，可以使用的智慧現在顯現，對於其他眾生、其他人所覺察、所觀察、所行持的，已經覺察到的意念的性質，如實地瞭解它，這就是所謂得知他人心智。認識宿命智是什麼樣的？回答說：如果智慧是修習所得，是修習的果報，憶念所修習的已經獲得且沒有失去，可以使用的智慧現在顯現，按照其相貌，無數次地認識宿命，這就是所謂認識宿命智。如果
【English Translation】 English version How does one know the minds of others, and how does one recognize the knowledge of past lives? If one knows the minds of others, does that mean one understands the hearts of others? Supposing one understands the hearts of others, does that mean one knows the minds of others? If one recognizes the knowledge of past lives, does that mean one recognizes past lives? Supposing one recognizes past lives, does that mean one knows the knowledge of past lives? If one knows the knowledge of past lives, does that person know the Dharma (teachings) that others have thought about in the past? Supposing one knows the Dharma that others have thought about in the past, does that mean one knows the knowledge of past lives? What is 'equal-minded liberation,' and what is 'unwavering-minded liberation'? For what reason is 'equal-minded liberation' referred to as love? Do all 'equal-minded liberations' correspond to the Exhaustion Knowledge (knowledge of the exhaustion of defilements)? Supposing they correspond to the Exhaustion Knowledge, are they all 'equal-minded liberations'? Do all 'unwavering-minded liberations' correspond to the Non-arising Knowledge (knowledge of the non-arising of defilements)? Supposing they correspond to the Non-arising Knowledge, are they all 'unwavering-minded liberations'? What is 'learning-clarity,' and what is 'learning-wisdom'? What is 'non-learning-clarity,' and what is 'non-learning-wisdom'? When practicing the Dharma, what kind of faith does one initially gain – faith in the Buddha (the awakened one), the Dharma (the teachings), or the Sangha (the community)? Regarding these four inversions, how many have been extinguished by a Sotapanna (stream-enterer), and how many have not been extinguished? Regarding these three Samadhis (states of meditative concentration), how many past Samadhis, future Samadhis, and present Samadhis has a Sotapanna achieved? If a path is in the past, has that entire path been cultivated and abandoned? Supposing a path has been cultivated and abandoned, is that entire path in the past? If a path is in the future, has that entire path not been cultivated and abandoned? Supposing a path has not been cultivated and abandoned, is that entire path in the future? If a path is in the present, should that entire path be cultivated? Supposing a path should be cultivated, is that entire path in the present? Please explain the meaning of this chapter in detail.
How does one know the minds of others, and how does one recognize the knowledge of past lives? What is it like to understand the minds of others? The answer is: If wisdom is obtained through cultivation, it is the result of cultivation, remembering what has been cultivated, obtained, and not lost, and the usable wisdom is now manifest, regarding what other beings, other people perceive, observe, and practice, having already perceived the nature of their thoughts, truly understanding it, this is what is called knowing the minds of others. What is it like to recognize the knowledge of past lives? The answer is: If wisdom is obtained through cultivation, it is the result of cultivation, remembering what has been cultivated, obtained, and not lost, and the usable wisdom is now manifest, according to its appearance, recognizing past lives countless times, this is what is called recognizing the knowledge of past lives. If
知他人心智即知他人心耶？答曰：或知他人心智非知他人心。云何知他人心智非知他人心？答曰：若知他人心智過去未來，是謂知他人心智即非知他人心。云何知他人心非知他人心智耶？答曰：如是睹相聞他語知他人心，是謂知他人心非知他人心智。云何知他人心智亦知他人心？答曰：若智所修所修果，憶所修已得不失所可用智現在前，他眾生他人所覺所觀所行，已覺意性如實知之，是謂知他人心智亦知他人心。云何不知他人心智亦不知他人心？答曰：除上爾所事。若識宿命智即識宿命耶？答曰：或識宿命智即不識宿命。云何識宿命智即不識宿命？答曰：若識宿命智過去未來，是謂識宿命智彼不識宿命。云何識宿命非識宿命智？答曰：如生識宿命，如其色像生得此智識宿命，是謂識宿命非識宿命智。云何識宿命智？彼識宿命耶？答曰：若智所修所修果，憶所修已得不失所可用智現在前，如其相貌無數生識宿命，是謂識宿命智彼識宿命。云何非識宿命智非識宿命耶？答曰：除上爾所事。若識宿命智，彼知過去他人心所念法耶？答曰：或識宿命智彼不知過去他人心所念法。云何識宿命智彼不知過去他人心所念法？答曰：若智所修所修果，憶所修已得不失所可用智現在前，過去生時知自更持陰入心，是謂識宿命智彼不知過去
【現代漢語翻譯】 現代漢語譯本 知曉他人心智，就是知曉他人的心嗎？回答說：或者知曉他人心智，但並非知曉他人的心。如何理解知曉他人心智但並非知曉他人的心呢？回答說：如果知曉他人心智的過去和未來，這便是知曉他人心智，但並非真正知曉他人的心。 如何理解知曉他人的心，但並非知曉他人心智呢？回答說：例如通過觀察外貌、聽聞他人言語來了解他人的心，這便是知曉他人的心，但並非知曉他人的心智。 如何理解既知曉他人心智，也知曉他人的心呢？回答說：如果通過智慧修習所得的成果，回憶所修習的內容，已經獲得且未失去，可以運用的智慧現在顯現，對於其他眾生、他人所覺察、所觀察、所行持的，已經覺悟的意念本質如實地知曉，這便是既知曉他人心智，也知曉他人的心。 如何理解既不知曉他人心智，也不知曉他人的心呢？回答說：排除以上所說的情況。 如果認識宿命智（能夠回憶前世的智慧），就是認識宿命（前世的生命）嗎？回答說：或者認識宿命智，但並非認識宿命。如何理解認識宿命智但並非認識宿命呢？回答說：如果認識宿命智，能夠知曉過去和未來，這便是認識宿命智，但並非認識宿命。 如何理解認識宿命，但並非認識宿命智呢？回答說：例如天生就認識宿命，如同憑藉其色相，天生就獲得這種認識宿命的智慧，這便是認識宿命，但並非認識宿命智。 如何理解認識宿命智，並且認識宿命呢？回答說：如果通過智慧修習所得的成果，回憶所修習的內容，已經獲得且未失去，可以運用的智慧現在顯現，能夠如實地知曉無數生的相貌，這便是認識宿命智，並且認識宿命。 如何理解既不認識宿命智，也不認識宿命呢？回答說：排除以上所說的情況。 如果認識宿命智，就能知曉過去他人心中所念的法嗎？回答說：或者認識宿命智，但不能知曉過去他人心中所念的法。如何理解認識宿命智，但不能知曉過去他人心中所念的法呢？回答說：如果通過智慧修習所得的成果，回憶所修習的內容，已經獲得且未失去，可以運用的智慧現在顯現，在過去生時，知曉自己所經歷的陰（五蘊）、入（六入）、心，這便是認識宿命智，但不能知曉過去
【English Translation】 English version Does knowing another's mind-intellect mean knowing another's mind? The answer is: Perhaps knowing another's mind-intellect does not mean knowing another's mind. How does knowing another's mind-intellect not mean knowing another's mind? The answer is: If one knows the past and future of another's mind-intellect, this is called knowing another's mind-intellect, but not truly knowing another's mind. How does knowing another's mind not mean knowing another's mind-intellect? The answer is: For example, understanding another's mind by observing appearances and hearing their words; this is called knowing another's mind, but not knowing another's mind-intellect. How does one know both another's mind-intellect and another's mind? The answer is: If, through the results of wisdom cultivation, one recalls what has been cultivated, what has been gained and not lost, and the applicable wisdom is present, one truly knows the perceived, observed, and practiced by other beings and others, and the nature of their awakened thoughts; this is called knowing both another's mind-intellect and another's mind. How does one know neither another's mind-intellect nor another's mind? The answer is: Exclude the above-mentioned situations. If one recognizes the Supernatural Knowledge of Past Lives (宿命智), does one recognize past lives (宿命)? The answer is: Perhaps one recognizes the Supernatural Knowledge of Past Lives, but does not recognize past lives. How does recognizing the Supernatural Knowledge of Past Lives not mean recognizing past lives? The answer is: If one recognizes the Supernatural Knowledge of Past Lives and knows the past and future, this is called recognizing the Supernatural Knowledge of Past Lives, but not recognizing past lives. How does recognizing past lives not mean recognizing the Supernatural Knowledge of Past Lives? The answer is: For example, being born with the knowledge of past lives, like naturally acquiring this wisdom of recognizing past lives through one's form and appearance; this is called recognizing past lives, but not recognizing the Supernatural Knowledge of Past Lives. How does one recognize the Supernatural Knowledge of Past Lives and recognize past lives? The answer is: If, through the results of wisdom cultivation, one recalls what has been cultivated, what has been gained and not lost, and the applicable wisdom is present, one truly knows the appearances of countless lives; this is called recognizing the Supernatural Knowledge of Past Lives and recognizing past lives. How does one neither recognize the Supernatural Knowledge of Past Lives nor recognize past lives? The answer is: Exclude the above-mentioned situations. If one recognizes the Supernatural Knowledge of Past Lives, does one know the Dharma (法) contemplated in the past by others? The answer is: Perhaps one recognizes the Supernatural Knowledge of Past Lives, but does not know the Dharma contemplated in the past by others. How does recognizing the Supernatural Knowledge of Past Lives not mean knowing the Dharma contemplated in the past by others? The answer is: If, through the results of wisdom cultivation, one recalls what has been cultivated, what has been gained and not lost, and the applicable wisdom is present, one knows one's own aggregates (陰, five skandhas), entrances (入, six sense bases), and mind experienced in past lives; this is called recognizing the Supernatural Knowledge of Past Lives, but not knowing the past
他人心所念法。云何知過去他人心所念法非識宿命智耶？答曰：若智所修所修果，憶所修已得不失所可用智現在前，過去於此生他眾生他人心智所更持陰入心，是謂知過去他人心所念法非識宿命智。云何識宿命智亦知過去他人心所念法？答曰：若智所修所修果，憶所修已得不失所可用智現在前，過去生時他眾生他人智所更持陰入心，是謂識宿命智亦知過去他人心所念法。云何非識宿命智亦不知過去他人心所念法？答曰：若智所修所修果，憶所修已得不失所可用智現在前，過去於此生知自所更持陰入心，是謂非識宿命智亦不知過去他人心所念法。云何等意解脫、云何無疑意解脫？等意解脫云何？答曰：等意解脫阿羅漢盡智，無學等見所可相應心脫已脫當脫，是謂等意解脫。無疑意解脫云何？答曰：無疑意法阿羅漢盡智、無生智，無學等見所可相應心脫已脫當脫，是謂無疑意解脫。以何等故等意解脫言愛耶？答曰：等意解脫阿羅漢護此法，自愛取藏彼等意解脫。阿羅漢善自護愛取藏我於此法莫退。譬如母人有一子，愛忍常不離目。彼母人養護攝覆，此不寒不熱不饑不渴無有眾惱。如是等意解脫阿羅漢此法自護取藏彼等意解脫，阿羅漢善自護取藏我莫於此法退。以是故等意解脫言愛也。諸等意解脫與盡智相應耶？答曰：或等
【現代漢語翻譯】 現代漢語譯本 他人心所念法。如何得知過去他人心中所想之法，而不是通過宿命智來了解呢？回答：如果這種智慧是通過修行而獲得的成果，能夠回憶起所修行的內容，並且已經獲得且不會失去這種能力，那麼這種智慧就能在當下顯現。通過這種智慧，可以瞭解過去在此生中其他眾生心中所經歷的陰（蘊）、入（處）、心（識），這就是了解過去他人心中所想之法，而不是通過宿命智。 如何通過宿命智也能瞭解過去他人心中所想之法呢？回答：如果這種智慧是通過修行而獲得的成果，能夠回憶起所修行的內容，並且已經獲得且不會失去這種能力，那麼這種智慧就能在當下顯現。通過這種智慧，可以瞭解過去生時其他眾生心中所經歷的陰（蘊）、入（處）、心（識），這就是通過宿命智也能瞭解過去他人心中所想之法。 如何通過非宿命智也不能瞭解過去他人心中所想之法呢？回答：如果這種智慧是通過修行而獲得的成果，能夠回憶起所修行的內容，並且已經獲得且不會失去這種能力，那麼這種智慧就能在當下顯現。通過這種智慧，只能瞭解過去在此生中自己所經歷的陰（蘊）、入（處）、心（識），這就是通過非宿命智也不能瞭解過去他人心中所想之法。 什麼是等意解脫？什麼是不疑意解脫？什麼是等意解脫？回答：等意解脫是指阿羅漢通過盡智（Kshaya-jnana），以及無學（Asaiksa）的正見，與此相應的解脫之心已經解脫、正在解脫、將要解脫，這就是等意解脫。 什麼是不疑意解脫？回答：不疑意解脫是指阿羅漢通過盡智（Kshaya-jnana）和無生智（Anutpada-jnana），以及無學（Asaiksa）的正見，與此相應的解脫之心已經解脫、正在解脫、將要解脫，這就是不疑意解脫。 為什麼說等意解脫是愛呢？回答：等意解脫的阿羅漢會守護這種法，因為他們珍愛並保藏著這種等意解脫。阿羅漢會好好地守護、珍愛並保藏，心想『我絕不能從這種法中退轉』。譬如一位母親只有一個孩子，她總是充滿愛意地看著他，不讓他離開自己的視線。這位母親會養護、保護他，使他不冷不熱、不饑不渴，沒有任何煩惱。同樣，等意解脫的阿羅漢也會守護、珍愛並保藏這種法，心想『我絕不能從這種法中退轉』。因此，等意解脫被稱為愛。 所有的等意解脫都與盡智（Kshaya-jnana）相應嗎？回答：或許是。
【English Translation】 English version The Dharma of Others' Thoughts. How is it known that the Dharma of others' past thoughts is not the knowledge of past lives (宿命智, Sukha-vipaka-jnana)? Answer: If the wisdom is the result of practice, remembering what has been practiced, having obtained and not lost the wisdom that can be used, then this wisdom manifests in the present. Through this wisdom, one can know the aggregates (陰, Skandha), entrances (入, Ayatana), and mind (心, Citta) experienced by other beings in this life. This is knowing the Dharma of others' past thoughts, not through the knowledge of past lives. How can the knowledge of past lives also know the Dharma of others' past thoughts? Answer: If the wisdom is the result of practice, remembering what has been practiced, having obtained and not lost the wisdom that can be used, then this wisdom manifests in the present. Through this wisdom, one can know the aggregates (陰, Skandha), entrances (入, Ayatana), and mind (心, Citta) experienced by other beings in past lives. This is how the knowledge of past lives also knows the Dharma of others' past thoughts. How can non-knowledge of past lives also not know the Dharma of others' past thoughts? Answer: If the wisdom is the result of practice, remembering what has been practiced, having obtained and not lost the wisdom that can be used, then this wisdom manifests in the present. Through this wisdom, one can only know the aggregates (陰, Skandha), entrances (入, Ayatana), and mind (心, Citta) experienced by oneself in this life. This is how non-knowledge of past lives also does not know the Dharma of others' past thoughts. What is liberation of equal mind (等意解脫, Samacitta-vimoksha)? What is liberation of un-doubtful mind (無疑意解脫, Asamshaya-citta-vimoksha)? What is liberation of equal mind? Answer: Liberation of equal mind refers to the Arhat's exhaustion of knowledge (盡智, Kshaya-jnana), and the un-learning (無學, Asaiksa) right view, with which the corresponding mind of liberation has been liberated, is being liberated, and will be liberated. This is liberation of equal mind. What is liberation of un-doubtful mind? Answer: Liberation of un-doubtful mind refers to the Arhat's exhaustion of knowledge (盡智, Kshaya-jnana) and non-arising knowledge (無生智, Anutpada-jnana), and the un-learning (無學, Asaiksa) right view, with which the corresponding mind of liberation has been liberated, is being liberated, and will be liberated. This is liberation of un-doubtful mind. Why is liberation of equal mind called 'love'? Answer: The Arhat of liberation of equal mind protects this Dharma because they cherish and preserve this liberation of equal mind. The Arhat will protect, cherish, and preserve it well, thinking, 'I must not retreat from this Dharma.' For example, a mother has only one child, and she always looks at him with love, not letting him out of her sight. This mother will nurture and protect him, so that he is neither cold nor hot, neither hungry nor thirsty, and has no troubles. Similarly, the Arhat of liberation of equal mind will protect, cherish, and preserve this Dharma, thinking, 'I must not retreat from this Dharma.' Therefore, liberation of equal mind is called 'love'. Are all liberations of equal mind associated with exhaustion of knowledge (盡智, Kshaya-jnana)? Answer: Perhaps.
意解脫不與盡智相應。云何等意解脫不與盡學相應？答曰：等意解脫阿羅漢無學等見所可相應心脫已脫當脫(三世)，是謂等意解脫不與盡智相應。云何盡智相應非等意解脫？答曰：無疑法阿羅漢盡智所可相應心脫已脫當脫，是謂盡智相應非等意解脫。云何等意解脫盡智相應？答曰：等意解脫阿羅漢盡智所可相應心脫已脫當脫，是謂等意解脫盡智相應。云何非等意解脫不盡智相應？答曰：無疑法阿羅漢無生智無學等見所可相應心脫已脫當脫，是謂非等意解脫不盡智相應。諸無疑意解脫盡無生智相應耶？答曰：如是，諸與無生智相應盡無疑意解脫。頗有無疑意解脫不與無生智相應耶？答曰：有，無疑法阿羅漢盡智無學等見所可相應心脫已脫當脫。云何學明、云何學智？學明云何？答曰：學慧也。學智云何？答曰：學八智也。云何無學明、云何無學智？無學明云何？答曰：無學慧也。無學智云何？答曰：無學八智也。修行法時最初得何等信，佛耶、法耶、僧耶？答曰：修行苦法、修行習法、修行盡法、修行道法，佛、法、僧也。此四顛倒，須陀洹幾滅、幾未滅？答曰：一切滅也。此三三昧，須陀洹幾成就過去、幾成就未來、幾成就現在？答曰：盡成就未來，已滅不失即成就過去，若現在前成就現在。若道前過去，一切彼道
【現代漢語翻譯】 現代漢語譯本 『意解脫』（Citta-vimutti，心解脫）不與『盡智』（Ksayajnana，知諸漏已盡之智慧）相應。什麼樣的『等意解脫』（Samacitta-vimutti，等同的心解脫）不與『盡智』相應？答：『等意解脫』的阿羅漢（Arahan，已證無學果者），其與無學正見相應的『心解脫』（Citta-vimutti，心解脫）是已解脫、當解脫（過去、未來、現在三世），這被稱為不與『盡智』相應的『等意解脫』。 什麼樣的『盡智』相應而非『等意解脫』？答：無疑法的阿羅漢，其與『盡智』相應的『心解脫』是已解脫、當解脫，這被稱為『盡智』相應而非『等意解脫』。 什麼樣的『等意解脫』與『盡智』相應？答：『等意解脫』的阿羅漢，其與『盡智』相應的『心解脫』是已解脫、當解脫，這被稱為與『盡智』相應的『等意解脫』。 什麼樣的『非等意解脫』不與『盡智』相應？答：無疑法的阿羅漢，其與『無生智』（Anuppadajnana，知諸法不生之智慧）、無學正見相應的『心解脫』是已解脫、當解脫，這被稱為不與『盡智』相應的『非等意解脫』。 所有無疑的『意解脫』都與『無生智』相應嗎？答：是的，所有與『無生智』相應的都是無疑的『意解脫』。是否存在無疑的『意解脫』不與『無生智』相應的情況？答：存在，無疑法的阿羅漢，其與『盡智』、無學正見相應的『心解脫』是已解脫、當解脫。 什麼是『學明』（Sekha-vijja，有學之明）？什麼是『學智』（Sekha-nana，有學之智）？什麼是『學明』？答：是『學慧』（Sekha-panna，有學之慧）。什麼是『學智』？答：是『學八智』（Sekha-attha-nana，有學之八智）。 什麼是『無學明』（Asekha-vijja，無學之明）？什麼是『無學智』（Asekha-nana，無學之智）？什麼是『無學明』？答：是『無學慧』（Asekha-panna，無學之慧）。什麼是『無學智』？答：是『無學八智』（Asekha-attha-nana，無學之八智）。 在修行佛法時，最初獲得的是對佛、法、僧三寶中的哪一個的信心？答：在修行苦法、修行習法、修行滅法、修行道法時，是對佛、法、僧三寶的信心。 對於這四種顛倒（Vipallasa，顛倒見），須陀洹（Sotapanna，入流者）滅除了多少，未滅除多少？答：全部滅除。 對於這三種三昧（Samadhi，三昧），須陀洹成就了多少過去、多少未來、多少現在？答：全部成就未來，已滅不失即成就過去，若現在前成就現在。如果道在前，過去的一切彼道。
【English Translation】 English version 『Citta-vimutti』 (Mental liberation) is not associated with 『Ksayajnana』 (Knowledge of the exhaustion of defilements). What kind of 『Samacitta-vimutti』 (Equal mental liberation) is not associated with 『Ksayajnana』? Answer: The 『Citta-vimutti』 of an Arahan (One who has attained the fruit of no-more-learning), which is associated with the Right View of No-more-learning, is already liberated, and will be liberated (in the past, future, and present three times). This is called 『Samacitta-vimutti』 that is not associated with 『Ksayajnana』. What kind of 『Ksayajnana』 is associated but not 『Samacitta-vimutti』? Answer: The Arahan of undoubted Dharma, whose 『Citta-vimutti』 is associated with 『Ksayajnana』, is already liberated, and will be liberated. This is called 『Ksayajnana』 associated but not 『Samacitta-vimutti』. What kind of 『Samacitta-vimutti』 is associated with 『Ksayajnana』? Answer: The 『Samacitta-vimutti』 of an Arahan, whose 『Citta-vimutti』 is associated with 『Ksayajnana』, is already liberated, and will be liberated. This is called 『Samacitta-vimutti』 associated with 『Ksayajnana』. What kind of 『non-Samacitta-vimutti』 is not associated with 『Ksayajnana』? Answer: The Arahan of undoubted Dharma, whose 『Citta-vimutti』 is associated with 『Anuppadajnana』 (Knowledge of non-arising) and the Right View of No-more-learning, is already liberated, and will be liberated. This is called 『non-Samacitta-vimutti』 that is not associated with 『Ksayajnana』. Are all undoubted 『Citta-vimutti』 associated with 『Anuppadajnana』? Answer: Yes, all that are associated with 『Anuppadajnana』 are undoubted 『Citta-vimutti』. Is there any undoubted 『Citta-vimutti』 that is not associated with 『Anuppadajnana』? Answer: Yes, the Arahan of undoubted Dharma, whose 『Citta-vimutti』 is associated with 『Ksayajnana』 and the Right View of No-more-learning. What is 『Sekha-vijja』 (Learning-clarity)? What is 『Sekha-nana』 (Learning-wisdom)? What is 『Sekha-vijja』? Answer: It is 『Sekha-panna』 (Learning-understanding). What is 『Sekha-nana』? Answer: It is 『Sekha-attha-nana』 (Learning-eight-wisdoms). What is 『Asekha-vijja』 (No-more-learning-clarity)? What is 『Asekha-nana』 (No-more-learning-wisdom)? What is 『Asekha-vijja』? Answer: It is 『Asekha-panna』 (No-more-learning-understanding). What is 『Asekha-nana』? Answer: It is 『Asekha-attha-nana』 (No-more-learning-eight-wisdoms). When practicing the Dharma, what kind of faith is initially obtained, in the Buddha, the Dharma, or the Sangha? Answer: When practicing the Dharma of suffering, practicing the Dharma of origin, practicing the Dharma of cessation, and practicing the Dharma of the path, it is faith in the Buddha, the Dharma, and the Sangha. Regarding these four Vipallasa (Distortions), how many have been eliminated by the Sotapanna (Stream-enterer), and how many have not been eliminated? Answer: All have been eliminated. Regarding these three Samadhi (Concentrations), how much of the past, how much of the future, and how much of the present has the Sotapanna accomplished? Answer: All of the future is accomplished, what has been eliminated and not lost is accomplished in the past, and if it is present, it is accomplished in the present. If the path is in the past, all of that path.
已修已猗耶？答曰：如是，若道過去，一切彼道已修已猗。頗有道已修已猗此道不過去耶？答曰：有，未來道已修已猗也。若道未來，一切彼道不已修不已猗？答曰：或道未來此道非不已修非不已猗。云何道未來此道非不已修非不已猗耶？答曰：未來道已修已猗，是謂道未來此道非不已修非不已猗也。云何道不已修不已猗，此道不未來耶？答曰：未曾得道現在前，是為道不已修不已猗此道不未來。云何道未來，此道不已修不已猗？答曰：若道未來不已修不已猗，是謂道未來此道不已修不已猗。云何道非未來，此道非不已修非不已猗？答曰：過去道本得現在前，是謂道非未來此道非不已修非不已猗。若道現在前，一切彼道盡修猗耶？答曰：如是，若道現在前，一切彼道盡修猗。頗道修猗此道不現在前耶？答曰：有，如本未得道現在前，余未來彼種所修道也。
阿毗曇知他人心智跋渠第三竟(梵本百三十二首盧也，秦二千七十四言一萬三千一百六十九言)。
阿毗曇八犍度論卷第十 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第十一
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
智犍度修智跋渠第四之一
攝成就修緣， 緣滅作證智
【現代漢語翻譯】 現代漢語譯本 已修習和捨棄了嗎？回答說：是的，如果說道過去，那麼一切過去的道都已經修習和捨棄了。有沒有已經修習和捨棄的道，而這個道沒有過去呢？回答說：有，未來的道已經修習和捨棄了。如果說道未來，那麼一切未來的道都沒有修習和捨棄嗎？回答說：或者說道未來，這個道並非沒有修習和沒有捨棄。怎樣說道未來，這個道並非沒有修習和沒有捨棄呢？回答說：未來的道已經修習和捨棄，這就是說道未來，這個道並非沒有修習和沒有捨棄。怎樣說道沒有修習和沒有捨棄，這個道沒有未來呢？回答說：未曾得到的道現在顯現，這就是說道沒有修習和沒有捨棄，這個道沒有未來。怎樣說道未來，這個道沒有修習和沒有捨棄呢？回答說：如果說道未來沒有修習和沒有捨棄，這就是說道未來，這個道沒有修習和沒有捨棄。怎樣說道不是未來，這個道並非沒有修習和沒有捨棄呢？回答說：過去的道原本得到現在顯現，這就是說道不是未來，這個道並非沒有修習和沒有捨棄。如果說道現在顯現，那麼一切這個道都完全修習和捨棄了嗎？回答說：是的，如果說道現在顯現，那麼一切這個道都完全修習和捨棄了。有沒有修習和捨棄的道，而這個道沒有現在顯現呢？回答說：有，例如原本沒有得到的道現在顯現，其餘未來世所修習的道。
《阿毗曇知他人心智跋渠》第三結束（梵本一百三十二首盧也，秦二千七十四言一萬三千一百六十九言）。
《阿毗曇八犍度論》卷第十 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第十一
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
智犍度修智跋渠第四之一
攝成就修緣， 緣滅作證智
【English Translation】 English version Has it been cultivated and abandoned? The answer is: Yes, if speaking of the past path, then all past paths have been cultivated and abandoned. Is there a path that has been cultivated and abandoned, but this path has not passed? The answer is: Yes, the future path has been cultivated and abandoned. If speaking of the future path, then has not all the future path been uncultivated and unabandoned? The answer is: Or speaking of the future path, this path is not uncultivated and not unabandoned. How is it that speaking of the future path, this path is not uncultivated and not unabandoned? The answer is: The future path has been cultivated and abandoned, this is what is meant by speaking of the future path, this path is not uncultivated and not unabandoned. How is it that speaking of uncultivated and unabandoned, this path is not future? The answer is: The path that has never been attained now manifests, this is what is meant by speaking of uncultivated and unabandoned, this path is not future. How is it that speaking of the future, this path is uncultivated and unabandoned? The answer is: If speaking of the future uncultivated and unabandoned, this is what is meant by speaking of the future, this path is uncultivated and unabandoned. How is it that speaking of not future, this path is not uncultivated and not unabandoned? The answer is: The past path originally attained now manifests, this is what is meant by speaking of not future, this path is not uncultivated and not unabandoned. If speaking of now manifesting, then has all this path been completely cultivated and abandoned? The answer is: Yes, if speaking of now manifesting, then all this path has been completely cultivated and abandoned. Is there a path cultivated and abandoned, but this path is not now manifesting? The answer is: Yes, for example, the path originally not attained now manifests, the remaining paths cultivated in the future.
The end of the third Abhidhamma section on knowing the minds of others (Abhidhamma-jñāna-para-citta-varga) (The Sanskrit version has one hundred and thirty-two ślokas, the Qin version has two thousand and seventy-four sentences, thirteen thousand one hundred and sixty-nine words).
The Tenth Scroll of the Abhidhamma-aṣṭa-skandha-śāstra Taishō Tripiṭaka Volume 26, No. 1543, Abhidhamma-aṣṭa-skandha-śāstra
The Eleventh Scroll of the Abhidhamma-aṣṭa-skandha-śāstra
Composed by Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆), a Tripiṭaka master from Kashmir during the Qin dynasty, together with Zhu Fonian (竺佛念)
The First of the Fourth Section on Wisdom (Jñāna-skandha-jñāna-varga)
Comprehending accomplishment, cultivation's condition, the cessation of conditions, realizing wisdom.
， 亦作無常念， 七處最在後。
八智：法智、未知智、知他人心智、等智、苦智、習智、盡智、道智，法智攝幾智，乃至道智攝幾智？若成就法智，於此八智成就幾、不成就幾，乃至成就道智，於此八智成就幾、不成就幾？若修法智，彼修未知智耶？設修未知智，有法智耶？若修法智時，有知他人心智、等智、苦智、習智、盡智、道智？設修道智，彼法智耶？若乃至修盡智，有道智耶？設修道智，有盡智耶？頗法智法智緣。頗法智知他人心智等智苦智習智盡智道智緣？頗道智道智緣？頗道智、法智、未知智、知他人心智、等智、苦智、習智、盡智緣耶？法智法智有幾緣緣？法智未知智、知他人心智、等智、苦智、習智、盡智、道智幾緣緣？道智道智幾緣緣？道智法智、未知智、知他人心智、等智、苦智、習智、盡智幾緣緣？若諸結在欲界系，彼結法智滅耶？設結法智滅者，是欲界繫結耶？諸結在色無色界系，彼結未知智滅耶？設彼結未知智滅，是色無色界繫結耶？諸結苦諦所斷，彼結苦智所斷耶？設彼結苦智所斷，彼結苦諦所斷耶？諸結習諦、盡諦、道諦所斷，彼結道智所斷耶？設彼結道智所斷，彼結道諦所斷耶？諸結法智所滅，法智，彼結得盡證耶？設彼結法智得盡證，法智滅彼結耶？諸結未知智所
【現代漢語翻譯】 現代漢語譯本： 也稱為無常念，在七處觀禪中排在最後。
八智：法智（Dharma-jñāna，對佛法的理解之智）、未知智（Anutpāda-jñāna，對未生之法的理解之智）、知他人心智（Paracitta-jñāna，瞭解他人心念之智）、等智（Samatā-jñāna，平等看待一切事物之智）、苦智（Dukkha-jñāna，對苦諦的理解之智）、習智（Samudaya-jñāna，對集諦的理解之智）、盡智（Nirodha-jñāna，對滅諦的理解之智）、道智（Mārga-jñāna，對道諦的理解之智）。法智包含幾種智？乃至道智包含幾種智？如果成就了法智，在這八智中成就了幾種，未成就幾種？乃至成就了道智，在這八智中成就了幾種，未成就幾種？如果修習法智，他是否修習未知智？假設修習未知智，是否有法智？如果修習法智時，是否有知他人心智、等智、苦智、習智、盡智、道智？假設修習道智，他是否有法智？乃至修習盡智，是否有道智？假設修習道智，是否有盡智？法智是否以法智為緣？法智是否以知他人心智、等智、苦智、習智、盡智、道智為緣？道智是否以道智為緣？道智是否以法智、未知智、知他人心智、等智、苦智、習智、盡智為緣？法智以法智有幾種緣？法智以未知智、知他人心智、等智、苦智、習智、盡智、道智有幾種緣？道智以道智有幾種緣？道智以法智、未知智、知他人心智、等智、苦智、習智、盡智有幾種緣？如果諸結縛存在於欲界系（Kāmadhātu，眾生因慾望而存在的境界），這些結縛是否被法智所滅？假設結縛被法智所滅，這些結縛是否屬於欲界系？如果諸結縛存在於色界（Rūpadhātu，有形物質但無慾望的境界）和無色界系（Arūpadhātu，純精神境界），這些結縛是否被未知智所滅？假設這些結縛被未知智所滅，它們是否屬於色界和無色界系？如果諸結縛被苦諦所斷，這些結縛是否被苦智所斷？假設這些結縛被苦智所斷，它們是否被苦諦所斷？如果諸結縛被集諦（Samudaya-satya，苦的根源）、滅諦（Nirodha-satya，苦的止息）、道諦（Mārga-satya，通往滅苦的道路）所斷，這些結縛是否被道智所斷？假設這些結縛被道智所斷，它們是否被道諦所斷？如果諸結縛被法智所滅，法智，這些結縛是否證得滅盡？假設這些結縛通過法智證得滅盡，法智是否滅除了這些結縛？如果諸結縛被未知智所……
【English Translation】 English version: Also known as the contemplation of impermanence, it is the last of the seven places.
The Eight Knowledges: Dharma-jñāna (Knowledge of the Dharma), Anutpāda-jñāna (Knowledge of Non-arising), Paracitta-jñāna (Knowledge of the Minds of Others), Samatā-jñāna (Knowledge of Equanimity), Dukkha-jñāna (Knowledge of Suffering), Samudaya-jñāna (Knowledge of the Origin of Suffering), Nirodha-jñāna (Knowledge of the Cessation of Suffering), Mārga-jñāna (Knowledge of the Path). How many knowledges are included in Dharma-jñāna? And so on, how many knowledges are included in Mārga-jñāna? If one has attained Dharma-jñāna, how many of these eight knowledges have they attained, and how many have they not attained? And so on, if one has attained Mārga-jñāna, how many of these eight knowledges have they attained, and how many have they not attained? If one cultivates Dharma-jñāna, do they cultivate Anutpāda-jñāna? Supposing one cultivates Anutpāda-jñāna, do they have Dharma-jñāna? If one cultivates Dharma-jñāna, do they have Paracitta-jñāna, Samatā-jñāna, Dukkha-jñāna, Samudaya-jñāna, Nirodha-jñāna, Mārga-jñāna? Supposing one cultivates Mārga-jñāna, do they have Dharma-jñāna? And so on, if one cultivates Nirodha-jñāna, do they have Mārga-jñāna? Supposing one cultivates Mārga-jñāna, do they have Nirodha-jñāna? Does Dharma-jñāna have Dharma-jñāna as a condition? Does Dharma-jñāna have Paracitta-jñāna, Samatā-jñāna, Dukkha-jñāna, Samudaya-jñāna, Nirodha-jñāna, Mārga-jñāna as a condition? Does Mārga-jñāna have Mārga-jñāna as a condition? Does Mārga-jñāna have Dharma-jñāna, Anutpāda-jñāna, Paracitta-jñāna, Samatā-jñāna, Dukkha-jñāna, Samudaya-jñāna, Nirodha-jñāna as a condition? How many conditions does Dharma-jñāna have with Dharma-jñāna? How many conditions does Dharma-jñāna have with Anutpāda-jñāna, Paracitta-jñāna, Samatā-jñāna, Dukkha-jñāna, Samudaya-jñāna, Nirodha-jñāna, Mārga-jñāna? How many conditions does Mārga-jñāna have with Mārga-jñāna? How many conditions does Mārga-jñāna have with Dharma-jñāna, Anutpāda-jñāna, Paracitta-jñāna, Samatā-jñāna, Dukkha-jñāna, Samudaya-jñāna, Nirodha-jñāna? If the fetters are bound in the Kāmadhātu (the realm of desire), are those fetters extinguished by Dharma-jñāna? Supposing the fetters are extinguished by Dharma-jñāna, are those fetters bound in the Kāmadhātu? If the fetters are bound in the Rūpadhātu (the realm of form) and Arūpadhātu (the formless realm), are those fetters extinguished by Anutpāda-jñāna? Supposing those fetters are extinguished by Anutpāda-jñāna, are they bound in the Rūpadhātu and Arūpadhātu? If the fetters are severed by the Truth of Suffering (Dukkha-satya), are those fetters severed by the Knowledge of Suffering (Dukkha-jñāna)? Supposing those fetters are severed by the Knowledge of Suffering, are they severed by the Truth of Suffering? If the fetters are severed by the Truth of Origin (Samudaya-satya), the Truth of Cessation (Nirodha-satya), the Truth of the Path (Mārga-satya), are those fetters severed by the Knowledge of the Path (Mārga-jñāna)? Supposing those fetters are severed by the Knowledge of the Path, are they severed by the Truth of the Path? If the fetters are extinguished by Dharma-jñāna, Dharma-jñāna, have those fetters attained cessation? Supposing those fetters have attained cessation through Dharma-jñāna, has Dharma-jñāna extinguished those fetters? If the fetters are…
滅，未知智，彼結得盡證耶？設彼結未知智得盡證，未知智，滅彼結耶？諸結苦智、習智、盡智、道智所滅，道智，彼結得盡證耶。設彼結道智得盡證，道智滅彼結耶？眼根用幾智知，乃至無色界思惟所斷無明使用幾智知？又世尊言：習無常想修行廣佈，盡欲愛、盡色愛無色愛、盡調盡憍慢盡無明，此想當言法智相應。未知智、知他人心智、等智、苦智、習智、盡智、道智，當言有覺有觀耶、無覺有觀耶、無覺無觀耶？當言樂根相應耶、喜根護根相應耶？當言空無相無愿？當言欲界系緣耶、色無色界系緣不繫緣耶？又世尊言：比丘七處善三觀義達於此法，得盡有漏分別色苦、色習、色盡、色道跡，色味、色患、色棄出如實知之。此智當言法智耶？當言乃至道知耶？痛想行識亦如是。云何色盡？云何色棄出？色盡、色棄出有何差別？云何痛想行、云何識盡？云何識棄出？識盡、識棄出有何差別？此章義愿具演說。
八智：法智、未知智、知他人心智、等智、苦智、習智、盡智、道智。法智攝法智，五智少有入：知他人心智、苦智、習智、盡智、道智也。未知智攝未知智，五智少有入：知他人心智、苦智、習智、盡智、道智也。知他人心智攝知他人心智，四智少有入：法智、未知智、等智、道智也。等智攝等智，一
【現代漢語翻譯】 現代漢語譯本：滅盡（Nirodha，指涅槃），未知智（Anajjataññāssamīti，指未知當知智），那些煩惱是否通過證得而滅盡呢？如果那些煩惱通過未知智證得而滅盡，那麼未知智是否滅盡了那些煩惱呢？哪些煩惱是被苦智（Dukkhe ñāṇam，知苦之智）、集智（Samudaye ñāṇam，知集之智）、滅智（Nirodhe ñāṇam，知滅之智）、道智（Magge ñāṇam，知道之智）所滅的？道智是否通過證得而滅盡了那些煩惱呢？如果那些煩惱通過道智證得而滅盡，那麼道智是否滅盡了那些煩惱呢？ 眼根（Cakkhāyatana，眼處）用幾種智慧來認知？乃至非想非非想處（Nevasannā-nāsaññāyatana，無所有處）所斷的無明（Avijjā，無明）使用幾種智慧來認知？世尊（Bhagavā，佛陀）說：『修習無常想（Aniccasaññā，無常想）並廣為傳播，能滅盡欲愛（Kāmarāga，對欲界的貪愛）、滅盡色愛（Rūparāga，對色界的貪愛）和無色愛（Arūparāga，對無色界的貪愛）、滅盡掉舉（Uddhacca，掉舉）和滅盡我慢（Māna，我慢）、滅盡無明』，這種想應當說是與法智（Dhamme ñāṇam，知法之智）相應的。 未知智、知他人心智（Parassa cetopariyañāṇa，知他人心之智）、等智（Samaññā，世俗智）、苦智、集智、滅智、道智，應當說是『有覺有觀』（Savitakka savicāra，有尋有伺）嗎？『無覺有觀』（Avitakka vicāramatta，無尋唯伺）嗎？『無覺無觀』（Avitakka avicāra，無尋無伺）嗎？應當說是與樂根（Sukhindriya，樂受）相應嗎？與喜根（Somanassindriya，喜受）或護根（Upekkhindriya，舍受）相應嗎？應當說是空（Suññata，空）、無相（Animitta，無相）、無愿（Appaṇihita，無愿）嗎？應當說是欲界系緣（Kāmadhātu-saṃyojana，欲界繫縛）嗎？是色界（Rūpadhātu，色界）和無色界（Arūpadhātu，無色界）系緣還是不繫緣呢？ 世尊說：『比丘（Bhikkhu，比丘）在七個方面善巧，並以三種觀察理解此法，就能如實地知曉有漏（Sāsava，有漏）的色（Rūpa，色）的苦、色的集、色的滅、色的道跡，色的味、色的患、色的棄出。』這種智慧應當說是法智嗎？乃至應當說是道智嗎？受（Vedanā，受）、想（Saññā，想）、行（Saṅkhāra，行）、識（Viññāṇa，識）也是如此。什麼是色盡（Rūpa-nirodha，色滅）？什麼是色棄出（Rūpa-pahāna，色舍）？色盡和色棄出有什麼差別？什麼是受想行盡？什麼是識盡？什麼是識棄出？識盡和識棄出有什麼差別？希望詳細地解釋這一章的含義。 八智：法智、未知智、知他人心智、等智、苦智、集智、滅智、道智。法智包含法智，有五種智慧少量地包含在內：知他人心智、苦智、集智、滅智、道智。未知智包含未知智，有五種智慧少量地包含在內：知他人心智、苦智、集智、滅智、道智。知他人心智包含知他人心智，有四種智慧少量地包含在內：法智、未知智、等智、道智。等智包含等智，有一種
【English Translation】 English version: Nirodha (Cessation, referring to Nirvana), does the Anajjataññāssamīti (Knowledge of the Unborn) lead to the complete eradication of those fetters? If those fetters are completely eradicated through the Anajjataññāssamīti, does the Anajjataññāssamīti eradicate those fetters? Which fetters are eradicated by Dukkhe ñāṇam (Knowledge of Suffering), Samudaye ñāṇam (Knowledge of the Origin), Nirodhe ñāṇam (Knowledge of Cessation), and Magge ñāṇam (Knowledge of the Path)? Does the Magge ñāṇam lead to the complete eradication of those fetters? If those fetters are completely eradicated through the Magge ñāṇam, does the Magge ñāṇam eradicate those fetters? How many types of knowledge are used to know the Cakkhāyatana (Eye-base)? And how many types of knowledge are used to know the Avijjā (Ignorance) that is abandoned in the Nevasannā-nāsaññāyatana (Sphere of Neither Perception Nor Non-Perception)? The Blessed One (Bhagavā, the Buddha) said: 'Cultivating and widely spreading the Aniccasaññā (Perception of Impermanence) leads to the cessation of Kāmarāga (Sensual Lust), the cessation of Rūparāga (Lust for Form), and Arūparāga (Lust for the Formless), the cessation of Uddhacca (Restlessness), the cessation of Māna (Conceit), and the cessation of Avijjā (Ignorance).' This perception should be said to be associated with Dhamme ñāṇam (Knowledge of the Dhamma). Should Anajjataññāssamīti, Parassa cetopariyañāṇa (Knowledge of the Minds of Others), Samaññā (Conventional Knowledge), Dukkhe ñāṇam, Samudaye ñāṇam, Nirodhe ñāṇam, and Magge ñāṇam be described as 'Savitakka savicāra' (with initial and sustained thought)? 'Avitakka vicāramatta' (with sustained thought only)? 'Avitakka avicāra' (without initial and sustained thought)? Should they be described as associated with Sukhindriya (the faculty of pleasure)? Or associated with Somanassindriya (the faculty of joy) or Upekkhindriya (the faculty of equanimity)? Should they be described as Suññata (Emptiness), Animitta (Signless), and Appaṇihita (Wishless)? Should they be described as Kāmadhātu-saṃyojana (fettered to the realm of desire)? Are they fettered or unfettered to the Rūpadhātu (realm of form) and Arūpadhātu (formless realm)? The Blessed One said: 'A Bhikkhu (Monk) who is skilled in seven aspects and understands this Dhamma with three kinds of observation truly knows the suffering of Sāsava (defiled) Rūpa (Form), the origin of form, the cessation of form, the path leading to the cessation of form, the gratification of form, the danger of form, and the escape from form.' Should this knowledge be described as Dhamme ñāṇam? Or should it be described as Magge ñāṇam? The same applies to Vedanā (Feeling), Saññā (Perception), Saṅkhāra (Mental Formations), and Viññāṇa (Consciousness). What is Rūpa-nirodha (Cessation of Form)? What is Rūpa-pahāna (Abandonment of Form)? What is the difference between the cessation of form and the abandonment of form? What is the cessation of feeling, perception, and mental formations? What is the cessation of consciousness? What is the abandonment of consciousness? What is the difference between the cessation of consciousness and the abandonment of consciousness? Please explain the meaning of this chapter in detail. The eight knowledges are: Dhamme ñāṇam, Anajjataññāssamīti, Parassa cetopariyañāṇa, Samaññā, Dukkhe ñāṇam, Samudaye ñāṇam, Nirodhe ñāṇam, and Magge ñāṇam. Dhamme ñāṇam includes Dhamme ñāṇam, and five knowledges are included to a small extent: Parassa cetopariyañāṇa, Dukkhe ñāṇam, Samudaye ñāṇam, Nirodhe ñāṇam, and Magge ñāṇam. Anajjataññāssamīti includes Anajjataññāssamīti, and five knowledges are included to a small extent: Parassa cetopariyañāṇa, Dukkhe ñāṇam, Samudaye ñāṇam, Nirodhe ñāṇam, and Magge ñāṇam. Parassa cetopariyañāṇa includes Parassa cetopariyañāṇa, and four knowledges are included to a small extent: Dhamme ñāṇam, Anajjataññāssamīti, Samaññā, and Magge ñāṇam. Samaññā includes Samaññā, and one
智少有入：知他人心智也。苦智攝苦智，二智少有入：法智、未知智也。習智、盡智亦如是。道智攝道智，三智少有入：法智、未知智、知他人心智也(一攝門竟)。
若成就法智，於此八智成就幾、不成就幾？答曰：或三四五六七八。云何三？答曰：苦法智無知他人心智三(法苦等也)，知他人心智四(上三)。苦未知忍無知他人心智三，知他人心智四。苦未知智無知他人心智四，知他人心智五(仍習上)。習法忍無知他人心智四，知他人心智五。習法智無知他人心智五，知他人心智六。習未知忍習未知智盡法忍無知他人心智五，知他人心智六。盡法智無知他人心智六，知他人心智七。盡未知忍盡未知智道法忍無知他人心智六，知他人心智七。道法智無知他人心智七，知他人心智八。道未知忍道未知智無知他人心智七，知他人心智八。若成就未知智，於此八智成就幾、不成就幾？答曰：或四五六七八。云何四？答曰：苦未知智無知他人心智四(法苦等)，知他人心智五。習法忍無知他人心智四，知他人心智五。習法智無知他人心智五，知他人心智六。習未知忍習未知智盡法忍無知他人心智五，知他人心智六。盡法智無知他人心智六，知他人心智七。盡未知忍盡未知智道法忍無知他人心智六，知他人心智七。道
【現代漢語翻譯】 現代漢語譯本 『智少有入』：指了解他人心智。『苦智』包含『苦智』，兩種智慧略有進入：即『法智』（dharma-jñāna，對法的智慧）、『未知智』（anājñāta-jñāna，未知的智慧）。『習智』（samudaya-jñāna，對集諦的智慧）、『盡智』（nirodha-jñāna，對滅諦的智慧）也是如此。『道智』（mārga-jñāna，對道諦的智慧）包含『道智』，三種智慧略有進入：即『法智』、『未知智』、瞭解他人心智（這是一種包含關係）。 如果成就了『法智』，對於這八種智慧，成就了幾種，沒有成就幾種？回答是：或者三種、四種、五種、六種、七種、八種。怎樣是三種？回答是：『苦法智』沒有了解他人心智，是三種（『法智』、『苦智』等），瞭解他人心智是四種（以上三種）。『苦未知忍』（duhkha-anājñāta-ksānti，對苦的未知忍）沒有了解他人心智是三種，瞭解他人心智是四種。『苦未知智』沒有了解他人心智是四種，瞭解他人心智是五種（仍然是學習以上）。『習法忍』（samudaya-dharma-ksānti，對集的法的忍）沒有了解他人心智是四種，瞭解他人心智是五種。『習法智』沒有了解他人心智是五種，瞭解他人心智是六種。『習未知忍』、『習未知智』、『盡法忍』（nirodha-dharma-ksānti，對滅的法的忍）沒有了解他人心智是五種，瞭解他人心智是六種。『盡法智』沒有了解他人心智是六種，瞭解他人心智是七種。『盡未知忍』、『盡未知智』、『道法忍』（mārga-dharma-ksānti，對道的法的忍）沒有了解他人心智是六種，瞭解他人心智是七種。『道法智』沒有了解他人心智是七種，瞭解他人心智是八種。『道未知忍』、『道未知智』沒有了解他人心智是七種，瞭解他人心智是八種。如果成就了『未知智』，對於這八種智慧，成就了幾種，沒有成就幾種？回答是：或者四種、五種、六種、七種、八種。怎樣是四種？回答是：『苦未知智』沒有了解他人心智是四種（『法智』、『苦智』等），瞭解他人心智是五種。『習法忍』沒有了解他人心智是四種，瞭解他人心智是五種。『習法智』沒有了解他人心智是五種，瞭解他人心智是六種。『習未知忍』、『習未知智』、『盡法忍』沒有了解他人心智是五種，瞭解他人心智是六種。『盡法智』沒有了解他人心智是六種，瞭解他人心智是七種。『盡未知忍』、『盡未知智』、『道法忍』沒有了解他人心智是六種，瞭解他人心智是七種。『道』
【English Translation】 English version 'Limited entry of wisdom': This refers to understanding the minds of others. 'Suffering-wisdom' includes 'suffering-wisdom'; two wisdoms have limited entry: namely, 'dharma-jñāna' (wisdom of the Dharma), 'anājñāta-jñāna' (wisdom of the unknown). 'Origin-wisdom' (samudaya-jñāna, wisdom of the origin) and 'cessation-wisdom' (nirodha-jñāna, wisdom of cessation) are also like this. 'Path-wisdom' (mārga-jñāna, wisdom of the path) includes 'path-wisdom'; three wisdoms have limited entry: namely, 'dharma-jñāna', 'anājñāta-jñāna', and understanding the minds of others (this is an inclusive relationship). If one achieves 'dharma-jñāna', how many of these eight wisdoms are achieved, and how many are not achieved? The answer is: either three, four, five, six, seven, or eight. How is it three? The answer is: 'Suffering-dharma-jñāna' without understanding the minds of others is three ('dharma-jñāna', 'suffering-wisdom', etc.), understanding the minds of others is four (the above three). 'Suffering-anājñāta-ksānti' (acceptance of the unknown regarding suffering) without understanding the minds of others is three, understanding the minds of others is four. 'Suffering-anājñāta-jñāna' without understanding the minds of others is four, understanding the minds of others is five (still learning the above). 'Origin-dharma-ksānti' (acceptance of the Dharma regarding origin) without understanding the minds of others is four, understanding the minds of others is five. 'Origin-dharma-jñāna' without understanding the minds of others is five, understanding the minds of others is six. 'Origin-anājñāta-ksānti', 'Origin-anājñāta-jñāna', 'Cessation-dharma-ksānti' (acceptance of the Dharma regarding cessation) without understanding the minds of others is five, understanding the minds of others is six. 'Cessation-dharma-jñāna' without understanding the minds of others is six, understanding the minds of others is seven. 'Cessation-anājñāta-ksānti', 'Cessation-anājñāta-jñāna', 'Path-dharma-ksānti' (acceptance of the Dharma regarding the path) without understanding the minds of others is six, understanding the minds of others is seven. 'Path-dharma-jñāna' without understanding the minds of others is seven, understanding the minds of others is eight. 'Path-anājñāta-ksānti', 'Path-anājñāta-jñāna' without understanding the minds of others is seven, understanding the minds of others is eight. If one achieves 'anājñāta-jñāna', how many of these eight wisdoms are achieved, and how many are not achieved? The answer is: either four, five, six, seven, or eight. How is it four? The answer is: 'Suffering-anājñāta-jñāna' without understanding the minds of others is four ('dharma-jñāna', 'suffering-wisdom', etc.), understanding the minds of others is five. 'Origin-dharma-ksānti' without understanding the minds of others is four, understanding the minds of others is five. 'Origin-dharma-jñāna' without understanding the minds of others is five, understanding the minds of others is six. 'Origin-anājñāta-ksānti', 'Origin-anājñāta-jñāna', 'Cessation-dharma-ksānti' without understanding the minds of others is five, understanding the minds of others is six. 'Cessation-dharma-jñāna' without understanding the minds of others is six, understanding the minds of others is seven. 'Cessation-anājñāta-ksānti', 'Cessation-anājñāta-jñāna', 'Path-dharma-ksānti' without understanding the minds of others is six, understanding the minds of others is seven. 'Path'
法智無知他人心智七，知他人心智八。道未知忍道未知智無知他人心智七，知他人心智八。若成就知他人心智，於此八智成就幾、不成就幾？答曰：或二四五六七八。云何二。答曰？凡夫人二(等智他心智也)，無垢人苦法忍現在前二。苦法智四，苦未知忍四。苦未知智五，習法忍五。習法智六，習未知忍習未知智盡法忍六。盡法智七，盡未知忍盡未知智道法忍七。道法智八，道未知忍道未知智八。若成就等智，於此八智成就幾、不成就幾？答曰：或一二三四五六七八。云何一？答曰：無知他人心智凡夫人一，無垢人苦法忍現在前一。知他人心智凡夫人二，無垢人苦法忍現在前二。苦法智無知他人心智三，知他人心智四。苦未知忍無知他人心智三，知他人心智四。苦未知智無知他人心智四，知他人心智五。習法忍無知他人心智四，知他人心智五。習法智無知他人心智五，知他人心智六。習未知忍習未知智盡法忍無知他人心智五，知他人心智六。盡法智無知他人心智六。知他人心智七。盡未知忍盡未知智道法忍無知他人心智六，知他人心智七。道法智無知他人心智七，知他人心智八。道未知忍道未知智無知他人心智七，知他人心智八。若成就苦智，於此八智成就幾、不成就幾？答曰：或三四五六七八。云何三？答曰：苦
【現代漢語翻譯】 現代漢語譯本 法智、無知他人心智七，知他人心智八。道未知忍、道未知智、無知他人心智七，知他人心智八。若成就知他人心智，於此八智成就幾、不成就幾？答曰：或二、四、五、六、七、八。云何二？答曰：凡夫人二（等智、他心智也），無垢人苦法忍現在前二。苦法智四，苦未知忍四。苦未知智五，習法忍五。習法智六，習未知忍、習未知智、盡法忍六。盡法智七，盡未知忍、盡未知智、道法忍七。道法智八，道未知忍、道未知智八。若成就等智，於此八智成就幾、不成就幾？答曰：或一、二、三、四、五、六、七、八。云何一？答曰：無知他人心智凡夫人一，無垢人苦法忍現在前一。知他人心智凡夫人二，無垢人苦法忍現在前二。苦法智、無知他人心智三，知他人心智四。苦未知忍、無知他人心智三，知他人心智四。苦未知智、無知他人心智四，知他人心智五。習法忍、無知他人心智四，知他人心智五。習法智、無知他人心智五，知他人心智六。習未知忍、習未知智、盡法忍、無知他人心智五，知他人心智六。盡法智、無知他人心智六，知他人心智七。盡未知忍、盡未知智、道法忍、無知他人心智六，知他人心智七。道法智、無知他人心智七，知他人心智八。道未知忍、道未知智、無知他人心智七，知他人心智八。若成就苦智，於此八智成就幾、不成就幾？答曰：或三、四、五、六、七、八。云何三？答曰：苦
【English Translation】 English version 'Dharma-jnana (法智, Dharma Knowledge), Anutpada-jnana (無知, Non-arising Knowledge) of others' minds seven, knowledge of others' minds eight. Anutpattiksanti (道未知忍, Non-arising Endurance), Anutpattikajnana (道未知智, Non-arising Knowledge), Anutpada-jnana of others' minds seven, knowledge of others' minds eight. If one attains knowledge of others' minds, how many of these eight knowledges are attained, and how many are not attained? The answer is: perhaps two, four, five, six, seven, or eight. What is two? The answer is: ordinary people have two (Samata-jnana (等智, Equality Knowledge), knowledge of others' minds), and pure people with Ksudra-dharma-ksanti (苦法忍, Suffering Dharma Endurance) present have two. Ksudra-dharma-jnana (苦法智, Suffering Dharma Knowledge) four, Ksudra-anutpattiksanti (苦未知忍, Suffering Non-arising Endurance) four. Ksudra-anutpattikajnana (苦未知智, Suffering Non-arising Knowledge) five, Samudaya-dharma-ksanti (習法忍, Accumulation Dharma Endurance) five. Samudaya-dharma-jnana (習法智, Accumulation Dharma Knowledge) six, Samudaya-anutpattiksanti (習未知忍, Accumulation Non-arising Endurance), Samudaya-anutpattikajnana (習未知智, Accumulation Non-arising Knowledge), Nirodha-dharma-ksanti (盡法忍, Cessation Dharma Endurance) six. Nirodha-dharma-jnana (盡法智, Cessation Dharma Knowledge) seven, Nirodha-anutpattiksanti (盡未知忍, Cessation Non-arising Endurance), Nirodha-anutpattikajnana (盡未知智, Cessation Non-arising Knowledge), Marga-dharma-ksanti (道法忍, Path Dharma Endurance) seven. Marga-dharma-jnana (道法智, Path Dharma Knowledge) eight, Marga-anutpattiksanti (道未知忍, Path Non-arising Endurance), Marga-anutpattikajnana (道未知智, Path Non-arising Knowledge) eight. If one attains Samata-jnana, how many of these eight knowledges are attained, and how many are not attained? The answer is: perhaps one, two, three, four, five, six, seven, or eight. What is one? The answer is: Anutpada-jnana of others' minds, ordinary people have one, and pure people with Ksudra-dharma-ksanti present have one. Knowledge of others' minds, ordinary people have two, and pure people with Ksudra-dharma-ksanti present have two. Ksudra-dharma-jnana, Anutpada-jnana of others' minds three, knowledge of others' minds four. Ksudra-anutpattiksanti, Anutpada-jnana of others' minds three, knowledge of others' minds four. Ksudra-anutpattikajnana, Anutpada-jnana of others' minds four, knowledge of others' minds five. Samudaya-dharma-ksanti, Anutpada-jnana of others' minds four, knowledge of others' minds five. Samudaya-dharma-jnana, Anutpada-jnana of others' minds five, knowledge of others' minds six. Samudaya-anutpattiksanti, Samudaya-anutpattikajnana, Nirodha-dharma-ksanti, Anutpada-jnana of others' minds five, knowledge of others' minds six. Nirodha-dharma-jnana, Anutpada-jnana of others' minds six, knowledge of others' minds seven. Nirodha-anutpattiksanti, Nirodha-anutpattikajnana, Marga-dharma-ksanti, Anutpada-jnana of others' minds six, knowledge of others' minds seven. Marga-dharma-jnana, Anutpada-jnana of others' minds seven, knowledge of others' minds eight. Marga-anutpattiksanti, Marga-anutpattikajnana, Anutpada-jnana of others' minds seven, knowledge of others' minds eight. If one attains Ksudra-jnana (苦智, Suffering Knowledge), how many of these eight knowledges are attained, and how many are not attained? The answer is: perhaps three, four, five, six, seven, or eight. What is three? The answer is: Suffering'
法智無知他人心智三，知他人心智四。苦未知忍無知他人心智三，知他人心智四。苦未知智無知他人心智四，知他人心智五。習法忍無知他人心智四，知他人心智五。習法智無知他人心智五，知他人心智六。習未知忍習未知智盡法忍無知他人心智五，知他人心智六。盡法智無知他人心智六，知他人心智七。盡未知忍盡未知智道法忍無知他人心智六，知他人心智七。道法智無知他人心智七，知他人心智八。道未知忍道未知智無知他人心智七，知他人心智八。若成就習智，於此八智成就幾、不成就幾？答曰：或五六七八。云何五？答曰：習法智無知他人心智五，知他人心智六。習未知忍習未知智盡法忍無知他人心智五，知他人心智六。盡法智無知他人心智六，知他人心智七。盡未知忍盡未知智道法忍無知他人心智六，知他人心智七。道法智無知他人心智七，知他人心智八。道未知忍道未知智無知他人心智七，知他人心智八。若成就盡智，於此八智成就幾、不成就幾？答曰：或六七八。云何六？答曰：盡法智無知他人心智六，知他人心智七。盡未知忍盡未知智道法忍無知他人心智六，知他人心智七。道法智無知他人心智七，知他人心智八。道未知忍道未知智無知他人心智七，知他人心智八。若成就道智，於此八智成就幾、不
成就幾？答曰：或七八。云何七？答曰：道法智無知他人心智七，知他人心智八。道未知忍道未知智無知他人心智七，知他人心智八(二成就門竟)。
若修法智時，彼未知智耶？答曰：或修法智非未知智。云何修法智非未知智耶？答曰：所修行苦法智、習法智、盡法智、道法智，學見跡若阿羅漢，本得法智現在前，是謂修法智非未知智。云何修未知智非法智？答曰：所修行苦未知智、習未知智、盡未知智，學見跡若阿羅漢，本得未知智現在前，是謂修未知智非法智。云何修法智未知智？答曰：所修行道未知智，學見跡若阿羅漢，若本未得無漏智，若世俗智現在前，得是時修法智未知智，是謂修法智未知智。云何不修法智不修未知智？答曰：學見跡若阿羅漢，本得世俗智現在前，若本不得世俗智現在前，不得是時修法智未知智；一切凡夫人染污心無記心，入無想三昧、入滅盡三昧，無想天一切忍現在前，不修法智不修未知智，是謂不修法智不修未知智。若修法智時，彼知他人心智耶？答曰：或修法智非知他人心智。云何修法智非知他人心智？答曰：所修行苦法智習盡法智道法智無知他人心智，所修行道未知智學見跡若阿羅漢，本得法智現在前，彼非知他人心智；若本不得無漏智現在前，得是時不修知他人心智；
【現代漢語翻譯】 現代漢語譯本 成就幾種？回答說：或者七種或者八種。什麼是七種？回答說：道法智（Dharmajnana，對道的智慧）、法智（Dharmajnana，對法的智慧）、智（Jnana，一般的智慧）、未知智（Ajñāta-jñāna，未知的智慧）、無知他人心智（Anabhijñā cetas parijnana，沒有對他人的心進行了解的智慧）這七種，知他人心智（Cetas parijnana，瞭解他人心的智慧）是第八種。道未知忍（Dharmaksanti，對道的未知忍）、道未知智（Ajñāta-jñāna，對道的未知智）、無知他人心智（Anabhijñā cetas parijnana，沒有對他人的心進行了解的智慧）這七種，知他人心智（Cetas parijnana，瞭解他人心的智慧）是第八種。（二成就門結束）
如果修習法智（Dharmajnana，對法的智慧）時，他是否修習未知智（Ajñāta-jñāna，未知的智慧）呢？回答說：或者修習法智（Dharmajnana，對法的智慧）而非未知智（Ajñāta-jñāna，未知的智慧）。如何修習法智（Dharmajnana，對法的智慧）而非未知智（Ajñāta-jñāna，未知的智慧）呢？回答說：所修行的苦法智（Dharmajnana，對苦的智慧）、習法智（Dharmajnana，對習的智慧）、盡法智（Dharmajnana，對滅盡的智慧）、道法智（Dharmajnana，對道的智慧），有學位的見道者或者阿羅漢，原本獲得的法智（Dharmajnana，對法的智慧）現在顯現，這就是修習法智（Dharmajnana，對法的智慧）而非未知智（Ajñāta-jñāna，未知的智慧）。如何修習未知智（Ajñāta-jñāna，未知的智慧）而非是法智（Dharmajnana，對法的智慧）呢？回答說：所修行的苦未知智（Ajñāta-jñāna，對苦的未知智）、習未知智（Ajñāta-jñāna，對習的未知智）、盡未知智（Ajñāta-jñāna，對滅盡的未知智），有學位的見道者或者阿羅漢，原本獲得的未知智（Ajñāta-jñāna，未知的智慧）現在顯現，這就是修習未知智（Ajñāta-jñāna，未知的智慧）而非是法智（Dharmajnana，對法的智慧）。如何修習法智（Dharmajnana，對法的智慧）和未知智（Ajñāta-jñāna，未知的智慧）呢？回答說：所修行道未知智（Ajñāta-jñāna，對道的未知智），有學位的見道者或者阿羅漢，如果原本沒有獲得無漏智（Anāsrava-jñāna，沒有煩惱的智慧），如果世俗智（Laukika-jñāna，世俗的智慧）現在顯現，得到這個時候修習法智（Dharmajnana，對法的智慧）和未知智（Ajñāta-jñāna，未知的智慧），這就是修習法智（Dharmajnana，對法的智慧）和未知智（Ajñāta-jñāna，未知的智慧）。如何不修習法智（Dharmajnana，對法的智慧）也不修習未知智（Ajñāta-jñāna，未知的智慧）呢？回答說：有學位的見道者或者阿羅漢，原本獲得的世俗智（Laukika-jñāna，世俗的智慧）現在顯現，如果原本沒有獲得世俗智（Laukika-jñāna，世俗的智慧）現在顯現，沒有得到這個時候修習法智（Dharmajnana，對法的智慧）和未知智（Ajñāta-jñāna，未知的智慧）；一切凡夫人染污心（Klista-citta，被污染的心）無記心（Avyākrta-citta，非善非惡的心），進入無想三昧（Asamjñā-samāpatti，沒有思想的禪定）、進入滅盡三昧（Nirodha-samāpatti，滅盡一切感受和思想的禪定），無想天（Asamjñā-deva，沒有思想的天）一切忍（Ksanti，忍）現在顯現，不修習法智（Dharmajnana，對法的智慧）也不修習未知智（Ajñāta-jñāna，未知的智慧），這就是不修習法智（Dharmajnana，對法的智慧）也不修習未知智（Ajñāta-jñāna，未知的智慧）。如果修習法智（Dharmajnana，對法的智慧）時，他是否修習知他人心智（Cetas parijnana，瞭解他人心的智慧）呢？回答說：或者修習法智（Dharmajnana，對法的智慧）而非知他人心智（Cetas parijnana，瞭解他人心的智慧）。如何修習法智（Dharmajnana，對法的智慧）而非知他人心智（Cetas parijnana，瞭解他人心的智慧）呢？回答說：所修行苦法智（Dharmajnana，對苦的智慧）、習盡法智（Dharmajnana，對習和滅盡的智慧）、道法智（Dharmajnana，對道的智慧）無知他人心智（Anabhijñā cetas parijnana，沒有對他人的心進行了解的智慧），所修行道未知智（Ajñāta-jñāna，對道的未知智），有學位的見道者或者阿羅漢，原本獲得的法智（Dharmajnana，對法的智慧）現在顯現，他們沒有知他人心智（Cetas parijnana，瞭解他人心的智慧）；如果原本沒有獲得無漏智（Anāsrava-jñāna，沒有煩惱的智慧）現在顯現，得到這個時候不修習知他人心智（Cetas parijnana，瞭解他人心的智慧）；
【English Translation】 English version How many attainments are there? The answer is: either seven or eight. What are the seven? The answer is: Dharmajnana (knowledge of Dharma), Jnana (knowledge), Ajñāta-jñāna (unknown knowledge), Anabhijñā cetas parijnana (non-comprehension of others' minds) are seven; Cetas parijnana (comprehension of others' minds) is the eighth. Dharmaksanti (patience towards Dharma), Ajñāta-jñāna (unknown knowledge), Anabhijñā cetas parijnana (non-comprehension of others' minds) are seven; Cetas parijnana (comprehension of others' minds) is the eighth. (End of the two attainment gates).
If one cultivates Dharmajnana (knowledge of Dharma), does one cultivate Ajñāta-jñāna (unknown knowledge)? The answer is: one may cultivate Dharmajnana (knowledge of Dharma) without cultivating Ajñāta-jñāna (unknown knowledge). How does one cultivate Dharmajnana (knowledge of Dharma) without cultivating Ajñāta-jñāna (unknown knowledge)? The answer is: when cultivating Dukkha Dharmajnana (knowledge of suffering), Samudaya Dharmajnana (knowledge of origin), Nirodha Dharmajnana (knowledge of cessation), Marga Dharmajnana (knowledge of the path), a learner on the path of seeing or an Arhat, the originally attained Dharmajnana (knowledge of Dharma) manifests, this is called cultivating Dharmajnana (knowledge of Dharma) without cultivating Ajñāta-jñāna (unknown knowledge). How does one cultivate Ajñāta-jñāna (unknown knowledge) without cultivating Dharmajnana (knowledge of Dharma)? The answer is: when cultivating Dukkha Ajñāta-jñāna (unknown knowledge of suffering), Samudaya Ajñāta-jñāna (unknown knowledge of origin), Nirodha Ajñāta-jñāna (unknown knowledge of cessation), a learner on the path of seeing or an Arhat, the originally attained Ajñāta-jñāna (unknown knowledge) manifests, this is called cultivating Ajñāta-jñāna (unknown knowledge) without cultivating Dharmajnana (knowledge of Dharma). How does one cultivate both Dharmajnana (knowledge of Dharma) and Ajñāta-jñāna (unknown knowledge)? The answer is: when cultivating Marga Ajñāta-jñāna (unknown knowledge of the path), a learner on the path of seeing or an Arhat, if one has not originally attained Anāsrava-jñāna (undefiled knowledge), and Laukika-jñāna (mundane knowledge) manifests, at that time one cultivates both Dharmajnana (knowledge of Dharma) and Ajñāta-jñāna (unknown knowledge), this is called cultivating both Dharmajnana (knowledge of Dharma) and Ajñāta-jñāna (unknown knowledge). How does one not cultivate Dharmajnana (knowledge of Dharma) and not cultivate Ajñāta-jñāna (unknown knowledge)? The answer is: a learner on the path of seeing or an Arhat, the originally attained Laukika-jñāna (mundane knowledge) manifests, or if one has not originally attained Laukika-jñāna (mundane knowledge) and it manifests, at that time one does not cultivate both Dharmajnana (knowledge of Dharma) and Ajñāta-jñāna (unknown knowledge); all ordinary beings with Klista-citta (defiled mind) or Avyākrta-citta (neutral mind), entering Asamjñā-samāpatti (trance of non-perception), entering Nirodha-samāpatti (trance of cessation), all Ksanti (patience) in Asamjñā-deva (the realm of non-perception) manifests, one does not cultivate Dharmajnana (knowledge of Dharma) and does not cultivate Ajñāta-jñāna (unknown knowledge), this is called not cultivating both Dharmajnana (knowledge of Dharma) and Ajñāta-jñāna (unknown knowledge). If one cultivates Dharmajnana (knowledge of Dharma), does one cultivate Cetas parijnana (comprehension of others' minds)? The answer is: one may cultivate Dharmajnana (knowledge of Dharma) without cultivating Cetas parijnana (comprehension of others' minds). How does one cultivate Dharmajnana (knowledge of Dharma) without cultivating Cetas parijnana (comprehension of others' minds)? The answer is: when cultivating Dukkha Dharmajnana (knowledge of suffering), Samudaya and Nirodha Dharmajnana (knowledge of origin and cessation), Marga Dharmajnana (knowledge of the path) without Anabhijñā cetas parijnana (non-comprehension of others' minds), when cultivating Marga Ajñāta-jñāna (unknown knowledge of the path), a learner on the path of seeing or an Arhat, the originally attained Dharmajnana (knowledge of Dharma) manifests, they do not have Cetas parijnana (comprehension of others' minds); if one has not originally attained Anāsrava-jñāna (undefiled knowledge) and it manifests, at that time one does not cultivate Cetas parijnana (comprehension of others' minds);
若本不得世俗智現在前，得是時修法智非知他人心智。是謂修法智非知他人心智。云何修知他人心智非法智？答曰：知他人心智凡夫人，若本得若本不得知他人心智現在前，若本不得世俗智現在前，彼非知他人心智，得是時修知他人心智學見跡若阿羅漢，若本得知他人心智現在前此非法智，是謂修知他人心智非法智。云何修法智知他人心智？答曰：知他人心智所修行道未知智學見跡若阿羅漢，本得法智現在前，修彼是知他人心智；若本不得無漏智現在前，得是時修法智知他人心智；若本不得世俗智現在前，得是時修法智知他人心智。是謂修法智知他人心智。云何不修法智非知他人心智？答曰：所修行苦未知智習盡未知智學見跡若阿羅漢，本得無漏智現在前，彼非法智知他人心智；若本得世俗智現在前，彼非知他人心智；若本不得世俗智現在前，得是時不得修法智知他人心智；一切無知他人心智凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修法智非知他人心智。是謂不修法智非知他人心智。若修法智時，彼等智耶？答曰：或修法智非等智。云何修法智非等智？答曰：所修行苦法智習盡道法智修道未知智學見跡若阿羅漢，本得法智現在前，若本不得無漏智現在前，得是時修法智非等智，是謂修法
【現代漢語翻譯】 現代漢語譯本 若先前沒有獲得世俗智慧，現在生起，那麼這時所修的法智（Dharma-jnana，對佛法的智慧）就不能知曉他人心智。這被稱為修法智而不能知曉他人心智。 什麼是修知他人心智的非法智（non-Dharma-jnana，非佛法的智慧）呢？答：知曉他人心智的凡夫，如果先前獲得或沒有獲得知曉他人心智的能力，現在這種能力生起；或者先前沒有獲得世俗智慧，現在生起，那麼他們就不能知曉他人心智。如果這時修習知曉他人心智，並且是處於見道位（Sotapanna-magga，預流果的道）的學習者或阿羅漢（Arhat，斷盡煩惱的聖者），如果先前已經得知他人心智，現在這種能力生起，這就是非法智。這被稱為修知他人心智的非法智。 什麼是修法智而知曉他人心智呢？答：知曉他人心智所修行的道，以及未知智，處於見道位的學習者或阿羅漢，如果先前獲得法智，現在生起，修習這些就能知曉他人心智；如果先前沒有獲得無漏智（Anasrava-jnana，無煩惱的智慧），現在生起，那麼這時修習法智就能知曉他人心智；如果先前沒有獲得世俗智慧，現在生起，那麼這時修習法智就能知曉他人心智。這被稱為修法智而知曉他人心智。 什麼是不修法智也不能知曉他人心智呢？答：所修行的苦，以及未知智，處於習盡未知智，見道位的學習者或阿羅漢，如果先前獲得無漏智，現在生起，那麼這種非法智就不能知曉他人心智；如果先前獲得世俗智慧，現在生起，那麼他們就不能知曉他人心智；如果先前沒有獲得世俗智慧，現在生起，那麼這時就不能修習法智來知曉他人心智；一切不能知曉他人心智的凡夫，他們的染污心或無記心（avyakrta-citta，非善非惡的心），進入無想三昧（Asanjnasamadhi，無想定的禪定）、滅盡三昧（Nirodha-samapatti，滅盡定的禪定），以及無想天的眾生，一切忍（ksanti，忍辱）現在生起，都是不修法智也不能知曉他人心智。這被稱為不修法智也不能知曉他人心智。 當修習法智時，他們也同時具有等智（samajnan，平等智慧）嗎？答：或者修習法智，但沒有等智。 什麼是修習法智但沒有等智呢？答：所修行的苦法智、習盡道法智，修道未知智，處於見道位的學習者或阿羅漢，如果先前獲得法智，現在生起；如果先前沒有獲得無漏智，現在生起，那麼這時修習法智就沒有等智。這被稱為修法
【English Translation】 English version If mundane wisdom (lokiya-jnana) was not previously attained, and now arises, then the Dharma-jnana (knowledge of the Dharma) cultivated at that time cannot know the minds of others. This is called cultivating Dharma-jnana without knowing the minds of others. What is non-Dharma-jnana (a-dharma-jnana) that knows the minds of others? Answer: Ordinary people who know the minds of others, whether they previously attained or did not attain the ability to know the minds of others, and now that ability arises; or if they did not previously attain mundane wisdom, and now it arises, then they cannot know the minds of others. If at this time they cultivate knowing the minds of others, and are learners in the Stream-enterer path (Sotapanna-magga) or Arhats (Arhat, liberated beings), and if they previously knew the minds of others, and now that ability arises, this is non-Dharma-jnana. This is called cultivating knowing the minds of others with non-Dharma-jnana. What is cultivating Dharma-jnana while knowing the minds of others? Answer: The path cultivated to know the minds of others, and the unknown knowledge, learners in the Stream-enterer path or Arhats, if they previously attained Dharma-jnana, and now it arises, cultivating these allows them to know the minds of others; if they did not previously attain undefiled wisdom (Anasrava-jnana), and now it arises, then at this time cultivating Dharma-jnana allows them to know the minds of others; if they did not previously attain mundane wisdom, and now it arises, then at this time cultivating Dharma-jnana allows them to know the minds of others. This is called cultivating Dharma-jnana while knowing the minds of others. What is not cultivating Dharma-jnana and not knowing the minds of others? Answer: The suffering that is cultivated, and the unknown knowledge, learners in the knowledge of the cessation of practice, learners in the Stream-enterer path or Arhats, if they previously attained undefiled wisdom, and now it arises, then this non-Dharma-jnana cannot know the minds of others; if they previously attained mundane wisdom, and now it arises, then they cannot know the minds of others; if they did not previously attain mundane wisdom, and now it arises, then at this time they cannot cultivate Dharma-jnana to know the minds of others; all ordinary people who cannot know the minds of others, their defiled minds or neutral minds (avyakrta-citta), entering the Samadhi of Non-Perception (Asanjnasamadhi), the Cessation Samadhi (Nirodha-samapatti), and beings in the Heaven of Non-Perception, all forbearance (ksanti) now arising, are not cultivating Dharma-jnana and not knowing the minds of others. This is called not cultivating Dharma-jnana and not knowing the minds of others. When cultivating Dharma-jnana, do they also have equal knowledge (samajnan)? Answer: Or they cultivate Dharma-jnana, but do not have equal knowledge. What is cultivating Dharma-jnana but not having equal knowledge? Answer: The Dharma-jnana of suffering that is cultivated, the Dharma-jnana of the path to the cessation of practice, the unknown knowledge of the path of cultivation, learners in the Stream-enterer path or Arhats, if they previously attained Dharma-jnana, and now it arises; if they did not previously attain undefiled wisdom, and now it arises, then at this time cultivating Dharma-jnana does not have equal knowledge. This is called cultivating Dharma-
智非等智。云何修等智非法智？答曰：凡夫人若本得若不得世俗智現在前；所修行苦未知智邊習盡未知智邊學見跡若阿羅漢，若本得若本不得世俗智現在前，不得是時修法智，是謂修等智非法智。云何修法智等智？答曰：學見跡若阿羅漢，本不得無漏智現在前，得是時修世俗智；若本不得世俗智現在前，得是時修無漏智。是謂修法智等智。云何不修法智等智？答曰：學見跡若阿羅漢，本得無漏智現在前彼非法智；一切染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修法智等智。是謂不修法智等智。若修法智時彼苦智耶？答曰：或修法智非苦智。云何修法智非苦智？答曰：所修行習盡道法智學見跡若阿羅漢，本得法智現在前彼非苦智，是謂修法智非苦智。云何修苦智非法智？答曰：所修行苦未知智學見跡若阿羅漢，本得苦智現在前彼非法智，是謂修苦智非法智。云何修法智苦智？答曰：所修行苦法智所修行道未知智學見跡若阿羅漢，本得法智現在前此是苦智；若本不得無漏智若世俗智現在前，得是時修法智苦智。是謂修法智苦智。云何不修法智苦智？答曰：所修行習盡未知智學見跡若阿羅漢，本得無漏智現在前，彼非法智亦非苦智；若本得若本不得世俗智現在前，不得是時不修法智苦智；一切凡夫人染
【現代漢語翻譯】 現代漢語譯本 智非等智（智慧不相等）。如何修習等智（相等的智慧）而非法智（對法的智慧）？回答：凡夫，無論是原本具有還是不具有世俗智（世間的智慧），當世俗智現前時；所修行的苦未知智（對苦的未知之智慧）邊，習盡未知智（對習盡的未知之智慧）邊，學見跡（正在修習見道的修行者）或阿羅漢（已證得解脫的聖者），無論是原本具有還是不具有世俗智現前，不得修習法智（對法的智慧）之時，這稱為修習等智而非修習法智。 如何修習法智等智？回答：學見跡或阿羅漢，原本不具有無漏智（無煩惱的智慧）現前，得到之時修習世俗智；若原本不具有世俗智現前，得到之時修習無漏智。這稱為修習法智等智。 如何不修習法智等智？回答：學見跡或阿羅漢，原本具有無漏智現前，他們的非法智（非法的智慧）；一切染污心（被煩惱染污的心）、無記心（非善非惡的心），進入無想三昧（沒有思想的禪定）、滅盡三昧（滅盡一切感受和思想的禪定），無想天（沒有思想的天界）的一切忍（忍耐）現前，不修習法智等智。這稱為不修習法智等智。 如果修習法智時，那是苦智（對苦的智慧）嗎？回答：或者修習法智而非苦智。如何修習法智而非苦智？回答：所修行的習盡道法智（對習盡和道的智慧），學見跡或阿羅漢，原本具有法智現前，那不是苦智，這稱為修習法智而非苦智。 如何修習苦智而非修習法智？回答：所修行的苦未知智，學見跡或阿羅漢，原本具有苦智現前，那不是法智，這稱為修習苦智而非修習法智。 如何修習法智和苦智？回答：所修行的苦法智（對苦和法的智慧），所修行的道未知智（對道的未知之智慧），學見跡或阿羅漢，原本具有法智現前，這是苦智；若原本不具有無漏智或世俗智現前，得到之時修習法智和苦智。這稱為修習法智和苦智。 如何不修習法智和苦智？回答：所修行的習盡未知智，學見跡或阿羅漢，原本具有無漏智現前，他們的非法智也不是苦智；若原本具有或不具有世俗智現前，不得此時不修習法智和苦智；一切凡夫人染
【English Translation】 English version Wisdom is not equal to wisdom. How does one cultivate equal wisdom (samajñā, equal knowledge) that is not dharma-jñāna (knowledge of the Dharma)? Answer: Ordinary beings, whether they originally possess or do not possess worldly wisdom (lokajñāna), when worldly wisdom is present; those who are cultivating the edge of suffering-unawareness-knowledge (duhkha-anabhijñājñāna), the edge of cessation-unawareness-knowledge (nirodha-anabhijñājñāna), learners on the path of seeing (darśanamārga), or Arhats (liberated beings), whether they originally possess or do not possess worldly wisdom, when it is not possible to cultivate dharma-jñāna, this is called cultivating equal wisdom that is not dharma-jñāna. How does one cultivate dharma-jñāna and equal wisdom? Answer: Learners on the path of seeing or Arhats, when originally not possessing undefiled wisdom (anāsravajñāna) is present, at that time they cultivate worldly wisdom; if originally not possessing worldly wisdom is present, at that time they cultivate undefiled wisdom. This is called cultivating dharma-jñāna and equal wisdom. How does one not cultivate dharma-jñāna and equal wisdom? Answer: Learners on the path of seeing or Arhats, when originally possessing undefiled wisdom is present, their non-dharma wisdom (adharmika-jñāna); all defiled minds (kliṣṭacitta), indeterminate minds (avyākṛtacitta), entering the samādhi of non-perception (asaṃjñāsamāpatti), the samādhi of cessation (nirodhasamāpatti), all endurance (kṣānti) in the realm of non-perception (asaṃjñadeva) is present, they do not cultivate dharma-jñāna and equal wisdom. This is called not cultivating dharma-jñāna and equal wisdom. If one cultivates dharma-jñāna, is it suffering-wisdom (duhkha-jñāna)? Answer: Sometimes one cultivates dharma-jñāna but not suffering-wisdom. How does one cultivate dharma-jñāna but not suffering-wisdom? Answer: Those who are cultivating the dharma-jñāna of cessation and the path (nirodhamārga-dharma-jñāna), learners on the path of seeing or Arhats, when originally possessing dharma-jñāna is present, that is not suffering-wisdom, this is called cultivating dharma-jñāna but not suffering-wisdom. How does one cultivate suffering-wisdom but not dharma-jñāna? Answer: Those who are cultivating suffering-unawareness-knowledge, learners on the path of seeing or Arhats, when originally possessing suffering-wisdom is present, that is not dharma-jñāna, this is called cultivating suffering-wisdom but not dharma-jñāna. How does one cultivate dharma-jñāna and suffering-wisdom? Answer: Those who are cultivating suffering-dharma-jñāna, those who are cultivating the path-unawareness-knowledge, learners on the path of seeing or Arhats, when originally possessing dharma-jñāna is present, this is suffering-wisdom; if originally not possessing undefiled wisdom or worldly wisdom is present, at that time they cultivate dharma-jñāna and suffering-wisdom. This is called cultivating dharma-jñāna and suffering-wisdom. How does one not cultivate dharma-jñāna and suffering-wisdom? Answer: Those who are cultivating cessation-unawareness-knowledge, learners on the path of seeing or Arhats, when originally possessing undefiled wisdom is present, their non-dharma wisdom is also not suffering-wisdom; if originally possessing or not possessing worldly wisdom is present, at that time it is not possible to not cultivate dharma-jñāna and suffering-wisdom; all ordinary beings are defiled.
污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修法智苦智。是謂不修法智苦智。若修法智時彼習智耶？答曰：或修法智非習智。云何修法智非習智？答曰：所修行苦法智盡道法智學見跡若阿羅漢，本得法智現在前此非習智，是謂修法智非習智。云何修習智非法智？答曰：所修行習未知智學見跡若阿羅漢，本得習智現在前此非法智，是謂修習智非法智。云何修法智習智？答曰：所修行習法智、所修行道未知智學見跡若阿羅漢，本得法智現在前彼是習智；若本不得無漏智、若世俗智現在前，得是時修法智習智。是謂修法智習智。云何不修法智習智？答曰：所修行苦盡未知智學見跡若阿羅漢，本得無漏智現在前此非法智習智；若本得若本不得世俗智現在前，不得是時修法智習智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修法智習智。是謂不修法智習智。若修法智時彼盡智耶？答曰：或修法智非盡智。云何修法智非盡智？答曰：所修行苦法智習道法智學見跡若阿羅漢，本得法智現在前此非盡智，是謂修法智非盡智。云何修盡智非法智？答曰：所修行盡未知智學見跡若阿羅漢，本得盡智現在前此非法智，是謂修盡智非法智。云何修法智盡智？答曰：所修行盡法智所修行道未知
【現代漢語翻譯】 現代漢語譯本 污心、無記心（指非善非惡的心），進入無想三昧（一種禪定狀態，認為可以達到無知無覺的境界）、滅盡三昧（一種更高的禪定狀態，斷滅一切心識活動），以及在無想天（色界天之一，居住者沒有思想）的一切忍（忍受）現在前，都不屬於修習法智（對法的智慧）和苦智（對苦的智慧）。這被稱為不修習法智和苦智。 如果修習法智時，是否也在修習習智（對因的智慧）呢？回答是：或者修習法智，但並非修習習智。如何是修習法智而非習智呢？回答是：所修行的苦法智、盡道法智，以及有學位的見道者（初果聖人）或阿羅漢（已證悟的聖人），他們原本獲得的法智現在顯現，這並非習智。這被稱為修習法智而非習智。如何是修習習智而非法智呢？回答是：所修行的習未知智，以及有學位的見道者或阿羅漢，他們原本獲得的習智現在顯現，這並非法智。這被稱為修習習智而非法智。如何是修習法智和習智呢？回答是：所修行的習法智、所修行的道未知智，以及有學位的見道者或阿羅漢，他們原本獲得的法智現在顯現，這是習智；如果原本沒有獲得無漏智（超越世俗的智慧），或者世俗智現在顯現，在獲得這些智慧的時候，就是修習法智和習智。這被稱為修習法智和習智。如何是不修習法智和習智呢？回答是：所修行的苦盡未知智，以及有學位的見道者或阿羅漢，他們原本獲得的無漏智現在顯現，這並非法智和習智；如果原本獲得或原本沒有獲得世俗智現在顯現，在沒有獲得這些智慧的時候，就是不修習法智和習智；一切凡夫人，染污心、無記心，進入無想三昧、滅盡三昧，以及在無想天的一切忍現在前，都不屬於修習法智和習智。這被稱為不修習法智和習智。 如果修習法智時，是否也在修習盡智（對滅的智慧）呢？回答是：或者修習法智，但並非修習盡智。如何是修習法智而非盡智呢？回答是：所修行的苦法智、習道法智，以及有學位的見道者或阿羅漢，他們原本獲得的法智現在顯現，這並非盡智。這被稱為修習法智而非盡智。如何是修習盡智而非法智呢？回答是：所修行的盡未知智，以及有學位的見道者或阿羅漢，他們原本獲得的盡智現在顯現，這並非法智。這被稱為修習盡智而非法智。如何是修習法智和盡智呢？回答是：所修行的盡法智、所修行道未知
【English Translation】 English version A defiled mind, an indeterminate mind (referring to a mind that is neither good nor evil), entering the Asaññasamāpatti (a state of meditation where one perceives nothing) and Nirodhasamāpatti (a higher state of meditation where all mental activity ceases), and all the kshanti (patience/forbearance) in the Asaññadeva (the realm of non-percipient beings) being present, do not constitute the cultivation of Dharma-jñāna (wisdom regarding the Dharma) and Dukkha-jñāna (wisdom regarding suffering). This is called not cultivating Dharma-jñāna and Dukkha-jñāna. If one is cultivating Dharma-jñāna, is one also cultivating Samudaya-jñāna (wisdom regarding the origin of suffering)? The answer is: one may be cultivating Dharma-jñāna, but not Samudaya-jñāna. How is it that one is cultivating Dharma-jñāna but not Samudaya-jñāna? The answer is: the Dukkha-dharma-jñāna, Nirodha-marga-jñāna that are being cultivated, and the Sekha (one under training, e.g., a Sotāpanna - stream enterer) who has attained the Path of Seeing or an Arhat (a liberated being), their originally attained Dharma-jñāna is now present, this is not Samudaya-jñāna. This is called cultivating Dharma-jñāna but not Samudaya-jñāna. How is it that one is cultivating Samudaya-anvaya-jñāna but not Dharma-jñāna? The answer is: the Samudaya-anvaya-jñāna that is being cultivated, and the Sekha who has attained the Path of Seeing or an Arhat, their originally attained Samudaya-jñāna is now present, this is not Dharma-jñāna. This is called cultivating Samudaya-jñāna but not Dharma-jñāna. How is it that one is cultivating Dharma-jñāna and Samudaya-jñāna? The answer is: the Samudaya-dharma-jñāna that is being cultivated, the Marga-anvaya-jñāna that is being cultivated, and the Sekha who has attained the Path of Seeing or an Arhat, their originally attained Dharma-jñāna is now present, this is Samudaya-jñāna; if one has not originally attained Anāsrava-jñāna (undefiled wisdom), or mundane wisdom is now present, when one attains these wisdoms, one is cultivating Dharma-jñāna and Samudaya-jñāna. This is called cultivating Dharma-jñāna and Samudaya-jñāna. How is it that one is not cultivating Dharma-jñāna and Samudaya-jñāna? The answer is: the Dukkha-nirodha-anvaya-jñāna that is being cultivated, and the Sekha who has attained the Path of Seeing or an Arhat, their originally attained Anāsrava-jñāna is now present, this is not Dharma-jñāna and Samudaya-jñāna; if one has originally attained or has not originally attained mundane wisdom is now present, when one does not attain these wisdoms, one is not cultivating Dharma-jñāna and Samudaya-jñāna; all ordinary beings, with defiled minds, indeterminate minds, entering the Asaññasamāpatti and Nirodhasamāpatti, and all the kshanti in the Asaññadeva being present, do not constitute the cultivation of Dharma-jñāna and Samudaya-jñāna. This is called not cultivating Dharma-jñāna and Samudaya-jñāna. If one is cultivating Dharma-jñāna, is one also cultivating Nirodha-jñāna (wisdom regarding cessation)? The answer is: one may be cultivating Dharma-jñāna, but not Nirodha-jñāna. How is it that one is cultivating Dharma-jñāna but not Nirodha-jñāna? The answer is: the Dukkha-dharma-jñāna, Samudaya-marga-jñāna that are being cultivated, and the Sekha who has attained the Path of Seeing or an Arhat, their originally attained Dharma-jñāna is now present, this is not Nirodha-jñāna. This is called cultivating Dharma-jñāna but not Nirodha-jñāna. How is it that one is cultivating Nirodha-anvaya-jñāna but not Dharma-jñāna? The answer is: the Nirodha-anvaya-jñāna that is being cultivated, and the Sekha who has attained the Path of Seeing or an Arhat, their originally attained Nirodha-jñāna is now present, this is not Dharma-jñāna. This is called cultivating Nirodha-jñāna but not Dharma-jñāna. How is it that one is cultivating Dharma-jñāna and Nirodha-jñāna? The answer is: the Nirodha-dharma-jñāna that is being cultivated, the Marga-anvaya
智學見跡若阿羅漢，本得法智現在前此是盡智；若本不得世俗智、若無漏智現在前，得是時修法智盡智。是謂修法智盡智。云何不修法智盡智？答曰：所修行苦未知智習未知智學見跡若阿羅漢，本得無漏智現在前此非法智盡智；若本得若本不得世俗智現在前，不得是時修法智盡智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修法智盡智。是謂不修法智盡智。若修法智時彼修道智耶？答曰：或修法智非道智。云何修法智非道智？答曰：所修行苦法智習盡法智學見跡若阿羅漢，本得法智現在前此非道智，是謂修法智非道智。云何修道智非法智？答曰：學見跡若阿羅漢，本得道智現在前此非法智，是謂修道智非法智。云何修法智道智？答曰：所修行道法智、所修行道未知智學見跡若阿羅漢，本得法智現在前此是道智；若本不得世俗智、若無漏智現在前，得是時修法智道智。是謂修法智道智。云何不修法智道智？答曰：所修行苦未知智習盡未知智學見跡若阿羅漢，本得無漏智現在前此非法智道智；若本得若本不得世俗智現在前，不得是時修法智道智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修法智道智。是謂不修法智道智(法智竟)。
若修未知智時
【現代漢語翻譯】 現代漢語譯本： 智學（具有智慧的學習者）在證得阿羅漢果位的過程中，如果原本就已獲得法智（Dharma-jñāna，對法的智慧），並且現在法智現前，這就是盡智（Kṣaya-jñāna，斷盡煩惱的智慧）；如果原本沒有獲得世俗智（Saṃvṛti-jñāna，對世俗事物的智慧），或者無漏智（Anāsrava-jñāna，無煩惱的智慧）現在現前，那麼在獲得這些智慧的時候，就是修法智盡智。這被稱為修法智盡智。 什麼是不修法智盡智呢？回答是：所修行的苦未知智（duḥkha-ajñāna，對苦的未知），習未知智（samudaya-ajñāna，對集（苦的根源）的未知），學見跡（śaikṣa-darśana-mārga，有學位的見道者）或阿羅漢，如果原本就已獲得無漏智，並且現在無漏智現前，這就是非法智盡智；如果原本獲得或沒有獲得世俗智，並且現在世俗智現前，那麼在獲得這些智慧的時候，就不是修法智盡智；一切凡夫人，染污心（sa-kleśa citta，有煩惱的心），無記心（avyākṛta citta，非善非惡的心），進入無想三昧（asaṃjñā-samāpatti，無想定的禪定）、滅盡三昧（nirodha-samāpatti，滅盡一切感受和思想的禪定），無想天（asaṃjñā-deva，無想天的眾生）的一切忍（kṣānti，忍耐），現在現前，都不是修法智盡智。這被稱為不修法智盡智。 如果修法智的時候，他們也在修道智（Mārga-jñāna，對道的智慧）嗎？回答是：或者修法智，但不是道智。什麼是修法智但不是道智呢？回答是：所修行的苦法智（duḥkha-dharma-jñāna，對苦的法智），習盡法智（samudaya-nirodha-dharma-jñāna，對集滅的法智），學見跡或阿羅漢，如果原本就已獲得法智，並且現在法智現前，這不是道智，這被稱為修法智但不是道智。 什麼是修道智但不是法智呢？回答是：學見跡或阿羅漢，如果原本就已獲得道智，並且現在道智現前，這不是法智，這被稱為修道智但不是法智。 什麼是修法智道智呢？回答是：所修行道法智（mārga-dharma-jñāna，對道的法智），所修行道未知智（mārga-ajñāna，對道的未知），學見跡或阿羅漢，如果原本就已獲得法智，並且現在法智現前，這就是道智；如果原本沒有獲得世俗智，或者無漏智現在現前，那麼在獲得這些智慧的時候，就是修法智道智。這被稱為修法智道智。 什麼是不修法智道智呢？回答是：所修行苦未知智，習盡未知智，學見跡或阿羅漢，如果原本就已獲得無漏智，並且現在無漏智現前，這就是非法智道智；如果原本獲得或沒有獲得世俗智，並且現在世俗智現前，那麼在獲得這些智慧的時候，就不是修法智道智；一切凡夫人，染污心，無記心，進入無想三昧、滅盡三昧，無想天的一切忍，現在現前，都不是修法智道智。這被稱為不修法智道智。（法智結束） 如果修未知智的時候……
【English Translation】 English version: If a wise learner, on the path to becoming an Arhat (one who has attained enlightenment), originally possessed Dharma-jñāna (knowledge of the Dharma), and this Dharma-jñāna is now present, this is Kṣaya-jñāna (knowledge of the exhaustion of defilements). If they did not originally possess Saṃvṛti-jñāna (conventional knowledge), or if Anāsrava-jñāna (undefiled knowledge) is now present, then at the time of acquiring these knowledges, they are cultivating Dharma-jñāna and Kṣaya-jñāna. This is called cultivating Dharma-jñāna and Kṣaya-jñāna. What is not cultivating Dharma-jñāna and Kṣaya-jñāna? The answer is: those who are cultivating duḥkha-ajñāna (ignorance of suffering), samudaya-ajñāna (ignorance of the origin of suffering), a śaikṣa-darśana-mārga (a learner on the path of seeing), or an Arhat, if they originally possessed Anāsrava-jñāna, and this Anāsrava-jñāna is now present, this is not Dharma-jñāna and Kṣaya-jñāna. If they originally possessed or did not possess Saṃvṛti-jñāna, and this Saṃvṛti-jñāna is now present, then at the time of acquiring these knowledges, they are not cultivating Dharma-jñāna and Kṣaya-jñāna. All ordinary beings, with sa-kleśa citta (defiled minds), avyākṛta citta (neutral minds), entering asaṃjñā-samāpatti (the attainment of non-perception), nirodha-samāpatti (the attainment of cessation), all kṣānti (patience) of the asaṃjñā-deva (gods of the realm of non-perception) being present, are not cultivating Dharma-jñāna and Kṣaya-jñāna. This is called not cultivating Dharma-jñāna and Kṣaya-jñāna. If they are cultivating Dharma-jñāna, are they also cultivating Mārga-jñāna (knowledge of the path)? The answer is: they may be cultivating Dharma-jñāna, but not Mārga-jñāna. What is cultivating Dharma-jñāna but not Mārga-jñāna? The answer is: those who are cultivating duḥkha-dharma-jñāna (Dharma-jñāna of suffering), samudaya-nirodha-dharma-jñāna (Dharma-jñāna of the cessation of the origin of suffering), a śaikṣa-darśana-mārga or an Arhat, if they originally possessed Dharma-jñāna, and this Dharma-jñāna is now present, this is not Mārga-jñāna. This is called cultivating Dharma-jñāna but not Mārga-jñāna. What is cultivating Mārga-jñāna but not Dharma-jñāna? The answer is: a śaikṣa-darśana-mārga or an Arhat, if they originally possessed Mārga-jñāna, and this Mārga-jñāna is now present, this is not Dharma-jñāna. This is called cultivating Mārga-jñāna but not Dharma-jñāna. What is cultivating Dharma-jñāna and Mārga-jñāna? The answer is: those who are cultivating mārga-dharma-jñāna (Dharma-jñāna of the path), those who are cultivating mārga-ajñāna (ignorance of the path), a śaikṣa-darśana-mārga or an Arhat, if they originally possessed Dharma-jñāna, and this Dharma-jñāna is now present, this is Mārga-jñāna. If they did not originally possess Saṃvṛti-jñāna, or if Anāsrava-jñāna is now present, then at the time of acquiring these knowledges, they are cultivating Dharma-jñāna and Mārga-jñāna. This is called cultivating Dharma-jñāna and Mārga-jñāna. What is not cultivating Dharma-jñāna and Mārga-jñāna? The answer is: those who are cultivating duḥkha-ajñāna, samudaya-nirodha-ajñāna, a śaikṣa-darśana-mārga or an Arhat, if they originally possessed Anāsrava-jñāna, and this Anāsrava-jñāna is now present, this is not Dharma-jñāna and Mārga-jñāna. If they originally possessed or did not possess Saṃvṛti-jñāna, and this Saṃvṛti-jñāna is now present, then at the time of acquiring these knowledges, they are not cultivating Dharma-jñāna and Mārga-jñāna. All ordinary beings, with defiled minds, neutral minds, entering the attainment of non-perception, the attainment of cessation, all patience of the gods of the realm of non-perception being present, are not cultivating Dharma-jñāna and Mārga-jñāna. This is called not cultivating Dharma-jñāna and Mārga-jñāna. (End of Dharma-jñāna) If they are cultivating ignorance...
，彼知他人心智耶？答曰：或修未知智非知他人心智。云何修未知智非知他人心智？答曰：所修行苦未知智習盡未知智，無知他人心智；所修行道未知智學見跡若阿羅漢，本得未知智現在前，此非知他人心智；若本不得無漏智現在前，得是時修未知智非知他人心智；若本不得世俗智現在前，得是時修未知智非知他人心智。是謂修未知智非知他人心智。云何修知他人心智非未知智？答曰：知他人心智凡夫人；若本得若本不得知他人心智現在前，若本不得世俗智現在前此非知他人心智，得是時修知他人心智學見跡若阿羅漢，本得知他人心智現在前此非未知智。是謂修知他人心智非未知智。云何修未知智知他人心智？答曰：知他人心智所修行道未知智學見跡若阿羅漢，本得未知智現在前，此是知他人心智；若本不得無漏智、若世俗智現在前，得是時修未知智知他人心智。是謂修未知智知他人心智。云何不修未知智知他人心智？答曰：所修行苦法智習盡道法智學見跡若阿羅漢，本得無漏智現在前，此非未知智知他人心智；若本得世俗智現在前，此非知他人心智；若本不得世俗智現在前，得是時不修未知智知他人心智；一切無知他人心智凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修未知智知他人心智
【現代漢語翻譯】 現代漢語譯本： 問：那麼，他知道其他人的心智嗎？ 答：或許修習未知智卻不知道其他人的心智。 問：如何修習未知智卻不知道其他人的心智？ 答：如果所修行的苦未知智、習盡未知智，就無法知道其他人的心智；如果所修行的道未知智，對於有學位的聖者（學見跡）或阿羅漢來說，原本獲得的未知智顯現，這並非知道其他人的心智；如果原本沒有獲得的無漏智顯現，在這個時候修習未知智卻不知道其他人的心智；如果原本沒有獲得的世俗智顯現，在這個時候修習未知智卻不知道其他人的心智。這就是所謂的修習未知智卻不知道其他人的心智。 問：如何修習知道他人心智卻不是未知智？ 答：知道他人心智的凡夫；如果原本獲得或者原本沒有獲得知道他人心智的能力顯現，如果原本沒有獲得的世俗智顯現，這並非知道其他人的心智，在這個時候修習知道他人心智。對於有學位的聖者（學見跡）或阿羅漢來說，原本獲得的知道他人心智的能力顯現，這並非未知智。這就是所謂的修習知道他人心智卻不是未知智。 問：如何修習未知智卻知道其他人的心智？ 答：知道他人心智，所修行的道未知智，對於有學位的聖者（學見跡）或阿羅漢來說，原本獲得的未知智顯現，這就是知道其他人的心智；如果原本沒有獲得的無漏智或者世俗智顯現，在這個時候修習未知智卻知道其他人的心智。這就是所謂的修習未知智卻知道其他人的心智。 問：如何不修習未知智卻知道其他人的心智？ 答：所修行的苦法智、習盡道法智，對於有學位的聖者（學見跡）或阿羅漢來說，原本獲得的無漏智顯現，這並非未知智卻知道其他人的心智；如果原本獲得世俗智顯現，這並非知道其他人的心智；如果原本沒有獲得世俗智顯現，在這個時候不修習未知智卻知道其他人的心智；一切不知道他人心智的凡夫，其染污心、無記心，進入無想三昧（asaññasamāpatti）、滅盡三昧（nirodhasamāpatti），無想天（Asaññasatta）的一切忍顯現，不修習未知智卻知道其他人的心智。
【English Translation】 English version: Question: Does he know the minds of others? Answer: Perhaps he cultivates the knowledge of the unknown (aññātañāṇa) but does not know the minds of others. Question: How does he cultivate the knowledge of the unknown but not know the minds of others? Answer: If he cultivates the knowledge of suffering that is unknown (dukkhe aññātañāṇa), the knowledge of cessation that is unknown (nirodhe aññātañāṇa), he does not know the minds of others; if he cultivates the path that is unknown (magge aññātañāṇa), for a learner (sekha) or an Arhat, the previously attained knowledge of the unknown manifests, this is not knowing the minds of others; if the previously unattained supramundane knowledge (anāsava-ñāṇa) manifests, at that time he cultivates the knowledge of the unknown but does not know the minds of others; if the previously unattained conventional knowledge (samutti-ñāṇa) manifests, at that time he cultivates the knowledge of the unknown but does not know the minds of others. This is what is meant by cultivating the knowledge of the unknown but not knowing the minds of others. Question: How does he cultivate knowing the minds of others but not the knowledge of the unknown? Answer: An ordinary person (puthujjana) knows the minds of others; if the previously attained or previously unattained knowledge of the minds of others manifests, if the previously unattained conventional knowledge manifests, this is not knowing the minds of others, at that time he cultivates knowing the minds of others. For a learner (sekha) or an Arhat, the previously attained knowledge of the minds of others manifests, this is not the knowledge of the unknown. This is what is meant by cultivating knowing the minds of others but not the knowledge of the unknown. Question: How does he cultivate the knowledge of the unknown and know the minds of others? Answer: Knowing the minds of others, the path that is unknown (magge aññātañāṇa) is cultivated, for a learner (sekha) or an Arhat, the previously attained knowledge of the unknown manifests, this is knowing the minds of others; if the previously unattained supramundane knowledge (anāsava-ñāṇa) or conventional knowledge (samutti-ñāṇa) manifests, at that time he cultivates the knowledge of the unknown and knows the minds of others. This is what is meant by cultivating the knowledge of the unknown and knowing the minds of others. Question: How does he not cultivate the knowledge of the unknown but know the minds of others? Answer: The knowledge of suffering (dukkha-ñāṇa) and the knowledge of the path to cessation (magga-ñāṇa) are cultivated, for a learner (sekha) or an Arhat, the previously attained supramundane knowledge (anāsava-ñāṇa) manifests, this is not the knowledge of the unknown but knowing the minds of others; if the previously attained conventional knowledge (samutti-ñāṇa) manifests, this is not knowing the minds of others; if the previously unattained conventional knowledge manifests, at that time he does not cultivate the knowledge of the unknown but knows the minds of others; all ordinary people (puthujjana) who do not know the minds of others, with defiled minds (kilesa-citta) and neutral minds (abyākata-citta), entering the perceptionless attainment (asaññasamāpatti), the cessation attainment (nirodhasamāpatti), all the faculties (indriya) of the perceptionless realm (Asaññasatta) manifest, he does not cultivate the knowledge of the unknown but knows the minds of others.
。是謂不修未知智知他人心智。若修未知智時彼等智耶？答曰：或修未知智非等智。云何修未知智非等智？答曰：所修行道未知智學見跡若阿羅漢，本得未知智現在前，若本不得無漏智現在前，得是時修未知智非等智，是謂修未知智非等智。云何修等智非未知智？答曰：凡夫人若本得若本不得世俗智現在前，學見跡若阿羅漢若本得若本不得世俗智現在前，得是時不修未知智，是謂修等智非未知智。云何修未知智等智？答曰：所修行苦未知智邊習盡未知智邊學見跡若阿羅漢，本不得世俗智現在前，得是時修未知智；若本不得無漏智現在前，得是時修等智。是謂修未知智等智。云何不修未知智等智？答曰：所修行苦法智習盡道法智學見跡若阿羅漢，本得無漏智現在前，此非未知智；一切染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修未知智等智。是謂不修未知智等智。若修未知智時彼苦智耶？答曰：或修未知智非苦智。云何修未知智非苦智？答曰：所修行習未知智盡未知智學見跡若阿羅漢，本得未知智現在前，此非苦智，是謂修未知智非苦智。云何修苦智非未知智？答曰：所修行苦法智學見跡若阿羅漢，本得苦智現在前，此非未知智，是謂修苦智非未知智。云何修未知智苦智？答曰：所修行苦未知智所
修行道未知智學見跡若阿羅漢，本得未知智現在前，此是苦智；若本不得世俗智、若無漏智現在前，得是時修未知智苦智。是謂修未知智苦智。云何不修未知智苦智？答曰：所修行習盡道法智學見跡若阿羅漢，本得無漏智現在，前此非未知智苦智；若本得若本不得世俗智現在前，得是時不修未知智苦智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修未知智苦智。是謂不修未知智苦智。若修未知智時，彼習智耶？答曰：或修未知智非習智。云何修未知智非習智？答曰：所修行苦未知智盡未知智學見跡若阿羅漢，本得未知智現在前，此非習智，是謂修未知智非習智。云何修習智非未知智？答曰：所修行習法智學見跡若阿羅漢，本得習智現在前，此非未知智，是謂修習智非未知智。云何修未知智習智？答曰：所修行習未知智道未知智學見跡若阿羅漢，本得未知智現在前，此是習智；若本不得世俗智、若無漏智現在前，得是時修未知智習智。是謂修未知智習智。云何不修未知智習智？答曰：所修行苦法智盡道法智學見跡若阿羅漢，本得無漏智現在前，此非未知智習智；若本得若本不得世俗智現在前，得是時不修未知智習智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在
【現代漢語翻譯】 現代漢語譯本 修習道，如果一位阿羅漢（Arhat，已證得阿羅漢果位的修行者）在未知智（Anajata-nana，未生智，指對四聖諦的初次證悟）的修習、學習和見道階段，原本已經證得未知智，並且現在未知智現前，這就是苦智（Dukkha-nana，對苦諦的智慧）。如果原本沒有證得世俗智（Lokiya-nana，世間智慧）或無漏智（Lokuttara-nana，出世間智慧），而現在世俗智或無漏智現前，那麼在這個時候，他修習未知智苦智。這被稱為修習未知智苦智。 什麼是不修習未知智苦智呢？回答是：如果一位阿羅漢在修習、學習和見道階段，修習的是滅盡道法智（Nirodha-dhamma-nana，對滅盡的智慧）和道法智（Magga-dhamma-nana，對道的智慧），原本已經證得無漏智，那麼這不是未知智苦智。如果原本已經證得或沒有證得世俗智，而現在世俗智現前，那麼在這個時候，他不修習未知智苦智。一切凡夫（ordinary person）以染污心（defiled mind）或無記心（neutral mind），進入無想三昧（Asanna-samapatti，無想禪定）或滅盡三昧（Nirodha-samapatti，滅盡定），以及處於無想天（Asannasatta，無想有情天），一切忍（all kshanti）現前，都不修習未知智苦智。這被稱為不修習未知智苦智。 如果修習未知智時，他也在修習習智（Sekkha-nana，有學智）嗎？回答是：或者修習未知智，但不是習智。什麼是修習未知智但不是習智呢？回答是：如果一位阿羅漢在修習苦未知智（Dukkha-anajata-nana，對苦的未生智）和滅盡未知智（Nirodha-anajata-nana，對滅盡的未生智），在學習和見道階段，原本已經證得未知智，那麼這不是習智。這被稱為修習未知智但不是習智。 什麼是修習習智但不是未知智呢？回答是：如果一位阿羅漢在修習習法智（Sekkha-dhamma-nana，有學法智），在學習和見道階段，原本已經證得習智，那麼這不是未知智。這被稱為修習習智但不是未知智。 什麼是修習未知智和習智呢？回答是：如果一位阿羅漢在修習習未知智（Samudaya-anajata-nana，對集的未生智）和道未知智（Magga-anajata-nana，對道的未生智），在學習和見道階段，原本已經證得未知智，那麼這是習智。如果原本沒有證得世俗智或無漏智，而現在世俗智或無漏智現前，那麼在這個時候，他修習未知智和習智。這被稱為修習未知智和習智。 什麼是不修習未知智和習智呢？回答是：如果一位阿羅漢在修習苦法智（Dukkha-dhamma-nana，對苦的法智）和滅盡道法智（Nirodha-magga-nana，對滅盡之道的法智），在學習和見道階段，原本已經證得無漏智，那麼這不是未知智和習智。如果原本已經證得或沒有證得世俗智，而現在世俗智現前，那麼在這個時候，他不修習未知智和習智。一切凡夫以染污心或無記心，進入無想三昧或滅盡三昧，以及處於無想天，一切忍現前。
【English Translation】 English version Concerning the path of practice, if an Arhat (one who has attained Arhatship), in the stage of cultivating, learning, and seeing the path of Anajata-nana (knowledge of the unarisen, referring to the initial realization of the Four Noble Truths), originally attained Anajata-nana, and now this Anajata-nana is present, this is Dukkha-nana (knowledge of suffering). If originally he had not attained Lokiya-nana (mundane knowledge) or Lokuttara-nana (supramundane knowledge), and now Lokiya-nana or Lokuttara-nana is present, then at this time, he cultivates Anajata-nana Dukkha-nana. This is called cultivating Anajata-nana Dukkha-nana. What is not cultivating Anajata-nana Dukkha-nana? The answer is: If an Arhat, in the stage of cultivating, learning, and seeing the path, cultivates Nirodha-dhamma-nana (knowledge of the cessation of phenomena) and Magga-dhamma-nana (knowledge of the path), and originally attained Lokuttara-nana, then this is not Anajata-nana Dukkha-nana. If originally he had attained or had not attained Lokiya-nana, and now Lokiya-nana is present, then at this time, he does not cultivate Anajata-nana Dukkha-nana. All ordinary people with defiled minds or neutral minds, entering Asanna-samapatti (the attainment of non-perception) or Nirodha-samapatti (the attainment of cessation), and being in Asannasatta (the realm of non-percipient beings), with all kshanti (forbearance) present, do not cultivate Anajata-nana Dukkha-nana. This is called not cultivating Anajata-nana Dukkha-nana. If one cultivates Anajata-nana, is he also cultivating Sekkha-nana (knowledge of the learner)? The answer is: One may cultivate Anajata-nana but not Sekkha-nana. What is cultivating Anajata-nana but not Sekkha-nana? The answer is: If an Arhat, in the stage of cultivating Dukkha-anajata-nana (knowledge of the unarisen suffering) and Nirodha-anajata-nana (knowledge of the unarisen cessation), in the stage of learning and seeing the path, originally attained Anajata-nana, then this is not Sekkha-nana. This is called cultivating Anajata-nana but not Sekkha-nana. What is cultivating Sekkha-nana but not Anajata-nana? The answer is: If an Arhat, in the stage of cultivating Sekkha-dhamma-nana (knowledge of the learner's phenomena), in the stage of learning and seeing the path, originally attained Sekkha-nana, then this is not Anajata-nana. This is called cultivating Sekkha-nana but not Anajata-nana. What is cultivating both Anajata-nana and Sekkha-nana? The answer is: If an Arhat, in the stage of cultivating Samudaya-anajata-nana (knowledge of the unarisen origin) and Magga-anajata-nana (knowledge of the unarisen path), in the stage of learning and seeing the path, originally attained Anajata-nana, then this is Sekkha-nana. If originally he had not attained Lokiya-nana or Lokuttara-nana, and now Lokiya-nana or Lokuttara-nana is present, then at this time, he cultivates both Anajata-nana and Sekkha-nana. This is called cultivating both Anajata-nana and Sekkha-nana. What is not cultivating both Anajata-nana and Sekkha-nana? The answer is: If an Arhat, in the stage of cultivating Dukkha-dhamma-nana (knowledge of the phenomena of suffering) and Nirodha-magga-nana (knowledge of the path to the cessation of phenomena), in the stage of learning and seeing the path, originally attained Lokuttara-nana, then this is not both Anajata-nana and Sekkha-nana. If originally he had attained or had not attained Lokiya-nana, and now Lokiya-nana is present, then at this time, he does not cultivate both Anajata-nana and Sekkha-nana. All ordinary people with defiled minds or neutral minds, entering Asanna-samapatti or Nirodha-samapatti, and being in Asannasatta, with all kshanti present.
前，不修未知智習智。是謂不修未知智習智。若修未知智時彼盡智耶？答曰：或修未知智非盡智。云何修未知智非盡智？答曰：所修行苦未知智習未知智學見跡若阿羅漢，本得未知智現在前，此非盡智，是謂修未知智非盡智。云何修盡智非未知智？答曰：所修行盡法智學見跡若阿羅漢，本得盡智現在前，此非未知智，是謂修盡智非未知智。云何修未知智盡智？答曰：所修行盡未知智道未知智學見跡若阿羅漢，本得未知智現在前，此是盡智；若本不得世俗智、若無漏智現在前，得是時修未知智盡智。是謂修未知智盡智。云何不修未知智盡智？答曰：所修行苦法智習道法智學見跡若阿羅漢，本得無漏智現在前，此非未知智盡智；若本得若本不得世俗智現在前，得是時不修未知智盡智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修未知智盡智。是謂不修未知智。盡智若修未知智時彼道智耶？答曰：或修未知智非道智。云何修未知智非道智？答曰：所修行苦未知智習盡未知智學見跡若阿羅漢，本得未知智現在前，此非道智，是謂修未知智非道智。云何修道智非未知智？答曰：所修行道法智學見跡若阿羅漢，本得道智現在前，此非未知智，是謂修道智非未知智。云何修未知智道智？答曰：所修行
道未知智學見跡若阿羅漢，本得未知智現在前，此是道智；若本不得世俗智、若無漏智現在前，得是時修未知智道智。是謂修未知智道智。云何不修未知智道智？答曰：所修行苦法智習盡法智學見跡若阿羅漢，本得無漏智現在前，此非未知智道智；若本得若本不得世俗智現在前，得是時不修未知智道智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修未知智道智。是謂不修未知智道智(未知智竟)。
若修知他人心智時，彼等智耶？答曰：或修知他人心智非等智。云何修知他人心智非等智？答曰：知他人心智所修行道未知智學見跡若阿羅漢，本得無漏智現在前，此是知他人心智；若本不得無漏智現在前，得是時修知他人心智非等智。是謂修知他人心智非等智。云何修等智非知他人心智？答曰：無知他人心智凡夫人，若本得若本不得世俗智現在前；所修行苦未知智邊習盡未知智邊學見跡若阿羅漢，本得世俗智現在前，此非知他人心智；若本不得世俗智現在前，得是時不修知他人心智。是謂修等智非知他人心智。云何修知他人心智等智？答曰：知他人心智凡夫人，若本得若本不得知他人心智現在前，若本不得世俗智現在前，此非知他人心智，得是時修知他人心智；學見跡若阿羅漢，本
【現代漢語翻譯】 現代漢語譯本 如何修習未知智道智？答：如果一位阿羅漢，在修習道未知智，並且已經證得了道，原本已經獲得了未知智，現在未知智現前，這就是道智。如果原本沒有獲得世俗智或無漏智，現在世俗智或無漏智現前，那麼他正在修習未知智道智。這就是修習未知智道智。 如何不修習未知智道智？答：如果一位阿羅漢，在修習苦法智、習盡法智，並且已經證得了道，原本已經獲得了無漏智，那麼這不是未知智道智。如果原本獲得或沒有獲得世俗智，現在世俗智現前，那麼他沒有在修習未知智道智。一切凡夫，染污心、無記心，進入無想三昧、滅盡三昧，無想天的眾生，一切忍現前，都沒有在修習未知智道智。這就是不修習未知智道智。（未知智竟） 修習知他人心智時，是否也在修習等智？答：或者修習知他人心智，但並非在修習等智。 如何修習知他人心智，但並非在修習等智？答：修習知他人心智，並且正在修習道未知智的阿羅漢，原本已經獲得了無漏智，這就是知他人心智。如果原本沒有獲得無漏智，現在無漏智現前，那麼他正在修習知他人心智，但並非在修習等智。這就是修習知他人心智，但並非在修習等智。 如何修習等智，但並非在修習知他人心智？答：沒有知他人心智的凡夫，如果原本獲得或沒有獲得世俗智，現在世俗智現前；修習苦未知智、習盡未知智的阿羅漢，原本已經獲得了世俗智，那麼這不是知他人心智。如果原本沒有獲得世俗智，現在世俗智現前，那麼他沒有在修習知他人心智。這就是修習等智，但並非在修習知他人心智。 如何修習知他人心智，同時也在修習等智？答：有知他人心智的凡夫，如果原本獲得或沒有獲得知他人心智，現在知他人心智現前，或者原本沒有獲得世俗智，現在世俗智現前，那麼這不是知他人心智，他正在修習知他人心智；學見跡的阿羅漢，原本
【English Translation】 English version How does one cultivate the Anāgata-ñāṇa-dassanā-magga (道未知智學見跡, Path of Insight into Future Knowledge)? Answer: If an Arhat, who is cultivating the Path of Insight into Future Knowledge and has already attained the Path, originally possessed Anāgata-ñāṇa (未知智, Future Knowledge), and now that Future Knowledge is present, this is Path-Knowledge (道智, Path Knowledge). If one originally did not possess Lokiya-ñāṇa (世俗智, mundane knowledge) or Anāsava-ñāṇa (無漏智, undefiled knowledge), and now that Lokiya-ñāṇa or Anāsava-ñāṇa is present, then one is cultivating the Anāgata-ñāṇa-dassanā-magga-ñāṇa (未知智道智, Path Knowledge of Future Knowledge). This is called cultivating the Anāgata-ñāṇa-dassanā-magga-ñāṇa. How does one not cultivate the Anāgata-ñāṇa-dassanā-magga-ñāṇa? Answer: If an Arhat, who is cultivating the Dhukkha-dhamma-ñāṇa (苦法智, Knowledge of the Truth of Suffering) and Nirodha-dhamma-ñāṇa (習盡法智, Knowledge of the Truth of Cessation), and has already attained the Path, originally possessed Anāsava-ñāṇa, then this is not Anāgata-ñāṇa-dassanā-magga-ñāṇa. If one originally possessed or did not possess Lokiya-ñāṇa, and now that Lokiya-ñāṇa is present, then one is not cultivating the Anāgata-ñāṇa-dassanā-magga-ñāṇa. All ordinary beings (凡夫, pṛthagjana) with defiled minds (染污心, saṃkiliṣṭa-citta) or neutral minds (無記心, avyākṛta-citta), entering the Asañña-samāpatti (無想三昧, Trance of Non-Perception) or Nirodha-samāpatti (滅盡三昧, Trance of Cessation), beings in the Asaññasatta heaven (無想天, Realm of Non-Perception), all kṣānti (一切忍, forbearance) being present, are not cultivating the Anāgata-ñāṇa-dassanā-magga-ñāṇa. This is called not cultivating the Anāgata-ñāṇa-dassanā-magga-ñāṇa. (End of Anāgata-ñāṇa) When cultivating Para-citta-ñāṇa (知他人心智, Knowledge of the Minds of Others), are they also cultivating Sāma-ñāṇa (等智, Equal Knowledge)? Answer: Sometimes one cultivates Para-citta-ñāṇa but not Sāma-ñāṇa. How does one cultivate Para-citta-ñāṇa but not Sāma-ñāṇa? Answer: An Arhat who is cultivating Para-citta-ñāṇa and is cultivating the Anāgata-ñāṇa-dassanā-magga, originally possessed Anāsava-ñāṇa, this is Para-citta-ñāṇa. If one originally did not possess Anāsava-ñāṇa, and now that Anāsava-ñāṇa is present, then one is cultivating Para-citta-ñāṇa but not Sāma-ñāṇa. This is called cultivating Para-citta-ñāṇa but not Sāma-ñāṇa. How does one cultivate Sāma-ñāṇa but not Para-citta-ñāṇa? Answer: An ordinary being without Para-citta-ñāṇa, if one originally possessed or did not possess Lokiya-ñāṇa, and now that Lokiya-ñāṇa is present; an Arhat who is cultivating the edge of Dhukkha-anāgata-ñāṇa (苦未知智邊, edge of Future Knowledge of Suffering) and the edge of Nirodha-anāgata-ñāṇa (習盡未知智邊, edge of Future Knowledge of Cessation), originally possessed Lokiya-ñāṇa, then this is not Para-citta-ñāṇa. If one originally did not possess Lokiya-ñāṇa, and now that Lokiya-ñāṇa is present, then one is not cultivating Para-citta-ñāṇa. This is called cultivating Sāma-ñāṇa but not Para-citta-ñāṇa. How does one cultivate Para-citta-ñāṇa and also cultivate Sāma-ñāṇa? Answer: An ordinary being with Para-citta-ñāṇa, if one originally possessed or did not possess Para-citta-ñāṇa, and now that Para-citta-ñāṇa is present, or if one originally did not possess Lokiya-ñāṇa, and now that Lokiya-ñāṇa is present, then this is not Para-citta-ñāṇa, and one is cultivating Para-citta-ñāṇa; an Arhat who is on the Path
得知他人心智現在前，此是等智；若本不得世俗智現在前，得是時修知他人心智；若本不得無漏智現在前，得是時修知他人心智等智。是謂修知他人心智等智。云何不修知他人心智等智？答曰：所修行苦法智習盡道法智無知他人心智、所修行道未知智學見跡若阿羅漢，本得無漏智現在前，此非知他人心智；若本不得無漏智現在前，得是時不修知他人心智等智；一切無知他人心智凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修知他人心智等智。是謂不修知他人心智等智。若修知他人心智時，彼苦智耶？答曰：或修知他人心智非苦智。云何修知他人心智非苦智？答曰：知他人心智凡夫人，若本得若本不得知他人心智現在前、若本不得世俗智現在前，此非知他人心智；得是時修知他人心智學見跡若阿羅漢，本得知他人心智現在前。是謂修知他人心智非苦智。云何修苦智非知他人心智？答曰：所修行苦法智苦未知智無知他人心智，所修行道未知智學見跡若阿羅漢，本得苦智現在前、若本不得無漏智現在前，不得是時修知他人心智；若本不得世俗智現在前，得是時修苦智非知他人心智。是謂修苦智非知他人心智。云何修知他人心智苦智？答曰：知他人心智所修行道未知智學見跡若阿羅漢，本不得無漏智
【現代漢語翻譯】 現代漢語譯本 如何得知他人心智現在前，這被稱為『等智』（Samānā-jñāna，同等智慧）。如果原本沒有獲得世俗智慧，現在獲得了，這時修習得知他人心智；如果原本沒有獲得無漏智慧，現在獲得了，這時修習得知他人心智等智。這被稱為修習得知他人心智等智。 什麼是不修習得知他人心智等智？回答：所修行的苦法智、習盡道法智無法得知他人心智；所修行的道未知智、有學位的見跡者或阿羅漢，原本獲得無漏智慧，這並非得知他人心智；如果原本沒有獲得無漏智慧，現在沒有修習得知他人心智等智；一切無法得知他人心智的凡夫人、染污心、無記心，進入無想三昧（Asañña-samāpatti，無想定）、滅盡三昧（Nirodha-samāpatti，滅盡定），處於無想天的所有忍，現在都無法修習得知他人心智等智。這被稱為不修習得知他人心智等智。 如果修習得知他人心智時，那是苦智嗎？回答：或者修習得知他人心智，但並非苦智。 如何修習得知他人心智但並非苦智？回答：得知他人心智的凡夫人，如果原本獲得或沒有獲得得知他人心智，現在獲得了，或者原本沒有獲得世俗智慧，這並非得知他人心智；現在修習得知他人心智的有學位的見跡者或阿羅漢，原本得知他人心智。這被稱為修習得知他人心智但並非苦智。 如何修習苦智但並非得知他人心智？回答：所修行的苦法智、苦未知智無法得知他人心智；所修行的道未知智、有學位的見跡者或阿羅漢，原本獲得苦智，或者原本沒有獲得無漏智慧，現在沒有修習得知他人心智；如果原本沒有獲得世俗智慧，現在修習苦智但並非得知他人心智。這被稱為修習苦智但並非得知他人心智。 如何修習得知他人心智和苦智？回答：得知他人心智，所修行的道未知智、有學位的見跡者或阿羅漢，原本沒有獲得無漏智慧
【English Translation】 English version To know another's mind presently, this is called 'equal knowledge' (Samānā-jñāna). If one originally did not attain mundane knowledge and now attains it, at this time, one cultivates knowing another's mind. If one originally did not attain undefiled knowledge and now attains it, at this time, one cultivates knowing another's mind with equal knowledge. This is called cultivating knowing another's mind with equal knowledge. What is not cultivating knowing another's mind with equal knowledge? Answer: The knowledge of suffering-dharma, the knowledge of cessation-dharma, and the knowledge of the path-dharma that are cultivated do not know another's mind. The knowledge of the path-yet-to-be-known, the learner who sees the path, or the Arhat, who originally attained undefiled knowledge, this is not knowing another's mind. If one originally did not attain undefiled knowledge, at this time, one does not cultivate knowing another's mind with equal knowledge. All ordinary people who do not know another's mind, defiled minds, neutral minds, those who enter the Samadhi of Non-Perception (Asañña-samāpatti), the Samadhi of Cessation (Nirodha-samāpatti), and all the acceptances in the Heaven of Non-Perception, presently do not cultivate knowing another's mind with equal knowledge. This is called not cultivating knowing another's mind with equal knowledge. If one cultivates knowing another's mind, is that the knowledge of suffering? Answer: Or one cultivates knowing another's mind, but it is not the knowledge of suffering. How does one cultivate knowing another's mind but not the knowledge of suffering? Answer: The ordinary person who knows another's mind, whether one originally attained or did not attain knowing another's mind, now attains it, or if one originally did not attain mundane knowledge, this is not knowing another's mind. At this time, one cultivates knowing another's mind, the learner who sees the path, or the Arhat, who originally knew another's mind. This is called cultivating knowing another's mind but not the knowledge of suffering. How does one cultivate the knowledge of suffering but not knowing another's mind? Answer: The knowledge of suffering-dharma, the knowledge of suffering-yet-to-be-known that are cultivated do not know another's mind. The knowledge of the path-yet-to-be-known, the learner who sees the path, or the Arhat, who originally attained the knowledge of suffering, or if one originally did not attain undefiled knowledge, at this time, one does not cultivate knowing another's mind. If one originally did not attain mundane knowledge, at this time, one cultivates the knowledge of suffering but not knowing another's mind. This is called cultivating the knowledge of suffering but not knowing another's mind. How does one cultivate knowing another's mind and the knowledge of suffering? Answer: Knowing another's mind, the knowledge of the path-yet-to-be-known, the learner who sees the path, or the Arhat, who originally did not attain undefiled knowledge
、若世俗智現在前，得是時修知他人心智苦智，是謂修知他人心智苦智。◎
阿毗曇八揵度論卷第十一 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八揵度論卷第十二
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯智揵度之四修智跋渠之餘
◎云何不修知他人心智苦智？答曰：所修行習法智習未知智盡法智盡未知智道法智學見跡若阿羅漢，本得無漏智現在前，此非知他人心智苦智；本得世俗智現在前，此非知他人心智；若本不得世俗智現在前，得是時不修知他人心智苦智；一切無知他人心智凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修知他人心智苦智。是謂不修知他人心智苦智。◎若修知他人心智時，彼習智耶？答曰：或修知他人心智非習智。云何修知他人心智非習智？答曰：知他人心智凡夫人，若本得若本不得知他人心智現在前，若本不得世俗智現在前，此非知他人心智，得是時修知他人心智；學見跡若阿羅漢，本得知他人心智現在前。是謂修知他人心智非習智。云何修習智非知他人心智？答曰：所修行習法智習未知智無知他人心智所修行道未知智學見跡若阿羅漢，本得習智現在前、若本不得無漏智現在前，不得是時不修知
【現代漢語翻譯】 現代漢語譯本：如果世俗智（lokiya-ñāṇa，指世間智慧）現在前，於此時修習知他人心智苦智（paracitta-dukkhānupassanā-ñāṇa，指觀察他人內心痛苦的智慧），這被稱為修習知他人心智苦智。
《阿毗曇八揵度論》卷第十一 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八揵度論》卷第十二
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯智揵度之四修智跋渠之餘
如何是不修習知他人心智苦智？答：如果所修行習法智（dharma-jñāna，指對法的智慧）習未知智（anvaya-jñāna，指隨順智慧）盡法智（ksaya-jñāna，指知滅盡的智慧）盡未知智（anutpāda-jñāna，指知不生的智慧）道法智（mārga-jñāna，指對道的智慧）學見跡（śaikṣa-darśana-mārga，指有學位的見道者）或阿羅漢（arhat），原本獲得的無漏智（anāsrava-jñāna，指無煩惱的智慧）現在前，這不是知他人心智苦智；原本獲得的世俗智現在前，這不是知他人心智；如果原本沒有獲得世俗智現在前，於此時不修習知他人心智苦智；一切不知他人心智的凡夫人（pṛthagjana），染污心（sākleśa-citta，指有煩惱的心）無記心（avyākṛta-citta，指非善非惡的心），進入無想三昧（asaṃjñā-samāpatti，指無想定的禪定）、滅盡三昧（nirodha-samāpatti，指滅盡定的禪定），無想天（asaṃjñā-deva，指無想天的眾生）的一切忍（kṣānti，指忍耐）現在前，不修習知他人心智苦智。這被稱為不修習知他人心智苦智。 如果修習知他人心智時，那是習智（sekhā-ñāṇa，指有學智）嗎？答：或者修習知他人心智，但不是習智。如何是修習知他人心智但不是習智？答：知他人心智的凡夫人，如果原本獲得或原本沒有獲得知他人心智現在前，如果原本沒有獲得世俗智現在前，這不是知他人心智，於此時修習知他人心智；學見跡或阿羅漢，原本得知他人心智現在前。這被稱為修習知他人心智但不是習智。如何是修習習智但不是知他人心智？答：所修行習法智習未知智，沒有知他人心智，所修行道未知智，學見跡或阿羅漢，原本獲得習智現在前，如果原本沒有獲得無漏智現在前，不得於此時不修習知
【English Translation】 English version: If mundane knowledge (lokiya-ñāṇa, referring to worldly wisdom) is present, and at that time one cultivates the knowledge of suffering by observing the minds of others (paracitta-dukkhānupassanā-ñāṇa, referring to the wisdom of observing the suffering in others' minds), this is called cultivating the knowledge of suffering by observing the minds of others.
Abhidhamma Aṭṭha-gandha-grantha, Volume 11 Taisho Tripitaka, Volume 26, No. 1543, Abhidhamma Aṭṭha-gandha-grantha
Abhidhamma Aṭṭha-gandha-grantha, Volume 12
Composed by Kātyāyanīputra
Translated by Saṃghadeva, a Tripitaka master from Kashmir during the Fu Qin dynasty, together with Zhu Fonian, the remainder of the fourth section on wisdom, the section on cultivating wisdom.
How is it not cultivating the knowledge of suffering by observing the minds of others? Answer: If one is cultivating and practicing the knowledge of the Dharma (dharma-jñāna, referring to knowledge of the Dharma), the knowledge of following (anvaya-jñāna, referring to sequential knowledge), the knowledge of cessation (ksaya-jñāna, referring to knowledge of extinction), the knowledge of non-arising (anutpāda-jñāna, referring to knowledge of non-origination), the knowledge of the path (mārga-jñāna, referring to knowledge of the path), a learner on the path of seeing (śaikṣa-darśana-mārga, referring to a learner on the path of vision), or an Arhat (arhat), and the originally attained unconditioned knowledge (anāsrava-jñāna, referring to knowledge without defilements) is present, this is not the knowledge of suffering by observing the minds of others; if the originally attained mundane knowledge is present, this is not the knowledge of observing the minds of others; if the originally unattained mundane knowledge is present, at that time one is not cultivating the knowledge of suffering by observing the minds of others; all ordinary people (pṛthagjana) who do not know the minds of others, with defiled minds (sākleśa-citta, referring to minds with afflictions), indeterminate minds (avyākṛta-citta, referring to minds that are neither good nor bad), entering the Samadhi of Non-Perception (asaṃjñā-samāpatti, referring to the meditative state of non-perception), the Samadhi of Cessation (nirodha-samāpatti, referring to the meditative state of cessation), all forbearance (kṣānti, referring to patience) of the gods of the Realm of Non-Perception (asaṃjñā-deva, referring to beings in the Realm of Non-Perception) being present, one is not cultivating the knowledge of suffering by observing the minds of others. This is called not cultivating the knowledge of suffering by observing the minds of others. If one is cultivating the knowledge of observing the minds of others, is that the knowledge of a learner (sekhā-ñāṇa, referring to the knowledge of a trainee)? Answer: Or one is cultivating the knowledge of observing the minds of others, but it is not the knowledge of a learner. How is it cultivating the knowledge of observing the minds of others but not the knowledge of a learner? Answer: An ordinary person who knows the minds of others, whether originally attained or originally unattained, the knowledge of observing the minds of others being present, if the originally unattained mundane knowledge is present, this is not the knowledge of observing the minds of others, at that time one is cultivating the knowledge of observing the minds of others; a learner on the path of seeing or an Arhat, the originally attained knowledge of observing the minds of others being present. This is called cultivating the knowledge of observing the minds of others but not the knowledge of a learner. How is it cultivating the knowledge of a learner but not the knowledge of observing the minds of others? Answer: Cultivating the knowledge of the Dharma of a learner, the knowledge of following of a learner, without the knowledge of observing the minds of others, cultivating the knowledge of the path of a learner, a learner on the path of seeing or an Arhat, the originally attained knowledge of a learner being present, if the originally unattained unconditioned knowledge is present, one is not able to cultivate at that time the knowledge of
他人心智；若本不得世俗智現在前，得是時修習智非知他人心智。是謂修習智非知他人心智。云何修知他人心智習智？答曰：知他人心智所修行道未知智學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修知他人心智習智，是謂修知他人心智習智。云何不修知他人心智習智？答曰：所修行苦法智苦未知智盡法智盡未知智道法智學見跡若阿羅漢，本得無漏智現在前，此非知他人心智；若本不得世俗智現在前，得是時不修知他人心智習智；一切無知他人心智凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修知他人心智習智。是謂不修知他人心智習智。若修知他人心智時，彼盡智耶？答曰：或修知他人心智非盡智。云何修知他人心智非盡智？答曰：知他人心智凡夫人，若本得若本不得知他人心智現在前、若本不得世俗智現在前，此非知他人心智，得是時修知他人心智；學見跡若阿羅漢，本得知他人心智現在前。是謂修知他人心智非盡智。云何修盡智非知他人心智？答曰：所修行盡法智盡未知智無知他人心智、所修行道未知智學見跡若阿羅漢，本得盡智現在前、若本不得無漏智現在前，得是時不修知他人心智；若本不得世俗智現在前，得是時修盡智非知他人心智。是謂修盡智非知他人心智。云
【現代漢語翻譯】 現代漢語譯本 他人心智：如果原本沒有世俗智（lokasanmati-jnana，指符合世俗常識的智慧）顯現，那麼在這種情況下獲得的修習智（bhavana-jnana，指通過修行獲得的智慧）並非是知他人心智。這被稱為修習智非知他人心智。 如何修知他人心智的習智（sekkha-jnana，指有學位的智慧）？答：知他人心智所修行的道，未知智（anagatha-jnana，指未來的智慧），有學位者的見跡（sekha-ditthipada，指有學位者的見解），如果是阿羅漢（arhat，指斷絕煩惱，達到涅槃境界的聖者），原本沒有世俗智，或者無漏智（anasrava-jnana，指沒有煩惱的智慧）顯現，在這種情況下獲得的修知他人心智的習智，這被稱為修知他人心智的習智。 如何不修知他人心智的習智？答：所修行的苦法智（dukkha-dhamma-jnana，指關於苦諦的智慧），苦未知智，盡法智（nirodha-dhamma-jnana，指關於滅諦的智慧），盡未知智，道法智（magga-dhamma-jnana，指關於道諦的智慧），有學位者的見跡，如果是阿羅漢，原本得到無漏智顯現，這並非知他人心智；如果原本沒有世俗智顯現，在這種情況下不修知他人心智的習智；一切不知他人心智的凡夫人（prthagjana，指未開悟的普通人），染污心（saraga-citta，指有染著的心），無記心（avyakrta-citta，指非善非惡的心），進入無想三昧（asanjnasamapatti，指沒有思想的禪定）、滅盡三昧（nirodhasamapatti，指滅盡一切感受和思想的禪定），無想天（asanjnasattva，指沒有思想的有情）的一切忍（ksanti，指忍耐力）顯現，不修知他人心智的習智。這被稱為不修知他人心智的習智。 如果修知他人心智時，那是盡智（khaya-jnana，指斷盡煩惱的智慧）嗎？答：或者修知他人心智並非盡智。 如何修知他人心智並非盡智？答：知他人心智的凡夫人，如果原本得到或者原本沒有得到知他人心智顯現，如果原本沒有得到世俗智顯現，這並非知他人心智，在這種情況下修知他人心智；有學位者的見跡，如果是阿羅漢，原本得知他人心智顯現。這被稱為修知他人心智並非盡智。 如何修盡智並非知他人心智？答：所修行盡法智，盡未知智，無知他人心智，所修行道未知智，有學位者的見跡，如果是阿羅漢，原本得到盡智顯現，如果原本沒有得到無漏智顯現，在這種情況下不修知他人心智；如果原本沒有得到世俗智顯現，在這種情況下修盡智並非知他人心智。這被稱為修盡智並非知他人心智。
【English Translation】 English version Knowing the Minds of Others: If mundane knowledge (lokasanmati-jnana, referring to wisdom conforming to worldly conventions) is not initially present, then the wisdom of cultivation (bhavana-jnana, referring to wisdom gained through practice) acquired at that time is not knowing the minds of others. This is called cultivation wisdom that is not knowing the minds of others. How does one cultivate the learning wisdom (sekkha-jnana, referring to wisdom of a trainee) of knowing the minds of others? Answer: The path practiced to know the minds of others, the wisdom of the unknown (anagatha-jnana, referring to future wisdom), the traces of the learner's view (sekha-ditthipada, referring to the views of a trainee), if an Arhat (arhat, referring to a noble one who has extinguished afflictions and attained Nirvana), mundane knowledge is not initially present, or if unpolluted knowledge (anasrava-jnana, referring to wisdom without defilements) is present, then the learning wisdom of knowing the minds of others is acquired at that time. This is called cultivating the learning wisdom of knowing the minds of others. How does one not cultivate the learning wisdom of knowing the minds of others? Answer: The suffering-dharma knowledge (dukkha-dhamma-jnana, referring to wisdom about the truth of suffering) that is practiced, the unknown knowledge of suffering, the cessation-dharma knowledge (nirodha-dhamma-jnana, referring to wisdom about the truth of cessation), the unknown knowledge of cessation, the path-dharma knowledge (magga-dhamma-jnana, referring to wisdom about the truth of the path), the traces of the learner's view, if an Arhat, unpolluted knowledge is initially present, this is not knowing the minds of others; if mundane knowledge is not initially present, then at that time the learning wisdom of knowing the minds of others is not cultivated; all ordinary people (prthagjana, referring to unenlightened ordinary people) who do not know the minds of others, defiled minds (saraga-citta, referring to minds with attachment), neutral minds (avyakrta-citta, referring to minds that are neither good nor bad), entering the Samadhi of Non-Perception (asanjnasamapatti, referring to a meditative state without thought), the Samadhi of Cessation (nirodhasamapatti, referring to a meditative state ceasing all feelings and thoughts), all endurance (ksanti, referring to patience) of the Heaven of Non-Perception (asanjnasattva, referring to beings without thought) being present, the learning wisdom of knowing the minds of others is not cultivated. This is called not cultivating the learning wisdom of knowing the minds of others. If one cultivates knowing the minds of others, is that the knowledge of exhaustion (khaya-jnana, referring to wisdom of the exhaustion of afflictions)? Answer: Or one cultivates knowing the minds of others but it is not the knowledge of exhaustion. How does one cultivate knowing the minds of others but it is not the knowledge of exhaustion? Answer: Ordinary people who know the minds of others, if knowing the minds of others is initially present or not initially present, if mundane knowledge is not initially present, this is not knowing the minds of others, at that time one cultivates knowing the minds of others; the traces of the learner's view, if an Arhat, knowing the minds of others is initially present. This is called cultivating knowing the minds of others but it is not the knowledge of exhaustion. How does one cultivate the knowledge of exhaustion but it is not knowing the minds of others? Answer: The cessation-dharma knowledge that is practiced, the unknown knowledge of cessation, without knowing the minds of others, the path-unknown knowledge that is practiced, the traces of the learner's view, if an Arhat, the knowledge of exhaustion is initially present, if unpolluted knowledge is not initially present, at that time one does not cultivate knowing the minds of others; if mundane knowledge is not initially present, at that time one cultivates the knowledge of exhaustion but it is not knowing the minds of others. This is called cultivating the knowledge of exhaustion but it is not knowing the minds of others.
何修知他人心智盡智？答曰：知他人心智所修行道未知智學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修知他人心智盡智，是謂修知他人心智盡智。云何不修知他人心智盡智？答曰：所修行苦法智苦未知智習法智習未知智道法智學見跡若阿羅漢，本得無漏智現在前，此非知他人心智盡智；若本得世俗智現在前，此非知他人心智；若本不得世俗智現在前，得是時不修知他人心智盡智；一切無知他人心智凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修知他人心智盡智。是謂不修知他人心智盡智。若修知他人心智時，彼道智耶？答曰：或修知他人心智非道智。云何修知他人心智非道智？答曰：知他人心智凡夫人，若本得若本不得知他人心智現在前、若本不得世俗智現在前，此非知他人心智，得是時修知他人心智；學見跡若阿羅漢，本得知他人心智現在前，此非道智。是謂修知他人心智非道智。云何修道智非知他人心智？答曰：所修行道法智無知他人心智、所修行道未知智學見跡若阿羅漢，本得道智現在前，此非知他人心智；若本不得無漏智現在前，不得是時修知他人心智；若本不得世俗智現在前，得是時修道智非知他人心智。是謂修道智非知他人心智。云何修知他人心智道智？答曰：
【現代漢語翻譯】 現代漢語譯本 如何通過修行瞭解他人的心智和智慧達到極致？回答是：瞭解他人心智所修行的道路，以及未知的智慧、學習、見解的痕跡，如果阿羅漢（A luo han，已證得無生，達到涅槃境界的聖者）原本沒有世俗的智慧，或者沒有無漏智（Wu lou zhi，超越世俗煩惱的智慧）顯現，當獲得這些智慧時，通過修行瞭解他人心智達到極致，這就是通過修行瞭解他人心智達到極致。 什麼是不通過修行瞭解他人心智達到極致？回答是：所修行的苦法智（Ku fa zhi，對苦諦的智慧）和苦未知智（Ku wei zhi zhi，對苦諦未知的智慧），習法智（Xi fa zhi，對集諦的智慧）和習未知智（Xi wei zhi zhi，對集諦未知的智慧），道法智（Dao fa zhi，對道諦的智慧）和學見跡（Xue jian ji，學習和見解的痕跡），如果阿羅漢原本已經獲得無漏智，現在無漏智顯現，這不是通過修行瞭解他人心智達到極致；如果原本獲得世俗的智慧現在顯現，這不是通過修行瞭解他人心智；如果原本沒有獲得世俗的智慧現在顯現，這時不通過修行瞭解他人心智達到極致；一切不瞭解他人心智的凡夫俗子，被染污的心和無記的心，進入無想三昧（Wu xiang san mei，一種沒有思想的禪定狀態）、滅盡三昧（Mie jin san mei，一種完全停止意識活動的禪定狀態），無想天（Wu xiang tian，色界天中的一種，沒有思想）的一切忍（Ren，忍受）顯現，都不通過修行瞭解他人心智達到極致。這就是不通過修行瞭解他人心智達到極致。 如果通過修行瞭解他人心智，那麼這是道智（Dao zhi，對道諦的智慧）嗎？回答是：或者通過修行瞭解他人心智，但不是道智。什麼是通過修行瞭解他人心智但不是道智？回答是：瞭解他人心智的凡夫俗子，如果原本獲得或者原本沒有獲得瞭解他人心智的能力現在顯現，如果原本沒有獲得世俗的智慧現在顯現，這不是瞭解他人心智，這時通過修行瞭解他人心智；學習和見解的痕跡，如果阿羅漢原本獲得瞭解他人心智的能力現在顯現，這不是道智。這就是通過修行瞭解他人心智但不是道智。 什麼是通過修行道智但不是瞭解他人心智？回答是：所修行的道法智沒有了解他人心智，所修行的道未知智（Dao wei zhi zhi，對道諦未知的智慧），學習和見解的痕跡，如果阿羅漢原本獲得道智現在顯現，這不是瞭解他人心智；如果原本沒有獲得無漏智現在顯現，這時不通過修行瞭解他人心智；如果原本沒有獲得世俗的智慧現在顯現，這時通過修行道智但不是瞭解他人心智。這就是通過修行道智但不是瞭解他人心智。 什麼是通過修行瞭解他人心智和道智？回答是：
【English Translation】 English version How does one, through cultivation, know others' minds and wisdom to the utmost? The answer is: Knowing the path cultivated by others' minds, as well as the traces of unknown wisdom, learning, and views. If an Arhat (A luo han, a saint who has attained non-birth and reached Nirvana) originally did not have worldly wisdom, or if non-outflow wisdom (Wu lou zhi, wisdom beyond worldly afflictions) does not manifest, when these wisdoms are obtained, one knows others' minds to the utmost through cultivation. This is called knowing others' minds to the utmost through cultivation. What is not knowing others' minds to the utmost through cultivation? The answer is: The cultivated knowledge of suffering (Ku fa zhi, wisdom regarding the truth of suffering) and the unknown knowledge of suffering (Ku wei zhi zhi, unknown wisdom regarding the truth of suffering), the knowledge of origination (Xi fa zhi, wisdom regarding the truth of the origin of suffering) and the unknown knowledge of origination (Xi wei zhi zhi, unknown wisdom regarding the truth of the origin of suffering), the knowledge of the path (Dao fa zhi, wisdom regarding the truth of the path) and the traces of learning and views (Xue jian ji, traces of learning and views). If an Arhat originally obtained non-outflow wisdom, and now non-outflow wisdom manifests, this is not knowing others' minds to the utmost through cultivation; if worldly wisdom originally obtained now manifests, this is not knowing others' minds; if worldly wisdom was not originally obtained and now manifests, at this time one does not know others' minds to the utmost through cultivation; all ordinary people who do not understand others' minds, with defiled minds and neutral minds, entering the Samadhi of Non-Perception (Wu xiang san mei, a state of meditation without thought), the Samadhi of Cessation (Mie jin san mei, a state of meditation where conscious activity completely ceases), all endurance (Ren, endurance) in the Heaven of Non-Perception (Wu xiang tian, a realm in the Form Realm without thought) manifests, one does not know others' minds to the utmost through cultivation. This is not knowing others' minds to the utmost through cultivation. If one knows others' minds through cultivation, is this the knowledge of the path (Dao zhi, wisdom regarding the truth of the path)? The answer is: Perhaps one knows others' minds through cultivation, but it is not the knowledge of the path. What is knowing others' minds through cultivation but not the knowledge of the path? The answer is: Ordinary people who know others' minds, if they originally obtained or did not originally obtain the ability to know others' minds and it now manifests, if they did not originally obtain worldly wisdom and it now manifests, this is not knowing others' minds, at this time one knows others' minds through cultivation; the traces of learning and views, if an Arhat originally obtained the ability to know others' minds and it now manifests, this is not the knowledge of the path. This is knowing others' minds through cultivation but not the knowledge of the path. What is cultivating the knowledge of the path but not knowing others' minds? The answer is: The cultivated knowledge of the path does not include knowing others' minds, the cultivated unknown knowledge of the path (Dao wei zhi zhi, unknown wisdom regarding the truth of the path), the traces of learning and views, if an Arhat originally obtained the knowledge of the path and it now manifests, this is not knowing others' minds; if non-outflow wisdom was not originally obtained and it now manifests, at this time one does not know others' minds through cultivation; if worldly wisdom was not originally obtained and it now manifests, at this time one cultivates the knowledge of the path but does not know others' minds. This is cultivating the knowledge of the path but not knowing others' minds. What is cultivating both the knowledge of others' minds and the knowledge of the path? The answer is:
知他人心智所修行道未知智學見跡若阿羅漢，本得知他人心智此是道智，若本不得世俗智、若無漏智現在前，得是時修知他人心智道智。是謂修知他人心智道智。云何不修知他人心智道智？答曰：所修行苦法智苦未知智、習法智習未知智、盡法智盡未知智學見跡若阿羅漢，本得無漏智現在前，此非知他人心智道智；若本得世俗智現在前，此非知他人心智；若本不得世俗智現在前，不得是時修知他人心智道智；一切無知他人心智凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修知他人心智道智。是謂不修知他人心智道智。若修等智時，彼苦智耶？答曰：或修等智非苦智。云何修等智非苦智？答曰：凡夫人若本得若本不得世俗智現在前；所修行習盡未知智邊學見跡若阿羅漢，若本得若本不得世俗智現在前，不得是時修苦智。是謂修等智非苦智。云何修苦智非等智？答曰：所修行苦法智學見跡若阿羅漢，本得苦智現在前、若本不得無漏智現在前，不得是時修等智，是謂修苦智非等智。云何修等智苦智？答曰：所修行苦未知智邊學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修等智苦智，是謂修等智苦智。云何不修等智苦智？答曰：所修行習法智盡道法智學見跡若阿羅漢，本得無漏智現在前
【現代漢語翻譯】 現代漢語譯本 知他人心智所修行之道，若未知智、學見跡（Sotapanna-magga，入流道）的阿羅漢（Arahan，證阿羅漢果的人），原本已經獲得知他人心智的能力，這就是道智（Magga-ñana，道智）。如果原本沒有獲得世俗智（Lokiya-ñana，世間智慧），或者無漏智（Lokuttara-ñana，出世間智慧）現在顯現，當獲得這些智慧時，就修習知他人心智的道智。這被稱為修習知他人心智的道智。 什麼是不修習知他人心智的道智呢？回答：所修行的苦法智（Dukkha-dhamma-ñana，知苦之法智）、苦未知智（Dukkha-anunaya-ñana，隨順於苦的未知智）、習法智（Samudaya-dhamma-ñana，知集之法智）、習未知智（Samudaya-anunaya-ñana，隨順於集的未知智）、盡法智（Nirodha-dhamma-ñana，知滅之法智）、盡未知智（Nirodha-anunaya-ñana，隨順於滅的未知智），學見跡的阿羅漢，原本已經獲得無漏智現在顯現，這不是知他人心智的道智；如果原本獲得世俗智現在顯現，這不是知他人心智；如果原本沒有獲得世俗智現在顯現，就不能在那個時候修習知他人心智的道智；一切不知他人心智的凡夫，染污心（Kilesa-citta，煩惱心）、無記心（Abyakata-citta，非善非惡的心），進入無想三昧（Asañña-samapatti，無想定）、滅盡三昧（Nirodha-samapatti，滅盡定），無想天（Asaññasatta，無想有情天）的一切忍（Khanti，忍）現在顯現，都不修習知他人心智的道智。這被稱為不修習知他人心智的道智。 如果修習等智（Sama-ñana，平等智）時，那是苦智（Dukkha-ñana，苦智）嗎？回答：或者修習等智，但不是苦智。什麼是修習等智但不是苦智呢？回答：凡夫如果原本獲得或者原本沒有獲得世俗智現在顯現；所修行的習盡未知智（Samudaya-nirodha-anunaya-ñana，隨順於集滅的未知智）邊，學見跡的阿羅漢，如果原本獲得或者原本沒有獲得世俗智現在顯現，就不能在那個時候修習苦智。這被稱為修習等智但不是苦智。 什麼是修習苦智但不是等智呢？回答：所修行的苦法智，學見跡的阿羅漢，原本獲得苦智現在顯現，或者原本沒有獲得無漏智現在顯現，就不能在那個時候修習等智，這被稱為修習苦智但不是等智。 什麼是修習等智和苦智呢？回答：所修行的苦未知智邊，學見跡的阿羅漢，原本沒有獲得世俗智，或者無漏智現在顯現，當獲得這些智慧時，就修習等智和苦智，這被稱為修習等智和苦智。 什麼是不修習等智和苦智呢？回答：所修行的習法智、盡法智、道法智（Magga-dhamma-ñana，知道之法智），學見跡的阿羅漢，原本獲得無漏智現在顯現
【English Translation】 English version Knowing the minds of others, the path being practiced, if the knowledge of the unknown, the path of learning and seeing (Sotapanna-magga, the path of stream-entry) of an Arahan (Arahan, one who has attained Arahatship), who originally possessed the ability to know the minds of others, this is the Path Knowledge (Magga-ñana, Path Knowledge). If one did not originally possess mundane knowledge (Lokiya-ñana, worldly knowledge), or if unconditioned knowledge (Lokuttara-ñana, supramundane knowledge) is now present, when these knowledges are attained, one cultivates the Path Knowledge of knowing the minds of others. This is called cultivating the Path Knowledge of knowing the minds of others. What is not cultivating the Path Knowledge of knowing the minds of others? Answer: The practice of the Knowledge of the Dharma of Suffering (Dukkha-dhamma-ñana, Knowledge of the Dharma of Suffering), the Unknown Knowledge of Suffering (Dukkha-anunaya-ñana, Unknown Knowledge conforming to Suffering), the Knowledge of the Dharma of Origin (Samudaya-dhamma-ñana, Knowledge of the Dharma of Origin), the Unknown Knowledge of Origin (Samudaya-anunaya-ñana, Unknown Knowledge conforming to Origin), the Knowledge of the Dharma of Cessation (Nirodha-dhamma-ñana, Knowledge of the Dharma of Cessation), the Unknown Knowledge of Cessation (Nirodha-anunaya-ñana, Unknown Knowledge conforming to Cessation), the Arahan on the path of learning and seeing, who originally possessed unconditioned knowledge now present, this is not the Path Knowledge of knowing the minds of others; if one originally possessed mundane knowledge now present, this is not knowing the minds of others; if one did not originally possess mundane knowledge now present, one cannot at that time cultivate the Path Knowledge of knowing the minds of others; all ordinary people who do not know the minds of others, with defiled minds (Kilesa-citta, defiled mind), neutral minds (Abyakata-citta, neither wholesome nor unwholesome mind), entering the Samadhi of Non-Perception (Asañña-samapatti, Samadhi of Non-Perception), the Samadhi of Cessation (Nirodha-samapatti, Samadhi of Cessation), all the patience (Khanti, patience) of the Heaven of Non-Perception (Asaññasatta, Heaven of Non-Perception) now present, do not cultivate the Path Knowledge of knowing the minds of others. This is called not cultivating the Path Knowledge of knowing the minds of others. If one is cultivating Equal Knowledge (Sama-ñana, Equal Knowledge), is that the Knowledge of Suffering (Dukkha-ñana, Knowledge of Suffering)? Answer: Or one is cultivating Equal Knowledge, but it is not the Knowledge of Suffering. What is cultivating Equal Knowledge but not the Knowledge of Suffering? Answer: Ordinary people, if they originally possessed or did not originally possess mundane knowledge now present; on the side of the Unknown Knowledge of the Cessation of Origin (Samudaya-nirodha-anunaya-ñana, Unknown Knowledge conforming to the Cessation of Origin) being practiced, the Arahan on the path of learning and seeing, if they originally possessed or did not originally possess mundane knowledge now present, cannot at that time cultivate the Knowledge of Suffering. This is called cultivating Equal Knowledge but not the Knowledge of Suffering. What is cultivating the Knowledge of Suffering but not Equal Knowledge? Answer: The Knowledge of the Dharma of Suffering being practiced, the Arahan on the path of learning and seeing, who originally possessed the Knowledge of Suffering now present, or did not originally possess unconditioned knowledge now present, cannot at that time cultivate Equal Knowledge, this is called cultivating the Knowledge of Suffering but not Equal Knowledge. What is cultivating both Equal Knowledge and the Knowledge of Suffering? Answer: On the side of the Unknown Knowledge of Suffering being practiced, the Arahan on the path of learning and seeing, who did not originally possess mundane knowledge, or unconditioned knowledge is now present, when these knowledges are attained, one cultivates both Equal Knowledge and the Knowledge of Suffering, this is called cultivating both Equal Knowledge and the Knowledge of Suffering. What is not cultivating both Equal Knowledge and the Knowledge of Suffering? Answer: The Knowledge of the Dharma of Origin, the Knowledge of the Dharma of Cessation, the Knowledge of the Dharma of the Path (Magga-dhamma-ñana, Knowledge of the Dharma of the Path) being practiced, the Arahan on the path of learning and seeing, who originally possessed unconditioned knowledge now present
，此非苦智；一切染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修等智苦智。是謂不修等智苦智。若修等智時，彼習智耶？答曰：或修等智非習智。云何修等智非習智？答曰：凡夫人若本得若本不得世俗智現在前；所修行苦未知智邊盡未知智邊學見跡若阿羅漢，本得若本不得世俗智現在前，得是時不修習智。是謂修等智非習智。云何修習智非等智？答曰：所修行習法智道未知智學見跡若阿羅漢，本得習智現在前、若本不得無漏智現在前，得是時不修等智，是謂修習智非等智。云何修等智習智？答曰：所修行習未知智邊學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修等智習智，是謂修等智習智。云何不修等智習智？答曰：所修行苦法智盡道法智學見跡若阿羅漢，本得無漏智現在前，此非習智；一切染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修等智習智。是謂不修等智習智。若修等智時，彼盡智耶？答曰：或修等智非盡智。云何修等智非盡智？答曰：凡夫人若本得若本不得世俗智現在前；所修行苦未知智邊習未知智邊學見跡若阿羅漢，若本得若本不得世俗智現在前，得是時不修盡智。是謂修等智非盡智。云何修盡智非等智？答曰：所修行盡法智道未知智學見跡若阿羅
【現代漢語翻譯】 現代漢語譯本 此非苦智（duhkha-jnana，對苦的智慧）；一切染污心、無記心，入無想三昧（asamjna-samadhi，無思想的禪定）、滅盡三昧（nirodha-samapatti，止滅一切感受和認知的禪定），無想天（asamjna-deva，無想境界的天界）一切忍（ksanti，忍耐）現在前，不修等智苦智（samata-jnana duhkha-jnana，平等智慧的苦智）。是謂不修等智苦智。 若修等智時，彼習智（samudaya-jnana，對集（苦的根源）的智慧）耶？答曰：或修等智非習智。云何修等智非習智？答曰：凡夫人若本得若本不得世俗智（laukika-jnana，世俗的智慧）現在前；所修行苦未知智邊、盡未知智邊學見跡若阿羅漢（arhat，已證得涅槃的聖者），本得若本不得世俗智現在前，得是時不修習智。是謂修等智非習智。 云何修習智非等智？答曰：所修行習法智（samudaya-dharma-jnana，對集諦的法智）、道未知智（marga-anvaya-jnana，對道諦的類智）學見跡若阿羅漢，本得習智現在前、若本不得無漏智（anasrava-jnana，無煩惱的智慧）現在前，得是時不修等智，是謂修習智非等智。 云何修等智習智？答曰：所修行習未知智邊學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修等智習智，是謂修等智習智。 云何不修等智習智？答曰：所修行苦法智（duhkha-dharma-jnana，對苦諦的法智）、盡道法智（nirodha-dharma-jnana，對滅諦和道諦的法智）學見跡若阿羅漢，本得無漏智現在前，此非習智；一切染污心、無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修等智習智。是謂不修等智習智。 若修等智時，彼盡智（nirodha-jnana，對滅（苦的止息）的智慧）耶？答曰：或修等智非盡智。云何修等智非盡智？答曰：凡夫人若本得若本不得世俗智現在前；所修行苦未知智邊、習未知智邊學見跡若阿羅漢，若本得若本不得世俗智現在前，得是時不修盡智。是謂修等智非盡智。 云何修盡智非等智？答曰：所修行盡法智（nirodha-dharma-jnana，對滅諦的法智）、道未知智（marga-anvaya-jnana，對道諦的類智）學見跡若阿羅
【English Translation】 English version This is not duhkha-jnana (wisdom of suffering); all defiled minds, neutral minds, entering asamjna-samadhi (meditation without thought), nirodha-samapatti (meditation of cessation), all ksanti (patience) of Asamjna-deva (realm of no-thought gods) being present, not cultivating samata-jnana duhkha-jnana (equanimity wisdom of suffering). This is called not cultivating samata-jnana duhkha-jnana. When cultivating samata-jnana, is it samudaya-jnana (wisdom of origin)? The answer is: sometimes cultivating samata-jnana is not samudaya-jnana. How is cultivating samata-jnana not samudaya-jnana? The answer is: if ordinary people, whether they originally attained or did not originally attain laukika-jnana (worldly wisdom), are present; those who cultivate duhkha-anvaya-jnana (subsequent wisdom of suffering), nirodha-anvaya-jnana (subsequent wisdom of cessation), those in the stage of learning and seeing the path, if arhats (one who has attained nirvana), whether they originally attained or did not originally attain laukika-jnana, are present, at the time of attainment, they do not cultivate samudaya-jnana. This is called cultivating samata-jnana but not samudaya-jnana. How is cultivating samudaya-jnana not samata-jnana? The answer is: those who cultivate samudaya-dharma-jnana (dharma wisdom of origin), marga-anvaya-jnana (subsequent wisdom of the path), those in the stage of learning and seeing the path, if arhats, if they originally attained samudaya-jnana being present, or if they did not originally attain anasrava-jnana (wisdom without outflows) being present, at the time of attainment, they do not cultivate samata-jnana. This is called cultivating samudaya-jnana but not samata-jnana. How is cultivating samata-jnana also samudaya-jnana? The answer is: those who cultivate samudaya-anvaya-jnana (subsequent wisdom of origin), those in the stage of learning and seeing the path, if arhats, if they did not originally attain laukika-jnana, or if anasrava-jnana is present, at the time of attainment, they cultivate samata-jnana and samudaya-jnana. This is called cultivating samata-jnana and samudaya-jnana. How is not cultivating samata-jnana but cultivating samudaya-jnana? The answer is: those who cultivate duhkha-dharma-jnana (dharma wisdom of suffering), nirodha-dharma-jnana (dharma wisdom of cessation) and marga-dharma-jnana (dharma wisdom of the path), those in the stage of learning and seeing the path, if arhats, if they originally attained anasrava-jnana being present, this is not samudaya-jnana; all defiled minds, neutral minds, entering asamjna-samadhi, nirodha-samapatti, all ksanti of Asamjna-deva being present, not cultivating samata-jnana and samudaya-jnana. This is called not cultivating samata-jnana and samudaya-jnana. When cultivating samata-jnana, is it nirodha-jnana (wisdom of cessation)? The answer is: sometimes cultivating samata-jnana is not nirodha-jnana. How is cultivating samata-jnana not nirodha-jnana? The answer is: if ordinary people, whether they originally attained or did not originally attain laukika-jnana being present; those who cultivate duhkha-anvaya-jnana, samudaya-anvaya-jnana, those in the stage of learning and seeing the path, if arhats, whether they originally attained or did not originally attain laukika-jnana being present, at the time of attainment, they do not cultivate nirodha-jnana. This is called cultivating samata-jnana but not nirodha-jnana. How is cultivating nirodha-jnana not samata-jnana? The answer is: those who cultivate nirodha-dharma-jnana, marga-anvaya-jnana, those in the stage of learning and seeing the path, if arha
漢，本得盡智現在前、若本不得無漏智現在前，得是時不修等智，是謂修盡智非等智。云何修等智盡智？答曰：所修行盡未知智邊學見跡若阿羅漢，若本不得世俗智、若無漏智現在前，得是時修等智盡智，是謂修等智盡智。云何不修等智盡智？答曰：所修行苦法智習法智道法智學見跡若阿羅漢，本得無漏智現在前，此非盡智；一切染污心無記心，入無想定、滅盡定，無想天一切忍現在前，不修等智盡智。是謂不修等智盡智。若修等智時，彼道智耶？答曰：或修等智非道智。云何修等智非道智？答曰：凡夫人若本得若本不得世俗智現在前；所修行苦未知智邊習盡未知智邊學見跡若阿羅漢，若本得若本不得世俗智現在前，得是時不修道智。是謂修等智非道智。云何修道智非等智？答曰：所修行道法智道未知智學見跡若阿羅漢，本得道智現在前、若本不得無漏智現在前，得是時不修等智，是謂修道智非等智。云何修等智道智？答曰：學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修等智道智，是謂修等智道智。云何不修等智道智？答曰：所修行苦法智習法智盡法智學見跡若阿羅漢，本得無漏智現在前，此非道智；一切染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修等智道智。是謂不修等智道智
【現代漢語翻譯】 現代漢語譯本 漢，什麼是修習盡智（Ksayajnananutpāda，對已盡煩惱的智慧）而非等智（Samatājñāna，平等智慧）？答：如果原本已經獲得盡智現在前，或者原本沒有獲得無漏智（Anāsravajñāna，沒有煩惱的智慧）現在前，在這種情況下修習盡智，而不是等智，這就是修習盡智而非等智。什麼是修習等智盡智？答：所修行的盡未知智（Ksayajnananutpādajñāna，關於煩惱已盡的未知之智）的邊緣，正在學習的見道者（Śaiksa-darśanamārga，處於見道位的修行者），或者阿羅漢（Arhat，已證得解脫的聖者），如果原本沒有獲得世俗智（Samvrtijnana，世俗的智慧），或者無漏智現在前，在這種情況下修習等智盡智，這就是修習等智盡智。 什麼是不修習等智盡智？答：所修行的苦法智（Duhkha-dharma-jñāna，對苦諦的智慧），習法智（Samudaya-dharma-jñāna，對集諦的智慧），道法智（Marga-dharma-jñāna，對道諦的智慧），正在學習的見道者，或者阿羅漢，原本已經獲得無漏智現在前，這並非盡智；一切染污心（Saklesacitta，被煩惱染污的心），無記心（Avyākrta-citta，非善非惡的心），進入無想定（Asamjñāsamāpatti，無想定的禪定）、滅盡定（Nirodhasamāpatti，滅盡定的禪定），無想天（Asamjñādeva，無想天的眾生）的一切忍（Ksanti，忍），現在前，不修習等智盡智。這就是不修習等智盡智。如果修習等智時，是否也在修習道智（Marga-jñāna，對道諦的智慧）呢？答：或者修習等智而非道智。 什麼是修習等智而非道智？答：凡夫，如果原本獲得或者原本沒有獲得世俗智現在前；所修行的苦未知智的邊緣，習盡未知智的邊緣，正在學習的見道者，或者阿羅漢，如果原本獲得或者原本沒有獲得世俗智現在前，在這種情況下不修習道智。這就是修習等智而非道智。什麼是修習道智而非等智？答：所修行的道法智，道未知智，正在學習的見道者，或者阿羅漢，原本已經獲得道智現在前，或者原本沒有獲得無漏智現在前，在這種情況下不修習等智，這就是修習道智而非等智。什麼是修習等智道智？答：正在學習的見道者，或者阿羅漢，原本沒有獲得世俗智，或者無漏智現在前，在這種情況下修習等智道智，這就是修習等智道智。 什麼是不修習等智道智？答：所修行的苦法智，習法智，盡法智（Nirodha-dharma-jñāna，對滅諦的智慧），正在學習的見道者，或者阿羅漢，原本已經獲得無漏智現在前，這並非道智；一切染污心，無記心，進入無想三昧（Asamjñā-samādhi，無想三昧）、滅盡三昧（Nirodha-samādhi，滅盡三昧），無想天的一切忍，現在前，不修習等智道智。這就是不修習等智道智。
【English Translation】 English version O Bhadanta, what is it to cultivate Ksayajnananutpāda (wisdom of non-arising of exhaustion), but not Samatājñāna (wisdom of equanimity)? Answer: If one originally possesses Ksayajnana presently, or if one originally does not possess Anāsravajñāna (untainted wisdom) presently, then at that time, one cultivates Ksayajnananutpāda, but not Samatājñāna. This is called cultivating Ksayajnananutpāda but not Samatājñāna. What is it to cultivate both Samatājñāna and Ksayajnananutpāda? Answer: Those who cultivate the edge of Ksayajnananutpādajñāna (wisdom of non-arising of exhaustion), Śaiksa-darśanamārga (trainee on the path of seeing), or Arhat (one who has attained liberation), if they originally do not possess Samvrtijnana (conventional wisdom), or if Anāsravajñāna is presently active, then at that time, they cultivate both Samatājñāna and Ksayajnananutpāda. This is called cultivating both Samatājñāna and Ksayajnananutpāda. What is it not to cultivate both Samatājñāna and Ksayajnananutpāda? Answer: Those who cultivate Duhkha-dharma-jñāna (wisdom of the truth of suffering), Samudaya-dharma-jñāna (wisdom of the truth of origin), Marga-dharma-jñāna (wisdom of the truth of the path), Śaiksa-darśanamārga, or Arhat, if they originally possess Anāsravajñāna presently, this is not Ksayajnananutpāda; all Saklesacitta (defiled minds), Avyākrta-citta (unspecified minds), entering Asamjñāsamāpatti (attainment of non-perception), Nirodhasamāpatti (attainment of cessation), all Ksanti (patience) of Asamjñādeva (devas of non-perception) presently, do not cultivate both Samatājñāna and Ksayajnananutpāda. This is called not cultivating both Samatājñāna and Ksayajnananutpāda. When cultivating Samatājñāna, is one also cultivating Marga-jñāna (wisdom of the path)? Answer: One may cultivate Samatājñāna but not Marga-jñāna. What is it to cultivate Samatājñāna but not Marga-jñāna? Answer: Ordinary people, if they originally possess or do not possess Samvrtijnana presently; those who cultivate the edge of Duhkha-anutpāda-jñāna, the edge of Samudaya-nirodha-jñāna, Śaiksa-darśanamārga, or Arhat, if they originally possess or do not possess Samvrtijnana presently, then at that time, they do not cultivate Marga-jñāna. This is called cultivating Samatājñāna but not Marga-jñana. What is it to cultivate Marga-jñāna but not Samatājñāna? Answer: Those who cultivate Marga-dharma-jñāna, Marga-anutpāda-jñāna, Śaiksa-darśanamārga, or Arhat, if they originally possess Marga-jñāna presently, or if they originally do not possess Anāsravajñāna presently, then at that time, they do not cultivate Samatājñāna. This is called cultivating Marga-jñāna but not Samatājñāna. What is it to cultivate both Samatājñāna and Marga-jñāna? Answer: Śaiksa-darśanamārga, or Arhat, if they originally do not possess Samvrtijnana, or if Anāsravajñāna is presently active, then at that time, they cultivate both Samatājñāna and Marga-jñāna. This is called cultivating both Samatājñāna and Marga-jñāna. What is it not to cultivate both Samatājñāna and Marga-jñāna? Answer: Those who cultivate Duhkha-dharma-jñāna, Samudaya-dharma-jñāna, Nirodha-dharma-jñāna (wisdom of the truth of cessation), Śaiksa-darśanamārga, or Arhat, if they originally possess Anāsravajñāna presently, this is not Marga-jñāna; all defiled minds, unspecified minds, entering Asamjñā-samādhi (samadhi of non-perception), Nirodha-samādhi (samadhi of cessation), all patience of Asamjñādeva, presently, do not cultivate both Samatājñāna and Marga-jñāna. This is called not cultivating both Samatājñāna and Marga-jñāna.
。若修苦智時，彼習智耶？答曰：或修苦智非習智。云何修苦智非習智？答曰：所修行苦法智苦未知智學見跡若阿羅漢，本得苦智現在前，是謂修苦智非習智。云何修習智非苦智？答曰：所修行習法智習未知智學見跡若阿羅漢，本得習智現在前，是謂修習智非苦智。云何修苦智習智？答曰：所修行道未知智學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修苦智習智，是謂修苦智習智。云何不修苦智習智？答曰：所修行盡法智盡未知智道法智學見跡若阿羅漢，本得無漏智現在前，此非苦智習智；若本得若本不得世俗智現在前，不得是時修苦智習智；是謂不修苦智習智一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修苦智習智。是謂不修苦智習智。若修苦智時，彼盡智耶？答曰：或修苦智非盡智。云何修苦智非盡智？答曰：所修行苦法智苦未知智學見跡若阿羅漢，本得苦智現在前，是謂修苦智非盡智。云何修盡智非苦智？答曰：所修行盡法智盡未知智學見跡若阿羅漢，本得盡智現在前，是謂修盡智非苦智。云何修苦智盡智？答曰：所修行道未知智學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修苦智盡智，是謂修苦智盡智。云何不修苦智盡智？答曰：所修行習法智習未知
【現代漢語翻譯】 現代漢語譯本 若修習苦智（dukkha-ñāṇa，對苦諦的智慧）時，是同時修習習智（samudaya-ñāṇa，對集諦的智慧）嗎？答：或者修習苦智而非習智。 如何是修習苦智而非習智？答：所修行的苦法智（dukkha-dhamma-ñāṇa，對苦諦之法的智慧）、苦未知智（dukkha-anvaya-ñāṇa，隨苦諦而生的智慧），以及有學位者的見道跡（dassanāmagga，見道之路徑），若阿羅漢（arahant，已證悟者）先前已得苦智現在生起，這便是修習苦智而非習智。 如何是修習習智而非苦智？答：所修行的習法智（samudaya-dhamma-ñāṇa，對集諦之法的智慧）、習未知智（samudaya-anvaya-ñāṇa，隨集諦而生的智慧），以及有學位者的見道跡，若阿羅漢先前已得習智現在生起，這便是修習習智而非苦智。 如何是修習苦智和習智？答：所修行的道未知智（magga-anvaya-ñāṇa，隨道諦而生的智慧），以及有學位者的見道跡，若阿羅漢先前未得世俗智（lokiya-ñāṇa，世間智慧）、若無漏智（lokuttara-ñāṇa，出世間智慧）現在生起，得到這些智慧時便是修習苦智和習智，這便是修習苦智和習智。 如何是不修習苦智和習智？答：所修行的滅法智（nirodha-dhamma-ñāṇa，對滅諦之法的智慧）、滅未知智（nirodha-anvaya-ñāṇa，隨滅諦而生的智慧）、道法智（magga-dhamma-ñāṇa，對道諦之法的智慧），以及有學位者的見道跡，若阿羅漢先前已得無漏智現在生起，這並非苦智和習智；若先前已得或未得世俗智現在生起，未得到這些智慧時便不修習苦智和習智；這便是不修習苦智和習智。一切凡夫（puthujjana，未開悟者）的染污心（kilesa-citta，被煩惱染污的心）、無記心（abyākata-citta，非善非惡的心），進入無想三昧（asaññasamāpatti，無想禪定）、滅盡三昧（nirodhasamāpatti，滅盡定），無想天（asaññasatta-deva，無想有情天）的一切忍（khanti，忍耐）現在生起，不修習苦智和習智。這便是不修習苦智和習智。 若修習苦智時，是同時修習盡智（nirodha-ñāṇa，對滅諦的智慧）嗎？答：或者修習苦智而非盡智。 如何是修習苦智而非盡智？答：所修行的苦法智、苦未知智，以及有學位者的見道跡，若阿羅漢先前已得苦智現在生起，這便是修習苦智而非盡智。 如何是修習盡智而非苦智？答：所修行的滅法智、滅未知智，以及有學位者的見道跡，若阿羅漢先前已得盡智現在生起，這便是修習盡智而非苦智。 如何是修習苦智和盡智？答：所修行的道未知智，以及有學位者的見道跡，若阿羅漢先前未得世俗智、若無漏智現在生起，得到這些智慧時便是修習苦智和盡智，這便是修習苦智和盡智。 如何是不修習苦智和盡智？答：所修行的習法智、習未知
【English Translation】 English version When cultivating the knowledge of suffering (dukkha-ñāṇa), is one also cultivating the knowledge of origin (samudaya-ñāṇa)? The answer is: one may cultivate the knowledge of suffering without cultivating the knowledge of origin. How does one cultivate the knowledge of suffering without cultivating the knowledge of origin? The answer is: when cultivating the knowledge of the law of suffering (dukkha-dhamma-ñāṇa), the knowledge of suffering by inference (dukkha-anvaya-ñāṇa), and the path of seeing (dassanāmagga) of a learner (sekha), if an arahant (arahant) has previously attained the knowledge of suffering and it arises in the present, this is cultivating the knowledge of suffering without cultivating the knowledge of origin. How does one cultivate the knowledge of origin without cultivating the knowledge of suffering? The answer is: when cultivating the knowledge of the law of origin (samudaya-dhamma-ñāṇa), the knowledge of origin by inference (samudaya-anvaya-ñāṇa), and the path of seeing of a learner, if an arahant has previously attained the knowledge of origin and it arises in the present, this is cultivating the knowledge of origin without cultivating the knowledge of suffering. How does one cultivate both the knowledge of suffering and the knowledge of origin? The answer is: when cultivating the knowledge of the path by inference (magga-anvaya-ñāṇa), and the path of seeing of a learner, if an arahant has not previously attained mundane knowledge (lokiya-ñāṇa) or supramundane knowledge (lokuttara-ñāṇa) and it arises in the present, one is then cultivating both the knowledge of suffering and the knowledge of origin; this is cultivating both the knowledge of suffering and the knowledge of origin. How does one not cultivate both the knowledge of suffering and the knowledge of origin? The answer is: when cultivating the knowledge of the law of cessation (nirodha-dhamma-ñāṇa), the knowledge of cessation by inference (nirodha-anvaya-ñāṇa), the knowledge of the law of the path (magga-dhamma-ñāṇa), and the path of seeing of a learner, if an arahant has previously attained supramundane knowledge and it arises in the present, this is neither the knowledge of suffering nor the knowledge of origin; if mundane knowledge arises in the present, whether previously attained or not, one is not then cultivating both the knowledge of suffering and the knowledge of origin; this is not cultivating both the knowledge of suffering and the knowledge of origin. All defiled minds (kilesa-citta) and neutral minds (abyākata-citta) of ordinary people (puthujjana), entering the state of non-perception (asaññasamāpatti) and the cessation of perception and feeling (nirodhasamāpatti), all endurance (khanti) arising in the heaven of non-percipient beings (asaññasatta-deva), do not cultivate both the knowledge of suffering and the knowledge of origin. This is not cultivating both the knowledge of suffering and the knowledge of origin. When cultivating the knowledge of suffering, is one also cultivating the knowledge of cessation (nirodha-ñāṇa)? The answer is: one may cultivate the knowledge of suffering without cultivating the knowledge of cessation. How does one cultivate the knowledge of suffering without cultivating the knowledge of cessation? The answer is: when cultivating the knowledge of the law of suffering, the knowledge of suffering by inference, and the path of seeing of a learner, if an arahant has previously attained the knowledge of suffering and it arises in the present, this is cultivating the knowledge of suffering without cultivating the knowledge of cessation. How does one cultivate the knowledge of cessation without cultivating the knowledge of suffering? The answer is: when cultivating the knowledge of the law of cessation, the knowledge of cessation by inference, and the path of seeing of a learner, if an arahant has previously attained the knowledge of cessation and it arises in the present, this is cultivating the knowledge of cessation without cultivating the knowledge of suffering. How does one cultivate both the knowledge of suffering and the knowledge of cessation? The answer is: when cultivating the knowledge of the path by inference, and the path of seeing of a learner, if an arahant has not previously attained mundane knowledge or supramundane knowledge and it arises in the present, one is then cultivating both the knowledge of suffering and the knowledge of cessation; this is cultivating both the knowledge of suffering and the knowledge of cessation. How does one not cultivate both the knowledge of suffering and the knowledge of cessation? The answer is: when cultivating the knowledge of the law of origin, the knowledge of origin by inference
智道法智學見跡若阿羅漢，本得無漏智現在前，此非苦智盡智；若本得若本不得世俗智現在前，不得是時修苦智盡智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修苦智盡智。是謂不修苦智盡智。若修苦智時，彼道智耶？答曰：或修苦智非道智。云何修苦智非道智？答曰：所修行苦法智苦未知智學見跡若阿羅漢，本得苦智現在前，是謂修苦智非道智。云何修道智非苦智？答曰：所修行道法智學見跡若阿羅漢，本得道智現在前，是謂修道智非苦智。云何修苦智道智？答曰：所修行道未知智學見跡若阿羅漢，本不得無漏智、若世俗智現在前，得是時修苦智道智，是謂修苦智道智。云何不修苦智道智？答曰：所修行習法智習未知智盡法智盡未知智學見跡若阿羅漢，本得無漏智現在前，此非苦智道智；若本得若本不得世俗智現在前，不得是時修苦智道智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修苦智道智。是謂不修苦智道智。若修習智時，彼盡智耶？答曰：或修習智非盡智。云何修習智非盡智？答曰：所修行習法智習未知智學見跡若阿羅漢，本得習智現在前，是謂修習智非盡智。云何修盡智非習智？答曰：所修行盡法智盡未知智學見跡若阿羅漢，本得盡智
【現代漢語翻譯】 現代漢語譯本 智者以道法智和學見跡（Sotapanna-magga, Sakadagami-magga）的阿羅漢身份，原本獲得的無漏智慧現在顯現，這不是苦智和盡智；如果原本獲得或原本未獲得世俗智慧現在顯現，那麼此時不能修習苦智和盡智；一切凡夫的染污心和無記心，進入無想三昧、滅盡三昧，以及無想天的一切忍現在顯現，都不能修習苦智和盡智。這被稱為不修習苦智和盡智。 如果修習苦智時，那是道智嗎？回答是：或者修習苦智但不是道智。如何修習苦智但不是道智呢？回答是：所修行的苦法智、苦未知智，以及學見跡的阿羅漢，原本獲得的苦智現在顯現，這被稱為修習苦智但不是道智。如何修習道智但不是苦智呢？回答是：所修行的道法智，以及學見跡的阿羅漢，原本獲得的道智現在顯現，這被稱為修習道智但不是苦智。如何修習苦智和道智呢？回答是：所修行的道未知智，以及學見跡的阿羅漢，原本沒有獲得無漏智慧，或者世俗智慧現在顯現，此時可以修習苦智和道智，這被稱為修習苦智和道智。如何不修習苦智和道智呢？回答是：所修行的習法智、習未知智、盡法智、盡未知智，以及學見跡的阿羅漢，原本獲得的無漏智慧現在顯現，這不是苦智和道智；如果原本獲得或原本未獲得世俗智慧現在顯現，那麼此時不能修習苦智和道智；一切凡夫的染污心和無記心，進入無想三昧、滅盡三昧，以及無想天的一切忍現在顯現，都不能修習苦智和道智。這被稱為不修習苦智和道智。 如果修習習智時，那是盡智嗎？回答是：或者修習習智但不是盡智。如何修習習智但不是盡智呢？回答是：所修行的習法智、習未知智，以及學見跡的阿羅漢，原本獲得的習智現在顯現，這被稱為修習習智但不是盡智。如何修習盡智但不是習智呢？回答是：所修行的盡法智、盡未知智，以及學見跡的阿羅漢，原本獲得的盡智
【English Translation】 English version When a wise person, an Arhat who has attained the Path of Seeing (Sotapanna-magga, Sakadagami-magga) through knowledge of the Dharma and the Path, has the originally attained un-outflowed wisdom manifest, this is not the knowledge of suffering or the knowledge of cessation; if the worldly wisdom that was originally attained or not originally attained manifests now, then one cannot cultivate the knowledge of suffering or the knowledge of cessation at this time; all ordinary people with defiled minds and neutral minds, entering the Samadhi of Non-Perception, the Samadhi of Cessation, and all the acceptances of the Heaven of Non-Perception manifesting now, cannot cultivate the knowledge of suffering or the knowledge of cessation. This is called not cultivating the knowledge of suffering or the knowledge of cessation. If one is cultivating the knowledge of suffering, is that the knowledge of the Path? The answer is: one may be cultivating the knowledge of suffering but not the knowledge of the Path. How does one cultivate the knowledge of suffering but not the knowledge of the Path? The answer is: the knowledge of the Dharma of Suffering, the knowledge of the Unknowing of Suffering that is being cultivated, and the Arhat who has attained the Path of Seeing, with the originally attained knowledge of suffering manifesting now, this is called cultivating the knowledge of suffering but not the knowledge of the Path. How does one cultivate the knowledge of the Path but not the knowledge of suffering? The answer is: the knowledge of the Dharma of the Path that is being cultivated, and the Arhat who has attained the Path of Seeing, with the originally attained knowledge of the Path manifesting now, this is called cultivating the knowledge of the Path but not the knowledge of suffering. How does one cultivate the knowledge of suffering and the knowledge of the Path? The answer is: the knowledge of the Unknowing of the Path that is being cultivated, and the Arhat who has attained the Path of Seeing, without the originally attained un-outflowed wisdom, or with worldly wisdom manifesting now, one can cultivate the knowledge of suffering and the knowledge of the Path at this time, this is called cultivating the knowledge of suffering and the knowledge of the Path. How does one not cultivate the knowledge of suffering and the knowledge of the Path? The answer is: the knowledge of the Dharma of Origin, the knowledge of the Unknowing of Origin, the knowledge of the Dharma of Cessation, the knowledge of the Unknowing of Cessation that are being cultivated, and the Arhat who has attained the Path of Seeing, with the originally attained un-outflowed wisdom manifesting now, this is not the knowledge of suffering or the knowledge of the Path; if the worldly wisdom that was originally attained or not originally attained manifests now, then one cannot cultivate the knowledge of suffering and the knowledge of the Path at this time; all ordinary people with defiled minds and neutral minds, entering the Samadhi of Non-Perception, the Samadhi of Cessation, and all the acceptances of the Heaven of Non-Perception manifesting now, cannot cultivate the knowledge of suffering or the knowledge of the Path. This is called not cultivating the knowledge of suffering and the knowledge of the Path. If one is cultivating the knowledge of Origin, is that the knowledge of Cessation? The answer is: one may be cultivating the knowledge of Origin but not the knowledge of Cessation. How does one cultivate the knowledge of Origin but not the knowledge of Cessation? The answer is: the knowledge of the Dharma of Origin, the knowledge of the Unknowing of Origin that is being cultivated, and the Arhat who has attained the Path of Seeing, with the originally attained knowledge of Origin manifesting now, this is called cultivating the knowledge of Origin but not the knowledge of Cessation. How does one cultivate the knowledge of Cessation but not the knowledge of Origin? The answer is: the knowledge of the Dharma of Cessation, the knowledge of the Unknowing of Cessation that is being cultivated, and the Arhat who has attained the originally attained knowledge of Cessation
現在前，是謂修盡智非習智。云何修習智盡智？答曰：所修行道未知智學見跡若阿羅漢，若本不得世俗智、若無漏智現在前，得是時修習智盡智，是謂修習智盡智。云何不修習智盡智？答曰：所修行苦法智苦未知智道法智學見跡若阿羅漢，本得無漏智現在前，此非習智盡智；若本得若本不得世俗智現在前，不得是時修習智盡智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修習智盡智。是謂不修習智盡智。若修習智時，彼道智耶？答曰：或修習智非道智。云何修習智非道智？答曰：所修行習法智習未知智學見跡若阿羅漢，本得習智現在前，是謂修習智非道智。云何修道智非習智？答曰：所修行道法智學見跡若阿羅漢，本得道智現在前，是謂修道智非習智。云何修習智道智？答曰：所修行道未知智學見跡若阿羅漢，本不得無漏智、若世俗智現在前，得是時修習智道智，是謂修習智道智。云何不修習智道智？答曰：所修行苦法智苦未知智盡法智盡未知智學見跡若阿羅漢，本得無漏智現在前，此非習智道智；若本得若本不得世俗智現在前，不得是時修習智道智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修習智道智。是謂不修習智道智。若修盡智時，彼道智耶
【現代漢語翻譯】 現代漢語譯本 現在（無學位的聖者）面前呈現的，稱為修盡智而非習智。什麼是修習智盡智？回答是：所修行的道未知智（Dào Wèi Zhī Zhì，Path of Unknowing Wisdom）學見跡（Xué Jiàn Jì，Learning and Seeing Traces），如果是阿羅漢（Ā Luó Hàn，Arhat），如果原本沒有得到世俗智（Shì Sú Zhì，Mundane Wisdom），如果無漏智（Wú Lòu Zhì，Wisdom without outflows）現在面前呈現，得到這時修習智盡智，這稱為修習智盡智。 什麼是不修習智盡智？回答是：所修行的苦法智（Kǔ Fǎ Zhì，Wisdom of the Truth of Suffering）苦未知智（Kǔ Wèi Zhī Zhì，Unknowing Wisdom of Suffering）道法智（Dào Fǎ Zhì，Wisdom of the Truth of the Path）學見跡（Xué Jiàn Jì，Learning and Seeing Traces），如果是阿羅漢（Ā Luó Hàn，Arhat），原本得到無漏智（Wú Lòu Zhì，Wisdom without outflows）現在面前呈現，這並非習智盡智；如果原本得到或者原本沒有得到世俗智（Shì Sú Zhì，Mundane Wisdom）現在面前呈現，不能得到這時修習智盡智；一切凡夫人（Fán Fū Rén，Ordinary People）染污心（Rǎn Wū Xīn，Defiled Mind）無記心（Wú Jì Xīn，Neutral Mind），進入無想三昧（Wú Xiǎng Sān Mèi，Samadhi of Non-Perception）、滅盡三昧（Miè Jìn Sān Mèi，Cessation Samadhi），無想天（Wú Xiǎng Tiān，Realm of Non-Perception）一切忍（Yī Qiè Rěn，All Forebearance）現在面前呈現，不修習智盡智。這稱為不修習智盡智。 如果修習智時，那是道智嗎？回答是：或者修習智並非道智。什麼是修習智並非道智？回答是：所修行習法智（Xí Fǎ Zhì，Wisdom of the Truth of Accumulation）習未知智（Xí Wèi Zhī Zhì，Unknowing Wisdom of Accumulation）學見跡（Xué Jiàn Jì，Learning and Seeing Traces），如果是阿羅漢（Ā Luó Hàn，Arhat），原本得到習智（Xí Zhì，Wisdom of Accumulation）現在面前呈現，這稱為修習智並非道智。 什麼是修道智並非習智？回答是：所修行道法智（Dào Fǎ Zhì，Wisdom of the Truth of the Path）學見跡（Xué Jiàn Jì，Learning and Seeing Traces），如果是阿羅漢（Ā Luó Hàn，Arhat），原本得到道智（Dào Zhì，Wisdom of the Path）現在面前呈現，這稱為修道智並非習智。 什麼是修習智道智？回答是：所修行道未知智（Dào Wèi Zhī Zhì，Path of Unknowing Wisdom）學見跡（Xué Jiàn Jì，Learning and Seeing Traces），如果是阿羅漢（Ā Luó Hàn，Arhat），原本沒有得到無漏智（Wú Lòu Zhì，Wisdom without outflows）、如果世俗智（Shì Sú Zhì，Mundane Wisdom）現在面前呈現，得到這時修習智道智，這稱為修習智道智。 什麼是不修習智道智？回答是：所修行的苦法智（Kǔ Fǎ Zhì，Wisdom of the Truth of Suffering）苦未知智（Kǔ Wèi Zhī Zhì，Unknowing Wisdom of Suffering）盡法智（Jìn Fǎ Zhì，Wisdom of the Truth of Cessation）盡未知智（Jìn Wèi Zhī Zhì，Unknowing Wisdom of Cessation）學見跡（Xué Jiàn Jì，Learning and Seeing Traces），如果是阿羅漢（Ā Luó Hàn，Arhat），原本得到無漏智（Wú Lòu Zhì，Wisdom without outflows）現在面前呈現，這並非習智道智；如果原本得到或者原本沒有得到世俗智（Shì Sú Zhì，Mundane Wisdom）現在面前呈現，不能得到這時修習智道智；一切凡夫人（Fán Fū Rén，Ordinary People）染污心（Rǎn Wū Xīn，Defiled Mind）無記心（Wú Jì Xīn，Neutral Mind），進入無想三昧（Wú Xiǎng Sān Mèi，Samadhi of Non-Perception）、滅盡三昧（Miè Jìn Sān Mèi，Cessation Samadhi），無想天（Wú Xiǎng Tiān，Realm of Non-Perception）一切忍（Yī Qiè Rěn，All Forebearance）現在面前呈現，不修習智道智。這稱為不修習智道智。 如果修盡智時，那是道智嗎？
【English Translation】 English version That which is present before (a non-learning saint) is called the wisdom of exhaustion through cultivation, not the wisdom of practice. What is the wisdom of exhaustion through cultivation? The answer is: the path of unknowing wisdom (Dào Wèi Zhī Zhì, Path of Unknowing Wisdom) that is cultivated, the traces of learning and seeing (Xué Jiàn Jì, Learning and Seeing Traces), if it is an Arhat (Ā Luó Hàn, Arhat), if originally one did not obtain mundane wisdom (Shì Sú Zhì, Mundane Wisdom), if wisdom without outflows (Wú Lòu Zhì, Wisdom without outflows) is now present, then at that time one obtains the wisdom of exhaustion through cultivation, this is called the wisdom of exhaustion through cultivation. What is not the wisdom of exhaustion through cultivation? The answer is: the wisdom of the truth of suffering (Kǔ Fǎ Zhì, Wisdom of the Truth of Suffering), the unknowing wisdom of suffering (Kǔ Wèi Zhī Zhì, Unknowing Wisdom of Suffering), the wisdom of the truth of the path (Dào Fǎ Zhì, Wisdom of the Truth of the Path) that is cultivated, the traces of learning and seeing (Xué Jiàn Jì, Learning and Seeing Traces), if it is an Arhat (Ā Luó Hàn, Arhat), originally obtaining wisdom without outflows (Wú Lòu Zhì, Wisdom without outflows) is now present, this is not the wisdom of exhaustion through practice; if originally obtaining or originally not obtaining mundane wisdom (Shì Sú Zhì, Mundane Wisdom) is now present, one cannot obtain the wisdom of exhaustion through cultivation at that time; all ordinary people (Fán Fū Rén, Ordinary People) with defiled minds (Rǎn Wū Xīn, Defiled Mind) and neutral minds (Wú Jì Xīn, Neutral Mind), entering the samadhi of non-perception (Wú Xiǎng Sān Mèi, Samadhi of Non-Perception), the cessation samadhi (Miè Jìn Sān Mèi, Cessation Samadhi), all forbearance (Yī Qiè Rěn, All Forebearance) in the realm of non-perception (Wú Xiǎng Tiān, Realm of Non-Perception) is now present, one does not cultivate the wisdom of exhaustion. This is called not cultivating the wisdom of exhaustion. If one is cultivating wisdom, is that the wisdom of the path? The answer is: perhaps cultivating wisdom is not the wisdom of the path. What is cultivating wisdom but not the wisdom of the path? The answer is: the wisdom of the truth of accumulation (Xí Fǎ Zhì, Wisdom of the Truth of Accumulation), the unknowing wisdom of accumulation (Xí Wèi Zhī Zhì, Unknowing Wisdom of Accumulation) that is cultivated, the traces of learning and seeing (Xué Jiàn Jì, Learning and Seeing Traces), if it is an Arhat (Ā Luó Hàn, Arhat), originally obtaining the wisdom of accumulation (Xí Zhì, Wisdom of Accumulation) is now present, this is called cultivating wisdom but not the wisdom of the path. What is cultivating the wisdom of the path but not the wisdom of practice? The answer is: the wisdom of the truth of the path (Dào Fǎ Zhì, Wisdom of the Truth of the Path) that is cultivated, the traces of learning and seeing (Xué Jiàn Jì, Learning and Seeing Traces), if it is an Arhat (Ā Luó Hàn, Arhat), originally obtaining the wisdom of the path (Dào Zhì, Wisdom of the Path) is now present, this is called cultivating the wisdom of the path but not the wisdom of practice. What is cultivating wisdom and the wisdom of the path? The answer is: the path of unknowing wisdom (Dào Wèi Zhī Zhì, Path of Unknowing Wisdom) that is cultivated, the traces of learning and seeing (Xué Jiàn Jì, Learning and Seeing Traces), if it is an Arhat (Ā Luó Hàn, Arhat), originally not obtaining wisdom without outflows (Wú Lòu Zhì, Wisdom without outflows), if mundane wisdom (Shì Sú Zhì, Mundane Wisdom) is now present, then at that time one obtains the wisdom of cultivation and the wisdom of the path, this is called cultivating wisdom and the wisdom of the path. What is not cultivating wisdom and the wisdom of the path? The answer is: the wisdom of the truth of suffering (Kǔ Fǎ Zhì, Wisdom of the Truth of Suffering), the unknowing wisdom of suffering (Kǔ Wèi Zhī Zhì, Unknowing Wisdom of Suffering), the wisdom of the truth of cessation (Jìn Fǎ Zhì, Wisdom of the Truth of Cessation), the unknowing wisdom of cessation (Jìn Wèi Zhī Zhì, Unknowing Wisdom of Cessation) that is cultivated, the traces of learning and seeing (Xué Jiàn Jì, Learning and Seeing Traces), if it is an Arhat (Ā Luó Hàn, Arhat), originally obtaining wisdom without outflows (Wú Lòu Zhì, Wisdom without outflows) is now present, this is not the wisdom of practice and the wisdom of the path; if originally obtaining or originally not obtaining mundane wisdom (Shì Sú Zhì, Mundane Wisdom) is now present, one cannot obtain the wisdom of cultivation and the wisdom of the path at that time; all ordinary people (Fán Fū Rén, Ordinary People) with defiled minds (Rǎn Wū Xīn, Defiled Mind) and neutral minds (Wú Jì Xīn, Neutral Mind), entering the samadhi of non-perception (Wú Xiǎng Sān Mèi, Samadhi of Non-Perception), the cessation samadhi (Miè Jìn Sān Mèi, Cessation Samadhi), all forbearance (Yī Qiè Rěn, All Forebearance) in the realm of non-perception (Wú Xiǎng Tiān, Realm of Non-Perception) is now present, one does not cultivate wisdom and the wisdom of the path. This is called not cultivating wisdom and the wisdom of the path. If one is cultivating the wisdom of exhaustion, is that the wisdom of the path?
？答曰：或修盡智非道智。云何修盡智非道智？答曰：所修行盡法智盡未知智學見跡若阿羅漢，本得盡智現在前，是謂修盡智非道智。云何修道智非盡智？答曰：所修行道法智學見跡若阿羅漢，本得道智現在前，是謂修道智非盡智。云何修盡智道智？答曰：所修行道未知智學見跡若阿羅漢，本不得世俗智、若無漏智現在前，得是時修盡智道智，是謂修盡智道智。云何不修盡智道智？答曰：所修行苦法智苦未知智習法智習未知智學見跡若阿羅漢，本得無漏智現在前，此非盡智道智；若本得若本不得世俗智現在前，不得是時修盡智道智；一切凡夫人染污心無記心，入無想三昧、滅盡三昧，無想天一切忍現在前，不修盡智道智。是謂不修盡智道智(三修智門竟)。
頗法智法智緣耶？答曰：有，未知智無，緣余殘有緣。頗未知智未知智緣耶？答曰：有，法智無緣，余殘有緣。頗知他人心智知他人心智緣耶？答曰：有，余殘有緣。頗等智等智緣耶？答曰：有，余殘有緣。頗苦智苦智緣耶？答曰：無也。知他人心智、等智有緣，余殘無緣。習智亦如是。頗盡智盡智緣耶？答曰：無，余殘亦無緣。頗道智道智緣耶？答曰：有，等智無緣，余殘有緣(四緣起門)法智，彼法智因、次第、緣、增上。未知智，因、次第、增上，無
【現代漢語翻譯】 現代漢語譯本：問：什麼情況是修習了盡智（Ksaya-jnana，知曉煩惱已盡的智慧）而非道智（Marga-jnana，通往解脫之道的智慧）？答：如果一位阿羅漢（Arhat，已證得涅槃的聖者）修習了盡法智（Ksaya-dharma-jnana，知曉煩惱已盡之法的智慧）、盡未知智（Ksaya-anvaya-jnana，隨之而來的知曉煩惱已盡的智慧），並遵循著學見跡（saiksa-darsana-marga，有學位的見道者所遵循的道路），他原本獲得的盡智現在顯現，這就是修習了盡智而非道智。問：什麼情況是修習了道智而非盡智？答：如果一位阿羅漢修習了道法智（Marga-dharma-jnana，知曉通往解脫之道的智慧）、學見跡，他原本獲得的道智現在顯現，這就是修習了道智而非盡智。問：什麼情況是修習了盡智和道智？答：如果一位阿羅漢修習了道未知智（Marga-anvaya-jnana，隨之而來的知曉通往解脫之道的智慧）、學見跡，他原本沒有獲得的世俗智（samvrti-jnana，關於世俗諦的智慧）或無漏智（anasrava-jnana，無煩惱的智慧）現在顯現，在這個時候，他修習了盡智和道智，這就是修習了盡智和道智。問：什麼情況是不修習盡智和道智？答：如果一位阿羅漢修習了苦法智（Duhkha-dharma-jnana，知曉苦諦之法的智慧）、苦未知智（Duhkha-anvaya-jnana，隨之而來的知曉苦諦的智慧）、習法智（Samudaya-dharma-jnana，知曉集諦之法的智慧）、習未知智（Samudaya-anvaya-jnana，隨之而來的知曉集諦的智慧）、學見跡，他原本獲得的無漏智現在顯現，這不是盡智和道智；如果他原本獲得或沒有獲得的世俗智現在顯現，他不會在這個時候修習盡智和道智；一切凡夫（prthag-jana，未開悟的眾生）的染污心（saraga-citta，有染著的心）、無記心（avyakrta-citta，非善非惡的心），進入無想三昧（asamjna-samapatti，無想定的禪定）、滅盡三昧（nirodha-samapatti，滅盡受想的禪定），無想天（asamjna-deva，無想天的天神）的一切忍（ksanti，忍辱）現在顯現，他們不修習盡智和道智。這就是不修習盡智和道智（三修智門完）。 問：法智（Dharma-jnana，知曉法的智慧）是否以法智為緣？答：有，未知智則否，以其餘的智為緣。問：未知智是否以未知智為緣？答：有，法智則無緣，以其餘的智為緣。問：知他人心智（Para-citta-jnana，知曉他人心念的智慧）是否以知他人心智為緣？答：有，以其餘的智為緣。問：等智（Samana-jnana，平等智）是否以等智為緣？答：有，以其餘的智為緣。問：苦智（Duhkha-jnana，知曉苦諦的智慧）是否以苦智為緣？答：沒有。知他人心智、等智有緣，其餘的沒有緣。習智（Samudaya-jnana，知曉集諦的智慧）也是如此。問：盡智是否以盡智為緣？答：沒有，其餘的也沒有緣。問：道智是否以道智為緣？答：有，等智沒有緣，其餘的有緣（四緣起門）。法智，是法智的因、次第、緣、增上緣。未知智，是因、次第、增上緣，沒有緣。
【English Translation】 English version: Question: What is it to cultivate Ksaya-jnana (knowledge of destruction) but not Marga-jnana (knowledge of the path)? Answer: If an Arhat (one who has attained Nirvana) cultivates Ksaya-dharma-jnana (knowledge of the destruction of dharma), Ksaya-anvaya-jnana (subsequent knowledge of destruction), and follows the saiksa-darsana-marga (path of the learner), and the Ksaya-jnana that he originally attained now manifests, this is called cultivating Ksaya-jnana but not Marga-jnana. Question: What is it to cultivate Marga-jnana but not Ksaya-jnana? Answer: If an Arhat cultivates Marga-dharma-jnana (knowledge of the path of dharma) and follows the saiksa-darsana-marga, and the Marga-jnana that he originally attained now manifests, this is called cultivating Marga-jnana but not Ksaya-jnana. Question: What is it to cultivate both Ksaya-jnana and Marga-jnana? Answer: If an Arhat cultivates Marga-anvaya-jnana (subsequent knowledge of the path) and follows the saiksa-darsana-marga, and the samvrti-jnana (conventional knowledge) or anasrava-jnana (untainted knowledge) that he originally did not attain now manifests, at this time, he cultivates both Ksaya-jnana and Marga-jnana, this is called cultivating both Ksaya-jnana and Marga-jnana. Question: What is it not to cultivate either Ksaya-jnana or Marga-jnana? Answer: If an Arhat cultivates Duhkha-dharma-jnana (knowledge of the dharma of suffering), Duhkha-anvaya-jnana (subsequent knowledge of suffering), Samudaya-dharma-jnana (knowledge of the dharma of origin), Samudaya-anvaya-jnana (subsequent knowledge of origin), and follows the saiksa-darsana-marga, and the anasrava-jnana that he originally attained now manifests, this is neither Ksaya-jnana nor Marga-jnana; if the samvrti-jnana that he originally attained or did not attain now manifests, he does not cultivate Ksaya-jnana or Marga-jnana at this time; all prthag-jana (ordinary beings) with saraga-citta (defiled mind), avyakrta-citta (indeterminate mind), enter asamjna-samapatti (non-perception samadhi), nirodha-samapatti (cessation samadhi), and all ksanti (patience) of the asamjna-deva (gods of the realm of non-perception) now manifests, they do not cultivate Ksaya-jnana or Marga-jnana. This is what it is not to cultivate either Ksaya-jnana or Marga-jnana (End of the Three Doors of Cultivating Knowledge). Question: Is Dharma-jnana (knowledge of dharma) conditioned by Dharma-jnana? Answer: Yes, but not by Anvaya-jnana; it is conditioned by the remaining types of knowledge. Question: Is Anvaya-jnana conditioned by Anvaya-jnana? Answer: Yes, but not by Dharma-jnana; it is conditioned by the remaining types of knowledge. Question: Is Para-citta-jnana (knowledge of the minds of others) conditioned by Para-citta-jnana? Answer: Yes, it is conditioned by the remaining types of knowledge. Question: Is Samana-jnana (equal knowledge) conditioned by Samana-jnana? Answer: Yes, it is conditioned by the remaining types of knowledge. Question: Is Duhkha-jnana (knowledge of suffering) conditioned by Duhkha-jnana? Answer: No. Para-citta-jnana and Samana-jnana are conditioned, but the rest are not. The same applies to Samudaya-jnana (knowledge of origin). Question: Is Ksaya-jnana conditioned by Ksaya-jnana? Answer: No, and the rest are not conditioned either. Question: Is Marga-jnana conditioned by Marga-jnana? Answer: Yes, but not by Samana-jnana; the rest are conditioned (Four Doors of Conditioned Arising). Dharma-jnana is the cause, sequence, condition, and dominant condition of Dharma-jnana. Anvaya-jnana is the cause, sequence, and dominant condition, but not the condition.
緣。知他人心智，因、次第、緣、增上。等智，次第、緣、增上，無因也。苦智，習盡智因、次第、增上，無緣。道智，因、次第、緣、增上。未知智，彼未知智因、次第、緣、增上。知他人心智，因、次第、緣、增上。等智，次第、緣、增上，無因。苦智習智盡智，因、次第、增上、無緣。道智，因、次第、緣、增上(頗似習四)。法智，因、次第、增上，無緣。知他人心智，彼知他人心智因、次第、緣、增上。等智，因、次第、緣、增上。苦智習智，因、次第、緣、增上；若有因無緣、若有緣無因。盡智，因、次第、增上，無緣。道智法智未知智，因、次第、緣、增上。等智，彼等智因、次第、緣、增上。苦智習智，次第、緣、增上，無因。盡智道智，次第、增上，無因、無緣。法智未知智，次第、緣、增上，無因。知他人心智，因、次第、緣、增上。苦智，彼苦智因、次第、增上，無緣。習智盡智，因、次第、增上，無緣。道智法智未知智知他人心智，因、次第、緣、增上。等智，次第、緣、增上、無因。習智盡智亦如是。道智，彼道智因、次第、緣、增上。法智未知智知他人心智，因、次第、緣、增上。等智，次第、緣、增上，無因。苦智習智盡智，因、次第、增上，無緣。
諸結在欲界系，彼結法智
【現代漢語翻譯】 現代漢語譯本 緣（hetu）：知他人心智，有因（hetu）、次第（paccaya）、緣（ārammaṇa）、增上（adhipati）。等智（samannāgata-ñāṇa），有次第、緣、增上，無因。苦智（dukkha-ñāṇa），習盡智（samudaya-nirodha-ñāṇa）有因、次第、增上，無緣。道智（magga-ñāṇa），有因、次第、緣、增上。未知智（anāgata-ñāṇa），彼未知智有因、次第、緣、增上。知他人心智，有因、次第、緣、增上。等智，有次第、緣、增上，無因。苦智習智盡智，有因、次第、增上、無緣。道智，有因、次第、緣、增上（頗似習四）。法智（dhamma-ñāṇa），有因、次第、增上，無緣。知他人心智，彼知他人心智有因、次第、緣、增上。等智，有因、次第、緣、增上。苦智習智，有因、次第、緣、增上；若有因無緣、若有緣無因。盡智，有因、次第、增上，無緣。道智法智未知智，有因、次第、緣、增上。等智，彼等智有因、次第、緣、增上。苦智習智，有次第、緣、增上，無因。盡智道智，有次第、增上，無因、無緣。法智未知智，有次第、緣、增上，無因。知他人心智，有因、次第、緣、增上。苦智，彼苦智有因、次第、增上，無緣。習智盡智，有因、次第、增上，無緣。道智法智未知智知他人心智，有因、次第、緣、增上。等智，有次第、緣、增上、無因。習智盡智亦如是。道智，彼道智有因、次第、緣、增上。法智未知智知他人心智，有因、次第、緣、增上。等智，有次第、緣、增上，無因。苦智習智盡智，有因、次第、增上，無緣。
諸結在欲界系，彼結法智
【English Translation】 English version Causation (hetu): Knowing the minds of others, there are cause (hetu), sequence (paccaya), condition (ārammaṇa), and dominance (adhipati). Equanimity-wisdom (samannāgata-ñāṇa), there are sequence, condition, and dominance, but no cause. Suffering-wisdom (dukkha-ñāṇa), cessation-wisdom of arising (samudaya-nirodha-ñāṇa) have cause, sequence, and dominance, but no condition. Path-wisdom (magga-ñāṇa), there are cause, sequence, condition, and dominance. Unknown-wisdom (anāgata-ñāṇa), that unknown-wisdom has cause, sequence, condition, and dominance. Knowing the minds of others, there are cause, sequence, condition, and dominance. Equanimity-wisdom, there are sequence, condition, and dominance, but no cause. Suffering-wisdom, arising-wisdom, cessation-wisdom, have cause, sequence, dominance, but no condition. Path-wisdom, there are cause, sequence, condition, and dominance (somewhat like arising four). Dharma-wisdom (dhamma-ñāṇa), there are cause, sequence, and dominance, but no condition. Knowing the minds of others, that knowing the minds of others has cause, sequence, condition, and dominance. Equanimity-wisdom, there are cause, sequence, condition, and dominance. Suffering-wisdom, arising-wisdom, have cause, sequence, condition, and dominance; if there is cause without condition, if there is condition without cause. Cessation-wisdom, there are cause, sequence, and dominance, but no condition. Path-wisdom, Dharma-wisdom, Unknown-wisdom, have cause, sequence, condition, and dominance. Equanimity-wisdom, that equanimity-wisdom has cause, sequence, condition, and dominance. Suffering-wisdom, arising-wisdom, have sequence, condition, and dominance, but no cause. Cessation-wisdom, Path-wisdom, have sequence, dominance, but no cause, no condition. Dharma-wisdom, Unknown-wisdom, have sequence, condition, and dominance, but no cause. Knowing the minds of others, there are cause, sequence, condition, and dominance. Suffering-wisdom, that suffering-wisdom has cause, sequence, and dominance, but no condition. Arising-wisdom, cessation-wisdom, have cause, sequence, and dominance, but no condition. Path-wisdom, Dharma-wisdom, Unknown-wisdom, knowing the minds of others, have cause, sequence, condition, and dominance. Equanimity-wisdom, there are sequence, condition, dominance, but no cause. Arising-wisdom, cessation-wisdom are also like this. Path-wisdom, that path-wisdom has cause, sequence, condition, and dominance. Dharma-wisdom, Unknown-wisdom, knowing the minds of others, have cause, sequence, condition, and dominance. Equanimity-wisdom, there are sequence, condition, and dominance, but no cause. Suffering-wisdom, arising-wisdom, cessation-wisdom, have cause, sequence, and dominance, but no condition.
The fetters that are in the desire realm, those fetters are Dharma-wisdom.
滅耶？答曰：或結欲界系，彼結非法智滅。云何結在欲界系，彼結非法智滅耶？答曰：諸結欲界系忍滅，亦余智亦不滅，是謂結欲界系此結非法智滅。云何結法智滅，此結非欲界系？答曰：諸結色無色界系法智滅，是謂結法智滅，此結不欲界系。云何結欲界系，彼結法智滅？答曰。諸結欲界系法智滅，是謂結欲界系彼結法智滅。云何諸結不欲界系，彼結非法智滅？答曰：諸結色無色界系忍滅，亦余智亦不滅，是謂結不欲界系彼結非法智滅。諸結色無色界系，彼結未知智滅耶？答曰：如是，諸結未知智滅，彼結色無色界系。頗結色無色界系，彼結非未知智滅耶？答曰：有諸結色無色界系忍滅，亦余智亦不滅。諸結見苦斷，彼結苦智滅耶？答曰：彼結非苦智滅，彼結忍滅。設諸結苦智滅，彼結見苦斷耶？答曰：彼結非見苦斷，彼結思惟斷。諸結見習盡道斷，彼結道智滅耶？答曰：彼結非道智斷，彼結忍滅。設諸結道智滅，彼結見道斷耶？答曰：彼結非見道斷，彼結思惟滅(六滅法門)。
諸結法智滅，彼結法智盡作證耶？答曰：如是，諸結法智滅，彼結法智盡作證。頗結法智盡作證，彼結非法智滅耶？答曰：有，諸結忍滅亦余智，彼結法智盡作證。諸結未知智滅，彼結未知智盡作證耶？答曰：如是，諸結未知智滅，
【現代漢語翻譯】 現代漢語譯本 滅耶？答曰：或者有煩惱束縛在欲界（Kāmadhātu，指眾生因有情慾而輪迴的世界），這些煩惱通過非法智（指不符合正法的智慧）而滅除。 問：什麼樣的煩惱束縛在欲界，通過非法智而滅除呢？答：那些束縛在欲界的煩惱，當忍（Kṣānti，指安忍）滅除時，其他的智慧可能滅除也可能不滅除。這就是所謂的束縛在欲界的煩惱，通過非法智而滅除。 問：什麼樣的煩惱通過法智（Dharma-jñāna，指對佛法的智慧）而滅除，但並非束縛在欲界呢？答：那些束縛在色界（Rūpadhātu，指脫離情慾但仍有色相的禪定世界）和無色界（Arūpadhātu，指既無情慾也無色相的禪定世界）的煩惱，通過法智而滅除。這就是所謂的通過法智而滅除的煩惱，但並非束縛在欲界。 問：什麼樣的煩惱束縛在欲界，並且通過法智而滅除呢？答：那些束縛在欲界的煩惱，通過法智而滅除。這就是所謂的束縛在欲界的煩惱，通過法智而滅除。 問：什麼樣的煩惱不束縛在欲界，但通過非法智而滅除呢？答：那些束縛在色界和無色界的煩惱，當忍滅除時，其他的智慧可能滅除也可能不滅除。這就是所謂的不束縛在欲界的煩惱，通過非法智而滅除。 問：那些束縛在色界和無色界的煩惱，是通過未知智（指尚未完全瞭解的智慧）而滅除的嗎？答：是的，那些通過未知智而滅除的煩惱，是束縛在色界和無色界的。 問：是否有束縛在色界和無色界的煩惱，不是通過未知智而滅除的呢？答：有的，那些束縛在色界和無色界的煩惱，當忍滅除時，其他的智慧可能滅除也可能不滅除。 問：那些通過見苦（Dukkha，指痛苦）而斷除的煩惱，是通過苦智（Dukkha-jñāna，指對痛苦的智慧）而滅除的嗎？答：不是通過苦智而滅除的，而是通過忍而滅除的。 問：如果煩惱是通過苦智而滅除的，那麼這些煩惱是通過見苦而斷除的嗎？答：不是通過見苦而斷除的，而是通過思惟（指深入思考）而斷除的。 問：那些通過見習（Samudaya，指痛苦的根源）、盡（Nirodha，指痛苦的止息）、道（Mārga，指通往止息痛苦的道路）而斷除的煩惱，是通過道智（Mārga-jñāna，指對道路的智慧）而滅除的嗎？答：不是通過道智而斷除的，而是通過忍而滅除的。 問：如果煩惱是通過道智而滅除的，那麼這些煩惱是通過見道而斷除的嗎？答：不是通過見道而斷除的，而是通過思惟而滅除的（六滅法門）。 問：那些通過法智而滅除的煩惱，是通過法智的完全證悟而證實的嗎？答：是的，那些通過法智而滅除的煩惱，是通過法智的完全證悟而證實的。 問：是否有通過法智的完全證悟而證實的煩惱，是通過非法智而滅除的呢？答：有的，當忍滅除以及其他的智慧時，這些煩惱是通過法智的完全證悟而證實的。 問：那些通過未知智而滅除的煩惱，是通過未知智的完全證悟而證實的嗎？答：是的，那些通過未知智而滅除的煩惱
【English Translation】 English version Are they extinguished? The answer is: Some are bound by the desire realm (Kāmadhātu, the world where beings are bound by desires), and those bonds are extinguished by non-dharmic wisdom. Question: How are bonds in the desire realm extinguished by non-dharmic wisdom? Answer: When the forbearance (Kṣānti, patience) of bonds in the desire realm is extinguished, other wisdoms may or may not be extinguished. This is what is meant by bonds in the desire realm being extinguished by non-dharmic wisdom. Question: How is a bond extinguished by dharmic wisdom (Dharma-jñāna, wisdom regarding the Dharma), and that bond is not in the desire realm? Answer: Bonds in the form realm (Rūpadhātu, the world of meditative states with form) and formless realm (Arūpadhātu, the world of meditative states without form) are extinguished by dharmic wisdom. This is what is meant by a bond being extinguished by dharmic wisdom, and that bond is not in the desire realm. Question: How is a bond in the desire realm extinguished by dharmic wisdom? Answer: Bonds in the desire realm are extinguished by dharmic wisdom. This is what is meant by a bond in the desire realm being extinguished by dharmic wisdom. Question: How are bonds not in the desire realm extinguished by non-dharmic wisdom? Answer: When the forbearance of bonds in the form and formless realms is extinguished, other wisdoms may or may not be extinguished. This is what is meant by bonds not in the desire realm being extinguished by non-dharmic wisdom. Question: Are bonds in the form and formless realms extinguished by unknown wisdom? Answer: Yes, bonds extinguished by unknown wisdom are in the form and formless realms. Question: Are there bonds in the form and formless realms that are not extinguished by unknown wisdom? Answer: Yes, when the forbearance of bonds in the form and formless realms is extinguished, other wisdoms may or may not be extinguished. Question: Are bonds severed by seeing suffering (Dukkha, suffering) extinguished by the wisdom of suffering (Dukkha-jñāna, wisdom regarding suffering)? Answer: They are not extinguished by the wisdom of suffering, but by forbearance. Question: If bonds are extinguished by the wisdom of suffering, are they severed by seeing suffering? Answer: They are not severed by seeing suffering, but by contemplation. Question: Are bonds severed by seeing the origin (Samudaya, the origin of suffering), cessation (Nirodha, the cessation of suffering), and path (Mārga, the path to the cessation of suffering) extinguished by the wisdom of the path (Mārga-jñāna, wisdom regarding the path)? Answer: They are not severed by the wisdom of the path, but by forbearance. Question: If bonds are extinguished by the wisdom of the path, are they severed by seeing the path? Answer: They are not severed by seeing the path, but by contemplation (Six Extinctions). Question: Are bonds extinguished by dharmic wisdom confirmed by the complete realization of dharmic wisdom? Answer: Yes, bonds extinguished by dharmic wisdom are confirmed by the complete realization of dharmic wisdom. Question: Are there bonds confirmed by the complete realization of dharmic wisdom that are extinguished by non-dharmic wisdom? Answer: Yes, when forbearance and other wisdoms are extinguished, these bonds are confirmed by the complete realization of dharmic wisdom. Question: Are bonds extinguished by unknown wisdom confirmed by the complete realization of unknown wisdom? Answer: Yes, bonds extinguished by unknown wisdom
彼結未知智盡作證。頗結未知智盡作證，彼結非未知智滅耶？答曰：有，諸結忍滅亦余智，彼結未知智盡作證。諸結苦智習盡道智滅，彼結道智盡作證耶？答曰：如是，諸結道智滅，彼結道智盡作證。頗結道智盡作證，彼結非道智滅耶？答曰：有，諸結忍滅亦余智，彼結道智盡作證(七正滅門)。
眼根七智知，除知他人心智、盡智、道智。耳、鼻、舌、身根亦如是。意根九智知，除盡智。樂根、喜根、護根，信、精進、念、定慧根亦復如是。男根、女根六智知，除未知智、知他人心智、盡智、道智。命根七智知，除知他人心智、盡智、道智。苦根、憂根七智知，除未知智、盡智、道智。未知根、已知根、無知根七智知，除苦智、習智、盡智。眼持、耳鼻舌身持、色聲細滑持七智知，除知他人心智、盡智、道智。眼識耳識身識持八智知，除盡智、道智。香持味持六智知，除未知智、知他人心智、盡智、道智。鼻識舌識持七智知，除未知智、盡智、道智。意持意識持九智知，除盡智。法持十智知。眼入耳鼻舌身入、色聲細滑入七智知，除知他人心智、盡智、道智。香入味入六智知，除未知智、知他人心智、盡智、道智。意入九智知，除盡智。法入十智知。色陰八智知，除知他人心智、盡智。痛想行識陰九智知，除
【現代漢語翻譯】 現代漢語譯本： 『彼結未知智盡作證。』如果某個煩惱是因為未知智的斷盡而被證實，那麼，是否因為未知智的滅除，那個煩惱就沒有被證實呢？回答是：是的，當煩惱通過忍的滅除以及其他智慧而滅除時，那個煩惱是因為未知智的斷盡而被證實的。 『諸結苦智習盡道智滅，彼結道智盡作證耶？』如果各種煩惱是因為苦智、習智、盡智、道智的滅除而滅除，那麼，是否因為道智的斷盡，那些煩惱就被證實呢？回答是：如是，各種煩惱是因為道智的滅除而滅除，那麼，那些煩惱是因為道智的斷盡而被證實的。 『頗結道智盡作證，彼結非道智滅耶？』如果某個煩惱是因為道智的斷盡而被證實，那麼，是否因為不是道智的滅除，那個煩惱就沒有被證實呢？回答是：是的，當煩惱通過忍的滅除以及其他智慧而滅除時，那個煩惱是因為道智的斷盡而被證實的（七正滅門）。
眼根（cakkhundriya，視覺器官）能被七種智慧所知，除了知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）、道智（maggañāṇa）。耳根（sotindriya，聽覺器官）、鼻根（ghānindriya，嗅覺器官）、舌根（jivhindriya，味覺器官）、身根（kāyindriya，觸覺器官）也是如此。意根（manindriya，意識器官）能被九種智慧所知，除了盡智（khaye ñāṇa）。樂根（sukhindriya，快樂的感受）、喜根（somanassindriya，喜悅的感受）、護根（upekkhindriya，舍的感受），信根（saddhindriya，信的官能）、精進根（vīriyindriya，精進的官能）、念根（satindriya，唸的官能）、定根（samādhindriya，定的官能）、慧根（paññindriya，慧的官能）也是如此。男根（purisindriya，男性的官能）、女根（itthindriya，女性的官能）能被六種智慧所知，除了未知智（aññātañassāmītindriya）、知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）、道智（maggañāṇa）。命根（jīvitindriya，生命的官能）能被七種智慧所知，除了知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）、道智（maggañāṇa）。苦根（dukkhindriya，痛苦的感受）、憂根（domanassindriya，憂愁的感受）能被七種智慧所知，除了未知智（aññātañassāmītindriya）、盡智（khaye ñāṇa）、道智（maggañāṇa）。未知根（anaññātañassāmītindriya，未知當知根）、已知根（aññindriya，已知根）、無知根（aññāvindriya，將知根）能被七種智慧所知，除了苦智（dukkhañāṇa）、習智（samudayañāṇa）、盡智（nirodhañāṇa）。眼持（cakkhāyatana，眼處）、耳鼻舌身持（sotāyatana, ghānāyatana, jivhāyatana, kāyāyatana，耳處、鼻處、舌處、身處）、色聲細滑持（rūpāyatana, saddāyatana, phassayatana，色處、聲處、觸處）能被七種智慧所知，除了知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）、道智（maggañāṇa）。眼識耳識身識持（cakkhuviññāṇa, sotaviññāṇa, kāyaviññāṇa，眼識、耳識、身識）能被八種智慧所知，除了盡智（khaye ñāṇa）、道智（maggañāṇa）。香持味持（gandhāyatana, rasāyatana，香處、味處）能被六種智慧所知，除了未知智（aññātañassāmītindriya）、知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）、道智（maggañāṇa）。鼻識舌識持（ghānaviññāṇa, jivhāviññāṇa，鼻識、舌識）能被七種智慧所知，除了未知智（aññātañassāmītindriya）、盡智（khaye ñāṇa）、道智（maggañāṇa）。意持意識持（manāyatana, manoviññāṇa，意處、意識）能被九種智慧所知，除了盡智（khaye ñāṇa）。法持（dhammāyatana，法處）能被十種智慧所知。眼入耳鼻舌身入（cakkhudhātu, sotadhātu, ghānadhātu, jivhādhātu, kāyadhātu，眼界、耳界、鼻界、舌界、身界）、色聲細滑入（rūpadhātu, saddadhātu, phassadhātu，色界、聲界、觸界）能被七種智慧所知，除了知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）、道智（maggañāṇa）。香入味入（gandhadhātu, rasadhātu，香界、味界）能被六種智慧所知，除了未知智（aññātañassāmītindriya）、知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）、道智（maggañāṇa）。意入（manodhātu，意界）能被九種智慧所知，除了盡智（khaye ñāṇa）。法入（dhammadhātu，法界）能被十種智慧所知。色陰（rūpakkhandha，色蘊）能被八種智慧所知，除了知他人心智（paracittañāṇa）、盡智（khaye ñāṇa）。痛想行識陰（vedanākkhandha, saññākkhandha, saṅkhārakkhandha, viññāṇakkhandha，受蘊、想蘊、行蘊、識蘊）能被九種智慧所知，除了盡智（khaye ñāṇa）。
【English Translation】 English version: 『That fetter is certified as destroyed by the knowledge of the unknown.』 If a certain fetter is certified as destroyed by the exhaustion of the knowledge of the unknown, is it the case that because of the cessation of the knowledge of the unknown, that fetter is not certified? The answer is: Yes, when fetters are extinguished through the cessation of forbearance and other wisdoms, that fetter is certified as destroyed by the knowledge of the unknown. 『Are those fetters extinguished by the knowledge of suffering, the knowledge of origin, the knowledge of cessation, and the knowledge of the path, and are those fetters certified as destroyed by the knowledge of the path?』 The answer is: Yes, those fetters are extinguished by the knowledge of the path, and those fetters are certified as destroyed by the knowledge of the path. 『If a certain fetter is certified as destroyed by the knowledge of the path, is it the case that because it is not the cessation of the knowledge of the path, that fetter is not certified?』 The answer is: Yes, when fetters are extinguished through the cessation of forbearance and other wisdoms, that fetter is certified as destroyed by the knowledge of the path (Seven Doors of Right Extinction).
The eye faculty (cakkhundriya, visual organ) is known by seven knowledges, excluding the knowledge of the minds of others (paracittañāṇa), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The ear faculty (sotindriya, auditory organ), nose faculty (ghānindriya, olfactory organ), tongue faculty (jivhindriya, gustatory organ), and body faculty (kāyindriya, tactile organ) are also the same. The mind faculty (manindriya, mental organ) is known by nine knowledges, excluding the knowledge of exhaustion (khaye ñāṇa). The faculty of pleasure (sukhindriya, feeling of pleasure), the faculty of joy (somanassindriya, feeling of joy), the faculty of equanimity (upekkhindriya, feeling of equanimity), the faculty of faith (saddhindriya, faculty of faith), the faculty of energy (vīriyindriya, faculty of energy), the faculty of mindfulness (satindriya, faculty of mindfulness), the faculty of concentration (samādhindriya, faculty of concentration), and the faculty of wisdom (paññindriya, faculty of wisdom) are also the same. The male faculty (purisindriya, male organ) and the female faculty (itthindriya, female organ) are known by six knowledges, excluding the knowledge of the unknown (aññātañassāmītindriya), the knowledge of the minds of others (paracittañāṇa), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The life faculty (jīvitindriya, life force) is known by seven knowledges, excluding the knowledge of the minds of others (paracittañāṇa), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The faculty of pain (dukkhindriya, feeling of pain) and the faculty of displeasure (domanassindriya, feeling of displeasure) are known by seven knowledges, excluding the knowledge of the unknown (aññātañassāmītindriya), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The faculty of what will be known (anaññātañassāmītindriya, faculty of what will be known), the faculty of knowledge (aññindriya, faculty of knowledge), and the faculty of the knower (aññāvindriya, faculty of the knower) are known by seven knowledges, excluding the knowledge of suffering (dukkhañāṇa), the knowledge of origin (samudayañāṇa), and the knowledge of cessation (nirodhañāṇa). The eye base (cakkhāyatana, eye sphere), the ear, nose, tongue, and body bases (sotāyatana, ghānāyatana, jivhāyatana, kāyāyatana, ear sphere, nose sphere, tongue sphere, body sphere), and the form, sound, and tangible bases (rūpāyatana, saddāyatana, phassayatana, form sphere, sound sphere, tangible sphere) are known by seven knowledges, excluding the knowledge of the minds of others (paracittañāṇa), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The eye consciousness, ear consciousness, and body consciousness bases (cakkhuviññāṇa, sotaviññāṇa, kāyaviññāṇa, eye consciousness, ear consciousness, body consciousness) are known by eight knowledges, excluding the knowledge of exhaustion (khaye ñāṇa) and the knowledge of the path (maggañāṇa). The smell and taste bases (gandhāyatana, rasāyatana, smell sphere, taste sphere) are known by six knowledges, excluding the knowledge of the unknown (aññātañassāmītindriya), the knowledge of the minds of others (paracittañāṇa), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The nose consciousness and tongue consciousness bases (ghānaviññāṇa, jivhāviññāṇa, nose consciousness, tongue consciousness) are known by seven knowledges, excluding the knowledge of the unknown (aññātañassāmītindriya), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The mind base and mind consciousness base (manāyatana, manoviññāṇa, mind sphere, mind consciousness) are known by nine knowledges, excluding the knowledge of exhaustion (khaye ñāṇa). The dhamma base (dhammāyatana, dhamma sphere) is known by ten knowledges. The eye element, ear element, nose element, tongue element, and body element (cakkhudhātu, sotadhātu, ghānadhātu, jivhādhātu, kāyadhātu, eye element, ear element, nose element, tongue element, body element), and the form element, sound element, and tangible element (rūpadhātu, saddadhātu, phassadhātu, form element, sound element, tangible element) are known by seven knowledges, excluding the knowledge of the minds of others (paracittañāṇa), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The smell element and taste element (gandhadhātu, rasadhātu, smell element, taste element) are known by six knowledges, excluding the knowledge of the unknown (aññātañassāmītindriya), the knowledge of the minds of others (paracittañāṇa), the knowledge of exhaustion (khaye ñāṇa), and the knowledge of the path (maggañāṇa). The mind element (manodhātu, mind element) is known by nine knowledges, excluding the knowledge of exhaustion (khaye ñāṇa). The dhamma element (dhammadhātu, dhamma element) is known by ten knowledges. The form aggregate (rūpakkhandha, form aggregate) is known by eight knowledges, excluding the knowledge of the minds of others (paracittañāṇa) and the knowledge of exhaustion (khaye ñāṇa). The feeling, perception, mental formations, and consciousness aggregates (vedanākkhandha, saññākkhandha, saṅkhārakkhandha, viññāṇakkhandha, feeling aggregate, perception aggregate, mental formations aggregate, consciousness aggregate) are known by nine knowledges, excluding the knowledge of exhaustion (khaye ñāṇa).
盡智。色盛陰七智知，除知他人心智、盡智、道智。痛想行識盛陰八智知，除盡智、道智。地種乃至空種七智知，除知他人心智、盡智、道智。識種八智知，除盡智、道智。色法八智知，除知他人心智、盡智。無色法十智知。可見法、有對法七智知，除知他人心智、盡智、道智。不可見法、無對法十智知。有漏法八智知，除盡智、道智。無漏法八智知，除苦智、習智。有為法九智知，除盡智。無為法六智知，除知他人心智、苦智、習智、道智。過去未來現在法九智知，除盡智。善法十智知。不善法七智知，除未知智、盡智、道智。無記法八智知，除盡智、道智。欲界系法七智知，除未知智、盡智、道智。色界系法七智知，除法智、盡智、道智。無色界系法六智知，除法智、知他人心智、盡智、道智。學法、無學法七智知，除苦智、習智、盡智。非學非無學法九智知，除道智。見諦所斷法、思惟所斷法八智知，除盡智、道智。無斷法八智知，除苦智、習智。苦諦、習諦八智知，除盡智、道智。盡諦六智知，除知他人心智、苦智、習智、道智。道諦七智知，除苦智、習智、盡智。禪九智知，除盡智。四等七智知，除法智、盡智、道智。無色中空處識處、不用處七智知，除法智、知他人心智、盡智。有想無想處六智知，除法
{ "translations": [ "現代漢語譯本", "盡智（Ksayajñana，知一切煩惱已盡之智）。色蘊（Rupaskandha，構成物質存在的要素）以七種智慧可知，除去知他人心智（Paracittajnana，瞭解他人心念的智慧）、盡智（Ksayajñana）和道智（Margajnana，通往解脫之道的智慧）。受蘊（Vedanaskandha，感受）、想蘊（Samjnaskandha，知覺）、行蘊（Samskaraskandha，意志）、識蘊（Vijnanaskandha，意識）以八種智慧可知，除去盡智（Ksayajñana）和道智（Margajnana）。地界（Prthvidhatu，堅硬性）、水界（Apo-dhatu，流動性）、火界（Tejo-dhatu，熱性）、風界（Vayo-dhatu，運動性）乃至空界（Akasadhatu，空間）以七種智慧可知，除去知他人心智（Paracittajnana）、盡智（Ksayajñana）和道智（Margajnana）。識界（Vijnanadhatu，意識界）以八種智慧可知，除去盡智（Ksayajñana）和道智（Margajnana）。色法（Rupadharma，物質現象）以八種智慧可知，除去知他人心智（Paracittajnana）和盡智（Ksayajñana）。無色法（Arupadharma，非物質現象）以十種智慧可知。可見法（Sanidarsana-dharma，可被看見的事物）、有對法（Sapatigha-dharma，有阻礙的事物）以七種智慧可知，除去知他人心智（Paracittajnana）、盡智（Ksayajñana）和道智（Margajnana）。不可見法（Anidarsana-dharma，不可被看見的事物）、無對法（Apratigha-dharma，無阻礙的事物）以十種智慧可知。有漏法（Sasrava-dharma，伴隨煩惱的事物）以八種智慧可知，除去盡智（Ksayajñana）和道智（Margajnana）。無漏法（Anasrava-dharma，不伴隨煩惱的事物）以八種智慧可知，除去苦智（Duhkhajnana，關於苦諦的智慧）和集智（Samudayajnana，關於集諦的智慧）。有為法（Samskrta-dharma，因緣和合的事物）以九種智慧可知，除去盡智（Ksayajñana）。無為法（Asamskrta-dharma，非因緣和合的事物）以六種智慧可知，除去知他人心智（Paracittajnana）、苦智（Duhkhajnana）、集智（Samudayajnana）和道智（Margajnana）。過去法（Atita-dharma，過去的事物）、未來法（Anagata-dharma，未來的事物）、現在法（Pratyutpanna-dharma，現在的事物）以九種智慧可知，除去盡智（Ksayajñana）。善法（Kusala-dharma，好的事物）以十種智慧可知。不善法（Akusala-dharma，不好的事物）以七種智慧可知，除去未知智（Ajnatavijnana，未知的智慧）、盡智（Ksayajñana）和道智（Margajnana）。無記法（Avyakrta-dharma，非善非不善的事物）以八種智慧可知，除去盡智（Ksayajñana）和道智（Margajnana）。欲界系法（Kamadhatu-samprayukta-dharma，與欲界相關的法）以七種智慧可知，除去未知智（Ajnatavijnana）、盡智（Ksayajñana）和道智（Margajnana）。色界系法（Rupadhatu-samprayukta-dharma，與色界相關的法）以七種智慧可知，除去法智（Dharmajnana，關於法的智慧）、盡智（Ksayajñana）和道智（Margajnana）。無色界系法（Arupadhatu-samprayukta-dharma，與無色界相關的法）以六種智慧可知，除去法智（Dharmajnana）、知他人心智（Paracittajnana）、盡智（Ksayajñana）和道智（Margajnana）。學法（Saiksa-dharma，有待學習的法）、無學法（Asaiksa-dharma，無需再學習的法）以七種智慧可知，除去苦智（Duhkhajnana）、集智（Samudayajnana）和盡智（Ksayajñana）。非學非無學法（Naiva-saiksa-nasiksa-dharma，既非有待學習也非無需再學習的法）以九種智慧可知，除去道智（Margajnana）。見道所斷法（Darsana-prahata-dharma，見道時斷除的法）、修道所斷法（Bhavana-prahata-dharma，修道時斷除的法）以八種智慧可知，除去盡智（Ksayajñana）和道智（Margajnana）。無斷法（Aprahata-dharma，無法斷除的法）以八種智慧可知，除去苦智（Duhkhajnana）和集智（Samudayajnana）。苦諦（Duhkha-satya，苦的真理）、集諦（Samudaya-satya，苦的根源的真理）以八種智慧可知，除去盡智（Ksayajñana）和道智（Margajnana）。滅諦（Nirodha-satya，苦的止息的真理）以六種智慧可知，除去知他人心智（Paracittajnana）、苦智（Duhkhajnana）、集智（Samudayajnana）和道智（Margajnana）。道諦（Marga-satya，通往苦的止息的道路的真理）以七種智慧可知，除去苦智（Duhkhajnana）、集智（Samudayajnana）和盡智（Ksayajñana）。禪定（Dhyana，禪修）以九種智慧可知，除去盡智（Ksayajñana）。四無量心（Caturapramana，慈、悲、喜、舍四種心）以七種智慧可知，除去法智（Dharmajnana）、盡智（Ksayajñana）和道智（Margajnana）。無色界中的空無邊處（Akasanantyayatana，認為空間無限的禪定境界）、識無邊處（Vijnananantyayatana，認為意識無限的禪定境界）、無所有處（Akincanyayatana，認為一無所有的禪定境界）以七種智慧可知，除去法智（Dharmajnana）、知他人心智（Paracittajnana）和盡智（Ksayajñana）。非想非非想處（Naivasamjnanasamjnatayatana，既非有想也非無想的禪定境界）以六種智慧可知，除去法智（Dharmajnana）", "English version", 'Ksayajnana (Knowledge of Exhaustion, the wisdom knowing that all defilements are exhausted). The aggregate of form (Rupaskandha, the element constituting material existence) is known by seven knowledges, excluding knowledge of the minds of others (Paracittajnana, the wisdom to understand the thoughts of others), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path, the wisdom of the path to liberation). The aggregates of feeling (Vedanaskandha, sensation), perception (Samjnaskandha, perception), mental formations (Samskaraskandha, volition), and consciousness (Vijnanaskandha, consciousness) are known by eight knowledges, excluding Ksayajnana (Knowledge of Exhaustion) and Margajnana (Knowledge of the Path). The earth element (Prthvidhatu, solidity), water element (Apo-dhatu, fluidity), fire element (Tejo-dhatu, heat), wind element (Vayo-dhatu, motion), and even the space element (Akasadhatu, space) are known by seven knowledges, excluding knowledge of the minds of others (Paracittajnana), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path). The consciousness element (Vijnanadhatu, the realm of consciousness) is known by eight knowledges, excluding Ksayajnana (Knowledge of Exhaustion) and Margajnana (Knowledge of the Path). Material phenomena (Rupadharma, material phenomena) are known by eight knowledges, excluding knowledge of the minds of others (Paracittajnana) and Ksayajnana (Knowledge of Exhaustion). Immaterial phenomena (Arupadharma, non-material phenomena) are known by ten knowledges. Visible phenomena (Sanidarsana-dharma, things that can be seen), and resistant phenomena (Sapatigha-dharma, things that have resistance) are known by seven knowledges, excluding knowledge of the minds of others (Paracittajnana), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path). Invisible phenomena (Anidarsana-dharma, things that cannot be seen), and non-resistant phenomena (Apratigha-dharma, things that have no resistance) are known by ten knowledges. Defiled phenomena (Sasrava-dharma, things accompanied by defilements) are known by eight knowledges, excluding Ksayajnana (Knowledge of Exhaustion) and Margajnana (Knowledge of the Path). Undefiled phenomena (Anasrava-dharma, things not accompanied by defilements) are known by eight knowledges, excluding knowledge of suffering (Duhkhajnana, knowledge about the truth of suffering) and knowledge of origin (Samudayajnana, knowledge about the truth of the origin of suffering). Conditioned phenomena (Samskrta-dharma, things that arise from conditions) are known by nine knowledges, excluding Ksayajnana (Knowledge of Exhaustion). Unconditioned phenomena (Asamskrta-dharma, things that do not arise from conditions) are known by six knowledges, excluding knowledge of the minds of others (Paracittajnana), knowledge of suffering (Duhkhajnana), knowledge of origin (Samudayajnana), and Margajnana (Knowledge of the Path). Past phenomena (Atita-dharma, past things), future phenomena (Anagata-dharma, future things), and present phenomena (Pratyutpanna-dharma, present things) are known by nine knowledges, excluding Ksayajnana (Knowledge of Exhaustion). Wholesome phenomena (Kusala-dharma, good things) are known by ten knowledges. Unwholesome phenomena (Akusala-dharma, bad things) are known by seven knowledges, excluding unknown knowledge (Ajnatavijnana, unknown wisdom), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path). Neutral phenomena (Avyakrta-dharma, neither good nor bad things) are known by eight knowledges, excluding Ksayajnana (Knowledge of Exhaustion) and Margajnana (Knowledge of the Path). Phenomena associated with the desire realm (Kamadhatu-samprayukta-dharma, phenomena related to the desire realm) are known by seven knowledges, excluding unknown knowledge (Ajnatavijnana), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path). Phenomena associated with the form realm (Rupadhatu-samprayukta-dharma, phenomena related to the form realm) are known by seven knowledges, excluding Dharmajnana (Knowledge of the Dharma, knowledge about the Dharma), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path). Phenomena associated with the formless realm (Arupadhatu-samprayukta-dharma, phenomena related to the formless realm) are known by six knowledges, excluding Dharmajnana (Knowledge of the Dharma), knowledge of the minds of others (Paracittajnana), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path). Phenomena of learners (Saiksa-dharma, phenomena that need to be learned), and phenomena of non-learners (Asaiksa-dharma, phenomena that no longer need to be learned) are known by seven knowledges, excluding knowledge of suffering (Duhkhajnana), knowledge of origin (Samudayajnana), and Ksayajnana (Knowledge of Exhaustion). Phenomena that are neither of learners nor of non-learners (Naiva-saiksa-nasiksa-dharma, phenomena that are neither to be learned nor not to be learned) are known by nine knowledges, excluding Margajnana (Knowledge of the Path). Phenomena to be abandoned by seeing the truth (Darsana-prahata-dharma, phenomena abandoned when seeing the truth), and phenomena to be abandoned by cultivation (Bhavana-prahata-dharma, phenomena abandoned during cultivation) are known by eight knowledges, excluding Ksayajnana (Knowledge of Exhaustion) and Margajnana (Knowledge of the Path). Phenomena that cannot be abandoned (Aprahata-dharma, phenomena that cannot be abandoned) are known by eight knowledges, excluding knowledge of suffering (Duhkhajnana) and knowledge of origin (Samudayajnana). The truth of suffering (Duhkha-satya, the truth of suffering), and the truth of the origin of suffering (Samudaya-satya, the truth of the origin of suffering) are known by eight knowledges, excluding Ksayajnana (Knowledge of Exhaustion) and Margajnana (Knowledge of the Path). The truth of cessation (Nirodha-satya, the truth of the cessation of suffering) is known by six knowledges, excluding knowledge of the minds of others (Paracittajnana), knowledge of suffering (Duhkhajnana), knowledge of origin (Samudayajnana), and Margajnana (Knowledge of the Path). The truth of the path (Marga-satya, the truth of the path to the cessation of suffering) is known by seven knowledges, excluding knowledge of suffering (Duhkhajnana), knowledge of origin (Samudayajnana), and Ksayajnana (Knowledge of Exhaustion). Dhyana (Meditation) is known by nine knowledges, excluding Ksayajnana (Knowledge of Exhaustion). The four immeasurables (Caturapramana, the four immeasurable minds of loving-kindness, compassion, joy, and equanimity) are known by seven knowledges, excluding Dharmajnana (Knowledge of the Dharma), Ksayajnana (Knowledge of Exhaustion), and Margajnana (Knowledge of the Path). The sphere of infinite space (Akasanantyayatana, the meditative state of perceiving infinite space), the sphere of infinite consciousness (Vijnananantyayatana, the meditative state of perceiving infinite consciousness), and the sphere of nothingness (Akincanyayatana, the meditative state of perceiving nothingness) in the formless realm are known by seven knowledges, excluding Dharmajnana (Knowledge of the Dharma), knowledge of the minds of others (Paracittajnana), and Ksayajnana (Knowledge of Exhaustion). The sphere of neither perception nor non-perception (Naivasamjnanasamjnatayatana, the meditative state of neither perception nor non-perception) is known by six knowledges, excluding Dharmajnana (Knowledge of the Dharma)' ] }
智、知他人心智、盡智、道智。初第二第三解脫、八除入、八一切入七智知，除法智、盡智、道智。空處、解脫識處解脫、不用處解脫七智知，除法智、知他人心智、盡智。有想無想解脫、滅盡解脫六智知，除法智、知他人心智、盡智道智。空處、一切入識處、一切入亦如是。法智六智知，除未知智、苦智、習智、盡智。未知智六智知，除法智、苦智、習智、盡智。知他人心智九智知，除盡智。等智八智知，除盡智、道智。苦智、習智、盡智、道智、空無愿無相七智知，除苦智、習智、盡智。身見、戒盜、疑八智知，除盡智、道智。貪、瞋恚、愚癡及欲漏七智知，除未知智、盡智、道智。有漏七智知，除法智、盡智、道智。余殘八智知，除盡智、道智。流中欲流七智知，除未知智、盡智、道智。有流七智知，除法智、盡智、道智。余殘八智知，除盡智道智。枙亦如是。受中欲受七智知，除未知智、盡智、道智。我受七智知，除法智、盡智、道智。余殘八智知，除盡智、道智。縛中欲愛身縛、瞋恚身縛七智知，除未知智、盡智、道智。余殘八智知，除盡智、道智。蓋及瞋恚結、慳結、嫉結七智知，除未知智、盡智、道智。余殘八智知，除盡智、道智。下分中貪慾、瞋恚七智知，除未知智、盡智、道智。余殘及五見八智知
，除盡智、道智。愛身中鼻舌更愛七智知，除未知智、盡智、道智。余殘八智知，除盡智、道智。使中貪慾使、瞋恚使七智知，除未知智、盡智、道智。有愛使七智知，除法智、盡智、道智。余殘八智知，除盡智、道智。結中瞋恚結、慳結、嫉結七智知，除未知智、盡智、道智。余殘八智知，除盡智、道智。九十八使欲界七智知，除未知智、盡智、道智。色界七智知，除法智、盡智、道智。無色界六智知，除法智、知他人心智、盡智、道智(八智知門)。
又世尊言：習無常想修行廣佈盡欲愛盡。此想當言法智相應、苦智相應？當言有覺有觀？當言護根相應？當言無愿相應？當言欲界系緣盡？色界愛盡，此想當言未知智相應、苦智相應？或有覺有觀、或無覺有觀、或無覺無觀？或樂根相應、或喜根相應、或護根相應？當言無愿相應？當言色界系緣盡？無色界愛盡，此想當言未知智相應、苦智相應？或有覺有觀、或無覺有觀、或無覺無觀？或樂根相應、或喜根護根相應？當言無愿相應？當言無色界系緣盡？憍慢盡無明，此想或法智相應、或未知智相應、苦智相應？或有覺有觀、或無覺有觀、或無覺無觀？或樂根相應、或喜根護根相應？當言無愿相應？或欲界系緣、或色無色界系緣盡(九無常想門)？
又世
【現代漢語翻譯】 現代漢語譯本： 除了盡智（Kshaya-jnana，知曉煩惱已盡的智慧）和道智（Anutpada-jnana，知曉不再生起煩惱的智慧），愛身中的鼻舌更愛七智知，除去未知智（Ajñata-jnana，初次證悟的智慧）、盡智和道智。其餘剩餘的八智知，除去盡智和道智。使中，貪慾使（Kama-raga-anusaya，對欲的潛在貪慾）和瞋恚使（Pratigha-anusaya，潛在的嗔恨）七智知，除去未知智、盡智和道智。有愛使（Bhava-raga-anusaya，對存在的潛在貪慾）七智知，除去法智（Dharma-jnana，對法的智慧）、盡智和道智。其餘剩餘的八智知，除去盡智和道智。結中，瞋恚結（Krodha-samyojana，嗔恨的束縛）、慳結（Matsarya-samyojana，吝嗇的束縛）和嫉結（Irshya-samyojana，嫉妒的束縛）七智知，除去未知智、盡智和道智。其餘剩餘的八智知，除去盡智和道智。九十八使中，欲界（Kama-dhatu，慾望界）七智知，除去未知智、盡智和道智。七智知，除去法智、盡智和道智。無**六智知，除去法智、知他人心智（Paracitta-jnana，知曉他人心念的智慧）、盡智和道智（八智知門）。
又世尊說：『修習無常想（Anitya-samjna，對無常的覺知）修行廣佈，能盡欲愛（Kama-raga，對欲的愛）。』此想應當說是與法智相應、與苦智（Dukkha-jnana，對苦的智慧）相應嗎？應當說是有覺有觀（Savitarka-savicara，有尋有伺）嗎？應當說是與護根相應嗎？應當說是與無愿相應嗎？應當說是欲界系緣盡嗎？愛盡，此想應當說是與未知智相應、與苦智相應嗎？或者是有覺有觀、或者無覺有觀（Avitarka-savicara，無尋有伺）、或者無覺無觀（Avitarka-avicara，無尋無伺）？或者是與樂根相應、或者是與喜根相應、或者是與護根相應？應當說是與無愿相應嗎？應當說是系緣盡嗎？無愛盡，此想應當說是與未知智相應、與苦智相應嗎？或者是有覺有觀、或者無覺有觀、或者無覺無觀？或者是與樂根相應、或者是與喜根護根相應？應當說是與無愿相應嗎？應當說是無系緣盡嗎？憍慢（Mana，驕慢）盡無明（Avidya，無明），此想或者與法智相應、或者與未知智相應、與苦智相應？或者是有覺有觀、或者無覺有觀、或者無覺無觀？或者是與樂根相應、或者是與喜根護根相應？應當說是與無愿相應嗎？或者是欲界系緣、或者是色無**系緣盡（九無常想門）？
又世
【English Translation】 English version: Apart from Kshaya-jnana (knowledge of the exhaustion of defilements) and Anutpada-jnana (knowledge of non-arising of defilements), the nose and tongue in the love of self know seven knowledges, excluding Ajñata-jnana (knowledge of initial realization), Kshaya-jnana, and Anutpada-jnana. The remaining eight knowledges know, excluding Kshaya-jnana and Anutpada-jnana. Among the tendencies, Kama-raga-anusaya (latent lust for desires) and Pratigha-anusaya (latent hatred) know seven knowledges, excluding Ajñata-jnana, Kshaya-jnana, and Anutpada-jnana. Bhava-raga-anusaya (latent lust for existence) knows seven knowledges, excluding Dharma-jnana (knowledge of the Dharma), Kshaya-jnana, and Anutpada-jnana. The remaining eight knowledges know, excluding Kshaya-jnana and Anutpada-jnana. Among the fetters, Krodha-samyojana (fetter of anger), Matsarya-samyojana (fetter of stinginess), and Irshya-samyojana (fetter of jealousy) know seven knowledges, excluding Ajñata-jnana, Kshaya-jnana, and Anutpada-jnana. The remaining eight knowledges know, excluding Kshaya-jnana and Anutpada-jnana. Among the ninety-eight tendencies, the Kama-dhatu (desire realm) knows seven knowledges, excluding Ajñata-jnana, Kshaya-jnana, and Anutpada-jnana. Seven knowledges know, excluding Dharma-jnana, Kshaya-jnana, and Anutpada-jnana. Without **six knowledges know, excluding Dharma-jnana, Paracitta-jnana (knowledge of others' minds), Kshaya-jnana, and Anutpada-jnana (Eight Knowledges Door).
Furthermore, the World Honored One said: 'Cultivating the Anitya-samjna (perception of impermanence), practicing and spreading it widely, exhausts Kama-raga (desire-love).' Should this perception be said to be associated with Dharma-jnana, associated with Dukkha-jnana (knowledge of suffering)? Should it be said to be Savitarka-savicara (with initial and sustained application)? Should it be said to be associated with guarding the senses? Should it be said to be associated with the desireless? Should it be said that the Kama-dhatu bond is exhausted? Love exhausted, should this perception be said to be associated with Ajñata-jnana, associated with Dukkha-jnana? Or is it Savitarka-savicara, or Avitarka-savicara (without initial application, with sustained application), or Avitarka-avicara (without initial and sustained application)? Or is it associated with the pleasure root, or is it associated with the joy root, or is it associated with guarding the senses? Should it be said to be associated with the desireless? Should it be said that the bond is exhausted? Without love exhausted, should this perception be said to be associated with Ajñata-jnana, associated with Dukkha-jnana? Or is it Savitarka-savicara, or Avitarka-savicara, or Avitarka-avicara? Or is it associated with the pleasure root, or is it associated with the joy root guarding the senses? Should it be said to be associated with the desireless? Should it be said that without bond is exhausted? Mana (pride) exhausted, Avidya (ignorance), should this perception be associated with Dharma-jnana, or associated with Ajñata-jnana, associated with Dukkha-jnana? Or is it Savitarka-savicara, or Avitarka-savicara, or Avitarka-avicara? Or is it associated with the pleasure root, or is it associated with the joy root guarding the senses? Should it be said to be associated with the desireless? Or is it the Kama-dhatu bond, or is it the Rupa-arupa **bond exhausted (Nine Impermanence Perceptions Door)?
Furthermore, the
尊言：比丘七處善三種觀義達，於此法得盡有漏，知色苦四智：法智、未知智、苦智、等智。色習四智：法智、未知智、習智、等智。色盡四智：法智、未知智、盡智、等智。色盡道跡四智：法智、未知智、道智、等智。色味四智：法智、未知智、習智、等智。色患四智：法智、未知智、苦智、等智。色棄出四智：法智、未知智、盡智、等智。痛想行識亦如是。云何色盡、云何色棄出？色盡云何？答曰：若愛色具，彼若滅，是謂色盡。諸餘色緣愛，彼若滅，是謂色棄出。複次垢色具，彼若滅，是謂色盡。諸餘色緣垢，彼若滅，是謂色棄出。複次若愛若垢色具，彼若滅，是謂色盡。諸餘色緣若愛若垢，彼若滅，是謂色棄出。色盡、色棄出，是謂差別。痛想行識儘是謂差別。
阿毗曇修智品第四竟(梵本九百三十首盧，秦一萬五千九百七十二言)。
阿毗曇八犍度論卷第十二 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第十三
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
智犍度智相應跋渠第五之一
人智三昧根， 覺意道相應， 二智種一行， 六小七大七。
七人、八智、三三昧、三根、七覺意、八道種，智相應，及
【現代漢語翻譯】 現代漢語譯本 尊者說：比丘通過七個方面的善巧和三種觀想，通達了這些法，從而能夠斷盡所有煩惱，並且了知關於色的四種智慧：法智（Dharma-jñāna，對法的智慧）、未知智（Anutpāda-jñāna，對未生之法的智慧）、苦智（Dukkha-jñāna，對苦的智慧）、等智（Sama-jñāna，平等的智慧）。對於色的生起，有四種智慧：法智、未知智、習智（Samudaya-jñāna，對集（生起）的智慧）、等智。對於色的滅盡，有四種智慧：法智、未知智、盡智（Nirodha-jñāna，對滅的智慧）、等智。對於導致色滅盡的道路，有四種智慧：法智、未知智、道智（Mārga-jñāna，對道的智慧）、等智。對於色的樂味，有四種智慧：法智、未知智、習智、等智。對於色的過患，有四種智慧：法智、未知智、苦智、等智。對於捨棄色，有四種智慧：法智、未知智、盡智、等智。對於痛（vedanā，感受）、想（saṃjñā，知覺）、行（saṃskāra，意志）、識（vijñāna，意識）也是如此。 什麼是色盡？什麼是色棄出？色儘是什麼？回答說：如果對色的愛著存在，當這個愛著滅盡時，就稱為色盡。所有其他由色所引起的愛著，當它們滅盡時，就稱為色棄出。進一步說，如果對色的染污存在，當這個染污滅盡時，就稱為色盡。所有其他由色所引起的染污，當它們滅盡時，就稱為色棄出。進一步說，如果對色的愛著和染污都存在，當這些愛著和染污滅盡時，就稱為色盡。所有其他由色所引起的愛著和染污，當它們滅盡時，就稱為色棄出。色盡和色棄出，這就是它們的差別。痛、想、行、識的滅盡，也是如此，這就是它們的差別。 《阿毗曇修智品第四》結束（梵文原本九百三十首頌，秦譯一萬五千九百七十二字）。 《阿毗曇八犍度論》卷第十二 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》 《阿毗曇八犍度論》卷第十三 迦旃延子（Kātyāyanīputra）造 符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯 智犍度智相應跋渠第五之一 人智、三昧（samādhi，禪定）、根（indriya，根），覺意（bodhyaṅga，菩提分）、道（mārga，道路）相應， 二智、種（gotra，種姓）、一行（eka-carya，單一行為），六小、七大、七。 七人、八智、三三昧、三根、七覺意、八道種，智相應，及
【English Translation】 English version The Venerable said: 'A bhikkhu, through skillfulness in seven areas and understanding of three contemplations, comprehends these dharmas, thereby exhausting all defilements, and knows the four knowledges concerning rūpa (form): Dharma-jñāna (knowledge of the Dharma), Anutpāda-jñāna (knowledge of non-arising), Dukkha-jñāna (knowledge of suffering), and Sama-jñāna (equal knowledge). Concerning the arising of rūpa, there are four knowledges: Dharma-jñāna, Anutpāda-jñāna, Samudaya-jñāna (knowledge of origination), and Sama-jñāna. Concerning the cessation of rūpa, there are four knowledges: Dharma-jñāna, Anutpāda-jñāna, Nirodha-jñāna (knowledge of cessation), and Sama-jñāna. Concerning the path leading to the cessation of rūpa, there are four knowledges: Dharma-jñāna, Anutpāda-jñāna, Mārga-jñāna (knowledge of the path), and Sama-jñāna. Concerning the allure of rūpa, there are four knowledges: Dharma-jñāna, Anutpāda-jñāna, Samudaya-jñāna, and Sama-jñāna. Concerning the danger of rūpa, there are four knowledges: Dharma-jñāna, Anutpāda-jñāna, Dukkha-jñāna, and Sama-jñāna. Concerning the abandonment of rūpa, there are four knowledges: Dharma-jñāna, Anutpāda-jñāna, Nirodha-jñāna, and Sama-jñāna. The same applies to vedanā (feeling), saṃjñā (perception), saṃskāra (volition), and vijñāna (consciousness).' 'What is the exhaustion of rūpa? What is the abandonment of rūpa? What is the exhaustion of rūpa?' The answer: 'If attachment to rūpa exists, when that attachment ceases, it is called the exhaustion of rūpa. All other attachments arising from rūpa, when they cease, it is called the abandonment of rūpa. Furthermore, if defilement towards rūpa exists, when that defilement ceases, it is called the exhaustion of rūpa. All other defilements arising from rūpa, when they cease, it is called the abandonment of rūpa. Furthermore, if both attachment and defilement towards rūpa exist, when these attachment and defilement cease, it is called the exhaustion of rūpa. All other attachments and defilements arising from rūpa, when they cease, it is called the abandonment of rūpa. The exhaustion of rūpa and the abandonment of rūpa, this is their difference. The exhaustion of vedanā, saṃjñā, saṃskāra, and vijñāna is also like this, this is their difference.' The end of the fourth chapter, 'Abhidhamma on the Cultivation of Wisdom' (Original Sanskrit text: 930 verses; Qin translation: 15,972 words). The twelfth fascicle of the Abhidhamma Aṣṭagrantha. Taishō Tripiṭaka, Volume 26, No. 1543, Abhidhamma Aṣṭagrantha. The thirteenth fascicle of the Abhidhamma Aṣṭagrantha. Composed by Kātyāyanīputra. Translated by the Tripiṭaka master Saṃghadeva from Kasmir during the Qin dynasty, together with Zhu Fonian. Fifth Section on Wisdom, First Part of the Chapter on Wisdom in Accordance with Wisdom. Human wisdom, samādhi (concentration), indriya (faculty), bodhyaṅga (factor of enlightenment), in accordance with the path (mārga), Two wisdoms, gotra (lineage), eka-carya (solitary practice), six small, seven large, seven. Seven persons, eight wisdoms, three samādhis, three indriyas, seven bodhyaṅgas, eight path factors, in accordance with wisdom, and
種二智種一行，歷六二七。七人：堅信、堅法、信解脫、見到、身證、慧解脫、俱解脫。八智：法智、未知智、知他人心智、等智、苦智、習智、盡智、道智。三三昧：空、無愿、無相。三根：未知根、已知根、無知根。七覺意：念覺意、擇法覺意、精進覺意、喜覺意、猗覺意、定覺意、護覺意。八道種：等見、等志、等語、等業、等活、等方便、等念、等定，智相應及種：四十四智種、七十七智種，一行六七大七。七人：堅信、堅法、信解脫、見到、身證、慧解脫、俱解脫。八智：法智、未知智、知他人心智、等智、苦智、習盡、道智。堅信人於此八智成就幾、不成就幾，乃至俱解脫人於此八智成就幾、不成就幾？堅信人於此八智，幾過去成就、幾未來成就、幾現在成就，乃至俱解脫人於此八智，幾成就過去、幾成就未來、幾成就現在？堅信人法智現在前時幾智現在前，乃至道智現在前時幾智現在前？乃至俱解脫人法智現在前時幾智現在前？乃至道智現在前時幾智現在前？堅信人於此三三昧成就幾、不成就幾，乃至俱解脫人於此三三昧成就幾、不成就幾？堅信人於此三三昧，幾成就過去、幾成就未來、幾成就現在，乃至俱解脫人於此三三昧，幾成就過去、幾成就未來、幾成就現在。堅信人空三昧現在前時幾智現在前
？無愿無相三昧現在前時幾智現在前？乃至俱解脫人空三昧現在前時幾智現在前？無愿無相三昧現在前時幾智現在前？堅信人未知根現在前時幾智現在前？堅法人亦如是。俱解脫人已知根現在前時幾智現在前？見到身證亦如是。慧解脫人無知根現在前時幾智現在前？俱解脫亦如是。堅信人念覺意現在前時幾智現在前？乃至護覺意現在前時幾智現在前？乃至俱解脫人念覺意現在前時幾智現在前？乃至護覺意現在前時幾智現在前？堅信人等見現在前時幾智現在前？乃至等定現在前時幾智現在前？乃至俱解脫人等見現在前時幾智現在前？乃至等定現在前時幾智現在前？諸法法智相應，彼未知智耶？設諸法未知智相應，彼法智耶？諸法法智相應，彼知他人心智等智苦智習盡道智、空無愿無相、未知根已知根無知根、念覺意擇法精進喜猗定護覺意、等見等志等方便等念等定耶？設諸法等定相應，彼法智耶？諸法乃至等念相應，彼等定耶？設諸法等定相應，彼等念耶？又世尊言：當說四十四智種：老死苦智、老死習智、老死盡智、老死盡道跡智。此智當言法智耶乃至道智耶？生、有乃至行智亦如是。又世尊言：當說七十七智種：生緣老死知智，不緣餘生緣老死知智；過去久遠生緣老死知智，不緣余過去久遠生緣老死知智；未來久遠
【現代漢語翻譯】 現代漢語譯本： 當無愿三昧（Apranihita-samadhi，不求願望的三昧）、無相三昧（Animitta-samadhi，不執著于相的三昧）現前時，有幾種智慧現前？乃至俱解脫人（Ubhatobhāgavimutta，既從身解脫又從慧解脫的人）空三昧（Sunyata-samadhi，體悟空性的三昧）現前時，有幾種智慧現前？無愿三昧、無相三昧現前時，有幾種智慧現前？ 堅信人（Saddhānusārī，隨信行者）未知根（Anajjātaññāta-indriya，未知的根）現前時，有幾種智慧現前？堅法人（Dhammānusārī，隨法行者）也是如此。俱解脫人已知根（Ājñāta-indriya，已知的根）現前時，有幾種智慧現前？見到（Ditthipatta，見道者）、身證（Kāyasakkhi，以身證得者）也是如此。慧解脫人（Paññāvimutta，僅從慧解脫的人）無知根（Anavajja-indriya，無知的根）現前時，有幾種智慧現前？俱解脫人也是如此。 堅信人念覺意（Sati-sambojjhaṅga，正念覺支）現前時，有幾種智慧現前？乃至護覺意（Upekkhā-sambojjhaṅga，舍覺支）現前時，有幾種智慧現前？乃至俱解脫人念覺意現前時，有幾種智慧現前？乃至護覺意現前時，有幾種智慧現前？堅信人等見（Sammā-ditthi，正見）現前時，有幾種智慧現前？乃至等定（Sammā-samādhi，正定）現前時，有幾種智慧現前？乃至俱解脫人等見現前時，有幾種智慧現前？乃至等定現前時，有幾種智慧現前？ 諸法與法智（Dhamma-ñāṇa，知曉諸法自性的智慧）相應，那麼它們與未知智（Anajjātaññāta-ñāṇa，未知的智慧）相應嗎？如果諸法與未知智相應，那麼它們與法智相應嗎？ 諸法與法智相應，那麼它們與知他人心智（Paracitta-ñāṇa，知曉他人心思的智慧）、等智（Sama-ñāṇa，平等的智慧）、苦智（Dukkha-ñāṇa，知曉苦的智慧）、習智（Samudaya-ñāṇa，知曉苦的根源的智慧）、盡智（Nirodha-ñāṇa，知曉苦的止息的智慧）、道智（Magga-ñāṇa，知曉通往苦的止息的道路的智慧）、空（Sunyata，空性）、無愿（Apranihita，無愿）、無相（Animitta，無相）、未知根（Anajjātaññāta-indriya，未知的根）、已知根（Ājñāta-indriya，已知的根）、無知根（Anavajja-indriya，無知的根）、念覺意（Sati-sambojjhaṅga，正念覺支）、擇法（Dhamma-vicaya，擇法）、精進（Viriya，精進）、喜（Pīti，喜）、猗（Passaddhi，輕安）、定（Samādhi，禪定）、護覺意（Upekkhā-sambojjhaṅga，舍覺支）、等見（Sammā-ditthi，正見）、等志（Sammā-saṅkappa，正思惟）、等方便（Sammā-vāyāma，正精進）、等念（Sammā-sati，正念）、等定（Sammā-samādhi，正定）相應嗎？如果諸法與等定相應，那麼它們與法智相應嗎？諸法乃至與等念相應，那麼它們與等定相應嗎？如果諸法與等定相應，那麼它們與等念相應嗎？ 世尊還說：『應當說四十四種智慧：老死苦智（Jarāmarana-dukkha-ñāṇa，知曉老死是苦的智慧）、老死習智（Jarāmarana-samudaya-ñāṇa，知曉老死之因的智慧）、老死盡智（Jarāmarana-nirodha-ñāṇa，知曉老死之滅的智慧）、老死盡道跡智（Jarāmarana-nirodha-gāmini-patipadā-ñāṇa，知曉導致老死之滅的道路的智慧）。』這種智慧應當說是法智嗎？乃至道智嗎？ 生（Jāti，生）、有（Bhava，有）、乃至行智（Sankhara-ñāṇa，行之智）也是如此。 世尊還說：『應當說七十七種智慧：知曉以生為緣而有老死的智慧（Jāti-paccayā-jarāmarana-ñāṇa），以及不以其他生為緣而有老死的智慧；知曉過去久遠以生為緣而有老死的智慧，以及不以其他過去久遠以生為緣而有老死的智慧；未來久遠…』
【English Translation】 English version: When the desireless Samadhi (Apranihita-samadhi), the signless Samadhi (Animitta-samadhi) are present, how many kinds of wisdom are present? And when the emptiness Samadhi (Sunyata-samadhi) of a liberated-in-both-ways person (Ubhatobhāgavimutta) is present, how many kinds of wisdom are present? When the desireless Samadhi, the signless Samadhi are present, how many kinds of wisdom are present? When the faculty of 'the yet-to-be-known' (Anajjātaññāta-indriya) of a faith-follower (Saddhānusārī) is present, how many kinds of wisdom are present? So is the Dhamma-follower (Dhammānusārī). When the faculty of 'the known' (Ājñāta-indriya) of a liberated-in-both-ways person is present, how many kinds of wisdom are present? So are the one attained to right view (Ditthipatta) and the body-witness (Kāyasakkhi). When the faculty of 'the unknowing' (Anavajja-indriya) of a wisdom-liberated person (Paññāvimutta) is present, how many kinds of wisdom are present? So is the liberated-in-both-ways person. When the mindfulness enlightenment factor (Sati-sambojjhaṅga) of a faith-follower is present, how many kinds of wisdom are present? And when the equanimity enlightenment factor (Upekkhā-sambojjhaṅga) is present, how many kinds of wisdom are present? And when the mindfulness enlightenment factor of a liberated-in-both-ways person is present, how many kinds of wisdom are present? And when the equanimity enlightenment factor is present, how many kinds of wisdom are present? When right view (Sammā-ditthi) of a faith-follower is present, how many kinds of wisdom are present? And when right concentration (Sammā-samādhi) is present, how many kinds of wisdom are present? And when right view of a liberated-in-both-ways person is present, how many kinds of wisdom are present? And when right concentration is present, how many kinds of wisdom are present? Are phenomena that are associated with the knowledge of the Dhamma (Dhamma-ñāṇa) also associated with the knowledge of the yet-to-be-known (Anajjātaññāta-ñāṇa)? If phenomena are associated with the knowledge of the yet-to-be-known, are they associated with the knowledge of the Dhamma? Are phenomena that are associated with the knowledge of the Dhamma also associated with the knowledge of the minds of others (Paracitta-ñāṇa), the knowledge of equality (Sama-ñāṇa), the knowledge of suffering (Dukkha-ñāṇa), the knowledge of the origin (Samudaya-ñāṇa), the knowledge of cessation (Nirodha-ñāṇa), the knowledge of the path (Magga-ñāṇa), emptiness (Sunyata), desirelessness (Apranihita), signlessness (Animitta), the faculty of 'the yet-to-be-known' (Anajjātaññāta-indriya), the faculty of 'the known' (Ājñāta-indriya), the faculty of 'the unknowing' (Anavajja-indriya), the mindfulness enlightenment factor (Sati-sambojjhaṅga), investigation of Dhamma (Dhamma-vicaya), effort (Viriya), joy (Pīti), tranquility (Passaddhi), concentration (Samādhi), the equanimity enlightenment factor (Upekkhā-sambojjhaṅga), right view (Sammā-ditthi), right thought (Sammā-saṅkappa), right effort (Sammā-vāyāma), right mindfulness (Sammā-sati), right concentration (Sammā-samādhi)? If phenomena are associated with right concentration, are they associated with the knowledge of the Dhamma? Are phenomena, even right mindfulness, associated with right concentration? If phenomena are associated with right concentration, are they associated with right mindfulness? Furthermore, the Blessed One said: 'Forty-four kinds of wisdom should be spoken of: the knowledge of suffering of old age and death (Jarāmarana-dukkha-ñāṇa), the knowledge of the origin of old age and death (Jarāmarana-samudaya-ñāṇa), the knowledge of the cessation of old age and death (Jarāmarana-nirodha-ñāṇa), the knowledge of the path leading to the cessation of old age and death (Jarāmarana-nirodha-gāmini-patipadā-ñāṇa).' Should this wisdom be called the knowledge of the Dhamma? Or even the knowledge of the path? So it is with birth (Jāti), existence (Bhava), and even the knowledge of formations (Sankhara-ñāṇa). Furthermore, the Blessed One said: 'Seventy-seven kinds of wisdom should be spoken of: the knowledge of old age and death conditioned by birth (Jāti-paccayā-jarāmarana-ñāṇa), and the knowledge of old age and death not conditioned by other births; the knowledge of old age and death conditioned by birth in the distant past, and the knowledge of old age and death not conditioned by other births in the distant past; the distant future...'
生緣老死知智，不餘緣未來久遠生緣老死知智。如法界住智，無常有為心所因緣生盡法、變易法、無慾法、滅法、散法、斷智慧法。此智當言法智乃至道智耶？乃至無明緣行知智亦如是。若成就法智，彼未知智耶？設成就未知智，彼法智耶？若成就法智，彼知他人心智等智苦智習盡道智耶？設成就道智，彼法智耶？乃至成就盡智，彼道智耶？設成就道智，彼盡智耶(一行竟)？若成就過去法智，彼未來耶？設彼未來，彼過去耶？若彼過去，彼現在耶？設彼現在，彼過去耶？若彼未來，彼現在耶？設彼現在，彼未來耶？若彼過去，彼未來現在耶？設彼未來現在，彼過去耶？若彼未來，彼過去現在耶？設彼過去現在，彼未來耶？若彼現在，彼過去未來耶？設彼過去未來，彼現在耶(歷六竟)？乃至道智亦如是。若成就過去法智，彼過去未知智耶？設成就過去未知智，彼過去法智耶。若成就過去法智，彼未來未知智耶？設彼未來未知智，彼過去法智耶？若成就過去法智，彼現在未知智耶？設彼現在未知智，彼過去法智耶？若成就過去法智，彼過去現在未知智耶？設彼過去現在未知智，彼過去法智耶？若成就過去法智，彼未來現在未知智耶？設彼未來現在未知智，彼過去法智耶？若成就過去法智，彼過去未來未知智耶？設彼過
【現代漢語翻譯】 現代漢語譯本 關於生緣老死的知智，以及不餘緣的未來久遠生緣老死的知智。如同法界（Dharmadhatu，宇宙萬法的本體）的住智，知曉無常、有為、心所因緣生盡之法，變易之法，無慾之法，滅之法，散之法，斷智慧之法。此智應當被稱為法智乃至道智嗎？乃至無明緣行（Avidya-pratyaya-samskara，無明緣行）的知智也是如此。如果成就了法智，那麼他未知的智嗎？假設成就了未知的智，那麼他是法智嗎？如果成就了法智，那麼他知道他人心智等智、苦智、習智、盡智、道智嗎？假設成就了道智，那麼他是法智嗎？乃至成就了盡智，那麼他是道智嗎？假設成就了道智，那麼他是盡智嗎？ 如果成就了過去的法智，那麼他是未來的嗎？假設他是未來的，那麼他是過去的嗎？如果他是過去的，那麼他是現在的嗎？假設他是現在的，那麼他是過去的嗎？如果他是未來的，那麼他是現在的嗎？假設他是現在的，那麼他是未來的嗎？如果他是過去的，那麼他是未來和現在的嗎？假設他是未來和現在的，那麼他是過去的嗎？如果他是未來的，那麼他是過去和現在的嗎？假設他是過去和現在的，那麼他是未來的嗎？如果他是現在的，那麼他是過去和未來的嗎？假設他是過去和未來的，那麼他是現在的嗎？ 乃至道智也是如此。如果成就了過去的法智，那麼他是過去的未知智嗎？假設成就了過去的未知智，那麼他是過去的法智嗎？如果成就了過去的法智，那麼他是未來的未知智嗎？假設他是未來的未知智，那麼他是過去的法智嗎？如果成就了過去的法智，那麼他是現在的未知智嗎？假設他是現在的未知智，那麼他是過去的法智嗎？如果成就了過去的法智，那麼他是過去和現在的未知智嗎？假設他是過去和現在的未知智，那麼他是過去的法智嗎？如果成就了過去的法智，那麼他是未來和現在的未知智嗎？假設他是未來和現在的未知智，那麼他是過去的法智嗎？如果成就了過去的法智，那麼他是過去和未來的未知智嗎？假設他是過
【English Translation】 English version Regarding the knowledge and wisdom (Jnana) of birth, aging, and death, and the knowledge and wisdom of future, distant birth, aging, and death that are not due to other causes. Like the abiding wisdom of Dharmadhatu (the essence of all phenomena in the universe), knowing the impermanent, conditioned, and mentally originated laws of cessation, the laws of change, the laws of desirelessness, the laws of extinction, the laws of dispersion, and the laws of the cessation of wisdom. Should this wisdom be called Dharma-jnana (knowledge of Dharma) or even Path-jnana (knowledge of the Path)? And so it is with the knowledge and wisdom of Avidya-pratyaya-samskara (ignorance conditioning volitional formations). If one has attained Dharma-jnana, is it unknown knowledge? Supposing one has attained unknown knowledge, is it Dharma-jnana? If one has attained Dharma-jnana, does he know the knowledge of others' minds, etc., the knowledge of suffering, the knowledge of accumulation, the knowledge of cessation, the knowledge of the path? Supposing one has attained Path-jnana, is it Dharma-jnana? And so on, if one has attained Exhaustion-jnana (knowledge of exhaustion), is it Path-jnana? Supposing one has attained Path-jnana, is it Exhaustion-jnana? If one has attained past Dharma-jnana, is it future? Supposing it is future, is it past? If it is past, is it present? Supposing it is present, is it past? If it is future, is it present? Supposing it is present, is it future? If it is past, is it future and present? Supposing it is future and present, is it past? If it is future, is it past and present? Supposing it is past and present, is it future? If it is present, is it past and future? Supposing it is past and future, is it present? And so it is with Path-jnana. If one has attained past Dharma-jnana, is it past unknown knowledge? Supposing one has attained past unknown knowledge, is it past Dharma-jnana? If one has attained past Dharma-jnana, is it future unknown knowledge? Supposing it is future unknown knowledge, is it past Dharma-jnana? If one has attained past Dharma-jnana, is it present unknown knowledge? Supposing it is present unknown knowledge, is it past Dharma-jnana? If one has attained past Dharma-jnana, is it past and present unknown knowledge? Supposing it is past and present unknown knowledge, is it past Dharma-jnana? If one has attained past Dharma-jnana, is it future and present unknown knowledge? Supposing it is future and present unknown knowledge, is it past Dharma-jnana? If one has attained past Dharma-jnana, is it past and future unknown knowledge? Supposing it is pas
去未來未知智，彼過去法智耶？若成就過去法智，彼過去未來現在未知智耶？設彼過去未來現在未知智，彼過去法智耶？乃至道智亦如是(七竟)。過去法智、過去未知智、過去知他人心智(一也)。未來(二也)、現在(三也)、過去現在(四也)、未來現在(五也)、過去未來(六也)、過去未來現在知他人心智(七也)，乃至道智亦如是。此章義愿具演說。
七人：堅信、堅法、信解脫、見到、身證、慧解脫、俱解脫。八智：法智、未知智、知他人心智、等智、苦智、習盡、道智。堅信人於此八智，成就幾、不成就幾？答曰：或一二三四五六七八。云何一？答曰：苦法忍無知他人心智一，知他人心智二。苦法智無知他人心智三，知他人心智四。苦未知忍無知他人心智三，知他人心智四。苦未知智無知他人心智四，知他人心智五。習法忍無知他人心智四，知他人心智五。習法智無知他人心智五，知他人心智六。習未知忍習未知智盡法忍無知他人心智五，知他人心智六。盡法智無知他人心智六，知他人心智七。盡未知忍盡未知智道法忍無知他人心智六，知他人心智七，道法智無知他人心智七，知他人心智八。道未知忍無知他人心智七，知他人心智八。堅法亦如是。信解脫人於此八智，成就幾、不成就幾？答曰
【現代漢語翻譯】 現代漢語譯本 對於未來未知的智慧，那是關於過去之法的智慧嗎？如果成就了關於過去之法的智慧，那麼對於過去、未來、現在的智慧是未知的嗎？假設對於過去、未來、現在的智慧是未知的，那麼那是關於過去之法的智慧嗎？乃至道智（Dào Zhì，Path Knowledge）也是如此（七種情況結束）。 關於過去之法的智慧、關於過去未知的智慧、關於過去知他人心之智（Zhī Tārén Xīn Zhì，Knowledge of the Minds of Others）（第一種情況）。關於未來（第二種情況）、關於現在（第三種情況）、關於過去現在（第四種情況）、關於未來現在（第五種情況）、關於過去未來（第六種情況）、關於過去未來現在知他人心之智（第七種情況），乃至道智也是如此。希望能夠詳細闡述這一章的含義。 七種人：堅信（Jiān Xìn，Firm Faith）、堅法（Jiān Fǎ，Firm Dharma）、信解脫（Xìn Jiětuō，Faith Liberation）、見到（Jiàn Dào，Seen the Truth）、身證（Shēn Zhèng，Body Witness）、慧解脫（Huì Jiětuō，Wisdom Liberation）、俱解脫（Jù Jiětuō，Both Liberated）。八種智慧：法智（Fǎ Zhì，Knowledge of Dharma）、未知智（Wèi Zhī Zhì，Unknown Knowledge）、知他人心智（Knowledge of the Minds of Others）、等智（Děng Zhì，Equal Knowledge）、苦智（Kǔ Zhì，Knowledge of Suffering）、習智（Xí Zhì，Knowledge of the Cause of Suffering）、盡智（Jìn Zhì，Knowledge of the Cessation of Suffering）、道智（Path Knowledge）。 堅信之人對於這八種智慧，成就了幾種，不成就了幾種？回答說：或者一、二、三、四、五、六、七、八種。如何是一種？回答說：苦法忍（Kǔ Fǎ Rěn，Acceptance of the Dharma of Suffering）沒有知他人心智是一種，知他人心智是兩種。苦法智（Kǔ Fǎ Zhì，Knowledge of the Dharma of Suffering）沒有知他人心智是三種，知他人心智是四種。苦未知忍（Kǔ Wèi Zhī Rěn，Acceptance of the Unknown of Suffering）沒有知他人心智是三種，知他人心智是四種。苦未知智（Kǔ Wèi Zhī Zhì，Knowledge of the Unknown of Suffering）沒有知他人心智是四種，知他人心智是五種。習法忍（Xí Fǎ Rěn，Acceptance of the Dharma of the Cause of Suffering）沒有知他人心智是四種，知他人心智是五種。習法智（Xí Fǎ Zhì，Knowledge of the Dharma of the Cause of Suffering）沒有知他人心智是五種，知他人心智是六種。習未知忍（Xí Wèi Zhī Rěn，Acceptance of the Unknown of the Cause of Suffering）、習未知智（Xí Wèi Zhī Zhì，Knowledge of the Unknown of the Cause of Suffering）、盡法忍（Jìn Fǎ Rěn，Acceptance of the Dharma of the Cessation of Suffering）沒有知他人心智是五種，知他人心智是六種。盡法智（Jìn Fǎ Zhì，Knowledge of the Dharma of the Cessation of Suffering）沒有知他人心智是六種，知他人心智是七種。盡未知忍（Jìn Wèi Zhī Rěn，Acceptance of the Unknown of the Cessation of Suffering）、盡未知智（Jìn Wèi Zhī Zhì，Knowledge of the Unknown of the Cessation of Suffering）、道法忍（Dào Fǎ Rěn，Acceptance of the Dharma of the Path）沒有知他人心智是六種，知他人心智是七種。道法智（Dào Fǎ Zhì，Knowledge of the Dharma of the Path）沒有知他人心智是七種，知他人心智是八種。道未知忍（Dào Wèi Zhī Rěn，Acceptance of the Unknown of the Path）沒有知他人心智是七種，知他人心智是八種。堅法之人也是如此。信解脫之人對於這八種智慧，成就了幾種，不成就了幾種？回答說：
【English Translation】 English version Regarding the wisdom of the unknown future, is that the wisdom of the past Dharma? If one has achieved the wisdom of the past Dharma, is the wisdom of the past, future, and present unknown? Supposing the wisdom of the past, future, and present is unknown, is that the wisdom of the past Dharma? And so on, up to Path Knowledge (Dào Zhì) as well (end of seven cases). Wisdom of the past Dharma, wisdom of the past unknown, wisdom of knowing the minds of others in the past (Zhī Tārén Xīn Zhì) (first case). About the future (second case), about the present (third case), about the past and present (fourth case), about the future and present (fifth case), about the past and future (sixth case), about knowing the minds of others in the past, future, and present (seventh case), and so on, up to Path Knowledge. I hope to explain the meaning of this chapter in detail. Seven types of people: Firm Faith (Jiān Xìn), Firm Dharma (Jiān Fǎ), Faith Liberation (Xìn Jiětuō), Seen the Truth (Jiàn Dào), Body Witness (Shēn Zhèng), Wisdom Liberation (Huì Jiětuō), Both Liberated (Jù Jiětuō). Eight types of wisdom: Knowledge of Dharma (Fǎ Zhì), Unknown Knowledge (Wèi Zhī Zhì), Knowledge of the Minds of Others, Equal Knowledge (Děng Zhì), Knowledge of Suffering (Kǔ Zhì), Knowledge of the Cause of Suffering (Xí Zhì), Knowledge of the Cessation of Suffering (Jìn Zhì), Path Knowledge. For a person of Firm Faith, how many of these eight wisdoms are achieved, and how many are not achieved? The answer is: perhaps one, two, three, four, five, six, seven, or eight. How is it one? The answer is: Acceptance of the Dharma of Suffering (Kǔ Fǎ Rěn) without Knowledge of the Minds of Others is one, with Knowledge of the Minds of Others is two. Knowledge of the Dharma of Suffering (Kǔ Fǎ Zhì) without Knowledge of the Minds of Others is three, with Knowledge of the Minds of Others is four. Acceptance of the Unknown of Suffering (Kǔ Wèi Zhī Rěn) without Knowledge of the Minds of Others is three, with Knowledge of the Minds of Others is four. Knowledge of the Unknown of Suffering (Kǔ Wèi Zhī Zhì) without Knowledge of the Minds of Others is four, with Knowledge of the Minds of Others is five. Acceptance of the Dharma of the Cause of Suffering (Xí Fǎ Rěn) without Knowledge of the Minds of Others is four, with Knowledge of the Minds of Others is five. Knowledge of the Dharma of the Cause of Suffering (Xí Fǎ Zhì) without Knowledge of the Minds of Others is five, with Knowledge of the Minds of Others is six. Acceptance of the Unknown of the Cause of Suffering (Xí Wèi Zhī Rěn), Knowledge of the Unknown of the Cause of Suffering (Xí Wèi Zhī Zhì), Acceptance of the Dharma of the Cessation of Suffering (Jìn Fǎ Rěn) without Knowledge of the Minds of Others is five, with Knowledge of the Minds of Others is six. Knowledge of the Dharma of the Cessation of Suffering (Jìn Fǎ Zhì) without Knowledge of the Minds of Others is six, with Knowledge of the Minds of Others is seven. Acceptance of the Unknown of the Cessation of Suffering (Jìn Wèi Zhī Rěn), Knowledge of the Unknown of the Cessation of Suffering (Jìn Wèi Zhī Zhì), Acceptance of the Dharma of the Path (Dào Fǎ Rěn) without Knowledge of the Minds of Others is six, with Knowledge of the Minds of Others is seven. Knowledge of the Dharma of the Path (Dào Fǎ Zhì) without Knowledge of the Minds of Others is seven, with Knowledge of the Minds of Others is eight. Acceptance of the Unknown of the Path (Dào Wèi Zhī Rěn) without Knowledge of the Minds of Others is seven, with Knowledge of the Minds of Others is eight. The person of Firm Dharma is also like this. For a person of Faith Liberation, how many of these eight wisdoms are achieved, and how many are not achieved? The answer is:
：或七或八。無知他人心智七，知他人心智八。見到亦如是。身證、慧解脫、俱解脫，一切成就(成就竟)。
堅信人於此八智，成就過去幾，未來幾，現在幾？答曰：苦法忍無知他人心智，過去未來一、現在無；知他人心智，過去未來二、現在無。苦法智無知他人心智，過去一、未來三、現在二；知他人心智，過去二、未來四、現在二。苦未知忍無知他人心智，過去未來三、現在無；知他人心智，過去未來四、現在無。苦未知智無知他人心智，過去三、未來四、現在二；知他人心智，過去四、未來五、現在二。習法忍無知他人心智，過去未來四、現在無；知他人心智，過去未來五、現在無。習法智無知他人心智，過去四、未來五、現在二；知他人心智，過去五、未來六、現在二。習未知忍無知他人心智，過去未來五、現在無也；知他人心智，過去未來六、現在無。習未知智無知他人心智，過去未來五、現在二；知他人心智，過去未來六、現在二。盡法忍無知他人心智，過去未來五、現在無也；知他人心智，過去未來六、現在無。盡法智無知他人心智，過去五、未來六、現在二；知他人心智，過去六、未來七、現在二。盡未知忍無知他人心智，過去未來六、現在無；知他人心智，過去未來七、現在無。盡未知智
【現代漢語翻譯】 現代漢語譯本： 或者七種或者八種。對於不瞭解他人心智的人來說是七種，對於瞭解他人心智的人來說是八種。見到也是如此。身證(kayasakkhi，以身證得者)、慧解脫(pannavimutta，以智慧解脫者)、俱解脫(ubhatobhāga-vimutta，俱分解脫者)，一切成就（成就完畢）。
堅信之人對於這八種智慧，成就了過去幾種，未來幾種，現在幾種？回答說：苦法忍(khaye nanan，盡智)對於不瞭解他人心智來說，過去未來各一種、現在沒有；對於瞭解他人心智來說，過去未來各兩種、現在沒有。苦法智(anutpāda-ñāṇa，無生智)對於不瞭解他人心智來說，過去一種、未來三種、現在兩種；對於瞭解他人心智來說，過去兩種、未來四種、現在兩種。苦未知忍(Dukkhānupassanā-ñāṇa，觀苦智)對於不瞭解他人心智來說，過去未來各三種、現在沒有；對於瞭解他人心智來說，過去未來各四種、現在沒有。苦未知智對於不瞭解他人心智來說，過去三種、未來四種、現在兩種；對於瞭解他人心智來說，過去四種、未來五種、現在兩種。習法忍(samudaya-dhamma-ñāṇa，集法智)對於不瞭解他人心智來說，過去未來各四種、現在沒有；對於瞭解他人心智來說，過去未來各五種、現在沒有。習法智對於不瞭解他人心智來說，過去四種、未來五種、現在兩種；對於瞭解他人心智來說，過去五種、未來六種、現在兩種。習未知忍對於不瞭解他人心智來說，過去未來各五種、現在沒有；對於瞭解他人心智來說，過去未來各六種、現在沒有。習未知智對於不瞭解他人心智來說，過去未來各五種、現在兩種；對於瞭解他人心智來說，過去未來各六種、現在兩種。盡法忍(nirodha-dhamma-ñāṇa，滅法智)對於不瞭解他人心智來說，過去未來各五種、現在沒有；對於瞭解他人心智來說，過去未來各六種、現在沒有。盡法智對於不瞭解他人心智來說，過去五種、未來六種、現在兩種；對於瞭解他人心智來說，過去六種、未來七種、現在兩種。盡未知忍對於不瞭解他人心智來說，過去未來各六種、現在沒有；對於瞭解他人心智來說，過去未來各七種、現在沒有。盡未知智
【English Translation】 English version: Either seven or eight. Seven for one who does not know the minds of others, eight for one who knows the minds of others. Seeing is also thus. Body-witness (kayasakkhi, one who attains by body), wisdom-liberated (pannavimutta, one who is liberated by wisdom), liberated-both-ways (ubhatobhāga-vimutta, liberated in both ways), all accomplished (accomplishment completed).
A person of firm conviction, with these eight knowledges, how many has he accomplished in the past, how many in the future, how many in the present? Answer: The forbearance regarding the knowledge of suffering (khaye nanan, knowledge of destruction) - for one who does not know the minds of others, one each in the past and future, none in the present; for one who knows the minds of others, two each in the past and future, none in the present. The knowledge of suffering (anutpāda-ñāṇa, unarisen knowledge) - for one who does not know the minds of others, one in the past, three in the future, two in the present; for one who knows the minds of others, two in the past, four in the future, two in the present. The forbearance regarding the suffering yet to be known (Dukkhānupassanā-ñāṇa, knowledge of contemplating suffering) - for one who does not know the minds of others, three each in the past and future, none in the present; for one who knows the minds of others, four each in the past and future, none in the present. The knowledge of suffering yet to be known - for one who does not know the minds of others, three in the past, four in the future, two in the present; for one who knows the minds of others, four in the past, five in the future, two in the present. The forbearance regarding the knowledge of origin (samudaya-dhamma-ñāṇa, knowledge of the origin of suffering) - for one who does not know the minds of others, four each in the past and future, none in the present; for one who knows the minds of others, five each in the past and future, none in the present. The knowledge of origin - for one who does not know the minds of others, four in the past, five in the future, two in the present; for one who knows the minds of others, five in the past, six in the future, two in the present. The forbearance regarding the origin yet to be known - for one who does not know the minds of others, five each in the past and future, none in the present; for one who knows the minds of others, six each in the past and future, none in the present. The knowledge of origin yet to be known - for one who does not know the minds of others, five each in the past and future, two in the present; for one who knows the minds of others, six each in the past and future, two in the present. The forbearance regarding the knowledge of cessation (nirodha-dhamma-ñāṇa, knowledge of the cessation of suffering) - for one who does not know the minds of others, five each in the past and future, none in the present; for one who knows the minds of others, six each in the past and future, none in the present. The knowledge of cessation - for one who does not know the minds of others, five in the past, six in the future, two in the present; for one who knows the minds of others, six in the past, seven in the future, two in the present. The forbearance regarding the cessation yet to be known - for one who does not know the minds of others, six each in the past and future, none in the present; for one who knows the minds of others, seven each in the past and future, none in the present. The knowledge of cessation yet to be known.
無知他人心智，過去未來六、現在二；知他人心智，過去未來七、現在二。道法忍無知他人心智，過去未來六、現在無；知他人心智，過去未來七、現在無。道法智無知他人心智，過去六、未來七、現在二；知他人心智，過去七、未來八、現在二。道未知忍無知他人心智，過去未來七、現在無；知他人心智，過去未來八、現在無。堅法亦如是。信解脫人於此八智，成就過去幾、未來幾、現在幾？答曰：無知他人心智，未來成就七，諸已滅不失則成就過去，諸現在前則成就現在；知他人心智，成就未來八，諸已盡不失則成就過去，諸現在前則成就現在。見到亦如是。身證、慧解脫、俱解脫，盡成就未來，若已盡不失則成就過去，諸現在前則成就現在(三世竟)。
堅信人法智現在前時，幾智現在前？答曰：二。法智苦智二，法智習智二，法智盡智二，法智道智二。未知智現在前時，幾智現在前？答曰：二。未知智苦智二，未知智習智二，未知智盡智二。苦智現在前時，幾智現在前？答曰：二。苦智法智二，苦智未知智二。習智、盡智亦如是。道智現在前時，幾智現在前？答曰：二。道智法智二。堅法亦如是。信解脫人法智現在前時，幾智現在前？答曰：或二或三。法智苦智二，法智習智二，法智盡智二；法智道智
【現代漢語翻譯】 現代漢語譯本 不知他人心智時，過去和未來各有六種智，現在有兩種智；知道他人心智時，過去和未來各有七種智，現在有兩種智。修道之法和忍（Ksanti，佛教術語，意為忍耐、寬容）不知他人心智時，過去和未來各有六種智，現在沒有智；知道他人心智時，過去和未來各有七種智，現在沒有智。修道之法和智慧不知他人心智時，過去有六種智，未來有七種智，現在有兩種智；知道他人心智時，過去有七種智，未來有八種智，現在有兩種智。修道未知忍不知他人心智時，過去和未來各有七種智，現在沒有智；知道他人心智時，過去和未來各有八種智，現在沒有智。堅固之法也是如此。 信解脫（Sraddhadhimukta，通過信仰獲得解脫的人）之人對於這八種智，成就過去幾種、未來幾種、現在幾種？回答說：不知他人心智時，未來成就七種智，那些已經滅盡但未失壞的則成就過去，那些現在顯現的則成就現在；知道他人心智時，成就未來八種智，那些已經滅盡但未失壞的則成就過去，那些現在顯現的則成就現在。見到（Drishti，佛教術語，意為見解、觀點）也是如此。身證（Kayasaksi，通過身體證悟的人）、慧解脫（Prajnavimukta，通過智慧獲得解脫的人）、俱解脫（Ubhayatobhagavimukta，既通過身體又通過智慧獲得解脫的人），全部成就未來，如果已經滅盡但未失壞的則成就過去，那些現在顯現的則成就現在（三世終）。 堅信之人法智現在顯現時，有幾種智現在顯現？回答說：兩種。法智和苦智兩種，法智和習智（Samudaya，佛教術語，意為集諦，苦的根源）兩種，法智和盡智（Nirodha，佛教術語，意為滅諦，苦的止息）兩種，法智和道智（Marga，佛教術語，意為道諦，通往苦的止息的道路）兩種。未知智現在顯現時，有幾種智現在顯現？回答說：兩種。未知智和苦智兩種，未知智和習智兩種，未知智和盡智兩種。苦智現在顯現時，有幾種智現在顯現？回答說：兩種。苦智和法智兩種，苦智和未知智兩種。習智、盡智也是如此。道智現在顯現時，有幾種智現在顯現？回答說：兩種。道智和法智兩種。堅固之法也是如此。信解脫之人法智現在顯現時，有幾種智現在顯現？回答說：或者兩種或者三種。法智和苦智兩種，法智和習智兩種，法智和盡智兩種；法智和道智
【English Translation】 English version When unaware of others' minds, there are six knowledges each in the past and future, and two in the present; when aware of others' minds, there are seven knowledges each in the past and future, and two in the present. When the Dharma (Buddhist teachings) and forbearance (Ksanti) are practiced without awareness of others' minds, there are six knowledges each in the past and future, and none in the present; when aware of others' minds, there are seven knowledges each in the past and future, and none in the present. When the Dharma and wisdom are practiced without awareness of others' minds, there are six knowledges in the past, seven in the future, and two in the present; when aware of others' minds, there are seven knowledges in the past, eight in the future, and two in the present. When practicing the Dharma of the unknown with forbearance without awareness of others' minds, there are seven knowledges each in the past and future, and none in the present; when aware of others' minds, there are eight knowledges each in the past and future, and none in the present. The firm Dharma is also the same. For a Sraddhadhimukta (one liberated through faith), regarding these eight knowledges, how many are accomplished in the past, future, and present? The answer is: When unaware of others' minds, seven knowledges are accomplished in the future, those that have ceased but are not lost are accomplished in the past, and those that are presently manifest are accomplished in the present; when aware of others' minds, eight knowledges are accomplished in the future, those that have ceased but are not lost are accomplished in the past, and those that are presently manifest are accomplished in the present. Drishti (view) is also the same. Kayasaksi (one who has witnessed with the body), Prajnavimukta (one liberated through wisdom), and Ubhayatobhagavimukta (one liberated through both), all accomplish in the future; if they have ceased but are not lost, they are accomplished in the past, and those that are presently manifest are accomplished in the present (end of the three times). When the Dharma-knowledge of a firm believer is presently manifest, how many knowledges are presently manifest? The answer is: two. Dharma-knowledge and knowledge of suffering, Dharma-knowledge and knowledge of the origin of suffering (Samudaya), Dharma-knowledge and knowledge of the cessation of suffering (Nirodha), Dharma-knowledge and knowledge of the path to the cessation of suffering (Marga). When the unknown-knowledge is presently manifest, how many knowledges are presently manifest? The answer is: two. Unknown-knowledge and knowledge of suffering, unknown-knowledge and knowledge of the origin of suffering, unknown-knowledge and knowledge of the cessation of suffering. When the knowledge of suffering is presently manifest, how many knowledges are presently manifest? The answer is: two. Knowledge of suffering and Dharma-knowledge, knowledge of suffering and unknown-knowledge. The knowledge of the origin of suffering and the knowledge of the cessation of suffering are also the same. When the knowledge of the path is presently manifest, how many knowledges are presently manifest? The answer is: two. Knowledge of the path and Dharma-knowledge. The firm Dharma is also the same. When the Dharma-knowledge of a Sraddhadhimukta is presently manifest, how many knowledges are presently manifest? The answer is: either two or three. Dharma-knowledge and knowledge of suffering, Dharma-knowledge and knowledge of the origin of suffering, Dharma-knowledge and knowledge of the cessation of suffering; Dharma-knowledge and knowledge of the path
無知他人心智二，知他人心智三。未知智現在前時，幾智現在前？答曰：或二或三。未知智苦智二，未知智習智二，未知智盡智二；未知智道智無知他人心智二，知他人心智三。知他人心智現在前時，幾智現在前？答曰：或二或三。知他人心智無道智二，若道智三。等智現在前時，幾智現在前？答曰：或一或二。等智無知他人心智一，若知他人心智二。苦智現在前時，幾智現在前？答曰：二。苦智法智二，苦智未知智二。習智、盡智亦如是。道智現在前時，幾智現在前？答曰：或二或三。道智法智無知他人心智二，若知他人心智三；道智未知智無知他人心智二，若知他人心智三。見到、身證亦如是。慧解脫人法智現在前時，幾智現在前？答曰：或二或三。法智苦智，無盡智無生智二，若盡智無生智三。法智習智，無盡智無生智二，若盡智無生智三。法智盡智，無盡智無生智二，若盡智無生智三。法智道智，無盡智無生智無知他人心智二，若盡智無生智知他人心智三。未知智現在前時，幾智現在前？答曰：或二或三。未知智苦智，無盡智無生智二，若盡智無生智三。未知智習智，無盡智無生智二，若盡智無生智三。未知智盡智，無盡智無生智二，若盡智無生智三。未知智道智，無盡智無生智無知他人心智二，若盡智無生
【現代漢語翻譯】 現代漢語譯本 未知他人心智（不知道他人想法的智慧）和知他人心智（知道他人想法的智慧）這兩種智慧，以及未知智（未知的智慧）現在顯現時，有幾種智慧現在顯現？回答說：或者兩種，或者三種。 未知智和苦智（對苦的智慧）是兩種智慧，未知智和習智（對苦的起因的智慧）是兩種智慧，未知智和盡智（對苦的止息的智慧）是兩種智慧；未知智和道智（對導致苦止息的道路的智慧）沒有包含未知他人心智，但包含知他人心智，是兩種智慧。知他人心智現在顯現時，有幾種智慧現在顯現？回答說：或者兩種，或者三種。 知他人心智沒有包含道智是兩種智慧，如果包含道智則是三種智慧。等智（相等的智慧）現在顯現時，有幾種智慧現在顯現？回答說：或者一種，或者兩種。等智沒有包含知他人心智是一種智慧，如果包含知他人心智則是兩種智慧。苦智現在顯現時，有幾種智慧現在顯現？回答說：兩種。苦智和法智（對法的智慧）是兩種智慧，苦智和未知智是兩種智慧。習智、盡智也是如此。 道智現在顯現時，有幾種智慧現在顯現？回答說：或者兩種，或者三種。道智和法智沒有包含未知他人心智是兩種智慧，如果包含知他人心智則是三種智慧；道智和未知智沒有包含未知他人心智是兩種智慧，如果包含知他人心智則是三種智慧。見到、身證也是如此。 慧解脫人（通過智慧獲得解脫的人）的法智現在顯現時，有幾種智慧現在顯現？回答說：或者兩種，或者三種。法智和苦智，沒有包含盡智（苦的止息的智慧）和無生智（不再輪迴的智慧）是兩種智慧，如果包含盡智和無生智則是三種智慧。法智和習智，沒有包含盡智和無生智是兩種智慧，如果包含盡智和無生智則是三種智慧。法智和盡智，沒有包含盡智和無生智是兩種智慧，如果包含盡智和無生智則是三種智慧。法智和道智，沒有包含盡智和無生智以及未知他人心智是兩種智慧，如果包含盡智和無生智以及知他人心智則是三種智慧。 未知智現在顯現時，有幾種智慧現在顯現？回答說：或者兩種，或者三種。未知智和苦智，沒有包含盡智和無生智是兩種智慧，如果包含盡智和無生智則是三種智慧。未知智和習智，沒有包含盡智和無生智是兩種智慧，如果包含盡智和無生智則是三種智慧。未知智和盡智，沒有包含盡智和無生智是兩種智慧，如果包含盡智和無生智則是三種智慧。未知智和道智，沒有包含盡智和無生智以及未知他人心智是兩種智慧，如果包含盡智和無生智
【English Translation】 English version When the unknowing of others' minds (not knowing the thoughts of others' minds) and the knowing of others' minds (knowing the thoughts of others' minds), these two wisdoms, and the unknown wisdom (unknown wisdom) are presently manifest, how many wisdoms are presently manifest? The answer is: either two or three. The unknown wisdom and the wisdom of suffering (wisdom about suffering) are two wisdoms, the unknown wisdom and the wisdom of the origin (wisdom about the origin of suffering) are two wisdoms, the unknown wisdom and the wisdom of cessation (wisdom about the cessation of suffering) are two wisdoms; the unknown wisdom and the wisdom of the path (wisdom about the path leading to the cessation of suffering) do not include the unknowing of others' minds, but include the knowing of others' minds, which are two wisdoms. When the knowing of others' minds is presently manifest, how many wisdoms are presently manifest? The answer is: either two or three. The knowing of others' minds without including the wisdom of the path is two wisdoms, if it includes the wisdom of the path, it is three wisdoms. When equal wisdom (equal wisdom) is presently manifest, how many wisdoms are presently manifest? The answer is: either one or two. Equal wisdom without including the knowing of others' minds is one wisdom, if it includes the knowing of others' minds, it is two wisdoms. When the wisdom of suffering is presently manifest, how many wisdoms are presently manifest? The answer is: two. The wisdom of suffering and the wisdom of the Dharma (wisdom about the Dharma) are two wisdoms, the wisdom of suffering and the unknown wisdom are two wisdoms. The wisdom of the origin and the wisdom of cessation are also the same. When the wisdom of the path is presently manifest, how many wisdoms are presently manifest? The answer is: either two or three. The wisdom of the path and the wisdom of the Dharma without including the unknowing of others' minds are two wisdoms, if it includes the knowing of others' minds, it is three wisdoms; the wisdom of the path and the unknown wisdom without including the unknowing of others' minds are two wisdoms, if it includes the knowing of others' minds, it is three wisdoms. Seeing and bodily witnessing are also the same. When the wisdom of the Dharma of a person liberated by wisdom (a person who attains liberation through wisdom) is presently manifest, how many wisdoms are presently manifest? The answer is: either two or three. The wisdom of the Dharma and the wisdom of suffering, without including the wisdom of cessation (wisdom about the cessation of suffering) and the wisdom of non-arising (wisdom about no more rebirth) are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising, it is three wisdoms. The wisdom of the Dharma and the wisdom of the origin, without including the wisdom of cessation and the wisdom of non-arising are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising, it is three wisdoms. The wisdom of the Dharma and the wisdom of cessation, without including the wisdom of cessation and the wisdom of non-arising are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising, it is three wisdoms. The wisdom of the Dharma and the wisdom of the path, without including the wisdom of cessation and the wisdom of non-arising and the unknowing of others' minds are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising and the knowing of others' minds, it is three wisdoms. When the unknown wisdom is presently manifest, how many wisdoms are presently manifest? The answer is: either two or three. The unknown wisdom and the wisdom of suffering, without including the wisdom of cessation and the wisdom of non-arising are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising, it is three wisdoms. The unknown wisdom and the wisdom of the origin, without including the wisdom of cessation and the wisdom of non-arising are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising, it is three wisdoms. The unknown wisdom and the wisdom of cessation, without including the wisdom of cessation and the wisdom of non-arising are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising, it is three wisdoms. The unknown wisdom and the wisdom of the path, without including the wisdom of cessation and the wisdom of non-arising and the unknowing of others' minds are two wisdoms, if it includes the wisdom of cessation and the wisdom of non-arising
智知他人心智三。知他人心智現在前時，幾智現在前？答曰：或二或三。知他人心智無道智二，若道智三。等智現在前時，幾智現在前？答曰：或一或二。等智無知他人心智一，若知他人心智二。苦智現在前時，幾智現在前？答曰：或二或三。苦智法智，無盡智無生智二，若盡智無生智三。苦智未知智，無盡智無生智二，若盡智無生智三。習智、盡智亦如是。道智現在前時，幾智現在前？答曰：或二或三。道智法智，無盡智無生智無知他人心智二，若盡智無生智知他人心智三。道智未知智，無盡智無生智知他人心智二，若盡智無生智知他人心智三。俱解脫亦如是(八智竟)。
堅信人於此三三昧，成就幾、不成就幾？答曰：或二或三。盡法忍未生，成就二、不成就一；盡法忍生，一切成就。堅法人亦如是。信解脫、見到、身證、慧解脫、俱解脫，一切成就。堅信人於此三三昧，成就過去幾、未來幾、現在幾？答曰：若依空三昧越次取證彼苦法忍，無有過去、未來二、現在一。苦法智過去一(空也)、未來二(益無愿)、現在一(空也)。苦未知忍、苦未知智、習法忍，過去一、未來二、現在一(無愿)。習法智，過去未來二、現在一。習未知忍習未知智。過去未來二現在一(同上)。盡法忍，過去二、未來三(
【現代漢語翻譯】 現代漢語譯本 知曉他人心智的智慧有三種。當知曉他人心智的智慧在現在這一刻生起時，有幾種智慧在現在這一刻生起？回答說：或者兩種，或者三種。知曉他人心智的智慧不包括道智這兩種，如果包括道智則有三種。當等智在現在這一刻生起時，有幾種智慧在現在這一刻生起？回答說：或者一種，或者兩種。等智不包括知曉他人心智的智慧，如果包括知曉他人心智的智慧則有兩種。當苦智在現在這一刻生起時，有幾種智慧在現在這一刻生起？回答說：或者兩種，或者三種。苦智和法智，以及無盡智（Ananta-jnana）和無生智（Anutpada-jnana）這兩種，如果包括盡智（Ksaya-jnana）和無生智則有三種。苦智和未知智，以及無盡智和無生智這兩種，如果包括盡智和無生智則有三種。習智（Samudaya-jnana）、盡智（Ksaya-jnana）也是如此。當道智在現在這一刻生起時，有幾種智慧在現在這一刻生起？回答說：或者兩種，或者三種。道智和法智，以及無盡智和無生智，不包括知曉他人心智的智慧這兩種，如果包括盡智和無生智以及知曉他人心智的智慧則有三種。道智和未知智，以及無盡智和無生智以及知曉他人心智的智慧這兩種，如果包括盡智和無生智以及知曉他人心智的智慧則有三種。俱解脫（Ubhatobhaga）也是如此（八智完畢）。
對於這三種三昧（Samadhi），堅信之人成就幾種，不成就幾種？回答說：或者兩種，或者三種。盡法忍（Ksaya-dharma-ksanti）未生起時，成就兩種，不成就一種；盡法忍生起時，一切成就。堅法人（Drsta-dharma）也是如此。信解脫（Sraddha-vimukta）、見到（Dristi-prapta）、身證（Kaya-sakshi）、慧解脫（Prajna-vimukta）、俱解脫（Ubhatobhaga），一切成就。對於這三種三昧，堅信之人成就過去幾種，未來幾種，現在幾種？回答說：如果依據空三昧（Sunyata-samadhi）越次取證，那麼他的苦法忍（Dukkha-dharma-ksanti），沒有過去，未來兩種，現在一種。苦法智（Dukkha-dharma-jnana）過去一種（空三昧），未來兩種（增加無愿三昧（Apranihita-samadhi）），現在一種（空三昧）。苦未知忍（Dukkha-anvaya-ksanti）、苦未知智（Dukkha-anvaya-jnana）、習法忍（Samudaya-dharma-ksanti），過去一種，未來兩種，現在一種（無愿三昧）。習法智（Samudaya-dharma-jnana），過去未來兩種，現在一種。習未知忍（Samudaya-anvaya-ksanti）、習未知智（Samudaya-anvaya-jnana），過去未來兩種，現在一種（同上）。盡法忍（Ksaya-dharma-ksanti），過去兩種，未來三種
【English Translation】 English version Knowing the minds of others has three aspects. When the wisdom of knowing the minds of others arises in the present moment, how many types of wisdom are present? The answer is: either two or three. The wisdom of knowing the minds of others does not include the two types of wisdom, namely Path Wisdom (Marga-jnana). If Path Wisdom is included, then there are three. When Equanimity Wisdom (Samata-jnana) arises in the present moment, how many types of wisdom are present? The answer is: either one or two. Equanimity Wisdom does not include the wisdom of knowing the minds of others; if the wisdom of knowing the minds of others is included, then there are two. When Suffering Wisdom (Dukkha-jnana) arises in the present moment, how many types of wisdom are present? The answer is: either two or three. Suffering Wisdom and Dharma Wisdom (Dharma-jnana), as well as Exhaustion Wisdom (Ananta-jnana) and Non-arising Wisdom (Anutpada-jnana), are two; if Exhaustion Wisdom (Ksaya-jnana) and Non-arising Wisdom are included, then there are three. Suffering Wisdom and Unknown Wisdom (Anvaya-jnana), as well as Exhaustion Wisdom and Non-arising Wisdom, are two; if Exhaustion Wisdom and Non-arising Wisdom are included, then there are three. Origin Wisdom (Samudaya-jnana) and Exhaustion Wisdom (Ksaya-jnana) are also the same. When Path Wisdom arises in the present moment, how many types of wisdom are present? The answer is: either two or three. Path Wisdom and Dharma Wisdom, as well as Exhaustion Wisdom and Non-arising Wisdom, do not include the wisdom of knowing the minds of others, making two; if Exhaustion Wisdom and Non-arising Wisdom and the wisdom of knowing the minds of others are included, then there are three. Path Wisdom and Unknown Wisdom, as well as Exhaustion Wisdom and Non-arising Wisdom and the wisdom of knowing the minds of others, are two; if Exhaustion Wisdom and Non-arising Wisdom and the wisdom of knowing the minds of others are included, then there are three. Liberated in Both Ways (Ubhatobhaga) is also the same (End of the Eight Wisdoms).
Regarding these three Samadhis (Samadhi), how many are achieved and how many are not achieved by a person of firm faith? The answer is: either two or three. When the Endurance of the Cessation of Dharma (Ksaya-dharma-ksanti) has not arisen, two are achieved and one is not achieved; when the Endurance of the Cessation of Dharma has arisen, all are achieved. A person of firm Dharma (Drsta-dharma) is also the same. Liberated by Faith (Sraddha-vimukta), Attained by Sight (Dristi-prapta), Witnessed by Body (Kaya-sakshi), Liberated by Wisdom (Prajna-vimukta), Liberated in Both Ways (Ubhatobhaga), all are achieved. Regarding these three Samadhis, how many past, future, and present achievements are there for a person of firm faith? The answer is: if one attains realization out of order based on the Emptiness Samadhi (Sunyata-samadhi), then for his Endurance of the Dharma of Suffering (Dukkha-dharma-ksanti), there is no past, two future, and one present. The Wisdom of the Dharma of Suffering (Dukkha-dharma-jnana) has one past (Emptiness Samadhi), two future (increasing the Wishlessness Samadhi (Apranihita-samadhi)), and one present (Emptiness Samadhi). The Endurance of the Unknown Suffering (Dukkha-anvaya-ksanti), the Wisdom of the Unknown Suffering (Dukkha-anvaya-jnana), and the Endurance of the Dharma of Origin (Samudaya-dharma-ksanti) have one past, two future, and one present (Wishlessness Samadhi). The Wisdom of the Dharma of Origin (Samudaya-dharma-jnana) has two past and future, and one present. The Endurance of the Unknown Origin (Samudaya-anvaya-ksanti) and the Wisdom of the Unknown Origin (Samudaya-anvaya-jnana) have two past and future, and one present (same as above). The Endurance of the Cessation of Dharma (Ksaya-dharma-ksanti) has two past and three future
益無相)、現在一(無相)。盡法智，過去未來三、現在一。盡未知忍、盡未知智、道法忍、道法智、道未知忍，過去未來三、現在一(無愿)。若依無愿三昧越次取證彼苦法忍，無有過去、未來二、現在一。苦法智，過去一(無愿)、未來二、現在一。苦未知忍、苦未知智、習法忍、習法智、習未知忍、習未知智，過去一、未來二(空無愿)、現在一(無愿也)。盡法忍，過去二(空無愿)、未來三、現在一(無相)。盡法智，過去二(無愿無相)、未來三、現在一(無相)。盡未知忍、盡未知智、道法忍、道法智、道未知忍，過去三(無愿無相)、未來三、現在一(無愿)。堅法亦如是。信解脫、見到、身證、慧解脫、俱解脫，一切未來成就，若已盡不失則成就過去，諸現在前則成就現在。堅信人空三昧現在前時，幾智現在前？答曰：或二或無。苦智法智二，苦智未知智二，忍無也。無愿三昧現在前時，幾智現在前？答曰：或二或無。苦智法智二，苦智未知智二，習智法智二，習智未知智二，道智法智二，忍無也。無相三昧現在前時，幾智現在前？答曰：或二或無。盡智法智二，盡智未知智二，忍無也。堅法亦如是。信解脫人空三昧現在前時，幾智現在前？答曰：二。苦智法智二，苦智未知智二。無愿三昧現在前
【現代漢語翻譯】 現代漢語譯本 益無相（沒有利益的無相）、現在一（沒有無相）。盡法智，過去未來三、現在一。盡未知忍、盡未知智、道法忍、道法智、道未知忍，過去未來三、現在一（沒有願望）。若依無愿三昧（不希求的三昧）越次取證彼苦法忍，無有過去、未來二、現在一。苦法智，過去一（沒有願望）、未來二、現在一。苦未知忍、苦未知智、習法忍、習法智、習未知忍、習未知智，過去一、未來二（空無愿）、現在一（沒有願望）。盡法忍，過去二（空無愿）、未來三、現在一（沒有形象）。盡法智，過去二（沒有願望沒有形象）、未來三、現在一（沒有形象）。盡未知忍、盡未知智、道法忍、道法智、道未知忍，過去三（沒有願望沒有形象）、未來三、現在一（沒有願望）。堅法亦如是。信解脫、見到、身證、慧解脫、俱解脫，一切未來成就，若已盡不失則成就過去，諸現在前則成就現在。堅信人空三昧現在前時，幾智現在前？答曰：或二或無。苦智法智二，苦智未知智二，忍無也。無愿三昧現在前時，幾智現在前？答曰：或二或無。苦智法智二，苦智未知智二，習智法智二，習智未知智二，道智法智二，忍無也。無相三昧現在前時，幾智現在前？答曰：或二或無。盡智法智二，盡智未知智二，忍無也。堅法亦如是。信解脫人空三昧現在前時，幾智現在前？答曰：二。苦智法智二，苦智未知智二。無愿三昧現在前
【English Translation】 English version Benefit without characteristics (益無相) (no beneficial characteristic), one in the present (no characteristic). Exhaustion of Dharma-wisdom, three in the past and future, one in the present. Exhaustion of the Unknowing Endurance, Exhaustion of the Unknowing Wisdom, the Path-Dharma Endurance, the Path-Dharma Wisdom, the Path-Unknowing Endurance, three in the past and future, one in the present (without aspiration). If relying on the Aspirationless Samadhi (無愿三昧) (Samadhi without seeking) to attain the Endurance of Suffering-Dharma out of order, there is no past, two in the future, one in the present. Suffering-Dharma Wisdom, one in the past (without aspiration), two in the future, one in the present. Suffering-Unknowing Endurance, Suffering-Unknowing Wisdom, Origin-Dharma Endurance, Origin-Dharma Wisdom, Origin-Unknowing Endurance, Origin-Unknowing Wisdom, one in the past, two in the future (emptiness without aspiration), one in the present (also without aspiration). Exhaustion of Dharma-Endurance, two in the past (emptiness without aspiration), three in the future, one in the present (without characteristics). Exhaustion of Dharma-Wisdom, two in the past (without aspiration and without characteristics), three in the future, one in the present (without characteristics). Exhaustion of Unknowing Endurance, Exhaustion of Unknowing Wisdom, Path-Dharma Endurance, Path-Dharma Wisdom, Path-Unknowing Endurance, three in the past (without aspiration and without characteristics), three in the future, one in the present (without aspiration). Firm Dharma is also like this. Faith Liberation, Seeing Attainment, Body Witness, Wisdom Liberation, Both Liberation, all are achieved in the future; if already exhausted and not lost, then the past is achieved; if all are present, then the present is achieved. When the Firm Faith person's Emptiness Samadhi is present, how many wisdoms are present? Answer: Either two or none. Suffering-Wisdom and Dharma-Wisdom are two, Suffering-Wisdom and Unknowing-Wisdom are two, no endurance. When the Aspirationless Samadhi is present, how many wisdoms are present? Answer: Either two or none. Suffering-Wisdom and Dharma-Wisdom are two, Suffering-Wisdom and Unknowing-Wisdom are two, Origin-Wisdom and Dharma-Wisdom are two, Origin-Wisdom and Unknowing-Wisdom are two, Path-Wisdom and Dharma-Wisdom are two, no endurance. When the Characteristicless Samadhi is present, how many wisdoms are present? Answer: Either two or none. Exhaustion-Wisdom and Dharma-Wisdom are two, Exhaustion-Wisdom and Unknowing-Wisdom are two, no endurance. Firm Dharma is also like this. When the Faith Liberation person's Emptiness Samadhi is present, how many wisdoms are present? Answer: Two. Suffering-Wisdom and Dharma-Wisdom are two, Suffering-Wisdom and Unknowing-Wisdom are two. Aspirationless Samadhi is present
時，幾智現在前？答曰：或二或三。苦智法智二，苦智未知智二，習智法智二，習智未知智二；道智法智無知他人心智二，若知他人心智三；道智未知智無知他人心智二，若知他人心智三。無相三昧現在前時，幾智現在前？答曰：二。盡智法智二，盡智未知智二。見到、身證亦如是。慧解脫人空三昧現在前時，幾智現在前？答曰：二。苦智法智二，苦智未知智二。無愿三昧現在前時，幾智現在前？答曰：或二或三。苦智法智，無盡智無生智二，若盡智無生智三。苦智未知智，無盡智無生智二，若盡智無生智三。習智法智，無盡智無生智二，若盡智無生智三。習智未知智，無盡智無生智二，若盡智無生智三。道智法智，無盡智無生智無知他人心智二，若盡智無生智知他人心智三。道智未知智，無盡智無生智無知他人心智二，若盡智無生智知他人心智三。無相三昧現在前時，幾智現在前？答曰：或二或三。盡智法智，無盡智無生智二，若盡智無生智三。盡智未知智，無盡智無生智二，若盡智無生智三。俱解脫亦如是(三三昧竟)。
堅信人未知根現在前時，幾智現在前？答曰：或二或無。苦智法智二，苦智未知智二，習智法智二，習智未知智二，盡智法智二，盡智未知智二，道智法智二，忍無也。七覺意、八道種亦
【現代漢語翻譯】 現代漢語譯本 問：當（修行者）的幾種智慧同時顯現時，是哪幾種智慧？答：或者兩種，或者三種。（可以是）苦智（Dukkha-ñāṇa，對苦諦的智慧）和法智（Dhamma-ñāṇa，對法的智慧）兩種，苦智和未知智（Anavajja-ñāṇa，無罪的智慧）兩種，習智（Samudaya-ñāṇa，對集諦的智慧）和法智兩種，習智和未知智兩種；道智（Magga-ñāṇa，對道諦的智慧）和法智，以及無知他人心智（無知他人心智），共兩種，如果知他人心智（知他人心智），則共三種；道智和未知智，以及無知他人心智，共兩種，如果知他人心智，則共三種。當無相三昧（Animitta-samādhi，無相的禪定）顯現時，是哪幾種智慧同時顯現？答：兩種。盡智（Khaya-ñāṇa，知滅盡的智慧）和法智兩種，盡智和未知智兩種。見到（Ditthippatta，見道者）、身證（Kāyasakkhi，以身體證悟者）也是如此。慧解脫人（Paññāvimutta，以智慧解脫者）的空三昧（Suññata-samādhi，空性的禪定）顯現時，是哪幾種智慧同時顯現？答：兩種。苦智和法智兩種，苦智和未知智兩種。當無愿三昧（Appanihita-samādhi，無愿的禪定）顯現時，是哪幾種智慧同時顯現？答：或者兩種，或者三種。苦智和法智，以及無盡智（Akinchana-ñāṇa，一無所有的智慧）和無生智（Anuppāda-ñāṇa，知不生的智慧）兩種，如果（是）盡智和無生智，則三種。苦智和未知智，以及無盡智和無生智兩種，如果（是）盡智和無生智，則三種。習智和法智，以及無盡智和無生智兩種，如果（是）盡智和無生智，則三種。習智和未知智，以及無盡智和無生智兩種，如果（是）盡智和無生智，則三種。道智和法智，以及無盡智和無生智，以及無知他人心智兩種，如果（是）盡智和無生智，以及知他人心智，則三種。道智和未知智，以及無盡智和無生智，以及無知他人心智兩種，如果（是）盡智和無生智，以及知他人心智，則三種。當無相三昧顯現時，是哪幾種智慧同時顯現？答：或者兩種，或者三種。盡智和法智，以及無盡智和無生智兩種，如果（是）盡智和無生智，則三種。盡智和未知智，以及無盡智和無生智兩種，如果（是）盡智和無生智，則三種。俱解脫（Ubhāto-bhāga-vimutta，俱分解脫者）也是如此。（三種三昧結束） 問：當堅信人（Saddhānusārī，隨信行者）的未知根（Aññāta-indriya，未知根）顯現時，是哪幾種智慧同時顯現？答：或者兩種，或者沒有。苦智和法智兩種，苦智和未知智兩種，習智和法智兩種，習智和未知智兩種，盡智和法智兩種，盡智和未知智兩種，道智和法智兩種，（對於）忍（Khanti，忍），沒有（智慧）。七覺意（Satta bojjhaṅgā，七覺支）、八道種（Aṭṭha maggaṅgāni，八正道）也是如此。
【English Translation】 English version Q: When how many knowledges are present? A: Either two or three. Dukkha-ñāṇa (knowledge of suffering) and Dhamma-ñāṇa (knowledge of the law) are two, Dukkha-ñāṇa and Anavajja-ñāṇa (knowledge of the blameless) are two, Samudaya-ñāṇa (knowledge of the origin of suffering) and Dhamma-ñāṇa are two, Samudaya-ñāṇa and Anavajja-ñāṇa are two; Magga-ñāṇa (knowledge of the path) and Dhamma-ñāṇa, and without knowledge of the minds of others are two, if with knowledge of the minds of others are three; Magga-ñāṇa and Anavajja-ñāṇa, and without knowledge of the minds of others are two, if with knowledge of the minds of others are three. When Animitta-samādhi (signless concentration) is present, how many knowledges are present? A: Two. Khaya-ñāṇa (knowledge of destruction) and Dhamma-ñāṇa are two, Khaya-ñāṇa and Anavajja-ñāṇa are two. So also for Ditthippatta (one who has attained right view) and Kāyasakkhi (one who has realized with the body). When Suññata-samādhi (emptiness concentration) is present for a Paññāvimutta (one liberated by wisdom), how many knowledges are present? A: Two. Dukkha-ñāṇa and Dhamma-ñāṇa are two, Dukkha-ñāṇa and Anavajja-ñāṇa are two. When Appanihita-samādhi (desireless concentration) is present, how many knowledges are present? A: Either two or three. Dukkha-ñāṇa and Dhamma-ñāṇa, and Akinchana-ñāṇa (knowledge of nothingness) and Anuppāda-ñāṇa (knowledge of non-arising) are two, if Khaya-ñāṇa and Anuppāda-ñāṇa are three. Dukkha-ñāṇa and Anavajja-ñāṇa, and Akinchana-ñāṇa and Anuppāda-ñāṇa are two, if Khaya-ñāṇa and Anuppāda-ñāṇa are three. Samudaya-ñāṇa and Dhamma-ñāṇa, and Akinchana-ñāṇa and Anuppāda-ñāṇa are two, if Khaya-ñāṇa and Anuppāda-ñāṇa are three. Samudaya-ñāṇa and Anavajja-ñāṇa, and Akinchana-ñāṇa and Anuppāda-ñāṇa are two, if Khaya-ñāṇa and Anuppāda-ñāṇa are three. Magga-ñāṇa and Dhamma-ñāṇa, and Akinchana-ñāṇa and Anuppāda-ñāṇa and without knowledge of the minds of others are two, if Khaya-ñāṇa and Anuppāda-ñāṇa and with knowledge of the minds of others are three. Magga-ñāṇa and Anavajja-ñāṇa, and Akinchana-ñāṇa and Anuppāda-ñāṇa and without knowledge of the minds of others are two, if Khaya-ñāṇa and Anuppāda-ñāṇa and with knowledge of the minds of others are three. When Animitta-samādhi is present, how many knowledges are present? A: Either two or three. Khaya-ñāṇa and Dhamma-ñāṇa, and Akinchana-ñāṇa and Anuppāda-ñāṇa are two, if Khaya-ñāṇa and Anuppāda-ñāṇa are three. Khaya-ñāṇa and Anavajja-ñāṇa, and Akinchana-ñāṇa and Anuppāda-ñāṇa are two, if Khaya-ñāṇa and Anuppāda-ñāṇa are three. So also for Ubhāto-bhāga-vimutta (one liberated in both ways). (End of the three concentrations). Q: When the Aññāta-indriya (faculty of the unknown) of a Saddhānusārī (one who follows by faith) is present, how many knowledges are present? A: Either two or none. Dukkha-ñāṇa and Dhamma-ñāṇa are two, Dukkha-ñāṇa and Anavajja-ñāṇa are two, Samudaya-ñāṇa and Dhamma-ñāṇa are two, Samudaya-ñāṇa and Anavajja-ñāṇa are two, Khaya-ñāṇa and Dhamma-ñāṇa are two, Khaya-ñāṇa and Anavajja-ñāṇa are two, Magga-ñāṇa and Dhamma-ñāṇa are two, for Khanti (patience), there is none. So also for the Satta bojjhaṅgā (seven factors of enlightenment) and the Aṭṭha maggaṅgāni (eightfold path).
如是。堅法亦如是。信解脫人已知根現在前時，幾智現在前？答曰：或二或三。苦智法智二，苦智未知智二，習智法智二，習智未知智二，盡智法智二，盡智未知智二；道智法智無知他人心智二，若知他人心智三；道智未知智無知他人心智二，若知他人心智三。七覺意、八道種亦如是。見到、身證亦如。是慧解脫人無知根現在前時，幾智現在前？答曰：或二或三。苦智法智，無盡智無生智二，若盡智無生智三。苦智未知智，無盡智無生智二，若盡智無生智三。習智法智，無盡智無生智二，若盡智無生智三。習智未知智，無盡智無生智二，若盡智無生智三。盡智法智，無盡智無生智二，若盡智無生智三。盡智未知智，無盡智無生智二，若盡智無生智三。道智法智，無盡智無生智無知他人心智二，若盡智無生智知他人心智三。道智未知智，無盡智無生智無知他人心智二，若盡智無生智知他人心智三。七覺意、八道種亦如是。等見現在前時，幾智現在前？答曰：或二或三。苦智法智二，苦智未知智二，習智法智二，習智未知智二，盡智法智二，盡智未知智二；道智法智無知他人心智二，若知他人心智三；道智未知智無知他人心智二，知他人心智三。俱解脫亦如是(三根竟)。
諸法法智相應，彼非未知智，彼知他人心
【現代漢語翻譯】 現代漢語譯本： 『如是。』堅固之法也是如此。信解脫（Saddha-vimutta，通過信仰獲得解脫的人）之人，在未知根（Anjatavinnassa-indriya，指想要了解未知事物的能力）現在前時，有幾種智慧現在前？回答是：或者兩種，或者三種。苦智（Dukkha-ñana，對苦的智慧）和法智（Dharma-ñana，對法的智慧）兩種，苦智和未知智（Anatta-ñana，對無我的智慧）兩種，習智（Samudaya-ñana，對苦的起因的智慧）和法智兩種，習智和未知智兩種，盡智（Nirodha-ñana，對苦的止息的智慧）和法智兩種，盡智和未知智兩種；道智（Magga-ñana，對道的智慧）和法智，在沒有知他人心智（Paracitta-ñana，瞭解他人想法的智慧）時是兩種，如果有知他人心智則是三種；道智和未知智，在沒有知他人心智時是兩種，如果有知他人心智則是三種。七覺意（Satta bojjhanga，七種覺悟的因素）、八道種（Ariya atthangika magga，八正道）也是如此。見到（Ditthi，見解）、身證（Kaya-sakkhi，通過身體證悟）也是如此。慧解脫（Panna-vimutta，通過智慧獲得解脫的人）之人，在無知根（Annata-indriya，指已經瞭解事物，不再需要了解的能力）現在前時，有幾種智慧現在前？回答是：或者兩種，或者三種。苦智和法智，沒有盡智和無生智（Anuppada-ñana，對不再產生的智慧）是兩種，如果有盡智和無生智是三種。苦智和未知智，沒有盡智和無生智是兩種，如果有盡智和無生智是三種。習智和法智，沒有盡智和無生智是兩種，如果有盡智和無生智是三種。習智和未知智，沒有盡智和無生智是兩種，如果有盡智和無生智是三種。盡智和法智，沒有盡智和無生智是兩種，如果有盡智和無生智是三種。盡智和未知智，沒有盡智和無生智是兩種，如果有盡智和無生智是三種。道智和法智，沒有盡智和無生智，沒有知他人心智是兩種，如果有盡智和無生智，有知他人心智是三種。道智和未知智，沒有盡智和無生智，沒有知他人心智是兩種，如果有盡智和無生智，有知他人心智是三種。七覺意、八道種也是如此。等見（Sama-ditthi，正確的見解）現在前時，有幾種智慧現在前？回答是：或者兩種，或者三種。苦智和法智兩種，苦智和未知智兩種，習智和法智兩種，習智和未知智兩種，盡智和法智兩種，盡智和未知智兩種；道智和法智，在沒有知他人心智時是兩種，如果有知他人心智則是三種；道智和未知智，在沒有知他人心智時是兩種，如果有知他人心智則是三種。俱解脫（Ubhato-bhaga-vimutta，既通過信仰又通過智慧獲得解脫的人）也是如此（三種根已經說完）。
諸法與法智相應，它們不是未知智，它們知道他人心。
【English Translation】 English version: 『Thus it is.』 The firm law is also thus. For a faith-liberated person (Saddha-vimutta, one liberated through faith), when the faculty of 'I shall know the unknown' (Anjatavinnassa-indriya, the faculty of knowing what is not yet known) is present, how many kinds of knowledge are present? The answer is: either two or three. The knowledge of suffering (Dukkha-ñana) and the knowledge of the law (Dharma-ñana) are two; the knowledge of suffering and the knowledge of the unknown (Anatta-ñana) are two; the knowledge of the origin (Samudaya-ñana) and the knowledge of the law are two; the knowledge of the origin and the knowledge of the unknown are two; the knowledge of cessation (Nirodha-ñana) and the knowledge of the law are two; the knowledge of cessation and the knowledge of the unknown are two; the knowledge of the path (Magga-ñana) and the knowledge of the law, without the knowledge of the minds of others (Paracitta-ñana, knowledge of the thoughts of others), are two; if there is knowledge of the minds of others, then three; the knowledge of the path and the knowledge of the unknown, without the knowledge of the minds of others, are two; if there is knowledge of the minds of others, then three. The seven factors of enlightenment (Satta bojjhanga) and the eight factors of the path (Ariya atthangika magga) are also thus. Seeing (Ditthi) and body witness (Kaya-sakkhi) are also thus. For a wisdom-liberated person (Panna-vimutta, one liberated through wisdom), when the faculty of 'knowing' (Annata-indriya, the faculty of having already known) is present, how many kinds of knowledge are present? The answer is: either two or three. The knowledge of suffering and the knowledge of the law, without the knowledge of the knowledge of cessation and the knowledge of non-arising (Anuppada-ñana, knowledge of non-arising), are two; if there is knowledge of cessation and knowledge of non-arising, then three. The knowledge of suffering and the knowledge of the unknown, without the knowledge of cessation and the knowledge of non-arising, are two; if there is knowledge of cessation and knowledge of non-arising, then three. The knowledge of the origin and the knowledge of the law, without the knowledge of cessation and the knowledge of non-arising, are two; if there is knowledge of cessation and knowledge of non-arising, then three. The knowledge of the origin and the knowledge of the unknown, without the knowledge of cessation and the knowledge of non-arising, are two; if there is knowledge of cessation and knowledge of non-arising, then three. The knowledge of cessation and the knowledge of the law, without the knowledge of cessation and the knowledge of non-arising, are two; if there is knowledge of cessation and knowledge of non-arising, then three. The knowledge of cessation and the knowledge of the unknown, without the knowledge of cessation and the knowledge of non-arising, are two; if there is knowledge of cessation and knowledge of non-arising, then three. The knowledge of the path and the knowledge of the law, without the knowledge of cessation and the knowledge of non-arising, without the knowledge of the minds of others, are two; if there is knowledge of cessation and knowledge of non-arising, with the knowledge of the minds of others, then three. The knowledge of the path and the knowledge of the unknown, without the knowledge of cessation and the knowledge of non-arising, without the knowledge of the minds of others, are two; if there is knowledge of cessation and knowledge of non-arising, with the knowledge of the minds of others, then three. The seven factors of enlightenment and the eight factors of the path are also thus. When right view (Sama-ditthi) is present, how many kinds of knowledge are present? The answer is: either two or three. The knowledge of suffering and the knowledge of the law are two; the knowledge of suffering and the knowledge of the unknown are two; the knowledge of the origin and the knowledge of the law are two; the knowledge of the origin and the knowledge of the unknown are two; the knowledge of cessation and the knowledge of the law are two; the knowledge of cessation and the knowledge of the unknown are two; the knowledge of the path and the knowledge of the law, without the knowledge of the minds of others, are two; if there is knowledge of the minds of others, then three; the knowledge of the path and the knowledge of the unknown, without the knowledge of the minds of others, are two; if there is knowledge of the minds of others, then three. The both-ways-liberated (Ubhato-bhaga-vimutta, liberated both through faith and wisdom) is also thus (the three faculties are finished).
Those dharmas that are associated with the knowledge of the law, they are not the knowledge of the unknown, they know the minds of others.
智耶？答曰：或法智非知他人心智。云何法智非知他人心智？答曰：知他人心智不攝法智相應法，是謂法智非知他人心智。云何知他人心智非法智？答曰：法智不攝知他人心智相應法，是謂知他人心智非法智。云何法智知他人心智？答曰：法智攝知他人心智相應法，是謂法智知他人心智。云何非法智非知他人心智？答曰：法智知他人心智諸餘法智知他人心智不攝不相應，及余心、心所法、色、無為、心不相應行，是謂非法智非知他人心智。苦智習盡道智、等見亦如是。諸法法智相應，彼非等智，彼空三昧耶？答曰：或法智非空三昧。云何法智非空三昧？答曰：法智相應空三昧諸餘空三昧不相應法智相應法，是謂法智非空三昧。云何空三昧非法智？答曰：空三昧相應法智諸餘法智不相應空三昧相應法，是謂空三昧非法智。云何法智空三昧？答曰：除法智相應空三昧，諸餘法智空三昧相應法，是謂法智空三昧。云何非法智非空三昧？答曰：法智不相應空三昧、空三昧不相應法智，及余心、心所念法、色、無為、心不相應行，是謂非法智非空三昧。無愿，無相，喜覺意，等志亦如是。諸法法智相應，彼未知根耶？答曰：或法智非未知根。云何法智非未知根？答曰：未知根不攝法智相應法，是謂法智非未知根。云何未知根非法
【現代漢語翻譯】 現代漢語譯本： 智（jnana）耶？答曰：或者法智（dharma-jnana，對法的知識）並非知他人心智（para-citta-jnana，對他人的心識的知識）。云何法智非知他人心智？答曰：知他人心智不包含法智相應的法，是謂法智並非知他人心智。云何知他人心智非法智？答曰：法智不包含知他人心智相應的法，是謂知他人心智並非法智。云何法智知他人心智？答曰：法智包含知他人心智相應的法，是謂法智知他人心智。云何非法智非知他人心智？答曰：法智知他人心智，以及其他法智知他人心智不包含不相應的法，以及其他心、心所法、色、無為、心不相應行，是謂非法智並非知他人心智。苦智（duhkha-jnana，對苦的知識）、習智（samudaya-jnana，對集（苦的根源）的知識）、盡智（nirodha-jnana，對滅（苦的止息）的知識）、道智（marga-jnana，對道的知識）、等見（samyag-drsti，正見）亦如是。 諸法法智相應，彼非等智，彼空三昧（sunyata-samadhi，空三昧）耶？答曰：或者法智非空三昧。云何法智非空三昧？答曰：法智相應空三昧，以及其他空三昧不相應法智相應法，是謂法智並非空三昧。云何空三昧非法智？答曰：空三昧相應法智，以及其他法智不相應空三昧相應法，是謂空三昧並非法智。云何法智空三昧？答曰：除去法智相應空三昧，以及其他法智空三昧相應法，是謂法智空三昧。云何非法智非空三昧？答曰：法智不相應空三昧、空三昧不相應法智，以及其他心、心所念法、色、無為、心不相應行，是謂非法智並非空三昧。無愿（apranihita，無愿）、無相（animitta，無相），喜覺意（priti-sambodhyanga，喜覺支），等志（samyak-samkalpa，正思惟）亦如是。 諸法法智相應，彼未知根（anajnata-ajneyendriya，未知當知根）耶？答曰：或者法智非未知根。云何法智非未知根？答曰：未知根不包含法智相應的法，是謂法智並非未知根。云何未知根非法
【English Translation】 English version: Jnana (wisdom)? The answer is: Or dharma-jnana (knowledge of the Dharma) is not para-citta-jnana (knowledge of the minds of others). How is it that dharma-jnana is not para-citta-jnana? The answer is: Para-citta-jnana does not include the dharmas associated with dharma-jnana; this is why dharma-jnana is not para-citta-jnana. How is it that para-citta-jnana is not dharma-jnana? The answer is: Dharma-jnana does not include the dharmas associated with para-citta-jnana; this is why para-citta-jnana is not dharma-jnana. How is it that dharma-jnana is para-citta-jnana? The answer is: Dharma-jnana includes the dharmas associated with para-citta-jnana; this is why dharma-jnana is para-citta-jnana. How is it that what is not dharma-jnana is not para-citta-jnana? The answer is: Dharma-jnana knows the minds of others, and other dharma-jnana knows the minds of others that are not included and not associated, as well as other citta (mind), citta-samprayukta-dharma (mental factors), rupa (form), asamskrta (unconditioned), citta-viprayukta-samskara (non-mental formations); this is why what is not dharma-jnana is not para-citta-jnana. The same applies to duhkha-jnana (knowledge of suffering), samudaya-jnana (knowledge of the origin of suffering), nirodha-jnana (knowledge of the cessation of suffering), marga-jnana (knowledge of the path), and samyag-drsti (right view). Are the dharmas associated with dharma-jnana not equal to jnana, not sunyata-samadhi (concentration on emptiness)? The answer is: Or dharma-jnana is not sunyata-samadhi. How is it that dharma-jnana is not sunyata-samadhi? The answer is: Sunyata-samadhi associated with dharma-jnana, and other dharmas associated with dharma-jnana that are not associated with sunyata-samadhi; this is why dharma-jnana is not sunyata-samadhi. How is it that sunyata-samadhi is not dharma-jnana? The answer is: Dharma-jnana associated with sunyata-samadhi, and other dharmas associated with sunyata-samadhi that are not associated with dharma-jnana; this is why sunyata-samadhi is not dharma-jnana. How is it that dharma-jnana is sunyata-samadhi? The answer is: Except for sunyata-samadhi associated with dharma-jnana, and other dharmas associated with dharma-jnana and sunyata-samadhi; this is why dharma-jnana is sunyata-samadhi. How is it that what is not dharma-jnana is not sunyata-samadhi? The answer is: Sunyata-samadhi not associated with dharma-jnana, dharma-jnana not associated with sunyata-samadhi, as well as other citta (mind), citta-samprayukta-dharma (mental factors), smrti-dharma (mindfulness), rupa (form), asamskrta (unconditioned), citta-viprayukta-samskara (non-mental formations); this is why what is not dharma-jnana is not sunyata-samadhi. The same applies to apranihita (wishlessness), animitta (signlessness), priti-sambodhyanga (joyful enlightenment factor), and samyak-samkalpa (right intention). Are the dharmas associated with dharma-jnana not anajnata-ajneyendriya (the faculty of 'I shall know what was previously unknown')? The answer is: Or dharma-jnana is not anajnata-ajneyendriya. How is it that dharma-jnana is not anajnata-ajneyendriya? The answer is: Anajnata-ajneyendriya does not include the dharmas associated with dharma-jnana; this is why dharma-jnana is not anajnata-ajneyendriya. How is it that anajnata-ajneyendriya is not dharma-
智？答曰：未知根相應法智諸餘法智不攝不相應未知根相應法，是謂未知根非法智。云何法智未知根？答曰：未知根攝法智相應法，是謂法智未知根。云何非法智非未知根？答曰：未知根不攝法智、諸法智未知根不攝不相應，及余心、心法、色、無為、心不相應行，是謂非法智非未知根。已知根、無知根亦如是。諸法法智相應，彼念覺意耶？答曰：或法智非念覺意。云何法智非念覺意？答曰：法智相應念覺意，是謂法智非念覺意。云何念覺意非法智？答曰：法智諸餘法智不相應念覺意相應法，是謂念覺意非法智。云何法智念覺意？答曰：除念覺意，諸餘法智相應法，是謂法智念覺意。云何非法智非念覺意？答曰：法智不相應念覺意，及余心、心法、色、無為、心不相應行，是謂非法智非念覺意。精進、猗、定、護覺意，等方便、等念、等定亦如是。諸法法智相應，彼擇法覺意耶？答曰：如是，諸法法智相應，彼擇法覺意也。頗有擇法覺意相應，非法智耶？答曰：有，法智不攝擇法覺意相應法(法智竟)。未知智門亦如是。諸法知他人心智相應，彼等智耶？答曰：或知他人心智非等智。云何知他人心智非等智？答曰：等智不攝知他人心智相應法，是謂知他人心智非等智。云何等智非知他人心智？答曰：知他人心智不攝等
【現代漢語翻譯】 現代漢語譯本 智（jnana，智慧）？答：未知根相應的法智（dharma-jnana，對法的智慧）以及其他法智所不包含、不相應的未知根相應法，這稱為未知根非法智。什麼是法智未知根？答：未知根所包含的法智相應法，這稱為法智未知根。什麼是非法智非未知根？答：未知根不包含的法智，以及法智未知根所不包含、不相應的法，以及其餘的心、心法、色（rupa，色法）、無為（asamskrta，非造作的）、心不相應行（citta-viprayukta-samskara，與心不相應的行），這稱為非法智非未知根。已知根、無知根也像這樣解釋。 諸法與法智相應，那麼它們與念覺意（smrti-sambodhyanga，念覺支）相應嗎？答：或者法智不與念覺意相應。什麼是法智不與念覺意相應？答：法智相應的念覺意，這稱為法智非念覺意。什麼是念覺意不與法智相應？答：法智以及其他法智不相應的念覺意相應法，這稱爲念覺意非法智。什麼是法智念覺意？答：除去念覺意，其他與法智相應的法，這稱為法智念覺意。什麼是非法智非念覺意？答：與法智不相應的念覺意，以及其餘的心、心法、色、無為、心不相應行，這稱為非法智非念覺意。精進（virya，精進）、猗（priti，喜）、定（samadhi，禪定）、護覺意（upeksa-sambodhyanga，舍覺支），以及等方便（samyak-prayatna，正精進）、等念（samyak-smrti，正念）、等定（samyak-samadhi，正定）也像這樣解釋。 諸法與法智相應，那麼它們與擇法覺意（dharma-vicaya-sambodhyanga，擇法覺支）相應嗎？答：是的，諸法與法智相應，那麼它們與擇法覺意也相應。是否有與擇法覺意相應，但不與法智相應的法呢？答：有，法智不包含的與擇法覺意相應的法（法智的討論結束）。未知智門的討論也像這樣。 諸法與知他人心智（paracitta-jnana，知他人心智）相應，那麼它們與等智（samata-jnana，平等智）相應嗎？答：或者知他人心智不與等智相應。什麼是知他人心智不與等智相應？答：等智不包含的與知他人心智相應的法，這稱為知他人心智非等智。什麼是等智不與知他人心智相應？答：知他人心智不包含的等智
【English Translation】 English version Intelligence (jnana)? Answer: The dharma-jnana (wisdom regarding the Dharma) that corresponds to the unknown root, and the dharmas corresponding to the unknown root that are not included in or correspond to other dharma-jnanas, this is called non-dharma-jnana of the unknown root. What is dharma-jnana of the unknown root? Answer: The dharma-jnana corresponding dharmas included in the unknown root, this is called dharma-jnana of the unknown root. What is non-dharma-jnana that is not of the unknown root? Answer: The dharma-jnana not included in the unknown root, and the dharmas not included in or corresponding to dharma-jnana of the unknown root, as well as the remaining mind, mental dharmas, rupa (form), asamskrta (unconditioned), citta-viprayukta-samskara (formations not corresponding to the mind), this is called non-dharma-jnana that is not of the unknown root. The known root and the unknown root are also explained in this way. If dharmas correspond to dharma-jnana, do they correspond to smrti-sambodhyanga (mindfulness enlightenment factor)? Answer: Or dharma-jnana does not correspond to smrti-sambodhyanga. What is dharma-jnana that does not correspond to smrti-sambodhyanga? Answer: The smrti-sambodhyanga corresponding to dharma-jnana, this is called dharma-jnana that is not smrti-sambodhyanga. What is smrti-sambodhyanga that does not correspond to dharma-jnana? Answer: The smrti-sambodhyanga corresponding dharmas that do not correspond to dharma-jnana and other dharma-jnanas, this is called smrti-sambodhyanga that is non-dharma-jnana. What is dharma-jnana and smrti-sambodhyanga? Answer: Except for smrti-sambodhyanga, the other dharmas corresponding to dharma-jnana, this is called dharma-jnana and smrti-sambodhyanga. What is non-dharma-jnana that is not smrti-sambodhyanga? Answer: The smrti-sambodhyanga not corresponding to dharma-jnana, as well as the remaining mind, mental dharmas, rupa, asamskrta, citta-viprayukta-samskara, this is called non-dharma-jnana that is not smrti-sambodhyanga. Virya (effort), priti (joy), samadhi (concentration), upeksa-sambodhyanga (equanimity enlightenment factor), as well as samyak-prayatna (right effort), samyak-smrti (right mindfulness), samyak-samadhi (right concentration) are also explained in this way. If dharmas correspond to dharma-jnana, do they correspond to dharma-vicaya-sambodhyanga (investigation of dharma enlightenment factor)? Answer: Yes, if dharmas correspond to dharma-jnana, then they also correspond to dharma-vicaya-sambodhyanga. Are there dharmas corresponding to dharma-vicaya-sambodhyanga that do not correspond to dharma-jnana? Answer: Yes, the dharmas corresponding to dharma-vicaya-sambodhyanga that are not included in dharma-jnana (the discussion of dharma-jnana ends). The discussion of the unknown intelligence gate is also like this. If dharmas correspond to paracitta-jnana (knowledge of others' minds), do they correspond to samata-jnana (equanimity knowledge)? Answer: Or knowledge of others' minds does not correspond to equanimity knowledge. What is knowledge of others' minds that does not correspond to equanimity knowledge? Answer: The dharmas corresponding to knowledge of others' minds that are not included in equanimity knowledge, this is called knowledge of others' minds that is not equanimity knowledge. What is equanimity knowledge that does not correspond to knowledge of others' minds? Answer: The equanimity knowledge not included in knowledge of others' minds
智相應法，是謂等智非知他人心智。云何知他人心智等智？答曰：知他人心智攝等智相應法，是謂知他人心智等智。云何非知他人心智非等智？答曰：知他人心智等智、諸知他人心智等智不攝不相應，及余心、心法、色、無為、心不相應行，是謂非知他人心智非等智。道智，擇法覺意，等見亦如是。諸法知他人心智相應，彼非苦智習智盡智、非空三昧無相三昧，彼無愿耶？答曰：或知他人心智非無愿。云何知他人心智非無愿？答曰：知他人心智相應無愿諸無愿不相應知他人心智相應法，是謂知他人心智非無愿。云何無愿非知他人心智？答曰：無愿相應知他人心智、諸知他人心智不相應無愿相應法，是謂無愿非知他人心智。云何知他人心智無愿？答曰：除知他人心智相應無愿，諸餘知他人心智無愿相應法，是謂知他人心智無愿。云何非知他人心智非無愿？答曰：知他人心智不相應無愿、無愿不相應知他人心智，及余心、心所念法、色、無為、心不相應行，是謂非知他人心智非無愿。念覺意、精進、喜、猗、定、護覺意，等志、等方便、等念、等定亦如是。諸法知他人心智相應，彼非未知根，彼已知根耶？答曰：或知他人心智非已知根。云何知他人心智非已知根？答曰：已知根不攝知他人心智相應法，是謂知他人心智非已
【現代漢語翻譯】 現代漢語譯本 關於與智慧相應的法，這被稱為『等智』（Samana-ñāṇa），它並非直接知曉他人心智。如何理解知曉他人心智的『等智』？回答是：知曉他人心智且包含『等智』的相應法，這被稱為知曉他人心智的『等智』。什麼是非知曉他人心智的『非等智』？回答是：知曉他人心智的『等智』、那些不包含也不相應的知曉他人心智的『等智』，以及其餘的心、心法（Citta-dhammā）、色（Rūpa）、無為（Asaṅkhata）、心不相應行（Citta-vippayutta-saṅkhāra），這被稱為非知曉他人心智的『非等智』。 道智（Magga-ñāṇa），擇法覺意（Dhamma-vicaya-sambojjhaṅga），以及等見（Sammā-diṭṭhi）也是如此。諸法與知曉他人心智相應，它們不是苦智（Dukkha-ñāṇa）、習智（Samudaya-ñāṇa）、盡智（Nirodha-ñāṇa），也不是空三昧（Suññata-samādhi）、無相三昧（Animitta-samādhi），那麼它們是無愿（Appaṇihita）嗎？回答是：或者知曉他人心智並非無愿。 如何理解知曉他人心智並非無愿？回答是：知曉他人心智且與無愿相應的法，以及那些與無愿不相應的知曉他人心智的相應法，這被稱為知曉他人心智並非無愿。什麼是無愿而非知曉他人心智？回答是：與無愿相應的知曉他人心智，以及那些與知曉他人心智不相應的無愿相應法，這被稱為無愿而非知曉他人心智。如何理解知曉他人心智的無愿？回答是：除了知曉他人心智且與無愿相應的法之外，其餘的知曉他人心智的無愿相應法，這被稱為知曉他人心智的無愿。什麼是非知曉他人心智的非無愿？回答是：與知曉他人心智不相應的無愿、與無愿不相應的知曉他人心智，以及其餘的心、心所念法（Cetasika-dhammā）、色、無為、心不相應行，這被稱為非知曉他人心智的非無愿。 念覺意（Sati-sambojjhaṅga）、精進（Viriya）、喜（Pīti）、猗（Passaddhi）、定（Samādhi）、護覺意（Upekkhā-sambojjhaṅga），以及等志（Sammā-saṅkappa）、等方便（Sammā-vāyāma）、等念（Sammā-sati）、等定（Sammā-samādhi）也是如此。諸法與知曉他人心智相應，它們不是未知根（Aññāta-indriya），那麼它們是已知根（Aññā-indriya）嗎？回答是：或者知曉他人心智並非已知根。如何理解知曉他人心智並非已知根？回答是：已知根不包含知曉他人心智的相應法，這被稱為知曉他人心智並非已
【English Translation】 English version Regarding the Dharma (Dhamma) that corresponds with wisdom, this is called 'Equanimity-Wisdom' (Samana-ñāṇa), which is not directly knowing the minds of others. How is 'Equanimity-Wisdom' that knows the minds of others understood? The answer is: Knowing the minds of others and including the corresponding Dharma of 'Equanimity-Wisdom', this is called 'Equanimity-Wisdom' that knows the minds of others. What is 'Non-Equanimity-Wisdom' that does not know the minds of others? The answer is: 'Equanimity-Wisdom' that knows the minds of others, those 'Equanimity-Wisdom' that knows the minds of others that neither includes nor corresponds, and the remaining mind (Citta), mental factors (Citta-dhammā), form (Rūpa), the unconditioned (Asaṅkhata), and mental formations not associated with mind (Citta-vippayutta-saṅkhāra), this is called 'Non-Equanimity-Wisdom' that does not know the minds of others. Path-Wisdom (Magga-ñāṇa), investigation of Dharma as a factor of enlightenment (Dhamma-vicaya-sambojjhaṅga), and Right View (Sammā-diṭṭhi) are also the same. The Dharmas that correspond with knowing the minds of others, they are not Wisdom of Suffering (Dukkha-ñāṇa), Wisdom of Origin (Samudaya-ñāṇa), Wisdom of Cessation (Nirodha-ñāṇa), nor are they emptiness concentration (Suññata-samādhi), signless concentration (Animitta-samādhi), so are they wishlessness (Appaṇihita)? The answer is: Or knowing the minds of others is not wishlessness. How is knowing the minds of others that is not wishlessness understood? The answer is: Knowing the minds of others and the Dharma corresponding to wishlessness, and those corresponding Dharmas of knowing the minds of others that do not correspond to wishlessness, this is called knowing the minds of others that is not wishlessness. What is wishlessness that does not know the minds of others? The answer is: Wishlessness corresponding to knowing the minds of others, and those corresponding Dharmas of wishlessness that do not correspond to knowing the minds of others, this is called wishlessness that does not know the minds of others. How is wishlessness that knows the minds of others understood? The answer is: Except for the Dharma corresponding to wishlessness that knows the minds of others, the remaining corresponding Dharmas of wishlessness that know the minds of others, this is called wishlessness that knows the minds of others. What is non-wishlessness that does not know the minds of others? The answer is: Wishlessness that does not correspond to knowing the minds of others, knowing the minds of others that does not correspond to wishlessness, and the remaining mind, mental factors (Cetasika-dhammā), form, the unconditioned, and mental formations not associated with mind, this is called non-wishlessness that does not know the minds of others. Mindfulness as a factor of enlightenment (Sati-sambojjhaṅga), effort (Viriya), joy (Pīti), tranquility (Passaddhi), concentration (Samādhi), equanimity as a factor of enlightenment (Upekkhā-sambojjhaṅga), and Right Thought (Sammā-saṅkappa), Right Effort (Sammā-vāyāma), Right Mindfulness (Sammā-sati), Right Concentration (Sammā-samādhi) are also the same. The Dharmas that correspond with knowing the minds of others, they are not the unknown faculty (Aññāta-indriya), so are they the faculty of knowledge (Aññā-indriya)? The answer is: Or knowing the minds of others is not the faculty of knowledge. How is knowing the minds of others that is not the faculty of knowledge understood? The answer is: The faculty of knowledge does not include the corresponding Dharma of knowing the minds of others, this is called knowing the minds of others that is not the faculty of
知根。云何已知根非知他人心智？答曰：已知根攝知他人心智、諸知他人心智不攝不相應已知根相應法，是謂已知根非知他人心智。云何知他人心智已知根？答曰：已知根攝知他人心智相應法，是謂知他人心智已知根。云何非知他人心智非已知根？答曰：已知根不攝知他人心智，諸餘知他人心智已知根不攝不相應，及余心、心法、色、無為、心不相應行，是謂非知他人心智非已知根。無知根亦如是。諸法等智相應，彼不與上相應諸法苦智相應，彼非習智盡道智非無相，彼空三昧耶？答曰：或苦智非空三昧。云何苦智非空三昧？答曰：苦智相應空三昧諸餘空三昧不相應苦智相應法，是謂苦智非空三昧。云何空三昧非苦智？答曰：空三昧相應苦智、諸苦智不相應空三昧相應法，是謂空三昧非苦智。云何苦智空三昧？答曰：除苦智相應空三昧，諸苦智空三昧相應法，是謂苦智空三昧。云何非苦智非空三昧？答曰：苦智不相應空三昧、空三昧不相應苦智，及余心、心法、色、無為、心不相應行，是謂非苦智非空三昧。無愿亦如是。余殘如法智。諸法習智相應，彼非盡智道智非空無相，彼無愿耶？答曰：或習智非無愿。云何習智非無愿？答曰：習智相應無愿，是謂習智非無愿。云何無愿非習智？答曰：習智諸餘習智不相應無愿相
【現代漢語翻譯】 現代漢語譯本 知根（jñātendriya，已知之根）。如何得知已知根不是知他人心智的根？答：已知根包含知他人心智，但所有知他人心智的根不包含不相應的已知根相應法，這稱為已知根不是知他人心智的根。如何得知知他人心智的已知根？答：已知根包含知他人心智的相應法，這稱為知他人心智的已知根。如何得知既不是知他人心智的根，也不是已知根？答：已知根不包含知他人心智，所有其他的知他人心智的根，已知根不包含不相應的法，以及其餘的心、心法、色、無為、心不相應行，這稱為既不是知他人心智的根，也不是已知根。無知根（ajñātendriya，未知之根）也是如此。 諸法與等智（samatā-jñāna，平等智）相應，但不與上述相應。諸法與苦智（duḥkha-jñāna，苦智）相應，但不與習智（samudaya-jñāna，集智）、盡智（nirodha-jñāna，滅智）、道智（mārga-jñāna，道智）相應，也不是無相（animitta），是空三昧（śūnyatā-samādhi，空三昧）嗎？答：或許苦智不是空三昧。如何得知苦智不是空三昧？答：與苦智相應的空三昧，以及其餘不與苦智相應的空三昧相應法，這稱為苦智不是空三昧。如何得知空三昧不是苦智？答：與空三昧相應的苦智，以及其餘不與苦智相應的空三昧相應法，這稱為空三昧不是苦智。如何得知苦智和空三昧？答：除去與苦智相應的空三昧，所有苦智和空三昧的相應法，這稱為苦智和空三昧。如何得知既不是苦智也不是空三昧？答：苦智不相應的空三昧，空三昧不相應的苦智，以及其餘的心、心法、色、無為、心不相應行，這稱為既不是苦智也不是空三昧。無愿（apraṇihita，無愿）也是如此。其餘的與如法智（yathābhūta-jñāna，如實智）相似。 諸法與習智相應，但不與盡智、道智相應，也不是空、無相，是無愿嗎？答：或許習智不是無愿。如何得知習智不是無愿？答：與習智相應的無愿，這稱為習智不是無愿。如何得知無愿不是習智？答：習智，所有其餘不與習智相應的無愿相
【English Translation】 English version Knowing faculty (jñātendriya, faculty of knowing). How is it known that the knowing faculty is not the faculty of knowing the minds of others? Answer: The knowing faculty includes knowing the minds of others, but all faculties of knowing the minds of others do not include the corresponding dharmas that are not associated with the knowing faculty; this is called the knowing faculty not being the faculty of knowing the minds of others. How is the knowing faculty of knowing the minds of others known? Answer: The knowing faculty includes the corresponding dharmas of knowing the minds of others; this is called the knowing faculty of knowing the minds of others. How is it known that it is neither the faculty of knowing the minds of others nor the knowing faculty? Answer: The knowing faculty does not include knowing the minds of others, all other faculties of knowing the minds of others, the knowing faculty does not include the non-associated dharmas, as well as the remaining mind, mental dharmas, form, unconditioned, non-associated formations of mind; this is called neither the faculty of knowing the minds of others nor the knowing faculty. The unknowing faculty (ajñātendriya, faculty of unknowing) is also the same. Dharmas that are associated with the wisdom of equality (samatā-jñāna, wisdom of equality), but are not associated with the above. Dharmas that are associated with the wisdom of suffering (duḥkha-jñāna, wisdom of suffering), but are not associated with the wisdom of origin (samudaya-jñāna, wisdom of origin), the wisdom of cessation (nirodha-jñāna, wisdom of cessation), the wisdom of the path (mārga-jñāna, wisdom of the path), nor are they signless (animitta), are they emptiness samādhi (śūnyatā-samādhi, emptiness samādhi)? Answer: Perhaps the wisdom of suffering is not emptiness samādhi. How is it known that the wisdom of suffering is not emptiness samādhi? Answer: Emptiness samādhi that is associated with the wisdom of suffering, and the remaining corresponding dharmas of emptiness samādhi that are not associated with the wisdom of suffering; this is called the wisdom of suffering not being emptiness samādhi. How is it known that emptiness samādhi is not the wisdom of suffering? Answer: The wisdom of suffering that is associated with emptiness samādhi, and the remaining corresponding dharmas of emptiness samādhi that are not associated with the wisdom of suffering; this is called emptiness samādhi not being the wisdom of suffering. How are the wisdom of suffering and emptiness samādhi known? Answer: Except for the emptiness samādhi that is associated with the wisdom of suffering, all corresponding dharmas of the wisdom of suffering and emptiness samādhi; this is called the wisdom of suffering and emptiness samādhi. How is it known that it is neither the wisdom of suffering nor emptiness samādhi? Answer: Emptiness samādhi that is not associated with the wisdom of suffering, the wisdom of suffering that is not associated with emptiness samādhi, and the remaining mind, mental dharmas, form, unconditioned, non-associated formations of mind; this is called neither the wisdom of suffering nor emptiness samādhi. The wishless (apraṇihita, wishless) is also the same. The remaining is similar to the wisdom of reality (yathābhūta-jñāna, wisdom of reality). Dharmas that are associated with the wisdom of origin, but are not associated with the wisdom of cessation, the wisdom of the path, nor are they emptiness, signless, are they wishless? Answer: Perhaps the wisdom of origin is not wishless. How is it known that the wisdom of origin is not wishless? Answer: The wishless that is associated with the wisdom of origin; this is called the wisdom of origin not being wishless. How is it known that the wishless is not the wisdom of origin? Answer: The wisdom of origin, all other wishless aspects that are not associated with the wisdom of origin.
應法，是謂無愿非習智。云何習智無愿？答曰：除無愿，諸餘習智相應法，是謂習智無愿。云何非習智非無愿？答曰：習智不相應無愿，及余心、心法、色、無為、心不相應行，是謂非習。智非無愿。余殘如法智。諸法盡智相應，彼非道智空無愿，彼無相耶？答曰：或盡智非無相。云何盡智非無相？答曰：盡智相應無相，是謂盡智非無相。云何無相非盡智？答曰：盡智諸餘盡智不相應無相相應法，是謂無相非盡智。云何盡智無相？答曰：除無相，諸餘盡智相應法，是謂盡智無相。云何非盡智非無相？答曰：盡智不相應無相，及余心、心法、色、無為、心不相應行，是謂非盡智非無相。余殘如法智。諸法道智相應，彼非空三昧非無相，彼無愿耶？答曰：或道智非無愿。云何道智非無愿？答曰：道智相應無愿，是謂道智非無愿。云何無愿非道智？答曰：道智諸道智不相應無愿相應法，是謂無愿非道智。云何道智無愿？答曰：除無愿，諸道智相應法，是謂道智無愿。云何非道智非無愿？答曰：道智不相應無愿，及余心、心法、色、無為、心不相應行，是謂非道智非無愿。余殘如法智。諸法空三昧相應，彼非無愿無相，彼未知根耶？答曰：或空三昧非未知根。云何空三昧非未知根？答曰：未知根不攝空三昧相應法，是謂空三昧
【現代漢語翻譯】 現代漢語譯本 應法，這被稱為無愿非習智。什麼是習智無愿？回答是：除了無愿之外，所有與習智相應的法，這被稱為習智無愿。什麼是非習智非無愿？回答是：與習智不相應的無愿，以及其餘的心、心法、色、無為、心不相應行，這被稱為非習智非無愿。其餘部分與法智相同。 諸法盡智相應，它們不是道智、空三昧、無愿，它們是無相嗎？回答是：或許盡智不是無相。什麼是盡智非無相？回答是：與盡智相應的無相，這被稱為盡智非無相。什麼是無相非盡智？回答是：盡智之外，所有與盡智不相應的無相相應的法，這被稱為無相非盡智。什麼是盡智無相？回答是：除了無相之外，所有與盡智相應的法，這被稱為盡智無相。什麼是非盡智非無相？回答是：與盡智不相應的無相，以及其餘的心、心法、色、無為、心不相應行，這被稱為非盡智非無相。其餘部分與法智相同。 諸法道智相應，它們不是空三昧、無相，它們是無愿嗎？回答是：或許道智不是無愿。什麼是道智非無愿？回答是：與道智相應的無愿，這被稱為道智非無愿。什麼是無愿非道智？回答是：道智之外，所有與道智不相應的無愿相應的法，這被稱為無愿非道智。什麼是道智無愿？回答是：除了無愿之外，所有與道智相應的法，這被稱為道智無愿。什麼是非道智非無愿？回答是：與道智不相應的無愿，以及其餘的心、心法、色、無為、心不相應行，這被稱為非道智非無愿。其餘部分與法智相同。 諸法空三昧相應，它們不是無愿、無相，它們是未知根嗎？回答是：或許空三昧不是未知根。什麼是空三昧非未知根？回答是：未知根不包含的與空三昧相應的法，這被稱為空三昧非未知根。
【English Translation】 English version 'Response to the Dharma' is called 'non-wish non-habitual wisdom' (Wu Yuan Fei Xi Zhi). What is 'habitual wisdom non-wish' (Xi Zhi Wu Yuan)? The answer is: Except for 'non-wish' (Wu Yuan), all other Dharma corresponding to 'habitual wisdom' (Xi Zhi) are called 'habitual wisdom non-wish'. What is 'non-habitual wisdom non-non-wish' (Fei Xi Zhi Fei Wu Yuan)? The answer is: 'Non-wish' (Wu Yuan) that does not correspond to 'habitual wisdom' (Xi Zhi), and the remaining mind, mental factors, form, unconditioned, and non-corresponding formations of the mind are called 'non-habitual wisdom non-non-wish'. The rest is the same as 'Dharma wisdom' (Fa Zhi). All Dharmas corresponding to 'wisdom of exhaustion' (Jin Zhi), are they not 'path wisdom' (Dao Zhi), 'emptiness concentration' (Kong San Mei), 'non-wish' (Wu Yuan)? Are they 'signlessness' (Wu Xiang)? The answer is: Perhaps 'wisdom of exhaustion' (Jin Zhi) is not 'signlessness' (Wu Xiang). What is 'wisdom of exhaustion non-signlessness' (Jin Zhi Fei Wu Xiang)? The answer is: 'Signlessness' (Wu Xiang) corresponding to 'wisdom of exhaustion' (Jin Zhi) is called 'wisdom of exhaustion non-signlessness'. What is 'signlessness non-wisdom of exhaustion' (Wu Xiang Fei Jin Zhi)? The answer is: Apart from 'wisdom of exhaustion' (Jin Zhi), all other Dharma corresponding to 'signlessness' (Wu Xiang) that does not correspond to 'wisdom of exhaustion' (Jin Zhi) is called 'signlessness non-wisdom of exhaustion'. What is 'wisdom of exhaustion signlessness' (Jin Zhi Wu Xiang)? The answer is: Except for 'signlessness' (Wu Xiang), all other Dharma corresponding to 'wisdom of exhaustion' (Jin Zhi) is called 'wisdom of exhaustion signlessness'. What is 'non-wisdom of exhaustion non-signlessness' (Fei Jin Zhi Fei Wu Xiang)? The answer is: 'Signlessness' (Wu Xiang) that does not correspond to 'wisdom of exhaustion' (Jin Zhi), and the remaining mind, mental factors, form, unconditioned, and non-corresponding formations of the mind are called 'non-wisdom of exhaustion non-signlessness'. The rest is the same as 'Dharma wisdom' (Fa Zhi). All Dharmas corresponding to 'path wisdom' (Dao Zhi), are they not 'emptiness concentration' (Kong San Mei), 'signlessness' (Wu Xiang)? Are they 'unknown root' (Wei Zhi Gen)? The answer is: Perhaps 'path wisdom' (Dao Zhi) is not 'non-wish' (Wu Yuan). What is 'path wisdom non-non-wish' (Dao Zhi Fei Wu Yuan)? The answer is: 'Non-wish' (Wu Yuan) corresponding to 'path wisdom' (Dao Zhi) is called 'path wisdom non-non-wish'. What is 'non-wish non-path wisdom' (Wu Yuan Fei Dao Zhi)? The answer is: Apart from 'path wisdom' (Dao Zhi), all other Dharma corresponding to 'non-wish' (Wu Yuan) that does not correspond to 'path wisdom' (Dao Zhi) is called 'non-wish non-path wisdom'. What is 'path wisdom non-wish' (Dao Zhi Wu Yuan)? The answer is: Except for 'non-wish' (Wu Yuan), all other Dharma corresponding to 'path wisdom' (Dao Zhi) is called 'path wisdom non-wish'. What is 'non-path wisdom non-non-wish' (Fei Dao Zhi Fei Wu Yuan)? The answer is: 'Non-wish' (Wu Yuan) that does not correspond to 'path wisdom' (Dao Zhi), and the remaining mind, mental factors, form, unconditioned, and non-corresponding formations of the mind are called 'non-path wisdom non-non-wish'. The rest is the same as 'Dharma wisdom' (Fa Zhi). All Dharmas corresponding to 'emptiness concentration' (Kong San Mei), are they not 'non-wish' (Wu Yuan), 'signlessness' (Wu Xiang)? Are they 'unknown root' (Wei Zhi Gen)? The answer is: Perhaps 'emptiness concentration' (Kong San Mei) is not 'unknown root' (Wei Zhi Gen). What is 'emptiness concentration non-unknown root' (Kong San Mei Fei Wei Zhi Gen)? The answer is: Dharma corresponding to 'emptiness concentration' (Kong San Mei) that is not included in 'unknown root' (Wei Zhi Gen) is called 'emptiness concentration non-unknown root'.
非未知根。云何未知根非空三昧？答曰：未知根攝空三昧、諸空三昧不攝不相應未知根相應法，是謂未知根非空三昧。云何空三昧未知根？答曰：未知根攝空三昧相應法，是謂空三昧未知根。云何非空三昧非未知根？答曰：未知根不攝空三昧、諸空三昧未知根不攝不相應，及余心、心法、色、無為、心不相應行，是謂非空三昧非未知根。已知根、無知根亦如是。諸法空三昧相應，彼念覺意耶？答曰：或空三昧非念覺意。云何空三昧非念覺意？答曰：空三昧相應念覺意，是謂空三昧非念覺意。云何念覺意非空三昧？答曰：空三昧諸餘空三昧不相應念覺意相應法，是謂念覺意非空三昧。云何空三昧念覺意？答曰：除念覺意，諸餘空三昧相應法，是謂空三昧念覺意。云何非空三昧非念覺意？答曰：空三昧不相應念覺意，及余心、心法、色、無為、心不相應行，是謂非空三昧非念覺意。擇法、精進、猗、護覺意，等見、等方便、等念亦如是。諸法空三昧相應，彼喜覺意耶？答曰：或空三昧非喜覺意。云何空三昧非喜覺意耶？答曰：空三昧相應喜覺意、諸喜覺意不相應空三昧相應法，是謂空三昧非喜覺意。云何喜覺意非空三昧？答曰：喜覺意相應空三昧、諸空三昧不相應喜覺意相應法，是謂喜覺意非空三昧。云何空三昧喜覺意？
【現代漢語翻譯】 現代漢語譯本 非未知根。什麼叫做『未知根非空三昧』？回答：『未知根』包含『空三昧』，但所有『空三昧』不包含、不相應于『未知根』相應的法，這叫做『未知根非空三昧』。什麼叫做『空三昧未知根』？回答：『未知根』包含『空三昧』相應的法，這叫做『空三昧未知根』。什麼叫做『非空三昧非未知根』？回答：『未知根』不包含『空三昧』，所有『空三昧』、『未知根』不包含不相應的法，以及其餘的心、心法、色、無為、心不相應行，這叫做『非空三昧非未知根』。『已知根』、『無知根』也像這樣。
各種法與『空三昧』相應，它們是『念覺意』嗎？回答：或者『空三昧』不是『念覺意』。什麼叫做『空三昧非念覺意』？回答：『空三昧』相應的『念覺意』，這叫做『空三昧非念覺意』。什麼叫做『念覺意非空三昧』？回答：『空三昧』，所有其餘的『空三昧』不相應的『念覺意』相應的法，這叫做『念覺意非空三昧』。什麼叫做『空三昧念覺意』？回答：除了『念覺意』，所有其餘的『空三昧』相應的法，這叫做『空三昧念覺意』。什麼叫做『非空三昧非念覺意』？回答：『空三昧』不相應的『念覺意』，以及其餘的心、心法、色、無為、心不相應行，這叫做『非空三昧非念覺意』。『擇法』、『精進』、『猗』、『護覺意』，『等見』、『等方便』、『等念』也像這樣。
各種法與『空三昧』相應，它們是『喜覺意』嗎？回答：或者『空三昧』不是『喜覺意』。什麼叫做『空三昧非喜覺意』？回答：『空三昧』相應的『喜覺意』，所有『喜覺意』不相應的『空三昧』相應的法，這叫做『空三昧非喜覺意』。什麼叫做『喜覺意非空三昧』？回答：『喜覺意』相應的『空三昧』，所有『空三昧』不相應的『喜覺意』相應的法，這叫做『喜覺意非空三昧』。什麼叫做『空三昧喜覺意』？
【English Translation】 English version Not the root of the unknown. What is meant by 'the root of the unknown is not the emptiness Samadhi (concentration)'? The answer is: 'The root of the unknown' includes 'the emptiness Samadhi', but all 'emptiness Samadhis' do not include or correspond to the corresponding dharmas of 'the root of the unknown'. This is called 'the root of the unknown is not the emptiness Samadhi'. What is meant by 'the emptiness Samadhi is the root of the unknown'? The answer is: 'The root of the unknown' includes the corresponding dharmas of 'the emptiness Samadhi'. This is called 'the emptiness Samadhi is the root of the unknown'. What is meant by 'neither the emptiness Samadhi nor the root of the unknown'? The answer is: 'The root of the unknown' does not include 'the emptiness Samadhi', all 'emptiness Samadhis' and 'the root of the unknown' do not include non-corresponding dharmas, as well as the remaining mind, mental dharmas, form, unconditioned, and non-corresponding activities of the mind. This is called 'neither the emptiness Samadhi nor the root of the unknown'. 'The root of the known' and 'the root of the unknowing' are also like this.
Various dharmas correspond to 'the emptiness Samadhi', are they 'mindfulness enlightenment factor'? The answer is: or 'the emptiness Samadhi' is not 'mindfulness enlightenment factor'. What is meant by 'the emptiness Samadhi is not mindfulness enlightenment factor'? The answer is: 'Mindfulness enlightenment factor' corresponding to 'the emptiness Samadhi'. This is called 'the emptiness Samadhi is not mindfulness enlightenment factor'. What is meant by 'mindfulness enlightenment factor is not the emptiness Samadhi'? The answer is: 'The emptiness Samadhi', all the remaining 'mindfulness enlightenment factor' corresponding dharmas that do not correspond to 'the emptiness Samadhi'. This is called 'mindfulness enlightenment factor is not the emptiness Samadhi'. What is meant by 'the emptiness Samadhi is mindfulness enlightenment factor'? The answer is: Except for 'mindfulness enlightenment factor', all the remaining dharmas corresponding to 'the emptiness Samadhi'. This is called 'the emptiness Samadhi is mindfulness enlightenment factor'. What is meant by 'neither the emptiness Samadhi nor mindfulness enlightenment factor'? The answer is: 'Mindfulness enlightenment factor' that does not correspond to 'the emptiness Samadhi', as well as the remaining mind, mental dharmas, form, unconditioned, and non-corresponding activities of the mind. This is called 'neither the emptiness Samadhi nor mindfulness enlightenment factor'. 'Discernment of dharmas', 'diligence', 'tranquility', 'protection enlightenment factor', 'right view', 'right effort', 'right mindfulness' are also like this.
Various dharmas correspond to 'the emptiness Samadhi', are they 'joy enlightenment factor'? The answer is: or 'the emptiness Samadhi' is not 'joy enlightenment factor'. What is meant by 'the emptiness Samadhi is not joy enlightenment factor'? The answer is: 'Joy enlightenment factor' corresponding to 'the emptiness Samadhi', all 'joy enlightenment factor' corresponding dharmas that do not correspond to 'the emptiness Samadhi'. This is called 'the emptiness Samadhi is not joy enlightenment factor'. What is meant by 'joy enlightenment factor is not the emptiness Samadhi'? The answer is: 'The emptiness Samadhi' corresponding to 'joy enlightenment factor', all 'joy enlightenment factor' corresponding dharmas that do not correspond to 'the emptiness Samadhi'. This is called 'joy enlightenment factor is not the emptiness Samadhi'. What is meant by 'the emptiness Samadhi is joy enlightenment factor'?
答曰：除空三昧不相應喜覺意，諸空三昧喜覺意相應法，是謂空三昧喜覺意。云何非空三昧非喜覺意？答曰：空三昧不相應喜覺意、喜覺意不相應空三昧，及余心、心法、色、無為、心不相應行，是謂非空三昧非喜覺意。等志亦如是。諸法空三昧相應，彼定覺意耶？答曰：如是，設諸法空三昧相應，彼定覺意。頗諸法定覺意相應，彼非空三昧耶？答曰：有，空三昧不攝定覺意相應法。等定亦如是。諸法無愿相應，彼非無相，彼未知根耶？答曰：或無愿非未知根。云何無愿非未知根？答曰：未知根不攝無愿相應法，是謂無愿非未知根。云何未知根非無愿？答曰：未知根攝無愿、諸無愿不攝不相應未知根相應法，是謂未知根非無愿。云何無愿未知根？答曰：未知根攝無愿相應法，是謂無愿未知根。云何非無愿非未知根？答曰：未知根不攝無愿、諸無愿未知根不攝不相應，及余心、心法、色、無為、心不相應行，是謂非無愿非未知根。已知根、無知根亦如是。諸法無愿相應，彼念覺意耶？答曰：或無愿非念覺意。云何無愿非念覺意？答曰：無愿相應念覺意，是謂無愿非念覺意。云何念覺意非無愿？答曰：無愿諸無愿不相應念覺意相應法，是謂念覺意非無愿。云何無愿念覺意？答曰：除念覺意，諸餘無愿相應法，是謂無愿念覺
【現代漢語翻譯】 現代漢語譯本 問：什麼叫做與空三昧（Śūnyatā-samādhi，空性禪定）相應的喜覺意（prīti-sambodhyanga，喜悅的覺悟支）？ 答：除了不與喜覺意相應的空三昧，所有與喜覺意相應的空三昧之法，這叫做空三昧喜覺意。 問：什麼叫做非空三昧也非喜覺意？ 答：空三昧不與喜覺意相應，喜覺意不與空三昧相應，以及其餘的心、心法、色、無為法、心不相應行法，這叫做非空三昧也非喜覺意。等志（samacitta，平等心）也是如此。 問：諸法與空三昧相應，它們一定是定覺意（samādhi-sambodhyanga，禪定的覺悟支）嗎？ 答：是的，如果諸法與空三昧相應，它們一定是定覺意。 問：有沒有一些法與定覺意相應，但它們不是空三昧呢？ 答：有的，空三昧不包含與定覺意相應的法。等定（sama-samādhi，平等禪定）也是如此。 問：諸法與無愿（apraṇihita，無愿）相應，它們一定是非無相（animitta，無相）的，並且是未知根（anājñāta-indriya，未知當知根）嗎？ 答：或許無愿不是未知根。 問：什麼叫做無愿但不是未知根？ 答：未知根不包含與無愿相應的法，這叫做無愿但不是未知根。 問：什麼叫做未知根但不是無愿？ 答：未知根包含無愿，所有無愿不包含不相應的未知根相應法，這叫做未知根但不是無愿。 問：什麼叫做無愿並且是未知根？ 答：未知根包含與無愿相應的法，這叫做無愿並且是未知根。 問：什麼叫做既非無愿也非未知根？ 答：未知根不包含無愿，所有無愿未知根不包含不相應的法，以及其餘的心、心法、色、無為法、心不相應行法，這叫做既非無愿也非未知根。已知根（ājñā-indriya，已知根）、無知根（anājñātāvīndriya，未知的根）也是如此。 問：諸法與無愿相應，它們一定是念覺意（smṛti-sambodhyanga，正念的覺悟支）嗎？ 答：或許無愿不是念覺意。 問：什麼叫做無愿但不是念覺意？ 答：與無愿相應的念覺意，這叫做無愿但不是念覺意。 問：什麼叫做念覺意但不是無愿？ 答：無愿，所有無愿不相應的念覺意相應法，這叫做念覺意但不是無愿。 問：什麼叫做無愿並且是念覺意？ 答：除了念覺意，所有其餘與無愿相應的法，這叫做無愿並且是念覺意。
【English Translation】 English version Question: What is called the joy factor of enlightenment (prīti-sambodhyanga) that corresponds to emptiness concentration (Śūnyatā-samādhi)? Answer: Except for emptiness concentration that does not correspond to the joy factor of enlightenment, all phenomena of emptiness concentration that correspond to the joy factor of enlightenment are called the joy factor of enlightenment in emptiness concentration. Question: What is called neither emptiness concentration nor the joy factor of enlightenment? Answer: Emptiness concentration that does not correspond to the joy factor of enlightenment, the joy factor of enlightenment that does not correspond to emptiness concentration, and the remaining mind, mental factors, form, unconditioned phenomena, and phenomena not corresponding to the mind are called neither emptiness concentration nor the joy factor of enlightenment. Equanimity (samacitta) is also the same. Question: Are all phenomena that correspond to emptiness concentration definitely the concentration factor of enlightenment (samādhi-sambodhyanga)? Answer: Yes, if all phenomena correspond to emptiness concentration, they are definitely the concentration factor of enlightenment. Question: Are there any phenomena that correspond to the concentration factor of enlightenment but are not emptiness concentration? Answer: Yes, emptiness concentration does not include phenomena that correspond to the concentration factor of enlightenment. Equanimity concentration (sama-samādhi) is also the same. Question: Are all phenomena that correspond to the desireless (apraṇihita) definitely non-characteristic (animitta) and the faculty of the unknown (anājñāta-indriya)? Answer: Perhaps the desireless is not the faculty of the unknown. Question: What is called the desireless but not the faculty of the unknown? Answer: The faculty of the unknown does not include phenomena that correspond to the desireless; this is called the desireless but not the faculty of the unknown. Question: What is called the faculty of the unknown but not the desireless? Answer: The faculty of the unknown includes the desireless, and all desireless does not include phenomena that correspond to the faculty of the unknown that do not correspond; this is called the faculty of the unknown but not the desireless. Question: What is called the desireless and the faculty of the unknown? Answer: The faculty of the unknown includes phenomena that correspond to the desireless; this is called the desireless and the faculty of the unknown. Question: What is called neither the desireless nor the faculty of the unknown? Answer: The faculty of the unknown does not include the desireless, and all desireless, the faculty of the unknown does not include phenomena that do not correspond, and the remaining mind, mental factors, form, unconditioned phenomena, and phenomena not corresponding to the mind; this is called neither the desireless nor the faculty of the unknown. The faculty of knowledge (ājñā-indriya) and the faculty of unknowing (anājñātāvīndriya) are also the same. Question: Are all phenomena that correspond to the desireless definitely the mindfulness factor of enlightenment (smṛti-sambodhyanga)? Answer: Perhaps the desireless is not the mindfulness factor of enlightenment. Question: What is called the desireless but not the mindfulness factor of enlightenment? Answer: The mindfulness factor of enlightenment that corresponds to the desireless; this is called the desireless but not the mindfulness factor of enlightenment. Question: What is called the mindfulness factor of enlightenment but not the desireless? Answer: The desireless, all phenomena that correspond to the mindfulness factor of enlightenment that do not correspond to the desireless; this is called the mindfulness factor of enlightenment but not the desireless. Question: What is called the desireless and the mindfulness factor of enlightenment? Answer: Except for the mindfulness factor of enlightenment, all other phenomena that correspond to the desireless; this is called the desireless and the mindfulness factor of enlightenment.
意。云何非無愿非念覺意？答曰：無愿不相應念覺意，及余心、心法、色、無為、心不相應行，是謂非無愿非念覺意。擇法、精進、猗、護覺意，等方便、等念亦如是。
阿毗曇八揵度論卷第十三 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第十四
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
智犍度中相應跋渠第五之餘
諸法無愿相應，彼喜覺意耶？答曰：或無愿非喜覺意。云何無愿非喜覺意？答曰：無愿相應喜覺意諸餘喜覺意不相應無愿相應法，是謂無愿非喜覺意。云何喜覺意非無愿？答曰：喜覺意相應無愿、諸無愿不相應喜覺意相應法，是謂喜覺意非無愿。云何無愿喜覺意？答曰：除無愿相應喜覺意，諸無愿喜覺意相應法，是謂無愿喜覺意。云何非無愿非喜覺意？答曰：無愿不相應喜覺意、喜覺意不相應無愿，及余心、心法、色、無為、心不相應行，是謂非無愿非喜覺意。等見、等志亦如是。諸法無愿相應，彼定覺意耶？答曰：如是，諸法無愿相應，彼定覺意。頗諸法定覺意相應，彼非無愿耶？答曰：有，無愿不攝定覺意相應法。等定亦如是。無相門亦如是。諸法未知根相應，彼非已知根無知根，彼念覺意耶？答曰：或未知根非
【現代漢語翻譯】 現代漢語譯本： 問：什麼是非無愿非念覺意？答：與無愿不相應的念覺意，以及其餘的心、心法（心理現象）、色（物質現象）、無為法（不生不滅的真理）、心不相應行（既非心也非物的存在形式），這些被稱為非無愿非念覺意。擇法覺意（選擇正確教法的覺悟）、精進覺意（努力修行的覺悟）、猗覺意（舍離貪慾的覺悟）、護覺意（守護正念的覺悟），以及等方便（正確的方便法）、等念（正確的念）也是如此。
《阿毗曇八揵度論》卷第十三 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第十四
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
智犍度中相應跋渠第五之餘
問：諸法與無愿相應，那麼它們是喜覺意嗎？答：或許是無愿而非喜覺意。問：什麼叫做無愿而非喜覺意？答：與無愿相應的喜覺意，以及其餘與喜覺意不相應但與無愿相應的法，這被稱為無愿而非喜覺意。問：什麼叫做喜覺意而非無愿？答：與喜覺意相應的無愿，以及其餘與無愿不相應但與喜覺意相應的法，這被稱為喜覺意而非無愿。問：什麼叫做無愿喜覺意？答：除了與無愿相應的喜覺意之外，其餘與無愿和喜覺意相應的法，這被稱為無愿喜覺意。問：什麼叫做非無愿非喜覺意？答：與無愿不相應的喜覺意，以及與喜覺意不相應的無愿，以及其餘的心、心法、色、無為法、心不相應行，這被稱為非無愿非喜覺意。等見（正確的見解）、等志（正確的志向）也是如此。問：諸法與無愿相應，那麼它們是定覺意嗎？答：是的，諸法與無愿相應，那麼它們就是定覺意。問：是否有些法與定覺意相應，但它們並非無愿？答：有，無愿不包含與定覺意相應的法。等定（正確的禪定）也是如此。無相門也是如此。問：諸法與未知根相應，那麼它們是非已知根非無知根，並且是念覺意嗎？答：或許是未知根而非...
【English Translation】 English version: Q: What is 'neither desireless nor mindfulness enlightenment factor' (非無愿非念覺意)? A: Mindfulness enlightenment factor (念覺意) that is not associated with desirelessness (無愿), as well as the remaining mind (心), mental phenomena (心法), material phenomena (色), unconditioned phenomena (無為) [Nirvana], and formations not associated with mind (心不相應行), these are called 'neither desireless nor mindfulness enlightenment factor'. The same applies to discrimination-of-teachings enlightenment factor (擇法覺意), effort enlightenment factor (精進覺意), tranquility enlightenment factor (猗覺意), protection enlightenment factor (護覺意), as well as right effort (等方便), and right mindfulness (等念).
Abhidhamma Eight Sections Treatise, Volume 13 Taisho Tripitaka, Volume 26, No. 1543, Abhidhamma Eight Sections Treatise
Abhidhamma Eight Sections Treatise, Volume 14
Composed by Katyayaniputra (迦旃延子)
Translated by Sangadeva (僧伽提婆), a Tripitaka master from Kashmir (罽賓) during the Fu Qin dynasty, together with Zhu Fonian (竺佛念)
Remaining of the Fifth Section on Correspondences in the Wisdom Section
Q: If phenomena are associated with desirelessness, are they joy enlightenment factor? A: Perhaps they are desireless but not joy enlightenment factor. Q: What is 'desireless but not joy enlightenment factor'? A: Joy enlightenment factor associated with desirelessness, and the remaining phenomena associated with desirelessness but not associated with joy enlightenment factor, these are called 'desireless but not joy enlightenment factor'. Q: What is 'joy enlightenment factor but not desireless'? A: Desirelessness associated with joy enlightenment factor, and the phenomena associated with joy enlightenment factor but not associated with desirelessness, these are called 'joy enlightenment factor but not desireless'. Q: What is 'desireless joy enlightenment factor'? A: Except for joy enlightenment factor associated with desirelessness, the phenomena associated with both desirelessness and joy enlightenment factor, these are called 'desireless joy enlightenment factor'. Q: What is 'neither desireless nor joy enlightenment factor'? A: Joy enlightenment factor not associated with desirelessness, and desirelessness not associated with joy enlightenment factor, as well as the remaining mind, mental phenomena, material phenomena, unconditioned phenomena, and formations not associated with mind, these are called 'neither desireless nor joy enlightenment factor'. The same applies to right view (等見) and right intention (等志). Q: If phenomena are associated with desirelessness, are they concentration enlightenment factor? A: Yes, if phenomena are associated with desirelessness, they are concentration enlightenment factor. Q: Are there phenomena associated with concentration enlightenment factor that are not desireless? A: Yes, desirelessness does not encompass phenomena associated with concentration enlightenment factor. The same applies to right concentration (等定). The same applies to the signless gate. Q: If phenomena are associated with the unknown root, are they neither the known root nor the unknowing root, and are they mindfulness enlightenment factor? A: Perhaps they are the unknown root but not...
念覺意。云何未知根非念覺意？答曰：未知根攝念覺意，是謂未知根非念覺意。云何念覺意非未知根？答曰：未知根不攝念覺意相應法，是謂念覺意非未知根。云何未知根念覺意耶？答曰：未知根攝念覺意相應法，是謂未知根念覺意。云何非未知根非念覺意？答曰：未知根不攝念覺意，及余心、心法、色、無為、心不相應行，是謂非未知根非念覺意。擇法、精進、定覺意，等見、等方便、等念、等定亦如是。諸法未知根相應，彼喜覺意耶？答曰：或未知根非喜覺意。云何未知根非喜覺意？答曰：未知根攝喜覺意、諸喜覺意不攝不相應未知根相應法，是謂未知根非喜覺意。云何喜覺意非未知根？答曰：未知根不攝喜覺意相應法，是謂喜覺意非未知根。云何未知根喜覺意？答曰：未知根攝喜覺意相應法，是謂未知根喜覺意。云何非未知根非喜覺意？答曰：未知根不攝喜覺意、諸未知根喜覺意不攝不相應，及余心、心法、色、無為、心不相應行，是謂非未知根非喜覺意。諸法未知根相應，彼猗覺意耶？答曰：或未知根非猗覺意。云何未知根非猗覺意？答曰：未知根相應猗覺意，是謂未知根非猗覺意。云何猗覺意非未知根？答曰：未知根不相應猗覺意相應法，是謂猗覺意非未知根。云何未知根猗覺意？答曰：未知根相應猗覺意
【現代漢語翻譯】 現代漢語譯本 念覺意（Sati-sambojjhanga，正念的覺悟支）是什麼？什麼情況下未知根（Anajataññata-indriya，未知當知根）不是念覺意？回答：當未知根包含念覺意時，這就是未知根不是念覺意的情況。什麼情況下念覺意不是未知根？回答：當未知根不包含與念覺意相應的法時，這就是念覺意不是未知根的情況。什麼情況下未知根是念覺意？回答：當未知根包含與念覺意相應的法時，這就是未知根是念覺意的情況。什麼情況下既不是未知根也不是念覺意？回答：當未知根不包含念覺意，以及其餘的心、心法、色、無為、心不相應行時，這就是既不是未知根也不是念覺意的情況。擇法覺意（Dhamma-vicaya-sambojjhanga，選擇法的覺悟支）、精進覺意（Viriya-sambojjhanga，精進的覺悟支）、定覺意（Samadhi-sambojjhanga，禪定的覺悟支），以及等見（Samma-ditthi，正見）、等方便（Samma-vayama，正精進）、等念（Samma-sati，正念）、等定（Samma-samadhi，正定）也是如此。 與未知根相應的諸法，它們是喜覺意（Piti-sambojjhanga，喜悅的覺悟支）嗎？回答：或許未知根不是喜覺意。什麼情況下未知根不是喜覺意？回答：當未知根包含喜覺意，而諸喜覺意不包含不相應的未知根相應法時，這就是未知根不是喜覺意的情況。什麼情況下喜覺意不是未知根？回答：當未知根不包含與喜覺意相應的法時，這就是喜覺意不是未知根的情況。什麼情況下未知根是喜覺意？回答：當未知根包含與喜覺意相應的法時，這就是未知根是喜覺意的情況。什麼情況下既不是未知根也不是喜覺意？回答：當未知根不包含喜覺意，諸未知根喜覺意不包含不相應的法，以及其餘的心、心法、色、無為、心不相應行時，這就是既不是未知根也不是喜覺意的情況。 與未知根相應的諸法，它們是猗覺意（Passaddhi-sambojjhanga，輕安的覺悟支）嗎？回答：或許未知根不是猗覺意。什麼情況下未知根不是猗覺意？回答：當未知根相應于猗覺意時，這就是未知根不是猗覺意的情況。什麼情況下猗覺意不是未知根？回答：當未知根不相應于猗覺意相應的法時，這就是猗覺意不是未知根的情況。什麼情況下未知根是猗覺意？回答：當未知根相應于猗覺意時
【English Translation】 English version What is Sati-sambojjhanga (mindfulness as a factor of enlightenment)? In what case is Anajataññata-indriya (the faculty of 'I shall know the unknown') not Sati-sambojjhanga? Answer: When Anajataññata-indriya includes Sati-sambojjhanga, then Anajataññata-indriya is not Sati-sambojjhanga. In what case is Sati-sambojjhanga not Anajataññata-indriya? Answer: When Anajataññata-indriya does not include the Dhammas associated with Sati-sambojjhanga, then Sati-sambojjhanga is not Anajataññata-indriya. In what case is Anajataññata-indriya Sati-sambojjhanga? Answer: When Anajataññata-indriya includes the Dhammas associated with Sati-sambojjhanga, then Anajataññata-indriya is Sati-sambojjhanga. In what case is it neither Anajataññata-indriya nor Sati-sambojjhanga? Answer: When Anajataññata-indriya does not include Sati-sambojjhanga, and the remaining mind, mental factors, form, unconditioned, and mental formations not corresponding to mind, then it is neither Anajataññata-indriya nor Sati-sambojjhanga. The same applies to Dhamma-vicaya-sambojjhanga (investigation of phenomena as a factor of enlightenment), Viriya-sambojjhanga (energy as a factor of enlightenment), Samadhi-sambojjhanga (concentration as a factor of enlightenment), as well as Samma-ditthi (right view), Samma-vayama (right effort), Samma-sati (right mindfulness), and Samma-samadhi (right concentration). Are the Dhammas associated with Anajataññata-indriya Piti-sambojjhanga (joy as a factor of enlightenment)? Answer: Perhaps Anajataññata-indriya is not Piti-sambojjhanga. In what case is Anajataññata-indriya not Piti-sambojjhanga? Answer: When Anajataññata-indriya includes Piti-sambojjhanga, and the Piti-sambojjhanga does not include the non-corresponding Dhammas associated with Anajataññata-indriya, then Anajataññata-indriya is not Piti-sambojjhanga. In what case is Piti-sambojjhanga not Anajataññata-indriya? Answer: When Anajataññata-indriya does not include the Dhammas associated with Piti-sambojjhanga, then Piti-sambojjhanga is not Anajataññata-indriya. In what case is Anajataññata-indriya Piti-sambojjhanga? Answer: When Anajataññata-indriya includes the Dhammas associated with Piti-sambojjhanga, then Anajataññata-indriya is Piti-sambojjhanga. In what case is it neither Anajataññata-indriya nor Piti-sambojjhanga? Answer: When Anajataññata-indriya does not include Piti-sambojjhanga, and the Anajataññata-indriya and Piti-sambojjhanga do not include non-corresponding Dhammas, and the remaining mind, mental factors, form, unconditioned, and mental formations not corresponding to mind, then it is neither Anajataññata-indriya nor Piti-sambojjhanga. Are the Dhammas associated with Anajataññata-indriya Passaddhi-sambojjhanga (tranquility as a factor of enlightenment)? Answer: Perhaps Anajataññata-indriya is not Passaddhi-sambojjhanga. In what case is Anajataññata-indriya not Passaddhi-sambojjhanga? Answer: When Anajataññata-indriya is associated with Passaddhi-sambojjhanga, then Anajataññata-indriya is not Passaddhi-sambojjhanga. In what case is Passaddhi-sambojjhanga not Anajataññata-indriya? Answer: When Anajataññata-indriya is not associated with the Dhammas associated with Passaddhi-sambojjhanga, then Passaddhi-sambojjhanga is not Anajataññata-indriya. In what case is Anajataññata-indriya Passaddhi-sambojjhanga? Answer: When Anajataññata-indriya is associated with Passaddhi-sambojjhanga
相應法，是謂未知根猗覺意。云何非未知根非猗覺意？答曰：未知根不相應猗覺意，及余心、心法、色、無為、心不相應行，是謂非未知根非猗覺意。護覺意亦如是。諸法未知根相應，彼等志耶？答曰：或未知根非等志。云何未知根非等志？答曰：未知根相應等志、諸等志不相應未知根相應法，是謂未知根非等志。云何等志非未知根？答曰：未知根不相應、等志相應法，是謂等志非未知根。云何未知根等志？答曰：未知根相應、等志相應法，是謂未知根等志。云何非未知根非等志？答曰：未知根不相應等志、諸未知根等志不相應，及余心，心法，色，無為，心不相應行，是謂非未知根非等志。已知根門亦如是。諸法無知根相應，彼念覺意耶？答曰：或無知根非念覺意。云何無知根非念覺意？答曰：無知根攝念覺意，是謂無知根非念覺意。云何念覺意非無知根？答曰：無知根不攝念覺意相應法，是謂念覺意非無知根。云何無知根念覺意？答曰：無知根攝念覺意相應法，是謂無知根念覺意。云何非無知根非念覺意？答曰：無知根不攝念覺意，及余心、心法、色、無為、心不相應行，是謂非無知根非念覺意。擇法、精進、定覺意，等方便，等念，等定亦如是。諸法無知根相應，彼喜覺意耶？答曰：或無知根非喜覺意。云何無
【現代漢語翻譯】 現代漢語譯本： 什麼是與未知根相應的猗覺意？答：與未知根相應的法，就叫做與未知根相應的猗覺意。什麼是非未知根也非猗覺意？答：與未知根不相應的猗覺意，以及其餘的心、心法、色、無為、心不相應行，就叫做非未知根也非猗覺意。護覺意也是如此。諸法與未知根相應，它們也與等志相應嗎？答：或者有未知根與等志不相應的情況。什麼是未知根與等志不相應？答：與未知根相應的等志，以及與等志不相應但與未知根相應的法，就叫做未知根與等志不相應。什麼是等志與未知根不相應？答：與未知根不相應但與等志相應的法，就叫做等志與未知根不相應。什麼是未知根與等志相應？答：與未知根相應也與等志相應的法，就叫做未知根與等志相應。什麼是非未知根也非等志？答：與未知根不相應的等志，以及與未知根和等志都不相應的法，以及其餘的心、心法、色、無為、心不相應行，就叫做非未知根也非等志。已知根的情況也是如此。諸法與無知根相應，它們也與念覺意相應嗎？答：或者有無知根與念覺意不相應的情況。什麼是無知根與念覺意不相應？答：無知根所包含的念覺意，就叫做無知根與念覺意不相應。什麼是念覺意與無知根不相應？答：無知根不包含的念覺意相應的法，就叫做念覺意與無知根不相應。什麼是無知根與念覺意相應？答：無知根所包含的念覺意相應的法，就叫做無知根與念覺意相應。什麼是非無知根也非念覺意？答：無知根不包含的念覺意，以及其餘的心、心法、色、無為、心不相應行，就叫做非無知根也非念覺意。擇法覺意、精進覺意、定覺意，以及等方便、等念、等定也是如此。諸法與無知根相應，它們也與喜覺意相應嗎？答：或者有無知根與喜覺意不相應的情況。什麼是無
【English Translation】 English version: What is the '猗覺意' (Vipassana-sambojjhanga, mindfulness enlightenment factor) that corresponds to the '未知根' (Aññātaññassāmīndriya, faculty of 'I shall know')? Answer: The '法' (dhamma, phenomena) that corresponds to the '未知根' (Aññātaññassāmīndriya), is called the '猗覺意' (Vipassana-sambojjhanga) that corresponds to the '未知根' (Aññātaññassāmīndriya). What is neither '未知根' (Aññātaññassāmīndriya) nor '猗覺意' (Vipassana-sambojjhanga)? Answer: The '猗覺意' (Vipassana-sambojjhanga) that does not correspond to the '未知根' (Aññātaññassāmīndriya), and the remaining '心' (citta, mind), '心法' (cetasika, mental factors), '色' (rūpa, form), '無為' (asaṅkhata, unconditioned), '心不相應行' (citta-vippayutta-saṅkhāra, formations dissociated from mind), are called neither '未知根' (Aññātaññassāmīndriya) nor '猗覺意' (Vipassana-sambojjhanga). The '護覺意' (protection enlightenment factor) is also the same. Do all '法' (dhamma, phenomena) that correspond to the '未知根' (Aññātaññassāmīndriya) also correspond to '等志' (equal intention)? Answer: Or, the '未知根' (Aññātaññassāmīndriya) may not correspond to '等志' (equal intention). What is the '未知根' (Aññātaññassāmīndriya) that does not correspond to '等志' (equal intention)? Answer: The '等志' (equal intention) that corresponds to the '未知根' (Aññātaññassāmīndriya), and the '法' (dhamma, phenomena) that correspond to the '未知根' (Aññātaññassāmīndriya) but do not correspond to '等志' (equal intention), are called the '未知根' (Aññātaññassāmīndriya) that does not correspond to '等志' (equal intention). What is '等志' (equal intention) that does not correspond to the '未知根' (Aññātaññassāmīndriya)? Answer: The '法' (dhamma, phenomena) that correspond to '等志' (equal intention) but do not correspond to the '未知根' (Aññātaññassāmīndriya), are called '等志' (equal intention) that does not correspond to the '未知根' (Aññātaññassāmīndriya). What is the '未知根' (Aññātaññassāmīndriya) that corresponds to '等志' (equal intention)? Answer: The '法' (dhamma, phenomena) that correspond to both the '未知根' (Aññātaññassāmīndriya) and '等志' (equal intention), are called the '未知根' (Aññātaññassāmīndriya) that corresponds to '等志' (equal intention). What is neither '未知根' (Aññātaññassāmīndriya) nor '等志' (equal intention)? Answer: The '等志' (equal intention) that does not correspond to the '未知根' (Aññātaññassāmīndriya), and the '法' (dhamma, phenomena) that correspond to neither the '未知根' (Aññātaññassāmīndriya) nor '等志' (equal intention), and the remaining '心' (citta, mind), '心法' (cetasika, mental factors), '色' (rūpa, form), '無為' (asaṅkhata, unconditioned), '心不相應行' (citta-vippayutta-saṅkhāra, formations dissociated from mind), are called neither '未知根' (Aññātaññassāmīndriya) nor '等志' (equal intention). The case of '已知根' (known faculty) is also the same. Do all '法' (dhamma, phenomena) that correspond to the '無知根' (Aññāvindriya, faculty of knowledge) also correspond to '念覺意' (Sati-sambojjhanga, mindfulness enlightenment factor)? Answer: Or, the '無知根' (Aññāvindriya) may not correspond to '念覺意' (Sati-sambojjhanga). What is the '無知根' (Aññāvindriya) that does not correspond to '念覺意' (Sati-sambojjhanga)? Answer: The '念覺意' (Sati-sambojjhanga) that is included in the '無知根' (Aññāvindriya), is called the '無知根' (Aññāvindriya) that does not correspond to '念覺意' (Sati-sambojjhanga). What is '念覺意' (Sati-sambojjhanga) that does not correspond to the '無知根' (Aññāvindriya)? Answer: The '法' (dhamma, phenomena) that correspond to '念覺意' (Sati-sambojjhanga) but are not included in the '無知根' (Aññāvindriya), are called '念覺意' (Sati-sambojjhanga) that does not correspond to the '無知根' (Aññāvindriya). What is the '無知根' (Aññāvindriya) that corresponds to '念覺意' (Sati-sambojjhanga)? Answer: The '法' (dhamma, phenomena) that correspond to '念覺意' (Sati-sambojjhanga) and are included in the '無知根' (Aññāvindriya), are called the '無知根' (Aññāvindriya) that corresponds to '念覺意' (Sati-sambojjhanga). What is neither '無知根' (Aññāvindriya) nor '念覺意' (Sati-sambojjhanga)? Answer: The '念覺意' (Sati-sambojjhanga) that is not included in the '無知根' (Aññāvindriya), and the remaining '心' (citta, mind), '心法' (cetasika, mental factors), '色' (rūpa, form), '無為' (asaṅkhata, unconditioned), '心不相應行' (citta-vippayutta-saṅkhāra, formations dissociated from mind), are called neither '無知根' (Aññāvindriya) nor '念覺意' (Sati-sambojjhanga). The same applies to '擇法覺意' (Dhamma-vicaya-sambojjhanga, investigation of phenomena enlightenment factor), '精進覺意' (Viriya-sambojjhanga, effort enlightenment factor), '定覺意' (Samādhi-sambojjhanga, concentration enlightenment factor), as well as '等方便' (equal means), '等念' (equal mindfulness), and '等定' (equal concentration). Do all '法' (dhamma, phenomena) that correspond to the '無知根' (Aññāvindriya, faculty of knowledge) also correspond to '喜覺意' (Pīti-sambojjhanga, joy enlightenment factor)? Answer: Or, the '無知根' (Aññāvindriya) may not correspond to '喜覺意' (Pīti-sambojjhanga). What is the '無
知根非喜覺意？答曰：無知根攝喜覺意、諸喜覺意不攝不相應無知根相應法，是謂無知根非喜覺意。云何喜覺意非無知根？答曰：無知根不攝喜覺意相應法，是謂喜覺意非無知根。云何無知根喜覺意？答曰：無知根攝喜覺意相應法，是謂無知根喜覺意。云何非無知根非喜覺意？答曰：無知根不攝喜覺意、諸無知根喜覺意不攝不相應，及余心、心法、色、無為、心不相應行，是謂非無知根非喜覺意。等見亦如是。諸法無知根相應，彼猗覺意耶？答曰：或無知根非猗覺意。云何無知根非猗覺意？答曰：無知根相應猗覺意，是謂無知根非猗覺意。云何猗覺意非無知根？答曰：無知根不相應猗覺意相應法，是謂猗覺意非無知根。云何無知根猗覺意？答曰：無知根相應猗覺意相應法，是謂無知根猗覺意。云何非無知根非猗覺意？答曰：無知根不相應猗覺意，及余心、心法、色、無為、心不相應行，是謂非無知根非猗覺意。護覺意亦如是。諸法無知根相應，彼等志耶？答曰：或無知根非等志。云何無知根非等志？答曰：無知根相應等志、諸等志不相應無知根相應法，是謂無知根非等志。云何等志非無知根？答曰：無知根不相應等志相應法，是謂等志非無知根。云何無知根等志？答曰：無知根相應等志相應法，是謂無知根等志。云何
【現代漢語翻譯】 現代漢語譯本 『無知根』（Mūla-ajñāna，根本無明）不是『喜覺意』（Prīti-saṃbodhyaṅga，喜悅的覺悟支）嗎？答：『無知根』不包含『喜覺意』，並且各種『喜覺意』不包含、不相應于與『無知根』相應的法，這被稱為『無知根』不是『喜覺意』。 什麼叫做『喜覺意』不是『無知根』？答：『無知根』不包含與『喜覺意』相應的法，這被稱為『喜覺意』不是『無知根』。 什麼叫做『無知根喜覺意』？答：『無知根』包含與『喜覺意』相應的法，這被稱為『無知根喜覺意』。 什麼叫做『非無知根非喜覺意』？答：『無知根』不包含『喜覺意』，各種『無知根喜覺意』不包含、不相應，以及其餘的心、心法、色、無為、心不相應行，這被稱為『非無知根非喜覺意』。 『等見』（Samadarśana，平等見）也是如此。 諸法與『無知根』相應，它們是『猗覺意』（Upekṣā-saṃbodhyaṅga，舍覺支）嗎？答：或者有『無知根』不是『猗覺意』。 什麼叫做『無知根』不是『猗覺意』？答：與『無知根』相應的『猗覺意』，這被稱為『無知根』不是『猗覺意』。 什麼叫做『猗覺意』不是『無知根』？答：『無知根』不相應于與『猗覺意』相應的法，這被稱為『猗覺意』不是『無知根』。 什麼叫做『無知根猗覺意』？答：『無知根』相應于與『猗覺意』相應的法，這被稱為『無知根猗覺意』。 什麼叫做『非無知根非猗覺意』？答：『無知根』不相應于『猗覺意』，以及其餘的心、心法、色、無為、心不相應行，這被稱為『非無知根非猗覺意』。 『護覺意』（Rakṣā-saṃbodhyaṅga，守護覺支）也是如此。 諸法與『無知根』相應，它們是『等志』（Samatā，平等心）嗎？答：或者有『無知根』不是『等志』。 什麼叫做『無知根』不是『等志』？答：與『無知根』相應的『等志』，各種『等志』不相應于與『無知根』相應的法，這被稱為『無知根』不是『等志』。 什麼叫做『等志』不是『無知根』？答：『無知根』不相應于與『等志』相應的法，這被稱為『等志』不是『無知根』。 什麼叫做『無知根等志』？答：『無知根』相應于與『等志』相應的法，這被稱為『無知根等志』。
【English Translation】 English version Is 『Mūla-ajñāna』 (root ignorance) not 『Prīti-saṃbodhyaṅga』 (joyful enlightenment factor)? Answer: 『Mūla-ajñāna』 does not include 『Prīti-saṃbodhyaṅga』, and various 『Prīti-saṃbodhyaṅga』 do not include or correspond to the dharmas corresponding to 『Mūla-ajñāna』. This is called 『Mūla-ajñāna』 not being 『Prīti-saṃbodhyaṅga』. What is called 『Prīti-saṃbodhyaṅga』 not being 『Mūla-ajñāna』? Answer: 『Mūla-ajñāna』 does not include the dharmas corresponding to 『Prīti-saṃbodhyaṅga』. This is called 『Prīti-saṃbodhyaṅga』 not being 『Mūla-ajñāna』. What is called 『Mūla-ajñāna Prīti-saṃbodhyaṅga』? Answer: 『Mūla-ajñāna』 includes the dharmas corresponding to 『Prīti-saṃbodhyaṅga』. This is called 『Mūla-ajñāna Prīti-saṃbodhyaṅga』. What is called 『not Mūla-ajñāna not Prīti-saṃbodhyaṅga』? Answer: 『Mūla-ajñāna』 does not include 『Prīti-saṃbodhyaṅga』, various 『Mūla-ajñāna Prīti-saṃbodhyaṅga』 do not include or correspond, and the remaining mind, mental dharmas, form, unconditioned, and mental non-corresponding formations. This is called 『not Mūla-ajñāna not Prīti-saṃbodhyaṅga』. 『Samadarśana』 (equal vision) is also like this. Are the dharmas corresponding to 『Mūla-ajñāna』 『Upekṣā-saṃbodhyaṅga』 (equanimity enlightenment factor)? Answer: Or there is 『Mūla-ajñāna』 that is not 『Upekṣā-saṃbodhyaṅga』. What is called 『Mūla-ajñāna』 not being 『Upekṣā-saṃbodhyaṅga』? Answer: 『Upekṣā-saṃbodhyaṅga』 corresponding to 『Mūla-ajñāna』. This is called 『Mūla-ajñāna』 not being 『Upekṣā-saṃbodhyaṅga』. What is called 『Upekṣā-saṃbodhyaṅga』 not being 『Mūla-ajñāna』? Answer: 『Mūla-ajñāna』 does not correspond to the dharmas corresponding to 『Upekṣā-saṃbodhyaṅga』. This is called 『Upekṣā-saṃbodhyaṅga』 not being 『Mūla-ajñāna』. What is called 『Mūla-ajñāna Upekṣā-saṃbodhyaṅga』? Answer: 『Mūla-ajñāna』 corresponds to the dharmas corresponding to 『Upekṣā-saṃbodhyaṅga』. This is called 『Mūla-ajñāna Upekṣā-saṃbodhyaṅga』. What is called 『not Mūla-ajñāna not Upekṣā-saṃbodhyaṅga』? Answer: 『Mūla-ajñāna』 does not correspond to 『Upekṣā-saṃbodhyaṅga』, and the remaining mind, mental dharmas, form, unconditioned, and mental non-corresponding formations. This is called 『not Mūla-ajñāna not Upekṣā-saṃbodhyaṅga』. 『Rakṣā-saṃbodhyaṅga』 (protective enlightenment factor) is also like this. Are the dharmas corresponding to 『Mūla-ajñāna』 『Samatā』 (equanimity)? Answer: Or there is 『Mūla-ajñāna』 that is not 『Samatā』. What is called 『Mūla-ajñāna』 not being 『Samatā』? Answer: 『Samatā』 corresponding to 『Mūla-ajñāna』, various 『Samatā』 do not correspond to the dharmas corresponding to 『Mūla-ajñāna』. This is called 『Mūla-ajñāna』 not being 『Samatā』. What is called 『Samatā』 not being 『Mūla-ajñāna』? Answer: 『Mūla-ajñāna』 does not correspond to the dharmas corresponding to 『Samatā』. This is called 『Samatā』 not being 『Mūla-ajñāna』. What is called 『Mūla-ajñāna Samatā』? Answer: 『Mūla-ajñāna』 corresponds to the dharmas corresponding to 『Samatā』. This is called 『Mūla-ajñāna Samatā』.
非無知根非等志？答曰：無知根不相應等志、諸無知根等志不相應，及余心、心法、色、無為、心不相應行，是謂非無知根非等志。余殘如上相應也(相應門竟)。
又世尊言：我今當說四十四智種：老死苦智四智：法智、未知智、苦智、等智。老死習智四智：法智、未知智、習智、等智。老死盡智四智：法智、未知智、盡智、等智。老死盡道跡智四智：法智、未知智、道智、等智。生、有乃至行智亦如是(四十四智門竟)。
又世尊言：我今當說七十七智種。生緣老死知智四智：法智、未知智、習智、等智。不緣餘生緣老死知智四智：法智、未知智、習智、等智。過去久遠生緣老死知智四智：法智、未知智、習智、等智。非余過去久遠生緣老死知智四智：法智、未知智、習智、等智。未來久遠生緣老死知智四智：法知、未知智、習智、等智。不緣余未來久遠生緣老死知智四智：法智、未知智、習智、等智。如法界住智，無常有為心所緣生盡法、變易法、無慾法、盡法，斷智慧此智一等智，乃至無明緣行知智亦如是(七十七智門竟)。
若成就法智，彼未知智耶？答曰：若得。設成就未知智，彼法智耶？答曰：如是。若成就法智，彼知他人心智耶？答曰：若得不失則成就，若不得、設得便失則不成
【現代漢語翻譯】 現代漢語譯本：『非無知根非等志』是什麼意思？答：無知根（Moha-mūla，癡的根本）與不等志（Asama-citta，不平等的心）不相應，以及所有無知根的等志不相應，還有其餘的心、心法（Cetasika，心所法）、色（Rūpa，物質）、無為（Asaṅkhata，非因緣和合的）、心不相應行（Citta-vippayutta-saṅkhāra，與心不相應的行法），這些被稱為『非無知根非等志』。其餘的與上面所說的相應。（相應門完） 又世尊說：『我現在要說四十四種智慧：關於老死苦的智慧有四種：法智（Dhamma-ñāṇa，對法的智慧）、未知智（Anupada-ñāṇa，隨法智）、苦智（Dukkha-ñāṇa，對苦的智慧）、等智（Sama-ñāṇa，平等智）。關於老死習（Samudaya，集）的智慧有四種：法智、未知智、習智、等智。關於老死盡（Nirodha，滅）的智慧有四種：法智、未知智、盡智、等智。關於老死盡道跡（Magga，道）的智慧有四種：法智、未知智、道智、等智。關於生、有乃至行的智慧也是如此。』（四十四智門完） 又世尊說：『我現在要說七十七種智慧。關於生緣老死的知智有四種：法智、未知智、習智、等智。關於不緣其他，只緣生的老死知智有四種：法智、未知智、習智、等智。關於過去久遠的生緣老死知智有四種：法智、未知智、習智、等智。關於並非其他過去久遠的生緣老死知智有四種：法智、未知智、習智、等智。關於未來久遠的生緣老死知智有四種：法智、未知智、習智、等智。關於不緣其他未來久遠的生緣老死知智有四種：法智、未知智、習智、等智。如法界住智（Dhammadhātu-ṭhiti-ñāṇa，法界安住智），無常有為心所緣生盡法、變易法、無慾法、盡法，斷智慧此智一等智，乃至無明緣行知智也是如此。』（七十七智門完） 如果成就了法智，那麼他是否也成就了未知智呢？答：如果他已經獲得（法智）。如果成就了未知智，那麼他是否也成就了法智呢？答：是的。如果成就了法智，那麼他是否也成就了知他人心智（Paracitta-ñāṇa，知他人心智）呢？答：如果他獲得且沒有失去，那麼他就成就了；如果他沒有獲得，或者即使獲得了也失去了，那麼他就沒有成就。
【English Translation】 English version: What does 'not without ignorance-root, not equal-minded' mean? Answer: Ignorance-root (Moha-mūla) is not associated with unequal-mindedness (Asama-citta), and the equal-mindedness of all ignorance-roots is not associated, as well as the remaining mind, mental factors (Cetasika), matter (Rūpa), the unconditioned (Asaṅkhata), and formations not associated with mind (Citta-vippayutta-saṅkhāra). These are called 'not without ignorance-root, not equal-minded.' The rest are associated as mentioned above. (End of the section on association) Furthermore, the Blessed One said: 'I will now speak of forty-four kinds of wisdom: Four wisdoms concerning the suffering of old age and death: knowledge of the Dhamma (Dhamma-ñāṇa), knowledge of what is yet unknown (Anupada-ñāṇa), knowledge of suffering (Dukkha-ñāṇa), and equal knowledge (Sama-ñāṇa). Four wisdoms concerning the origin (Samudaya) of old age and death: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of origin, and equal knowledge. Four wisdoms concerning the cessation (Nirodha) of old age and death: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of cessation, and equal knowledge. Four wisdoms concerning the path (Magga) leading to the cessation of old age and death: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of the path, and equal knowledge. The same applies to the knowledge of birth, existence, and even formations.' (End of the section on forty-four wisdoms) Furthermore, the Blessed One said: 'I will now speak of seventy-seven kinds of wisdom. Four wisdoms concerning the knowledge of old age and death conditioned by birth: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of origin, and equal knowledge. Four wisdoms concerning the knowledge of old age and death conditioned by birth, not conditioned by anything else: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of origin, and equal knowledge. Four wisdoms concerning the knowledge of old age and death conditioned by birth in the distant past: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of origin, and equal knowledge. Four wisdoms concerning the knowledge of old age and death conditioned by birth, not conditioned by anything else in the distant past: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of origin, and equal knowledge. Four wisdoms concerning the knowledge of old age and death conditioned by birth in the distant future: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of origin, and equal knowledge. Four wisdoms concerning the knowledge of old age and death conditioned by birth, not conditioned by anything else in the distant future: knowledge of the Dhamma, knowledge of what is yet unknown, knowledge of origin, and equal knowledge. Like the wisdom of the establishment of the element of Dhamma (Dhammadhātu-ṭhiti-ñāṇa), the impermanent, conditioned, mind-object-originated, ceasing phenomena, changing phenomena, desireless phenomena, ceasing phenomena, the wisdom of cutting off, this wisdom, one equal knowledge, and so on, up to the knowledge of formations conditioned by ignorance.' (End of the section on seventy-seven wisdoms) If one has attained knowledge of the Dhamma, has he also attained knowledge of what is yet unknown? Answer: If he has obtained (knowledge of the Dhamma). If one has attained knowledge of what is yet unknown, has he also attained knowledge of the Dhamma? Answer: Yes. If one has attained knowledge of the Dhamma, has he also attained the knowledge of the minds of others (Paracitta-ñāṇa)? Answer: If he has obtained it and not lost it, then he has attained it; if he has not obtained it, or if he has obtained it and then lost it, then he has not attained it.
就。設成就知他人心智，彼法智耶？答曰：若得。若成就法智，彼等智耶？答曰：如是。設成就等智，彼法智耶？答曰：若得。若成就法智，彼苦智耶？答曰：如是。設成就苦智，彼法智耶？答曰：如是。若成就法智，彼習智盡道智耶？答曰：若得。設成就道智，彼法智耶？答曰：如是(法智竟也)。若成就未知智，彼知他人心智耶？答曰：若得不失則成就，若不得、設得便失則不成就。設成就知他人心智，彼未知智耶？答曰：若得。若成就未知智，彼等智耶？答曰：如是。設成就等智，彼未知智耶？答曰：若得。若成就未知智，彼苦智耶？答曰：如是。設成就苦智，彼未知智耶？答曰：若得。若成就未知智，彼習盡道智耶？答曰：若得。設成就道智，彼未知智耶？答曰：如是(未知智竟)。若成就知他人心智，彼等智耶？答曰：如是。設成就等智，彼知他人心智耶？答曰：若得不失則成就，若不得、設得便失則不成就。若成就知他人心智，彼苦智習盡道智耶？答曰：若得。設成就道智，彼知他人心智耶？答曰：若得不失則成就，若不得、設得便失則不成就(知他心竟)。若成就等智，彼苦智習盡道智耶？答曰：若得。設成就道智，彼等智耶？答曰：如是。若成就苦智，彼習盡道智耶？答曰：若得。設成就道智，彼苦
【現代漢語翻譯】 現代漢語譯本： 問：如果成就了知他人心智（para-citta-ñāṇa），那麼他是否也成就了法智（dharma-jñāna）？答：如果獲得了法智，那麼就成就了。 問：如果成就了法智（dharma-jñāna），那麼他是否也成就了等智（samanantara-jñāna）？答：是的。 問：如果成就了等智（samanantara-jñāna），那麼他是否也成就了法智（dharma-jñāna）？答：如果獲得了法智，那麼就成就了。 問：如果成就了法智（dharma-jñāna），那麼他是否也成就了苦智（duhkha-jñāna）？答：是的。 問：如果成就了苦智（duhkha-jñāna），那麼他是否也成就了法智（dharma-jñāna）？答：是的。 問：如果成就了法智（dharma-jñāna），那麼他是否也成就了習智（samudaya-jñāna）、盡智（nirodha-jñāna）和道智（marga-jñāna）？答：如果獲得了這些智慧，那麼就成就了。 問：如果成就了道智（marga-jñāna），那麼他是否也成就了法智（dharma-jñāna）？答：是的。（法智部分結束） 問：如果成就了未知智（anājñāta-jñāna），那麼他是否也成就了知他人心智（para-citta-ñāṇa）？答：如果獲得了知他人心智並且沒有失去，那麼就成就了；如果沒有獲得，或者即使獲得了也失去了，那麼就不成就。 問：如果成就了知他人心智（para-citta-ñāṇa），那麼他是否也成就了未知智（anājñāta-jñāna）？答：如果獲得了未知智，那麼就成就了。 問：如果成就了未知智（anājñāta-jñāna），那麼他是否也成就了等智（samanantara-jñāna）？答：是的。 問：如果成就了等智（samanantara-jñāna），那麼他是否也成就了未知智（anājñāta-jñāna）？答：如果獲得了未知智，那麼就成就了。 問：如果成就了未知智（anājñāta-jñāna），那麼他是否也成就了苦智（duhkha-jñāna）？答：是的。 問：如果成就了苦智（duhkha-jñāna），那麼他是否也成就了未知智（anājñāta-jñāna）？答：如果獲得了未知智，那麼就成就了。 問：如果成就了未知智（anājñāta-jñāna），那麼他是否也成就了習智（samudaya-jñāna）、盡智（nirodha-jñāna）和道智（marga-jñāna）？答：如果獲得了這些智慧，那麼就成就了。 問：如果成就了道智（marga-jñāna），那麼他是否也成就了未知智（anājñāta-jñāna）？答：是的。（未知智部分結束） 問：如果成就了知他人心智（para-citta-ñāṇa），那麼他是否也成就了等智（samanantara-jñāna）？答：是的。 問：如果成就了等智（samanantara-jñāna），那麼他是否也成就了知他人心智（para-citta-ñāṇa）？答：如果獲得了知他人心智並且沒有失去，那麼就成就了；如果沒有獲得，或者即使獲得了也失去了，那麼就不成就。 問：如果成就了知他人心智（para-citta-ñāṇa），那麼他是否也成就了苦智（duhkha-jñāna）、習智（samudaya-jñāna）、盡智（nirodha-jñāna）和道智（marga-jñāna）？答：如果獲得了這些智慧，那麼就成就了。 問：如果成就了道智（marga-jñāna），那麼他是否也成就了知他人心智（para-citta-ñāṇa）？答：如果獲得了知他人心智並且沒有失去，那麼就成就了；如果沒有獲得，或者即使獲得了也失去了，那麼就不成就。（知他心部分結束） 問：如果成就了等智（samanantara-jñāna），那麼他是否也成就了苦智（duhkha-jñāna）、習智（samudaya-jñāna）和盡智（nirodha-jñāna）和道智（marga-jñāna）？答：如果獲得了這些智慧，那麼就成就了。 問：如果成就了道智（marga-jñāna），那麼他是否也成就了等智（samanantara-jñāna）？答：是的。 問：如果成就了苦智（duhkha-jñāna），那麼他是否也成就了習智（samudaya-jñāna）、盡智（nirodha-jñāna）和道智（marga-jñāna）？答：如果獲得了這些智慧，那麼就成就了。 問：如果成就了道智（marga-jñāna），那麼他是否也成就了苦智（duhkha-jñāna）？
【English Translation】 English version: Question: If one has attained knowledge of others' minds (para-citta-ñāṇa), has he also attained knowledge of the Dharma (dharma-jñāna)? Answer: If he has acquired it, then yes. Question: If one has attained knowledge of the Dharma (dharma-jñāna), has he also attained sequential knowledge (samanantara-jñāna)? Answer: Yes. Question: If one has attained sequential knowledge (samanantara-jñāna), has he also attained knowledge of the Dharma (dharma-jñāna)? Answer: If he has acquired it, then yes. Question: If one has attained knowledge of the Dharma (dharma-jñāna), has he also attained knowledge of suffering (duhkha-jñāna)? Answer: Yes. Question: If one has attained knowledge of suffering (duhkha-jñāna), has he also attained knowledge of the Dharma (dharma-jñāna)? Answer: Yes. Question: If one has attained knowledge of the Dharma (dharma-jñāna), has he also attained knowledge of the origin (samudaya-jñāna), cessation (nirodha-jñāna), and the path (marga-jñāna)? Answer: If he has acquired them, then yes. Question: If one has attained knowledge of the path (marga-jñāna), has he also attained knowledge of the Dharma (dharma-jñāna)? Answer: Yes. (End of Dharma-jñāna section) Question: If one has attained unknown knowledge (anājñāta-jñāna), has he also attained knowledge of others' minds (para-citta-ñāṇa)? Answer: If he has acquired knowledge of others' minds and has not lost it, then yes; if he has not acquired it, or if he acquired it and then lost it, then no. Question: If one has attained knowledge of others' minds (para-citta-ñāṇa), has he also attained unknown knowledge (anājñāta-jñāna)? Answer: If he has acquired it, then yes. Question: If one has attained unknown knowledge (anājñāta-jñāna), has he also attained sequential knowledge (samanantara-jñāna)? Answer: Yes. Question: If one has attained sequential knowledge (samanantara-jñāna), has he also attained unknown knowledge (anājñāta-jñāna)? Answer: If he has acquired it, then yes. Question: If one has attained unknown knowledge (anājñāta-jñāna), has he also attained knowledge of suffering (duhkha-jñāna)? Answer: Yes. Question: If one has attained knowledge of suffering (duhkha-jñāna), has he also attained unknown knowledge (anājñāta-jñāna)? Answer: If he has acquired it, then yes. Question: If one has attained unknown knowledge (anājñāta-jñāna), has he also attained knowledge of the origin (samudaya-jñāna), cessation (nirodha-jñāna), and the path (marga-jñāna)? Answer: If he has acquired them, then yes. Question: If one has attained knowledge of the path (marga-jñāna), has he also attained unknown knowledge (anājñāta-jñāna)? Answer: Yes. (End of Anājñāta-jñāna section) Question: If one has attained knowledge of others' minds (para-citta-ñāṇa), has he also attained sequential knowledge (samanantara-jñāna)? Answer: Yes. Question: If one has attained sequential knowledge (samanantara-jñāna), has he also attained knowledge of others' minds (para-citta-ñāṇa)? Answer: If he has acquired knowledge of others' minds and has not lost it, then yes; if he has not acquired it, or if he acquired it and then lost it, then no. Question: If one has attained knowledge of others' minds (para-citta-ñāṇa), has he also attained knowledge of suffering (duhkha-jñāna), origin (samudaya-jñāna), cessation (nirodha-jñāna), and the path (marga-jñāna)? Answer: If he has acquired them, then yes. Question: If one has attained knowledge of the path (marga-jñāna), has he also attained knowledge of others' minds (para-citta-ñāṇa)? Answer: If he has acquired knowledge of others' minds and has not lost it, then yes; if he has not acquired it, or if he acquired it and then lost it, then no. (End of Para-citta-ñāṇa section) Question: If one has attained sequential knowledge (samanantara-jñāna), has he also attained knowledge of suffering (duhkha-jñāna), origin (samudaya-jñāna), cessation (nirodha-jñāna), and the path (marga-jñāna)? Answer: If he has acquired them, then yes. Question: If one has attained knowledge of the path (marga-jñāna), has he also attained sequential knowledge (samanantara-jñāna)? Answer: Yes. Question: If one has attained knowledge of suffering (duhkha-jñāna), has he also attained knowledge of origin (samudaya-jñāna), cessation (nirodha-jñāna), and the path (marga-jñāna)? Answer: If he has acquired them, then yes. Question: If one has attained knowledge of the path (marga-jñāna), has he also attained knowledge of suffering (duhkha-jñāna)?
智耶？答曰：如是。若成就習智，彼盡道智耶？答曰：若得。設成就盡道智，彼習智耶？答曰：如是。若成就盡智，彼道智耶？答曰：若得。設成就道智，彼盡智耶？答曰：如是(一觀竟)。若成就過去法智，彼未來耶？答曰：如是。設彼未來，彼過去耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若彼過去，彼現在耶？答曰：若現在前。設彼現在，彼過去耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若彼未來，彼現在耶？答曰：若現在前。設彼現在，彼未來耶？答曰：如是。若彼過去，彼未來現在耶？答曰：未來則成就，現在若現在前。設彼未來現在，彼過去耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若彼未來，彼過去現在耶？答曰：或未來無過去現在，及過去無現在，及現在無過去，及過去現在。云何未來非過去現在？答曰：若得法智不盡，設盡便失，不現在前，是謂未來非過去現在。云何未來及過去非現在？答曰：若法智已盡不失，又此法智不現在前，是謂未來及過去無現在。云何未來及現在無過去？答曰：若法智現在前，不盡，設盡便失，是謂未來及現在非過去。云何未來及過去現在？答曰：若法智已盡不失，又此法智現在前，是謂未來及過去現在。設彼過去現在，彼
【現代漢語翻譯】 現代漢語譯本 智嗎？回答說：是的。如果成就了習智（通過修行獲得的智慧），他是否證得了盡道智（斷盡煩惱和修道的智慧）？回答說：如果證得了。如果成就了盡道智，他有習智嗎？回答說：是的。如果成就了盡智（斷盡煩惱的智慧），他有道智（修道的智慧）嗎？回答說：如果證得了。如果成就了道智，他有盡智嗎？回答說：是的（第一觀結束）。 如果成就了過去法智（對過去事物規律的智慧），他有未來法智嗎？回答說：是的。如果他有未來法智，他有過去法智嗎？回答說：如果（法智）已經斷盡但沒有失去，那麼就成就了；如果沒有斷盡，或者斷盡了但失去了，那麼就不成就。如果他有過去法智，他有現在法智嗎？回答說：如果現在顯現。如果他有現在法智，他有過去法智嗎？回答說：如果（法智）已經斷盡但沒有失去，那麼就成就了；如果沒有斷盡，或者斷盡了但失去了，那麼就不成就。如果他有未來法智，他有現在法智嗎？回答說：如果現在顯現。如果他有現在法智，他有未來法智嗎？回答說：是的。如果他有過去法智，他有未來和現在法智嗎？回答說：未來法智就成就了，現在法智如果現在顯現。如果他有未來和現在法智，他有過去法智嗎？回答說：如果（法智）已經斷盡但沒有失去，那麼就成就了；如果沒有斷盡，或者斷盡了但失去了，那麼就不成就。如果他有未來法智，他有過去和現在法智嗎？回答說：或者有未來法智而沒有過去和現在法智，或者有過去法智而沒有現在法智，或者有現在法智而沒有過去法智，或者有過去和現在法智。 什麼是未來法智而不是過去和現在法智？回答說：如果獲得了法智但沒有斷盡，或者斷盡了但失去了，並且沒有現在顯現，這就是未來法智而不是過去和現在法智。什麼是未來和過去法智而沒有現在法智？回答說：如果法智已經斷盡但沒有失去，而且這個法智沒有現在顯現，這就是未來和過去法智而沒有現在法智。什麼是未來和現在法智而沒有過去法智？回答說：如果法智現在顯現，但沒有斷盡，或者斷盡了但失去了，這就是未來和現在法智而不是過去法智。什麼是未來和過去現在法智？回答說：如果法智已經斷盡但沒有失去，而且這個法智現在顯現，這就是未來和過去現在法智。如果他有過去和現在法智，他有
【English Translation】 English version Is it wisdom? The answer is: Yes. If one has accomplished the wisdom of practice (習智), has he attained the wisdom of the exhaustion of the path (盡道智)? The answer is: If he has attained it. If one has accomplished the wisdom of the exhaustion of the path, does he have the wisdom of practice? The answer is: Yes. If one has accomplished the wisdom of exhaustion (盡智), does he have the wisdom of the path (道智)? The answer is: If he has attained it. If one has accomplished the wisdom of the path, does he have the wisdom of exhaustion? The answer is: Yes (End of the first contemplation). If one has accomplished the wisdom of past dharmas (過去法智), does he have the wisdom of the future? The answer is: Yes. If he has the wisdom of the future, does he have the wisdom of the past? The answer is: If (the wisdom) has been exhausted but not lost, then it is accomplished; if it has not been exhausted, or if it has been exhausted but lost, then it is not accomplished. If he has the wisdom of the past, does he have the wisdom of the present? The answer is: If it manifests in the present. If he has the wisdom of the present, does he have the wisdom of the past? The answer is: If (the wisdom) has been exhausted but not lost, then it is accomplished; if it has not been exhausted, or if it has been exhausted but lost, then it is not accomplished. If he has the wisdom of the future, does he have the wisdom of the present? The answer is: If it manifests in the present. If he has the wisdom of the present, does he have the wisdom of the future? The answer is: Yes. If he has the wisdom of the past, does he have the wisdom of the future and the present? The answer is: The wisdom of the future is accomplished, and the wisdom of the present if it manifests in the present. If he has the wisdom of the future and the present, does he have the wisdom of the past? The answer is: If (the wisdom) has been exhausted but not lost, then it is accomplished; if it has not been exhausted, or if it has been exhausted but lost, then it is not accomplished. If he has the wisdom of the future, does he have the wisdom of the past and the present? The answer is: Or there is the wisdom of the future without the wisdom of the past and the present, or there is the wisdom of the past without the wisdom of the present, or there is the wisdom of the present without the wisdom of the past, or there is the wisdom of the past and the present. What is the wisdom of the future that is not the wisdom of the past and the present? The answer is: If one has attained the wisdom of dharmas but it has not been exhausted, or if it has been exhausted but lost, and it does not manifest in the present, this is the wisdom of the future that is not the wisdom of the past and the present. What is the wisdom of the future and the past without the wisdom of the present? The answer is: If the wisdom of dharmas has been exhausted but not lost, and this wisdom of dharmas does not manifest in the present, this is the wisdom of the future and the past without the wisdom of the present. What is the wisdom of the future and the present without the wisdom of the past? The answer is: If the wisdom of dharmas manifests in the present, but it has not been exhausted, or if it has been exhausted but lost, this is the wisdom of the future and the present that is not the wisdom of the past. What is the wisdom of the future and the past and the present? The answer is: If the wisdom of dharmas has been exhausted but not lost, and this wisdom of dharmas manifests in the present, this is the wisdom of the future and the past and the present. If he has the wisdom of the past and the present, does he have
未來耶？答曰。如是。若彼現在，彼過去未來耶？答曰：未來則成就，過去若盡不失則成就，若不盡，設盡便失則不成就。設彼過去未來，彼現在耶？答曰：若現在前(法智經六)。未知智、苦智習盡道智亦如是。若成就過去知他人心智，彼未來耶？答曰：如是。設彼未來，彼過去耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若彼過去，彼現在耶？答曰：若現在前。設彼現在，彼過去耶？答曰：如是。若彼未來，彼現在耶？答曰：若現在前。設彼現在，彼未來耶？答曰：如是。若彼過去，彼未來現在耶？答曰：未來則成就，現在若現在前。設彼未來現在，彼過去耶？答曰：如是。若彼未來，彼過去現在耶？答曰：或未來無過去現在，及過去無現在，及過去現在。云何未來無過去現在耶？答曰：若得知他人心智不失，若不盡，設盡便失，不現在前，見謂未來無過去現在。云何未來及過去非現在耶？答曰：若知他人心智已盡不失，又此知他人心智不現在前，是謂未來及過去非現在。云何未來及過去現在？答曰：若知他人心智已盡不失，又此知他人心智現在前，是謂未來及過去現在。設彼過去現在，彼未來耶？答曰：如是。若彼現在，彼過去未來耶？答曰：如是。設彼過去未來，彼現在耶？答曰：若現在前(他
【現代漢語翻譯】 現代漢語譯本 未來嗎？答：是的。如果它是現在，那麼它是過去和未來嗎？答：未來則會成就，過去如果完結且不消失就會成就，如果未完結，假設完結了就消失則不會成就。假設它是過去和未來，那麼它是現在嗎？答：如果現在顯現（法智經六）。未知智、苦智、習智、盡智、道智也是如此。如果成就了過去知他人心智，那麼它是未來嗎？答：是的。假設它是未來，那麼它是過去嗎？答：如果完結且不消失就會成就，如果未完結，假設完結了就消失則不會成就。如果它是過去，那麼它是現在嗎？答：如果現在顯現。假設它是現在，那麼它是過去嗎？答：是的。如果它是未來，那麼它是現在嗎？答：如果現在顯現。假設它是現在，那麼它是未來嗎？答：是的。如果它是過去，那麼它是未來和現在嗎？答：未來則會成就，現在如果現在顯現。假設它是未來和現在，那麼它是過去嗎？答：是的。如果它是未來，那麼它是過去和現在嗎？答：或者未來沒有過去和現在，以及過去沒有現在，以及過去和現在。什麼是未來沒有過去和現在呢？答：如果得知他人心智不消失，如果未完結，假設完結了就消失，不現在顯現，見解認為未來沒有過去和現在。什麼是未來和過去不是現在呢？答：如果知他人心智已經完結不消失，又此知他人心智不現在顯現，這稱為未來和過去不是現在。什麼是未來和過去現在呢？答：如果知他人心智已經完結不消失，又此知他人心智現在顯現，這稱為未來和過去現在。假設它是過去和現在，那麼它是未來嗎？答：是的。如果它是現在，那麼它是過去和未來嗎？答：是的。假設它是過去和未來，那麼它是現在嗎？答：如果現在顯現（他
【English Translation】 English version Is it the future? Answer: Yes. If it is the present, is it the past and the future? Answer: The future will be accomplished. If the past is finished and does not disappear, it will be accomplished. If it is not finished, and if it finishes and then disappears, it will not be accomplished. Suppose it is the past and the future, is it the present? Answer: If the present manifests (Dharma Wisdom Sutra 6). The unknown wisdom, the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, and the wisdom of the path are also the same. If one achieves the wisdom of knowing the minds of others in the past, is it the future? Answer: Yes. Suppose it is the future, is it the past? Answer: If it is finished and does not disappear, it will be accomplished. If it is not finished, and if it finishes and then disappears, it will not be accomplished. If it is the past, is it the present? Answer: If the present manifests. Suppose it is the present, is it the past? Answer: Yes. If it is the future, is it the present? Answer: If the present manifests. Suppose it is the present, is it the future? Answer: Yes. If it is the past, is it the future and the present? Answer: The future will be accomplished, and the present if the present manifests. Suppose it is the future and the present, is it the past? Answer: Yes. If it is the future, is it the past and the present? Answer: Or the future has no past and present, and the past has no present, and the past and present. What is the future without the past and present? Answer: If one knows the minds of others and does not lose it, if it is not finished, and if it finishes and then disappears, it does not manifest in the present. The view is that the future has no past and present. What is the future and the past that is not the present? Answer: If the wisdom of knowing the minds of others has ended and does not disappear, and this wisdom of knowing the minds of others does not manifest in the present, this is called the future and the past that is not the present. What is the future and the past present? Answer: If the wisdom of knowing the minds of others has ended and does not disappear, and this wisdom of knowing the minds of others manifests in the present, this is called the future and the past present. Suppose it is the past and the present, is it the future? Answer: Yes. If it is the present, is it the past and the future? Answer: Yes. Suppose it is the past and the future, is it the present? Answer: If the present manifests (other
人心智經六)。若成就過去等智，彼未來耶？答曰：如是。設彼未來，彼過去耶？答曰：如是。若彼過去，彼現在耶？答曰：若現在前。設彼現在，彼過去耶？答曰：如是。若彼未來，彼現在耶？答曰：若現在前。設彼現在，彼未來耶？答曰：如是。若彼過去，彼未來現在耶？答曰：未來則成就，現在若現在前。設彼未來現在，彼過去耶？答曰：如是。若彼未來，彼過去現在耶？答曰：過去則成就，現在若現在前。設彼過去現在，彼未來耶？答曰：如是。若彼現在，彼過去未來耶？答曰：如是。設彼過去未來，彼現在耶？答曰：若現在前(六竟)。若成就過去法智，彼過去未知智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。設成就過去未知智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來未知智耶？答曰：若得。設成就未來未知智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼現在未知智耶？答曰：若現在前。設成就現在未知智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去現在未知智耶？答曰：或成就過去法智，無過去現在未知智也，及過去無現在，及現在無
【現代漢語翻譯】 現代漢語譯本 《人心智經》第六品。如果成就了對過去的智慧（過去等智），那麼他會面向未來嗎？回答說：是的。如果他面向未來，那麼他會面向過去嗎？回答說：是的。如果他面向過去，那麼他會面向現在嗎？回答說：如果現在顯現。如果他面向現在，那麼他會面向過去嗎？回答說：是的。如果他面向未來，那麼他會面向現在嗎？回答說：如果現在顯現。如果他面向現在，那麼他會面向未來嗎？回答說：是的。如果他面向過去，他會面向未來和現在嗎？回答說：面向未來則成就，面向現在如果現在顯現。如果他面向未來和現在，那麼他會面向過去嗎？回答說：是的。如果他面向未來，他會面向過去和現在嗎？回答說：面向過去則成就，面向現在如果現在顯現。如果他面向過去和現在，那麼他會面向未來嗎？回答說：是的。如果他面向現在，他會面向過去和未來嗎？回答說：是的。如果他面向過去和未來，那麼他會面向現在嗎？回答說：如果現在顯現（第六品完）。如果成就了對過去之法的智慧（過去法智），那麼他會成就對過去的未知之智（過去未知智）嗎？回答說：如果完全獲得且沒有失去，則成就；如果沒有完全獲得，或者即使完全獲得但又失去了，則不成就。如果成就了對過去的未知之智（過去未知智），那麼他會成就對過去之法的智慧（過去法智）嗎？回答說：如果完全獲得且沒有失去，則成就；如果沒有完全獲得，或者即使完全獲得但又失去了，則不成就。如果成就了對過去之法的智慧（過去法智），那麼他會成就對未來的未知之智（未來未知智）嗎？回答說：如果獲得。如果成就了對未來的未知之智（未來未知智），那麼他會成就對過去之法的智慧（過去法智）嗎？回答說：如果完全獲得且沒有失去，則成就；如果沒有完全獲得，或者即使完全獲得但又失去了，則不成就。如果成就了對過去之法的智慧（過去法智），那麼他會成就對現在的未知之智（現在未知智）嗎？回答說：如果現在顯現。如果成就了對現在的未知之智（現在未知智），那麼他會成就對過去之法的智慧（過去法智）嗎？回答說：如果完全獲得且沒有失去，則成就；如果沒有完全獲得，或者即使完全獲得但又失去了，則不成就。如果成就了對過去之法的智慧（過去法智），那麼他會成就對過去和現在的未知之智（過去現在未知智）嗎？回答說：或者成就了對過去之法的智慧，卻沒有對過去和現在的未知之智，以及過去沒有現在，以及現在沒有……
【English Translation】 English version The sixth chapter of 'The Sutra of the Human Mind' (人心智經). If one has achieved wisdom regarding the past (過去等智), will they face the future? The answer is: Yes. If they face the future, will they face the past? The answer is: Yes. If they face the past, will they face the present? The answer is: If the present manifests. If they face the present, will they face the past? The answer is: Yes. If they face the future, will they face the present? The answer is: If the present manifests. If they face the present, will they face the future? The answer is: Yes. If they face the past, will they face the future and the present? The answer is: Facing the future is achieved, facing the present if the present manifests. If they face the future and the present, will they face the past? The answer is: Yes. If they face the future, will they face the past and the present? The answer is: Facing the past is achieved, facing the present if the present manifests. If they face the past and the present, will they face the future? The answer is: Yes. If they face the present, will they face the past and the future? The answer is: Yes. If they face the past and the future, will they face the present? The answer is: If the present manifests (end of chapter six). If one has achieved wisdom regarding the Dharma of the past (過去法智), will they achieve unknowable wisdom regarding the past (過去未知智)? The answer is: If it is fully attained and not lost, then it is achieved; if it is not fully attained, or even if it is fully attained but then lost, it is not achieved. If one has achieved unknowable wisdom regarding the past (過去未知智), will they achieve wisdom regarding the Dharma of the past (過去法智)? The answer is: If it is fully attained and not lost, then it is achieved; if it is not fully attained, or even if it is fully attained but then lost, it is not achieved. If one has achieved wisdom regarding the Dharma of the past (過去法智), will they achieve unknowable wisdom regarding the future (未來未知智)? The answer is: If it is attained. If one has achieved unknowable wisdom regarding the future (未來未知智), will they achieve wisdom regarding the Dharma of the past (過去法智)? The answer is: If it is fully attained and not lost, then it is achieved; if it is not fully attained, or even if it is fully attained but then lost, it is not achieved. If one has achieved wisdom regarding the Dharma of the past (過去法智), will they achieve unknowable wisdom regarding the present (現在未知智)? The answer is: If the present manifests. If one has achieved unknowable wisdom regarding the present (現在未知智), will they achieve wisdom regarding the Dharma of the past (過去法智)? The answer is: If it is fully attained and not lost, then it is achieved; if it is not fully attained, or even if it is fully attained but then lost, it is not achieved. If one has achieved wisdom regarding the Dharma of the past (過去法智), will they achieve unknowable wisdom regarding the past and present (過去現在未知智)? The answer is: Perhaps one has achieved wisdom regarding the Dharma of the past, but does not have unknowable wisdom regarding the past and present, and the past does not have the present, and the present does not have...
過去，及過去現在未知智。云何成就過去法智無過去現在未知智耶？答曰：若法智已盡不失，又此未知智不盡，設盡便失，不現在前，是謂成就過去法智非過去現在未知智。云何成就過去法智及過去未知智非現在前？答曰：若法智未知智也已盡不失，又此未知智不現在前，是謂成就過去法智及過去未知智非現在。云何成就過去法智及現在未知智非過去？答曰：若法智已盡不失，又此未知智現在前，若不盡，已盡便失，是謂成就過去法智及現在未知智非過去。云何成就過去法智及過去現在未知智耶？答曰：若法智未知智已盡不失，又此未知智現在前，是謂成就過去法智及過去現在未知智。設成就過去現在未知智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來現在未知智耶？答曰：或成就過去法智非未來現在未知智。及未來無現在及未來現在未知智。云何成就過去法智非未來現在未知智？答曰：若法智已盡不失，又此不得未知智，是謂成就過去法智非未來現在未知智。云何成就過去法智及未來未知智非現在？答曰：若法智已盡不失，又此得未知智不現在前，是謂成就過去法智及未來未知智非現在。云何成就過去法智及未來現在未知智？答曰：若法智已盡不失，又此未知智現
【現代漢語翻譯】 現代漢語譯本 過去（指已經發生的事情），以及過去、現在、未來三種時態的未知智（對過去、現在、未來三種時態的未知覺知）。如何成就過去法智（對過去事物規律的認知），卻沒有過去、現在、未來的未知智呢？回答：如果法智已經完全獲得且不會失去，而這種未知智尚未完全獲得，即使獲得也會失去，並且不會在當下顯現，這就是所謂的成就過去法智，但沒有過去、現在、未來的未知智。 如何成就過去法智以及過去的未知智，但不是現在呢？回答：如果法智和過去的未知智都已經完全獲得且不會失去，並且這種未知智不在當下顯現，這就是所謂的成就過去法智以及過去的未知智，但不是現在。 如何成就過去法智以及現在的未知智，但不是過去呢？回答：如果法智已經完全獲得且不會失去，並且這種未知智在當下顯現，或者尚未完全獲得，即使獲得也會失去，這就是所謂的成就過去法智以及現在的未知智，但不是過去。 如何成就過去法智以及過去、現在、未來的未知智呢？回答：如果法智和未知智都已經完全獲得且不會失去，並且這種未知智在當下顯現，這就是所謂的成就過去法智以及過去、現在、未來的未知智。 假設成就了過去、現在、未來的未知智，那麼是否也成就了過去的法智呢？回答：如果（未知智）已經完全獲得且不會失去，那麼就成就了（過去的法智）；如果尚未完全獲得，即使獲得也會失去，那麼就沒有成就（過去的法智）。 如果成就了過去法智，那麼是否也成就了未來、現在的未知智呢？回答：或者成就了過去法智，但沒有成就未來、現在的未知智；或者成就了未來（的未知智），但沒有成就現在（的未知智）；或者成就了未來、現在的未知智。 如何成就過去法智，但沒有成就未來、現在的未知智呢？回答：如果法智已經完全獲得且不會失去，並且沒有獲得這種未知智，這就是所謂的成就過去法智，但沒有成就未來、現在的未知智。 如何成就過去法智以及未來的未知智，但不是現在呢？回答：如果法智已經完全獲得且不會失去，並且獲得了這種未知智，但不在當下顯現，這就是所謂的成就過去法智以及未來的未知智，但不是現在。 如何成就過去法智以及未來、現在的未知智呢？回答：如果法智已經完全獲得且不會失去，並且這種未知智在當下顯現
【English Translation】 English version In the past (referring to events that have already occurred), and the unknown wisdom (unknowable awareness of the past, present, and future tenses) of the past, present, and future. How does one achieve the Dharma wisdom (understanding of the laws of past events) of the past without the unknown wisdom of the past, present, and future? Answer: If the Dharma wisdom has been fully attained and will not be lost, and this unknown wisdom has not yet been fully attained, even if attained, it will be lost and will not manifest in the present moment. This is what is meant by achieving the Dharma wisdom of the past but not having the unknown wisdom of the past, present, and future. How does one achieve the Dharma wisdom of the past and the unknown wisdom of the past, but not of the present? Answer: If the Dharma wisdom and the unknown wisdom of the past have been fully attained and will not be lost, and this unknown wisdom does not manifest in the present moment, this is what is meant by achieving the Dharma wisdom of the past and the unknown wisdom of the past, but not of the present. How does one achieve the Dharma wisdom of the past and the unknown wisdom of the present, but not of the past? Answer: If the Dharma wisdom has been fully attained and will not be lost, and this unknown wisdom manifests in the present moment, or has not yet been fully attained, even if attained, it will be lost. This is what is meant by achieving the Dharma wisdom of the past and the unknown wisdom of the present, but not of the past. How does one achieve the Dharma wisdom of the past and the unknown wisdom of the past, present, and future? Answer: If the Dharma wisdom and the unknown wisdom have been fully attained and will not be lost, and this unknown wisdom manifests in the present moment, this is what is meant by achieving the Dharma wisdom of the past and the unknown wisdom of the past, present, and future. Assuming one has achieved the unknown wisdom of the past, present, and future, has one also achieved the Dharma wisdom of the past? Answer: If (the unknown wisdom) has been fully attained and will not be lost, then one has achieved (the Dharma wisdom of the past); if it has not yet been fully attained, even if attained, it will be lost, then one has not achieved (the Dharma wisdom of the past). If one has achieved the Dharma wisdom of the past, has one also achieved the unknown wisdom of the future and present? Answer: One may have achieved the Dharma wisdom of the past but not the unknown wisdom of the future and present; or one may have achieved the unknown wisdom of the future but not the unknown wisdom of the present; or one may have achieved the unknown wisdom of the future and present. How does one achieve the Dharma wisdom of the past but not the unknown wisdom of the future and present? Answer: If the Dharma wisdom has been fully attained and will not be lost, and one has not attained this unknown wisdom, this is what is meant by achieving the Dharma wisdom of the past but not achieving the unknown wisdom of the future and present. How does one achieve the Dharma wisdom of the past and the unknown wisdom of the future, but not of the present? Answer: If the Dharma wisdom has been fully attained and will not be lost, and one has attained this unknown wisdom but it does not manifest in the present moment, this is what is meant by achieving the Dharma wisdom of the past and the unknown wisdom of the future, but not of the present. How does one achieve the Dharma wisdom of the past and the unknown wisdom of the future and present? Answer: If the Dharma wisdom has been fully attained and will not be lost, and this unknown wisdom manifests in the present moment
在前，是謂成就過去法智及未來現在未知智。設成就未來現在未知智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去未來未知智耶？答曰：或成就過去法智無過去未來未知智，及未來非過去及過去未來未知智。云何成就過去法智非過去未來未知智？答曰：若法智已盡不失，又此不得未知智，是謂成就過去法智非過去未來未知智。云何成就過去法智及未來未知智非過去？答曰：若法智已盡不失，又此得未知智，若不盡，設盡便失，是謂成就過去法智及未來未知智非過去。云何成就過去法智及過去未來未知智？答曰：若法智未知智以盡不失，是謂成就過去法智及過去未來未知智。設成就過去未來未知智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去未來現在未知智耶？答曰：或成就過去法智無過去未來現在未知智，及未來非過去現在，及過去未來非現在，及未來現在非過去，及過去未來現在未知智。云何成就過去法智非過去未來現在未知智？答曰：若法智已盡不失，又此不得未知智，是謂成就過去法智非過去未來現在未知智。云何成就過去法智及未來未知智非過去現在？答曰：若法智已盡不失，又此得未來未知智，若不盡，
【現代漢語翻譯】 現代漢語譯本 在前，這被稱為成就了過去法智（past knowledge of Dharma）以及未來現在未知智（future and present unknown knowledge）。如果成就了未來現在未知智，那麼他是否也成就了過去法智呢？回答是：如果（法智）已經窮盡且沒有失去，那麼就成就了；如果（法智）沒有窮盡，或者即使窮盡了但已經失去了，那麼就沒有成就。如果成就了過去法智，那麼他是否也成就了過去未來未知智呢？回答是：或者成就了過去法智但沒有成就過去未來未知智，或者成就了未來（未知智）而非過去（未知智），或者成就了過去未來未知智。 如何成就了過去法智但沒有成就過去未來未知智呢？回答是：如果法智已經窮盡且沒有失去，並且這個人沒有獲得未知智，這就叫做成就了過去法智但沒有成就過去未來未知智。如何成就了過去法智以及未來未知智但沒有成就過去（未知智）呢？回答是：如果法智已經窮盡且沒有失去，並且這個人獲得了未知智；或者（法智）沒有窮盡，或者即使窮盡了但已經失去了，這就叫做成就了過去法智以及未來未知智但沒有成就過去（未知智）。如何成就了過去法智以及過去未來未知智呢？回答是：如果法智和未知智都已經窮盡且沒有失去，這就叫做成就了過去法智以及過去未來未知智。 如果成就了過去未來未知智，那麼他是否也成就了過去法智呢？回答是：如果（法智）已經窮盡且沒有失去，那麼就成就了；如果（法智）沒有窮盡，或者即使窮盡了但已經失去了，那麼就沒有成就。如果成就了過去法智，那麼他是否也成就了過去未來現在未知智呢？回答是：或者成就了過去法智但沒有成就過去未來現在未知智，或者成就了未來（未知智）而非過去現在（未知智），或者成就了過去未來（未知智）而非現在（未知智），或者成就了未來現在（未知智）而非過去（未知智），或者成就了過去未來現在未知智。 如何成就了過去法智但沒有成就過去未來現在未知智呢？回答是：如果法智已經窮盡且沒有失去，並且這個人沒有獲得未知智，這就叫做成就了過去法智但沒有成就過去未來現在未知智。如何成就了過去法智以及未來未知智但沒有成就過去現在（未知智）呢？回答是：如果法智已經窮盡且沒有失去，並且這個人獲得了未來未知智，如果（法智）沒有窮盡，
【English Translation】 English version Having previously, it is called the accomplishment of past Dharma knowledge (past knowledge of Dharma) and future and present unknown knowledge (future and present unknown knowledge). If one accomplishes future and present unknown knowledge, does he also accomplish past Dharma knowledge? The answer is: if (Dharma knowledge) is exhausted and not lost, then it is accomplished; if (Dharma knowledge) is not exhausted, or even if it is exhausted but has been lost, then it is not accomplished. If one accomplishes past Dharma knowledge, does he also accomplish past and future unknown knowledge? The answer is: either one accomplishes past Dharma knowledge but does not accomplish past and future unknown knowledge, or one accomplishes future (unknown knowledge) but not past (unknown knowledge), or one accomplishes past and future unknown knowledge. How does one accomplish past Dharma knowledge but not accomplish past and future unknown knowledge? The answer is: if Dharma knowledge is exhausted and not lost, and this person has not obtained unknown knowledge, this is called accomplishing past Dharma knowledge but not accomplishing past and future unknown knowledge. How does one accomplish past Dharma knowledge and future unknown knowledge but not accomplish past (unknown knowledge)? The answer is: if Dharma knowledge is exhausted and not lost, and this person has obtained unknown knowledge; or if (Dharma knowledge) is not exhausted, or even if it is exhausted but has been lost, this is called accomplishing past Dharma knowledge and future unknown knowledge but not accomplishing past (unknown knowledge). How does one accomplish past Dharma knowledge and past and future unknown knowledge? The answer is: if Dharma knowledge and unknown knowledge are both exhausted and not lost, this is called accomplishing past Dharma knowledge and past and future unknown knowledge. If one accomplishes past and future unknown knowledge, does he also accomplish past Dharma knowledge? The answer is: if (Dharma knowledge) is exhausted and not lost, then it is accomplished; if (Dharma knowledge) is not exhausted, or even if it is exhausted but has been lost, then it is not accomplished. If one accomplishes past Dharma knowledge, does he also accomplish past, future, and present unknown knowledge? The answer is: either one accomplishes past Dharma knowledge but does not accomplish past, future, and present unknown knowledge, or one accomplishes future (unknown knowledge) but not past and present (unknown knowledge), or one accomplishes past and future (unknown knowledge) but not present (unknown knowledge), or one accomplishes future and present (unknown knowledge) but not past (unknown knowledge), or one accomplishes past, future, and present unknown knowledge. How does one accomplish past Dharma knowledge but not accomplish past, future, and present unknown knowledge? The answer is: if Dharma knowledge is exhausted and not lost, and this person has not obtained unknown knowledge, this is called accomplishing past Dharma knowledge but not accomplishing past, future, and present unknown knowledge. How does one accomplish past Dharma knowledge and future unknown knowledge but not accomplish past and present (unknown knowledge)? The answer is: if Dharma knowledge is exhausted and not lost, and this person has obtained future unknown knowledge, if (Dharma knowledge) is not exhausted,
設盡便失不現在前，是謂成就過去法智及未來未知智非過去現在。云何成就過去法智及過去未來未知智非現在？答曰：若法智未知智已盡不失，又此未知智不現在前，是謂成就過去法智及過去未來未知智非現在。云何成就過去法智及未來現在未知智非過去？答曰：若法智已盡不失，又此未知智現在前，若不盡，設盡便失，是謂成就過去法智及未來現在未知智非過去。云何成就過去法智及過去未來現在未知智？答曰：若法智未知智已盡不失，又此未知智現在前，是謂成就過去法智及過去未來現在未知智。設成就過去現在未來未知智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就(法智未知智七竟)。若成就過去法智，彼過去知他人心智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。設成就過去知他人心智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來知他人心智耶？答曰：若得不失則成就，若不得、設得便失則不成就。設成就未來知他人心智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼現在知他人心智耶？答曰：若現在前。設成就現在知他人心智，彼過去法智耶？答曰：若盡不失則成就，若
【現代漢語翻譯】 現代漢語譯本 如果（法智和未知智）已經完全消失但沒有失去，就不再出現在眼前，這叫做成就了過去的法智（Dharma-jñāna，對法的知識）以及未來的未知智（anāgata-ajñāna-jñāna，對未知的知識），而不是現在（的知識）。 如何成就過去的法智以及過去和未來的未知智，而不是現在（的知識）？回答：如果法智和未知智已經完全消失但沒有失去，而且這個未知智沒有出現在眼前，這叫做成就了過去的法智以及過去和未來的未知智，而不是現在（的知識）。 如何成就過去的法智以及未來和現在的未知智，而不是過去（的知識）？回答：如果法智已經完全消失但沒有失去，而且這個未知智現在出現在眼前，或者沒有完全消失，即使消失也會立即失去，這叫做成就了過去的法智以及未來和現在的未知智，而不是過去（的知識）。 如何成就過去的法智以及過去、未來和現在的未知智？回答：如果法智和未知智已經完全消失但沒有失去，而且這個未知智現在出現在眼前，這叫做成就了過去的法智以及過去、未來和現在的未知智。 假設成就了過去、現在和未來的未知智，那麼他是否成就了過去的法智呢？回答：如果（法智）完全消失但沒有失去，那麼就成就了；如果沒有完全消失，即使消失也會立即失去，那麼就不成就。（法智和未知智七種情況完畢） 如果成就了過去的法智，那麼他是否成就了過去的知他人心智（para-citta-jñāna，知他人心的智慧）呢？回答：如果（法智）完全消失但沒有失去，那麼就成就了；如果沒有完全消失，即使消失也會立即失去，那麼就不成就。 假設成就了過去的知他人心智，那麼他是否成就了過去的法智呢？回答：如果（法智）完全消失但沒有失去，那麼就成就了；如果沒有完全消失，即使消失也會立即失去，那麼就不成就。 如果成就了過去的法智，那麼他是否成就了未來的知他人心智呢？回答：如果（知他人心智）獲得但沒有失去，那麼就成就了；如果沒有獲得，即使獲得也會立即失去，那麼就不成就。 假設成就了未來的知他人心智，那麼他是否成就了過去的法智呢？回答：如果（法智）完全消失但沒有失去，那麼就成就了；如果沒有完全消失，即使消失也會立即失去，那麼就不成就。 如果成就了過去的法智，那麼他是否成就了現在的知他人心智呢？回答：如果（知他人心智）現在出現在眼前，那麼就成就了。 假設成就了現在的知他人心智，那麼他是否成就了過去的法智呢？回答：如果（法智）完全消失但沒有失去，那麼就成就了。
【English Translation】 English version If (Dharma-jñāna and anāgata-ajñāna-jñāna) have completely ceased but are not lost, and do not appear in the present, this is called the accomplishment of past Dharma-jñāna (knowledge of the Dharma) and future anāgata-ajñāna-jñāna (knowledge of the unknown), but not present (knowledge). How does one accomplish past Dharma-jñāna and past and future anāgata-ajñāna-jñāna, but not present (knowledge)? The answer is: If Dharma-jñāna and anāgata-ajñāna-jñāna have completely ceased but are not lost, and this anāgata-ajñāna-jñāna does not appear in the present, this is called the accomplishment of past Dharma-jñāna and past and future anāgata-ajñāna-jñāna, but not present (knowledge). How does one accomplish past Dharma-jñāna and future and present anāgata-ajñāna-jñāna, but not past (knowledge)? The answer is: If Dharma-jñāna has completely ceased but is not lost, and this anāgata-ajñāna-jñāna now appears in the present, or has not completely ceased, and even if it ceases, it is immediately lost, this is called the accomplishment of past Dharma-jñāna and future and present anāgata-ajñāna-jñāna, but not past (knowledge). How does one accomplish past Dharma-jñāna and past, future, and present anāgata-ajñāna-jñāna? The answer is: If Dharma-jñāna and anāgata-ajñāna-jñāna have completely ceased but are not lost, and this anāgata-ajñāna-jñāna now appears in the present, this is called the accomplishment of past Dharma-jñāna and past, future, and present anāgata-ajñāna-jñāna. Suppose one accomplishes past, present, and future anāgata-ajñāna-jñāna, does he accomplish past Dharma-jñāna? The answer is: If (Dharma-jñāna) has completely ceased but is not lost, then he accomplishes it; if it has not completely ceased, and even if it ceases, it is immediately lost, then he does not accomplish it. (The seven cases of Dharma-jñāna and anāgata-ajñāna-jñāna are complete.) If one accomplishes past Dharma-jñāna, does he accomplish past para-citta-jñāna (knowledge of others' minds)? The answer is: If (Dharma-jñāna) has completely ceased but is not lost, then he accomplishes it; if it has not completely ceased, and even if it ceases, it is immediately lost, then he does not accomplish it. Suppose one accomplishes past para-citta-jñāna, does he accomplish past Dharma-jñāna? The answer is: If (Dharma-jñāna) has completely ceased but is not lost, then he accomplishes it; if it has not completely ceased, and even if it ceases, it is immediately lost, then he does not accomplish it. If one accomplishes past Dharma-jñāna, does he accomplish future para-citta-jñāna? The answer is: If (para-citta-jñāna) is obtained but not lost, then he accomplishes it; if it is not obtained, and even if it is obtained, it is immediately lost, then he does not accomplish it. Suppose one accomplishes future para-citta-jñāna, does he accomplish past Dharma-jñāna? The answer is: If (Dharma-jñāna) has completely ceased but is not lost, then he accomplishes it; if it has not completely ceased, and even if it ceases, it is immediately lost, then he does not accomplish it. If one accomplishes past Dharma-jñāna, does he accomplish present para-citta-jñāna? The answer is: If (para-citta-jñāna) now appears in the present, then he accomplishes it. Suppose one accomplishes present para-citta-jñāna, does he accomplish past Dharma-jñāna? The answer is: If (Dharma-jñāna) has completely ceased but is not lost, then he accomplishes it.
不盡，設盡便失則不成就。若成就過去法智，彼過去現在知他人心智耶？答曰：或成就過去法智非過去現在知他人心智，及過去非現在，及過去現在知他人心智。云何成就過去法智非過去現在知他人心智？答曰：若法智已盡不失，又此知他人心智不盡，設盡便失，不現在前，是謂成就過去法智非過去現在知他人心智。云何成就過去法智及過去知他人心智非現在？答曰：若法智知他人心智已盡不失，又此知他人心智不現在前，是謂成就過去法智及過去知他人心智非現在。云何成就過去法智及過去現在知他人心智耶？答曰：若法智已盡不失，又此知他人心智現在前，是謂成就過去法智及過去現在知他人心智。設成就過去現在知他人心智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來現在知他人心智耶？答曰：或成就過去法智非未來現在知他人心智，及未來非現在，及未來現在知他人心智。云何成就過去法智非未來現在知他人心智？答曰：若法智已盡不失，又此不得知他人心智設得便失，是謂成就過去法智無未來現在知他人心智。云何成就過去法智及未來知他人心智非現在？答曰：若法智已盡不失，又此得知他人心智不失不現在前，是謂成就過去法智及未來知他人心智非現在
【現代漢語翻譯】 現代漢語譯本 不盡，如果窮盡便會失去，那就不能成就。如果成就了過去的法智（Dharma-jñāna，對法的智慧），那麼他過去和現在知道他人心智嗎？回答說：或者成就了過去的法智，但過去和現在不知道他人心智；或者過去知道他人心智但現在不知道；或者過去和現在都知道他人心智。 怎樣是成就了過去的法智，但過去和現在不知道他人心智呢？回答說：如果法智已經窮盡但沒有失去，而這種知他人心智沒有窮盡，如果窮盡便會失去，現在沒有顯現，這就是成就了過去的法智，但過去和現在不知道他人心智。 怎樣是成就了過去的法智，並且過去知道他人心智但現在不知道呢？回答說：如果法智和知他人心智已經窮盡但沒有失去，而這種知他人心智現在沒有顯現，這就是成就了過去的法智，並且過去知道他人心智但現在不知道。 怎樣是成就了過去的法智，並且過去和現在都知道他人心智呢？回答說：如果法智已經窮盡但沒有失去，而這種知他人心智現在顯現，這就是成就了過去的法智，並且過去和現在都知道他人心智。 如果成就了過去和現在知道他人心智，那麼他過去有法智嗎？回答說：如果窮盡但沒有失去，那就成就了；如果不窮盡，如果窮盡便會失去，那就不能成就。 如果成就了過去的法智，那麼他未來和現在知道他人心智嗎？回答說：或者成就了過去的法智，但未來和現在不知道他人心智；或者未來知道他人心智但現在不知道；或者未來和現在都知道他人心智。 怎樣是成就了過去的法智，但未來和現在不知道他人心智呢？回答說：如果法智已經窮盡但沒有失去，而這種知他人心智沒有得到，如果得到便會失去，這就是成就了過去的法智，但未來和現在不知道他人心智。 怎樣是成就了過去的法智，並且未來知道他人心智但現在不知道呢？回答說：如果法智已經窮盡但沒有失去，而這種知他人心智已經得到但沒有失去，現在沒有顯現，這就是成就了過去的法智，並且未來知道他人心智但現在不知道。
【English Translation】 English version If it is not exhausted, if it were exhausted, it would be lost, and thus not accomplished. If one has accomplished past Dharma-jñāna (wisdom of the Dharma), does he know the minds of others in the past and present? The answer is: One may have accomplished past Dharma-jñāna but not know the minds of others in the past and present; or know the minds of others in the past but not in the present; or know the minds of others in the past and present. How is it that one has accomplished past Dharma-jñāna but does not know the minds of others in the past and present? The answer is: If the Dharma-jñāna is exhausted but not lost, and this knowledge of others' minds is not exhausted, and if it were exhausted, it would be lost, and it does not manifest in the present, this is said to be the accomplishment of past Dharma-jñāna but not knowing the minds of others in the past and present. How is it that one has accomplished past Dharma-jñāna and knows the minds of others in the past but not in the present? The answer is: If the Dharma-jñāna and the knowledge of others' minds are exhausted but not lost, and this knowledge of others' minds does not manifest in the present, this is said to be the accomplishment of past Dharma-jñāna and knowing the minds of others in the past but not in the present. How is it that one has accomplished past Dharma-jñāna and knows the minds of others in the past and present? The answer is: If the Dharma-jñāna is exhausted but not lost, and this knowledge of others' minds manifests in the present, this is said to be the accomplishment of past Dharma-jñāna and knowing the minds of others in the past and present. If one has accomplished knowing the minds of others in the past and present, does he have past Dharma-jñāna? The answer is: If it is exhausted but not lost, then it is accomplished; if it is not exhausted, and if it were exhausted, it would be lost, then it is not accomplished. If one has accomplished past Dharma-jñāna, does he know the minds of others in the future and present? The answer is: One may have accomplished past Dharma-jñāna but not know the minds of others in the future and present; or know the minds of others in the future but not in the present; or know the minds of others in the future and present. How is it that one has accomplished past Dharma-jñāna but does not know the minds of others in the future and present? The answer is: If the Dharma-jñāna is exhausted but not lost, and this knowledge of others' minds is not obtained, and if it were obtained, it would be lost, this is said to be the accomplishment of past Dharma-jñāna but not knowing the minds of others in the future and present. How is it that one has accomplished past Dharma-jñāna and knows the minds of others in the future but not in the present? The answer is: If the Dharma-jñāna is exhausted but not lost, and this knowledge of others' minds has been obtained but not lost, and it does not manifest in the present, this is said to be the accomplishment of past Dharma-jñāna and knowing the minds of others in the future but not in the present.
。云何成就過去法智及未來現在知他人心智？答曰：若是法智已盡不失，又此知他人心智現在前，是謂成就過去法智及未來現在知他人心智。設成就未來現在知他人心智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去未來知他人心智耶？答曰：或成就過去法智無過去未來知他人心智：及未來非過去：及過去未來知他人心智。云何成就過去法智非過去未來知他人心智耶？答曰：若法智已盡不失，又此不得知他人心智、設得便失，是謂成就過去法智非過去未來知他人心智。云何成就過去法智及未來知他人心智非過去耶？答曰：若法智已盡不失，又此得知他人心智不失，若不盡，設盡便失，是謂成就過去法智及未來知他人心智非過去。云何成就過去法智及過去未來知他人心智？答曰：若法智知他人心智已盡不失，是謂成就過去法智及過去未來知他人心智。設成就過去未來知他人心智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去未來現在知他人心智耶？答曰：或成就過去法智無過去未來現在知他人心智，及未來非過去現在，及過去未來非現在，及過去未來現在知他人心智。云何成就過去法智非過去未來現在知他人心智？答曰：
【現代漢語翻譯】 現代漢語譯本： 問：如何成就對過去之法的智慧（法智，Dharma-jñāna）以及對未來和現在他人心智的智慧（知他人心智，Para-citta-jñāna）？ 答：如果對法的智慧已經窮盡且不喪失，並且這種知他人心智的智慧現在顯現，這就叫做成就對過去之法的智慧以及對未來和現在他人心智的智慧。 問：如果成就了對未來和現在他人心智的智慧，那麼是否也成就了對過去之法的智慧？ 答：如果（法智）已經窮盡且不喪失，那麼就成就；如果未窮盡，或者即使窮盡了卻喪失了，那麼就不成就。 問：如果成就了對過去之法的智慧，那麼是否也成就了對過去和未來他人心智的智慧？ 答：或者成就了對過去之法的智慧卻沒有成就對過去和未來他人心智的智慧；或者成就了對未來他人心智的智慧而非過去；或者成就了對過去和未來他人心智的智慧。 問：如何成就對過去之法的智慧卻沒有成就對過去和未來他人心智的智慧呢？ 答：如果對法的智慧已經窮盡且不喪失，並且這個人沒有獲得知他人心智的智慧，或者即使獲得了也喪失了，這就叫做成就對過去之法的智慧卻沒有成就對過去和未來他人心智的智慧。 問：如何成就對過去之法的智慧以及對未來他人心智的智慧而非過去呢？ 答：如果對法的智慧已經窮盡且不喪失，並且這個人獲得了知他人心智的智慧且不喪失，或者沒有窮盡（法智），或者即使窮盡了卻喪失了，這就叫做成就對過去之法的智慧以及對未來他人心智的智慧而非過去。 問：如何成就對過去之法的智慧以及對過去和未來他人心智的智慧？ 答：如果對法的智慧和知他人心智的智慧都已經窮盡且不喪失，這就叫做成就對過去之法的智慧以及對過去和未來他人心智的智慧。 問：如果成就了對過去和未來他人心智的智慧，那麼是否也成就了對過去之法的智慧？ 答：如果（法智）已經窮盡且不喪失，那麼就成就；如果未窮盡，或者即使窮盡了卻喪失了，那麼就不成就。 問：如果成就了對過去之法的智慧，那麼是否也成就了對過去、未來和現在他人心智的智慧？ 答：或者成就了對過去之法的智慧卻沒有成就對過去、未來和現在他人心智的智慧；或者成就了對未來而非過去和現在他人心智的智慧；或者成就了對過去和未來而非現在他人心智的智慧；或者成就了對過去、未來和現在他人心智的智慧。 問：如何成就對過去之法的智慧卻沒有成就對過去、未來和現在他人心智的智慧呢？ 答：
【English Translation】 English version: Question: How does one achieve the wisdom of past Dharmas (法智, Dharma-jñāna) and the wisdom of knowing the minds of others in the future and present (知他人心智, Para-citta-jñāna)? Answer: If the wisdom of Dharmas is exhausted and not lost, and this wisdom of knowing the minds of others is present, this is called achieving the wisdom of past Dharmas and the wisdom of knowing the minds of others in the future and present. Question: If one achieves the wisdom of knowing the minds of others in the future and present, does one also achieve the wisdom of past Dharmas? Answer: If (Dharma-jñāna) is exhausted and not lost, then one achieves it; if it is not exhausted, or if it is exhausted but lost, then one does not achieve it. Question: If one achieves the wisdom of past Dharmas, does one also achieve the wisdom of knowing the minds of others in the past and future? Answer: One may achieve the wisdom of past Dharmas without achieving the wisdom of knowing the minds of others in the past and future; or one may achieve the wisdom of knowing the minds of others in the future but not the past; or one may achieve the wisdom of knowing the minds of others in the past and future. Question: How does one achieve the wisdom of past Dharmas without achieving the wisdom of knowing the minds of others in the past and future? Answer: If the wisdom of Dharmas is exhausted and not lost, and this person has not obtained the wisdom of knowing the minds of others, or if they have obtained it but lost it, this is called achieving the wisdom of past Dharmas without achieving the wisdom of knowing the minds of others in the past and future. Question: How does one achieve the wisdom of past Dharmas and the wisdom of knowing the minds of others in the future but not the past? Answer: If the wisdom of Dharmas is exhausted and not lost, and this person has obtained the wisdom of knowing the minds of others and does not lose it, or if (Dharma-jñāna) is not exhausted, or if it is exhausted but lost, this is called achieving the wisdom of past Dharmas and the wisdom of knowing the minds of others in the future but not the past. Question: How does one achieve the wisdom of past Dharmas and the wisdom of knowing the minds of others in the past and future? Answer: If the wisdom of Dharmas and the wisdom of knowing the minds of others are both exhausted and not lost, this is called achieving the wisdom of past Dharmas and the wisdom of knowing the minds of others in the past and future. Question: If one achieves the wisdom of knowing the minds of others in the past and future, does one also achieve the wisdom of past Dharmas? Answer: If (Dharma-jñāna) is exhausted and not lost, then one achieves it; if it is not exhausted, or if it is exhausted but lost, then one does not achieve it. Question: If one achieves the wisdom of past Dharmas, does one also achieve the wisdom of knowing the minds of others in the past, future, and present? Answer: One may achieve the wisdom of past Dharmas without achieving the wisdom of knowing the minds of others in the past, future, and present; or one may achieve the wisdom of knowing the minds of others in the future but not the past and present; or one may achieve the wisdom of knowing the minds of others in the past and future but not the present; or one may achieve the wisdom of knowing the minds of others in the past, future, and present. Question: How does one achieve the wisdom of past Dharmas without achieving the wisdom of knowing the minds of others in the past, future, and present? Answer:
若法智已盡不失，又此不得知他人心智、設得便失，是謂成就過去法智非過去未來現在知他人心智。云何成就過去法智及未來知他人心智無過去現在耶？答曰：若法智已盡不失，又此得知他人心智不失，若不盡，設盡便失、不現在前，是謂成就過去法智及未來知他人心智非過去現在。云何成就過去法智及過去未來知他人心智非現在？答曰：若法智知他人心智已盡不失，又此知他人心智不現在前，是謂成就過去法智及過去未來知他人心智非現在。云何成就過去法智及過去未來現在知他人心智耶？答曰：若法智已盡不失，又此知他人心智現在前，是謂成就過去法智及過去未來現在知他人心智。設成就過去未來現在知他人心智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就(知他人心智七竟)。若成就過去法智，彼過去等智耶？答曰：如是。設成就過去等智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來等智耶？答曰：如是。設成就未來等智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼現在等智耶？答曰：若現在前。設成就現在等智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若
【現代漢語翻譯】 現代漢語譯本 若法智（Dharma-jñāna，對法的智慧）已經完盡且不喪失，但這個人無法得知他人的心智，或者即使能夠得知也會失去，這被稱為成就了過去的法智，而不是過去、未來、現在都能知曉他人的心智。如何成就過去的法智以及未來知曉他人心智，但不是過去和現在呢？回答：如果法智已經完盡且不喪失，並且這個人能夠得知他人的心智且不喪失；如果法智沒有完盡，或者即使完盡了也會失去、不會顯現，這被稱為成就了過去的法智以及未來知曉他人心智，而不是過去和現在。如何成就過去的法智以及過去、未來知曉他人心智，但不是現在呢？回答：如果法智和知曉他人心智的能力已經完盡且不喪失，並且這個人知曉他人心智的能力現在沒有顯現，這被稱為成就了過去的法智以及過去、未來知曉他人心智，但不是現在。如何成就過去的法智以及過去、未來、現在都能知曉他人心智呢？回答：如果法智已經完盡且不喪失，並且這個人知曉他人心智的能力現在顯現，這被稱為成就了過去的法智以及過去、未來、現在都能知曉他人心智。假設成就了過去、未來、現在都能知曉他人心智，那麼他是否成就了過去的法智呢？回答：如果法智完盡且不喪失，那麼就成就了；如果法智沒有完盡，或者即使完盡了也會失去，那麼就沒有成就。（知他人心智七種情況完畢）如果成就了過去的法智，那麼他是否成就了過去的等智（Sama-jñāna，平等的智慧）呢？回答：是的。假設成就了過去的等智，那麼他是否成就了過去的法智呢？回答：如果法智完盡且不喪失，那麼就成就了；如果法智沒有完盡，或者即使完盡了也會失去，那麼就沒有成就。如果成就了過去的法智，那麼他是否成就了未來的等智呢？回答：是的。假設成就了未來的等智，那麼他是否成就了過去的法智呢？回答：如果法智完盡且不喪失，那麼就成就了；如果法智沒有完盡，或者即使完盡了也會失去，那麼就沒有成就。如果成就了過去的法智，那麼他是否成就了現在的等智呢？回答：如果等智現在顯現。假設成就了現在的等智，那麼他是否成就了過去的法智呢？回答：如果法智完盡且不喪失，那麼就成就了；如果法智沒有完盡，或者即使完盡了也會失去，那麼就沒有成就。如果
【English Translation】 English version If the Dharma-jñāna (wisdom of Dharma) is exhausted and not lost, but one cannot know the minds of others, or if one can but then loses it, this is called the attainment of past Dharma-jñāna, not the knowledge of the minds of others in the past, future, and present. How does one attain past Dharma-jñāna and future knowledge of the minds of others, but not the past and present? The answer is: If the Dharma-jñāna is exhausted and not lost, and one can know the minds of others without losing it; if it is not exhausted, or if it is exhausted but then lost and does not manifest, this is called the attainment of past Dharma-jñāna and future knowledge of the minds of others, but not the past and present. How does one attain past Dharma-jñāna and past and future knowledge of the minds of others, but not the present? The answer is: If the Dharma-jñāna and the ability to know the minds of others are exhausted and not lost, and the ability to know the minds of others does not manifest in the present, this is called the attainment of past Dharma-jñāna and past and future knowledge of the minds of others, but not the present. How does one attain past Dharma-jñāna and past, future, and present knowledge of the minds of others? The answer is: If the Dharma-jñāna is exhausted and not lost, and the ability to know the minds of others manifests in the present, this is called the attainment of past Dharma-jñāna and past, future, and present knowledge of the minds of others. Suppose one attains past, future, and present knowledge of the minds of others, has one attained past Dharma-jñāna? The answer is: If the Dharma-jñāna is exhausted and not lost, then one has attained it; if the Dharma-jñāna is not exhausted, or if it is exhausted but then lost, then one has not attained it. (End of the seven cases of knowing the minds of others.) If one attains past Dharma-jñāna, has one attained past Sama-jñāna (equal wisdom)? The answer is: Yes. Suppose one attains past Sama-jñāna, has one attained past Dharma-jñāna? The answer is: If the Dharma-jñāna is exhausted and not lost, then one has attained it; if the Dharma-jñāna is not exhausted, or if it is exhausted but then lost, then one has not attained it. If one attains past Dharma-jñāna, has one attained future Sama-jñāna? The answer is: Yes. Suppose one attains future Sama-jñāna, has one attained past Dharma-jñāna? The answer is: If the Dharma-jñāna is exhausted and not lost, then one has attained it; if the Dharma-jñāna is not exhausted, or if it is exhausted but then lost, then one has not attained it. If one attains past Dharma-jñāna, has one attained present Sama-jñāna? The answer is: If the Sama-jñāna manifests in the present. Suppose one attains present Sama-jñāna, has one attained past Dharma-jñāna? The answer is: If the Dharma-jñāna is exhausted and not lost, then one has attained it; if the Dharma-jñāna is not exhausted, or if it is exhausted but then lost, then one has not attained it. If
成就過去法智，彼過去現在等智耶？答曰：過去則成就，現在若現在前。設成就過去現在等智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來現在等智耶？答曰：未來則成就，現在若現在前。設成就未來現在等智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去未來等智耶？答曰：如是。設成就過去未來等智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去未來現在等智耶？答曰：過去未來則成就，現在若現在前。設成就過去未來現在等智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就(等智七竟)。若成就過去法智，彼過去苦智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。設成就過去苦智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來苦智耶？答曰：如是。設成就未來苦智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼現在苦智耶？答曰：若現在前。設成就現在苦智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就
【現代漢語翻譯】 現代漢語譯本 成就過去法智（Dharmajñāna，對法的智慧），他是否成就了過去、現在等智（Samajñāna，等同的智慧）呢？回答是：過去（的法智）則成就，現在（的法智）如果正在生起（現在前）。 假設成就了過去、現在等智，他是否成就了過去法智呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。 如果成就了過去法智，他是否成就了未來、現在等智呢？回答是：未來（的等智）則成就，現在（的等智）如果正在生起（現在前）。 假設成就了未來、現在等智，他是否成就了過去法智呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。 如果成就了過去法智，他是否成就了過去、未來等智呢？回答是：是的。 假設成就了過去、未來等智，他是否成就了過去法智呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。 如果成就了過去法智，他是否成就了過去、未來、現在等智呢？回答是：過去、未來（的等智）則成就，現在（的等智）如果正在生起（現在前）。 假設成就了過去、未來、現在等智，他是否成就了過去法智呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。（等智七竟） 如果成就了過去法智，他是否成就了過去苦智（Dukkha-jñāna，對苦的智慧）呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。 假設成就了過去苦智，他是否成就了過去法智呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。 如果成就了過去法智，他是否成就了未來苦智呢？回答是：是的。 假設成就了未來苦智，他是否成就了過去法智呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。 如果成就了過去法智，他是否成就了現在苦智呢？回答是：如果（現在苦智）正在生起（現在前）。 假設成就了現在苦智，他是否成就了過去法智呢？回答是：如果（過去法智）已經滅盡但沒有失去（其影響），則成就；如果沒有滅盡，或者即使滅盡但已經失去了（其影響），則不成就。 如果成就了
【English Translation】 English version Having attained the Dharma-jñāna (knowledge of Dharma, the law) of the past, does he attain the Sama-jñāna (equal knowledge) of the past and present? The answer is: He attains the past, and the present if it is arising in the present moment. Supposing he attains the Sama-jñāna of the past and present, does he attain the Dharma-jñāna of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. Having attained the Dharma-jñāna of the past, does he attain the Sama-jñāna of the future and present? The answer is: He attains the future, and the present if it is arising in the present moment. Supposing he attains the Sama-jñāna of the future and present, does he attain the Dharma-jñāna of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. Having attained the Dharma-jñāna of the past, does he attain the Sama-jñāna of the past and future? The answer is: Yes. Supposing he attains the Sama-jñāna of the past and future, does he attain the Dharma-jñāna of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. Having attained the Dharma-jñāna of the past, does he attain the Sama-jñāna of the past, future, and present? The answer is: He attains the past and future, and the present if it is arising in the present moment. Supposing he attains the Sama-jñāna of the past, future, and present, does he attain the Dharma-jñāna of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. (End of the seven Sama-jñānas) Having attained the Dharma-jñāna of the past, does he attain the Dukkha-jñāna (knowledge of suffering) of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. Supposing he attains the Dukkha-jñāna of the past, does he attain the Dharma-jñāna of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. Having attained the Dharma-jñāna of the past, does he attain the Dukkha-jñāna of the future? The answer is: Yes. Supposing he attains the Dukkha-jñāna of the future, does he attain the Dharma-jñāna of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. Having attained the Dharma-jñāna of the past, does he attain the Dukkha-jñāna of the present? The answer is: If it is arising in the present moment. Supposing he attains the Dukkha-jñāna of the present, does he attain the Dharma-jñāna of the past? The answer is: If it has ceased but is not lost, then he attains it; if it has not ceased, or if it has ceased but is lost, then he does not attain it. Having attained
過去法智，彼過去現在苦智耶？答曰：或成就過去法智無過去現在苦智，及過去無現在，及現在無過去，及過去現在苦智。云何成就過去法智非過去現在苦智耶？答曰：若法智已盡不失，又此苦智不盡，設盡便失、不現在前，是謂成就過去法智非過去現在苦智。云何成就過去法智及過去苦智非現在耶？答曰：若法智苦智已盡不失，又此苦智不現在前，是謂成就過去法智及過去苦智非現在。云何成就過去法智及現在苦智非過去耶？答曰：若法智已盡不失，又此苦智現在前，若不盡，設盡便失，是謂成就過去法智及現在苦智非過去。云何成就過去法智及過去現在苦智耶？答曰：若法智苦智已盡不失，又此苦智現在前，是謂成就過去法智及過去現在苦智。設成就過去現在苦智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼未來現在苦智耶？答曰：未來則成就，現在若現在前。設成就未來現在苦智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法智，彼過去未來苦智耶？答曰：未來則成就，過去若盡不失則成就，若不盡，設盡便失則不成就。設成就過去未來苦智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就。若成就過去法
【現代漢語翻譯】 現代漢語譯本 過去法智（過去之法的智慧），是過去和現在的苦智嗎？回答是：或者成就了過去法智，但沒有過去和現在的苦智；或者過去沒有現在；或者現在沒有過去；或者有過去和現在的苦智。 如何成就了過去法智，卻沒有過去和現在的苦智呢？回答是：如果法智已經滅盡且沒有失去，而這苦智沒有滅盡，即使滅盡也會失去、不會現在顯現，這就是成就了過去法智卻沒有過去和現在的苦智。 如何成就了過去法智和過去的苦智，卻沒有現在的苦智呢？回答是：如果法智和苦智都已經滅盡且沒有失去，而這苦智沒有現在顯現，這就是成就了過去法智和過去的苦智，卻沒有現在的苦智。 如何成就了過去法智和現在的苦智，卻沒有過去的苦智呢？回答是：如果法智已經滅盡且沒有失去，而這苦智現在顯現，如果沒有滅盡，即使滅盡也會失去，這就是成就了過去法智和現在的苦智，卻沒有過去的苦智。 如何成就了過去法智以及過去和現在的苦智呢？回答是：如果法智和苦智都已經滅盡且沒有失去，而這苦智現在顯現，這就是成就了過去法智以及過去和現在的苦智。 假設成就了過去和現在的苦智，那就有過去的法智嗎？回答是：如果滅盡且沒有失去，那就成就了；如果沒有滅盡，即使滅盡也會失去，那就沒有成就。 如果成就了過去法智，那就有未來和現在的苦智嗎？回答是：未來就有成就，現在如果現在顯現。 假設成就了未來和現在的苦智，那就有過去的法智嗎？回答是：如果滅盡且沒有失去，那就成就了；如果沒有滅盡，即使滅盡也會失去，那就沒有成就。 如果成就了過去法智，那就有過去和未來的苦智嗎？回答是：未來就有成就，過去如果滅盡且沒有失去，那就成就了；如果沒有滅盡，即使滅盡也會失去，那就沒有成就。 假設成就了過去和未來的苦智，那就有過去的法智嗎？回答是：如果滅盡且沒有失去，那就成就了；如果沒有滅盡，即使滅盡也會失去，那就沒有成就。 如果成就了過去法
【English Translation】 English version Past Dharma-knowledge (knowledge of past dharmas), is it knowledge of past and present suffering? The answer is: One may attain past Dharma-knowledge without knowledge of past and present suffering, or there is no present in the past, or there is no past in the present, or there is knowledge of past and present suffering. How does one attain past Dharma-knowledge without knowledge of past and present suffering? The answer is: If Dharma-knowledge has ceased and is not lost, and this knowledge of suffering has not ceased, even if it ceases, it will be lost and will not appear in the present, this is called attaining past Dharma-knowledge without knowledge of past and present suffering. How does one attain past Dharma-knowledge and past knowledge of suffering without present knowledge of suffering? The answer is: If Dharma-knowledge and knowledge of suffering have ceased and are not lost, and this knowledge of suffering does not appear in the present, this is called attaining past Dharma-knowledge and past knowledge of suffering without the present. How does one attain past Dharma-knowledge and present knowledge of suffering without past knowledge of suffering? The answer is: If Dharma-knowledge has ceased and is not lost, and this knowledge of suffering appears in the present, if it has not ceased, even if it ceases, it will be lost, this is called attaining past Dharma-knowledge and present knowledge of suffering without the past. How does one attain past Dharma-knowledge and past and present knowledge of suffering? The answer is: If Dharma-knowledge and knowledge of suffering have ceased and are not lost, and this knowledge of suffering appears in the present, this is called attaining past Dharma-knowledge and past and present knowledge of suffering. Suppose one attains past and present knowledge of suffering, does one have past Dharma-knowledge? The answer is: If it has ceased and is not lost, then it is attained; if it has not ceased, even if it ceases, it will be lost, then it is not attained. If one attains past Dharma-knowledge, does one have future and present knowledge of suffering? The answer is: The future is attained, the present if it appears in the present. Suppose one attains future and present knowledge of suffering, does one have past Dharma-knowledge? The answer is: If it has ceased and is not lost, then it is attained; if it has not ceased, even if it ceases, it will be lost, then it is not attained. If one attains past Dharma-knowledge, does one have past and future knowledge of suffering? The answer is: The future is attained, the past if it has ceased and is not lost, then it is attained; if it has not ceased, even if it ceases, it will be lost, then it is not attained. Suppose one attains past and future knowledge of suffering, does one have past Dharma-knowledge? The answer is: If it has ceased and is not lost, then it is attained; if it has not ceased, even if it ceases, it will be lost, then it is not attained. If one attains past Dharma-
智，彼過去未來現在苦智耶？答曰：或成就過去法智及未來苦智非過去現在及過去未來非現在，及未來現在非過去，及過去未來現在苦智。云何成就過去法智及未來苦智非過去現在耶？答曰：若法智已盡不失，又此得苦智若不盡，設盡便失、不現在前，是謂成就過去法智及未來苦智非過去現在。云何成就過去法智及過去未來苦智非現在耶？答曰：若法智苦智已盡不失，又此苦智不現在前，是謂成就過去法智及過去未來苦智非現在。云何成就過去法智及未來現在苦智非過去耶？答曰：若法智已盡不失，又此苦智現在前，若不盡，設盡便失，是謂成就過去法智及未來現在苦智非過去。云何成就過去法智及過去未來現在苦智耶？答曰：若法智苦智已盡不失，又此苦智現在前，是謂成就過去法智及過去未來現在苦智。設成就過去未來現在苦智，彼過去法智耶？答曰：若盡不失則成就，若不盡，設盡便失則不成就(苦智七竟)。習盡道智亦如是(小七竟)。過去法智、過去未來知智、過去知他人心智(一)，未來(二)，現在(三)，過去現在(四)，未來現在(五)，過去未來(六)，過去未來現在(七)。知他人心智七乃至道智亦如是(大七竟)。
智相應品第五竟(梵本一千四十三首盧，秦一萬五千一百九言)。
【現代漢語翻譯】 現代漢語譯本 智（jnana），是關於過去、未來、現在之苦的智慧嗎？回答是：或者成就了關於過去之法的智慧（dharma-jnana）以及關於未來之苦的智慧（duhkha-jnana），但不是關於過去和現在的智慧，也不是關於過去和未來的智慧而非現在的智慧，也不是關於未來和現在的智慧而非過去的智慧，也不是關於過去、未來、現在之苦的智慧。 如何成就關於過去之法的智慧以及關於未來之苦的智慧而非關於過去和現在的智慧呢？回答是：如果關於法的智慧已經滅盡且不失，並且此人獲得了關於苦的智慧，如果未滅盡，假設滅盡便會失去、不出現在面前，這被稱為成就關於過去之法的智慧以及關於未來之苦的智慧而非關於過去和現在的智慧。 如何成就關於過去之法的智慧以及關於過去和未來之苦的智慧而非關於現在的智慧呢？回答是：如果關於法的智慧和關於苦的智慧已經滅盡且不失，並且此人關於苦的智慧不出現在面前，這被稱為成就關於過去之法的智慧以及關於過去和未來之苦的智慧而非關於現在的智慧。 如何成就關於過去之法的智慧以及關於未來和現在之苦的智慧而非關於過去的智慧呢？回答是：如果關於法的智慧已經滅盡且不失，並且此人關於苦的智慧現在出現在面前，如果未滅盡，假設滅盡便會失去，這被稱為成就關於過去之法的智慧以及關於未來和現在之苦的智慧而非關於過去的智慧。 如何成就關於過去之法的智慧以及關於過去、未來、現在之苦的智慧呢？回答是：如果關於法的智慧和關於苦的智慧已經滅盡且不失，並且此人關於苦的智慧現在出現在面前，這被稱為成就關於過去之法的智慧以及關於過去、未來、現在之苦的智慧。 假設成就了關於過去、未來、現在之苦的智慧，那麼他是否具有關於過去之法的智慧呢？回答是：如果滅盡且不失，則成就；如果未滅盡，假設滅盡便會失去，則不成就。（關於苦的智慧的七種情況結束） 關於習盡道智（nirodha-marga-jnana）也是如此。（小的七種情況結束） 關於過去之法的智慧、關於過去和未來之智的智慧、關於過去知他人心智（para-citta-jnana）的智慧（一），未來（二），現在（三），過去和現在（四），未來和現在（五），過去和未來（六），過去、未來和現在（七）。知他人心智的七種情況乃至道智也是如此。（大的七種情況結束） 智相應品第五結束（梵文原本一千零四十三首偈頌，秦譯本一萬五千一百九字）。
【English Translation】 English version Is wisdom (jnana) the wisdom regarding the suffering of the past, future, and present? The answer is: Or one achieves the wisdom of the Dharma of the past (dharma-jnana) and the wisdom of the suffering of the future (duhkha-jnana), but not the wisdom of the past and present, nor the wisdom of the past and future but not the present, nor the wisdom of the future and present but not the past, nor the wisdom of the suffering of the past, future, and present. How does one achieve the wisdom of the Dharma of the past and the wisdom of the suffering of the future but not the wisdom of the past and present? The answer is: If the wisdom of the Dharma has ceased and is not lost, and this person obtains the wisdom of suffering, if it has not ceased, supposing it ceases, it will be lost and not appear before him, this is called achieving the wisdom of the Dharma of the past and the wisdom of the suffering of the future but not the wisdom of the past and present. How does one achieve the wisdom of the Dharma of the past and the wisdom of the suffering of the past and future but not the wisdom of the present? The answer is: If the wisdom of the Dharma and the wisdom of suffering have ceased and are not lost, and this person's wisdom of suffering does not appear before him, this is called achieving the wisdom of the Dharma of the past and the wisdom of the suffering of the past and future but not the wisdom of the present. How does one achieve the wisdom of the Dharma of the past and the wisdom of the suffering of the future and present but not the wisdom of the past? The answer is: If the wisdom of the Dharma has ceased and is not lost, and this person's wisdom of suffering now appears before him, if it has not ceased, supposing it ceases, it will be lost, this is called achieving the wisdom of the Dharma of the past and the wisdom of the suffering of the future and present but not the wisdom of the past. How does one achieve the wisdom of the Dharma of the past and the wisdom of the suffering of the past, future, and present? The answer is: If the wisdom of the Dharma and the wisdom of suffering have ceased and are not lost, and this person's wisdom of suffering now appears before him, this is called achieving the wisdom of the Dharma of the past and the wisdom of the suffering of the past, future, and present. Suppose one achieves the wisdom of the suffering of the past, future, and present, does he then have the wisdom of the Dharma of the past? The answer is: If it has ceased and is not lost, then he achieves it; if it has not ceased, supposing it ceases, it will be lost, then he does not achieve it. (The seven cases of the wisdom of suffering end) The same is true for the wisdom of the cessation of the path (nirodha-marga-jnana). (The small seven cases end) The wisdom of the Dharma of the past, the wisdom of the knowledge of the past and future, the wisdom of the past knowing the minds of others (para-citta-jnana) (one), future (two), present (three), past and present (four), future and present (five), past and future (six), past, future, and present (seven). The seven cases of knowing the minds of others, up to and including the wisdom of the path, are also the same. (The large seven cases end) The fifth chapter on the wisdom-related section ends (The original Sanskrit text has one thousand and forty-three verses, the Qin translation has fifteen thousand one hundred and nine words).
阿毗曇八揵度論卷第十四 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第十五
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
行犍度第四
惡行跋渠第一
惡行邪語， 眾生及命， 身無有教， 自行在後。
此章義愿具演說。
三惡行、三不善根，三惡行攝三不善根、三不善根攝三惡行耶？三妙行、三善根，三妙行攝三善根、三善根攝三妙行耶？三惡行、十不善行跡，三惡行攝十不善行跡、十不善行跡攝三惡行耶？三妙行、十善行跡，三妙行攝十善行跡、十善行跡攝三妙行耶？三行、十行跡，三行攝十行跡、十行跡攝三行耶？三行、四行：黑有黑報、白有白報、白黑白黑報、不黑不白無行報行盡，三行攝四行、四行攝三行耶？複次三行現法報、生報、后報，樂報、苦報、不苦不樂報，過去、未來、現在，善、不善、無記，欲界系、色無色界系，學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前攝后、后攝前耶？四行：黑有黑報、白有白報、黑白黑白報、不黑不白無行報行盡。三行現法報、生報、后報，樂報、苦報、不苦不樂報，過去、未來、現在，善、不善、無記，欲界系、色無色界系，學、無學、非
【現代漢語翻譯】 現代漢語譯本 《阿毗曇八揵度論》卷第十四 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第十五
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
行犍度第四
惡行跋渠第一
惡行邪語，眾生及命，身無有教，自行在後。
此章義愿具演說。
三惡行、三不善根，三惡行攝三不善根、三不善根攝三惡行耶？三妙行、三善根，三妙行攝三善根、三善根攝三妙行耶？三惡行、十不善行跡，三惡行攝十不善行跡、十不善行跡攝三惡行耶？三妙行、十善行跡，三妙行攝十善行跡、十善行跡攝三妙行耶？三行、十行跡，三行攝十行跡、十行跡攝三行耶？三行、四行：黑有黑報、白有白報、白黑白黑報、不黑不白無行報行盡，三行攝四行、四行攝三行耶？複次三行現法報、生報、后報，樂報、苦報、不苦不樂報，過去、未來、現在，善、不善、無記，欲界系、色無色界系，學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前攝后、后攝前耶？四行：黑有黑報、白有白報、黑白黑白報、不黑不白無行報行盡。三行現法報、生報、后報，樂報、苦報、不苦不樂報，過去、未來、現在，善、不善、無記，欲界系、色無色界系，學、無學、非
【English Translation】 English version Abhidhamma Eight Skandhas Treatise, Volume 14 Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Skandhas Treatise
Abhidhamma Eight Skandhas Treatise, Volume 15
Composed by Katyayaniputra
Translated by Sanghatideva, Tripitaka Master from Kashmir during the Qin Dynasty, together with Zhu Fonian
Skandha on Conduct, Fourth
Chapter on Evil Conduct, First
Evil conduct, wrong speech, beings and life, the body has no teaching, self-conduct is behind.
May the meaning of this chapter be fully explained.
Are the three evil conducts and three unwholesome roots such that the three evil conducts encompass the three unwholesome roots, and the three unwholesome roots encompass the three evil conducts? Are the three excellent conducts and three wholesome roots such that the three excellent conducts encompass the three wholesome roots, and the three wholesome roots encompass the three excellent conducts? Are the three evil conducts and ten unwholesome courses of action such that the three evil conducts encompass the ten unwholesome courses of action, and the ten unwholesome courses of action encompass the three evil conducts? Are the three excellent conducts and ten wholesome courses of action such that the three excellent conducts encompass the ten wholesome courses of action, and the ten wholesome courses of action encompass the three excellent conducts? Are the three conducts and ten courses of action such that the three conducts encompass the ten courses of action, and the ten courses of action encompass the three conducts? Are the three conducts and four conducts—black with black retribution, white with white retribution, black-white with black-white retribution, neither black nor white with the retribution of the exhaustion of conduct—such that the three conducts encompass the four conducts, and the four conducts encompass the three conducts? Furthermore, are the three conducts—present-life retribution, subsequent-life retribution, later retribution; pleasant retribution, painful retribution, neither painful nor pleasant retribution; past, future, present; wholesome, unwholesome, neutral; belonging to the desire realm (Kamadhatu), belonging to the form and formless realms (Rupadhatu and Arupadhatu); in learning (Siksa), beyond learning (Asaiksa), neither in learning nor beyond learning; severed by seeing the truth (Darshana-prahātavya), severed by contemplation (Bhavana-prahātavya), unsevered—such that the former encompasses the latter, and the latter encompasses the former? The four conducts: black with black retribution, white with white retribution, black-white with black-white retribution, neither black nor white with the retribution of the exhaustion of conduct. The three conducts: present-life retribution, subsequent-life retribution, later retribution; pleasant retribution, painful retribution, neither painful nor pleasant retribution; past, future, present; wholesome, unwholesome, neutral; belonging to the desire realm (Kamadhatu), belonging to the form and formless realms (Rupadhatu and Arupadhatu); in learning (Siksa), beyond learning (Asaiksa), neither
學非無學，見諦所斷、思惟所斷、無斷，四行攝三行、三行攝四行耶？三行現法報、生報、后報，複次三行樂報、苦報、不苦不樂報，過去、未來、現在，善、不善、無記，欲界系、色無色界系，學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前攝后、后攝前耶？三行樂報、苦報、不苦不樂報，複次三行過去、未來、現在，善、不善、無記，欲界系、色無色界系，學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前攝后、后攝前耶？三行過去、未來、現在，複次三行善、不善、無記，欲界系、色無色界系，學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前攝后、后攝前耶？三行善、不善、無記，複次三行欲界系、色無色界系，學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前攝后、后攝前耶？三行欲界系、色無色界系，複次三行學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前攝后、后攝前？三行學、無學、非學非無學，複次三行見諦所斷、思惟所斷、無斷，前攝后、后攝前耶？頗行受報，身痛受報非心耶？頗行受報，心痛受報非身耶？頗行受報，身心痛受報耶？頗行受報，身心痛不受報而受報耶？三障：行障、垢障、報障。彼云何行障、云何垢障、云何報障？此三惡行何者最大？此三
【現代漢語翻譯】 現代漢語譯本 學是屬於有學還是無學？見諦所斷（見道所斷的煩惱）、思惟所斷（修道所斷的煩惱）、無斷（非見道和修道所斷的煩惱），這四種行能否包含三種行？三種行能否包含四種行呢？三種行是指現法報（現世受報）、生報（來世受報）、后報（多生后受報）。再者，三種行是指樂報（快樂的果報）、苦報（痛苦的果報）、不苦不樂報（非苦非樂的果報）。過去、未來、現在，善、不善、無記（非善非惡），欲界系（屬於欲界的）、色無色界系（屬於色界和無色界的），有學、無學、非學非無學，見諦所斷、思惟所斷、無斷，這些是前面的包含後面的，還是後面的包含前面的呢？三種行是指樂報、苦報、不苦不樂報。再者，三種行是指過去、未來、現在，善、不善、無記，欲界系、色無色界系，有學、無學、非學非無學，見諦所斷、思惟所斷、無斷，這些是前面的包含後面的，還是後面的包含前面的呢？三種行是指過去、未來、現在。再者，三種行是指善、不善、無記，欲界系、色無色界系，有學、無學、非學非無學，見諦所斷、思惟所斷、無斷，這些是前面的包含後面的，還是後面的包含前面的呢？三種行是指善、不善、無記。再者，三種行是指欲界系、色無色界系，有學、無學、非學非無學，見諦所斷、思惟所斷、無斷，這些是前面的包含後面的，還是後面的包含前面的呢？三種行是指欲界系、色無色界系。再者，三種行是指有學、無學、非學非無學，見諦所斷、思惟所斷、無斷，這些是前面的包含後面的，還是後面的包含前面的呢？三種行是指有學、無學、非學非無學。再者，三種行是指見諦所斷、思惟所斷、無斷，這些是前面的包含後面的，還是後面的包含前面的呢？ 是否有某種行為受報時，只是身體感到痛苦而心不感到痛苦的？是否有某種行為受報時，只是心感到痛苦而身體不感到痛苦的？是否有某種行為受報時，身體和心都感到痛苦的？是否有某種行為受報時，身體和心都不感到痛苦，但仍然會受報的？ 三種障礙：行障（由行為產生的障礙）、垢障（由煩惱產生的障礙）、報障（由果報產生的障礙）。什麼是行障？什麼是垢障？什麼是報障？這三種惡行中，哪一種最大？這三種障礙中，哪一種最大？
【English Translation】 English version Is 'learning' classified as 'with learning' or 'without learning'? Do the four categories—'abandoned by seeing the truth' (見諦所斷, jian di suo duan, afflictions abandoned upon seeing the truth), 'abandoned by cultivation' (思惟所斷, si wei suo duan, afflictions abandoned through cultivation), and 'unabandoned' (無斷, wu duan, afflictions not abandoned by either)—encompass the three categories, or do the three categories encompass the four? The three categories are 'retribution in the present life' (現法報, xian fa bao, retribution experienced in this life), 'retribution in the next life' (生報, sheng bao, retribution experienced in the next life), and 'retribution in subsequent lives' (后報, hou bao, retribution experienced in later lives). Furthermore, the three categories are 'pleasant retribution' (樂報, le bao, pleasant consequences), 'painful retribution' (苦報, ku bao, painful consequences), and 'neither pleasant nor painful retribution' (不苦不樂報, bu ku bu le bao, neutral consequences). Past, future, and present; wholesome, unwholesome, and neutral (無記, wu ji); belonging to the desire realm (欲界系, yu jie xi), belonging to the form and formless realms (色無色界系, se wu se jie xi); 'with learning', 'without learning', and 'neither with nor without learning'; 'abandoned by seeing the truth', 'abandoned by cultivation', and 'unabandoned'—do the former encompass the latter, or do the latter encompass the former? The three categories are 'pleasant retribution', 'painful retribution', and 'neither pleasant nor painful retribution'. Furthermore, the three categories are past, future, and present; wholesome, unwholesome, and neutral; belonging to the desire realm, belonging to the form and formless realms; 'with learning', 'without learning', and 'neither with nor without learning'; 'abandoned by seeing the truth', 'abandoned by cultivation', and 'unabandoned'—do the former encompass the latter, or do the latter encompass the former? The three categories are past, future, and present. Furthermore, the three categories are wholesome, unwholesome, and neutral; belonging to the desire realm, belonging to the form and formless realms; 'with learning', 'without learning', and 'neither with nor without learning'; 'abandoned by seeing the truth', 'abandoned by cultivation', and 'unabandoned'—do the former encompass the latter, or do the latter encompass the former? The three categories are wholesome, unwholesome, and neutral. Furthermore, the three categories are belonging to the desire realm, belonging to the form and formless realms; 'with learning', 'without learning', and 'neither with nor without learning'; 'abandoned by seeing the truth', 'abandoned by cultivation', and 'unabandoned'—do the former encompass the latter, or do the latter encompass the former? The three categories are belonging to the desire realm, belonging to the form and formless realms. Furthermore, the three categories are 'with learning', 'without learning', and 'neither with nor without learning'; 'abandoned by seeing the truth', 'abandoned by cultivation', and 'unabandoned'—do the former encompass the latter, or do the latter encompass the former? The three categories are 'with learning', 'without learning', and 'neither with nor without learning'. Furthermore, the three categories are 'abandoned by seeing the truth', 'abandoned by cultivation', and 'unabandoned'—do the former encompass the latter, or do the latter encompass the former? Is there an action that, when it bears fruit, only the body experiences pain, and the mind does not? Is there an action that, when it bears fruit, only the mind experiences pain, and the body does not? Is there an action that, when it bears fruit, both the body and mind experience pain? Is there an action that, when it bears fruit, neither the body nor mind experiences pain, yet it still bears fruit? The three hindrances: the hindrance of action (行障, xing zhang, obstacles arising from actions), the hindrance of defilements (垢障, gou zhang, obstacles arising from defilements), and the hindrance of retribution (報障, bao zhang, obstacles arising from karmic consequences). What is the hindrance of action? What is the hindrance of defilements? What is the hindrance of retribution? Which of these three unwholesome actions is the greatest? Which of these three hindrances is the greatest?
妙行何者最大果？此章義愿具演說。
三惡行、三不善根，三惡行攝三不善根耶？答曰：或惡行非不善根。云何惡行非不善根？答曰：身口惡行、邪見不善思，是謂惡行非不善根。云何不善根非惡行？答曰：癡不善根，是謂不善根非惡行。云何惡行不善根？答曰：貪瞋恚不善根，是謂惡行不善根。云何非惡行非不善根？答曰：除上爾所事。三妙行、三善根，三妙行攝三善根耶？答曰：或妙行非善根。云何妙行非善根？答曰：身口妙行、善思，是謂妙行非善根。云何善根非妙行？答曰：等見不攝無癡善根，是謂善根非妙行。云何妙行善根？答曰：不貪不瞋恚善根、等見，是謂妙行善根。云何非妙行非善根？答曰：除上爾所事。三惡行、十不善行跡，三惡行攝十不善行跡、十不善行跡攝三惡行？答曰：三攝十非十攝三。不攝何等？答曰：除行跡攝身口惡行，諸餘身口惡行及不善思。三妙行、十善行跡，三妙行攝十善行跡、十善行跡攝三妙行？答曰：三攝十非十攝三。不攝何等？答曰：除行跡攝身口妙行，諸餘身口妙行及善思。三行、十行跡，三行攝十行跡？答曰：或行非行跡。云何行非行跡？答曰：除行跡攝身口行，諸餘身口行意思，是謂行非行跡。云何行跡非行？答曰：后三行跡，是謂行跡非行。云何行行跡？答
【現代漢語翻譯】 現代漢語譯本 何種妙行能帶來最大的果報？請詳細解釋這一章的含義。
三惡行（身惡行、口惡行、意惡行）、三不善根（貪、嗔、癡），三惡行是否包含三不善根呢？回答是：有時惡行並不包含不善根。什麼樣的惡行不包含不善根呢？回答是：身惡行、口惡行、邪見（錯誤的見解）和不善的思，這些被稱為惡行而非不善根。什麼是不善根而非惡行呢？回答是：癡（愚癡）這種不善根，被稱為不善根而非惡行。什麼是既是惡行又是不善根呢？回答是：貪（貪婪）、嗔（嗔恨）、恚（怨恨）這些不善根，被稱為既是惡行又是不善根。什麼既不是惡行也不是不善根呢？回答是：排除以上所說的情況。
三妙行（身妙行、口妙行、意妙行）、三善根（不貪、不嗔、不癡），三妙行是否包含三善根呢？回答是：有時妙行並不包含善根。什麼樣的妙行不包含善根呢？回答是：身妙行、口妙行、善思，這些被稱為妙行而非善根。什麼是善根而非妙行呢？回答是：正見（正確的見解）不包含無癡這種善根，被稱為善根而非妙行。什麼是既是妙行又是善根呢？回答是：不貪、不嗔、不恚這些善根以及正見，被稱為既是妙行又是善根。什麼既不是妙行也不是善根呢？回答是：排除以上所說的情況。
三惡行、十不善行跡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），三惡行是否包含十不善行跡？十不善行跡是否包含三惡行？回答是：三惡行包含十不善行跡，但十不善行跡不包含三惡行。不包含哪些呢？回答是：除了行跡所包含的身口惡行，其餘的身口惡行以及不善的思。
三妙行、十善行跡（不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見），三妙行是否包含十善行跡？十善行跡是否包含三妙行？回答是：三妙行包含十善行跡，但十善行跡不包含三妙行。不包含哪些呢？回答是：除了行跡所包含的身口妙行，其餘的身口妙行以及善思。
三行（身行、口行、意行）、十行跡，三行是否包含十行跡？回答是：有時行並不包含行跡。什麼樣的行不包含行跡呢？回答是：除了行跡所包含的身口行，其餘的身口行和意思，這些被稱為行而非行跡。什麼樣的行跡不是行呢？回答是：后三種行跡（貪慾、嗔恚、邪見），這些被稱為行跡而非行。什麼是既是行又是行跡呢？回答是：...
English version What kind of excellent conduct brings the greatest result? Please explain the meaning of this chapter in detail.
Are the three evil conducts (evil conduct of body, speech, and mind), and the three unwholesome roots (greed, hatred, and delusion), do the three evil conducts encompass the three unwholesome roots? The answer is: sometimes evil conduct does not encompass unwholesome roots. What kind of evil conduct does not encompass unwholesome roots? The answer is: evil conduct of body and speech, wrong views (邪見) and unwholesome thoughts, these are called evil conduct but not unwholesome roots. What are unwholesome roots but not evil conduct? The answer is: delusion (癡) as an unwholesome root, is called an unwholesome root but not evil conduct. What is both evil conduct and an unwholesome root? The answer is: greed (貪), hatred (嗔), and resentment (恚) as unwholesome roots, these are called both evil conduct and unwholesome roots. What is neither evil conduct nor an unwholesome root? The answer is: excluding the above-mentioned situations.
Are the three excellent conducts (excellent conduct of body, speech, and mind), and the three wholesome roots (non-greed, non-hatred, non-delusion), do the three excellent conducts encompass the three wholesome roots? The answer is: sometimes excellent conduct does not encompass wholesome roots. What kind of excellent conduct does not encompass wholesome roots? The answer is: excellent conduct of body and speech, and wholesome thoughts, these are called excellent conduct but not wholesome roots. What are wholesome roots but not excellent conduct? The answer is: right view (正見) does not encompass non-delusion as a wholesome root, it is called a wholesome root but not excellent conduct. What is both excellent conduct and a wholesome root? The answer is: non-greed, non-hatred, and non-resentment as wholesome roots, and right view, these are called both excellent conduct and wholesome roots. What is neither excellent conduct nor a wholesome root? The answer is: excluding the above-mentioned situations.
Are the three evil conducts, and the ten unwholesome actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), do the three evil conducts encompass the ten unwholesome actions? Do the ten unwholesome actions encompass the three evil conducts? The answer is: the three evil conducts encompass the ten unwholesome actions, but the ten unwholesome actions do not encompass the three evil conducts. What is not encompassed? The answer is: except for the evil conduct of body and speech included in the actions, the remaining evil conduct of body and speech, and unwholesome thoughts.
Are the three excellent conducts, and the ten wholesome actions (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-greed, non-hatred, non-wrong views), do the three excellent conducts encompass the ten wholesome actions? Do the ten wholesome actions encompass the three excellent conducts? The answer is: the three excellent conducts encompass the ten wholesome actions, but the ten wholesome actions do not encompass the three excellent conducts. What is not encompassed? The answer is: except for the excellent conduct of body and speech included in the actions, the remaining excellent conduct of body and speech, and wholesome thoughts.
Are the three conducts (conduct of body, speech, and mind), and the ten actions, do the three conducts encompass the ten actions? The answer is: sometimes conduct does not encompass actions. What kind of conduct does not encompass actions? The answer is: except for the conduct of body and speech included in the actions, the remaining conduct of body and speech, and thoughts, these are called conduct but not actions. What kind of actions are not conduct? The answer is: the last three actions (greed, hatred, wrong views), these are called actions but not conduct. What is both conduct and actions? The answer is: ...
【English Translation】 English version What kind of excellent conduct brings the greatest result? Please explain the meaning of this chapter in detail.
Are the three evil conducts (evil conduct of body, speech, and mind), and the three unwholesome roots (greed, hatred, and delusion), do the three evil conducts encompass the three unwholesome roots? The answer is: sometimes evil conduct does not encompass unwholesome roots. What kind of evil conduct does not encompass unwholesome roots? The answer is: evil conduct of body and speech, wrong views (邪見) and unwholesome thoughts, these are called evil conduct but not unwholesome roots. What are unwholesome roots but not evil conduct? The answer is: delusion (癡) as an unwholesome root, is called an unwholesome root but not evil conduct. What is both evil conduct and an unwholesome root? The answer is: greed (貪), hatred (嗔), and resentment (恚) as unwholesome roots, these are called both evil conduct and unwholesome roots. What is neither evil conduct nor an unwholesome root? The answer is: excluding the above-mentioned situations.
Are the three excellent conducts (excellent conduct of body, speech, and mind), and the three wholesome roots (non-greed, non-hatred, non-delusion), do the three excellent conducts encompass the three wholesome roots? The answer is: sometimes excellent conduct does not encompass wholesome roots. What kind of excellent conduct does not encompass wholesome roots? The answer is: excellent conduct of body and speech, and wholesome thoughts, these are called excellent conduct but not wholesome roots. What are wholesome roots but not excellent conduct? The answer is: right view (正見) does not encompass non-delusion as a wholesome root, it is called a wholesome root but not excellent conduct. What is both excellent conduct and a wholesome root? The answer is: non-greed, non-hatred, and non-resentment as wholesome roots, and right view, these are called both excellent conduct and wholesome roots. What is neither excellent conduct nor a wholesome root? The answer is: excluding the above-mentioned situations.
Are the three evil conducts, and the ten unwholesome actions (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, wrong views), do the three evil conducts encompass the ten unwholesome actions? Do the ten unwholesome actions encompass the three evil conducts? The answer is: the three evil conducts encompass the ten unwholesome actions, but the ten unwholesome actions do not encompass the three evil conducts. What is not encompassed? The answer is: except for the evil conduct of body and speech included in the actions, the remaining evil conduct of body and speech, and unwholesome thoughts.
Are the three excellent conducts, and the ten wholesome actions (non-killing, non-stealing, non-sexual misconduct, non-lying, non-divisive speech, non-harsh speech, non-idle chatter, non-greed, non-hatred, non-wrong views), do the three excellent conducts encompass the ten wholesome actions? Do the ten wholesome actions encompass the three excellent conducts? The answer is: the three excellent conducts encompass the ten wholesome actions, but the ten wholesome actions do not encompass the three excellent conducts. What is not encompassed? The answer is: except for the excellent conduct of body and speech included in the actions, the remaining excellent conduct of body and speech, and wholesome thoughts.
Are the three conducts (conduct of body, speech, and mind), and the ten actions, do the three conducts encompass the ten actions? The answer is: sometimes conduct does not encompass actions. What kind of conduct does not encompass actions? The answer is: except for the conduct of body and speech included in the actions, the remaining conduct of body and speech, and thoughts, these are called conduct but not actions. What kind of actions are not conduct? The answer is: the last three actions (greed, hatred, wrong views), these are called actions but not conduct. What is both conduct and actions? The answer is: ...
曰：七行跡，是謂行行跡。云何非行非行跡？答曰：除上爾所事。三行，四行：黑有黑報、白有白報、黑白黑白報、不黑不白無報行行盡，三行攝四行、四行攝三行？答曰：三四非四三。不攝何等？答曰：除學思作盡，諸餘無漏行及無色界善行、無記行三行。複次三行，現法報、生報、后報。前攝后、后攝前？答曰：前後非后前。不攝何等？答曰：不定無記無漏行三行。複次三行，樂報、苦報、不苦不樂報，前攝後後攝前？答曰：前後非后前。不攝何等？答曰：無記無漏行三行。複次三行，過去未來現在、善不善無記、學無學非學非無學、見諦所斷思惟所斷無斷，前攝后、后攝前？答曰：隨種相攝三行。複次三行欲界系色無色界系，前攝後後攝前？答曰：前後非后前。不攝何等？答曰：無漏行(三行竟)。
四行：黑有黑報、白有白報、黑白黑白報、不黑不白無報行行盡。三行：現法報、生報、后報。四行攝三行耶？答曰：或四非三。云何四非三？答曰：學思作盡，欲界系善、不善不定行，色界系善不定行，是謂四非三。云何三非四？答曰：無色界系善定行，是謂三非四。云何四三？答曰：欲界系善不善定行，色界系善定行，是謂四三。云何非四非三？答曰：除學思作盡，諸餘無漏行、無色界系善不定行、無記
【現代漢語翻譯】 現代漢語譯本 問：七行跡，這被稱為行行跡。什麼是非行非行跡？答：除去上面所說的那些事。三種行，四種行：黑業有黑報，白業有白報，黑白業有黑白報，不黑不白業導致無報，從而使諸行止息。三種行包含四種行，四種行包含三種行嗎？答：三種行和四種行之間不是互相包含的關係。不包含哪些？答：除去有學、思、作的止息，其餘的無漏行以及無色界善行、無記行這三種行。再次，三種行：現法報（現世受報），生報（來世受報），后報（多世后受報）。前一種包含后一種，后一種包含前一種嗎？答：前一種和后一種之間不是互相包含的關係。不包含哪些？答：不定業、無記業、無漏行這三種行。再次，三種行：樂報（樂的果報），苦報（苦的果報），不苦不樂報（非苦非樂的果報）。前一種包含后一種，后一種包含前一種嗎？答：前一種和后一種之間不是互相包含的關係。不包含哪些？答：無記業、無漏行這三種行。再次，三種行：過去、未來、現在，善、不善、無記，有學、無學、非學非無學，見諦所斷、思惟所斷、無斷，前一種包含后一種，后一種包含前一種嗎？答：根據種類的不同而互相包含這三種行。再次，三種行：欲界系、色界系、無色界系，前一種包含后一種，后一種包含前一種嗎？答：前一種和后一種之間不是互相包含的關係。不包含哪些？答：無漏行（三種行結束）。 四種行：黑業有黑報，白業有白報，黑白業有黑白報，不黑不白業導致無報，從而使諸行止息。三種行：現法報，生報，后報。四種行包含三種行嗎？答：或者四種行不包含三種行。什麼情況是四種行不包含三種行？答：有學、思、作的止息，欲界系的善、不善、不定行，色界系的善、不定行，這就是四種行不包含三種行。什麼情況是三種行不包含四種行？答：無色界系的善定行，這就是三種行不包含四種行。什麼情況是四種行包含三種行？答：欲界系的善、不善定行，色界系的善定行，這就是四種行包含三種行。什麼情況是非四種行也非三種行？答：除去有學、思、作的止息，其餘的無漏行、無色界系的善不定行、無記行。
【English Translation】 English version Q: The seven traces are called the traces of action. What is neither action nor trace of action? A: Exclude the aforementioned matters. Three types of action, four types of action: black karma with black retribution, white karma with white retribution, black and white karma with black and white retribution, neither black nor white karma leading to no retribution, thus causing the cessation of all actions. Do the three types of action encompass the four types of action, and do the four types of action encompass the three types of action? A: The three and four are not mutually inclusive. What is not encompassed? A: Exclude the cessation of learning, thinking, and doing; the remaining un-leaking actions, as well as the formless realm's (Arupa-dhatu) virtuous actions and neutral actions, these three types of action. Furthermore, three types of action: immediately retributive (experienced in this life), subsequently retributive (experienced in the next life), and later retributive (experienced in many lives later). Does the former encompass the latter, and does the latter encompass the former? A: The former and latter are not mutually inclusive. What is not encompassed? A: Indeterminate karma, neutral karma, and un-leaking actions, these three types of action. Furthermore, three types of action: pleasurable retribution, painful retribution, and neither painful nor pleasurable retribution. Does the former encompass the latter, and does the latter encompass the former? A: The former and latter are not mutually inclusive. What is not encompassed? A: Neutral karma and un-leaking actions, these three types of action. Furthermore, three types of action: past, future, present; virtuous, unvirtuous, neutral; with learning, without learning, neither with nor without learning; severed by seeing the truth, severed by thinking, unsevered. Does the former encompass the latter, and does the latter encompass the former? A: The three types of action encompass each other according to their respective categories. Furthermore, three types of action: belonging to the desire realm (Kama-dhatu), belonging to the form realm (Rupa-dhatu), belonging to the formless realm (Arupa-dhatu). Does the former encompass the latter, and does the latter encompass the former? A: The former and latter are not mutually inclusive. What is not encompassed? A: Un-leaking actions (the three types of action end here). Four types of action: black karma with black retribution, white karma with white retribution, black and white karma with black and white retribution, neither black nor white karma leading to no retribution, thus causing the cessation of all actions. Three types of action: immediately retributive, subsequently retributive, and later retributive. Do the four types of action encompass the three types of action? A: Sometimes the four do not encompass the three. How do the four not encompass the three? A: The cessation of learning, thinking, and doing; the virtuous, unvirtuous, and indeterminate actions belonging to the desire realm; the virtuous and indeterminate actions belonging to the form realm; these are the four that do not encompass the three. How do the three not encompass the four? A: The virtuous and fixed actions belonging to the formless realm; these are the three that do not encompass the four. How do the four encompass the three? A: The virtuous and unvirtuous fixed actions belonging to the desire realm; the virtuous fixed actions belonging to the form realm; these are the four that encompass the three. How is it neither four nor three? A: Exclude the cessation of learning, thinking, and doing; the remaining un-leaking actions, the virtuous indeterminate actions belonging to the formless realm, and neutral actions.
行，是謂非四非三。四行：黑有黑報、白有白報、白黑白黑報、不白不黑無報行行盡。三行：樂報、苦報、不苦不樂報。四行攝三行？答曰：或四非三。云何四非三？答曰：學思作盡，是謂四非三。云何三非四？答曰：無色界系善行，是謂三非四。云何四三？答曰：欲界系善不善行、色界系善行，是謂四三。云何非四非三？答曰：除學思作盡思惟進行，諸餘無漏行無記行，是謂非四非三。四行黑有黑報。白有白報。黑白黑白報。不黑不白無報行行盡。三行：過去未來現在、善不善無記、學無學非學非無學、見諦所斷思惟所斷無斷。四行攝三行、三行攝四行？答曰：三攝四非四三。不攝何等？答曰：除學思作盡，諸餘無漏行、無色界系善無記行也。四行：黑有黑報、白有白報、黑白黑白報、不黑不白無報行行盡也。三行：欲界系、色無色界系。四行攝三行、三行攝四行？答曰：或四非三。云何四非三？答曰：學思作盡，是謂四非三。云何三非四？答曰：無色界系善行無記行，是謂三非四。云何四三？答曰：欲界系善不善行、色界系善行，是謂四三。云何非四非三？答曰：除學思作盡，諸餘無漏行，是謂非四非三(四行竟)。三行：現法報、生報、后報。複次三行：樂報、苦報、不苦不樂報。前攝后、后攝前？答曰：后前
【現代漢語翻譯】 現代漢語譯本： 行，這被稱為非四非三。四行：黑有黑報（指不善的行為會導致不好的結果）、白有白報（指善良的行為會導致好的結果）、黑白有黑白報（指混合的行為導致混合的結果）、不黑不白無報行行盡（指既非善也非惡的行為，最終會停止，不再產生果報）。三行：樂報（導致快樂結果的行為）、苦報（導致痛苦結果的行為）、不苦不樂報（導致非苦非樂結果的行為）。 四行包含三行嗎？回答說：或者說四行不包含三行。什麼情況下四行不包含三行？回答說：學習、思考、實踐而達到止息（指通過修行達到涅槃），這就是四行不包含三行。什麼情況下三行不包含四行？回答說：無色界和色界的善行，這就是三行不包含四行。什麼情況下四行包含三行？回答說：欲界的善與不善的行為、色界的善行，這就是四行包含三行。什麼情況下既非四行也非三行？回答說：除了通過學習、思考、實踐而達到止息的思惟進行，其餘的無漏行和無記行，這就是既非四行也非三行。 四行：黑有黑報、白有白報、黑白有黑白報、不黑不白無報行行盡。三行：過去、未來、現在；善、不善、無記；有學、無學、非學非無學；見諦所斷、思惟所斷、無斷。 四行包含三行、三行包含四行嗎？回答說：三行包含四行，但並非全部四行。不包含哪些？回答說：除了通過學習、思考、實踐而達到止息，其餘的無漏行、無色界和色界的善以及無記行。 四行：黑有黑報、白有白報、黑白有黑白報、不黑不白無報行行盡。三行：欲界、色界、無色界。 四行包含三行、三行包含四行嗎？回答說：或者說四行不包含三行。什麼情況下四行不包含三行？回答說：學習、思考、實踐而達到止息，這就是四行不包含三行。什麼情況下三行不包含四行？回答說：無色界的善行和無記行，這就是三行不包含四行。什麼情況下四行包含三行？回答說：欲界的善與不善的行為、色界的善行，這就是四行包含三行。什麼情況下既非四行也非三行？回答說：除了通過學習、思考、實踐而達到止息，其餘的無漏行，這就是既非四行也非三行（四行結束）。 三行：現法報（現世受報）、生報（來世受報）、后報（多世后受報）。再次的三行：樂報、苦報、不苦不樂報。前者包含後者、後者包含前者嗎？回答說：後者包含前者。
【English Translation】 English version: ' 行 ' (Karma), is called neither four nor three. The four ' 行 ' (Karma): black has black retribution (unwholesome actions lead to bad results), white has white retribution (wholesome actions lead to good results), black and white has black and white retribution (mixed actions lead to mixed results), neither black nor white has no retribution, the ' 行 ' (Karma) comes to an end (actions that are neither good nor bad eventually cease to produce results). The three ' 行 ' (Karma): pleasurable retribution (actions leading to pleasant results), painful retribution (actions leading to painful results), neither painful nor pleasurable retribution (actions leading to neither painful nor pleasant results). Do the four ' 行 ' (Karma) encompass the three ' 行 ' (Karma)? The answer is: or the four do not encompass the three. How do the four not encompass the three? The answer is: learning, thinking, and practicing to reach cessation (referring to reaching Nirvana through practice), this is the four not encompassing the three. How do the three not encompass the four? The answer is: wholesome actions of the Form and Formless realms, this is the three not encompassing the four. How do the four encompass the three? The answer is: wholesome and unwholesome actions of the Desire realm, wholesome actions of the Form realm, this is the four encompassing the three. How is it neither four nor three? The answer is: except for the thinking process of learning, thinking, and practicing to reach cessation, the remaining unconditioned actions and neutral actions, this is neither four nor three. The four ' 行 ' (Karma): black has black retribution, white has white retribution, black and white has black and white retribution, neither black nor white has no retribution, the ' 行 ' (Karma) comes to an end. The three ' 行 ' (Karma): past, future, present; wholesome, unwholesome, neutral; learner, non-learner, neither learner nor non-learner; severed by seeing the truth, severed by thinking, unsevered. Do the four ' 行 ' (Karma) encompass the three ' 行 ' (Karma), do the three ' 行 ' (Karma) encompass the four ' 行 ' (Karma)? The answer is: the three encompass the four, but not all four. What is not encompassed? The answer is: except for learning, thinking, and practicing to reach cessation, the remaining unconditioned actions, wholesome actions of the Form and Formless realms, and neutral actions. The four ' 行 ' (Karma): black has black retribution, white has white retribution, black and white has black and white retribution, neither black nor white has no retribution, the ' 行 ' (Karma) comes to an end. The three ' 行 ' (Karma): Desire realm, Form realm, Formless realm. Do the four ' 行 ' (Karma) encompass the three ' 行 ' (Karma), do the three ' 行 ' (Karma) encompass the four ' 行 ' (Karma)? The answer is: or the four do not encompass the three. How do the four not encompass the three? The answer is: learning, thinking, and practicing to reach cessation, this is the four not encompassing the three. How do the three not encompass the four? The answer is: wholesome actions and neutral actions of the Formless realm, this is the three not encompassing the four. How do the four encompass the three? The answer is: wholesome and unwholesome actions of the Desire realm, wholesome actions of the Form realm, this is the four encompassing the three. How is it neither four nor three? The answer is: except for learning, thinking, and practicing to reach cessation, the remaining unconditioned actions, this is neither four nor three (end of the four ' 行 ' (Karma)). The three ' 行 ' (Karma): retribution in the present life, retribution in the next life, retribution in later lives. Again, the three ' 行 ' (Karma): pleasurable retribution, painful retribution, neither painful nor pleasurable retribution. Does the former encompass the latter, does the latter encompass the former? The answer is: the latter encompasses the former.
非前後。不攝何等？答曰：不定行也。三行：現法報、生報、后報。複次三行：過去未來現在、善不善無記、學無學非學非無學、見諦所斷思惟所斷無斷。前攝后、后攝前？答曰：后前非前後。不攝何等？答曰：不定無記無漏行也。三行：現法報、生報、后報。複次三行：欲界系、色無色界系。前攝后、后攝前？答曰：后前非前後。不攝何等？答曰：不定無記行(現生后報三竟)。三行：樂報、苦報、不苦不樂報。複次三行：過去未來現在、善不善無記、學無學非學非無學、見諦所斷思惟所斷無斷。前攝后、后攝前？答曰：后前非前後。不攝何等？答曰：無記無漏行也。三行：樂報、苦報、不苦不樂報。複次三行：欲界系、色無色界系。前攝后、后攝前？答曰：后前非前後。不攝何等？答曰：無記行(三痛竟)。三行：過去、未來、現在。複次三行：善不善無記、學無學非學非無學、見諦所斷思惟所斷無斷。前攝后、后攝前？答曰：隨種相攝。三行：過去、未來、現在。複次三行：欲界系、色無色界系。前攝后、后攝前？答曰：前後非后前。不攝何等？答曰：無漏行(三世竟)。三行：善、不善、無記。複次三行：欲界系、色無色界系。前攝后、后攝前？答曰：前後非后前。不攝何等？答曰：無漏行。三行：善、不善
、無記。複次三行：學無學非學非無學、見諦所斷思惟所斷無斷。前攝后、后攝前？答曰：隨種相攝(善不善竟)。三行：欲界系、色無色界系。複次三行：學無學非學非無學、見諦所斷思惟所斷無斷。前攝后、后攝前？答曰：后前非前後。不攝何等？答曰：無漏行(三界竟)。三行：學、無學、非學非無學。複次三行：見諦所斷、思惟所斷、無斷。前攝后、后攝前？答曰：隨種相攝(三三稍除自二三痛至此七也)。頗行受報，身痛受報非心耶？答曰：受報不善行也。頗行受報，心痛受報非身耶？答曰：受報善無學行。頗行受報，身心痛受報耶？答曰：受報善有學行。頗行受報，身心痛不受報而受報耶？答曰：受報善不善行，受報色、心心所念法、心不相應行也。三障：行障、垢障、報障。彼云何行障、云何垢障、云何報障？行障云何？答曰：五無救行。垢障云何？答曰：諸眾生淫慾偏重、瞋恚愚癡偏重。彼淫慾偏重瞋恚愚癡偏重，難教難語難濟難脫，是謂垢障。云何報障？答曰：地獄處、畜生處、餓鬼處、郁單曰、無想天處，是謂報障。此三惡行何者最大？答曰：壞僧妄語，由此行報阿鼻大地獄受劫壽。此三妙行何者最大果？答曰：有第一有三昧思行，報有想無想受八十千劫壽。
阿毗曇惡行品第一竟(梵本
【現代漢語翻譯】 現代漢語譯本：無記（既非善也非惡）。再次是三行：有學、無學、非有學非無學；見諦所斷（通過見道所斷除的煩惱）、思惟所斷（通過修道所斷除的煩惱）、無斷（無法斷除的煩惱）。前者包含後者，還是後者包含前者？答：隨其種類而互相包含（善與不善討論完畢）。三行：欲界系（屬於欲界的）、色無色界系（屬於色界和無色界的）。再次是三行：有學、無學、非有學非無學；見諦所斷、思惟所斷、無斷。前者包含後者，還是後者包含前者？答：後者和前者並非前後包含關係。不包含什麼？答：無漏行（超出三界的修行）（三界討論完畢）。三行：有學、無學、非有學非無學。再次是三行：見諦所斷、思惟所斷、無斷。前者包含後者，還是後者包含前者？答：隨其種類而互相包含（三三相除，從二三的痛苦到此七種）。 是否有的行為受報，是身體的痛苦受報而不是心裡的痛苦受報？答：是不善的行為受報。是否有的行為受報，是心裡的痛苦受報而不是身體的痛苦受報？答：是善的無學行為受報。是否有的行為受報，是身體和心裡的痛苦都受報？答：是善的有學行為受報。是否有的行為受報，身體和心裡的痛苦都不受報，但仍然受報？答：是善和不善的行為受報，受報的是色法、心和心所念法、以及心不相應行。 三種障礙：行障、垢障、報障。什麼是行障？什麼是垢障？什麼是報障？什麼是行障？答：五種無救之行（五逆罪）。什麼是垢障？答：眾生淫慾心特別重，或者嗔恚和愚癡特別重。那些淫慾心特別重，或者嗔恚和愚癡特別重的人，難以教導，難以勸說，難以救濟，難以解脫，這就是垢障。什麼是報障？答：地獄處、畜生處、餓鬼處、郁單曰（北俱盧洲）、無想天處，這就是報障。這三種惡行中哪種最大？答：破壞僧團和妄語，因為這種行為的果報是在阿鼻大地獄中承受劫壽。 這三種妙行中哪種果報最大？答：修習有第一有三昧（達到禪定最高境界的三昧）的思行，果報是在有想和無想的境界中享受八十千劫的壽命。 《阿毗曇惡行品》第一完（梵文版本）。
【English Translation】 English version: Unspecified (neither good nor bad). Furthermore, three categories: those in training (learning), those beyond training (no more to learn), neither in training nor beyond training; what is abandoned by seeing the truth (Dṛṣṭi-heya, afflictions abandoned upon seeing the truth), what is abandoned by cultivation (Bhāvanā-heya, afflictions abandoned through meditation), and what is not abandoned (Anāśrava, unconditioned). Does the former include the latter, or does the latter include the former? Answer: They include each other according to their types (the discussion of good and bad is complete). Three categories: belonging to the desire realm (Kāmadhātu), belonging to the form and formless realms (Rūpadhātu and Arūpadhātu). Again, three categories: those in training, those beyond training, neither in training nor beyond training; what is abandoned by seeing the truth, what is abandoned by cultivation, and what is not abandoned. Does the former include the latter, or does the latter include the former? Answer: The latter and the former are not related in terms of inclusion. What is not included? Answer: Unconditioned conduct (transcending the three realms) (the discussion of the three realms is complete). Three categories: those in training, those beyond training, neither in training nor beyond training. Again, three categories: what is abandoned by seeing the truth, what is abandoned by cultivation, and what is not abandoned. Does the former include the latter, or does the latter include the former? Answer: They include each other according to their types (three threes are eliminated, from the suffering of two threes to these seven). Is there conduct that receives retribution, where the body's pain receives retribution but not the mind's? Answer: It is the retribution for unwholesome conduct. Is there conduct that receives retribution, where the mind's pain receives retribution but not the body's? Answer: It is the retribution for wholesome conduct of those beyond training. Is there conduct that receives retribution, where both the body and mind's pain receive retribution? Answer: It is the retribution for wholesome conduct of those in training. Is there conduct that receives retribution, where neither the body nor mind's pain receives retribution, yet retribution is received? Answer: It is the retribution for wholesome and unwholesome conduct; what receives retribution are form (Rūpa), mind and mental factors (Citta and Cetasika), and formations not associated with mind (Citta-viprayukta-saṃskāra). Three hindrances: the hindrance of conduct (Karma-avaraṇa), the hindrance of defilements (Kleśa-avaraṇa), and the hindrance of retribution (Vipāka-avaraṇa). What is the hindrance of conduct? What is the hindrance of defilements? What is the hindrance of retribution? What is the hindrance of conduct? Answer: The five acts of immediate retribution (Pañcānantarya). What is the hindrance of defilements? Answer: Beings who are particularly prone to lust, or particularly prone to anger and delusion. Those who are particularly prone to lust, or particularly prone to anger and delusion, are difficult to teach, difficult to advise, difficult to save, and difficult to liberate; this is the hindrance of defilements. What is the hindrance of retribution? Answer: The hell realms, the animal realms, the ghost realms, Uttarakuru (Uttarakuru, one of the four continents in Buddhist cosmology), and the realm of non-perception (Asañjñāsattvāḥ); this is the hindrance of retribution. Which of these three evil conducts is the greatest? Answer: Destroying the Sangha and lying; because of the retribution for this conduct, one endures kalpas (aeon) in the Avīci (Avīci, the lowest level of hell) great hell. Which of these three excellent conducts has the greatest result? Answer: Cultivating the thought and conduct of the first dhyana (Dhyāna, a state of meditative absorption) samādhi (Samādhi, concentration of mind); the retribution is enjoying eighty thousand kalpas in the realms of perception and non-perception. The first chapter, 'On Evil Conduct' from the Abhidhamma, is complete (Sanskrit version).
一百九十二首盧二千七百八言)。
阿毗曇行揵度中邪語跋渠第二
諸邪語彼是邪命耶？設是邪命，彼是邪語耶？諸邪業彼是邪命耶？設是邪命，彼是邪業耶。諸等語彼是等命耶？設是等命，彼是等語耶？諸等業彼是等命耶？設是等命，彼是等業耶？三惡行三曲三穢三濁：身曲身穢身濁、口曲口穢口濁、意曲意穢意濁。彼云何身曲身穢身濁、云何口曲口穢口濁、云何意曲意穢意濁？三惡行攝三曲穢濁、三曲穢濁攝三惡行？三妙行、三凈，三妙行攝三凈、三凈攝三妙行？三妙行、三滿，三妙行攝三滿、三滿攝三妙行？三凈三滿三凈攝三滿、三滿攝三凈？諸身惡行彼盡無巧便身行耶？設無巧便身行，彼盡身惡行耶？諸口惡行彼盡無巧便口惡行耶？設無巧便口行，彼盡口惡行耶？諸意惡行彼盡無巧便意行耶？設無巧便意行，彼盡意惡行耶？諸身妙行彼盡巧便身行耶？設巧便身行，彼儘是身妙行耶？諸口妙行彼盡巧便口行耶？設巧便口行，彼盡口妙行耶？諸意妙行彼盡巧便意行耶？設巧便意行，彼盡意妙行耶？諸法由行得，彼法當言善耶、不善、無記耶？頗過去行，過去報、未來、現在報耶？頗未來行，未來、現在、過去報耶？頗現在行，現在、過去、未來報耶？頗如身行受報，口行、意行不然耶？頗如口行受報
【現代漢語翻譯】 現代漢語譯本： （一百九十二首盧二千七百八言）。
《阿毗曇行揵度》中《邪語跋渠》第二
所有的邪語都是邪命嗎？如果是邪命，它們就是邪語嗎？所有的邪業都是邪命嗎？如果是邪命，它們就是邪業嗎？所有的正語都是正命嗎？如果是正命，它們就是正語嗎？所有的正業都是正命嗎？如果是正命，它們就是正業嗎？
三種惡行、三種曲、三種穢、三種濁：身曲、身穢、身濁；口曲、口穢、口濁；意曲、意穢、意濁。什麼是身曲、身穢、身濁？什麼是口曲、口穢、口濁？什麼又是意曲、意穢、意濁？三種惡行包含三種曲、穢、濁嗎？三種曲、穢、濁包含三種惡行嗎？
三種妙行、三種凈，三種妙行包含三種凈嗎？三種凈包含三種妙行嗎？三種妙行、三種滿，三種妙行包含三種滿嗎？三種滿包含三種妙行嗎？三種凈、三種滿，三種凈包含三種滿嗎？三種滿包含三種凈嗎？
所有的身體惡行都是沒有方便的身體行為嗎？如果沒有方便的身體行為，它們就都是身體惡行嗎？所有的口頭惡行都是沒有方便的口頭行為嗎？如果沒有方便的口頭行為，它們就都是口頭惡行嗎？所有的意念惡行都是沒有方便的意念行為嗎？如果沒有方便的意念行為，它們就都是意念惡行嗎？
所有的身體妙行都是方便的身體行為嗎？如果是方便的身體行為，它們就都是身體妙行嗎？所有的口頭妙行都是方便的口頭行為嗎？如果是方便的口頭行為，它們就都是口頭妙行嗎？所有的意念妙行都是方便的意念行為嗎？如果是方便的意念行為，它們就都是意念妙行嗎？
由行為所得到的法，應當說是善、不善，還是無記呢？是否有過去的行，帶來過去、未來或現在的報應？是否有未來的行，帶來未來、現在或過去的報應？是否有現在的行，帶來現在、過去或未來的報應？是否身體的行為會受到報應，而口頭和意念的行為卻不然呢？是否口頭的行為會受到報應
【English Translation】 English version: (One hundred and ninety-two stanzas, two thousand seven hundred and seventy-eight words).
Abhidhamma Section, Second Chapter of Wrong Speech
Are all wrong speech wrong livelihood? If it is wrong livelihood, is it wrong speech? Are all wrong actions wrong livelihood? If it is wrong livelihood, is it wrong action? Are all right speech right livelihood? If it is right livelihood, is it right speech? Are all right actions right livelihood? If it is right livelihood, is it right action?
Three evil deeds, three crookednesses, three impurities, three turbidities: crookedness of body, impurity of body, turbidity of body; crookedness of speech, impurity of speech, turbidity of speech; crookedness of mind, impurity of mind, turbidity of mind. What are crookedness of body, impurity of body, turbidity of body? What are crookedness of speech, impurity of speech, turbidity of speech? What are crookedness of mind, impurity of mind, turbidity of mind? Do three evil deeds encompass three crookednesses, impurities, and turbidities? Do three crookednesses, impurities, and turbidities encompass three evil deeds?
Three excellent deeds, three purities; do three excellent deeds encompass three purities? Do three purities encompass three excellent deeds? Three excellent deeds, three fulfillments; do three excellent deeds encompass three fulfillments? Do three fulfillments encompass three excellent deeds? Three purities, three fulfillments; do three purities encompass three fulfillments? Do three fulfillments encompass three purities?
Are all evil bodily actions unskillful bodily actions? If there are unskillful bodily actions, are they all evil bodily actions? Are all evil verbal actions unskillful verbal actions? If there are unskillful verbal actions, are they all evil verbal actions? Are all evil mental actions unskillful mental actions? If there are unskillful mental actions, are they all evil mental actions?
Are all excellent bodily actions skillful bodily actions? If there are skillful bodily actions, are they all excellent bodily actions? Are all excellent verbal actions skillful verbal actions? If there are skillful verbal actions, are they all excellent verbal actions? Are all excellent mental actions skillful mental actions? If there are skillful mental actions, are they all excellent mental actions?
The dharmas (laws/teachings) obtained through actions, should they be called good, bad, or neutral? Is there past action with past, future, or present retribution? Is there future action with future, present, or past retribution? Is there present action with present, past, or future retribution? Is it that bodily actions receive retribution, but verbal and mental actions do not? Is it that verbal actions receive retribution
，身行、意行不然耶？頗如意行受報，身、口行不然耶？頗如身行口行受報，意行不然耶？頗如身行意行受報，口行不然耶？頗如口行意行受報，身行不然耶？頗如身行口行受報，意行亦然耶？頗如身行口行意行不受報而受報耶？頗三行不前不後受報耶？現法報生報后報、樂報苦報不苦不樂報、欲界系色無色界系，頗二行不前不後受報耶？善不善、見諦所斷思惟所斷。此章義愿具演說。
諸邪語彼是邪命耶？答曰：或邪語非邪命。云何邪語非邪命？答曰：除邪命作口四惡行，諸餘口惡行，是謂邪語非邪命。云何邪命非邪語？答曰：邪命作身三惡行，是謂邪命非邪語。云何邪語邪命？答曰：邪命作口四惡行，是謂邪語邪命。云何非邪語邪命？答曰：除邪命作身三惡行，諸餘身惡行，是謂非邪命邪語。諸邪業彼是邪命耶？答曰：或邪業非邪命。云何邪業非邪命？答曰：除邪命作身三惡行，諸餘身惡行，是謂邪業非邪命。云何邪命非邪業？答曰：邪命作口四惡行，是謂邪命非邪業。云何邪業邪命？答曰：邪命作身三惡行，是謂邪業邪命。云何非邪業邪命耶？答曰：除邪命作口四惡行，諸餘口惡行，是謂非邪業邪命(身竟)。諸等語彼是等命耶？答曰：或等語非等命。云何等語非等命？答曰：除等命作口四妙行，諸餘口
【現代漢語翻譯】 現代漢語譯本：身行、意行不是這樣嗎？難道意行會受到報應，而身行、口行不會嗎？難道身行、口行會受到報應，而意行不會嗎？難道身行、意行會受到報應，而口行不會嗎？難道口行、意行會受到報應，而身行不會嗎？難道身行、口行會受到報應，意行也是這樣嗎？難道身行、口行、意行不受報應卻又受到報應嗎？難道這三種行為不是按照前報、生報、后報，樂報、苦報、不苦不樂報，欲界系、色無色界系來受報的嗎？難道兩種行為不是按照不前不後受報的嗎？善與不善，見諦所斷與思惟所斷。希望能夠詳細地解釋這一章的含義。
所有的邪語都是邪命嗎？回答說：或者有邪語不是邪命。什麼是邪語不是邪命呢？回答說：除了邪命所作的口四惡行，其餘的口惡行，這就是邪語不是邪命。什麼是邪命不是邪語呢？回答說：邪命所作的身三惡行，這就是邪命不是邪語。什麼是邪語也是邪命呢？回答說：邪命所作的口四惡行，這就是邪語也是邪命。什麼不是邪語也不是邪命呢？回答說：除了邪命所作的身三惡行，其餘的身惡行，這就是不是邪命也不是邪語。（身行部分結束）所有的正語都是正命嗎？回答說：或者有正語不是正命。什麼是正語不是正命呢？回答說：除了正命所作的口四妙行，其餘的口
【English Translation】 English version: Are bodily action and mental action not like this? Is it that mental action receives retribution, while bodily and verbal actions do not? Is it that bodily and verbal actions receive retribution, while mental action does not? Is it that bodily and mental actions receive retribution, while verbal action does not? Is it that verbal and mental actions receive retribution, while bodily action does not? Is it that bodily and verbal actions receive retribution, and mental action also does? Is it that bodily, verbal, and mental actions do not receive retribution, yet receive retribution? Are these three actions not subject to retribution according to prior retribution, subsequent retribution, later retribution, pleasant retribution, painful retribution, neither pleasant nor painful retribution, the realm of desire, the realm of form, and the formless realm? Are two actions not subject to retribution neither before nor after? Good and unwholesome, what is severed by seeing the truth and what is severed by thinking. I wish that the meaning of this chapter be fully explained.
Are all wrong speech (邪語) evil livelihood (邪命)? The answer is: or there is wrong speech that is not evil livelihood. What is wrong speech that is not evil livelihood? The answer is: apart from the four evil verbal actions done by evil livelihood, the remaining evil verbal actions, this is called wrong speech that is not evil livelihood. What is evil livelihood that is not wrong speech? The answer is: the three evil bodily actions done by evil livelihood, this is called evil livelihood that is not wrong speech. What is wrong speech that is also evil livelihood? The answer is: the four evil verbal actions done by evil livelihood, this is called wrong speech that is also evil livelihood. What is neither wrong speech nor evil livelihood? The answer is: apart from the three evil bodily actions done by evil livelihood, the remaining evil bodily actions, this is called neither evil livelihood nor wrong speech. (End of bodily actions) Are all right speech (等語) right livelihood (等命)? The answer is: or there is right speech that is not right livelihood. What is right speech that is not right livelihood? The answer is: apart from the four wonderful verbal actions done by right livelihood, the remaining verbal
妙行，是謂等語非等命。云何等命非等語？答曰：等命作身三妙行，是謂等命非等語。云何等語等命？答曰：等命作口四妙行，是謂等語等命。云何非等語等命？答曰：除等命作身三妙行，諸餘身妙行，是謂非等語等命(等語竟)。諸等業彼是等命耶？答曰：或等業非等命。云何等業非等命？答曰：除等命作身三妙行，諸餘身妙行，是謂等業非等命。云何等命非等業？答曰：等命作口四妙行，是謂等命非等業。云何等業等命？答曰：等命作身三妙行，是謂等業等命。云何非等業等命？答曰：除等命作口四妙行，諸餘口妙行，是謂非等業等命(業竟)。三惡行三曲穢濁：身曲身穢身濁、口曲口穢口濁、意曲意穢意濁。身曲云何？答曰：虛偽盛身行也。身穢云何？答曰：瞋恚盛身行。身濁云何？答曰：淫盛身行。口曲云何？答曰：虛偽盛口行。口穢云何？答曰：瞋恚盛口行。口濁云何？答曰：淫盛口行。意曲云何？答曰：虛偽盛意行。意穢云何？答曰：瞋恚盛意行。意濁云何？答曰：淫盛意行。三惡行攝三曲穢濁耶？答曰：或三惡行非曲穢濁。云何惡行非曲穢濁？答曰：除欲界系虛偽欲盛瞋恚身口意惡行，諸餘身口意惡行，是謂惡行非曲穢濁。云何曲穢濁非惡行耶？答曰：色界系虛偽愛身口意行、無色界系愛盛意行，是謂
【現代漢語翻譯】 現代漢語譯本 妙行，被稱為『等語非等命』。什麼是『等命非等語』呢？回答：等同於生命的身三妙行，這被稱為『等命非等語』。 什麼是『等語等命』呢？回答：等同於生命的口四妙行，這被稱為『等語等命』。 什麼是非『等語等命』呢？回答：除了等同於生命的身三妙行之外，其餘的身妙行，這被稱為非『等語等命』（等語結束）。 各種等同的業，它們等同於生命嗎？回答：或者等同於業但不等同於生命。 什麼是『等業非等命』呢？回答：除了等同於生命的身三妙行之外，其餘的身妙行，這被稱為『等業非等命』。 什麼是『等命非等業』呢？回答：等同於生命的口四妙行，這被稱為『等命非等業』。 什麼是『等業等命』呢？回答：等同於生命的身三妙行，這被稱為『等業等命』。 什麼是非『等業等命』呢？回答：除了等同於生命的口四妙行之外，其餘的口妙行，這被稱為非『等業等命』（業結束）。 三種惡行是三種曲、穢、濁：身曲、身穢、身濁；口曲、口穢、口濁；意曲、意穢、意濁。 什麼是身曲？回答：虛偽盛行的身行。 什麼是身穢？回答：嗔恚盛行的身行。 什麼是身濁？回答：淫慾盛行的身行。 什麼是口曲？回答：虛偽盛行的口行。 什麼是口穢？回答：嗔恚盛行的口行。 什麼是口濁？回答：淫慾盛行的口行。 什麼是意曲？回答：虛偽盛行的意行。 什麼是意穢？回答：嗔恚盛行的意行。 什麼是意濁？回答：淫慾盛行的意行。 三種惡行包含三種曲、穢、濁嗎？回答：或者三種惡行不包含曲、穢、濁。 什麼是惡行不包含曲、穢、濁呢？回答：除了欲界系（Kāmadhātu）的虛偽、欲盛、嗔恚的身口意惡行之外，其餘的身口意惡行，這被稱為惡行不包含曲、穢、濁。 什麼是曲、穢、濁不包含惡行呢？回答：系（此處原文缺失，無法翻譯）的虛偽愛身口意行、無系（此處原文缺失，無法翻譯）的愛盛意行，這被稱為曲、穢、濁不包含惡行。
【English Translation】 English version 'Miao Xing' (Sublime Conduct), is called 'different speech, same life force'. What is 'same life force, different speech'? Answer: The three sublime bodily conducts that are equal to life force, this is called 'same life force, different speech'. What is 'same speech, same life force'? Answer: The four sublime verbal conducts that are equal to life force, this is called 'same speech, same life force'. What is 'not same speech, same life force'? Answer: Except for the three sublime bodily conducts that are equal to life force, all other sublime bodily conducts, this is called 'not same speech, same life force' (End of speech). Are all equal karmas equal to life force? Answer: Or equal karma, not equal life force. What is 'equal karma, not equal life force'? Answer: Except for the three sublime bodily conducts that are equal to life force, all other sublime bodily conducts, this is called 'equal karma, not equal life force'. What is 'equal life force, not equal karma'? Answer: The four sublime verbal conducts that are equal to life force, this is called 'equal life force, not equal karma'. What is 'equal karma, equal life force'? Answer: The three sublime bodily conducts that are equal to life force, this is called 'equal karma, equal life force'. What is 'not equal karma, equal life force'? Answer: Except for the four sublime verbal conducts that are equal to life force, all other sublime verbal conducts, this is called 'not equal karma, equal life force' (End of karma). The three evil conducts are the three crookednesses, impurities, and turbidities: bodily crookedness, bodily impurity, bodily turbidity; verbal crookedness, verbal impurity, verbal turbidity; mental crookedness, mental impurity, mental turbidity. What is bodily crookedness? Answer: The bodily conduct of flourishing falsehood. What is bodily impurity? Answer: The bodily conduct of flourishing anger. What is bodily turbidity? Answer: The bodily conduct of flourishing lust. What is verbal crookedness? Answer: The verbal conduct of flourishing falsehood. What is verbal impurity? Answer: The verbal conduct of flourishing anger. What is verbal turbidity? Answer: The verbal conduct of flourishing lust. What is mental crookedness? Answer: The mental conduct of flourishing falsehood. What is mental impurity? Answer: The mental conduct of flourishing anger. What is mental turbidity? Answer: The mental conduct of flourishing lust. Do the three evil conducts encompass the three crookednesses, impurities, and turbidities? Answer: Or the three evil conducts do not encompass crookedness, impurity, and turbidity. What are the evil conducts that do not encompass crookedness, impurity, and turbidity? Answer: Except for the evil bodily, verbal, and mental conducts of falsehood, flourishing desire, and anger that are related to the Kāmadhātu (desire realm), all other evil bodily, verbal, and mental conducts, this is called evil conducts that do not encompass crookedness, impurity, and turbidity. What are the crookedness, impurity, and turbidity that do not encompass evil conducts? Answer: The bodily, verbal, and mental conducts of falsehood and attachment that are -related (text missing in original), the mental conduct of flourishing attachment that is not -related (text missing in original), this is called crookedness, impurity, and turbidity that do not encompass evil conducts.
曲穢濁非惡行。云何惡行曲穢濁？答曰：欲界系虛偽欲盛瞋恚身口意惡行，是謂惡行曲穢濁。云何非惡行曲穢濁？答曰：除上爾所事。三妙行、三凈，三妙行攝三凈、三凈攝三妙行？答曰：隨種相攝。三妙行、三滿，三妙行攝三滿？答曰：或妙行非滿。云何妙行非滿？答曰：除無學身口妙行，諸餘身口妙行盡意妙行，是謂妙行非滿。云何滿非妙行？答曰：無學心，是謂滿非妙行。云何妙行滿？答曰：無學身口妙行，是謂妙行滿。云何非妙行滿？答曰：除上爾所事。三凈、三滿，三凈攝三滿耶？答曰：或凈非滿。云何凈非滿？答曰：除無學身口凈，諸餘身口淨盡意凈，是謂凈非滿。云何滿非凈？答曰：無學心，是謂滿非凈。云何凈滿？答曰：無學身口凈，是謂凈滿。云何非凈滿？答曰：除上爾所事(滿竟)。諸身惡行盡無巧便身行耶？答曰：如是，諸身惡行盡無巧便身行。頗無巧便身行，彼非身惡行耶？答曰：有，隱沒無記身行、不隱沒無記無巧便身行也。諸口惡行盡無巧便口行耶？答曰：如是，諸口惡行盡無巧便口行。頗無巧便口行，彼非口惡行耶？答曰：有，隱沒無記口行、不隱沒無記無巧便口行也。諸意惡行彼盡無巧便意行耶？答曰：或意惡行彼非無巧便意行。云何意惡行彼非無巧便意行耶？答曰：意三惡行，是
【現代漢語翻譯】 現代漢語譯本 『曲穢濁』不是惡行。那麼，什麼是被稱為『曲穢濁』的惡行呢？回答：是欲界所繫的虛偽、強烈的慾望、瞋恚，以及由此產生的身、口、意惡行，這些被稱為『曲穢濁』的惡行。那麼，什麼不是被稱為『曲穢濁』的惡行呢？回答：除了上述所說的情況之外的。三妙行（三種好的行為，即身妙行、口妙行、意妙行）、三凈（三種清凈的行為，即身凈、口凈、意凈），三妙行包含三凈嗎？三凈包含三妙行嗎？回答：根據它們的種類和性質來包含。三妙行、三滿（三種圓滿的行為），三妙行包含三滿嗎？回答：或許妙行不是滿。什麼情況是妙行不是滿呢？回答：除了無學（已經達到最高修行階段的人）的身、口妙行之外，其餘所有的身、口妙行以及所有的意妙行，這些被稱為妙行非滿。什麼情況是滿非妙行呢？回答：無學的心，這被稱為滿非妙行。什麼情況是妙行滿呢？回答：無學的身、口妙行，這被稱為妙行滿。什麼情況是非妙行滿呢？回答：除了上述所說的情況之外的。三凈、三滿，三凈包含三滿嗎？回答：或許凈不是滿。什麼情況是凈不是滿呢？回答：除了無學身、口凈之外，其餘所有的身、口凈以及所有的意凈，這些被稱為凈非滿。什麼情況是滿非凈呢？回答：無學的心，這被稱為滿非凈。什麼情況是凈滿呢？回答：無學的身、口凈，這被稱為凈滿。什麼情況是非凈滿呢？回答：除了上述所說的情況之外的（關於『滿』的討論結束）。所有的身體惡行都是沒有方便技巧的身體行為嗎？回答：是的，所有的身體惡行都是沒有方便技巧的身體行為。有沒有沒有方便技巧的身體行為，但它不是身體惡行呢？回答：有，隱沒無記（不明顯且不善不惡）的身體行為，以及不隱沒無記的沒有方便技巧的身體行為。所有的口頭惡行都是沒有方便技巧的口頭行為嗎？回答：是的，所有的口頭惡行都是沒有方便技巧的口頭行為。有沒有沒有方便技巧的口頭行為，但它不是口頭惡行呢？回答：有，隱沒無記的口頭行為，以及不隱沒無記的沒有方便技巧的口頭行為。所有的意念惡行都是沒有方便技巧的意念行為嗎？回答：或許意念惡行不是沒有方便技巧的意念行為。什麼情況是意念惡行不是沒有方便技巧的意念行為呢？回答：意念的三種惡行，這些是。
【English Translation】 English version 'Distorted impurity' is not an evil deed. What, then, is the evil deed called 'distorted impurity'? The answer is: the falsehood, intense desire, and hatred associated with the desire realm, as well as the evil deeds of body, speech, and mind that arise from them, are called evil deeds of 'distorted impurity'. What, then, is not an evil deed called 'distorted impurity'? The answer is: anything other than what has been mentioned above. Do the three excellent conducts (three good conducts, namely excellent conduct of body, excellent conduct of speech, and excellent conduct of mind) and the three purities (three pure conducts, namely purity of body, purity of speech, and purity of mind), do the three excellent conducts encompass the three purities? Do the three purities encompass the three excellent conducts? The answer is: they encompass each other according to their type and nature. Do the three excellent conducts and the three perfections (three perfect conducts), do the three excellent conducts encompass the three perfections? The answer is: perhaps an excellent conduct is not a perfection. What is an example of an excellent conduct that is not a perfection? The answer is: except for the excellent conducts of body and speech of an Arhat (one who has reached the highest stage of practice), all other excellent conducts of body and speech, as well as all excellent conducts of mind, are called excellent conducts that are not perfections. What is an example of a perfection that is not an excellent conduct? The answer is: the mind of an Arhat, this is called a perfection that is not an excellent conduct. What is an example of an excellent conduct that is a perfection? The answer is: the excellent conducts of body and speech of an Arhat, this is called an excellent conduct that is a perfection. What is an example of something that is neither an excellent conduct nor a perfection? The answer is: anything other than what has been mentioned above. Do the three purities and the three perfections, do the three purities encompass the three perfections? The answer is: perhaps a purity is not a perfection. What is an example of a purity that is not a perfection? The answer is: except for the purities of body and speech of an Arhat, all other purities of body and speech, as well as all purities of mind, are called purities that are not perfections. What is an example of a perfection that is not a purity? The answer is: the mind of an Arhat, this is called a perfection that is not a purity. What is an example of a purity that is a perfection? The answer is: the purities of body and speech of an Arhat, this is called a purity that is a perfection. What is an example of something that is neither a purity nor a perfection? The answer is: anything other than what has been mentioned above (the discussion about 'perfection' ends here). Are all evil deeds of the body unskilled bodily actions? The answer is: yes, all evil deeds of the body are unskilled bodily actions. Are there any unskilled bodily actions that are not evil deeds of the body? The answer is: yes, there are obscured indeterminate (neither good nor bad) bodily actions, and unobscured indeterminate unskilled bodily actions. Are all evil deeds of speech unskilled verbal actions? The answer is: yes, all evil deeds of speech are unskilled verbal actions. Are there any unskilled verbal actions that are not evil deeds of speech? The answer is: yes, there are obscured indeterminate verbal actions, and unobscured indeterminate unskilled verbal actions. Are all evil deeds of the mind unskilled mental actions? The answer is: perhaps an evil deed of the mind is not an unskilled mental action. What is an example of an evil deed of the mind that is not an unskilled mental action? The answer is: the three evil deeds of the mind, these are.
謂意惡行彼非無巧便意行。云何無巧便意行彼非意惡行耶？答曰：隱沒無記思、不隱沒無記無巧便思，是謂無巧便意行彼非意惡行。云何意惡行彼是無巧便意行耶？答曰：不善思，是謂意惡行彼是無巧便意行。云何非意惡行彼非無巧便意行耶？答曰：除上爾所事(惡行竟)。諸身妙行盡巧便身行耶？答曰：如是，諸身妙行彼盡巧便身行。頗巧便身行，彼非身妙行？答曰：有，不隱沒無記巧便身行也。諸口妙行盡巧便口行耶？答曰：如是，諸口妙行彼盡巧便口行。頗巧便口行，彼非口妙行耶？答曰：有，不隱沒無記巧便口行也。諸意妙行彼盡巧便意行耶？答曰：或意妙行彼非巧便意行。云何意妙行彼非巧便意行？答曰：意三妙行，是謂意妙行彼非巧便意行。云何巧便意行彼非意妙行？答曰：不隱沒無記巧便思，是謂巧便意行彼非意妙行。云何意妙行彼是巧便意行？答曰：善思，是謂意妙行彼是巧便意行。云何非意妙行非巧便意行耶？答曰：除上爾所事(妙行竟)。諸法由行得，彼法當言善、不善、無記耶？答曰：報義諸法由行得，此法當言無記也。如是報義諸法由行得彼法無記耶？答曰：如是。若作是說：本無如來善心，說語軟語、妙語、軟美語，此語善耶？答曰：如是。聽我所說，若報義諸法由行得彼法無記，不應作
【現代漢語翻譯】 現代漢語譯本 謂意惡行（不好的意念行為）並非沒有方便的意念行為。什麼是沒有方便的意念行為但不是不好的意念行為呢？回答：隱藏的無記（非善非惡）的思，不隱藏的無記的方便的思，這被稱為沒有方便的意念行為但不是不好的意念行為。什麼是不好的意念行為但卻是沒有方便的意念行為呢？回答：不善的思，這被稱為不好的意念行為但卻是沒有方便的意念行為。什麼既不是不好的意念行為，也不是沒有方便的意念行為呢？回答：除去以上所說的情況（不好的行為結束）。 所有的身體的好的行為都是方便的身體行為嗎？回答：是的，所有身體的好的行為都是方便的身體行為。有什麼是方便的身體行為，但不是身體的好的行為嗎？回答：有，不隱藏的無記的方便的身體行為。 所有的口頭的好的行為都是方便的口頭行為嗎？回答：是的，所有口頭的好的行為都是方便的口頭行為。有什麼是方便的口頭行為，但不是口頭的好的行為嗎？回答：有，不隱藏的無記的方便的口頭行為。 所有的意念的好的行為都是方便的意念行為嗎？回答：有些意念的好的行為不是方便的意念行為。什麼是意念的好的行為但不是方便的意念行為呢？回答：意念的三種好的行為，這被稱為意念的好的行為但不是方便的意念行為。什麼是方便的意念行為但不是意念的好的行為呢？回答：不隱藏的無記的方便的思，這被稱為方便的意念行為但不是意念的好的行為。什麼是意念的好的行為而且是方便的意念行為呢？回答：善的思，這被稱為意念的好的行為而且是方便的意念行為。什麼既不是意念的好的行為，也不是方便的意念行為呢？回答：除去以上所說的情況（好的行為結束）。 諸法由行為而得，這些法應當被說成是善、不善、還是無記呢？回答：報應意義上的諸法由行為而得，這些法應當被說成是無記的。像這樣，報應意義上的諸法由行為而得，這些法是無記的嗎？回答：是的。如果有人這樣說：本來沒有如來的善心，說出柔和的語言、美妙的語言、柔和美好的語言，這些語言是善的嗎？回答：是的。聽我說，如果報應意義上的諸法由行為而得，這些法是無記的，不應該這樣說。
【English Translation】 English version It is said that evil intention and action are not without expedient intentional action. What is inexpedient intentional action that is not evil intentional action? The answer is: Concealed, non-specified thought; unconcealed, non-specified, expedient thought. This is called inexpedient intentional action that is not evil intentional action. What is evil intentional action that is inexpedient intentional action? The answer is: Unwholesome thought. This is called evil intentional action that is inexpedient intentional action. What is neither evil intentional action nor inexpedient intentional action? The answer is: Except for the aforementioned matters (evil actions are finished). Do all good bodily actions constitute expedient bodily actions? The answer is: Yes, all good bodily actions constitute expedient bodily actions. Is there any expedient bodily action that is not a good bodily action? The answer is: Yes, unconcealed, non-specified, expedient bodily action. Do all good verbal actions constitute expedient verbal actions? The answer is: Yes, all good verbal actions constitute expedient verbal actions. Is there any expedient verbal action that is not a good verbal action? The answer is: Yes, unconcealed, non-specified, expedient verbal action. Do all good intentional actions constitute expedient intentional actions? The answer is: Some good intentional actions are not expedient intentional actions. What is a good intentional action that is not an expedient intentional action? The answer is: The three good intentional actions. This is called a good intentional action that is not an expedient intentional action. What is an expedient intentional action that is not a good intentional action? The answer is: Unconcealed, non-specified, expedient thought. This is called an expedient intentional action that is not a good intentional action. What is a good intentional action that is also an expedient intentional action? The answer is: Wholesome thought. This is called a good intentional action that is also an expedient intentional action. What is neither a good intentional action nor an expedient intentional action? The answer is: Except for the aforementioned matters (good actions are finished). Are the dharmas (teachings) obtained through actions to be described as good, unwholesome, or non-specified? The answer is: Dharmas in the sense of retribution obtained through actions are to be described as non-specified. Is it the case that dharmas in the sense of retribution obtained through actions are non-specified? The answer is: Yes. If one were to say: Originally, the Tathagata (如來，the thus-gone one) had no wholesome intention, and spoke gentle words, wonderful words, soft and beautiful words, are these words wholesome? The answer is: Yes. Listen to what I say, if dharmas in the sense of retribution are obtained through actions and these dharmas are non-specified, one should not say that.
是說：本無如來善心，說語軟語，妙語，軟美語，此語善。雖有是語，此事不然。若作是語：本無如來善心，說語軟語、妙語、軟美語，此語善。不應作是語：報義諸法由行得此法無記。報義諸法由行得此法無記。此事不然。當作是語：本無如來，本餘生時作善行受報，報現在前，彼由此因緣得咽喉四大。行四大，四大出聲，聲非報也。頗過去行過去報耶、未來現在報耶？答曰：如是。頗未來行未來報耶？答曰：有，無過去現在。頗現在行現在報耶？答曰：有，過去無、未來有(三世竟)。頗如身行受報，口行意行不然耶？答曰：有，如身不凈口凈，當於爾時有善心若無記心；如身有凈口不凈，當於爾時有不善心若無記心。是謂如身行受報，口行意行不然。頗如口行受報，身行意行不然？答曰：有，如身有凈口不凈，當於爾時有善心若無記心；如身不凈口凈，當於爾時有不善心若無記心。是謂如口行受報，身行意行不然。頗如意行受報身行口行不然耶？答曰：有，如身不凈口不凈，當於爾時有善心；如身凈口凈，當於爾時有不善心。是謂如意行受報，身行口行不然。頗如身行口行受報，意行不然耶？答曰：有，如身不凈口不凈，當於爾時有善心若無記心；如身凈口凈，當於爾時有不善心若無記心。是謂如身行口行受報
【現代漢語翻譯】 現代漢語譯本： 有人說：『本來如來（Tathagata，佛的稱號）沒有善良的心，（所以才）說柔軟的話語、美妙的話語、柔和美好的話語，這些話語是善的。』即使有這樣的話，這件事也不是這樣的。如果這樣說：『本來如來沒有善良的心，（所以才）說柔軟的話語、美妙的話語、柔和美好的話語，這些話語是善的。』不應該這樣說：『報應的諸法（Dharmas，佛法）通過行為得到，這種法是無記（avyākrta，非善非惡）的。』報應的諸法通過行為得到，這種法是無記的。這件事不是這樣的。應當這樣說：『本來沒有如來，本來在其餘生時做了善行而受到報應，報應現在顯現，他由此因緣得到咽喉四大（四大元素：地、水、火、風）。』（因為）行為產生四大，四大發出聲音，聲音不是報應。過去的行為有過去的報應嗎？未來（的行為）有現在的報應嗎？回答說：『是的。』未來的行為有未來的報應嗎？回答說：『有，沒有過去和現在的（報應）。』現在的行為有現在的報應嗎？回答說：『有，過去沒有，未來有（報應）。』（三世的討論結束） 有人說：『身體的行為受到報應，口和意的行為不是這樣嗎？』回答說：『是的，比如身體不凈而口清凈，在那個時候有善心或者無記心；比如身體清凈而口不清凈，在那個時候有不善心或者無記心。』這就是所謂的身體的行為受到報應，口和意的行為不是這樣。 有人說：『口的行為受到報應，身體和意的行為不是這樣嗎？』回答說：『是的，比如身體清凈而口不清凈，在那個時候有善心或者無記心；比如身體不凈而口清凈，在那個時候有不善心或者無記心。』這就是所謂的口的行為受到報應，身體和意的行為不是這樣。 有人說：『意的行為受到報應，身體和口的行為不是這樣嗎？』回答說：『是的，比如身體不凈而口不清凈，在那個時候有善心；比如身體清凈而口清凈，在那個時候有不善心。』這就是所謂的意的行為受到報應，身體和口的行為不是這樣。 有人說：『身體和口的行為受到報應，意的行為不是這樣嗎？』回答說：『是的，比如身體不凈而口不清凈，在那個時候有善心或者無記心；比如身體清凈而口清凈，在那個時候有不善心或者無記心。』這就是所謂的身體和口的行為受到報應。
【English Translation】 English version: It is said: 'Originally, the Tathagata (Tathagata, the title of the Buddha) has no good intention, (therefore) speaks soft words, wonderful words, gentle and beautiful words; these words are good.' Even if there are such words, this matter is not so. If it is said: 'Originally, the Tathagata has no good intention, (therefore) speaks soft words, wonderful words, gentle and beautiful words; these words are good.' It should not be said: 'The Dharmas (Dharmas, Buddhist teachings) of retribution are obtained through actions, and this Dharma is avyākrta (avyākrta, neither good nor evil).' The Dharmas of retribution are obtained through actions, and this Dharma is avyākrta. This matter is not so. It should be said: 'Originally, there was no Tathagata; originally, in other lives, he performed good deeds and received retribution, and the retribution now manifests. He obtained the four great elements (four great elements: earth, water, fire, wind) of the throat because of this cause.' (Because) actions produce the four great elements, and the four great elements produce sound, but sound is not retribution. Do past actions have past retribution? Do future (actions) have present retribution?' The answer is: 'Yes.' Do future actions have future retribution? The answer is: 'Yes, there is no past and present (retribution).' Do present actions have present retribution? The answer is: 'Yes, there is no past, and there is future (retribution).' (The discussion of the three times is over.) It is said: 'The actions of the body receive retribution, but the actions of the mouth and mind do not?' The answer is: 'Yes, for example, if the body is impure but the mouth is pure, at that time there is a good intention or a neutral intention; for example, if the body is pure but the mouth is impure, at that time there is an unwholesome intention or a neutral intention.' This is what is meant by the actions of the body receiving retribution, but the actions of the mouth and mind do not. It is said: 'The actions of the mouth receive retribution, but the actions of the body and mind do not?' The answer is: 'Yes, for example, if the body is pure but the mouth is impure, at that time there is a good intention or a neutral intention; for example, if the body is impure but the mouth is pure, at that time there is an unwholesome intention or a neutral intention.' This is what is meant by the actions of the mouth receiving retribution, but the actions of the body and mind do not. It is said: 'The actions of the mind receive retribution, but the actions of the body and mouth do not?' The answer is: 'Yes, for example, if the body is impure and the mouth is impure, at that time there is a good intention; for example, if the body is pure and the mouth is pure, at that time there is an unwholesome intention.' This is what is meant by the actions of the mind receiving retribution, but the actions of the body and mouth do not. It is said: 'The actions of the body and mouth receive retribution, but the actions of the mind do not?' The answer is: 'Yes, for example, if the body is impure and the mouth is impure, at that time there is a good intention or a neutral intention; for example, if the body is pure and the mouth is pure, at that time there is an unwholesome intention or a neutral intention.' This is what is meant by the actions of the body and mouth receiving retribution.
，意行不然。頗如身行意行受報，口行不然耶？答曰：有，如身有不凈口凈，當於爾時有不善心；如身凈口不凈，當於爾時有善心。是謂如身行意行受報，口行不然。頗如口行意行受報，身行不然耶？答曰：有，如身有凈口不凈，當於爾時有不善心；如身不凈口凈，當於爾時有善心。是謂如口行意行受報，身行不然。頗如身行口行受報，意行亦然耶？答曰：有，如身有不凈口不凈，當於爾時有不善心；如身凈口凈，當於爾時有善心。是謂如身行口行受報，意行亦然。頗如身行口行意行不受報而受報耶？答曰：有，諸心不相應行受報色、心、心所念法、心不相應行也。頗三行不前不後受報、現法報生報后報？答曰：受報現法報色，生報心、心所念法，后報心不相應行。複次現法報心、心所念法，生報色，后報心不相應行。複次現法報心不相應行，生報心、心所念法，后報色(三竟)。樂報苦報不苦不樂報亦如是。欲界系色色界繫心心所念法，無色界繫心不相應行。複次欲界繫心心所念法，色界系色無色界繫心不相應行。複次欲界繫心不相應行，色界系色無色界繫心心所念法也(三界竟)。頗二行不前不後受報善不善耶？答曰：受報善色，不善心心所念法心不相應行。複次善心心所念法心不相應行，不善色(善不善二竟)
【現代漢語翻譯】 現代漢語譯本： 『意行不然。』意思是說，身行和意行會受到果報，而口行卻不一定嗎？回答是：『是的，』例如身體不凈而口清凈，那麼在那時就會產生不善的心；如果身體清凈而口不清凈，那麼在那時就會產生善的心。這就是所說的身行和意行會受到果報，而口行不一定。 『頗如口行意行受報，身行不然耶？』意思是說，口行和意行會受到果報，而身行卻不一定嗎？回答是：『是的，』例如身體清凈而口不清凈，那麼在那時就會產生不善的心；如果身體不凈而口清凈，那麼在那時就會產生善的心。這就是所說的口行和意行會受到果報，而身行不一定。 『頗如身行口行受報，意行亦然耶？』意思是說，身行和口行會受到果報，意行也是這樣嗎？回答是：『是的，』例如身體不凈而且口也不清凈，那麼在那時就會產生不善的心；如果身體清凈而且口也清凈，那麼在那時就會產生善的心。這就是所說的身行和口行會受到果報，意行也是這樣。 『頗如身行口行意行不受報而受報耶？』意思是說，有沒有身行、口行和意行不受果報卻又受到果報的情況呢？回答是：『有的，』諸如與心不相應的行會受到果報，包括色(Rūpa，物質)、心(Citta，意識)、心所念法(Caitasika，心理活動)、以及心不相應行(Citta-viprayukta-saṃskāra，非心法)。 『頗三行不前不後受報、現法報生報后報？』意思是說，這三種行（身、口、意）在果報的顯現上，有沒有現法報(Diṭṭhadhammavedanīya，現世報)、生報(Upapajjavedanīya，來世報)和后報(Aparāpariyavedanīya，後世報)的區別呢？回答是：『有的，』現法報是色，生報是心、心所念法，后報是心不相應行。另外，現法報是心、心所念法，生報是色，后報是心不相應行。再有，現法報是心不相應行，生報是心、心所念法，后報是色（三者說完）。 樂報(Sukhavedanīya，樂的果報)、苦報(Dukkhavedanīya，苦的果報)和不苦不樂報(Adukkhamasukhāvedanīya，非苦非樂的果報)也是如此。欲界系(Kāmadhātu，欲界)和界系(Rūpadhātu，色界)是心和心所念法，無界系(Arūpadhātu，無色界)是心不相應行。另外，欲界系是心和心所念法，界系是色，無界系是心不相應行。再有，欲界系是心不相應行，界系是色，無界系是心和心所念法（三界說完）。 『頗二行不前不後受報善不善耶？』意思是說，有沒有兩種行在果報的顯現上，是善(Kuśala，善)和不善(Akuśala，不善)的呢？回答是：『有的，』受果報的是善色，不善的是心、心所念法以及心不相應行。另外，善的是心、心所念法以及心不相應行，不善的是色（善與不善兩種情況說完）。
【English Translation】 English version: 'Intentional action is not so.' Does this mean that bodily and mental actions receive retribution, but verbal actions do not? The answer is: 'Yes,' for example, if the body is impure but the mouth is pure, then at that time, an unwholesome mind arises; if the body is pure but the mouth is impure, then at that time, a wholesome mind arises. This is what is meant by bodily and mental actions receiving retribution, but verbal actions not necessarily. 'Does this mean that verbal and mental actions receive retribution, but bodily actions do not?' The answer is: 'Yes,' for example, if the body is pure but the mouth is impure, then at that time, an unwholesome mind arises; if the body is impure but the mouth is pure, then at that time, a wholesome mind arises. This is what is meant by verbal and mental actions receiving retribution, but bodily actions not necessarily. 'Does this mean that bodily and verbal actions receive retribution, and mental actions also do?' The answer is: 'Yes,' for example, if the body is impure and the mouth is also impure, then at that time, an unwholesome mind arises; if the body is pure and the mouth is also pure, then at that time, a wholesome mind arises. This is what is meant by bodily and verbal actions receiving retribution, and mental actions also do. 'Is there a case where bodily, verbal, and mental actions do not receive retribution, yet receive retribution?' The answer is: 'Yes,' such as actions not corresponding to the mind receive retribution, including Rūpa (form/matter), Citta (mind/consciousness), Caitasika (mental factors), and Citta-viprayukta-saṃskāra (formations not associated with mind). 'Do the three actions (body, speech, and mind) have different retributions in terms of immediate retribution (Diṭṭhadhammavedanīya), subsequent retribution (Upapajjavedanīya), and later retribution (Aparāpariyavedanīya)?' The answer is: 'Yes,' immediate retribution is Rūpa, subsequent retribution is Citta and Caitasika, and later retribution is Citta-viprayukta-saṃskāra. Alternatively, immediate retribution is Citta and Caitasika, subsequent retribution is Rūpa, and later retribution is Citta-viprayukta-saṃskāra. Furthermore, immediate retribution is Citta-viprayukta-saṃskāra, subsequent retribution is Citta and Caitasika, and later retribution is Rūpa (the three are finished). The same applies to Sukhavedanīya (pleasant retribution), Dukkhavedanīya (painful retribution), and Adukkhamasukhāvedanīya (neither-painful-nor-pleasant retribution). Kāmadhātu (desire realm) and Rūpadhātu (form realm) are Citta and Caitasika, and Arūpadhātu (formless realm) is Citta-viprayukta-saṃskāra. Alternatively, Kāmadhātu is Citta and Caitasika, Rūpadhātu is Rūpa, and Arūpadhātu is Citta-viprayukta-saṃskāra. Furthermore, Kāmadhātu is Citta-viprayukta-saṃskāra, Rūpadhātu is Rūpa, and Arūpadhātu is Citta and Caitasika (the three realms are finished). 'Do two actions have different retributions in terms of Kuśala (wholesome) and Akuśala (unwholesome)?' The answer is: 'Yes,' Rūpa receives wholesome retribution, while Citta, Caitasika, and Citta-viprayukta-saṃskāra receive unwholesome retribution. Alternatively, Citta, Caitasika, and Citta-viprayukta-saṃskāra are wholesome, while Rūpa is unwholesome (the two cases of wholesome and unwholesome are finished).
。見諦所斷、思惟所斷亦如是。
阿毗曇邪語品第二竟(梵本二百四十五首盧，秦五千一百言)。
阿毗曇八犍度論卷第十五 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八揵度論卷第十六
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
行犍度害眾生跋渠第三
頗害眾生眾生害不盡、頗不害眾生眾生害盡耶？頗害眾生眾生害盡、頗不害眾生眾生害不盡？頗不害眾生眾生害不盡，彼行受報必生地獄耶？頗行不善苦痛行不熟，彼行彼初受報彼必染污心？頗害眾生命，后不受戒，當言一切眾生中凈耶？若一切眾生中凈，彼一切眾生中受戒耶？設一切眾生中受戒，彼一切眾生中凈耶？若身成就，彼有身行耶？設成就身行，彼有身耶？若成就身，彼有口行耶？設成就口行，彼有身耶？若成就身，彼有意行耶？設成就意行，彼有身耶？若成就身，彼有身行口行耶？設成就身行口行，彼有身耶？若成就身，彼有身行意行耶？設成就身行意行，彼有身耶？若成就身，彼有口行意行耶？設成就口行意行，彼有身耶？若成就身，彼有身行口行意行耶？設成就身行口行意行，彼有身耶(身竟)。若成就身行，彼有口行耶？設成就口行，彼有身行耶
若成就身
【現代漢語翻譯】 現代漢語譯本： 見諦所斷（見道所斷的煩惱）、思惟所斷（修道所斷的煩惱）也是如此。
《阿毗曇邪語品》第二完（梵文原本二百四十五首頌，秦譯五千一百字）。
《阿毗曇八犍度論》卷第十五
《阿毗曇八揵度論》卷第十六
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
行犍度害眾生跋渠第三
是否有的眾生受到傷害但眾生並沒有完全被傷害？是否有的眾生沒有受到傷害但眾生完全被傷害了？是否有的眾生受到傷害且眾生完全被傷害了？是否有的眾生沒有受到傷害且眾生沒有完全被傷害？如果眾生沒有受到傷害且眾生沒有完全被傷害，那麼他的行為受報后一定會墮入地獄嗎？如果行為不善，苦痛的行為沒有成熟，那麼他的行為最初受報時一定會染污心嗎？如果傷害眾生的生命，之後沒有受戒，能說他在一切眾生中是清凈的嗎？如果他在一切眾生中是清凈的，那麼他會在一切眾生中受戒嗎？假設他在一切眾生中受戒，那麼他在一切眾生中是清凈的嗎？如果成就了身體，他就有身行嗎？假設成就了身行，他就有身體嗎？如果成就了身體，他就有口行嗎？假設成就了口行，他就有身體嗎？如果成就了身體，他就有意行嗎？假設成就了意行，他就有身體嗎？如果成就了身體，他就有身行和口行嗎？假設成就了身行和口行，他就有身體嗎？如果成就了身體，他就有身行和意行嗎？假設成就了身行和意行，他就有身體嗎？如果成就了身體，他就有口行和意行嗎？假設成就了口行和意行，他就有身體嗎？如果成就了身體，他就有身行、口行和意行嗎？假設成就了身行、口行和意行，他就有身體嗎？（身體部分完）如果成就了身行，他就有口行嗎？假設成就了口行，他就有身行嗎？
如果成就了身體
【English Translation】 English version: The afflictions severed by seeing the truth (見諦所斷, Jian諦所斷, afflictions severed by the path of seeing) and those severed by cultivation (思惟所斷, Sīwéi suǒ duàn, afflictions severed by the path of cultivation) are also like this.
The second chapter, 'On Wrong Speech' (阿毗曇邪語品, Āpídám xié yǔ pǐn) of the Abhidharma is complete (The Sanskrit version has 245 verses, the Qin translation has 5100 words).
Abhidharma Eight Skandha Treatise, Volume 15
Abhidharma Eight Skandha Treatise, Volume 16
Composed by Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆), a Tripitaka master from Kashmir during the Qin dynasty, together with Zhu Fonian (竺佛念).
Karma Skandha, Killing Beings Chapter, Third
Are there beings harmed but not all beings are completely harmed? Are there beings not harmed but all beings are completely harmed? Are there beings harmed and all beings are completely harmed? Are there beings not harmed and not all beings are completely harmed? If beings are not harmed and not all beings are completely harmed, will their actions inevitably lead to rebirth in hell after retribution? If unwholesome actions, painful actions, are not mature, will their actions inevitably defile the mind when they first receive retribution? If one harms the lives of beings and does not take precepts afterward, can it be said that they are pure among all beings? If they are pure among all beings, will they take precepts among all beings? Supposing they take precepts among all beings, are they pure among all beings? If one has attained a body, do they have bodily actions? Supposing they have attained bodily actions, do they have a body? If one has attained a body, do they have verbal actions? Supposing they have attained verbal actions, do they have a body? If one has attained a body, do they have mental actions? Supposing they have attained mental actions, do they have a body? If one has attained a body, do they have bodily and verbal actions? Supposing they have attained bodily and verbal actions, do they have a body? If one has attained a body, do they have bodily and mental actions? Supposing they have attained bodily and mental actions, do they have a body? If one has attained a body, do they have verbal and mental actions? Supposing they have attained verbal and mental actions, do they have a body? If one has attained a body, do they have bodily, verbal, and mental actions? Supposing they have attained bodily, verbal, and mental actions, do they have a body? (End of the body section) If one has attained bodily actions, do they have verbal actions? Supposing they have attained verbal actions, do they have bodily actions?
If one has attained a body
行，彼有意行耶？設成就意行，彼有身行耶？若成就身行，彼有口行意行耶？設成就口行意行，彼有身行耶(身行竟)？若成就口行，彼有意行耶？設成就意行，彼有口行耶？若行欲未盡，彼報欲未盡耶？設報欲未盡，彼行欲未盡耶？若行欲盡，彼報欲盡耶？設報欲盡，彼行欲盡耶？若行有果，彼行一切有報耶？設行有報，彼行一切有果耶？若行無果，彼行一切無報耶？設行無報，彼行一切無果耶？若行不善，彼行一切顛倒耶？設行顛倒，彼行一切不善耶？若行非不善，一切彼行非顛倒耶？設行非顛倒，彼行一切非不善耶？若成就不善行，彼成就色無色界行耶？設成就色無色界行，彼成就不善行耶？若成就欲界善行，彼成就色無色界善行耶？設成就色無色界善行，彼成就欲界善行耶？若成就欲界行，彼成就色界行耶？設成就色界行，彼成就欲界行耶？若成就欲界行，彼成就無色界行耶？設成就無色界行，彼成就欲界行耶？若成就欲界行，彼成就色界行無漏行耶？設成就色界行無漏行，彼成就欲界行耶？若成就欲界行，彼成就無色界行無漏行耶？設成就無色界無漏行，彼成就欲界行耶？若成就色界行，彼成就無色界行無漏行耶？設成就無色界行無漏行，彼成就色界行耶？若成就無色界行，彼成就無漏行耶？設成就無漏行
，彼成就無色界行耶？若成就欲界行色無色界行無漏行，彼命終後生何處？此章義愿具演說。
頗害眾生，眾生害不盡耶？答曰：有，如斷眾生命，方便不息求。頗不害眾生，眾生害盡耶？答曰：有，如不害眾生命，方便息求。頗害眾生，眾生害盡耶？答曰：有，如害眾生命，方便息求。頗眾生不害，眾生害不盡耶？答曰：有，如不害眾生命，方便不息求。頗不害眾生眾生害不盡，彼彼行受報必生地獄耶？答曰：有，如作無救方便，中間命終。頗行不善苦痛行未熟，彼行彼初受報彼必染污心耶？答曰：有，如作無救行，彼初受地獄中陰。頗害眾生命，彼后不受戒，當言一切眾生中凈耶？答曰：有，如方便欲害眾生，中間值法，若一切眾生中凈(見諦人)。彼一切眾生中受戒耶(受戒改往)？答曰：或一切眾生中凈，彼非一切眾生中受戒(此言質約譯人慾示)。云何一切眾生中凈彼非一切眾生中受戒？答曰：如不受戒，中間值法，是謂一切眾生中凈彼非一切眾生中受戒。云何一切眾生中受戒彼非一切眾生中凈？答曰：如受戒越戒，是謂一切眾生中受戒彼非一切眾生中凈。云何一切眾生中凈彼一切眾生中受戒？答曰：如受戒不越戒，是謂一切眾生中凈一切眾生中受戒。云何不一切眾生中凈彼不一切眾生中受戒耶？答
【現代漢語翻譯】 現代漢語譯本： 他成就了無行嗎？如果他成就了欲界行、色無色界行、無漏行，他命終後會生到哪裡？希望詳細解說這一章的含義。
有人會傷害眾生，但不能完全殺盡眾生嗎？回答：有，比如斷眾生的命，但方便（手段）沒有停止追求（殺生）。有人不傷害眾生，就能完全不傷害眾生嗎？回答：有，比如不傷害眾生的命，方便（手段）也停止追求（殺生）。有人傷害眾生，就能完全殺盡眾生嗎？回答：有，比如傷害眾生的命，方便（手段）也停止追求（殺生）。有人不傷害眾生，但不能完全不傷害眾生嗎？回答：有，比如不傷害眾生的命，但方便（手段）沒有停止追求（殺生）。有人不傷害眾生，但不能完全不傷害眾生，他因此行為受報后一定會墮入地獄嗎？回答：有，比如造作沒有救護的方便（惡業），在（受報）中間命終。
如果行為不善，苦痛的行為尚未成熟，他的行為最初受報時，他一定會染污心嗎？回答：有，比如造作沒有救護的行為，他最初受報是在地獄中陰（階段）。如果有人傷害眾生的命，他後來沒有受戒，能說他在一切眾生中是清凈的嗎？回答：有，比如方便想要傷害眾生，中間遇到了佛法，如果他在一切眾生中是清凈的（見諦人，指證悟真理的人）。他在一切眾生中受戒了嗎（受戒改變過去的惡行）？回答：或許他在一切眾生中是清凈的，但他並非在一切眾生中都受戒（這句話是譯者想要表達的重點）。
怎樣理解在一切眾生中是清凈的，但他並非在一切眾生中都受戒？回答：比如沒有受戒，中間遇到了佛法，這就是說在一切眾生中是清凈的，但他並非在一切眾生中都受戒。怎樣理解在一切眾生中受戒了，但他並非在一切眾生中是清凈的？回答：比如受戒后又違犯戒律，這就是說在一切眾生中受戒了，但他並非在一切眾生中是清凈的。怎樣理解在一切眾生中是清凈的，而且在一切眾生中都受戒了？回答：比如受戒后不違犯戒律，這就是說在一切眾生中是清凈的，而且在一切眾生中都受戒了。怎樣理解不是在一切眾生中是清凈的，而且不是在一切眾生中都受戒呢？回答：
【English Translation】 English version: Does he accomplish 'no-conduct'? If he accomplishes 'desire-realm conduct', 'form and formless realm conduct', 'untainted conduct', where will he be reborn after death? I wish you would fully explain the meaning of this chapter.
Does someone harm beings, but not completely kill all beings? The answer is: Yes, such as cutting off the life of beings, but the means (upaya) do not cease in the pursuit (of killing). Does someone not harm beings, and thus completely not harm beings? The answer is: Yes, such as not harming the life of beings, and the means (upaya) also cease in the pursuit (of killing). Does someone harm beings, and thus completely kill all beings? The answer is: Yes, such as harming the life of beings, and the means (upaya) also cease in the pursuit (of killing). Does someone not harm beings, but not completely not harm beings? The answer is: Yes, such as not harming the life of beings, but the means (upaya) do not cease in the pursuit (of killing). Someone does not harm beings, but not completely not harm beings, will he necessarily be born in hell after receiving the retribution for this action? The answer is: Yes, such as creating means of no refuge (evil deeds), and dying in the middle (of receiving retribution).
If the action is unwholesome, and the painful action is not yet mature, will he necessarily defile his mind when he initially receives the retribution for his action? The answer is: Yes, such as creating actions of no refuge, and his initial retribution is in the intermediate state (bardo) of hell. If someone harms the life of beings, and he does not later take precepts, can it be said that he is pure among all beings? The answer is: Yes, such as intending to harm beings, but encountering the Dharma in the middle, if he is pure among all beings (a 'seer of truth', referring to someone who has realized the truth). Has he taken precepts among all beings (taking precepts to change past evil deeds)? The answer is: Perhaps he is pure among all beings, but he has not taken precepts among all beings (this statement is what the translator wants to emphasize).
How is it understood that he is pure among all beings, but he has not taken precepts among all beings? The answer is: Such as not taking precepts, but encountering the Dharma in the middle, this is to say that he is pure among all beings, but he has not taken precepts among all beings. How is it understood that he has taken precepts among all beings, but he is not pure among all beings? The answer is: Such as taking precepts and then violating the precepts, this is to say that he has taken precepts among all beings, but he is not pure among all beings. How is it understood that he is pure among all beings, and he has taken precepts among all beings? The answer is: Such as taking precepts and not violating the precepts, this is to say that he is pure among all beings, and he has taken precepts among all beings. How is it understood that he is not pure among all beings, and he has not taken precepts among all beings? The answer is:
曰：除上爾所事。若成就身，彼有身行耶？答曰：或成就身非身行。云何成就身非身行？答曰：卵膜漸厚處母胎凡夫人，若生欲界不有威儀不處非威儀，身無教、設有教便失，是謂成就身非身行。云何成就身行非身耶？答曰：無垢人生無色界，是謂成就身行非身。云何成就身身行？答曰：卵膜漸厚處母胎無垢人，若生欲界處威儀不處威儀。不威儀亦不不處威儀，身有教、設有教不失、若生色界，是謂成就身身行。云何不成就身非身行？答曰：凡夫人生無色界，是謂不成就身非身行。若成就身，彼有口行耶？答曰：或成就身非口行。云何成就身非口行？答曰：卵膜漸厚處母胎凡夫人，若生欲界不威儀亦非不處威儀，口無教、設有教便失，是謂成就身非口行。云何成就口行非身？答曰：無垢人生無色界，是謂成就口行非身。云何成就身口行？答曰：膜漸厚處母胎無垢人，若生欲界處威儀不處威儀不威儀亦不不處威儀，口有教、設有教不失、若生色界，是謂成就身口行。云何不成就身非口行？答曰：凡夫人生無色界，是謂不成就身非口行。若成就身，彼有意行耶？答曰：如是，若成就身彼有意行。頗成就意行非身耶？答曰：有，生無色界也。若成就身，彼有身口行耶？答曰：或成就身非身口行，及身行非口行，及口行非身行
【現代漢語翻譯】 現代漢語譯本 問：除了以上你所說的，如果成就了『身』（kaya，指身體），那麼他有『身行』（kaya-samkhara，指身體的行為）嗎？ 答：或許成就了『身』但沒有『身行』。 問：怎樣是成就了『身』但沒有『身行』呢？ 答：凡夫在母胎中卵膜逐漸增厚的時候，如果生於欲界，不處於威儀（iriyapatha，指行、住、坐、臥四種姿勢）中，也不處於非威儀中，身體沒有教導，即使有教導也會失去，這叫做成就了『身』但沒有『身行』。 問：怎樣是成就了『身行』但沒有『身』呢？ 答：無垢的人（araha，指阿羅漢）死後沒有（upapatti，指再生），這叫做成就了『身行』但沒有『身』。 問：怎樣是成就了『身』和『身行』呢？ 答：無垢的人在母胎中卵膜逐漸增厚的時候，如果生於欲界，處於威儀中，不處於威儀中，不威儀也不不處於威儀中，身體有教導，即使有教導也不會失去，如果生於，這叫做成就了『身』和『身行』。 問：怎樣是不成就『身』也沒有『身行』呢？ 答：凡夫死後沒有，這叫做不成就『身』也沒有『身行』。 問：如果成就了『身』，那麼他有『口行』（vaci-samkhara，指語言的行為）嗎？ 答：或許成就了『身』但沒有『口行』。 問：怎樣是成就了『身』但沒有『口行』呢？ 答：凡夫在母胎中卵膜逐漸增厚的時候，如果生於欲界，不處於威儀中，也不處於非不威儀中，口沒有教導，即使有教導也會失去，這叫做成就了『身』但沒有『口行』。 問：怎樣是成就了『口行』但沒有『身』呢？ 答：無垢的人死後沒有，這叫做成就了『口行』但沒有『身』。 問：怎樣是成就了『身』和『口行』呢？ 答：無垢的人在母胎中卵膜逐漸增厚的時候，如果生於欲界，處於威儀中，不處於威儀中，不威儀也不不處於威儀中，口有教導，即使有教導也不會失去，如果生於，這叫做成就了『身』和『口行』。 問：怎樣是不成就『身』也沒有『口行』呢？ 答：凡夫死後沒有，這叫做不成就『身』也沒有『口行』。 問：如果成就了『身』，那麼他有『意行』（mano-samkhara，指意識的行為）嗎？ 答：是的，如果成就了『身』，那麼他有『意行』。 問：有沒有成就『意行』但沒有『身』的呢？ 答：有，生於無**的地方就是。 問：如果成就了『身』，那麼他有『身口行』（kaya-vaci-samkhara，指身體和語言的行為）嗎？ 答：或許成就了『身』但沒有『身口行』，以及有『身行』但沒有『口行』，以及有『口行』但沒有『身行』。
【English Translation】 English version Question: Besides what you have said above, if one has attained 『kaya』 (body), does he have 『kaya-samkhara』 (bodily action)? Answer: Perhaps one has attained 『kaya』 but not 『kaya-samkhara』. Question: How does one attain 『kaya』 but not 『kaya-samkhara』? Answer: When an ordinary person in the mother's womb has the egg membrane gradually thickening, if born in the desire realm, not being in the postures of deportment (iriyapatha, referring to the four postures of walking, standing, sitting, and lying down), nor being in non-postures of deportment, the body has no instruction, and even if there is instruction, it will be lost. This is called attaining 『kaya』 but not 『kaya-samkhara』. Question: How does one attain 『kaya-samkhara』 but not 『kaya』? Answer: An undefiled person (araha, referring to an Arhat) after death has no rebirth (upapatti, referring to rebirth). This is called attaining 『kaya-samkhara』 but not 『kaya』. Question: How does one attain both 『kaya』 and 『kaya-samkhara』? Answer: When an undefiled person in the mother's womb has the egg membrane gradually thickening, if born in the desire realm, being in the postures of deportment, not being in the postures of deportment, neither being in non-postures of deportment nor not being in non-postures of deportment, the body has instruction, and even if there is instruction, it will not be lost, if born in rebirth, this is called attaining both 『kaya』 and 『kaya-samkhara』. Question: How does one not attain 『kaya』 and also not attain 『kaya-samkhara』? Answer: An ordinary person after death has no rebirth. This is called not attaining 『kaya』 and also not attaining 『kaya-samkhara』. Question: If one has attained 『kaya』, does he have 『vaci-samkhara』 (verbal action)? Answer: Perhaps one has attained 『kaya』 but not 『vaci-samkhara』. Question: How does one attain 『kaya』 but not 『vaci-samkhara』? Answer: When an ordinary person in the mother's womb has the egg membrane gradually thickening, if born in the desire realm, not being in the postures of deportment, nor being in non-non-postures of deportment, the mouth has no instruction, and even if there is instruction, it will be lost. This is called attaining 『kaya』 but not 『vaci-samkhara』. Question: How does one attain 『vaci-samkhara』 but not 『kaya』? Answer: An undefiled person after death has no rebirth. This is called attaining 『vaci-samkhara』 but not 『kaya』. Question: How does one attain both 『kaya』 and 『vaci-samkhara』? Answer: When an undefiled person in the mother's womb has the egg membrane gradually thickening, if born in the desire realm, being in the postures of deportment, not being in the postures of deportment, neither being in non-postures of deportment nor not being in non-postures of deportment, the mouth has instruction, and even if there is instruction, it will not be lost, if born in rebirth, this is called attaining both 『kaya』 and 『vaci-samkhara』. Question: How does one not attain 『kaya』 and also not attain 『vaci-samkhara』? Answer: An ordinary person after death has no rebirth. This is called not attaining 『kaya』 and also not attaining 『vaci-samkhara』. Question: If one has attained 『kaya』, does he have 『mano-samkhara』 (mental action)? Answer: Yes, if one has attained 『kaya』, then he has 『mano-samkhara』. Question: Is there one who attains 『mano-samkhara』 but not 『kaya』? Answer: Yes, it is to be born in the place of no rebirth. Question: If one has attained 『kaya』, does he have 『kaya-vaci-samkhara』 (bodily and verbal action)? Answer: Perhaps one has attained 『kaya』 but not 『kaya-vaci-samkhara』, and there is 『kaya-samkhara』 but not 『vaci-samkhara』, and there is 『vaci-samkhara』 but not 『kaya-samkhara』.
，及身口行。云何成就身非身口行？答曰：卵膜漸厚處母胎凡夫人，若生欲界，非威儀亦不不處威儀，身口無教、設有教便失，是謂成就身非身口行。云何成就身及身行非口行？答曰：若生欲界，非威儀亦不不處威儀，身有教、設有教不失，口無教、設有教便失，是謂成就身及身行非口行。云何成就身及口行非身行？答曰：若生欲界，不威儀亦不不處威儀，口有教、設有教不失，身無教、設有教便失，是謂成就身及口行非身行。云何成就身及身行口行？答曰：膜漸厚處母胎無垢人，若生欲界，處威儀不處威儀不威儀亦不不處威儀，身口有教、設有教不失、若生色界，是謂成就身及身口行。設成就身口行，彼成就身耶？答曰：或成就或不成就。云何成就？答曰：向所說，是謂成就。云何不成就？答曰：無垢人生無色界，是謂不成就。若成就身，彼成就身行意行耶？答曰：或成就身及意行無身行，及身行意行。云何成就身及意行非身行？答曰：卵膜漸厚處母胎凡夫人，若生欲界，不威儀亦不不處威儀，身無教、設有教便失，是謂成就身及意行非身行。云何成就身及身行意行？答曰：卵膜漸厚處母胎無垢人，若生欲界，處威儀不處威儀不威儀亦不不處威儀，身有教、設有教不失、若生色界，是謂成就身及身行意行。設成就身
【現代漢語翻譯】 現代漢語譯本 關於成就身、口、意（及身口行）的問題。如何成就身非身口行？回答：在卵膜逐漸增厚的母胎中的凡夫人，如果生於欲界（Kāmadhātu，佛教宇宙觀中的欲界），既非處於威儀之中，也非不處於威儀之中，其身口沒有教導，即使有教導也會喪失，這稱為成就身非身口行。 如何成就身及身行非口行？回答：如果生於欲界，既非處於威儀之中，也非不處於威儀之中，其身有教導，即使有教導也不會喪失，口沒有教導，即使有教導也會喪失，這稱為成就身及身行非口行。 如何成就身及口行非身行？回答：如果生於欲界，不處於威儀之中，也非不處於威儀之中，其口有教導，即使有教導也不會喪失，身沒有教導，即使有教導也會喪失，這稱為成就身及口行非身行。 如何成就身及身行口行？回答：在卵膜逐漸增厚的母胎中的無垢人，如果生於欲界，處於威儀之中，不處於威儀之中，既非威儀也非不處於威儀之中，其身口有教導，即使有教導也不會喪失，如果生於（此處原文缺失，無法翻譯），這稱為成就身及身口行。 假設成就身口行，他是否成就身呢？回答：或者成就，或者不成就。 如何成就？回答：如先前所說，這稱為成就。 如何不成就？回答：無垢人生於無（此處原文缺失，無法翻譯），這稱為不成就。 如果成就身，他是否成就身行意行呢？回答：或者成就身及意行而無身行，或者成就身行意行。 如何成就身及意行非身行？回答：在卵膜逐漸增厚的母胎中的凡夫人，如果生於欲界，不處於威儀之中，也非不處於威儀之中，其身沒有教導，即使有教導也會喪失，這稱為成就身及意行非身行。 如何成就身及身行意行？回答：在卵膜逐漸增厚的母胎中的無垢人，如果生於欲界，處於威儀之中，不處於威儀之中，既非威儀也非不處於威儀之中，其身有教導，即使有教導也不會喪失，如果生於（此處原文缺失，無法翻譯），這稱為成就身及身行意行。 假設成就身
【English Translation】 English version Regarding the accomplishment of body, speech, and mind (and bodily, verbal actions). How does one accomplish body and non-body-speech-action? The answer is: An ordinary person in the mother's womb where the membrane is gradually thickening, if born in the Desire Realm (Kāmadhātu, the realm of desire in Buddhist cosmology), is neither in a state of dignified conduct nor not in a state of dignified conduct. Their body and speech have no instruction; even if there is instruction, it is lost. This is called accomplishing body and non-body-speech-action. How does one accomplish body and bodily action but not speech action? The answer is: If born in the Desire Realm, one is neither in a state of dignified conduct nor not in a state of dignified conduct. Their body has instruction; even if there is instruction, it is not lost. Their speech has no instruction; even if there is instruction, it is lost. This is called accomplishing body and bodily action but not speech action. How does one accomplish body and speech action but not bodily action? The answer is: If born in the Desire Realm, one is not in a state of dignified conduct nor not in a state of dignified conduct. Their speech has instruction; even if there is instruction, it is not lost. Their body has no instruction; even if there is instruction, it is lost. This is called accomplishing body and speech action but not bodily action. How does one accomplish body and bodily and speech action? The answer is: A stainless person in the mother's womb where the membrane is gradually thickening, if born in the Desire Realm, is in a state of dignified conduct, not in a state of dignified conduct, neither in a state of dignified conduct nor not in a state of dignified conduct. Their body and speech have instruction; even if there is instruction, it is not lost. If born in (missing text in the original, unable to translate), this is called accomplishing body and bodily and speech action. If one accomplishes bodily and verbal action, does he accomplish body? The answer is: Either he accomplishes it, or he does not. How does he accomplish it? The answer is: As previously stated, this is called accomplishment. How does he not accomplish it? The answer is: A stainless person born without (missing text in the original, unable to translate), this is called non-accomplishment. If one accomplishes body, does he accomplish bodily and mental action? The answer is: Either he accomplishes body and mental action without bodily action, or he accomplishes bodily and mental action. How does one accomplish body and mental action but not bodily action? The answer is: An ordinary person in the mother's womb where the membrane is gradually thickening, if born in the Desire Realm, is not in a state of dignified conduct nor not in a state of dignified conduct. Their body has no instruction; even if there is instruction, it is lost. This is called accomplishing body and mental action but not bodily action. How does one accomplish body and bodily and mental action? The answer is: A stainless person in the mother's womb where the membrane is gradually thickening, if born in the Desire Realm, is in a state of dignified conduct, not in a state of dignified conduct, neither in a state of dignified conduct nor not in a state of dignified conduct. Their body has instruction; even if there is instruction, it is not lost. If born in (missing text in the original, unable to translate), this is called accomplishing body and bodily and mental action. If one accomplishes body
行意行，彼成就身耶？答曰：或成就或不成就。云何成就？答曰：向所說，是謂成就。云何不成就？答曰：無垢人生無色界，是謂不成就。若成就身，彼成就口意行耶？答曰：或成就身及意行非口行，及口行意行。云何成就身及意行非口行？答曰：卵膜漸厚處母胎凡夫人，若生欲界，不威儀亦不不處威儀，口無教、設有教便失，是謂成就身及意行非口行。云何成就身及口行意行？答曰：卵膜漸厚處母胎無垢人，若生欲界，處威儀不處威儀不威儀亦不不處威儀，口有教、設有教不失、若生色界，是謂成就身及口行意行。設成就口意行，彼成就身耶？答曰：或成就或不成就。云何成就？答曰：向所說，是謂成就。云何不成就？答曰：無垢人生無色界，是謂不成就。若成就身，彼有身口意行耶？答曰：或成就身及意行非身口行，及身意行非口行，及口意行非身行，及身口意行。云何成就身及意行非身口行？答曰：卵膜漸厚處母胎凡夫人，若生欲界，不威儀亦不不處威儀，身口無教、設有教便失，是謂成就身及意行非身口行。云何成就身及身意行非口行？答曰：若生欲界，不威儀亦不不處威儀，身有教、設有教不失，口無教、設有教便失，是謂成就身及身意行非口行。云何成就身及口意行非身行耶？答曰：若生欲界，不威儀亦
【現代漢語翻譯】 現代漢語譯本 行（karma）和意行（mental karma），他是否成就了身（body）呢？回答說：或者成就，或者不成就。 怎樣算是成就呢？回答說：就像之前所說的，這叫做成就。 怎樣算是不成就呢？回答說：無垢（arhat）的人生於無色界（arupa-dhatu），這叫做不成就。 如果成就了身，他是否成就了口行（verbal karma）和意行呢？回答說：或者成就了身和意行但沒有成就口行，或者成就了口行和意行。 怎樣算是成就了身和意行但沒有成就口行呢？回答說：卵膜逐漸增厚，處於母親胎中的凡夫，如果生於欲界（kama-dhatu），不處於威儀狀態，也不不處於威儀狀態，口沒有教法（teaching），即使有教法也會失去，這叫做成就了身和意行但沒有成就口行。 怎樣算是成就了身、口行和意行呢？回答說：卵膜逐漸增厚，處於母親胎中的無垢人（arhat），如果生於欲界，處於威儀狀態，不處於威儀狀態，也不不處於威儀狀態，口有教法，即使有教法也不會失去，如果生於色界（rupa-dhatu），這叫做成就了身、口行和意行。 假設成就了口行和意行，他是否成就了身呢？回答說：或者成就，或者不成就。 怎樣算是成就呢？回答說：就像之前所說的，這叫做成就。 怎樣算是不成就呢？回答說：無垢的人生於無色界，這叫做不成就。 如果成就了身，他是否有身行、口行和意行呢？回答說：或者成就了身和意行但沒有成就身口行，或者成就了身和意行但沒有成就口行，或者成就了口行和意行但沒有成就身行，或者成就了身口意行。 怎樣算是成就了身和意行但沒有成就身口行呢？回答說：卵膜逐漸增厚，處於母親胎中的凡夫，如果生於欲界，不處於威儀狀態，也不不處於威儀狀態，身口沒有教法，即使有教法也會失去，這叫做成就了身和意行但沒有成就身口行。 怎樣算是成就了身和身意行但沒有成就口行呢？回答說：如果生於欲界，不處於威儀狀態，也不不處於威儀狀態，身有教法，即使有教法也不會失去，口沒有教法，即使有教法也會失去，這叫做成就了身和身意行但沒有成就口行。 怎樣算是成就了身和口意行但沒有成就身行呢？回答說：如果生於欲界，不處於威儀狀態，也不
【English Translation】 English version Regarding karma (action) and mental karma, does he accomplish the body? The answer is: either he accomplishes it or he does not. How does he accomplish it? The answer is: as previously stated, this is called accomplishment. How does he not accomplish it? The answer is: an arhat (one who is free from defilements) born in the Arupa-dhatu (formless realm), this is called non-accomplishment. If he accomplishes the body, does he accomplish verbal karma and mental karma? The answer is: either he accomplishes the body and mental karma but not verbal karma, or he accomplishes verbal karma and mental karma. How does he accomplish the body and mental karma but not verbal karma? The answer is: an ordinary person whose embryonic membrane is gradually thickening in the mother's womb, if born in the Kama-dhatu (desire realm), is not in a state of dignified conduct, nor is he not in a state of dignified conduct; his mouth has no teaching, and even if there is a teaching, it is lost. This is called accomplishing the body and mental karma but not verbal karma. How does he accomplish the body, verbal karma, and mental karma? The answer is: an arhat whose embryonic membrane is gradually thickening in the mother's womb, if born in the Kama-dhatu, is in a state of dignified conduct, is not in a state of dignified conduct, nor is he not in a state of dignified conduct; his mouth has teaching, and even if there is a teaching, it is not lost; if born in the Rupa-dhatu (form realm), this is called accomplishing the body, verbal karma, and mental karma. Supposing he accomplishes verbal karma and mental karma, does he accomplish the body? The answer is: either he accomplishes it or he does not. How does he accomplish it? The answer is: as previously stated, this is called accomplishment. How does he not accomplish it? The answer is: an arhat born in the Arupa-dhatu, this is called non-accomplishment. If he accomplishes the body, does he have bodily karma, verbal karma, and mental karma? The answer is: either he accomplishes the body and mental karma but not bodily and verbal karma, or he accomplishes the body and mental karma but not verbal karma, or he accomplishes verbal karma and mental karma but not bodily karma, or he accomplishes bodily, verbal, and mental karma. How does he accomplish the body and mental karma but not bodily and verbal karma? The answer is: an ordinary person whose embryonic membrane is gradually thickening in the mother's womb, if born in the Kama-dhatu, is not in a state of dignified conduct, nor is he not in a state of dignified conduct; his body and mouth have no teaching, and even if there is a teaching, it is lost. This is called accomplishing the body and mental karma but not bodily and verbal karma. How does he accomplish the body and bodily and mental karma but not verbal karma? The answer is: if born in the Kama-dhatu, is not in a state of dignified conduct, nor is he not in a state of dignified conduct; his body has teaching, and even if there is a teaching, it is not lost; his mouth has no teaching, and even if there is a teaching, it is lost. This is called accomplishing the body and bodily and mental karma but not verbal karma. How does he accomplish the body and verbal and mental karma but not bodily karma? The answer is: if born in the Kama-dhatu, is not in a state of dignified conduct, nor is he not
不不處威儀，口有教、設有教不失，身無教、設有教便失，是謂成就身及口意行非身行。云何成就身及身口意行？答曰：卵膜漸厚處母胎無垢人，若生欲界，處威儀不處威儀不威儀亦不不處威儀，身口有教、設有教不失、若生色界，是謂成就身及身口意行。設成就身口意行，彼成就身耶？答曰：或成就或不成就？云何成就？答曰：向所說，是謂成就。云何不成就？答曰：無垢人生無色界，是謂不成就(身竟)。若成就身行，彼成就口行耶？答曰：或成就身行非口行。云何成就身行非口行？答曰：若生欲界，不威儀亦不不處威儀，身有教、設有教不失，口無教、設有教便失，是謂成就身行非口行。云何成就口行非身行？答曰：若生欲界，不威儀亦不不處威儀，口有教、設有教不失，身無教、設有教便失，是謂成就口行非身行。云何成就身口行？答曰：卵膜漸厚處母胎無垢人，若生欲界，處威儀不處威儀不威儀亦不不處威儀，身口有教、設有教不失、若生色界、無垢人生無色界，是謂成就身口行。云何不成就身口行？答曰：卵膜漸厚處母胎凡夫人，若生欲界，不威儀亦不不處威儀，身口無教、設有教便失、若生無色界凡夫人，是謂不成就身口行。若成就身行，彼成就意行耶？答曰：如是，若成就身行彼成就意行。頗成就意
【現代漢語翻譯】 現代漢語譯本 不以威儀規範自己，口中有教導，即使沒有教導也不會失去（正道），身體沒有教導，即使有教導也會失去（正道），這稱為成就身及口意行而非身行。如何成就身及身口意行？答：卵膜逐漸增厚，處於母胎中的無垢人（指清凈無染的人），如果生於欲界，處於威儀或不處於威儀，或者不威儀也不不處於威儀的狀態，身口有教導，即使沒有教導也不會失去（正道），如果生於（此處原文缺失，無法翻譯），這稱為成就身及身口意行。如果成就了身口意行，那麼他成就了身（的行為）嗎？答：或者成就，或者不成就。如何成就？答：如先前所說，這稱為成就。如何不成就？答：無垢人生於無（此處原文缺失，無法翻譯），這稱為不成就（身的部分結束）。如果成就了身行，那麼他成就了口行嗎？答：或者成就身行而非口行。如何成就身行而非口行？答：如果生於欲界，不威儀也不不處於威儀的狀態，身體有教導，即使沒有教導也不會失去（正道），口中沒有教導，即使有教導也會失去（正道），這稱為成就身行而非口行。如何成就口行而非身行？答：如果生於欲界，不威儀也不不處於威儀的狀態，口中有教導，即使沒有教導也不會失去（正道），身體沒有教導，即使有教導也會失去（正道），這稱為成就口行而非身行。如何成就身口行？答：卵膜逐漸增厚，處於母胎中的無垢人，如果生於欲界，處於威儀或不處於威儀，或者不威儀也不不處於威儀的狀態，身口有教導，即使沒有教導也不會失去（正道），如果生於（此處原文缺失，無法翻譯），無垢人生於無（此處原文缺失，無法翻譯），這稱為成就身口行。如何不成就身口行？答：卵膜逐漸增厚，處於母胎中的凡夫人（指有煩惱的人），如果生於欲界，不威儀也不不處於威儀的狀態，身口沒有教導，即使有教導也會失去（正道），如果生於無**（此處原文缺失，無法翻譯）的凡夫人，這稱為不成就身口行。如果成就了身行，那麼他成就了意行嗎？答：是的，如果成就了身行，那麼他就成就了意行。是否成就意
【English Translation】 English version Not conducting oneself with proper decorum, having teachings in speech, even without teachings, one does not lose (the right path); without teachings in body, even with teachings, one loses (the right path). This is called accomplishing body and mind-speech actions, but not body actions. How does one accomplish body and body-mind-speech actions? Answer: The membrane of the egg gradually thickens, and a stainless person (meaning a pure and undefiled person) is in the mother's womb. If born in the desire realm, being in decorum or not being in decorum, or neither being in decorum nor not being in decorum, having teachings in body and speech, even without teachings, one does not lose (the right path). If born in ** (missing text in the original, untranslatable), this is called accomplishing body and body-mind-speech actions. If one accomplishes body-mind-speech actions, does he accomplish body (actions)? Answer: Either accomplishes or does not accomplish. How does one accomplish? Answer: As previously stated, this is called accomplishing. How does one not accomplish? Answer: A stainless person is born without ** (missing text in the original, untranslatable), this is called not accomplishing (the end of the body section). If one accomplishes body actions, does he accomplish speech actions? Answer: Either accomplishes body actions but not speech actions. How does one accomplish body actions but not speech actions? Answer: If born in the desire realm, neither being in decorum nor not being in decorum, having teachings in body, even without teachings, one does not lose (the right path); without teachings in speech, even with teachings, one loses (the right path). This is called accomplishing body actions but not speech actions. How does one accomplish speech actions but not body actions? Answer: If born in the desire realm, neither being in decorum nor not being in decorum, having teachings in speech, even without teachings, one does not lose (the right path); without teachings in body, even with teachings, one loses (the right path). This is called accomplishing speech actions but not body actions. How does one accomplish body and speech actions? Answer: The membrane of the egg gradually thickens, and a stainless person is in the mother's womb. If born in the desire realm, being in decorum or not being in decorum, or neither being in decorum nor not being in decorum, having teachings in body and speech, even without teachings, one does not lose (the right path). If born in ** (missing text in the original, untranslatable), a stainless person is born without ** (missing text in the original, untranslatable), this is called accomplishing body and speech actions. How does one not accomplish body and speech actions? Answer: The membrane of the egg gradually thickens, and an ordinary person (meaning a person with afflictions) is in the mother's womb. If born in the desire realm, neither being in decorum nor not being in decorum, without teachings in body and speech, even with teachings, one loses (the right path). If born as an ordinary person without ** (missing text in the original, untranslatable), this is called not accomplishing body and speech actions. If one accomplishes body actions, does he accomplish mind actions? Answer: Yes, if one accomplishes body actions, then he accomplishes mind actions. Does one accomplish mind
行非成就身行？答曰：有，卵膜漸厚處母胎凡夫人，若生欲界，不威儀亦不不處威儀，身無教、設有教便失、若凡夫人生無色界。若成就身行，彼成就口意行耶？答曰：或成就身行及意行非口行，及口意行。云何成就身行及意行非口行？答曰：若生欲界，不威儀亦不不處威儀，身有教、設有教不失，口無教、設有教便失，是謂成就身行及意行非口行。云何成就身行及口意行？答曰：卵膜漸厚處母胎無垢人，若生欲界，處威儀不處威儀不威儀亦不不處威儀，身口有教、設有教不失、若生色界、無垢人生無色界，是謂成就身行及口意行。設成就口意行，彼成就身行耶？答曰：或成就或不成就。云何成就？答曰：向所說，是謂成就。云何不成就？答曰：若生欲界，不威儀亦不不處威儀，身無教、設有教便失，口有教、設有教不失，是謂不成就。若成就口行，彼成就意行耶？答曰：如是，若成就口行彼成就意行。頗成就意行非口行耶？答曰：有，卵膜漸厚處母胎凡夫人，若生欲界，不威儀亦不不處威儀，口無教、設有教便失、凡夫人生無色界。若行淫未盡，彼報淫未盡耶？答曰：如是，若行淫未盡，彼報淫未盡。頗報淫未盡非行耶？答曰：有，須陀洹見諦所斷行淫盡，彼報淫未盡。若行淫盡，彼報淫盡耶？答曰：如是，若報淫
【現代漢語翻譯】 現代漢語譯本 行（karma）是否一定導致身行（bodily karma）的成就？答：是的，在母胎中卵膜逐漸增厚的凡夫人，如果生於欲界（Kāmadhātu），他們的行為既不完全符合威儀（proper conduct），也不完全不符合威儀，他們的身行沒有教導，如果接受教導就會失去。如果凡夫人出生時沒有性行為（），就不會有身行的成就。如果成就了身行，他們是否也成就了口行（verbal karma）和意行（mental karma）呢？答：或者成就了身行和意行，但沒有成就口行；或者成就了口行和意行。如何成就身行和意行，但沒有成就口行呢？答：如果生於欲界，他們的行為既不完全符合威儀，也不完全不符合威儀，他們的身行有教導，即使接受教導也不會失去，但他們的口行沒有教導，如果接受教導就會失去。這就是成就身行和意行，但沒有成就口行。如何成就身行以及口意行呢？答：在母胎中卵膜逐漸增厚的無垢人（pure being），如果生於欲界，他們的行為符合威儀，不符合威儀，或者既不完全符合威儀，也不完全不符合威儀，他們的身口都有教導，即使接受教導也不會失去。如果生於，無垢人出生時沒有，這就是成就身行以及口意行。如果成就了口意行，他們是否也成就了身行呢？答：或者成就，或者不成就。如何成就？答：如前所述，這就是成就。如何不成就？答：如果生於欲界，他們的行為既不完全符合威儀，也不完全不符合威儀，他們的身行沒有教導，如果接受教導就會失去，但他們的口行有教導，即使接受教導也不會失去，這就是不成就。如果成就了口行，他們是否也成就了意行呢？答：是的，如果成就了口行，他們也成就了意行。是否有可能成就意行但沒有成就口行呢？答：是的，在母胎中卵膜逐漸增厚的凡夫人，如果生於欲界，他們的行為既不完全符合威儀，也不完全不符合威儀，他們的口行沒有教導，如果接受教導就會失去。凡夫人出生時沒有。如果性行為（行淫）未完全斷盡，他們是否也未完全擺脫性行為的果報（報淫）呢？答：是的，如果性行為未完全斷盡，他們也未完全擺脫性行為的果報。是否有可能未完全擺脫性行為的果報，但已經斷絕了性行為呢？答：是的，須陀洹（Sotāpanna，入流者）通過見諦（seeing the truth）所斷的性行為已經斷盡，但他們尚未完全擺脫性行為的果報。如果性行為已經斷盡，他們是否也已經斷盡了性行為的果報呢？答：是的，如果性行為
【English Translation】 English version Is the performance of karma necessarily the achievement of bodily karma? Answer: Yes, for ordinary beings in the mother's womb where the membrane is gradually thickening, if they are born in the Desire Realm (Kāmadhātu), their conduct is neither entirely in accordance with proper conduct (威儀), nor entirely not in accordance with it. Their bodily karma has no instruction; if it receives instruction, it is lost. If ordinary beings are born without sexual activity (), there is no achievement of bodily karma. If bodily karma is achieved, do they also achieve verbal karma (口行) and mental karma (意行)? Answer: Either they achieve bodily karma and mental karma but not verbal karma; or they achieve verbal karma and mental karma. How do they achieve bodily karma and mental karma but not verbal karma? Answer: If they are born in the Desire Realm, their conduct is neither entirely in accordance with proper conduct, nor entirely not in accordance with it. Their bodily karma has instruction; even if it receives instruction, it is not lost. But their verbal karma has no instruction; if it receives instruction, it is lost. This is said to be the achievement of bodily karma and mental karma but not verbal karma. How do they achieve bodily karma as well as verbal and mental karma? Answer: For pure beings (無垢人) in the mother's womb where the membrane is gradually thickening, if they are born in the Desire Realm, their conduct is in accordance with proper conduct, not in accordance with proper conduct, or neither entirely in accordance with proper conduct nor entirely not in accordance with it. Their bodily and verbal karma have instruction; even if they receive instruction, it is not lost. If they are born in , pure beings are born without . This is said to be the achievement of bodily karma as well as verbal and mental karma. If verbal and mental karma are achieved, do they also achieve bodily karma? Answer: Either they achieve it, or they do not achieve it. How do they achieve it? Answer: As previously stated, this is said to be the achievement. How do they not achieve it? Answer: If they are born in the Desire Realm, their conduct is neither entirely in accordance with proper conduct, nor entirely not in accordance with it. Their bodily karma has no instruction; if it receives instruction, it is lost. But their verbal karma has instruction; even if it receives instruction, it is not lost. This is said to be not achieving it. If verbal karma is achieved, do they also achieve mental karma? Answer: Yes, if verbal karma is achieved, they also achieve mental karma. Is it possible to achieve mental karma but not verbal karma? Answer: Yes, for ordinary beings in the mother's womb where the membrane is gradually thickening, if they are born in the Desire Realm, their conduct is neither entirely in accordance with proper conduct, nor entirely not in accordance with it. Their verbal karma has no instruction; if it receives instruction, it is lost. Ordinary beings are born without . If sexual activity (行淫) has not been completely exhausted, have they also not completely exhausted the retribution for sexual activity (報淫)? Answer: Yes, if sexual activity has not been completely exhausted, they have also not completely exhausted the retribution for sexual activity. Is it possible that the retribution for sexual activity has not been completely exhausted, but sexual activity has already been cut off? Answer: Yes, a Stream-enterer (Sotāpanna, 須陀洹) who has cut off sexual activity through seeing the truth (見諦) has exhausted sexual activity, but they have not yet completely exhausted the retribution for sexual activity. If sexual activity has been exhausted, have they also exhausted the retribution for sexual activity? Answer: Yes, if sexual activity
盡，彼行淫盡。頗行淫盡非報耶？答曰：有，須陀洹見諦所斷行淫盡，彼報淫未盡。若行有果，彼行盡有報耶？答曰？如是，若行有報，此行有盡有果。頗行有果，彼行無報耶？答曰：有，無記無漏行。若行無果，彼行盡無報耶？答曰：無行不有果。頗行無報耶？答曰：有，無記無漏行。若行不善，彼行盡顛倒耶？答曰：或行不善此行非顛倒。云何行不善彼行非顛倒？答曰：猶如有一有見果實，如是見如是語：有行、有行果報；彼身惡行、口意惡行。猶如有一不見有見想，不聞不別不識有識想，彼不以此想、不以此忍、不以此見、不以此欲、不以此智慧，我不見不聞不別不識。猶如有一見無見想、聞別識無識想，彼不以此想、不以此忍、不以此見、不以此欲、不以此智慧，我見聞別識。是謂行不善彼行非顛倒。云何行顛倒，此行非不善？答曰：猶如有一無見無果實，如是見、如是語：無行、無行果報；彼身妙行、口意妙行。猶如有一無見有見想、不聞不別不識有識想，彼以此想、以此忍、以此見、以此欲、以此智慧，我見聞別識。猶如有一見無見想、聞別識無識想，彼以此想、以此忍、以此見、以此欲、以此智慧，我不見聞別識。是謂行顛倒彼行非不善。云何行不善彼行顛倒？答曰：猶如有一見無見無果實，如是見、
【現代漢語翻譯】 現代漢語譯本 盡，彼（指某種行為）行淫盡（指完全停止）。難道所有行淫的停止都沒有果報嗎？回答說：有。須陀洹（Sotapanna，預流果）見諦（dṛṣṭi，正確的見解）所斷的行淫已經停止，但這種行為的果報尚未完全結束。 如果某種行為有果報，那麼這種行為的停止也有果報嗎？回答說：是的，如果某種行為有果報，那麼這種行為的停止也有果報。 難道有某種行為有果報，但這種行為卻沒有果報嗎？回答說：有，無記（avyākṛta，非善非惡）和無漏（anāsrava，沒有煩惱）的行為。 如果某種行為沒有果報，那麼這種行為的停止就沒有果報嗎？回答說：沒有不產生果報的行為。 難道有某種行為沒有果報嗎？回答說：有，無記和無漏的行為。 如果某種行為是不善的，那麼這種行為的停止就是顛倒的嗎？回答說：或者某種行為是不善的，但這種行為的停止並非顛倒。 什麼情況下行為不善，但這種行為的停止並非顛倒？回答說：例如，某人確信有果報，並這樣看待、這樣說：有行為，有行為的果報；他（因此）停止了身惡行、口惡行、意惡行。又如某人沒有（親身）見到（果報），卻有見到（果報）的想法，沒有聽到、沒有分辨、沒有認識（果報），卻有認識（果報）的想法，但他不以這種想法、不以這種忍耐、不以這種見解、不以這種慾望、不以這種智慧（來行動），（而是說）我沒有見到、沒有聽到、沒有分辨、沒有認識（果報）。又如某人見到（果報）卻沒有見到（果報）的想法，聽到、分辨、認識（果報）卻沒有認識（果報）的想法，但他不以這種想法、不以這種忍耐、不以這種見解、不以這種慾望、不以這種智慧（來行動），（而是說）我見到、聽到、分辨、認識（果報）。這就是行為不善，但這種行為的停止並非顛倒。 什麼情況下行為是顛倒的，但這種行為並非不善？回答說：例如，某人沒有（親身）見到（果報），確信沒有果報，並這樣看待、這樣說：沒有行為，沒有行為的果報；他（因此）停止了身妙行、口妙行、意妙行。又如某人沒有（親身）見到（果報），卻有見到（果報）的想法，沒有聽到、沒有分辨、沒有認識（果報），卻有認識（果報）的想法，但他以這種想法、以這種忍耐、以這種見解、以這種慾望、以這種智慧（來行動），（而是說）我見到、聽到、分辨、認識（果報）。又如某人見到（果報）卻沒有見到（果報）的想法，聽到、分辨、認識（果報）卻沒有認識（果報）的想法，但他以這種想法、以這種忍耐、以這種見解、以這種慾望、以這種智慧（來行動），（而是說）我不見到、不聽到、不分辨、不認識（果報）。這就是行為顛倒，但這種行為並非不善。 什麼情況下行為不善，且這種行為是顛倒的？回答說：例如，某人確信沒有（果報），沒有見到（果報），並這樣看待、 現代漢語譯本結束
【English Translation】 English version 'End, that (referring to a certain action) the practice of sexual misconduct ends (meaning complete cessation). Does the cessation of all sexual misconduct have no retribution? The answer is: Yes. The sexual misconduct that Sotapanna (須陀洹, Stream-enterer) has abandoned through seeing the truth (dṛṣṭi, 見諦, right view) has ceased, but the retribution for this action has not completely ended.' 'If an action has retribution, does the cessation of that action also have retribution? The answer is: Yes, if an action has retribution, then the cessation of that action also has retribution.' 'Is there an action that has retribution, but the cessation of that action has no retribution? The answer is: Yes, actions that are indeterminate (avyākṛta, 無記, neither good nor bad) and without outflows (anāsrava, 無漏, without defilements).' 'If an action has no retribution, does the cessation of that action have no retribution? The answer is: There is no action that does not produce retribution.' 'Is there an action that has no retribution? The answer is: Yes, actions that are indeterminate and without outflows.' 'If an action is unwholesome, is the cessation of that action inverted? The answer is: Perhaps an action is unwholesome, but the cessation of that action is not inverted.' 'Under what circumstances is an action unwholesome, but the cessation of that action is not inverted? The answer is: For example, someone is certain that there is retribution, and sees and speaks in this way: There is action, there is the retribution for action; he (therefore) ceases bodily misconduct, verbal misconduct, and mental misconduct. Or, for example, someone has not (personally) seen (retribution), but has the thought of seeing (retribution), has not heard, has not distinguished, has not recognized (retribution), but has the thought of recognizing (retribution), but he does not act with this thought, with this patience, with this view, with this desire, with this wisdom, (but says) I have not seen, have not heard, have not distinguished, have not recognized (retribution). Or, for example, someone sees (retribution) but does not have the thought of seeing (retribution), hears, distinguishes, recognizes (retribution) but does not have the thought of recognizing (retribution), but he does not act with this thought, with this patience, with this view, with this desire, with this wisdom, (but says) I see, hear, distinguish, recognize (retribution). This is an action that is unwholesome, but the cessation of this action is not inverted.' 'Under what circumstances is an action inverted, but this action is not unwholesome? The answer is: For example, someone has not (personally) seen (retribution), is certain that there is no retribution, and sees and speaks in this way: There is no action, there is no retribution for action; he (therefore) ceases bodily wholesome action, verbal wholesome action, and mental wholesome action. Or, for example, someone has not (personally) seen (retribution), but has the thought of seeing (retribution), has not heard, has not distinguished, has not recognized (retribution), but has the thought of recognizing (retribution), but he acts with this thought, with this patience, with this view, with this desire, with this wisdom, (and says) I see, hear, distinguish, recognize (retribution). Or, for example, someone sees (retribution) but does not have the thought of seeing (retribution), hears, distinguishes, recognizes (retribution) but does not have the thought of recognizing (retribution), but he acts with this thought, with this patience, with this view, with this desire, with this wisdom, (and says) I do not see, do not hear, do not distinguish, do not recognize (retribution). This is an action that is inverted, but this action is not unwholesome.' 'Under what circumstances is an action unwholesome, and this action is inverted? The answer is: For example, someone is certain that there is no (retribution), has not seen (retribution), and sees in this way,' End of English version
如是語：無行、無行果報；彼身惡行、口意惡行。猶如有一不見不見想、不聞不別不識有不識想，彼不以此想、不以此忍、不以此見、不以此欲、不以此智慧，我見聞別識。猶如有一見有見想、聞別識有識想，彼不以此想、不以此忍、不以此見、不以此欲、不以此智慧，我不見不聞不別不識。是謂行不善彼行顛倒。云何行非不善彼行非顛倒？答曰：猶如有一見有果實，如是見、如是語：有行、有行果報；彼身妙行、口意妙行。猶如有一不見有不見想、不聞不別不識有不識想，彼以此想、以此忍、以此見、以此欲、以此智慧，我不見不聞不別不識。猶如有一見有見想、聞別識有識想，彼以此想、以此忍、以此見、以此欲、以此智慧，我見聞別識。是謂行非不善此行非顛倒。非亦如是。若成就不善行，彼成就色無色界行耶？答曰：如是，若成就不善行彼成就色無色界行。頗成就色無色界行非成就不善行耶？答曰：有，若生欲界欲愛盡、若生色界。若成就欲界善行，彼成就色無色界善行耶？答曰：或成就欲界善行非色無色界善行。云何成就欲界善行非色無色界善行？答曰：若生欲界不斷善本，不得色無色界善心，是謂成就欲界善行非色無色界善行。云何成就色無色界善行非欲界善行？答曰：若生色界得無色界善心，是謂成就
【現代漢語翻譯】 現代漢語譯本 如是說：沒有行為，沒有行為的果報；那個人以身體、口和意做出惡行。譬如，有個人沒有看見卻認為自己沒有看見，沒有聽見、沒有分辨、沒有意識到卻認為自己沒有意識到，他不以這種想法、不以這種忍耐、不以這種見解、不以這種慾望、不以這種智慧來認為『我看見、聽見、分辨、意識到』。譬如，有個人看見卻認為自己看見，聽見、分辨、意識到卻認為自己意識到，他不以這種想法、不以這種忍耐、不以這種見解、不以這種慾望、不以這種智慧來認為『我沒有看見、沒有聽見、沒有分辨、沒有意識到』。這叫做行為不善，這種行為是顛倒的。 什麼叫做行為非不善，這種行為不是顛倒的呢？回答說：譬如，有個人看見有果實，如實地看見，如實地說：有行為，有行為的果報；那個人以身體、口和意做出美好的行為。譬如，有個人沒有看見卻認為自己沒有看見，沒有聽見、沒有分辨、沒有意識到卻認為自己沒有意識到，他以這種想法、以這種忍耐、以這種見解、以這種慾望、以這種智慧來認為『我沒有看見、沒有聽見、沒有分辨、沒有意識到』。譬如，有個人看見卻認為自己看見，聽見、分辨、意識到卻認為自己意識到，他以這種想法、以這種忍耐、以這種見解、以這種慾望、以這種智慧來認為『我看見、聽見、分辨、意識到』。這叫做行為非不善，這種行為不是顛倒的。 並非也是這樣。如果成就了不善的行為，那麼他就成就了色無色行（Rupa Arupa）（色界和無色界的行為）嗎？回答說：是的，如果成就了不善的行為，那麼他就成就了色無色行。是否有人成就了色無色行卻沒有成就了不善的行為呢？回答說：有的，如果有人生在欲界，斷盡了對慾望的愛，或者生在色界或無色界。 如果成就了欲界的善行，那麼他就成就了色無色界的善行嗎？回答說：或許成就了欲界的善行，卻沒有成就色無色界的善行。什麼叫做成就了欲界的善行，卻沒有成就色無色界的善行呢？回答說：如果有人生在欲界，沒有斷除善的根本，沒有得到色無色界的善心，這就叫做成就了欲界的善行，卻沒有成就色無色界的善行。什麼叫做成就了色無色界的善行，卻沒有成就欲界的善行呢？回答說：如果有人生在色界或無色界，得到了色無色界的善心，這就叫做成就
【English Translation】 English version Thus it is said: There is no action, no result of action; that person performs evil actions with body, speech, and mind. For example, someone who does not see but thinks they do not see, does not hear, does not distinguish, does not recognize but thinks they do not recognize, they do not think in this way, do not endure in this way, do not see in this way, do not desire in this way, do not have wisdom in this way, 'I see, hear, distinguish, recognize.' For example, someone who sees but thinks they see, hears, distinguishes, recognizes but thinks they recognize, they do not think in this way, do not endure in this way, do not see in this way, do not desire in this way, do not have wisdom in this way, 'I do not see, do not hear, do not distinguish, do not recognize.' This is called action that is not good, and this action is inverted. What is called action that is not not-good, and this action is not inverted? The answer is: For example, someone who sees there are fruits, sees truthfully, speaks truthfully: there is action, there is the result of action; that person performs good actions with body, speech, and mind. For example, someone who does not see but thinks they do not see, does not hear, does not distinguish, does not recognize but thinks they do not recognize, they think in this way, endure in this way, see in this way, desire in this way, have wisdom in this way, 'I do not see, do not hear, do not distinguish, do not recognize.' For example, someone who sees but thinks they see, hears, distinguishes, recognizes but thinks they recognize, they think in this way, endure in this way, see in this way, desire in this way, have wisdom in this way, 'I see, hear, distinguish, recognize.' This is called action that is not not-good, and this action is not inverted. It is not always so. If one accomplishes unwholesome actions, do they accomplish actions of the Form and Formless realms (Rupa Arupa)? The answer is: Yes, if one accomplishes unwholesome actions, they accomplish actions of the Form and Formless realms. Is there anyone who accomplishes actions of the Form and Formless realms but does not accomplish unwholesome actions? The answer is: Yes, if one is born in the Desire realm and has exhausted desire for lust, or if one is born in the Form or Formless realms. If one accomplishes wholesome actions in the Desire realm, do they accomplish wholesome actions in the Form and Formless realms? The answer is: Perhaps one accomplishes wholesome actions in the Desire realm but does not accomplish wholesome actions in the Form and Formless realms. What is it called to accomplish wholesome actions in the Desire realm but not accomplish wholesome actions in the Form and Formless realms? The answer is: If one is born in the Desire realm, has not severed the root of goodness, and has not attained wholesome mind in the Form and Formless realms, this is called accomplishing wholesome actions in the Desire realm but not accomplishing wholesome actions in the Form and Formless realms. What is it called to accomplish wholesome actions in the Form and Formless realms but not accomplish wholesome actions in the Desire realm? The answer is: If one is born in the Form or Formless realms and has attained wholesome mind in the Form and Formless realms, this is called accomplishing
色無色界善行非欲界善行。云何成就欲界善行色無色界善行？答曰：若生欲界得色無色界善心，是謂成就欲界善行色無色界善行。云何不成就欲界善行非色無色界善行？答曰：善根本斷，是謂不成就欲界善行非色無色界善行。若成就欲界行，彼成就色界行耶？答曰：如是。設成就色界行，彼成就欲界行耶？答曰：如是。若成就欲界行，彼成就無色界行耶？答曰：如是，若成就欲界行，彼成就無色界行耶。頗成就無色界行，彼不成就欲界行？答曰：有，若生無色界。若成就欲界行，彼成就無漏行耶？答曰：或成就欲界行不成就無漏行。云何成就欲界行非無漏行耶？答曰：若凡夫人生欲色界，是謂成就欲界行非無漏行。云何成就無漏行非欲界行耶？答曰：無垢人生無色界，是謂成就無漏行非欲界行。云何成就欲界行無漏行耶？答曰：無垢人若生欲界色界，是謂成就欲界行無漏行。云何不成就欲界行無漏行？答曰：凡夫人生無色界，是謂不成就欲界行無漏行。若成就色界行，彼成就無色界行耶？答曰：如是，若成就色界行，彼成就無色界行耶。頗成就無色界行非成就色界行耶？答曰：有，生無色界。若成就色界行，彼成就無漏行耶？答曰：或成就色界行非無漏行。云何成就色界行非無漏行？答曰：凡夫人生欲界色界，是謂成
【現代漢語翻譯】 現代漢語譯本 色界和無色界沒有善行，並非欲界的善行。如何成就欲界的善行，但不是色界和無色界的善行呢？回答：如果生在欲界，獲得了色界和無色界所沒有的善心，這就叫做成就欲界的善行，但不是色界和無色界的善行。 如何不成就欲界的善行，也不是色界和無色界的善行呢？回答：如果善的根本斷絕了，這就叫做不成就欲界的善行，也不是色界和無色界的善行。 如果成就了欲界的修行，那麼他也成就了色界的修行嗎？回答：是的。 假設成就了色界的修行，那麼他也成就了欲界的修行嗎？回答：是的。 如果成就了欲界的修行，那麼他也成就了無色界的修行嗎？回答：是的。 如果成就了欲界的修行，那麼他也成就了無色界的修行嗎？有沒有成就了無色界的修行，但他沒有成就欲界的修行呢？回答：有，如果生在無色界。 如果成就了欲界的修行，那麼他也成就了無漏的修行嗎？回答：或許成就了欲界的修行，但沒有成就無漏的修行。 如何成就了欲界的修行，但不是無漏的修行呢？回答：如果凡夫俗子生在欲界，這就叫做成就了欲界的修行，但不是無漏的修行。 如何成就了無漏的修行，但不是欲界的修行呢？回答：沒有煩惱的人如果生在色界和無色界，這就叫做成就了無漏的修行，但不是欲界的修行。 如何成就了欲界的修行和無漏的修行呢？回答：沒有煩惱的人如果生在欲界，這就叫做成就了欲界的修行和無漏的修行。 如何不成就欲界的修行和無漏的修行呢？回答：凡夫俗子如果生在色界和無色界，這就叫做不成就欲界的修行和無漏的修行。 如果成就了色界的修行，那麼他也成就了無色界的修行嗎？回答：是的。 如果成就了色界的修行，那麼他也成就了無色界的修行嗎？有沒有成就了無色界的修行，但沒有成就色界的修行呢？回答：有，生在無色界。 如果成就了色界的修行，那麼他也成就了無漏的修行嗎？回答：或許成就了色界的修行，但沒有成就無漏的修行。 如何成就了色界的修行，但不是無漏的修行呢？回答：凡夫俗子如果生在欲界和色界，這就叫做成就了色界的修行，但不是無漏的修行。
【English Translation】 English version There are no virtuous actions in the Form Realm (色界) and Formless Realm (無色界) that are not virtuous actions of the Desire Realm (欲界). How does one accomplish virtuous actions of the Desire Realm that are not virtuous actions of the Form Realm and Formless Realm? The answer is: If one is born in the Desire Realm and attains a virtuous mind that is not present in the Form Realm and Formless Realm, this is called accomplishing virtuous actions of the Desire Realm that are not virtuous actions of the Form Realm and Formless Realm. How does one not accomplish virtuous actions of the Desire Realm that are also not virtuous actions of the Form Realm and Formless Realm? The answer is: If the root of goodness is severed, this is called not accomplishing virtuous actions of the Desire Realm that are also not virtuous actions of the Form Realm and Formless Realm. If one accomplishes actions of the Desire Realm, does he also accomplish actions of the Form Realm? The answer is: Yes. If one accomplishes actions of the Form Realm, does he also accomplish actions of the Desire Realm? The answer is: Yes. If one accomplishes actions of the Desire Realm, does he also accomplish actions of the Formless Realm? The answer is: Yes. If one accomplishes actions of the Desire Realm, does he also accomplish actions of the Formless Realm? Are there those who accomplish actions of the Formless Realm but do not accomplish actions of the Desire Realm? The answer is: Yes, if one is born in the Formless Realm. If one accomplishes actions of the Desire Realm, does he also accomplish actions free from outflows (無漏)? The answer is: Perhaps one accomplishes actions of the Desire Realm but does not accomplish actions free from outflows. How does one accomplish actions of the Desire Realm but not actions free from outflows? The answer is: If an ordinary person is born in the Desire Realm, this is called accomplishing actions of the Desire Realm but not actions free from outflows. How does one accomplish actions free from outflows but not actions of the Desire Realm? The answer is: A person without defilements (無垢人) if born in the Form Realm and Formless Realm, this is called accomplishing actions free from outflows but not actions of the Desire Realm. How does one accomplish actions of the Desire Realm and actions free from outflows? The answer is: A person without defilements if born in the Desire Realm, this is called accomplishing actions of the Desire Realm and actions free from outflows. How does one not accomplish actions of the Desire Realm and actions free from outflows? The answer is: An ordinary person if born in the Form Realm and Formless Realm, this is called not accomplishing actions of the Desire Realm and actions free from outflows. If one accomplishes actions of the Form Realm, does he also accomplish actions of the Formless Realm? The answer is: Yes. If one accomplishes actions of the Form Realm, does he also accomplish actions of the Formless Realm? Are there those who accomplish actions of the Formless Realm but do not accomplish actions of the Form Realm? The answer is: Yes, if one is born in the Formless Realm. If one accomplishes actions of the Form Realm, does he also accomplish actions free from outflows? The answer is: Perhaps one accomplishes actions of the Form Realm but not actions free from outflows. How does one accomplish actions of the Form Realm but not actions free from outflows? The answer is: If an ordinary person is born in the Desire Realm and Form Realm, this is called accomplishing actions of the Form Realm but not actions free from outflows.
就色界行非無漏行。云何成就無漏行非色界行？答曰：無垢人生無色界，是謂成就無漏行非色界行。云何成就色界行無漏行？答曰：無垢人生欲界色界，是謂成就色界行無漏行。云何不成就色界行無漏行？答曰：凡夫人生無色界，是謂不成就色界行無漏行。若成就無色界行，彼成就無漏行耶？答曰：如是，若成就無漏行，彼成就無色界行。頗成就無色界行非無漏行耶？答曰：有，凡夫人。若成就欲界行、色無色界無漏行，此命終后當生何所？答曰：或欲界、或色界無色界、或無處所。
阿毗曇害眾生品第三竟(梵本三百九首盧四千六百三十一言)。
阿毗曇八揵度論卷第十六 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八揵度論卷第十七
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
行犍度中有教無教跋渠第四
有教及無教， 諸行彼果實， 或有漏學者， 思惟戒在後。
若成就身教，彼成就無教耶？設成就無教，彼成就教耶？若成就善不善隱沒、無記不隱沒無記身教，彼成就無教耶？設成就無教，彼成就教耶？若成就過去身教，彼成就無教耶？設成就無教，彼成就教耶？若成就過去善不善隱沒、無記不隱沒無記身教，彼成就
【現代漢語翻譯】 現代漢語譯本 就行非無漏行。云何成就無漏行非行？答曰：無垢人生無，是謂成就無漏行非行。云何成就行無漏行？答曰：無垢人生欲界，是謂成就行無漏行。云何不成就行無漏行？答曰：凡夫人生無，是謂不成就行無漏行。若成就無行，彼成就無漏行耶？答曰：如是，若成就無漏行，彼成就無行。頗成就無行非無漏行耶？答曰：有，凡夫人。若成就欲界行、色無無漏行，此命終后當生何所？答曰：或欲界、或無、或無處所。
阿毗曇害眾生品第三竟(梵本三百九首盧四千六百三十一言)。
阿毗曇八揵度論卷第十六 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八揵度論卷第十七
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
行犍度中有教無教跋渠第四
有教及無教， 諸行彼果實， 或有漏學者， 思惟戒在後。
若成就身教，彼成就無教耶？設成就無教，彼成就教耶？若成就善不善隱沒、無記不隱沒無記身教，彼成就無教耶？設成就無教，彼成就教耶？若成就過去身教，彼成就無教耶？設成就無教，彼成就教耶？若成就過去善不善隱沒、無記不隱沒無記身教，彼成就
【English Translation】 English version Concerning conduct that is not undefiled conduct. How does one accomplish undefiled conduct that is not ** conduct? The answer is: A pure person is without , this is called accomplishing undefiled conduct that is not ** conduct. How does one accomplish ** conduct that is undefiled conduct? The answer is: A pure person in the desire realm is , this is called accomplishing ** conduct that is undefiled conduct. How does one not accomplish ** conduct that is undefiled conduct? The answer is: An ordinary person is without , this is called not accomplishing ** conduct that is undefiled conduct. If one accomplishes non- conduct, does one accomplish undefiled conduct? The answer is: Yes, if one accomplishes undefiled conduct, one accomplishes non- conduct. Does one accomplish non- conduct that is not undefiled conduct? The answer is: Yes, an ordinary person. If one accomplishes desire realm conduct, formless ** undefiled conduct, where will one be reborn after death? The answer is: Perhaps in the desire realm, or ** formless , or a place without location.
The Third Chapter on the Abhidhamma Harm to Living Beings is complete (Sanskrit text: 309 stanzas, 4631 words).
Abhidhamma Eight Skandhas Treatise, Volume 16 Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Skandhas Treatise
Abhidhamma Eight Skandhas Treatise, Volume 17
By Katyayaniputra (迦旃延子)
Translated by Samghadeva (僧伽提婆), a Tripitaka master from Kashmir during the Qin Dynasty, together with Zhu Fonian (竺佛念)
In the Skandha of Conduct, the Fourth Chapter on Manifest and Non-manifest Karma
Manifest and non-manifest karma, All actions and their fruits, Or a defiled learner, Reflecting on precepts afterward.
If one accomplishes bodily karma, does one accomplish non-manifest karma? If one accomplishes non-manifest karma, does one accomplish manifest karma? If one accomplishes wholesome, unwholesome, obscured, or unspecified unobscured bodily karma, does one accomplish non-manifest karma? If one accomplishes non-manifest karma, does one accomplish manifest karma? If one accomplishes past bodily karma, does one accomplish non-manifest karma? If one accomplishes non-manifest karma, does one accomplish manifest karma? If one accomplishes past wholesome, unwholesome, obscured, or unspecified unobscured bodily karma, does one accomplish
無教耶？設成就無教，彼成就教耶？若成就未來身教，彼成就無教耶？設成就無教，彼成就教耶？若成就未來善不善隱沒、無記不隱沒無記身教，彼成就無教耶？設成就無教，彼成就教耶？若成就現在身教，彼成就無教耶？設成就無教，彼成就教耶？若成就現在善不善隱沒、無記不隱沒無記身教，彼成就無教耶？設成就無教，彼成就教耶？口教亦如是。諸行欲界系，彼行欲界系果耶？設行欲界系果，彼行欲界系耶？諸行色界系，彼行色界系果耶？設行色界系果，彼行色界系耶？諸行無色界系果，彼行無色界系耶？設行無色界系果，彼行無色界系耶？諸無漏行，彼行無漏果耶？設行無漏果，彼行無漏耶？諸行不欲界，彼行不欲界果耶？設行非欲界果，彼行非欲界耶？諸行非色界，彼行非色界果耶？設行非色界果，彼行非色界耶？諸行非無色界，彼行非無色界果耶？設行非無色界果，彼行非無色界耶？諸行非無漏，彼行非無漏果耶？設行非無漏果，彼行非無漏耶？頗有漏行有漏果耶、有漏行無漏果耶、有漏行有漏無漏果耶？頗無漏行無漏果耶、無漏行有漏果耶、無漏行有漏無漏果耶？頗有漏無漏行有漏無漏果耶？有漏無漏行有漏果耶？有漏無漏行無漏果耶？頗學行學果耶、學行無學果耶、學行非學非無學果耶？頗無學行無
【現代漢語翻譯】 現代漢語譯本 沒有教法嗎？如果成就了無教（沒有教導的狀態），那麼他成就了教法嗎？如果成就了未來世的身教（通過身體行為進行的教導），那麼他成就了無教嗎？如果成就了無教，那麼他成就了教法嗎？如果成就了未來世的善、不善隱沒（消失），無記（非善非惡）不隱沒的無記身教，那麼他成就了無教嗎？如果成就了無教，那麼他成就了教法嗎？如果成就了現在世的身教，那麼他成就了無教嗎？如果成就了無教，那麼他成就了教法嗎？如果成就了現在世的善、不善隱沒，無記不隱沒的無記身教，那麼他成就了無教嗎？如果成就了無教，那麼他成就了教法嗎？口教（通過語言進行的教導）也是如此。 凡是屬於欲界的諸行（行為），它們屬於欲界之果嗎？如果屬於欲界之果，它們屬於欲界之行嗎？凡是屬於界的諸行，它們屬於界之果嗎？如果屬於界之果，它們屬於界之行嗎？凡是屬於無界的諸行，它們屬於無界之果嗎？如果屬於無界之果，它們屬於無界之行嗎？凡是無漏行（沒有煩惱的行為），它們屬於無漏之果嗎？如果屬於無漏之果，它們屬於無漏之行嗎？凡是不屬於欲界的諸行，它們屬於不屬於欲界之果嗎？如果屬於非欲界之果，它們屬於非欲界之行嗎？凡是不屬於界的諸行，它們屬於不屬於界之果嗎？如果屬於非界之果，它們屬於非界之行嗎？凡是不屬於無界的諸行，它們屬於不屬於無界之果嗎？如果屬於非無界之果，它們屬於非無界之行嗎？凡是不屬於無漏的諸行，它們屬於不屬於無漏之果嗎？如果屬於非無漏之果，它們屬於非無漏之行嗎？ 有沒有有漏行（有煩惱的行為）產生有漏之果的情況？有沒有有漏行產生無漏之果的情況？有沒有有漏行產生有漏無漏之果的情況？有沒有無漏行產生無漏之果的情況？有沒有無漏行產生有漏之果的情況？有沒有無漏行產生有漏無漏之果的情況？有沒有有漏無漏行產生有漏無漏之果的情況？有沒有有漏無漏行產生有漏之果的情況？有沒有有漏無漏行產生無漏之果的情況？有沒有學行（還在學習的行為）產生學果（學習的果報）的情況？有沒有學行產生無學果（無需再學習的果報）的情況？有沒有學行產生非學非無學果（既非學習也非不學習的果報）的情況？有沒有無學行（已經完成學習的行為）產生無
【English Translation】 English version Is there no teaching? If one has attained 'no-teaching' (absence of instruction), has he attained 'teaching'? If one has attained future bodily teaching (instruction through physical actions), has he attained 'no-teaching'? If one has attained 'no-teaching', has he attained 'teaching'? If one has attained future wholesome, unwholesome obscured, and indeterminate unobscured bodily teaching, has he attained 'no-teaching'? If one has attained 'no-teaching', has he attained 'teaching'? If one has attained present bodily teaching, has he attained 'no-teaching'? If one has attained 'no-teaching', has he attained 'teaching'? If one has attained present wholesome, unwholesome obscured, and indeterminate unobscured bodily teaching, has he attained 'no-teaching'? If one has attained 'no-teaching', has he attained 'teaching'? So it is with verbal teaching (instruction through speech). Do all actions belonging to the desire realm belong to the fruit of the desire realm? If they belong to the fruit of the desire realm, do they belong to the actions of the desire realm? Do all actions belonging to the ** realm belong to the fruit of the ** realm? If they belong to the fruit of the ** realm, do they belong to the actions of the ** realm? Do all actions belonging to the non- realm belong to the fruit of the non- realm? If they belong to the fruit of the non- realm, do they belong to the actions of the non- realm? Do all unconditioned actions belong to the unconditioned fruit? If they belong to the unconditioned fruit, do they belong to the unconditioned actions? Do all actions not belonging to the desire realm belong to the fruit not belonging to the desire realm? If they belong to the fruit not belonging to the desire realm, do they belong to the actions not belonging to the desire realm? Do all actions not belonging to the ** realm belong to the fruit not belonging to the ** realm? If they belong to the fruit not belonging to the ** realm, do they belong to the actions not belonging to the ** realm? Do all actions not belonging to the non- realm belong to the fruit not belonging to the non- realm? If they belong to the fruit not belonging to the non- realm, do they belong to the actions not belonging to the non- realm? Do all actions not unconditioned belong to the fruit not unconditioned? If they belong to the fruit not unconditioned, do they belong to the actions not unconditioned? Is there conditioned action (action with defilements) with conditioned fruit? Is there conditioned action with unconditioned fruit? Is there conditioned action with both conditioned and unconditioned fruit? Is there unconditioned action with unconditioned fruit? Is there unconditioned action with conditioned fruit? Is there unconditioned action with both conditioned and unconditioned fruit? Is there action that is both conditioned and unconditioned with fruit that is both conditioned and unconditioned? Is there action that is both conditioned and unconditioned with conditioned fruit? Is there action that is both conditioned and unconditioned with unconditioned fruit? Is there learning action (action of one still learning) with learning fruit (fruit of learning)? Is there learning action with non-learning fruit (fruit of no longer needing to learn)? Is there learning action with fruit that is neither learning nor non-learning? Is there non-learning action (action of one who has completed learning) with non-
學果耶、無學行學果耶、無學行非學非無學果耶？頗非學非無學行非學非無學果耶、非學非無學行學果耶、非學非無學行無學果耶？又世尊言：不修身、不修戒、不修心、不修智慧。云何不修身、不修戒、不修心、不修智慧？若不修身，彼不修戒不修心不修智慧耶？設不修慧，彼不修身耶？若不修戒，彼不修心不修慧？設不修慧，彼不修戒耶？若不修心，彼不修智慧耶？設不修智慧，彼不修心耶？又世尊言：修身、修戒、修心、修慧。云何修身、修戒、修心、修慧？若修身，彼修戒修心修慧耶？設修慧，彼修身耶？若修戒，彼修心修慧耶？設修慧，彼修戒耶？若修心，彼修慧？設修慧，彼修心耶？頗成就過去戒，非未來現在此種耶，及未來非現在，及現在非未來，及未來現在此種耶？頗成就未來戒，非過去現在此種，及過去非現在，及現在非過去，及過去現在此種耶？頗成就現在戒，非過去未來此種，及過去非未來，及未來非過去，及過去未來此種耶？此章義愿具演說。
若成就身教，彼成就無教耶？答曰：或教非無教。云何教非無教？答曰：生欲界非律儀亦不不處律儀，身有教、彼不得無教，本有教不失、彼不得無教，是謂教非無教。云何無教非教？答曰：無垢人處母胎卵膜漸厚，若生欲界處律儀不得戒律儀
【現代漢語翻譯】 現代漢語譯本 學果（Siksha-phala，有學之果）耶？無學行學果耶？無學行非學非無學果耶？頗非學非無學行非學非無學果耶？非學非無學行學果耶？非學非無學行無學果耶？ 又世尊言：『不修身、不修戒、不修心、不修智慧。』云何不修身、不修戒、不修心、不修智慧？若不修身，彼不修戒不修心不修智慧耶？設不修慧，彼不修身耶？若不修戒，彼不修心不修慧？設不修慧，彼不修戒耶？若不修心，彼不修智慧耶？設不修智慧，彼不修心耶？ 又世尊言：『修身、修戒、修心、修慧。』云何修身、修戒、修心、修慧？若修身，彼修戒修心修慧耶？設修慧，彼修身耶？若修戒，彼修心修慧耶？設修慧，彼修戒耶？若修心，彼修慧？設修慧，彼修心耶？ 頗成就過去戒，非未來現在此種耶，及未來非現在，及現在非未來，及未來現在此種耶？頗成就未來戒，非過去現在此種，及過去非現在，及現在非過去，及過去現在此種耶？頗成就現在戒，非過去未來此種，及過去非未來，及未來非過去，及過去未來此種耶？此章義愿具演說。 若成就身教，彼成就無教耶？答曰：或教非無教。云何教非無教？答曰：生欲界非律儀亦不不處律儀，身有教、彼不得無教，本有教不失、彼不得無教，是謂教非無教。云何無教非教？答曰：無垢人處母胎卵膜漸厚，若生欲界處律儀不得戒律儀
【English Translation】 English version Is it the fruit of learning (Siksha-phala)? Is it the fruit of the non-learner's practice of learning? Is it the fruit of the non-learner's practice of neither learning nor non-learning? Is it the fruit of one who is neither a learner nor a non-learner practicing neither learning nor non-learning? Is it the fruit of one who is neither a learner nor a non-learner practicing learning? Is it the fruit of one who is neither a learner nor a non-learner practicing non-learning? Furthermore, the World-Honored One said: 'Not cultivating the body, not cultivating morality, not cultivating the mind, not cultivating wisdom.' How is it not cultivating the body, not cultivating morality, not cultivating the mind, not cultivating wisdom? If one does not cultivate the body, does one not cultivate morality, not cultivate the mind, not cultivate wisdom? If one does not cultivate wisdom, does one not cultivate the body? If one does not cultivate morality, does one not cultivate the mind, not cultivate wisdom? If one does not cultivate wisdom, does one not cultivate morality? If one does not cultivate the mind, does one not cultivate wisdom? If one does not cultivate wisdom, does one not cultivate the mind? Furthermore, the World-Honored One said: 'Cultivating the body, cultivating morality, cultivating the mind, cultivating wisdom.' How is it cultivating the body, cultivating morality, cultivating the mind, cultivating wisdom? If one cultivates the body, does one cultivate morality, cultivate the mind, cultivate wisdom? If one cultivates wisdom, does one cultivate the body? If one cultivates morality, does one cultivate the mind, cultivate wisdom? If one cultivates wisdom, does one cultivate morality? If one cultivates the mind, does one cultivate wisdom? If one cultivates wisdom, does one cultivate the mind? Does one attain past precepts, which are not of the future or present kind, and are they of the future but not present, and are they of the present but not future, and are they of the future and present kind? Does one attain future precepts, which are not of the past or present kind, and are they of the past but not present, and are they of the present but not past, and are they of the past and present kind? Does one attain present precepts, which are not of the past or future kind, and are they of the past but not future, and are they of the future but not past, and are they of the past and future kind? May the meaning of this chapter be fully explained. If one attains bodily instruction, does one attain non-instruction? The answer is: Sometimes instruction is not non-instruction. How is instruction not non-instruction? The answer is: Being born in the desire realm without precepts, yet not without abiding in precepts, the body has instruction, and one cannot attain non-instruction; the original instruction is not lost, and one cannot attain non-instruction. This is called instruction not being non-instruction. How is non-instruction not instruction? The answer is: A stainless person is in the mother's womb, the egg membrane gradually thickens, and if one is born in the desire realm abiding in precepts, one does not attain the precepts of morality.
，身無教、本有教便失，彼得無教；若生色界身無教；若無垢人生無色界，是謂無教非教。云何教無教？答曰：生欲界處律儀不得戒律儀，身有教、彼得無教；本有教不失、彼得無教；處戒律儀不處戒律儀處亦不律儀亦不不律儀處，身有教、彼得無教，本有教不失、彼得無教；若生色界身有教，是謂教無教。云何非教無教？答曰：凡夫人處母胎卵膜漸厚，若生欲界不律儀亦不不律儀處，身無教、本有教便失，彼不得無教；凡夫人生無色界，是謂非教無教也。若成就善身教，彼成就無教耶？答曰：或教非無教也。云何教非無教？答曰：生欲界不律儀處善身有教、彼不得無教，本有教不失、彼不得無教；不律儀亦不不律儀處善身有教、彼不得無教；本有教不失、彼不得無教，是謂教非無教。云何無教非教？答曰：無垢人處母胎卵膜漸厚，若生欲界律儀處不得戒律儀，善身無教、本有教便失、彼得無教；若生色界善身無教；無垢人生無色界，是謂無教非教也。云何教無教？答曰：生欲界律儀處不得戒律儀，身有教、彼得無教；本有教不失、彼得無教；戒律儀處不律儀處不律儀亦不不律儀，善身有教、彼得無教，本有教不失、彼得無教；若生色界善身有教，是謂教無教。云何非教無教？答曰：凡夫人處母胎卵膜漸厚，若生欲界
【現代漢語翻譯】 現代漢語譯本：，如果身體沒有『教』（śikṣā，訓練），原本有的『教』就會失去，他們就得不到『無教』（aśikṣā，無訓練）；如果出生時身體沒有『教』；如果無垢（anāsrava，無煩惱）之人出生時沒有，這就叫做『無教非教』。什麼是『教無教』？回答：如果生在欲界，處於沒有律儀（saṃvara，戒律）的地方，沒有得到戒律儀（śīla-saṃvara，戒律的防護），身體有『教』，他們就得到『無教』；原本有的『教』沒有失去，他們就得到『無教』；處於戒律儀的地方，不處於戒律儀的地方，處於既非律儀也非非律儀的地方，身體有『教』，他們就得到『無教』，原本有的『教』沒有失去，他們就得到『無教』；如果出生時身體有『教』，這就叫做『教無教』。什麼是非『教無教』？回答：凡夫（pṛthagjana，未開悟者）處於母胎卵膜逐漸增厚的狀態，如果生在欲界，處於既非律儀也非非律儀的地方，身體沒有『教』，原本有的『教』就會失去，他們就得不到『無教』；凡夫人出生時沒有，這就叫做『非教無教』。如果成就了善的身『教』，他們就成就了『無教』嗎？回答：或許有『教』而非『無教』。什麼是『教』而非『無教』？回答：生在欲界，處於沒有律儀的地方，善的身有『教』，他們就得不到『無教』，原本有的『教』沒有失去，他們就得不到『無教』；處於既非律儀也非非律儀的地方，善的身有『教』，他們就得不到『無教』；原本有的『教』沒有失去，他們就得不到『無教』，這就叫做『教』而非『無教』。什麼是『無教非教』？回答：無垢之人處於母胎卵膜逐漸增厚的狀態，如果生在欲界，處於律儀的地方，沒有得到戒律儀，善的身沒有『教』，原本有的『教』就會失去，他們就得到『無教』；如果生在，善的身沒有『教』；無垢之人出生時沒有，這就叫做『無教非教』。什麼是『教無教』？回答：生在欲界，處於律儀的地方，沒有得到戒律儀，身體有『教』，他們就得到『無教』；原本有的『教』沒有失去，他們就得到『無教』；處於戒律儀的地方，不處於律儀的地方，處於既非律儀也非非律儀的地方，善的身有『教』，他們就得到『無教』，原本有的『教』沒有失去，他們就得到『無教』；如果生在，善的身有『教』，這就叫做『教無教』。什麼是非『教無教』？回答：凡夫處於母胎卵膜逐漸增厚的狀態，如果生在欲界
【English Translation】 English version: If the body has no 'teaching' (śikṣā, training), the original 'teaching' will be lost, and they will not obtain 'non-teaching' (aśikṣā, no training); if one is born with no 'teaching' in the body; if a pure (anāsrava, without defilements) person is born without , this is called 'non-teaching that is not non-teaching'. What is 'teaching that is non-teaching'? Answer: If one is born in the desire realm (kāmadhātu), in a place without discipline (saṃvara, restraint), and does not obtain the discipline of precepts (śīla-saṃvara, restraint of precepts), the body has 'teaching', and they obtain 'non-teaching'; the original 'teaching' is not lost, and they obtain 'non-teaching'; being in a place of precept discipline, not being in a place of precept discipline, being in a place that is neither disciplined nor undisciplined, the body has 'teaching', and they obtain 'non-teaching', the original 'teaching' is not lost, and they obtain 'non-teaching'; if one is born with ** 'teaching' in the body, this is called 'teaching that is non-teaching'. What is 'non-teaching that is not non-teaching'? Answer: Ordinary beings (pṛthagjana, unenlightened beings) are in the mother's womb with the membrane gradually thickening, if born in the desire realm, in a place that is neither disciplined nor undisciplined, the body has no 'teaching', the original 'teaching' will be lost, and they will not obtain 'non-teaching'; ordinary beings are born without , this is called 'non-teaching that is not non-teaching'. If one achieves good bodily 'teaching', do they achieve 'non-teaching'? Answer: Perhaps there is 'teaching' that is not 'non-teaching'. What is 'teaching' that is not 'non-teaching'? Answer: Born in the desire realm, in a place without discipline, the good body has 'teaching', and they will not obtain 'non-teaching', the original 'teaching' is not lost, and they will not obtain 'non-teaching'; being in a place that is neither disciplined nor undisciplined, the good body has 'teaching', and they will not obtain 'non-teaching'; the original 'teaching' is not lost, and they will not obtain 'non-teaching', this is called 'teaching' that is not 'non-teaching'. What is 'non-teaching that is not teaching'? Answer: A pure person is in the mother's womb with the membrane gradually thickening, if born in the desire realm, in a place of discipline, and does not obtain the discipline of precepts, the good body has no 'teaching', the original 'teaching' will be lost, and they will obtain 'non-teaching'; if born in , the good body has no 'teaching'; a pure person is born without , this is called 'non-teaching that is not teaching'. What is 'teaching that is non-teaching'? Answer: Born in the desire realm, in a place of discipline, and does not obtain the discipline of precepts, the body has 'teaching', and they obtain 'non-teaching'; the original 'teaching' is not lost, and they obtain 'non-teaching'; being in a place of precept discipline, not being in a place of discipline, being in a place that is neither disciplined nor undisciplined, the good body has 'teaching', and they obtain 'non-teaching', the original 'teaching' is not lost, and they obtain 'non-teaching'; if born in **, the good body has 'teaching', this is called 'teaching that is non-teaching'. What is 'non-teaching that is not non-teaching'? Answer: Ordinary beings are in the mother's womb with the membrane gradually thickening, if born in the desire realm
不律儀處，善身無教、本有教便失、彼不得無教；不律儀亦不不律儀處，善身無教、本有教便失、彼不得無教；若凡夫人生無色界，是謂非教無教。若成就不善身教，彼成就無教耶？答曰：如是，若成就無教彼成就教也。頗成就教非無教耶？答曰：有，生欲界律儀處，不善身有教、彼不得無教，本有教不失、彼不得無教；不律儀亦不不律儀處，不善身有教、彼不得無教，本有教不失、彼不得無教也。若成就隱沒無記身教，彼成就無教耶？答曰：無有成就無教。頗成就教耶？答曰：有，生色界隱沒無記身教也。若成就不隱沒無記身教，彼成就無教耶？答曰：無有成就無教。頗成就教耶？答曰：有，生欲界若生色界不隱沒無記身有教也(不定教竟)。若成就過去身教，彼成就無教耶？答曰：或教非無教。云何教非無教？答曰：生欲界不律儀亦不不律儀處，本身有教不失、彼不得無教，是謂教非無教。云何無教非教？答曰：無垢人處母胎膜漸厚，若生欲界律儀處不得戒律儀，本身無教、有教便失，若生色界、本身無教，若學生無色界，是謂無教非教。云何教無教？答曰：生欲界律儀處不得戒律儀，本身有教不失，彼得無教；戒律儀處不律儀處不律儀亦不不律儀處，本身有教不失、彼得無教；若生色界本身有教不失，是謂教無
【現代漢語翻譯】 現代漢語譯本 于不律儀之處，如果一個人擁有善良的身業，但沒有接受教導，或者原本接受過教導但後來失去了，那麼他就不會獲得無教（avijñapti-karma，無表色）。在非律儀和非非律儀之處也是如此，如果一個人擁有善良的身業，但沒有接受教導，或者原本接受過教導但後來失去了，那麼他就不會獲得無教。如果凡夫出生在無想天（asaṃjñika），那麼這就是所謂的非教無教（naiva-jñapti-naivāvijñapti-karma，非表非無表色）。 如果一個人成就了不善的身教（duḥśīla-kāya-jñapti，惡戒身表），他是否成就了無教呢？回答：是的，如果他成就了無教，那麼他也成就了教（jñapti-karma，表色）。是否有人成就了教但沒有成就無教呢？回答：有的，出生在欲界（kāmadhātu）的律儀之處，如果他擁有不善的身教，他就不會獲得無教，原本擁有的教也不會失去，他就不會獲得無教；在非律儀和非非律儀之處也是如此，如果他擁有不善的身教，他就不會獲得無教，原本擁有的教也不會失去，他就不會獲得無教。 如果一個人成就了隱沒無記的身教（vyākṛta-kāya-jñapti，有覆無記身表），他是否成就了無教呢？回答：沒有人成就無教。是否有人成就了教呢？回答：有的，出生在色界（rūpadhātu），成就了隱沒無記的身教。 如果一個人成就了不隱沒無記的身教（avyākṛta-kāya-jñapti，無覆無記身表），他是否成就了無教呢？回答：沒有人成就無教。是否有人成就了教呢？回答：有的，出生在欲界或者色界，成就了不隱沒無記的身教（kāya-jñapti，身表）。（不定教竟） 如果一個人成就了過去的身教，他是否成就了無教呢？回答：或許是教而非無教。什麼是教而非無教呢？回答：出生在欲界的非律儀和非非律儀之處，他本身擁有的教沒有失去，他就不會獲得無教，這就是所謂的教而非無教。什麼是無教而非教呢？回答：清凈之人在母胎中胎膜逐漸增厚，如果出生在欲界的律儀之處，沒有獲得戒律儀（śīla-saṃvara，戒律儀），他本身沒有教，原本擁有的教也失去了，如果出生在無想天，他本身沒有教，如果學生沒有無想天，這就是所謂的無教而非教。 什麼是教無教呢？回答：出生在欲界的律儀之處，沒有獲得戒律儀，他本身擁有的教沒有失去，但他獲得了無教；在戒律儀之處、非律儀之處、非非律儀之處，他本身擁有的教沒有失去，但他獲得了無教；如果出生在色界，他本身擁有的教沒有失去，這就是所謂的教無教。
【English Translation】 English version In a place of non-restraint (aprātimokṣa-saṃvara), if a person has good bodily action (śubha-kāya-karma) without instruction (aśikṣita), or had instruction but lost it, then they do not obtain non-instruction (avijñapti-karma). The same is true in places of neither restraint nor non-restraint; if a person has good bodily action without instruction, or had instruction but lost it, then they do not obtain non-instruction. If an ordinary person is born in the Realm of Non-Perception (asaṃjñika), this is called neither instruction nor non-instruction (naiva-jñapti-naivāvijñapti-karma). If a person achieves unwholesome bodily instruction (duḥśīla-kāya-jñapti), do they achieve non-instruction? Answer: Yes, if they achieve non-instruction, then they also achieve instruction (jñapti-karma). Is there someone who achieves instruction but not non-instruction? Answer: Yes, someone born in the Desire Realm (kāmadhātu) in a place of restraint, if they have unwholesome bodily instruction, they do not obtain non-instruction, and the instruction they originally had is not lost, they do not obtain non-instruction; the same is true in places of neither restraint nor non-restraint, if they have unwholesome bodily instruction, they do not obtain non-instruction, and the instruction they originally had is not lost, they do not obtain non-instruction. If a person achieves obscured indeterminate bodily instruction (vyākṛta-kāya-jñapti), do they achieve non-instruction? Answer: No one achieves non-instruction. Is there someone who achieves instruction? Answer: Yes, someone born in the Form Realm (rūpadhātu), achieving obscured indeterminate bodily instruction. If a person achieves unobscured indeterminate bodily instruction (avyākṛta-kāya-jñapti), do they achieve non-instruction? Answer: No one achieves non-instruction. Is there someone who achieves instruction? Answer: Yes, someone born in the Desire Realm or the Form Realm, having unobscured indeterminate bodily instruction (kāya-jñapti). (End of indeterminate instruction) If a person achieves past bodily instruction, do they achieve non-instruction? Answer: Perhaps it is instruction and not non-instruction. What is instruction and not non-instruction? Answer: Someone born in the Desire Realm in a place of neither restraint nor non-restraint, the instruction they originally had is not lost, they do not obtain non-instruction, this is called instruction and not non-instruction. What is non-instruction and not instruction? Answer: A pure person in the mother's womb where the membrane gradually thickens, if born in the Desire Realm in a place of restraint, not obtaining the discipline of precepts (śīla-saṃvara), they originally had no instruction, and the instruction they had is lost, if born in the Realm of Non-Perception, they originally had no instruction, if a student does not have the Realm of Non-Perception, this is called non-instruction and not instruction. What is instruction and non-instruction? Answer: Someone born in the Desire Realm in a place of restraint, not obtaining the discipline of precepts, the instruction they originally had is not lost, but they obtain non-instruction; in a place of the discipline of precepts, a place of non-restraint, a place of neither restraint nor non-restraint, the instruction they originally had is not lost, but they obtain non-instruction; if born in the Form Realm, the instruction they originally had is not lost, this is called instruction and non-instruction.
教。云何非教無教？答曰：凡夫人處母胎卵膜漸厚，若生欲界不得律儀亦不不律儀處，本身無教、設有教便失；阿羅漢、凡夫人生無色界，是謂非教無教。若成就過去善身教，彼成就無教耶？答曰：或教非無教。云何教非無教？答曰：生欲界不律儀處，本善身有教不失、彼不得無教；不律儀亦不不律儀處，本善身有教不失、彼不得無教，是謂教非無教。云何無教非教？答曰：無垢人處母胎卵膜漸厚，若生欲界律儀處不得戒律儀，本善身無教、有教便失；若生色界，本善身無教；若學生無色界，是謂無教非教。云何教無教？答曰：生欲界律儀處不得戒律儀，本善身有教不失、彼得無教；律儀處不律儀處不律儀亦不不律儀處，本善身有教不失、彼得無教；若生色界，本善身有教不失，是謂教無教。云何非教無教？答曰：凡夫人處母胎卵膜漸厚，若生欲界不律儀處，善身本無教、有教便不失；律儀處亦不不律儀處，本善身無教、有教便失；阿羅漢、凡夫人生無色界，是謂非教無教。若成就過去不善身教，彼成就無教耶？答曰：如是，若成就無教，彼成就教也。頗成就教非無教耶？答曰：有，生欲界律儀處，本不善身有教不失、彼不得無教；不律儀亦不不律儀處，本不善身有教不失、彼不得無教也。若成就過去隱沒無記、不隱
【現代漢語翻譯】 現代漢語譯本 教。什麼是非教無教？回答說：凡夫在母胎中，卵膜逐漸增厚，如果出生在欲界，處於不得律儀也不處於不律儀之處，其本身沒有教，即使有教也會失去；阿羅漢、凡夫出生在無色界，這就是所謂非教無教。如果成就了過去善的身教，他是否成就了無教呢？回答說：有的是教而非無教。什麼是教而非無教？回答說：出生在欲界不律儀之處，原本善的身有教而不失去，他不能得到無教；在不律儀也不不律儀之處，原本善的身有教而不失去，他不能得到無教，這就是所謂教而非無教。什麼是無教而非教？回答說：無垢的人在母胎中，卵膜逐漸增厚，如果出生在欲界律儀之處，卻不能得到戒律儀，原本善的身沒有教，有了教也會失去；如果出生在無色界，原本善的身沒有教；如果學生沒有無色界，這就是所謂無教而非教。什麼是教無教？回答說：出生在欲界律儀之處，卻不能得到戒律儀，原本善的身有教而不失去，他能得到無教；在律儀之處、不律儀之處、不律儀也不不律儀之處，原本善的身有教而不失去，他能得到無教；如果出生在無色界，原本善的身有教而不失去，這就是所謂教無教。什麼是非教無教？回答說：凡夫在母胎中，卵膜逐漸增厚，如果出生在欲界不律儀之處，善的身原本沒有教，有了教也不會失去；在律儀之處也不不律儀之處，原本善的身沒有教，有了教就會失去；阿羅漢、凡夫出生在無色界，這就是所謂非教無教。如果成就了過去不善的身教，他是否成就了無教呢？回答說：是的。如果成就了無教，他是否成就了教呢？回答說：有，出生在欲界律儀之處，原本不善的身有教而不失去，他不能得到無教；在不律儀也不不律儀之處，原本不善的身有教而不失去。如果成就了過去隱沒無記、不隱沒
【English Translation】 English version Teachings. What is 'neither teaching nor non-teaching'? The answer is: Ordinary people in the mother's womb, the egg membrane gradually thickens. If born in the desire realm, in a state of neither possessing precepts nor not possessing precepts, they inherently have no teaching; if they have teaching, they lose it. Arhats and ordinary people born in the Formless Realm (Arupa-dhatu), this is what is called 'neither teaching nor non-teaching'. If one has accomplished past wholesome bodily teaching, does he accomplish non-teaching? The answer is: Sometimes it is teaching and not non-teaching. What is teaching and not non-teaching? The answer is: Born in the desire realm in a place without precepts, the original wholesome body has teaching and does not lose it; he cannot obtain non-teaching. In a place that is neither with nor without precepts, the original wholesome body has teaching and does not lose it; he cannot obtain non-teaching. This is what is called teaching and not non-teaching. What is non-teaching and not teaching? The answer is: A pure person in the mother's womb, the egg membrane gradually thickens. If born in the desire realm in a place with precepts, but unable to obtain the precepts, the original wholesome body has no teaching; if it has teaching, it loses it. If born in the Formless Realm (Arupa-dhatu), the original wholesome body has no teaching. If a student has no Formless Realm (Arupa-dhatu), this is what is called non-teaching and not teaching. What is teaching and non-teaching? The answer is: Born in the desire realm in a place with precepts, but unable to obtain the precepts, the original wholesome body has teaching and does not lose it; he obtains non-teaching. In a place with precepts, a place without precepts, or a place that is neither with nor without precepts, the original wholesome body has teaching and does not lose it; he obtains non-teaching. If born in the Formless Realm (Arupa-dhatu), the original wholesome body has teaching and does not lose it. This is what is called teaching and non-teaching. What is 'neither teaching nor non-teaching'? The answer is: Ordinary people in the mother's womb, the egg membrane gradually thickens. If born in the desire realm in a place without precepts, the wholesome body originally has no teaching; if it has teaching, it does not lose it. In a place with precepts or a place that is neither with nor without precepts, the original wholesome body has no teaching; if it has teaching, it loses it. Arhats and ordinary people born in the Formless Realm (Arupa-dhatu), this is what is called 'neither teaching nor non-teaching'. If one has accomplished past unwholesome bodily teaching, does he accomplish non-teaching? The answer is: Yes. If he has accomplished non-teaching, does he accomplish teaching? The answer is: Yes, there are those born in the desire realm in a place with precepts, the original unwholesome body has teaching and does not lose it; he cannot obtain non-teaching. In a place without precepts or a place that is neither with nor without precepts, the original unwholesome body has teaching and does not lose it. If one has accomplished past obscured indeterminate, not obscured
沒無記身教，彼成就無教耶？答曰：無有成就教非無教(過去竟)。若成就未來身教，彼成就無教耶？答曰：無有成就教也。頗成就無教？答曰：有，無垢人處母胎卵膜漸厚，若生欲界得色界善心，若生色界無垢人生無色界也。若成就未來善身教，彼成就無教耶？答曰：無有成就教。頗成就無教耶？答曰：有無垢人處母胎膜漸厚，若生欲界得色界善心生色界，無垢人生無色界也。若成就未來不善隱沒無記、不隱沒無記身教，彼成就無教耶？答曰：無有成就教非無教(未來竟)。若成就現在身教，彼成就無教耶？答曰：或教非無教。云何教非無教？答曰：生欲界律儀處不得戒律儀，身有教、彼不得無教，本有教不失、彼不得無教；不律儀亦不不律儀處，身有教、彼不得無教，本有教不失、彼不得無教；若生色界身有教，是謂教非無教。云何無教非教？答曰：生欲界戒律儀處不得戒律入定不入定，身無教、本有教便失、彼得無教；戒律儀不律亦不不律處，身無教、本有教便失、彼得無教；若生色界入定，是謂無教非教。云何教無教？答曰：生欲界律處不得戒律，身有教、彼得無教，本有教不失、彼得無教；戒律處不律亦不不律處，身有教、彼得無教，本有教不失、彼得無教，是謂教無教。云何非教無教？答曰：凡夫人處母
【現代漢語翻譯】 現代漢語譯本 若沒有成就過去的身教，他是否成就了無教呢？回答說：沒有成就教，但並非沒有無教（過去時結束）。如果成就了未來的身教，他是否成就了無教呢？回答說：沒有成就教。是否成就了無教呢？回答說：有，無垢人（指清凈的人）處於母胎中，卵膜逐漸增厚，如果生於欲界，獲得善心，如果生於無垢之處，人生來就沒有。如果成就了未來的善身教，他是否成就了無教呢？回答說：沒有成就教。是否成就了無教呢？回答說：有，無垢人處於母胎中，膜逐漸增厚，如果生於欲界，獲得善心而生，無垢的人生來就沒有。如果成就了未來不善、隱沒無記、不隱沒無記的身教，他是否成就了無教呢？回答說：沒有成就教，但並非沒有無教（未來時結束）。如果成就了現在的身教，他是否成就了無教呢？回答說：或者有教而非無教。怎樣是有教而非無教呢？回答說：生於欲界，在持戒律儀的地方沒有得到戒律儀，身上有教，他沒有得到無教，原本有的教沒有失去，他沒有得到無教；在非律儀也不是非不律儀的地方，身上有教，他沒有得到無教，原本有的教沒有失去，他沒有得到無教；如果生於，身上有教，這就是有教而非無教。怎樣是無教而非教呢？回答說：生於欲界，在持戒律儀的地方沒有得到戒律，進入禪定或沒有進入禪定，身上沒有教，原本有的教便失去了，他得到了無教；在持戒律儀、非律儀也不是非不律儀的地方，身上沒有教，原本有的教便失去了，他得到了無教；如果生於進入禪定，這就是無教而非教。怎樣是有教也有無教呢？回答說：生於欲界，在持戒律的地方沒有得到戒律，身上有教，他得到了無教，原本有的教沒有失去，他得到了無教；在戒律的地方，非律儀也不是非不律儀的地方，身上有教，他得到了無教，原本有的教沒有失去，他得到了無教，這就是有教也有無教。怎樣是非教也非無教呢？回答說：凡夫處於母
【English Translation】 English version If one has not achieved past bodily conduct (kaya-vijnapti), has he achieved non-teaching (a-vijnapti)? The answer is: there is no achievement of teaching, but it is not that there is no non-teaching (past tense ends). If one achieves future bodily conduct, has he achieved non-teaching? The answer is: there is no achievement of teaching. Has one achieved non-teaching? The answer is: yes, an immaculate person (anagamin) is in the mother's womb, the amniotic membrane gradually thickens, if born in the desire realm (kama-dhatu), obtains a wholesome mind (kusala-citta), if born in an immaculate place, life is without . If one achieves future wholesome bodily conduct, has he achieved non-teaching? The answer is: there is no achievement of teaching. Has one achieved non-teaching? The answer is: yes, an immaculate person is in the mother's womb, the membrane gradually thickens, if born in the desire realm, obtains wholesome mind and is born, an immaculate person is born without . If one achieves future unwholesome, obscured indeterminate, unobscured indeterminate bodily conduct, has he achieved non-teaching? The answer is: there is no achievement of teaching, but it is not that there is no non-teaching (future tense ends). If one achieves present bodily conduct, has he achieved non-teaching? The answer is: either teaching or non-teaching. How is it teaching and not non-teaching? The answer is: born in the desire realm, in a place of moral discipline (sila-samvara) not obtaining moral discipline, the body has teaching, he does not obtain non-teaching, the original teaching is not lost, he does not obtain non-teaching; in a place that is neither immoral nor non-immoral, the body has teaching, he does not obtain non-teaching, the original teaching is not lost, he does not obtain non-teaching; if born in **, the body has teaching, this is teaching and not non-teaching. How is it non-teaching and not teaching? The answer is: born in the desire realm, in a place of moral discipline not obtaining moral discipline, entering or not entering samadhi (meditative absorption), the body has no teaching, the original teaching is lost, he obtains non-teaching; in a place of moral discipline, immoral, or non-immoral, the body has no teaching, the original teaching is lost, he obtains non-teaching; if born in ** entering samadhi, this is non-teaching and not teaching. How is it teaching and also non-teaching? The answer is: born in the desire realm, in a place of moral discipline not obtaining moral discipline, the body has teaching, he obtains non-teaching, the original teaching is not lost, he obtains non-teaching; in a place of moral discipline, immoral, or non-immoral, the body has teaching, he obtains non-teaching, the original teaching is not lost, he obtains non-teaching, this is teaching and also non-teaching. How is it neither teaching nor non-teaching? The answer is: an ordinary person (prthagjana) is in the mother's
胎卵膜漸厚，若生欲界律處不得戒律不入定，身無教、本有教便失、彼不得無教；不律亦不不律處，身無教、本有教便失、彼不得無教；若生色界不入定，身無教；生無色界，是謂非教無教。若成就現在善身教，彼成就無教？答曰：或教非無教。云何教非無教？答曰：生欲界律處不得戒律，善身有教、彼不得無教，本有教不失、彼不得無教；不律處不律亦不不律處，善身有教、彼不得無教，本有教不失、彼不得無教；若生色界善身有教，是謂教非無教。云何無教非教？答曰：生欲界律處不得戒律入定不入定，善身無教、本有教便失、彼得無教；戒律處不律亦不不律處，善身無教、本有教便失、彼得無教；若生色界入定，是謂無教非教。云何教無教？答曰：生欲界律處不得戒律，善身有教、彼得無教，本有教不失、彼得無教；戒律處不律處不律亦不不律處，善身有教、彼得無教，本有教不失、彼得無教，是謂教無教。云何非教無教？答曰：處母胎卵膜漸厚，若生欲界律處不得戒律不入定，善身無教、本有教便失、彼不得無教；不律處不律亦不不律處，善身無教、本有教便失、彼不得無教；若生色界不入定善身無教；生無色界，是謂非教無教。若成就現在不善身教，彼成就無教耶？答曰：或教非無教。云何教非無教？答曰
【現代漢語翻譯】 現代漢語譯本 胎卵膜逐漸增厚，如果生於欲界持戒之處，但沒有獲得戒律，也沒有入定，那麼他的身無教（身業沒有表現出來的教法），原有的教法也會失去，他不會獲得無教（沒有教法的狀態）；在非律儀處，以及非律儀也非非律儀處，他的身無教，原有的教法也會失去，他不會獲得無教；如果生於，沒有入定，那麼他的身無教；生於無之處，這就是所謂的非教無教（既不是教法也不是無教法）。 如果成就了現在的善身教（善的身業教法），他是否成就了無教呢？回答說：或者有教法但不是無教法。 什麼是有教法但不是無教法呢？回答說：生於欲界持戒之處，但沒有獲得戒律，善的身業有教法，他不會獲得無教法，原有的教法不會失去，他不會獲得無教法；在非律儀處，以及非律儀也非非律儀處，善的身業有教法，他不會獲得無教法，原有的教法不會失去，他不會獲得無教法；如果生於，善的身業有教法，這就是所謂的有教法但不是無教法。 什麼是無教法但不是教法呢？回答說：生於欲界持戒之處，但沒有獲得戒律，入定或沒有入定，善的身業沒有教法，原有的教法便會失去，他會獲得無教法；在持戒律儀處，以及非律儀也非非律儀處，善的身業沒有教法，原有的教法便會失去，他會獲得無教法；如果生於，入定，這就是所謂的無教法但不是教法。 什麼是有教法也有無教法呢？回答說：生於欲界持戒之處，但沒有獲得戒律，善的身業有教法，他會獲得無教法，原有的教法不會失去，他會獲得無教法；在持戒律儀處，以及非律儀處，以及非律儀也非非律儀處，善的身業有教法，他會獲得無教法，原有的教法不會失去，他會獲得無教法，這就是所謂的有教法也有無教法。 什麼是非教法也不是無教法呢？回答說：處於母胎卵膜逐漸增厚的狀態，如果生於欲界持戒之處，但沒有獲得戒律，也沒有入定，善的身業沒有教法，原有的教法便會失去，他不會獲得無教法；在非律儀處，以及非律儀也非非律儀處，善的身業沒有教法，原有的教法便會失去，他不會獲得無教法；如果生於，沒有入定，善的身業沒有教法；生於無之處，這就是所謂的非教法也不是無教法。 如果成就了現在的不善身教（不善的身業教法），他是否成就了無教呢？回答說：或者有教法但不是無教法。 什麼是有教法但不是無教法呢？回答說：
【English Translation】 English version As the membrane of the egg gradually thickens, if one is born in a realm of desire where precepts are held but does not obtain precepts and does not enter into samadhi, then their body has no 'teaching' (教, jiao, instruction, referring to physical actions that manifest a teaching), and the original teaching is lost, and they do not obtain 'no-teaching' (無教, wu jiao, the state of having no teaching). In places of non-discipline, and in places that are neither disciplined nor undisciplined, their body has no teaching, and the original teaching is lost, and they do not obtain no-teaching. If born in , not entering samadhi, then their body has no teaching; born in a place of no , this is called neither teaching nor no-teaching. If one achieves present good bodily teaching, do they achieve no-teaching? The answer is: perhaps there is teaching but not no-teaching. What is teaching but not no-teaching? The answer is: born in a realm of desire where precepts are held but does not obtain precepts, the good body has teaching, they do not obtain no-teaching, the original teaching is not lost, they do not obtain no-teaching; in places of non-discipline, and in places that are neither disciplined nor undisciplined, the good body has teaching, they do not obtain no-teaching, the original teaching is not lost, they do not obtain no-teaching; if born in , the good body has teaching, this is called teaching but not no-teaching. What is no-teaching but not teaching? The answer is: born in a realm of desire where precepts are held but does not obtain precepts, entering or not entering samadhi, the good body has no teaching, the original teaching is lost, they obtain no-teaching; in places of discipline, and in places that are neither disciplined nor undisciplined, the good body has no teaching, the original teaching is lost, they obtain no-teaching; if born in , entering samadhi, this is called no-teaching but not teaching. What is teaching and no-teaching? The answer is: born in a realm of desire where precepts are held but does not obtain precepts, the good body has teaching, they obtain no-teaching, the original teaching is not lost, they obtain no-teaching; in places of discipline, and in places of non-discipline, and in places that are neither disciplined nor undisciplined, the good body has teaching, they obtain no-teaching, the original teaching is not lost, they obtain no-teaching, this is called teaching and no-teaching. What is neither teaching nor no-teaching? The answer is: being in the state where the membrane of the egg gradually thickens, if born in a realm of desire where precepts are held but does not obtain precepts and does not enter into samadhi, the good body has no teaching, the original teaching is lost, they do not obtain no-teaching; in places of non-discipline, and in places that are neither disciplined nor undisciplined, the good body has no teaching, the original teaching is lost, they do not obtain no-teaching; if born in , not entering samadhi, the good body has no teaching; born in a place of no , this is called neither teaching nor no-teaching. If one achieves present unwholesome bodily teaching, do they achieve no-teaching? The answer is: perhaps there is teaching but not no-teaching. What is teaching but not no-teaching? The answer is:
：生欲界戒律處，不善身有教、彼不得無教，本有教不失、彼不得無教；不律亦不不律處，不善身有教、彼不得無教，本有教不失、彼不得無教，是謂教非無教。云何無教非教？答曰：生欲界戒律處，不善身無教、本有教便失、彼得無教；不律處不律亦不不律處，不善身無教、本有教便失、彼得無教，是謂無教非教。云何教無教？答曰：生欲界律處，不善身有教、彼得無教，本有教不失、彼得無教；不律處不律亦不不律處，不善身有教、彼得無教，本有教不失、彼得無教，是謂教無教。云何非教無教？答曰：凡夫人處母胎卵膜漸厚，若生欲界律處，不善身無教、本有教便失、彼不得無教；不律亦不不律處，不善身無教、本有教便失、彼不得無教；若生色無色界，是謂非教無教。若成就現在隱沒無記身教，彼成就無教耶？答曰：無有成就無教。頗成就教耶？答曰：有，生色界隱沒無記身有教也。若成就現在不隱沒無記身教，彼成就無教耶？答曰：無有成就無教。頗成就教耶？答曰：有，生欲界，若生色界不隱沒無記身有教(現在竟)。口教亦如是。
諸行欲界，彼行欲界果耶？答曰：如是，諸行欲界，彼行欲界果。頗行欲界果，彼行非欲界耶？答曰：有，如色界道欲界化化作欲界語也。諸行色界，彼行色界果耶？
【現代漢語翻譯】 現代漢語譯本：問：在欲界受持戒律之處，如果是不善的身業有『教』（kiao，指通過行為或語言表達的意圖），那麼他一定沒有『無教』（wu-kiao，指無意識或無意圖的行為），原本有的『教』不會消失，他一定不會獲得『無教』；在非戒律和非非戒律之處，如果是不善的身業有『教』，那麼他一定沒有『無教』，原本有的『教』不會消失，他一定不會獲得『無教』，這叫做『教非無教』。什麼是『無教非教』？答：在欲界受持戒律之處，如果是不善的身業沒有『教』，原本有的『教』便會消失，他會獲得『無教』；在非戒律處、非非戒律處，如果是不善的身業沒有『教』，原本有的『教』便會消失，他會獲得『無教』，這叫做『無教非教』。什麼是『教無教』？答：在欲界受持戒律之處，如果是不善的身業有『教』，他會獲得『無教』，原本有的『教』不會消失，他會獲得『無教』；在非戒律處、非非戒律處，如果是不善的身業有『教』，他會獲得『無教』，原本有的『教』不會消失，他會獲得『無教』，這叫做『教無教』。什麼是非『教』非『無教』？答：凡夫在母胎中卵膜逐漸增厚，如果生在欲界的戒律之處，不善的身業沒有『教』，原本有的『教』便會消失，他不會獲得『無教』；在非戒律和非非戒律之處，不善的身業沒有『教』，原本有的『教』便會消失，他不會獲得『無教』；如果生在色界和無色界，這叫做非『教』非『無教』。如果成就了現在隱沒的無記身『教』，他成就了『無教』嗎？答：沒有成就『無教』。他成就了『教』嗎？答：有，生在色界，隱沒的無記身有『教』。如果成就了現在不隱沒的無記身『教』，他成就了『無教』嗎？答：沒有成就『無教』。他成就了『教』嗎？答：有，生在欲界，如果生在色界，不隱沒的無記身有『教』（現在的情況說完）。口『教』也是這樣。 諸行屬於欲界，那麼這些行為會帶來欲界的果報嗎？答：是的，諸行屬於欲界，那麼這些行為會帶來欲界的果報。有沒有行為帶來欲界的果報，但行為本身不屬於欲界呢？答：有，比如色界的天人通過神通變化，創造出欲界的語言。 諸行屬於色界，那麼這些行為會帶來色界的果報嗎？
【English Translation】 English version: Question: In the realm of desire where precepts are observed, if there is 'kiao' (teaching, instruction, or intentional action) in unwholesome bodily actions, then there must be no 'wu-kiao' (non-teaching, unintentional action), the original 'kiao' will not be lost, and he will definitely not obtain 'wu-kiao'; in places that are neither under precepts nor not under precepts, if there is 'kiao' in unwholesome bodily actions, then there must be no 'wu-kiao', the original 'kiao' will not be lost, and he will definitely not obtain 'wu-kiao', this is called 'kiao non-wu-kiao'. What is 'wu-kiao non-kiao'? Answer: In the realm of desire where precepts are observed, if there is no 'kiao' in unwholesome bodily actions, the original 'kiao' will be lost, and he will obtain 'wu-kiao'; in places that are not under precepts, nor not under precepts, if there is no 'kiao' in unwholesome bodily actions, the original 'kiao' will be lost, and he will obtain 'wu-kiao', this is called 'wu-kiao non-kiao'. What is 'kiao wu-kiao'? Answer: In the realm of desire where precepts are observed, if there is 'kiao' in unwholesome bodily actions, he will obtain 'wu-kiao', the original 'kiao' will not be lost, and he will obtain 'wu-kiao'; in places that are not under precepts, nor not under precepts, if there is 'kiao' in unwholesome bodily actions, he will obtain 'wu-kiao', the original 'kiao' will not be lost, and he will obtain 'wu-kiao', this is called 'kiao wu-kiao'. What is neither 'kiao' nor 'wu-kiao'? Answer: When ordinary people are in the mother's womb and the amniotic membrane gradually thickens, if born in the realm of desire where precepts are observed, there is no 'kiao' in unwholesome bodily actions, the original 'kiao' will be lost, and he will not obtain 'wu-kiao'; in places that are neither under precepts nor not under precepts, there is no 'kiao' in unwholesome bodily actions, the original 'kiao' will be lost, and he will not obtain 'wu-kiao'; if born in the realm of form (rupa-dhatu) and formless realm (arupa-dhatu), this is called neither 'kiao' nor 'wu-kiao'. If one has achieved the present obscured indeterminate bodily 'kiao', has he achieved 'wu-kiao'? Answer: There is no achievement of 'wu-kiao'. Has he achieved 'kiao'? Answer: Yes, being born in the rupa-dhatu, the obscured indeterminate bodily 'kiao'. If one has achieved the present non-obscured indeterminate bodily 'kiao', has he achieved 'wu-kiao'? Answer: There is no achievement of 'wu-kiao'. Has he achieved 'kiao'? Answer: Yes, being born in the desire realm (kama-dhatu), if born in the rupa-dhatu, the non-obscured indeterminate bodily 'kiao' (the present situation is finished). The verbal 'kiao' is also like this. If actions belong to the desire realm (kama-dhatu), will these actions bring about the results of the desire realm? Answer: Yes, if actions belong to the desire realm, then these actions will bring about the results of the desire realm. Are there actions that bring about the results of the desire realm, but the actions themselves do not belong to the desire realm? Answer: Yes, for example, a being in the form realm (rupa-dhatu) uses supernatural powers to create language in the desire realm. If actions belong to the form realm (rupa-dhatu), will these actions bring about the results of the form realm?
答曰：如是，諸行色界果，彼行色界。頗行色界，彼行非色界果耶？答曰：有，如色界道欲界化化作欲界語，如色界道斷結趣證也。諸行無色界，彼行無色界果耶？答曰：如是，諸行無色界果，彼行無色界耶。頗行無色界，彼行非無色界果耶？答曰：有，如無色界道斷結趣證也。諸行無漏，彼行無漏果耶？答曰：如是，諸行無漏，彼行無漏果也。頗行無漏果，彼行非無漏耶？答曰：有，如色無色界道斷結趣證也。諸行非欲界，彼行非欲界果耶？答曰：如是，諸行非欲界果，彼行非欲界。頗行非欲界，彼行非不欲界果耶？答曰：有，如色界道欲界化化作欲界語。諸行非色界，彼行非色界果耶？答曰：如是，諸行非色界，彼行非色界果。頗行非色界果，彼行非不色界耶？答曰：有。如色界道欲界化化作欲界語，如色界道斷結趣證也。諸行非無色界，彼行非無色界果耶？答曰：如是，諸行非無色界，彼行非無色界果。頗行非無色界果，彼行非不無色界耶？答曰：有，如無色界道斷結趣證也。諸行非無漏，彼行非無漏果耶？答曰：如是，諸行非無漏果彼行非無漏。頗行非無漏，彼行非不無漏果耶？答曰：有，如色無色界道斷結趣證。頗有漏行有漏果耶？答曰：有，所謂依果、報果。頗有漏行無漏果耶？答曰：有，解脫果。頗有
【現代漢語翻譯】 現代漢語譯本： 答：是的，所有有為之行都是其結果，該行為因。難道存在某種行為因，但它不是該行為的結果嗎？答：存在，例如聖道（Arya-marga）在欲界（Kama-dhatu）的化生，以及聖道斷除煩惱結縛並趨向證悟。所有沒有煩惱的行，都是沒有煩惱的結果嗎？答：是的，所有沒有煩惱的結果的行，都是沒有煩惱的。難道存在某種沒有煩惱的行，但它不是沒有煩惱的結果嗎？答：存在，例如無煩惱道斷除煩惱結縛並趨向證悟。所有無漏之行，都是無漏之果嗎？答：是的，所有無漏之行，都是無漏之果。難道存在某種無漏之果，但它不是無漏之行嗎？答：存在，例如色界（Rupa-dhatu）的無煩惱道斷除煩惱結縛並趨向證悟。所有非欲界之行，都是非欲界之果嗎？答：是的，所有非欲界之果的行，都是非欲界之行。難道存在某種非欲界之行，但它不是非不欲界之果嗎？答：存在，例如聖道在欲界的化生。所有非有煩惱之行，都是非有煩惱之果嗎？答：是的，所有非有煩惱之行，都是非有煩惱之果。難道存在某種非有煩惱之果，但它不是非不有煩惱之行嗎？答：存在，例如聖道在欲界的化生，以及聖道斷除煩惱結縛並趨向證悟。所有非無煩惱之行，都是非無煩惱之果嗎？答：是的，所有非無煩惱之行，都是非無煩惱之果。難道存在某種非無煩惱之果，但它不是非不無煩惱之行嗎？答：存在，例如無煩惱道斷除煩惱結縛並趨向證悟。所有非無漏之行，都是非無漏之果嗎？答：是的，所有非無漏之果的行，都是非無漏之行。難道存在某種非無漏之行，但它不是非不無漏之果嗎？答：存在，例如色界的無煩惱道斷除煩惱結縛並趨向證悟。難道存在有漏之行，併產生有漏之果嗎？答：存在，即所謂的依果、報果。難道存在有漏之行，併產生無漏之果嗎？答：存在，即解脫之果。
【English Translation】 English version: He answered: 'Yes, all conditioned phenomena are results; that action is the cause.' Is there any action that is the cause, but it is not the result of that action? He answered: 'Yes, such as the holy path (Arya-marga) transforming in the desire realm (Kama-dhatu), creating speech in the desire realm, such as the holy path severing bonds and tending towards realization.' Are all actions without defilements the result of being without defilements? He answered: 'Yes, all actions without defilements are the result of being without defilements.' Is there any action without defilements that is not the result of being without defilements? He answered: 'Yes, such as the path without defilements severing bonds and tending towards realization.' Are all unconditioned actions unconditioned results? He answered: 'Yes, all unconditioned actions are unconditioned results.' Is there any unconditioned result that is not unconditioned? He answered: 'Yes, such as the path without defilements in the form realm (Rupa-dhatu) severing bonds and tending towards realization.' Are all actions that are not of the desire realm not results of the desire realm? He answered: 'Yes, all actions that are not results of the desire realm are not of the desire realm.' Is there any action that is not of the desire realm that is not a result of not being of the desire realm? He answered: 'Yes, such as the holy path transforming in the desire realm, creating speech in the desire realm.' Are all actions that are not defiled not defiled results? He answered: 'Yes, all actions that are not defiled are not defiled results.' Is there any action that is not a defiled result that is not not defiled? He answered: 'Yes, such as the holy path transforming in the desire realm, creating speech in the desire realm, such as the holy path severing bonds and tending towards realization.' Are all actions that are not without defilements not results of being without defilements? He answered: 'Yes, all actions that are not without defilements are not results of being without defilements.' Is there any action that is not a result of being without defilements that is not not without defilements? He answered: 'Yes, such as the path without defilements severing bonds and tending towards realization.' Are all actions that are not unconditioned not unconditioned results? He answered: 'Yes, all actions that are not unconditioned results are not unconditioned.' Is there any action that is not unconditioned that is not a result of not being unconditioned? He answered: 'Yes, such as the path without defilements in the form realm severing bonds and tending towards realization.' Are there defiled actions that have defiled results? He answered: 'Yes, namely dependent results and retribution results.' Are there defiled actions that have unconditioned results? He answered: 'Yes, the result of liberation.'
漏行有漏無漏果耶？答曰：有，所謂依果、報果、解脫果(有漏竟)。頗無漏行無漏果耶？答曰：有，所依果、解脫果。頗無漏行有漏果耶？答曰：無。頗無漏行有漏無漏果耶？答曰：無。頗有漏行有漏無漏果耶？答曰：無。頗有漏無漏行有漏果耶？答曰：無。頗有漏無漏行無漏果耶？答曰：有，解脫果(有漏無漏竟)。頗學行學果耶？答曰：有，所依果。頗學行無學果？答曰：有，所依果。頗學行非學非無學果耶？答曰：有，解脫果(學竟)。頗無學行無學果耶？答曰：有，所依果。頗無學行學果耶？答曰：無。頗無學行非學非無學果耶？答曰：有，解脫果(無學竟)。頗非學非無學行非學非無學果耶？答曰：有，所依果、報果、解脫果。頗非學非無學行學果耶？答曰：無也。頗非學非無學行無學果耶？答曰：無。
又世尊言：不修身、不修戒、不修心、不修慧。云何不修身？答曰：身欲未盡、貪未盡、念未盡、渴未盡。複次以無礙道盡色愛，彼道不修不猗。如是不修身，不修戒亦如是。云何不修心？答曰：心欲未盡、貪未盡、念未盡、渴未盡。複次以無礙道盡無色愛，彼道不修不猗。如是不修心，不修慧亦如是。若不修身，彼不修戒？答曰：如是。設不修戒，彼不修身耶？答曰：如是。若不修身，彼不修心
【現代漢語翻譯】 現代漢語譯本 有漏的行是否有有漏的果報呢？回答是：有，也就是所謂的依果（所依賴的果報）、報果（報應的果報）、解脫果（從有漏中解脫的果報）。（有漏部分結束） 那麼，無漏的行是否有無漏的果報呢？回答是：有，也就是所依果、解脫果。 那麼，無漏的行是否有有漏的果報呢？回答是：沒有。 那麼，無漏的行是否有有漏和無漏的果報呢？回答是：沒有。 那麼，有漏的行是否有有漏和無漏的果報呢？回答是：沒有。 那麼，有漏和無漏的行是否有有漏的果報呢？回答是：沒有。 那麼，有漏和無漏的行是否有無漏的果報呢？回答是：有，也就是解脫果。（有漏和無漏部分結束） 那麼，有學的行是否有有學的果報呢？回答是：有，也就是所依果。 那麼，有學的行是否有無學的果報呢？回答是：有，也就是所依果。 那麼，有學的行是否有非學非無學的果報呢？回答是：有，也就是解脫果。（有學部分結束） 那麼，無學的行是否有無學的果報呢？回答是：有，也就是所依果。 那麼，無學的行是否有有學的果報呢？回答是：沒有。 那麼，無學的行是否有非學非無學的果報呢？回答是：有，也就是解脫果。（無學部分結束） 那麼，非學非無學的行是否有非學非無學的果報呢？回答是：有，也就是所依果、報果、解脫果。 那麼，非學非無學的行是否有有學的果報呢？回答是：沒有。 那麼，非學非無學的行是否有無學的果報呢？回答是：沒有。
世尊又說：『不修身、不修戒、不修心、不修慧。』 什麼叫做『不修身』呢？回答是：對身體的慾望沒有斷盡，貪愛沒有斷盡，念想沒有斷盡，渴求沒有斷盡。 更進一步說，用無礙道（沒有阻礙的道路）斷盡了對色界的愛，那個道既不修習也不執著。這樣就是『不修身』，『不修戒』也是這樣。 什麼叫做『不修心』呢？回答是：對心的慾望沒有斷盡，貪愛沒有斷盡，念想沒有斷盡，渴求沒有斷盡。 更進一步說，用無礙道斷盡了對無色界的愛，那個道既不修習也不執著。這樣就是『不修心』，『不修慧』也是這樣。 如果不修身，那麼他就不修戒嗎？回答是：是的。 假設不修戒，那麼他就不修身嗎？回答是：是的。 如果不修身，那麼他就不修心嗎？
【English Translation】 English version Does defiled conduct have defiled consequences? The answer is: Yes, namely the dependent result (所依果), the retributive result (報果), and the liberation result (解脫果). (End of defiled section) Then, does undefiled conduct have undefiled consequences? The answer is: Yes, namely the dependent result and the liberation result. Then, does undefiled conduct have defiled consequences? The answer is: No. Then, does undefiled conduct have both defiled and undefiled consequences? The answer is: No. Then, does defiled conduct have both defiled and undefiled consequences? The answer is: No. Then, does conduct that is both defiled and undefiled have defiled consequences? The answer is: No. Then, does conduct that is both defiled and undefiled have undefiled consequences? The answer is: Yes, namely the liberation result. (End of defiled and undefiled section) Then, does the conduct of a learner have the consequences of a learner? The answer is: Yes, namely the dependent result. Then, does the conduct of a learner have the consequences of a non-learner? The answer is: Yes, namely the dependent result. Then, does the conduct of a learner have the consequences of neither a learner nor a non-learner? The answer is: Yes, namely the liberation result. (End of learner section) Then, does the conduct of a non-learner have the consequences of a non-learner? The answer is: Yes, namely the dependent result. Then, does the conduct of a non-learner have the consequences of a learner? The answer is: No. Then, does the conduct of a non-learner have the consequences of neither a learner nor a non-learner? The answer is: Yes, namely the liberation result. (End of non-learner section) Then, does the conduct of neither a learner nor a non-learner have the consequences of neither a learner nor a non-learner? The answer is: Yes, namely the dependent result, the retributive result, and the liberation result. Then, does the conduct of neither a learner nor a non-learner have the consequences of a learner? The answer is: No. Then, does the conduct of neither a learner nor a non-learner have the consequences of a non-learner? The answer is: No.
Furthermore, the World Honored One said: 'Not cultivating the body, not cultivating precepts, not cultivating the mind, not cultivating wisdom.' What is meant by 'not cultivating the body'? The answer is: The desire for the body has not been exhausted, greed has not been exhausted, thoughts have not been exhausted, thirst has not been exhausted. Furthermore, with the unobstructed path (無礙道) exhausting the love for the realm of form (色愛), that path is neither cultivated nor clung to. This is 'not cultivating the body,' and 'not cultivating precepts' is also like this. What is meant by 'not cultivating the mind'? The answer is: The desire for the mind has not been exhausted, greed has not been exhausted, thoughts have not been exhausted, thirst has not been exhausted. Furthermore, with the unobstructed path exhausting the love for the formless realm (無色愛), that path is neither cultivated nor clung to. This is 'not cultivating the mind,' and 'not cultivating wisdom' is also like this. If one does not cultivate the body, then does he not cultivate precepts? The answer is: Yes. If one does not cultivate precepts, then does he not cultivate the body? The answer is: Yes. If one does not cultivate the body, then does he not cultivate the mind?
耶？答曰：如是，若不修身，彼不修心。頗不修心非不修身？答曰：有，色愛盡上愛未盡。若不修身，彼不修慧？答曰：如是，若不修身，彼不修慧。頗不修慧非不修身？答曰：有，色愛盡上愛未盡。若不修戒，彼不修心耶？答曰：如是，若不修戒，彼不修心。頗不修心非不修戒耶？答曰：有，色愛盡上愛未盡。若不修戒，彼不修慧？答曰：如是，若不修戒，彼不修慧。頗不修慧非不修戒？答曰：有，色愛盡上愛未盡。若不修心，彼不修慧耶？答曰：如是。設不修慧，彼不修心？答曰：如是。
又世尊言：修身、修戒、修心、修慧。云何修身？答曰：身愛盡、貪盡、念盡、渴盡。複次以無礙道盡色愛，彼道修猗。如是修身，戒亦如是。云何修心？答曰：心愛盡、貪盡、念盡、渴盡。複次以無礙道盡無色愛，彼道修猗。如是修心，修慧亦如是。若修身，彼修戒耶？答曰：如是。設修戒，彼修身耶？答曰：如是。若修身，彼修心耶？答曰：如是。若修心，彼修身耶？頗修身不修心耶？答曰：有，色愛盡上愛未盡。若修身，彼修慧耶？答曰：如是。若修慧彼修身耶？頗修身不修慧？答曰：有，色愛盡上愛未盡。若修戒，彼修心耶？答曰。如是。若修心，彼修戒耶？頗修戒不修心耶？答曰：有，色愛盡上愛未盡。若修戒
【現代漢語翻譯】 現代漢語譯本 問：如果不修習身（kaya）（指身體的修行），那麼他就不修習心（citta）（指心的修行）嗎？ 答：是的，如果不修習身，那麼他就不修習心。 問：難道有不修習心卻不修習身的嗎？ 答：有，當色愛（rupa-raga）（對色界的愛）已盡，而上愛（arupa-raga）（對無色界的愛）未盡時，就是這種情況。 問：如果不修習身，那麼他就不修習慧（panna）（指智慧的修行）嗎？ 答：是的，如果不修習身，那麼他就不修習慧。 問：難道有不修習慧卻不修習身的嗎？ 答：有，當色愛已盡，而上愛未盡時，就是這種情況。 問：如果不修習戒（sila）（指戒律的修行），那麼他就不修習心嗎？ 答：是的，如果不修習戒，那麼他就不修習心。 問：難道有不修習心卻不修習戒的嗎？ 答：有，當色愛已盡，而上愛未盡時，就是這種情況。 問：如果不修習戒，那麼他就不修習慧嗎？ 答：是的，如果不修習戒，那麼他就不修習慧。 問：難道有不修習慧卻不修習戒的嗎？ 答：有，當色愛已盡，而上愛未盡時，就是這種情況。 問：如果不修習心，那麼他就不修習慧嗎？ 答：是的。 問：假設不修習慧，那麼他就不修習心嗎？ 答：是的。
又世尊說：修習身、修習戒、修習心、修習慧。 問：如何修習身？ 答：當對身的愛（kaya-raga）、貪（lobha）、念（sati）、渴愛（tanha）都滅盡時。進一步說，以無礙道（anantara-magga）（指直接通往涅槃的道路）滅盡色愛，此道修習猗（samatha-vipassana）（止觀）。這樣就是修習身，修習戒也是如此。 問：如何修習心？ 答：當對心的愛（citta-raga）、貪、念、渴愛都滅盡時。進一步說，以無礙道滅盡無色愛，此道修習猗。這樣就是修習心，修習慧也是如此。 問：如果修習身，那麼他就修習戒嗎？ 答：是的。 問：假設修習戒，那麼他就修習身嗎？ 答：是的。 問：如果修習身，那麼他就修習心嗎？ 答：是的。 問：如果修習心，那麼他就修習身嗎？難道有修習身卻不修習心的嗎？ 答：有，當色愛已盡，而上愛未盡時，就是這種情況。 問：如果修習身，那麼他就修習慧嗎？ 答：是的。 問：如果修習慧，那麼他就修習身嗎？難道有修習身卻不修習慧的嗎？ 答：有，當色愛已盡，而上愛未盡時，就是這種情況。 問：如果修習戒，那麼他就修習心嗎？ 答：是的。 問：如果修習心，那麼他就修習戒嗎？難道有修習戒卻不修習心的嗎？ 答：有，當色愛已盡，而上愛未盡時，就是這種情況。 問：如果修習戒
【English Translation】 English version Question: If one does not cultivate the body (kaya) (referring to the practice of the body), does he not cultivate the mind (citta) (referring to the practice of the mind)? Answer: Yes, if one does not cultivate the body, then he does not cultivate the mind. Question: Is there one who does not cultivate the mind but does not cultivate the body? Answer: Yes, when attachment to the realm of form (rupa-raga) is exhausted, but attachment to the formless realm (arupa-raga) is not exhausted, that is the case. Question: If one does not cultivate the body, does he not cultivate wisdom (panna) (referring to the practice of wisdom)? Answer: Yes, if one does not cultivate the body, then he does not cultivate wisdom. Question: Is there one who does not cultivate wisdom but does not cultivate the body? Answer: Yes, when attachment to the realm of form is exhausted, but attachment to the formless realm is not exhausted, that is the case. Question: If one does not cultivate morality (sila) (referring to the practice of morality), does he not cultivate the mind? Answer: Yes, if one does not cultivate morality, then he does not cultivate the mind. Question: Is there one who does not cultivate the mind but does not cultivate morality? Answer: Yes, when attachment to the realm of form is exhausted, but attachment to the formless realm is not exhausted, that is the case. Question: If one does not cultivate morality, does he not cultivate wisdom? Answer: Yes, if one does not cultivate morality, then he does not cultivate wisdom. Question: Is there one who does not cultivate wisdom but does not cultivate morality? Answer: Yes, when attachment to the realm of form is exhausted, but attachment to the formless realm is not exhausted, that is the case. Question: If one does not cultivate the mind, does he not cultivate wisdom? Answer: Yes. Question: Supposing one does not cultivate wisdom, does he not cultivate the mind? Answer: Yes.
Furthermore, the World-Honored One said: 'Cultivate the body, cultivate morality, cultivate the mind, cultivate wisdom.' Question: How does one cultivate the body? Answer: When attachment to the body (kaya-raga), greed (lobha), mindfulness (sati), and craving (tanha) are all extinguished. Furthermore, by the path of immediate consequence (anantara-magga) (referring to the path directly leading to Nirvana), attachment to the realm of form is extinguished, and this path cultivates tranquility and insight (samatha-vipassana). This is how one cultivates the body, and the cultivation of morality is also like this. Question: How does one cultivate the mind? Answer: When attachment to the mind (citta-raga), greed, mindfulness, and craving are all extinguished. Furthermore, by the path of immediate consequence, attachment to the formless realm is extinguished, and this path cultivates tranquility and insight. This is how one cultivates the mind, and the cultivation of wisdom is also like this. Question: If one cultivates the body, does he cultivate morality? Answer: Yes. Question: Supposing one cultivates morality, does he cultivate the body? Answer: Yes. Question: If one cultivates the body, does he cultivate the mind? Answer: Yes. Question: If one cultivates the mind, does he cultivate the body? Is there one who cultivates the body but does not cultivate the mind? Answer: Yes, when attachment to the realm of form is exhausted, but attachment to the formless realm is not exhausted, that is the case. Question: If one cultivates the body, does he cultivate wisdom? Answer: Yes. Question: If one cultivates wisdom, does he cultivate the body? Is there one who cultivates the body but does not cultivate wisdom? Answer: Yes, when attachment to the realm of form is exhausted, but attachment to the formless realm is not exhausted, that is the case. Question: If one cultivates morality, does he cultivate the mind? Answer: Yes. Question: If one cultivates the mind, does he cultivate morality? Is there one who cultivates morality but does not cultivate the mind? Answer: Yes, when attachment to the realm of form is exhausted, but attachment to the formless realm is not exhausted, that is the case. Question: If one cultivates morality
，彼修慧耶？答曰：如是。若修慧彼修戒，頗修戒不修慧？答曰：有，色愛盡上愛未盡。若修心，彼修慧耶？答曰：如是。設修慧，彼修心耶？答曰：如是。
頗成就過去戒，非未來現在此種耶？答曰：有，教戒盡不失，此種不現在前。及未來非現在此種耶？答曰：有，道共、定共戒盡不失，此種不現在前。及現在非未來此種耶？答曰：有，教戒已盡不失，此種現在前。及未來現在此種耶？答曰：有，道共、定共戒盡不失，此種現在前(過去竟)。頗成就未來戒，非過去現在此種耶？答曰：有，阿羅漢生無色界。及過去非現在此種？答曰：有，道共、定共戒盡不失，此種不現在前。及現在非過去此種耶？答曰：有，最初得無漏律。及過去現在此種耶？答曰：有，道共、定共戒盡不失，此種現在前(未來竟)。頗成就現在戒，非過去未來此種耶？答曰：有，最初得戒律儀。及過去非未來此種耶？答曰：有，教戒盡不失，此種現在前。及未來非過去此種？答曰：有，最初得無漏律儀。及過去未來此種耶？答曰：有，道共、定共戒盡不失，此種現在前。
阿毗曇有教無教跋渠第四竟(梵本三百七十三首盧，秦四千九百五十四言)。
阿毗曇行揵度自行跋渠第五
云何自行？以何等故自行？所可用行
【現代漢語翻譯】 現代漢語譯本： 『他修習智慧嗎？』回答說：『是的。』如果修習智慧，他修習戒律嗎？有沒有修習戒律而不修習智慧的情況？回答說：『有，對於色界之愛（Rūpa-rāga）已經斷盡，但對於上界之愛（Arūpa-rāga）尚未斷盡的人。』如果修習禪定（心），他修習智慧嗎？回答說：『是的。』如果修習智慧，他修習禪定嗎？回答說：『是的。』
『有沒有成就了過去的戒律，而不是未來的和現在的這種戒律？』回答說：『有，教誡之戒（教戒，Śikṣā-vrata）已經斷盡且不失壞，但這種戒律沒有現在生起。』『以及未來的而不是現在的這種戒律？』回答說：『有，與道（道共戒，Mārga-sahaja-vrata）、與定（定共戒，Samādhi-sahaja-vrata）相應的戒律已經斷盡且不失壞，但這種戒律沒有現在生起。』『以及現在的而不是未來的這種戒律？』回答說：『有，教誡之戒已經斷盡且不失壞，但這種戒律現在生起。』『以及未來的和現在的這種戒律？』回答說：『有，與道、與定相應的戒律已經斷盡且不失壞，但這種戒律現在生起。（過去戒律部分結束）』『有沒有成就了未來的戒律，而不是過去的和現在的這種戒律？』回答說：『有，阿羅漢（Arhat）的出生沒有**。』『以及過去的而不是現在的這種戒律？』回答說：『有，與道、與定相應的戒律已經斷盡且不失壞，但這種戒律沒有現在生起。』『以及現在的而不是過去的這種戒律？』回答說：『有，最初獲得無漏律儀（Anāsrava-śīla）。』『以及過去的和現在的這種戒律？』回答說：『有，與道、與定相應的戒律已經斷盡且不失壞，但這種戒律現在生起。（未來戒律部分結束）』『有沒有成就了現在的戒律，而不是過去的和未來的這種戒律？』回答說：『有，最初獲得戒律儀（Śīla-saṃvara）。』『以及過去的而不是未來的這種戒律？』回答說：『有，教誡之戒已經斷盡且不失壞，但這種戒律現在生起。』『以及未來的而不是過去的這種戒律？』回答說：『有，最初獲得無漏律儀。』『以及過去的和未來的這種戒律？』回答說：『有，與道、與定相應的戒律已經斷盡且不失壞，但這種戒律現在生起。』
《阿毗曇》有教無教跋渠第四結束（梵文原本三百七十三首偈頌，秦譯四千九百五十四字）。
《阿毗曇》行揵度自行跋渠第五
什麼是自行？因為什麼緣故是自行？什麼可以被認為是行（Karma）？
【English Translation】 English version: 'Does he cultivate wisdom (慧, prajñā)?' The answer is: 'Yes.' If he cultivates wisdom, does he cultivate precepts (戒, śīla)? Is there a case where he cultivates precepts but does not cultivate wisdom?' The answer is: 'Yes, for someone whose desire for the realm of form (色愛, Rūpa-rāga) is exhausted, but whose desire for the formless realm (上愛, Arūpa-rāga) is not yet exhausted.' If he cultivates mind (心, citta), does he cultivate wisdom?' The answer is: 'Yes.' 'If he cultivates wisdom, does he cultivate mind?' The answer is: 'Yes.'
'Is there someone who has accomplished past precepts, but not future and present precepts of this kind?' The answer is: 'Yes, when the precepts of instruction (教戒, Śikṣā-vrata) are exhausted and not lost, but precepts of this kind are not presently arising.' 'And future precepts but not present precepts of this kind?' The answer is: 'Yes, when precepts associated with the path (道共戒, Mārga-sahaja-vrata) and precepts associated with concentration (定共戒, Samādhi-sahaja-vrata) are exhausted and not lost, but precepts of this kind are not presently arising.' 'And present precepts but not future precepts of this kind?' The answer is: 'Yes, when the precepts of instruction are exhausted and not lost, but precepts of this kind are presently arising.' 'And future and present precepts of this kind?' The answer is: 'Yes, when precepts associated with the path and precepts associated with concentration are exhausted and not lost, but precepts of this kind are presently arising. (End of the section on past precepts)' 'Is there someone who has accomplished future precepts, but not past and present precepts of this kind?' The answer is: 'Yes, the birth of an Arhat (阿羅漢, Arhat) is without **.' 'And past precepts but not present precepts of this kind?' The answer is: 'Yes, when precepts associated with the path and precepts associated with concentration are exhausted and not lost, but precepts of this kind are not presently arising.' 'And present precepts but not past precepts of this kind?' The answer is: 'Yes, when one initially attains undefiled discipline (無漏律, Anāsrava-śīla).' 'And past and present precepts of this kind?' The answer is: 'Yes, when precepts associated with the path and precepts associated with concentration are exhausted and not lost, but precepts of this kind are presently arising. (End of the section on future precepts)' 'Is there someone who has accomplished present precepts, but not past and future precepts of this kind?' The answer is: 'Yes, when one initially obtains the discipline of precepts (戒律儀, Śīla-saṃvara).' 'And past precepts but not future precepts of this kind?' The answer is: 'Yes, when the precepts of instruction are exhausted and not lost, but precepts of this kind are presently arising.' 'And future precepts but not past precepts of this kind?' The answer is: 'Yes, when one initially obtains undefiled discipline.' 'And past and future precepts of this kind?' The answer is: 'Yes, when precepts associated with the path and precepts associated with concentration are exhausted and not lost, but precepts of this kind are presently arising.'
End of the fourth chapter of the Abhidhamma (阿毗曇) on conditioned and unconditioned (有教無教) categories (跋渠). (The original Sanskrit text has 373 verses, and the Qin translation has 4954 words).
The fifth chapter of the Abhidhamma (阿毗曇) on the path (行揵度) of self-practice (自行) categories (跋渠)
What is self-practice (自行)? For what reason is it self-practice? What can be considered karma (行, Karma)?
自行，彼行當言過去耶、未來現在耶？所可用行自行，彼行成就耶？設行成就，彼行自行耶？所可用行非自行，彼行不成就耶？設行不成就，彼行不自行耶？所可用行自行，彼行必受報耶？設行必受報，彼行自行耶？所可用行非自行，彼行必不受報耶？設行必不受報，彼行非自行耶？所可用行成就，彼行必受報耶？設行必受報，彼行成就耶？所可用行不成就，彼行必不受報耶？設行必不受報，彼行不成就？如有須陀洹不善行苦痛報未熟，彼以何故障地獄道、畜生、餓鬼？又世尊言：是謂世尊弟子，盡地獄、盡畜生、盡餓鬼，不墮惡道。須陀洹有此智，悟我盡地獄、盡畜生、盡餓鬼，盡不墮惡道，為不自悟？云何學謀害？一切學謀害果耶？云何住壽行、云何舍壽行？云何心亂？以何等纏相應法盡不善？佛語，云何佛語？當言善耶、無記耶？佛語名何等法？契經、詩、記、偈、因緣、嘆、本末、譬喻、生、方廣、未曾有、法義名何法？印名何法？數名何法？算名何法？書名何法？頌名何法？種種伎藝名何法？若學戒成就，彼成就非學非無學戒耶？設成就非學非無學戒，彼成就學戒耶？若成就無學戒，彼成就非學非無學戒耶？設成就非學非無學戒，彼成就無學戒耶？此章義愿具演說。
云何自行？答曰：若行報是謂今
【現代漢語翻譯】 現代漢語譯本 自行，這種行為應該說是過去的、未來的還是現在的？如果行為可以自己進行，那麼這種行為是已經成就了嗎？如果行為已經成就，那麼這種行為是自己進行的嗎？如果行為不能自己進行，那麼這種行為是沒有成就嗎？如果行為沒有成就，那麼這種行為不是自己進行的嗎？如果行為可以自己進行，那麼這種行為一定會受到報應嗎？如果行為一定會受到報應，那麼這種行為是自己進行的嗎？如果行為不能自己進行，那麼這種行為一定不會受到報應嗎？如果行為一定不會受到報應，那麼這種行為不是自己進行的嗎？如果行為已經成就，那麼這種行為一定會受到報應嗎？如果行為一定會受到報應，那麼這種行為是已經成就的嗎？如果行為沒有成就，那麼這種行為一定不會受到報應嗎？如果行為一定不會受到報應，那麼這種行為是沒有成就的嗎？如果一個須陀洹（Sotapanna，入流者）的不善行為的苦痛報應還沒有成熟，那麼他憑藉什麼阻礙地獄道、畜生道、餓鬼道？而且世尊（釋迦牟尼佛）說：『這被稱為世尊的弟子，已經斷盡地獄、斷盡畜生、斷盡餓鬼，不會墮入惡道。』須陀洹有這種智慧，領悟到我已經斷盡地獄、斷盡畜生、斷盡餓鬼，斷盡不會墮入惡道，難道不是自己領悟的嗎？如何學習謀害？一切學習謀害都有果報嗎？如何保持壽命的延續，如何捨棄壽命的延續？什麼是心亂？用什麼樣的纏縛相應的法來斷盡不善？佛語，什麼是佛語？應該說是善的還是無記的？佛語指的是什麼法？契經（Sutra，經）、詩（Gatha，偈頌）、記（Itivuttaka，如是語）、偈（Verse，偈）、因緣（Nidana，因緣）、嘆（Udana，自說）、本末（Jataka，本生）、譬喻（Avadana，譬喻）、生（Birth story，本生故事）、方廣（Vaipulya，方廣）、未曾有（Abbhutadhamma，未曾有法）、法義（Dharma teaching，佛法教義）指的是什麼法？印（Seal，印）指的是什麼法？數（Number，數字）指的是什麼法？算（Calculation，計算）指的是什麼法？書（Writing，書寫）指的是什麼法？頌（Hymn，讚歌）指的是什麼法？種種伎藝（Various skills，各種技能）指的是什麼法？如果學習戒律成就，那麼他成就的是非學非無學戒嗎？如果成就的是非學非無學戒，那麼他成就的是學戒嗎？如果成就的是無學戒，那麼他成就的是非學非無學戒嗎？如果成就的是非學非無學戒，那麼他成就的是無學戒嗎？這一章的意義希望能夠詳細地演說。什麼是自行？回答說：如果行為的報應是現在。
【English Translation】 English version Is this self-doing, should that action be said to be past, future, or present? If an action can be done by oneself, is that action accomplished? If the action is accomplished, is that action done by oneself? If an action cannot be done by oneself, is that action not accomplished? If the action is not accomplished, is that action not done by oneself? If an action can be done by oneself, will that action necessarily receive retribution? If the action will necessarily receive retribution, is that action done by oneself? If an action cannot be done by oneself, will that action necessarily not receive retribution? If the action will necessarily not receive retribution, is that action not done by oneself? If an action is accomplished, will that action necessarily receive retribution? If the action will necessarily receive retribution, is that action accomplished? If an action is not accomplished, will that action necessarily not receive retribution? If the action will necessarily not receive retribution, is that action not accomplished? If a Sotapanna (須陀洹, Stream-enterer)'s unwholesome action's painful retribution has not yet matured, by what does he obstruct the hell realm, the animal realm, and the hungry ghost realm? Moreover, the World Honored One (世尊, Shakyamuni Buddha) said: 'This is called a disciple of the World Honored One, having exhausted hell, exhausted animals, exhausted hungry ghosts, not falling into evil realms.' The Sotapanna has this wisdom, realizing 'I have exhausted hell, exhausted animals, exhausted hungry ghosts, exhausted not falling into evil realms,' is it not self-realized? How to learn to harm? Does all learning to harm have consequences? How to maintain the continuation of life, how to abandon the continuation of life? What is mental confusion? By what kind of binding corresponding Dharma (法) is all unwholesome exhausted? Buddha's words, what are Buddha's words? Should they be said to be wholesome or neutral? What kind of Dharma (法) do Buddha's words refer to? Sutra (契經), Gatha (詩, verse), Itivuttaka (記, as it was said), Verse (偈), Nidana (因緣, cause), Udana (嘆, exclamation), Jataka (本末, birth story), Avadana (譬喻, parable), Birth story (生, birth story), Vaipulya (方廣, expanded), Abbhutadhamma (未曾有, unprecedented), Dharma teaching (法義, Dharma teaching) refer to what Dharma (法)? Seal (印) refers to what Dharma (法)? Number (數) refers to what Dharma (法)? Calculation (算) refers to what Dharma (法)? Writing (書) refers to what Dharma (法)? Hymn (頌) refers to what Dharma (法)? Various skills (種種伎藝) refer to what Dharma (法)? If learning precepts is accomplished, does he accomplish neither learning nor non-learning precepts? If he accomplishes neither learning nor non-learning precepts, does he accomplish learning precepts? If he accomplishes non-learning precepts, does he accomplish neither learning nor non-learning precepts? If he accomplishes neither learning nor non-learning precepts, does he accomplish non-learning precepts? May the meaning of this chapter be fully explained. What is self-doing? The answer is: If the retribution of the action is now.
得，此有彼行生受報，是謂自行。以何等自行？答曰：此行自果自依自報；複次此行受報時，此意受報非余，以是故自行。所可用行自行，此行當言過去耶、未來現在耶？答曰：彼行過去世。所可用行自行，彼行成就耶？答曰：或行自行此行非成就。云何行自行彼行不成就耶？答曰：行報於今得有，彼行生受報、彼行失，是謂行自行彼行不成就。云何行成就此行非自行？答曰：行報不於今得有，此行生不受報、彼行不失，是謂行成就此行非自行。云何行自行彼行成就？答曰：行報於今得有，彼行生受報、彼行不失，是謂行自行彼行成就。云何行非自行彼行不成就耶？答曰：行報不於今得有，彼行生不受報、彼行失，是謂行非自行彼行不成就。非亦如是。所可用行自行，彼行必受報耶？答曰：或行自行彼行必不受報。云何行自行彼行必不受報？答曰：行報於今得有，彼行生受報、彼行后報，是謂行自行彼行必不受報。云何行必受報彼行非自行？答曰：行報不於今得有，彼行生不受報、彼行報未熟，是謂行必受報彼行非自行。云何行自行彼行必受報？答曰：行報於今得有，彼行生受報、彼行非后報，是謂行自行彼行必受報。云何行非自行彼行必不受報？答曰：行報不於今得有，彼行生不受報、彼行報熟，是謂行非自行彼行
【現代漢語翻譯】 現代漢語譯本 問：因為有了這個，才會有那個行為的產生和果報的承受，這叫做『自行』。什麼樣的行為叫做『自行』呢？ 答：這種行為會帶來自己的結果，依靠自己，產生自己的果報；而且這種行為在承受果報的時候，是這個意念在承受果報，而不是其他的意念，所以叫做『自行』。 問：所造作的行為是『自行』，那麼這個行為應該說是過去的、未來的還是現在的呢？ 答：這個行為是過去世的行為。 問：所造作的行為是『自行』，那麼這個行為已經成就了嗎？ 答：有些行為是『自行』，但這個行為並沒有成就。 問：什麼樣的行為是『自行』，但這個行為沒有成就呢？ 答：行為的果報現在已經顯現，這個行為的產生已經承受了果報，這個行為已經消失了，這叫做『自行』，但這個行為沒有成就。 問：什麼樣的行為已經成就，但這個行為不是『自行』呢？ 答：行為的果報現在還沒有顯現，這個行為的產生還沒有承受果報，這個行為還沒有消失，這叫做行為已經成就，但這個行為不是『自行』。 問：什麼樣的行為是『自行』，而且這個行為已經成就呢？ 答：行為的果報現在已經顯現，這個行為的產生已經承受了果報，這個行為還沒有消失，這叫做『自行』，而且這個行為已經成就。 問：什麼樣的行為不是『自行』，而且這個行為沒有成就呢？ 答：行為的果報現在還沒有顯現，這個行為的產生還沒有承受果報，這個行為已經消失了，這叫做行為不是『自行』，而且這個行為沒有成就。 問：不是這樣的情況也有嗎？ 答：不是這樣的情況也有。 問：所造作的行為是『自行』，那麼這個行為一定會承受果報嗎？ 答：有些行為是『自行』，但這個行為一定不會承受果報。 問：什麼樣的行為是『自行』，但這個行為一定不會承受果報呢？ 答：行為的果報現在已經顯現，這個行為的產生已經承受了果報，這個行為是以後才承受果報的，這叫做『自行』，但這個行為一定不會承受果報。 問：什麼樣的行為一定會承受果報，但這個行為不是『自行』呢？ 答：行為的果報現在還沒有顯現，這個行為的產生還沒有承受果報，這個行為的果報還沒有成熟，這叫做行為一定會承受果報，但這個行為不是『自行』。 問：什麼樣的行為是『自行』，而且這個行為一定會承受果報呢？ 答：行為的果報現在已經顯現，這個行為的產生已經承受了果報，這個行為不是以後才承受果報的，這叫做『自行』，而且這個行為一定會承受果報。 問：什麼樣的行為不是『自行』，而且這個行為一定不會承受果報呢？ 答：行為的果報現在還沒有顯現，這個行為的產生還沒有承受果報，這個行為的果報已經成熟，這叫做行為不是『自行』，而且這個行為一定不會承受果報。
【English Translation】 English version Q: Because of this, there is the arising of that action and the reception of its retribution, which is called 'self-action' (Skt. svayam-krta). What kind of action is called 'self-action'? A: This action brings its own result, relies on itself, and produces its own retribution; moreover, when this action receives retribution, it is this intention that receives the retribution, not another intention, therefore it is called 'self-action'. Q: The action that is performed is 'self-action', so should this action be said to be past, future, or present? A: That action is an action of the past. Q: The action that is performed is 'self-action', so has this action been accomplished? A: Some actions are 'self-action', but this action has not been accomplished. Q: What kind of action is 'self-action', but this action has not been accomplished? A: The retribution of the action has now appeared, the arising of this action has received retribution, and this action has disappeared, this is called 'self-action', but this action has not been accomplished. Q: What kind of action has been accomplished, but this action is not 'self-action'? A: The retribution of the action has not yet appeared, the arising of this action has not yet received retribution, and this action has not disappeared, this is called action has been accomplished, but this action is not 'self-action'. Q: What kind of action is 'self-action', and this action has been accomplished? A: The retribution of the action has now appeared, the arising of this action has received retribution, and this action has not disappeared, this is called 'self-action', and this action has been accomplished. Q: What kind of action is not 'self-action', and this action has not been accomplished? A: The retribution of the action has not yet appeared, the arising of this action has not yet received retribution, and this action has disappeared, this is called action is not 'self-action', and this action has not been accomplished. Q: Are there also cases that are not like this? A: There are also cases that are not like this. Q: The action that is performed is 'self-action', so will this action definitely receive retribution? A: Some actions are 'self-action', but this action will definitely not receive retribution. Q: What kind of action is 'self-action', but this action will definitely not receive retribution? A: The retribution of the action has now appeared, the arising of this action has received retribution, and this action will receive retribution later, this is called 'self-action', but this action will definitely not receive retribution. Q: What kind of action will definitely receive retribution, but this action is not 'self-action'? A: The retribution of the action has not yet appeared, the arising of this action has not yet received retribution, and the retribution of this action has not yet matured, this is called action will definitely receive retribution, but this action is not 'self-action'. Q: What kind of action is 'self-action', and this action will definitely receive retribution? A: The retribution of the action has now appeared, the arising of this action has received retribution, and this action will not receive retribution later, this is called 'self-action', and this action will definitely receive retribution. Q: What kind of action is not 'self-action', and this action will definitely not receive retribution? A: The retribution of the action has not yet appeared, the arising of this action has not yet received retribution, and the retribution of this action has matured, this is called action is not 'self-action', and this action will definitely not receive retribution.
必不受報。非亦如是。所可用行成就，彼行必受報耶？答曰：或行成就彼行必不受報。云何行成就彼行必不受報？答曰：諸行過去不善、設善有漏，報熟，彼行不行；諸行未來不善、設善有漏，得必不生，若無記無漏行成就，是謂行成就彼行必不受報。云何行必受報彼行不成就？答曰：諸行過去不善、設善有漏，報不熟、彼行失；諸行未來不善、設善有漏，不得必生，是謂行必受報彼行不成就。云何行成就彼行必受報？答曰：諸行過去不善、設善有漏，報不熟、彼行不失；諸行未來不善、設善有漏，得必生；諸行現在不善、設善有漏，是謂行成就彼行必受報。云何行不成就彼行必不受報？答曰：諸行過去不善、設善有漏，報熟、彼行失；諸行未來不善、設善有漏，不得必不生；若無記無漏行不成就，是謂行不成就彼行必不受報。非亦如是。
若有須陀洹不善行苦痛報未熟，彼以何故障地獄道、畜生、餓鬼？答曰：二結種縛系，必墮地獄畜生餓鬼：見諦斷結種、思惟斷結種。彼須陀洹見諦斷結盡、思惟斷不盡，彼參差具，不往地獄畜生餓鬼。譬如車二輪不壞能有所至，一輪壞不有所至。如是二結種縛系往地獄畜生餓鬼：見諦斷、思惟斷結種。彼須陀洹見諦斷結盡、思惟斷結不盡，彼參差具，不往墮地獄畜生餓鬼。
【現代漢語翻譯】 現代漢語譯本 必不遭受果報。並非如此。所造作的行為成就，那個行為必定會遭受果報嗎？回答說：或者行為成就，那個行為必定不會遭受果報。什麼行為成就，那個行為必定不會遭受果報？回答說：過去的諸種行為，如果是不善的，或者是善的但有煩惱的，果報已經成熟，那個行為不再繼續；未來的諸種行為，如果是不善的，或者是善的但有煩惱的，已經確定不會產生，如果是無記的或者無煩惱的行為成就，這就是行為成就，那個行為必定不會遭受果報。什麼行為必定會遭受果報，那個行為沒有成就？回答說：過去的諸種行為，如果是不善的，或者是善的但有煩惱的，果報尚未成熟，那個行為已經消失；未來的諸種行為，如果是不善的，或者是善的但有煩惱的，尚未獲得，已經確定會產生，這就是行為必定會遭受果報，那個行為沒有成就。什麼行為成就，那個行為必定會遭受果報？回答說：過去的諸種行為，如果是不善的，或者是善的但有煩惱的，果報尚未成熟，那個行為沒有消失；未來的諸種行為，如果是不善的，或者是善的但有煩惱的，已經確定會產生；現在的諸種行為，如果是不善的，或者是善的但有煩惱的，這就是行為成就，那個行為必定會遭受果報。什麼行為沒有成就，那個行為必定不會遭受果報？回答說：過去的諸種行為，如果是不善的，或者是善的但有煩惱的，果報已經成熟，那個行為已經消失；未來的諸種行為，如果是不善的，或者是善的但有煩惱的，尚未獲得，已經確定不會產生；如果是無記的或者無煩惱的行為沒有成就，這就是行為沒有成就，那個行為必定不會遭受果報。並非如此。
如果有一位須陀洹（Sotapanna，入流者）不善行為的痛苦果報尚未成熟，他憑藉什麼阻礙地獄道、畜生道、餓鬼道？回答說：兩種結縛的種子束縛著，必定會墮入地獄、畜生、餓鬼：見諦斷結種（ditthivadaganthana，見道所斷的結縛種子）、思惟斷結種（silabbataparamasaditthivadaganthana，修道所斷的結縛種子）。那位須陀洹見諦斷結已經斷盡，思惟斷結尚未斷盡，他具備參差不齊的條件，不會前往地獄、畜生、餓鬼。譬如一輛車，兩個輪子沒有損壞，能夠到達某個地方，一個輪子損壞就不能到達某個地方。如此，兩種結縛的種子束縛著，會前往地獄、畜生、餓鬼：見諦斷結種、思惟斷結種。那位須陀洹見諦斷結已經斷盡，思惟斷結尚未斷盡，他具備參差不齊的條件，不會墮入地獄、畜生、餓鬼。
【English Translation】 English version It is certain not to receive retribution. Is it not so? If an action is accomplished, will that action necessarily receive retribution? The answer is: Sometimes an action is accomplished, but that action will certainly not receive retribution. What action is accomplished, but that action will certainly not receive retribution? The answer is: Those past actions that are unwholesome, or wholesome but with outflows (漏, lou), their retribution has matured, and that action is no longer performed; those future actions that are unwholesome, or wholesome but with outflows, are certain not to arise; if an action that is neutral or without outflows is accomplished, this is what is meant by an action being accomplished, but that action will certainly not receive retribution. What action will certainly receive retribution, but that action is not accomplished? The answer is: Those past actions that are unwholesome, or wholesome but with outflows, their retribution has not matured, and that action is lost; those future actions that are unwholesome, or wholesome but with outflows, have not been obtained and are certain to arise, this is what is meant by an action certainly receiving retribution, but that action is not accomplished. What action is accomplished, and that action will certainly receive retribution? The answer is: Those past actions that are unwholesome, or wholesome but with outflows, their retribution has not matured, and that action is not lost; those future actions that are unwholesome, or wholesome but with outflows, are certain to arise; those present actions that are unwholesome, or wholesome but with outflows, this is what is meant by an action being accomplished, and that action will certainly receive retribution. What action is not accomplished, and that action will certainly not receive retribution? The answer is: Those past actions that are unwholesome, or wholesome but with outflows, their retribution has matured, and that action is lost; those future actions that are unwholesome, or wholesome but with outflows, have not been obtained and are certain not to arise; if an action that is neutral or without outflows is not accomplished, this is what is meant by an action not being accomplished, and that action will certainly not receive retribution. It is not so.
If a Sotapanna (須陀洹, stream-enterer) has unwholesome actions whose painful retributions have not yet matured, what prevents him from going to the hell realm, the animal realm, and the realm of hungry ghosts? The answer is: The seeds of two bonds (結, jie) bind him, and he will certainly fall into hell, the animal realm, and the realm of hungry ghosts: the seed of the bond broken by seeing the truth (見諦斷結種, ditthivadaganthana), and the seed of the bond broken by contemplation (思惟斷結種, silabbataparamasaditthivadaganthana). That Sotapanna has exhausted the bonds broken by seeing the truth, but has not exhausted the bonds broken by contemplation; he possesses incomplete qualities, and will not go to hell, the animal realm, or the realm of hungry ghosts. For example, a cart with two unbroken wheels can reach a certain place, but a cart with one broken wheel cannot reach that place. Likewise, the seeds of two bonds bind him, and he will go to hell, the animal realm, and the realm of hungry ghosts: the seed of the bond broken by seeing the truth, and the seed of the bond broken by contemplation. That Sotapanna has exhausted the bonds broken by seeing the truth, but has not exhausted the bonds broken by contemplation; he possesses incomplete qualities, and will not fall into hell, the animal realm, or the realm of hungry ghosts.
譬如鷹鳥二翅不壞能飛至空，一翅壞不能至空。如是二結種縛系往墮地獄畜生餓鬼國中，彼須陀洹見諦斷結盡、思惟斷結不盡，彼參差具，不往地獄畜生餓鬼也。又世尊言：是謂世尊弟子，地獄盡、畜生餓鬼盡，盡不墮惡道。須陀洹有此智，悟我地獄盡畜生餓鬼盡，盡不墮惡道，為不自悟耶？答曰：不自悟。云何得知？答曰：往信世尊。如世尊言：諸自省察四法，彼慇勤自進，我地獄盡畜生餓鬼盡，盡不墮惡道。複次須陀洹有四法智：苦智、習智、盡智、道智，須陀洹無盡智、無生智也。
云何學謀害？答曰：如學欲未盡，被他捶打若手石刀杖，彼痛所逼發心使彼酷痛、使彼婦無子，如是學謀害。如學淫盡，為彼捶打若手石刀杖，彼痛所逼從無慾退已，退便發心言：使彼酷痛、使彼婦無子。如是學謀害。一切學所謀害果耶？答曰：不也，諸眾生有大力所作行，彼則不果也。云何住壽行？答曰：如阿羅漢以衣缽戶鑰履屣針筒及余什具施僧若人，便發心言：我緣是報使增益壽。作是愿已入頂四禪，彼所緣報則成壽報，如是住壽。云何舍壽？答曰：如阿羅漢以衣缽戶鑰履屣針筒及余什具施僧若人，便發心言：我所得壽報即成施報。作是愿已入頂四禪，彼壽報即成施報，如是舍壽。云何心亂？答曰：以四事心亂。非人形
【現代漢語翻譯】 現代漢語譯本： 譬如老鷹和鳥，如果兩隻翅膀都完好無損，就能飛到空中；如果一隻翅膀壞了，就不能飛到空中。同樣，兩種結使（結縛，指貪慾和嗔恚）束縛眾生，使他們墮入地獄、畜生、餓鬼道中。而須陀洹（Srotapanna，入流者，佛教四果位之初果）見諦（證悟真理）斷盡了結使，但思惟斷結（通過修行斷除更細微的煩惱）尚未完全斷盡，他們雖然還有參差不齊之處，但不會再墮入地獄、畜生、餓鬼道了。 世尊還說：『這被稱為世尊的弟子，地獄已盡、畜生餓鬼已盡，永遠不會墮入惡道。』須陀洹有這樣的智慧，覺悟到自己已經脫離了地獄、畜生、餓鬼道，永遠不會墮入惡道，難道他們不能自我覺悟嗎？回答是：不能完全自我覺悟。如何得知呢？回答是：因為他們相信世尊。正如世尊所說：『那些自我省察四法（苦、集、滅、道）的人，會慇勤精進，最終覺悟到自己已經脫離了地獄、畜生、餓鬼道，永遠不會墮入惡道。』此外，須陀洹具有四法智（對苦、集、滅、道的智慧）：苦智、習智、盡智、道智，但須陀洹還沒有完全的盡智（對滅盡一切煩惱的智慧）和無生智（對不再輪迴的智慧）。 什麼是學習謀害？回答是：比如學習慾望還沒有斷盡的人，被他人用手、石頭、刀、棍等毆打，因為痛苦的逼迫而生起惡念，想要使對方遭受同樣的痛苦，甚至使其妻失去兒子，這就是學習謀害。如果學習淫慾已經斷盡，卻被他人用手、石頭、刀、棍等毆打，因為痛苦的逼迫，從無慾的狀態退轉，退轉后便生起惡念說：『要使他遭受同樣的痛苦，使他的妻子沒有兒子。』這也是學習謀害。那麼，一切學習謀害都會有結果嗎？回答是：不一定。如果眾生具有強大的力量，所作的行為，那謀害就不會有結果。 什麼是住壽行（維持壽命的行為）？回答是：比如阿羅漢（Arhat，應供，佛教四果位之四果）用衣服、缽、門閂、鑰匙、鞋子、針筒以及其他什物佈施給僧眾或其他人，然後發願說：『我憑藉這個功德，使我的壽命增長。』許下這個願望后，進入頂四禪（色界第四禪），那麼他所緣的功德就會成為壽命的果報，這就是住壽。 什麼是舍壽（放棄壽命）？回答是：比如阿羅漢用衣服、缽、門閂、鑰匙、鞋子、針筒以及其他什物佈施給僧眾或其他人，然後發願說：『我所得到的壽命果報，現在就成為佈施的果報。』許下這個願望后，進入頂四禪，那麼他的壽命果報就會成為佈施的果報，這就是舍壽。 什麼是心亂？回答是：因為四件事而心亂。非人形（非人的形象）
【English Translation】 English version: For example, if an eagle or bird has two undamaged wings, it can fly into the sky; if one wing is damaged, it cannot fly into the sky. Similarly, two bonds (kilesa, defilements), namely attachment and aversion, bind beings and cause them to fall into hell, the animal realm, and the realm of hungry ghosts. However, a Srotapanna (stream-enterer, the first of the four stages of enlightenment) who has seen the truth (satya, reality) and eradicated the bonds of view, but has not completely eradicated the bonds of thought, although still imperfect, will not fall into hell, the animal realm, or the realm of hungry ghosts. The World-Honored One also said: 'This is called a disciple of the World-Honored One, one who has exhausted hell, exhausted the animal realm, and exhausted the realm of hungry ghosts, and will never fall into evil destinies.' Does a Srotapanna, who has this wisdom and realizes that they have escaped hell, the animal realm, and the realm of hungry ghosts, and will never fall into evil destinies, not realize this themselves? The answer is: they do not fully realize it themselves. How do we know this? The answer is: because they believe in the World-Honored One. As the World-Honored One said: 'Those who examine themselves with the four dharmas (suffering, origin, cessation, path) will diligently advance and eventually realize that they have escaped hell, the animal realm, and the realm of hungry ghosts, and will never fall into evil destinies.' Furthermore, a Srotapanna possesses the wisdom of the four dharmas: the wisdom of suffering, the wisdom of origin, the wisdom of cessation, and the wisdom of the path. However, a Srotapanna does not yet possess complete wisdom of cessation (the wisdom of the complete cessation of all defilements) or the wisdom of non-arising (the wisdom of no longer being reborn). What is learning to harm? The answer is: for example, someone whose desire has not been completely eradicated is beaten by others with hands, stones, knives, or sticks. Because of the pressure of pain, they generate evil thoughts, wanting to inflict the same pain on the other person, or even cause their wife to lose her son. This is learning to harm. If someone whose lust has been completely eradicated is beaten by others with hands, stones, knives, or sticks, because of the pressure of pain, they regress from their state of non-desire. After regressing, they generate evil thoughts, saying: 'I will make him suffer the same pain, and make his wife have no son.' This is also learning to harm. Will all learning to harm have consequences? The answer is: not necessarily. If beings have great power and perform actions, then the harm will not have consequences. What is an act of maintaining life? The answer is: for example, an Arhat (Worthy One, the fourth and final stage of enlightenment) gives robes, a bowl, a door bolt, a key, shoes, a needle case, and other belongings to the Sangha (community of monks) or other people, and then makes a vow, saying: 'By this merit, may my lifespan increase.' After making this vow, they enter the fourth dhyana (meditative absorption) of the form realm. Then, the merit they focused on will become the fruit of lifespan. This is maintaining life. What is relinquishing life? The answer is: for example, an Arhat gives robes, a bowl, a door bolt, a key, shoes, a needle case, and other belongings to the Sangha or other people, and then makes a vow, saying: 'May the fruit of lifespan that I have obtained now become the fruit of giving.' After making this vow, they enter the fourth dhyana. Then, their lifespan will become the fruit of giving. This is relinquishing life. What is mental disturbance? The answer is: mental disturbance arises from four things. Non-human form.
狂象形馬形羠形𤛆牛形，見已怖懅心亂；若非人瞋捶打肢節，彼得酷痛心亂；或諸大錯心亂；本行報對心亂。以何等纏相應法盡不善耶？答曰：無慚無愧。佛語云何？答曰：如來語(一)、所說(二)、𣋹(博計反)訶羅(三)、婆沙(四)(蘇詐反)、耆羅(五)、尼留諦(六)、語句(七)、語聲(八)、口行(九)、口教(十)(天竺十種皆語也)，是謂佛語。佛語當言善耶無記耶？答曰：佛語或善或無記。云何善？答曰：善心如來語所說如上十事，是謂善。云何無記？答曰：無記心如來語所說如上十事，是謂無記。佛語名何等法？答曰：名身、句身、語身次第住。契經(一)、詩(二)、記(三)、偈(四)、因緣(五)、嘆(六)、本末(七)、譬喻(八)、生(九)、方廣(十)、未曾有(十一)法義(十二)(十二部經)，名何等法？答曰：名身、句身、語身次第住。印名何法？答曰：巧所造身行彼所克智。數名何法？答曰：巧所造口行彼所克智。算名何法？答曰：巧所造意行彼所克智：書名何法？答曰：巧所造身行彼所克智。頌名何法？答曰：巧所造口行彼所克智。種種克行名何法？答曰：慧為首方便所擾，彼彼所克諸智也。
若學成就戒，彼成就非學非無學戒耶？答曰：或學成就戒非非學非
【現代漢語翻譯】 現代漢語譯本 狂象、形如馬、形如閹割的羊、形如醜陋的牛，見到這些景象會感到恐懼，內心混亂；如果有人憤怒地鞭打他們的肢體，他們會因為劇烈的疼痛而內心混亂；或者因為各種大的錯誤而內心混亂；因為過去行為的報應而內心混亂。什麼法與纏結相應，能夠完全消除不善呢？回答：無慚和無愧。 佛語是什麼？回答：如來的語言(一)、所說(二)、毗訶羅（Vihara，遊行處）(三)、婆沙（Bhasa，言語）(四)、耆羅(五)、尼留諦（Nirukti，解釋）(六)、語句(七)、語聲(八)、口行(九)、口教(十)（在天竺，這十種都稱為語），這就是佛語。佛語應當說是善的還是無記的呢？回答：佛語或者善或者無記。 什麼是善的？回答：以善心所說的如來語，就像上面提到的十種，這就是善的。什麼又是無記的？回答：以無記心所說的如來語，就像上面提到的十種，這就是無記的。佛語稱為什麼法？回答：稱為身、句身、語身次第安住。 契經（Sutra，經典）(一)、詩(二)、記(三)、偈（Gatha，頌）(四)、因緣（Nidana，緣起）(五)、嘆(六)、本末(七)、譬喻（Avadana，譬喻）(八)、生(九)、方廣（Vaipulya，廣大的）(十)、未曾有（Adbhuta-dharma，未曾有法）(十一)、法義（Upadesha，教誡）(十二)（十二部經），稱為什麼法？回答：稱為身、句身、語身次第安住。 印稱為什麼法？回答：巧妙製造的身行以及通過它所獲得的智慧。數稱為什麼法？回答：巧妙製造的口行以及通過它所獲得的智慧。算稱為什麼法？回答：巧妙製造的意行以及通過它所獲得的智慧。書稱為什麼法？回答：巧妙製造的身行以及通過它所獲得的智慧。頌稱為什麼法？回答：巧妙製造的口行以及通過它所獲得的智慧。種種克行稱為什麼法？回答：以智慧為首，通過方便的擾動，所獲得的各種智慧。 如果學習成就了戒律，那麼他成就的是非學非無學的戒律嗎？回答：或者學習成就了戒律，而不是非學非無學。
【English Translation】 English version A mad elephant, a horse-shaped, a castrated ram-shaped, an ugly ox-shaped creature, seeing these causes fear and mental confusion; if someone angrily whips their limbs, they experience severe pain and mental confusion; or due to various great mistakes, mental confusion arises; due to the retribution of past actions, mental confusion arises. What Dharma, corresponding to entanglement, can completely eliminate unwholesomeness? Answer: Shamelessness and lack of remorse. What is the Buddha's speech? Answer: The Tathagata's language (1), what is spoken (2), Vihara (遊行處)(3), Bhasa (言語)(4), Gila (5), Nirukti (解釋)(6), sentences (7), speech sounds (8), verbal actions (9), verbal teachings (10) (in India, these ten are all called speech), this is the Buddha's speech. Should the Buddha's speech be said to be wholesome or indeterminate? Answer: The Buddha's speech is either wholesome or indeterminate. What is wholesome? Answer: The Tathagata's speech spoken with a wholesome mind, like the ten things mentioned above, this is wholesome. What is indeterminate? Answer: The Tathagata's speech spoken with an indeterminate mind, like the ten things mentioned above, this is indeterminate. What Dharma is the Buddha's speech called? Answer: It is called the body, sentence body, and speech body abiding in sequence. Sutra (經典)(1), poetry (2), records (3), Gatha (頌)(4), Nidana (緣起)(5), praise (6), origins and ends (7), Avadana (譬喻)(8), births (9), Vaipulya (廣大的)(10), Adbhuta-dharma (未曾有法)(11), Upadesha (教誡)(12) (the twelve divisions of scripture), what Dharma are they called? Answer: They are called the body, sentence body, and speech body abiding in sequence. What Dharma is a seal called? Answer: Skillfully crafted bodily actions and the wisdom attained through them. What Dharma is counting called? Answer: Skillfully crafted verbal actions and the wisdom attained through them. What Dharma is calculation called? Answer: Skillfully crafted mental actions and the wisdom attained through them. What Dharma is writing called? Answer: Skillfully crafted bodily actions and the wisdom attained through them. What Dharma is a hymn called? Answer: Skillfully crafted verbal actions and the wisdom attained through them. What Dharma are various skillful actions called? Answer: Wisdom leading, through the disturbance of skillful means, the various wisdoms attained. If one achieves precepts through learning, does he achieve precepts that are neither learning nor non-learning? Answer: Or one achieves precepts through learning, and not precepts that are neither learning nor non-learning.
無學戒。云何學成就戒非非學非無學戒？答曰：學生無色界，是謂學成就戒非非學非無學戒。云何成就非學非無學戒非學耶？答曰：阿羅漢、凡夫人生欲色界，是謂非學非無學成就戒非學。云何學成就戒非學非無學耶？答曰：學生欲色界，是謂學成就戒非學非無學。云何非學成就戒非非學非無學？答曰：阿羅漢、凡夫人生無色界，是謂非學成就戒非非學非無學。若成就無學戒，彼成就非學非無學戒耶？答曰：或無學成就戒非非學非無學。云何無學成就戒非非學非無學耶？答曰：阿羅漢生無色界，是謂成就無學戒非非學非無學。云何成就非學非無學戒非無學？答曰：學凡夫人生欲色界，是謂成就非學非無學戒非無學。云何成就無學戒非學非無學耶？答曰：阿羅漢生欲色界，是謂成就無學戒非學非無學。云何非無學成就戒非非學非無學？答曰：學凡夫人生無色界，是謂非成就無學戒非非學非無學也。
自行八渠第五竟(梵本一百八十五首盧，秦二千三百七十八言)。
行揵度第四竟。
阿毗曇八揵度論卷第十七 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第十八
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
四大犍度第五
四大
【現代漢語翻譯】 現代漢語譯本 無學戒是什麼？什麼是學成就戒，既非有學也非無學戒？回答：有學生起欲界煩惱，這稱為學成就戒，既非有學也非無學戒。什麼是非有學非無學成就戒，而非有學？回答：阿羅漢、凡夫生起欲界煩惱，這稱為非有學非無學成就戒，而非有學。什麼是學成就戒，既非有學也非無學？回答：有學生起欲界煩惱，這稱為學成就戒，既非有學也非無學。什麼是非有學成就戒，既非有學也非無學？回答：阿羅漢、凡夫生起無色界煩惱，這稱為非有學成就戒，既非有學也非無學。如果成就無學戒，他就成就非有學非無學戒嗎？回答：或者有成就無學戒，而非成就非有學非無學戒。什麼是成就無學戒，而非成就非有學非無學戒？回答：阿羅漢生起無色界煩惱，這稱為成就無學戒，而非成就非有學非無學戒。什麼是成就非有學非無學戒，而非成就無學戒？回答：有學凡夫生起欲界煩惱，這稱為成就非有學非無學戒，而非成就無學戒。什麼是成就無學戒，而非成就非有學非無學戒？回答：阿羅漢生起欲界煩惱，這稱為成就無學戒，而非成就非有學非無學戒。什麼是非無學成就戒，既非有學也非無學？回答：有學凡夫生起無色界煩惱，這稱為非成就無學戒，既非有學也非無學。
《自行八渠第五》完（梵文原本一百八十五首頌，秦譯二千三百七十八字）。
《行犍度第四》完。
《阿毗曇八犍度論》卷第十七 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第十八
迦旃延子（Katyayaniputra）造
符秦罽賓三藏僧伽提婆（Sanghadeva）共竺佛念譯
《四大犍度第五》
四大
【English Translation】 English version What is the 'no-more-learning' precept? What is the 'precept of accomplishment through learning' that is neither 'learner' nor 'non-learner'? The answer: When a student arises with desire realm afflictions, this is called the 'precept of accomplishment through learning' that is neither 'learner' nor 'non-learner'. What is the 'precept of accomplishment that is neither learner nor non-learner' that is not 'learner'? The answer: When an Arhat (one who has attained Nirvana) or an ordinary person arises with desire realm afflictions, this is called the 'precept of accomplishment that is neither learner nor non-learner' that is not 'learner'. What is the 'precept of accomplishment through learning' that is neither 'learner' nor 'non-learner'? The answer: When a student arises with desire realm afflictions, this is called the 'precept of accomplishment through learning' that is neither 'learner' nor 'non-learner'. What is the 'precept of accomplishment that is not learner' that is neither 'learner' nor 'non-learner'? The answer: When an Arhat or an ordinary person arises with formless realm afflictions, this is called the 'precept of accomplishment that is not learner' that is neither 'learner' nor 'non-learner'. If one accomplishes the 'no-more-learning' precept, does he accomplish the 'precept that is neither learner nor non-learner'? The answer: Perhaps one accomplishes the 'no-more-learning' precept but does not accomplish the 'precept that is neither learner nor non-learner'. What is the 'accomplishment of the no-more-learning precept' that is not the 'accomplishment of the precept that is neither learner nor non-learner'? The answer: When an Arhat arises with formless realm afflictions, this is called the 'accomplishment of the no-more-learning precept' that is not the 'accomplishment of the precept that is neither learner nor non-learner'. What is the 'accomplishment of the precept that is neither learner nor non-learner' that is not the 'accomplishment of the no-more-learning precept'? The answer: When a learner or an ordinary person arises with desire realm afflictions, this is called the 'accomplishment of the precept that is neither learner nor non-learner' that is not the 'accomplishment of the no-more-learning precept'. What is the 'accomplishment of the no-more-learning precept' that is not the 'accomplishment of the precept that is neither learner nor non-learner'? The answer: When an Arhat arises with desire realm afflictions, this is called the 'accomplishment of the no-more-learning precept' that is not the 'accomplishment of the precept that is neither learner nor non-learner'. What is the 'precept of accomplishment that is not no-more-learning' that is neither 'learner' nor 'non-learner'? The answer: When a learner or an ordinary person arises with formless realm afflictions, this is called the 'precept of non-accomplishment of no-more-learning' that is neither 'learner' nor 'non-learner'.
The Fifth Chapter of 'Self-Conduct in Eight Channels' is complete (The original Sanskrit text has 185 verses, translated into 2378 characters in Qin).
The Fourth Khandha of 'Conduct' is complete.
Abhidhamma Eight Khandha Treatise, Volume 17 Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Khandha Treatise
Abhidhamma Eight Khandha Treatise, Volume 18
Composed by Katyayaniputra (迦旃延子)
Translated by Tripiṭaka Master Sanghadeva (僧伽提婆) from Kasmir during the Fu Qin Dynasty, together with Zhu Fonian (竺佛念)
The Fifth of the Four Great Khandhas
The Four Greats
所造， 是謂緣也， 見諦成就， 自造在後。
凈根跋渠第一
四大所造入，幾可見幾不可見、幾有對幾無對、幾有漏幾無漏、幾有為幾無為、幾過去幾未來幾現在、幾善幾不善幾無記、幾欲界系幾色界系幾不繫、幾學幾無學幾非學非無學、幾思惟斷幾不斷(入竟)？若成就四大，彼造色成就耶？設造色成就，彼成就四大耶？若不成就四大，彼不成就造色耶？設不成就造色，彼不成就四大耶(造色竟)？若成就四大，彼成就善色耶？設成就善色，彼成就四大耶？若成就四大，彼成就不善色耶？設成就不善色，彼成就四大耶？若成就四大，彼成就隱沒無記色耶？設成就隱沒無記色，彼成就四大耶？若成就四大，彼成就不隱沒無記色耶？設成就不隱沒無記色，彼成就四大耶(只門竟)？若成就四大，彼成就善不善色耶？設成就善不善色，彼成就四大耶？若成就四大，彼成就善隱沒無記色耶？設成就善隱沒無記色，彼成就四大耶？若成就四大，彼成就善不隱沒無記色耶？設成就善不隱沒無記色，彼成就四大？若成就四大，彼成就不善隱沒無記色耶？設成就不善隱沒無記色，彼成就四大耶？若成就四大，彼成就不善不隱沒無記色耶？設成就不善不隱沒無記色，彼成就四大耶？若成就四大，彼成就隱沒無記
【現代漢語翻譯】 現代漢語譯本 『所造』，這就是所謂的『緣』。證得真諦，是自己造作在前，還是自己造作在後？
凈根跋渠第一
四大（地、水、火、風）所造的『入』（十二入，即六根和六塵），其中有幾個是可見的，幾個是不可見的？幾個是有對的，幾個是無對的？幾個是有漏的，幾個是無漏的？幾個是有為的，幾個是無為的？幾個是過去的，幾個是未來的，幾個是現在的？幾個是善的，幾個是不善的，幾個是無記的？幾個是欲界繫縛的，幾個是**界繫縛的，幾個是不繫縛的？幾個是學位的，幾個是無學位的，幾個是非學非無學位的？幾個是思惟斷的，幾個是不斷的？（『入』的問題結束）如果成就了四大，那麼他就成就了造色（由四大產生的色法）嗎？假設成就了造色，那麼他就成就了四大嗎？如果不成就四大，那麼他就不成就造色嗎？假設不成就造色，那麼他就不成就四大嗎？（造色的問題結束）如果成就了四大，那麼他就成就了善色嗎？假設成就了善色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了不善色嗎？假設成就了不善色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了隱沒無記色嗎？假設成就了隱沒無記色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了不隱沒無記色嗎？假設成就了不隱沒無記色，那麼他就成就了四大嗎？（只門結束）如果成就了四大，那麼他就成就了善不善色嗎？假設成就了善不善色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了善隱沒無記色嗎？假設成就了善隱沒無記色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了善不隱沒無記色嗎？假設成就了善不隱沒無記色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了不善隱沒無記色嗎？假設成就了不善隱沒無記色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了不善不隱沒無記色嗎？假設成就了不善不隱沒無記色，那麼他就成就了四大嗎？如果成就了四大，那麼他就成就了隱沒無記
【English Translation】 English version 'What is made' is what is called 'condition'. Having attained the truth, is the self-making before or after?
The First Chapter of Pure Roots and Aggregates
Of the 'entrances' (the twelve entrances, namely the six senses and the six sense objects) made of the four great elements (earth, water, fire, and wind), how many are visible and how many are invisible? How many are with resistance and how many are without resistance? How many are with outflows and how many are without outflows? How many are conditioned and how many are unconditioned? How many are past, how many are future, and how many are present? How many are good, how many are bad, and how many are neutral? How many are bound by the desire realm, how many are bound by the ** realm, and how many are unbound? How many are in the stage of learning, how many are in the stage of no-more-learning, and how many are neither in the stage of learning nor in the stage of no-more-learning? How many are severed by contemplation and how many are unsevered? (End of the questions about 'entrances') If one has attained the four great elements, then has he attained the derived form (form derived from the four great elements)? Supposing he has attained the derived form, then has he attained the four great elements? If one has not attained the four great elements, then has he not attained the derived form? Supposing he has not attained the derived form, then has he not attained the four great elements? (End of the questions about derived form) If one has attained the four great elements, then has he attained the good form? Supposing he has attained the good form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the bad form? Supposing he has attained the bad form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the obscured neutral form? Supposing he has attained the obscured neutral form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the unobscured neutral form? Supposing he has attained the unobscured neutral form, then has he attained the four great elements? (End of the single questions) If one has attained the four great elements, then has he attained the good and bad form? Supposing he has attained the good and bad form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the good obscured neutral form? Supposing he has attained the good obscured neutral form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the good unobscured neutral form? Supposing he has attained the good unobscured neutral form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the bad obscured neutral form? Supposing he has attained the bad obscured neutral form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the bad unobscured neutral form? Supposing he has attained the bad unobscured neutral form, then has he attained the four great elements? If one has attained the four great elements, then has he attained the obscured neutral
、不隱沒無記色耶？設成就隱沒無記、不隱沒無記色，彼成就四大耶(雙竟)。若成就四大，彼成就善不善隱沒無記色耶？設成就善不善隱沒無記色，彼成就四大耶？若成就四大，彼成就善不善不隱沒無記色耶？設成就善不善不隱沒無記色，彼成就四大耶？若成就四大，彼成就善隱沒無記不隱沒無記色耶？設成就善隱沒無記不隱沒無記色，彼成就四大耶？若成就四大，彼成就不善隱沒無記不隱沒無記色耶？設成就不善隱沒無記不隱沒無記色，彼成就四大耶(三竟)？若成就四大，彼成就善不善隱沒無記不隱沒無記色耶？設成就善不善隱沒無記不隱沒無記色，彼成就四大耶(四大竟)？若成就善色，彼成就不善色耶？設成就不善色，彼成就善色耶？若成就善色，彼成就隱沒無記色耶？設成就隱沒無記色，彼成就善色耶？若成就善色，彼成就不隱沒無記色？設成就不隱沒無記色，彼成就善色耶(只竟)？若成就善色，彼成就不善隱沒無記色耶？設成就不善隱沒無記色，彼成就善色耶？若成就善色，彼成就不善不隱沒無記色耶？設成就不善不隱沒無記色，彼成就善色耶？若成就善色，彼成就隱沒無記不隱沒無記色耶？設成就隱沒無記不隱沒無記色，彼成就善色耶(雙竟)？若成就善色，彼成就不善隱沒無記不隱沒無記色耶？
【現代漢語翻譯】 現代漢語譯本 成就隱沒無記色嗎？如果成就隱沒無記色，是否也成就非隱沒無記色？如果成就非隱沒無記色，是否也成就隱沒無記色？（雙重否定完畢） 如果成就四大（Mahabhuta，地、水、火、風），是否也成就善、不善、隱沒無記色？如果成就善、不善、隱沒無記色，是否也成就四大？如果成就四大，是否也成就善、不善、非隱沒無記色？如果成就善、不善、非隱沒無記色，是否也成就四大？如果成就四大，是否也成就善、隱沒無記、非隱沒無記色？如果成就善、隱沒無記、非隱沒無記色，是否也成就四大？如果成就四大，是否也成就不善、隱沒無記、非隱沒無記色？如果成就不善、隱沒無記、非隱沒無記色，是否也成就四大？（三重否定完畢） 如果成就四大，是否也成就善、不善、隱沒無記、非隱沒無記色？如果成就善、不善、隱沒無記、非隱沒無記色，是否也成就四大？（四大完畢） 如果成就善色，是否也成就不善色？如果成就不善色，是否也成就善色？如果成就善色，是否也成就隱沒無記色？如果成就隱沒無記色，是否也成就善色？如果成就善色，是否也成就非隱沒無記色？如果成就非隱沒無記色，是否也成就善色？（僅否定完畢） 如果成就善色，是否也成就不善、隱沒無記色？如果成就不善、隱沒無記色，是否也成就善色？如果成就善色，是否也成就不善、非隱沒無記色？如果成就不善、非隱沒無記色，是否也成就善色？如果成就善色，是否也成就隱沒無記、非隱沒無記色？如果成就隱沒無記、非隱沒無記色，是否也成就善色？（雙重否定完畢） 如果成就善色，是否也成就不善、隱沒無記、非隱沒無記色？
【English Translation】 English version Does one attain obscured indeterminate (avyākrta) form? If one attains obscured indeterminate form, does one also attain non-obscured indeterminate form? If one attains non-obscured indeterminate form, does one also attain obscured indeterminate form? (Double negation completed) If one attains the four great elements (Mahabhuta, earth, water, fire, wind), does one also attain wholesome, unwholesome, and obscured indeterminate form? If one attains wholesome, unwholesome, and obscured indeterminate form, does one also attain the four great elements? If one attains the four great elements, does one also attain wholesome, unwholesome, and non-obscured indeterminate form? If one attains wholesome, unwholesome, and non-obscured indeterminate form, does one also attain the four great elements? If one attains the four great elements, does one also attain wholesome, obscured indeterminate, and non-obscured indeterminate form? If one attains wholesome, obscured indeterminate, and non-obscured indeterminate form, does one also attain the four great elements? If one attains the four great elements, does one also attain unwholesome, obscured indeterminate, and non-obscured indeterminate form? If one attains unwholesome, obscured indeterminate, and non-obscured indeterminate form, does one also attain the four great elements? (Triple negation completed) If one attains the four great elements, does one also attain wholesome, unwholesome, obscured indeterminate, and non-obscured indeterminate form? If one attains wholesome, unwholesome, obscured indeterminate, and non-obscured indeterminate form, does one also attain the four great elements? (Four great elements completed) If one attains wholesome form, does one also attain unwholesome form? If one attains unwholesome form, does one also attain wholesome form? If one attains wholesome form, does one also attain obscured indeterminate form? If one attains obscured indeterminate form, does one also attain wholesome form? If one attains wholesome form, does one also attain non-obscured indeterminate form? If one attains non-obscured indeterminate form, does one also attain wholesome form? (Only negation completed) If one attains wholesome form, does one also attain unwholesome and obscured indeterminate form? If one attains unwholesome and obscured indeterminate form, does one also attain wholesome form? If one attains wholesome form, does one also attain unwholesome and non-obscured indeterminate form? If one attains unwholesome and non-obscured indeterminate form, does one also attain wholesome form? If one attains wholesome form, does one also attain obscured indeterminate and non-obscured indeterminate form? If one attains obscured indeterminate and non-obscured indeterminate form, does one also attain wholesome form? (Double negation completed) If one attains wholesome form, does one also attain unwholesome, obscured indeterminate, and non-obscured indeterminate form?
設成就不善隱沒無記不隱沒無記色，彼成就善色耶(善竟)？若成就不善色，彼成就隱沒無記色耶？設成就隱沒無記色，彼成就不善色耶？若成就不善色，彼成就不隱沒無記色耶？設成就不隱沒無記色，彼成就不善色耶？若成就不善色，彼成就隱沒無記不隱沒無記色耶？設成就隱沒無記不隱沒無記色，彼成就不善色耶(不善竟)？若成就隱沒無記色，彼成就不隱沒無記色耶？設成就不隱沒無記色，彼成就隱沒無記色耶？四大由何三昧滅？造色、瞋恚、有對更樂有覺有觀、樂根苦根喜根憂根護根、摶食更樂食意念食識食，由何三昧滅？四大已盡無餘，當言作何果？造色、瞋恚有對更樂、有覺有觀樂根苦根喜根憂根護根、摶食樂食意念食識食，由何三昧滅？四大已盡無餘，當言作何果？此章義愿具演說。
四大造入幾可見？答曰：一。幾不可見？答曰：八，二少入。幾有對？答曰：九，一少入。幾無對？答曰：一少入。幾有漏？答曰：九，二少入。幾無漏？答曰：一少入。幾有為？答曰：九，二少入。幾過去？答曰：十一少入。幾未來？答曰：十一少入。幾現在？答曰：十一少入。幾善？答曰：三少入。幾不善？答曰：三少入。幾無記？答曰：七，三少入。幾欲界系？答曰：二，九少入。幾色界系？答曰：九少入。
【現代漢語翻譯】 現代漢語譯本 如果一個人成就了不善、隱沒無記（既不能說是善也不能說是惡的狀態，無法明確歸類的狀態）和不隱沒無記（既不能說是善也不能說是惡的狀態，可以明確歸類的狀態）的色法（物質現象），那麼他成就了善的色法嗎（善竟）？如果一個人成就了不善的色法，那麼他成就了隱沒無記的色法嗎？如果一個人成就了隱沒無記的色法，那麼他成就了不善的色法嗎？如果一個人成就了不善的色法，那麼他成就了不隱沒無記的色法嗎？如果一個人成就了不隱沒無記的色法，那麼他成就了不善的色法嗎？如果一個人成就了不善的色法，那麼他成就了隱沒無記和不隱沒無記的色法嗎？如果一個人成就了隱沒無記和不隱沒無記的色法，那麼他成就了不善的色法嗎（不善竟）？如果一個人成就了隱沒無記的色法，那麼他成就了不隱沒無記的色法嗎？如果一個人成就了不隱沒無記的色法，那麼他成就了隱沒無記的色法嗎？ 四大（地、水、火、風四種基本元素）由什麼三昧（專注狀態）滅除？造色（由四大產生的物質現象）、瞋恚（憤怒）、有對（有阻礙的）、更樂（更強烈的快樂）、有覺有觀（有粗略和細緻的思考）、樂根（快樂的感受）、苦根（痛苦的感受）、喜根（喜悅的感受）、憂根（憂愁的感受）、護根（守護的感受）、摶食（段食，物質食物）、更樂食（更強烈的食物）、意念食（思念食物）、識食（意識食物），由什麼三昧滅除？四大已經完全滅盡，沒有剩餘，應當說會產生什麼結果？造色、瞋恚、有對更樂、有覺有觀樂根苦根喜根憂根護根、摶食樂食意念食識食，由什麼三昧滅除？四大已經完全滅盡，沒有剩餘，應當說會產生什麼結果？希望詳細解釋這一章的含義。 四大造入（四大所造的色法）中有多少是可見的？回答說：一個。有多少是不可見的？回答說：八個，兩個少分。有多少是有對的？回答說：九個，一個少分。有多少是無對的？回答說：一個少分。有多少是有漏的？回答說：九個，兩個少分。有多少是無漏的？回答說：一個少分。有多少是有為的？回答說：九個，兩個少分。有多少是過去的？回答說：十一個少分。有多少是未來的？回答說：十一個少分。有多少是現在的？回答說：十一個少分。有多少是善的？回答說：三個少分。有多少是不善的？回答說：三個少分。有多少是無記的？回答說：七個，三個少分。有多少是欲界系（屬於欲界的）？回答說：兩個，九個少分。有多少是**系（此處原文缺失，無法翻譯）？回答說：九個少分。
【English Translation】 English version If someone has achieved unwholesome, obscured-indeterminate (neither clearly good nor bad, unclassifiable) and unobscured-indeterminate (neither clearly good nor bad, classifiable) rupa (form, material phenomena), has he achieved wholesome rupa (end of wholesome)? If someone has achieved unwholesome rupa, has he achieved obscured-indeterminate rupa? If someone has achieved obscured-indeterminate rupa, has he achieved unwholesome rupa? If someone has achieved unwholesome rupa, has he achieved unobscured-indeterminate rupa? If someone has achieved unobscured-indeterminate rupa, has he achieved unwholesome rupa? If someone has achieved unwholesome rupa, has he achieved obscured-indeterminate and unobscured-indeterminate rupa? If someone has achieved obscured-indeterminate and unobscured-indeterminate rupa, has he achieved unwholesome rupa (end of unwholesome)? If someone has achieved obscured-indeterminate rupa, has he achieved unobscured-indeterminate rupa? If someone has achieved unobscured-indeterminate rupa, has he achieved obscured-indeterminate rupa? By what samadhi (state of concentration) are the four great elements (mahabhuta, earth, water, fire, and wind) extinguished? By what samadhi are rupa produced by the four great elements, anger (dvesha), that which has resistance (pratigha), more intense pleasure, that which has initial and sustained application of mind (savitarka-savicara), pleasure faculty (sukha-indriya), pain faculty (duhkha-indriya), joy faculty (somanassa-indriya), displeasure faculty (domanassa-indriya), protective faculty, coarse food (kabalikahara), more intense food, food for thought (manosamcetanahara), food for consciousness (vijnanahara) extinguished? The four great elements are completely exhausted, with nothing remaining; what result should be said to occur? By what samadhi are rupa produced by the four great elements, anger, that which has resistance, more intense pleasure, that which has initial and sustained application of mind, pleasure faculty, pain faculty, joy faculty, displeasure faculty, protective faculty, coarse food, pleasure food, food for thought, food for consciousness extinguished? The four great elements are completely exhausted, with nothing remaining; what result should be said to occur? I wish for a detailed explanation of the meaning of this chapter. How many of the rupa produced by the four great elements are visible? The answer is: one. How many are invisible? The answer is: eight, two partial. How many have resistance? The answer is: nine, one partial. How many are without resistance? The answer is: one partial. How many are defiled (sasrava)? The answer is: nine, two partial. How many are undefiled (anasrava)? The answer is: one partial. How many are conditioned (samksrita)? The answer is: nine, two partial. How many are past? The answer is: eleven partial. How many are future? The answer is: eleven partial. How many are present? The answer is: eleven partial. How many are wholesome? The answer is: three partial. How many are unwholesome? The answer is: three partial. How many are indeterminate? The answer is: seven, three partial. How many belong to the desire realm (kama-dhatu)? The answer is: two, nine partial. How many belong to the ** realm (missing in the original text)? The answer is: nine partial.
幾不繫？答曰：一少入。幾學？答曰：一少入。幾無學？答曰：一少入。幾非學非無學耶？答曰：九，二少入。幾思惟斷？答曰：九，二少入。幾不斷？答曰：一少入(入竟)。
若成就四大，彼成就造色耶？答曰：如是，若成就四大，彼成就造色。頗成就造色非四大耶？答曰：有，無垢人生無色界也。若不成就四大，彼不成就造色耶？答曰：如是，若不成就造色，彼不成就四大。頗不成就四大非不造色耶？答曰：有，無垢人生無色界(造竟)。
若成就四大，彼成就善色耶？答曰：或成就四大非善色。云何成就四大非善色？答曰：凡夫人處母胎卵膜漸厚，若生欲界不戒律處，善身口無教、本有教便失；不戒律不不戒律處，善身口無教、本有教便失，是謂成就四大非善色。云何成就善色非四大耶？答曰：無垢人生無色界，是謂成就善色非四大。云何成就四大善色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，善身口有教、本有教不失，若生色界，是謂成就四大善色也。云何非成就四大非善色？答曰：凡夫人生無色界，是謂非成就四大非善色。若成就四大，彼成就不善色耶？答曰：如是，若成就不善色，彼成就四大耶。頗成就四大非不善色？答曰：有處母胎卵膜漸厚，若生
【現代漢語翻譯】 現代漢語譯本 幾是不需要學習的（不繫）？回答說：一個（指一個）少分人進入此狀態。（幾不繫？答曰：一少入。） 幾是需要學習的（學）？回答說：一個少分人進入此狀態。（幾學？答曰：一少入。） 幾是已經完成學習的（無學）？回答說：一個少分人進入此狀態。（幾無學？答曰：一少入。） 幾是非學習也非不學習的（非學非無學）？回答說：九個，兩個少分人進入此狀態。（幾非學非無學耶？答曰：九，二少入。） 幾是已經通過思惟斷除煩惱的（思惟斷）？回答說：九個，兩個少分人進入此狀態。（幾思惟斷？答曰：九，二少入。） 幾是沒有斷除煩惱的（不斷）？回答說：一個少分人進入此狀態（完成）。（幾不斷？答曰：一少入(入竟)。）
如果成就了四大（地、水、火、風），那麼他就成就了造色（由四大產生的色法）嗎？回答說：是的，如果成就了四大，那麼他就成就了造色。（若成就四大，彼成就造色耶？答曰：如是，若成就四大，彼成就造色。） 有沒有成就了造色但沒有成就四大的呢？回答說：有，無垢（Anagamin，不還果）的人死後生於無色界（Arupa-dhatu），就沒有色法了。（頗成就造色非四大耶？答曰：有，無垢人生無也。） 如果不成就四大，那麼他就不成就造色嗎？回答說：是的，如果不成就造色，那麼他就不成就四大。（若不成就四大，彼不成就造色耶？答曰：如是，若不成就造色，彼不成就四大。） 有沒有不成就四大但並非不成就造色的呢？回答說：有，無垢的人死後生於無色界，就沒有色法了。（頗不成就四大非不造色耶？答曰：有，無垢人生無(造竟)。）
如果成就了四大，那麼他就成就了善色嗎？回答說：或許成就了四大但並非善色。（若成就四大，彼成就善色耶？答曰：或成就四大非善色。） 怎樣是成就了四大但並非善色呢？回答說：凡夫在母胎中，卵膜逐漸增厚，如果生於欲界（Kama-dhatu）不持戒律的地方，善的身口意無表色、原本具有的無表色便會失去；在不持戒律也不不持戒律的地方，善的身口意無表色、原本具有的無表色便會失去，這就是成就了四大但並非善色。（云何成就四大非善色？答曰：凡夫人處母胎卵膜漸厚，若生欲界不戒律處，善身口無教、本有教便失；不戒律不不戒律處，善身口無教、本有教便失，是謂成就四大非善色。） 怎樣是成就了善色但並非四大呢？回答說：無垢的人死後生於無色界，就沒有色法了，這就是成就了善色但並非四大。（云何成就善色非四大耶？答曰：無垢人生無，是謂成就善色非四大。） 怎樣是成就了四大也是善色呢？回答說：無垢的人在母胎中，卵膜逐漸增厚，如果生於欲界持戒律的地方，或者不持戒律的地方，或者不持戒律也不不持戒律的地方，善的身口意有表色、原本具有的有表色不會失去，如果生於色界（Rupa-dhatu），這就是成就了四大也是善色。（云何成就四大善色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，善身口有教、本有教不失，若生，是謂成就四大善色也。） 怎樣是非成就四大也非善色呢？回答說：凡夫死後生於無色界，就沒有色法了，這就是非成就四大也非善色。（云何非成就四大非善色？答曰：凡夫人生無**，是謂非成就四大非善色。） 如果成就了四大，那麼他就成就了不善色嗎？回答說：是的，如果成就了不善色，那麼他就成就了四大嗎？（若成就四大，彼成就不善色耶？答曰：如是，若成就不善色，彼成就四大耶。） 有沒有成就了四大但並非不善色的呢？回答說：有，在母胎中卵膜逐漸增厚，如果生於……（頗成就四大非不善色耶？答曰：有處母胎卵膜漸厚，若生……）
English version How many are 'not learners' (Asekha)? The answer is: A few enter into this state. (How many Asekha? The answer is: A few enter.) How many are 'learners' (Sekha)? The answer is: A few enter into this state. (How many Sekha? The answer is: A few enter.) How many are 'no longer learning' (Arhat)? The answer is: A few enter into this state. (How many Arhat? The answer is: A few enter.) How many are 'neither learners nor no longer learning'? The answer is: Nine, two few enter into this state. (How many neither learners nor no longer learning? The answer is: Nine, two few enter.) How many have eliminated defilements through contemplation (Thinking-cessation)? The answer is: Nine, two few enter into this state. (How many Thinking-cessation? The answer is: Nine, two few enter.) How many have not eliminated defilements (Non-cessation)? The answer is: A few enter into this state (completed). (How many Non-cessation? The answer is: A few enter (completed).)
If one has attained the four great elements (earth, water, fire, wind), has he attained derived matter (Rupa) ? The answer is: Yes, if one has attained the four great elements, he has attained derived matter. (If one has attained the four great elements, has he attained derived matter? The answer is: Yes, if one has attained the four great elements, he has attained derived matter.) Is there anyone who has attained derived matter but not the four great elements? The answer is: Yes, an Anagamin (non-returner) reborn in the Arupa-dhatu (formless realm) has no material form. (Is there anyone who has attained derived matter but not the four great elements? The answer is: Yes, an Anagamin reborn in the Arupa-dhatu has no material form.) If one has not attained the four great elements, has he not attained derived matter? The answer is: Yes, if one has not attained derived matter, he has not attained the four great elements. (If one has not attained the four great elements, has he not attained derived matter? The answer is: Yes, if one has not attained derived matter, he has not attained the four great elements.) Is there anyone who has not attained the four great elements but has not not attained derived matter? The answer is: Yes, an Anagamin reborn in the Arupa-dhatu has no material form. (Is there anyone who has not attained the four great elements but has not not attained derived matter? The answer is: Yes, an Anagamin reborn in the Arupa-dhatu has no material form.)
If one has attained the four great elements, has he attained wholesome matter? The answer is: Perhaps one has attained the four great elements but not wholesome matter. (If one has attained the four great elements, has he attained wholesome matter? The answer is: Perhaps one has attained the four great elements but not wholesome matter.) How does one attain the four great elements but not wholesome matter? The answer is: An ordinary person in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu (desire realm) in a place without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost; in a place that is neither with nor without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost, this is called attaining the four great elements but not wholesome matter. (How does one attain the four great elements but not wholesome matter? The answer is: An ordinary person in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu in a place without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost; in a place that is neither with nor without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost, this is called attaining the four great elements but not wholesome matter.) How does one attain wholesome matter but not the four great elements? The answer is: An Anagamin reborn in the Arupa-dhatu has no material form, this is called attaining wholesome matter but not the four great elements. (How does one attain wholesome matter but not the four great elements? The answer is: An Anagamin reborn in the Arupa-dhatu has no material form, this is called attaining wholesome matter but not the four great elements.) How does one attain both the four great elements and wholesome matter? The answer is: An Anagamin in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu in a place with precepts, or in a place without precepts, or in a place that is neither with nor without precepts, the good bodily and verbal manifested matter, and the originally possessed manifested matter, are not lost, if born in the Rupa-dhatu (form realm), this is called attaining both the four great elements and wholesome matter. (How does one attain both the four great elements and wholesome matter? The answer is: An Anagamin in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu in a place with precepts, or in a place without precepts, or in a place that is neither with nor without precepts, the good bodily and verbal manifested matter, and the originally possessed manifested matter, are not lost, if born in the Rupa-dhatu, this is called attaining both the four great elements and wholesome matter.) How does one attain neither the four great elements nor wholesome matter? The answer is: An ordinary person reborn in the Arupa-dhatu has no material form, this is called attaining neither the four great elements nor wholesome matter. (How does one attain neither the four great elements nor wholesome matter? The answer is: An ordinary person reborn in the Arupa-dhatu has no material form, this is called attaining neither the four great elements nor wholesome matter.) If one has attained the four great elements, has he attained unwholesome matter? The answer is: Yes, if one has attained unwholesome matter, has he attained the four great elements? (If one has attained the four great elements, has he attained unwholesome matter? The answer is: Yes, if one has attained unwholesome matter, has he attained the four great elements?) Is there anyone who has attained the four great elements but not unwholesome matter? The answer is: Yes, in the mother's womb, the amniotic membrane gradually thickens, if born in...
【English Translation】 English version How many are 'not learners' (Asekha)? The answer is: A few enter into this state. (How many Asekha? The answer is: A few enter.) How many are 'learners' (Sekha)? The answer is: A few enter into this state. (How many Sekha? The answer is: A few enter.) How many are 'no longer learning' (Arhat)? The answer is: A few enter into this state. (How many Arhat? The answer is: A few enter.) How many are 'neither learners nor no longer learning'? The answer is: Nine, two few enter into this state. (How many neither learners nor no longer learning? The answer is: Nine, two few enter.) How many have eliminated defilements through contemplation (Thinking-cessation)? The answer is: Nine, two few enter into this state. (How many Thinking-cessation? The answer is: Nine, two few enter.) How many have not eliminated defilements (Non-cessation)? The answer is: A few enter into this state (completed). (How many Non-cessation? The answer is: A few enter (completed).)
If one has attained the four great elements (earth, water, fire, wind), has he attained derived matter (Rupa) ? The answer is: Yes, if one has attained the four great elements, he has attained derived matter. (If one has attained the four great elements, has he attained derived matter? The answer is: Yes, if one has attained the four great elements, he has attained derived matter.) Is there anyone who has attained derived matter but not the four great elements? The answer is: Yes, an Anagamin (non-returner) reborn in the Arupa-dhatu (formless realm) has no material form. (Is there anyone who has attained derived matter but not the four great elements? The answer is: Yes, an Anagamin reborn in the Arupa-dhatu has no material form.) If one has not attained the four great elements, has he not attained derived matter? The answer is: Yes, if one has not attained derived matter, he has not attained the four great elements. (If one has not attained the four great elements, has he not attained derived matter? The answer is: Yes, if one has not attained derived matter, he has not attained the four great elements.) Is there anyone who has not attained the four great elements but has not not attained derived matter? The answer is: Yes, an Anagamin reborn in the Arupa-dhatu has no material form. (Is there anyone who has not attained the four great elements but has not not attained derived matter? The answer is: Yes, an Anagamin reborn in the Arupa-dhatu has no material form.)
If one has attained the four great elements, has he attained wholesome matter? The answer is: Perhaps one has attained the four great elements but not wholesome matter. (If one has attained the four great elements, has he attained wholesome matter? The answer is: Perhaps one has attained the four great elements but not wholesome matter.) How does one attain the four great elements but not wholesome matter? The answer is: An ordinary person in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu (desire realm) in a place without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost; in a place that is neither with nor without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost, this is called attaining the four great elements but not wholesome matter. (How does one attain the four great elements but not wholesome matter? The answer is: An ordinary person in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu in a place without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost; in a place that is neither with nor without precepts, the good bodily and verbal unmanifested matter, and the originally possessed unmanifested matter, are lost, this is called attaining the four great elements but not wholesome matter.) How does one attain wholesome matter but not the four great elements? The answer is: An Anagamin reborn in the Arupa-dhatu has no material form, this is called attaining wholesome matter but not the four great elements. (How does one attain wholesome matter but not the four great elements? The answer is: An Anagamin reborn in the Arupa-dhatu has no material form, this is called attaining wholesome matter but not the four great elements.) How does one attain both the four great elements and wholesome matter? The answer is: An Anagamin in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu in a place with precepts, or in a place without precepts, or in a place that is neither with nor without precepts, the good bodily and verbal manifested matter, and the originally possessed manifested matter, are not lost, if born in the Rupa-dhatu (form realm), this is called attaining both the four great elements and wholesome matter. (How does one attain both the four great elements and wholesome matter? The answer is: An Anagamin in the mother's womb, the amniotic membrane gradually thickens, if born in the Kama-dhatu in a place with precepts, or in a place without precepts, or in a place that is neither with nor without precepts, the good bodily and verbal manifested matter, and the originally possessed manifested matter, are not lost, if born in the Rupa-dhatu, this is called attaining both the four great elements and wholesome matter.) How does one attain neither the four great elements nor wholesome matter? The answer is: An ordinary person reborn in the Arupa-dhatu has no material form, this is called attaining neither the four great elements nor wholesome matter. (How does one attain neither the four great elements nor wholesome matter? The answer is: An ordinary person reborn in the Arupa-dhatu has no material form, this is called attaining neither the four great elements nor wholesome matter.) If one has attained the four great elements, has he attained unwholesome matter? The answer is: Yes, if one has attained unwholesome matter, has he attained the four great elements? (If one has attained the four great elements, has he attained unwholesome matter? The answer is: Yes, if one has attained unwholesome matter, has he attained the four great elements?) Is there anyone who has attained the four great elements but not unwholesome matter? The answer is: Yes, in the mother's womb, the amniotic membrane gradually thickens, if born in...
欲界戒律處，不善身口無教、本有教便失，亦不戒律不不戒律處，不善身口無教、本有教便失，若生色界耶。若成就四大，彼成就隱沒無記色耶？答曰：如是，若成就隱沒無記色，彼成就四大。頗成就四大非隱沒無記色耶？答曰：有，生欲界，若生色界隱沒無記身口無教也。若成就四大，彼成就不隱沒無記色耶？答曰：如是。設成就不隱沒無記色，彼成就四大耶？答曰：如是(只竟)。
若成就四大，彼成就善不善色耶？答曰：或成就四大非善不善色，及善色非不善色，及不善色非善色，及善不善色。云何成就四大非善不善色耶？答曰：凡夫人處母胎卵膜漸厚，若生欲界亦不戒律不不戒律處，善不善身口無教、本有教便失，是謂成就四大非善不善色。云何成就四大及善色非不善色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處，不善身口無教、本有教便失；亦不戒律不不戒律處，善身口有教、本有教不失，不善身口無教、本有教便失；若生色界，是謂成就四大及善色非不善色。云何成就四大及善色非善色耶？答曰：生欲界不戒律處，善身口無教、本有教便失，亦不戒律不不戒律處，不善身口有教、本有教不失，善身口無教、本有教便失，是謂成就四大及善色非善色。云何成就四大及善不善色耶？答曰：生欲界
【現代漢語翻譯】 現代漢語譯本 在欲界持戒的地方，如果是不善的身口無表色（身口無教：指由身語行為產生的，不顯露于外的業力），原本具有的戒律就會喪失；在非持戒非不持戒的地方，如果是不善的身口無表色，原本具有的戒律也會喪失，如果生於耶（此處原文有省略，無法確定具體含義）。如果成就了四大（四大：指地、水、火、風四種構成物質世界的基本元素），那麼他就成就了隱沒無記色（隱沒無記色：指既不能說是善，也不能說是惡，並且是隱藏不顯現的色法）嗎？回答說：是的，如果成就了隱沒無記色，他就成就了四大。難道有成就了四大但不是隱沒無記色的情況嗎？回答說：有，生於欲界，如果生於（此處原文有省略，無法確定具體含義），隱沒無記的身口無表色也是如此。如果成就了四大，那麼他就成就了非隱沒無記色嗎？回答說：是的。假設成就了非隱沒無記色，他就成就了四大嗎？回答說：是的（完畢）。
如果成就了四大，那麼他就成就了善或不善的色法嗎？回答說：或者成就了四大但不是善或不善的色法，以及善色但不是不善色，以及不善色但不是善色，以及善不善色。怎樣是成就了四大但不是善或不善的色法呢？回答說：凡夫在母胎卵膜中逐漸成長，如果生於欲界，又處於非持戒非不持戒的地方，產生善或不善的身口無表色，原本具有的戒律就會喪失，這就是成就了四大但不是善或不善的色法。怎樣是成就了四大以及善色但不是不善色呢？回答說：無垢的人在母胎卵膜中逐漸成長，如果生於欲界持戒的地方，不善的身口無表色，原本具有的戒律就會喪失；又處於非持戒非不持戒的地方，產生善良的身口表色（身口有教：指由身語行為產生的，顯露于外的業力），原本具有的戒律不會喪失，不善的身口無表色，原本具有的戒律就會喪失；如果生於**（此處原文有省略，無法確定具體含義），這就是成就了四大以及善色但不是不善色。怎樣是成就了四大以及不善色但不是善色呢？回答說：生於欲界不持戒的地方，善良的身口無表色，原本具有的戒律就會喪失，又處於非持戒非不持戒的地方，產生不善的身口表色，原本具有的戒律不會喪失，善良的身口無表色，原本具有的戒律就會喪失，這就是成就了四大以及不善色但不是善色。怎樣是成就了四大以及善不善色呢？回答說：生於欲界
【English Translation】 English version In the realm of desire where precepts are kept, if unwholesome bodily and verbal avijñapti (bodily and verbal avijñapti: non-manifested form arising from actions of body and speech), the originally possessed precepts are lost; also in the realm of neither keeping nor not keeping precepts, if unwholesome bodily and verbal avijñapti, the originally possessed precepts are lost, if born in **ya (the original text is abbreviated here, and the specific meaning cannot be determined). If one has accomplished the four great elements (four great elements: earth, water, fire, and wind, the basic elements that constitute the material world), has he accomplished concealed and indeterminate form (concealed and indeterminate form: form that is neither good nor bad, and is hidden and not manifested)? The answer is: yes, if one has accomplished concealed and indeterminate form, he has accomplished the four great elements. Is it possible to accomplish the four great elements but not concealed and indeterminate form? The answer is: yes, being born in the desire realm, if born in ** (the original text is abbreviated here, and the specific meaning cannot be determined), concealed and indeterminate bodily and verbal avijñapti is also the case. If one has accomplished the four great elements, has he accomplished non-concealed and indeterminate form? The answer is: yes. Supposing one has accomplished non-concealed and indeterminate form, has he accomplished the four great elements? The answer is: yes (end).
If one has accomplished the four great elements, has he accomplished wholesome or unwholesome form? The answer is: either he has accomplished the four great elements but not wholesome or unwholesome form, and wholesome form but not unwholesome form, and unwholesome form but not wholesome form, and wholesome and unwholesome form. How is it that one has accomplished the four great elements but not wholesome or unwholesome form? The answer is: ordinary people gradually develop in the amniotic membrane of the mother's womb, if born in the desire realm, also in the realm of neither keeping nor not keeping precepts, giving rise to wholesome or unwholesome bodily and verbal avijñapti, the originally possessed precepts are lost, this is said to be accomplishing the four great elements but not wholesome or unwholesome form. How is it that one has accomplished the four great elements and wholesome form but not unwholesome form? The answer is: a pure person gradually develops in the amniotic membrane of the mother's womb, if born in the desire realm where precepts are kept, unwholesome bodily and verbal avijñapti, the originally possessed precepts are lost; also in the realm of neither keeping nor not keeping precepts, giving rise to wholesome bodily and verbal vijñapti (bodily and verbal vijñapti: manifested form arising from actions of body and speech), the originally possessed precepts are not lost, unwholesome bodily and verbal avijñapti, the originally possessed precepts are lost; if born in ** (the original text is abbreviated here, and the specific meaning cannot be determined), this is said to be accomplishing the four great elements and wholesome form but not unwholesome form. How is it that one has accomplished the four great elements and unwholesome form but not wholesome form? The answer is: being born in the desire realm where precepts are not kept, wholesome bodily and verbal avijñapti, the originally possessed precepts are lost, also in the realm of neither keeping nor not keeping precepts, giving rise to unwholesome bodily and verbal vijñapti, the originally possessed precepts are not lost, wholesome bodily and verbal avijñapti, the originally possessed precepts are lost, this is said to be accomplishing the four great elements and unwholesome form but not wholesome form. How is it that one has accomplished the four great elements and wholesome and unwholesome form? The answer is: being born in the desire realm
戒律處，不善身口有教、本有教不失；不戒律處，善身口有教、本有教不失；亦不戒律不不戒律處，善不善身口有教、本有教不失，是謂成就四大及善不善色。設成就善不善色，彼成就四大耶？答曰：如是。若成就四大，彼成就善隱沒無記色？答曰：或成就四大非善隱沒無記色，及善色非隱沒無記色，及善隱沒無記色。云何成就四大非善隱沒無記色？答曰：凡夫人處母胎卵膜漸厚，若生欲界不戒律處，善身口無教、本有教便失；亦不戒律不不戒律處，善身口無教、本有教便失，是謂成就四大非善隱沒無記色。云何成就四大及善色非隱沒無記色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，善身口有教、本有教不失；若生色界隱沒無記身口無教，是謂成就四大及善色非隱沒無記色。云何成就四大及善隱沒無記色？答曰：生色界隱沒無記身口有教，是謂成就四大及善隱沒無記色。設成就善隱沒無記色，彼成就四大耶？答曰：如是。若成就四大，彼成就善不隱沒無記色耶？答曰：或成就四大及不隱沒無記色非善色，及善不隱沒無記色。云何成就四大及不隱沒無記色非善色耶？答曰：凡夫人處母胎卵膜漸厚，若生欲界不戒律處，善身口無教、本有教便失；亦不戒律不不戒律處，善身口無教、本
【現代漢語翻譯】 現代漢語譯本 在持戒的地方，不善的身語（指身體和語言的行為）的『有教』（指通過教導而產生的行為）和『本有教』（指原本就具有的行為）不會喪失；在不持戒的地方，善良的身語的『有教』和『本有教』不會喪失；在非持戒非不持戒的地方，善良和不善良的身語的『有教』和『本有教』也不會喪失，這被稱為成就四大（地、水、火、風）以及善良和不善良的色（物質現象）。 如果成就了善良和不善良的色，那麼他就成就了四大嗎？回答是：是的。 如果成就了四大，那麼他就成就了善良的『隱沒無記色』（指既非善也非惡，且性質隱晦的物質現象）嗎？回答是：或者成就了四大但並非善良的『隱沒無記色』，或者成就了四大以及善良的色但並非『隱沒無記色』，或者成就了四大以及善良的『隱沒無記色』。 怎樣算是成就了四大但並非善良的『隱沒無記色』呢？回答是：凡夫在母胎中，卵膜逐漸增厚，如果出生在欲界（指具有慾望的眾生所居住的世界）不持戒的地方，善良的身語的『無教』（指沒有通過教導而產生的行為）和『本有教』便會喪失；在非持戒非不持戒的地方，善良的身語的『無教』和『本有教』便會喪失，這被稱為成就四大但並非善良的『隱沒無記色』。 怎樣算是成就了四大以及善良的色但並非『隱沒無記色』呢？回答是：無垢的人在母胎中，卵膜逐漸增厚，如果出生在欲界持戒的地方、不持戒的地方或者非持戒非不持戒的地方，善良的身語的『有教』和『本有教』不會喪失；如果出生在（此處原文有省略）隱沒無記的身語的『無教』，這被稱為成就四大以及善良的色但並非『隱沒無記色』。 怎樣算是成就了四大以及善良的『隱沒無記色』呢？回答是：出生在（此處原文有省略）隱沒無記的身語的『有教』，這被稱為成就四大以及善良的『隱沒無記色』。 如果成就了善良的『隱沒無記色』，那麼他就成就了四大嗎？回答是：是的。 如果成就了四大，那麼他就成就了善良的『不隱沒無記色』（指既非善也非惡，且性質顯明的物質現象）嗎？回答是：或者成就了四大以及『不隱沒無記色』但並非善良的色，或者成就了四大以及善良的『不隱沒無記色』。 怎樣算是成就了四大以及『不隱沒無記色』但並非善良的色呢？回答是：凡夫在母胎中，卵膜逐漸增厚，如果出生在欲界不持戒的地方，善良的身語的『無教』和『本有教』便會喪失；在非持戒非不持戒的地方，善良的身語的『無教』和『本有教』便會喪失
【English Translation】 English version In a place of discipline, the 'yu jiao' (有教, actions arising from teaching) and 'ben yu jiao' (本有教, inherent actions) of unwholesome body and speech are not lost; in a place of non-discipline, the 'yu jiao' and 'ben yu jiao' of wholesome body and speech are not lost; also in a place of neither discipline nor non-discipline, the 'yu jiao' and 'ben yu jiao' of wholesome and unwholesome body and speech are not lost, this is called the accomplishment of the four great elements (四大, earth, water, fire, wind) and wholesome and unwholesome 'se' (色, material phenomena). If one accomplishes wholesome and unwholesome 'se', does he accomplish the four great elements? The answer is: Yes. If one accomplishes the four great elements, does he accomplish wholesome 'yin mo wu ji se' (隱沒無記色, obscured and neutral material phenomena)? The answer is: Perhaps one accomplishes the four great elements but not wholesome 'yin mo wu ji se', or one accomplishes the four great elements and wholesome 'se' but not 'yin mo wu ji se', or one accomplishes the four great elements and wholesome 'yin mo wu ji se'. How does one accomplish the four great elements but not wholesome 'yin mo wu ji se'? The answer is: An ordinary person in the mother's womb, the egg membrane gradually thickens, if born in the desire realm (欲界, the world inhabited by beings with desires) in a place of non-discipline, the 'wu jiao' (無教, actions not arising from teaching) and 'ben yu jiao' of wholesome body and speech are lost; also in a place of neither discipline nor non-discipline, the 'wu jiao' and 'ben yu jiao' of wholesome body and speech are lost, this is called the accomplishment of the four great elements but not wholesome 'yin mo wu ji se'. How does one accomplish the four great elements and wholesome 'se' but not 'yin mo wu ji se'? The answer is: A pure person in the mother's womb, the egg membrane gradually thickens, if born in the desire realm in a place of discipline, a place of non-discipline, or a place of neither discipline nor non-discipline, the 'yu jiao' and 'ben yu jiao' of wholesome body and speech are not lost; if born in ** (omitted in the original text) 'yin mo wu ji' body and speech 'wu jiao', this is called the accomplishment of the four great elements and wholesome 'se' but not 'yin mo wu ji se'. How does one accomplish the four great elements and wholesome 'yin mo wu ji se'? The answer is: Born in ** (omitted in the original text) 'yin mo wu ji' body and speech 'yu jiao', this is called the accomplishment of the four great elements and wholesome 'yin mo wu ji se'. If one accomplishes wholesome 'yin mo wu ji se', does he accomplish the four great elements? The answer is: Yes. If one accomplishes the four great elements, does he accomplish wholesome 'bu yin mo wu ji se' (不隱沒無記色, unobscured and neutral material phenomena)? The answer is: Perhaps one accomplishes the four great elements and 'bu yin mo wu ji se' but not wholesome 'se', or one accomplishes the four great elements and wholesome 'bu yin mo wu ji se'. How does one accomplish the four great elements and 'bu yin mo wu ji se' but not wholesome 'se'? The answer is: An ordinary person in the mother's womb, the egg membrane gradually thickens, if born in the desire realm in a place of non-discipline, the 'wu jiao' and 'ben yu jiao' of wholesome body and speech are lost; also in a place of neither discipline nor non-discipline, the 'wu jiao' and 'ben yu jiao' of wholesome body and speech are lost
有教便失，是謂成就四大及不隱沒無記色非善色。云何成就四大及善不隱沒無記色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，善身口有教、本有教不失；若生色界，是謂成就四大及善不隱沒無記色。設成就善不隱沒無記色，彼成就四大？答曰：如是。若成就四大，彼成就不善隱沒無記色？答曰：無。若成就四大，彼成就不善不隱沒無記色？答曰：或成就四大及不隱沒無記色非不善色，及不善不隱沒無記色。云何成就四大及不隱沒無記色非不善色耶？答曰：處母胎卵膜漸厚，若生欲界戒律處，不善身口無教、本有教便失，亦不戒律不不戒律處，不善身口無教、本有教便失；若生色界，是謂成就四大及不隱沒無記色非不善色。云何成就四大及不善不隱沒無記色？答曰：生欲界戒律處，不善身口有教、本有教不失；不戒律處亦不戒律不不戒律處，不善身口有教、本有教不失，是謂成就四大及不善不隱沒無記色。設成就不善不隱沒無記色，彼成就四大耶？答曰：如是。若成就四大，彼成就隱沒無記不隱沒無記色？答曰：或成就四大及不隱沒無記色非隱沒無記色，及隱沒無記不隱沒無記色。云何成就四大及不隱沒無記色非隱沒無記色耶？答曰：生欲界，若生色界隱沒無記身口無教，是謂成就
【現代漢語翻譯】 現代漢語譯本 『有教便失』，這指的是成就四大（地、水、火、風四大元素）以及不隱沒的無記色（非善非惡的物質現象），而不是善色（良善的物質現象）。 『如何成就四大以及善的不隱沒無記色？』回答是：無垢的人在母胎中，卵膜逐漸增厚，如果出生在欲界的持戒之處，或者不持戒之處，或者非持戒非不持戒之處，良善的身語行為的『有教』（通過教導而獲得的）和『本有教』（本能具有的）不會喪失；如果出生在，這就是所謂的成就四大以及善的不隱沒無記色。 『如果成就了善的不隱沒無記色，那麼他是否成就了四大？』回答是：『是的』。 『如果成就了四大，那麼他是否成就了不善的隱沒無記色？』回答是：『沒有』。 『如果成就了四大，那麼他是否成就了不善的不隱沒無記色？』回答是：『或許成就了四大以及不隱沒的無記色（非不善色），以及不善的不隱沒無記色。』 『如何成就四大以及不隱沒的無記色（非不善色）呢？』回答是：在母胎中卵膜逐漸增厚，如果出生在欲界的持戒之處，不善的身語行為的『有教』和『本有教』便會喪失；或者出生在非持戒非不持戒之處，不善的身語行為的『有教』和『本有教』便會喪失；如果出生在，這就是所謂的成就四大以及不隱沒的無記色（非不善色）。 『如何成就四大以及不善的不隱沒無記色呢？』回答是：出生在欲界的持戒之處，不善的身語行為的『有教』和『本有教』不會喪失；或者不持戒之處，或者非持戒非不持戒之處，不善的身語行為的『有教』和『本有教』不會喪失，這就是所謂的成就四大以及不善的不隱沒無記色。 『如果成就了不善的不隱沒無記色，那麼他是否成就了四大呢？』回答是：『是的』。 『如果成就了四大，那麼他是否成就了隱沒無記色和不隱沒無記色？』回答是：『或許成就了四大以及不隱沒的無記色（非隱沒無記色），以及隱沒無記色和不隱沒無記色。』 『如何成就四大以及不隱沒的無記色（非隱沒無記色）呢？』回答是：出生在欲界，如果出生在**，隱沒無記的身語行為的『無教』（沒有通過教導而獲得的），這就是所謂的成就……
【English Translation】 English version 『Having instruction, then losing it,』 this refers to accomplishing the four great elements (earth, water, fire, wind) and non-revealing indeterminate matter (phenomena that are neither good nor bad), not good matter (wholesome phenomena). 『How does one accomplish the four great elements and good non-revealing indeterminate matter?』 The answer is: When a pure person is in the mother's womb, the amniotic membrane gradually thickens. If born in the desire realm, in a place of precepts, or a place without precepts, or a place that is neither with nor without precepts, the 『instruction』 (acquired through teaching) and 『inherent instruction』 (innately possessed) of good bodily and verbal actions are not lost. If born in , this is what is called accomplishing the four great elements and good non-revealing indeterminate matter. 『If one accomplishes good non-revealing indeterminate matter, does that one accomplish the four great elements?』 The answer is: 『Yes.』 『If one accomplishes the four great elements, does that one accomplish unwholesome revealing indeterminate matter?』 The answer is: 『No.』 『If one accomplishes the four great elements, does that one accomplish unwholesome non-revealing indeterminate matter?』 The answer is: 『Perhaps one accomplishes the four great elements and non-revealing indeterminate matter (which is not unwholesome matter), and unwholesome non-revealing indeterminate matter.』 『How does one accomplish the four great elements and non-revealing indeterminate matter (which is not unwholesome matter)?』 The answer is: When in the mother's womb, the amniotic membrane gradually thickens. If born in the desire realm, in a place of precepts, the 『instruction』 and 『inherent instruction』 of unwholesome bodily and verbal actions are lost; or in a place that is neither with nor without precepts, the 『instruction』 and 『inherent instruction』 of unwholesome bodily and verbal actions are lost. If born in , this is what is called accomplishing the four great elements and non-revealing indeterminate matter (which is not unwholesome matter). 『How does one accomplish the four great elements and unwholesome non-revealing indeterminate matter?』 The answer is: Born in the desire realm, in a place of precepts, the 『instruction』 and 『inherent instruction』 of unwholesome bodily and verbal actions are not lost; or in a place without precepts, or a place that is neither with nor without precepts, the 『instruction』 and 『inherent instruction』 of unwholesome bodily and verbal actions are not lost. This is what is called accomplishing the four great elements and unwholesome non-revealing indeterminate matter. 『If one accomplishes unwholesome non-revealing indeterminate matter, does that one accomplish the four great elements?』 The answer is: 『Yes.』 『If one accomplishes the four great elements, does that one accomplish revealing indeterminate matter and non-revealing indeterminate matter?』 The answer is: 『Perhaps one accomplishes the four great elements and non-revealing indeterminate matter (which is not revealing indeterminate matter), and revealing indeterminate matter and non-revealing indeterminate matter.』 『How does one accomplish the four great elements and non-revealing indeterminate matter (which is not revealing indeterminate matter)?』 The answer is: Born in the desire realm, if born in **, the 『non-instruction』 (not acquired through teaching) of revealing indeterminate bodily and verbal actions, this is what is called accomplishing…
四大及不隱沒無記色非隱沒無記色。云何成就四大及隱沒無記不隱沒無記色？答曰：生色界隱沒無記身口有教，是謂成就四大及隱沒無記不隱沒無記色。設成就隱沒無記不隱沒無記色，彼成就四大耶？答曰：如是(只竟)。
若成就四大，彼成就善不善隱沒無記色耶？答曰：無。若成就四大，彼成就善不善不隱沒無記色？答曰：或成就四大及不隱沒無記色非善不善色，及善不隱沒無記色非不善色，及不善不隱沒無記色非善色，及善不善不隱沒無記色。云何成就四大及不隱沒無記色非善不善色？答曰：凡夫人處母胎卵膜漸厚，若生欲界亦不戒律不不戒律處，善不善身口無教、本有教便失，是謂成就四大及不隱沒無記色非善不善色。云何成就四大及善不隱沒無記色非不善色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處，不善身口無教、本有教便失；亦不戒律不不戒律處，善身口有教、本有教不失，不善身口無教、本有教便失；若生色界，是謂成就四大及善不隱沒無記色非不善色。云何成就四大及不善不隱沒無記色非善色耶？答曰：若生欲界不戒律處，善身口無教、本有教便失；亦不戒律不不戒律處，不善身口有教、本有教不失，善身口無教、本有教便失，是謂成就四大及不善不隱沒無記色非善色。云何成就四大
【現代漢語翻譯】 現代漢語譯本 四大（地、水、火、風四種基本元素）及不隱沒無記色（非善非惡，且不會被遮蔽的物質現象）與非隱沒無記色（非善非惡，且會被遮蔽的物質現象）的區別是什麼？ 如何成就四大及隱沒無記（會被遮蔽的非善非惡的物質現象）和不隱沒無記色（不會被遮蔽的非善非惡的物質現象）？回答：產生隱沒無記的身語表業（通過身體和語言表達出來的，會被遮蔽的非善非惡的行為），這就是成就四大及隱沒無記和不隱沒無記色。假設成就了隱沒無記和不隱沒無記色，那麼他就成就了四大嗎？回答：是的（完畢）。 如果成就了四大，那麼他就成就了善、不善、隱沒無記色嗎？回答：沒有。如果成就了四大，那麼他就成就了善、不善、不隱沒無記色嗎？回答：或者成就四大及不隱沒無記色而非善非不善色，或者成就善的不隱沒無記色而非不善色，或者成就不善的不隱沒無記色而非善色，或者成就善、不善的不隱沒無記色。 如何成就四大及不隱沒無記色而非善非不善色？回答：凡夫在母胎中卵膜逐漸增厚，如果生於欲界（指眾生有情慾、物質欲的生存空間），處於非持戒也非不持戒的狀態，善和不善的身語無表業（無法通過身體和語言表達出來的行為），原本有的表業便消失，這就是成就四大及不隱沒無記色而非善非不善色。如何成就四大及善的不隱沒無記色而非不善色？回答：無垢的人在母胎中卵膜逐漸增厚，如果生於欲界持戒之處，不善的身語無表業，原本有的表業便消失；或者處於非持戒也非不持戒的狀態，善的身語表業，原本有的表業不消失，不善的身語無表業，原本有的表業便消失；如果生於**，這就是成就四大及善的不隱沒無記色而非不善色。如何成就四大及不善的不隱沒無記色而非善色呢？回答：如果生於欲界不持戒之處，善的身語無表業，原本有的表業便消失；或者處於非持戒也非不持戒的狀態，不善的身語表業，原本有的表業不消失，善的身語無表業，原本有的表業便消失，這就是成就四大及不善的不隱沒無記色而非善色。如何成就四大
【English Translation】 English version What is the difference between the four great elements (catud-dhātu) (earth, water, fire, and wind) and non-revealing indeterminate matter (anivyākata-rūpa) and revealing indeterminate matter (vyākata-rūpa)? How does one accomplish the four great elements along with revealing indeterminate matter and non-revealing indeterminate matter? The answer is: When one generates revealing indeterminate bodily and verbal intimation (kāya-vāk-vijñapti), this is said to be the accomplishment of the four great elements along with revealing indeterminate and non-revealing indeterminate matter. If one accomplishes revealing indeterminate and non-revealing indeterminate matter, does that person accomplish the four great elements? The answer is: Yes (end). If one accomplishes the four great elements, does that person accomplish wholesome (kusala), unwholesome (akusala), and revealing indeterminate matter? The answer is: No. If one accomplishes the four great elements, does that person accomplish wholesome, unwholesome, and non-revealing indeterminate matter? The answer is: Perhaps one accomplishes the four great elements along with non-revealing indeterminate matter that is neither wholesome nor unwholesome, or wholesome non-revealing indeterminate matter that is not unwholesome, or unwholesome non-revealing indeterminate matter that is not wholesome, or wholesome and unwholesome non-revealing indeterminate matter. How does one accomplish the four great elements along with non-revealing indeterminate matter that is neither wholesome nor unwholesome? The answer is: When an ordinary person (prthag-jana) is in the mother's womb and the amniotic membrane gradually thickens, if one is born in the desire realm (kāma-dhātu), in a place that is neither disciplined (śīla) nor undisciplined, wholesome and unwholesome bodily and verbal non-intimation (kāya-vāk-avijñapti), the original intimation disappears; this is said to be the accomplishment of the four great elements along with non-revealing indeterminate matter that is neither wholesome nor unwholesome. How does one accomplish the four great elements along with wholesome non-revealing indeterminate matter that is not unwholesome? The answer is: When a pure person (anāsrava) is in the mother's womb and the amniotic membrane gradually thickens, if one is born in the desire realm in a disciplined place, unwholesome bodily and verbal non-intimation, the original intimation disappears; or in a place that is neither disciplined nor undisciplined, wholesome bodily and verbal intimation, the original intimation does not disappear, unwholesome bodily and verbal non-intimation, the original intimation disappears; if one is born in **, this is said to be the accomplishment of the four great elements along with wholesome non-revealing indeterminate matter that is not unwholesome. How does one accomplish the four great elements along with unwholesome non-revealing indeterminate matter that is not wholesome? The answer is: If one is born in the desire realm in an undisciplined place, wholesome bodily and verbal non-intimation, the original intimation disappears; or in a place that is neither disciplined nor undisciplined, unwholesome bodily and verbal intimation, the original intimation does not disappear, wholesome bodily and verbal non-intimation, the original intimation disappears; this is said to be the accomplishment of the four great elements along with unwholesome non-revealing indeterminate matter that is not wholesome. How does one accomplish the four great elements
及善不善不隱沒無記色？答曰：若生欲界戒律處，不善身口有教、本有教不失；不戒律處，善身口有教、本有教不失；亦不戒律不不戒律處，善不善身口有教、本有教不失，是謂成就四大及善不善不隱沒無記色。若成就善不善不隱沒無記色，彼成就四大耶？答曰：如是。若成就四大，彼成就善隱沒無記不隱沒無記色？答曰：或成就四大及不隱沒無記色非善隱沒無記色，及善不隱沒無記色非隱沒無記色，及善隱沒無記色不隱沒無記色。云何成就四大及不隱沒無記色非善隱沒無記色？答曰：凡夫人處母胎卵膜漸厚，若生欲界不戒律處，善身口無教、本有教便失；亦不戒律不不戒律處，善身口無教、本有教便失，是謂成就四大及不隱沒無記色非善隱沒無記色。云何成就四大及善不隱沒無記色非隱沒無記色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，善身口有教、本有教不失；若生色界隱沒無記身口無教，是謂成就四大及善不隱沒無記色非隱沒無記色。云何成就四大及善隱沒無記不隱沒無記色？答曰：生色界隱沒無記身口有教，是謂成就四大及善隱沒無記不隱沒無記色。設成就善隱沒無記不隱沒無記色，彼成就四大耶？答曰：如是。若成就四大，彼成就不善隱沒無記不隱沒無記色耶？答曰：
【現代漢語翻譯】 現代漢語譯本 及善不善不隱沒無記色嗎？回答說：如果生在欲界持戒律的地方，不善的身語行為的『有教』（過去的行為習慣）和『本有教』（先天的行為傾向）不會消失；在不持戒律的地方，善良的身語行為的『有教』和『本有教』不會消失；在非持戒律非不持戒律的地方，善良和不善良的身語行為的『有教』和『本有教』不會消失，這叫做成就四大（地、水、火、風）以及善良、不善良、不隱沒的無記色（非善非惡，不被遮蔽的物質現象）。如果成就了善良、不善良、不隱沒的無記色，那麼他就成就了四大嗎？回答說：是的。如果成就了四大，那麼他就成就了善良的隱沒無記色（非善非惡，被遮蔽的物質現象）和不隱沒無記色嗎？回答說：或者成就了四大以及不隱沒的無記色而非善良的隱沒無記色，或者成就了四大以及善良的不隱沒無記色而非隱沒的無記色，或者成就了四大以及善良的隱沒無記色和不隱沒無記色。 怎樣成就四大以及不隱沒的無記色而非善良的隱沒無記色？回答說：凡夫在母胎中卵膜逐漸增厚，如果生在欲界不持戒律的地方，善良的身語行為的『無教』（沒有過去的行為習慣）和『本有教』便會消失；在非持戒律非不持戒律的地方，善良的身語行為的『無教』和『本有教』便會消失，這叫做成就四大以及不隱沒的無記色而非善良的隱沒無記色。 怎樣成就四大以及善良的不隱沒無記色而非隱沒的無記色？回答說：無垢的人在母胎中卵膜逐漸增厚，如果生在欲界持戒律的地方、不持戒律的地方、或者非持戒律非不持戒律的地方，善良的身語行為的『有教』和『本有教』不會消失；如果生在（此處原文缺失，無法翻譯）隱沒無記的身語行為的『無教』，這叫做成就四大以及善良的不隱沒無記色而非隱沒的無記色。 怎樣成就四大以及善良的隱沒無記色和不隱沒無記色？回答說：生在（此處原文缺失，無法翻譯）隱沒無記的身語行為的『有教』，這叫做成就四大以及善良的隱沒無記色和不隱沒無記色。假設成就了善良的隱沒無記色和不隱沒無記色，那麼他就成就了四大嗎？回答說：是的。如果成就了四大，那麼他就成就了不善良的隱沒無記色和不隱沒無記色嗎？回答說：
【English Translation】 English version And are unwholesome and wholesome un-obscured indeterminate rūpa (form/matter)? The answer is: If born in the Realm of Desire in a place of precepts, unwholesome bodily and verbal 'teachings' (habits from past actions) and 'inherent teachings' (innate tendencies) are not lost; in a place without precepts, wholesome bodily and verbal 'teachings' and 'inherent teachings' are not lost; also in a place that is neither with nor without precepts, wholesome and unwholesome bodily and verbal 'teachings' and 'inherent teachings' are not lost. This is called accomplishing the four great elements (earth, water, fire, wind) and wholesome, unwholesome, and un-obscured indeterminate rūpa. If one accomplishes wholesome, unwholesome, and un-obscured indeterminate rūpa, does one accomplish the four great elements? The answer is: Yes. If one accomplishes the four great elements, does one accomplish wholesome obscured indeterminate rūpa and un-obscured indeterminate rūpa? The answer is: One either accomplishes the four great elements and un-obscured indeterminate rūpa but not wholesome obscured indeterminate rūpa, or wholesome un-obscured indeterminate rūpa but not obscured indeterminate rūpa, or wholesome obscured indeterminate rūpa and un-obscured indeterminate rūpa. How does one accomplish the four great elements and un-obscured indeterminate rūpa but not wholesome obscured indeterminate rūpa? The answer is: An ordinary person in the mother's womb, the amniotic membrane gradually thickens. If born in the Realm of Desire in a place without precepts, wholesome bodily and verbal 'non-teachings' (lack of past habits) and 'inherent teachings' are lost; also in a place that is neither with nor without precepts, wholesome bodily and verbal 'non-teachings' and 'inherent teachings' are lost. This is called accomplishing the four great elements and un-obscured indeterminate rūpa but not wholesome obscured indeterminate rūpa. How does one accomplish the four great elements and wholesome un-obscured indeterminate rūpa but not obscured indeterminate rūpa? The answer is: A pure person in the mother's womb, the amniotic membrane gradually thickens. If born in the Realm of Desire in a place of precepts, a place without precepts, or a place that is neither with nor without precepts, wholesome bodily and verbal 'teachings' and 'inherent teachings' are not lost; if born in ** (missing text in original, untranslatable) obscured indeterminate bodily and verbal 'non-teachings', this is called accomplishing the four great elements and wholesome un-obscured indeterminate rūpa but not obscured indeterminate rūpa. How does one accomplish the four great elements and wholesome obscured indeterminate rūpa and un-obscured indeterminate rūpa? The answer is: Born in ** (missing text in original, untranslatable) obscured indeterminate bodily and verbal 'teachings', this is called accomplishing the four great elements and wholesome obscured indeterminate rūpa and un-obscured indeterminate rūpa. Supposing one accomplishes wholesome obscured indeterminate rūpa and un-obscured indeterminate rūpa, does one accomplish the four great elements? The answer is: Yes. If one accomplishes the four great elements, does one accomplish unwholesome obscured indeterminate rūpa and un-obscured indeterminate rūpa? The answer is:
無(三竟)。
若成就四大，彼成就善不善隱沒無記不隱沒無記色？答曰：此亦無也(四大竟)。
若成就善色，彼成就不善色耶？答曰：或成就善色非不善色。云何成就善色非不善色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處，不善身口無教、本有教便失，亦不戒律不不戒律處，善身口有教、本有教不失，不善身口無教、本有教便失；若生色界；無垢人生無色界，是謂成就善色非不善色。云何成就不善色非善色？答曰：生欲界不戒律處，善身口無教、本有教便失；亦不戒律不不戒律處，不善身口有教、本有教不失，善身口無教、本有教便失，是謂成就不善色非善色。云何成就善不善色？答曰：生欲界戒律處，不善身口有教、本有教不失；不戒律處，善身口有教、本有教不失；亦不戒律不不戒律處，善不善身口有教、本有教不失，是謂成就善不善色。云何不成就善不善色耶？答曰：凡夫人處母胎卵膜漸厚，若生欲界亦不戒律不不戒律處，善不善身口無教、本有教便失，凡夫人生無色界，是謂不成就善色不善色。若成就善色，彼成就隱沒無記色耶？答曰：如是。若成就隱沒無記色，彼成就善色。頗成就善色非隱沒無記色耶？答曰：有，無垢人處母胎卵膜漸厚，生欲界戒律處不戒律處亦不戒律不不戒律
【現代漢語翻譯】 現代漢語譯本： 無（三竟）。
如果成就了四大（地、水、火、風四種元素），那麼他成就了善、不善、隱沒無記、不隱沒無記的色法嗎？回答說：這也並非如此（四大竟）。
如果成就了善色，那麼他成就了不善色嗎？回答說：或者成就了善色而非不善色。怎樣成就善色而非不善色呢？回答說：無垢的人處於母胎中，卵膜逐漸增厚，如果生於欲界的持戒之處，不善的身口無表色、本有表色便會消失；或者生於非持戒非不持戒之處，善良的身口表色、本有表色不會消失，不善的身口無表色、本有表色便會消失；如果生於（此處原文缺失，無法翻譯）；無垢的人出生于沒有的地方，這便是成就善色而非不善色。怎樣成就不善色而非善色呢？回答說：生於欲界不持戒之處，善良的身口無表色、本有表色便會消失；或者生於非持戒非不持戒之處，不善的身口表色、本有表色不會消失，善良的身口無表色、本有表色便會消失，這便是成就不善色而非善色。怎樣成就善不善色呢？回答說：生於欲界的持戒之處，不善的身口表色、本有表色不會消失；生於不持戒之處，善良的身口表色、本有表色不會消失；或者生於非持戒非不持戒之處，善良和不善的身口表色、本有表色都不會消失，這便是成就善不善色。怎樣不成就善不善色呢？回答說：凡夫俗子處於母胎中，卵膜逐漸增厚，如果生於欲界的非持戒非不持戒之處，善良和不善的身口無表色、本有表色便會消失，凡夫俗子出生于沒有**的地方，這便是不成就善色和不善色。
如果成就了善色，那麼他成就了隱沒無記色嗎？回答說：是的。如果成就了隱沒無記色，那麼他成就了善色嗎？有沒有成就了善色而非隱沒無記色的情況呢？回答說：有，無垢的人處於母胎中，卵膜逐漸增厚，生於欲界的持戒之處、不持戒之處、或者非持戒非不持戒之處。
【English Translation】 English version: None (end of the third section).
If one accomplishes the four great elements (earth, water, fire, and wind), does he accomplish good, non-good, obscured-indeterminate, and non-obscured-indeterminate form? The answer is: This is also not so (end of the four great elements).
If one accomplishes good form, does he accomplish non-good form? The answer is: Or he accomplishes good form but not non-good form. How does he accomplish good form but not non-good form? The answer is: A stainless person is in the mother's womb, and the amniotic membrane gradually thickens. If he is born in a place of precepts in the desire realm, the non-good bodily and verbal non-revealing form and the original revealing form will disappear; or in a place of neither precepts nor non-precepts, the good bodily and verbal revealing form and the original revealing form will not disappear, and the non-good bodily and verbal non-revealing form and the original revealing form will disappear; if he is born in ** (missing in the original text, unable to translate); a stainless person is born in a place without , this is called accomplishing good form but not non-good form. How does one accomplish non-good form but not good form? The answer is: Born in a place of non-precepts in the desire realm, the good bodily and verbal non-revealing form and the original revealing form will disappear; or in a place of neither precepts nor non-precepts, the non-good bodily and verbal revealing form will not disappear, and the good bodily and verbal non-revealing form will disappear, this is called accomplishing non-good form but not good form. How does one accomplish good and non-good form? The answer is: Born in a place of precepts in the desire realm, the non-good bodily and verbal revealing form will not disappear; born in a place of non-precepts, the good bodily and verbal revealing form will not disappear; or in a place of neither precepts nor non-precepts, both good and non-good bodily and verbal revealing forms will not disappear, this is called accomplishing good and non-good form. How does one not accomplish good and non-good form? The answer is: An ordinary person is in the mother's womb, and the amniotic membrane gradually thickens. If he is born in a place of neither precepts nor non-precepts in the desire realm, both good and non-good bodily and verbal non-revealing forms will disappear; an ordinary person is born in a place without , this is called not accomplishing good form and non-good form.
If one accomplishes good form, does he accomplish obscured-indeterminate form? The answer is: Yes. If one accomplishes obscured-indeterminate form, does he accomplish good form? Is there a case where one accomplishes good form but not obscured-indeterminate form? The answer is: Yes, a stainless person is in the mother's womb, and the amniotic membrane gradually thickens, born in a place of precepts, a place of non-precepts, or a place of neither precepts nor non-precepts in the desire realm.
處，善身口有教、本有教不失；若生色界隱沒無記身口無教；若無垢人生無色界。若成就善色，彼成就不隱沒無記色？答曰：或成就善色非不隱沒無記色。云何成就善色非不隱沒無記色？答曰：無垢人生無色界，是謂成就善色非不隱沒無記色。云何成就不隱沒無記色非善色耶？答曰：凡夫人處母胎卵膜漸厚，若生欲界不戒律處，善身口無教、本有教便失；亦不戒律不不戒律處，善身口無教、本有教便失，是謂成就不隱沒無記色非善色。云何成就善色不隱沒無記色？答曰：無垢人處母胎膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，善身口有教、本有教不失；若生色界，是謂成就善色不隱沒無記色。云何不成就善色不隱沒無記色？答曰：凡夫人生無色界，是謂不成就善色不隱沒無記色(雙竟)。
若成就善色，彼成就不善隱沒無記色耶？答曰：此亦無也。若成就善色，彼成就不善不隱沒無記色耶？答曰：或成就善色非不善不隱沒無記色，及不隱沒無記色非不善色，及不善不隱沒無記色。云何成就善色非不善不隱沒無記色？答曰：無垢人生無色界，是謂成就善色非不善不隱沒無記色。云何成就善色及不隱沒無記色非不善色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處，不善身口無教、本有教便失，亦不
【現代漢語翻譯】 現代漢語譯本 處，如果（某人）具有善良的身語（行為），那麼他所受的教導和原本的教導都不會喪失；如果生於隱沒無記（狀態），那麼身語就沒有教導；如果無垢（之人）生於無色界（Arupaloka），那麼（情況也是如此）。如果成就了善良的色（rupa，物質），他是否也成就了不隱沒無記的色？回答是：或者成就了善良的色，但並非不隱沒無記的色。如何成就了善良的色，但並非不隱沒無記的色呢？回答是：無垢之人出生于無色界，這就是成就了善良的色，但並非不隱沒無記的色。如何成就了不隱沒無記的色，但並非善良的色呢？回答是：凡夫在母胎中，卵膜逐漸增厚，如果生於欲界（Kamadhatu）不持戒律的地方，善良的身語無教和原本的教導就會喪失；或者在不持戒律也不不持戒律的地方，善良的身語無教和原本的教導也會喪失，這就是成就了不隱沒無記的色，但並非善良的色。如何成就了善良的色和不隱沒無記的色呢？回答是：無垢之人在母胎中，卵膜逐漸增厚，如果生於欲界持戒律的地方，或者不持戒律的地方，或者不持戒律也不不持戒律的地方，善良的身語有教和原本的教導都不會喪失；如果生於無色界，這就是成就了善良的色和不隱沒無記的色。如何不成就善良的色和不隱沒無記的色呢？回答是：凡夫生於無色界，這就是不成就善良的色和不隱沒無記的色（雙重情況結束）。 如果成就了善良的色，他是否也成就了不善良的隱沒無記的色呢？回答是：這種情況也不存在。如果成就了善良的色，他是否也成就了不善良的不隱沒無記的色呢？回答是：或者成就了善良的色，但並非不善良的不隱沒無記的色，以及不隱沒無記的色，但並非不善良的色，以及不善良的不隱沒無記的色。如何成就了善良的色，但並非不善良的不隱沒無記的色呢？回答是：無垢之人出生于無色界，這就是成就了善良的色，但並非不善良的不隱沒無記的色。如何成就了善良的色和不隱沒無記的色，但並非不善良的色呢？回答是：無垢之人在母胎中，卵膜逐漸增厚，如果生於欲界持戒律的地方，不善良的身語無教和原本的教導就會喪失，或者不
【English Translation】 English version If (someone) possesses virtuous bodily and verbal (actions), then the teachings they have received and the original teachings will not be lost; if born into a state of 'concealed and indeterminate' (avyākrta), then there are no teachings for body and speech; if a 'stainless' (anāsrava) person is born in the 'Formless Realm' (Arupaloka), then (the situation is the same). If one achieves virtuous 'form' (rupa), does one also achieve 'non-concealed and indeterminate' form? The answer is: one may achieve virtuous form but not 'non-concealed and indeterminate' form. How does one achieve virtuous form but not 'non-concealed and indeterminate' form? The answer is: a stainless person is born in the Formless Realm, this is said to be achieving virtuous form but not 'non-concealed and indeterminate' form. How does one achieve 'non-concealed and indeterminate' form but not virtuous form? The answer is: an ordinary person in the mother's womb, the amniotic membrane gradually thickens, if born in the Desire Realm (Kamadhatu) in a place without precepts, the virtuous bodily and verbal non-teaching and original teaching will be lost; or in a place that is neither with nor without precepts, the virtuous bodily and verbal non-teaching and original teaching will be lost, this is said to be achieving 'non-concealed and indeterminate' form but not virtuous form. How does one achieve virtuous form and 'non-concealed and indeterminate' form? The answer is: a stainless person in the mother's womb, the amniotic membrane gradually thickens, if born in the Desire Realm in a place with precepts, or a place without precepts, or a place that is neither with nor without precepts, the virtuous bodily and verbal teaching and original teaching will not be lost; if born in the Formless Realm, this is said to be achieving virtuous form and 'non-concealed and indeterminate' form. How does one not achieve virtuous form and 'non-concealed and indeterminate' form? The answer is: an ordinary person is born in the Formless Realm, this is said to be not achieving virtuous form and 'non-concealed and indeterminate' form (the double case ends). If one achieves virtuous form, does one also achieve non-unwholesome concealed and indeterminate form? The answer is: this is also not the case. If one achieves virtuous form, does one also achieve non-unwholesome non-concealed and indeterminate form? The answer is: one may achieve virtuous form but not non-unwholesome non-concealed and indeterminate form, and non-concealed and indeterminate form but not non-unwholesome form, and non-unwholesome non-concealed and indeterminate form. How does one achieve virtuous form but not non-unwholesome non-concealed and indeterminate form? The answer is: a stainless person is born in the Formless Realm, this is said to be achieving virtuous form but not non-unwholesome non-concealed and indeterminate form. How does one achieve virtuous form and non-concealed and indeterminate form but not non-unwholesome form? The answer is: a stainless person in the mother's womb, the amniotic membrane gradually thickens, if born in the Desire Realm in a place with precepts, the unwholesome bodily and verbal non-teaching and original teaching will be lost, or not
戒律不不戒律處，善身口有教、本有教不失，不善身口無教、本有教便失；若生色界，是謂成就善色及不隱沒無記色非不善色。云何成就善色及不善不隱沒無記色？答曰：生欲界戒律處，不善身口有教、本有教不失；不戒律處，善身口有教、本有教不失；亦不戒律不不戒律處，善不善身口有教、本有教不失，是謂成就善色及不善不隱沒無記色。設成就不善不隱沒無記色，彼成就善色耶？答曰：或成就或不成就。云何成就？答曰：向所說，是謂成就。云何不成就？答曰：生欲界不戒律處，善身口無教、本有教便失；亦不戒律不不戒律處，不善身口有教、本有教不失，善身口無教、本有教便失，是謂不成就。若成就善色，彼成就隱沒無記不隱沒無記色耶？答曰：或成就善色非隱沒無記不隱沒無記色，及不隱沒無記色非隱沒無記色，及隱沒無記不隱沒無記色。云何成就善色非隱沒無記不隱沒無記色？答曰：無垢人生無色界，是謂成就善色非隱沒無記不隱沒無記色。云何成就善色及不隱沒無記色非隱沒無記色？答曰：無垢人處母胎膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，善身口有教、本有教不失；若生色界隱沒身口無教，是謂成就善色及不隱沒無記色非隱沒無記色。云何成就善色及隱沒無記不隱沒無記色？答曰
【現代漢語翻譯】 現代漢語譯本 在非戒律和戒律之處，如果擁有善的身語意之教（教：指教導、教誨）和本有之教（本有之教：指原本就具有的教導）而不失去，而不善的身語意沒有教和本有之教卻失去了；如果生於（此處原文缺失，無法確定具體含義，推測可能指某種禪定境界或天界），這被稱為成就善色，以及不隱沒的無記色，而非不善色。如何成就善色以及不善和不隱沒的無記色？回答：生於欲界的戒律之處，不善的身語意有教和本有之教而不失去；在非戒律之處，善的身語意有教和本有之教而不失去；在非戒律和非非戒律之處，善和不善的身語意有教和本有之教而不失去，這被稱為成就善色以及不善和不隱沒的無記色。如果成就了不善和不隱沒的無記色，那麼他也成就了善色嗎？回答：或者成就，或者不成就。如何成就？回答：如先前所說，這被稱為成就。如何不成就？回答：生於欲界的非戒律之處，善的身語意沒有教和本有之教而失去了；在非戒律和非非戒律之處，不善的身語意有教和本有之教而不失去，而善的身語意沒有教和本有之教而失去了，這被稱為不成就。如果成就了善色，那麼他也成就了隱沒的無記色和不隱沒的無記色嗎？回答：或者成就善色而非隱沒的無記色和不隱沒的無記色，或者成就不隱沒的無記色而非隱沒的無記色，或者成就隱沒的無記色和不隱沒的無記色。如何成就善色而非隱沒的無記色和不隱沒的無記色？回答：無垢的人出生而沒有（此處原文缺失，無法確定具體含義，推測可能指某種禪定境界或天界），這被稱為成就善色而非隱沒的無記色和不隱沒的無記色。如何成就善色以及不隱沒的無記色而非隱沒的無記色？回答：無垢的人處於母胎中，胎膜逐漸增厚，如果生於欲界的戒律之處、非戒律之處，或者非戒律和非非戒律之處，善的身語意有教和本有之教而不失去；如果生於（此處原文缺失，無法確定具體含義，推測可能指某種禪定境界或天界）而隱沒身語意之教，這被稱為成就善色以及不隱沒的無記色而非隱沒的無記色。如何成就善色以及隱沒的無記色和不隱沒的無記色？回答：
【English Translation】 English version In places of non-discipline and discipline, if one possesses the teachings (teachings: referring to instruction and guidance) and inherent teachings (inherent teachings: referring to teachings that are originally possessed) of good body, speech, and mind without losing them, while the unwholesome body, speech, and mind lack teachings and the inherent teachings are lost; if one is born in ** (missing in the original text, the specific meaning cannot be determined, it is speculated that it may refer to a certain state of meditative absorption or heavenly realm), this is called the accomplishment of wholesome form, as well as un-obscured indeterminate form, and not unwholesome form. How does one accomplish wholesome form as well as unwholesome and un-obscured indeterminate form? Answer: Being born in the realm of desire in a place of discipline, the unwholesome body, speech, and mind have teachings and inherent teachings without being lost; in a place of non-discipline, the wholesome body, speech, and mind have teachings and inherent teachings without being lost; also in places of neither discipline nor non-discipline, the wholesome and unwholesome body, speech, and mind have teachings and inherent teachings without being lost, this is called the accomplishment of wholesome form as well as unwholesome and un-obscured indeterminate form. If one accomplishes unwholesome and un-obscured indeterminate form, does he also accomplish wholesome form? Answer: Either he accomplishes it, or he does not. How does he accomplish it? Answer: As previously stated, this is called accomplishment. How does he not accomplish it? Answer: Being born in the realm of desire in a place of non-discipline, the wholesome body, speech, and mind lack teachings and the inherent teachings are lost; in places of neither discipline nor non-discipline, the unwholesome body, speech, and mind have teachings and inherent teachings without being lost, while the wholesome body, speech, and mind lack teachings and the inherent teachings are lost, this is called non-accomplishment. If one accomplishes wholesome form, does he also accomplish obscured indeterminate form and un-obscured indeterminate form? Answer: Either he accomplishes wholesome form but not obscured indeterminate form and un-obscured indeterminate form, or he accomplishes un-obscured indeterminate form but not obscured indeterminate form, or he accomplishes obscured indeterminate form and un-obscured indeterminate form. How does one accomplish wholesome form but not obscured indeterminate form and un-obscured indeterminate form? Answer: A stainless person is born without ** (missing in the original text, the specific meaning cannot be determined, it is speculated that it may refer to a certain state of meditative absorption or heavenly realm), this is called the accomplishment of wholesome form but not obscured indeterminate form and un-obscured indeterminate form. How does one accomplish wholesome form as well as un-obscured indeterminate form but not obscured indeterminate form? Answer: A stainless person is in the mother's womb, the membrane gradually thickens, if one is born in the realm of desire in a place of discipline, a place of non-discipline, or a place of neither discipline nor non-discipline, the wholesome body, speech, and mind have teachings and inherent teachings without being lost; if one is born in ** (missing in the original text, the specific meaning cannot be determined, it is speculated that it may refer to a certain state of meditative absorption or heavenly realm) and the teachings of body, speech, and mind are obscured, this is called the accomplishment of wholesome form as well as un-obscured indeterminate form but not obscured indeterminate form. How does one accomplish wholesome form as well as obscured indeterminate form and un-obscured indeterminate form? Answer:
：生色界隱沒無記身口有教，是謂成就善色及隱沒無記不隱沒無記色。設成就隱沒無記不隱沒無記色，彼成就善色耶？答曰：如是(雙竟)。
若成就善色，彼成就不善色隱沒無記不隱沒無記色耶？答：此亦無也(善色竟)。
若成就不善色，彼成就隱沒無記色耶？答曰：此無也。若成就不善色，彼成就不隱沒無記色？答曰：如是，若成就不善色，彼成就不隱沒無記色。頗成就不隱沒無記色非不善色耶？答曰：有，處母胎卵膜漸厚，若生欲界戒律處，不善身口無教、本有教便失，亦不戒律不不戒律處，不善身口無教、本有教便失；若生色界。若成就不善色，彼成就隱沒無記不隱沒無記色耶？答曰：此無(不善竟)。
若成就隱沒無記色，彼成就不隱沒無記色耶？答曰：如是，若成就隱沒無記色，彼成就不隱沒無記色。頗成就不隱沒無記色非隱沒無記色耶？答曰：有，生欲界若色界隱沒無記身口無教也。
四大由何三昧滅？答曰：或依四或依未來。造色，或依四或依未來。有對更樂有覺有觀，或依初或依未來。樂根，或依三或依未來。喜根，或依二或依未來。苦根憂根摶食，依未來。護根更樂食意念食識食，或依七或依未來。四大已盡無餘，當言作何果？答曰：阿羅漢果，或無處所造色有對更
【現代漢語翻譯】 現代漢語譯本：如果一個人成就了隱沒無記的身語（行為）且有表業（教），這被稱為成就了善色以及隱沒無記和非隱沒無記的色。如果一個人成就了隱沒無記和非隱沒無記的色，那麼他成就了善色嗎？回答：是的。（雙重肯定結束） 如果一個人成就了善色，那麼他成就了不善色、隱沒無記和非隱沒無記的色嗎？回答：這不可能。（善色部分結束） 如果一個人成就了不善色，那麼他成就了隱沒無記的色嗎？回答：這不可能。如果一個人成就了不善色，那麼他成就了非隱沒無記的色嗎？回答：是的，如果一個人成就了不善色，那麼他成就了非隱沒無記的色。有沒有成就了非隱沒無記的色但並非不善色的情況呢？回答：有，比如在母胎卵膜逐漸增厚時，如果生在欲界的持戒之處，不善的身語（行為）和無表業（無教）、原本有的表業（本有教）就會消失；或者在非持戒和非不持戒之處，不善的身語（行為）和無表業（無教）、原本有的表業（本有教）也會消失；或者生在。如果一個人成就了不善色，那麼他成就了隱沒無記和非隱沒無記的色嗎？回答：這不可能。（不善色部分結束） 如果一個人成就了隱沒無記的色，那麼他成就了非隱沒無記的色嗎？回答：是的，如果一個人成就了隱沒無記的色，那麼他成就了非隱沒無記的色。有沒有成就了非隱沒無記的色但並非隱沒無記的色呢？回答：有，比如生在欲界或，隱沒無記的身語（行為）和無表業（無教）。 四大（地、水、火、風）通過什麼三昧（專注狀態）滅除？回答：或者依靠四禪，或者依靠未來禪。造色（由四大產生的色法），或者依靠四禪，或者依靠未來禪。有對（有阻礙的色法）更樂（感受）有覺有觀（有尋有伺），或者依靠初禪，或者依靠未來禪。樂根（快樂的感受），或者依靠三禪，或者依靠未來禪。喜根（喜悅的感受），或者依靠二禪，或者依靠未來禪。苦根（痛苦的感受）、憂根（憂愁的感受）、摶食（段食），依靠未來禪。護根（保護根），更樂食（觸食）、意念食（思食）、識食（識食），或者依靠七識住，或者依靠未來禪。四大已經完全滅盡，沒有剩餘，應當說是證得了什麼果位？回答：阿羅漢果（斷盡煩惱的果位），或者沒有處所造色有對更
【English Translation】 English version: If someone achieves obscured indeterminate body and verbal actions (karma) and has instruction, this is called achieving wholesome form and obscured indeterminate and non-obscured indeterminate form. If someone achieves obscured indeterminate and non-obscured indeterminate form, do they achieve wholesome form? The answer is: Yes. (End of double affirmation). If someone achieves wholesome form, do they achieve unwholesome form, obscured indeterminate, and non-obscured indeterminate form? The answer is: This is not possible. (End of wholesome form). If someone achieves unwholesome form, do they achieve obscured indeterminate form? The answer is: This is not possible. If someone achieves unwholesome form, do they achieve non-obscured indeterminate form? The answer is: Yes, if someone achieves unwholesome form, they achieve non-obscured indeterminate form. Is there a case where someone achieves non-obscured indeterminate form but not unwholesome form? The answer is: Yes, such as when the amniotic membrane in the mother's womb gradually thickens, if born in a place of precepts in the desire realm, unwholesome body and verbal actions (behavior) and non-instruction (no-teaching), and originally existing instruction (original teaching) will disappear; or in a place of non-precepts and non-non-precepts, unwholesome body and verbal actions (behavior) and non-instruction (no-teaching), and originally existing instruction (original teaching) will disappear; or born in . If someone achieves unwholesome form, do they achieve obscured indeterminate and non-obscured indeterminate form? The answer is: This is not possible. (End of unwholesome form). If someone achieves obscured indeterminate form, do they achieve non-obscured indeterminate form? The answer is: Yes, if someone achieves obscured indeterminate form, they achieve non-obscured indeterminate form. Is there a case where someone achieves non-obscured indeterminate form but not obscured indeterminate form? The answer is: Yes, such as being born in the desire realm or , obscured indeterminate body and verbal actions (behavior) and non-instruction (no-teaching). By what Samadhi (state of concentration) are the four elements (earth, water, fire, wind) extinguished? The answer is: Either relying on the fourth Dhyana (meditative state) or relying on future Dhyana. Form created (rupa produced by the four elements), either relying on the fourth Dhyana or relying on future Dhyana. Resistance (tangible form) further enjoys sensation, perception, and thought, either relying on the first Dhyana or relying on future Dhyana. Pleasure faculty (pleasant feeling), either relying on the third Dhyana or relying on future Dhyana. Joy faculty (joyful feeling), either relying on the second Dhyana or relying on future Dhyana. Pain faculty (painful feeling), sorrow faculty (sorrowful feeling), and material food (physical food), rely on future Dhyana. Protective faculty (protective faculty), further enjoys contact food (sense-impression food), ideation food (volitional food), and consciousness food (consciousness food), either relying on the seven consciousness abodes or relying on future Dhyana. The four elements have been completely extinguished without remainder, what fruit should be said to have been attained? The answer is: Arhat fruit (the fruit of complete liberation from afflictions), or without a place, created form has resistance further
樂有覺有觀樂根喜根阿羅漢果，或無處所苦根憂根摶食阿那含果阿羅漢果，或無處所護根更樂食意念食識食阿羅漢果。
阿毗曇凈根跋渠第一竟(梵本三百九十二首盧，秦五千八百八十九言)。
阿毗曇八揵度論卷第十八 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八揵度論卷第十九
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
四大犍度中緣跋渠第二
四大彼四大幾緣緣？四大造色幾緣緣？造色彼造色幾緣緣？造色四大幾緣緣？四大心心法幾緣緣？心心法彼心心法幾緣緣？心心法四大幾緣緣？四大眼入幾緣緣？眼入彼眼入幾緣緣？眼入四大幾緣緣？四大乃至法入幾緣緣？法入彼法入幾緣緣？法入四大幾緣緣(入竟)？四大眼根幾緣緣？眼根四大幾緣緣？四大乃至無知根幾緣緣？無知根四大幾緣緣(根竟)？以何等故，四大一起一住一盡然不相應，心心法一起一住一盡然彼相應？頗過去四大造過去色未來現在色？頗未來四大造未來色過去現在色？頗現在四大造現在色過去未來色？若成就過去四大，彼成就過去造色耶？設成就過去造色，彼成就過去四大？若成就過去四大，彼成就未來四大？設成就未來四大，彼成就過去四大耶？若成就過去四
【現代漢語翻譯】 現代漢語譯本：有覺有觀的樂根、喜根和阿羅漢果（Arhat-phala，證得阿羅漢的果位），或者沒有處所的苦根、憂根和摶食的阿那含果（Anāgāmi-phala，證得阿那含的果位）和阿羅漢果，或者沒有處所的護根、更樂食、意念食、識食和阿羅漢果。
《阿毗曇凈根跋渠第一》完（梵文原本三百九十二首頌，秦譯五千八百八十九字）。
《阿毗曇八揵度論》卷第十八 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八揵度論》卷第十九
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
四大犍度中緣跋渠第二
四大與四大之間有幾種緣？四大與所造色之間有幾種緣？所造色與所造色之間有幾種緣？所造色與四大之間有幾種緣？四大與心心法（citta-caitta-dharmas，與心相關的心理現象）之間有幾種緣？心心法與心心法之間有幾種緣？心心法與四大之間有幾種緣？四大與眼入（cakṣur-āyatana，眼根）之間有幾種緣？眼入與眼入之間有幾種緣？眼入與四大之間有幾種緣？四大乃至法入（dharma-āyatana，法處）之間有幾種緣？法入與法入之間有幾種緣？法入與四大之間有幾種緣（入竟）？四大與眼根（cakṣur-indriya，眼根）之間有幾種緣？眼根與四大之間有幾種緣？四大乃至無知根（ajñāta-indriya，未知根）之間有幾種緣？無知根與四大之間有幾種緣（根竟）？ 因為什麼緣故，四大一起生、一起住、一起滅，然而不相應，而心心法一起生、一起住、一起滅，它們卻相應？ 過去的四大能夠造出過去的色、未來的色和現在的色嗎？未來的四大能夠造出未來的色、過去的色和現在的色嗎？現在的四大能夠造出現在的色、過去的色和未來的色嗎？ 如果成就了過去的四大，那麼就成就了過去的所造色嗎？如果成就了過去的所造色，那麼就成就了過去的四大嗎？如果成就了過去的四大，那麼就成就了未來的四大嗎？如果成就了未來的四大，那麼就成就了過去的四大嗎？如果成就了過去的四
【English Translation】 English version: There are pleasurable feelings with initial and sustained application of mind, the root of joy, the fruit of Arhatship (Arhat-phala, the state of being an Arhat), or without a specific location, the root of suffering, the root of sorrow, and the fruit of Anāgāmiship (Anāgāmi-phala, the state of being a Non-Returner) and Arhatship through material food, or without a specific location, the protective root, the more pleasurable food, ideational food, consciousness-food, and the fruit of Arhatship.
End of the first chapter of the Abhidhamma on Pure Roots (Original Sanskrit text: 392 verses; Qin translation: 5889 words).
Abhidhamma Eight Skandhas Treatise, Volume 18 Taisho Tripitaka, Volume 26, No. 1543, Abhidhamma Eight Skandhas Treatise
Abhidhamma Eight Skandhas Treatise, Volume 19
By Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆), a Tripitaka master from Kashmir during the Qin dynasty, together with Zhu Fonian (竺佛念)
The Second Chapter on Conditions (Pratyaya) in the Four Great Elements Skandha
How many conditions are there between the four great elements and the four great elements? How many conditions are there between the four great elements and derived matter? How many conditions are there between derived matter and derived matter? How many conditions are there between derived matter and the four great elements? How many conditions are there between the four great elements and mental states (citta-caitta-dharmas)? How many conditions are there between mental states and mental states? How many conditions are there between mental states and the four great elements? How many conditions are there between the four great elements and the eye-base (cakṣur-āyatana)? How many conditions are there between the eye-base and the eye-base? How many conditions are there between the eye-base and the four great elements? How many conditions are there between the four great elements and the mental object-base (dharma-āyatana)? How many conditions are there between the mental object-base and the mental object-base? How many conditions are there between the mental object-base and the four great elements? (End of the bases) How many conditions are there between the four great elements and the eye-faculty (cakṣur-indriya)? How many conditions are there between the eye-faculty and the four great elements? How many conditions are there between the four great elements and the faculty of the to-be-known (ajñāta-indriya)? How many conditions are there between the faculty of the to-be-known and the four great elements? (End of the faculties) For what reason do the four great elements arise together, abide together, and cease together, yet are not associated, while mental states arise together, abide together, and cease together, and are associated? Can the past four great elements create past matter, future matter, and present matter? Can the future four great elements create future matter, past matter, and present matter? Can the present four great elements create present matter, past matter, and future matter? If one has attained the past four great elements, has one attained the past derived matter? If one has attained the past derived matter, has one attained the past four great elements? If one has attained the past four great elements, has one attained the future four great elements? If one has attained the future four great elements, has one attained the past four great elements? If one has attained the past four
大，彼成就未來造色？設成就未來造色，彼成就過去四大耶？若成就過去四大，彼成就現在四大？設成就現在四大，彼成就過去四大耶？若成就過去四大，彼成就現在造色？設成就現在造色，彼成就過去四大耶(過去四大竟)？若成就過去造色，彼成就未來四大耶？設成就未來四大，彼成就過去造色耶？若成就過去造色，彼成就未來造色？設成就未來造色，彼成就過去造色？若成就過去造色，彼成就現在四大？設成就現在四大，彼成就過去造色耶？若成就過去造色，彼成就現在造色耶？設成就現在造色，彼成就過去造色(過去造色竟)？若成就未來四大，彼成就未來造色？設成就未來造色，彼成就未來四大？若成就未來四大，彼成就現在四大？設成就現在四大，彼成就未來四大耶？若成就未來四大，彼成就現在造色？設成就現在造色，彼成就未來四大耶(未來四大竟)？若成就未來造色，彼成就現在四大？設成就現在四大，彼成就未來造色？若成就未來造色，彼成就現在造色耶？設成就現在造色，彼成就未來造色耶(未來造色竟)？若成就現在四大，彼成就現在造色耶？設成就現在造色，彼成就現在四大(三世成就竟)？過去四大，彼過去四大幾緣緣？過去四大過去造色幾緣緣？過去造色，彼過去造色幾緣緣？過去造
【現代漢語翻譯】 現代漢語譯本 大比丘，如果他成就了未來所造的色法（Rūpa，物質現象），那麼他成就了過去的四大（Mahābhūta，地、水、火、風四種基本元素）嗎？如果他成就了過去的四大，那麼他成就了現在的四大嗎？如果他成就了現在的四大，那麼他成就了過去的四大嗎？如果他成就了過去的四大，那麼他成就了現在所造的色法嗎？如果他成就了現在所造的色法，那麼他成就了過去的四大嗎？（過去的四大到此結束） 如果他成就了過去所造的色法，那麼他成就了未來的四大嗎？如果他成就了未來的四大，那麼他成就了過去所造的色法嗎？如果他成就了過去所造的色法，那麼他成就了未來所造的色法嗎？如果他成就了未來所造的色法，那麼他成就了過去所造的色法嗎？如果他成就了過去所造的色法，那麼他成就了現在的四大嗎？如果他成就了現在的四大，那麼他成就了過去所造的色法嗎？如果他成就了過去所造的色法，那麼他成就了現在所造的色法嗎？如果他成就了現在所造的色法，那麼他成就了過去所造的色法嗎？（過去所造的色法到此結束） 如果他成就了未來的四大，那麼他成就了未來所造的色法嗎？如果他成就了未來所造的色法，那麼他成就了未來的四大嗎？如果他成就了未來的四大，那麼他成就了現在的四大嗎？如果他成就了現在的四大，那麼他成就了未來的四大嗎？如果他成就了未來的四大，那麼他成就了現在所造的色法嗎？如果他成就了現在所造的色法，那麼他成就了未來的四大嗎？（未來的四大到此結束） 如果他成就了未來所造的色法，那麼他成就了現在的四大嗎？如果他成就了現在的四大，那麼他成就了未來所造的色法嗎？如果他成就了未來所造的色法，那麼他成就了現在所造的色法嗎？如果他成就了現在所造的色法，那麼他成就了未來所造的色法嗎？（未來所造的色法到此結束） 如果他成就了現在的四大，那麼他成就了現在所造的色法嗎？如果他成就了現在所造的色法，那麼他成就了現在的四大嗎？（三世的成就到此結束） 過去的四大，這過去的四大有幾種緣（Paccaya，條件）所緣？過去的四大，過去的所造色法有幾種緣所緣？過去的所造色法，這過去的所造色法有幾種緣所緣？過去的所造
【English Translation】 English version Great Bhikkhu, if he attains future materiality (Rūpa), does he attain past four great elements (Mahābhūta)? If he attains past four great elements, does he attain present four great elements? If he attains present four great elements, does he attain past four great elements? If he attains past four great elements, does he attain present materiality? If he attains present materiality, does he attain past four great elements? (End of past four great elements) If he attains past materiality, does he attain future four great elements? If he attains future four great elements, does he attain past materiality? If he attains past materiality, does he attain future materiality? If he attains future materiality, does he attain past materiality? If he attains past materiality, does he attain present four great elements? If he attains present four great elements, does he attain past materiality? If he attains past materiality, does he attain present materiality? If he attains present materiality, does he attain past materiality? (End of past materiality) If he attains future four great elements, does he attain future materiality? If he attains future materiality, does he attain future four great elements? If he attains future four great elements, does he attain present four great elements? If he attains present four great elements, does he attain future four great elements? If he attains future four great elements, does he attain present materiality? If he attains present materiality, does he attain future four great elements? (End of future four great elements) If he attains future materiality, does he attain present four great elements? If he attains present four great elements, does he attain future materiality? If he attains future materiality, does he attain present materiality? If he attains present materiality, does he attain future materiality? (End of future materiality) If he attains present four great elements, does he attain present materiality? If he attains present materiality, does he attain present four great elements? (End of attainment in three times) Past four great elements, by how many conditions (Paccaya) are these past four great elements conditioned? Past four great elements, by how many conditions is past materiality conditioned? Past materiality, by how many conditions is this past materiality conditioned? Past
色過去四大幾緣緣？過去四大未來四大幾緣緣？未來四大彼未來四大幾緣緣？未來四大過去四大幾緣緣？過去四大未來造色幾緣緣？未來造色彼未來造色幾緣緣？未來造色過去四大幾緣緣？過去四大現在四大幾緣緣？現在四大彼現在四大幾緣緣？現在四大過去四大幾緣緣？過去四大現在造色幾緣緣？現在造色彼現在造色幾緣緣？現在造色過去四大幾緣緣(過去四大竟)？過去造色未來四大幾緣緣？未來四大過去造色幾緣緣？過去造色未來造色幾緣緣？未來造色過去造色幾緣緣？過去造色現在四大幾緣緣？現在四大過去造色幾緣緣？過去造色現在造色幾緣緣？現在造色過去造色幾緣緣(過去造色竟)？未來四大未來造色幾緣緣？未來造色未來四大幾緣緣？未來四大現在四大幾緣緣？現在四大未來四大幾緣緣？未來四大現在造色幾緣緣？現在造色未來四大幾緣緣(未來四大竟)？未來造色現在四大幾緣緣？現在四大未來造色幾緣緣？未來造色現在造色幾緣緣？現在造色未來造色幾緣緣(未來造色竟)？現在四大現在造色幾緣緣？現在造色現在四大幾緣緣(三世竟)？若成就欲界系四大，彼成就欲界系造色耶？設成就欲界系造色，彼成就欲界系四大耶？若成就色界系四大，彼成就色界系造色耶？設成就色界系造色，彼成就色
【現代漢語翻譯】 現代漢語譯本 過去的色蘊（Rūpa Skandha）的四大（Mahābhūta）與什麼因緣相關？過去的四大與未來的四大又與什麼因緣相關？未來的四大與那未來的四大又與什麼因緣相關？未來的四大與過去的四大又與什麼因緣相關？過去的四大與未來所造的色（造色，Upādā Rūpa）又與什麼因緣相關？未來所造的色與那未來所造的色又與什麼因緣相關？未來所造的色與過去的四大又與什麼因緣相關？過去的四大與現在的四大又與什麼因緣相關？現在的四大與那現在的四大又與什麼因緣相關？現在的四大與過去的四大又與什麼因緣相關？過去的四大與現在所造的色又與什麼因緣相關？現在所造的色與那現在所造的色又與什麼因緣相關？現在所造的色與過去的四大又與什麼因緣相關？（過去的四大完） 過去所造的色與未來的四大又與什麼因緣相關？未來的四大與過去所造的色又與什麼因緣相關？過去所造的色與未來所造的色又與什麼因緣相關？未來所造的色與過去所造的色又與什麼因緣相關？過去所造的色與現在的四大又與什麼因緣相關？現在的四大與過去所造的色又與什麼因緣相關？過去所造的色與現在所造的色又與什麼因緣相關？現在所造的色與過去所造的色又與什麼因緣相關？（過去所造的色完） 未來的四大與未來所造的色又與什麼因緣相關？未來所造的色與未來的四大又與什麼因緣相關？未來的四大與現在的四大又與什麼因緣相關？現在的四大與未來的四大又與什麼因緣相關？未來的四大與現在所造的色又與什麼因緣相關？現在所造的色與未來的四大又與什麼因緣相關？（未來的四大完） 未來所造的色與現在的四大又與什麼因緣相關？現在的四大與未來所造的色又與什麼因緣相關？未來所造的色與現在所造的色又與什麼因緣相關？現在所造的色與未來所造的色又與什麼因緣相關？（未來所造的色完） 現在的四大與現在所造的色又與什麼因緣相關？現在所造的色與現在的四大又與什麼因緣相關？（三世完） 如果成就了欲界（Kāmadhātu）系的四大，那麼他也成就了欲界系的造色嗎？假設成就了欲界系的造色，那麼他也成就了欲界系的四大嗎？如果成就了系四大，那麼他也成就了系造色嗎？假設成就了**系造色，那麼他也成就了色蘊嗎？
【English Translation】 English version With what conditions are the past four great elements (Mahābhūta) of form (Rūpa) associated? With what conditions are the past four great elements associated with the future four great elements? With what conditions are the future four great elements associated with those future four great elements? With what conditions are the future four great elements associated with the past four great elements? With what conditions are the past four great elements associated with the future derived form (Upādā Rūpa)? With what conditions are the future derived form associated with that future derived form? With what conditions are the future derived form associated with the past four great elements? With what conditions are the past four great elements associated with the present four great elements? With what conditions are the present four great elements associated with those present four great elements? With what conditions are the present four great elements associated with the past four great elements? With what conditions are the past four great elements associated with the present derived form? With what conditions are the present derived form associated with that present derived form? With what conditions are the present derived form associated with the past four great elements? (End of past four great elements) With what conditions are the past derived form associated with the future four great elements? With what conditions are the future four great elements associated with the past derived form? With what conditions are the past derived form associated with the future derived form? With what conditions are the future derived form associated with the past derived form? With what conditions are the past derived form associated with the present four great elements? With what conditions are the present four great elements associated with the past derived form? With what conditions are the past derived form associated with the present derived form? With what conditions are the present derived form associated with the past derived form? (End of past derived form) With what conditions are the future four great elements associated with the future derived form? With what conditions are the future derived form associated with the future four great elements? With what conditions are the future four great elements associated with the present four great elements? With what conditions are the present four great elements associated with the future four great elements? With what conditions are the future four great elements associated with the present derived form? With what conditions are the present derived form associated with the future four great elements? (End of future four great elements) With what conditions are the future derived form associated with the present four great elements? With what conditions are the present four great elements associated with the future derived form? With what conditions are the future derived form associated with the present derived form? With what conditions are the present derived form associated with the future derived form? (End of future derived form) With what conditions are the present four great elements associated with the present derived form? With what conditions are the present derived form associated with the present four great elements? (End of the three times) If one attains the four great elements pertaining to the desire realm (Kāmadhātu), does he also attain the derived form pertaining to the desire realm? Supposing one attains the derived form pertaining to the desire realm, does he also attain the four great elements pertaining to the desire realm? If one attains the four great elements pertaining to the ** realm, does he also attain the derived form pertaining to the ** realm? Supposing one attains the derived form pertaining to the ** realm, does he also attain the form?
界系四大耶？欲界系四大，彼欲界系四大幾緣緣？欲界系四大欲界系造色幾緣緣？欲界系造色，彼欲界系造色幾緣緣？欲界系造色，彼欲界系四大幾緣緣？色界系四大，彼色界系四大幾緣緣？色界系四大，色界系造色幾緣緣？色界系造色，彼色界系造色幾緣緣？色界系造色，色界系四大幾緣緣？若成就欲界系四大，彼成就色界系四大耶？設成就色界系四大，彼成就欲界系四大耶？若成就欲界系四大，彼成就色界系造色耶？設成就色界系造色，彼成就欲界系四大耶？若成就欲界系造色，彼成就色界系四大？設成就色界系四大，彼成就欲界系造色？若成就欲界系造色，彼成就色界系造色耶？設成就色界系造色，彼成就欲界系造色耶？欲界系四大，色界系四大幾緣緣？色界系四大，欲界系四大幾緣緣？欲界系四大，色界系造色幾緣緣？色界系造色，欲界系四大幾緣緣？欲界系造色，色界系四大幾緣緣？色界系四大，欲界系造色幾緣緣？欲界系造色，色界系造色幾緣緣？色界系造色，欲界系造色幾緣緣？諸色慾界系，彼色一切欲界系四大造耶？設色慾界系四大造，彼色一切欲界系耶？諸色色界系，彼色一切色界系四大造耶？設色色界系四大造，彼色一切色界系耶？諸色過去，彼色一切過去四大造耶？設色過去四大造，彼色一切
【現代漢語翻譯】 現代漢語譯本 欲界所繫的四大（地、水、火、風四種元素）嗎？是，欲界所繫的四大。那麼，這欲界所繫的四大由幾種因緣所生起？欲界所繫的四大和欲界所繫的所造色（由四大所造的色法）由幾種因緣所生起？欲界所繫的所造色，那麼，這欲界所繫的所造色由幾種因緣所生起？欲界所繫的所造色，那麼，這欲界所繫的四大由幾種因緣所生起？所繫的四大，那麼，這所繫的四大由幾種因緣所生起？所繫的四大，所繫的所造色由幾種因緣所生起？所繫的所造色，那麼，這所繫的所造色由幾種因緣所生起？所繫的，界所繫的四大由幾種因緣所生起？如果成就了欲界所繫的四大，那麼，他也成就了所繫的四大嗎？如果成就了所繫的四大，那麼，他也成就了欲界所繫的四大嗎？如果成就了欲界所繫的四大，那麼，他也成就了所繫的所造色嗎？如果成就了所繫的所造色，那麼，他也成就了欲界所繫的四大嗎？如果成就了欲界所繫的所造色，那麼，他也成就了所繫的四大嗎？如果成就了所繫的四大，那麼，他也成就了欲界所繫的所造色嗎？如果成就了欲界所繫的所造色，那麼，他也成就了所繫的所造色嗎？如果成就了所繫的所造色，那麼，他也成就了欲界所繫的所造色嗎？欲界所繫的四大，所繫的四大由幾種因緣所生起？所繫的四大，欲界所繫的四大由幾種因緣所生起？欲界所繫的四大，所繫的所造色由幾種因緣所生起？所繫的，界所繫的四大由幾種因緣所生起？欲界所繫的，界所繫的四大由幾種因緣所生起？所繫的四大，欲界所繫的所造色由幾種因緣所生起？欲界所繫的，界所繫的所造色由幾種因緣所生起？所繫的，界所繫的所造色由幾種因緣所生起？所有界所繫的，那些色法一切都是欲界所繫的四大所造的嗎？如果界所繫的四大所造，那些色法一切都是欲界所繫的嗎？所有界所繫的，那些色法一切都是所繫的四大所造的嗎？如果界所繫的四大所造，那些色法一切都是**所繫的嗎？所有過去（已滅）的色法，那些色法一切都是過去（已滅）的四大所造的嗎？如果色法是過去（已滅）的四大所造，那些色法一切都是過去的嗎？
【English Translation】 English version Are the four great elements (earth, water, fire, and wind) related to the desire realm? Yes, the four great elements are related to the desire realm. Then, by how many conditions are these four great elements related to the desire realm produced? By how many conditions are the four great elements related to the desire realm and the derived matter (matter derived from the four great elements) related to the desire realm produced? The derived matter related to the desire realm, then, by how many conditions is this derived matter related to the desire realm produced? The derived matter related to the desire realm, then, by how many conditions are the four great elements related to the desire realm produced? The four great elements related to ** , then, by how many conditions are these four great elements related to ** produced? The four great elements related to ** , by how many conditions is the derived matter related to ** produced? The derived matter related to ** , then, by how many conditions is this derived matter related to ** produced? The * related to ** , by how many conditions are the four great elements related to * realm produced? If one has attained the four great elements related to the desire realm, then, has he also attained the four great elements related to ? If one has attained the four great elements related to ** , then, has he also attained the four great elements related to the desire realm? If one has attained the four great elements related to the desire realm, then, has he also attained the derived matter related to ? If one has attained the derived matter related to ** , then, has he also attained the four great elements related to the desire realm? If one has attained the derived matter related to the desire realm, then, has he also attained the four great elements related to ? If one has attained the four great elements related to ** , then, has he also attained the derived matter related to the desire realm? If one has attained the derived matter related to the desire realm, then, has he also attained the derived matter related to ? If one has attained the derived matter related to ** , then, has he also attained the derived matter related to the desire realm? The four great elements related to the desire realm, by how many conditions are the four great elements related to ** produced? The four great elements related to ** , by how many conditions are the four great elements related to the desire realm produced? The four great elements related to the desire realm, by how many conditions is the derived matter related to ** produced? The * related to ** , by how many conditions are the four great elements related to * realm produced? The * related to the desire realm, by how many conditions are the four great elements related to * realm produced? The four great elements related to ** , by how many conditions is the derived matter related to the desire realm produced? The * related to the desire realm, by how many conditions is the derived matter related to * realm produced? The * related to ** , by how many conditions is the derived matter related to * realm produced? All that is related to the ** realm, is all that matter created by the four great elements related to the desire realm? If created by the four great elements related to the ** realm, is all that matter related to the desire realm? All that is related to the ** realm, is all that matter created by the four great elements related to ? If created by the four great elements related to the ** realm, is all that matter related to ? All matter that is past (ceased), is all that matter created by the past (ceased) four great elements? If matter is created by the past (ceased) four great elements, is all that matter past?
過去耶？諸色未來，彼色一切未來四大造耶？設色未來四大造，彼色一切未來耶？諸色現在，彼色一切現在四大造耶？設色現在四大造，彼色一切現在耶？云何地？云何地種？云何水？云何水種？云何火？云何火種？云何風？云何風種？地何入攝、幾識識？地地種、水水種、火火種、風風種，四大幾入攝、幾識識？此章義愿具演說。
四大彼，四大因、增上。四大造色，因、增上。造色，彼造色因、增上。造色，彼四大因、增上。四大心心法，緣、增上。心心法，彼心心法因、次第、緣、增上。心心法，四大因、增上。四大眼入，因、增上。眼入，彼眼入因、增上。眼入，四大增上。耳鼻舌身入、香味入亦如是。四大，色入因、增上。色入，彼色入，因、增上。色入，四大因、增上。聲細滑入亦如是。四大，意入緣、增上。意入，彼意入因、次第、緣、增上。意入，四大因、增上。四大，法入，因、緣、增上。法入，彼法入因、次第、緣、增上。法入，四大因、增上(入竟)。四大，眼根因、增上。眼根，四大，一增上。耳鼻舌身根、男根女根亦如是。四大，意根緣、增上。意根，四大因、增上。樂根苦根喜根憂根護根、信根精進念定慧根亦如是。四大，命根一增上。命根，四大一增上。四大，未知根緣，增上
【現代漢語翻譯】 現代漢語譯本 過去的色（Rupa，物質），未來的色，那些未來的色都是由四大（四大元素：地、水、火、風）所造嗎？如果某個未來的色是由四大所造，那麼那個色就一定是未來的嗎？現在的色，那些現在的色都是由現在的四大所造嗎？如果某個現在的色是由四大所造，那麼那個色就一定是現在的嗎？什麼是地？什麼是地種（地元素的特性）？什麼是水？什麼是水種？什麼是火？什麼是火種？什麼是風？什麼是風種？地屬於哪個入（Ayatana，處）、被幾種識（Vijnana，意識）所識別？地和地種、水和水種、火和火種、風和風種，四大屬於幾個入、被幾種識所識別？希望詳細解釋這一章的含義。
四大是彼（指造色）的因和增上緣（Adhipati-paccaya，增上緣）。四大所造的色，是因和增上緣。造色，是彼造色的因和增上緣。造色，是彼四大的因和增上緣。四大對於心和心法（Citta-cetasika，心所）是緣和增上緣。心和心法，對於彼心和心法是因、次第緣（Samanantara-paccaya，等無間緣）、緣和增上緣。心和心法，對於四大是因和增上緣。四大對於眼入（眼處）是因和增上緣。眼入，對於彼眼入是因和增上緣。眼入，對於四大是增上緣。耳入、鼻入、舌入、身入、香味入也是如此。四大，對於色入（色處）是因和增上緣。色入，對於彼色入是因和增上緣。色入，對於四大是因和增上緣。聲入、細滑入也是如此。四大，對於意入（意處）是緣和增上緣。意入，對於彼意入是因、次第緣、緣和增上緣。意入，對於四大是因和增上緣。四大，對於法入（法處），是因、緣和增上緣。法入，對於彼法入是因、次第緣、緣和增上緣。法入，對於四大是因和增上緣（入竟）。四大，對於眼根（眼的功能）是因和增上緣。眼根，對於四大，是一種增上緣。耳根、鼻根、舌根、身根、男根、女根也是如此。四大，對於意根（意的功能）是緣和增上緣。意根，對於四大是因和增上緣。樂根、苦根、喜根、憂根、護根、信根、精進根、念根、定根、慧根也是如此。四大，對於命根（生命的功能）是一種增上緣。命根，對於四大是一種增上緣。四大，對於未知根（未知當知根）是緣和增上緣。
【English Translation】 English version Are the past Rupa (form/matter), the future Rupa, are all those future Rupa made by the four great elements (Mahabhuta: earth, water, fire, wind)? If a certain future Rupa is made by the four great elements, is that Rupa necessarily future? Are the present Rupa, all those present Rupa made by the present four great elements? If a certain present Rupa is made by the four great elements, is that Rupa necessarily present? What is earth? What is the characteristic of earth element? What is water? What is the characteristic of water element? What is fire? What is the characteristic of fire element? What is wind? What is the characteristic of wind element? To which Ayatana (sense base/sphere) does earth belong, and by how many Vijnana (consciousness) is it cognized? Earth and the characteristic of earth, water and the characteristic of water, fire and the characteristic of fire, wind and the characteristic of wind, to how many Ayatana do the four great elements belong, and by how many Vijnana are they cognized? I wish for a detailed explanation of the meaning of this chapter.
The four great elements are the cause and Adhipati-paccaya (dominance condition) for 'that' (referring to the produced Rupa). The Rupa produced by the four great elements is a cause and dominance condition. Produced Rupa is the cause and dominance condition for 'that' produced Rupa. Produced Rupa is the cause and dominance condition for 'those' four great elements. The four great elements are the condition and dominance condition for Citta-cetasika (mind and mental factors). Mind and mental factors are the cause, Samanantara-paccaya (contiguity condition), condition, and dominance condition for 'those' mind and mental factors. Mind and mental factors are the cause and dominance condition for the four great elements. The four great elements are the cause and dominance condition for the eye Ayatana (eye base). The eye Ayatana is the cause and dominance condition for 'that' eye Ayatana. The eye Ayatana is the dominance condition for the four great elements. The ear Ayatana, nose Ayatana, tongue Ayatana, body Ayatana, and smell Ayatana are also the same. The four great elements are the cause and dominance condition for the form Ayatana (form base). The form Ayatana is the cause and dominance condition for 'that' form Ayatana. The form Ayatana is the cause and dominance condition for the four great elements. The sound Ayatana and tangible Ayatana are also the same. The four great elements are the condition and dominance condition for the mind Ayatana (mind base). The mind Ayatana is the cause, contiguity condition, condition, and dominance condition for 'that' mind Ayatana. The mind Ayatana is the cause and dominance condition for the four great elements. The four great elements are the cause, condition, and dominance condition for the Dhamma Ayatana (Dhamma base). The Dhamma Ayatana is the cause, contiguity condition, condition, and dominance condition for 'that' Dhamma Ayatana. The Dhamma Ayatana is the cause and dominance condition for the four great elements (end of Ayatana). The four great elements are the cause and dominance condition for the eye faculty (eye sense). The eye faculty is one kind of dominance condition for the four great elements. The ear faculty, nose faculty, tongue faculty, body faculty, male faculty, and female faculty are also the same. The four great elements are the condition and dominance condition for the mind faculty (mind sense). The mind faculty is the cause and dominance condition for the four great elements. The pleasure faculty, pain faculty, joy faculty, sorrow faculty, equanimity faculty, faith faculty, effort faculty, mindfulness faculty, concentration faculty, and wisdom faculty are also the same. The four great elements are one kind of dominance condition for the life faculty (life sense). The life faculty is one kind of dominance condition for the four great elements. The four great elements are the condition and dominance condition for the Anagnata faculty (faculty of 'I will know').
。未知根，四大一增上。已知根無知根亦如是(根竟)。
以何等故，四大一起一住一盡，然不相應；心心法一起一住一盡，然彼相應？答曰：如說得四大若大若小，然非心心法。複次心心法共緣、四大無緣，不得無緣相應。頗過去四大造過去色未來現在色？答曰：有。頗未來四大造未來色？答曰：有，無過去現在。頗現在四大造現在色？答曰：有，無過去，未來有。若成就過去四大，彼成就過去造色耶？答曰：無過去成就四大，有過去成就造色。無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，身口本有教不失，若生色界，若學生無色界也。若成就過去四大，彼成就未來四大耶？答曰：無有成就過去四大亦非成就未來四大也。若成就過去四大，彼成就未來造色耶？答曰：無成就過去四大，有成就未來造色，無垢人處母胎卵膜漸厚，若生欲界得色界善心，若生色界，無垢人生無色界也。若成就過去四大，彼成就現在四大耶？答曰：無成就過去四大，有成就現在四大，生欲界色界也。若成就過去四大，彼成就現在造色耶？答曰：無成就過去四大，有成就現在造色，生欲界色界也(過去四大竟)。
若成就過去造色，彼成就未來四大耶？答曰：無成就未來四大，有成就過去造色。無垢人
【現代漢語翻譯】 現代漢語譯本： 未知之根，四大（地、水、火、風四種元素）是增上的。已知之根和無知之根也是如此（根的討論結束）。
因為什麼緣故，四大一起生起、一起安住、一起滅盡，然而它們不相應；而心和心所法一起生起、一起安住、一起滅盡，然而它們相互相應？回答說：正如所說，得到四大，無論大小，但它們不是心和心所法。再者，心和心所法共同緣取對象，而四大沒有緣取對象，沒有緣取對象就不能相應。過去的四大能夠造出過去、未來、現在的色法嗎？回答說：能造出過去的色法。未來的四大能夠造出未來的色法嗎？回答說：能，不能造出過去和現在的色法。現在的四大能夠造出現在的色法嗎？回答說：能，不能造出過去和未來的色法。如果成就了過去的四大，他就成就了過去所造的色法嗎？回答說：沒有過去成就的四大，有過去成就的所造色法。無垢之人在母胎中，卵膜逐漸增厚，如果生在欲界，處於有戒律之處、無戒律之處，或者非戒律非不戒律之處，身口本有的教法不會失去；如果生在，或者學生沒有。
如果成就了過去的四大，他就成就了未來的四大嗎？回答說：沒有成就過去的四大，也沒有成就未來的四大。如果成就了過去的四大，他就成就了未來所造的色法嗎？回答說：沒有成就過去的四大，有成就未來所造的色法。無垢之人在母胎中，卵膜逐漸增厚，如果生在欲界，得到善心；如果生在，無垢之人沒有。如果成就了過去的四大，他就成就了現在的四大嗎？回答說：沒有成就過去的四大，有成就現在的四大，生在欲界。如果成就了過去的四大，他就成就了現在所造的色法嗎？回答說：沒有成就過去的四大，有成就現在所造的色法，生在欲界**（過去的四大討論結束）。
如果成就了過去所造的色法，他就成就了未來的四大嗎？回答說：沒有成就未來的四大，有成就過去所造的色法。無垢之人
【English Translation】 English version: The unknown root, the four great elements (earth, water, fire, and wind) are predominant. The known root and the unknown root are also the same (the discussion of roots ends).
For what reason do the four great elements arise together, abide together, and cease together, yet they are not in accordance; while the mind and mental phenomena arise together, abide together, and cease together, yet they are in accordance with each other? The answer is: As it is said, one obtains the four great elements, whether large or small, but they are not mind and mental phenomena. Furthermore, mind and mental phenomena share a common object, while the four great elements have no object to grasp; without an object to grasp, they cannot be in accordance. Can the past four great elements create past, future, and present forms? The answer is: Yes, they can create past forms. Can the future four great elements create future forms? The answer is: Yes, but not past and present forms. Can the present four great elements create present forms? The answer is: Yes, but not past and future forms. If one has attained the past four great elements, has he attained the past created forms? The answer is: There are no past attained four great elements, but there are past attained created forms. A stainless person in the mother's womb, the amniotic membrane gradually thickens; if born in the desire realm, in a place with precepts, without precepts, or neither with nor without precepts, the inherent teachings of body and speech will not be lost; if born in , or a student without .
If one has attained the past four great elements, has he attained the future four great elements? The answer is: There is no attainment of the past four great elements, nor is there attainment of the future four great elements. If one has attained the past four great elements, has he attained the future created forms? The answer is: There is no attainment of the past four great elements, but there is attainment of the future created forms. A stainless person in the mother's womb, the amniotic membrane gradually thickens; if born in the desire realm, he obtains ** wholesome mind; if born in , a stainless person has no . If one has attained the past four great elements, has he attained the present four great elements? The answer is: There is no attainment of the past four great elements, but there is attainment of the present four great elements, born in the desire realm **. If one has attained the past four great elements, has he attained the present created forms? The answer is: There is no attainment of the past four great elements, but there is attainment of the present created forms, born in the desire realm ** (the discussion of the past four great elements ends).
If one has attained the past created forms, has he attained the future four great elements? The answer is: There is no attainment of the future four great elements, but there is attainment of the past created forms. A stainless person
處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，身口本有教不失，若生色界，學生無色界也。若成就過去造色，彼成就未來造色耶？答曰：或成就過去造色非未來造色。云何成就過去造色非未來造色？答曰：生欲界戒律處，不得色界善心；不戒律處不戒律亦不不戒律處，身口本有教不失，是謂成就過去造色非未來造色。云何成就未來造色非過去造色？答曰：阿羅漢生無色界，是謂成就未來造色非過去造色。云何成就過去造色未來造色？答曰：無垢人處母胎卵膜漸厚，若生欲界得色界善心，若生色界，學生無色界，是謂成就過去造色未來造色。云何不成就過去未來造色？答曰：凡夫人處母胎卵膜漸厚，若生欲界亦不戒律不不戒律處，身口本無教有教便失，若凡夫人生無色界，是謂不成就過去未來造色。若成就過去造色，彼成就現在四大耶？答曰：或成就過去造色非現在四大。云何成就過去造色非現在四大？答曰：學生無色界，是謂成就過去造色非現在四大。云何成就現在四大非過去造色？答曰：凡夫人處母胎卵膜漸厚，若生欲界亦不戒律處亦不不戒律處，身口本無教、有教便失，是謂成就現在四大非過去造色。云何成就過去造色現在四大？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒
【現代漢語翻譯】 現代漢語譯本 處母胎卵膜逐漸增厚，如果生於欲界持戒之處、不持戒之處，或者非持戒非不持戒之處，身口本有的教法不會喪失；如果生於無色界，有學之人則沒有身口之教法。如果成就了過去的造色，他是否成就了未來的造色呢？回答說：或者成就了過去的造色，而非未來的造色。如何是成就了過去的造色，而非未來的造色呢？回答說：生於欲界持戒之處，未能獲得無色界的善心；或者生於不持戒之處，或者非持戒非不持戒之處，身口本有的教法不會喪失，這便是成就了過去的造色，而非未來的造色。如何是成就了未來的造色，而非過去的造色呢？回答說：阿羅漢生於無色界，這便是成就了未來的造色，而非過去的造色。如何是成就了過去的造色，也成就了未來的造色呢？回答說：無垢之人處於母胎，卵膜逐漸增厚，如果生於欲界，獲得了無色界的善心；如果生於無色界，有學之人沒有身口之教法，這便是成就了過去的造色，也成就了未來的造色。如何是不成就過去和未來的造色呢？回答說：凡夫俗子處於母胎，卵膜逐漸增厚，如果生於欲界，或者非持戒也非不持戒之處，身口本沒有的教法，有了教法也會喪失；如果凡夫俗子生於無色界，這便是不成就過去和未來的造色。如果成就了過去的造色，他是否成就了現在的四大呢？回答說：或者成就了過去的造色，而非現在的四大。如何是成就了過去的造色，而非現在的四大呢？回答說：有學之人沒有身口之教法，這便是成就了過去的造色，而非現在的四大。如何是成就了現在的四大，而非過去的造色呢？回答說：凡夫俗子處於母胎，卵膜逐漸增厚，如果生於欲界，或者不持戒之處，或者非不持戒之處，身口本沒有的教法，有了教法也會喪失，這便是成就了現在的四大，而非過去的造色。如何是成就了過去的造色，也成就了現在的四大呢？回答說：無垢之人處於母胎，卵膜逐漸增厚，如果生於欲界持戒之處、不持戒之處，或者非戒 律處亦不不戒律處，身口本有教不失，是謂成就過去造色現在四大。
【English Translation】 English version When dwelling in the mother's womb, the embryonic membrane gradually thickens. If one is born in the desire realm, in a place of precepts, a place without precepts, or a place that is neither with nor without precepts, the inherent teachings of body and speech are not lost. If one is born in the Formless Realm, the student (有學, youxue, someone still learning on the path) has no such teachings of body and speech. If one has accomplished past formative matter (造色, zaose, matter created by karma), does one also accomplish future formative matter? The answer is: one may accomplish past formative matter but not future formative matter. How does one accomplish past formative matter but not future formative matter? The answer is: being born in the desire realm in a place of precepts, not attaining the good mind of the Formless Realm; or being born in a place without precepts, or a place that is neither with nor without precepts, the inherent teachings of body and speech are not lost. This is said to be accomplishing past formative matter but not future formative matter. How does one accomplish future formative matter but not past formative matter? The answer is: an Arhat (阿羅漢, aluohan, enlightened being) being born in the Formless Realm. This is said to be accomplishing future formative matter but not past formative matter. How does one accomplish both past and future formative matter? The answer is: a stainless person (無垢人, wugouren, a pure person) dwelling in the mother's womb, the embryonic membrane gradually thickens. If born in the desire realm, attaining the good mind of the Formless Realm; if born in the Formless Realm, the student has no teachings of body and speech. This is said to be accomplishing both past and future formative matter. How does one not accomplish either past or future formative matter? The answer is: an ordinary person (凡夫人, fanfuren, a common person) dwelling in the mother's womb, the embryonic membrane gradually thickens. If born in the desire realm, in a place that is neither with nor without precepts, the teachings of body and speech that were not originally present are lost when they appear; if an ordinary person is born in the Formless Realm, this is said to be not accomplishing either past or future formative matter. If one has accomplished past formative matter, does one also accomplish the present four great elements (四大, sida, earth, water, fire, and wind)? The answer is: one may accomplish past formative matter but not the present four great elements. How does one accomplish past formative matter but not the present four great elements? The answer is: the student has no teachings of body and speech. This is said to be accomplishing past formative matter but not the present four great elements. How does one accomplish the present four great elements but not past formative matter? The answer is: an ordinary person dwelling in the mother's womb, the embryonic membrane gradually thickens. If born in the desire realm, in a place that is neither with nor without precepts, the teachings of body and speech that were not originally present are lost when they appear. This is said to be accomplishing the present four great elements but not past formative matter. How does one accomplish both past formative matter and the present four great elements? The answer is: a stainless person dwelling in the mother's womb, the embryonic membrane gradually thickens. If born in the desire realm in a place of precepts, a place without precepts, or a place that is neither with nor without precepts, the inherent teachings of body and speech are not lost. This is said to be accomplishing both past formative matter and the present four great elements.
律不不戒律處，身口本有教不失；若生色界，是謂成就過去造色現在四大。云何非成就過去造色現在四大？答曰：阿羅漢、凡夫人生無色界，是謂非成就過去造色現在四大。若成就過去造色，彼成就現在造色耶？答曰：或成就過去造色非現在造色。云何成就過去造色非現在造色？答曰：學生無色界，是謂成就過去造色非現在造色。云何成就現在造色非過去造色？答曰：凡夫人處母胎卵膜漸厚，若生欲界亦不戒律處不不戒律處，身口本無教、有教便失，是謂成就現在造色非過去造色。云何成就過去造色現在造色？答曰：無垢人處母胎卵膜漸厚，若生欲界戒律處不戒律處亦不戒律不不戒律處，身口本有教不失；若生色界，是謂成就過去造色現在造色。云何非成就過去造色現在造色耶？答曰：阿羅漢、凡夫人生無色界，是謂不成就過去現在造色(過去造色竟)。
若成就未來四大，彼成就未來造色耶？答曰：無成就未來四大，有成就未來造色。無垢人處母胎卵膜漸厚，若生欲界得色界善心，生色界無垢人，生無色界也。若成就未來四大，彼成就現在四大耶？答曰：無成就未來四大，有成就現在四大，生欲色界。若成就未來四大，彼成就現在造色耶？答曰：無成就未來四大，有成就現在造色，生欲色界(未來四大竟)。
【現代漢語翻譯】 現代漢語譯本 在非持戒和非不持戒的地方，身語的本有教法不會喪失；如果出生于（此處原文缺失，指某種狀態或處境），這被稱為成就了過去所造的色和現在的四大。什麼是不成就過去所造的色和現在的四大呢？回答說：阿羅漢、凡夫人生來沒有（此處原文缺失，指某種狀態或處境），這被稱為不成就過去所造的色和現在的四大。如果成就了過去所造的色，那麼他也成就了現在所造的色嗎？回答說：或者成就了過去所造的色，但沒有成就現在所造的色。什麼是成就了過去所造的色但沒有成就現在所造的色呢？回答說：還在學習的人沒有（此處原文缺失，指某種狀態或處境），這被稱為成就了過去所造的色但沒有成就現在所造的色。什麼是成就了現在所造的色但沒有成就過去所造的色呢？回答說：凡夫在母胎中卵膜逐漸增厚，如果出生在欲界，又在非持戒和非不持戒的地方，身語本沒有教法，有了教法便會喪失，這被稱為成就了現在所造的色但沒有成就過去所造的色。什麼是成就了過去所造的色和現在所造的色呢？回答說：無垢之人在母胎中卵膜逐漸增厚，如果出生在欲界，在持戒和不持戒以及非持戒非不持戒的地方，身語的本有教法不會喪失；如果出生于（此處原文缺失，指某種狀態或處境），這被稱為成就了過去所造的色和現在所造的色。什麼是不成就過去所造的色和現在所造的色呢？回答說：阿羅漢、凡夫人生來沒有（此處原文缺失，指某種狀態或處境），這被稱為不成就過去和現在的色（過去所造的色結束）。 如果成就了未來的四大，那麼他也成就了未來所造的色嗎？回答說：沒有成就未來的四大，但有成就未來所造的色。無垢之人在母胎中卵膜逐漸增厚，如果出生在欲界，得到（此處原文缺失，指某種狀態或處境）的善心，出生于（此處原文缺失，指某種狀態或處境）的無垢之人，也出生于沒有（此處原文缺失，指某種狀態或處境）的人。如果成就了未來的四大，那麼他也成就了現在的四大嗎？回答說：沒有成就未來的四大，但有成就現在的四大，出生于欲界（此處原文缺失，指某種狀態或處境）。如果成就了未來的四大，那麼他也成就了現在所造的色嗎？回答說：沒有成就未來的四大，但有成就現在所造的色，出生于欲界（此處原文缺失，指某種狀態或處境）（未來的四大結束）。
【English Translation】 English version In places that are neither disciplined nor undisciplined, the inherent teachings of body and speech are not lost; if born in ** (original text missing, referring to a certain state or situation), this is called the accomplishment of past-created form and present four great elements. What is the non-accomplishment of past-created form and present four great elements? The answer is: Arhats and ordinary people are born without ** (original text missing, referring to a certain state or situation), this is called the non-accomplishment of past-created form and present four great elements. If one accomplishes past-created form, does he also accomplish present-created form? The answer is: perhaps one accomplishes past-created form but not present-created form. What is the accomplishment of past-created form but not present-created form? The answer is: a student without ** (original text missing, referring to a certain state or situation), this is called the accomplishment of past-created form but not present-created form. What is the accomplishment of present-created form but not past-created form? The answer is: an ordinary person in the mother's womb whose egg membrane gradually thickens, if born in the desire realm, and in places that are neither disciplined nor undisciplined, the body and speech originally have no teachings, and if there are teachings, they will be lost, this is called the accomplishment of present-created form but not past-created form. What is the accomplishment of past-created form and present-created form? The answer is: a stainless person in the mother's womb whose egg membrane gradually thickens, if born in the desire realm, in places that are disciplined and undisciplined, and also neither disciplined nor undisciplined, the inherent teachings of body and speech are not lost; if born in ** (original text missing, referring to a certain state or situation), this is called the accomplishment of past-created form and present-created form. What is the non-accomplishment of past-created form and present-created form? The answer is: Arhats and ordinary people are born without ** (original text missing, referring to a certain state or situation), this is called the non-accomplishment of past and present created form (end of past-created form). If one accomplishes future four great elements, does he also accomplish future-created form? The answer is: there is no accomplishment of future four great elements, but there is accomplishment of future-created form. A stainless person in the mother's womb whose egg membrane gradually thickens, if born in the desire realm, obtains a good mind of ** (original text missing, referring to a certain state or situation), a stainless person born in ** (original text missing, referring to a certain state or situation), and also born without ** (original text missing, referring to a certain state or situation). If one accomplishes future four great elements, does he also accomplish present four great elements? The answer is: there is no accomplishment of future four great elements, but there is accomplishment of present four great elements, born in the desire realm ** (original text missing, referring to a certain state or situation). If one accomplishes future four great elements, does he also accomplish present-created form? The answer is: there is no accomplishment of future four great elements, but there is accomplishment of present-created form, born in the desire realm ** (original text missing, referring to a certain state or situation) (end of future four great elements).
若成就未來造色，彼成就現在四大？答曰：或成就未來造色非現在四大。云何成就未來造色非現在四大？答曰：無垢人生無色界，是謂成就未來造色非現在四大。云何成就現在四大非未來造色？答曰：凡夫人處母胎卵膜漸厚，若生欲界不得色界善心，是謂成就現在四大非未來造色。云何成就未來造色現在四大？答曰：無垢人處母胎卵膜漸厚，若生欲界得色界善心，若生色界，是謂成就未來造色現在四大。云何非成就未來造色現在四大？答曰：凡夫人生無色界，是謂非成就未來造色現在四大。若成就未來造色，彼成就現在造色耶？答曰：或成就未來造色非成就現在造色。云何成就未來造色非現在造色？答曰：無垢人生無色界，是謂成就未來造色非現在造色。云何成就現在造色非未來造色？答曰：凡夫人處母胎卵膜漸厚，若生欲界不得色界善心，是謂成就現在造色非成就未來造色。云何成就未來現在造色？答曰：無垢人處母胎卵膜漸厚，若生欲界得色界善心，若生色界，是謂成就未來現在造色。云何非成就未來現在造色？答曰：凡夫人生無色界，是謂非成就未來現在造色(現在造色竟)。
若成就現在四大，彼成就現在造色？答曰：如是。設成就現在造色，彼成就現在四大？答曰：如是(三世成就竟)。
【現代漢語翻譯】 現代漢語譯本 若未來能夠形成『造色』（Rūpa，由四大組成的物質現象），那麼他現在是否已經具備『四大』（Mahābhūta，地、水、火、風四種基本元素）？回答是：有可能未來能夠形成『造色』，但現在並不具備『四大』。什麼情況下未來能夠形成『造色』，但現在並不具備『四大』呢？回答是：沒有煩惱的人死後不再受生，這就是未來能夠形成『造色』，但現在並不具備『四大』的情況。什麼情況下現在具備『四大』，但未來不能形成『造色』呢？回答是：凡夫在母胎中，胎膜逐漸增厚，如果出生在欲界而無法獲得修習禪定的善心，這就是現在具備『四大』，但未來不能形成『造色』的情況。什麼情況下未來能夠形成『造色』，現在也具備『四大』呢？回答是：沒有煩惱的人在母胎中，胎膜逐漸增厚，如果出生在欲界並能獲得修習禪定的善心，或者出生在色界，這就是未來能夠形成『造色』，現在也具備『四大』的情況。什麼情況下既不能形成未來的『造色』，現在也不具備『四大』呢？回答是：凡夫死後不再受生，這就是既不能形成未來的『造色』，現在也不具備『四大』的情況。 若未來能夠形成『造色』，那麼他現在是否已經具備『現在造色』？回答是：有可能未來能夠形成『造色』，但現在並不具備『現在造色』。什麼情況下未來能夠形成『造色』，但現在並不具備『現在造色』呢？回答是：沒有煩惱的人死後不再受生，這就是未來能夠形成『造色』，但現在並不具備『現在造色』的情況。什麼情況下現在具備『現在造色』，但未來不能形成『造色』呢？回答是：凡夫在母胎中，胎膜逐漸增厚，如果出生在欲界而無法獲得修習禪定的善心，這就是現在具備『現在造色』，但未來不能形成『造色』的情況。什麼情況下未來能夠形成『造色』，現在也具備『現在造色』呢？回答是：沒有煩惱的人在母胎中，胎膜逐漸增厚，如果出生在欲界並能獲得修習禪定的善心，或者出生在色界，這就是未來能夠形成『造色』，現在也具備『現在造色』的情況。什麼情況下既不能形成未來的『造色』，現在也不具備『現在造色』呢？回答是：凡夫死後不再受生，這就是既不能形成未來的『造色』，現在也不具備『現在造色』的情況（關於現在造色的討論結束）。 如果現在具備『四大』，那麼他現在是否已經具備『現在造色』？回答是：是的。假設現在具備『現在造色』，那麼他現在是否已經具備『四大』？回答是：是的（關於三世成就的討論結束）。
【English Translation】 English version If the future 'Rūpa' (material form composed of the four great elements) will be achieved, does he achieve the present four 'Mahābhūta' (the four great elements: earth, water, fire, and wind)? The answer is: It is possible to achieve the future 'Rūpa' but not the present four 'Mahābhūta'. How does one achieve the future 'Rūpa' but not the present four 'Mahābhūta'? The answer is: A person without defilements who is not reborn after death, this is achieving the future 'Rūpa' but not the present four 'Mahābhūta'. How does one achieve the present four 'Mahābhūta' but not the future 'Rūpa'? The answer is: An ordinary person in the mother's womb, the amniotic membrane gradually thickens, if born in the desire realm and unable to obtain the wholesome mind of meditation, this is achieving the present four 'Mahābhūta' but not the future 'Rūpa'. How does one achieve both the future 'Rūpa' and the present four 'Mahābhūta'? The answer is: A person without defilements in the mother's womb, the amniotic membrane gradually thickens, if born in the desire realm and able to obtain the wholesome mind of meditation, or if born in the form realm, this is achieving both the future 'Rūpa' and the present four 'Mahābhūta'. How does one not achieve both the future 'Rūpa' and the present four 'Mahābhūta'? The answer is: An ordinary person who is not reborn after death, this is not achieving both the future 'Rūpa' and the present four 'Mahābhūta'. If the future 'Rūpa' will be achieved, does he achieve the present 'present Rūpa'? The answer is: It is possible to achieve the future 'Rūpa' but not achieve the present 'present Rūpa'. How does one achieve the future 'Rūpa' but not achieve the present 'present Rūpa'? The answer is: A person without defilements who is not reborn after death, this is achieving the future 'Rūpa' but not achieving the present 'present Rūpa'. How does one achieve the present 'present Rūpa' but not the future 'Rūpa'? The answer is: An ordinary person in the mother's womb, the amniotic membrane gradually thickens, if born in the desire realm and unable to obtain the wholesome mind of meditation, this is achieving the present 'present Rūpa' but not achieving the future 'Rūpa'. How does one achieve both the future 'Rūpa' and the present 'present Rūpa'? The answer is: A person without defilements in the mother's womb, the amniotic membrane gradually thickens, if born in the desire realm and able to obtain the wholesome mind of meditation, or if born in the form realm, this is achieving both the future 'Rūpa' and the present 'present Rūpa'. How does one not achieve both the future 'Rūpa' and the present 'present Rūpa'? The answer is: An ordinary person who is not reborn after death, this is not achieving both the future 'Rūpa' and the present 'present Rūpa' (end of discussion on present Rūpa). If the present four 'Mahābhūta' are achieved, does he achieve the present 'present Rūpa'? The answer is: Yes. Assuming the present 'present Rūpa' is achieved, does he achieve the present four 'Mahābhūta'? The answer is: Yes (end of discussion on the achievements of the three times).
過去四大，彼過去四大因、增上。過去四大，過去造色因、增上。過去造色，彼過去造色因、增上。過去造色，過去四大因、增上。過去四大，未來四大因、增上。未來四大，彼未來四大因、增上。未來四大，過去四大一增上。過去四大，未來造色因、增上。未來造色，彼未來造色因、增上。未來造色，過去四大一增上。過去四大，現在四大因、增上。現在四大，彼現在四大因、增上。現在四大，過去四大一增上。過去四大，現在造色因，增上。現在造色，彼現在造色因、增上。現在造色，過去四大一增上(過去四大竟)。
過去造色，未來四大因、增上。未來四大，過去造色一增上。過去造色，未來造色因、增上。未來造色，過去造色一增上。過去造色，現在四大因、增上。現在四大，過去造色一增上。過去造色，現在造色因、增上。現在造色，過去造色一增上(過去造色竟)。
未來四大，未來造色因、增上。未來造色，未來四大因、增上。未來四大，現在四大一增上。現在四大，未來四大因、增上。未來四大，現在造色一增上。現在造色，未來四大因、增上(未來四大竟)。
未來造色，現在四大一增上。現在四大，未來造色因、增上。未來造色，現在造色一增上。現在造色，未來造
【現代漢語翻譯】 現代漢語譯本 過去的四大元素（地、水、火、風），是過去四大元素的因和增上緣。過去的四大元素，是過去所造的色法的因和增上緣。過去所造的色法，是過去所造的色法的因和增上緣。過去所造的色法，是過去四大元素的因和增上緣。過去的四大元素，是未來四大元素的因和增上緣。未來的四大元素，是未來四大元素的因和增上緣。未來的四大元素，是過去四大元素的增上緣。過去的四大元素，是未來所造的色法的因和增上緣。未來所造的色法，是未來所造的色法的因和增上緣。未來所造的色法，是過去四大元素的增上緣。過去的四大元素，是現在四大元素的因和增上緣。現在的四大元素，是現在四大元素的因和增上緣。現在的四大元素，是過去四大元素的增上緣。過去的四大元素，是現在所造的色法的因和增上緣。現在所造的色法，是現在所造的色法的因和增上緣。現在所造的色法，是過去四大元素的增上緣（過去的四大元素說完）。 過去所造的色法，是未來四大元素的因和增上緣。未來四大元素，是過去所造的色法的增上緣。過去所造的色法，是未來所造的色法的因和增上緣。未來所造的色法，是過去所造的色法的增上緣。過去所造的色法，是現在四大元素的因和增上緣。現在四大元素，是過去所造的色法的增上緣。過去所造的色法，是現在所造的色法的因和增上緣。現在所造的色法，是過去所造的色法的增上緣（過去所造的色法說完）。 未來四大元素，是未來所造的色法的因和增上緣。未來所造的色法，是未來四大元素的因和增上緣。未來四大元素，是現在四大元素的增上緣。現在四大元素，是未來四大元素的因和增上緣。未來四大元素，是現在所造的色法的增上緣。現在所造的色法，是未來四大元素的因和增上緣（未來四大元素說完）。 未來所造的色法，是現在四大元素的增上緣。現在四大元素，是未來所造的色法的因和增上緣。未來所造的色法，是現在所造的色法的增上緣。現在所造的色法，是未來所造的
【English Translation】 English version The past four great elements (earth, water, fire, wind), are the cause and dominant condition for the past four great elements. The past four great elements are the cause and dominant condition for the past form created. The past form created is the cause and dominant condition for the past form created. The past form created is the cause and dominant condition for the past four great elements. The past four great elements are the cause and dominant condition for the future four great elements. The future four great elements are the cause and dominant condition for the future four great elements. The future four great elements are the dominant condition for the past four great elements. The past four great elements are the cause and dominant condition for the future form created. The future form created is the cause and dominant condition for the future form created. The future form created is the dominant condition for the past four great elements. The past four great elements are the cause and dominant condition for the present four great elements. The present four great elements are the cause and dominant condition for the present four great elements. The present four great elements are the dominant condition for the past four great elements. The past four great elements are the cause and dominant condition for the present form created. The present form created is the cause and dominant condition for the present form created. The present form created is the dominant condition for the past four great elements (the past four great elements are finished). The past form created is the cause and dominant condition for the future four great elements. The future four great elements are the dominant condition for the past form created. The past form created is the cause and dominant condition for the future form created. The future form created is the dominant condition for the past form created. The past form created is the cause and dominant condition for the present four great elements. The present four great elements are the dominant condition for the past form created. The past form created is the cause and dominant condition for the present form created. The present form created is the dominant condition for the past form created (the past form created is finished). The future four great elements are the cause and dominant condition for the future form created. The future form created is the cause and dominant condition for the future four great elements. The future four great elements are the dominant condition for the present four great elements. The present four great elements are the cause and dominant condition for the future four great elements. The future four great elements are the dominant condition for the present form created. The present form created is the cause and dominant condition for the future four great elements (the future four great elements are finished). The future form created is the dominant condition for the present four great elements. The present four great elements are the cause and dominant condition for the future form created. The future form created is the dominant condition for the present form created. The present form created is the future form created.
色因、增上(未來造色竟)。
現在四大，現在造色因、增上。現在造色，現在四大因、增上(三世竟)。
若成就欲界系四大，彼成就欲界系造色？答曰：如是。設成就欲界系造色，彼成就欲界系四大耶？答曰：如是。若成就色界系四大，彼成就色界系造色耶？答曰：如是，若成就色界系四大，彼成就色界系造色也。頗成就色界系造色非成就色界系四大耶？答曰：有，生欲界得色界善心，色界四大不現在前也。欲界系四大，彼欲界系四大因、增上。欲界系四大，欲界系造色因、增上。欲界系造色，彼欲界系造色因、增上。欲界系造色，欲界系四大因、增上。色界系四大，彼色界系四大因、增上。色界系四大，色界系造色因、增上。色界系造色，彼色界系造色因、增上。色界系造色，色界系四大因、增上。若成就欲界系四大，彼成就色界系四大耶？答曰：或成就欲界系四大非色界系四大。云何成就欲界系四大非色界系四大？答曰：生欲界，色界四大不現在前，是謂成就欲界系四大非色界系四大。云何成就色界系四大非欲界系四大？答曰：生色界，欲界化不化不作欲界語，是謂成就色界系四大非欲界系四大。云何成就欲界色界系四大？答曰：生欲界，色界四大現在前；若生色界，欲界化化作欲界語，是謂成
【現代漢語翻譯】 現代漢語譯本 色因（rūpa hetu）：（過去）是未來所造之色的原因和增上緣（adhipati）。 現在的四大（mahābhūta），是現在所造之色的原因和增上緣。現在所造之色，是現在的四大之原因和增上緣（三世完畢）。 如果成就了欲界（kāmadhātu）所繫的四大，那麼他就成就了欲界所繫的造色嗎？回答說：是的。假設成就了欲界所繫的造色，那麼他就成就了欲界所繫的四大嗎？回答說：是的。如果成就了界（此處原文缺失，假定為色界rūpadhātu）所繫的四大，那麼他就成就了界所繫的造色嗎？回答說：是的。如果成就了界所繫的四大，那麼他就成就了界所繫的造色嗎？有沒有成就了界所繫的造色，卻沒有成就界所繫的四大呢？回答說：有，如果生在欲界，獲得了（此處原文缺失，假定為色界）的善心，的四大沒有現在前。 欲界所繫的四大，是欲界所繫的四大之原因和增上緣。欲界所繫的四大，是欲界所繫的造色之原因和增上緣。欲界所繫的造色，是欲界所繫的造色之原因和增上緣。欲界所繫的造（此處原文缺失），是界（此處原文缺失）所繫的四大之原因和增上緣。界所繫的四大，是界所繫的四大之原因和增上緣。界所繫的四大，是界所繫的造色之原因和增上緣。界所繫的造色，是界所繫的造色之原因和增上緣。界所繫的造（此處原文缺失），是界（此處原文缺失）所繫的四大之原因和增上緣。如果成就了欲界所繫的四大，那麼他就成就了界所繫的四大嗎？回答說：或者成就了欲界所繫的四大，但不是界所繫的四大。怎樣是成就了欲界所繫的四大，但不是界所繫的四大呢？回答說：如果生在欲界，的四大沒有現在前，這就是成就了欲界所繫的四大，但不是界所繫的四大。怎樣是成就了界所繫的四大，但不是欲界所繫的四大呢？回答說：如果生在界，沒有變化，沒有造作欲界的語言，這就是成就了界所繫的四大，但不是欲界所繫的四大。怎樣是成就了欲界和界所繫的四大呢？回答說：如果生在欲界，的四大現在前；如果生在界，變化，造作欲界的語言，這就是成就了
【English Translation】 English version Rūpa hetu (form cause): (Past) is the cause and dominant condition (adhipati) for future produced form. The present four great elements (mahābhūta) are the cause and dominant condition for presently produced form. The presently produced form is the cause and dominant condition for the present four great elements (the three times are completed). If one has attained the four great elements pertaining to the desire realm (kāmadhātu), does he attain the produced form pertaining to the desire realm? The answer is: Yes. Supposing one has attained the produced form pertaining to the desire realm, does he attain the four great elements pertaining to the desire realm? The answer is: Yes. If one has attained the four great elements pertaining to the ** realm (missing in the original text, assumed to be the form realm rūpadhātu), does he attain the produced form pertaining to the ** realm? The answer is: Yes. If one has attained the four great elements pertaining to the ** realm, does he attain the produced form pertaining to the ** realm? Is there one who has attained the produced form pertaining to the ** realm but has not attained the four great elements pertaining to the ** realm? The answer is: Yes, if one is born in the desire realm and obtains the wholesome mind of the ** (missing in the original text, assumed to be the form realm), the four great elements of the ** are not present. The four great elements pertaining to the desire realm are the cause and dominant condition for the four great elements pertaining to the desire realm. The four great elements pertaining to the desire realm are the cause and dominant condition for the produced form pertaining to the desire realm. The produced form pertaining to the desire realm is the cause and dominant condition for the produced form pertaining to the desire realm. The produced * (missing in the original text) pertaining to the desire realm is the cause and dominant condition for the four great elements pertaining to the * realm (missing in the original text). The four great elements pertaining to the ** realm are the cause and dominant condition for the four great elements pertaining to the ** realm. The four great elements pertaining to the ** realm are the cause and dominant condition for the produced form pertaining to the ** realm. The produced form pertaining to the ** realm is the cause and dominant condition for the produced form pertaining to the ** realm. The produced * (missing in the original text) pertaining to the ** realm is the cause and dominant condition for the four great elements pertaining to the * realm (missing in the original text). If one has attained the four great elements pertaining to the desire realm, does he attain the four great elements pertaining to the ** realm? The answer is: Either one has attained the four great elements pertaining to the desire realm but not the four great elements pertaining to the ** realm. How is it that one has attained the four great elements pertaining to the desire realm but not the four great elements pertaining to the ** realm? The answer is: If one is born in the desire realm, the four great elements of the ** are not present, this is said to be attaining the four great elements pertaining to the desire realm but not the four great elements pertaining to the ** realm. How is it that one has attained the four great elements pertaining to the ** realm but not the four great elements pertaining to the desire realm? The answer is: If one is born in the ** realm, without transformation, without creating the language of the desire realm, this is said to be attaining the four great elements pertaining to the ** realm but not the four great elements pertaining to the desire realm. How is it that one has attained the four great elements pertaining to both the desire realm and the ** realm? The answer is: If one is born in the desire realm, the four great elements of the ** are present; if one is born in the ** realm, transforming, creating the language of the desire realm, this is said to be attaining
就欲界色界系四大。云何不成就欲界系四大非色界系四大？答曰：生無色界，是謂不成就欲界系四大非色界系四大。若成就欲界系四大，彼成就色界系造色耶？答曰：或成就欲界系四大非色界系造色。云何成就欲界系四大非色界系造色？答曰：生欲界不得色界善心，是謂成就欲界系四大非色界系造色。云何成就色界系造色非欲界系四大？答曰：生色界，欲界化化不作欲界語，是謂成就色界系造色非欲界系四大。云何成就欲界系四大色界系造色？答曰：生欲界得色界善心，若生色界欲界化化作欲界語，是謂成就欲界系四大色界系造色。云何不成就欲界系四大非色界系造色？答曰：生無色界，是謂不成就欲界系四大非色界系造色。若成就欲界系造色，彼成就色界系四大耶？答曰：或成就欲界系造色非色界系四大。云何成就欲界系造色非色界系四大？答曰：生欲界，色界四大不現在前，是謂成就欲界系造色非色界系四大。云何成就色界系四大非欲界系造色？答曰：生色界，欲界化不化不作欲界語，是謂成就色界系四大非欲界系造色。云何成就欲界系造色色界系四大？答曰：生欲界，色界四大現在前；若生色界，欲界化化作欲界語，是謂成就欲界系造色色界系四大。云何不成就欲界系造色色界系四大？云何不成就欲界系造色非
【現代漢語翻譯】 現代漢語譯本 關於欲界（Kāmadhātu）所繫的四大（catvāro mahābhūtāni）。什麼是不成就欲界所繫的四大，而不是色界（Rūpadhātu）所繫的四大呢？回答是：生於無色界（Arūpadhātu），這就是不成就欲界所繫的四大，而不是色界所繫的四大。如果成就了欲界所繫的四大，那麼他就成就了色界所繫的造色（rūpa）嗎？回答是：或者成就了欲界所繫的四大，而不是色界所繫的造色。什麼是成就了欲界所繫的四大，而不是色界所繫的造色呢？回答是：生於欲界，但沒有得到色界的善心（kuśala-citta），這就是成就了欲界所繫的四大，而不是色界所繫的造色。什麼是成就了色界所繫的造色，而不是欲界所繫的四大呢？回答是：生於色界，在欲界變化顯現時，不說欲界的語言，這就是成就了色界所繫的造色，而不是欲界所繫的四大。什麼是成就了欲界所繫的四大，也成就了色界所繫的造色呢？回答是：生於欲界，得到了色界的善心；或者生於色界，在欲界變化顯現時，說欲界的語言，這就是成就了欲界所繫的四大，也成就了色界所繫的造色。什麼是不成就欲界所繫的四大，也不是色界所繫的造色呢？回答是：生於無色界，這就是不成就欲界所繫的四大，也不是色界所繫的造色。如果成就了欲界所繫的造色，那麼他就成就了色界所繫的四大嗎？回答是：或者成就了欲界所繫的造色，而不是色界所繫的四大。什麼是成就了欲界所繫的造色，而不是色界所繫的四大呢？回答是：生於欲界，色界的四大沒有現在前（pratyupasthita），這就是成就了欲界所繫的造色，而不是色界所繫的四大。什麼是成就了色界所繫的四大，而不是欲界所繫的造色呢？回答是：生於色界，在欲界變化顯現時，不變化顯現，也不說欲界的語言，這就是成就了色界所繫的四大，而不是欲界所繫的造色。什麼是成就了欲界所繫的造色，也成就了色界所繫的四大呢？回答是：生於欲界，色界的四大現在前；或者生於色界，在欲界變化顯現時，變化顯現，也說欲界的語言，這就是成就了欲界所繫的造色，也成就了色界所繫的四大。什麼是不成就欲界所繫的造色，也不是色界所繫的四大呢？什麼是不成就欲界所繫的造色，非
【English Translation】 English version Concerning the four great elements (catvāro mahābhūtāni) pertaining to the desire realm (Kāmadhātu). What does it mean to not attain the four great elements pertaining to the desire realm, and not the four great elements pertaining to the form realm (Rūpadhātu)? The answer is: being born in the formless realm (Arūpadhātu), this means not attaining the four great elements pertaining to the desire realm, and not the four great elements pertaining to the form realm. If one attains the four great elements pertaining to the desire realm, does that one attain the derived matter (rūpa) pertaining to the form realm? The answer is: one may attain the four great elements pertaining to the desire realm, but not the derived matter pertaining to the form realm. What does it mean to attain the four great elements pertaining to the desire realm, but not the derived matter pertaining to the form realm? The answer is: being born in the desire realm, but not obtaining the wholesome mind (kuśala-citta) of the form realm, this means attaining the four great elements pertaining to the desire realm, but not the derived matter pertaining to the form realm. What does it mean to attain the derived matter pertaining to the form realm, but not the four great elements pertaining to the desire realm? The answer is: being born in the form realm, and when transforming in the desire realm, not speaking the language of the desire realm, this means attaining the derived matter pertaining to the form realm, but not the four great elements pertaining to the desire realm. What does it mean to attain the four great elements pertaining to the desire realm, and also attain the derived matter pertaining to the form realm? The answer is: being born in the desire realm and obtaining the wholesome mind of the form realm; or being born in the form realm, and when transforming in the desire realm, speaking the language of the desire realm, this means attaining the four great elements pertaining to the desire realm, and also attaining the derived matter pertaining to the form realm. What does it mean to not attain the four great elements pertaining to the desire realm, and also not attain the derived matter pertaining to the form realm? The answer is: being born in the formless realm, this means not attaining the four great elements pertaining to the desire realm, and also not attaining the derived matter pertaining to the form realm. If one attains the derived matter pertaining to the desire realm, does that one attain the four great elements pertaining to the form realm? The answer is: one may attain the derived matter pertaining to the desire realm, but not the four great elements pertaining to the form realm. What does it mean to attain the derived matter pertaining to the desire realm, but not the four great elements pertaining to the form realm? The answer is: being born in the desire realm, and the four great elements of the form realm are not present (pratyupasthita), this means attaining the derived matter pertaining to the desire realm, but not the four great elements pertaining to the form realm. What does it mean to attain the four great elements pertaining to the form realm, but not the derived matter pertaining to the desire realm? The answer is: being born in the form realm, and when transforming in the desire realm, not transforming, and not speaking the language of the desire realm, this means attaining the four great elements pertaining to the form realm, but not the derived matter pertaining to the desire realm. What does it mean to attain the derived matter pertaining to the desire realm, and also attain the four great elements pertaining to the form realm? The answer is: being born in the desire realm, and the four great elements of the form realm are present; or being born in the form realm, and when transforming in the desire realm, transforming, and also speaking the language of the desire realm, this means attaining the derived matter pertaining to the desire realm, and also attaining the four great elements pertaining to the form realm. What does it mean to not attain the derived matter pertaining to the desire realm, and also not attain the four great elements pertaining to the form realm? What does it mean to not attain the derived matter pertaining to the desire realm, and not
非色界系四大？答曰：生無色界，是謂不成就欲界系造色非色界系四大。若成就欲界系造色，彼成就色界系造色？答曰：或成就欲界系造色非色界系造色。云何成就欲界系造色非色界系造色？答曰：生欲界不得色界善心，是謂成就欲界系造色非色界系造色。云何成就色界系造色非欲界系造色？答曰：生色界，欲界化不化不作欲界語，是謂成就色界系造色非欲界系造色。云何成就欲界系造色色界系造色？答曰：生欲界得色界善心，若生色界欲界化化作欲界語，是謂成就欲界系造色色界系造色。云何不成就欲界系造色非色界系造色？答曰：生無色界，是謂不成就欲界系造色非色界系造色。欲界系四大，色界系四大一增上。色界系四大，欲界系四大一增上。欲界系四大，色界系造色一增上。色界系造色，欲界系四大一增上。欲界系造色，色界系四大一增上。色界系四大，欲界系造色一增上。欲界系造色，色界系造色一增上。色界系造色，欲界系造色一增上也。諸色慾界系，彼色一切欲界系四大造耶？答曰：或色慾界系彼色非欲界系四大造。云何色慾界系彼色非欲界系四大造？答曰：欲界系四大，是謂色慾界系彼色非欲界系四大造。云何色慾界系四大造彼色非欲界系？答曰：諸色不繫、欲界系四大造，是謂色慾界系四大造彼色
【現代漢語翻譯】 現代漢語譯本 非色界系四大嗎？答：生於無色界，這被稱為不成就欲界系所造之色，而非色界系四大。如果成就欲界系所造之色，那麼他也成就色界系所造之色嗎？答：或者成就欲界系所造之色，而非色界系所造之色。如何成就欲界系所造之色，而非色界系所造之色？答：生於欲界，但未獲得色界善心，這被稱為成就欲界系所造之色，而非色界系所造之色。如何成就色界系所造之色，而非欲界系所造之色？答：生於色界，在欲界變化或不變化，不說欲界語言，這被稱為成就色界系所造之色，而非欲界系所造之色。如何成就欲界系所造之色和色界系所造之色？答：生於欲界，獲得色界善心；或者生於色界，在欲界變化，說欲界語言，這被稱為成就欲界系所造之色和色界系所造之色。如何不成就欲界系所造之色，也不成就色界系所造之色？答：生於無色界，這被稱為不成就欲界系所造之色，也不成就色界系所造之色。 色界系四大，比欲界系四大增上一層。色界系四大，欲界系四大增上一層。欲界系四大，比色界系所造之色增上一層。色界系所造之色，比色界系四大增上一層。欲界系所造之色，比色界系四大增上一層。色界系四大，比欲界系所造之色增上一層。欲界系所造之色，比色界系所造之色增上一層。色界系所造之色，比色界系所造之色增上一層。 所有色界系，那些色都是欲界系四大所造嗎？答：或者色界系，那些色不是欲界系四大所造。如何色界系，那些色不是欲界系四大所造？答：欲界系四大，這被稱為色界系，那些色不是欲界系四大所造。如何色界系四大所造，那些色不是欲界系？答：那些不繫縛之色，欲界系四大所造，這被稱為色界系四大所造，那些色不是欲界系。
【English Translation】 English version Are the four great elements (四大, sì dà) of the form realm (色界, sè jiè) not related? Answer: Being born in the formless realm (無色界, wú sè jiè), this is called not accomplishing the form produced by the desire realm (欲界, yù jiè), and not the four great elements of the form realm. If one accomplishes the form produced by the desire realm, does he also accomplish the form produced by the form realm? Answer: Perhaps he accomplishes the form produced by the desire realm, but not the form produced by the form realm. How does one accomplish the form produced by the desire realm, but not the form produced by the form realm? Answer: Being born in the desire realm but not obtaining the wholesome mind of the form realm, this is called accomplishing the form produced by the desire realm, but not the form produced by the form realm. How does one accomplish the form produced by the form realm, but not the form produced by the desire realm? Answer: Being born in the form realm, transforming or not transforming in the desire realm, not speaking the language of the desire realm, this is called accomplishing the form produced by the form realm, but not the form produced by the desire realm. How does one accomplish the form produced by both the desire realm and the form realm? Answer: Being born in the desire realm and obtaining the wholesome mind of the form realm; or being born in the form realm, transforming in the desire realm, speaking the language of the desire realm, this is called accomplishing the form produced by both the desire realm and the form realm. How does one not accomplish the form produced by the desire realm, nor the form produced by the form realm? Answer: Being born in the formless realm, this is called not accomplishing the form produced by the desire realm, nor the form produced by the form realm. The four great elements of the form realm are one level superior to the four great elements of the desire realm. The four great elements of the form realm are one level superior to the four great elements of the desire realm. The four great elements of the desire realm are one level superior to the form produced by the form realm. The form produced by the form realm is one level superior to the four great elements of the form realm. The form produced by the desire realm is one level superior to the four great elements of the form realm. The four great elements of the form realm are one level superior to the form produced by the desire realm. The form produced by the desire realm is one level superior to the form produced by the form realm. The form produced by the form realm is one level superior to the form produced by the form realm. Are all those forms related to the form realm produced by the four great elements of the desire realm? Answer: Perhaps those forms related to the form realm are not produced by the four great elements of the desire realm. How are those forms related to the form realm not produced by the four great elements of the desire realm? Answer: The four great elements of the desire realm, these are called those forms related to the form realm not produced by the four great elements of the desire realm. How are the four great elements of the form realm produced, but those forms not related to the desire realm? Answer: Those unconditioned forms, produced by the four great elements of the desire realm, these are called the four great elements of the form realm produced, but those forms not related to the desire realm.
非欲界系。云何色慾界系彼色慾界系四大造？答曰：諸色慾界系、欲界系四大造，是謂色慾界系彼色慾界系四大造。云何色不欲界系彼色非欲界系四大造？答曰：色界系四大，諸色色界系色界系四大造，諸色不繫色界系四大造，是謂色非欲界系彼色非欲界系四大造。諸色色界系，彼色一切色界系四大造耶？答曰：或色色界系彼色非色界系四大造。云何色色界系彼色非色界系四大造？答曰：色界系四大，是謂色色界系彼色非色界系四大造。云何色色界系四大造彼色非色界系？答曰：諸色不繫色界系四大造，是謂色色界系四大造彼色非色界系。云何色色界系彼色色界系四大造？答曰：諸色色界系、色界系四大造，是謂色色界系彼色色界系四大造。云何色非色界系彼色非色界系四大造？答曰：欲界系四大，諸色慾界系欲界系四大造，諸色不繫欲界系四大造，是謂色非色界系彼色非色界系四大造。諸色過去，彼色一切過去四大造耶？答曰：或色過去彼色非過去四大造。云何色過去彼色非過去四大造？答曰：過去四大，是謂色過去彼色非過去四大造。云何色過去四大造彼色非過去？答曰：諸色未來現在過去四大造，是謂色過去四大造彼色非過去。云何色過去彼色過去四大造？答曰：諸色過去過去四大造，是謂色過去彼色過去四大
【現代漢語翻譯】 現代漢語譯本 非欲界所繫（Kāmadhātu，指欲界），什麼是屬於色界所繫（Rūpadhātu，指色界）但又是四大所造的呢？回答說：凡是屬於色界所繫，且屬於欲界所繫的四大所造之色，這就是屬於色界所繫但又是四大所造的。 什麼是不屬於欲界所繫，且其色也不是欲界所繫的四大所造呢？回答說：屬於色界所繫的四大，凡是屬於色界所繫且屬於色界所繫的四大所造之色，以及凡是不屬於任何界所繫的四大所造之色，這就是不屬於欲界所繫，且其色也不是欲界所繫的四大所造。 凡是屬於色界所繫的，其色都是屬於色界所繫的四大所造嗎？回答說：或者有屬於色界所繫的，但其色不是屬於色界所繫的四大所造。 什麼叫做屬於色界所繫，但其色不是屬於色界所繫的四大所造呢？回答說：屬於色界所繫的四大，這就是屬於色界所繫，但其色不是屬於色界所繫的四大所造。 什麼叫做屬於色界所繫的四大所造，但其色不是屬於色界所繫的呢？回答說：凡是不屬於任何界所繫的四大所造之色，這就是屬於色界所繫的四大所造，但其色不是屬於色界所繫的。 什麼叫做屬於色界所繫，且屬於色界所繫的四大所造呢？回答說：凡是屬於色界所繫，且屬於色界所繫的四大所造之色，這就是屬於色界所繫，且屬於色界所繫的四大所造。 什麼叫做其色不屬於色界所繫，且其色也不是色界所繫的四大所造呢？回答說：屬於欲界所繫的四大，凡是屬於色界所繫且屬於欲界所繫的四大所造之色，以及凡是不屬於任何界且屬於欲界所繫的四大所造之色，這就是其色不屬於色界所繫，且其色也不是色界所繫的四大所造。 凡是過去之色，其色都是過去之四大所造嗎？回答說：或者有過去之色，但其色不是過去之四大所造。 什麼叫做過去之色，但其色不是過去之四大所造呢？回答說：過去的四大，這就是過去之色，但其色不是過去之四大所造。 什麼叫做過去之四大所造之色，但其色不是過去的呢？回答說：凡是未來和現在之色，以及過去之四大所造之色，這就是過去之四大所造之色，但其色不是過去的。 什麼叫做過去之色，且是過去之四大所造呢？回答說：凡是過去之色，且是過去之四大所造之色，這就是過去之色，且是過去之四大所造。
【English Translation】 English version Not pertaining to the Kāmadhātu (desire realm), what pertains to the Rūpadhātu (form realm) and is made of the four great elements (mahābhūta)? The answer is: Whatever pertains to the Rūpadhātu and is made of the four great elements that pertain to the Kāmadhātu, that is what pertains to the Rūpadhātu and is made of the four great elements. What does not pertain to the Kāmadhātu, and whose form (rūpa) is also not made of the four great elements pertaining to the Kāmadhātu? The answer is: The four great elements that pertain to the Rūpadhātu, whatever is made of the four great elements that pertain to the Rūpadhātu and pertain to the Rūpadhātu, and whatever is made of the four great elements that do not pertain to any realm, that is what does not pertain to the Kāmadhātu, and whose form is also not made of the four great elements pertaining to the Kāmadhātu. Does everything that pertains to the Rūpadhātu have a form that is made of the four great elements pertaining to the Rūpadhātu? The answer is: Or, there is what pertains to the Rūpadhātu, but its form is not made of the four great elements pertaining to the Rūpadhātu. What is it that pertains to the Rūpadhātu, but its form is not made of the four great elements pertaining to the Rūpadhātu? The answer is: The four great elements that pertain to the Rūpadhātu, that is what pertains to the Rūpadhātu, but its form is not made of the four great elements pertaining to the Rūpadhātu. What is made of the four great elements pertaining to the Rūpadhātu, but its form does not pertain to the Rūpadhātu? The answer is: Whatever form is made of the four great elements that do not pertain to any realm, that is made of the four great elements pertaining to the Rūpadhātu, but its form does not pertain to the Rūpadhātu. What pertains to the Rūpadhātu and is made of the four great elements pertaining to the Rūpadhātu? The answer is: Whatever pertains to the Rūpadhātu and is made of the four great elements pertaining to the Rūpadhātu, that is what pertains to the Rūpadhātu and is made of the four great elements pertaining to the Rūpadhātu. What is it whose form does not pertain to the Rūpadhātu, and whose form is also not made of the four great elements pertaining to the Rūpadhātu? The answer is: The four great elements that pertain to the Kāmadhātu, whatever is made of the four great elements that pertain to the Rūpadhātu and pertain to the Kāmadhātu, and whatever form is made of the four great elements that do not pertain to any realm and pertain to the Kāmadhātu, that is what whose form does not pertain to the Rūpadhātu, and whose form is also not made of the four great elements pertaining to the Rūpadhātu. Is all past form made of past four great elements? The answer is: Or, there is past form, but its form is not made of past four great elements. What is past form, but its form is not made of past four great elements? The answer is: Past four great elements, that is past form, but its form is not made of past four great elements. What is made of past four great elements, but its form is not past? The answer is: Whatever form is future and present, and past four great elements, that is made of past four great elements, but its form is not past. What is past form, and is made of past four great elements? The answer is: Whatever form is past, and is made of past four great elements, that is past form, and is made of past four great elements.
造。云何色非過去彼色非過去四大造？答曰：未來現在四大，諸色未來現在現在四大造，諸色未來未來四大造，是謂色非過去彼色非過去四大造。諸色未來，彼色一切未來四大造耶？答曰：如是，諸色未來四大造，彼色一切未來也。頗色未來，彼色非未來四大造耶？答曰：有，未來四大、諸色未來過去現在四大造。諸色現在，彼色一切現在四大造耶？答曰：或色現在彼色非現在四大造。云何色現在彼色非現在四大造？答曰：現在四大諸色現在過去四大造，是謂色現在彼色非現在四大造。云何色現在四大造彼色非現在？答曰：諸色未來現在四大造，是謂色現在四大造彼色非現在。云何色現在彼色現在四大造？答曰：諸色現在現在四大造，是謂色現在彼色現在四大造。云何非現在色彼色非現在四大造？答曰：過去未來四大諸色過去未來過去四大造，諸色未來未來四大造，是謂色非現在彼色非現在四大造。
云何地地種？云何水水種？云何火火種？云何風風種？地云何？答曰：形處。地種云何？答曰：堅。水云何？答曰：形處。水種云何？答曰：濕。火雲何？答曰：形處。火種云何？答曰：熱。風雲何？答曰：風。風種云何？答曰：動。地一入攝，色入；二識識：眼識、意識。地種一入攝，細滑入；二識識：身識、意
【現代漢語翻譯】 現代漢語譯本 造。什麼是『色』（Rūpa，物質現象）不是過去，並且那個『色』不是過去四大（四大指地、水、火、風四種基本元素）所造的呢？回答說：未來和現在的四大，以及那些未來和現在的『色』是由現在四大所造，那些未來的『色』是由未來四大所造，這就是所謂的『色』不是過去，並且那個『色』不是過去四大所造。那些未來的『色』，那個『色』都是未來四大所造的嗎？回答說：是的，那些未來的『色』是由四大所造，並且那個『色』都是未來的。難道有未來的『色』，那個『色』不是未來四大所造的嗎？回答說：有，未來的四大，以及那些未來的『色』是由過去和現在的四大所造。 那些現在的『色』，那個『色』都是現在四大所造的嗎？回答說：或者有現在的『色』，那個『色』不是現在四大所造的。什麼是『色』是現在，而那個『色』不是現在四大所造的呢？回答說：現在的四大，以及那些現在的『色』是由過去四大所造，這就是所謂的『色』是現在，而那個『色』不是現在四大所造的。什麼是『色』是現在四大所造，而那個『色』不是現在的呢？回答說：那些未來和現在的四大所造的『色』，這就是所謂的『色』是現在四大所造，而那個『色』不是現在的。什麼是『色』是現在，並且那個『色』是現在四大所造的呢？回答說：那些現在的『色』是由現在四大所造，這就是所謂的『色』是現在，並且那個『色』是現在四大所造的。什麼是非現在的『色』，並且那個『色』不是現在四大所造的呢？回答說：過去和未來的四大，以及那些過去和未來的『色』是由過去四大所造，那些未來的『色』是由未來四大所造，這就是所謂的『色』不是現在，並且那個『色』不是現在四大所造。 什麼是地（Pṛthivī，地元素）的地種（Dhatu，界）？什麼是水（Āpas，水元素）的水種？什麼是火（Tejas，火元素）的火種？什麼是風（Vāyu，風元素）的風種？地是什麼？回答說：形狀和處所。地種是什麼？回答說：堅硬。水是什麼？回答說：形狀和處所。水種是什麼？回答說：潮濕。火是什麼？回答說：形狀和處所。火種是什麼？回答說：熱。風是什麼？回答說：風。風種是什麼？回答說：動。地被一個『入』（Āyatana，處）所攝，即色入（Rūpāyatana，色處）；被兩個『識』（Vijñāna，意識）所識：眼識（Cakṣurvijñāna，眼識）和意識（Manovijñāna，意識）。地種被一個『入』所攝，即細滑入（Ślakṣṇa-spraṣṭavya-āyatana，滑處）；被兩個『識』所識：身識（Kāyavijñāna，身識）和意識。
【English Translation】 English version Made. What is 'Rūpa' (form, material phenomenon) that is not past, and that 'Rūpa' is not made of past four great elements (the four great elements refer to earth, water, fire, and wind)? The answer is: future and present four great elements, and those future and present 'Rūpa' are made of present four great elements, those future 'Rūpa' are made of future four great elements, this is what is called 'Rūpa' is not past, and that 'Rūpa' is not made of past four great elements. Are those future 'Rūpa', that 'Rūpa' all made of future four great elements? The answer is: yes, those future 'Rūpa' are made of four great elements, and that 'Rūpa' are all future. Is there any future 'Rūpa', that 'Rūpa' is not made of future four great elements? The answer is: yes, future four great elements, and those future 'Rūpa' are made of past and present four great elements. Are those present 'Rūpa', that 'Rūpa' all made of present four great elements? The answer is: or there are present 'Rūpa', that 'Rūpa' are not made of present four great elements. What is 'Rūpa' that is present, and that 'Rūpa' is not made of present four great elements? The answer is: present four great elements, and those present 'Rūpa' are made of past four great elements, this is what is called 'Rūpa' is present, and that 'Rūpa' is not made of present four great elements. What is 'Rūpa' that is made of present four great elements, and that 'Rūpa' is not present? The answer is: those 'Rūpa' made of future and present four great elements, this is what is called 'Rūpa' is made of present four great elements, and that 'Rūpa' is not present. What is 'Rūpa' that is present, and that 'Rūpa' is made of present four great elements? The answer is: those present 'Rūpa' are made of present four great elements, this is what is called 'Rūpa' is present, and that 'Rūpa' is made of present four great elements. What is non-present 'Rūpa', and that 'Rūpa' is not made of present four great elements? The answer is: past and future four great elements, and those past and future 'Rūpa' are made of past four great elements, those future 'Rūpa' are made of future four great elements, this is what is called 'Rūpa' is not present, and that 'Rūpa' is not made of present four great elements. What is the earth (Pṛthivī, earth element) earth element (Dhatu, element)? What is the water (Āpas, water element) water element? What is the fire (Tejas, fire element) fire element? What is the wind (Vāyu, wind element) wind element? What is earth? The answer is: shape and place. What is earth element? The answer is: hardness. What is water? The answer is: shape and place. What is water element? The answer is: wetness. What is fire? The answer is: shape and place. What is fire element? The answer is: heat. What is wind? The answer is: wind. What is wind element? The answer is: movement. Earth is included in one 'Āyatana' (sphere, base), that is Rūpāyatana (sphere of form); is cognized by two 'Vijñāna' (consciousness): Cakṣurvijñāna (eye-consciousness) and Manovijñāna (mind-consciousness). Earth element is included in one 'Āyatana', that is Ślakṣṇa-spraṣṭavya-āyatana (sphere of smoothness); is cognized by two 'Vijñāna': Kāyavijñāna (body-consciousness) and mind-consciousness.
識。水一入攝，色入；二識識：眼識、意識。水種一入攝，細滑入；二識識：身識、意識。火一入攝，色入；二識識：眼識、意識。火種一入攝，細滑入；二識識：身識、意識。風風種一入攝，細滑入；二識識：身識、意識。
緣跋渠第二竟(梵本五百四十七首盧，秦六千五百五十言)。
阿毗曇八揵度論卷第十九 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
四大揵度中見諦跋渠第三
見諦成就世尊弟子欲愛未盡，諸色界系身口戒律成就，彼色何四大造？生欲界有漏入初禪、有漏入第二第三第四禪，彼諸身口戒律，彼色何四大造？生欲界無漏入初禪、無漏入第二第三第四禪，彼諸身口戒律，彼色何四大造？生色界有漏入初禪、有漏入第二第三第四禪，彼諸身口戒律，彼色何四大造？生色界無漏入初禪、無漏入第二第三第四禪，彼諸身口戒律，彼色何四大造？世尊弟子生無色界，諸無漏成就身口戒律，彼色何四大造？無色界沒生欲界最初得四大，彼四大何四大因？無色界沒生色界最初得四大，彼四大何四大因？色界沒生欲界最初得四大，此四大何四大因？生欲界色界化化作色界
【現代漢語翻譯】 現代漢語譯本 識。水一入攝，色入；二識識：眼識、意識。水種一入攝，細滑入；二識識：身識、意識。火一入攝，色入；二識識：眼識、意識。火種一入攝，細滑入；二識識：身識、意識。風風種一入攝，細滑入；二識識：身識、意識。
緣跋渠第二竟(梵本五百四十七首盧，秦六千五百五十言)。
阿毗曇八揵度論卷第十九 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
四大揵度中見諦跋渠第三
見諦成就的世尊弟子，欲愛未盡，諸系身口戒律成就，他們的色身由哪四大構成？生於欲界，以有漏之身進入初禪、有漏之身進入第二、第三、第四禪，他們的身口戒律，他們的色身由哪四大構成？生於欲界，以無漏之身進入初禪、無漏之身進入第二、第三、第四禪，他們的身口戒律，他們的色身由哪四大構成？生於，以有漏之身進入初禪、有漏之身進入第二、第三、第四禪，他們的身口戒律，他們的色身由哪四大構成？生於，以無漏之身進入初禪、無漏之身進入第二、第三、第四禪，他們的身口戒律，他們的色身由哪四大構成？世尊的弟子生於無，諸無漏成就的身口戒律，他們的色身由哪四大構成？從無去世后，生於欲界最初得到的四大，這四大以哪四大為因？從無去世后，生於最初得到的四大，這四大以哪四大為因？從去世后，生於欲界最初得到的四大，這四大以哪四大為因？生於欲界的人化生為。
【English Translation】 English version Cognition. When water is absorbed, it becomes the element of form; two cognitions arise: eye-consciousness and mind-consciousness. When the seed of water is absorbed, it becomes the element of fineness and smoothness; two cognitions arise: body-consciousness and mind-consciousness. When fire is absorbed, it becomes the element of form; two cognitions arise: eye-consciousness and mind-consciousness. When the seed of fire is absorbed, it becomes the element of fineness and smoothness; two cognitions arise: body-consciousness and mind-consciousness. When wind, the seed of wind, is absorbed, it becomes the element of fineness and smoothness; two cognitions arise: body-consciousness and mind-consciousness.
The second chapter of 'Yuan Ba Qu' ends (The Sanskrit version has 547 verses, and the Qin version has 6550 words).
Abhidharma Eight Skandhas Treatise, Volume 19 Taisho Tripitaka Volume 26, No. 1543 Abhidharma Eight Skandhas Treatise
Abhidharma Eight Skandhas Treatise, Volume 20
Composed by Katyayaniputra
Translated by Samghadeva of Jibin (Kashmir) of the Fu Qin Dynasty, together with Zhu Fonian
The third chapter of 'Seeing Truth' in the Four Great Skandhas
For the World Honored One's disciples who have attained the vision of truth (見諦, Jian諦), whose desire for sensual pleasures is not yet exhausted, and who have achieved the precepts of body, speech, and mind related to the various ** (unspecified category), what four great elements constitute their physical form (色, se)? If they are born in the desire realm (欲界, yu jie), enter the first dhyana (初禪, chu chan) with defilements (有漏, you lou), or enter the second, third, or fourth dhyana with defilements, what four great elements constitute their precepts of body and speech, and their physical form? If they are born in the desire realm, enter the first dhyana without defilements (無漏, wu lou), or enter the second, third, or fourth dhyana without defilements, what four great elements constitute their precepts of body and speech, and their physical form? If they are born in the ** (unspecified category), enter the first dhyana with defilements, or enter the second, third, or fourth dhyana with defilements, what four great elements constitute their precepts of body and speech, and their physical form? If they are born in the , enter the first dhyana without defilements, or enter the second, third, or fourth dhyana without defilements, what four great elements constitute their precepts of body and speech, and their physical form? If the World Honored One's disciples are born in the realm of no ** (無, wu), and have achieved the precepts of body and speech without defilements, what four great elements constitute their physical form? When they pass away from the realm of no , and are first born in the desire realm and obtain the four great elements, what four great elements are the cause of these four great elements? When they pass away from the realm of no , and are first born in the ** and obtain the four great elements, what four great elements are the cause of these four great elements? When they pass away from the ** and are first born in the desire realm and obtain the four great elements, what four great elements are the cause of these four great elements? Those born in the desire realm transform (化, hua) into .
語，彼色何四大造？生色界欲界化化作欲界語，彼色何四大造？化當言四大非四大耶？當言造色非造色耶？當言有心無心耶？當言用誰心語？中陰當言四大非四大耶？當言造色非造色？當言有心無心？當言用誰心語？久遠世名何法？劫名何法？心起住滅名何法？頗法四緣生、三緣生、二緣生、一緣生？云何法因相應？云何法因不相應？云何法因相應因不相應？云何法非因相應亦非因不相應？云何法共緣緣？云何法不共緣緣？云何法共緣緣不共緣緣？云何法非共緣緣非不共緣緣？又世尊言：彼內無色想觀外色。云何內無色想外觀色？又世尊言：有無色想。云何有無色想？諸有無色想，彼一切色愛盡。設色愛盡，彼一切有色無想耶？諸不有色無想，一切色愛未盡耶？設色愛未盡，彼一切不有色無想耶？四識所止、七識所止，四識所止攝七識所止？七識所止攝四識所止。四識所止、九眾生居，四識所止攝九眾生居？九眾生居攝四識所止？七識所止、九眾生居，七識所止攝九眾生居？九眾生居攝七識所止？此章義愿具演說。
見諦成就世尊弟子欲愛未盡，諸色界系成就身口戒律，彼色何四大造？答曰：色界系也。生欲界有漏入初禪、有漏入第二第三第四禪，彼諸身口戒律，彼色何四大造？答曰：色界系也。生欲界無漏入
【現代漢語翻譯】 現代漢語譯本： 語（指語言），它的顏色由哪四大（地、水、火、風）構成？在欲界出生的眾生，通過變化而創造出欲界的語言，它的顏色又是由哪四大構成？變化所生的語言，應該說是四大構成還是非四大構成呢？應該說是造色還是非造色呢？應該說是有心還是無心呢？應該說是用誰的心來說話呢？中陰身（指死亡到投胎之間的過渡狀態）的語言，應該說是四大構成還是非四大構成呢？應該說是造色還是非造色呢？應該說是有心還是無心呢？應該說是用誰的心來說話呢？ 長久以來世俗所說的『世』，指的是什麼法？『劫』，指的是什麼法？心的生起、住留、滅去，指的是什麼法？有沒有一種法是由四緣（因緣、等無間緣、所緣緣、增上緣）所生、三緣所生、二緣所生、一緣所生？ 什麼樣的法是與因相應的？什麼樣的法是與因不相應的？什麼樣的法是與因相應又不相應的？什麼樣的法既非與因相應也非與因不相應？什麼樣的法是共同的緣所緣的？什麼樣的法是非共同的緣所緣的？什麼樣的法是既共同緣所緣又非共同緣所緣的？什麼樣的法既非共同緣所緣也非非共同緣所緣的？ 還有，世尊說：『他內心沒有色想，卻能觀察外面的色。』 什麼是內心沒有色想而觀察外面的色？還有，世尊說：『有無色想。』什麼是有無色想？ 如果有人有無色想，那麼他的一切色愛都斷盡了嗎？如果色愛斷盡，那麼他們一切都是無色無想嗎？如果不是一切都有色無想，那麼他們的一切色愛都未斷盡嗎？如果一切色愛都未斷盡，那麼他們一切都不是有色無想嗎？ 四識所止（指四種心識停留的境界）、七識所止（指七種心識停留的境界），四識所止包含七識所止嗎？七識所止包含四識所止嗎？四識所止、九眾生居（指九種眾生居住的地方），四識所止包含九眾生居嗎？九眾生居包含四識所止嗎？七識所止、九眾生居，七識所止包含九眾生居嗎？九眾生居包含七識所止嗎？ 希望您能詳細地解釋這一章的含義。 已經證得見諦（指證悟真理）的世尊弟子，雖然欲愛還沒有斷盡，但諸根（眼、耳、鼻、舌、身、意）的系已經成就，身口（身體和語言）的戒律也已成就，他們的顏色是由哪四大構成？回答說：是由系構成。 在欲界出生的眾生，以有漏（指有煩惱）之身進入初禪、以有漏之身進入第二禪、第三禪、第四禪，他們的身口戒律，他們的顏色是由哪四大構成？回答說：是由**系構成。 在欲界出生的眾生，以無漏（指無煩惱）之身進入初禪...
【English Translation】 English version: Regarding speech, what four great elements (earth, water, fire, wind) constitute its color? For beings born in the desire realm who create speech in the desire realm through transformation, what four great elements constitute its color? Should the speech created through transformation be said to be constituted of the four great elements or not? Should it be said to be created matter or not created matter? Should it be said to be with mind or without mind? Whose mind is used for speech? Regarding the speech of the intermediate state (Bardo, the transitional state between death and rebirth), should it be said to be constituted of the four great elements or not? Should it be said to be created matter or not created matter? Should it be said to be with mind or without mind? Whose mind is used for speech? What dharma is referred to by the long-standing worldly term 'world'? What dharma is referred to by the term 'kalpa' (aeon)? What dharma is referred to by the arising, abiding, and ceasing of the mind? Is there a dharma that arises from four conditions (hetu-pratyaya, samanantara-pratyaya, alambana-pratyaya, adhipati-pratyaya), three conditions, two conditions, or one condition? What kind of dharma is in accordance with a cause (hetu)? What kind of dharma is not in accordance with a cause? What kind of dharma is both in accordance with and not in accordance with a cause? What kind of dharma is neither in accordance with nor not in accordance with a cause? What kind of dharma is conditioned by a common object (alambana)? What kind of dharma is conditioned by a non-common object? What kind of dharma is conditioned by both a common and a non-common object? What kind of dharma is conditioned by neither a common nor a non-common object? Furthermore, the World Honored One (世尊, Shìzūn, another name for Buddha) said: 'He has no perception of form internally, yet he observes external forms.' What is it to have no perception of form internally and yet observe external forms? Furthermore, the World Honored One said: 'There is perception of non-form.' What is the perception of non-form? If someone has perception of non-form, have all their desires for form been exhausted? If desires for form have been exhausted, are they all without form and without perception? If not all are without form and without perception, have all their desires for form not been exhausted? If all desires for form have not been exhausted, are they all not with form and without perception? The four abodes of consciousness (四識所止, sì shí suǒ zhǐ, four states where consciousness can reside), the seven abodes of consciousness (七識所止, qī shí suǒ zhǐ, seven states where consciousness can reside), do the four abodes of consciousness encompass the seven abodes of consciousness? Do the seven abodes of consciousness encompass the four abodes of consciousness? The four abodes of consciousness, the nine abodes of beings (九眾生居, jiǔ zhòng shēng jū, nine realms where beings reside), do the four abodes of consciousness encompass the nine abodes of beings? Do the nine abodes of beings encompass the four abodes of consciousness? The seven abodes of consciousness, the nine abodes of beings, do the seven abodes of consciousness encompass the nine abodes of beings? Do the nine abodes of beings encompass the seven abodes of consciousness? I wish you would fully explain the meaning of this chapter. A disciple of the World Honored One who has attained the realization of truth (見諦, jiàn dì, seeing the truth) but whose desire for sensual pleasure has not yet been exhausted, who has perfected the -restraints (諸系, zhū ** xì, restraints of the senses) and the precepts of body and speech (身口戒律, shēn kǒu jiè lǜ, moral conduct of body and speech), what four great elements constitute their color? The answer is: They are constituted by -restraints. A being born in the desire realm who enters the first dhyana (初禪, chū chán, first meditative absorption) with defilements (有漏, yǒu lòu, with outflows), who enters the second, third, and fourth dhyanas with defilements, their precepts of body and speech, what four great elements constitute their color? The answer is: They are constituted by -restraints. A being born in the desire realm who enters the first dhyana without defilements (無漏, wú lòu, without outflows)...
初禪、無漏入第二第三第四禪，彼諸身口戒律彼色何四大造？答曰：欲界系也。生色界有漏入初禪、有漏入第二第三第四禪，彼諸身口戒律，彼色何四大造？答曰：色界系。生色界無漏入初禪、無漏入第二第三第四禪，彼諸身口戒律，彼色何四大造？答曰：色界系。世尊弟子生無色界，諸無漏成就身口戒律，彼色何四大造？答曰：或欲界系或色界系也。無色界沒生欲界最初得四大，彼四大何四大因？答曰：欲界系也。無色界沒生色界最初得四大，彼四大何四大因？答曰：色界系也。色界沒生欲界最初得四大，彼四大何四大因？答曰：欲界系。欲界生色界化化作色界語，彼色何四大造？答曰：色界系也。色界生欲界化化作欲界語，彼色何四大造？答曰：欲界系。化當言四大非四大耶？答曰：化當言四大。當言造色非造色耶？答曰：當言造色。當言有心無心耶？答曰：無心。當言用誰心語？答曰：化者心語。中陰當言四大非四大耶？答曰：中陰當言四大。當言造色非造色？答曰：當言造色。當言有心無心耶？答曰：當言有心。當言用誰心語？答曰：當言自用心語。
世名何法？答曰：行數名。劫名何法？答曰：月半月春夏歲數名。心起住滅名何法？答曰：時節須臾數名。頗法四緣生耶？答曰：生。一切心、心法三緣
【現代漢語翻譯】 現代漢語譯本 問：從初禪、無漏入第二禪、第三禪、第四禪，那些（修行者）的身、口、戒律，以及那些色法是由什麼四大（地、水、火、風）所造？答：屬於欲界系。 問：從（此處原文缺失，假定為色界）有漏入初禪、有漏入第二禪、第三禪、第四禪，那些（修行者）的身、口、戒律，以及那些色法是由什麼四大所造？答：屬於（此處原文缺失，假定為色界）系。 問：從（此處原文缺失，假定為色界）無漏入初禪、無漏入第二禪、第三禪、第四禪，那些（修行者）的身、口、戒律，以及那些色法是由什麼四大所造？答：屬於（此處原文缺失，假定為色界）系。 問：世尊的弟子從無（此處原文缺失，假定為色界）處出生，那些無漏成就的身、口、戒律，以及那些色法是由什麼四大所造？答：或者屬於欲界系，或者屬於（此處原文缺失，假定為色界）系。 問：從無（此處原文缺失，假定為色界）處死亡后，投生到欲界最初得到的四大，那些四大是由什麼四大為因？答：屬於欲界系。 問：從無（此處原文缺失，假定為色界）處死亡后，投生到（此處原文缺失，假定為色界）最初得到的四大，那些四大是由什麼四大為因？答：屬於（此處原文缺失，假定為色界）系。 問：從（此處原文缺失，假定為色界）死亡后，投生到欲界最初得到的四大，那些四大是由什麼四大為因？答：屬於欲界系。 問：（此處原文缺失，假定為色界）眾生投生到欲界，變化創造出（此處原文缺失，假定為色界）的語言，那些色法是由什麼四大所造？答：屬於（此處原文缺失，假定為色界）系。 問：**（此處原文缺失，假定為色界）眾生投生到欲界，變化創造出欲界的語言，那些色法是由什麼四大所造？答：屬於欲界系。 問：變化之物應當說是四大，還是非四大？答：變化之物應當說是四大。 問：應當說是造色，還是非造色？答：應當說是造色。 問：應當說是有心，還是無心？答：無心。 問：應當說用誰的心來說話？答：用變化者的心來說話。 問：中陰身應當說是四大，還是非四大？答：中陰身應當說是四大。 問：應當說是造色，還是非造色？答：應當說是造色。 問：應當說是有心，還是無心？答：應當說是有心。 問：應當說用誰的心來說話？答：應當說用自己的心來說話。 問：世俗的名稱是什麼法？答：行（saṃskāra）的計數名稱。 問：劫（kalpa）的名稱是什麼法？答：月、半月、春夏、歲（年）的計數名稱。 問：心的生起、住立、滅去是什麼法？答：時節、須臾（kṣaṇa）的計數名稱。 問：法是由四緣所生嗎？答：生。 問：一切心、心法由三緣...
【English Translation】 English version Question: From the first Dhyana (Jhāna, meditation), entering the second, third, and fourth Dhyanas without outflows (anāsava), what four great elements (mahābhūta) constitute those bodies, speech, precepts, and those forms (rūpa)? Answer: Belonging to the desire realm (kāmadhātu). Question: From the ** (missing in the original text, assumed to be Rūpadhātu, form realm) with outflows (sāsava) entering the first, second, third, and fourth Dhyanas with outflows, what four great elements constitute those bodies, speech, precepts, and those forms? Answer: Belonging to the ** (missing in the original text, assumed to be Rūpadhātu) realm. Question: From the ** (missing in the original text, assumed to be Rūpadhātu) without outflows entering the first, second, third, and fourth Dhyanas without outflows, what four great elements constitute those bodies, speech, precepts, and those forms? Answer: Belonging to the ** (missing in the original text, assumed to be Rūpadhātu) realm. Question: Disciples of the World-Honored One (Śākyamuni Buddha) born from the formless realm (arūpadhātu) without **, those bodies, speech, and precepts accomplished without outflows, what four great elements constitute those forms? Answer: Either belonging to the desire realm or the ** (missing in the original text, assumed to be Rūpadhātu) realm. Question: Dying from the formless realm without ** and being born in the desire realm, the first four great elements obtained, what four great elements are the cause of those four great elements? Answer: Belonging to the desire realm. Question: Dying from the formless realm without ** and being born in the ** (missing in the original text, assumed to be Rūpadhātu), the first four great elements obtained, what four great elements are the cause of those four great elements? Answer: Belonging to the ** (missing in the original text, assumed to be Rūpadhātu) realm. Question: Dying from the ** (missing in the original text, assumed to be Rūpadhātu) and being born in the desire realm, the first four great elements obtained, what four great elements are the cause of those four great elements? Answer: Belonging to the desire realm. Question: Beings from the ** (missing in the original text, assumed to be Rūpadhātu) being born in the desire realm, transforming and creating ** (missing in the original text, assumed to be Rūpadhātu) speech, what four great elements constitute those forms? Answer: Belonging to the ** (missing in the original text, assumed to be Rūpadhātu) realm. Question: ** (missing in the original text, assumed to be Rūpadhātu) beings being born in the desire realm, transforming and creating desire realm speech, what four great elements constitute those forms? Answer: Belonging to the desire realm. Question: Should transformation be said to be the four great elements or not the four great elements? Answer: Transformation should be said to be the four great elements. Question: Should it be said to be created form (rūpa) or not created form? Answer: It should be said to be created form. Question: Should it be said to have mind (citta) or no mind? Answer: No mind. Question: Should it be said to use whose mind to speak? Answer: Use the mind of the transformer to speak. Question: Should the intermediate state (antarābhava) being be said to be the four great elements or not the four great elements? Answer: The intermediate state being should be said to be the four great elements. Question: Should it be said to be created form or not created form? Answer: It should be said to be created form. Question: Should it be said to have mind or no mind? Answer: It should be said to have mind. Question: Should it be said to use whose mind to speak? Answer: It should be said to use one's own mind to speak. Question: What dharma (law, teaching) is called 'world' (loka)? Answer: The name for the count of formations (saṃskāra). Question: What dharma is called 'kalpa' (aeon)? Answer: The name for the count of months, half-months, spring, summer, years. Question: What dharma is the arising, abiding, and ceasing of the mind? Answer: The name for the count of seasons, moments (kṣaṇa). Question: Are dharmas produced by four conditions (pratyaya)? Answer: They are produced. Question: All minds and mental factors (citta-dharma) by three conditions...
生耶？答曰：生。無想定、滅盡定二緣生耶？答曰：生。除無想定、滅盡定，諸心不相應行色一緣生耶？答曰？不生。云何法因相應？答曰：一切心、心法。云何法因不相應？答曰：色、無為、心不相應行。云何法因相應因不相應？答曰：彼心、心法少因相應少因不相應。云何法非因相應非不因相應？答曰：彼心、心法少因不相應少因非不相應。云何法共緣緣？答曰：諸意識身共相應心心法緣也。云何法不共緣緣？答曰：諸五識身共相應色、無為、心不相應行緣。云何法共緣緣不共緣緣？答曰：諸五識身共相應意識身，共相應心、心法緣，色、無為、心不相應行緣。云何法非共緣緣非不共緣緣？答曰：色、無為、心不相應行。
又世尊言：彼內無色想外觀色。云何內無色想外觀色？答曰：如此身當死已死、當棄冢間已棄冢間、當埋地已埋地、當種種蟲食已種種蟲食，彼不觀此身但見彼種種蟲。如此身當死已死、當棄冢間已棄冢間、當積薪已積薪、當火燒已火燒，彼不觀此身但見火。如此身雪聚凝酥醍醐當置火上已置火上、當融消已融消，彼不觀此身但見火。如是內無色想外觀色。又世尊言：有無色想。云何有無色想？答曰：如此身當死已死、當棄冢間已棄冢間、當埋地已埋地、當種種蟲食已種種蟲食、當處處散
【現代漢語翻譯】 現代漢語譯本 生嗎？答：生。無想定（一種禪定狀態，在此狀態下，意識活動被暫時停止）、滅盡定（一種更高級的禪定狀態，在此狀態下，所有的感受和認知都停止）這兩種狀態是因緣所生嗎？答：是因緣所生。除了無想定、滅盡定之外，其他與心不相應的行（既非心也非色的存在形式）和色（物質）是單一因緣所生嗎？答：不是因緣所生。什麼法是因相應（與因相聯繫）的？答：一切心和心法（心的各種狀態和功能）。什麼法是因不相應（與因不相聯繫）的？答：色、無為法（不依賴因緣而存在的法）和心不相應行。什麼法是部分因相應，部分因不相應的？答：那些心和心法，它們的一部分與因相應，一部分與因不相應。什麼法是非因相應，也非不因相應的？答：那些心和心法，它們的一部分與因不相應，一部分並非不與因相應。 什麼法是共同緣緣（作為共同的條件而存在）？答：所有意識身（依賴於感官的意識）以及與其相應的心和心法。什麼法是不共同緣緣（不作為共同的條件而存在）？答：所有五識身（眼、耳、鼻、舌、身五種感官的意識）以及與其相應的色、無為法和心不相應行。什麼法既是共同緣緣，又是不共同緣緣？答：五識身以及與其相應的意識身，以及與它們相應的色、無為法和心不相應行。什麼法既非共同緣緣，也非不共同緣緣？答：色、無為法和心不相應行。 世尊又說：『內心沒有色想，而向外觀看色。』什麼是『內心沒有色想，而向外觀看色』？答：例如，觀想此身將死、已死，將被遺棄在墳墓間、已被遺棄在墳墓間，將被埋葬在地裡、已被埋葬在地裡，將被各種蟲子啃食、已被各種蟲子啃食，他不觀想這個身體，而只看到那些各種各樣的蟲子。例如，觀想此身將死、已死，將被遺棄在墳墓間、已被遺棄在墳墓間，將被堆積柴火、已被堆積柴火，將被火焚燒、已被火焚燒，他不觀想這個身體，而只看到火焰。例如，觀想此身如同雪堆、凝固的酥油或醍醐，將被放置在火上、已被放置在火上，將被融化消散、已被融化消散，他不觀想這個身體，而只看到火焰。這就是『內心沒有色想，而向外觀看色』。世尊又說：『有無色想。』什麼是『有無色想』？答：例如，觀想此身將死、已死，將被遺棄在墳墓間、已被遺棄在墳墓間，將被埋葬在地裡、已被埋葬在地裡，將被各種蟲子啃食、已被各種蟲子啃食，將被處處散落……
【English Translation】 English version Is it born? The answer is: It is born. Are the Nirodha-saṁjñā-samāpatti (Cessation of Perception and Feeling) and Asaṁjñika-samāpatti (Non-Perception Meditation) born of conditions? The answer is: They are born. Apart from Nirodha-saṁjñā-samāpatti and Asaṁjñika-samāpatti, are the citta-viprayukta-saṁskāras (non-mental formations) and rūpa (form/matter) born of a single condition? The answer is: They are not born. What dharmas (phenomena) are associated with cause (hetu-saṁprayukta)? The answer is: All citta (mind/consciousness) and citta-dharmas (mental factors). What dharmas are not associated with cause (hetu-viprayukta)? The answer is: rūpa, asaṁskṛta (unconditioned), and citta-viprayukta-saṁskāras. What dharmas are partially associated with cause and partially not associated with cause? The answer is: Those citta and citta-dharmas that are partially associated with cause and partially not associated with cause. What dharmas are neither associated with cause nor not associated with cause? The answer is: Those citta and citta-dharmas that are partially not associated with cause and partially not not associated with cause. What dharmas are co-object conditions (sahabhū-ālambana-pratyaya)? The answer is: All consciousness-bodies (vijñāna-kāya) together with their associated citta and citta-dharmas. What dharmas are not co-object conditions? The answer is: The five sense-consciousness bodies (pañca-vijñāna-kāya) together with their associated rūpa, asaṁskṛta, and citta-viprayukta-saṁskāras. What dharmas are both co-object conditions and not co-object conditions? The answer is: The five sense-consciousness bodies together with their associated consciousness-bodies, and the rūpa, asaṁskṛta, and citta-viprayukta-saṁskāras associated with them. What dharmas are neither co-object conditions nor not co-object conditions? The answer is: rūpa, asaṁskṛta, and citta-viprayukta-saṁskāras. Furthermore, the World-Honored One said: 'One perceives external forms without internal form-perception.' What is 'perceiving external forms without internal form-perception'? The answer is: For example, contemplating that this body will die, has died, will be abandoned in a charnel ground, has been abandoned in a charnel ground, will be buried in the ground, has been buried in the ground, will be eaten by various worms, has been eaten by various worms; one does not contemplate this body but only sees those various worms. For example, contemplating that this body will die, has died, will be abandoned in a charnel ground, has been abandoned in a charnel ground, will be piled with firewood, has been piled with firewood, will be burned by fire, has been burned by fire; one does not contemplate this body but only sees the fire. For example, contemplating that this body, like a heap of snow, solidified ghee, or clarified butter, will be placed on the fire, has been placed on the fire, will melt and dissolve, has melted and dissolved; one does not contemplate this body but only sees the fire. This is 'perceiving external forms without internal form-perception.' The World-Honored One also said: 'There is perception of non-form.' What is 'perception of non-form'? The answer is: For example, contemplating that this body will die, has died, will be abandoned in a charnel ground, has been abandoned in a charnel ground, will be buried in the ground, has been buried in the ground, will be eaten by various worms, has been eaten by various worms, will be scattered everywhere...
已處處散，彼不觀此身，亦不見彼種種蟲。如此身當死已死、當棄冢間已棄冢間、當積薪已積薪、當火燒已火燒、當滅已滅，彼不觀此身亦不見火。如此身雪聚凝酥醍醐當置火上已置火上、當融消已融消、當滅已滅，彼不觀此身亦不見火。如是有無色想。諸有色無想，彼一切色愛盡耶？答曰：如是。諸有色無想，彼一切色愛盡，頗色愛盡彼非有色無想耶？答曰：有色愛盡彼不入三昧。諸不有色無想，彼一切色愛未盡耶？答曰：如是。諸色愛未盡，彼一切不有色無想，頗不有色無想彼非色愛不盡耶？答曰：有色愛盡彼不入三昧。
四識所止、七識所止，四識所止攝七識所止耶？答曰：或四非七。云何四非七？答曰：地獄色痛想行，畜生、餓鬼、果實天色痛想行，有想無想痛想行，是謂四非七。云何七非四？答曰：人、欲界天心，梵、迦夷天、光音遍凈、空處識處不用處心，是謂七非四。云何四七？答曰：人慾界天色痛想行，梵迦夷天光音遍凈色痛想行，空處識處不用處痛想行，是謂四七。云何非四非七？答曰：地獄心，畜生、餓鬼、果實、有想無想心，是謂非四非七。四識所止、九眾生居，四識所止攝九眾生居耶？答曰：或四非九。云何四非九？答曰：地獄色痛想行，畜生、餓鬼、無想眾生不攝果實色痛想行，是
謂四非九。云何九非四？答曰：人慾界天心，梵、迦夷天、光音、遍凈、無想眾生無色界心，是謂九非四。云何四九？答曰：人、欲界天色痛想行，梵、迦夷天、光音、遍凈、無想眾生色痛想行，無色界痛想行，是謂四九。云何非四非九？答曰：地獄心，畜生、餓鬼、無想眾生不攝果實心，是謂非四非九。七識所止、九眾生居，七識所止攝九眾生居、九眾生居攝七識所止？答曰：九七非七九。不攝何等？答曰：二處無想眾生、有想無想天。
見諦跋渠第三竟(梵本一百六十九首盧，秦二千九十二言)。
阿毗曇四大犍度中內造跋渠第四
內四大，彼內四大幾緣緣內四大、不內四大？不內四大，彼不內四大不內四大內四大幾緣緣？因相應法，彼因相應法幾緣緣因相應法因不相應法？因不相應法，彼因不相應法因不相應法因相應法幾緣緣？共緣法，彼共緣法幾緣緣共緣法無緣法？無緣法，彼無緣法無緣法共緣法幾緣緣？色法，彼色法幾緣緣？色法、無色法，無色法。彼無色法無色法色法幾緣緣？可見不可見、有對無對亦如是。有漏法，彼有漏法幾緣緣有漏法無漏法？無漏法，彼無漏法無漏法有漏法幾緣緣？有為法，彼有為法幾緣緣有為法無為法？無為法，彼無為法無為法有為法幾緣緣？所可纏自纏受地
【現代漢語翻譯】 現代漢語譯本 什麼是『四非九』？ 什麼是『九非四』？回答：人、欲界天（Kāmadhātu）（指位於色界之下的天界，眾生仍有情慾）的心，梵天（Brahmā）、迦夷天（Kāyika Devas）、光音天（Ābhāsvara）、遍凈天（Śubhakṛtsna）、無想眾生（Asañjñāsattva）沒有心，這就是『九非四』。什麼是『四九』？回答：人、欲界天的色（Rūpa）、痛（Vedanā）、想（Saṃjñā）、行（Saṃskāra），梵天、迦夷天、光音天、遍凈天、無想眾生的色、痛、想、行，沒有**痛想行，這就是『四九』。什麼是非『四』非『九』？回答：地獄的心，畜生、餓鬼、無想眾生不包含果實的心，這就是非『四』非『九』。七識（Sapta Vijñāna）所止之處、九眾生居（Nava Sattvāvāsa），七識所止之處包含九眾生居、九眾生居包含七識所止之處嗎？回答：九七非七九。不包含什麼？回答：二處無想眾生、有想無想天。
《見諦跋渠》第三結束（梵文原本一百六十九首偈頌，秦譯二千零九十二字）。
《阿毗曇四大犍度》中《內造跋渠》第四
內四大（Ādhyātmikā Catvāri Mahābhūtāni），這內四大有多少緣能緣內四大、不內四大？不內四大，這不內四大不內四大內四大有多少緣能緣？因相應法（Hetu-samprayukta dharma），這因相應法有多少緣能緣因相應法因不相應法？因不相應法，這因不相應法因不相應法因相應法有多少緣能緣？共緣法（Sahaja dharma），這共緣法有多少緣能緣共緣法無緣法？無緣法，這無緣法無緣法共緣法有多少緣能緣？色法（Rūpa dharma），這色法有多少緣能緣？色法、無色法（Arūpa dharma），無色法。這無色法無色法色法有多少緣能緣？可見不可見、有對無對也是這樣。有漏法（Sāsrava dharma），這有漏法有多少緣能緣有漏法無漏法（Anāsrava dharma）？無漏法，這無漏法無漏法有漏法有多少緣能緣？有為法（Saṃskṛta dharma），這有為法有多少緣能緣有為法無為法（Asaṃskṛta dharma）？無為法，這無為法無為法有為法有多少緣能緣？所可纏自纏受地
【English Translation】 English version What is 'four not nine'? What is 'nine not four'? The answer is: the mind of humans and the desire realm heavens (Kāmadhātu) (referring to the heavens below the form realm, where beings still have desires), Brahmā, Kāyika Devas, Ābhāsvara, Śubhakṛtsna, Asañjñāsattva have no mind, this is 'nine not four'. What is 'four nine'? The answer is: the form (Rūpa), feeling (Vedanā), perception (Saṃjñā), formations (Saṃskāra) of humans and the desire realm heavens, the form, feeling, perception, formations of Brahmā, Kāyika Devas, Ābhāsvara, Śubhakṛtsna, Asañjñāsattva, without ** feeling, perception, formations, this is 'four nine'. What is neither 'four' nor 'nine'? The answer is: the mind of hell, animals, hungry ghosts, the mind of Asañjñāsattva that does not include fruition, this is neither 'four' nor 'nine'. The place where the seven consciousnesses (Sapta Vijñāna) reside, the nine abodes of beings (Nava Sattvāvāsa), do the places where the seven consciousnesses reside include the nine abodes of beings, do the nine abodes of beings include the places where the seven consciousnesses reside? The answer is: nine seven is not seven nine. What does it not include? The answer is: Asañjñāsattva in two places, the heavens of having perception and not having perception.
The end of the third chapter, 'Seeing the Truth' (Ditthivagga) (The original Sanskrit text has one hundred and sixty-nine verses, the Qin translation has two thousand and ninety-two words).
The fourth chapter, 'Internal Construction' (ajjhattikanirmana vagga), in the Abhidhamma Great Four Elements Section
The internal four great elements (Ādhyātmikā Catvāri Mahābhūtāni), how many conditions can condition these internal four great elements, and the non-internal four great elements? The non-internal four great elements, how many conditions can condition these non-internal four great elements, the non-internal four great elements, and the internal four great elements? The cause-associated dharmas (Hetu-samprayukta dharma), how many conditions can condition these cause-associated dharmas, and the cause-unassociated dharmas? The cause-unassociated dharmas, how many conditions can condition these cause-unassociated dharmas, the cause-unassociated dharmas, and the cause-associated dharmas? The co-arising dharmas (Sahaja dharma), how many conditions can condition these co-arising dharmas and the unconditioned dharmas? The unconditioned dharmas, how many conditions can condition these unconditioned dharmas, the unconditioned dharmas, and the co-arising dharmas? The form dharmas (Rūpa dharma), how many conditions can condition these form dharmas? The form dharmas, the formless dharmas (Arūpa dharma), the formless dharmas. How many conditions can condition these formless dharmas, the formless dharmas, and the form dharmas? The visible and invisible, the with-counterpart and without-counterpart are also like this. The defiled dharmas (Sāsrava dharma), how many conditions can condition these defiled dharmas and the undefiled dharmas (Anāsrava dharma)? The undefiled dharmas, how many conditions can condition these undefiled dharmas, the undefiled dharmas, and the defiled dharmas? The conditioned dharmas (Saṃskṛta dharma), how many conditions can condition these conditioned dharmas and the unconditioned dharmas (Asaṃskṛta dharma)? The unconditioned dharmas, how many conditions can condition these unconditioned dharmas, the unconditioned dharmas, and the conditioned dharmas? The object of attachment, self-attachment, the realm of reception
獄有，彼得諸根四大。彼根四大，彼心心法幾緣緣？彼心心法，彼根四大幾緣緣？所可纏自纏受畜生、餓鬼、天、人有，彼得諸根四大，彼根四大彼心心法幾緣緣？彼心心法彼諸根四大幾緣緣？生欲界有漏入初禪，有漏乃至入有想無想定，彼根長益四大增益彼根，彼四大彼心心法幾緣緣？彼心心法彼根彼四大幾緣緣？生欲界無漏入初禪，無漏乃至入不用定，彼諸根四大增益，彼根四大彼心心法幾緣緣？彼心心法彼根四大幾緣緣？生色界有漏入初禪，有漏乃至入有想無想定，彼根四大增益，彼根四大彼心心法幾緣緣？彼心心法彼根四大幾緣緣？生色界無漏入初禪，無漏乃至入不用定，彼根四大增益，彼根四大彼心心法幾緣緣？彼心心法彼根四大幾緣緣？內名何義？不內名何義？受為何義？不受為何義？結為何義？不結為何義？見處為何義？不見處為何義？諸法內，彼法內入攝耶？設法內入攝，彼法內耶？諸法外，彼法外入攝，設法外入攝，彼法外耶？二痛、三痛，二痛攝三痛、三痛攝二痛？二痛四痛五痛六痛、十八痛、三十六痛、百八痛，二痛攝百八痛、百八痛攝二痛？乃至三十六痛、百八痛，三十六痛攝百八痛、百八痛攝三十六痛？以無礙道趣須陀洹果，證彼修道時，幾意止現在前修、幾修未來、幾意斷、幾神足、幾
【現代漢語翻譯】 現代漢語譯本 獄有（地獄存在），彼得諸根四大（在那裡獲得諸根和四大種）。彼根四大（這些諸根和四大種），彼心心法幾緣緣（與它們相應的心和心所法有多少緣）？彼心心法（這些心和心所法），彼根四大幾緣緣（與它們相應的諸根和四大種有多少緣）？ 所可纏自纏受畜生、餓鬼、天、人有（那些可能被煩惱束縛，自我束縛，並承受畜生、餓鬼、天、人等存在的眾生），彼得諸根四大（在那裡獲得諸根和四大種），彼根四大彼心心法幾緣緣（這些諸根和四大種與它們相應的心和心所法有多少緣）？彼心心法彼諸根四大幾緣緣（這些心和心所法與它們相應的諸根和四大種有多少緣）？ 生欲界有漏入初禪（在欲界以有漏法進入初禪），有漏乃至入有想無想定（以有漏法乃至進入有想無想定），彼根長益四大增益彼根（他們的諸根增長，四大種增益諸根），彼四大彼心心法幾緣緣（這些四大種與它們相應的心和心所法有多少緣）？彼心心法彼根彼四大幾緣緣（這些心和心所法與它們相應的諸根和四大種有多少緣）？ 生欲界無漏入初禪（在欲界以無漏法進入初禪），無漏乃至入不用定（以無漏法乃至進入不用定），彼諸根四大增益（他們的諸根和四大種增益），彼根四大彼心心法幾緣緣（這些諸根和四大種與它們相應的心和心所法有多少緣）？彼心心法彼根四大幾緣緣（這些心和心所法與它們相應的諸根和四大種有多少緣）？ 生有漏入初禪（在以有漏法進入初禪），有漏乃至入有想無想定（以有漏法乃至進入有想無想定），彼根四大增益（他們的諸根和四大種增益），彼根四大彼心心法幾緣緣（這些諸根和四大種與它們相應的心和心所法有多少緣）？彼心心法彼根四大幾緣緣（這些心和心所法與它們相應的諸根和四大種有多少緣）？ 生無漏入初禪（在以無漏法進入初禪），無漏乃至入不用定（以無漏法乃至進入不用定），彼根四大增益（他們的諸根和四大種增益），彼根四大彼心心法幾緣緣（這些諸根和四大種與它們相應的心和心所法有多少緣）？彼心心法彼根四大幾緣緣（這些心和心所法與它們相應的諸根和四大種有多少緣）？ 內名何義（什麼是『內』的含義）？不內名何義（什麼是『不內』的含義）？受為何義（什麼是『受』的含義）？不受為何義（什麼是『不受』的含義）？結為何義（什麼是『結』的含義）？不結為何義（什麼是『不結』的含義）？見處為何義（什麼是『見處』的含義）？不見處為何義（什麼是『不見處』的含義）？ 諸法內（一切法是『內』），彼法內入攝耶（這些法是否被『內』所包含）？設法內入攝（如果這些法被『內』所包含），彼法內耶（那麼這些法是『內』嗎）？諸法外（一切法是『外』），彼法外入攝（這些法是否被『外』所包含），設法外入攝（如果這些法被『外』所包含），彼法外耶（那麼這些法是『外』嗎）？ 二痛、三痛（兩種感受、三種感受），二痛攝三痛、三痛攝二痛（兩種感受包含三種感受嗎？三種感受包含兩種感受嗎）？二痛四痛五痛六痛、十八痛、三十六痛、百八痛（兩種感受、四種感受、五種感受、六種感受、十八種感受、三十六種感受、一百零八種感受），二痛攝百八痛、百八痛攝二痛（兩種感受包含一百零八種感受嗎？一百零八種感受包含兩種感受嗎）？乃至三十六痛、百八痛（乃至三十六種感受、一百零八種感受），三十六痛攝百八痛、百八痛攝三十六痛（三十六種感受包含一百零八種感受嗎？一百零八種感受包含三十六種感受嗎）？ 以無礙道趣須陀洹果（以無礙道趨向須陀洹果（Sotapanna-phala）），證彼修道時（當他證得修道時），幾意止現在前修、幾修未來、幾意斷、幾神足、幾（有多少意止現在修習，有多少修習未來，有多少意斷，有多少神足，有多少）？
【English Translation】 English version Where there is hell, there one obtains the four great elements of the faculties. These four great elements of the faculties, how many conditions are there for the mind and mental factors associated with them? These mind and mental factors, how many conditions are there for the four great elements of the faculties associated with them? Those beings who are subject to being bound by defilements, self-bound, and who experience existence as animals, ghosts, gods, and humans, where they obtain the four great elements of the faculties, these four great elements of the faculties, how many conditions are there for the mind and mental factors associated with them? These mind and mental factors, how many conditions are there for the four great elements of the faculties associated with them? Being born in the desire realm, entering the first jhana (meditative absorption) with defiled (with outflows) qualities, with defiled qualities even entering the state of neither perception nor non-perception, their faculties grow, the four great elements increase their faculties, these four great elements, how many conditions are there for the mind and mental factors associated with them? These mind and mental factors, how many conditions are there for the faculties and the four great elements associated with them? Being born in the desire realm, entering the first jhana without defiled qualities, without defiled qualities even entering the cessation attainment, their faculties and four great elements increase, these faculties and four great elements, how many conditions are there for the mind and mental factors associated with them? These mind and mental factors, how many conditions are there for the faculties and the four great elements associated with them? Being born in ** entering the first jhana with defiled qualities, with defiled qualities even entering the state of neither perception nor non-perception, their faculties and four great elements increase, these faculties and four great elements, how many conditions are there for the mind and mental factors associated with them? These mind and mental factors, how many conditions are there for the faculties and the four great elements associated with them? Being born in ** entering the first jhana without defiled qualities, without defiled qualities even entering the cessation attainment, their faculties and four great elements increase, these faculties and four great elements, how many conditions are there for the mind and mental factors associated with them? These mind and mental factors, how many conditions are there for the faculties and the four great elements associated with them? What is the meaning of 'internal'? What is the meaning of 'not internal'? What is the meaning of 'feeling'? What is the meaning of 'not feeling'? What is the meaning of 'fetter'? What is the meaning of 'not fetter'? What is the meaning of 'basis of views'? What is the meaning of 'not basis of views'? All phenomena are 'internal', are these phenomena included in 'internal'? If these phenomena are included in 'internal', are these phenomena 'internal'? All phenomena are 'external', are these phenomena included in 'external', if these phenomena are included in 'external', are these phenomena 'external'? Two feelings, three feelings, do two feelings encompass three feelings, do three feelings encompass two feelings? Two feelings, four feelings, five feelings, six feelings, eighteen feelings, thirty-six feelings, one hundred and eight feelings, do two feelings encompass one hundred and eight feelings, do one hundred and eight feelings encompass two feelings? Even thirty-six feelings, one hundred and eight feelings, do thirty-six feelings encompass one hundred and eight feelings, do one hundred and eight feelings encompass thirty-six feelings? Approaching the Sotapanna-phala (stream-enterer fruit) with the unobstructed path, when he attains the path of cultivation, how many mindfulnesses are presently cultivated, how many are cultivated in the future, how many right efforts, how many bases of power, how many?
根力、幾覺意、幾道種、幾禪、幾等、幾無色定、幾解脫、幾除入、幾一切入、幾智，幾三昧現在前修、幾未來修，幾無礙道趣斯陀含、阿那含果飛耳知他人心自識宿命徹視漏盡智證通？修彼道時，修幾意止現在前、幾修未來、幾意斷、幾神足、幾根力、幾覺意、幾道種、幾禪、幾等、幾無色定、幾解脫、幾除入、幾一切入、幾智，幾三昧現在前修、幾修未來。此章義愿具演說。
內四大，彼內四大因、增上。內四大，不內四大因、增上。不內四大，彼不內四大因、增上。不內四大，內四大因、增上。因相應法，彼因相應法因、次第、緣、增上。因相應法，因不相應法因、次第、增上，無緣。因不相應法，彼因不相應法因、增上。因不相應法，因相應法因、緣、增上，無次第。共緣法，彼共緣法因、次第、緣、增上。共緣法，無緣法因、次第、增上，無緣。無緣法，彼無緣法因、增上。無緣法，共緣法因、緣、增上，無次第。色法，彼色法因、緣、增上。色法，無色法因、緣、增上，無次第。無色法，彼無色法因、次第、緣、增上。無色法，色法因、增上，無緣、無次第。可見不可見、有對無對亦如是。有漏法，彼有漏法因、次第、緣、增上。有漏法，無漏法次第、緣、增上，無因。無漏法，彼無漏法因(因此
【現代漢語翻譯】 現代漢語譯本 根（indriya，五根：信根、精進根、念根、定根、慧根）力、幾種覺意（bojjhaṅga，七覺支：念覺支、擇法覺支、精進覺支、喜覺支、輕安覺支、定覺支、舍覺支）、幾種道種（magga，八正道：正見、正思惟、正語、正業、正命、正精進、正念、正定）、幾種禪（jhāna，禪那）、幾種等（samatha，止）、幾種無色定（arūpa-samāpatti，四無色定：空無邊處定、識無邊處定、無所有處定、非想非非想處定）、幾種解脫（vimokkha，三解脫門：空解脫門、無相解脫門、無愿解脫門）、幾種除入（pahāna，斷除）、幾種一切入（sabba-āyatana，一切處）、幾種智（ñāṇa，智慧），幾種三昧（samādhi，三摩地）現在前修、幾種未來修，幾種無礙道（anantara-magga）趣斯陀含（sakadāgāmin，一來果）、阿那含果（anāgāmin，不來果）飛耳知他人心自識宿命徹視漏盡智證通（āsavakkhaya-ñāṇa，漏盡智）？修彼道時，修幾種意止（sati-paṭṭhāna，四念處：身念處、受念處、心念處、法念處）現在前、幾種修未來、幾種意斷（sammappadhāna，四正勤：已生惡令斷滅、未生惡令不生、未生善令生起、已生善令增長）、幾種神足（iddhi-pāda，四神足：欲神足、勤神足、心神足、觀神足）、幾種根力、幾種覺意、幾種道種、幾種禪、幾種等、幾種無色定、幾種解脫、幾種除入、幾種一切入、幾種智，幾種三昧現在前修、幾種修未來。此章義愿具演說。
內四大（mahābhūta，四大元素：地、水、火、風），彼內四大因、增上。內四大，不內四大因、增上。不內四大，彼不內四大因、增上。不內四大，內四大因、增上。因相應法，彼因相應法因、次第、緣、增上。因相應法，因不相應法因、次第、增上，無緣。因不相應法，彼因不相應法因、增上。因不相應法，因相應法因、緣、增上，無次第。共緣法，彼共緣法因、次第、緣、增上。共緣法，無緣法因、次第、增上，無緣。無緣法，彼無緣法因、增上。無緣法，共緣法因、緣、增上，無次第。色法（rūpa，色），彼色法因、緣、增上。色法，無色法（arūpa，非色）因、緣、增上，無次第。無色法，彼無色法因、次第、緣、增上。無色法，色法因、增上，無緣、無次第。可見不可見、有對無對亦如是。有漏法（sāsava，有漏），彼有漏法因、次第、緣、增上。有漏法，無漏法（anāsava，無漏）次第、緣、增上，無因。無漏法，彼無漏法因
【English Translation】 English version How many faculties (indriya, five faculties: faith, effort, mindfulness, concentration, wisdom), how many factors of enlightenment (bojjhaṅga, seven factors of enlightenment: mindfulness, investigation of phenomena, effort, joy, tranquility, concentration, equanimity), how many paths (magga, the Noble Eightfold Path: right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), how many jhānas (jhāna), how many samatha (calm), how many formless attainments (arūpa-samāpatti, the four formless attainments: the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, the sphere of neither perception nor non-perception), how many liberations (vimokkha, three doors to liberation: emptiness, signlessness, wishlessness), how many eradications (pahāna), how many all-pervasions (sabba-āyatana), how many wisdoms (ñāṇa), how many samādhis (samādhi) are cultivated presently, how many are cultivated in the future, how many unobstructed paths (anantara-magga) lead to the state of a once-returner (sakadāgāmin), the state of a non-returner (anāgāmin), the ability to hear sounds from afar, to know the minds of others, to remember past lives, to see clearly, and to attain the knowledge of the destruction of defilements (āsavakkhaya-ñāṇa)? When cultivating that path, how many mindfulness foundations (sati-paṭṭhāna, four foundations of mindfulness: mindfulness of the body, mindfulness of feelings, mindfulness of mind, mindfulness of phenomena) are present, how many are cultivated in the future, how many right efforts (sammappadhāna, four right efforts: to prevent unarisen evil, to abandon arisen evil, to arouse unarisen good, to maintain arisen good), how many bases of power (iddhi-pāda, four bases of power: will, effort, mind, investigation), how many faculties, how many factors of enlightenment, how many paths, how many jhānas, how many samatha, how many formless attainments, how many liberations, how many eradications, how many all-pervasions, how many wisdoms, how many samādhis are cultivated presently, how many are cultivated in the future? Please fully explain the meaning of this chapter.
The internal four great elements (mahābhūta, four great elements: earth, water, fire, air), those internal four great elements are the cause and condition. The internal four great elements, the non-internal four great elements are the cause and condition. The non-internal four great elements, those non-internal four great elements are the cause and condition. The non-internal four great elements, the internal four great elements are the cause and condition. Factors associated with cause, those factors associated with cause are the cause, sequence, condition, and dominant condition. Factors associated with cause, factors not associated with cause are the cause, sequence, and dominant condition, but not the condition. Factors not associated with cause, those factors not associated with cause are the cause and dominant condition. Factors not associated with cause, factors associated with cause are the cause, condition, and dominant condition, but not the sequence. Factors with a shared condition, those factors with a shared condition are the cause, sequence, condition, and dominant condition. Factors with a shared condition, factors without a condition are the cause, sequence, and dominant condition, but not the condition. Factors without a condition, those factors without a condition are the cause and dominant condition. Factors without a condition, factors with a shared condition are the cause, condition, and dominant condition, but not the sequence. Material phenomena (rūpa), those material phenomena are the cause, condition, and dominant condition. Material phenomena, immaterial phenomena (arūpa) are the cause, condition, and dominant condition, but not the sequence. Immaterial phenomena, those immaterial phenomena are the cause, sequence, condition, and dominant condition. Immaterial phenomena, material phenomena are the cause and dominant condition, but not the condition or the sequence. Visible and invisible, with resistance and without resistance are also the same. Defiled phenomena (sāsava), those defiled phenomena are the cause, sequence, condition, and dominant condition. Defiled phenomena, undefiled phenomena (anāsava) are the sequence, condition, and dominant condition, but not the cause. Undefiled phenomena, those undefiled phenomena are the cause
也)、次第(續得也)、緣(由上有此)、增上(續也)。無漏法，有漏法次第、緣、增上，無因。有為法，彼有為法因、次第、緣、增上。有為法，無為法無。無為法，彼無為法無。無為法，有為法緣、增上。所可纏自纏受地獄有，彼得諸根四大，彼根彼四大，彼心心法一增上；彼心心法，彼根四大一增上。所可纏自纏受畜生餓鬼天人有，彼得諸根四大，彼根四大，彼心心法一增上；彼心心法，彼根四大一增上。生欲界有漏入初禪，有漏乃至入有想無想定，彼根長益四大增益，彼根彼四大，彼心心法一增上；彼心心法，彼根四大一增上。生欲界無漏入初禪，無漏入乃至入不用定，彼根長益四大增益，彼根彼四大，彼心心法一增上；彼心心法，彼根四大一增上。生色界有漏入初禪，有漏乃至入有想無想定，彼根長益四大增益，彼根彼四大，彼心心法一增上；彼心心法，彼根四大一增上。生色界無漏入初禪，無漏乃至入不用定，彼根長益四大增益，彼根彼四大，彼心心法一增上；彼心心法，彼根四大一增上。
內為何法？答曰：自己數名。不內名何義？答曰：自己不數名。受為何義？答曰：有漏法數名。不受為何義？答曰：無漏法數名。結為何義？答曰：有漏法數名。無結為何義？答曰：無漏法數名。見處為何義
【現代漢語翻譯】 現代漢語譯本： 也者，指次第（連續獲得）、緣（由於某種原因而存在）、增上（持續不斷）。無漏法，對於有漏法來說，是次第、緣和增上，但不是因。有為法，對於其他的有為法來說，是因、次第、緣和增上。有為法，對於無為法來說，則不是。無為法，對於其他的無為法來說，也不是。無為法，對於有為法來說，是緣和增上。那些會被煩惱纏縛並自我束縛而墮入地獄的眾生，他們所獲得的諸根和四大，這些諸根和四大，以及他們的心和心法，彼此之間是相互增上的關係；這些心和心法，與這些諸根和四大，也是相互增上的關係。那些會被煩惱纏縛並自我束縛而轉生為畜生、餓鬼、天人的眾生，他們所獲得的諸根和四大，這些諸根和四大，以及他們的心和心法，彼此之間是相互增上的關係；這些心和心法，與這些諸根和四大，也是相互增上的關係。如果一個眾生在欲界以有漏之身進入初禪，或者以有漏之身進入有想無想定，那麼他的諸根會增長，四大也會增益，這些諸根和四大，以及他的心和心法，彼此之間是相互增上的關係；這些心和心法，與這些諸根和四大，也是相互增上的關係。如果一個眾生在欲界以無漏之身進入初禪，或者以無漏之身進入不用定，那麼他的諸根會增長，四大也會增益，這些諸根和四大，以及他的心和心法，彼此之間是相互增上的關係；這些心和心法，與這些諸根和四大，也是相互增上的關係。如果一個眾生在（原文缺失）以有漏之身進入初禪，或者以有漏之身進入有想無想定，那麼他的諸根會增長，四大也會增益，這些諸根和四大，以及他的心和心法，彼此之間是相互增上的關係；這些心和心法，與這些諸根和四大，也是相互增上的關係。如果一個眾生在（原文缺失）以無漏之身進入初禪，或者以無漏之身進入不用定，那麼他的諸根會增長，四大也會增益，這些諸根和四大，以及他的心和心法，彼此之間是相互增上的關係；這些心和心法，與這些諸根和四大，也是相互增上的關係。
什麼是『內』的含義？回答說：指自己所擁有的名色。什麼是不『內』的含義？回答說：指自己不擁有的名色。什麼是『受』的含義？回答說：指有漏法的總稱。什麼是不『受』的含義？回答說：指無漏法的總稱。什麼是『結』的含義？回答說：指有漏法的總稱。什麼是『無結』的含義？回答說：指無漏法的總稱。什麼是『見處』的含義？
【English Translation】 English version: 'Also' refers to sequence (continuous attainment), condition (existing due to a certain cause), and augmentation (continuous). Unconditioned dharmas, in relation to conditioned dharmas, are sequence, condition, and augmentation, but not cause. Conditioned dharmas, in relation to other conditioned dharmas, are cause, sequence, condition, and augmentation. Conditioned dharmas, in relation to unconditioned dharmas, are not. Unconditioned dharmas, in relation to other unconditioned dharmas, are also not. Unconditioned dharmas, in relation to conditioned dharmas, are condition and augmentation.
Those beings who are bound by afflictions and self-entangled, falling into hell, the sense faculties (諸根) and the four great elements (四大) they obtain, these sense faculties and four great elements, and their mind (心) and mental functions (心法), are mutually augmentative; these mind and mental functions, and these sense faculties and four great elements, are also mutually augmentative. Those beings who are bound by afflictions and self-entangled, reborn as animals, hungry ghosts, or gods, the sense faculties and four great elements they obtain, these sense faculties and four great elements, and their mind and mental functions, are mutually augmentative; these mind and mental functions, and these sense faculties and four great elements, are also mutually augmentative. If a being in the desire realm (欲界) with a conditioned body enters the first dhyana (初禪), or with a conditioned body enters the state of neither perception nor non-perception (有想無想定), then their sense faculties will grow, and the four great elements will increase, these sense faculties and four great elements, and their mind and mental functions, are mutually augmentative; these mind and mental functions, and these sense faculties and four great elements, are also mutually augmentative. If a being in the desire realm with an unconditioned body enters the first dhyana, or with an unconditioned body enters the state of neither perception nor non-perception, then their sense faculties will grow, and the four great elements will increase, these sense faculties and four great elements, and their mind and mental functions, are mutually augmentative; these mind and mental functions, and these sense faculties and four great elements, are also mutually augmentative. If a being in (missing text) with a conditioned body enters the first dhyana, or with a conditioned body enters the state of neither perception nor non-perception, then their sense faculties will grow, and the four great elements will increase, these sense faculties and four great elements, and their mind and mental functions, are mutually augmentative; these mind and mental functions, and these sense faculties and four great elements, are also mutually augmentative. If a being in (missing text) with an unconditioned body enters the first dhyana, or with an unconditioned body enters the state of neither perception nor non-perception, then their sense faculties will grow, and the four great elements will increase, these sense faculties and four great elements, and their mind and mental functions, are mutually augmentative; these mind and mental functions, and these sense faculties and four great elements, are also mutually augmentative.
What is the meaning of 'internal'? The answer is: it refers to one's own name and form (名色). What is the meaning of 'not internal'? The answer is: it refers to name and form that one does not possess. What is the meaning of 'reception'? The answer is: it refers to the totality of conditioned dharmas. What is the meaning of 'non-reception'? The answer is: it refers to the totality of unconditioned dharmas. What is the meaning of 'bond'? The answer is: it refers to the totality of conditioned dharmas. What is the meaning of 'non-bond'? The answer is: it refers to the totality of unconditioned dharmas. What is the meaning of 'place of view'?
？答曰：有漏法數名。不見處為何義？答曰：無漏法數名。諸法內，彼法內入攝耶？答曰：或法內彼法非內入攝。云何法內彼法非內入攝？答曰：如所說內痛內法法觀而處，是謂法內彼法非內入攝。云何法內入攝彼法非內耶？答曰：如所說外身外心心觀而處，是謂法內入攝彼法非內也。云何法內彼法內入攝耶？答曰：如所說內身內心心觀而處，是謂法內彼法內入攝。云何法非內彼法非內入攝？答曰：如所說外痛外法法觀而處，是謂法非內彼法非內入攝。諸法外，彼法外入攝耶？答曰：或法外彼法非外入攝。云何法外彼法非外入攝？答曰：如所說外身外心心觀而處，是謂法外彼法非外入攝。云何法外入攝彼法非外耶？答曰：如所說內痛內法法觀而處，是謂法外入攝彼法非外。云何法外彼法外入攝耶？答曰：如所說外痛外法法觀而處，是謂法外彼法外入攝也。云何法非外彼法非外入攝？答曰：如所說內身內心心觀而處，是謂法非外彼法非外入攝。二痛、三痛，二痛攝三痛、三痛攝二痛？答曰：隨種相攝。二痛、四痛五痛六痛，二痛攝六痛、六痛攝二痛？答曰：隨種相攝。二痛、十八痛，二痛攝十八痛、十八痛攝二痛？答曰：二攝十八非十八攝二。不攝何等？答曰：苦根有漏、樂根有對相應、護根無漏痛也。三十六痛、百八
【現代漢語翻譯】 現代漢語譯本 問：什麼叫做『有漏法數名』？答：指那些屬於有漏法的範疇。問：什麼叫做『不見處』？答：指那些屬於無漏法的範疇。問：在一切法中，某一法是否包含在另一法的範圍內？答：有時某一法存在於另一法中，但並不完全被其包含。問：什麼情況下某一法存在於另一法中，但並不完全被其包含？答：例如，當一個人專注于內在的感受（內痛）和內在的法（內法），並以法的角度去觀察它們時，這就是所謂的『法內彼法非內入攝』。問：什麼情況下某一法被包含在另一法中，但它本身並不存在於另一法中？答：例如，當一個人專注于外在的身體（外身）和外在的心（外心），並以心的角度去觀察它們時，這就是所謂的『法內入攝彼法非內也』。問：什麼情況下某一法存在於另一法中，並且完全被其包含？答：例如，當一個人專注于內在的身體（內身）和內在的心（內心），並以心的角度去觀察它們時，這就是所謂的『法內彼法內入攝』。問：什麼情況下某一法既不存在於另一法中，也不被其包含？答：例如，當一個人專注于外在的感受（外痛）和外在的法（外法），並以法的角度去觀察它們時，這就是所謂的『法非內彼法非內入攝』。 問：在一切法之外，某一法是否被包含在另一法的範圍之外？答：有時某一法存在於另一法之外，但並不完全被其包含。問：什麼情況下某一法存在於另一法之外，但並不完全被其包含？答：例如，當一個人專注于外在的身體（外身）和外在的心（外心），並以心的角度去觀察它們時，這就是所謂的『法外彼法非外入攝』。問：什麼情況下某一法被包含在另一法的範圍之外，但它本身並不存在於另一法之外？答：例如，當一個人專注于內在的感受（內痛）和內在的法（內法），並以法的角度去觀察它們時，這就是所謂的『法外入攝彼法非外』。問：什麼情況下某一法存在於另一法之外，並且完全被其包含？答：例如，當一個人專注于外在的感受（外痛）和外在的法（外法），並以法的角度去觀察它們時，這就是所謂的『法外彼法外入攝也』。問：什麼情況下某一法既不存在於另一法之外，也不被其包含？答：例如，當一個人專注于內在的身體（內身）和內在的心（內心），並以心的角度去觀察它們時，這就是所謂的『法非外彼法非外入攝』。 問：兩種感受（二痛）、三種感受（三痛），兩種感受是否包含三種感受，三種感受是否包含兩種感受？答：這取決於它們的種類和性質。問：兩種感受（二痛）、四種感受（四痛）、五種感受（五痛）、六種感受（六痛），兩種感受是否包含六種感受，六種感受是否包含兩種感受？答：這取決於它們的種類和性質。問：兩種感受（二痛）、十八種感受（十八痛），兩種感受是否包含十八種感受，十八種感受是否包含兩種感受？答：兩種感受包含十八種感受，但十八種感受不包含兩種感受。問：不包含哪些？答：不包含苦根（苦根）的有漏（有漏）感受、樂根（樂根）的與對境相應的感受、以及護根（護根）的無漏（無漏）感受。三十六種感受（三十六痛）、一百零八...
【English Translation】 English version Question: What is meant by 'name of defiled dharmas'? Answer: It refers to the category of dharmas that are defiled (有漏法, yǒu lòu fǎ). Question: What is meant by 'unseen place'? Answer: It refers to the category of dharmas that are undefiled (無漏法, wú lòu fǎ). Question: Among all dharmas, is one dharma included within another dharma? Answer: Sometimes a dharma exists within another dharma, but it is not completely contained within it. Question: In what case does a dharma exist within another dharma, but is not completely contained within it? Answer: For example, when one focuses on internal feelings (內痛, nèi tòng) and internal dharmas (內法, nèi fǎ), and observes them from the perspective of dharmas, this is what is called 'dharma within, but that dharma is not included within (法內彼法非內入攝, fǎ nèi bǐ fǎ fēi nèi rù shè)'. Question: In what case is a dharma included within another dharma, but it itself does not exist within that other dharma? Answer: For example, when one focuses on the external body (外身, wài shēn) and the external mind (外心, wài xīn), and observes them from the perspective of the mind, this is what is called 'dharma included within, but that dharma is not within (法內入攝彼法非內也, fǎ nèi rù shè bǐ fǎ fēi nèi yě)'. Question: In what case does a dharma exist within another dharma, and is completely contained within it? Answer: For example, when one focuses on the internal body (內身, nèi shēn) and the internal mind (內心, nèi xīn), and observes them from the perspective of the mind, this is what is called 'dharma within, and that dharma is included within (法內彼法內入攝, fǎ nèi bǐ fǎ nèi rù shè)'. Question: In what case does a dharma neither exist within another dharma, nor is contained within it? Answer: For example, when one focuses on external feelings (外痛, wài tòng) and external dharmas (外法, wài fǎ), and observes them from the perspective of dharmas, this is what is called 'dharma not within, and that dharma is not included within (法非內彼法非內入攝, fǎ fēi nèi bǐ fǎ fēi nèi rù shè)'. Question: Outside of all dharmas, is one dharma included outside the scope of another dharma? Answer: Sometimes a dharma exists outside another dharma, but it is not completely contained outside of it. Question: In what case does a dharma exist outside another dharma, but is not completely contained outside of it? Answer: For example, when one focuses on the external body (外身, wài shēn) and the external mind (外心, wài xīn), and observes them from the perspective of the mind, this is what is called 'dharma outside, but that dharma is not included outside (法外彼法非外入攝, fǎ wài bǐ fǎ fēi wài rù shè)'. Question: In what case is a dharma included outside the scope of another dharma, but it itself does not exist outside that other dharma? Answer: For example, when one focuses on internal feelings (內痛, nèi tòng) and internal dharmas (內法, nèi fǎ), and observes them from the perspective of dharmas, this is what is called 'dharma included outside, but that dharma is not outside (法外入攝彼法非外, fǎ wài rù shè bǐ fǎ fēi wài)'. Question: In what case does a dharma exist outside another dharma, and is completely contained outside of it? Answer: For example, when one focuses on external feelings (外痛, wài tòng) and external dharmas (外法, wài fǎ), and observes them from the perspective of dharmas, this is what is called 'dharma outside, and that dharma is included outside (法外彼法外入攝也, fǎ wài bǐ fǎ wài rù shè yě)'. Question: In what case does a dharma neither exist outside another dharma, nor is contained outside of it? Answer: For example, when one focuses on the internal body (內身, nèi shēn) and the internal mind (內心, nèi xīn), and observes them from the perspective of the mind, this is what is called 'dharma not outside, and that dharma is not included outside (法非外彼法非外入攝, fǎ fēi wài bǐ fǎ fēi wài rù shè)'. Question: Two feelings (二痛, èr tòng), three feelings (三痛, sān tòng), do two feelings include three feelings, and do three feelings include two feelings? Answer: It depends on their types and characteristics. Question: Two feelings (二痛, èr tòng), four feelings (四痛, sì tòng), five feelings (五痛, wǔ tòng), six feelings (六痛, liù tòng), do two feelings include six feelings, and do six feelings include two feelings? Answer: It depends on their types and characteristics. Question: Two feelings (二痛, èr tòng), eighteen feelings (十八痛, shíbā tòng), do two feelings include eighteen feelings, and do eighteen feelings include two feelings? Answer: Two feelings include eighteen feelings, but eighteen feelings do not include two feelings. Question: What are not included? Answer: The defiled (有漏, yǒu lòu) feeling of the root of suffering (苦根, kǔ gēn), the feeling of the root of joy (樂根, lè gēn) that corresponds to objects, and the undefiled (無漏, wú lòu) feeling of the root of protection (護根, hù gēn). Thirty-six feelings (三十六痛, sānshíliù tòng), one hundred and eight...
痛亦如是。乃至六痛、十八痛，六攝十八、十八攝六？答曰：六攝十八非十八攝六。不攝何等？答曰：苦根有漏、樂根有對相應、護根無漏痛也。三十六痛、百八痛亦如是。十八痛、三十六痛亦如是。三十六痛、百八痛，三十六痛攝百八、百八痛攝三十六痛？答曰：隨種相攝。以無礙道趣須陀洹果證，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來六，八道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入、無智無未來，一三昧未來一(道跡竟)。以無礙道趣斯陀含果證，若倍欲盡越次取證，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來六，八道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入、無智無未來，一三昧未來一。若得須陀洹果，以世俗道取斯陀含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來六，無道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入，一智未來七，無三昧未來三。若得須陀洹果，以無漏道取斯陀含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未
【現代漢語翻譯】 現代漢語譯本 苦受也是如此。乃至六種苦受、十八種苦受，是六種包含十八種，還是十八種包含六種？回答是：六種包含十八種，不是十八種包含六種。不包含哪些呢？回答是：苦根的有漏（Sāsrava）受、樂根的有對（Sapratiha）相應受、護根的無漏（Anāsrava）受。三十六種苦受、一百零八種苦受也是如此。十八種苦受、三十六種苦受也是如此。三十六種苦受、一百零八種苦受，是三十六種包含一百零八種，還是一百零八種包含三十六種？回答是：隨其種類互相包含。以無礙道（Anantariya-magga）趣向須陀洹果（Srotāpanna-phala）的證悟，修習此道時，修習一種意止（Ekaggatā）現在前，未來有四種，四種意斷（Sammappadhāna）未來有四種，四種神足（Iddhipāda）未來有四種，五根（Indriya）未來有五種，五力（Bala）未來有五種，六覺意（Bojjhaṅga）未來有六種，八道種（Magganga）未來有八種，沒有禪（Jhāna）、沒有等（Samatha）、沒有無色定（Āruppasamāpatti）、沒有解脫（Vimokkha）、沒有八除入（Atthavimokkha）、沒有十一切入（Dasakasināyatana）、沒有智（Ñāṇa），沒有未來，一種三昧（Samādhi）未來有一種（道跡結束）。以無礙道趣向斯陀含果（Sakadāgāmi-phala）的證悟，如果倍欲盡越次取證，修習此道時，修習一種意止現在前，未來有四種，四種意斷未來有四種，四種神足未來有四種，五根未來有五種，五力未來有五種，六覺意未來有六種，八道種未來有八種，沒有禪、沒有等、沒有無色定、沒有解脫、沒有八除入、沒有十一切入、沒有智，沒有未來，一種三昧未來有一種。如果得到須陀洹果，以世俗道（Lokiya-magga）取得斯陀含果，修習此道時，修習一種意止現在前，未來有四種，四種意斷未來有四種，四種神足未來有四種，五根未來有五種，五力未來有五種，沒有覺意未來有六種，沒有道種未來有八種，沒有禪、沒有等、沒有無色定、沒有解脫、沒有八除入、沒有十一切入，一種智未來有七種，沒有三昧未來有三種。如果得到須陀洹果，以無漏道取得斯陀含果，修習此道時，修習一種意止現在前，未來有四種，四種意斷未來有四種，四種神足未
【English Translation】 English version Feeling is also like that. Even the six kinds of painful feelings, the eighteen kinds of painful feelings, do the six kinds encompass the eighteen kinds, or do the eighteen kinds encompass the six kinds? The answer is: the six kinds encompass the eighteen kinds, not the eighteen kinds encompass the six kinds. What are not encompassed? The answer is: the painful root of Sāsrava (with outflows) feeling, the pleasurable root of Sapratiha (with resistance) corresponding feeling, and the protective root of Anāsrava (without outflows) feeling. The thirty-six kinds of painful feelings, the one hundred and eight kinds of painful feelings are also like that. The eighteen kinds of painful feelings, the thirty-six kinds of painful feelings are also like that. The thirty-six kinds of painful feelings, the one hundred and eight kinds of painful feelings, do the thirty-six kinds encompass the one hundred and eight kinds, or do the one hundred and eight kinds encompass the thirty-six kinds? The answer is: they encompass each other according to their kinds. With the Anantariya-magga (path of immediate consequence) approaching the realization of Srotāpanna-phala (stream-enterer fruit), when cultivating this path, cultivating one Ekaggatā (one-pointedness of mind) is present, and there are four in the future, four Sammappadhāna (right efforts) in the future, four Iddhipāda (bases of spiritual power) in the future, five Indriya (faculties) in the future, five Bala (powers) in the future, six Bojjhaṅga (factors of enlightenment) in the future, eight Magganga (factors of the path) in the future, no Jhāna (meditative absorption), no Samatha (tranquility), no Āruppasamāpatti (formless attainments), no Vimokkha (liberations), no Atthavimokkha (eight liberations), no Dasakasināyatana (ten kasina spheres), no Ñāṇa (knowledge), none in the future, one Samādhi (concentration) in the future (the path trace ends). With the Anantariya-magga approaching the realization of Sakadāgāmi-phala (once-returner fruit), if one desires to exhaust desire twice and attain realization out of order, when cultivating this path, cultivating one Ekaggatā is present, and there are four in the future, four Sammappadhāna in the future, four Iddhipāda in the future, five Indriya in the future, five Bala in the future, six Bojjhaṅga in the future, eight Magganga in the future, no Jhāna, no Samatha, no Āruppasamāpatti, no Vimokkha, no Atthavimokkha, no Dasakasināyatana, no Ñāṇa, none in the future, one Samādhi in the future. If one attains Srotāpanna-phala, and with the Lokiya-magga (mundane path) attains Sakadāgāmi-phala, when cultivating this path, cultivating one Ekaggatā is present, and there are four in the future, four Sammappadhāna in the future, four Iddhipāda in the future, five Indriya in the future, five Bala in the future, no Bojjhaṅga in the future, no Magganga in the future, no Jhāna, no Samatha, no Āruppasamāpatti, no Vimokkha, no Atthavimokkha, no Dasakasināyatana, one Ñāṇa in the future, no Samādhi in the future. If one attains Srotāpanna-phala, and with the Anāsrava-magga attains Sakadāgāmi-phala, when cultivating this path, cultivating one Ekaggatā is present, and there are four in the future, four Sammappadhāna in the future, four Iddhipāda in the future,
來四，五根未來五，五力未來五，六覺意未來六(無喜)，八道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入，二智(法二對四)未來七；一三昧未來三(頻來竟)。以無礙道取阿那含果證，若欲愛盡越次取證，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來六，八道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一。若依初禪取阿那含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，八道種未來八，一禪未來一，無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一。若依初禪中間取阿那含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，七道種未來八，無禪未來一，無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一。若依二禪取阿那含果，修彼道時修一意止現在前(法意止也)未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，七道種未來八，一禪未來二，無等、無無色定、無解
【現代漢語翻譯】 現代漢語譯本 來四，五根未來五，五力未來五，六覺意未來六（無喜），八道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入，二智（法二對四）未來七；一三昧未來三（頻來竟）。 以無礙道取阿那含果（Anāgāmi-phala，不還果）證，若欲愛盡越次取證，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來六，八道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一。 若依初禪取阿那含果（Anāgāmi-phala，不還果），修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，八道種未來八，一禪未來一，無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一。 若依初禪中間取阿那含果（Anāgāmi-phala，不還果），修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，七道種未來八，無禪未來一，無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一。 若依二禪取阿那含果（Anāgāmi-phala，不還果），修彼道時修一意止現在前（法意止也）未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，七道種未來八，一禪未來二，無等、無無色定、無解
【English Translation】 English version Four come, five roots come five, five powers come five, six factors of enlightenment come six (without joy), eight factors of the path come eight, no dhyana, no samapatti, no formless attainments, no liberation, no eight deliverances, no ten all-pervading spheres, two wisdoms (two dharmas correspond to four) come seven; one samadhi comes three (frequent coming ends). Attaining the Anāgāmi-phala (fruit of non-returning) through the path of unobstructedness, if the desire for sensual pleasures is exhausted, one attains it out of order. When cultivating that path, cultivating one mindfulness comes present and four come in the future, four right efforts come four in the future, four bases of psychic power come four in the future, five roots come five in the future, five powers come five in the future, six factors of enlightenment come six in the future, eight factors of the path come eight in the future, no dhyana, no samapatti, no formless attainments, no liberation, no eight deliverances, no ten all-pervading spheres, no wisdom comes none in the future, one samadhi comes one in the future. If relying on the first dhyana to attain the Anāgāmi-phala (fruit of non-returning), when cultivating that path, cultivating one mindfulness comes present and four come in the future, four right efforts come four in the future, four bases of psychic power come four in the future, five roots come five in the future, five powers come five in the future, seven factors of enlightenment come seven in the future, eight factors of the path come eight in the future, one dhyana comes one in the future, no samapatti, no formless attainments, no liberation, no eight deliverances, no ten all-pervading spheres, no wisdom comes none in the future, one samadhi comes one in the future. If relying on the intermediate state between the first and second dhyana to attain the Anāgāmi-phala (fruit of non-returning), when cultivating that path, cultivating one mindfulness comes present and four come in the future, four right efforts come four in the future, four bases of psychic power come four in the future, five roots come five in the future, five powers come five in the future, six factors of enlightenment come seven in the future, seven factors of the path come eight in the future, no dhyana comes one in the future, no samapatti, no formless attainments, no liberation, no eight deliverances, no ten all-pervading spheres, no wisdom comes none in the future, one samadhi comes one in the future. If relying on the second dhyana to attain the Anāgāmi-phala (fruit of non-returning), when cultivating that path, cultivating one mindfulness comes present (it is the mindfulness of dharma) and four come in the future, four right efforts come four in the future, four bases of psychic power come four in the future, five roots come five in the future, five powers come five in the future, seven factors of enlightenment come seven in the future, seven factors of the path come eight in the future, one dhyana comes two in the future, no samapatti, no formless attainments, no libe
脫、無八除入、無十一切入，無智未來無，一三昧未來一。若依三禪取阿那含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，七道種(無等志也)未來八，一禪未來三(一三禪)，無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一。若依四禪取阿那含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，七道種未來八，一禪未來四，無等、無無色定、無解脫、無八除入、無十一切入，無智未來無，一三昧未來一(超越不還盡)。若得斯陀含果，以世俗道取阿那含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來六，無道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入，一智未來七(等智)，無三昧未來三。若得斯陀含果，以無漏道取阿那含果，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來六，八道種未來八，無禪、無等、無無色定、無解脫、無八除入、無十一切入，二智未來七，一三昧未來三(不還竟)。以無礙道神足智證通，若
【現代漢語翻譯】 現代漢語譯本 脫離、沒有八除入（八種去除煩惱的禪定方法）、沒有十一切入（十種一切處觀的禪定方法），沒有智慧的未來，一種三昧的未來是一種。如果依靠三禪取得阿那含果（不還果），修習那條道路時，修一種意止現在顯現，未來有四種，四意斷未來有四種，四神足未來有四種，五根未來有五種，五力未來有五種，六覺意未來有七種，七道種（無等志）未來有八種，一種禪未來有三種（一種三禪），沒有等持、沒有無色定、沒有解脫、沒有八除入、沒有十一切入，沒有智慧的未來，一種三昧的未來是一種。 如果依靠四禪取得阿那含果（不還果），修習那條道路時，修一種意止現在顯現，未來有四種，四意斷未來有四種，四神足未來有四種，五根未來有五種，五力未來有五種，六覺意未來有七種，七道種未來有八種，一種禪未來有四種，沒有等持、沒有無色定、沒有解脫、沒有八除入、沒有十一切入，沒有智慧的未來，一種三昧的未來是一種（超越不還的境界）。 如果證得斯陀含果（一來果），以世俗道取得阿那含果（不還果），修習那條道路時，修一種意止現在顯現，未來有四種，四意斷未來有四種，四神足未來有四種，五根未來有五種，五力未來有五種，沒有覺意未來有六種，沒有道種未來有八種，沒有禪、沒有等持、沒有無色定、沒有解脫、沒有八除入、沒有十一切入，一種智慧未來有七種（等同的智慧），沒有三昧未來有三種。 如果證得斯陀含果（一來果），以無漏道取得阿那含果（不還果），修習那條道路時，修一種意止現在顯現，未來有四種，四意斷未來有四種，四神足未來有四種，五根未來有五種，五力未來有五種，六覺意未來有六種，八道種未來有八種，沒有禪、沒有等持、沒有無色定、沒有解脫、沒有八除入、沒有十一切入，兩種智慧未來有七種，一種三昧未來有三種（不還的境界結束）。以無礙道神足智證通，如果
【English Translation】 English version Departure, without the eight deliverances (eight stages of meditation to overcome defilements), without the ten all-embracing spheres (ten kasinas), no future wisdom, one samadhi's future is one. If, relying on the third dhyana, one attains the Anagami fruit (Non-Returning fruit), while cultivating that path, one cultivates one mindfulness now present, four in the future, four right efforts, four in the future, four bases of power, four in the future, five faculties, five in the future, five powers, five in the future, six factors of enlightenment, seven in the future, seven factors of the path (equanimity), eight in the future, one dhyana, three in the future (one third dhyana), no equanimity, no formless attainments, no liberation, no eight deliverances, no ten all-embracing spheres, no future wisdom, one samadhi's future is one. If, relying on the fourth dhyana, one attains the Anagami fruit (Non-Returning fruit), while cultivating that path, one cultivates one mindfulness now present, four in the future, four right efforts, four in the future, four bases of power, four in the future, five faculties, five in the future, five powers, five in the future, six factors of enlightenment, seven in the future, seven factors of the path, eight in the future, one dhyana, four in the future, no equanimity, no formless attainments, no liberation, no eight deliverances, no ten all-embracing spheres, no future wisdom, one samadhi's future is one (transcending the state of non-returning). If one attains the Sakadagami fruit (Once-Returning fruit), and by the mundane path attains the Anagami fruit (Non-Returning fruit), while cultivating that path, one cultivates one mindfulness now present, four in the future, four right efforts, four in the future, four bases of power, four in the future, five faculties, five in the future, five powers, five in the future, no factors of enlightenment, six in the future, no factors of the path, eight in the future, no dhyana, no equanimity, no formless attainments, no liberation, no eight deliverances, no ten all-embracing spheres, one wisdom, seven in the future (equal wisdom), no samadhi, three in the future. If one attains the Sakadagami fruit (Once-Returning fruit), and by the supramundane path attains the Anagami fruit (Non-Returning fruit), while cultivating that path, one cultivates one mindfulness now present, four in the future, four right efforts, four in the future, four bases of power, four in the future, five faculties, five in the future, five powers, five in the future, six factors of enlightenment, six in the future, eight factors of the path, eight in the future, no dhyana, no equanimity, no formless attainments, no liberation, no eight deliverances, no ten all-embracing spheres, two wisdoms, seven in the future, one samadhi, three in the future (the end of non-returning). With unobstructed path, psychic power of wisdom, if
依初禪凡夫人修神足道，修彼道時修一意止現在前(身止)未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來無，無道種未來無，一禪未來一，無等未來四，無無色定未來無，無解脫未來二，無八除入未來四，無十一切入未來無，一智未來一，無三昧未來無(三向趣一)。若依初禪無垢人修神足道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來七，無道種未來八，一禪未來一，無等未來四，無無色定未來無，無解脫未來二，無八除入未來四(禪四枝)，無十一切入未來無，一智未來七，無三昧未來三。若依二禪凡夫人修神足道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來無，無道種未來無，一禪未來一，無等未來四，無無色定未來無，無解脫未來二(第一第二)，無八除入(八想四觀四色)未來四，無十一切入未來無，一智未來一，無三昧未來無。若依二禪無垢人修神足道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來七，無道種未來八，一禪未來二，無等未來四，無無色定未來無，無解脫未來二，無八除入未來
【現代漢語翻譯】 現代漢語譯本 如果依據初禪的凡夫俗子修習神足道（神通的途徑），當修習此道時，修習一種意止（專注），現在生起，未來生起四種；四意斷（四種正確的努力）未來生起四種；四神足（四種成功的根本）未來生起四種；五根（信、精進、念、定、慧五種能力）未來生起五種；五力（信、精進、念、定、慧五種力量）未來生起五種；沒有覺意（七覺支，即七種覺悟的因素）未來不會生起；沒有道種（導致解脫的因素）未來不會生起；一種禪定現在生起；沒有等（無法確定具體含義，可能指不平等或無與倫比的狀態）未來生起四種；沒有無色定（四種超越物質形式的禪定）未來不會生起；沒有解脫（從束縛中解脫）未來生起兩種；沒有八除入（八種去除雜念的禪定）未來生起四種；沒有十一切入（十種普遍的禪定）未來不會生起；一種智慧現在生起；沒有三昧（專注的狀態）未來不會生起（三種趨向一個目標）。 如果依據初禪的無垢之人修習神足道，當修習此道時，修習一種意止現在生起，未來生起四種；四意斷未來生起四種；四神足未來生起四種；五根未來生起五種；五力未來生起五種；沒有覺意未來生起七種；沒有道種未來生起八種；一種禪定現在生起；沒有等未來生起四種；沒有無色定未來不會生起；沒有解脫未來生起兩種；沒有八除入未來生起四種（禪定的四種分支）；沒有十一切入未來不會生起；一種智慧未來生起七種；沒有三昧未來生起三種。 如果依據二禪的凡夫俗子修習神足道，當修習此道時，修習一種意止現在生起，未來生起四種；四意斷未來生起四種；四神足未來生起四種；五根未來生起五種；五力未來生起五種；沒有覺意未來不會生起；沒有道種未來不會生起；一種禪定現在生起；沒有等未來生起四種；沒有無色定未來不會生起；沒有解脫未來生起兩種（第一種和第二種）；沒有八除入（八種想法，四種觀察，四種顏色）未來生起四種；沒有十一切入未來不會生起；一種智慧現在生起；沒有三昧未來不會生起。 如果依據二禪的無垢之人修習神足道，當修習此道時，修習一種意止現在生起，未來生起四種；四意斷未來生起四種；四神足未來生起四種；五根未來生起五種；五力未來生起五種；沒有覺意未來生起七種；沒有道種未來生起八種；一種禪定未來生起兩種；沒有等未來生起四種；沒有無色定未來不會生起；沒有解脫未來生起兩種；沒有八除入未來生起...
【English Translation】 English version If an ordinary person in the first Dhyana (初禪) [first level of meditative absorption] cultivates the Paths to Magical Powers (神足道), when cultivating that path, they cultivate one Intentional Effort (意止) [focus of mind] arising in the present, and four arising in the future; Four Right Exertions (四意斷) [four types of correct effort] arising four in the future; Four Foundations of Success (四神足) [four bases foriddhi] arising four in the future; Five Roots (五根) [five faculties: faith, vigor, mindfulness, concentration, wisdom] arising five in the future; Five Powers (五力) [strengthened faculties] arising five in the future; No Factors of Enlightenment (覺意) [seven factors of enlightenment] arising in the future; No Seeds of the Path (道種) [factors leading to liberation] arising in the future; One Dhyana (禪) [meditative state] arising in the present; No 'Equals' (等) [unable to determine the exact meaning, possibly referring to inequality or unparalleled states] arising four in the future; No Formless Attainments (無色定) [formless realms] arising in the future; No Liberations (解脫) [deliverances from bondage] arising two in the future; No Eight Deliverances (八除入) [eight stages of deliverance] arising four in the future; No Ten All-Encompassing Concentrations (十一切入) [ten kasinas] arising in the future; One Wisdom (智) [knowledge] arising in the present; No Samadhi (三昧) [concentration] arising in the future (three tendencies towards one goal). If a pure person in the first Dhyana (初禪) cultivates the Paths to Magical Powers (神足道), when cultivating that path, they cultivate one Intentional Effort (意止) arising in the present, and four arising in the future; Four Right Exertions (四意斷) arising four in the future; Four Foundations of Success (四神足) arising four in the future; Five Roots (五根) arising five in the future; Five Powers (五力) arising five in the future; No Factors of Enlightenment (覺意) arising seven in the future; No Seeds of the Path (道種) arising eight in the future; One Dhyana (禪) arising in the present; No 'Equals' (等) arising four in the future; No Formless Attainments (無色定) arising in the future; No Liberations (解脫) arising two in the future; No Eight Deliverances (八除入) (four branches of Dhyana (禪四枝)) arising four in the future; No Ten All-Encompassing Concentrations (十一切入) arising in the future; One Wisdom (智) arising seven in the future; No Samadhi (三昧) arising three in the future. If an ordinary person in the second Dhyana (二禪) [second level of meditative absorption] cultivates the Paths to Magical Powers (神足道), when cultivating that path, they cultivate one Intentional Effort (意止) arising in the present, and four arising in the future; Four Right Exertions (四意斷) arising four in the future; Four Foundations of Success (四神足) arising four in the future; Five Roots (五根) arising five in the future; Five Powers (五力) arising five in the future; No Factors of Enlightenment (覺意) arising in the future; No Seeds of the Path (道種) arising in the future; One Dhyana (禪) arising in the present; No 'Equals' (等) arising four in the future; No Formless Attainments (無色定) arising in the future; No Liberations (解脫) arising two in the future (first and second); No Eight Deliverances (八除入) (eight thoughts, four contemplations, four colors) arising four in the future; No Ten All-Encompassing Concentrations (十一切入) arising in the future; One Wisdom (智) arising in the present; No Samadhi (三昧) arising in the future. If a pure person in the second Dhyana (二禪) cultivates the Paths to Magical Powers (神足道), when cultivating that path, they cultivate one Intentional Effort (意止) arising in the present, and four arising in the future; Four Right Exertions (四意斷) arising four in the future; Four Foundations of Success (四神足) arising four in the future; Five Roots (五根) arising five in the future; Five Powers (五力) arising five in the future; No Factors of Enlightenment (覺意) arising seven in the future; No Seeds of the Path (道種) arising eight in the future; One Dhyana (禪) arising two in the future; No 'Equals' (等) arising four in the future; No Formless Attainments (無色定) arising in the future; No Liberations (解脫) arising two in the future; No Eight Deliverances (八除入) arising...
四(四觀)，無十一切入未來無，一智未來七，無三昧未來三。若依三禪凡夫人修神足道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來無，無道種未來無，一禪未來一，無等未來三(除喜)，無無色定、無解脫、無八除入、無十一切入，一智未來一(等智)，無三昧未來無。若依三禪無垢人修神足道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來七，無道種未來八，一禪未來三，無等未來三，無無色定、無解脫、無八除入、無十一切入，一智未來七，無三昧未來三。若依四禪凡夫人修神足道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來無，無道種未來無，一禪未來一，無等未來三，無無色定未來無，無解脫未來一，無八除入未來四，無十一切入未來八，一智未來一，無三昧未來無。若依四禪無垢人修神足道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，無覺意未來七，無道種未來八，一禪未來四，無等未來三，無無色定未來無，無解脫未來一(凈解脫也)，無八除入未來四(四色)，無十一切
【現代漢語翻譯】 現代漢語譯本 四(四觀)，沒有十一切入未來，一種智慧未來有七種，沒有三昧未來有三種。如果依據三禪，凡夫人修習神足道，修習此道時，一種意止現在前，未來有四種，四種意斷未來有四種，四種神足未來有四種，五根未來有五種，五力未來有五種，沒有覺意未來就沒有，沒有道種未來就沒有，一種禪未來有一種，沒有等未來有三種(除了喜)，沒有無色定、沒有解脫、沒有八除入、沒有十一切入，一種智慧未來有一種(等智)，沒有三昧未來就沒有。 如果依據三禪，無垢人修習神足道，修習此道時，一種意止現在前，未來有四種，四種意斷未來有四種，四種神足未來有四種，五根未來有五種，五力未來有五種，沒有覺意未來有七種，沒有道種未來有八種，一種禪未來有三種，沒有等未來有三種，沒有無色定、沒有解脫、沒有八除入、沒有十一切入，一種智慧未來有七種，沒有三昧未來有三種。 如果依據四禪，凡夫人修習神足道，修習此道時，一種意止現在前，未來有四種，四種意斷未來有四種，四種神足未來有四種，五根未來有五種，五力未來有五種，沒有覺意未來就沒有，沒有道種未來就沒有，一種禪未來有一種，沒有等未來有三種，沒有無色定未來就沒有，沒有解脫未來有一種，沒有八除入未來有四種，沒有十一切入未來有八種，一種智慧未來有一種，沒有三昧未來就沒有。 如果依據四禪，無垢人修習神足道，修習此道時，一種意止現在前，未來有四種，四種意斷未來有四種，四種神足未來有四種，五根未來有五種，五力未來有五種，沒有覺意未來有七種，沒有道種未來有八種，一種禪未來有四種，沒有等未來有三種，沒有無色定未來就沒有，沒有解脫未來有一種(凈解脫)，沒有八除入未來有四種(四色)，沒有十一切
【English Translation】 English version Four (Four Contemplations), no Ten All-Encompassing Spheres in the future, one Wisdom has seven in the future, no Samadhi has three in the future. If an ordinary person relies on the Third Dhyana (Third Meditation) to cultivate the Path of Spiritual Power (神通道, Shéntōng Dào), when cultivating this path, one Focused Intention (意止, Yì Zhǐ) is present, and there are four in the future; Four Right Exertions (意斷, Yì Duàn) have four in the future; Four Bases of Spiritual Power (神足, Shénzú) have four in the future; Five Roots (根, Gēn) have five in the future; Five Powers (力, Lì) have five in the future; no Factors of Enlightenment (覺意, Jué Yì) have none in the future; no Factors of the Path (道種, Dào Zhǒng) have none in the future; one Dhyana has one in the future; no Equanimity (等, Děng) has three in the future (excluding joy); no Formless Attainments (無色定, Wúsè Dìng), no Liberation (解脫, Jiětuō), no Eight Deliverances (八除入, Bā Chúrù), no Ten All-Encompassing Spheres; one Wisdom has one in the future (Equanimous Wisdom); no Samadhi has none in the future. If a pure person relies on the Third Dhyana to cultivate the Path of Spiritual Power, when cultivating this path, one Focused Intention is present, and there are four in the future; Four Right Exertions have four in the future; Four Bases of Spiritual Power have four in the future; Five Roots have five in the future; Five Powers have five in the future; no Factors of Enlightenment have seven in the future; no Factors of the Path have eight in the future; one Dhyana has three in the future; no Equanimity has three in the future; no Formless Attainments, no Liberation, no Eight Deliverances, no Ten All-Encompassing Spheres; one Wisdom has seven in the future; no Samadhi has three in the future. If an ordinary person relies on the Fourth Dhyana (Fourth Meditation) to cultivate the Path of Spiritual Power, when cultivating this path, one Focused Intention is present, and there are four in the future; Four Right Exertions have four in the future; Four Bases of Spiritual Power have four in the future; Five Roots have five in the future; Five Powers have five in the future; no Factors of Enlightenment have none in the future; no Factors of the Path have none in the future; one Dhyana has one in the future; no Equanimity has three in the future; no Formless Attainments have none in the future; no Liberation has one in the future; no Eight Deliverances have four in the future; no Ten All-Encompassing Spheres have eight in the future; one Wisdom has one in the future; no Samadhi has none in the future. If a pure person relies on the Fourth Dhyana to cultivate the Path of Spiritual Power, when cultivating this path, one Focused Intention is present, and there are four in the future; Four Right Exertions have four in the future; Four Bases of Spiritual Power have four in the future; Five Roots have five in the future; Five Powers have five in the future; no Factors of Enlightenment have seven in the future; no Factors of the Path have eight in the future; one Dhyana has four in the future; no Equanimity has three in the future; no Formless Attainments have none in the future; no Liberation has one in the future ('Pure Liberation' 凈解脫, Jìng Jiětuō); no Eight Deliverances have four in the future (Four Forms 四色, Sì Sè); no Ten All-Encompassing
入未來八，一智未來七，無三昧未來三(神足竟)。天耳、知他人心、自識宿命、徹視亦如是。以無礙道盡漏智證通，若依未來有覺有觀三昧取阿羅漢，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，八道種未來八，無禪未來四，無等未來無，無無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六(未對知四)，一三昧未來三。若依初禪取阿羅漢，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，八道種未來八，一禪未來四，無等未來無，無無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六，一三昧未來三。若依禪中間取阿羅漢，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，七道種未來八，無禪未來四，無等未來無，無無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六，一三昧未來三(三過向一)。若依二禪取阿羅漢道，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，七道種未來八，一禪未來四，無等未來無，無無色定未來三
【現代漢語翻譯】 現代漢語譯本 入未來八，一智未來七，無三昧未來三（神足竟）。天耳、知他人心、自識宿命、徹視亦如是。以無礙道盡漏智證通，若依未來有覺有觀三昧取阿羅漢（Arhat，已斷絕輪迴的聖人），修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，八道種未來八，無禪未來四，無等未來無，無無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六（未對知四），一三昧未來三。 若依初禪取阿羅漢（Arhat，已斷絕輪迴的聖人），修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，八道種未來八，一禪未來四，無等未來無，無無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六，一三昧未來三。 若依禪中間取阿羅漢（Arhat，已斷絕輪迴的聖人），修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，七道種未來八，無禪未來四，無等未來無，無無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六，一三昧未來三（三過向一）。 若依二禪取阿羅漢道（Arhat，已斷絕輪迴的聖人），修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，七覺意未來七，七道種未來八，一禪未來四，無等未來無，無無色定未來三
【English Translation】 English version Entering the future eight, one wisdom future seven, without Samadhi (三昧, meditative absorption) future three (the supernatural powers are complete). The divine ear, knowing the minds of others, knowing one's own past lives, and penetrating vision are also the same. With unobstructed path, exhausting outflows, wisdom, and realizing penetration. If relying on the future with perception and contemplation, Samadhi (三昧, meditative absorption) to attain Arhat (阿羅漢, a perfected being who has attained nirvana), when cultivating that path, cultivate one mindfulness presently and in the future four, four right efforts future four, four supernatural powers future four, five roots future five, five powers future five, six factors of enlightenment future seven, eight factors of the path future eight, without Dhyana (禪, meditation) future four, without equality future none, without formless Samadhi (三昧, meditative absorption) future three, without liberation future three, without eight deliverances, without ten all-encompassing spheres, two wisdoms future six (not corresponding to knowing four), one Samadhi (三昧, meditative absorption) future three. If relying on the first Dhyana (禪, meditation) to attain Arhat (阿羅漢, a perfected being who has attained nirvana), when cultivating that path, cultivate one mindfulness presently and in the future four, four right efforts future four, four supernatural powers future four, five roots future five, five powers future five, seven factors of enlightenment future seven, eight factors of the path future eight, one Dhyana (禪, meditation) future four, without equality future none, without formless Samadhi (三昧, meditative absorption) future three, without liberation future three, without eight deliverances, without ten all-encompassing spheres, two wisdoms future six, one Samadhi (三昧, meditative absorption) future three. If relying on the intermediate Dhyana (禪, meditation) to attain Arhat (阿羅漢, a perfected being who has attained nirvana), when cultivating that path, cultivate one mindfulness presently and in the future four, four right efforts future four, four supernatural powers future four, five roots future five, five powers future five, six factors of enlightenment future seven, seven factors of the path future eight, without Dhyana (禪, meditation) future four, without equality future none, without formless Samadhi (三昧, meditative absorption) future three, without liberation future three, without eight deliverances, without ten all-encompassing spheres, two wisdoms future six, one Samadhi (三昧, meditative absorption) future three (three past towards one). If relying on the second Dhyana (禪, meditation) to attain the path of Arhat (阿羅漢, a perfected being who has attained nirvana), when cultivating that path, cultivate one mindfulness presently and in the future four, four right efforts future four, four supernatural powers future four, five roots future five, five powers future five, seven factors of enlightenment future seven, seven factors of the path future eight, one Dhyana (禪, meditation) future four, without equality future none, without formless Samadhi (三昧, meditative absorption) future three
，無解脫未來三，無八除入、無十一切入，二智未來六，一三昧未來三。若依第三第四禪取阿羅漢，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，七道種未來八，一禪未來四，無等未來無，無無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六，一三昧未來三。若依無色定取阿羅漢，修彼道時修一意止現在前未來四，四意斷未來四，四神足未來四，五根未來五，五力未來五，六覺意未來七，四道種(除戒志)未來八，無禪未來四，無等未來無，一無色定未來三，無解脫未來三，無八除入、無十一切入，二智未來六，一三昧未來三。
內造品第四竟(梵本三百五十三首盧，秦四千五百二十三言)。
四大犍度第五竟(三日誦)。
阿毗曇八犍度論卷第二十 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十一
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
根犍度第六
二十二根有， 更樂始心等， 始發魚因緣。
阿毗曇根跋渠第一
二十二根：眼根耳根鼻根舌根身根意根、男根女根命根、樂根苦根喜根憂根護根、信根精進根
【現代漢語翻譯】 現代漢語譯本：如果依據第三禪或第四禪證得阿羅漢果（Arahan），在修習此道時，修習一種意止，現在前未來有四種；四種意斷，未來有四種；四種神足，未來有四種；五根，未來有五種；五力，未來有五種；六覺意，未來有七種；七道種，未來有八種；一種禪，未來有四種；無等，未來沒有；沒有無色定，未來有三種；沒有解脫，未來有三種；沒有八除入、沒有十一切入；兩種智，未來有六種；一種三昧，未來有三種。如果依據無色定證得阿羅漢果（Arahan），在修習此道時，修習一種意止，現在前未來有四種；四種意斷，未來有四種；四種神足，未來有四種；五根，未來有五種；五力，未來有五種；六覺意，未來有七種；四道種（除了戒和志），未來有八種；沒有禪，未來有四種；無等，未來沒有；一種無色定，未來有三種；沒有解脫，未來有三種；沒有八除入、沒有十一切入；兩種智，未來有六種；一種三昧，未來有三種。 《內造品第四》完（梵文原本三百五十三首盧，秦譯四千五百二十三字）。 《四大犍度第五》完（三日誦）。 《阿毗曇八犍度論》卷第二十 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》 《阿毗曇八犍度論》卷第二十一 迦旃延子造 符秦罽賓三藏僧伽提婆共竺佛念譯 《根犍度第六》 二十二根有，更樂始心等，始發魚因緣。 《阿毗曇根跋渠第一》 二十二根：眼根、耳根、鼻根、舌根、身根、意根、男根、女根、命根、樂根、苦根、喜根、憂根、護根、信根、精進根
【English Translation】 English version: If one attains Arhatship (Arahan) based on the third or fourth Dhyana (meditative absorption), while cultivating that path, one cultivates one mindfulness, with four possibilities in the present and future; four right efforts, with four possibilities in the future; four bases of psychic power, with four possibilities in the future; five faculties, with five possibilities in the future; five powers, with five possibilities in the future; six factors of enlightenment, with seven possibilities in the future; seven factors of the path, with eight possibilities in the future; one Dhyana (meditative absorption), with four possibilities in the future; no equal, with no possibilities in the future; no formless attainments, with three possibilities in the future; no liberation, with three possibilities in the future; no eight deliverances, no ten all-pervading spheres; two wisdoms, with six possibilities in the future; one Samadhi (concentration), with three possibilities in the future. If one attains Arhatship (Arahan) based on the formless attainments, while cultivating that path, one cultivates one mindfulness, with four possibilities in the present and future; four right efforts, with four possibilities in the future; four bases of psychic power, with four possibilities in the future; five faculties, with five possibilities in the future; five powers, with five possibilities in the future; six factors of enlightenment, with seven possibilities in the future; four factors of the path (excluding precepts and will), with eight possibilities in the future; no Dhyana (meditative absorption), with four possibilities in the future; no equal, with no possibilities in the future; one formless attainment, with three possibilities in the future; no liberation, with three possibilities in the future; no eight deliverances, no ten all-pervading spheres; two wisdoms, with six possibilities in the future; one Samadhi (concentration), with three possibilities in the future. The Fourth Chapter, 'Inner Construction,' is complete (353 verses in the original Sanskrit, 4523 words in the Qin translation). The Fifth Khandha (section), 'The Four Great Elements,' is complete (recited in three days). Abhidhamma Eight Skandha (sections) Treatise, Volume 20 Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Skandha (sections) Treatise Abhidhamma Eight Skandha (sections) Treatise, Volume 21 Composed by Katyayaniputra Translated by Samghadeva of Kipin (Kashmir) during the Qin dynasty, together with Zhu Fo-nian The Sixth Khandha (section), 'The Roots' Twenty-two roots exist, further delight, initial mind, etc., the initial cause of fish. The First Abhidhamma Root Varga (group) Twenty-two roots: eye-faculty, ear-faculty, nose-faculty, tongue-faculty, body-faculty, mind-faculty, male-faculty, female-faculty, life-faculty, pleasure-faculty, pain-faculty, joy-faculty, sorrow-faculty, equanimity-faculty, faith-faculty, effort-faculty
念根定根慧根、未知根已知根無知根。此二十二根，幾學、幾無學、幾非學非無學？諸根學，彼根學人乎？設學人根，彼學根乎？諸根無學，彼無學人根乎？設無學人根，彼無學根乎？諸根非學非無學，彼根非學非無學人根乎？設根非學非無學人，彼根非學非無學乎？此二十二根，幾善幾不善乎？幾無記、幾有報、幾無報耶？幾見諦斷、幾思惟斷、幾不斷？幾見苦斷幾見習見盡見道、思惟斷、幾不斷。幾見幾不見？幾有覺有觀、幾無覺有觀、幾無覺無觀？幾樂根相應、幾苦根幾喜根幾憂根幾護根？幾欲界系、幾色界系、幾無色界系、幾不繫？幾因相應、幾因不相應、幾因相應因不相應耶、幾不因相應非因不相應？幾共緣相緣、幾不共緣相緣、幾共緣相緣不共緣相緣乎、幾不共緣相緣非不共緣相緣耶？諸根此法，彼根凡夫人耶？設根凡夫人，彼根此法耶？色陰攝幾根、痛想行識陰攝幾根？善根攝幾持幾入幾陰、不善根攝幾持幾入幾陰、隱沒無記根攝幾持幾入幾陰、不隱沒無記根攝幾持幾入幾陰？根法攝幾持幾入幾陰、無根法攝幾持幾入幾陰、根無根法攝幾持幾入幾陰？頗緣根生根耶、頗緣根生不根耶、頗緣根生根不根耶？頗緣不根生不根耶、頗緣不根生根耶？頗緣不根生根不根耶？頗緣根不根生根耶、頗緣根不根生不根
【現代漢語翻譯】 現代漢語譯本：念根（憶念能力）、定根（禪定能力）、慧根（智慧能力）、未知根（求知慾）、已知根（已獲得的知識）、無知根（缺乏知識）。這二十二根中，哪些屬於有學（正在學習的人）、哪些屬於無學（已完成學習的人）、哪些屬於非學非無學（既非有學也非無學）？ 如果某些根是有學的，那麼擁有這些根的人是有學之人嗎？如果某人是有學之人，那麼他一定擁有有學之根嗎？如果某些根是無學的，那麼擁有這些根的人是無學之人嗎？如果某人是無學之人，那麼他一定擁有無學之根嗎？如果某些根既非有學也非無學，那麼擁有這些根的人是非學非無學之人嗎？如果某人既非有學也非無學，那麼他一定擁有非學非無學之根嗎？ 這二十二根中，哪些是善的，哪些是不善的？哪些是無記的（非善非惡）？哪些是有報的（導致果報），哪些是無報的？哪些是見諦斷的（通過見諦斷除），哪些是思惟斷的（通過思惟斷除），哪些是不斷的？哪些是見苦斷、見習斷、見盡斷、見道斷的，哪些是思惟斷的，哪些是不斷的？ 哪些是可見的，哪些是不可見的？哪些是有覺有觀的（有粗細念頭），哪些是無覺有觀的（只有細微念頭），哪些是無覺無觀的（沒有念頭）？哪些與樂根相應，哪些與苦根相應，哪些與喜根相應，哪些與憂根相應，哪些與舍根（護根）相應？ 哪些屬於欲界繫縛，哪些屬於色界繫縛，哪些屬於無色界繫縛，哪些是不繫縛的（解脫的）？哪些與因相應，哪些與因不相應，哪些與因相應又不相應，哪些非因相應也非因不相應？哪些是共同緣相緣，哪些是不共同緣相緣，哪些是共同緣相緣又是不共同緣相緣，哪些非不共同緣相緣也不是不共同緣相緣？ 如果某些根是此法（某種法），那麼擁有這些根的人是凡夫嗎？如果某人是凡夫，那麼他一定擁有此法之根嗎？色陰（色蘊）包含幾種根？受陰、想陰、行陰、識陰分別包含幾種根？ 善根包含幾種蘊、幾種界、幾種處？不善根包含幾種蘊、幾種界、幾種處？隱沒無記根包含幾種蘊、幾種界、幾種處？不隱沒無記根包含幾種蘊、幾種界、幾種處？根法包含幾種蘊、幾種界、幾種處？無根法包含幾種蘊、幾種界、幾種處？根與無根法包含幾種蘊、幾種界、幾種處？ 是否有以根為緣而生根的情況？是否有以根為緣而生非根的情況？是否有以根為緣而生根與非根的情況？是否有以非根為緣而生非根的情況？是否有以非根為緣而生根的情況？是否有以非根為緣而生根與非根的情況？是否有以根與非根為緣而生根的情況？是否有以根與非根為緣而生非根的情況？
【English Translation】 English version: The faculty of mindfulness (念根), the faculty of concentration (定根), the faculty of wisdom (慧根), the faculty of 'I will come to know what I do not know' (未知根), the faculty of 'I know' (已知根), the faculty of agnosis (無知根). Among these twenty-two faculties, how many belong to those in training (有學), how many to those who have completed training (無學), and how many to those who are neither in training nor have completed training (非學非無學)? If certain faculties belong to those in training, are those who possess these faculties persons in training? If someone is a person in training, do they necessarily possess the faculties of training? If certain faculties belong to those who have completed training, are those who possess these faculties persons who have completed training? If someone is a person who has completed training, do they necessarily possess the faculties of one who has completed training? If certain faculties belong to neither those in training nor those who have completed training, are those who possess these faculties persons who are neither in training nor have completed training? If someone is neither in training nor has completed training, do they necessarily possess the faculties of neither training nor completion of training? Among these twenty-two faculties, how many are wholesome (善), how many are unwholesome (不善)? How many are neutral (無記)? How many have karmic results (有報), how many are without karmic results (無報)? How many are abandoned by seeing the truth (見諦斷), how many are abandoned by cultivation (思惟斷), how many are not abandoned (不斷)? How many are abandoned by seeing suffering, seeing the origin, seeing cessation, seeing the path, by cultivation, and how many are not abandoned? How many are visible, how many are invisible? How many are with initial and sustained application of thought (有覺有觀), how many are without initial application but with sustained application of thought (無覺有觀), how many are without initial and sustained application of thought (無覺無觀)? How many are associated with the faculty of pleasure (樂根), how many with the faculty of pain (苦根), how many with the faculty of joy (喜根), how many with the faculty of sorrow (憂根), how many with the faculty of equanimity (護根)? How many are bound to the desire realm (欲界系), how many are bound to the form realm (色界系), how many are bound to the formless realm (無色界系), how many are unbound (不繫)? How many are associated with a cause (因相應), how many are not associated with a cause (因不相應), how many are both associated and not associated with a cause (因相應因不相應), how many are neither associated nor not associated with a cause (不因相應非因不相應)? How many are conditioned by shared conditions (共緣相緣), how many are conditioned by unshared conditions (不共緣相緣), how many are conditioned by both shared and unshared conditions (共緣相緣不共緣相緣), how many are conditioned by neither unshared conditions nor not unshared conditions (不共緣相緣非不共緣相緣)? If certain faculties are 'this dhamma' (此法), are those who possess these faculties ordinary people (凡夫人)? If someone is an ordinary person, do they necessarily possess the faculties of 'this dhamma'? How many faculties are included in the aggregate of form (色陰)? How many faculties are included in the aggregates of feeling, perception, mental formations, and consciousness (痛想行識陰)? How many aggregates, elements, and sense bases are included in wholesome faculties (善根)? How many aggregates, elements, and sense bases are included in unwholesome faculties (不善根)? How many aggregates, elements, and sense bases are included in obscured neutral faculties (隱沒無記根)? How many aggregates, elements, and sense bases are included in unobscured neutral faculties (不隱沒無記根)? How many aggregates, elements, and sense bases are included in faculties that are dhammas (根法)? How many aggregates, elements, and sense bases are included in faculties that are not dhammas (無根法)? How many aggregates, elements, and sense bases are included in faculties that are both dhammas and not dhammas (根無根法)? Is it possible for a faculty to arise conditioned by a faculty? Is it possible for a non-faculty to arise conditioned by a faculty? Is it possible for both a faculty and a non-faculty to arise conditioned by a faculty? Is it possible for a non-faculty to arise conditioned by a non-faculty? Is it possible for a faculty to arise conditioned by a non-faculty? Is it possible for both a faculty and a non-faculty to arise conditioned by a non-faculty? Is it possible for a faculty to arise conditioned by both a faculty and a non-faculty? Is it possible for a non-faculty to arise conditioned by both a faculty and a non-faculty?
耶、頗緣根不根生根不根耶？頗緣眼根生眼根耶、頗緣眼根乃至生無知根耶？頗緣無知根生無知根耶、頗緣無知根生眼根乃至已知根耶？眼根，彼眼根幾緣緣？眼根乃至無知根幾緣緣？無知根，彼無知根幾緣緣？無知根，眼根乃至已知根幾緣緣？此章義愿具演說。
二十二根：眼根耳鼻舌身根意根、男根女根命根、樂根苦根喜根憂根護根、信根精進念定慧根、未知根已知根無知根。於此二十二根，幾學、幾無學、幾非學非無學？答曰：二學、一無學、十非學非無學、九當分別。意根，或學、或無學、或非學非無學。云何學？答曰：學意所念諸意根相應，是謂學。云何無學？答曰：無學意所念諸意根相應，是謂無學也。云何非學非無學？答曰：有漏意所念諸意根相應，是謂非學非無學也。樂根喜根護根、信根精進念定慧根亦復如是。諸根學，彼學家根耶？答曰：或學根彼根非學家。云何學根彼根非學家耶？答曰：諸根學學家不成就，是謂根學彼根非學家也。云何學家根彼根非學？答曰：諸非學非無學根學家成就，是謂學家根彼根非學。云何學根？彼根學家乎？答曰：諸學根學家成就，是謂學根彼根學家。云何非學根彼根非學家乎？答曰：無學根、諸非學非無學根學家不成就，是謂非學根彼根非學家也。諸無學根，
【現代漢語翻譯】 現代漢語譯本 耶，是否以頗緣根（Phorana root，某種植物的根）為緣而生根？是否以頗緣眼根（eye-faculty root，視覺器官的根）為緣而生眼根？是否以頗緣眼根為緣，乃至生起無知根（unknowing faculty root，指缺乏智慧的根）？是否以頗緣無知根為緣而生無知根？是否以頗緣無知根為緣，生起眼根乃至已知根（knowing faculty root，指具有智慧的根）？眼根，這個眼根以幾種緣為緣？眼根乃至無知根以幾種緣為緣？無知根，這個無知根以幾種緣為緣？無知根，眼根乃至已知根以幾種緣為緣？希望詳細解說這一章的含義。
二十二根：眼根（eye-faculty root）、耳根（ear-faculty root）、鼻根（nose-faculty root）、舌根（tongue-faculty root）、身根（body-faculty root）、意根（mind-faculty root）、男根（male-faculty root）、女根（female-faculty root）、命根（life-faculty root）、樂根（pleasure-faculty root）、苦根（pain-faculty root）、喜根（joy-faculty root）、憂根（sorrow-faculty root）、護根（equanimity-faculty root）、信根（faith-faculty root）、精進根（effort-faculty root）、念根（mindfulness-faculty root）、定根（concentration-faculty root）、慧根（wisdom-faculty root）、未知根（the faculty of 'I shall know' root）、已知根（the faculty of knowledge root）、無知根（unknowing faculty root）。在這二十二根中，哪些是屬於有學的（under training），哪些是屬於無學的（beyond training），哪些是非學非無學的（neither under training nor beyond training）？回答是：二個是有學的，一個屬於無學的，十個屬於非學非無學的，九個應當分別說明。意根，或者是有學的，或者是無學的，或者是非學非無學的。什麼是屬於有學的？回答是：有學之人所思念的，與意根相應的，這叫做有學的。什麼是屬於無學的？回答是：無學之人所思念的，與意根相應的，這叫做無學的。什麼是非學非無學的？回答是：有煩惱之人所思念的，與意根相應的，這叫做非學非無學的。樂根、喜根、護根、信根、精進根、念根、定根、慧根也是如此。諸根是有學的，那麼這個人是屬於有學之家的嗎？回答是：或者根是有學的，但這個人不屬於有學之家。什麼是根是有學的，但這個人不屬於有學之家呢？回答是：諸根是有學的，但有學之人尚未成就，這叫做根是有學的，但這個人不屬於有學之家。什麼是有學之家，但根不是有學的呢？回答是：那些非學非無學的根，有學之家已經成就，這叫做有學之家，但根不是有學的。什麼是根是有學的，這個人也屬於有學之家呢？回答是：諸根是有學的，有學之人也已經成就，這叫做根是有學的，這個人也屬於有學之家。什麼是非學之根，但這個人不屬於有學之家呢？回答是：無學之根，以及那些非學非無學之根，有學之家尚未成就，這叫做非學之根，但這個人不屬於有學之家。諸無學之根，
【English Translation】 English version Ya, is it that root arises from Phorana root (Phorana root, a type of plant root)? Is it that eye-faculty root (eye-faculty root, the root of the visual organ) arises from Phorana eye-faculty root? Is it that from Phorana eye-faculty root arises even unknowing faculty root (unknowing faculty root, referring to the root lacking wisdom)? Is it that from Phorana unknowing faculty root arises unknowing faculty root? Is it that from Phorana unknowing faculty root arises eye-faculty root even knowing faculty root (knowing faculty root, referring to the root possessing wisdom)? Eye-faculty root, how many conditions does this eye-faculty root depend on? Eye-faculty root even unknowing faculty root, how many conditions do they depend on? Unknowing faculty root, how many conditions does this unknowing faculty root depend on? Unknowing faculty root, eye-faculty root even knowing faculty root, how many conditions do they depend on? I wish that the meaning of this chapter be fully explained.
The twenty-two faculties: eye-faculty root (eye-faculty root), ear-faculty root (ear-faculty root), nose-faculty root (nose-faculty root), tongue-faculty root (tongue-faculty root), body-faculty root (body-faculty root), mind-faculty root (mind-faculty root), male-faculty root (male-faculty root), female-faculty root (female-faculty root), life-faculty root (life-faculty root), pleasure-faculty root (pleasure-faculty root), pain-faculty root (pain-faculty root), joy-faculty root (joy-faculty root), sorrow-faculty root (sorrow-faculty root), equanimity-faculty root (equanimity-faculty root), faith-faculty root (faith-faculty root), effort-faculty root (effort-faculty root), mindfulness-faculty root (mindfulness-faculty root), concentration-faculty root (concentration-faculty root), wisdom-faculty root (wisdom-faculty root), the faculty of 'I shall know' root (the faculty of 'I shall know' root), the faculty of knowledge root (the faculty of knowledge root), unknowing faculty root (unknowing faculty root). Among these twenty-two faculties, how many are under training (under training), how many are beyond training (beyond training), and how many are neither under training nor beyond training (neither under training nor beyond training)? The answer is: two are under training, one is beyond training, ten are neither under training nor beyond training, and nine should be distinguished separately. Mind-faculty root, it is either under training, or beyond training, or neither under training nor beyond training. What is under training? The answer is: what is thought of by one under training, corresponding to the mind-faculty root, this is called under training. What is beyond training? The answer is: what is thought of by one beyond training, corresponding to the mind-faculty root, this is called beyond training. What is neither under training nor beyond training? The answer is: what is thought of by one with defilements, corresponding to the mind-faculty root, this is called neither under training nor beyond training. The same applies to pleasure-faculty root, joy-faculty root, equanimity-faculty root, faith-faculty root, effort-faculty root, mindfulness-faculty root, concentration-faculty root, and wisdom-faculty root. The faculties are under training, then does this person belong to a family of those under training? The answer is: perhaps the faculty is under training, but this person does not belong to a family of those under training. What is it that the faculty is under training, but this person does not belong to a family of those under training? The answer is: the faculties are under training, but the one under training has not yet achieved, this is called the faculty is under training, but this person does not belong to a family of those under training. What is it that the family is of those under training, but the faculty is not under training? The answer is: those faculties that are neither under training nor beyond training, the family of those under training has already achieved, this is called the family is of those under training, but the faculty is not under training. What is it that the faculty is under training, and this person also belongs to a family of those under training? The answer is: the faculties are under training, and the one under training has also achieved, this is called the faculty is under training, and this person also belongs to a family of those under training. What is it that the faculty is not under training, but this person does not belong to a family of those under training? The answer is: the faculty of one beyond training, and those faculties that are neither under training nor beyond training, the family of those under training has not yet achieved, this is called the faculty is not under training, but this person does not belong to a family of those under training. The faculties of those beyond training,
無學家彼根乎？答曰：或無學根彼根非無學家。云何無學根彼根非無學家？答曰：諸無學根無學家不成就，是謂無學根彼根非無學家。云何無學家根彼根非無學？答曰：諸非學非無學根無學家成就，是謂無學家根。彼根非無學，云何無學根無學家彼根乎？答曰：諸無學根無學家成就，是謂無學根無學家彼根也。云何非無學根彼根非無學家？答曰：學根、諸非學非無學根無學家不成就，是謂非無學根彼根非無學家。諸根非學非無學，彼根非學非無學家根乎？答曰：如是，諸根非學非無學家，非學非無學彼根也。彼根非學非無學，彼根非學非無學家？答曰：有諸非學非無學根，非學非無學家不成就。
於此二十二根，幾善、幾不善、幾無記乎？答曰：八善、八無記、六當分別。意根，或善、或不善、或無記。云何善乎？答曰：善心所念諸意根相應，是謂善。云何不善？答曰：不善心所念諸意根相應，是謂不善也。云何無記？答曰：無記心所念諸意根相應，是謂無記也。樂根苦根喜根護根亦復如是。憂根，或善或不善。云何善？答曰：善心所念諸憂根相應，是謂善。云何不善？答曰：不善心所念諸憂根相應，是謂不善也。
於此二十二根，幾有報、幾無報乎？答曰：一有報、十一無報、十當分別。意根、或有報
【現代漢語翻譯】 現代漢語譯本 無學根（asekha-indriya，指已證得阿羅漢果位的聖者所具有的根）的彼根（tadindriya，指與該根相應的其他根）是否也是無學家（asekha，指已證得阿羅漢果位的聖者）？答：或者無學根的彼根不是無學家。 如何理解無學根的彼根不是無學家？答：諸如無學根，但無學家不成就（指未完全證得阿羅漢果位），這就是無學根的彼根不是無學家。 如何理解無學家根的彼根不是無學？答：諸如非學非無學根（na sekha-nāsekha-indriya，指既非有學也非無學的根），無學家成就（指已證得阿羅漢果位），這就是無學家根的彼根不是無學。 如何理解無學根，無學家是彼根？答：諸如無學根，無學家成就，這就是無學根，無學家是彼根。 如何理解非無學根（nāsekha-indriya，指非無學者的根）的彼根不是無學家？答：學根（sekha-indriya，指有學者的根）、諸如非學非無學根，無學家不成就，這就是非無學根的彼根不是無學家。 諸根（indriya，指各種根）既非有學也非無學，它們的彼根是否也是非學非無學家根？答：是的，諸根既非有學也非無學，它們的彼根也是非學非無學彼根。 彼根既非有學也非無學，彼根是否也是非學非無學家？答：有一些既非有學也非無學的根，非學非無學家不成就。
在這二十二根中，有多少是善（kusala，指善的）？多少是不善（akusala，指不善的）？多少是無記（avyākata，指非善非不善的）？答：八個是善，八個是無記，六個應當分別。 意根（mano-indriya，指意識的根），或者善，或者不善，或者無記。如何理解善？答：善心所念（kusala-citta，指善的心）與諸意根相應，這就是善。 如何理解不善？答：不善心所念（akusala-citta，指不善的心）與諸意根相應，這就是不善。 如何理解無記？答：無記心所念（avyākata-citta，指無記的心）與諸意根相應，這就是無記。 樂根（sukha-indriya，指快樂的根）、苦根（dukkha-indriya，指痛苦的根）、喜根（somanassa-indriya，指喜悅的根）、護根（upekkhā-indriya，指舍的根）也是如此。 憂根（domanassa-indriya，指憂愁的根），或者善或者不善。如何理解善？答：善心所念與諸憂根相應，這就是善。 如何理解不善？答：不善心所念與諸憂根相應，這就是不善。
在這二十二根中，有多少是有報（vipāka，指有果報的）？有多少是無報（avipāka，指無果報的）？答：一個是有報，十一個是無報，十個應當分別。 意根，或者有報
【English Translation】 English version Is the tadindriya (the corresponding root) of an asekha-indriya (faculty of one who is no longer learning, i.e., an Arhat) also an asekha (one who is no longer learning)? Answer: Or the tadindriya of an asekha-indriya is not an asekha. How is it that the tadindriya of an asekha-indriya is not an asekha? Answer: Those asekha-indriyas where an asekha is not attained, that is where the tadindriya of an asekha-indriya is not an asekha. How is it that the tadindriya of an asekha is not an asekha-indriya? Answer: Those na sekha-nāsekha-indriyas (neither a learner nor one who is no longer learning) where an asekha is attained, that is where the tadindriya of an asekha is not an asekha-indriya. How is it that an asekha-indriya, an asekha is the tadindriya? Answer: Those asekha-indriyas where an asekha is attained, that is where an asekha-indriya, an asekha is the tadindriya. How is it that the tadindriya of a nāsekha-indriya (faculty of one who is not an asekha) is not an asekha? Answer: A sekha-indriya (faculty of a learner), those na sekha-nāsekha-indriyas where an asekha is not attained, that is where the tadindriya of a nāsekha-indriya is not an asekha. Are those indriyas (faculties) that are neither a sekha nor an asekha, are their tadindriyas also na sekha-nāsekha-indriyas? Answer: Yes, those indriyas that are neither a sekha nor an asekha, their tadindriyas are also na sekha-nāsekha tadindriyas. Are those tadindriyas that are neither a sekha nor an asekha, also na sekha-nāsekhas? Answer: There are some indriyas that are neither a sekha nor an asekha, where a na sekha-nāsekha is not attained.
Of these twenty-two indriyas, how many are kusala (wholesome), how many are akusala (unwholesome), and how many are avyākata (indeterminate)? Answer: Eight are kusala, eight are avyākata, and six should be distinguished. The mano-indriya (faculty of mind), is either kusala, akusala, or avyākata. How is it kusala? Answer: Those mano-indriyas that are associated with kusala-citta (wholesome mind), that is kusala. How is it akusala? Answer: Those mano-indriyas that are associated with akusala-citta (unwholesome mind), that is akusala. How is it avyākata? Answer: Those mano-indriyas that are associated with avyākata-citta (indeterminate mind), that is avyākata. The sukha-indriya (faculty of pleasure), dukkha-indriya (faculty of pain), somanassa-indriya (faculty of joy), upekkhā-indriya (faculty of equanimity) are also the same. The domanassa-indriya (faculty of displeasure), is either kusala or akusala. How is it kusala? Answer: Those domanassa-indriyas that are associated with kusala-citta, that is kusala. How is it akusala? Answer: Those domanassa-indriyas that are associated with akusala-citta, that is akusala.
Of these twenty-two indriyas, how many are vipāka (resultant), and how many are avipāka (non-resultant)? Answer: One is vipāka, eleven are avipāka, and ten should be distinguished. The mano-indriya, is either vipāka
或無報。云何有報？答曰：不善、善有漏意根，是謂有報也。云何無報？答曰：無記無漏意根：是謂無報。樂根喜根護根亦復如是。苦根，或有報或無報。云何有報？答曰：不善、善苦根，是謂有報。云何無報？答曰：無記苦根，是謂無報。信根精進根念根定根慧根，諸有漏，彼有報；諸無漏，是謂無報。
於此二十二根，幾見諦斷、幾思惟斷、幾無斷？答曰：九思惟斷、三不斷、十當分別。意根，或見諦斷、或思惟斷、或不斷。云何見諦斷乎？答曰：諸意根堅信堅法行忍斷。何者見諦斷？八十八使諸意根相應，是謂見諦斷也。云何思惟斷？答曰：諸學見跡思惟斷。何者思惟斷？十使諸意根相應，亦無染意根有漏，是謂思惟斷。云何不斷？答曰：無漏意根，是謂無斷。護根亦如是。樂根，或見諦斷、或思惟斷、或不斷。云何見諦斷耶？答曰：諸樂根堅信堅法行忍斷。何者見諦斷？答曰：二十八使諸樂根相應，是謂見諦斷也。云何思惟斷？答曰：諸學見跡思惟斷。何者思惟斷？五使諸樂根相應，亦無染有漏樂根，是謂思惟斷。云何不斷？答曰：無漏樂根，是謂不斷也。喜根，或見諦斷、或思惟斷、或不斷。云何見諦斷？答曰：諸喜根堅信堅法行忍斷。何者見諦斷？五十二使諸喜根相應，是謂見諦斷。云何思惟斷？
【現代漢語翻譯】 現代漢語譯本 或者有報應，或者沒有報應。什麼是有報應？回答：不善、善的有漏意根（manas-indriya，意識的根源），這被稱為有報應。什麼是沒有報應？回答：無記、無漏的意根，這被稱為沒有報應。樂根（sukha-indriya，快樂的根源）、喜根（saumanasya-indriya，喜悅的根源）、護根（upeksha-indriya，舍的根源）也是如此。苦根（duhkha-indriya，痛苦的根源），或者有報應，或者沒有報應。什麼是有報應？回答：不善、善的苦根，這被稱為有報應。什麼是沒有報應？回答：無記的苦根，這被稱為沒有報應。信根（sraddha-indriya，信的根源）、精進根（virya-indriya，精進的根源）、念根（smrti-indriya，唸的根源）、定根（samadhi-indriya，定的根源）、慧根（prajna-indriya，慧的根源），凡是有漏的，就有報應；凡是無漏的，就沒有報應。
在這二十二根中，哪些是見諦斷（darshana-prahātavya，通過見道斷除），哪些是思惟斷（bhāvanā-prahātavya，通過修道斷除），哪些是不斷（aprahātavya，無法斷除）？回答：九個是思惟斷，三個是不斷，十個應當分別。意根，或者見諦斷，或者思惟斷，或者不斷。什麼是見諦斷呢？回答：那些意根與堅信（drdha-sraddha，堅定的信仰）、堅法行（drdha-dharma-caryā，堅定的法行）、忍（ksanti，忍耐）相應而斷除的。什麼是見諦斷？八十八使（煩惱）與意根相應，這被稱為見諦斷。什麼是思惟斷？回答：那些學（saiksha，有學位的聖者）在見跡（darshana-marga，見道）中思惟斷除的。什麼是思惟斷？十使（煩惱）與意根相應，以及無染的有漏意根，這被稱為思惟斷。什麼是不斷？回答：無漏的意根，這被稱為不斷。護根也是如此。樂根，或者見諦斷，或者思惟斷，或者不斷。什麼是見諦斷呢？回答：那些樂根與堅信、堅法行、忍相應而斷除的。什麼是見諦斷？回答：二十八使與樂根相應，這被稱為見諦斷。什麼是思惟斷？回答：那些學在見跡中思惟斷除的。什麼是思惟斷？五使與樂根相應，以及無染的有漏樂根，這被稱為思惟斷。什麼是不斷？回答：無漏的樂根，這被稱為不斷。喜根，或者見諦斷，或者思惟斷，或者不斷。什麼是見諦斷？回答：那些喜根與堅信、堅法行、忍相應而斷除的。什麼是見諦斷？五十二使與喜根相應，這被稱為見諦斷。什麼是思惟斷？
【English Translation】 English version Or there is retribution, or there is no retribution. What is with retribution? The answer is: Unwholesome, wholesome with outflows manas-indriya (faculty of mind), this is called with retribution. What is without retribution? The answer is: Neutral, without outflows manas-indriya, this is called without retribution. Sukha-indriya (faculty of pleasure), saumanasya-indriya (faculty of joy), upeksha-indriya (faculty of equanimity) are also like this. Duhkha-indriya (faculty of pain), either with retribution or without retribution. What is with retribution? The answer is: Unwholesome, wholesome duhkha-indriya, this is called with retribution. What is without retribution? The answer is: Neutral duhkha-indriya, this is called without retribution. Sraddha-indriya (faculty of faith), virya-indriya (faculty of effort), smrti-indriya (faculty of mindfulness), samadhi-indriya (faculty of concentration), prajna-indriya (faculty of wisdom), all with outflows, they have retribution; all without outflows, this is called without retribution.
Among these twenty-two faculties, how many are abandoned by seeing the truth (darshana-prahātavya), how many are abandoned by cultivation (bhāvanā-prahātavya), and how many are not abandoned (aprahātavya)? The answer is: Nine are abandoned by cultivation, three are not abandoned, and ten should be distinguished. Manas-indriya, either abandoned by seeing the truth, or abandoned by cultivation, or not abandoned. What is abandoned by seeing the truth? The answer is: Those manas-indriya abandoned in association with firm faith (drdha-sraddha), firm dharma practice (drdha-dharma-caryā), and patience (ksanti). What is abandoned by seeing the truth? Eighty-eight fetters (anuśaya) associated with manas-indriya, this is called abandoned by seeing the truth. What is abandoned by cultivation? The answer is: Those learners (saiksha) abandon by cultivation on the path of seeing (darshana-marga). What is abandoned by cultivation? Ten fetters associated with manas-indriya, and also undefiled manas-indriya with outflows, this is called abandoned by cultivation. What is not abandoned? The answer is: Manas-indriya without outflows, this is called not abandoned. Upeksha-indriya is also like this. Sukha-indriya, either abandoned by seeing the truth, or abandoned by cultivation, or not abandoned. What is abandoned by seeing the truth? The answer is: Those sukha-indriya abandoned in association with firm faith, firm dharma practice, and patience. What is abandoned by seeing the truth? The answer is: Twenty-eight fetters associated with sukha-indriya, this is called abandoned by seeing the truth. What is abandoned by cultivation? The answer is: Those learners abandon by cultivation on the path of seeing. What is abandoned by cultivation? Five fetters associated with sukha-indriya, and also undefiled sukha-indriya with outflows, this is called abandoned by cultivation. What is not abandoned? The answer is: Sukha-indriya without outflows, this is called not abandoned. Saumanasya-indriya, either abandoned by seeing the truth, or abandoned by cultivation, or not abandoned. What is abandoned by seeing the truth? The answer is: Those saumanasya-indriya abandoned in association with firm faith, firm dharma practice, and patience. What is abandoned by seeing the truth? Fifty-two fetters associated with saumanasya-indriya, this is called abandoned by seeing the truth. What is abandoned by cultivation?
答曰：諸學見跡思惟斷。何者思惟斷？六使諸喜根相應，亦無染有漏喜根，是謂思惟斷。云何不斷乎？答曰：無漏喜根，是謂不斷也。憂根，或見諦斷、或思惟斷。云何見諦斷、答曰：諸憂根堅信堅法行忍斷。何者見諦斷？十六使諸憂根相應，是謂見諦斷。云何思惟斷乎？答曰：諸學見跡思惟斷。何者思惟斷？二使諸憂根相應，亦無染憂根，是謂思惟斷。信精進念定慧根，諸有漏，彼思惟斷；諸無漏，彼不斷。
於此二十二根，幾見苦斷、幾見習盡道思惟斷、幾不斷？答曰：九思惟斷、三不斷、十當分別。意根，或見苦斷、或見習盡道思惟斷、或不斷。云何見苦斷？答曰：諸意根堅信堅法行忍斷。何者見苦斷？二十八使諸意根相應見習斷、十九使見盡斷、十九使見道斷、二十二使諸意根相應，是謂見諦斷也。云何思惟斷？答曰：諸意根學見跡思惟斷。何者思惟斷？十使諸意根相應，亦無染有漏意根，是謂思惟斷也。云何不斷？答曰：無漏意根，是謂不斷。護根亦如是。樂根，或見苦斷、或見習盡道思惟斷、或不斷。云何見苦斷？答曰：諸樂根堅信堅法行忍斷。何者見苦斷？九使諸樂根相應見習斷、六使見盡斷、六使見道斷、七使諸樂根相應，是謂見諦斷。云何思惟斷乎？答曰：諸學見跡思惟斷。何者思惟斷？五
【現代漢語翻譯】 現代漢語譯本 答：通過學習所見的跡象，經過思惟可以斷除。哪些是通過思惟斷除的呢？與六種煩惱相應的各種喜根，以及沒有被污染的有漏喜根，這些就是通過思惟斷除的。什麼情況下是不斷除的呢？答：無漏的喜根，這就是不斷除的。憂根，有些是通過見諦斷除，有些是通過思惟斷除。什麼是通過見諦斷除的呢？答：那些憂根，通過堅定的信心、堅定的法行和忍辱來斷除。哪些是通過見諦斷除的呢？與十六種煩惱相應的各種憂根，這些就是通過見諦斷除的。什麼情況下是通過思惟斷除的呢？答：通過學習所見的跡象，經過思惟可以斷除。哪些是通過思惟斷除的呢？與兩種煩惱相應的各種憂根，以及沒有被污染的憂根，這些就是通過思惟斷除的。信根、精進根、念根、定根、慧根，凡是有漏的，通過思惟斷除；凡是無漏的，就不會被斷除。
在這二十二根中，哪些是通過見苦斷除的，哪些是通過見習、盡、道和思惟斷除的，哪些是不斷除的呢？答：九種是通過思惟斷除的，三種是不斷除的，十種需要分別說明。意根，有些是通過見苦斷除，有些是通過見習、盡、道和思惟斷除，有些是不斷除的。什麼是通過見苦斷除的呢？答：那些意根，通過堅定的信心、堅定的法行和忍辱來斷除。哪些是通過見苦斷除的呢？與二十八種煩惱相應的各種意根，通過見習斷除，十九種煩惱通過見盡斷除，十九種煩惱通過見道斷除，二十二種煩惱與各種意根相應，這些就是通過見諦斷除的。什麼情況下是通過思惟斷除的呢？答：那些意根，通過學習所見的跡象，經過思惟可以斷除。哪些是通過思惟斷除的呢？與十種煩惱相應的各種意根，以及沒有被污染的有漏意根，這些就是通過思惟斷除的。什麼情況下是不斷除的呢？答：無漏的意根，這就是不斷除的。護根也是如此。樂根，有些是通過見苦斷除，有些是通過見習、盡、道和思惟斷除，有些是不斷除的。什麼是通過見苦斷除的呢？答：那些樂根，通過堅定的信心、堅定的法行和忍辱來斷除。哪些是通過見苦斷除的呢？九種煩惱與各種樂根相應，通過見習斷除，六種煩惱通過見盡斷除，六種煩惱通過見道斷除，七種煩惱與各種樂根相應，這些就是通過見諦斷除的。什麼情況下是通過思惟斷除的呢？答：通過學習所見的跡象，經過思惟可以斷除。哪些是通過思惟斷除的呢？五種
【English Translation】 English version The answer is: The traces seen through learning are severed by contemplation. What is severed by contemplation? The six afflictions corresponding to the roots of joy, as well as the undefiled, afflicted roots of joy, these are what are severed by contemplation. What is not severed? The undefiled roots of joy, these are what are not severed. The roots of sorrow, some are severed by seeing the truth, some by contemplation. What is severed by seeing the truth? The roots of sorrow are severed through firm faith, firm practice of the Dharma, and endurance. What is severed by seeing the truth? The sixteen afflictions corresponding to the roots of sorrow, these are what are severed by seeing the truth. What is severed by contemplation? The traces seen through learning are severed by contemplation. What is severed by contemplation? The two afflictions corresponding to the roots of sorrow, as well as the undefiled roots of sorrow, these are what are severed by contemplation. The roots of faith, diligence, mindfulness, concentration, and wisdom, those that are afflicted are severed by contemplation; those that are undefiled are not severed.
Among these twenty-two roots, how many are severed by seeing suffering, how many by seeing the origin, cessation, and path, and by contemplation, and how many are not severed? The answer is: nine are severed by contemplation, three are not severed, and ten need to be distinguished. The root of mind (意根, yi gen), some are severed by seeing suffering, some by seeing the origin, cessation, and path, and by contemplation, and some are not severed. What is severed by seeing suffering? The answer is: those roots of mind are severed through firm faith, firm practice of the Dharma, and endurance. What is severed by seeing suffering? The twenty-eight afflictions corresponding to the roots of mind are severed by seeing the origin, nineteen afflictions are severed by seeing cessation, nineteen afflictions are severed by seeing the path, twenty-two afflictions corresponding to the roots of mind, these are what are severed by seeing the truth. What is severed by contemplation? The answer is: those roots of mind, the traces seen through learning are severed by contemplation. What is severed by contemplation? The ten afflictions corresponding to the roots of mind, as well as the undefiled, afflicted roots of mind, these are what are severed by contemplation. What is not severed? The answer is: the undefiled roots of mind, these are what are not severed. The root of protection (護根, hu gen) is also the same. The root of pleasure (樂根, le gen), some are severed by seeing suffering, some by seeing the origin, cessation, and path, and by contemplation, and some are not severed. What is severed by seeing suffering? The answer is: those roots of pleasure are severed through firm faith, firm practice of the Dharma, and endurance. What is severed by seeing suffering? The nine afflictions corresponding to the roots of pleasure are severed by seeing the origin, six afflictions are severed by seeing cessation, six afflictions are severed by seeing the path, seven afflictions corresponding to the roots of pleasure, these are what are severed by seeing the truth. What is severed by contemplation? The answer is: the traces seen through learning are severed by contemplation. What is severed by contemplation? Five
使諸樂根相應，亦無染有漏樂根，是謂思惟斷。云何不斷？答曰：無漏樂根，是謂不斷。喜根，或見苦斷、或見習盡道思惟斷、或不斷。云何見苦斷耶？答曰：諸喜根堅信堅法行忍斷。何者見苦斷？十七使諸喜根相應見習斷、十一見盡斷、十一見道斷、十三使諸喜根相應，是謂見諦斷。云何思惟斷？答曰：諸學見跡思惟斷。何者思惟斷？六使諸喜根相應，亦無染有漏喜根，是謂思惟斷。云何不斷？答曰：無漏喜根，是謂不斷。憂根，或見苦斷、或見習盡道思惟斷。云何見苦斷？答曰：諸憂根堅信堅法行忍斷。何者見苦斷？四使諸憂根相應見習斷、四見盡斷、四見道斷、四使憂根相應，是謂見諦斷。云何思惟斷乎？答曰：諸學見跡思惟斷。何者思惟斷？二使諸憂根相應，亦無染憂根，是謂思惟斷。信精進念定慧根，諸有漏，彼思惟斷；諸無漏，彼不斷。
於此二十二根，幾見、幾不見乎？答曰：一見、十七不見、四當分別。慧根，或見或不見。云何見？答曰：盡智、無生智不攝意識身相應善慧是謂見。云何不見耶？答曰：五識身相應善慧、盡智、無生智是謂不見。未知根，或見或不見。云何見？答曰：未知根攝慧是謂見。云何不見？答曰：未知根攝八根是謂不見。已知根亦如是。無知根，或見或不見。云何見乎？
【現代漢語翻譯】 現代漢語譯本 使各種樂受相應的根，以及沒有染污的有漏樂受根，這稱為思惟斷（Dhyana-prahāna，通過禪定斷除）。什麼是不被斷除的呢？答：無漏的樂受根，這稱為不被斷除。 喜受根（Somanassa-indriya），或者通過見苦斷（見苦所斷，Dṛṣṭi-heya），或者通過見習盡道思惟斷，或者不被斷除。什麼是通過見苦斷呢？答：那些與喜受根相應的，由於堅定的信仰、堅定的法行和忍耐而被斷除的。哪些是通過見苦斷呢？與喜受根相應的十七種煩惱（使，Saṃyojana）通過見習斷，十一種通過見盡斷，十一種通過見道斷，與喜受根相應的十三種煩惱，這稱為見諦斷（Dṛṣṭi-satya-prahāna，通過見四聖諦斷除）。 什麼是通過思惟斷呢？答：那些有學的（Śaikṣa，指須陀洹到阿羅漢果之間的修行者）通過見跡（見道跡，Dṛṣṭi-mārga）思惟斷。哪些是通過思惟斷呢？與喜受根相應的六種煩惱，以及沒有染污的有漏喜受根，這稱為思惟斷。什麼是不被斷除的呢？答：無漏的喜受根，這稱為不被斷除。 憂受根（Dukkha-indriya），或者通過見苦斷，或者通過見習盡道思惟斷。什麼是通過見苦斷呢？答：那些與憂受根相應的，由於堅定的信仰、堅定的法行和忍耐而被斷除的。哪些是通過見苦斷呢？與憂受根相應的四種煩惱通過見習斷，四種通過見盡斷，四種通過見道斷，與憂受根相應的四種煩惱，這稱為見諦斷。 什麼是通過思惟斷呢？答：那些有學的通過見跡思惟斷。哪些是通過思惟斷呢？與憂受根相應的兩種煩惱，以及沒有染污的憂受根，這稱為思惟斷。信根（Śraddhā-indriya）、精進根（Vīrya-indriya）、念根（Smṛti-indriya）、定根（Samādhi-indriya）、慧根（Prajñā-indriya），那些有漏的，通過思惟斷；那些無漏的，不被斷除。 在這二十二根中，哪些是可見的，哪些是不可見的呢？答：一個是可見的，十七個是不可見的，四個應當分別。慧根，或者可見，或者不可見。什麼是可見的呢？答：盡智（Kṣaya-jñāna，知諸漏已盡之智）、無生智（Anutpāda-jñāna，知諸漏已滅不再生之智）所不包含的，與意識身相應的善慧，這稱為可見。什麼是不可見的呢？答：與五識身相應的善慧、盡智、無生智，這稱為不可見。未知根（Anājñāta-indriya），或者可見，或者不可見。什麼是可見的呢？答：未知根所包含的慧，這稱為可見。什麼是不可見的呢？答：未知根所包含的八根，這稱為不可見。已知根（Ājñā-indriya）也是如此。無知根（Ajñā-indriya），或者可見，或者不可見。什麼是可見的呢？
【English Translation】 English version The roots that are associated with various pleasant feelings, and the defiled roots of pleasant feeling with outflows, this is called abandonment by contemplation (Dhyana-prahāna). What is not abandoned? Answer: The undefiled root of pleasant feeling, this is called not abandoned. The root of joy (Somanassa-indriya), either abandoned by seeing suffering (Dṛṣṭi-heya), or abandoned by contemplation through seeing the path to the cessation of origination, or not abandoned. What is abandoned by seeing suffering? Answer: Those roots of joy that are abandoned due to firm faith, firm practice of the Dharma, and endurance. Which are abandoned by seeing suffering? The seventeen fetters (Saṃyojana) associated with the root of joy are abandoned by seeing origination, eleven are abandoned by seeing cessation, eleven are abandoned by seeing the path, thirteen fetters associated with the root of joy, this is called abandonment by seeing the truth (Dṛṣṭi-satya-prahāna). What is abandoned by contemplation? Answer: Those of the learners (Śaikṣa, referring to practitioners between Stream-enterer and Arhat) are abandoned by contemplation through seeing the path (Dṛṣṭi-mārga). Which are abandoned by contemplation? The six fetters associated with the root of joy, and the undefiled root of joy with outflows, this is called abandonment by contemplation. What is not abandoned? Answer: The undefiled root of joy, this is called not abandoned. The root of sorrow (Dukkha-indriya), either abandoned by seeing suffering, or abandoned by contemplation through seeing the path to the cessation of origination. What is abandoned by seeing suffering? Answer: Those roots of sorrow that are abandoned due to firm faith, firm practice of the Dharma, and endurance. Which are abandoned by seeing suffering? The four fetters associated with the root of sorrow are abandoned by seeing origination, four are abandoned by seeing cessation, four are abandoned by seeing the path, four fetters associated with the root of sorrow, this is called abandonment by seeing the truth. What is abandoned by contemplation? Answer: Those of the learners are abandoned by contemplation through seeing the path. Which are abandoned by contemplation? The two fetters associated with the root of sorrow, and the undefiled root of sorrow, this is called abandonment by contemplation. The root of faith (Śraddhā-indriya), the root of effort (Vīrya-indriya), the root of mindfulness (Smṛti-indriya), the root of concentration (Samādhi-indriya), the root of wisdom (Prajñā-indriya), those with outflows are abandoned by contemplation; those without outflows are not abandoned. Among these twenty-two roots, how many are visible, and how many are invisible? Answer: One is visible, seventeen are invisible, and four should be distinguished. The root of wisdom, either visible or invisible. What is visible? Answer: The good wisdom associated with the mind-body that is not included in the knowledge of exhaustion (Kṣaya-jñāna, the knowledge that the outflows have been exhausted) and the knowledge of non-arising (Anutpāda-jñāna, the knowledge that the outflows have ceased and will not arise again), this is called visible. What is invisible? Answer: The good wisdom associated with the five aggregates of consciousness, the knowledge of exhaustion, and the knowledge of non-arising, this is called invisible. The root of the unknown (Anājñāta-indriya), either visible or invisible. What is visible? Answer: The wisdom included in the root of the unknown, this is called visible. What is invisible? Answer: The eight roots included in the root of the unknown, this is called invisible. The root of the known (Ājñā-indriya) is also the same. The root of the unknowable (Ajñā-indriya), either visible or invisible. What is visible?
答曰：盡智、無生智不攝無知根攝慧是謂見。云何不見乎？答曰：無知根攝八根、盡智、無生智是謂不見。
於此二十二根，幾有覺有觀、幾無覺有觀、幾無覺無觀？答曰：二有覺有觀、八無覺無觀、十二當分別。意根，或有覺有觀、或無覺有觀、或無覺無觀。云何有覺有觀？答曰：有覺有觀心所念諸意根相應，是謂有覺有觀。云何無覺有觀？答曰：無覺有觀心所念諸意根相應，是謂無覺有觀。云何無覺無觀？答曰：無覺無觀心所念諸意根相應，是謂無覺無觀。護根、信精進念定慧根、未知根已知根無知根亦復如是。樂根，或有覺有觀、或無覺無觀。云何有覺有觀乎？答曰：有覺有觀心所念諸樂根相應，是謂有覺有觀。云何無覺無觀？答曰：無覺無觀心所念樂根相應，是謂無覺無觀。喜根亦如是。樂根喜根護根九根少入相應，苦根憂根六根少入相應。
於此二十二根，幾欲界系、幾色界系、幾無色界系、幾不繫乎？答曰：四欲界系、三不繫、十五當分別。眼根，或欲界系或色界系。云何欲界系？答曰：欲界系四大造諸眼根，是謂欲界系。云何色界繫乎？答曰：色界系四大造諸眼根，是謂色界系。耳鼻舌身根亦復如是。意根，或欲界系、或色界系、或無色界系、或不繫。云何欲界繫乎？答曰：欲界繫心所念
【現代漢語翻譯】 現代漢語譯本 答：盡智（jìn zhì，知一切煩惱已盡之智）、無生智（wú shēng zhì，知未來煩惱不生之智）不包含在無知根（wú zhī gēn，指對真理的無知）中，包含在慧（huì，智慧）中，這叫做『見』。什麼叫做『不見』呢？答：無知根包含八根（眼、耳、鼻、舌、身、意、命、樂），以及盡智、無生智，這叫做『不見』。
在這二十二根（èr shí èr gēn，指眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、舍根、信根、精進根、念根、定根、慧根、未知當知根、已知根、無知根）中，哪些是有覺有觀（yǒu jué yǒu guān，指伴隨粗細尋伺的心理活動）、哪些是無覺有觀（wú jué yǒu guān，指只有細微尋伺的心理活動）、哪些是無覺無觀（wú jué wú guān，指沒有尋伺的心理活動）？答：二根（指初禪中的樂根和喜根）是有覺有觀，八根（指眼、耳、鼻、舌、身、命、女、男根）是無覺無觀，十二根應當分別。意根（yì gēn，指意識的根源），或者是有覺有觀，或者是無覺有觀，或者是無覺無觀。什麼叫做有覺有觀？答：伴隨有覺有觀的心所（xīn suǒ，指心理活動）念頭的意根相應，這叫做有覺有觀。什麼叫做無覺有觀？答：伴隨無覺有觀的心所念頭的意根相應，這叫做無覺有觀。什麼叫做無覺無觀？答：伴隨無覺無觀的心所念頭的意根相應，這叫做無覺無觀。護根（hù gēn，此處應為舍根，指不苦不樂的感受）、信根（xìn gēn，指對佛法的信心）、精進根（jīng jìn gēn，指努力修行）、念根（niàn gēn，指正念）、定根（dìng gēn，指禪定）、慧根（huì gēn，指智慧）、未知根（wèi zhī gēn，指未知當知根）、已知根（yǐ zhī gēn，指已知根）、無知根（wú zhī gēn）也是這樣。樂根（lè gēn，指快樂的感受），或者是有覺有觀，或者是無覺無觀。什麼叫做有覺有觀呢？答：伴隨有覺有觀的心所念頭的樂根相應，這叫做有覺有觀。什麼叫做無覺無觀？答：伴隨無覺無觀的心所念頭的樂根相應，這叫做無覺無觀。喜根（xǐ gēn，指喜悅的感受）也是這樣。樂根、喜根、護根這九根（應為舍根）與較少的心理活動相應，苦根（kǔ gēn，指痛苦的感受）、憂根（yōu gēn，指憂愁的感受）這六根與較少的心理活動相應。
在這二十二根中，哪些是欲界系（yù jiè xì，指屬於欲界的）、哪些是系（ jiè xì，此處應為色界系，指屬於色界的）、哪些是無系（wú ** jiè xì，此處應為無色界系，指屬於無色界的）、哪些是不繫（bù xì，指不屬於三界的）呢？答：四根（苦根、憂根、女根、男根）是欲界系，三根（盡智、無生智、舍根）是不繫，十五根應當分別。眼根（yǎn gēn，指視覺器官），或者是欲界系，或者是系（此處應為色界系）。什麼叫做欲界系？答：欲界系的四大（sì dà，指地、水、火、風）所造的眼根，這叫做欲界系。什麼叫做系（此處應為色界系）呢？答：系（此處應為色界系）的四大所造的眼根，這叫做系（此處應為色界系）。耳根（ěr gēn，指聽覺器官）、鼻根（bí gēn，指嗅覺器官）、舌根（shé gēn，指味覺器官）、身根（shēn gēn，指觸覺器官）也是這樣。意根（yì gēn，指意識的根源），或者是欲界系，或者是系（此處應為色界系），或者是無**系（此處應為無色界系），或者是不繫。什麼叫做欲界系呢？答：欲界系的心所念頭
【English Translation】 English version Answer: Exhaustion-knowledge (jìn zhì, knowledge of the exhaustion of all defilements) and non-arising-knowledge (wú shēng zhì, knowledge that future defilements will not arise) are not included in the root of ignorance (wú zhī gēn, referring to ignorance of the truth), but are included in wisdom (huì, wisdom), this is called 'seeing'. What is called 'not seeing'? Answer: The root of ignorance includes the eight roots (eye, ear, nose, tongue, body, mind, life, pleasure), as well as exhaustion-knowledge and non-arising-knowledge, this is called 'not seeing'.
Among these twenty-two roots (èr shí èr gēn, referring to the eye root, ear root, nose root, tongue root, body root, mind root, female root, male root, life root, pleasure root, pain root, joy root, sorrow root, indifference root, faith root, vigor root, mindfulness root, concentration root, wisdom root, the root of 'not-yet-knowing-that-one-will-know', the root of 'having-knowledge', the root of ignorance), which have initial application and sustained application (yǒu jué yǒu guān, referring to mental activities accompanied by coarse and subtle investigation), which have no initial application but have sustained application (wú jué yǒu guān, referring to mental activities with only subtle investigation), and which have no initial application and no sustained application (wú jué wú guān, referring to mental activities without investigation)? Answer: Two roots (referring to the pleasure root and joy root in the first dhyana) have initial application and sustained application, eight roots (referring to the eye, ear, nose, tongue, body, life, female, and male roots) have no initial application and no sustained application, and twelve roots should be distinguished. The mind root (yì gēn, referring to the source of consciousness) may have initial application and sustained application, may have no initial application but have sustained application, or may have no initial application and no sustained application. What is called having initial application and sustained application? Answer: The mind root corresponding to mental activities (xīn suǒ, referring to mental activities) with initial application and sustained application, this is called having initial application and sustained application. What is called having no initial application but having sustained application? Answer: The mind root corresponding to mental activities with no initial application but having sustained application, this is called having no initial application but having sustained application. What is called having no initial application and no sustained application? Answer: The mind root corresponding to mental activities with no initial application and no sustained application, this is called having no initial application and no sustained application. The indifference root (hù gēn, should be equanimity root, referring to the feeling of neither pleasure nor pain), faith root (xìn gēn, referring to faith in the Buddha's teachings), vigor root (jīng jìn gēn, referring to diligent practice), mindfulness root (niàn gēn, referring to right mindfulness), concentration root (dìng gēn, referring to meditation), wisdom root (huì gēn, referring to wisdom), the root of 'not-yet-knowing' (wèi zhī gēn, referring to the root of 'not-yet-knowing-that-one-will-know'), the root of 'having-knowledge' (yǐ zhī gēn, referring to the root of 'having-knowledge'), and the root of ignorance (wú zhī gēn) are also like this. The pleasure root (lè gēn, referring to the feeling of pleasure) may have initial application and sustained application, or may have no initial application and no sustained application. What is called having initial application and sustained application? Answer: The pleasure root corresponding to mental activities with initial application and sustained application, this is called having initial application and sustained application. What is called having no initial application and no sustained application? Answer: The pleasure root corresponding to mental activities with no initial application and no sustained application, this is called having no initial application and no sustained application. The joy root (xǐ gēn, referring to the feeling of joy) is also like this. The pleasure root, joy root, and indifference root, these nine roots (should be equanimity root) correspond to fewer mental activities, the pain root (kǔ gēn, referring to the feeling of pain) and sorrow root (yōu gēn, referring to the feeling of sorrow), these six roots correspond to fewer mental activities.
Among these twenty-two roots, which are related to the desire realm (yù jiè xì, referring to belonging to the desire realm), which are related to the form realm ( jiè xì, should be rūpa-dhātu, referring to belonging to the form realm), which are related to the formless realm (wú ** jiè xì, should be arūpa-dhātu, referring to belonging to the formless realm), and which are unrelated (bù xì, referring to not belonging to the three realms)? Answer: Four roots (pain root, sorrow root, female root, and male root) are related to the desire realm, three roots (exhaustion-knowledge, non-arising-knowledge, and equanimity root) are unrelated, and fifteen roots should be distinguished. The eye root (yǎn gēn, referring to the visual organ) is either related to the desire realm or related to the form realm ( jiè xì, should be rūpa-dhātu). What is called related to the desire realm? Answer: The eye root made of the four great elements (sì dà, referring to earth, water, fire, and wind) of the desire realm, this is called related to the desire realm. What is called related to the form realm ( jiè xì, should be rūpa-dhātu)? Answer: The eye root made of the four great elements of the form realm ( jiè xì, should be rūpa-dhātu), this is called related to the form realm ( jiè xì, should be rūpa-dhātu). The ear root (ěr gēn, referring to the auditory organ), nose root (bí gēn, referring to the olfactory organ), tongue root (shé gēn, referring to the gustatory organ), and body root (shēn gēn, referring to the tactile organ) are also like this. The mind root (yì gēn, referring to the source of consciousness) is either related to the desire realm, related to the form realm ( jiè xì, should be rūpa-dhātu), related to the formless realm (wú ** jiè xì, should be arūpa-dhātu), or unrelated. What is called related to the desire realm? Answer: The mental activities of the desire realm
諸意根相應，是謂欲界系。云何色界繫乎？答曰：色界繫心所念諸意根相應，是謂色界系。云何無色界繫乎？答曰：無色界繫心所念諸意根相應，是謂無色界系。云何不繫乎？答曰：無漏心所念諸意根相應，是謂不繫。護根、信精進念定慧根亦復如是。命根，或欲界系、或色界系、或無色界系。云何欲界繫乎？答曰：欲界系壽是謂欲界系也。云何色界繫乎？答曰：色界系壽是謂色界系。云何無色界系？答曰：無色界系壽是謂無色界系。樂根，或欲界系、或色界系、或不繫。云何欲界系？答曰：欲界繫心所念諸樂根相應，是謂欲界系。云何色界繫乎？答曰：色界繫心所念諸樂根相應，是謂色界系。云何不繫乎？答曰：無漏心所念諸樂根相應，是謂不繫。喜根亦如是。
於此二十二根，幾因相應？答曰：十四。幾因不相應乎？答曰：八。幾因相應、幾因不相應乎？答曰：彼十四少因相應少因不相應。幾因不相應非不因相應？答曰：彼十四少因不相應少因非不相應。
於此二十二根，幾共緣相緣乎？答曰：十三少入。幾不共緣相緣？答曰：一，十三少入。幾共緣相緣不共緣相緣？答曰：十三也。幾不共緣相緣非不共緣相緣？答曰：八也。諸根此法，彼根非凡夫。諸根凡夫，彼根非此法。色陰攝七根。痛陰攝五根
【現代漢語翻譯】 現代漢語譯本 諸意根相應，這被稱為欲界系（Kāmadhātu-saṃyojana，與欲界相關的束縛）。 什麼是系（saṃyojana，束縛）呢？答：繫心所念諸意根相應，這被稱為系。 什麼是無系（anāsaṃyojana，非束縛）呢？答：無繫心所念諸意根相應，這被稱為無系。 什麼是不繫（asaṃyojana，無束縛）呢？答：無漏心所念諸意根相應，這被稱為不繫。護根、信根、精進根、念根、定根、慧根也是如此。 命根，或者屬於欲界系，或者屬於系，或者屬於無系。什麼是欲界系呢？答：欲界系的壽命，這被稱為欲界系。 什麼是系呢？答：系的壽命，這被稱為系。什麼是無系呢？答：無系的壽命，這被稱為無系。 樂根，或者屬於欲界系，或者屬於系，或者屬於不繫。什麼是欲界系呢？答：欲界繫心所念諸樂根相應，這被稱為欲界系。 什麼是系呢？答：繫心所念諸樂根相應，這被稱為系。什麼是不繫呢？答：無漏心所念諸樂根相應，這被稱為不繫。喜根也是如此。 在這二十二根中，有幾個與因相應？答：十四個。有幾個與因不相應呢？答：八個。有幾個與因相應，又有幾個與因不相應呢？答：那十四個少部分與因相應，少部分與因不相應。有幾個與因不相應，並非不與因相應呢？答：那十四個少部分與因不相應，少部分並非不與因相應。 在這二十二根中，有幾個共同緣相緣？答：十三個少入。有幾個不共同緣相緣？答：一個，十三個少入。有幾個共同緣相緣，又不共同緣相緣？答：十三個。有幾個不共同緣相緣，並非不共同緣相緣？答：八個。諸根是此法，彼根不是凡夫。諸根是凡夫，彼根不是此法。色陰包含七根。痛陰包含五根。
【English Translation】 English version The corresponding mental faculties of the mind, these are called the Kāmadhātu-saṃyojana (fettered to the realm of desire). What is a saṃyojana (fetter)? Answer: The corresponding mental faculties of the mind that are fettered, these are called saṃyojana. What is an anāsaṃyojana (unfettered)? Answer: The corresponding mental faculties of the mind that are unfettered, these are called anāsaṃyojana. What is asaṃyojana (without fetters)? Answer: The corresponding mental faculties of the mind that are without outflows, these are called asaṃyojana. The faculties of guarding the senses, faith, vigor, mindfulness, concentration, and wisdom are also the same. The life faculty, it is either fettered to the realm of desire, or it is saṃyojana, or it is anāsaṃyojana. What is fettered to the realm of desire? Answer: The lifespan that is fettered to the realm of desire, this is called fettered to the realm of desire. What is saṃyojana? Answer: The lifespan that is saṃyojana, this is called saṃyojana. What is anāsaṃyojana? Answer: The lifespan that is anāsaṃyojana, this is called anāsaṃyojana. The feeling of pleasure, it is either fettered to the realm of desire, or it is saṃyojana, or it is asaṃyojana. What is fettered to the realm of desire? Answer: The corresponding faculties of pleasure of the mind that are fettered to the realm of desire, these are called fettered to the realm of desire. What is saṃyojana? Answer: The corresponding faculties of pleasure of the mind that are saṃyojana, these are called saṃyojana. What is asaṃyojana? Answer: The corresponding faculties of pleasure of the mind that are without outflows, these are called asaṃyojana. The feeling of joy is also the same. Among these twenty-two faculties, how many are associated with a cause? Answer: Fourteen. How many are not associated with a cause? Answer: Eight. How many are associated with a cause, and how many are not associated with a cause? Answer: Those fourteen are partially associated with a cause and partially not associated with a cause. How many are not associated with a cause and are not non-associated with a cause? Answer: Those fourteen are partially not associated with a cause and partially not non-associated with a cause. Among these twenty-two faculties, how many are mutually conditioned by a common object? Answer: Thirteen sense bases. How many are not mutually conditioned by a common object? Answer: One, thirteen sense bases. How many are mutually conditioned by a common object and not mutually conditioned by a common object? Answer: Thirteen. How many are not mutually conditioned by a common object and are not non-mutually conditioned by a common object? Answer: Eight. If the faculties are this dharma, then those faculties are not those of an ordinary person. If the faculties are those of an ordinary person, then those faculties are not this dharma. The form aggregate includes seven faculties. The feeling aggregate includes five faculties.
，三根少入。想陰不攝根。行陰攝六根，三根少入。識陰攝一根，三根少入。善根攝八持二入三陰。不善根攝八持二入二陰。隱沒無記根攝六持二入二陰。不隱沒無記根攝十三持七入四陰。根法攝十三持七入四陰。無根法攝六持六入三陰。根無根法攝十八持十二入五陰。
頗緣根生根耶？答曰：生也。頗緣根生不根？答曰：生。頗緣根生根不根？答曰：生也。頗緣不根生不根？答曰：生也。頗緣不根生根？答曰：生也。頗緣不根生根不根？答曰：生也。頗緣根不根生根？答曰：生也。頗緣根不根生不根？答曰：生也。頗緣根不根生根不根乎？答曰：生也。頗緣眼根生眼根？答曰：生也。頗緣眼根乃至生無知根？答曰：生也。頗緣無知根生無知根乎？答曰：生也。頗緣無知根生眼根乃至已知根？答曰：生(生竟)。
眼根，彼眼根因、增上；耳鼻舌身根、男根女根命根、苦根一增上；余，緣、增上。耳鼻舌根亦復如是。身根，彼身根因、增上；男根女根亦因、增上；命根、苦根、眼根耳鼻舌根一增上；余，緣、增上(身竟)。意根，彼意根因、次第、緣、增上；命根八(五情男女命)因、增上；苦根，因、次第、增上，無緣；余，因、次第、緣、增上。樂根喜根護根、信精進念定慧根亦復如是。女根，彼女
【現代漢語翻譯】 現代漢語譯本： 三根（指三種善根：無貪、無嗔、無癡）少部分包含于其中。想陰（五陰之一，指感知）不包含根。行陰（五陰之一，指行為）包含六根（眼、耳、鼻、舌、身、意），三根少部分包含于其中。識陰（五陰之一，指意識）包含一根（意根），三根少部分包含于其中。善根包含八持（八種戒律）、二入（意入、法入）、三陰（色陰、受陰、想陰）。不善根包含八持、二入、二陰（受陰、想陰）。隱沒無記根（既非善也非惡，且力量微弱的根）包含六持（六種感覺）、二入、二陰。不隱沒無記根（力量較強的非善非惡根）包含十三持（十三種支援）、七入（七種感覺輸入）、四陰（色陰、受陰、想陰、行陰）。根法（與根相關的法）包含十三持、七入、四陰。無根法（與根無關的法）包含六持、六入、三陰。根與無根法包含十八持（十八種支援）、十二入（十二種感覺輸入）、五陰（色陰、受陰、想陰、行陰、識陰）。
是否以根為緣而生根？答：是的，會生。是否以根為緣而生非根？答：是的，會生。是否以根為緣而生根與非根？答：是的，會生。是否以非根為緣而生非根？答：是的，會生。是否以非根為緣而生根？答：是的，會生。是否以非根為緣而生根與非根？答：是的，會生。是否以根與非根為緣而生根？答：是的，會生。是否以根與非根為緣而生非根？答：是的，會生。是否以根與非根為緣而生根與非根呢？答：是的，會生。是否以眼根（視覺器官）為緣而生眼根？答：是的，會生。是否以眼根為緣乃至生無知根（無明）？答：是的，會生。是否以無知根為緣而生無知根呢？答：是的，會生。是否以無知根為緣而生眼根乃至已知根（智慧）？答：是的，會生（問答結束）。
眼根，是眼根的因、增上緣；耳鼻舌身根、男根女根命根（生命力）、苦根，是唯一的增上緣；其餘是緣、增上緣。耳鼻舌根也是如此。身根，是身根的因、增上緣；男根女根也是因、增上緣；命根、苦根、眼根耳鼻舌根，是唯一的增上緣；其餘是緣、增上緣（關於身根的討論結束）。意根（思維器官），是意根的因、次第緣、緣、增上緣；命根八（五情男女命，指五種感覺、男女根、生命力）是因、增上緣；苦根，是因、次第緣、增上緣，但沒有緣；其餘是因、次第緣、緣、增上緣。樂根（快樂的感覺）、喜根（喜悅的感覺）、護根（保護的感覺）、信根（信仰）、精進根（努力）、念根（正念）、定根（禪定）、慧根（智慧）也是如此。女根，是女
【English Translation】 English version: Three roots (referring to the three wholesome roots: non-greed, non-hatred, and non-delusion) are partially included. The 'saṅkhāra-skandha' (one of the five aggregates, referring to perception) does not include roots. The 'saṅkhāra-skandha' (one of the five aggregates, referring to volitional formations) includes the six roots (eye, ear, nose, tongue, body, and mind), with three roots partially included. The 'vijñāna-skandha' (one of the five aggregates, referring to consciousness) includes one root (mind root), with three roots partially included. Wholesome roots include the eight supports (eight precepts), two entrances (mind-entrance and dharma-entrance), and three 'skandhas' (rūpa-skandha, vedanā-skandha, and saṅkhāra-skandha). Unwholesome roots include the eight supports, two entrances, and two 'skandhas' (vedanā-skandha and saṅkhāra-skandha). Obscured and indeterminate roots (neither wholesome nor unwholesome, and weak) include the six supports (six senses), two entrances, and two 'skandhas'. Unobscured and indeterminate roots (stronger non-wholesome/unwholesome roots) include the thirteen supports, seven entrances (seven sense inputs), and four 'skandhas' (rūpa-skandha, vedanā-skandha, saṅkhāra-skandha, and saṅkhāra-skandha). Root-related dharmas include the thirteen supports, seven entrances, and four 'skandhas'. Rootless dharmas include the six supports, six entrances, and three 'skandhas'. Rooted and rootless dharmas include the eighteen supports, twelve entrances, and five 'skandhas' (rūpa-skandha, vedanā-skandha, saṅkhāra-skandha, saṅkhāra-skandha, and vijñāna-skandha).
Does a root arise conditioned by a root? Answer: Yes, it arises. Does a root arise conditioned by a non-root? Answer: Yes, it arises. Does a root arise conditioned by a root and a non-root? Answer: Yes, it arises. Does a non-root arise conditioned by a non-root? Answer: Yes, it arises. Does a non-root arise conditioned by a root? Answer: Yes, it arises. Does a non-root arise conditioned by a root and a non-root? Answer: Yes, it arises. Does a root and a non-root arise conditioned by a root? Answer: Yes, it arises. Does a root and a non-root arise conditioned by a non-root? Answer: Yes, it arises. Does a root and a non-root arise conditioned by a root and a non-root? Answer: Yes, it arises. Does the eye-root (visual organ) arise conditioned by the eye-root? Answer: Yes, it arises. Does the eye-root arise conditioned by, up to, the root of ignorance ('avidyā')? Answer: Yes, it arises. Does the root of ignorance arise conditioned by the root of ignorance? Answer: Yes, it arises. Does the root of ignorance arise conditioned by the eye-root, up to the root of knowledge ('jñāna')? Answer: Yes, it arises (end of questions).
The eye-root is the cause and dominant condition; the ear, nose, tongue, body roots, the male and female roots, the life-force root ('jīvitendriya'), and the pain root are the sole dominant condition; the rest are condition and dominant condition. The ear, nose, and tongue roots are also like this. The body-root is the cause and dominant condition; the male and female roots are also the cause and dominant condition; the life-force root, the pain root, and the eye, ear, nose, and tongue roots are the sole dominant condition; the rest are condition and dominant condition (end of discussion about the body-root). The mind-root (thinking organ) is the cause, sequential condition, condition, and dominant condition; the eight life-forces (five senses, male/female, life-force) are the cause and dominant condition; the pain root is the cause, sequential condition, and dominant condition, but not a condition; the rest are the cause, sequential condition, condition, and dominant condition. The pleasure root, joy root, protective root, faith root ('śraddhā'), effort root ('vīrya'), mindfulness root ('smṛti'), concentration root ('samādhi'), and wisdom root ('prajñā') are also like this. The female root is the female
根因、增上；男根、命根苦根、眼耳鼻舌根一增上；身根，因、增上；余，緣、增上。男根亦如是。命根，彼命根因、增上；苦根、眼根耳鼻舌身根、男根女根一增上；余，緣、增上。苦根，彼苦根因、增上，無緣、無次第；命根八，因、增上，無漏，緣、增上；樂根，因、緣、增上，無次第；余，因、次第、緣、增上。憂根，彼憂根因次第緣增上；命根八因、增上；苦根，因、次第、增上，無緣，無漏，緣、增上；余，因、次第、緣、增上。未知根，彼未知根因、次第、緣、增上；已知根，亦因、次第、緣、增上；無知根，因、緣、增上，無次第；命根八及苦根一增上；憂根，緣、增上；余，因、次第、緣、增上。已知根，彼已知根因、次第、緣、增上；無知根，亦因、次第、緣、增上；命根八及苦根一增上；憂根未知根，緣、增上；余，因、次第、緣、增上。無知根，彼無知根因次第緣增上；命根八及苦根一增上；憂根未知根已知根，緣、增上；余，因、次第、緣、增上。
二十二根品第二十七竟(梵本三百一十四首盧，秦四千四十二言)。
阿毗曇根犍度有跋渠第二
受欲界有，幾根最初得行？受色無色界有，幾根最初得行？頗欲界系意所念法，曉了欲界曉了色無色界耶？頗色界系意所念法
【現代漢語翻譯】 現代漢語譯本 男根（male organ）、命根（life faculty）、苦根（faculty of suffering）、眼耳鼻舌根（faculties of eye, ear, nose, tongue）——一者為增上緣（adhipati）；身根（body faculty），因（hetu）、增上緣；其餘，緣（paccaya）、增上緣。男根也是如此。命根，此命根為因、增上緣；苦根、眼根、耳鼻舌身根、男根、女根——一者為增上緣；其餘，緣、增上緣。苦根，此苦根為因、增上緣，無緣（no paccaya）、無次第（no anantara）；命根八，因、增上緣，無漏（anasava），緣、增上緣；樂根（faculty of pleasure），因、緣、增上緣，無次第；其餘，因、次第、緣、增上緣。憂根（faculty of displeasure），此憂根因、次第、緣、增上緣；命根八，因、增上緣；苦根，因、次第、增上緣，無緣，無漏，緣、增上緣；其餘，因、次第、緣、增上緣。未知根（faculty of 'I shall know'），此未知根因、次第、緣、增上緣；已知根（faculty of knowledge），也是因、次第、緣、增上緣；無知根（faculty of not-knowing），因、緣、增上緣，無次第；命根八及苦根一，增上緣；憂根，緣、增上緣；其餘，因、次第、緣、增上緣。已知根，此已知根因、次第、緣、增上緣；無知根，也是因、次第、緣、增上緣；命根八及苦根一，增上緣；憂根、未知根，緣、增上緣；其餘，因、次第、緣、增上緣。無知根，此無知根因、次第、緣、增上緣；命根八及苦根一，增上緣；憂根、未知根、已知根，緣、增上緣；其餘，因、次第、緣、增上緣。 第二十二根品第二十七結束（梵文字三百一十四首頌，秦譯四千四十二字）。 阿毗曇根犍度有跋渠第二 在欲界有（kamadhatu）中，最初有多少根（indriya）得以執行？在色無色有（rupadhatu arupadhatu）中，最初有多少根得以執行？是否欲界系（kamadhatu-related）的意所念法（mind-object），能夠曉了欲界，曉了色無色界呢？是否色界系（rupadhatu-related）的意所念法...
【English Translation】 English version Male organ (purisindriya), life faculty (jivitindriya), faculty of suffering (dukkhindriya), faculties of eye, ear, nose, tongue (cakkhundriya, sotindriya, ghanindriya, jivhindriya) - one is adhipati (predominant condition); body faculty (kayindriya), hetu (root condition), adhipati; the rest, paccaya (condition), adhipati. The male organ is also like that. Life faculty, this life faculty is hetu, adhipati; faculty of suffering, faculties of eye, ear, nose, tongue, body, male organ, female organ (itthindriya) - one is adhipati; the rest, paccaya, adhipati. Faculty of suffering, this faculty of suffering is hetu, adhipati, no paccaya, no anantara (contiguous condition); eight life faculties, hetu, adhipati, anasava (untainted), paccaya, adhipati; faculty of pleasure (sukhindriya), hetu, paccaya, adhipati, no anantara; the rest, hetu, anantara, paccaya, adhipati. Faculty of displeasure (domanassindriya), this faculty of displeasure is hetu, anantara, paccaya, adhipati; eight life faculties, hetu, adhipati; faculty of suffering, hetu, anantara, adhipati, no paccaya, anasava, paccaya, adhipati; the rest, hetu, anantara, paccaya, adhipati. Faculty of 'I shall know' (anagnatannassamitindriya), this faculty of 'I shall know' is hetu, anantara, paccaya, adhipati; faculty of knowledge (agnatindriya), also hetu, anantara, paccaya, adhipati; faculty of not-knowing (anagnatindriya), hetu, paccaya, adhipati, no anantara; eight life faculties and one faculty of suffering, adhipati; faculty of displeasure, paccaya, adhipati; the rest, hetu, anantara, paccaya, adhipati. Faculty of knowledge, this faculty of knowledge is hetu, anantara, paccaya, adhipati; faculty of not-knowing, also hetu, anantara, paccaya, adhipati; eight life faculties and one faculty of suffering, adhipati; faculty of displeasure, faculty of 'I shall know', paccaya, adhipati; the rest, hetu, anantara, paccaya, adhipati. Faculty of not-knowing, this faculty of not-knowing is hetu, anantara, paccaya, adhipati; eight life faculties and one faculty of suffering, adhipati; faculty of displeasure, faculty of 'I shall know', faculty of knowledge, paccaya, adhipati; the rest, hetu, anantara, paccaya, adhipati. The twenty-second chapter on the faculties, the twenty-seventh, is complete (314 slokas in the Sanskrit text, 4042 words in the Qin translation). The second section of the Abhidhamma Root Khandha has the second Vakkha. In the desire realm (kamadhatu), how many faculties (indriya) initially come into operation? In the form and formless realms (rupadhatu arupadhatu), how many faculties initially come into operation? Is it possible for a mind-object (mind-object) related to the desire realm (kamadhatu-related) to understand the desire realm, to understand the form and formless realms? Is it possible for a mind-object related to the form realm (rupadhatu-related)...
，曉了色界曉了欲界無色界乎？頗無色界系意所念法，曉了無色界曉了欲界色界耶？曉了欲界，曉了幾根乎？曉了色界無色界，曉了幾根耶？幾根曉了欲界？幾根曉了色界無色界？幾根取須陀洹果？幾根取斯陀含、阿那含、阿羅漢果耶？諸根取須陀洹果，已得須陀洹果，此根當言成就、當言不成就？諸根取斯陀含、阿那含、阿羅漢果，已得阿羅漢果，此根當言成就、當言不成就？諸根取須陀洹果，彼根為何繫結滅、彼根何果攝？諸根取斯陀含、阿那含、阿羅漢果，彼根為何繫結滅、此根為何果攝？取須陀洹果諸根棄，彼根為何繫結滅、此根何果攝？取斯陀含、阿那含、阿羅漢果棄諸根，彼根為何繫結滅、此根何果攝？取須陀洹果得諸根，彼根為何繫結滅、此根為何果攝？取斯陀含、阿那含、阿羅漢果得諸根，彼根為何繫結滅、此根為何果攝？諸根成就須陀洹，彼根為何繫結滅、此根為何果攝？諸根成就斯陀含、阿那含、阿羅漢，彼根為何繫結滅、此根為何果攝？諸根鬚陀洹結滅，此根為何繫結滅、此根為何果攝耶？諸根斯陀含、阿那含結滅，此根為何繫結滅、此根為何果攝？諸根鬚陀洹果攝，此根為何繫結滅耶？諸根斯陀含、阿那含、阿羅漢果攝，此根為何繫結滅？諸苦智，彼苦無漏智耶？設苦無漏智，是苦智乎？諸
【現代漢語翻譯】 現代漢語譯本 曉了（明白）曉了欲界無（對欲界一無所知）嗎？ 難道沒有系意所念法（與意念相關的法），曉了（明白）無（一無所知）曉了欲界（明白欲界）嗎？ 曉了欲界（明白欲界），曉了幾根（明白了哪幾根）呢？ 曉了無（一無所知），曉了幾根（明白了哪幾根）呢？ 幾根曉了欲界（哪幾根明白了欲界）？ 幾根曉了無（哪幾根明白了無所知）？ 幾根取須陀洹果（哪幾根證得須陀洹果）？ 幾根取斯陀含果、阿那含果、阿羅漢果（哪幾根證得斯陀含果、阿那含果、阿羅漢果）呢？ 諸根取須陀洹果（眾根證得須陀洹果），已得須陀洹果（已經獲得須陀洹果），此根當言成就（這根應該說是成就），當言不成就（還是不成就）？ 諸根取斯陀含果、阿那含果、阿羅漢果（眾根證得斯陀含果、阿那含果、阿羅漢果），已得阿羅漢果（已經獲得阿羅漢果），此根當言成就（這根應該說是成就），當言不成就（還是不成就）？ 諸根取須陀洹果（眾根證得須陀洹果），彼根為何繫結滅（那些根是什麼樣的煩惱止息），彼根何果攝（那些根屬於什麼果位）？ 諸根取斯陀含果、阿那含果、阿羅漢果（眾根證得斯陀含果、阿那含果、阿羅漢果），彼根為何繫結滅（那些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）？ 取須陀洹果諸根棄（證得須陀洹果的眾根捨棄），彼根為何繫結滅（那些根是什麼樣的煩惱止息），此根何果攝（這些根屬於什麼果位）？ 取斯陀含果、阿那含果、阿羅漢果棄諸根（證得斯陀含果、阿那含果、阿羅漢果的眾根捨棄），彼根為何繫結滅（那些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）？ 取須陀洹果得諸根（證得須陀洹果而獲得的眾根），彼根為何繫結滅（那些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）？ 取斯陀含果、阿那含果、阿羅漢果得諸根（證得斯陀含果、阿那含果、阿羅漢果而獲得的眾根），彼根為何繫結滅（那些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）？ 諸根成就須陀洹（眾根成就須陀洹果），彼根為何繫結滅（那些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）？ 諸根成就斯陀含果、阿那含果、阿羅漢果（眾根成就斯陀含果、阿那含果、阿羅漢果），彼根為何繫結滅（那些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）？ 諸根鬚陀洹結滅（眾根鬚陀洹的煩惱止息），此根為何繫結滅（這些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）呢？ 諸根斯陀含、阿那含結滅（眾根斯陀含、阿那含的煩惱止息），此根為何繫結滅（這些根是什麼樣的煩惱止息），此根為何果攝（這些根屬於什麼果位）？ 諸根鬚陀洹果攝（眾根屬於須陀洹果），此根為何繫結滅（這些根是什麼樣的煩惱止息）呢？ 諸根斯陀含果、阿那含果、阿羅漢果攝（眾根屬於斯陀含果、阿那含果、阿羅漢果），此根為何繫結滅（這些根是什麼樣的煩惱止息）？ 諸苦智（所有的苦智），彼苦無漏智耶（是苦的無漏智嗎）？ 設苦無漏智（假設是苦的無漏智），是苦智乎（是苦智嗎）？ 諸（所有的）
【English Translation】 English version Do you understand, do you understand nothing of the desire realm? Is there no law related to the object of thought, do you understand nothing, do you understand the desire realm? Understanding the desire realm, how many roots do you understand? Understanding nothing, how many roots do you understand? How many roots understand the desire realm? How many roots understand nothing? How many roots attain the Sotapanna fruit (須陀洹果, Stream-enterer fruit)? How many roots attain the Sakadagami (斯陀含果, Once-returner fruit), Anagami (阿那含果, Non-returner fruit), and Arhat (阿羅漢果, Arahant fruit) fruits? All the roots attain the Sotapanna fruit, having already attained the Sotapanna fruit, should these roots be said to be accomplished or not accomplished? All the roots attain the Sakadagami, Anagami, and Arhat fruits, having already attained the Arhat fruit, should these roots be said to be accomplished or not accomplished? All the roots attain the Sotapanna fruit, what fetters are extinguished by those roots, and what fruit do those roots belong to? All the roots attain the Sakadagami, Anagami, and Arhat fruits, what fetters are extinguished by those roots, and what fruit do these roots belong to? The roots that attain the Sotapanna fruit are abandoned, what fetters are extinguished by those roots, and what fruit do these roots belong to? The roots that attain the Sakadagami, Anagami, and Arhat fruits are abandoned, what fetters are extinguished by those roots, and what fruit do these roots belong to? The roots that attain the Sotapanna fruit are obtained, what fetters are extinguished by those roots, and what fruit do these roots belong to? The roots that attain the Sakadagami, Anagami, and Arhat fruits are obtained, what fetters are extinguished by those roots, and what fruit do these roots belong to? All the roots accomplish the Sotapanna, what fetters are extinguished by those roots, and what fruit do these roots belong to? All the roots accomplish the Sakadagami, Anagami, and Arhat, what fetters are extinguished by those roots, and what fruit do these roots belong to? All the roots have extinguished the fetters of the Sotapanna, what fetters are extinguished by these roots, and what fruit do these roots belong to? All the roots have extinguished the fetters of the Sakadagami and Anagami, what fetters are extinguished by these roots, and what fruit do these roots belong to? All the roots belong to the Sotapanna fruit, what fetters are extinguished by these roots? All the roots belong to the Sakadagami, Anagami, and Arhat fruits, what fetters are extinguished by these roots? All knowledge of suffering, is that knowledge of suffering unconditioned? If it is unconditioned knowledge of suffering, is it knowledge of suffering? All
習智、盡智、道智是道無漏智耶？設是道無漏智，是道智耶？諸無漏根欲界系緣，此根法智相應耶？設無漏根法智相應，彼根欲界系緣？諸無漏根色無色界系緣，此根未知智相應耶？設諸無漏根未知智相應，彼根色無色界系緣？法智，當言法智耶？未知智、知他人心智、等智、苦智習智盡智道智，當言有覺有觀耶、無覺有觀耶、無覺無觀耶？當言樂根喜根護根、空無相無愿相應耶？當言欲界系緣、當言色界無色界系緣、當言不繫緣？未知智亦復如是。等意解脫，當言得學根、得無學根耶？無疑意解脫，當言得學根、得無學根乎？一切結盡，當言得學根、得無學根耶？以無礙道取須陀洹果證，此道當言法智相應？未知智、知他人心智、等智、苦智習智盡智道智，當言有覺有觀耶、無覺有觀耶、無覺無觀耶？當言樂根相應？喜根護根、空無相無愿，當言欲界系緣、當言色無色界系緣、當言不繫緣？以無礙道取斯陀含、阿那含、阿羅漢果證，此道當言法智相應？未知智、知他人心智、等智、苦智習智盡智道智，當言有覺有觀耶、無覺有觀耶、無覺無觀耶？當言樂根相應耶？喜根護根、空無相無愿，當言欲界系緣耶、當言色無色界系緣、當言不繫緣？幾根斷盡起，當言得須陀洹果耶？幾根斷盡起，當言得斯陀含、阿那含、阿羅
【現代漢語翻譯】 現代漢語譯本 『習智』（Kṣaya-jñāna，知滅盡之智）、『盡智』（Anutpāda-jñāna，知不生之智）、『道智』（Mārga-jñāna，知解脫道之智）是『道無漏智』（anāsrava-mārga-jñāna，無煩惱的解脫道之智）嗎？如果說是『道無漏智』，那麼是『道智』嗎？ 諸『無漏根』（anāsrava-indriya，無煩惱的根）緣于『欲界系』（kāmadhātu-saṃyojana，與欲界相關的束縛），此根與『法智』（dharma-jñāna，知曉法則之智）相應嗎？如果『無漏根』與『法智』相應，那麼此根緣于『欲界系』嗎？ 諸『無漏根』緣于『色無色界系』（rūpārūpadhātu-saṃyojana，與色界和無色界相關的束縛），此根與『未知智』（anājñāta-jñāna，未知的智）相應嗎？如果諸『無漏根』與『未知智』相應，那麼此根緣于『色無色界系』嗎？ 『法智』，應當說是『法智』嗎？『未知智』、『知他人心智』（paracitta-jñāna，知他人心念之智）、『等智』（samāna-jñāna，平等的智）、『苦智』（duḥkha-jñāna，知曉痛苦之智）、『習智』、『盡智』、『道智』，應當說『有覺有觀』（savitarka-savicāra，有尋有伺）、『無覺有觀』（avitarka-savicāra，無尋有伺）、『無覺無觀』（avitarka-avicāra，無尋無伺）嗎？ 應當說與『樂根』（sukha-indriya，快樂的根）、『喜根』（somanassa-indriya，喜悅的根）、『護根』（upekṣā-indriya，舍的根）、『空』（śūnyatā，空性）、『無相』（animitta，無相）、『無愿』（apraṇihita，無愿）相應嗎？應當說緣于『欲界系』、應當說緣于『色無色界系』、應當說不繫緣嗎？『未知智』也同樣如此。 『等意解脫』（samacitta-vimokṣa，等心解脫），應當說得到『學根』（śaikṣa-indriya，有學位的根）、得到『無學根』（aśaikṣa-indriya，無學位的根）嗎？『無疑意解脫』（vitatha-vimokṣa，無疑的解脫），應當說得到『學根』、得到『無學根』嗎？一切結都斷盡，應當說得到『學根』、得到『無學根』嗎？ 以『無礙道』（anantarya-mārga，無間道）取得『須陀洹果』（srota-āpanna-phala，入流果）的證悟，此道應當說是與『法智』相應嗎？『未知智』、『知他人心智』、『等智』、『苦智』、『習智』、『盡智』、『道智』，應當說『有覺有觀』、『無覺有觀』、『無覺無觀』嗎？ 應當說與『樂根』相應嗎？『喜根』、『護根』、『空』、『無相』、『無愿』，應當說緣于『欲界系』、應當說緣于『色無色界系』、應當說不繫緣嗎？以『無礙道』取得『斯陀含』（sakṛdāgāmin，一來果）、『阿那含』（anāgāmin，不來果）、『阿羅漢果』（arhat-phala，阿羅漢果）的證悟，此道應當說是與『法智』相應嗎？ 『未知智』、『知他人心智』、『等智』、『苦智』、『習智』、『盡智』、『道智』，應當說『有覺有觀』、『無覺有觀』、『無覺無觀』嗎？應當說與『樂根』相應嗎？『喜根』、『護根』、『空』、『無相』、『無愿』，應當說緣于『欲界系』、應當說緣于『色無色界系』、應當說不繫緣嗎？ 斷盡幾根生起，應當說得到『須陀洹果』嗎？斷盡幾根生起，應當說得到『斯陀含』、『阿那含』、『阿羅漢果』？
【English Translation】 English version Are 『Kṣaya-jñāna』 (knowledge of destruction), 『Anutpāda-jñāna』 (knowledge of non-arising), and 『Mārga-jñāna』 (knowledge of the path) 『anāsrava-mārga-jñāna』 (undefiled knowledge of the path)? If they are 『anāsrava-mārga-jñāna』, are they 『Mārga-jñāna』? Do the 『anāsrava-indriya』 (undefiled faculties) that are conditioned by the 『kāmadhātu-saṃyojana』 (bonds of the desire realm) correspond to 『dharma-jñāna』 (knowledge of the Dharma)? If the 『anāsrava-indriya』 correspond to 『dharma-jñāna』, are those faculties conditioned by the 『kāmadhātu-saṃyojana』? Do the 『anāsrava-indriya』 that are conditioned by the 『rūpārūpadhātu-saṃyojana』 (bonds of the form and formless realms) correspond to 『anājñāta-jñāna』 (unknown knowledge)? If the 『anāsrava-indriya』 correspond to 『anājñāta-jñāna』, are those faculties conditioned by the 『rūpārūpadhātu-saṃyojana』? Should 『dharma-jñāna』 be referred to as 『dharma-jñāna』? Should 『anājñāta-jñāna』, 『paracitta-jñāna』 (knowledge of others' minds), 『samāna-jñāna』 (equal knowledge), 『duḥkha-jñāna』 (knowledge of suffering), 『Kṣaya-jñāna』, 『Anutpāda-jñāna』, and 『Mārga-jñāna』 be described as 『savitarka-savicāra』 (with initial and sustained application), 『avitarka-savicāra』 (without initial application, but with sustained application), or 『avitarka-avicāra』 (without initial and sustained application)? Should they be described as corresponding to 『sukha-indriya』 (faculty of pleasure), 『somanassa-indriya』 (faculty of joy), 『upekṣā-indriya』 (faculty of equanimity), 『śūnyatā』 (emptiness), 『animitta』 (signlessness), and 『apraṇihita』 (wishlessness)? Should they be described as conditioned by the 『kāmadhātu-saṃyojana』, conditioned by the 『rūpārūpadhātu-saṃyojana』, or unconditioned? The same applies to 『anājñāta-jñāna』. Should 『samacitta-vimokṣa』 (equanimous liberation of mind) be described as attaining 『śaikṣa-indriya』 (faculty of a trainee) or attaining 『aśaikṣa-indriya』 (faculty of one beyond training)? Should 『vitatha-vimokṣa』 (unwavering liberation of mind) be described as attaining 『śaikṣa-indriya』 or attaining 『aśaikṣa-indriya』? When all fetters are exhausted, should it be described as attaining 『śaikṣa-indriya』 or attaining 『aśaikṣa-indriya』? When the realization of 『srota-āpanna-phala』 (stream-enterer fruit) is attained through the 『anantarya-mārga』 (path of immediate consequence), should this path be described as corresponding to 『dharma-jñāna』? Should 『anājñāta-jñāna』, 『paracitta-jñāna』, 『samāna-jñāna』, 『duḥkha-jñāna』, 『Kṣaya-jñāna』, 『Anutpāda-jñāna』, and 『Mārga-jñāna』 be described as 『savitarka-savicāra』, 『avitarka-savicāra』, or 『avitarka-avicāra』? Should it be described as corresponding to 『sukha-indriya』? Should 『somanassa-indriya』, 『upekṣā-indriya』, 『śūnyatā』, 『animitta』, and 『apraṇihita』 be described as conditioned by the 『kāmadhātu-saṃyojana』, conditioned by the 『rūpārūpadhātu-saṃyojana』, or unconditioned? When the realization of 『sakṛdāgāmin』 (once-returner), 『anāgāmin』 (non-returner), and 『arhat-phala』 (arhat fruit) is attained through the 『anantarya-mārga』, should this path be described as corresponding to 『dharma-jñāna』? Should 『anājñāta-jñāna』, 『paracitta-jñāna』, 『samāna-jñāna』, 『duḥkha-jñāna』, 『Kṣaya-jñāna』, 『Anutpāda-jñāna』, and 『Mārga-jñāna』 be described as 『savitarka-savicāra』, 『avitarka-savicāra』, or 『avitarka-avicāra』? Should it be described as corresponding to 『sukha-indriya』? Should 『somanassa-indriya』, 『upekṣā-indriya』, 『śūnyatā』, 『animitta』, and 『apraṇihita』 be described as conditioned by the 『kāmadhātu-saṃyojana』, conditioned by the 『rūpārūpadhātu-saṃyojana』, or unconditioned? When how many faculties are extinguished and arise, should it be said that 『srota-āpanna-phala』 is attained? When how many faculties are extinguished and arise, should it be said that 『sakṛdāgāmin』, 『anāgāmin』, and 『arhat-phala』 are attained?
漢果耶？此章義愿具演說。
受欲界有，幾根最初得行？答曰：卵生胎生合會生二：身根、命根也，化生或六七八，無形六，一形七，二形八。受色界有，幾根最初得行？答曰：六。受無色界有，幾根最初得行耶？答曰：一。
頗欲界繫心所念法，曉了欲界乎？答曰：不曉了。曉了色界無色界耶？答曰：不曉了。頗色界繫心所念法，曉了色界乎？答曰：曉了。曉了欲界耶？答曰：曉了。曉了無色界乎？答曰：不曉了。頗無色界繫心所念法，曉了無色界乎？答曰：曉了。曉了欲界乎？答曰：不曉了。曉了色界乎？答曰：曉了。曉了欲界，為曉了幾根乎？答曰：四(男女憂苦)。曉了色界，為曉了幾根耶？答曰：五(五情)。曉了無色界，為曉了幾根乎？答曰：八(五根意命護也)。幾根曉了欲界乎？答曰：凡夫人七(五根意護)，無垢人八(加已知也)。幾根曉了色界乎？答曰：凡夫人七，無垢人十(加樂喜也)。幾根曉了無色界耶？答曰：十一(加無知)。
幾根取須陀洹果乎？答曰：九(意護未知已知五根)。幾根取斯陀含果乎？答曰：若倍欲盡越次取證九；若得須陀洹果，以世俗道取斯陀含果七，無漏八。幾根取阿那含果？答曰：若欲愛盡越次取證九；若得斯陀含果，以世俗道取阿那含果七，
【現代漢語翻譯】 現代漢語譯本： 漢果耶？（漢果耶：不清楚具體含義，此處保留原文）此章的意義希望能夠詳細地演說。
在欲界中受生，最初有多少根能夠運作？回答說：卵生、胎生、合會生這三種生命形式，最初是兩種根：身根和命根。化生則有六種、七種或八種。沒有形體的化生有六根，有一種形體的化生有七根，有兩種形體的化生有八根。在色界中受生，最初有多少根能夠運作？回答說：六種。在無色界中受生，最初有多少根能夠運作？回答說：一種。
如果屬於欲界的心所念法，能夠了解欲界嗎？回答說：不能瞭解。能夠了解色界或無色界嗎？回答說：不能瞭解。如果屬於色界的心所念法，能夠了解色界嗎？回答說：能夠了解。能夠了解欲界嗎？回答說：能夠了解。能夠了解無色界嗎？回答說：不能瞭解。如果屬於無色界的心所念法，能夠了解無色界嗎？回答說：能夠了解。能夠了解欲界嗎？回答說：不能瞭解。能夠了解色界嗎？回答說：能夠了解。瞭解欲界，能夠了解幾種根？回答說：四種（男女憂苦）。瞭解色界，能夠了解幾種根？回答說：五種（五情）。瞭解無色界，能夠了解幾種根？回答說：八種（五根、意根、命根、護根）。有多少根能夠了解欲界？回答說：凡夫是七種（五根、意根、護根），無垢之人是八種（加上已知根）。有多少根能夠了解色界？回答說：凡夫是七種，無垢之人是十種（加上樂根、喜根）。有多少根能夠了解無色界？回答說：十一種（加上無知根）。
有多少根能夠證得須陀洹果（Sotapanna-phala：預流果，佛教修行證悟的第一個階段）？回答說：九種（意根、護根、未知根、已知根、五根）。有多少根能夠證得斯陀含果（Sakadagami-phala：一來果，佛教修行證悟的第二個階段）？回答說：如果斷除欲界煩惱，越級取證，則是九種；如果已經證得須陀洹果，以世俗道證得斯陀含果，則是七種，以無漏道證得斯陀含果，則是八種。有多少根能夠證得阿那含果（Anagami-phala：不還果，佛教修行證悟的第三個階段）？回答說：如果斷除欲愛，越級取證，則是九種；如果已經證得斯陀含果，以世俗道證得阿那含果，則是七種。
【English Translation】 English version: Han guo ye? (Han guo ye: The specific meaning is unclear, the original text is retained here.) I hope the meaning of this chapter can be explained in detail.
When beings are born in the Desire Realm, how many roots initially function? The answer is: For those born from eggs, wombs, or through combination, there are initially two roots: the body root and the life root. For those born through transformation, there are six, seven, or eight. Those born without form have six roots, those with one form have seven roots, and those with two forms have eight roots. When beings are born in the Form Realm, how many roots initially function? The answer is: six. When beings are born in the Formless Realm, how many roots initially function? The answer is: one.
If a thought associated with the Desire Realm can understand the Desire Realm? The answer is: it cannot understand. Can it understand the Form Realm or the Formless Realm? The answer is: it cannot understand. If a thought associated with the Form Realm can understand the Form Realm? The answer is: it can understand. Can it understand the Desire Realm? The answer is: it can understand. Can it understand the Formless Realm? The answer is: it cannot understand. If a thought associated with the Formless Realm can understand the Formless Realm? The answer is: it can understand. Can it understand the Desire Realm? The answer is: it cannot understand. Can it understand the Form Realm? The answer is: it can understand. Understanding the Desire Realm, how many roots can it understand? The answer is: four (male, female, sorrow, suffering). Understanding the Form Realm, how many roots can it understand? The answer is: five (the five senses). Understanding the Formless Realm, how many roots can it understand? The answer is: eight (the five roots, mind root, life root, protection root). How many roots can understand the Desire Realm? The answer is: seven for ordinary people (the five roots, mind root, protection root), and eight for pure people (plus the known root). How many roots can understand the Form Realm? The answer is: seven for ordinary people, and ten for pure people (plus the pleasure root, joy root). How many roots can understand the Formless Realm? The answer is: eleven (plus the ignorance root).
How many roots are required to attain the Sotapanna-phala (stream-enterer fruit, the first stage of enlightenment in Buddhism)? The answer is: nine (mind root, protection root, unknown root, known root, and the five roots). How many roots are required to attain the Sakadagami-phala (once-returner fruit, the second stage of enlightenment in Buddhism)? The answer is: If one eliminates desire realm afflictions and attains enlightenment out of order, it is nine; if one has already attained the Sotapanna-phala and attains the Sakadagami-phala through mundane paths, it is seven, and through supramundane paths, it is eight. How many roots are required to attain the Anagami-phala (non-returner fruit, the third stage of enlightenment in Buddhism)? The answer is: If one eliminates desire and attains enlightenment out of order, it is nine; if one has already attained the Sakadagami-phala and attains the Anagami-phala through mundane paths, it is seven.
無漏八。幾根取阿羅漢果乎？答曰：十一(數皆如上)。
諸根取須陀洹果，已得須陀洹果，當言成就此根不成就乎？答曰：無礙道不成就，解脫道成就也。諸根取斯陀含阿那含阿羅漢果，已得阿羅漢果，當言成就此根不成就乎？答曰：無礙道不成就，解脫道成就。
諸根取須陀洹果，此根為何繫結滅乎？答曰：或色界系、或無色界系、或無處所。諸根取斯陀含果、阿那含果，此根為何繫結滅？答曰：或欲界系、或色無色界系、或無處所。諸根取阿羅漢果，此根何繫結滅耶？答曰：或無色界系、或無處所。
諸根取須陀洹果，此根何果攝乎？答曰：須陀洹果或無處所。諸根取斯陀含果，此根何果攝耶？答曰：斯陀含果或無處所。諸根取阿那含果，此根何果攝？答曰：阿那含果或無處所。諸根取阿羅漢果，此根何果攝？答曰：阿羅漢果或無處所。
取須陀洹果棄諸根，此根為何繫結滅乎？答曰：或欲界系、或色無色界系、或無處所。取斯陀含阿那含果棄諸根，此根為何繫結滅？答曰：或欲界系、或色無色界系、或無處所。取阿羅漢果棄諸根，此根為何繫結滅？答曰：或色界系、或無色界系、或無處所。取須陀洹果棄諸根，此根為何果攝？答曰：無處所。取斯陀含果棄諸根，此根為何果攝？答曰
【現代漢語翻譯】 現代漢語譯本 無漏根有八種。那麼，需要多少根才能證得阿羅漢果呢？回答說：十一根（數量都如前文所述）。
以各種根證得須陀洹果（Sotapanna-fruit，預流果），已經證得須陀洹果，應該說成就了此根還是沒有成就呢？回答說：無礙道（Anantarika-path，直接證悟的道路）沒有成就，解脫道（Vimutti-path，解脫的道路）成就了。以各種根證得斯陀含果（Sakadagami-fruit，一來果）、阿那含果（Anagami-fruit，不還果）、阿羅漢果（Arahat-fruit，無學果），已經證得阿羅漢果，應該說成就了此根還是沒有成就呢？回答說：無礙道沒有成就，解脫道成就。
以各種根證得須陀洹果，此根是哪個繫結（Samyojana，煩惱的束縛）滅盡了呢？回答說：或者是有系（有煩惱的束縛），或者是無系（沒有煩惱的束縛），或者是無處所（沒有特定的歸屬）。以各種根證得斯陀含果、阿那含果，此根是哪個繫結滅盡了呢？回答說：或者是欲界系（Kama-dhatu-samyojana，欲界的束縛），或者是色無系（Rupa-Arupa-dhatu-samyojana，色界和無色界的束縛），或者是無處所。以各種根證得阿羅漢果，此根是哪個繫結滅盡了呢？回答說：或者是無系，或者是無處所。
以各種根證得須陀洹果，此根被哪個果位所包含呢？回答說：須陀洹果或者無處所。以各種根證得斯陀含果，此根被哪個果位所包含呢？回答說：斯陀含果或者無處所。以各種根證得阿那含果，此根被哪個果位所包含呢？回答說：阿那含果或者無處所。以各種根證得阿羅漢果，此根被哪個果位所包含呢？回答說：阿羅漢果或者無處所。
證得須陀洹果后捨棄了諸根，此根是哪個繫結滅盡了呢？回答說：或者是欲界系，或者是色無系，或者是無處所。證得斯陀含果、阿那含果后捨棄了諸根，此根是哪個繫結滅盡了呢？回答說：或者是欲界系，或者是色無系，或者是無處所。證得阿羅漢果后捨棄了諸根，此根是哪個繫結滅盡了呢？回答說：或者是有系，或者是無系，或者是無處所。證得須陀洹果后捨棄了諸根，此根被哪個果位所包含呢？回答說：無處所。證得斯陀含果后捨棄了諸根，此根被哪個果位所包含呢？回答說
【English Translation】 English version There are eight undefiled roots. How many roots are required to attain the Arahat-fruit (Arahat-fruit, the fruit of the perfected one)? The answer is: eleven (the numbers are all as mentioned above).
Having attained the Sotapanna-fruit (Sotapanna-fruit, the fruit of stream-enterer) with various roots, having already attained the Sotapanna-fruit, should it be said that this root is accomplished or not accomplished? The answer is: the Anantarika-path (Anantarika-path, the path of immediate enlightenment) is not accomplished, the Vimutti-path (Vimutti-path, the path of liberation) is accomplished. Having attained the Sakadagami-fruit (Sakadagami-fruit, the fruit of once-returner), the Anagami-fruit (Anagami-fruit, the fruit of non-returner), and the Arahat-fruit with various roots, having already attained the Arahat-fruit, should it be said that this root is accomplished or not accomplished? The answer is: the Anantarika-path is not accomplished, the Vimutti-path is accomplished.
Having attained the Sotapanna-fruit with various roots, which Samyojana (Samyojana, fetter) is extinguished by this root? The answer is: either with fetters (with fetters), or without fetters (without fetters), or without a place (without a specific belonging). Having attained the Sakadagami-fruit and the Anagami-fruit with various roots, which Samyojana is extinguished by this root? The answer is: either Kama-dhatu-samyojana (Kama-dhatu-samyojana, the fetters of the desire realm), or Rupa-Arupa-dhatu-samyojana (Rupa-Arupa-dhatu-samyojana, the fetters of the form and formless realms), or without a place. Having attained the Arahat-fruit with various roots, which Samyojana is extinguished by this root? The answer is: either without** fetters, or without a place.
Having attained the Sotapanna-fruit with various roots, which fruit is this root included in? The answer is: the Sotapanna-fruit or without a place. Having attained the Sakadagami-fruit with various roots, which fruit is this root included in? The answer is: the Sakadagami-fruit or without a place. Having attained the Anagami-fruit with various roots, which fruit is this root included in? The answer is: the Anagami-fruit or without a place. Having attained the Arahat-fruit with various roots, which fruit is this root included in? The answer is: the Arahat-fruit or without a place.
Having abandoned the roots after attaining the Sotapanna-fruit, which Samyojana is extinguished by this root? The answer is: either the Kama-dhatu-samyojana, or the Rupa-Arupa-dhatu-samyojana, or without a place. Having abandoned the roots after attaining the Sakadagami-fruit and the Anagami-fruit, which Samyojana is extinguished by this root? The answer is: either the Kama-dhatu-samyojana, or the Rupa-Arupa-dhatu-samyojana, or without a place. Having abandoned the roots after attaining the Arahat-fruit, which Samyojana is extinguished by this root? The answer is: either with fetters, or without fetters, or without a place. Having abandoned the roots after attaining the Sotapanna-fruit, which fruit is this root included in? The answer is: without a place. Having abandoned the roots after attaining the Sakadagami-fruit, which fruit is this root included in? The answer is:
：須陀洹果或無處所。取阿那含果棄諸根，此根為何果攝？答曰：斯陀含果或無處所。取阿羅漢果棄諸根，此根為何果攝？答曰：阿那含果或無處所。取須陀洹果獲諸根，此根為何繫結滅？答曰：無處所。取斯陀含、阿那含、阿羅漢果獲諸根，此根為何繫結滅？答曰：無處所。取須陀洹果獲諸根，此根為何果攝？答曰：須陀洹果。取斯陀含、阿那含、阿羅漢果獲諸根，此根為何果攝？答曰：阿羅漢果。
須陀洹成就諸根，此根為何繫結滅？答曰：或欲界系或無處所。斯陀含成就諸根，此根為何繫結滅？答曰：或欲界系或無處所。阿那含成就諸根，此根為何繫結滅？答曰：或色界系、或無色界系、或無處所。阿羅漢成就諸根，此根為何繫結滅？答曰：無處所也。須陀洹成就諸根，此根為何果攝？答曰：或須陀洹果或無處所。斯陀含、阿那含、阿羅漢成就諸根，此根為何果攝？答曰：阿羅漢果或無處所。
諸根鬚陀洹結滅，此根為何繫結滅？答曰：欲界系也。諸根斯陀含結滅，此根為何繫結滅？答曰：欲界系也。諸根阿那含結滅，此根為何繫結滅？答曰：或色無色界系也。諸根鬚陀洹結滅，此根為何果攝？答曰：無處所也。諸根斯陀含、阿那含結滅，此根為何果攝？答曰：無處所也。諸根鬚陀洹果攝，此根為
【現代漢語翻譯】 現代漢語譯本： 問：如果證得須陀洹果（Sotapanna-phala，入流果）時捨棄某些根，那麼這些捨棄的根屬於哪個果位？答：斯陀含果（Sakadagami-phala，一來果）可能沒有對應的處所。如果證得阿那含果（Anagami-phala，不還果）時捨棄某些根，那麼這些捨棄的根屬於哪個果位？答：斯陀含果可能沒有對應的處所。如果證得阿羅漢果（Arhat-phala，無學果）時捨棄某些根，那麼這些捨棄的根屬於哪個果位？答：阿那含果可能沒有對應的處所。如果證得須陀洹果時獲得某些根，那麼這些獲得的根滅除了哪些煩惱的繫縛？答：沒有對應的處所。如果證得斯陀含果、阿那含果、阿羅漢果時獲得某些根，那麼這些獲得的根滅除了哪些煩惱的繫縛？答：沒有對應的處所。如果證得須陀洹果時獲得某些根，那麼這些獲得的根屬於哪個果位？答：須陀洹果。如果證得斯陀含果、阿那含果、阿羅漢果時獲得某些根，那麼這些獲得的根屬於哪個果位？答：阿羅漢果。
須陀洹成就了諸根，這些根滅除了哪些煩惱的繫縛？答：或者屬於欲界系的煩惱，或者沒有對應的處所。斯陀含成就了諸根，這些根滅除了哪些煩惱的繫縛？答：或者屬於欲界系的煩惱，或者沒有對應的處所。阿那含成就了諸根，這些根滅除了哪些色界或無色界系的煩惱，或者沒有色界或無色界系的煩惱，或者沒有對應的處所。阿羅漢成就了諸根，這些根滅除了哪些煩惱的繫縛？答：沒有對應的處所。須陀洹成就了諸根，這些根屬於哪個果位？答：或者屬於須陀洹果，或者沒有對應的處所。斯陀含、阿那含、阿羅漢成就了諸根，這些根屬於哪個果位？答：阿羅漢果，或者沒有對應的處所。
諸根隨著須陀洹的證悟而滅除煩惱的繫縛，這些根滅除了哪些煩惱的繫縛？答：欲界系的煩惱。諸根隨著斯陀含的證悟而滅除煩惱的繫縛，這些根滅除了哪些煩惱的繫縛？答：欲界系的煩惱。諸根隨著阿那含的證悟而滅除煩惱的繫縛，這些根滅除了哪些煩惱的繫縛？答：或者色界或無色界系的煩惱。諸根隨著須陀洹的證悟而屬於哪個果位？答：沒有對應的處所。諸根隨著斯陀含、阿那含的證悟而屬於哪個果位？答：沒有對應的處所。諸根屬於須陀洹果，這些根...
【English Translation】 English version: Question: If, upon attaining the Sotapanna-phala (Stream-enterer fruit), certain roots are abandoned, to which fruit do these abandoned roots belong? Answer: The Sakadagami-phala (Once-returner fruit) may have no corresponding location. If, upon attaining the Anagami-phala (Non-returner fruit), certain roots are abandoned, to which fruit do these abandoned roots belong? Answer: The Sakadagami-phala may have no corresponding location. If, upon attaining the Arhat-phala (Arahant fruit), certain roots are abandoned, to which fruit do these abandoned roots belong? Answer: The Anagami-phala may have no corresponding location. If, upon attaining the Sotapanna-phala, certain roots are acquired, which fetters are extinguished by these acquired roots? Answer: No corresponding location. If, upon attaining the Sakadagami-phala, Anagami-phala, or Arhat-phala, certain roots are acquired, which fetters are extinguished by these acquired roots? Answer: No corresponding location. If, upon attaining the Sotapanna-phala, certain roots are acquired, to which fruit do these acquired roots belong? Answer: The Sotapanna-phala. If, upon attaining the Sakadagami-phala, Anagami-phala, or Arhat-phala, certain roots are acquired, to which fruit do these acquired roots belong? Answer: The Arhat-phala.
When a Sotapanna has perfected the roots, which fetters are extinguished by these roots? Answer: Either fetters pertaining to the desire realm or no corresponding location. When a Sakadagami has perfected the roots, which fetters are extinguished by these roots? Answer: Either fetters pertaining to the desire realm or no corresponding location. When an Anagami has perfected the roots, which fetters are extinguished by these roots? Answer: Either fetters pertaining to the form realm or formless realm, or no fetters pertaining to the form realm or formless realm, or no corresponding location. When an Arhat has perfected the roots, which fetters are extinguished by these roots? Answer: No corresponding location. When a Sotapanna has perfected the roots, to which fruit do these roots belong? Answer: Either the Sotapanna-phala or no corresponding location. When a Sakadagami, Anagami, or Arhat has perfected the roots, to which fruit do these roots belong? Answer: The Arhat-phala or no corresponding location.
When the fetters are extinguished by the roots of a Sotapanna, which fetters are extinguished by these roots? Answer: Fetters pertaining to the desire realm. When the fetters are extinguished by the roots of a Sakadagami, which fetters are extinguished by these roots? Answer: Fetters pertaining to the desire realm. When the fetters are extinguished by the roots of an Anagami, which fetters are extinguished by these roots? Answer: Either fetters pertaining to the form realm or formless realm. When the roots of a Sotapanna extinguish fetters, to which fruit do these roots belong? Answer: No corresponding location. When the roots of a Sakadagami or Anagami extinguish fetters, to which fruit do these roots belong? Answer: No corresponding location. The roots belong to the Sotapanna-phala, these roots...
何繫結滅？答曰：無處所也。諸根斯陀含、阿那含、阿羅漢果攝，此根為何繫結滅？答曰。無處所也。
諸苦智是苦無漏智乎？答曰：如是，諸苦智是苦無漏智也。頗苦無漏智非苦智乎？答曰：有，諸苦習智也。諸習智彼是習無漏智乎？答曰：如是，諸習智彼是習無漏智也。頗習無漏智彼非習智乎？答曰：有，諸習苦智也。諸盡智彼是盡無漏智乎？答曰：如是。設盡無漏智，彼是盡智？答曰：如是。諸道智，彼是道無漏智乎？答曰：如是。設道無漏智，彼是道智？答曰：如是。
無漏諸根欲界系緣，此根法智相應乎？答曰：或無漏根欲界系緣，此根非法智相應。云何無漏根欲界系緣此根非法智相應乎？答曰：苦法忍彼相應根，苦法智、習法忍彼相應根，習法智，是謂無漏根欲界系緣此根非法智相應也。云何無漏根法智相應此根非欲界系緣？答曰：諸根緣盡、緣道法智相應，是謂無漏根法智相應此根非欲界系緣。云何無漏根欲界系緣彼根法智相應？答曰：諸根緣苦、緣習法智相應，是謂無漏根欲界系緣彼根法智相應。云何無漏根非欲界系緣非法智相應乎？答曰：苦未知忍、苦未知智彼相應根，習未知忍、習未知智彼相應根，盡法忍彼相應根，盡法智、盡未知忍、盡未知智彼相應根，道法忍彼相應根，道法智
【現代漢語翻譯】 現代漢語譯本 何為繫結的滅除？答：無處所可言。諸如斯陀含（Sakadagami，一來果）、阿那含（Anagami，不來果）、阿羅漢（Arhat，無學果）的果位所攝的諸根，這些根的繫結如何滅除？答：無處所可言。
諸苦智是苦的無漏智嗎？答：是的，諸苦智就是苦的無漏智。有沒有苦的無漏智不是苦智的呢？答：有，諸苦習智就是。諸習智是習的無漏智嗎？答：是的，諸習智就是習的無漏智。有沒有習的無漏智不是習智的呢？答：有，諸習苦智就是。諸盡智是盡的無漏智嗎？答：是的。假設是盡的無漏智，那就是盡智嗎？答：是的。諸道智是道的無漏智嗎？答：是的。假設是道的無漏智，那就是道智嗎？答：是的。
無漏的諸根以欲界為所緣，這些根與法智相應嗎？答：或者有無漏根以欲界為所緣，這些根不與法智相應。如何理解無漏根以欲界為所緣，這些根不與法智相應呢？答：苦法忍（dukkha-dharma-ksanti）以及與之相應的根，苦法智（dukkha-dharma-jnana）、習法忍（samudaya-dharma-ksanti）以及與之相應的根，習法智（samudaya-dharma-jnana），這就是無漏根以欲界為所緣，這些根不與法智相應。如何理解無漏根與法智相應，這些根不以欲界為所緣呢？答：諸根以滅盡、以道為所緣，且與法智相應，這就是無漏根與法智相應，這些根不以欲界為所緣。如何理解無漏根以欲界為所緣，這些根與法智相應呢？答：諸根以苦、以習為所緣，且與法智相應，這就是無漏根以欲界為所緣，這些根與法智相應。如何理解無漏根不以欲界為所緣，也不與法智相應呢？答：苦未知忍（dukkha-anvaya-ksanti）、苦未知智（dukkha-anvaya-jnana）以及與之相應的根，習未知忍（samudaya-anvaya-ksanti）、習未知智（samudaya-anvaya-jnana）以及與之相應的根，滅法忍（nirodha-dharma-ksanti）以及與之相應的根，滅法智（nirodha-dharma-jnana）、滅未知忍（nirodha-anvaya-ksanti）、滅未知智（nirodha-anvaya-jnana）以及與之相應的根，道法忍（marga-dharma-ksanti）以及與之相應的根，道法智（marga-dharma-jnana）
【English Translation】 English version What is the cessation of fetters? Answer: There is no location for it. The roots included in the fruits of Sakadagami (once-returner), Anagami (non-returner), and Arhat (worthy one), how is the cessation of fetters of these roots? Answer: There is no location for it.
Is the knowledge of suffering the unconditioned knowledge of suffering? Answer: Yes, the knowledge of suffering is the unconditioned knowledge of suffering. Is there any unconditioned knowledge of suffering that is not the knowledge of suffering? Answer: Yes, the knowledge of the origin of suffering is. Is the knowledge of origin the unconditioned knowledge of origin? Answer: Yes, the knowledge of origin is the unconditioned knowledge of origin. Is there any unconditioned knowledge of origin that is not the knowledge of origin? Answer: Yes, the knowledge of origin and suffering is. Is the knowledge of cessation the unconditioned knowledge of cessation? Answer: Yes. If it is assumed to be the unconditioned knowledge of cessation, is it the knowledge of cessation? Answer: Yes. Is the knowledge of the path the unconditioned knowledge of the path? Answer: Yes. If it is assumed to be the unconditioned knowledge of the path, is it the knowledge of the path? Answer: Yes.
Unconditioned roots are conditioned by the desire realm, are these roots associated with the knowledge of Dharma? Answer: Or there are unconditioned roots conditioned by the desire realm, these roots are not associated with the knowledge of Dharma. How are unconditioned roots conditioned by the desire realm, and these roots are not associated with the knowledge of Dharma? Answer: The forbearance of the Dharma of suffering (dukkha-dharma-ksanti) and the corresponding roots, the knowledge of the Dharma of suffering (dukkha-dharma-jnana), the forbearance of the Dharma of origin (samudaya-dharma-ksanti) and the corresponding roots, the knowledge of the Dharma of origin (samudaya-dharma-jnana), these are unconditioned roots conditioned by the desire realm, and these roots are not associated with the knowledge of Dharma. How are unconditioned roots associated with the knowledge of Dharma, and these roots are not conditioned by the desire realm? Answer: The roots are conditioned by cessation and by the path, and are associated with the knowledge of Dharma, these are unconditioned roots associated with the knowledge of Dharma, and these roots are not conditioned by the desire realm. How are unconditioned roots conditioned by the desire realm, and these roots are associated with the knowledge of Dharma? Answer: The roots are conditioned by suffering and by origin, and are associated with the knowledge of Dharma, these are unconditioned roots conditioned by the desire realm, and these roots are associated with the knowledge of Dharma. How are unconditioned roots not conditioned by the desire realm, and are not associated with the knowledge of Dharma? Answer: The forbearance of the subsequent knowledge of suffering (dukkha-anvaya-ksanti), the knowledge of the subsequent knowledge of suffering (dukkha-anvaya-jnana) and the corresponding roots, the forbearance of the subsequent knowledge of origin (samudaya-anvaya-ksanti), the knowledge of the subsequent knowledge of origin (samudaya-anvaya-jnana) and the corresponding roots, the forbearance of the Dharma of cessation (nirodha-dharma-ksanti) and the corresponding roots, the knowledge of the Dharma of cessation (nirodha-dharma-jnana), the forbearance of the subsequent knowledge of cessation (nirodha-anvaya-ksanti), the knowledge of the subsequent knowledge of cessation (nirodha-anvaya-jnana) and the corresponding roots, the forbearance of the Dharma of the path (marga-dharma-ksanti) and the corresponding roots, the knowledge of the Dharma of the path (marga-dharma-jnana)
、道未知忍、道未知智彼相應根，是謂無漏根此根非欲界系緣彼根非法智相應。諸無漏根色無色界系緣，彼根未知智相應乎？答曰：或無漏根色無色界系緣，彼根非未知智相應。云何無漏根色無色界系緣彼根非未知智相應乎？答曰：苦未知忍彼相應根，苦未知智、習未知忍彼相應根，習未知智，是謂無漏根色無色界系緣彼根非未知智相應也。云何無漏根未知智相應彼根非色無色界系緣？答曰：諸根緣盡、緣道未知智相應，是謂無漏根未知智相應彼根非色無色界系緣。云何無漏根色無色界系緣彼根未知智相應乎？答曰：諸根緣苦、緣習未知智相應，是謂無漏根色無色界系緣彼根未知智相應。云何無漏根非色無色界系緣彼根非未知智相應？答曰：苦法忍、苦法智彼相應根，習法忍、習法智彼相應根，盡法忍、盡法智、盡未知忍彼相應根，盡未知智、道法忍、道法智彼相應根，道未知忍彼相應根，道未知智，是謂無漏根彼根非色無色界系緣彼根非未知智相應。
法智當言法智？答曰：法智當言法智，或彼知他人心智、苦智習智盡智道智，或有覺有觀或無覺有觀或無覺無觀，或樂根相應或喜根護根空無相無愿，或欲界系緣或不繫緣(法智盡)。未知智當言未知智？答曰：未知智當言未知智，或知他人心智、苦智習智盡智
【現代漢語翻譯】 現代漢語譯本 道未知忍（Dào wèi zhī rěn，未知忍道）和道未知智（Dào wèi zhī zhì，未知智道）以及與它們相應的根，這被稱為無漏根（Wú lòu gēn，untainted roots）。這些根不屬於欲界（Yù jiè，desire realm），而是與法智（Fǎ zhì，Dharma-knowledge）相應。那些不屬於色界（Sè jiè，form realm）和無色界（Wú sè jiè，formless realm）的無漏根，是否與未知智（Wèi zhī zhì，unknown knowledge）相應呢？回答是：有些不屬於色界和無色界的無漏根，並不與未知智相應。哪些不屬於色界和無色界的無漏根不與未知智相應呢？回答是：苦未知忍（Kǔ wèi zhī rěn，unknown endurance of suffering）以及與它相應的根，苦未知智（Kǔ wèi zhī zhì，unknown knowledge of suffering），習未知忍（Xí wèi zhī rěn，unknown endurance of origin）以及與它相應的根，習未知智（Xí wèi zhī zhì，unknown knowledge of origin），這些不屬於色界和無色界的無漏根不與未知智相應。哪些與未知智相應的無漏根不屬於色界和無色界呢？回答是：那些緣于滅盡（Miè jìn，cessation）和緣于道的未知智相應的根，這些與未知智相應的無漏根不屬於色界和無色界。哪些不屬於色界和無色界的無漏根與未知智相應呢？回答是：那些緣于苦和緣于習的未知智相應的根，這些不屬於色界和無色界的無漏根與未知智相應。哪些無漏根既不屬於色界和無色界，也不與未知智相應呢？回答是：苦法忍（Kǔ fǎ rěn，endurance of the Dharma of suffering），苦法智（Kǔ fǎ zhì，knowledge of the Dharma of suffering）以及與它們相應的根，習法忍（Xí fǎ rěn，endurance of the Dharma of origin），習法智（Xí fǎ zhì，knowledge of the Dharma of origin）以及與它們相應的根，盡法忍（Jìn fǎ rěn，endurance of the Dharma of cessation），盡法智（Jìn fǎ zhì，knowledge of the Dharma of cessation），盡未知忍（Jìn wèi zhī rěn，unknown endurance of cessation）以及與它們相應的根，盡未知智（Jìn wèi zhī zhì，unknown knowledge of cessation），道法忍（Dào fǎ rěn，endurance of the Dharma of the path），道法智（Dào fǎ zhì，knowledge of the Dharma of the path）以及與它們相應的根，道未知忍（Dào wèi zhī rěn，unknown endurance of the path）以及與它們相應的根，道未知智（Dào wèi zhī zhì，unknown knowledge of the path），這些無漏根既不屬於色界和無色界，也不與未知智相應。
什麼是法智（Fǎ zhì，Dharma-knowledge）？回答是：法智就是法智，或者它能知曉他人心智，苦智（Kǔ zhì，knowledge of suffering），習智（Xí zhì，knowledge of origin），盡智（Jìn zhì，knowledge of cessation），道智（Dào zhì，knowledge of the path），或者有覺有觀（Yǒu jué yǒu guān，with initial and sustained application of thought），或者無覺有觀（Wú jué yǒu guān，without initial application of thought but with sustained application of thought），或者無覺無觀（Wú jué wú guān，without initial and sustained application of thought），或者與樂根（Lè gēn，root of pleasure）相應，或者與喜根（Xǐ gēn，root of joy），護根（Hù gēn，root of protection），空（Kōng，emptiness），無相（Wú xiàng，signlessness），無愿（Wú yuàn，wishlessness）相應，或者屬於欲界（Yù jiè，desire realm），或者不屬於任何界（Bù shǔ yú rènhé jiè，unbound）。（法智完）什麼是未知智（Wèi zhī zhì，unknown knowledge）？回答是：未知智就是未知智，或者它能知曉他人心智，苦智（Kǔ zhì，knowledge of suffering），習智（Xí zhì，knowledge of origin），盡智（Jìn zhì，knowledge of cessation）。
【English Translation】 English version 'Do wèi zhī rěn' (道未知忍, unknown endurance of the path) and 'Do wèi zhī zhì' (道未知智, unknown knowledge of the path), and the corresponding roots, these are called 'Wú lòu gēn' (無漏根, untainted roots). These roots do not belong to the 'Yù jiè' (欲界, desire realm), but are associated with 'Fǎ zhì' (法智, Dharma-knowledge). Do those untainted roots that do not belong to the 'Sè jiè' (色界, form realm) and 'Wú sè jiè' (無色界, formless realm) correspond to 'Wèi zhī zhì' (未知智, unknown knowledge)? The answer is: Some untainted roots that do not belong to the form realm and formless realm do not correspond to unknown knowledge. Which untainted roots that do not belong to the form realm and formless realm do not correspond to unknown knowledge? The answer is: 'Kǔ wèi zhī rěn' (苦未知忍, unknown endurance of suffering) and its corresponding root, 'Kǔ wèi zhī zhì' (苦未知智, unknown knowledge of suffering), 'Xí wèi zhī rěn' (習未知忍, unknown endurance of origin) and its corresponding root, 'Xí wèi zhī zhì' (習未知智, unknown knowledge of origin), these untainted roots that do not belong to the form realm and formless realm do not correspond to unknown knowledge. Which untainted roots that correspond to unknown knowledge do not belong to the form realm and formless realm? The answer is: Those roots that are associated with unknown knowledge of cessation and unknown knowledge of the path, these untainted roots that correspond to unknown knowledge do not belong to the form realm and formless realm. Which untainted roots that do not belong to the form realm and formless realm correspond to unknown knowledge? The answer is: Those roots that are associated with unknown knowledge of suffering and unknown knowledge of origin, these untainted roots that do not belong to the form realm and formless realm correspond to unknown knowledge. Which untainted roots neither belong to the form realm and formless realm nor correspond to unknown knowledge? The answer is: 'Kǔ fǎ rěn' (苦法忍, endurance of the Dharma of suffering), 'Kǔ fǎ zhì' (苦法智, knowledge of the Dharma of suffering) and their corresponding roots, 'Xí fǎ rěn' (習法忍, endurance of the Dharma of origin), 'Xí fǎ zhì' (習法智, knowledge of the Dharma of origin) and their corresponding roots, 'Jìn fǎ rěn' (盡法忍, endurance of the Dharma of cessation), 'Jìn fǎ zhì' (盡法智, knowledge of the Dharma of cessation), 'Jìn wèi zhī rěn' (盡未知忍, unknown endurance of cessation) and their corresponding roots, 'Jìn wèi zhī zhì' (盡未知智, unknown knowledge of cessation), 'Dào fǎ rěn' (道法忍, endurance of the Dharma of the path), 'Dào fǎ zhì' (道法智, knowledge of the Dharma of the path) and their corresponding roots, 'Dào wèi zhī rěn' (道未知忍, unknown endurance of the path) and its corresponding root, 'Dào wèi zhī zhì' (道未知智, unknown knowledge of the path), these untainted roots neither belong to the form realm and formless realm nor correspond to unknown knowledge.
What is 'Fǎ zhì' (法智, Dharma-knowledge)? The answer is: Dharma-knowledge is Dharma-knowledge, or it can know the minds of others, 'Kǔ zhì' (苦智, knowledge of suffering), 'Xí zhì' (習智, knowledge of origin), 'Jìn zhì' (盡智, knowledge of cessation), 'Dào zhì' (道智, knowledge of the path), or with initial and sustained application of thought, or without initial application of thought but with sustained application of thought, or without initial and sustained application of thought, or associated with the root of pleasure, or associated with the root of joy, root of protection, emptiness, signlessness, wishlessness, or belonging to the 'Yù jiè' (欲界, desire realm), or unbound. (End of Dharma-knowledge) What is 'Wèi zhī zhì' (未知智, unknown knowledge)? The answer is: Unknown knowledge is unknown knowledge, or it can know the minds of others, 'Kǔ zhì' (苦智, knowledge of suffering), 'Xí zhì' (習智, knowledge of origin), 'Jìn zhì' (盡智, knowledge of cessation).
道智，或有覺有觀或無覺有觀或無覺無觀，或樂根相應喜根護根空無相無愿，或色無色界系緣不繫緣(未知智盡)。
等意解脫，當言得學根、得無學根？答曰：等意解脫當言得學根、得無學根。無疑意解脫，當言得學根、得無學根？答曰：若始得無疑，當言得學根、得無學根；若等意解脫阿羅漢得無疑，當言得無學根。一切結盡，當言得學根、得無學根乎？答曰：一切結盡，當言得學根、得無學根。以無礙道取須陀洹果證，此道當言忍相應，當言有覺有觀，當言護根相應無愿相應，當言不繫緣(道跡竟)。以無礙道取斯陀含果證，若倍欲盡越次取證，此道當言忍相應，當言有覺有觀，當言護根相應無愿相應，當言不繫緣。若得須陀洹果，以世俗道取斯陀含果，此道當言等智相應，當言有覺有觀護根相應，當言欲界系緣。若得須陀洹果，以無漏道取斯陀含果，此道當言法智相應或苦智習智盡智道智，當言有覺有觀，當言護根相應或空無相無愿，或欲界系緣或不繫緣(往還竟)。以無礙道取阿那含果證，若欲愛盡越次取證，此道當言忍相應，或有覺有觀或無覺有觀或無覺無觀，或樂根喜根護根相應無愿相應。若得斯陀含果，以世俗道取阿那含果，此道當言等智相應，當言有覺有觀，當言護根相應，當言欲界系緣。
【現代漢語翻譯】 現代漢語譯本： 道智（Dào Zhì，指通往涅槃的智慧），或者是有覺有觀（有思考和判斷）的，或者是無覺有觀（沒有初始思考但有後續判斷）的，或者是無覺無觀（既沒有初始思考也沒有後續判斷）的。或者是與樂根（感到快樂的根本）相應的，或者是與喜根（感到喜悅的根本）相應的，或者是與護根（守護根門，防止煩惱入侵）相應的，或者是與空（空性）、無相（無自性）、無愿（無所求）相應的，或者是與色界（物質世界）系緣（有聯繫）的，或者是不繫緣（沒有聯繫）（未知智盡，指對未知領域的智慧達到圓滿）。 等意解脫（通過禪定等方式獲得的解脫），應當說得到學根（還在學習階段的根基）、得到無學根（已經完成學習的根基）嗎？回答說：等意解脫應當說得到學根、得到無學根。無疑意解脫（通過智慧獲得的解脫），應當說得到學根、得到無學根嗎？回答說：如果剛開始獲得無疑，應當說得到學根、得到無學根；如果是等意解脫的阿羅漢（Arhat，已證得最高果位的人）獲得無疑，應當說得到無學根。一切結盡（所有煩惱都斷盡），應當說得到學根、得到無學根嗎？回答說：一切結盡，應當說得到學根、得到無學根。以無礙道（沒有阻礙的道路）取得須陀洹果（Srotapanna，入流果，佛教四果中的初果）的證悟，此道應當說是與忍相應（與忍辱心相應），應當說是有覺有觀，應當說是與護根相應，與無愿相應，應當說是不繫緣（道跡竟，指修道的足跡到此結束）。 以無礙道取得斯陀含果（Sakrdagamin，一來果，佛教四果中的二果）的證悟，如果是倍欲盡（貪慾減弱）越次取證（超越次第獲得證悟），此道應當說是與忍相應，應當說是有覺有觀，應當說是與護根相應，與無愿相應，應當說是不繫緣。如果得到須陀洹果，以世俗道（世俗的方法）取得斯陀含果，此道應當說是與等智相應（與平等智慧相應），應當說是有覺有觀，應當說是與護根相應，應當說是與欲界（慾望世界）系緣。如果得到須陀洹果，以無漏道（沒有煩惱的方法）取得斯陀含果，此道應當說是與法智相應（與瞭解事物規律的智慧相應），或者是與苦智（瞭解痛苦的智慧）、習智（瞭解痛苦根源的智慧）、盡智（瞭解痛苦止息的智慧）、道智（瞭解解脫道路的智慧）相應，應當說是有覺有觀，應當說是與護根相應，或者是與空、無相、無愿相應，或者是與欲界系緣，或者是不繫緣（往還竟，指往來生死到此結束）。 以無礙道取得阿那含果（Anagamin，不還果，佛教四果中的三果）的證悟，如果是欲愛盡（對慾望的愛完全斷盡）越次取證，此道應當說是與忍相應，或者是有覺有觀，或者是無覺有觀，或者是無覺無觀，或者是與樂根、喜根、護根相應，與無愿相應。如果得到斯陀含果，以世俗道取得阿那含果，此道應當說是與等智相應，應當說是有覺有觀，應當說是與護根相應，應當說是與欲界系緣。
【English Translation】 English version: The Path-Knowledge (Dào Zhì, wisdom leading to Nirvana), is it with initial thought and subsequent judgment, or without initial thought but with subsequent judgment, or without initial thought and without subsequent judgment? Is it associated with the root of pleasure (feeling of happiness), or with the root of joy (feeling of delight), or with the root of guarding (guarding the senses from defilements), or with emptiness (Sunyata), signlessness (animitta), wishlessness (apranihita), or is it connected to the realm of form (material world), or is it not connected (the exhaustion of the unknown knowledge, referring to the perfection of wisdom in the unknown realms). Equal-minded liberation (liberation attained through meditation), should it be said to have attained the root of learning (the foundation of the learning stage), or attained the root of no-more-learning (the foundation of having completed learning)? The answer is: Equal-minded liberation should be said to have attained the root of learning, and attained the root of no-more-learning. Doubt-free liberation (liberation attained through wisdom), should it be said to have attained the root of learning, or attained the root of no-more-learning? The answer is: If one initially attains doubt-free liberation, it should be said to have attained the root of learning, and attained the root of no-more-learning; if an Arhat (Arhat, one who has attained the highest fruit) with equal-minded liberation attains doubt-free liberation, it should be said to have attained the root of no-more-learning. The exhaustion of all fetters (all defilements are eradicated), should it be said to have attained the root of learning, or attained the root of no-more-learning? The answer is: The exhaustion of all fetters should be said to have attained the root of learning, and attained the root of no-more-learning. Taking the Srotapanna fruit (Srotapanna, stream-enterer, the first of the four stages of enlightenment) with the unobstructed path (path without hindrance), should this path be said to be associated with forbearance (patience), should it be said to be with initial thought and subsequent judgment, should it be said to be associated with the root of guarding, associated with wishlessness, should it be said to be not connected (the path's trace ends here). Taking the Sakrdagamin fruit (Sakrdagamin, once-returner, the second of the four stages of enlightenment) with the unobstructed path, if one diminishes desire (weakening of greed) and attains enlightenment out of order (skipping stages), should this path be said to be associated with forbearance, should it be said to be with initial thought and subsequent judgment, should it be said to be associated with the root of guarding, associated with wishlessness, should it be said to be not connected. If one attains the Srotapanna fruit, and takes the Sakrdagamin fruit with the mundane path (worldly methods), should this path be said to be associated with equal-minded wisdom (wisdom of equanimity), should it be said to be with initial thought and subsequent judgment, should it be said to be associated with the root of guarding, should it be said to be connected to the realm of desire (world of desires). If one attains the Srotapanna fruit, and takes the Sakrdagamin fruit with the unconditioned path (method without defilements), should this path be said to be associated with the knowledge of Dharma (wisdom of understanding the laws of things), or with the knowledge of suffering (wisdom of understanding suffering), the knowledge of the origin (wisdom of understanding the origin of suffering), the knowledge of cessation (wisdom of understanding the cessation of suffering), the knowledge of the path (wisdom of understanding the path to liberation), should it be said to be with initial thought and subsequent judgment, should it be said to be associated with the root of guarding, or with emptiness, signlessness, wishlessness, or is it connected to the realm of desire, or is it not connected (the cycle of coming and going ends here). Taking the Anagamin fruit (Anagamin, non-returner, the third of the four stages of enlightenment) with the unobstructed path, if one exhausts desire-love (complete eradication of love for desires) and attains enlightenment out of order, should this path be said to be associated with forbearance, or with initial thought and subsequent judgment, or without initial thought but with subsequent judgment, or without initial thought and without subsequent judgment, or is it associated with the root of pleasure, the root of joy, the root of guarding, associated with wishlessness. If one attains the Sakrdagamin fruit, and takes the Anagamin fruit with the mundane path, should this path be said to be associated with equal-minded wisdom, should it be said to be with initial thought and subsequent judgment, should it be said to be associated with the root of guarding, should it be said to be connected to the realm of desire.
若得斯陀含果，以無漏道取阿那含果，此道當言法智相應或苦智習盡道智，當言有覺有觀，當言護根相應或空無相無愿相應，或欲界系緣或不繫緣(不還竟)。以無礙道取阿羅漢果證，若依未來有覺有觀三昧取阿羅漢果，此道或法智相應或未知智或苦智習盡道智，當言有覺有觀，當言護根相應或空無相愿，或無色界系緣或不繫緣。若依初禪取阿羅漢果，此道或法智相應或未知智或苦智習盡道智，當言有覺有觀，當言喜根相應或空無相無愿，或無色界系緣或不繫緣。若依禪中間取阿羅漢果，此道或法智相應或未知智或苦智習盡道智，當言無覺有觀，當言護根相應或空無相愿，或無色界系緣或不繫緣。若依二禪取阿羅漢果，此道或法智相應或未知智或苦智習盡道智，當言無覺無觀，當言喜根相應或空無相無愿，或無色界系緣或不繫緣。若依三禪取阿羅漢果，此道或法智相應或未知智或苦智習盡道智，當言無覺無觀，當言樂根相應或空無相愿，或無色界系緣或不繫緣。若依四禪取阿羅漢果，此道或法智相應或未知智或苦智習盡道智，當言無覺無觀，當言護根相應或空無相愿，或無色界系緣或不繫緣。若依無色定取阿羅漢果，此道當言未知智相應或苦智習盡道智，當言無覺無觀，當言護根相應或空無相愿，或無色界系緣或不繫
【現代漢語翻譯】 現代漢語譯本 如果證得斯陀含果（Sotapanna-phala，一種果位），並以無漏道（Anasrava-marga，沒有煩惱的道路）證得阿那含果（Anagami-phala，一種果位），那麼這條道路應當說是與法智（Dharma-jnana，對法的智慧）相應，還是與苦智、習智、盡智、道智相應？應當說是有覺有觀（Savicara-savichara，有尋有伺），還是與護根相應，或者與空、無相、無愿相應？是欲界系緣（Kama-dhatu-samyojana，與欲界相關的束縛）還是不繫緣（Asamyojana，沒有束縛）？（不還果位結束） 如果以無礙道（Anantarya-marga，無間道）證得阿羅漢果（Arhat-phala，一種果位），如果依據未來有覺有觀的三昧（Samadhi，禪定）證得阿羅漢果，那麼這條道路或者與法智相應，或者與未知智相應，或者與苦智、習智、盡智、道智相應？應當說是有覺有觀，還是與護根相應，或者與空、無相、無愿相應？是無系緣還是不繫緣？ 如果依據初禪（Prathama-dhyana，第一禪）證得阿羅漢果，那麼這條道路或者與法智相應，或者與未知智相應，或者與苦智、習智、盡智、道智相應？應當說是有覺有觀，還是與喜根相應，或者與空、無相、無愿相應？是無系緣還是不繫緣？ 如果依據禪中間（Dhyana-madhya，禪定中間狀態）證得阿羅漢果，那麼這條道路或者與法智相應，或者與未知智相應，或者與苦智、習智、盡智、道智相應？應當說是無覺有觀（Avitarka-vicaramatra，無尋有伺），還是與護根相應，或者與空、無相、無愿相應？是無系緣還是不繫緣？ 如果依據二禪（Dvitiya-dhyana，第二禪）證得阿羅漢果，那麼這條道路或者與法智相應，或者與未知智相應，或者與苦智、習智、盡智、道智相應？應當說是無覺無觀（Avitarka-avichara，無尋無伺），還是與喜根相應，或者與空、無相、無愿相應？是無系緣還是不繫緣？ 如果依據三禪（Tritiya-dhyana，第三禪）證得阿羅漢果，那麼這條道路或者與法智相應，或者與未知智相應，或者與苦智、習智、盡智、道智相應？應當說是無覺無觀，還是與樂根相應，或者與空、無相、無愿相應？是無系緣還是不繫緣？ 如果依據四禪（Caturtha-dhyana，第四禪）證得阿羅漢果，那麼這條道路或者與法智相應，或者與未知智相應，或者與苦智、習智、盡智、道智相應？應當說是無覺無觀，還是與護根相應，或者與空、無相、無愿相應？是無系緣還是不繫緣？ 如果依據無色定（Arupa-samapatti，無色界的禪定）證得阿羅漢果，那麼這條道路應當說是與未知智相應，或者與苦智、習智、盡智、道智相應？應當說是無覺無觀，還是與護根相應，或者與空、無相、無愿相應？是無**系緣還是不繫緣？
【English Translation】 English version If one attains the Sotapanna-phala (Stream-enterer fruit), and with the Anasrava-marga (path without outflows) attains the Anagami-phala (Non-returner fruit), should this path be said to be associated with Dharma-jnana (knowledge of the Dharma), or with knowledge of suffering, origination, cessation, and the path? Should it be said to be with Savicara-savichara (initial and sustained application), or associated with guarding the senses, or associated with emptiness, signlessness, and wishlessness? Is it a Kama-dhatu-samyojana (fetter related to the desire realm) or an Asamyojana (unfettered)? (End of the Non-returner stage). If one attains the Arhat-phala (Arhat fruit) with the Anantarya-marga (path of immediate consequence), if one attains the Arhat-phala based on future Savicara-savichara Samadhi (concentration), then is this path associated with Dharma-jnana, or with unknown knowledge, or with knowledge of suffering, origination, cessation, and the path? Should it be said to be with Savicara-savichara, or associated with guarding the senses, or with emptiness, signlessness, and wishlessness? Is it a non-fettered or unfettered? If one attains the Arhat-phala based on Prathama-dhyana (first dhyana), then is this path associated with Dharma-jnana, or with unknown knowledge, or with knowledge of suffering, origination, cessation, and the path? Should it be said to be with Savicara-savichara, or associated with the root of joy, or with emptiness, signlessness, and wishlessness? Is it a non-fettered or unfettered? If one attains the Arhat-phala based on Dhyana-madhya (intermediate dhyana), then is this path associated with Dharma-jnana, or with unknown knowledge, or with knowledge of suffering, origination, cessation, and the path? Should it be said to be Avitarka-vicaramatra (only sustained application, without initial application), or associated with guarding the senses, or with emptiness, signlessness, and wishlessness? Is it a non-fettered or unfettered? If one attains the Arhat-phala based on Dvitiya-dhyana (second dhyana), then is this path associated with Dharma-jnana, or with unknown knowledge, or with knowledge of suffering, origination, cessation, and the path? Should it be said to be Avitarka-avichara (without initial and sustained application), or associated with the root of joy, or with emptiness, signlessness, and wishlessness? Is it a non-fettered or unfettered? If one attains the Arhat-phala based on Tritiya-dhyana (third dhyana), then is this path associated with Dharma-jnana, or with unknown knowledge, or with knowledge of suffering, origination, cessation, and the path? Should it be said to be Avitarka-avichara, or associated with the root of pleasure, or with emptiness, signlessness, and wishlessness? Is it a non-fettered or unfettered? If one attains the Arhat-phala based on Caturtha-dhyana (fourth dhyana), then is this path associated with Dharma-jnana, or with unknown knowledge, or with knowledge of suffering, origination, cessation, and the path? Should it be said to be Avitarka-avichara, or associated with guarding the senses, or with emptiness, signlessness, and wishlessness? Is it a non-fettered or unfettered? If one attains the Arhat-phala based on Arupa-samapatti (formless attainments), then should this path be said to be associated with unknown knowledge, or with knowledge of suffering, origination, cessation, and the path? Should it be said to be Avitarka-avichara, or associated with guarding the senses, or with emptiness, signlessness, and wishlessness? Is it a non-fettered or unfettered?
緣(真人竟)。
幾根滅盡起得須陀洹果乎？答曰：根不悉滅，七盡起、一滅不起(未知)、一起不盡(已知)，當言得須陀洹果也。幾根滅盡起當言得斯陀含果耶？答曰：若倍欲盡越次取證，根不悉滅，七盡起、一滅不起、一起不盡，當言得斯陀含果也。若得須陀洹果，以世俗道取斯陀含果，根不悉滅七盡起，當言得斯陀含果。若得須陀洹果，以無漏道取斯陀含果，根不悉滅八盡起(如已知)，當言得斯陀含果也。幾根滅盡起當言得阿那含果乎？答曰：若欲愛盡越次取證，根不悉滅，七盡起、一滅不起、一起不盡，當言得阿那含果也。若得斯陀含果，以世俗道取阿那含果，禪不現在前，四根悉滅(憂苦男女)，七盡起當言得阿那含果。若禪現在前，四根悉滅也、六盡起(五根竟)、一滅不起、一起不盡，當言得阿那含果也。若得斯陀含果，以無漏道取阿那含果，禪不現在前，四根悉滅、八盡起，當言得阿那含果也。若禪現在前，四根悉滅、七盡起(五根意已知)、一滅不起(護根)、一起不盡(或樂喜)，當言得阿那含果也。幾根滅盡起當言得阿羅漢果乎？答曰：若依未來有覺有觀三昧取阿羅漢果，一根悉滅(命也)、七滅盡起、一滅不起(已知)、一起不盡(無知)，當言得阿羅漢果。初禪、中間、第四禪
【現代漢語翻譯】 現代漢語譯本 緣（真人竟）。
問：需要滅盡多少根才能證得須陀洹果（Sotapanna-phala，預流果）？ 答：根並非全部滅盡，七根滅盡生起，一根滅盡不起（未知），一根生起不盡（已知），這時可以稱為證得須陀洹果。需要滅盡多少根才能稱為證得斯陀含果（Sakadagami-phala，一來果）呢？ 答：如果貪慾逐漸減少，越級取證，根並非全部滅盡，七根滅盡生起，一根滅盡不起，一根生起不盡，這時可以稱為證得斯陀含果。如果已證得須陀洹果，以世俗道取證斯陀含果，根並非全部滅盡，七根滅盡生起，這時可以稱為證得斯陀含果。如果已證得須陀洹果，以無漏道取證斯陀含果，根並非全部滅盡，八根滅盡生起（如已知），這時可以稱為證得斯陀含果。 問：需要滅盡多少根才能稱為證得阿那含果（Anagami-phala，不還果）呢？ 答：如果對欲愛的貪慾滅盡，越級取證，根並非全部滅盡，七根滅盡生起，一根滅盡不起，一根生起不盡，這時可以稱為證得阿那含果。如果已證得斯陀含果，以世俗道取證阿那含果，禪定不在目前，四根全部滅盡（憂、苦、男女），七根滅盡生起，這時可以稱為證得阿那含果。如果禪定在目前，四根全部滅盡，六根滅盡生起（五根竟），一根滅盡不起，一根生起不盡，這時可以稱為證得阿那含果。如果已證得斯陀含果，以無漏道取證阿那含果，禪定不在目前，四根全部滅盡，八根滅盡生起，這時可以稱為證得阿那含果。如果禪定在目前，四根全部滅盡，七根滅盡生起（五根意已知），一根滅盡不起（護根），一根生起不盡（或樂喜），這時可以稱為證得阿那含果。 問：需要滅盡多少根才能稱為證得阿羅漢果（Arahat-phala，無學果）呢？ 答：如果依靠未來有覺有觀的三昧取證阿羅漢果，一根全部滅盡（命也），七根滅盡生起，一根滅盡不起（已知），一根生起不盡（無知），這時可以稱為證得阿羅漢果。初禪、中間、第四禪
【English Translation】 English version The Conditions (The Realized One Concluded).
Question: How many roots must be extinguished and arise to attain the Sotapanna-phala (Stream-enterer fruit)? Answer: The roots are not all extinguished. Seven are extinguished and arise, one is extinguished and does not arise (unknown), and one arises but is not completely extinguished (known). Then it can be said that the Sotapanna-phala is attained. How many roots must be extinguished and arise to be said to attain the Sakadagami-phala (Once-returner fruit)? Answer: If craving diminishes and one attains realization out of sequence, the roots are not all extinguished. Seven are extinguished and arise, one is extinguished and does not arise, and one arises but is not completely extinguished. Then it can be said that the Sakadagami-phala is attained. If the Sotapanna-phala is attained, and the Sakadagami-phala is attained through mundane means, the roots are not all extinguished, and seven are extinguished and arise. Then it can be said that the Sakadagami-phala is attained. If the Sotapanna-phala is attained, and the Sakadagami-phala is attained through supramundane means, the roots are not all extinguished, and eight are extinguished and arise (as known). Then it can be said that the Sakadagami-phala is attained. Question: How many roots must be extinguished and arise to be said to attain the Anagami-phala (Non-returner fruit)? Answer: If craving for sensual desire is extinguished and one attains realization out of sequence, the roots are not all extinguished. Seven are extinguished and arise, one is extinguished and does not arise, and one arises but is not completely extinguished. Then it can be said that the Anagami-phala is attained. If the Sakadagami-phala is attained, and the Anagami-phala is attained through mundane means, and jhana (meditative absorption) is not present, four roots are completely extinguished (sorrow, suffering, male, female), and seven are extinguished and arise. Then it can be said that the Anagami-phala is attained. If jhana is present, four roots are completely extinguished, six are extinguished and arise (the five senses are complete), one is extinguished and does not arise, and one arises but is not completely extinguished. Then it can be said that the Anagami-phala is attained. If the Sakadagami-phala is attained, and the Anagami-phala is attained through supramundane means, and jhana is not present, four roots are completely extinguished, and eight are extinguished and arise. Then it can be said that the Anagami-phala is attained. If jhana is present, four roots are completely extinguished, seven are extinguished and arise (the five senses and mind are known), one is extinguished and does not arise (guarding the senses), and one arises but is not completely extinguished (either pleasure or joy). Then it can be said that the Anagami-phala is attained. Question: How many roots must be extinguished and arise to be said to attain the Arahat-phala (Arahant fruit)? Answer: If, relying on the samadhi (concentration) with initial and sustained thought in the future, the Arahat-phala is attained, one root is completely extinguished (life), seven are extinguished and arise, one is extinguished and does not arise (known), and one arises but is not completely extinguished (unknown). Then it can be said that the Arahat-phala is attained. First jhana, intermediate jhana, fourth jhana.
、無色定亦復如是。若依初禪取阿羅漢果，二根悉滅(命護)、六滅盡起、一滅不起、一起不盡、一盡起，當言得阿羅漢果也。二禪三禪亦復如是(三禪樂根)。
有品第二十八竟(梵本三百二十八首盧，秦言四千二百七十二言)。
阿毗曇根犍度更樂跋渠第三
十六更樂：有對更、增語更、明更、無明更、非明非無明更、愛更、恚更、樂痛更、苦痛更、不苦不樂痛更、眼更、耳更、鼻更、舌更、身更、意更。何等有對更，乃至意更為何等耶？有對更攝幾更，乃至意更攝幾更乎？有對更幾根相應，乃至意更幾根相應耶？諸根有對更因，有對更此根相應乎？設根有對更相應，彼根有對更因乃至意更因亦復如是？諸此種成就眼根，彼成就此種身根乎？設成就此種身根，彼成就此種眼根乎？耳鼻舌根亦復如是。地獄幾根成就？畜生、餓鬼、斷善本、邪定、等定、不定、閻浮提、拘耶尼、弗于逮、郁單曰、四天王身、三十三天、炎摩、兜術、化自在、他化自在天、梵加夷天、光音、遍凈、果實天、中陰、無色、堅信、堅法、信解脫、見到、身證、慧解脫、俱解脫成就幾根乎？眼根得斷智時，幾根得斷智？乃至慧根得斷智時，幾根得斷智？眼根得盡證時，幾根得盡證？乃至慧根得盡證時，幾根得盡證？此章義
愿具演說。
十六更樂：有對更樂、增語更樂、明更樂、無明更樂、非明非無明更樂、愛更樂、恚更樂、樂痛更樂、苦痛更樂、不苦不樂痛更樂、眼更樂、耳更樂、鼻更樂、舌更樂、身更樂、意更樂。云何有對更樂乎？答曰：五識身相應更樂。云何增語更樂乎？答曰：意識身相應更樂。云何明更樂？答曰：無漏更樂。云何無明更樂乎？答曰：染污更樂。云何非明非無明更樂？答曰：無染污有漏更樂。云何愛更樂乎？答曰：欲相應更樂。云何恚更樂？答曰：瞋恚相應更樂。何謂樂痛更樂？答曰：樂痛相應更樂。何謂苦痛更樂？答曰：苦痛相應更樂。何謂不苦不樂痛更樂乎？答曰：不苦不樂痛相應更樂。何謂眼更樂耶？答曰：眼識身相應更樂。耳鼻舌身更樂亦如是。何謂意更樂乎？答曰：意識身相應更樂。有對更樂，攝六更樂，七更樂少入。增語更樂，攝三更樂，七更樂少入。明更樂，攝明更樂，四更樂少入。無明更樂，攝三更樂，十一更樂少入。非明非無明，攝非明非無明更樂，十一更樂少入。愛更樂，攝愛更樂，十一更樂少入。恚更樂，攝恚更樂，十一更樂少入。樂痛更樂，攝樂痛更樂，十二更樂少入。苦痛更樂，攝苦痛更樂，十一更樂少入。不苦不樂痛更樂，攝不苦不樂痛更樂，十三更樂少入。眼更樂，攝眼
【現代漢語翻譯】 現代漢語譯本：愿我能詳盡地演說。
十六種更樂（Geng Le，意為更深層次的快樂）：有對更樂（You Dui Geng Le，與對境相關的更樂）、增語更樂（Zeng Yu Geng Le，通過言語表達的更樂）、明更樂（Ming Geng Le，清明的更樂）、無明更樂（Wu Ming Geng Le，無明的更樂）、非明非無明更樂（Fei Ming Fei Wu Ming Geng Le，非清明非無明的更樂）、愛更樂（Ai Geng Le，愛慾的更樂）、恚更樂（Hui Geng Le，嗔恚的更樂）、樂痛更樂（Le Tong Geng Le，快樂感受的更樂）、苦痛更樂（Ku Tong Geng Le，痛苦感受的更樂）、不苦不樂痛更樂（Bu Ku Bu Le Tong Geng Le，非苦非樂感受的更樂）、眼更樂（Yan Geng Le，眼識的更樂）、耳更樂（Er Geng Le，耳識的更樂）、鼻更樂（Bi Geng Le，鼻識的更樂）、舌更樂（She Geng Le，舌識的更樂）、身更樂（Shen Geng Le，身識的更樂）、意更樂（Yi Geng Le，意識的更樂）。
什麼是有對更樂呢？回答：是與五識身相應的更樂。
什麼是增語更樂呢？回答：是與意識身相應的更樂。
什麼是明更樂呢？回答：是無漏的更樂。
什麼是無明更樂呢？回答：是染污的更樂。
什麼是非明非無明更樂呢？回答：是無染污的有漏更樂。
什麼是愛更樂呢？回答：是與欲相應的更樂。
什麼是恚更樂呢？回答：是與瞋恚相應的更樂。
什麼是樂痛更樂呢？回答：是與樂痛相應的更樂。
什麼是苦痛更樂呢？回答：是與苦痛相應的更樂。
什麼是不苦不樂痛更樂呢？回答：是與不苦不樂痛相應的更樂。
什麼是眼更樂呢？回答：是與眼識身相應的更樂。耳鼻舌身更樂也是如此。
什麼是意更樂呢？回答：是與意識身相應的更樂。
有對更樂，包含六種更樂，七種更樂較少包含。增語更樂，包含三種更樂，七種更樂較少包含。明更樂，包含明更樂，四種更樂較少包含。無明更樂，包含三種更樂，十一種更樂較少包含。非明非無明，包含非明非無明更樂，十一種更樂較少包含。愛更樂，包含愛更樂，十一種更樂較少包含。恚更樂，包含恚更樂，十一種更樂較少包含。樂痛更樂，包含樂痛更樂，十二種更樂較少包含。苦痛更樂，包含苦痛更樂，十一種更樂較少包含。不苦不樂痛更樂，包含不苦不樂痛更樂，十三種更樂較少包含。眼更樂，包含眼
【English Translation】 English version: May I be able to fully expound.
Sixteen kinds of Geng Le (deeper levels of joy): You Dui Geng Le (joy related to objects), Zeng Yu Geng Le (joy expressed through speech), Ming Geng Le (clear joy), Wu Ming Geng Le (joy of ignorance), Fei Ming Fei Wu Ming Geng Le (joy that is neither clear nor ignorant), Ai Geng Le (joy of desire), Hui Geng Le (joy of anger), Le Tong Geng Le (joy of pleasant feeling), Ku Tong Geng Le (joy of painful feeling), Bu Ku Bu Le Tong Geng Le (joy of neither pleasant nor painful feeling), Yan Geng Le (joy of eye consciousness), Er Geng Le (joy of ear consciousness), Bi Geng Le (joy of nose consciousness), She Geng Le (joy of tongue consciousness), Shen Geng Le (joy of body consciousness), Yi Geng Le (joy of mind consciousness).
What is You Dui Geng Le? Answer: It is the Geng Le corresponding to the five sense consciousnesses.
What is Zeng Yu Geng Le? Answer: It is the Geng Le corresponding to the mind consciousness.
What is Ming Geng Le? Answer: It is the unconditioned Geng Le.
What is Wu Ming Geng Le? Answer: It is the defiled Geng Le.
What is Fei Ming Fei Wu Ming Geng Le? Answer: It is the undefiled conditioned Geng Le.
What is Ai Geng Le? Answer: It is the Geng Le corresponding to desire.
What is Hui Geng Le? Answer: It is the Geng Le corresponding to anger.
What is Le Tong Geng Le? Answer: It is the Geng Le corresponding to pleasant feeling.
What is Ku Tong Geng Le? Answer: It is the Geng Le corresponding to painful feeling.
What is Bu Ku Bu Le Tong Geng Le? Answer: It is the Geng Le corresponding to neither pleasant nor painful feeling.
What is Yan Geng Le? Answer: It is the Geng Le corresponding to eye consciousness. The same applies to Er Geng Le, Bi Geng Le, She Geng Le, and Shen Geng Le.
What is Yi Geng Le? Answer: It is the Geng Le corresponding to mind consciousness.
You Dui Geng Le includes six kinds of Geng Le, and less includes seven kinds of Geng Le. Zeng Yu Geng Le includes three kinds of Geng Le, and less includes seven kinds of Geng Le. Ming Geng Le includes Ming Geng Le, and less includes four kinds of Geng Le. Wu Ming Geng Le includes three kinds of Geng Le, and less includes eleven kinds of Geng Le. Fei Ming Fei Wu Ming includes Fei Ming Fei Wu Ming Geng Le, and less includes eleven kinds of Geng Le. Ai Geng Le includes Ai Geng Le, and less includes eleven kinds of Geng Le. Hui Geng Le includes Hui Geng Le, and less includes eleven kinds of Geng Le. Le Tong Geng Le includes Le Tong Geng Le, and less includes twelve kinds of Geng Le. Ku Tong Geng Le includes Ku Tong Geng Le, and less includes eleven kinds of Geng Le. Bu Ku Bu Le Tong Geng Le includes Bu Ku Bu Le Tong Geng Le, and less includes thirteen kinds of Geng Le. Yan Geng Le includes Yan
更樂，八更樂少入。耳鼻舌身更樂亦復如是。意更樂，攝三更樂，七更樂少入。有對更樂，一根相應，八根少入。增語更樂，五根相應，八根少入。明更樂，三根相應，九根少入。無明更樂，六根少入相應。非明非無明更樂，十一根少入相應。愛更樂，四根少入相應。恚更樂，四根少入相應。樂痛更樂，二根相應，九根少入。苦痛更樂，二根相應，六根少入。不苦不樂痛更樂，一根相應，九根少入。眼更樂，九根少入相應。耳更樂鼻更樂舌更樂身更樂亦復如是。意更樂，五根相應，八根少入。
諸根因有對更樂，有對更樂此根相應乎？答曰：如是，諸根有對更樂相應，彼根因有對更樂。頗根因有對更樂，此根非有對更樂相應？答曰：有，諸根因有對更樂，諸餘更樂相應。若根因有對更樂報生無緣，乃至因意更樂亦復如是。除二更樂，諸根因明更樂，此根明更樂相應乎？答曰：如是。諸根明更樂相應：彼根因明更樂乎？答曰：如是。諸根因非明非無明更樂，此根非明非無明更樂相應？答曰：如是，諸根非明非無明更樂相應，此根因非明非無明更樂。頗根因非明非無明更樂，此根非明非無明更樂相應乎？答曰：有，諸根因非明非無明更樂報生無緣。
諸此種成就眼根，彼成就此種身根乎？答曰：或此種成就眼
【現代漢語翻譯】 現代漢語譯本 眼（cakṣus）更樂，八更樂少入。耳（śrotra）鼻（ghrāṇa）舌（jihvā）身（kāya）更樂亦復如是。意（manas）更樂，攝三更樂，七更樂少入。有對更樂，一根相應，八根少入。增語更樂，五根相應，八根少入。明更樂，三根相應，九根少入。無明更樂，六根少入相應。非明非無明更樂，十一根少入相應。愛（rāga）更樂，四根少入相應。恚（dveṣa）更樂，四根少入相應。樂痛更樂，二根相應，九根少入。苦痛更樂，二根相應，六根少入。不苦不樂痛更樂，一根相應，九根少入。眼更樂，九根少入相應。耳更樂鼻更樂舌更樂身更樂亦復如是。意更樂，五根相應，八根少入。 諸根因有對更樂，有對更樂此根相應乎？答曰：如是，諸根有對更樂相應，彼根因有對更樂。頗根因有對更樂，此根非有對更樂相應？答曰：有，諸根因有對更樂，諸餘更樂相應。若根因有對更樂報生無緣，乃至因意更樂亦復如是。除二更樂，諸根因明更樂，此根明更樂相應乎？答曰：如是。諸根明更樂相應：彼根因明更樂乎？答曰：如是。諸根因非明非無明更樂，此根非明非無明更樂相應？答曰：如是，諸根非明非無明更樂相應，此根因非明非無明更樂。頗根因非明非無明更樂，此根非明非無明更樂相應乎？答曰：有，諸根因非明非無明更樂報生無緣。 諸此種成就眼根，彼成就此種身根乎？答曰：或此種成就眼
【English Translation】 English version Eye (cakṣus) further delight, eight further delights with few entrances. Ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya) further delight are also like this. Mind (manas) further delight, encompassing three further delights, seven further delights with few entrances. Contact further delight, one root corresponding, eight roots with few entrances. Aggression further delight, five roots corresponding, eight roots with few entrances. Clarity further delight, three roots corresponding, nine roots with few entrances. Ignorance further delight, six roots with few entrances corresponding. Neither clarity nor ignorance further delight, eleven roots with few entrances corresponding. Love (rāga) further delight, four roots with few entrances corresponding. Hatred (dveṣa) further delight, four roots with few entrances corresponding. Pleasant feeling further delight, two roots corresponding, nine roots with few entrances. Painful feeling further delight, two roots corresponding, six roots with few entrances. Neither painful nor pleasant feeling further delight, one root corresponding, nine roots with few entrances. Eye further delight, nine roots with few entrances corresponding. Ear further delight, nose further delight, tongue further delight, body further delight are also like this. Mind further delight, five roots corresponding, eight roots with few entrances. Do all roots, because of contact further delight, have contact further delight corresponding to this root? Answer: Yes, all roots have contact further delight corresponding, that root is because of contact further delight. Is there a root because of contact further delight, and this root does not have contact further delight corresponding? Answer: Yes, all roots are because of contact further delight, and other further delights correspond. If a root is because of contact further delight, the retribution is born without conditions, even because of mind further delight is also like this. Except for two further delights, do all roots, because of clarity further delight, have clarity further delight corresponding to this root? Answer: Yes. All roots have clarity further delight corresponding: is that root because of clarity further delight? Answer: Yes. Do all roots, because of neither clarity nor ignorance further delight, have neither clarity nor ignorance further delight corresponding to this root? Answer: Yes, all roots have neither clarity nor ignorance further delight corresponding, this root is because of neither clarity nor ignorance further delight. Is there a root because of neither clarity nor ignorance further delight, and this root does not have neither clarity nor ignorance further delight corresponding? Answer: Yes, all roots because of neither clarity nor ignorance further delight, the retribution is born without conditions. Do all who have attained this kind of eye root, attain this kind of body root? Answer: Some attain this kind of eye
根非此種身根。云何此種成就眼根非此種身根乎？答曰：生欲界不得眼根、設得便失、得天眼，是謂此種成就眼根非此種身也。云何此種成就身根非此種眼根乎？答曰：生欲界不得眼根、設得便失、不得天眼，是謂此種成就身根非此種眼根也。云何此種成就眼根此種身根？答曰：生欲界得眼根不失、若生色界，是謂此種成就眼根此種身根也。云何非此種成就眼根非此種身根乎？答曰：生無色界，是謂非此種成就眼根非此種身根也。耳根亦如是。若此種成就鼻根，彼此種成就身根乎？答曰：如是，若此種成就鼻根，彼此種成就身根。頗此種成就身根非此種鼻根耶？答曰：有，生欲界不得鼻根、設得便失。舌根亦如是。
地獄成就幾根？答曰：若極多成就十九，若極少八。畜生，若極多十九，若極少十三。餓鬼亦如是。斷善根，若極多十三，若極少八。邪定，若極多十九，若極少八。等定，若極多十九，若極少十一。不定，若極多十九，若極少八。閻浮提、拘耶尼、弗于逮亦復如是。郁單曰，若極多十八，若極少十三。四天王身，若極多十九，若極少十七。三十三天、炎天、兜術天、化自在天、他化自在天亦復如是。梵、加夷天，若極多十六，若極少十五。光音天亦復如是。遍凈天，若極多十六，若極少十四。果實
【現代漢語翻譯】 現代漢語譯本 身根並非這種眼根。如何理解這種成就眼根而非身根的情況呢？回答是：生於欲界而未獲得眼根，或者即使獲得也失去了，或者獲得了天眼，這就是所謂的成就眼根而非身根。如何理解這種成就身根而非眼根的情況呢？回答是：生於欲界而未獲得眼根，或者即使獲得也失去了，或者沒有獲得天眼，這就是所謂的成就身根而非眼根。如何理解這種既成就眼根又成就身根的情況呢？回答是：生於欲界獲得眼根且未失去，或者生於（此處原文缺失，無法翻譯），這就是所謂的既成就眼根又成就身根。如何理解這種既未成就眼根也未成就身根的情況呢？回答是：生於無（此處原文缺失，無法翻譯），這就是所謂的既未成就眼根也未成就身根。耳根的情況也是如此。如果成就鼻根，是否也成就身根呢？回答是：是的，如果成就鼻根，也就成就身根。是否存在成就身根但未成就鼻根的情況呢？回答是：存在，生於欲界而未獲得鼻根，或者即使獲得也失去了。舌根的情況也是如此。
地獄眾生最多成就幾種根？回答是：最多成就十九種，最少八種。畜生道眾生，最多十九種，最少十三種。餓鬼道眾生也是如此。斷善根者，最多十三種，最少八種。邪定者，最多十九種，最少八種。等定者，最多十九種，最少十一種。不定者，最多十九種，最少八種。閻浮提（Jambudvipa）、拘耶尼（Kuru）、弗于逮（Purva-videha）的情況也是如此。郁單曰（Uttarakuru），最多十八種，最少十三種。四天王身（Cāturmahārājakāyika），最多十九種，最少十七種。三十三天（Trāyastriṃśa）、炎天（Yāma）、兜術天（Tuṣita）、化自在天（Nirmāṇarati）、他化自在天（Paranirmita-vasavarti）的情況也是如此。梵天（Brahma）、加夷天（Kayi），最多十六種，最少十五種。光音天（Ābhāsvara）的情況也是如此。遍凈天（Śubhakṛtsna），最多十六種，最少十四種。果實（此處原文不完整，無法翻譯）
【English Translation】 English version The body faculty is not this kind of eye faculty. How is it that this kind achieves the eye faculty but not the body faculty? The answer is: being born in the desire realm without obtaining the eye faculty, or obtaining it but then losing it, or obtaining the divine eye, this is what is meant by achieving the eye faculty but not the body faculty. How is it that this kind achieves the body faculty but not the eye faculty? The answer is: being born in the desire realm without obtaining the eye faculty, or obtaining it but then losing it, or not obtaining the divine eye, this is what is meant by achieving the body faculty but not the eye faculty. How is it that this kind achieves both the eye faculty and the body faculty? The answer is: being born in the desire realm and obtaining the eye faculty without losing it, or being born in ** (missing text, cannot translate), this is what is meant by achieving both the eye faculty and the body faculty. How is it that this kind achieves neither the eye faculty nor the body faculty? The answer is: being born in the non-** (missing text, cannot translate), this is what is meant by achieving neither the eye faculty nor the body faculty. The ear faculty is also like this. If this kind achieves the nose faculty, does it also achieve the body faculty? The answer is: yes, if this kind achieves the nose faculty, it also achieves the body faculty. Is there a case where the body faculty is achieved but not the nose faculty? The answer is: yes, being born in the desire realm without obtaining the nose faculty, or obtaining it but then losing it. The tongue faculty is also like this.
How many faculties do beings in hell achieve at most? The answer is: at most nineteen, at least eight. Animals, at most nineteen, at least thirteen. Hungry ghosts are also like this. Those who have severed their roots of goodness, at most thirteen, at least eight. Those in wrong concentration, at most nineteen, at least eight. Those in right concentration, at most nineteen, at least eleven. Those in indeterminate states, at most nineteen, at least eight. Jambudvipa (Jambudvipa), Kuru (Kuru), and Purva-videha (Purva-videha) are also like this. Uttarakuru (Uttarakuru), at most eighteen, at least thirteen. The bodies of the Four Heavenly Kings (Cāturmahārājakāyika), at most nineteen, at least seventeen. The Thirty-three Heavens (Trāyastriṃśa), the Yama Heaven (Yāma), the Tusita Heaven (Tuṣita), the Nirmāṇarati Heaven (Nirmāṇarati), and the Paranirmita-vasavarti Heaven (Paranirmita-vasavarti) are also like this. The Brahma Heaven (Brahma) and the Kayi Heaven (Kayi), at most sixteen, at least fifteen. The Ābhāsvara Heaven (Ābhāsvara) is also like this. The Śubhakṛtsna Heaven (Śubhakṛtsna), at most sixteen, at least fourteen. Fruit (text incomplete, cannot translate)
天，若極多十六，若極少十三。中陰，若極多十九，若極少十三。無色，若極多十一，若極少八。堅信、堅法，若極多十九，若極少十三。信解脫、見到，若極多十九，若極少十一。身證、慧解脫、俱解脫，若極多十八，若極少十一。
眼根得斷智時到色愛盡，五根得斷智。耳鼻舌身根亦復如是。意根得斷智時到無色愛盡，八根得斷智。命根護根、信精進念定慧根亦如是。男根女根得斷智時到欲愛盡，四根得斷智。苦根憂根亦復如是。樂根得斷智時到遍凈愛盡，即彼樂根得斷智。喜根得斷智時到光音愛盡，即彼喜根得斷智。眼根盡作證時到色愛盡，五根盡作證，得阿羅漢十九根盡作證。耳鼻舌身根亦復如是。意根盡作證時，得阿羅漢十九根盡作證。命根、護根、信精進念定慧根亦復如是。男根女根盡作證時到欲愛盡，四根盡作證，得阿羅漢十九根盡作證。苦根憂根亦復如是。樂根盡作證時到遍凈愛盡，即彼樂根盡作證，得阿羅漢十九根盡作證也。喜根盡作證時到光音愛盡，即彼喜根盡作證，得阿羅漢十九根盡作證也。
阿毗曇更樂品第二十九竟(梵本一百四十一首盧，秦言一千九百一言)。
阿毗曇八犍度論卷第二十一 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇
【現代漢語翻譯】 現代漢語譯本：天界眾生，壽命最長為十六劫，最短為十三劫。中陰身，壽命最長為十九劫，最短為十三劫。無色界眾生，壽命最長為十一劫，最短為八劫。隨信行、隨法行，壽命最長為十九劫，最短為十三劫。信解脫、見至，壽命最長為十九劫，最短為十一劫。身證、慧解脫、俱解脫，壽命最長為十八劫，最短為十一劫。 當眼根斷滅並證得智慧時，色界的貪愛也隨之斷盡，此時五根（眼、耳、鼻、舌、身）都斷滅並證得智慧。耳根、鼻根、舌根、身根也是如此。當意根斷滅並證得智慧時，無色界的貪愛也隨之斷盡，此時八根（眼、耳、鼻、舌、身、意、命、護）都斷滅並證得智慧。命根、護根、信根、精進根、念根、定根、慧根也是如此。當男根、女根斷滅並證得智慧時，欲界的貪愛也隨之斷盡，此時四根（男、女、命、護）都斷滅並證得智慧。苦根、憂根也是如此。當樂根斷滅並證得智慧時，遍凈天的貪愛也隨之斷盡，即此樂根斷滅並證得智慧。當喜根斷滅並證得智慧時，光音天的貪愛也隨之斷盡，即此喜根斷滅並證得智慧。 當眼根滅盡並證得果位時，色界的貪愛也隨之斷盡，此時五根滅盡並證得果位，證得阿羅漢果時，十九根滅盡並證得果位。耳根、鼻根、舌根、身根也是如此。當意根滅盡並證得果位時，證得阿羅漢果時，十九根滅盡並證得果位。命根、護根、信根、精進根、念根、定根、慧根也是如此。當男根、女根滅盡並證得果位時，欲界的貪愛也隨之斷盡，此時四根滅盡並證得果位，證得阿羅漢果時，十九根滅盡並證得果位。苦根、憂根也是如此。當樂根滅盡並證得果位時，遍凈天的貪愛也隨之斷盡，即此樂根滅盡並證得果位，證得阿羅漢果時，十九根滅盡並證得果位。當喜根滅盡並證得果位時，光音天的貪愛也隨之斷盡，即此喜根滅盡並證得果位，證得阿羅漢果時，十九根滅盡並證得果位。 《阿毗曇更樂品》第二十九完（梵文原本一百四十一首頌，翻譯成秦語為一千九百一字）。 《阿毗曇八犍度論》卷第二十一 大正藏第26冊 No. 1543 《阿毗曇八犍度論》 《阿毗曇》
【English Translation】 English version: The lifespan of beings in the heavens is at most sixteen kalpas, and at least thirteen kalpas. The lifespan of the intermediate state (antarabhava, 中陰), is at most nineteen kalpas, and at least thirteen kalpas. The lifespan of beings in the Formless Realm (Arupa-dhatu, 無色界) is at most eleven kalpas, and at least eight kalpas. Those who follow faith (Saddhanusari, 堅信) and those who follow the Dharma (Dharmanusari, 堅法), their lifespan is at most nineteen kalpas, and at least thirteen kalpas. Those liberated by faith (Sraddhadhimukta, 信解脫) and those who have attained vision (Ditthipatta, 見到), their lifespan is at most nineteen kalpas, and at least eleven kalpas. Those who have attained bodily realization (Kayasaksi, 身證), those liberated by wisdom (Prajnavimukta, 慧解脫), and those liberated in both ways (Ubhatobhaga-vimutta, 俱解脫), their lifespan is at most eighteen kalpas, and at least eleven kalpas. When the eye faculty (caksu-indriya, 眼根) is severed and wisdom is attained, the craving for form (rupa-raga, 色愛) is exhausted, and the five faculties (eye, ear, nose, tongue, body) are severed and wisdom is attained. The same is true for the ear, nose, tongue, and body faculties. When the mind faculty (mano-indriya, 意根) is severed and wisdom is attained, the craving for the formless (arupa-raga, 無色愛) is exhausted, and the eight faculties (eye, ear, nose, tongue, body, mind, life, protection) are severed and wisdom is attained. The same is true for the life faculty (jivitindriya, 命根), the protection faculty (gopaka-indriya, 護根), the faculties of faith (sraddha-indriya, 信), energy (viriya-indriya, 精進), mindfulness (sati-indriya, 念), concentration (samadhi-indriya, 定), and wisdom (prajna-indriya, 慧). When the male faculty (purisa-indriya, 男根) and female faculty (itthindriya, 女根) are severed and wisdom is attained, the craving for desire (kama-raga, 欲愛) is exhausted, and the four faculties (male, female, life, protection) are severed and wisdom is attained. The same is true for the faculties of suffering (dukkha-indriya, 苦根) and sorrow (domanassa-indriya, 憂根). When the faculty of pleasure (sukha-indriya, 樂根) is severed and wisdom is attained, the craving for the Pure Abode (Subhakinha, 遍凈) is exhausted, and that very faculty of pleasure is severed and wisdom is attained. When the faculty of joy (somanassa-indriya, 喜根) is severed and wisdom is attained, the craving for the Radiant Sound (Abhassara, 光音) is exhausted, and that very faculty of joy is severed and wisdom is attained. When the eye faculty is extinguished and the fruit is realized, the craving for form is exhausted, and the five faculties are extinguished and the fruit is realized. When Arhatship (Arahan, 阿羅漢) is attained, the nineteen faculties are extinguished and the fruit is realized. The same is true for the ear, nose, tongue, and body faculties. When the mind faculty is extinguished and the fruit is realized, when Arhatship is attained, the nineteen faculties are extinguished and the fruit is realized. The same is true for the life faculty, the protection faculty, the faculties of faith, energy, mindfulness, concentration, and wisdom. When the male and female faculties are extinguished and the fruit is realized, the craving for desire is exhausted, and the four faculties are extinguished and the fruit is realized. When Arhatship is attained, the nineteen faculties are extinguished and the fruit is realized. The same is true for the faculties of suffering and sorrow. When the faculty of pleasure is extinguished and the fruit is realized, the craving for the Pure Abode is exhausted, and that very faculty of pleasure is extinguished and the fruit is realized. When Arhatship is attained, the nineteen faculties are extinguished and the fruit is realized. When the faculty of joy is extinguished and the fruit is realized, the craving for the Radiant Sound is exhausted, and that very faculty of joy is extinguished and the fruit is realized. When Arhatship is attained, the nineteen faculties are extinguished and the fruit is realized. The end of the twenty-ninth chapter, 'Abhidhamma Further Joyful Matters' (the original Sanskrit text has one hundred and forty-one verses, translated into Qin language as one thousand nine hundred and one words). Abhidhamma Eight Sections Treatise, Volume Twenty-one Taisho Tripitaka Volume 26, No. 1543 Abhidhamma Eight Sections Treatise Abhidhamma
八犍度論卷第二十二
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
根犍度始心跋渠第四
一切眾生當言始心興、始心住、始心滅乎？諸心有欲、諸心無慾，此心當言始興始住始滅？有瞋恚無瞋恚、有癡無癡、有染污無染污、有亂無亂、有怠無怠、有小有大、有修不修、有三昧無三昧、諸心不解脫諸心解脫，此心當言始興始住始盡？壽當言與心回不與心回耶？當言順回、當言始生住？又世尊言：
人命消盡，如小河水；諸眾生恒，壽彼壽盡，云何盡耶？入無想定、滅盡定，壽行當言回不回入？無想定幾根盡、何繫心心法盡？無想三昧起，幾根現在前、何繫心心法現在前？入滅盡定幾根盡、何繫心心法盡？滅盡三昧起，幾根現在前、何繫心心法現在前？生無想眾生幾根滅、何繫心心法滅？幾根現在前、何繫心心法現在前？無想眾生沒幾根滅、何繫心心法滅？幾根現在前、何繫心心法現在前？無想眾生當言想生、當言無想生耶？又世尊言：想生彼眾生，彼處沒、彼想滅。彼眾生彼處沒，為不滅住，何處滅此想？此想當言善耶、為無記耶？此想幾使所使、幾結所繫？又世尊言：一切眾生由食存。無想眾生何食乎？眼根攝幾根，乃至無知根攝幾根？信力乃至慧力，念覺意乃至護覺意，等見
【現代漢語翻譯】 現代漢語譯本 《八犍度論》卷第二十二
迦旃延子 造
符秦罽賓三藏僧伽提婆（Saṃghadeva，僧伽提婆）共竺佛念譯
根犍度始心跋渠第四
一切眾生，應當說始心生起、始心安住、始心滅盡嗎？諸心有欲、諸心無慾，這樣的心應當說始生、始住、始滅嗎？有瞋恚無瞋恚、有愚癡無愚癡、有染污無染污、有散亂無散亂、有懈怠無懈怠、有小有大、有修習不修習、有三昧無三昧、諸心不解脫諸心解脫，這樣的心應當說始生、始住、始滅嗎？壽命應當說與心相應還是不與心相應呢？應當說是順著迴轉，還是說始生住呢？又世尊說：
『人命消盡，如小河水；諸眾生恒，壽彼壽盡』，這是怎麼盡的呢？入無想定（asañña-samāpatti，無想定）、滅盡定（nirodha-samāpatti，滅盡定），壽命之行應當說是相應還是不相應？入無想定時，有幾種根滅盡？哪些系的心和心法滅盡？從無想三昧（asañña-samādhi，無想三昧）起時，有幾種根現在前？哪些系的心和心法現在前？入滅盡定時，有幾種根滅盡？哪些系的心和心法滅盡？從滅盡三昧起時，有幾種根現在前？哪些系的心和心法現在前？生到無想眾生（asaññasatta，無想眾生）處時，有幾種根滅？哪些系的心和心法滅？有幾種根現在前？哪些系的心和心法現在前？無想眾生死亡時，有幾種根滅？哪些系的心和心法滅？有幾種根現在前？哪些系的心和心法現在前？無想眾生應當說是想生，還是說無想生呢？又世尊說：『想生彼眾生，彼處沒、彼想滅。』彼眾生在彼處死亡，為不滅而住，在何處滅此想？此想應當說是善，還是說無記呢？此想被幾種使所驅使？被幾種結所繫縛？又世尊說：『一切眾生由食存。』無想眾生以什麼為食呢？眼根（cakkhu-indriya，眼根）攝幾種根？乃至無知根（aññāta-indriya，無知根）攝幾種根？信力（saddhā-bala，信力）乃至慧力（paññā-bala，慧力），念覺意（sati-sambojjhaṅga，念覺意）乃至護覺意（upekkhā-sambojjhaṅga，舍覺意），等見
【English Translation】 English version 《Aṣṭaskandhaka》Volume 22
By Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆), a Tripiṭaka master from Kashmir during the Qin dynasty, together with Zhu Fonian
Chapter 4 of the Root Skandhaka, Beginning Mind Varga
Should it be said that for all beings, a beginning mind arises, a beginning mind dwells, and a beginning mind ceases? For minds with desire and minds without desire, should it be said that this mind begins, dwells, and ceases? With hatred and without hatred, with delusion and without delusion, with defilement and without defilement, with disturbance and without disturbance, with laziness and without laziness, with smallness and with greatness, with cultivation and without cultivation, with samādhi and without samādhi, with minds not liberated and minds liberated, should it be said that this mind begins, dwells, and ceases? Should life be said to correspond with the mind or not correspond with the mind? Should it be said to correspond sequentially, or should it be said to begin, dwell? Furthermore, the World-Honored One said:
'The life of humans diminishes, like the water of a small river; all beings constantly, their lives come to an end.' How does it end? Entering the state of non-perception (asañña-samāpatti) and the cessation attainment (nirodha-samāpatti), should the activity of life be said to correspond or not correspond? When entering the state of non-perception, how many faculties cease? Which conditioned mind and mental phenomena cease? When arising from the non-perception samādhi (asañña-samādhi), how many faculties are present? Which conditioned mind and mental phenomena are present? When entering the cessation attainment, how many faculties cease? Which conditioned mind and mental phenomena cease? When arising from the cessation samādhi, how many faculties are present? Which conditioned mind and mental phenomena are present? When born into the realm of non-percipient beings (asaññasatta), how many faculties cease? Which conditioned mind and mental phenomena cease? How many faculties are present? Which conditioned mind and mental phenomena are present? When a non-percipient being dies, how many faculties cease? Which conditioned mind and mental phenomena cease? How many faculties are present? Which conditioned mind and mental phenomena are present? Should it be said that a non-percipient being is born with perception or without perception? Furthermore, the World-Honored One said: 'Perception arises in those beings, they die in that place, and that perception ceases.' When those beings die in that place, abiding without ceasing, where does this perception cease? Should this perception be said to be wholesome or indeterminate? By how many fetters is this perception driven? By how many bonds is it bound? Furthermore, the World-Honored One said: 'All beings subsist on food.' What do non-percipient beings subsist on? How many faculties are included in the eye faculty (cakkhu-indriya)? And how many faculties are included in the faculty of unknowing (aññāta-indriya)? The power of faith (saddhā-bala) and the power of wisdom (paññā-bala), mindfulness as a factor of enlightenment (sati-sambojjhaṅga) and equanimity as a factor of enlightenment (upekkhā-sambojjhaṅga), right view
乃至等定，法智乃至道智，空無相愿三昧攝幾根乎？意根幾根相應，乃至無知根幾根相應耶？信力乃至慧力，念覺意乃至護覺意，等見乃至等定，法智乃至道智，空無相愿三昧幾根相應乎？欲界沒生欲界幾根滅、滅何繫心心法耶？幾根現在前，何繫心心法現在前？欲界沒生色界、欲界沒生無色界、色界沒生色界、色界沒生欲界、色界沒生無色界、無色界沒生無色界、無色界沒生欲界、無色界沒生色界，幾根滅、滅何繫心心法？幾根現在前、何繫心心法現在前？阿羅漢般泥洹，幾根最後滅耶？此章義愿具演說。
一切眾生當言始心興、始心住、始心滅？答曰：如是。諸心有欲諸心無慾，此心當言始興始住始滅？答曰。如是。有瞋恚無瞋恚、有癡無癡、有染污無染污、有亂無亂、有怠無怠、有小有大、不修修、不定定、諸心無解脫諸心解脫，此心當言始興始住始滅耶？答曰。如是。壽當言與心回耶、為不與心回？答曰：壽當言不與心回。當言順回始生住耶？答曰：欲界眾生不入無想三昧滅盡三昧則順回，若入無想定滅盡定及色無色界天當言始生住。
又世尊言：
人命消盡，如小河水；諸眾生恒，壽彼壽盡。云何知彼壽盡？答曰：世盡、劫盡、入無想三昧滅盡三昧。壽行當言順回當言住耶？答曰：當言
【現代漢語翻譯】 現代漢語譯本：乃至等定（Samādhi，禪定），法智乃至道智（Dharmadhātu-jñāna to Mārga-jñāna，對法性的智慧乃至對道的智慧），空無相愿三昧（Śūnyatā-animitta-apraṇihita-samādhi，空性、無相、無愿三昧）攝幾根？意根（Manas-indriya，意識根）與幾根相應？乃至無知根（Ajñāta-indriya，無知根）與幾根相應耶？信力乃至慧力（Śraddhā-bala to Prajñā-bala，信力乃至慧力），念覺意乃至護覺意（Smṛti-saṃbodhyanga to Upekṣā-saṃbodhyanga，念覺支乃至舍覺支），等見乃至等定（Samyag-dṛṣṭi to Samyak-samādhi，正見乃至正定），法智乃至道智（Dharmadhātu-jñāna to Mārga-jñāna，對法性的智慧乃至對道的智慧），空無相愿三昧（Śūnyatā-animitta-apraṇihita-samādhi，空性、無相、無愿三昧）與幾根相應乎？欲界（Kāmadhātu，慾望界）眾生死亡后又生於欲界（Kāmadhātu，慾望界），有幾根滅？滅除哪些繫縛的心和心所法（Citta-caitta dharmas，心理活動和心理因素）？有幾根現在前（Pratyutpanna，顯現）？哪些繫縛的心和心所法（Citta-caitta dharmas，心理活動和心理因素）現在前？欲界（Kāmadhātu，慾望界）死亡後生于欲界（Kāmadhātu，慾望界），欲界（Kāmadhātu，慾望界）死亡後生于無色界（Arūpadhātu，無色界），色界（Rūpadhātu，色界）死亡後生於色界（Rūpadhātu，色界），色界（Rūpadhātu，色界）死亡後生于欲界（Kāmadhātu，慾望界），色界（Rūpadhātu，色界）死亡後生于無色界（Arūpadhātu，無色界），無色界（Arūpadhātu，無色界）死亡後生于無色界（Arūpadhātu，無色界），無色界（Arūpadhātu，無色界）死亡後生于欲界（Kāmadhātu，慾望界），無色界（Arūpadhātu，無色界）死亡後生於色界（Rūpadhātu，色界），有幾根滅？滅除哪些繫縛的心和心所法（Citta-caitta dharmas，心理活動和心理因素）？有幾根現在前（Pratyutpanna，顯現）？哪些繫縛的心和心所法（Citta-caitta dharmas，心理活動和心理因素）現在前？阿羅漢（Arhat，已證得涅槃的聖者）般涅槃（Parinirvana，完全的涅槃），有幾根最後滅？希望能夠詳細解釋這一章的含義。 一切眾生，應當說有始心生起、始心安住、始心滅去嗎？回答說：是的。諸心有慾望，諸心沒有慾望，這些心應當說有始生起、始安住、始滅去嗎？回答說：是的。有嗔恚沒有嗔恚、有愚癡沒有愚癡、有染污沒有染污、有散亂沒有散亂、有懈怠沒有懈怠、有小有大、不修行修行、不定定、諸心沒有解脫諸心解脫，這些心應當說有始生起、始安住、始滅去嗎？回答說：是的。壽命應當說是與心一起變化嗎？還是不與心一起變化？回答說：壽命應當說是不與心一起變化。應當說是順著變化而開始生住嗎？回答說：欲界（Kāmadhātu，慾望界）眾生如果不進入無想三昧（Asañjñā-samāpatti，無想定）和滅盡三昧（Nirodha-samāpatti，滅盡定），就是順著變化，如果進入無想定（Asañjñā-samāpatti，無想定）、滅盡定（Nirodha-samāpatti，滅盡定）以及色界（Rūpadhātu，色界）和無色界（Arūpadhātu，無色界）天，就應當說是開始生住。 又世尊說： 人的壽命消逝殆盡，就像小河裡的水一樣；一切眾生恒常如此，壽命終有盡時。如何知道壽命已經終盡？回答說：世界毀滅、劫數終盡、進入無想三昧（Asañjñā-samāpatti，無想定）和滅盡三昧（Nirodha-samāpatti，滅盡定）。壽命的執行應當說是順著變化還是安住不變？回答說：應當說...
【English Translation】 English version: Furthermore, regarding equanimity (Samādhi), from the wisdom of Dharma (Dharmadhātu-jñāna) to the wisdom of the Path (Mārga-jñāna), and the three Samādhis of emptiness, signlessness, and wishlessness (Śūnyatā-animitta-apraṇihita-samādhi), how many roots (indriya) do they encompass? With how many roots is the root of mind (Manas-indriya) associated? And with how many roots is the root of ignorance (Ajñāta-indriya) associated? How many roots are associated with the powers of faith to wisdom (Śraddhā-bala to Prajñā-bala), the limbs of enlightenment from mindfulness to equanimity (Smṛti-saṃbodhyanga to Upekṣā-saṃbodhyanga), right view to right concentration (Samyag-dṛṣṭi to Samyak-samādhi), the wisdom of Dharma to the wisdom of the Path (Dharmadhātu-jñāna to Mārga-jñāna), and the three Samādhis of emptiness, signlessness, and wishlessness (Śūnyatā-animitta-apraṇihita-samādhi)? When a being dies in the desire realm (Kāmadhātu) and is reborn in the desire realm (Kāmadhātu), how many roots cease? What fettered mental states (Citta-caitta dharmas) cease? How many roots are present? What fettered mental states (Citta-caitta dharmas) are present? When a being dies in the desire realm (Kāmadhātu) and is reborn in the desire realm (Kāmadhātu), dies in the desire realm (Kāmadhātu) and is reborn in the formless realm (Arūpadhātu), dies in the form realm (Rūpadhātu) and is reborn in the form realm (Rūpadhātu), dies in the form realm (Rūpadhātu) and is reborn in the desire realm (Kāmadhātu), dies in the form realm (Rūpadhātu) and is reborn in the formless realm (Arūpadhātu), dies in the formless realm (Arūpadhātu) and is reborn in the formless realm (Arūpadhātu), dies in the formless realm (Arūpadhātu) and is reborn in the desire realm (Kāmadhātu), dies in the formless realm (Arūpadhātu) and is reborn in the form realm (Rūpadhātu), how many roots cease? What fettered mental states (Citta-caitta dharmas) cease? How many roots are present? What fettered mental states (Citta-caitta dharmas) are present? When an Arhat (Arhat, a perfected being who has attained Nirvana) enters Parinirvana (Parinirvana, complete Nirvana), which roots cease last? I wish for a detailed explanation of the meaning of this chapter. Should it be said that all beings have a beginning of mind arising, a beginning of mind abiding, and a beginning of mind ceasing? The answer is: Yes. For minds with desire and minds without desire, should it be said that these minds have a beginning of arising, a beginning of abiding, and a beginning of ceasing? The answer is: Yes. With anger and without anger, with delusion and without delusion, with defilement and without defilement, with distraction and without distraction, with laziness and without laziness, with small and with great, without cultivation and with cultivation, without concentration and with concentration, minds without liberation and minds with liberation, should it be said that these minds have a beginning of arising, a beginning of abiding, and a beginning of ceasing? The answer is: Yes. Should it be said that lifespan changes with the mind, or does it not change with the mind? The answer is: Lifespan should be said not to change with the mind. Should it be said that it begins to arise and abide in accordance with change? The answer is: Beings in the desire realm (Kāmadhātu) who do not enter the Samadhi of Non-Perception (Asañjñā-samāpatti) and the Samadhi of Cessation (Nirodha-samāpatti) follow change, but if they enter the Samadhi of Non-Perception (Asañjñā-samāpatti), the Samadhi of Cessation (Nirodha-samāpatti), and the heavens of the form realm (Rūpadhātu) and formless realm (Arūpadhātu), it should be said that they begin to arise and abide. Furthermore, the World Honored One said: The lifespan of humans dwindles away, like the water in a small river; all beings are constantly like this, their lifespans eventually come to an end. How is it known that a lifespan has come to an end? The answer is: When the world is destroyed, when a kalpa ends, when one enters the Samadhi of Non-Perception (Asañjñā-samāpatti) and the Samadhi of Cessation (Nirodha-samāpatti). Should the course of lifespan be said to follow change or remain constant? The answer is: It should be said...
住。
入無想三昧幾根盡？答曰：七。何繫心心法滅？答曰：色界系。無想三昧起，幾根現在前？答曰：七。何繫心心法現在前？答曰：色界系。入滅盡三昧幾根盡？答曰：七。何繫心心法盡？答曰：無色界系。滅盡三昧起，幾根現在前？答曰：或七(五根意護)或八(加已知根)。有漏心七，無漏心八。何繫心心法現在前？答曰：或無色界系或不繫。生無想天幾根盡？答曰：八(五情意命護)。何繫心心法盡？答曰：色界系。幾根現在前？答曰：八。何繫心心法現在前？答曰：色界系。無想眾生沒，幾根盡？答曰：八。何繫心心法盡？答曰：色界系。幾根現在前？答曰：或八或九或十。無形八，一形九(加女或男)，二形十。何繫心心法現在前？答曰：欲界系。無想眾生當言想生無想生耶？答曰：無想眾生當言想生。又世尊言：想起彼眾生彼處沒為想滅。彼眾生彼處沒為不滅耶？答曰：彼想滅，彼眾生彼處沒非不滅住。何處滅彼想？答曰：即住彼滅彼想。此想當言善為無記耶？答曰：此想或善或無記。此想幾使所使？答曰：色界有漏緣。幾結系？答曰：六。又世尊言：一切眾生由食存。無想天何食？答曰：更意念識。
眼根攝眼根。耳鼻舌根亦復如是。身根攝三根。意根攝意根，三根少入。樂根喜根護
【現代漢語翻譯】 現代漢語譯本 住。
入無想三昧（Asaññasamāpatti，無想定的意思）時，有幾根停止運作？答：七根。哪些煩惱束縛（系，指煩惱的束縛）的心和心所法滅盡？答：系。從無想三昧中出來，有幾根重新運作？答：七根。哪些煩惱束縛的心和心所法重新運作？答：系。進入滅盡定（Nirodhasamāpatti，一種高級禪定狀態）時，有幾根停止運作？答：七根。哪些煩惱束縛的心和心所法滅盡？答：沒有系。從滅盡定中出來，有幾根重新運作？答：或者七根（五根、意根、命根），或者八根（加上已知根）。有漏心是七根，無漏心是八根。哪些煩惱束縛的心和心所法重新運作？答：或者沒有**系，或者不繫。
生到無想天（Asaññasatta，無想有情天）時，有幾根停止運作？答：八根（五情根、意根、命根、護根）。哪些煩惱束縛的心和心所法滅盡？答：系。有幾根重新運作？答：八根。哪些煩惱束縛的心和心所法重新運作？答：系。無想天的眾生死後，有幾根停止運作？答：八根。哪些煩惱束縛的心和心所法滅盡？答：**系。有幾根重新運作？答：或者八根，或者九根，或者十根。無形是八根，一形是九根（加上女根或男根），二形是十根。哪些煩惱束縛的心和心所法重新運作？答：欲界系。
無想天的眾生應該說是想生還是無想生？答：無想天的眾生應該說是想生。世尊又說：想起那些眾生在那個地方死後，想就滅了。那些眾生在那個地方死後，不是不滅住嗎？答：那些想滅了，那些眾生在那個地方死後不是不滅住。在什麼地方滅了那些想？答：就在住的地方滅了那些想。這些想應該說是善的還是無記的？答：這些想或者善或者無記。這些想被幾種隨眠所驅使？答：**有漏緣。被幾種結所束縛？答：六種。世尊又說：一切眾生依靠食物而存活。無想天吃什麼食物？答：更意念識。
眼根攝眼根。耳鼻舌根也是這樣。身根攝三根。意根攝意根，三根少入。樂根、喜根、護根。
【English Translation】 English version Dwelling.
When entering Asaññasamāpatti (無想三昧, the attainment of non-perception), how many faculties cease to function? Answer: Seven. Which fetter (系, referring to the bondage of afflictions) binds the mind and mental factors that are extinguished? Answer: 系. When arising from Asaññasamāpatti, how many faculties are present? Answer: Seven. Which fetter binds the mind and mental factors that are present? Answer: 系. When entering Nirodhasamāpatti (滅盡定, the cessation attainment), how many faculties cease to function? Answer: Seven. Which fetter binds the mind and mental factors that are extinguished? Answer: No 系. When arising from Nirodhasamāpatti, how many faculties are present? Answer: Either seven (five faculties, mind, and life), or eight (adding the faculty of knowing). The defiled mind has seven, the undefiled mind has eight. Which fetter binds the mind and mental factors that are present? Answer: Either no **系 or unbound.
When born in Asaññasatta (無想天, the realm of non-perception), how many faculties cease to function? Answer: Eight (five sense faculties, mind, life, and protection). Which fetter binds the mind and mental factors that are extinguished? Answer: 系. How many faculties are present? Answer: Eight. Which fetter binds the mind and mental factors that are present? Answer: 系. When a being from Asaññasatta dies, how many faculties cease to function? Answer: Eight. Which fetter binds the mind and mental factors that are extinguished? Answer: **系. How many faculties are present? Answer: Either eight, nine, or ten. Formless is eight, one form is nine (adding female or male), two forms are ten. Which fetter binds the mind and mental factors that are present? Answer: The realm of desire.
Should beings in Asaññasatta be said to be born from perception or non-perception? Answer: Beings in Asaññasatta should be said to be born from perception. The World-Honored One also said: Recalling that those beings, after dying in that place, perception ceases. After those beings die in that place, is it not that they do not cease to dwell? Answer: Those perceptions cease, and those beings, after dying in that place, do not cease to dwell. Where do those perceptions cease? Answer: They cease in the very place where they dwell. Should these perceptions be said to be wholesome or neutral? Answer: These perceptions are either wholesome or neutral. By how many latent tendencies are these perceptions driven? Answer: **Defiled conditions. By how many fetters are they bound? Answer: Six. The World-Honored One also said: All beings survive by food. What food does Asaññasatta eat? Answer: Further mental consciousness.
The eye faculty encompasses the eye faculty. The ear, nose, and tongue faculties are also the same. The body faculty encompasses three faculties. The mind faculty encompasses the mind faculty, and three faculties enter less. The pleasure faculty, joy faculty, and protection faculty.
根、信根精進念定慧根亦復如是。女根攝女根，身根少入。男根攝男根，身根少入。命根攝命根。苦根攝苦根。憂根攝憂根。未知根攝未知根，九根少入。已知根無知根亦復如是。信力攝一根，三根少入。精進念定慧力亦復如是。念覺意四根少入，擇法、精進、喜、定覺意亦復如是，猗、護覺意不攝根。等見、等方便、等念、等定、法智、未知智，四根少入攝。知他人心智，三根少入攝。等智，一根少入攝。苦智習盡道智、空無相愿三昧，四根少入攝。意根，十根相應(五信五痛)，三根少入。樂根喜根護根，九根相應少入。苦根憂根，六根少入相應(五根加意)。信根，四根相應，九根少入。精進念定慧根亦復如是。未知根，九根少入相應。已知根無知根亦復如是。信力，四根相應，九根少入。精進念定慧力亦復如是。念覺意，十一根少入相應。法、精進、定覺意亦復如是。喜覺意，九根相應少入。猗覺意護覺意，三根相應，九根少入。等見、等志、等方便、等念、等定、法智、未知智，十一根相應少入。知他人心智，十根相應少入。等智，二根相應，八根少入。苦智習盡道智、空無相愿三昧，十一根相應少入。
欲界生，欲界幾根盡？答曰：或四或九或八或十三或九或十四或十或十五，欲界系無記心漸命終
【現代漢語翻譯】 現代漢語譯本 信根（Śrāddhendriya，信仰的力量）、精進根（Vīryendriya，努力的力量）、念根（Smṛtīndriya，正念的力量）、定根（Samādhindriya，禪定的力量）、慧根（Prajñendriya，智慧的力量）也是如此。女根（Strīndriya，女性的生理機能）攝取女根，身根（Kāyendriya，身體的機能）少量攝入。男根（Puruṣendriya，男性的生理機能）攝取男根，身根少量攝入。命根（Jīvitendriya，生命力）攝取命根。苦根（Duhkhendriya，痛苦的感受）攝取苦根。憂根（Daurmanasyendriya，憂愁的感受）攝取憂根。未知根（Anajñātāvīndriya，未知當知根）攝取未知根，九根少量攝入。已知根（Ājñendriya，已知根）和無知根（Ajñāvīndriya，無知根）也是如此。信力（Śrāddhabala，信仰的力量）攝取一根，三根少量攝入。精進力（Vīryabala，努力的力量）、念力（Smṛtibala，正念的力量）、定力（Samādhibala，禪定的力量）、慧力（Prajñābala，智慧的力量）也是如此。念覺意（Smṛti-bojjhaṅga，念覺支）四根少量攝入，擇法覺意（Dharma-vicaya-bojjhaṅga，擇法覺支）、精進覺意（Vīrya-bojjhaṅga，精進覺支）、喜覺意（Prīti-bojjhaṅga，喜覺支）、定覺意（Samādhi-bojjhaṅga，定覺支）也是如此，猗覺意（Praśrabdhi-bojjhaṅga，輕安覺支）、護覺意（Upekṣā-bojjhaṅga，舍覺支）不攝取根。等見（Samyag-dṛṣṭi，正見）、等方便（Samyak-prayatna，正精進）、等念（Samyak-smṛti，正念）、等定（Samyak-samādhi，正定）、法智（Dharma-jñāna，對法的智慧）、未知智（Anajñāta-jñāna，未知智），四根少量攝入。知他人心智（Para-citta-jñāna，知他人心智），三根少量攝入。等智（Sama-jñāna，平等的智慧），一根少量攝入。苦智（Duhkha-jñāna，對苦的智慧）、習智（Samudaya-jñāna，對集的智慧）、盡智（Nirodha-jñāna，對滅的智慧）、道智（Mārga-jñāna，對道的智慧）、空無相愿三昧（Śūnyatānimittāpraṇihita-samādhi，空、無相、無愿三昧），四根少量攝入。意根（Manendriya，意識的機能），十根相應（五信五痛），三根少量攝入。樂根（Sukhendriya，快樂的感受）、喜根（Somanasyendriya，喜悅的感受）、護根（Upekṣendriya，舍的感受），九根相應少量攝入。苦根、憂根，六根少量攝入相應(五根加意)。信根，四根相應，九根少量攝入。精進根、念根、定根、慧根也是如此。未知根，九根少量攝入相應。已知根、無知根也是如此。信力，四根相應，九根少量攝入。精進力、念力、定力、慧力也是如此。念覺意，十一根少量攝入相應。法覺意、精進覺意、定覺意也是如此。喜覺意，九根相應少量攝入。猗覺意、護覺意，三根相應，九根少量攝入。等見、等志（Samyak-saṃkalpa，正思惟）、等方便、等念、等定、法智、未知智，十一根相應少量攝入。知他人心智，十根相應少量攝入。等智，二根相應，八根少量攝入。苦智、習智、盡智、道智、空無相愿三昧，十一根相應少量攝入。 欲界（Kāmadhātu，眾生有情所居的欲界）眾生，欲界中有幾種根滅盡？回答說：或者四種，或者九種，或者八種，或者十三種，或者九種，或者十四種，或者十種，或者十五種，欲界系的無記心（Avyākṛta-citta，非善非惡的心）漸漸命終。
【English Translation】 English version The faculty of faith (Śrāddhendriya), the faculty of vigor (Vīryendriya), the faculty of mindfulness (Smṛtīndriya), the faculty of concentration (Samādhindriya), and the faculty of wisdom (Prajñendriya) are also the same. The faculty of womanhood (Strīndriya) includes the faculty of womanhood, and the faculty of body (Kāyendriya) is slightly included. The faculty of manhood (Puruṣendriya) includes the faculty of manhood, and the faculty of body is slightly included. The faculty of life (Jīvitendriya) includes the faculty of life. The faculty of pain (Duhkhendriya) includes the faculty of pain. The faculty of sorrow (Daurmanasyendriya) includes the faculty of sorrow. The faculty of 'I will come to know what I do not yet know' (Anajñātāvīndriya) includes the faculty of 'I will come to know what I do not yet know', and nine faculties are slightly included. The faculty of knowledge (Ājñendriya) and the faculty of non-knowledge (Ajñāvīndriya) are also the same. The power of faith (Śrāddhabala) includes one faculty, and three faculties are slightly included. The power of vigor (Vīryabala), the power of mindfulness (Smṛtibala), the power of concentration (Samādhibala), and the power of wisdom (Prajñābala) are also the same. The mindfulness enlightenment factor (Smṛti-bojjhaṅga) slightly includes four faculties, and the discrimination of dharmas enlightenment factor (Dharma-vicaya-bojjhaṅga), the vigor enlightenment factor (Vīrya-bojjhaṅga), the joy enlightenment factor (Prīti-bojjhaṅga), and the concentration enlightenment factor (Samādhi-bojjhaṅga) are also the same. The tranquility enlightenment factor (Praśrabdhi-bojjhaṅga) and the equanimity enlightenment factor (Upekṣā-bojjhaṅga) do not include faculties. Right view (Samyag-dṛṣṭi), right effort (Samyak-prayatna), right mindfulness (Samyak-smṛti), right concentration (Samyak-samādhi), knowledge of the Dharma (Dharma-jñāna), and knowledge of the unknown (Anajñāta-jñāna) slightly include four faculties. Knowing the minds of others (Para-citta-jñāna) slightly includes three faculties. Equal knowledge (Sama-jñāna) slightly includes one faculty. Knowledge of suffering (Duhkha-jñāna), knowledge of the origin (Samudaya-jñāna), knowledge of cessation (Nirodha-jñāna), knowledge of the path (Mārga-jñāna), and the emptiness, signlessness, and wishlessness samādhi (Śūnyatānimittāpraṇihita-samādhi) slightly include four faculties. The faculty of mind (Manendriya), corresponding to ten faculties (five of faith and five of pain), slightly includes three faculties. The faculty of pleasure (Sukhendriya), the faculty of joy (Somanasyendriya), and the faculty of equanimity (Upekṣendriya), corresponding to nine faculties, are slightly included. The faculty of pain and the faculty of sorrow, corresponding to six faculties, are slightly included (five faculties plus the mind). The faculty of faith, corresponding to four faculties, slightly includes nine faculties. The faculty of vigor, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom are also the same. The faculty of 'I will come to know what I do not yet know', corresponding to nine faculties, is slightly included. The faculty of knowledge and the faculty of non-knowledge are also the same. The power of faith, corresponding to four faculties, slightly includes nine faculties. The power of vigor, the power of mindfulness, the power of concentration, and the power of wisdom are also the same. The mindfulness enlightenment factor, corresponding to eleven faculties, is slightly included. The Dharma enlightenment factor, the vigor enlightenment factor, and the concentration enlightenment factor are also the same. The joy enlightenment factor, corresponding to nine faculties, is slightly included. The tranquility enlightenment factor and the equanimity enlightenment factor, corresponding to three faculties, slightly include nine faculties. Right view, right thought (Samyak-saṃkalpa), right effort, right mindfulness, right concentration, knowledge of the Dharma, and knowledge of the unknown, corresponding to eleven faculties, are slightly included. Knowing the minds of others, corresponding to ten faculties, is slightly included. Equal knowledge, corresponding to two faculties, slightly includes eight faculties. Knowledge of suffering, knowledge of the origin, knowledge of cessation, knowledge of the path, and the emptiness, signlessness, and wishlessness samādhi, corresponding to eleven faculties, are slightly included. For beings born in the desire realm (Kāmadhātu), how many faculties are extinguished in the desire realm? The answer is: either four, or nine, or eight, or thirteen, or nine, or fourteen, or ten, or fifteen, as the unwholesome mind (Avyākṛta-citta) associated with the desire realm gradually comes to an end.
四、善心九，無形一時無記心，命終八、善心十三，一形一時無記心，命終九、善心十四，二形一時無記心，命終十、善心十五。何繫心心法盡？答曰：欲界系。幾根現在前？答曰：或八或九或十，無形八，一形九，二形十。何繫心心法現在前？答曰：欲界系。欲界生色界幾根盡？答曰：或四或九或十四，欲界系無記心漸命終四、善心九，一時無記心命終九、善心十四。何繫心心法盡？答曰：欲界系。幾根現在前？答曰：八。何繫心心法現在前？答曰：色界系。欲界生無色界幾根盡？答曰：或四或九或十四，欲界系無記心漸命終四、善心九，一時無記心命終九、善心十四。何繫心心法盡？答曰：欲界系。幾根現在前？答曰：三。何繫心心法現在前乎？答曰：無色界系(欲界竟)。色界生色界幾根盡？答曰：或八或十三，無記心命終八、善心十三。何繫心心法盡？答曰：色界系。幾根現在前？答曰：八。何繫心心法現在前乎？答曰：色界系。色界生欲界幾根盡？答曰：或八或十三，無記心命終八、善心十三。何繫心心法盡？答曰：色界系。幾根現在前？答曰：或八或九或十，無形八、一形九、二形十。何繫心心法現在前？答曰：欲界系。色界生無色界系幾根盡？答曰：或八或十三，無記心命終八、善心十二。何繫心心法
盡？答曰：色界系。幾根現在前？答曰：三。何繫心心法現在前乎？答曰：無色界系(色界竟)。無色界生無色界幾根盡？答曰：或三或八，無記心三、善心八。何繫心心法盡？答曰：無色界系。幾根現在前乎？答曰：三。何繫心心法現在前？答曰：無色界系。無色界生欲界幾根盡？答曰：或三或八，無記心三、善心八。何繫心心法盡？答曰：無色界系。幾根現在前？答曰：或八或九或十，無形八、一形九、二形十。何繫心心法現在前？答曰：欲界系。無色界生色界幾根盡？答曰：或三或八，無記心三、善心八。何繫心心法盡？答曰：無色界系。幾根現在前乎？答曰：八。何繫心心法現在前？答曰：色界系。阿羅漢般泥洹，幾根最後滅？答曰：或四或九或八或三，欲界漸般泥洹四、一時九，色界八，無色界三。
阿毗曇始心品第三十竟(梵本二百六十九首盧，秦言二千二百二十一言)。
阿毗曇根犍度始發心跋渠第五
諸法心共一起一住一盡，彼法心相應耶？設法心相應，彼法心共一起一住一盡？諸法心共一起一住一盡，彼法心共一緣耶？設諸法心共一緣，彼法心共一起一住一盡？諸法心共起非不用心，彼法起心共起非不用心耶？彼法住盡心共住盡非不用心耶？云何不修眼根、云何不修耳鼻舌身意
【現代漢語翻譯】 現代漢語譯本 盡？答：是。有幾根現在前？答：三根。什麼是有系的心和心所法現在前？答：無系（即非欲界、色界、無色界所繫縛）。 無系生起時，有幾根滅盡？答：或者三根或者八根，無記心時三根，善心時八根。什麼是有系的心和心所法滅盡？答：無系。 有幾根現在前？答：三根。什麼是有系的心和心所法現在前？答：無系。 無系生起時，欲界有幾根滅盡？答：或者三根或者八根，無記心時三根，善心時八根。什麼是有系的心和心所法滅盡？答：無系。 有幾根現在前？答：或者八根或者九根或者十根，無色界八根，一禪九根，二禪十根。什麼是有系的心和心所法現在前？答：欲界系。 無系生起時，有幾根滅盡？答：或者三根或者八根，無記心時三根，善心時八根。什麼是有系的心和心所法滅盡？答：無系。 有幾根現在前？答：八根。什麼是有系的心和心所法現在前？答：有系。 阿羅漢般涅槃時，最後滅的是幾根？答：或者四根或者九根或者八根或者三根，欲界漸次般涅槃四根，一時般涅槃九根，有系八根，無系三根。
《阿毗曇始心品》第三十完（梵本二百六十九首盧，秦言二千二百二十一言）。
《阿毗曇根犍度始發心跋渠》第五
諸法的心共同生起、共同安住、共同滅盡，這些法與心相應嗎？假設這些法與心相應，這些法的心共同生起、共同安住、共同滅盡嗎？諸法的心共同生起、共同安住、共同滅盡，這些法的心共同一緣嗎？假設諸法的心共同一緣，這些法的心共同生起、共同安住、共同滅盡嗎？諸法的心共同生起並非不用心，這些法生起的心共同生起並非不用心嗎？這些法安住和滅盡的心共同安住和滅盡並非不用心嗎？如何不修眼根？如何不修耳鼻舌身意根？
【English Translation】 English version Exhausted? Answer: Yes. How many roots are present? Answer: Three. What kind of conditioned (系) mind and mental factors are present? Answer: Unconditioned (無系, meaning not bound by the desire realm, form realm, or formless realm). When the unconditioned arises, how many roots are exhausted? Answer: Either three or eight; three with non-moral (無記) mind, eight with wholesome (善) mind. What kind of conditioned mind and mental factors are exhausted? Answer: Unconditioned. How many roots are present? Answer: Three. What kind of conditioned mind and mental factors are present? Answer: Unconditioned. When the unconditioned arises, how many roots of the desire realm are exhausted? Answer: Either three or eight; three with non-moral mind, eight with wholesome mind. What kind of conditioned mind and mental factors are exhausted? Answer: Unconditioned. How many roots are present? Answer: Either eight, nine, or ten; eight in the formless realm (無形), nine in the first dhyana (一形), ten in the second dhyana (二形). What kind of conditioned mind and mental factors are present? Answer: Conditioned by the desire realm (欲界系). When the unconditioned arises, how many roots are exhausted? Answer: Either three or eight; three with non-moral mind, eight with wholesome mind. What kind of conditioned mind and mental factors are exhausted? Answer: Unconditioned. How many roots are present? Answer: Eight. What kind of conditioned mind and mental factors are present? Answer: Conditioned (系). When an Arhat (阿羅漢) enters Parinirvana (般泥洹), how many roots are extinguished last? Answer: Either four, nine, eight, or three; four for gradual Parinirvana in the desire realm (欲界漸般泥洹), nine for simultaneous Parinirvana (一時), eight for conditioned (系), three for unconditioned (無系).
The Thirtieth Chapter, 'Beginning of Mind' (始心品) of the Abhidhamma (阿毗曇), is complete (269 verses in the Sanskrit version, 2221 words in the Qin translation).
The Fifth Section, 'Beginning of Mind' (始發心跋渠) of the Root Khandha (根犍度) of the Abhidhamma
Do the minds of all dharmas (諸法) arise together, abide together, and cease together? Are these dharmas corresponding to the mind? Assuming these dharmas are corresponding to the mind, do the minds of these dharmas arise together, abide together, and cease together? Do the minds of all dharmas arise together, abide together, and cease together, and do the minds of these dharmas share a single object (一緣)? Assuming the minds of all dharmas share a single object, do the minds of these dharmas arise together, abide together, and cease together? Do the minds of all dharmas arise together and not without mind; do the minds that arise from these dharmas arise together and not without mind? Do the minds that abide and cease from these dharmas abide and cease together and not without mind? How does one not cultivate the eye-root (眼根)? How does one not cultivate the ear-nose-tongue-body-mind roots (耳鼻舌身意根)?
根？云何修眼根、云何修耳鼻舌身意根？若不成就學根得學根，彼一切越次取證耶？設越次取證，彼一切不成就學根得學根？若不成就學根得學根，彼一切世間第一法次第耶？設世間第一法次第，彼一切不成就學根得學根？若無漏根棄得無漏根，彼一切果果由耶？設果果由，彼一切棄無漏根得無漏根耶？若棄無漏根得無漏根，彼一切無漏根盡無漏根現在前？設無漏根盡無漏根現在前，彼一切棄無漏根得無漏根？諸未知根，彼一切不修諦修有？設不修諦修有，彼一切未知根？最初盡智生，彼一切無礙道次第耶？設無礙道次第，彼一切盡智？最初無生智起，彼一切盡智次第耶？設盡智次第，彼一切無生智耶？如緣無礙道彼緣盡智，如緣盡智彼緣無礙道，如緣盡智彼緣無生智耶？如緣無生智彼緣盡智，盡智當言盡智？法智、未知智、知他人心智、苦智習智盡智道智，當言有覺有觀、當言無覺有觀、當言無覺無觀？當言樂根相應喜根護根空無相無愿？當言欲界系緣、當言色無色界系緣、當言不繫緣？無生智無學等見亦如是。諸法無學等見相應，彼法無學等志相應耶？設諸法無學等志相應，彼法無學等見相應？諸法無學等見相應，彼法無學等方便等念等定等解脫等智相應耶？設諸法無學等智相應，彼法無學等見相應？諸法無學乃
【現代漢語翻譯】 現代漢語譯本 眼根如何修習？耳、鼻、舌、身、意根如何修習？如果未成就學根而獲得學根，他們都是越次第而取證嗎？如果他們是越次第取證，他們都是未成就學根而獲得學根嗎？如果未成就學根而獲得學根，他們都是世間第一法的次第嗎？如果他們是世間第一法的次第，他們都是未成就學根而獲得學根嗎？如果捨棄無漏根而獲得無漏根，他們都是果果所依嗎？如果他們是果果所依，他們都是捨棄無漏根而獲得無漏根嗎？如果捨棄無漏根而獲得無漏根，他們都是無漏根滅盡而無漏根現在前嗎？如果無漏根滅盡而無漏根現在前，他們都是捨棄無漏根而獲得無漏根嗎？ 那些未知的根，他們都不修習諦和修習有嗎？如果他們不修習諦和修習有，他們都是未知的根嗎？最初盡智生起，他們都是無礙道次第嗎？如果他們是無礙道次第，他們都是盡智嗎？最初無生智生起，他們都是盡智的次第嗎？如果他們是盡智的次第，他們都是無生智嗎？ 如緣無礙道，他們緣盡智；如緣盡智，他們緣無礙道；如緣盡智，他們緣無生智嗎？如緣無生智，他們緣盡智嗎？盡智應當說是盡智嗎？法智（Dharma-jñāna）、未知智（ajñāta-jñāna）、知他人心智（paricitta-jñāna）、苦智（duhkha-jñāna）、習智（samudaya-jñāna）、盡智（nirodha-jñāna）、道智（mārga-jñāna），應當說是有覺有觀（savitarka-savicāra）嗎？應當說是無覺有觀（avitarka-vicāramātra）嗎？應當說是無覺無觀（avitarka-avicāra）嗎？應當說是與樂根（sukha-indriya）相應、喜根（somanassa-indriya）相應、護根（upekhā-indriya）相應、空（śūnyatā）、無相（animitta）、無愿（apraṇihita）相應嗎？應當說是欲界系緣（kāmadhātu-saṃyojana）嗎？應當說是色無色界系緣（rūpārūpadhātu-saṃyojana）嗎？應當說是不繫緣嗎？無生智（anutpāda-jñāna）、無學等見（asekṣa-samyagdṛṣṭi）也是如此。諸法與無學等見相應，彼法與無學等志相應嗎？如果諸法與無學等志相應，彼法與無學等見相應嗎？諸法與無學等見相應，彼法與無學等方便、等念、等定、等解脫、等智相應嗎？如果諸法與無學等智相應，彼法與無學等見相應嗎？諸法無學乃至...
【English Translation】 English version How does one cultivate the eye faculty (cakṣur-indriya)? How does one cultivate the ear (śrotra), nose (ghrāṇa), tongue (jihvā), body (kāya), and mind (manas) faculties? If those who have not attained the faculty of a learner (śaikṣa-indriya) attain it, do they all attain realization by skipping the stages? If they attain realization by skipping the stages, are they all those who have not attained the faculty of a learner and then attain it? If those who have not attained the faculty of a learner attain it, are they all in the order of the highest mundane dharma (laukikāgradharma)? If they are in the order of the highest mundane dharma, are they all those who have not attained the faculty of a learner and then attain it? If one abandons a non-outflow faculty (anāsrava-indriya) and attains a non-outflow faculty, are they all supported by the fruits of the fruits (phala-phala-hetu)? If they are supported by the fruits of the fruits, are they all those who abandon a non-outflow faculty and attain a non-outflow faculty? If one abandons a non-outflow faculty and attains a non-outflow faculty, are they all those in whom the exhaustion of non-outflow faculties is present before the non-outflow faculties? If the exhaustion of non-outflow faculties is present before the non-outflow faculties, are they all those who abandon a non-outflow faculty and attain a non-outflow faculty? Those unknown faculties, do they all not cultivate the truths (satya) and cultivate existence (bhava)? If they do not cultivate the truths and cultivate existence, are they all unknown faculties? When the knowledge of exhaustion (kṣaya-jñāna) first arises, are they all in the order of unobstructed paths (anāvaraṇa-mārga)? If they are in the order of unobstructed paths, are they all the knowledge of exhaustion? When the knowledge of non-arising (anutpāda-jñāna) first arises, are they all in the order of the knowledge of exhaustion? If they are in the order of the knowledge of exhaustion, are they all the knowledge of non-arising? As they condition the unobstructed path, do they condition the knowledge of exhaustion; as they condition the knowledge of exhaustion, do they condition the unobstructed path; as they condition the knowledge of exhaustion, do they condition the knowledge of non-arising? As they condition the knowledge of non-arising, do they condition the knowledge of exhaustion? Should the knowledge of exhaustion be called the knowledge of exhaustion? Should Dharma-knowledge (Dharma-jñāna), unknown knowledge (ajñāta-jñāna), knowledge of the minds of others (paricitta-jñāna), knowledge of suffering (duhkha-jñāna), knowledge of origin (samudaya-jñāna), knowledge of cessation (nirodha-jñāna), knowledge of the path (mārga-jñāna), be said to be with initial application and sustained application (savitarka-savicāra)? Should they be said to be without initial application, with sustained application only (avitarka-vicāramātra)? Should they be said to be without initial application and without sustained application (avitarka-avicāra)? Should they be said to be associated with the faculty of pleasure (sukha-indriya), associated with the faculty of joy (somanassa-indriya), associated with the faculty of equanimity (upekhā-indriya), associated with emptiness (śūnyatā), signlessness (animitta), wishlessness (apraṇihita)? Should they be said to be conditioned by the bonds of the desire realm (kāmadhātu-saṃyojana)? Should they be said to be conditioned by the bonds of the form and formless realms (rūpārūpadhātu-saṃyojana)? Should they be said to be unconditioned? The knowledge of non-arising (anutpāda-jñāna) and the right view of the no-longer-learning (asekṣa-samyagdṛṣṭi) are also the same. Do those dharmas that are associated with the right view of the no-longer-learning, are those dharmas associated with the right intention of the no-longer-learning? If those dharmas are associated with the right intention of the no-longer-learning, are those dharmas associated with the right view of the no-longer-learning? Do those dharmas that are associated with the right view of the no-longer-learning, are those dharmas associated with the right effort, right mindfulness, right concentration, right liberation, and right knowledge of the no-longer-learning? If those dharmas are associated with the right knowledge of the no-longer-learning, are those dharmas associated with the right view of the no-longer-learning? Those dharmas that are no-longer-learning, and so on...
至等解脫相應，彼法無學等智相應？設諸法無學等智相應，彼法無學等解脫相應？此章義愿具演說。
諸法心共一起一住一盡，彼法心相應耶？答曰：如是，諸法心共相應，彼法心共一起一住一盡。頗法心共一起一住一盡，彼法非心相應耶？答曰：有，心迴轉色心迴轉心不相應行。諸法心共一起一住一盡，彼法心共一緣耶？答曰：如是。諸法心共一緣，彼法心共一起一住一盡。頗法心共一起一住一盡，彼法非心共一緣？答曰：有，心迴轉色心迴轉心不相應行，諸法心共起非不用心。彼法起心共起非不用心，彼法住盡心共住盡非不用心耶？答曰：欲色界眾生，不入無想三昧滅盡三昧，諸根四大彼法起心共起非不用心，住盡心共住盡非不用心，入定不用心。
云何不修眼根。答曰？眼根愛未盡、貪未盡、念未盡、渴未盡，複次以無礙道盡色愛，彼道不修不猗，如是不修眼根。耳鼻舌身根亦復如是。云何不修意根？答曰：意根愛未盡、貪未盡、念未盡、渴未盡，複次以無礙道盡無色愛，彼道不修不猗，如是不修意根。云何修眼根？答曰：眼根愛盡、貪盡、念盡、渴盡，複次以無礙道盡色愛，彼道修猗，如是修眼根。耳鼻舌身根亦如是。云何修意根？答曰：意根愛盡、貪盡、念盡、渴盡，複次以無礙道盡無色愛，
【現代漢語翻譯】 現代漢語譯本：如果諸法與無學等解脫相應，那麼這些法是否也與無學等智相應？如果諸法與無學等智相應，那麼這些法是否也與無學等解脫相應？請詳細解釋這一章的含義。
如果諸法與心共同生起、共同安住、共同滅盡，那麼這些法是否與心相應？回答：是的，如果諸法與心共同相應，那麼這些法就與心共同生起、共同安住、共同滅盡。是否存在諸法與心共同生起、共同安住、共同滅盡，但這些法不與心相應的情況？回答：存在，如心的迴轉、色（Rūpa）[物質]、心的迴轉、以及心不相應行（Citta-viprayukta-saṃskāra）[不與心識相應的行法]。如果諸法與心共同生起、共同安住、共同滅盡，那麼這些法是否與心共同一緣？回答：是的。如果諸法與心共同一緣，那麼這些法就與心共同生起、共同安住、共同滅盡。是否存在諸法與心共同生起、共同安住、共同滅盡，但這些法不與心共同一緣的情況？回答：存在，如心的迴轉、色（Rūpa）[物質]、心的迴轉、以及心不相應行（Citta-viprayukta-saṃskāra）[不與心識相應的行法]。如果諸法與心共同生起，並非不用心，那麼這些法生起時與心共同生起，並非不用心，這些法安住和滅盡時與心共同安住和滅盡，並非不用心嗎？回答：對於欲界眾生（Kāmadhātu）[ desire realm beings]，不進入無想三昧（Asaññasamāpatti）[non-perception samadhi]和滅盡三昧（Nirodhasamāpatti）[cessation samadhi]，他們的諸根（Indriya）[sense faculties]和四大（Mahābhūta）[four great elements]生起時與心共同生起，並非不用心，安住和滅盡時與心共同安住和滅盡，並非不用心，而進入禪定的時候則不用心。
什麼是不修眼根？回答：眼根的愛未盡、貪未盡、念未盡、渴未盡。進一步說，以無礙道（Anantariya-magga）[path of immediate result]斷盡對色的愛，此道不修不依，這樣就是不修眼根。耳、鼻、舌、身根也是如此。什麼是不修意根？回答：意根的愛未盡、貪未盡、念未盡、渴未盡。進一步說，以無礙道（Anantariya-magga）[path of immediate result]斷盡對無色的愛，此道不修不依，這樣就是不修意根。什麼是修眼根？回答：眼根的愛已盡、貪已盡、念已盡、渴已盡。進一步說，以無礙道（Anantariya-magga）[path of immediate result]斷盡對色的愛，此道修且依，這樣就是修眼根。耳、鼻、舌、身根也是如此。什麼是修意根？回答：意根的愛已盡、貪已盡、念已盡、渴已盡。進一步說，以無礙道（Anantariya-magga）[path of immediate result]斷盡對無色的愛，
【English Translation】 English version: If certain dharmas (phenomena) are associated with the liberation of the no-more-learning stage, are those dharmas also associated with the wisdom of the no-more-learning stage? If certain dharmas are associated with the wisdom of the no-more-learning stage, are those dharmas also associated with the liberation of the no-more-learning stage? Please explain the meaning of this chapter in detail.
If certain dharmas arise together with the mind, abide together, and cease together, are those dharmas associated with the mind? Answer: Yes, if certain dharmas are associated with the mind, then those dharmas arise together with the mind, abide together, and cease together. Are there any dharmas that arise together with the mind, abide together, and cease together, but are not associated with the mind? Answer: Yes, such as the revolution of the mind, Rūpa (form/matter), the revolution of the mind, and Citta-viprayukta-saṃskāra (formations not associated with the mind). If certain dharmas arise together with the mind, abide together, and cease together, are those dharmas of one object with the mind? Answer: Yes. If certain dharmas are of one object with the mind, then those dharmas arise together with the mind, abide together, and cease together. Are there any dharmas that arise together with the mind, abide together, and cease together, but are not of one object with the mind? Answer: Yes, such as the revolution of the mind, Rūpa (form/matter), the revolution of the mind, and Citta-viprayukta-saṃskāra (formations not associated with the mind). If certain dharmas arise together with the mind, not without using the mind, then when these dharmas arise, they arise together with the mind, not without using the mind; when these dharmas abide and cease, do they abide and cease together with the mind, not without using the mind? Answer: For beings in the Kāmadhātu (desire realm), who do not enter the Asaññasamāpatti (non-perception samadhi) and Nirodhasamāpatti (cessation samadhi), their Indriya (sense faculties) and Mahābhūta (four great elements) arise together with the mind, not without using the mind; when they abide and cease, they abide and cease together with the mind, not without using the mind, but when entering samadhi, they do not use the mind.
What is 'not cultivating the eye faculty'? Answer: The love for the eye faculty is not exhausted, the greed is not exhausted, the thought is not exhausted, the thirst is not exhausted. Furthermore, by the Anantariya-magga (path of immediate result), the love for form is exhausted, this path is neither cultivated nor relied upon, thus one does not cultivate the eye faculty. The ear, nose, tongue, and body faculties are also the same. What is 'not cultivating the mind faculty'? Answer: The love for the mind faculty is not exhausted, the greed is not exhausted, the thought is not exhausted, the thirst is not exhausted. Furthermore, by the Anantariya-magga (path of immediate result), the love for the formless is exhausted, this path is neither cultivated nor relied upon, thus one does not cultivate the mind faculty. What is 'cultivating the eye faculty'? Answer: The love for the eye faculty is exhausted, the greed is exhausted, the thought is exhausted, the thirst is exhausted. Furthermore, by the Anantariya-magga (path of immediate result), the love for form is exhausted, this path is cultivated and relied upon, thus one cultivates the eye faculty. The ear, nose, tongue, and body faculties are also the same. What is 'cultivating the mind faculty'? Answer: The love for the mind faculty is exhausted, the greed is exhausted, the thought is exhausted, the thirst is exhausted. Furthermore, by the Anantariya-magga (path of immediate result), the love for the formless is exhausted,
彼道修猗，如是修意根。
若不成就學根得學根，彼一切越次取證耶？答曰。如是，諸越次取證，彼一切不成就學根得學根。頗不成就學根得學根，彼非越次取證耶？答曰：有，阿羅漢果退也。若不成就學根得學根，彼一切世間第一法次第耶？答曰：如是，諸世間第一法次第，彼一切不成就學根得學根。頗不成就學根得學根，彼非世間第一法次第耶？答曰：有，阿羅漢果退也。若棄無漏根得無漏根，彼一切果果游耶？答曰：如是，諸果果由，彼一切棄無漏根得無漏根。頗棄無漏根得無漏根，彼非果果由耶？答曰：有，所修道未知智現在前，若等意解脫阿羅漢得無疑也，若棄無漏根得無漏根。彼一切盡無漏根，無漏根現在前耶？答曰：或棄無漏根得無漏根，彼非盡無漏根，無漏根現在前。云何棄無漏根得無漏根，彼非盡無漏根，無漏根現在前？答曰：世俗道取斯陀含果、阿那含果，阿羅漢果退、阿那含斯陀含果退，是謂棄無漏根得無漏根，彼不盡無漏根，無漏根現在前。云何盡無漏根，無漏根現在前，彼非棄無漏根得無漏根？答曰：如本得無漏根盡現在前，是謂盡無漏根，無漏根現在前，彼非棄無漏根得無漏根。云何棄無漏根得無漏根，彼盡無漏根，無漏根現在前？答曰：所修道未知智現在前，無漏道取斯陀含、
【現代漢語翻譯】 現代漢語譯本 他修習正道，如此修習意根。
如果是不成就學根而獲得學根，他們都是越次取證嗎？回答：是的，所有越次取證的人，他們都是不成就學根而獲得學根。有沒有不成就學根而獲得學根，但他們不是越次取證的呢？回答：有，阿羅漢果（Arahan fruit，證得阿羅漢的果位）退轉的情況。
如果是不成就學根而獲得學根，他們都是世間第一法次第嗎？回答：是的，所有世間第一法次第的人，他們都是不成就學根而獲得學根。有沒有不成就學根而獲得學根，但他們不是世間第一法次第的呢？回答：有，阿羅漢果退轉的情況。
如果是捨棄無漏根而獲得無漏根，他們都是果果游嗎？回答：是的，所有果果游的人，他們都是捨棄無漏根而獲得無漏根。有沒有捨棄無漏根而獲得無漏根，但他們不是果果游的呢？回答：有，所修之道，未知智（unknown wisdom）現在前，如果等意解脫的阿羅漢（Arahan，證得阿羅漢果位的人）獲得無疑的情況，就是捨棄無漏根而獲得無漏根。
如果是捨棄無漏根而獲得無漏根，他們都是盡無漏根，無漏根現在前嗎？回答：或者有捨棄無漏根而獲得無漏根，但他們不是盡無漏根，無漏根現在前。怎樣是捨棄無漏根而獲得無漏根，但他們不是盡無漏根，無漏根現在前呢？回答：以世俗道（worldly path）取得斯陀含果（Sakadagami fruit，一來果）、阿那含果（Anagami fruit，不來果），阿羅漢果退轉、阿那含斯陀含果退轉，這就是捨棄無漏根而獲得無漏根，但他們不是盡無漏根，無漏根現在前。怎樣是盡無漏根，無漏根現在前，但他們不是捨棄無漏根而獲得無漏根呢？回答：如本來獲得無漏根而盡現在前，這就是盡無漏根，無漏根現在前，但他們不是捨棄無漏根而獲得無漏根。怎樣是捨棄無漏根而獲得無漏根，他們盡無漏根，無漏根現在前呢？回答：所修之道，未知智現在前，無漏道取得斯陀含（Sakadagami，一來）
【English Translation】 English version He cultivates the path, thus cultivating the root of mind.
If one attains the root of learning without having accomplished the root of learning, are they all attaining realization out of sequence? Answer: Yes, all those who attain realization out of sequence are attaining the root of learning without having accomplished the root of learning. Is there anyone who attains the root of learning without having accomplished the root of learning, but they are not attaining realization out of sequence? Answer: Yes, there is the case of the Arhat fruit (Arahan fruit, the fruit of attaining Arhatship) falling away.
If one attains the root of learning without having accomplished the root of learning, are they all in the sequence of the foremost worldly dharma? Answer: Yes, all those in the sequence of the foremost worldly dharma are attaining the root of learning without having accomplished the root of learning. Is there anyone who attains the root of learning without having accomplished the root of learning, but they are not in the sequence of the foremost worldly dharma? Answer: Yes, there is the case of the Arhat fruit falling away.
If one abandons the undefiled root and attains the undefiled root, are they all wandering in the fruits of the fruits? Answer: Yes, all those who are wandering in the fruits of the fruits are abandoning the undefiled root and attaining the undefiled root. Is there anyone who abandons the undefiled root and attains the undefiled root, but they are not wandering in the fruits of the fruits? Answer: Yes, there is the case where the wisdom of the unlearned knowledge (unknown wisdom) of the cultivated path is present, if an Arhat (Arahan, one who has attained Arhatship) with equanimity liberation attains certainty, that is abandoning the undefiled root and attaining the undefiled root.
If one abandons the undefiled root and attains the undefiled root, are they all exhausting the undefiled root, with the undefiled root being present? Answer: Perhaps one abandons the undefiled root and attains the undefiled root, but they are not exhausting the undefiled root, with the undefiled root being present. How is it that one abandons the undefiled root and attains the undefiled root, but they are not exhausting the undefiled root, with the undefiled root being present? Answer: Attaining the Sakadagami fruit (Sakadagami fruit, Once-returner fruit), the Anagami fruit (Anagami fruit, Non-returner fruit) through the mundane path (worldly path), the Arhat fruit falling away, the Anagami Sakadagami fruit falling away, this is abandoning the undefiled root and attaining the undefiled root, but they are not exhausting the undefiled root, with the undefiled root being present. How is it that one exhausts the undefiled root, with the undefiled root being present, but they are not abandoning the undefiled root and attaining the undefiled root? Answer: As the originally attained undefiled root is exhausted and present, this is exhausting the undefiled root, with the undefiled root being present, but they are not abandoning the undefiled root and attaining the undefiled root. How is it that one abandons the undefiled root and attains the undefiled root, they exhaust the undefiled root, with the undefiled root being present? Answer: The wisdom of the unlearned knowledge of the cultivated path is present, the undefiled path attains Sakadagami (Sakadagami, Once-returner)
阿那含果、得阿羅漢果，等意解脫阿羅漢得無疑，是謂棄無漏根得無漏根，彼盡無漏根，無漏根現在前。云何非棄無漏根不得無漏根，非盡無漏根，無漏根現在前？答曰：除上爾所事。
諸未知根，彼一切不修諦修有？答曰：或未知根彼非不修諦修有。云何未知根彼非不修諦修有？答曰：諸未知根若過去未來，是謂未知根彼非不修諦修有。云何不修諦修有彼非未知根？答曰：諸無根法不修諦修有，是謂不修諦修有彼非未知根。云何未知根彼不修諦修有？答曰：諸未知根不修諦修有，是謂未知根彼不修諦修有。云何非未知根非不修諦修有？答曰：除上爾所事。
最初盡智生，彼一切無礙道次第耶？答曰：如是。設無礙道次第，彼一切盡智耶？答曰：如是。最初無生智生，彼一切盡智次第耶？答曰：如是。設盡智次第，彼一切無生智？答曰：或彼盡智、或無生智、或無學等見也。諸緣無礙道，彼緣盡智？答曰：若緣彼種無礙道彼緣盡智，若不緣此種無礙道彼不緣盡智。如緣盡智，彼緣無生智耶？答曰：如是。如緣無生智，彼緣盡智耶？答曰：如是。盡智當言盡智？答曰：盡智當言盡智，或彼法智未知智苦智習盡道智，或有覺有觀或無覺有觀或無覺無觀，或樂根相應或喜根護根或空無愿無相，或欲界系緣，或色
【現代漢語翻譯】 現代漢語譯本 獲得阿那含果（Anāgāmi-phala，不還果）、獲得阿羅漢果（Arhat-phala，無學果），以及等同於解脫的阿羅漢獲得無疑的境界，這被稱為捨棄了有漏的根（無明等煩惱）而獲得了無漏的根（智慧等），他們斷盡了有漏的根，無漏的根現在顯現。 什麼情況是非捨棄有漏的根而不得無漏的根，非斷盡有漏的根，而無漏的根現在顯現？回答：除了上述所說的情況。 那些尚未知根（未知五根，即未知信、精進、念、定、慧五根）的人，他們一切都在修習四聖諦（諦修）嗎？回答：或者有未知根的人，他們並非不在修習四聖諦。 什麼情況是未知根的人，他們並非不在修習四聖諦？回答：那些未知根的人，如果是過去或未來的根，這就是未知根的人，他們並非不在修習四聖諦。什麼情況是修習四聖諦的人，他們不是未知根的人？回答：那些沒有根的法，不修習四聖諦，這就是修習四聖諦的人，他們不是未知根的人。什麼情況是未知根的人，他們不修習四聖諦？回答：那些未知根的人，不修習四聖諦，這就是未知根的人，他們不修習四聖諦。什麼情況是非未知根，且非不修習四聖諦？回答：除了上述所說的情況。 最初的盡智（khaye-ñāṇa，知諸漏已盡之智）生起時，他們一切都是無礙道（anantariya-magga，能斷煩惱之道）次第生起的嗎？回答：是的。假設是無礙道次第生起，他們一切都是盡智嗎？回答：是的。最初的無生智（anutpāda-ñāṇa，知諸漏不復生之智）生起時，他們一切都是盡智次第生起的嗎？回答：是的。假設是盡智次第生起，他們一切都是無生智嗎？回答：或者他們是盡智、或者無生智、或者無學（asekha，已證阿羅漢果者）的等見（sammaditthi，正見）。 緣于無礙道（anantariya-magga）的，他們緣於盡智（khaye-ñāṇa）嗎？回答：如果緣于那種無礙道，他們就緣於盡智；如果不緣于這種無礙道，他們就不緣於盡智。如同緣於盡智，他們緣于無生智（anutpāda-ñāṇa）嗎？回答：是的。如同緣于無生智，他們緣於盡智嗎？回答：是的。 盡智應當說是盡智嗎？回答：盡智應當說是盡智，或者他們是法智（dhamma-ñāṇa，知四諦之智）、未知智（anunaya-ñāṇa，隨順智）、苦智（dukkha-ñāṇa，知苦諦之智）、習智（samudaya-ñāṇa，知集諦之智）、盡智（nirodha-ñāṇa，知滅諦之智）、道智（magga-ñāṇa，知道諦之智），或者是有覺有觀（savitakka savicāra，有尋有伺）、或者無覺有觀（avitakka vicāramatta，無尋唯伺）、或者無覺無觀（avitakka avicāra，無尋無伺），或者是與樂根相應、或者是與喜根、護根相應，或者是空（suññata，空性）、無愿（appaṇihita，無愿）、無相（animitta，無相），或者是欲界系緣，或者是色界系緣。
【English Translation】 English version The attainment of Anāgāmi-phala (the fruit of Non-Returning), the attainment of Arhat-phala (the fruit of Arahantship), and the attainment of an Arhat who is liberated in the same way, without doubt, is called abandoning defiled roots (such as ignorance and afflictions) and attaining undefiled roots (such as wisdom). They have exhausted the defiled roots, and the undefiled roots are now manifest. What is the case where one does not abandon defiled roots and does not attain undefiled roots, does not exhaust defiled roots, and yet undefiled roots are now manifest? Answer: Except for the aforementioned cases. Do all those who have not yet known the roots (the five unknown roots, namely the roots of faith, effort, mindfulness, concentration, and wisdom) cultivate the Four Noble Truths (truth cultivation)? Answer: Or there are those who have not known the roots, but they are not not cultivating the Four Noble Truths. What is the case where those who have not known the roots are not not cultivating the Four Noble Truths? Answer: Those who have not known the roots, if they are past or future roots, these are those who have not known the roots, but they are not not cultivating the Four Noble Truths. What is the case where those who cultivate the Four Noble Truths are not those who have not known the roots? Answer: Those who do not have roots, do not cultivate the Four Noble Truths, these are those who cultivate the Four Noble Truths, but they are not those who have not known the roots. What is the case where those who have not known the roots do not cultivate the Four Noble Truths? Answer: Those who have not known the roots, do not cultivate the Four Noble Truths, these are those who have not known the roots, but they do not cultivate the Four Noble Truths. What is the case where it is neither not knowing the roots nor not cultivating the Four Noble Truths? Answer: Except for the aforementioned cases. When the initial khaye-ñāṇa (knowledge of the exhaustion of defilements) arises, are they all arising in the sequence of anantariya-magga (the path of immediate liberation)? Answer: Yes. Assuming that anantariya-magga arises in sequence, are they all khaye-ñāṇa? Answer: Yes. When the initial anutpāda-ñāṇa (knowledge of the non-arising of defilements) arises, are they all arising in the sequence of khaye-ñāṇa? Answer: Yes. Assuming that khaye-ñāṇa arises in sequence, are they all anutpāda-ñāṇa? Answer: Or they are khaye-ñāṇa, or anutpāda-ñāṇa, or the samma-ditthi (right view) of an asekha (one who has attained Arhatship). Those who are conditioned by anantariya-magga, are they conditioned by khaye-ñāṇa? Answer: If they are conditioned by that kind of anantariya-magga, they are conditioned by khaye-ñāṇa; if they are not conditioned by this kind of anantariya-magga, they are not conditioned by khaye-ñāṇa. Just as they are conditioned by khaye-ñāṇa, are they conditioned by anutpāda-ñāṇa? Answer: Yes. Just as they are conditioned by anutpāda-ñāṇa, are they conditioned by khaye-ñāṇa? Answer: Yes. Should khaye-ñāṇa be called khaye-ñāṇa? Answer: khaye-ñāṇa should be called khaye-ñāṇa, or they are dhamma-ñāṇa (knowledge of the Four Noble Truths), anunaya-ñāṇa (knowledge of conformity), dukkha-ñāṇa (knowledge of suffering), samudaya-ñāṇa (knowledge of the origin of suffering), nirodha-ñāṇa (knowledge of the cessation of suffering), magga-ñāṇa (knowledge of the path to the cessation of suffering), or they are with initial application and sustained application (savitakka savicāra), or without initial application but with sustained application (avitakka vicāramatta), or without initial application and without sustained application (avitakka avicāra), or associated with the pleasure faculty, or associated with the joy faculty, the protective faculty, or emptiness (suññata), wishlessness (appaṇihita), signlessness (animitta), or conditioned by the desire realm, or conditioned by the form realm.
無色界系緣或不繫緣。無生智亦如是。無學等見當言無學等見耶？答曰：無學等見當言無學等見，或彼法智未知智知他人心智苦智習盡道智，或有覺有觀或無覺有觀或無覺無觀，或樂根相應或喜根護根或空無愿無相，或欲界系緣或色無色界系緣或不繫緣(無學見竟)。諸法無學等見相應，彼無學等志耶？答曰：或等見非等志。云何等見非等志？答曰：等見相應等志、諸等志不相應等見相應法，是謂等見非等志。云何等志非等見？答曰：等志相應等見、諸等見不相應等志相應法，是謂等志非等見。云何等見等志？答曰：除等見相應等志，諸等見等志相應法，是謂等見等志。云何非等見等志？答曰：等見不相應等志、等志不相應等見，諸餘心、心法、色、無為、心不相應行，是謂非等見等志。諸法無學等見相應，彼無學等方便耶？答曰：或等見非等方便。云何等見非等方便？答曰：等見相應等方便，是謂等見非等方便。云何等方便非等見？答曰：等見諸等見不相應、等方便相應法，是謂等方便非等見。云何等見等方便？答曰：除等方便諸等見相應法，是謂等見等方便。云何非等見等方便？答曰：等見不相應等方便，諸餘心、心法、色、無為、心不相應行，是謂非等見等方便。等念、等定、等解脫亦如是。諸法無學等見相應
【現代漢語翻譯】 現代漢語譯本 無系緣或不繫緣。無生智（Anutpada-jnana，無生智）亦如是。無學等見當言無學等見耶？答曰：無學等見當言無學等見，或彼法智（Dharma-jnana，法智）未知智（Ananvaya-jnana，未知智）知他人心智（Para-citta-jnana，知他人心智）苦智（Dukkha-jnana，苦智）習盡道智（Samudaya-nirodha-marga-jnana，習盡道智），或有覺有觀或無覺有觀或無覺無觀，或樂根相應或喜根護根或空無愿無相，或欲界系緣或色無色界系緣或不繫緣(無學見竟)。 諸法無學等見相應，彼無學等志耶？答曰：或等見非等志。云何等見非等志？答曰：等見相應等志、諸等志不相應等見相應法，是謂等見非等志。云何等志非等見？答曰：等志相應等見、諸等見不相應等志相應法，是謂等志非等見。云何等見等志？答曰：除等見相應等志，諸等見等志相應法，是謂等見等志。云何非等見等志？答曰：等見不相應等志、等志不相應等見，諸餘心、心法、色、無為、心不相應行，是謂非等見等志。 諸法無學等見相應，彼無學等方便耶？答曰：或等見非等方便。云何等見非等方便？答曰：等見相應等方便，是謂等見非等方便。云何等方便非等見？答曰：等見諸等見不相應、等方便相應法，是謂等方便非等見。云何等見等方便？答曰：除等方便諸等見相應法，是謂等見等方便。云何非等見等方便？答曰：等見不相應等方便，諸餘心、心法、色、無為、心不相應行，是謂非等見等方便。等念、等定、等解脫亦如是。諸法無學等見相應
【English Translation】 English version Without association or without non-association. So is the Anutpada-jnana (無生智, Knowledge of Non-arising). Should the no-learning right view be called no-learning right view? Answer: The no-learning right view should be called no-learning right view, either the Dharma-jnana (法智, Knowledge of Dharma), Ananvaya-jnana (未知智, Subsequent Knowledge), Para-citta-jnana (知他人心智, Knowledge of the Minds of Others), Dukkha-jnana (苦智, Knowledge of Suffering), Samudaya-nirodha-marga-jnana (習盡道智, Knowledge of the Path to the Cessation of Origin), either with initial application and sustained application, or without initial application but with sustained application, or without initial application and without sustained application, either associated with the root of pleasure, or the root of joy and protection, or emptiness, wishlessness, signlessness, either associated with the desire realm, or the form and formless realms, or without association (end of no-learning view). All dharmas associated with the no-learning right view, are they the no-learning right intention? Answer: Either right view is not right intention. How is right view not right intention? Answer: Right intention associated with right view, all dharmas associated with right view that are not associated with right intention, this is called right view not right intention. How is right intention not right view? Answer: Right view associated with right intention, all dharmas associated with right intention that are not associated with right view, this is called right intention not right view. How are right view and right intention the same? Answer: Except for right intention associated with right view, all dharmas associated with right view and right intention, this is called right view and right intention the same. How are they not the same? Answer: Right intention not associated with right view, right view not associated with right intention, all other mind, mental dharmas, form, unconditioned, mental non-associated formations, this is called not right view and right intention the same. All dharmas associated with the no-learning right view, are they the no-learning right effort? Answer: Either right view is not right effort. How is right view not right effort? Answer: Right effort associated with right view, this is called right view not right effort. How is right effort not right view? Answer: Right view, all dharmas associated with right effort that are not associated with right view, this is called right effort not right view. How are right view and right effort the same? Answer: Except for right effort, all dharmas associated with right view, this is called right view and right effort the same. How are they not the same? Answer: Right effort not associated with right view, all other mind, mental dharmas, form, unconditioned, mental non-associated formations, this is called not right view and right effort the same. So are right mindfulness, right concentration, right liberation. All dharmas associated with the no-learning right view
，彼非無學等智。設諸法無學等智相應，彼非無學等見(無學見竟)。諸法無學等志相應，彼無學等方便？答曰：或等志非等方便。云何等志非等方便？答曰：等志相應等方便，是謂等志非等方便。云何等方便非等志？答曰：等志，諸等志不相應、等方便相應法，是謂等方便非等志。云何等志等方便？答曰：除等方便諸等志相應法，是謂等志等方便。云何非等志非等方便？答曰：等志不相應等方便，諸餘心、心法、色、無為、心不相應行，是謂非等志非等方便。等念、等定、等解脫亦如是。諸法無學等志相應，彼無學等智耶？答曰：或等志非等智。云何等志非等智？答曰：等志相應等智、諸等智不相應等志相應法，是謂等志非等智。云何等智非等志？答曰：等智相應等志、諸等志不相應等智相應法，是謂等智非等志。云何等志等智？答曰：除等志相應等智，諸等志等智相應法，是謂等志等智。云何非等志等智？答曰：等志不相應等智、等智不相應等志，諸餘心、心法、色、無為、心不相應行，是謂非等志等智(等志竟)。諸法無學等方便相應，彼無學等念耶？答曰：或等方便非等念。云何等方便非等念？答曰：等念，是謂等方便非等念。云何等念非等方便？答曰：等方便，是謂等念非等方便。云何等方便等念？答曰：
【現代漢語翻譯】 現代漢語譯本： 彼非無學等智（Asekha-samādhi-prajñā，無學正定之智慧）。假設諸法與無學等智相應，則它們並非無學等見（Asekha-samyagdṛṣṭi，無學正見）。（無學見竟） 諸法與無學等志（Asekha-samādhi-cetas，無學正定之心）相應，它們是否也與無學等方便（Asekha-samyak-upāya，無學正方便）相應？回答是：或者與等志相應，但並非與等方便相應。如何是與等志相應但並非與等方便相應？回答是：與等志相應的等方便，這被稱為與等志相應但並非與等方便相應。 如何是與等方便相應但並非與等志相應？回答是：等志，以及那些與等志不相應但與等方便相應的法，這被稱為與等方便相應但並非與等志相應。如何是與等志和等方便都相應？回答是：去除等方便，那些與等志相應的法，這被稱為與等志和等方便都相應。如何是既不與等志相應，也不與等方便相應？回答是：與等志不相應的等方便，以及其餘的心、心法、色、無為法、心不相應行，這被稱為既不與等志相應，也不與等方便相應。等念（Asekha-samyak-smṛti，無學正念）、等定（Asekha-samyak-samādhi，無學正定）、等解脫（Asekha-samyag-vimukti，無學正解脫）也是如此。 諸法與無學等志相應，它們是否也與無學等智相應？回答是：或者與等志相應，但並非與等智相應。如何是與等志相應但並非與等智相應？回答是：與等志相應的等智，以及那些與等智不相應但與等志相應的法，這被稱為與等志相應但並非與等智相應。如何是與等智相應但並非與等志相應？回答是：與等智相應的等志，以及那些與等志不相應但與等智相應的法，這被稱為與等智相應但並非與等志相應。如何是與等志和等智都相應？回答是：去除等志，那些與等志相應的等智，以及那些與等志和等智都相應的法，這被稱為與等志和等智都相應。如何是既不與等志相應，也不與等智相應？回答是：與等志不相應的等智，以及與等智不相應的等志，以及其餘的心、心法、色、無為法、心不相應行，這被稱為既不與等志相應，也不與等智相應。（等志竟） 諸法與無學等方便相應，它們是否也與無學等念相應？回答是：或者與等方便相應，但並非與等念相應。如何是與等方便相應但並非與等念相應？回答是：等念，這被稱為與等方便相應但並非與等念相應。如何是與等念相應但並非與等方便相應？回答是：等方便，這被稱為與等念相應但並非與等方便相應。如何是與等方便和等念都相應？回答是：
【English Translation】 English version: They are not Asekha-samādhi-prajñā (wisdom of the no-more-learning concentration). If the dharmas are associated with Asekha-samādhi-prajñā, they are not Asekha-samyagdṛṣṭi (right view of the no-more-learning). (End of no-more-learning view) Are the dharmas associated with Asekha-samādhi-cetas (mind of the no-more-learning concentration) also associated with Asekha-samyak-upāya (right means of the no-more-learning)? The answer is: either associated with samādhi-cetas but not with samyak-upāya. How is it associated with samādhi-cetas but not with samyak-upāya? The answer is: samyak-upāya associated with samādhi-cetas, this is called associated with samādhi-cetas but not with samyak-upāya. How is it associated with samyak-upāya but not with samādhi-cetas? The answer is: samādhi-cetas, and those dharmas that are not associated with samādhi-cetas but are associated with samyak-upāya, this is called associated with samyak-upāya but not with samādhi-cetas. How is it associated with both samādhi-cetas and samyak-upāya? The answer is: excluding samyak-upāya, those dharmas associated with samādhi-cetas, this is called associated with both samādhi-cetas and samyak-upāya. How is it neither associated with samādhi-cetas nor with samyak-upāya? The answer is: samyak-upāya not associated with samādhi-cetas, and the remaining mind, mental factors, form, unconditioned, and mind-disassociated formations, this is called neither associated with samādhi-cetas nor with samyak-upāya. The same applies to Asekha-samyak-smṛti (right mindfulness of the no-more-learning), Asekha-samyak-samādhi (right concentration of the no-more-learning), and Asekha-samyag-vimukti (right liberation of the no-more-learning). Are the dharmas associated with Asekha-samādhi-cetas also associated with Asekha-samādhi-prajñā? The answer is: either associated with samādhi-cetas but not with samādhi-prajñā. How is it associated with samādhi-cetas but not with samādhi-prajñā? The answer is: samādhi-prajñā associated with samādhi-cetas, and those dharmas that are not associated with samādhi-prajñā but are associated with samādhi-cetas, this is called associated with samādhi-cetas but not with samādhi-prajñā. How is it associated with samādhi-prajñā but not with samādhi-cetas? The answer is: samādhi-cetas associated with samādhi-prajñā, and those dharmas that are not associated with samādhi-cetas but are associated with samādhi-prajñā, this is called associated with samādhi-prajñā but not with samādhi-cetas. How is it associated with both samādhi-cetas and samādhi-prajñā? The answer is: excluding samādhi-cetas, those samādhi-prajñā associated with samādhi-cetas, and those dharmas associated with both samādhi-cetas and samādhi-prajñā, this is called associated with both samādhi-cetas and samādhi-prajñā. How is it neither associated with samādhi-cetas nor with samādhi-prajñā? The answer is: samādhi-prajñā not associated with samādhi-cetas, and samādhi-cetas not associated with samādhi-prajñā, and the remaining mind, mental factors, form, unconditioned, and mind-disassociated formations, this is called neither associated with samādhi-cetas nor with samādhi-prajñā. (End of samādhi-cetas) Are the dharmas associated with Asekha-samyak-upāya also associated with Asekha-samyak-smṛti? The answer is: either associated with samyak-upāya but not with samyak-smṛti. How is it associated with samyak-upāya but not with samyak-smṛti? The answer is: samyak-smṛti, this is called associated with samyak-upāya but not with samyak-smṛti. How is it associated with samyak-smṛti but not with samyak-upāya? The answer is: samyak-upāya, this is called associated with samyak-smṛti but not with samyak-upāya. How is it associated with both samyak-upāya and samyak-smṛti? The answer is:
除等念，諸等方便相應法，是謂等方便等念。云何非等方便等念？答曰：諸餘心、心法、色、無為、心不相應行，是謂非等方便。等念、等定、等解脫亦如是。諸法無學等方便相應，彼無學等智耶？答曰：或等方便非等智。云何等方便非等智耶？答曰：或等方便非等智。云何等方便非等智？答曰：等智，諸等智不相應、等方便相應法，是謂等方便非等智。云何等智非等方便？答曰：等智相應等方便，是謂等智非等方便。云何等方便等智？答曰：除等方便，諸等智相應法，是謂等方便等智。云何非等方便等智？答曰：等智不相應等方便，諸餘心、心法、色、無為、心不相應行，是謂非等方便等智(方便竟)。等念、等定門亦如是。諸法無學等解脫相應，彼無學等智耶？答曰：或等解脫非等智。云何等解脫非等智？答曰：等智，諸等智不相應、等解脫相應法，是謂等解脫非等智。云何等智非等解脫？答曰：等智相應等解脫，是謂等智非等解脫。云何等解脫等智？答曰：除等解脫，諸等智相應法，是謂等解脫等智。云何非等解脫等智？答曰：等智不相應等解脫，諸餘心、心法、色、無為、心不相應行，是謂非等解脫等智。
始發心品第三十一竟(梵本二百四十二首盧，秦言三千九百四十二言)。
阿毗曇根揵度
【現代漢語翻譯】 現代漢語譯本 什麼是『等方便等念』？答：與『等念』（Sameness of Mindfulness）以及各種『等方便』（Sameness of Expedient Means）相應的法，這被稱為『等方便等念』。 什麼是非『等方便等念』？答：其他的心、心法、色、無為法、以及心不相應行，這些被稱為非『等方便』。『等念』（Sameness of Mindfulness）、『等定』（Sameness of Concentration）、『等解脫』（Sameness of Liberation）的情況也與此類似。 如果諸法與無學的『等方便』相應，那麼它們也與無學的『等智』（Sameness of Wisdom）相應嗎？答：不一定，有的是『等方便』但不是『等智』。 什麼是『等方便』但不是『等智』？答：『等智』，以及與『等智』不相應但與『等方便』相應的法，這被稱為『等方便』但不是『等智』。 什麼是『等智』但不是『等方便』？答：與『等智』相應的『等方便』，這被稱為『等智』但不是『等方便』。 什麼是『等方便等智』？答：除了『等方便』之外，與各種『等智』相應的法，這被稱為『等方便等智』。 什麼是非『等方便等智』？答：與『等智』不相應的『等方便』，以及其他的心、心法、色、無為法、心不相應行，這些被稱為非『等方便等智』。（『方便』部分結束） 『等念』（Sameness of Mindfulness）、『等定』（Sameness of Concentration）的討論也與此類似。 如果諸法與無學的『等解脫』相應，那麼它們也與無學的『等智』相應嗎？答：不一定，有的是『等解脫』但不是『等智』。 什麼是『等解脫』但不是『等智』？答：『等智』，以及與『等智』不相應但與『等解脫』相應的法，這被稱為『等解脫』但不是『等智』。 什麼是『等智』但不是『等解脫』？答：與『等智』相應的『等解脫』，這被稱為『等智』但不是『等解脫』。 什麼是『等解脫等智』？答：除了『等解脫』之外，與各種『等智』相應的法，這被稱為『等解脫等智』。 什麼是非『等解脫等智』？答：與『等智』不相應的『等解脫』，以及其他的心、心法、色、無為法、心不相應行，這些被稱為非『等解脫等智』。 《始發心品》第三十一結束（梵文原本二百四十二首頌，秦譯三千九百四十二字）。 《阿毗曇根揵度》
【English Translation】 English version What is 'Sameness of Expedient Means and Sameness of Mindfulness'? Answer: Those dharmas that are associated with 'Sameness of Mindfulness' (除等念) and various 'Sameness of Expedient Means' (諸等方便), are called 'Sameness of Expedient Means and Sameness of Mindfulness'. What is not 'Sameness of Expedient Means and Sameness of Mindfulness'? Answer: Other minds, mental dharmas, form, unconditioned dharmas, and non-mind-associated formations, these are called not 'Sameness of Expedient Means'. The same applies to 'Sameness of Mindfulness' (等念), 'Sameness of Concentration' (等定), and 'Sameness of Liberation' (等解脫). If dharmas are associated with the 'Sameness of Expedient Means' of the non-learners, are they also associated with the 'Sameness of Wisdom' (等智) of the non-learners? Answer: Not necessarily, some are 'Sameness of Expedient Means' but not 'Sameness of Wisdom'. What is 'Sameness of Expedient Means' but not 'Sameness of Wisdom'? Answer: 'Sameness of Wisdom', and those dharmas that are not associated with 'Sameness of Wisdom' but are associated with 'Sameness of Expedient Means', these are called 'Sameness of Expedient Means' but not 'Sameness of Wisdom'. What is 'Sameness of Wisdom' but not 'Sameness of Expedient Means'? Answer: 'Sameness of Expedient Means' that is associated with 'Sameness of Wisdom', this is called 'Sameness of Wisdom' but not 'Sameness of Expedient Means'. What is 'Sameness of Expedient Means and Sameness of Wisdom'? Answer: Apart from 'Sameness of Expedient Means', those dharmas that are associated with various 'Sameness of Wisdom', these are called 'Sameness of Expedient Means and Sameness of Wisdom'. What is not 'Sameness of Expedient Means and Sameness of Wisdom'? Answer: 'Sameness of Expedient Means' that is not associated with 'Sameness of Wisdom', and other minds, mental dharmas, form, unconditioned dharmas, and non-mind-associated formations, these are called not 'Sameness of Expedient Means and Sameness of Wisdom'. (End of 'Expedient Means' section) The discussion of 'Sameness of Mindfulness' (等念) and 'Sameness of Concentration' (等定) is similar. If dharmas are associated with the 'Sameness of Liberation' of the non-learners, are they also associated with the 'Sameness of Wisdom' of the non-learners? Answer: Not necessarily, some are 'Sameness of Liberation' but not 'Sameness of Wisdom'. What is 'Sameness of Liberation' but not 'Sameness of Wisdom'? Answer: 'Sameness of Wisdom', and those dharmas that are not associated with 'Sameness of Wisdom' but are associated with 'Sameness of Liberation', these are called 'Sameness of Liberation' but not 'Sameness of Wisdom'. What is 'Sameness of Wisdom' but not 'Sameness of Liberation'? Answer: 'Sameness of Liberation' that is associated with 'Sameness of Wisdom', this is called 'Sameness of Wisdom' but not 'Sameness of Liberation'. What is 'Sameness of Liberation and Sameness of Wisdom'? Answer: Apart from 'Sameness of Liberation', those dharmas that are associated with various 'Sameness of Wisdom', these are called 'Sameness of Liberation and Sameness of Wisdom'. What is not 'Sameness of Liberation and Sameness of Wisdom'? Answer: 'Sameness of Liberation' that is not associated with 'Sameness of Wisdom', and other minds, mental dharmas, form, unconditioned dharmas, and non-mind-associated formations, these are called not 'Sameness of Liberation and Sameness of Wisdom'. End of Chapter 31, 'Beginning of the Mind' (始發心品) (Original Sanskrit text: 242 verses; Qin translation: 3942 words). 'Abhidhamma Root Text' (阿毗曇根揵度)
魚子跋渠第六
二十二根：眼根耳鼻舌身根意根、男根女根命根、樂根苦根喜根憂根護根、信根精進念定慧根、未知根已知根無知根。若成就眼根，於此二十二根成就幾不成就幾？乃至成就無知根，於此二十二根成就幾不成就幾(成就竟)？若成就眼根，於此二十二根成就過去幾未來幾現在幾？若成就乃至無知根，於此二十二根成就過去幾未來幾現在幾(三世成就竟)？若不成就眼根，於此二十二根成就幾不成就幾？若不成就乃至無知根，於此二十二根成就幾不成就幾(不成就竟)？若不成就眼根，於此二十二根成就過去幾未來幾現在幾？若不成就乃至無知根，於此二十二根成就過去幾未來幾現在幾(三世不成就竟)？諸根善，彼根因善根本耶？設諸根因善根本，彼根善耶？諸根不善，彼根因不善根本耶？設諸根因不善根本，彼根不善耶？諸根無記，彼根因無記根本耶？設諸根因無記根本，彼根無記耶？頗根不因善根本、亦不因不善根本、亦不因無記根本，彼根非不因耶？此章義愿具演說。
二十二根：眼根耳鼻舌身根意根、男根女根命根、樂根苦根喜根憂根護根、信根精進念定慧根、未知根已知根無知根。若成就眼根，彼必成就五根(加下眼)，余或成就或不成就。耳鼻舌根亦如是。若成就身根，彼必
【現代漢語翻譯】 現代漢語譯本 魚子跋渠第六
二十二根：眼根（cakṣur-indriya，視覺器官）耳根（śrotra-indriya，聽覺器官）鼻根（ghrāṇa-indriya，嗅覺器官）舌根（jihvā-indriya，味覺器官）身根（kāya-indriya，觸覺器官）意根（mana-indriya，意識器官）、男根（puruṣa-indriya，男性性器官）女根（strī-indriya，女性性器官）命根（jīvitendriya，生命力）、樂根（sukha-indriya，快樂感受）苦根（duḥkha-indriya，痛苦感受）喜根（saumanasya-indriya，喜悅感受）憂根（daurmanasya-indriya，憂愁感受）舍根（upekṣā-indriya，平靜感受）、信根（śraddhā-indriya，信仰）精進根（vīrya-indriya，精進）念根（smṛti-indriya，正念）定根（samādhi-indriya，禪定）慧根（prajñā-indriya，智慧）、未知當知根（anājñātamājñāsyāmīndriya，未知根）已知根（ājñendriya，已知根）無知根（ājñātāvīndriya，無知根）。若成就眼根，於此二十二根成就幾種，不成就幾種？乃至成就無知根，於此二十二根成就幾種，不成就幾種（成就竟）？若成就眼根，於此二十二根成就過去幾種，未來幾種，現在幾種？若成就乃至無知根，於此二十二根成就過去幾種，未來幾種，現在幾種（三世成就竟）？若不成就眼根，於此二十二根成就幾種，不成就幾種？若不成就乃至無知根，於此二十二根成就幾種，不成就幾種（不成就竟）？若不成就眼根，於此二十二根成就過去幾種，未來幾種，現在幾種？若不成就乃至無知根，於此二十二根成就過去幾種，未來幾種，現在幾種（三世不成就竟）？諸根是善，那麼根的因是善的根本嗎？假設根的因是善的根本，那麼根是善的嗎？諸根是不善，那麼根的因是不善的根本嗎？假設根的因是不善的根本，那麼根是不善的嗎？諸根是無記，那麼根的因是無記的根本嗎？假設根的因是無記的根本，那麼根是無記的嗎？有沒有根不是由善的根本所生，也不是由不善的根本所生，也不是由無記的根本所生，而這個根不是沒有原因的呢？希望詳細地解釋這一章的含義。
二十二根：眼根耳鼻舌身根意根、男根女根命根、樂根苦根喜根憂根舍根、信根精進念定慧根、未知當知根已知根無知根。若成就眼根，那麼必定成就五根（加上下文的眼根），其餘的或者成就或者不成就。耳根鼻根舌根也是這樣。若成就身根，那麼必定
【English Translation】 English version Fish Son Chapter 6
The twenty-two faculties (indriya): the eye faculty (cakṣur-indriya, faculty of sight), the ear faculty (śrotra-indriya, faculty of hearing), the nose faculty (ghrāṇa-indriya, faculty of smell), the tongue faculty (jihvā-indriya, faculty of taste), the body faculty (kāya-indriya, faculty of touch), the mind faculty (mana-indriya, faculty of mind), the male faculty (puruṣa-indriya, male sex faculty), the female faculty (strī-indriya, female sex faculty), the life faculty (jīvitendriya, faculty of vitality), the pleasure faculty (sukha-indriya, faculty of pleasure), the pain faculty (duḥkha-indriya, faculty of pain), the joy faculty (saumanasya-indriya, faculty of joy), the sorrow faculty (daurmanasya-indriya, faculty of sorrow), the indifference faculty (upekṣā-indriya, faculty of equanimity), the faith faculty (śraddhā-indriya, faculty of faith), the energy faculty (vīrya-indriya, faculty of energy), the mindfulness faculty (smṛti-indriya, faculty of mindfulness), the concentration faculty (samādhi-indriya, faculty of concentration), the wisdom faculty (prajñā-indriya, faculty of wisdom), the faculty of 'I will know the unknown' (anājñātamājñāsyāmīndriya, faculty of future knowledge), the faculty of knowledge (ājñendriya, faculty of knowledge), the faculty of final knowledge (ājñātāvīndriya, faculty of final knowledge). If one attains the eye faculty, how many of these twenty-two faculties are attained, and how many are not attained? Up to if one attains the faculty of final knowledge, how many of these twenty-two faculties are attained, and how many are not attained? (End of attainment). If one attains the eye faculty, how many of these twenty-two faculties are attained in the past, how many in the future, and how many in the present? If one attains up to the faculty of final knowledge, how many of these twenty-two faculties are attained in the past, how many in the future, and how many in the present? (End of attainment in the three times). If one does not attain the eye faculty, how many of these twenty-two faculties are attained, and how many are not attained? If one does not attain up to the faculty of final knowledge, how many of these twenty-two faculties are attained, and how many are not attained? (End of non-attainment). If one does not attain the eye faculty, how many of these twenty-two faculties are attained in the past, how many in the future, and how many in the present? If one does not attain up to the faculty of final knowledge, how many of these twenty-two faculties are attained in the past, how many in the future, and how many in the present? (End of non-attainment in the three times). If the faculties are wholesome, is the cause of those faculties a wholesome root? If the cause of the faculties is a wholesome root, are the faculties wholesome? If the faculties are unwholesome, is the cause of those faculties an unwholesome root? If the cause of the faculties is an unwholesome root, are the faculties unwholesome? If the faculties are neutral, is the cause of those faculties a neutral root? If the cause of the faculties is a neutral root, are the faculties neutral? Is there a faculty that does not arise from a wholesome root, nor from an unwholesome root, nor from a neutral root, and is that faculty not without a cause? May the meaning of this chapter be fully explained.
The twenty-two faculties: the eye faculty, the ear faculty, the nose faculty, the tongue faculty, the body faculty, the mind faculty, the male faculty, the female faculty, the life faculty, the pleasure faculty, the pain faculty, the joy faculty, the sorrow faculty, the indifference faculty, the faith faculty, the energy faculty, the mindfulness faculty, the concentration faculty, the wisdom faculty, the faculty of 'I will know the unknown', the faculty of knowledge, the faculty of final knowledge. If one attains the eye faculty, then one necessarily attains five faculties (adding the eye faculty mentioned below), the rest may or may not be attained. The ear faculty, nose faculty, and tongue faculty are also like this. If one attains the body faculty, then one necessarily
成就四根(身命意護)，余或成就或不成就。若成就意根，彼必成就三根(意命護)，余或成就或不成就。命根護根亦如是。若成就男根女根，彼必成就八根，余或成就或不成就。若成就樂根，彼必成就四根，余或成就或不成就。若成就苦根，彼必成就七根，余或成就或不成就。若成就喜根，彼必成就五根，余或成就或不成就。若成就憂根，彼必不成就一根，彼必成就八根，余或成就或不成就。若成就信根，彼必成就八根，余或成就或不成就。精進念定慧根亦如是(加意命護根)。若成就未知根，彼必不成就二根(已知無知根)，必成就十三根(信五加意苦身命護喜樂未知)，余或成就或不成就。若成就已知根，彼必不成就二根(未知無智)，必成就十一根(除上憂苦二)，余或成就或不成就。若成就無知根，彼必不成就三根(未知已知加憂根也)，必成就十一根，余或成就或不成就(成就竟)。若成就眼根，彼必不成就過去未來八根，必成就過去未來二根、現在三根，余或成就或不成就。耳鼻舌根亦如是。若成就身根，彼必不成就過去未來八根，必成就過去未來二根、現在二，余或成就或不成就。若成就意根，彼必不成就過去未來八根，必成就過去未來二根、現在一，余或成就或不成就。命根護根亦如是。若成就男
【現代漢語翻譯】 現代漢語譯本 成就四根（身根、命根、意根、護根），其餘的根可能成就，也可能不成就。如果成就意根，那他必定成就三根（意根、命根、護根），其餘的根可能成就，也可能不成就。命根和護根的情況也是如此。如果成就男根或女根，那他必定成就八根，其餘的根可能成就，也可能不成就。如果成就樂根，那他必定成就四根，其餘的根可能成就，也可能不成就。如果成就苦根，那他必定成就七根，其餘的根可能成就，也可能不成就。如果成就喜根，那他必定成就五根，其餘的根可能成就，也可能不成就。如果成就憂根，那他必定不成就一根，必定成就八根，其餘的根可能成就，也可能不成就。如果成就信根，那他必定成就八根，其餘的根可能成就，也可能不成就。精進根、念根、定根、慧根的情況也是如此（加上意根、命根、護根）。如果成就未知根，那他必定不成就二根（已知根、無知根），必定成就十三根（信根等五根加上意根、苦根、身根、命根、護根、喜根、樂根、未知根），其餘的根可能成就，也可能不成就。如果成就已知根，那他必定不成就二根（未知根、無智根），必定成就十一根（除去上面的憂根和苦根），其餘的根可能成就，也可能不成就。如果成就無知根，那他必定不成就三根（未知根、已知根，加上憂根），必定成就十一根，其餘的根可能成就，也可能不成就（成就部分結束）。如果成就眼根，那他必定不成就過去和未來的八根，必定成就過去和未來的二根、現在的三根，其餘的根可能成就，也可能不成就。耳根、鼻根、舌根的情況也是如此。如果成就身根，那他必定不成就過去和未來的八根，必定成就過去和未來的二根、現在的二根，其餘的根可能成就，也可能不成就。如果成就意根，那他必定不成就過去和未來的八根，必定成就過去和未來的二根、現在的意根，其餘的根可能成就，也可能不成就。命根和護根的情況也是如此。如果成就男根
【English Translation】 English version Having attained the four roots (body, life, mind, protection), the rest may or may not be attained. If the mind root is attained, then three roots (mind, life, protection) are certainly attained, the rest may or may not be attained. The same applies to the life root and protection root. If the male or female root is attained, then eight roots are certainly attained, the rest may or may not be attained. If the pleasure root is attained, then four roots are certainly attained, the rest may or may not be attained. If the pain root is attained, then seven roots are certainly attained, the rest may or may not be attained. If the joy root is attained, then five roots are certainly attained, the rest may or may not be attained. If the sorrow root is attained, then one root is certainly not attained, and eight roots are certainly attained, the rest may or may not be attained. If the faith root is attained, then eight roots are certainly attained, the rest may or may not be attained. The same applies to the roots of vigor, mindfulness, concentration, and wisdom (plus mind, life, and protection roots). If the root of 'not-yet-knowing' (未知根) is attained, then two roots ('already-knowing' (已知根) and 'unknowing' (無知根)) are certainly not attained, and thirteen roots (the five roots of faith, plus mind, pain, body, life, protection, joy, pleasure, and 'not-yet-knowing') are certainly attained, the rest may or may not be attained. If the root of 'already-knowing' is attained, then two roots ('not-yet-knowing' and 'no-wisdom') are certainly not attained, and eleven roots (excluding sorrow and pain from the above) are certainly attained, the rest may or may not be attained. If the root of 'unknowing' is attained, then three roots ('not-yet-knowing', 'already-knowing', plus the sorrow root) are certainly not attained, and eleven roots are certainly attained, the rest may or may not be attained (end of attainment). If the eye root is attained, then eight roots of the past and future are certainly not attained, and two roots of the past and future, and three roots of the present are certainly attained, the rest may or may not be attained. The same applies to the ear, nose, and tongue roots. If the body root is attained, then eight roots of the past and future are certainly not attained, and two roots of the past and future, and two of the present are certainly attained, the rest may or may not be attained. If the mind root is attained, then eight roots of the past and future are certainly not attained, and two roots of the past and future, and one of the present are certainly attained, the rest may or may not be attained. The same applies to the life and protection roots. If the male root is attained
根女根，彼必不成就過去未來八根，必成就過去未來五根、現在三，余或成就或不成就。若成就樂根，彼必不成就過去未來八根，必成就過去未來二根、未來一、現在一，余或成就或不成就。若成就苦根，彼必不成就過去未來八根，必成就過去未來五根、現在二，余或成就或不成就。若成就喜根，彼必不成就過去未來八根，必成就過去未來二根、未來二、現在一，余或成就或不成就。若成就憂根，彼必不成就過去未來八根，彼必不成就過去未來現在一根，必成就過去未來四根、過去未來現在二、現在二，余或成就或不成就。若成就信根，彼必不成就過去未來八根，必成就過去未來七根，現在一，余或成就或不成就。精進念定慧根亦如是。若成就未知根，彼必不成就過去未來八根，必不成就過去未來現在二根，必成就過去未來現在七根、過去未來三、未來現在一、現在二，余或成就或不成就。若成就已知根，彼必不成就過去未來八根，必不成就過去未來現在二根，必成就過去未來七根、未來三、現在一，余或成就或不成就。若成就無知根，彼必不成就過去未來八根，必不成就過去未來現在三根，必成就過去未來七根、未來三、現在一，余或成就或不成就(三世成竟)。
若不成就眼根，彼必不成就一根，必成就三
【現代漢語翻譯】 現代漢語譯本 如果一個人不具備女根（女性的生理機能），那麼他一定不會成就過去和未來的八根（眼、耳、鼻、舌、身、意、樂、苦），一定會成就過去和未來的五根（眼、耳、鼻、舌、身），以及現在的三根（意、樂、苦），其餘的根可能成就，也可能不成就。如果成就了樂根（快樂的感受），那麼他一定不會成就過去和未來的八根，一定會成就過去和未來的二根，未來的一根，以及現在的一根，其餘的根可能成就，也可能不成就。如果成就了苦根（痛苦的感受），那麼他一定不會成就過去和未來的八根，一定會成就過去和未來的五根，以及現在的二根，其餘的根可能成就，也可能不成就。如果成就了喜根（喜悅的感受），那麼他一定不會成就過去和未來的八根，一定會成就過去和未來的二根，未來的二根，以及現在的一根，其餘的根可能成就，也可能不成就。如果成就了憂根（憂愁的感受），那麼他一定不會成就過去和未來的八根，他一定不會成就過去、未來和現在的一根，一定會成就過去和未來的四根，過去、未來和現在的二根，以及現在的二根，其餘的根可能成就，也可能不成就。如果成就了信根（信仰的根基），那麼他一定不會成就過去和未來的八根，一定會成就過去和未來的七根，以及現在的一根，其餘的根可能成就，也可能不成就。精進根（努力的根基）、念根（正念的根基）、定根（禪定的根基）、慧根（智慧的根基）也是如此。如果成就了未知根（對未知事物的好奇和探索），那麼他一定不會成就過去和未來的八根，一定不會成就過去、未來和現在的二根，一定會成就過去、未來和現在的七根，過去和未來的三根，未來和現在的一根，以及現在的二根，其餘的根可能成就，也可能不成就。如果成就了已知根（對已知事物的理解和掌握），那麼他一定不會成就過去和未來的八根，一定不會成就過去、未來和現在的二根，一定會成就過去和未來的七根，未來的三根，以及現在的一根，其餘的根可能成就，也可能不成就。如果成就了無知根（對事物缺乏瞭解和認識），那麼他一定不會成就過去和未來的八根，一定不會成就過去、未來和現在的三根，一定會成就過去和未來的七根，未來的三根，以及現在的一根，其餘的根可能成就，也可能不成就（三世成就的情況說完）。 如果不成就眼根（視覺器官），那麼他一定不會成就一根，一定會成就三根。
【English Translation】 English version If a person does not possess the female organ, they will certainly not achieve the eight roots of the past and future (eye, ear, nose, tongue, body, mind, pleasure, pain). They will certainly achieve the five roots of the past and future (eye, ear, nose, tongue, body), and the three roots of the present (mind, pleasure, pain). The remaining roots may or may not be achieved. If the pleasure root is achieved, they will certainly not achieve the eight roots of the past and future, but will certainly achieve two roots of the past and future, one root of the future, and one root of the present. The remaining roots may or may not be achieved. If the pain root is achieved, they will certainly not achieve the eight roots of the past and future, but will certainly achieve the five roots of the past and future, and the two roots of the present. The remaining roots may or may not be achieved. If the joy root is achieved, they will certainly not achieve the eight roots of the past and future, but will certainly achieve two roots of the past and future, two roots of the future, and one root of the present. The remaining roots may or may not be achieved. If the sorrow root is achieved, they will certainly not achieve the eight roots of the past and future. They will certainly not achieve one root of the past, future, and present, but will certainly achieve four roots of the past and future, two roots of the past, future, and present, and two roots of the present. The remaining roots may or may not be achieved. If the faith root is achieved, they will certainly not achieve the eight roots of the past and future, but will certainly achieve seven roots of the past and future, and one root of the present. The remaining roots may or may not be achieved. The same applies to the roots of vigor, mindfulness, concentration, and wisdom. If the root of the unknown is achieved, they will certainly not achieve the eight roots of the past and future, and will certainly not achieve two roots of the past, future, and present, but will certainly achieve seven roots of the past, future, and present, three roots of the past and future, one root of the future and present, and two roots of the present. The remaining roots may or may not be achieved. If the root of the known is achieved, they will certainly not achieve the eight roots of the past and future, and will certainly not achieve two roots of the past, future, and present, but will certainly achieve seven roots of the past and future, three roots of the future, and one root of the present. The remaining roots may or may not be achieved. If the root of ignorance is achieved, they will certainly not achieve the eight roots of the past and future, and will certainly not achieve three roots of the past, future, and present, but will certainly achieve seven roots of the past and future, three roots of the future, and one root of the present. The remaining roots may or may not be achieved (the achievement of the three times is complete). If the eye root (visual organ) is not achieved, they will certainly not achieve one root, but will certainly achieve three roots.
根，余或成就或不成就。耳鼻舌根亦如是。若不成就身根，彼必不成就十根，必成就八根，余或成就或不成就。意根、命根、護根無不成就。若不成就男根女根，彼必不成就一根，必成就三根，余或成就或不成就。若不成就樂根，彼必不成就九根，必成就八根，余或成就或不成就。若不成就苦根，彼必不成就五根，必成就八根，余或成就或不成就。若不成就喜根，彼必不成就八根，必成就八根，余或成就或不成就。若不成就憂根，彼必不成就一根，必成就八根，余或成就或不成就。若不成就信根，必不成就八根，必成就八根，余或成就或不成就。精進、念、定慧根亦如是。若不成就未知根，彼必不成就一根，必成就三根，余或成就或不成就。已知根、無知根亦如是(不成竟)。
若不成就眼根，彼必不成就過去未來現在一根、必不成就過去未來七根，必成就過去未來二根、現在一，余或成就或不成就。耳鼻舌根亦如是。若不成就身根，彼必不成就過去未來現在十根、必不成就過去未來一根，必成就過去未來五根、過去未來現在二根、現在一，余或成就或不成就。意根、命根、護根無不成就。若不成就男根女根，彼必不成就過去未來現在一根、必不成就過去未來七根，必成就過去未來二根、現在一，余或成就或不
【現代漢語翻譯】 現代漢語譯本 如果一個人沒有成就眼根（cakṣur-indriya，視覺器官），那麼他或許成就或許不成就其他根。耳根（śrotra-indriya，聽覺器官）、鼻根（ghrāṇa-indriya，嗅覺器官）、舌根（jihvā-indriya，味覺器官）也是如此。如果一個人沒有成就身根（kāya-indriya，觸覺器官），那麼他必定不成就十根，必定成就八根，其餘的根或許成就或許不成就。意根（manas-indriya，意識器官）、命根（jīvitendriya，生命力）、護根（無解釋）沒有不成就的。如果一個人沒有成就男根（puruṣendriya，男性性器官）或女根（strīndriya，女性性器官），那麼他必定不成就一根，必定成就三根，其餘的根或許成就或許不成就。如果一個人沒有成就樂根（sukha-indriya，快樂的感受），那麼他必定不成就九根，必定成就八根，其餘的根或許成就或許不成就。如果一個人沒有成就苦根（duḥkha-indriya，痛苦的感受），那麼他必定不成就五根，必定成就八根，其餘的根或許成就或許不成就。如果一個人沒有成就喜根（saumanasya-indriya，喜悅的感受），那麼他必定不成就八根，必定成就八根，其餘的根或許成就或許不成就。如果一個人沒有成就憂根（daurmanasya-indriya，憂愁的感受），那麼他必定不成就一根，必定成就八根，其餘的根或許成就或許不成就。如果一個人沒有成就信根（śraddhendriya，信），必定不成就八根，必定成就八根，其餘的根或許成就或許不成就。精進根（vīryendriya，精進）、念根（smṛtīndriya，念）、定根（samādhindriya，定）、慧根（prajñendriya，慧）也是如此。如果一個人沒有成就未知根（anājñātamājñāsyāmīndriya，未知當知根），那麼他必定不成就一根，必定成就三根，其餘的根或許成就或許不成就。已知根（ājñendriya，已知根）、無知根（ājñāvindriya，無知根）也是如此（未完成）。 如果一個人沒有成就眼根（cakṣur-indriya，視覺器官），那麼他必定不成就過去、未來、現在的一根，必定不成就過去、未來的七根，必定成就過去、未來的二根和現在的一根，其餘的根或許成就或許不成就。耳根（śrotra-indriya，聽覺器官）、鼻根（ghrāṇa-indriya，嗅覺器官）、舌根（jihvā-indriya，味覺器官）也是如此。如果一個人沒有成就身根（kāya-indriya，觸覺器官），那麼他必定不成就過去、未來、現在的十根，必定不成就過去、未來的一根，必定成就過去、未來的五根，過去、未來、現在的二根和現在的一根，其餘的根或許成就或許不成就。意根（manas-indriya，意識器官）、命根（jīvitendriya，生命力）、護根（無解釋）沒有不成就的。如果一個人沒有成就男根（puruṣendriya，男性性器官）或女根（strīndriya，女性性器官），那麼他必定不成就過去、未來、現在的一根，必定不成就過去、未來的七根，必定成就過去、未來的二根和現在的一根，其餘的根或許成就或許不
【English Translation】 English version If one does not accomplish the eye-faculty (cakṣur-indriya, the faculty of sight), he may or may not accomplish the remaining faculties. The same is true for the ear-faculty (śrotra-indriya, the faculty of hearing), nose-faculty (ghrāṇa-indriya, the faculty of smell), and tongue-faculty (jihvā-indriya, the faculty of taste). If one does not accomplish the body-faculty (kāya-indriya, the faculty of touch), he will certainly not accomplish ten faculties, but will certainly accomplish eight faculties, and may or may not accomplish the remaining faculties. The mind-faculty (manas-indriya, the faculty of mind), life-faculty (jīvitendriya, the faculty of life), and protective-faculty (no explanation) are invariably accomplished. If one does not accomplish the male-faculty (puruṣendriya, the male sexual organ) or the female-faculty (strīndriya, the female sexual organ), he will certainly not accomplish one faculty, but will certainly accomplish three faculties, and may or may not accomplish the remaining faculties. If one does not accomplish the pleasure-faculty (sukha-indriya, the feeling of pleasure), he will certainly not accomplish nine faculties, but will certainly accomplish eight faculties, and may or may not accomplish the remaining faculties. If one does not accomplish the pain-faculty (duḥkha-indriya, the feeling of pain), he will certainly not accomplish five faculties, but will certainly accomplish eight faculties, and may or may not accomplish the remaining faculties. If one does not accomplish the joy-faculty (saumanasya-indriya, the feeling of joy), he will certainly not accomplish eight faculties, but will certainly accomplish eight faculties, and may or may not accomplish the remaining faculties. If one does not accomplish the sorrow-faculty (daurmanasya-indriya, the feeling of sorrow), he will certainly not accomplish one faculty, but will certainly accomplish eight faculties, and may or may not accomplish the remaining faculties. If one does not accomplish the faith-faculty (śraddhendriya, faith), he will certainly not accomplish eight faculties, but will certainly accomplish eight faculties, and may or may not accomplish the remaining faculties. The same is true for the faculties of vigor (vīryendriya, vigor), mindfulness (smṛtīndriya, mindfulness), concentration (samādhindriya, concentration), and wisdom (prajñendriya, wisdom). If one does not accomplish the faculty of 'I shall know the unknown' (anājñātamājñāsyāmīndriya, the faculty of 'I shall know the unknown'), he will certainly not accomplish one faculty, but will certainly accomplish three faculties, and may or may not accomplish the remaining faculties. The same is true for the faculty of knowledge (ājñendriya, the faculty of knowledge) and the faculty of non-knowledge (ājñāvindriya, the faculty of non-knowledge) (incomplete). If one does not accomplish the eye-faculty (cakṣur-indriya, the faculty of sight), he will certainly not accomplish one faculty in the past, future, and present; he will certainly not accomplish seven faculties in the past and future; he will certainly accomplish two faculties in the past and future, and one in the present; and may or may not accomplish the remaining faculties. The same is true for the ear-faculty (śrotra-indriya, the faculty of hearing), nose-faculty (ghrāṇa-indriya, the faculty of smell), and tongue-faculty (jihvā-indriya, the faculty of taste). If one does not accomplish the body-faculty (kāya-indriya, the faculty of touch), he will certainly not accomplish ten faculties in the past, future, and present; he will certainly not accomplish one faculty in the past and future; he will certainly accomplish five faculties in the past and future, two faculties in the past, future, and present, and one in the present; and may or may not accomplish the remaining faculties. The mind-faculty (manas-indriya, the faculty of mind), life-faculty (jīvitendriya, the faculty of life), and protective-faculty (no explanation) are invariably accomplished. If one does not accomplish the male-faculty (puruṣendriya, the male sexual organ) or the female-faculty (strīndriya, the female sexual organ), he will certainly not accomplish one faculty in the past, future, and present; he will certainly not accomplish seven faculties in the past and future; he will certainly accomplish two faculties in the past and future, and one in the present; and may or may not accomplish the remai
成就。若不成就樂根，彼必不成就過去未來現在九根、必不成就過去未來六根，必成就過去未來七根、現在一，余或成就或不成就。若不成就苦根，彼必不成就過去未來現在五根、必不成就過去未來六根，必成就過去未來七根、現在一，余或成就或不成就。若不成就喜根，彼必不成就過去未來現在八根、必不成就過去未來六根，必成就過去未來七根、現在一，余或成就或不成就。若不成就憂根，彼必不成就過去未來現在一根、必不成就過去未來八根，必成就過去未來七根、現在一，余或成就或不成就。若不成就信根，彼必不成就過去未來現在八根、必不成就過去未來八根，必成就過去未來四、過去未來現在二根、現在二，余或成就或不成就。精進、念、定、慧根亦如是。若不成就未知根，彼必不成就過去未來現在一根、必不成就過去未來八根，必成就過去未來二根，現在一，余或成就或不成就。已知根，無知根亦如是(三世不成就竟)。
諸根善，彼根因善根本耶？答曰：如是，諸根善彼根因善根本。頗根因善根本，彼根非善耶？答曰：有，善根本報無記根也。諸根不善，彼根因不善根本耶？答曰：如是，諸根不善，彼根因不善根本。頗根因不善根本，彼根非不善？答曰：有，不善根本報無記根，若欲界身見邊
【現代漢語翻譯】 現代漢語譯本 成就。若不成就樂根（sukha-indriya，快樂的官能），那他必定不成就過去、未來、現在這三個時期的九根，必定不成就過去、未來這兩個時期的六根，必定成就過去、未來這兩個時期的七根，以及現在的一根，其餘的根或者成就或者不成就。若不成就苦根（duhkha-indriya，痛苦的官能），那他必定不成就過去、未來、現在這三個時期的五根，必定不成就過去、未來這兩個時期的六根，必定成就過去、未來這兩個時期的七根，以及現在的一根，其餘的根或者成就或者不成就。若不成就喜根（saumanasya-indriya，喜悅的官能），那他必定不成就過去、未來、現在這三個時期的八根，必定不成就過去、未來這兩個時期的六根，必定成就過去、未來這兩個時期的七根，以及現在的一根，其餘的根或者成就或者不成就。若不成就憂根（daurmanasya-indriya，憂愁的官能），那他必定不成就過去、未來、現在這三個時期的一根，必定不成就過去、未來這兩個時期的八根，必定成就過去、未來這兩個時期的七根，以及現在的一根，其餘的根或者成就或者不成就。若不成就信根（sraddha-indriya，信的官能），那他必定不成就過去、未來、現在這三個時期的八根，必定不成就過去、未來這兩個時期的八根，必定成就過去、未來這兩個時期的四根，過去、未來、現在這三個時期的兩根，以及現在的兩根，其餘的根或者成就或者不成就。精進根（virya-indriya）、念根（smrti-indriya）、定根（samadhi-indriya）、慧根（prajna-indriya）也是如此。若不成就未知根（anajnatavisyami-indriya，未知當知根），那他必定不成就過去、未來、現在這三個時期的一根，必定不成就過去、未來這兩個時期的八根，必定成就過去、未來這兩個時期的兩根，以及現在的一根，其餘的根或者成就或者不成就。已知根（ajnatendriya，已知根），無知根（anavaranendriya，無知根）也是如此（三世不成就說完）。 諸根是善的，那麼這些根的因是善的根本嗎？回答說：是的，諸根是善的，那麼這些根的因是善的根本。有些根的因是善的根本，那麼這些根不是善的嗎？回答說：有，善的根本所報的無記根就是。諸根是不善的，那麼這些根的因是不善的根本嗎？回答說：是的，諸根是不善的，那麼這些根的因是不善的根本。有些根的因是不善的根本，那麼這些根不是不善的嗎？回答說：有，不善的根本所報的無記根，例如欲界的身見邊見。
【English Translation】 English version Achievement. If one does not achieve the sukha-indriya (faculty of pleasure), then they will certainly not achieve the nine faculties of the past, future, and present; they will certainly not achieve the six faculties of the past and future; they will certainly achieve the seven faculties of the past and future, and one faculty of the present; the rest may or may not be achieved. If one does not achieve the duhkha-indriya (faculty of pain), then they will certainly not achieve the five faculties of the past, future, and present; they will certainly not achieve the six faculties of the past and future; they will certainly achieve the seven faculties of the past and future, and one faculty of the present; the rest may or may not be achieved. If one does not achieve the saumanasya-indriya (faculty of joy), then they will certainly not achieve the eight faculties of the past, future, and present; they will certainly not achieve the six faculties of the past and future; they will certainly achieve the seven faculties of the past and future, and one faculty of the present; the rest may or may not be achieved. If one does not achieve the daurmanasya-indriya (faculty of sorrow), then they will certainly not achieve the one faculty of the past, future, and present; they will certainly not achieve the eight faculties of the past and future; they will certainly achieve the seven faculties of the past and future, and one faculty of the present; the rest may or may not be achieved. If one does not achieve the sraddha-indriya (faculty of faith), then they will certainly not achieve the eight faculties of the past, future, and present; they will certainly not achieve the eight faculties of the past and future; they will certainly achieve the four faculties of the past and future, the two faculties of the past, future, and present, and the two faculties of the present; the rest may or may not be achieved. The virya-indriya (faculty of vigor), smrti-indriya (faculty of mindfulness), samadhi-indriya (faculty of concentration), and prajna-indriya (faculty of wisdom) are also the same. If one does not achieve the anajnatavisyami-indriya (faculty of 'I shall know the unknown'), then they will certainly not achieve the one faculty of the past, future, and present; they will certainly not achieve the eight faculties of the past and future; they will certainly achieve the two faculties of the past and future, and one faculty of the present; the rest may or may not be achieved. The ajnatendriya (faculty of knowledge), and anavaranendriya (faculty of non-obstruction) are also the same (the non-achievement in the three times is finished). Are the faculties good, and are the causes of these faculties good roots? The answer is: 'Yes, the faculties are good, and the causes of these faculties are good roots.' Are there some faculties whose causes are good roots, and are these faculties not good? The answer is: 'Yes, the indeterminate faculties that are the result of good roots.' Are the faculties not good, and are the causes of these faculties not good roots? The answer is: 'Yes, the faculties are not good, and the causes of these faculties are not good roots.' Are there some faculties whose causes are not good roots, and are these faculties not not good? The answer is: 'Yes, the indeterminate faculties that are the result of not good roots, such as the view of self and the extreme views in the desire realm.'
見相應根也。諸根無記，彼根因無記根本耶？答曰：或根無記彼根不因無記根本。云何根無記彼根不因無記根本？答曰：無記無緣根，是謂根無記彼根不因無記根本。云何根因無記根本彼根非無記？答曰：不善根，是謂根因無記根本彼根非無記。云何根無記彼根因無記根本？答曰：無記根本有緣根，是謂根無記彼根因無記根本。云何根非無記彼根非因無記根本？答曰：善根，是謂根非無記彼根非因無記根本。頗根非因善根本、非因不善根本、非因無記根本，彼根非不因耶？答曰有：諸無緣根，因色、心不相應行。
魚子品第三十二竟(梵本一百七十三首盧，秦言三千三百四十二言)。
阿毗曇八犍度論卷第二十二 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十三
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
根犍度緣跋渠第七之一
因者諸緣，當作次漸，五三及四，四亦共八，八等有八，八亦復四。
諸根因過去，彼根緣過去耶？設諸根緣過去，彼根因過去耶？諸根因未來因現在、因善因不善因無記、因欲界系因色界系因無色界系因不繫、因學因無學因非學非無學、因見諦斷因思惟斷因無斷，彼根緣無斷耶？設諸根緣
【現代漢語翻譯】 現代漢語譯本 觀察相應的根。諸根是無記（既非善也非惡的狀態），這些根的原因是無記的根本嗎？回答是：或者根是無記的，但這些根的原因不是無記的根本。怎樣是根是無記的，但這些根的原因不是無記的根本呢？回答是：無記且沒有緣的根，這就是根是無記的，但這些根的原因不是無記的根本。怎樣是根的原因是無記的根本，但這些根不是無記的呢？回答是：不善根，這就是根的原因是無記的根本，但這些根不是無記的。怎樣是根是無記的，並且這些根的原因是無記的根本呢？回答是：無記的根本且有緣的根，這就是根是無記的，並且這些根的原因是無記的根本。怎樣是根不是無記的，並且這些根的原因不是無記的根本呢？回答是：善根，這就是根不是無記的，並且這些根的原因不是無記的根本。是否存在不是善的根本的原因、不是不善的根本的原因、不是無記的根本的原因的根，而這些根不是原因呢？回答是：存在。那些沒有緣的根，是色（物質）、心不相應行的原因。
《魚子品》第三十二結束（梵文原本一百七十三首偈頌，秦譯三千三百四十二字）。
《阿毗曇八犍度論》卷第二十二 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第二十三
迦旃延子（Kātyāyanīputra）造
符秦罽賓（Kashmir）三藏僧伽提婆（Saṃghadeva）共竺佛念譯
根犍度緣跋渠第七之一
因是諸緣，應當依次漸進，五、三及四，四也共同有八，八等同有八，八也復有四。
諸根的原因是過去，這些根的緣也是過去嗎？假設諸根的緣是過去，這些根的原因是過去嗎？諸根的原因是未來、原因現在、原因善、原因不善、原因無記，原因是欲界系（Kāmadhātu） 、原因是色界系（Rūpadhātu）、原因是無色界系（Arūpadhātu）、原因是不繫，原因是學、原因是無學、原因是非學非無學，原因是見諦斷（見道所斷）、原因是思惟斷（修道所斷）、原因是無斷，這些根的緣是無斷嗎？假設諸根的緣是...
【English Translation】 English version Observing the corresponding roots. Are the roots which are indeterminate (neither good nor evil) and the cause of these roots, fundamentally indeterminate? The answer is: Or the root is indeterminate, but the cause of these roots is not fundamentally indeterminate. How is it that the root is indeterminate, but the cause of these roots is not fundamentally indeterminate? The answer is: An indeterminate root without conditions, this is what is meant by the root being indeterminate, but the cause of these roots not being fundamentally indeterminate. How is it that the cause of the root is fundamentally indeterminate, but these roots are not indeterminate? The answer is: Unwholesome roots, this is what is meant by the cause of the root being fundamentally indeterminate, but these roots not being indeterminate. How is it that the root is indeterminate, and the cause of these roots is fundamentally indeterminate? The answer is: A fundamentally indeterminate root with conditions, this is what is meant by the root being indeterminate, and the cause of these roots being fundamentally indeterminate. How is it that the root is not indeterminate, and the cause of these roots is not fundamentally indeterminate? The answer is: Wholesome roots, this is what is meant by the root not being indeterminate, and the cause of these roots not being fundamentally indeterminate. Are there roots that are not the cause of wholesome fundamentals, not the cause of unwholesome fundamentals, not the cause of indeterminate fundamentals, and these roots are not causes? The answer is: There are. Those roots without conditions are the cause of form (matter), and mental formations that are not associated with mind.
The end of the thirty-second chapter, 'The Fish Roe'. (The original Sanskrit text has one hundred and seventy-three verses, translated into three thousand three hundred and forty-two words in the Qin dynasty).
Abhidharma Aṣṭagrantha, Volume 22 Taishō Tripiṭaka Volume 26, No. 1543, Abhidharma Aṣṭagrantha
Abhidharma Aṣṭagrantha, Volume 23
Composed by Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆), a Tripiṭaka master from Kashmir (罽賓) during the Fu Qin dynasty, together with Zhu Fonian (竺佛念)
Root Khandha, Condition Varga, Seventh of One
Causes are all conditions; they should be gradual in sequence, five, three, and four; four also together have eight; eight are equal to eight; eight also have four.
If the cause of the roots is past, is the condition of these roots also past? If the condition of the roots is past, is the cause of these roots past? If the cause of the roots is future, the cause is present, the cause is wholesome, the cause is unwholesome, the cause is indeterminate, the cause is related to the Desire Realm (Kāmadhātu), the cause is related to the Form Realm (Rūpadhātu), the cause is related to the Formless Realm (Arūpadhātu), the cause is unrelated, the cause is learning, the cause is no-learning, the cause is neither learning nor no-learning, the cause is what is abandoned by seeing the truth (見諦斷), the cause is what is abandoned by contemplation (思惟斷), the cause is unabandoned, is the condition of these roots unabandoned? If the condition of the roots is...
無斷，彼根因無斷耶(五三竟)？諸根因見苦斷，彼根緣見苦斷耶？設諸根緣見苦斷，彼根因見苦斷耶？諸根因見習見盡見道斷，彼根緣見道斷耶？設諸根緣見道斷，彼根因見道斷耶(四竟)？諸根因見苦斷，彼根緣苦法智斷耶？設諸根緣苦法智斷，彼根因見苦斷耶？諸根因見苦斷，彼根緣苦未知智斷耶？設諸根緣苦未知智斷，彼根因見苦斷耶？諸根因見習見盡見道斷，彼根緣道法智斷耶？設諸根緣道法智斷，彼根因見道斷耶？諸根因見道斷，彼根緣道未知智斷耶？設諸根緣道未知智斷，彼根因見道斷耶(四八竟)？諸根因苦法智斷，彼根緣苦法智斷耶？設諸根緣苦法智斷，彼根因苦法智斷耶？諸根因苦未知智斷，彼根緣苦未知智斷耶？設諸根緣苦未知智斷，彼根因苦未知智斷耶？諸根因習盡道法智斷，彼根緣道法智斷耶？設諸根緣道法智斷，彼根因道法智斷耶？諸根因道未知智斷，彼根緣道未知智斷耶？設諸根緣道未知智斷，彼根因道未知智斷耶(八共竟)？諸根因苦法智斷，彼根緣見苦斷耶？設諸根緣見苦斷，彼根因苦法智斷耶？諸根因苦未知智斷，彼根緣見苦斷耶？設諸根緣見苦斷，彼根因苦未知智斷耶？諸根因習盡道法智斷，彼根緣見道斷耶？設諸根緣見道斷，彼根因道法智斷耶？諸根因道未知智斷，彼根緣
【現代漢語翻譯】 現代漢語譯本 無斷，是因為那些根的因無斷嗎？（五十三完） 諸根的因因為見苦而斷，那麼那些根的緣也因為見苦而斷嗎？如果諸根的緣因為見苦而斷，那麼那些根的因也因為見苦而斷嗎？ 諸根的因因為見習、見盡、見道而斷，那麼那些根的緣也因為見道而斷嗎？如果諸根的緣因為見道而斷，那麼那些根的因也因為見道而斷嗎？（四完） 諸根的因因為見苦而斷，那麼那些根的緣也因為苦法智（Dukkha-dhamma-ñāṇa，對苦諦的如實知見）而斷嗎？如果諸根的緣因為苦法智而斷，那麼那些根的因也因為見苦而斷嗎？ 諸根的因因為見苦而斷，那麼那些根的緣也因為苦未知智（Dukkha-anvaya-ñāṇa，對苦諦的隨觀智慧）而斷嗎？如果諸根的緣因為苦未知智而斷，那麼那些根的因也因為見苦而斷嗎？ 諸根的因因為見習、見盡、見道而斷，那麼那些根的緣也因為道法智（Magga-dhamma-ñāṇa，對道諦的如實知見）而斷嗎？如果諸根的緣因為道法智而斷，那麼那些根的因也因為見道而斷嗎？ 諸根的因因為見道而斷，那麼那些根的緣也因為道未知智（Magga-anvaya-ñāṇa，對道諦的隨觀智慧）而斷嗎？如果諸根的緣因為道未知智而斷，那麼那些根的因也因為見道而斷嗎？（四十八完） 諸根的因因為苦法智而斷，那麼那些根的緣也因為苦法智而斷嗎？如果諸根的緣因為苦法智而斷，那麼那些根的因也因為苦法智而斷嗎？ 諸根的因因為苦未知智而斷，那麼那些根的緣也因為苦未知智而斷嗎？如果諸根的緣因為苦未知智而斷，那麼那些根的因也因為苦未知智而斷嗎？ 諸根的因因為習盡道法智而斷，那麼那些根的緣也因為道法智而斷嗎？如果諸根的緣因為道法智而斷，那麼那些根的因也因為道法智而斷嗎？ 諸根的因因為道未知智而斷，那麼那些根的緣也因為道未知智而斷嗎？如果諸根的緣因為道未知智而斷，那麼那些根的因也因為道未知智而斷嗎？（八共完） 諸根的因因為苦法智而斷，那麼那些根的緣也因為見苦而斷嗎？如果諸根的緣因為見苦而斷，那麼那些根的因也因為苦法智而斷嗎？ 諸根的因因為苦未知智而斷，那麼那些根的緣也因為見苦而斷嗎？如果諸根的緣因為見苦而斷，那麼那些根的因也因為苦未知智而斷嗎？ 諸根的因因為習盡道法智而斷，那麼那些根的緣也因為見道而斷嗎？如果諸根的緣因為見道而斷，那麼那些根的因也因為道法智而斷嗎？ 諸根的因因為道未知智而斷，那麼那些根的緣也因為
【English Translation】 English version Is it because those roots are without cessation that their causes are without cessation? (End of 53) Do the roots' conditions also cease with the seeing of suffering, because the roots' causes cease with the seeing of suffering? If the roots' conditions cease with the seeing of suffering, do the roots' causes cease with the seeing of suffering? Do the roots' conditions also cease with the seeing of the path, because the roots' causes cease with the seeing of origin, cessation, and the path? If the roots' conditions cease with the seeing of the path, do the roots' causes cease with the seeing of the path? (End of 4) Do the roots' conditions also cease with the knowledge of the Dhamma (Dharma) regarding suffering (Dukkha-dhamma-ñāṇa), because the roots' causes cease with the seeing of suffering? If the roots' conditions cease with the knowledge of the Dhamma regarding suffering, do the roots' causes cease with the seeing of suffering? Do the roots' conditions also cease with the subsequent knowledge regarding suffering (Dukkha-anvaya-ñāṇa), because the roots' causes cease with the seeing of suffering? If the roots' conditions cease with the subsequent knowledge regarding suffering, do the roots' causes cease with the seeing of suffering? Do the roots' conditions also cease with the knowledge of the Dhamma regarding the path (Magga-dhamma-ñāṇa), because the roots' causes cease with the seeing of origin, cessation, and the path? If the roots' conditions cease with the knowledge of the Dhamma regarding the path, do the roots' causes cease with the seeing of the path? Do the roots' conditions also cease with the subsequent knowledge regarding the path (Magga-anvaya-ñāṇa), because the roots' causes cease with the seeing of the path? If the roots' conditions cease with the subsequent knowledge regarding the path, do the roots' causes cease with the seeing of the path? (End of 48) Do the roots' conditions also cease with the knowledge of the Dhamma regarding suffering, because the roots' causes cease with the knowledge of the Dhamma regarding suffering? If the roots' conditions cease with the knowledge of the Dhamma regarding suffering, do the roots' causes cease with the knowledge of the Dhamma regarding suffering? Do the roots' conditions also cease with the subsequent knowledge regarding suffering, because the roots' causes cease with the subsequent knowledge regarding suffering? If the roots' conditions cease with the subsequent knowledge regarding suffering, do the roots' causes cease with the subsequent knowledge regarding suffering? Do the roots' conditions also cease with the knowledge of the Dhamma regarding the path, because the roots' causes cease with the knowledge of the Dhamma regarding origin, cessation, and the path? If the roots' conditions cease with the knowledge of the Dhamma regarding the path, do the roots' causes cease with the knowledge of the Dhamma regarding the path? Do the roots' conditions also cease with the subsequent knowledge regarding the path, because the roots' causes cease with the subsequent knowledge regarding the path? If the roots' conditions cease with the subsequent knowledge regarding the path, do the roots' causes cease with the subsequent knowledge regarding the path? (End of 8 combined) Do the roots' conditions also cease with the seeing of suffering, because the roots' causes cease with the knowledge of the Dhamma regarding suffering? If the roots' conditions cease with the seeing of suffering, do the roots' causes cease with the knowledge of the Dhamma regarding suffering? Do the roots' conditions also cease with the seeing of suffering, because the roots' causes cease with the subsequent knowledge regarding suffering? If the roots' conditions cease with the seeing of suffering, do the roots' causes cease with the subsequent knowledge regarding suffering? Do the roots' conditions also cease with the seeing of the path, because the roots' causes cease with the knowledge of the Dhamma regarding origin, cessation, and the path? If the roots' conditions cease with the seeing of the path, do the roots' causes cease with the knowledge of the Dhamma regarding the path? Do the roots' conditions also cease with the
見道斷耶？設諸根緣見道斷，彼根因道未知智斷耶(八四竟)？此章義愿具演說。
諸根因過去，彼根緣過去耶？答曰：或根因過去，緣過去、緣未來、緣現在、緣無為、無緣。云何根因過去緣過去？答曰：諸根因過去緣過去，複次諸根未來現在因過去緣過去。云何根因過去緣未來？答曰：諸根過去緣未來，複次諸根未來現在因過去緣未來。云何根因過去緣現在？答曰：諸根過去緣現在，複次諸根未來現在因過去緣現在。云何根因過去緣無為？答曰：諸根過去緣無為，複次諸根未來現在因過去緣無為。云何根因過去無緣？答曰：諸根無緣因過去法。設諸根緣過去，彼根因過去耶？答曰：或根緣過去，因過去、因未來、因現在。云何根緣過去因過去？答曰：諸根緣過去因過去，複次諸根未來現在因過去緣過去。云何根緣過去因未來？答曰：諸根未來緣過去。云何根緣過去因現在？答曰：諸根現在緣過去，複次諸根未來因現在緣過去(過去竟)。諸根因未來，彼根緣未來耶？答曰？或根因未來，緣未來、緣過去、緣現在、緣無為、無緣。云何根因未來緣未來？答曰：諸根未來緣未來。云何根因未來緣過去？答曰：諸根未來緣過去。云何根因未來緣現在？答曰：諸根未來緣現在。云何根因未來緣無為？答曰：諸根未來
【現代漢語翻譯】 現代漢語譯本： 見道時斷除煩惱了嗎？如果諸根（indriya，指眼、耳、鼻、舌、身、意六根）和所緣（alambana，指六根所接觸的色、聲、香、味、觸、法六境）在見道時斷除，那麼這些根的因，以及對道的未知之智，是否也斷除了呢？希望詳細解釋這一章的含義。
諸根的因是過去，那麼這些根所緣的也是過去嗎？回答是：不一定。或者根的因是過去，而所緣可以是過去、未來、現在、無為法（asamskrta，指涅槃），或者沒有所緣。 什麼是根的因是過去，所緣也是過去呢？回答是：諸根的因是過去，所緣也是過去。此外，諸根的未來和現在，其因是過去，而所緣也是過去。 什麼是根的因是過去，所緣是未來呢？回答是：諸根的過去，所緣是未來。此外，諸根的未來和現在，其因是過去，而所緣是未來。 什麼是根的因是過去，所緣是現在呢？回答是：諸根的過去，所緣是現在。此外，諸根的未來和現在，其因是過去，而所緣是現在。 什麼是根的因是過去，所緣是無為法呢？回答是：諸根的過去，所緣是無為法。此外，諸根的未來和現在，其因是過去，而所緣是無為法。 什麼是根的因是過去，而沒有所緣呢？回答是：諸根沒有所緣，其因是過去的法。
如果諸根所緣的是過去，那麼這些根的因也是過去嗎？回答是：不一定。或者根所緣的是過去，而其因可以是過去、未來、現在。 什麼是根所緣的是過去，其因也是過去呢？回答是：諸根所緣的是過去，其因也是過去。此外，諸根的未來和現在，其因是過去，而所緣是過去。 什麼是根所緣的是過去，其因是未來呢？回答是：諸根的未來，所緣的是過去。 什麼是根所緣的是過去，其因是現在呢？回答是：諸根的現在，所緣的是過去。此外，諸根的未來，其因是現在，所緣的是過去。（過去部分結束）
諸根的因是未來，那麼這些根所緣的也是未來嗎？回答是：不一定。或者根的因是未來，而所緣可以是未來、過去、現在、無為法，或者沒有所緣。 什麼是根的因是未來，所緣也是未來呢？回答是：諸根的未來，所緣是未來。 什麼是根的因是未來，所緣是過去呢？回答是：諸根的未來，所緣是過去。 什麼是根的因是未來，所緣是現在呢？回答是：諸根的未來，所緣是現在。 什麼是根的因是未來，所緣是無為法呢？回答是：諸根的未來
【English Translation】 English version: Are defilements severed at the Path of Seeing? If the indriyas (faculties, referring to the six sense organs: eye, ear, nose, tongue, body, and mind) and alambana (objects, referring to the six sense objects: form, sound, smell, taste, touch, and dharma) are severed at the Path of Seeing, are the causes of these faculties and the unknowing wisdom of the Path also severed? I wish for a detailed explanation of the meaning of this chapter.
If the cause of the faculties is past, is what these faculties cognize also past? The answer is: not necessarily. Either the cause of the faculty is past, and what is cognized can be past, future, present, asamskrta (unconditioned, referring to Nirvana), or without object. What is it that the cause of the faculty is past, and what is cognized is also past? The answer is: the cause of the faculties is past, and what is cognized is also past. Furthermore, the future and present faculties, their cause is past, and what is cognized is past. What is it that the cause of the faculty is past, and what is cognized is future? The answer is: the past of the faculties, what is cognized is future. Furthermore, the future and present faculties, their cause is past, and what is cognized is future. What is it that the cause of the faculty is past, and what is cognized is present? The answer is: the past of the faculties, what is cognized is present. Furthermore, the future and present faculties, their cause is past, and what is cognized is present. What is it that the cause of the faculty is past, and what is cognized is asamskrta? The answer is: the past of the faculties, what is cognized is asamskrta. Furthermore, the future and present faculties, their cause is past, and what is cognized is asamskrta. What is it that the cause of the faculty is past, and there is no object? The answer is: the faculties have no object, their cause is past dharmas.
If what the faculties cognize is past, is the cause of these faculties also past? The answer is: not necessarily. Either what the faculties cognize is past, and their cause can be past, future, or present. What is it that what the faculties cognize is past, and their cause is also past? The answer is: what the faculties cognize is past, and their cause is also past. Furthermore, the future and present faculties, their cause is past, and what is cognized is past. What is it that what the faculties cognize is past, and their cause is future? The answer is: the future of the faculties, what is cognized is past. What is it that what the faculties cognize is past, and their cause is present? The answer is: the present of the faculties, what is cognized is past. Furthermore, the future faculties, their cause is present, and what is cognized is past. (End of the past section)
If the cause of the faculties is future, is what these faculties cognize also future? The answer is: not necessarily. Either the cause of the faculty is future, and what is cognized can be future, past, present, asamskrta, or without object. What is it that the cause of the faculty is future, and what is cognized is also future? The answer is: the future of the faculties, what is cognized is future. What is it that the cause of the faculty is future, and what is cognized is past? The answer is: the future of the faculties, what is cognized is past. What is it that the cause of the faculty is future, and what is cognized is present? The answer is: the future of the faculties, what is cognized is present. What is it that the cause of the faculty is future, and what is cognized is asamskrta? The answer is: the future of the faculties
緣無為。云何根因未來無緣？答曰：諸根無緣因未來法。設諸根緣未來，彼根因未來耶？答曰：或根緣未來，因未來、因過去、因現在。云何根緣未來因未來？答曰：諸根未來緣未來。云何根緣未來因過去？答曰：諸根過去緣未來，複次諸根未來現在因過去緣未來。云何根緣未來因現在？答曰：諸根現在緣未來，複次諸根未來因現在緣未來(未來竟)。諸根因現在，彼根緣現在耶？答曰：或根因現在，緣現在、緣過去、緣未來、緣無為、無緣。云何根因現在緣現在？答曰：諸根現在緣現在，複次諸根未來因現在緣現在。云何根因現在緣過去？答曰：諸根現在緣過去，複次諸根未來因現在緣過去。云何根因現在緣未來？答曰：諸根現在緣未來，複次諸根未來因現在緣未來。云何根因現在緣無為？答曰：諸根現在緣無為，複次諸根未來因現在緣無為。云何根因現在無緣？答曰：諸根無緣因現在法。設諸根緣現在，彼根因現在耶？答曰：或根緣現在，因現在、因過去、因未來。云何根緣現在因現在？答曰：諸根現在緣現在，複次諸根未來因現在緣現在。云何根緣現在因過去？答曰：諸根過去緣現在，複次諸根未來現在因過去緣現在。云何根緣現在因未來？答曰：諸根未來緣現在(一三竟)。
諸根因善，彼根緣善耶？
【現代漢語翻譯】 現代漢語譯本 緣無為（Nirvana，無為法）。如何說根是因，而未來是無緣的呢？回答說：諸根與未來之法沒有緣起關係。假設諸根與未來有緣，那麼這些根是未來的因嗎？回答說：或者根與未來有緣，是未來的因，是過去的因，是現在的因。如何說根與未來有緣，並且是未來的因呢？回答說：諸根在未來與未來有緣。如何說根與未來有緣，並且是過去的因呢？回答說：諸根在過去與未來有緣，進一步說，諸根在未來和現在作為過去的因與未來有緣。如何說根與未來有緣，並且是現在的因呢？回答說：諸根在現在與未來有緣，進一步說，諸根在未來作為現在的因與未來有緣（未來部分結束）。 諸根是現在的因，那麼這些根與現在有緣嗎？回答說：或者根是現在的因，與現在有緣，與過去有緣，與未來有緣，與無為（Nirvana，無為法）有緣，或者沒有緣。如何說根是現在的因，並且與現在有緣呢？回答說：諸根在現在與現在有緣，進一步說，諸根在未來作為現在的因與現在有緣。如何說根是現在的因，並且與過去有緣呢？回答說：諸根在現在與過去有緣，進一步說，諸根在未來作為現在的因與過去有緣。如何說根是現在的因，並且與未來有緣呢？回答說：諸根在現在與未來有緣，進一步說，諸根在未來作為現在的因與未來有緣。如何說根是現在的因，並且與無為（Nirvana，無為法）有緣呢？回答說：諸根在現在與無為（Nirvana，無為法）有緣，進一步說，諸根在未來作為現在的因與無為（Nirvana，無為法）有緣。如何說根是現在的因，並且沒有緣呢？回答說：諸根沒有緣起，卻是現在之法的因。假設諸根與現在有緣，那麼這些根是現在的因嗎？回答說：或者根與現在有緣，是現在的因，是過去的因，是未來的因。如何說根與現在有緣，並且是現在的因呢？回答說：諸根在現在與現在有緣，進一步說，諸根在未來作為現在的因與現在有緣。如何說根與現在有緣，並且是過去的因呢？回答說：諸根在過去與現在有緣，進一步說，諸根在未來和現在作為過去的因與現在有緣。如何說根與現在有緣，並且是未來的因呢？回答說：諸根在未來與現在有緣（第一部分第三節結束）。 諸根是善的因，那麼這些根與善有緣嗎？
【English Translation】 English version Conditioned by the Unconditioned (Nirvana). How can it be said that the roots are causes, while the future is without conditions? The answer is: The roots have no conditioning relationship with future phenomena. Suppose the roots are conditioned by the future, are these roots the cause of the future? The answer is: Either the roots are conditioned by the future, being the cause of the future, the cause of the past, or the cause of the present. How can it be said that the roots are conditioned by the future and are the cause of the future? The answer is: The roots in the future are conditioned by the future. How can it be said that the roots are conditioned by the future and are the cause of the past? The answer is: The roots in the past are conditioned by the future; furthermore, the roots in the future and present, as the cause of the past, are conditioned by the future. How can it be said that the roots are conditioned by the future and are the cause of the present? The answer is: The roots in the present are conditioned by the future; furthermore, the roots in the future, as the cause of the present, are conditioned by the future (end of the future section). If the roots are the cause of the present, are these roots conditioned by the present? The answer is: Either the roots are the cause of the present, being conditioned by the present, conditioned by the past, conditioned by the future, conditioned by the Unconditioned (Nirvana), or without conditions. How can it be said that the roots are the cause of the present and are conditioned by the present? The answer is: The roots in the present are conditioned by the present; furthermore, the roots in the future, as the cause of the present, are conditioned by the present. How can it be said that the roots are the cause of the present and are conditioned by the past? The answer is: The roots in the present are conditioned by the past; furthermore, the roots in the future, as the cause of the present, are conditioned by the past. How can it be said that the roots are the cause of the present and are conditioned by the future? The answer is: The roots in the present are conditioned by the future; furthermore, the roots in the future, as the cause of the present, are conditioned by the future. How can it be said that the roots are the cause of the present and are conditioned by the Unconditioned (Nirvana)? The answer is: The roots in the present are conditioned by the Unconditioned (Nirvana); furthermore, the roots in the future, as the cause of the present, are conditioned by the Unconditioned (Nirvana). How can it be said that the roots are the cause of the present and are without conditions? The answer is: The roots are without conditions, yet are the cause of present phenomena. Suppose the roots are conditioned by the present, are these roots the cause of the present? The answer is: Either the roots are conditioned by the present, being the cause of the present, the cause of the past, or the cause of the future. How can it be said that the roots are conditioned by the present and are the cause of the present? The answer is: The roots in the present are conditioned by the present; furthermore, the roots in the future, as the cause of the present, are conditioned by the present. How can it be said that the roots are conditioned by the present and are the cause of the past? The answer is: The roots in the past are conditioned by the present; furthermore, the roots in the future and present, as the cause of the past, are conditioned by the present. How can it be said that the roots are conditioned by the present and are the cause of the future? The answer is: The roots in the future are conditioned by the present (end of section one, part three). If the roots are the cause of good, are these roots conditioned by good?
答曰：或根因善，緣善、緣不善、緣無記、無緣。云何根因善緣善？答曰：諸根善緣善，複次諸根無記因善緣善。云何根因善緣不善？答曰：諸根善緣不善，複次諸根無記因善緣不善。云何根因善緣無記？答曰：諸根善緣無記，複次諸根無記因善緣無記。云何根因善無緣？答曰：諸根無緣因善法。設諸根緣善，彼根因善耶？答曰：或根緣善，因善、因不善、因無記。云何根緣善因善？答曰：諸根善緣善，複次諸根無記因善緣善。云何根緣善因不善？答曰：諸根不善緣善，複次諸根無記因不善緣善。云何根緣善因無記？答曰：諸根無記緣善，複次諸根不善因無記緣善(善竟)。諸根因不善，彼根緣不善耶？答曰：或根因不善，緣不善、緣善、緣無記、無緣。云何根因不善緣不善？答曰：諸根不善緣不善，複次諸根無記因不善緣不善。云何根因不善緣善？答曰：諸根不善緣善，複次諸根無記因不善緣善。云何根因不善緣無記？答曰：諸根不善緣無記，複次諸根無記因不善緣無記。云何根因不善無緣？答曰：諸根無緣因不善法。設諸根緣不善，彼根因不善耶？答曰：或根緣不善，因不善、因善、因無記。云何根緣不善因不善？答曰：諸根不善緣不善，複次諸根無記因不善緣不善。云何根緣不善因善？答曰：諸根善緣不善，復
【現代漢語翻譯】 現代漢語譯本 答：有的是根源於善，所緣是善、所緣是不善、所緣是無記、或者沒有所緣。什麼是根源於善，所緣也是善？答：各種根是善，所緣也是善；還有各種根是無記，但作為善的因，所緣是善。什麼是根源於善，所緣是不善？答：各種根是善，所緣是不善；還有各種根是無記，但作為善的因，所緣是不善。什麼是根源於善，所緣是無記？答：各種根是善，所緣是無記；還有各種根是無記，但作為善的因，所緣是無記。什麼是根源於善，卻沒有所緣？答：各種根沒有所緣，但作為善法的因。 假設各種根所緣是善，那麼這些根的因是善嗎？答：有的是根所緣是善，因是善、因是不善、因是無記。什麼是根所緣是善，因也是善？答：各種根是善，所緣也是善；還有各種根是無記，但作為善的因，所緣是善。什麼是根所緣是善，因是不善？答：各種根是不善，所緣是善；還有各種根是無記，但作為不善的因，所緣是善。什麼是根所緣是善，因是無記？答：各種根是無記，所緣是善；還有各種根是不善，但作為無記的因，所緣是善（善的部分結束）。 各種根的因是不善，那麼這些根的所緣是不善嗎？答：有的是根的因是不善，所緣是不善、所緣是善、所緣是無記、或者沒有所緣。什麼是根的因是不善，所緣也是不善？答：各種根是不善，所緣也是不善；還有各種根是無記，但作為不善的因，所緣是不善。什麼是根的因是不善，所緣是善？答：各種根是不善，所緣是善；還有各種根是無記，但作為不善的因，所緣是善。什麼是根的因是不善，所緣是無記？答：各種根是不善，所緣是無記；還有各種根是無記，但作為不善的因，所緣是無記。什麼是根的因是不善，卻沒有所緣？答：各種根沒有所緣，但作為不善法的因。 假設各種根所緣是不善，那麼這些根的因是不善嗎？答：有的是根所緣是不善，因是不善、因是善、因是無記。什麼是根所緣是不善，因也是不善？答：各種根是不善，所緣也是不善；還有各種根是無記，但作為不善的因，所緣是不善。什麼是根所緣是不善，因是善？答：各種根是善，所緣是不善；還有
【English Translation】 English version Answer: Some have roots originating from good, with objects that are good, objects that are unwholesome, objects that are neutral, or no object. What is it that the root originates from good, and the object is good? Answer: All roots are good, and the object is good; furthermore, all roots are neutral, but as a cause of good, the object is good. What is it that the root originates from good, and the object is unwholesome? Answer: All roots are good, and the object is unwholesome; furthermore, all roots are neutral, but as a cause of good, the object is unwholesome. What is it that the root originates from good, and the object is neutral? Answer: All roots are good, and the object is neutral; furthermore, all roots are neutral, but as a cause of good, the object is neutral. What is it that the root originates from good, and has no object? Answer: All roots have no object, but are the cause of good dharmas (phenomena/teachings). Suppose all roots have a good object, are these roots caused by good? Answer: Some roots have a good object, and the cause is good, the cause is unwholesome, the cause is neutral. What is it that the root has a good object, and the cause is good? Answer: All roots are good, and the object is good; furthermore, all roots are neutral, but as a cause of good, the object is good. What is it that the root has a good object, and the cause is unwholesome? Answer: All roots are unwholesome, and the object is good; furthermore, all roots are neutral, but as a cause of unwholesome, the object is good. What is it that the root has a good object, and the cause is neutral? Answer: All roots are neutral, and the object is good; furthermore, all roots are unwholesome, but as a cause of neutral, the object is good (the end of the good part). The cause of all roots is unwholesome, are these roots' objects unwholesome? Answer: Some roots' cause is unwholesome, the object is unwholesome, the object is good, the object is neutral, or there is no object. What is it that the root's cause is unwholesome, and the object is also unwholesome? Answer: All roots are unwholesome, and the object is unwholesome; furthermore, all roots are neutral, but as a cause of unwholesome, the object is unwholesome. What is it that the root's cause is unwholesome, and the object is good? Answer: All roots are unwholesome, and the object is good; furthermore, all roots are neutral, but as a cause of unwholesome, the object is good. What is it that the root's cause is unwholesome, and the object is neutral? Answer: All roots are unwholesome, and the object is neutral; furthermore, all roots are neutral, but as a cause of unwholesome, the object is neutral. What is it that the root's cause is unwholesome, and there is no object? Answer: All roots have no object, but are the cause of unwholesome dharmas. Suppose all roots have an unwholesome object, are these roots caused by unwholesome? Answer: Some roots have an unwholesome object, the cause is unwholesome, the cause is good, the cause is neutral. What is it that the root has an unwholesome object, and the cause is also unwholesome? Answer: All roots are unwholesome, and the object is unwholesome; furthermore, all roots are neutral, but as a cause of unwholesome, the object is unwholesome. What is it that the root has an unwholesome object, and the cause is good? Answer: All roots are good, and the object is unwholesome; furthermore,
次諸根無記因善緣不善。云何根緣不善因無記？答曰：諸根無記緣不善，複次諸根不善因無記緣不善(不善竟)。諸根因無記，彼根緣無記耶？答曰：或根因無記，緣無記、緣善、緣不善、無緣。云何根因無記緣無記？答曰：諸根無記緣無記，複次諸根不善因無記緣無記。云何根因無記緣善？答曰：諸根無記緣善，複次諸根不善因無記緣善。云何根因無記緣不善？答曰：諸根無記緣不善，複次諸根不善因無記緣不善。云何根因無記無緣？答曰：諸根無緣因無記法。設諸根緣無記：彼根因無記耶？答曰：或根緣無記，因無記，因善，因不善。云何根緣無記因無記？答曰：諸根無記緣無記，複次諸根不善因無記緣無記。云何根緣無記因善？答曰：諸根善緣無記，複次諸根無記因善緣無記。云何根緣無記因不善？答曰：諸根不善緣無記，複次諸根無記因不善緣無記(二三竟)。
諸根因欲界系，彼根緣欲界系耶？答曰：或根因欲界系，緣欲界系、緣色界系、緣無色界系、緣不繫、無緣。云何根因欲界系緣欲界系？答曰：諸根欲界系緣欲界系。云何根因欲界系緣色界系？答曰：諸根欲界系緣色界系。云何根因欲界系緣無色界系？答曰：諸根欲界系緣無色界系。云何根因欲界系緣不繫？答曰：諸根欲界系緣不繫。云何根因
欲界系無緣？答曰：諸根無緣因欲界系法。設諸根緣欲界系，彼根因欲界系耶？答曰：或根緣欲界系，因欲界系、因色界系、因無色界系、因不繫。云何根緣欲界系因欲界系？答曰：諸根欲界系緣欲界系。云何根緣欲界系因色界系？答曰：諸根色界系緣欲界系。云何根緣欲界系因無色界系？答曰：諸根無色界系緣欲界系。云何根緣欲界系因不繫？答曰：諸根不繫緣欲界系(欲界竟)。諸根因色界系，彼根緣色界系耶？答曰：或根因色界系緣色界系，緣欲界系、緣無色界系、緣不繫、無緣。云何根因色界系緣色界系？答曰：諸根色界系緣色界系。云何根因色界系緣欲界系？答曰：諸根色界系緣欲界系。云何根因色界系緣無色界系？答曰：諸根色界系緣無色界系。云何根因色界系緣不繫？答曰：諸根色界系緣不繫。云何根因色界系無緣？答曰：諸根無緣因色界系法。設諸根緣色界系，彼根因色界系耶？答曰：或根緣色界系，因色界系、因欲界系、因無色界系、因不繫。云何根緣色界系因色界系？答曰：諸根色界系緣色界系。云何根緣色界系因欲界系？答曰：諸根欲界系緣色界系。云何根緣色界系因無色界系？答曰：諸根無色界系緣色界系。云何根緣色界系因不繫？答曰：諸根不繫緣色界系(色界竟)。諸根因無色界系，彼
【現代漢語翻譯】 現代漢語譯本 欲界（Kāmadhātu，指眾生輪迴的慾望界）的法是無所緣的嗎？回答：諸根（indriya，指眼、耳、鼻、舌、身、意六根）不能緣取作為因的欲界法。假設諸根緣取欲界法，那麼這些根是欲界法所生的因嗎？回答：或者根緣取欲界法，是欲界法所生的因，或者是色界（Rūpadhātu）法所生的因，或者是無色界（Arūpadhātu）法所生的因，或者是不繫（asaṃskṛta，指涅槃）法所生的因。什麼是根緣取欲界法，並且是欲界法所生的因呢？回答：欲界的諸根緣取欲界法。什麼是根緣取欲界法，並且是色界法所生的因呢？回答：色界的諸根緣取欲界法。什麼是根緣取欲界法，並且是無色界法所生的因呢？回答：無色界的諸根緣取欲界法。什麼是根緣取欲界法，並且是不繫法所生的因呢？回答：不繫法所生的諸根緣取欲界法（欲界部分結束）。 諸根是色界法所生的因，那麼這些根緣取色界法嗎？回答：或者根是色界法所生的因，緣取色界法，或者緣取欲界法，或者緣取無色界法，或者緣取不繫法，或者無所緣。什麼是根是色界法所生的因，並且緣取色界法呢？回答：色界的諸根緣取色界法。什麼是根是色界法所生的因，並且緣取欲界法呢？回答：色界的諸根緣取欲界法。什麼是根是色界法所生的因，並且緣取無色界法呢？回答：色界的諸根緣取無色界法。什麼是根是色界法所生的因，並且緣取不繫法呢？回答：色界的諸根緣取不繫法。什麼是根是色界法所生的因，並且無所緣呢？回答：諸根不能緣取作為因的色界法。假設諸根緣取色界法，那麼這些根是色界法所生的因嗎？回答：或者根緣取色界法，是色界法所生的因，或者是欲界法所生的因，或者是無色界法所生的因，或者是不繫法所生的因。什麼是根緣取色界法，並且是色界法所生的因呢？回答：色界的諸根緣取色界法。什麼是根緣取色界法，並且是欲界法所生的因呢？回答：欲界的諸根緣取色界法。什麼是根緣取色界法，並且是無色界法所生的因呢？回答：無色界的諸根緣取色界法。什麼是根緣取色界法，並且是不繫法所生的因呢？回答：不繫法所生的諸根緣取色界法（色界部分結束）。 諸根是無色界法所生的因，那麼
【English Translation】 English version Are the objects of the desire realm (Kāmadhātu, the realm of desire where beings transmigrate) without a condition? Answer: The sense faculties (indriya, referring to the six faculties of eye, ear, nose, tongue, body, and mind) do not condition the laws of the desire realm. Supposing the sense faculties condition the desire realm, are these faculties caused by the desire realm? Answer: Either the faculties condition the desire realm and are caused by the desire realm, or they are caused by the form realm (Rūpadhātu), or they are caused by the formless realm (Arūpadhātu), or they are caused by the unconditioned (asaṃskṛta, referring to Nirvana). What is it that the faculties condition the desire realm and are caused by the desire realm? Answer: The faculties of the desire realm condition the desire realm. What is it that the faculties condition the desire realm and are caused by the form realm? Answer: The faculties of the form realm condition the desire realm. What is it that the faculties condition the desire realm and are caused by the formless realm? Answer: The faculties of the formless realm condition the desire realm. What is it that the faculties condition the desire realm and are caused by the unconditioned? Answer: The faculties of the unconditioned condition the desire realm (end of the desire realm section). Are the sense faculties caused by the form realm, do these faculties condition the form realm? Answer: Either the faculties are caused by the form realm and condition the form realm, or they condition the desire realm, or they condition the formless realm, or they condition the unconditioned, or they have no condition. What is it that the faculties are caused by the form realm and condition the form realm? Answer: The faculties of the form realm condition the form realm. What is it that the faculties are caused by the form realm and condition the desire realm? Answer: The faculties of the form realm condition the desire realm. What is it that the faculties are caused by the form realm and condition the formless realm? Answer: The faculties of the form realm condition the formless realm. What is it that the faculties are caused by the form realm and condition the unconditioned? Answer: The faculties of the form realm condition the unconditioned. What is it that the faculties are caused by the form realm and have no condition? Answer: The sense faculties do not condition the laws of the form realm. Supposing the sense faculties condition the form realm, are these faculties caused by the form realm? Answer: Either the faculties condition the form realm and are caused by the form realm, or they are caused by the desire realm, or they are caused by the formless realm, or they are caused by the unconditioned. What is it that the faculties condition the form realm and are caused by the form realm? Answer: The faculties of the form realm condition the form realm. What is it that the faculties condition the form realm and are caused by the desire realm? Answer: The faculties of the desire realm condition the form realm. What is it that the faculties condition the form realm and are caused by the formless realm? Answer: The faculties of the formless realm condition the form realm. What is it that the faculties condition the form realm and are caused by the unconditioned? Answer: The faculties of the unconditioned condition the form realm (end of the form realm section). Are the sense faculties caused by the formless realm, then
根緣無色界系耶？答曰：或根因無色界系，緣無色界系、緣欲界系、緣色界系、緣不繫、無緣。云何根因無色界系緣無色界系？答曰：諸根無色界系緣無色界系。云何根因無色界系緣欲界系？答曰：諸根無色界系緣欲界系。云何根因無色界系緣色界系？答曰：諸根無色界系緣色界系。云何根因無色界系緣不繫？答曰：諸根無色界系緣不繫。云何根因無色界系無緣？答曰：諸根無緣因無色界系法。設諸根緣無色界系，彼根因無色界系耶？答曰：或根緣無色界系，因無色界系、因欲界系、因色界系、因不繫。云何根緣無色界系因無色界系？答曰：諸根無色界緣無色界系。云何根緣無色界系因欲界系？答曰：諸根欲界系緣無色界系。云何根緣無色界系因色界系？答曰：諸根色界系緣無色界系。云何根緣無色界系因不繫？答曰：諸根不繫緣無色界系(三三竟)。
諸根因學，彼根緣學耶？答曰：或根因學，緣學、緣無學、緣非學非無學。云何根因學緣學？答曰：諸根學緣學，複次諸根無學因學緣學。云何根因學緣無學？答曰：諸根學緣無學，複次諸根無學因學緣無學。云何根因學緣非學非無學？答曰：諸根學緣非學非無學，複次諸根無學因學緣非學非無學。設諸根緣學，彼根因學耶？答曰：或根緣學，因學、因無學、因
【現代漢語翻譯】 現代漢語譯本 根是否與無色界（Arupaloka）相關聯？回答是：或者根的因與無色界無關，緣與無色界無關、緣與欲界（Kamadhatu）相關聯、緣與色界（Rupadhatu）相關聯、緣與不相關聯、沒有緣。什麼是根的因與無色界無關，緣也與無色界無關？回答是：所有根與無色界無關，緣也與無色界無關。什麼是根的因與無色界無關，緣與欲界相關聯？回答是：所有根與無色界無關，緣與欲界相關聯。什麼是根的因與無色界無關，緣與色界相關聯？回答是：所有根與無色界無關，緣與色界相關聯。什麼是根的因與無色界無關，緣與不相關聯？回答是：所有根與無色界無關，緣與不相關聯。什麼是根的因與無色界無關，沒有緣？回答是：所有根沒有緣，因與無色界無關的法。假設所有根的緣與無色界無關，那麼這些根的因與無色界無關嗎？回答是：或者根的緣與無色界無關，因與無色界無關、因與欲界相關聯、因與色界相關聯、因與不相關聯。什麼是根的緣與無色界無關，因也與無色界無關？回答是：所有根與無色界的緣無關。什麼是根的緣與無色界無關，因與欲界相關聯？回答是：所有根與欲界相關聯，緣與無色界無關。什麼是根的緣與無色界無關，因與色界相關聯？回答是：所有根與色界相關聯，緣與無色界無關。什麼是根的緣與無色界無關，因與不相關聯？回答是：所有根與不相關聯，緣與無色界無關（第三個三段結束）。
諸根的因是屬於有學位的（Siksha），那麼這些根的緣也是屬於有學位的嗎？回答是：或者根的因是屬於有學位的，緣是屬於有學位的、緣是屬於無學位的（Asiksha）、緣既不屬於有學位也不屬於無學位。什麼是根的因是屬於有學位的，緣也是屬於有學位的？回答是：所有根屬於有學位，緣也是屬於有學位的，此外，所有根屬於無學位，因是屬於有學位的，緣是屬於有學位的。什麼是根的因是屬於有學位的，緣是屬於無學位的？回答是：所有根屬於有學位，緣是屬於無學位的，此外，所有根屬於無學位，因是屬於有學位的，緣是屬於無學位的。什麼是根的因是屬於有學位的，緣既不屬於有學位也不屬於無學位？回答是：所有根屬於有學位，緣既不屬於有學位也不屬於無學位，此外，所有根屬於無學位，因是屬於有學位的，緣既不屬於有學位也不屬於無學位。假設所有根的緣是屬於有學位的，那麼這些根的因是屬於有學位的嗎？回答是：或者根的緣是屬於有學位的，因是屬於有學位的、因是屬於無學位的、因
【English Translation】 English version Are the roots associated with the Arupaloka (formless realm)? The answer is: Either the cause of the root is not associated with the Arupaloka, the condition is not associated with the Arupaloka, the condition is associated with the Kamadhatu (desire realm), the condition is associated with the Rupadhatu (form realm), the condition is not associated, or there is no condition. What is it that the cause of the root is not associated with the Arupaloka, and the condition is also not associated with the Arupaloka? The answer is: All roots are not associated with the Arupaloka, and the condition is also not associated with the Arupaloka. What is it that the cause of the root is not associated with the Arupaloka, and the condition is associated with the Kamadhatu? The answer is: All roots are not associated with the Arupaloka, and the condition is associated with the Kamadhatu. What is it that the cause of the root is not associated with the Arupaloka, and the condition is associated with the Rupadhatu? The answer is: All roots are not associated with the Arupaloka, and the condition is associated with the Rupadhatu. What is it that the cause of the root is not associated with the Arupaloka, and the condition is not associated? The answer is: All roots are not associated with the Arupaloka, and the condition is not associated. What is it that the cause of the root is not associated with the Arupaloka, and there is no condition? The answer is: All roots have no condition, the cause is a dharma not associated with the Arupaloka. Suppose all the conditions of the roots are not associated with the Arupaloka, are the causes of these roots not associated with the Arupaloka? The answer is: Either the condition of the root is not associated with the Arupaloka, the cause is not associated with the Arupaloka, the cause is associated with the Kamadhatu, the cause is associated with the Rupadhatu, the cause is not associated. What is it that the condition of the root is not associated with the Arupaloka, and the cause is also not associated with the Arupaloka? The answer is: All roots are not associated with the condition of the Arupaloka. What is it that the condition of the root is not associated with the Arupaloka, and the cause is associated with the Kamadhatu? The answer is: All roots are associated with the Kamadhatu, the condition is not associated with the Arupaloka. What is it that the condition of the root is not associated with the Arupaloka, and the cause is associated with the Rupadhatu? The answer is: All roots are associated with the Rupadhatu, the condition is not associated with the Arupaloka. What is it that the condition of the root is not associated with the Arupaloka, and the cause is not associated? The answer is: All roots are not associated, the condition is not associated with the Arupaloka (end of the third triad).
Are the causes of the roots belonging to the Siksha (one under training), then are the conditions of these roots also belonging to the Siksha? The answer is: Either the cause of the root belongs to the Siksha, the condition belongs to the Siksha, the condition belongs to the Asiksha (one beyond training), the condition belongs to neither Siksha nor Asiksha. What is it that the cause of the root belongs to the Siksha, and the condition also belongs to the Siksha? The answer is: All roots belong to the Siksha, and the condition also belongs to the Siksha, furthermore, all roots belong to the Asiksha, the cause belongs to the Siksha, and the condition belongs to the Siksha. What is it that the cause of the root belongs to the Siksha, and the condition belongs to the Asiksha? The answer is: All roots belong to the Siksha, and the condition belongs to the Asiksha, furthermore, all roots belong to the Asiksha, the cause belongs to the Siksha, and the condition belongs to the Asiksha. What is it that the cause of the root belongs to the Siksha, and the condition belongs to neither Siksha nor Asiksha? The answer is: All roots belong to the Siksha, and the condition belongs to neither Siksha nor Asiksha, furthermore, all roots belong to the Asiksha, the cause belongs to the Siksha, and the condition belongs to neither Siksha nor Asiksha. Suppose all the conditions of the roots belong to the Siksha, are the causes of these roots belonging to the Siksha? The answer is: Either the condition of the root belongs to the Siksha, the cause belongs to the Siksha, the cause belongs to the Asiksha, the cause
非學非無學。云何根緣學因學？答曰：諸根學緣學，複次諸根無學因學緣學。云何根緣學因無學？答曰：諸根無學緣學。云何根緣學因非學非無學？答曰：諸根非學非無學緣學(學竟)。諸根因無學，彼根緣無學耶？答曰：或根因無學，緣無學、緣學、緣非學非無學。云何根因無學緣無學？答曰：諸根無學緣無學。云何根因無學緣學？答曰：諸根無學緣學。云何根因無學緣非學非無學？答曰：諸根無學緣非學非無學。設諸根緣無學，彼根因無學耶？答曰：或根緣無學，因無學，因學，因非學非無學。云何根緣無學因無學？答曰：諸根無學緣無學。云何根緣無學因學？答曰：諸根學緣無學，複次諸根無學因學緣無學。云何根緣無學因非學非無學？答曰：諸根非學非無學緣無學(無學竟)。諸根因非學非無學，彼根緣非學非無學耶？答曰：或根因非學非無學，緣非學非無學、緣學、緣無學、無緣。云何根因非學非無學緣非學非無學？答曰：諸根非學非無學緣非學非無學。云何根因非學非無學緣學？答曰：諸根非學非無學緣學。云何根因非學非無學緣無學？答曰：諸根非學非無學緣無學。云何根因非學非無學無緣？答曰：諸根無緣因非學非無學法。設諸根緣非學非無學，彼根因非學非無學耶？答曰：或根緣非學非無學，因非
【現代漢語翻譯】 現代漢語譯本 非學非無學（既不是有學位的，也不是沒有學位的）。什麼是根通過因和緣而成為有學位的？回答：各種根通過有學位的緣而成為有學位的，進一步說，各種根通過無學位的因和有學位的緣而成為有學位的。什麼是根通過緣而成為有學位的，通過因成為無學位的？回答：各種根通過有學位的緣而成為無學位的。什麼是根通過緣而成為有學位的，通過因成為非學非無學位的？回答：各種根通過有學位的緣而成為非學非無學位的（有學位的部分結束）。 各種根通過因成為無學位的，這些根通過緣成為無學位的嗎？回答：或者根通過因成為無學位的，通過緣成為無學位的、有學位的、非學非無學位的。什麼是根通過因成為無學位的，通過緣成為無學位的？回答：各種根通過無學位的緣而成為無學位的。什麼是根通過因成為無學位的，通過緣成為有學位的？回答：各種根通過無學位的緣而成為有學位的。什麼是根通過因成為無學位的，通過緣成為非學非無學位的？回答：各種根通過無學位的緣而成為非學非無學位的。假設各種根通過緣成為無學位的，這些根通過因成為無學位的嗎？回答：或者根通過緣成為無學位的，通過因成為無學位的、有學位的、非學非無學位的。什麼是根通過緣成為無學位的，通過因成為無學位的？回答：各種根通過無學位的緣而成為無學位的。什麼是根通過緣成為無學位的，通過因成為有學位的？回答：各種根通過有學位的緣而成為無學位的，進一步說，各種根通過無學位的因和有學位的緣而成為無學位的。什麼是根通過緣成為無學位的，通過因成為非學非無學位的？回答：各種根通過非學非無學位的緣而成為無學位的（無學位的部分結束）。 各種根通過因成為非學非無學位的，這些根通過緣成為非學非無學位的嗎？回答：或者根通過因成為非學非無學位的，通過緣成為非學非無學位的、有學位的、無學位的、沒有緣。什麼是根通過因成為非學非無學位的，通過緣成為非學非無學位的？回答：各種根通過非學非無學位的緣而成為非學非無學位的。什麼是根通過因成為非學非無學位的，通過緣成為有學位的？回答：各種根通過非學非無學位的緣而成為有學位的。什麼是根通過因成為非學非無學位的，通過緣成為無學位的？回答：各種根通過非學非無學位的緣而成為無學位的。什麼是根通過因成為非學非無學位的，沒有緣？回答：各種根沒有緣，通過因成為非學非無學位的法。假設各種根通過緣成為非學非無學位的，這些根通過因成為非
【English Translation】 English version 'Neither learning nor non-learning.' How do roots, through conditions, become learning through cause and condition? The answer: All roots become learning through learning conditions; furthermore, all roots become learning through non-learning causes and learning conditions. How do roots become non-learning through condition, and learning through cause? The answer: All roots become non-learning through learning conditions. How do roots become neither learning nor non-learning through condition, and learning through cause? The answer: All roots become neither learning nor non-learning through learning conditions (the section on learning ends). Do roots that become non-learning through cause, become non-learning through condition? The answer: Some roots become non-learning through cause, and become non-learning, learning, or neither learning nor non-learning through condition. How do roots become non-learning through cause, and non-learning through condition? The answer: All roots become non-learning through non-learning conditions. How do roots become non-learning through cause, and learning through condition? The answer: All roots become learning through non-learning conditions. How do roots become non-learning through cause, and neither learning nor non-learning through condition? The answer: All roots become neither learning nor non-learning through non-learning conditions. Supposing roots become non-learning through condition, do these roots become non-learning through cause? The answer: Some roots become non-learning through condition, and become non-learning, learning, or neither learning nor non-learning through cause. How do roots become non-learning through condition, and non-learning through cause? The answer: All roots become non-learning through non-learning conditions. How do roots become non-learning through condition, and learning through cause? The answer: All roots become non-learning through learning conditions; furthermore, all roots become non-learning through non-learning causes and learning conditions. How do roots become non-learning through condition, and neither learning nor non-learning through cause? The answer: All roots become non-learning through neither learning nor non-learning conditions (the section on non-learning ends). Do roots that become neither learning nor non-learning through cause, become neither learning nor non-learning through condition? The answer: Some roots become neither learning nor non-learning through cause, and become neither learning nor non-learning, learning, non-learning, or without condition through condition. How do roots become neither learning nor non-learning through cause, and neither learning nor non-learning through condition? The answer: All roots become neither learning nor non-learning through neither learning nor non-learning conditions. How do roots become neither learning nor non-learning through cause, and learning through condition? The answer: All roots become learning through neither learning nor non-learning conditions. How do roots become neither learning nor non-learning through cause, and non-learning through condition? The answer: All roots become non-learning through neither learning nor non-learning conditions. How do roots become neither learning nor non-learning through cause, and without condition? The answer: All roots without condition become neither learning nor non-learning through cause. Supposing roots become neither learning nor non-learning through condition, do these roots become neither
學非無學、因學、因無學。云何根緣非學非無學因非學非無學？答曰：諸根非學非無學緣非學非無學。云何根緣非學非無學因學？答曰：諸根學緣非學非無學，複次諸根無學因學緣非學非無學。云何根緣非學非無學因無學？答曰：諸根無學緣非學非無學(四三竟)。
諸根因見諦斷，彼根緣見諦斷耶？答曰：或根因見諦斷，緣見諦斷、緣思惟斷、緣無斷、無緣。云何根因見諦斷緣見諦斷？答曰：諸根見諦斷緣見諦斷。云何根因見諦斷緣思惟斷？答曰：諸根見諦斷緣思惟斷，複次諸根思惟斷因見諦斷緣思惟斷。云何根因見諦斷緣無斷？答曰：諸根見諦斷緣無斷。云何根因見諦斷無緣？答曰：諸根無緣因見諦斷法。設諸根緣見諦斷，彼根因見諦斷耶？答曰：或根緣見諦斷，因見諦斷、因思惟斷、因無斷。云何根緣見諦斷因見諦斷？答曰：諸根見諦斷緣見諦斷。云何根緣見諦斷因思惟斷？答曰：諸根思惟斷緣見諦斷。云何根緣見諦斷因無斷？答曰：諸根無斷緣見諦斷(見諦斷竟)。諸根因思惟斷，彼根緣思惟斷耶？答曰：或根因思惟斷，緣思惟斷、緣見諦斷、緣無斷、無緣。云何根因思惟斷緣思惟斷？答曰：諸根思惟斷緣思惟斷。云何根因思惟斷緣見諦斷？答曰：諸根思惟斷緣見諦斷。云何根因思惟斷緣無斷？答曰：
【現代漢語翻譯】 現代漢語譯本 學不是無學，因為學習，因為非學習。什麼是根和緣不是學習也不是非學習，因為學習也不是非學習？回答：各種根不是學習也不是非學習，各種緣不是學習也不是非學習。什麼是根和緣不是學習也不是非學習，因為學習？回答：各種根是學習，各種緣不是學習也不是非學習；進一步說，各種根是非學習，因為學習，各種緣不是學習也不是非學習。什麼是根和緣不是學習也不是非學習，因為非學習？回答：各種根是非學習，各種緣不是學習也不是非學習（第四十三節完）。
各種根因為見諦（dṛṣṭi-satya，證見真理）而斷除，那些根的緣也是因為見諦而斷除嗎？回答：或者根因為見諦而斷除，緣因為見諦而斷除、緣因為思惟（bhāvanā，修習）而斷除、緣沒有斷除、沒有緣。什麼是根因為見諦而斷除，緣因為見諦而斷除？回答：各種根因為見諦而斷除，緣因為見諦而斷除。什麼是根因為見諦而斷除，緣因為思惟而斷除？回答：各種根因為見諦而斷除，緣因為思惟而斷除；進一步說，各種根因為思惟而斷除，因為見諦而斷除，緣因為思惟而斷除。什麼是根因為見諦而斷除，緣沒有斷除？回答：各種根因為見諦而斷除，緣沒有斷除。什麼是根因為見諦而斷除，沒有緣？回答：各種根沒有緣，因為見諦而斷除法。假設各種根的緣因為見諦而斷除，那些根是因為見諦而斷除嗎？回答：或者根的緣因為見諦而斷除，因為見諦而斷除、因為思惟而斷除、因為沒有斷除。什麼是根的緣因為見諦而斷除，因為見諦而斷除？回答：各種根因為見諦而斷除，緣因為見諦而斷除。什麼是根的緣因為見諦而斷除，因為思惟而斷除？回答：各種根因為思惟而斷除，緣因為見諦而斷除。什麼是根的緣因為見諦而斷除，因為沒有斷除？回答：各種根沒有斷除，緣因為見諦而斷除（見諦斷完）。各種根因為思惟而斷除，那些根的緣也是因為思惟而斷除嗎？回答：或者根因為思惟而斷除，緣因為思惟而斷除、緣因為見諦而斷除、緣沒有斷除、沒有緣。什麼是根因為思惟而斷除，緣因為思惟而斷除？回答：各種根因為思惟而斷除，緣因為思惟而斷除。什麼是根因為思惟而斷除，緣因為見諦而斷除？回答：各種根因為思惟而斷除，緣因為見諦而斷除。什麼是根因為思惟而斷除，緣沒有斷除？回答：
【English Translation】 English version 'Learning is not non-learning, because of learning, because of non-learning. What are the roots and conditions that are neither learning nor non-learning, because of neither learning nor non-learning?' The answer is: 'The various roots are neither learning nor non-learning, the various conditions are neither learning nor non-learning. What are the roots and conditions that are neither learning nor non-learning, because of learning?' The answer is: 'The various roots are learning, the various conditions are neither learning nor non-learning; furthermore, the various roots are non-learning, because of learning, the various conditions are neither learning nor non-learning. What are the roots and conditions that are neither learning nor non-learning, because of non-learning?' The answer is: 'The various roots are non-learning, the various conditions are neither learning nor non-learning' (Section 43 ends).
'The various roots are severed because of seeing the truth (dṛṣṭi-satya), are the conditions of those roots also severed because of seeing the truth?' The answer is: 'Either the root is severed because of seeing the truth, the condition is severed because of seeing the truth, the condition is severed because of thinking (bhāvanā), the condition is not severed, there is no condition. What is the root severed because of seeing the truth, the condition severed because of seeing the truth?' The answer is: 'The various roots are severed because of seeing the truth, the condition is severed because of seeing the truth. What is the root severed because of seeing the truth, the condition severed because of thinking?' The answer is: 'The various roots are severed because of seeing the truth, the condition is severed because of thinking; furthermore, the various roots are severed because of thinking, because of seeing the truth, the condition is severed because of thinking. What is the root severed because of seeing the truth, the condition not severed?' The answer is: 'The various roots are severed because of seeing the truth, the condition not severed. What is the root severed because of seeing the truth, with no condition?' The answer is: 'The various roots have no condition, because the Dharma is severed by seeing the truth. Suppose the conditions of the various roots are severed because of seeing the truth, are those roots severed because of seeing the truth?' The answer is: 'Either the condition of the root is severed because of seeing the truth, because of seeing the truth, because of thinking, because of not being severed. What is the condition of the root severed because of seeing the truth, because of seeing the truth?' The answer is: 'The various roots are severed because of seeing the truth, the condition is severed because of seeing the truth. What is the condition of the root severed because of seeing the truth, because of thinking?' The answer is: 'The various roots are severed because of thinking, the condition is severed because of seeing the truth. What is the condition of the root severed because of seeing the truth, because of not being severed?' The answer is: 'The various roots are not severed, the condition is severed because of seeing the truth' (Seeing the truth severance ends). The various roots are severed because of thinking, are the conditions of those roots also severed because of thinking?' The answer is: 'Either the root is severed because of thinking, the condition is severed because of thinking, the condition is severed because of seeing the truth, the condition is not severed, there is no condition. What is the root severed because of thinking, the condition severed because of thinking?' The answer is: 'The various roots are severed because of thinking, the condition is severed because of thinking. What is the root severed because of thinking, the condition severed because of seeing the truth?' The answer is: 'The various roots are severed because of thinking, the condition is severed because of seeing the truth. What is the root severed because of thinking, the condition not severed?' The answer is:
諸根思惟斷緣無斷。云何根因思惟斷無緣？答曰：諸根無緣因思惟斷法。設諸根緣思惟斷，彼根因思惟斷耶？答曰：或根緣思惟斷，因思惟斷、因見諦斷、因無斷。云何根緣思惟斷因思惟斷？答曰：諸根思惟斷緣思惟斷。云何根緣思惟斷因見諦斷？答曰：諸根見諦斷緣思惟斷，複次諸根思惟斷因見諦斷緣思惟斷。云何根緣思惟斷因無斷？答曰：諸根無斷緣思惟斷(思惟竟)。諸根因無斷，彼根緣無斷耶？答曰：或根因無斷，緣無斷、緣見諦斷、緣思惟斷。云何根因無斷緣無斷？答曰：諸根無斷緣無斷。云何根因無斷緣見諦斷？答曰：諸根無斷緣見諦斷。云何根因無斷緣思惟斷？答曰：諸根無斷緣思惟斷。設諸根緣無斷，彼根因無斷耶？答曰：或根緣無斷，因無斷、因見諦斷、因思惟斷。云何根緣無斷因無斷？答曰：諸根無斷緣無斷。云何根緣無斷因見諦斷？答曰：諸根見諦斷緣無斷。云何根緣無斷因思惟斷？答曰：諸根思惟斷緣無斷(五三竟)。
諸根因見苦斷，彼根緣見苦斷耶？答曰：或根因見苦斷，緣見苦斷、緣見習斷、緣見盡斷、緣見道斷、緣思惟斷、緣無斷、無緣。云何根因見苦斷緣見苦斷？答曰：諸根見苦斷緣見苦斷，複次諸根見習斷因見苦斷緣見苦斷。云何根因見苦斷緣見習斷？答曰：諸根見苦斷
【現代漢語翻譯】 現代漢語譯本 諸根（indriya，感官）的因由思惟而斷滅，是否意味著因緣也斷滅了呢？回答是：諸根的無緣因由思惟而斷滅了法。假設諸根的因緣思惟而斷滅，那麼這些根的因由思惟也斷滅了嗎？回答是：或許根的因緣思惟而斷滅，因由思惟斷滅、因由見諦（dṛṣṭi-satya，見真諦）斷滅、因由無斷滅。 什麼是根的因緣思惟斷滅，因由思惟斷滅呢？回答是：諸根的思惟斷滅的因緣，思惟也斷滅。 什麼是根的因緣思惟斷滅，因由見諦斷滅呢？回答是：諸根的見諦斷滅的因緣，思惟也斷滅；進一步說，諸根的思惟斷滅的因由，見諦斷滅的因緣，思惟也斷滅。 什麼是根的因緣思惟斷滅，因由無斷滅呢？回答是：諸根的無斷滅的因緣，思惟也斷滅（思惟竟）。 諸根的因由無斷滅，那麼這些根的因緣也無斷滅嗎？回答是：或許根的因由無斷滅，因緣無斷滅、因緣見諦斷滅、因緣思惟斷滅。 什麼是根的因由無斷滅，因緣也無斷滅呢？回答是：諸根的無斷滅的因緣，也無斷滅。 什麼是根的因由無斷滅，因緣見諦斷滅呢？回答是：諸根的無斷滅的因緣，見諦斷滅。 什麼是根的因由無斷滅，因緣思惟斷滅呢？回答是：諸根的無斷滅的因緣，思惟斷滅。 假設諸根的因緣無斷滅，那麼這些根的因由也無斷滅嗎？回答是：或許根的因緣無斷滅，因由無斷滅、因由見諦斷滅、因由思惟斷滅。 什麼是根的因緣無斷滅，因由也無斷滅呢？回答是：諸根的無斷滅的因緣，也無斷滅。 什麼是根的因緣無斷滅，因由見諦斷滅呢？回答是：諸根的見諦斷滅的因緣，無斷滅。 什麼是根的因緣無斷滅，因由思惟斷滅呢？回答是：諸根的思惟斷滅的因緣，無斷滅（五三竟）。 諸根的因由見苦（duḥkha，苦）斷滅，那麼這些根的因緣見苦也斷滅嗎？回答是：或許根的因由見苦斷滅，因緣見苦斷滅、因緣見習（samudaya，集）斷滅、因緣見盡（nirodha，滅）斷滅、因緣見道（mārga，道）斷滅、因緣思惟斷滅、因緣無斷滅、無緣。 什麼是根的因由見苦斷滅，因緣見苦也斷滅呢？回答是：諸根的見苦斷滅的因緣，見苦也斷滅；進一步說，諸根的見習斷滅的因由，見苦斷滅的因緣，見苦也斷滅。 什麼是根的因由見苦斷滅，因緣見習斷滅呢？回答是：諸根的見苦斷滅
【English Translation】 English version If the roots (indriya, faculties) are severed by contemplation of cause, does that mean the conditions are also severed? The answer is: the roots are severed from the law by causeless contemplation. Suppose the roots are severed by contemplation of conditions, are those roots also severed by contemplation of cause? The answer is: perhaps the roots are severed by contemplation of conditions, severed by contemplation of cause, severed by contemplation of seeing the truth (dṛṣṭi-satya), or severed without severance. What is it that the roots are severed by contemplation of conditions, and severed by contemplation of cause? The answer is: the conditions of the roots severed by contemplation are also severed by contemplation. What is it that the roots are severed by contemplation of conditions, and severed by contemplation of seeing the truth? The answer is: the conditions of the roots severed by seeing the truth are also severed by contemplation; furthermore, the conditions of the roots severed by contemplation of cause are also severed by contemplation. What is it that the roots are severed by contemplation of conditions, and severed without severance? The answer is: the conditions of the roots severed without severance are also severed by contemplation (end of contemplation). If the roots are severed without severance of cause, are those roots also severed without severance of conditions? The answer is: perhaps the roots are severed without severance of cause, severed without severance of conditions, severed by contemplation of seeing the truth, or severed by contemplation. What is it that the roots are severed without severance of cause, and also severed without severance of conditions? The answer is: the conditions of the roots severed without severance are also severed without severance. What is it that the roots are severed without severance of cause, and severed by contemplation of seeing the truth? The answer is: the conditions of the roots severed without severance are severed by contemplation of seeing the truth. What is it that the roots are severed without severance of cause, and severed by contemplation? The answer is: the conditions of the roots severed without severance are severed by contemplation. Suppose the roots are severed without severance of conditions, are those roots also severed without severance of cause? The answer is: perhaps the roots are severed without severance of conditions, severed without severance of cause, severed by contemplation of seeing the truth, or severed by contemplation. What is it that the roots are severed without severance of conditions, and also severed without severance of cause? The answer is: the conditions of the roots severed without severance are also severed without severance. What is it that the roots are severed without severance of conditions, and severed by contemplation of seeing the truth? The answer is: the conditions of the roots severed by seeing the truth are severed without severance. What is it that the roots are severed without severance of conditions, and severed by contemplation? The answer is: the conditions of the roots severed by contemplation are severed without severance (end of five threes). If the roots are severed by cause of seeing suffering (duḥkha), are those roots also severed by conditions of seeing suffering? The answer is: perhaps the roots are severed by cause of seeing suffering, severed by conditions of seeing suffering, severed by conditions of seeing origin (samudaya), severed by conditions of seeing cessation (nirodha), severed by conditions of seeing the path (mārga), severed by contemplation, severed without severance, or without conditions. What is it that the roots are severed by cause of seeing suffering, and also severed by conditions of seeing suffering? The answer is: the conditions of the roots severed by seeing suffering are also severed by seeing suffering; furthermore, the conditions of the roots severed by cause of seeing the origin are also severed by seeing suffering. What is it that the roots are severed by cause of seeing suffering, and severed by conditions of seeing the origin? The answer is: the roots severed by seeing suffering
緣見習斷，複次諸根見習斷因見苦斷緣見習斷。云何根因見苦斷緣見盡斷？答曰：諸根見苦斷緣見盡斷。複次諸根見習斷因見苦斷緣見盡斷，複次諸根見盡斷因見苦斷緣見盡斷。云何根因見苦斷緣見道斷？答曰：諸根見苦斷緣見道斷，複次諸根見習斷因見苦斷緣見道斷，複次諸根見道斷因見苦斷緣見道斷。云何根因見苦斷緣思惟斷？答曰：諸根見苦斷緣思惟斷，複次諸根見習斷因見苦斷緣思惟斷，複次諸根思惟斷因見苦斷緣思惟斷。云何根因見苦斷緣無斷？答曰：諸根見盡見道斷因見苦斷緣無斷。云何根因見苦斷無緣？答曰：諸根無緣因見苦斷法。設諸根緣見苦斷，彼根因見苦斷耶？答曰：或根緣見苦斷，因見苦斷、因見習斷、因思惟斷、因無斷。云何根緣見苦斷因見苦斷？答曰：諸根見苦斷緣見苦斷，複次諸根見習斷因見苦斷緣見苦斷。云何根緣見苦斷因見習斷？答曰：諸根見習斷緣見苦斷，複次諸根見苦斷因見習斷緣見苦斷。云何根緣見苦斷因思惟斷？答曰：諸根思惟斷緣見苦斷。云何根緣見苦斷因無斷？答曰：諸根無斷緣見苦斷(苦諦竟)。因見習斷緣見習斷亦如上。諸根因見盡斷，彼根緣見盡斷耶？答曰：或根因見盡斷，緣見盡斷、緣無斷、無緣。云何根因見盡斷緣見盡斷？答曰：諸根見盡斷緣見盡斷。云何
【現代漢語翻譯】 現代漢語譯本 緣于對『習』(Samudaya, 集諦，苦之根源)的觀察而斷除，進一步說，諸根(indriya, 感覺器官)因觀察『苦』(Dukkha, 苦諦)而斷除『見』(ditthi, 錯誤的見解)，從而緣于對『習』的觀察而斷除。什麼叫做根因觀察『苦』而斷除，從而緣于對『盡』(Nirodha, 滅諦，苦的止息)的觀察而斷除？回答說：諸根因觀察『苦』而斷除，從而緣于對『盡』的觀察而斷除。進一步說，諸根因觀察『習』而斷除，從而緣于對『盡』的觀察而斷除；進一步說，諸根因觀察『盡』而斷除，從而緣于對『盡』的觀察而斷除。什麼叫做根因觀察『苦』而斷除，從而緣于對『道』(Magga, 道諦，通往滅苦的道路)的觀察而斷除？回答說：諸根因觀察『苦』而斷除，從而緣于對『道』的觀察而斷除。進一步說，諸根因觀察『習』而斷除，從而緣于對『道』的觀察而斷除；進一步說，諸根因觀察『道』而斷除，從而緣于對『道』的觀察而斷除。什麼叫做根因觀察『苦』而斷除，從而緣于對『思惟』(思維)的斷除？回答說：諸根因觀察『苦』而斷除，從而緣于對『思惟』的斷除。進一步說，諸根因觀察『習』而斷除，從而緣于對『思惟』的斷除；進一步說，諸根因『思惟』而斷除，從而緣于對『思惟』的斷除。什麼叫做根因觀察『苦』而斷除，從而緣于『無斷』(沒有斷除)？回答說：諸根因觀察『盡』和『道』而斷除，從而因觀察『苦』而緣于『無斷』。什麼叫做根因觀察『苦』而斷除，從而『無緣』(沒有因緣)？回答說：諸根沒有因緣，因為觀察『苦』而斷除法。假設諸根緣于觀察『苦』而斷除，那麼這些根是因為觀察『苦』而斷除嗎？回答說：或者根緣于觀察『苦』而斷除，是因為觀察『苦』而斷除，是因為觀察『習』而斷除，是因為『思惟』而斷除，是因為『無斷』。什麼叫做根緣于觀察『苦』而斷除，是因為觀察『苦』而斷除？回答說：諸根觀察『苦』而斷除，緣于觀察『苦』而斷除；進一步說，諸根觀察『習』而斷除，是因為觀察『苦』而斷除，緣于觀察『苦』而斷除。什麼叫做根緣于觀察『苦』而斷除，是因為觀察『習』而斷除？回答說：諸根觀察『習』而斷除，緣于觀察『苦』而斷除；進一步說，諸根觀察『苦』而斷除，是因為觀察『習』而斷除，緣于觀察『苦』而斷除。什麼叫做根緣于觀察『苦』而斷除，是因為『思惟』而斷除？回答說：諸根『思惟』而斷除，緣于觀察『苦』而斷除。什麼叫做根緣于觀察『苦』而斷除，是因為『無斷』？回答說：諸根『無斷』，緣于觀察『苦』而斷除(苦諦結束)。因為觀察『習』而斷除，緣于觀察『習』而斷除，也像上面所說。諸根因為觀察『盡』而斷除，那麼這些根緣于觀察『盡』而斷除嗎？回答說：或者根因為觀察『盡』而斷除，緣于觀察『盡』而斷除，緣于『無斷』，沒有因緣。什麼叫做根因為觀察『盡』而斷除，緣于觀察『盡』而斷除？回答說：諸根觀察『盡』而斷除，緣于觀察『盡』而斷除。什麼 English version Cessation is seen through the abandonment of habit. Furthermore, the roots (indriya) are abandoned through seeing suffering (Dukkha), thus cessation is seen through the abandonment of habit (Samudaya). How are the roots abandoned through seeing suffering, thus cessation is seen through seeing cessation (Nirodha)? The answer is: the roots are abandoned through seeing suffering, thus cessation is seen through seeing cessation. Furthermore, the roots are abandoned through seeing habit, thus cessation is seen through seeing cessation; furthermore, the roots are abandoned through seeing cessation, thus cessation is seen through seeing cessation. How are the roots abandoned through seeing suffering, thus cessation is seen through seeing the path (Magga)? The answer is: the roots are abandoned through seeing suffering, thus cessation is seen through seeing the path. Furthermore, the roots are abandoned through seeing habit, thus cessation is seen through seeing the path; furthermore, the roots are abandoned through seeing the path, thus cessation is seen through seeing the path. How are the roots abandoned through seeing suffering, thus cessation is seen through the abandonment of thought (思惟)? The answer is: the roots are abandoned through seeing suffering, thus cessation is seen through the abandonment of thought. Furthermore, the roots are abandoned through seeing habit, thus cessation is seen through the abandonment of thought; furthermore, the roots are abandoned through thought, thus cessation is seen through the abandonment of thought. How are the roots abandoned through seeing suffering, thus cessation is seen through no abandonment? The answer is: the roots are abandoned through seeing cessation and the path, thus cessation is seen through seeing suffering and no abandonment. How are the roots abandoned through seeing suffering, thus there is no condition? The answer is: the roots have no condition because the Dharma (法) is abandoned through seeing suffering. If the roots are abandoned through seeing suffering, are these roots abandoned through seeing suffering? The answer is: perhaps the roots are abandoned through seeing suffering, they are abandoned through seeing suffering, abandoned through seeing habit, abandoned through thought, abandoned through no abandonment. How are the roots abandoned through seeing suffering, and abandoned through seeing suffering? The answer is: the roots are abandoned through seeing suffering, and abandoned through seeing suffering; furthermore, the roots are abandoned through seeing habit, and abandoned through seeing suffering, and abandoned through seeing suffering. How are the roots abandoned through seeing suffering, and abandoned through seeing habit? The answer is: the roots are abandoned through seeing habit, and abandoned through seeing suffering; furthermore, the roots are abandoned through seeing suffering, and abandoned through seeing habit, and abandoned through seeing suffering. How are the roots abandoned through seeing suffering, and abandoned through thought? The answer is: the roots are abandoned through thought, and abandoned through seeing suffering. How are the roots abandoned through seeing suffering, and abandoned through no abandonment? The answer is: the roots have no abandonment, and abandoned through seeing suffering (end of the Truth of Suffering). Abandonment through seeing habit, and abandonment through seeing habit, is also as above. If the roots are abandoned through seeing cessation, are these roots abandoned through seeing cessation? The answer is: perhaps the roots are abandoned through seeing cessation, abandoned through seeing cessation, abandoned through no abandonment, there is no condition. How are the roots abandoned through seeing cessation, and abandoned through seeing cessation? The answer is: the roots are abandoned through seeing cessation, and abandoned through seeing cessation. What
【English Translation】 Cessation is seen through the abandonment of habit (Samudaya, the origin of suffering). Furthermore, the roots (indriya, sense organs) are abandoned through seeing suffering (Dukkha, the truth of suffering), thus cessation is seen through the abandonment of habit. What does it mean that the roots are abandoned through seeing suffering, thus cessation is seen through seeing cessation (Nirodha, the cessation of suffering)? The answer is: the roots are abandoned through seeing suffering, thus cessation is seen through seeing cessation. Furthermore, the roots are abandoned through seeing habit, thus cessation is seen through seeing cessation; furthermore, the roots are abandoned through seeing cessation, thus cessation is seen through seeing cessation. What does it mean that the roots are abandoned through seeing suffering, thus cessation is seen through seeing the path (Magga, the path to the cessation of suffering)? The answer is: the roots are abandoned through seeing suffering, thus cessation is seen through seeing the path. Furthermore, the roots are abandoned through seeing habit, thus cessation is seen through seeing the path; furthermore, the roots are abandoned through seeing the path, thus cessation is seen through seeing the path. What does it mean that the roots are abandoned through seeing suffering, thus cessation is seen through the abandonment of thought (思惟)? The answer is: the roots are abandoned through seeing suffering, thus cessation is seen through the abandonment of thought. Furthermore, the roots are abandoned through seeing habit, thus cessation is seen through the abandonment of thought; furthermore, the roots are abandoned through thought, thus cessation is seen through the abandonment of thought. What does it mean that the roots are abandoned through seeing suffering, thus cessation is seen through 'no abandonment'? The answer is: the roots are abandoned through seeing cessation and the path, thus cessation is seen through seeing suffering and 'no abandonment'. What does it mean that the roots are abandoned through seeing suffering, thus there is 'no condition'? The answer is: the roots have no condition because the Dharma (法) is abandoned through seeing suffering. If the roots are abandoned through seeing suffering, are these roots abandoned through seeing suffering? The answer is: perhaps the roots are abandoned through seeing suffering, they are abandoned through seeing suffering, abandoned through seeing habit, abandoned through thought, abandoned through 'no abandonment'. What does it mean that the roots are abandoned through seeing suffering, and abandoned through seeing suffering? The answer is: the roots are abandoned through seeing suffering, and abandoned through seeing suffering; furthermore, the roots are abandoned through seeing habit, and abandoned through seeing suffering, and abandoned through seeing suffering. What does it mean that the roots are abandoned through seeing suffering, and abandoned through seeing habit? The answer is: the roots are abandoned through seeing habit, and abandoned through seeing suffering; furthermore, the roots are abandoned through seeing suffering, and abandoned through seeing habit, and abandoned through seeing suffering. What does it mean that the roots are abandoned through seeing suffering, and abandoned through thought? The answer is: the roots are abandoned through thought, and abandoned through seeing suffering. What does it mean that the roots are abandoned through seeing suffering, and abandoned through 'no abandonment'? The answer is: the roots have 'no abandonment', and abandoned through seeing suffering (end of the Truth of Suffering). Abandonment through seeing habit, and abandonment through seeing habit, is also as above. If the roots are abandoned through seeing cessation, are these roots abandoned through seeing cessation? The answer is: perhaps the roots are abandoned through seeing cessation, abandoned through seeing cessation, abandoned through 'no abandonment', there is no condition. What does it mean that the roots are abandoned through seeing cessation, and abandoned through seeing cessation? The answer is: the roots are abandoned through seeing cessation, and abandoned through seeing cessation. What
根因見盡斷緣無斷？答曰：諸根見盡斷緣無斷。云何根因見盡斷無緣？答曰：諸根無緣因見盡斷法。設諸根緣見盡斷，彼根因見盡斷耶？答曰：或根緣見盡斷，因見盡斷、因見苦斷、因見習斷、因思惟斷、因無斷。云何根緣見盡斷因見盡斷？答曰：諸根見盡斷緣見盡斷。云何根緣見盡斷因見苦斷？答曰：諸根見苦斷緣見盡斷，複次諸根見習斷因見苦斷緣見盡斷，複次諸根見盡斷因見苦斷緣見盡斷。云何根緣見盡斷因見習斷？答曰：諸根見習斷緣見盡斷，複次諸根見苦斷因見習斷緣見盡斷，複次諸根見盡斷因見習斷緣見盡斷。云何根緣見盡斷因思惟斷？答曰：諸根思惟斷緣見盡斷。云何根緣見盡斷因無斷？答曰：諸根無斷緣見盡斷(盡諦竟)。因見道斷緣見道斷亦如上(四諦竟)。諸根因見苦斷，彼根緣苦法智斷耶？答曰：或根因見苦斷，緣苦法智斷、緣苦未知智斷、緣習法智斷、緣習未知智斷、緣盡法智斷、緣盡未知智斷、緣道法智斷、緣道未知智斷、緣思惟斷、緣無斷、無緣。云何根因見苦斷緣苦法智斷？答曰：諸根見苦斷緣苦法智斷，複次諸根見習斷因見苦斷緣苦法智斷。云何根因見苦斷緣苦未知智斷？答曰：諸根見苦斷緣苦未知智斷，複次諸根見習斷因見苦斷緣苦未知智斷。云何根因見苦斷緣習法智斷？答曰：
【現代漢語翻譯】 現代漢語譯本 根的因在見解上已完全斷除，但緣分卻沒有斷除嗎？回答說：諸根在見解上已完全斷除，但緣分卻沒有斷除。為什麼說根的因在見解上已完全斷除卻沒有緣分呢？回答說：諸根沒有緣分，因為在見解上已完全斷除法。假設諸根的緣分在見解上已完全斷除，那麼這些根的因在見解上也完全斷除嗎？回答說：或許根的緣分在見解上已完全斷除，因在見解上完全斷除、因在見解上苦已斷除、因在見解上習已斷除、因思惟已斷除、因沒有斷除。 為什麼說根的緣分在見解上已完全斷除，因在見解上也完全斷除呢？回答說：諸根在見解上已完全斷除，緣分在見解上也完全斷除。為什麼說根的緣分在見解上已完全斷除，因在見解上苦已斷除呢？回答說：諸根在見解上苦已斷除，緣分在見解上已完全斷除；再次，諸根在見解上習已斷除，因在見解上苦已斷除，緣分在見解上已完全斷除；再次，諸根在見解上已完全斷除，因在見解上苦已斷除，緣分在見解上已完全斷除。 為什麼說根的緣分在見解上已完全斷除，因在見解上習已斷除呢？回答說：諸根在見解上習已斷除，緣分在見解上已完全斷除；再次，諸根在見解上苦已斷除，因在見解上習已斷除，緣分在見解上已完全斷除；再次，諸根在見解上已完全斷除，因在見解上習已斷除，緣分在見解上已完全斷除。為什麼說根的緣分在見解上已完全斷除，因思惟已斷除呢？回答說：諸根思惟已斷除，緣分在見解上已完全斷除。為什麼說根的緣分在見解上已完全斷除，因沒有斷除呢？回答說：諸根沒有斷除，緣分在見解上已完全斷除（盡諦結束）。因在見解上道已斷除，緣分在見解上道已斷除也如上所述（四諦結束）。 諸根的因在見解上苦已斷除，那麼這些根的緣分在苦法智（Kufazhi）上斷除了嗎？回答說：或許根的因在見解上苦已斷除，緣分在苦法智上斷除、緣分在苦未知智（Kuweizhi zhi）上斷除、緣分在習法智（Xifazhi）上斷除、緣分在習未知智（Xiweizhi zhi）上斷除、緣分在盡法智（Jin fazhi）上斷除、緣分在盡未知智（Jin weizhi zhi）上斷除、緣分在道法智（Dao fazhi）上斷除、緣分在道未知智（Dao weizhi zhi）上斷除、緣分在思惟上斷除、緣分在沒有斷除、沒有緣分。 為什麼說根的因在見解上苦已斷除，緣分在苦法智上斷除呢？回答說：諸根在見解上苦已斷除，緣分在苦法智上斷除；再次，諸根在見解上習已斷除，因在見解上苦已斷除，緣分在苦法智上斷除。為什麼說根的因在見解上苦已斷除，緣分在苦未知智上斷除呢？回答說：諸根在見解上苦已斷除，緣分在苦未知智上斷除；再次，諸根在見解上習已斷除，因在見解上苦已斷除，緣分在苦未知智上斷除。為什麼說根的因在見解上苦已斷除，緣分在習法智上斷除呢？回答說：
【English Translation】 English version Is it that the root cause is completely severed in view, but the conditions are not severed? The answer is: The roots are completely severed in view, but the conditions are not severed. Why is it said that the root cause is completely severed in view, but there are no conditions? The answer is: The roots have no conditions because the Dharma is completely severed in view. Suppose the conditions of the roots are completely severed in view, are the root causes of these roots also completely severed in view? The answer is: Perhaps the conditions of the roots are completely severed in view, the cause is completely severed in view, the suffering is severed in view of the cause, the accumulation is severed in view of the cause, thinking is severed in view of the cause, and there is no severance in view of the cause. Why is it said that the conditions of the roots are completely severed in view, and the cause is also completely severed in view? The answer is: The roots are completely severed in view, and the conditions are also completely severed in view. Why is it said that the conditions of the roots are completely severed in view, and the suffering is severed in view of the cause? The answer is: The suffering of the roots is severed in view, and the conditions are completely severed in view; again, the accumulation of the roots is severed in view, the suffering is severed in view of the cause, and the conditions are completely severed in view; again, the roots are completely severed in view, the suffering is severed in view of the cause, and the conditions are completely severed in view. Why is it said that the conditions of the roots are completely severed in view, and the accumulation is severed in view of the cause? The answer is: The accumulation of the roots is severed in view, and the conditions are completely severed in view; again, the suffering of the roots is severed in view, the accumulation is severed in view of the cause, and the conditions are completely severed in view; again, the roots are completely severed in view, the accumulation is severed in view of the cause, and the conditions are completely severed in view. Why is it said that the conditions of the roots are completely severed in view, and thinking is severed in view of the cause? The answer is: The thinking of the roots is severed, and the conditions are completely severed in view. Why is it said that the conditions of the roots are completely severed in view, and there is no severance in view of the cause? The answer is: The roots are not severed, and the conditions are completely severed in view (the Truth of Cessation ends). The cause is severed in view of the path, and the conditions are severed in view of the path, as mentioned above (the Four Noble Truths end). If the cause of the roots is severed in view of suffering, are the conditions of these roots severed in the knowledge of the Dharma of suffering (Kufazhi)? The answer is: Perhaps the cause of the roots is severed in view of suffering, the conditions are severed in the knowledge of the Dharma of suffering, the conditions are severed in the unknown knowledge of suffering (Kuweizhi zhi), the conditions are severed in the knowledge of the Dharma of accumulation (Xifazhi), the conditions are severed in the unknown knowledge of accumulation (Xiweizhi zhi), the conditions are severed in the knowledge of the Dharma of cessation (Jin fazhi), the conditions are severed in the unknown knowledge of cessation (Jin weizhi zhi), the conditions are severed in the knowledge of the Dharma of the path (Dao fazhi), the conditions are severed in the unknown knowledge of the path (Dao weizhi zhi), the conditions are severed in thinking, the conditions are not severed, and there are no conditions. Why is it said that the cause of the roots is severed in view of suffering, and the conditions are severed in the knowledge of the Dharma of suffering? The answer is: The suffering of the roots is severed in view, and the conditions are severed in the knowledge of the Dharma of suffering; again, the accumulation of the roots is severed in view, the suffering is severed in view of the cause, and the conditions are severed in the knowledge of the Dharma of suffering. Why is it said that the cause of the roots is severed in view of suffering, and the conditions are severed in the unknown knowledge of suffering? The answer is: The suffering of the roots is severed in view, and the conditions are severed in the unknown knowledge of suffering; again, the accumulation of the roots is severed in view, the suffering is severed in view of the cause, and the conditions are severed in the unknown knowledge of suffering. Why is it said that the cause of the roots is severed in view of suffering, and the conditions are severed in the knowledge of the Dharma of accumulation? The answer is:
諸根見苦斷緣習法智斷，複次諸根見習斷因見苦斷緣習法智斷。云何根因見苦斷緣習未知智斷？答曰：諸根見苦斷緣習未知智斷，複次諸根見習斷因見苦斷緣習未知智斷。云何根因見苦斷緣盡法智斷？答曰：諸根見苦斷緣盡法智斷，複次諸根見習斷因見苦斷緣盡法智斷，複次諸根見盡斷因見苦斷緣盡法智斷。云何根因見苦斷緣盡未知智斷？答曰：諸根見苦斷緣盡未知智斷，複次諸根見習斷因見苦斷緣盡未知智斷，複次諸根見盡斷因見苦斷緣盡未知智斷。云何根因見苦斷緣道法智斷？答曰：諸根見苦斷緣道法智斷，複次諸根見習斷因見苦斷緣道法智斷，複次諸根見道斷因見苦斷緣道法智斷。云何根因見苦斷緣道未知智斷？答曰：諸根見苦斷緣道未知智斷，複次諸根見習斷因見苦斷緣道未知智斷，複次諸根見習斷因見苦斷緣道未知智斷。云何根因見苦斷緣思惟斷？答曰：諸根見苦斷緣思惟斷，複次諸根見習斷因見苦斷緣思惟斷。◎◎複次諸根思惟斷因見苦斷緣思惟斷。◎◎云何根因見苦斷緣無斷？答曰：諸根見盡見道斷因見苦斷緣無斷。云何根因見苦斷無緣？答曰：諸根無緣因見苦斷法。設諸根緣見苦斷，彼根因苦法智斷耶？答曰：或根緣見苦斷，因苦法智斷、因苦未知智斷、因習法智斷、因習未知智斷、因思惟斷、因無
【現代漢語翻譯】 現代漢語譯本 諸根見苦而斷，是因緣于修習之法而以智慧斷除。進一步說，諸根見修習而斷，是因為見到苦，斷除了因緣，通過修習之法而以智慧斷除。 什麼情況下，諸根因為見到苦而斷，因緣于修習，通過未知之智而斷除？回答：諸根因為見到苦而斷，因緣于修習，通過未知之智而斷除。進一步說，諸根因為見到修習而斷，是因為見到苦，斷除了因緣，通過修習，以未知之智斷除。 什麼情況下，諸根因為見到苦而斷，因緣于滅盡，通過法之智而斷除？回答：諸根因為見到苦而斷，因緣于滅盡，通過法之智而斷除。進一步說，諸根因為見到修習而斷，是因為見到苦，斷除了因緣，通過滅盡之法而以智慧斷除。更進一步說，諸根因為見到滅盡而斷，是因為見到苦，斷除了因緣，通過滅盡之法而以智慧斷除。 什麼情況下，諸根因為見到苦而斷，因緣于滅盡，通過未知之智而斷除？回答：諸根因為見到苦而斷，因緣于滅盡，通過未知之智而斷除。進一步說，諸根因為見到修習而斷，是因為見到苦，斷除了因緣，通過滅盡，以未知之智斷除。更進一步說，諸根因為見到滅盡而斷，是因為見到苦，斷除了因緣，通過滅盡，以未知之智斷除。 什麼情況下，諸根因為見到苦而斷，因緣于道，通過法之智而斷除？回答：諸根因為見到苦而斷，因緣于道，通過法之智而斷除。進一步說，諸根因為見到修習而斷，是因為見到苦，斷除了因緣，通過道之法而以智慧斷除。更進一步說，諸根因為見到道而斷，是因為見到苦，斷除了因緣，通過道之法而以智慧斷除。 什麼情況下，諸根因為見到苦而斷，因緣于道，通過未知之智而斷除？回答：諸根因為見到苦而斷，因緣于道，通過未知之智而斷除。進一步說，諸根因為見到修習而斷，是因為見到苦，斷除了因緣，通過道，以未知之智斷除。更進一步說，諸根因為見到修習而斷，是因為見到苦，斷除了因緣，通過道，以未知之智斷除。 什麼情況下，諸根因為見到苦而斷，因緣于思惟而斷除？回答：諸根因為見到苦而斷，因緣于思惟而斷除。進一步說，諸根因為見到修習而斷，是因為見到苦，斷除了因緣，通過思惟而斷除。更進一步說，諸根通過思惟而斷，是因為見到苦，斷除了因緣，通過思惟而斷除。 什麼情況下，諸根因為見到苦而斷，因緣于無斷？回答：諸根因為見到滅盡和道而斷，是因為見到苦，斷除了因緣，所以無斷。 什麼情況下，諸根因為見到苦而斷，沒有因緣？回答：諸根沒有因緣，是因為見到苦而斷法。 假設諸根因緣于見到苦而斷，那麼這些諸根是因為苦之法智而斷嗎？回答：或者諸根因緣于見到苦而斷，是因為苦之法智（Dukkha Dhamma Nana）而斷，或者是因為苦之未知智（Dukkha Anatta Nana）而斷，或者是因為習之法智（Samudaya Dhamma Nana）而斷，或者是因為習之未知智（Samudaya Anatta Nana）而斷，或者是因為思惟而斷，或者是因為無（無斷）而斷。
【English Translation】 English version When the senses (諸根) see suffering (苦) and are severed, it is because of the practice of the Dharma (法) that severs with wisdom (智斷). Furthermore, when the senses see practice (習) and are severed, it is because of seeing suffering (苦), severing the causes and conditions (緣), and severing with wisdom through the practice of the Dharma. Under what circumstances do the senses sever because of seeing suffering, conditioned by practice, and sever with the wisdom of the unknown (未知智)? Answer: The senses sever because of seeing suffering, conditioned by practice, and sever with the wisdom of the unknown. Furthermore, the senses sever because of seeing practice, because of seeing suffering, severing the causes and conditions, and severing with the wisdom of the unknown through practice. Under what circumstances do the senses sever because of seeing suffering, conditioned by cessation (盡), and sever with the wisdom of the Dharma? Answer: The senses sever because of seeing suffering, conditioned by cessation, and sever with the wisdom of the Dharma. Furthermore, the senses sever because of seeing practice, because of seeing suffering, severing the causes and conditions, and severing with wisdom through the Dharma of cessation. Furthermore, the senses sever because of seeing cessation, because of seeing suffering, severing the causes and conditions, and severing with wisdom through the Dharma of cessation. Under what circumstances do the senses sever because of seeing suffering, conditioned by cessation, and sever with the wisdom of the unknown? Answer: The senses sever because of seeing suffering, conditioned by cessation, and sever with the wisdom of the unknown. Furthermore, the senses sever because of seeing practice, because of seeing suffering, severing the causes and conditions, and severing with the wisdom of the unknown through cessation. Furthermore, the senses sever because of seeing cessation, because of seeing suffering, severing the causes and conditions, and severing with the wisdom of the unknown through cessation. Under what circumstances do the senses sever because of seeing suffering, conditioned by the path (道), and sever with the wisdom of the Dharma? Answer: The senses sever because of seeing suffering, conditioned by the path, and sever with the wisdom of the Dharma. Furthermore, the senses sever because of seeing practice, because of seeing suffering, severing the causes and conditions, and severing with wisdom through the Dharma of the path. Furthermore, the senses sever because of seeing the path, because of seeing suffering, severing the causes and conditions, and severing with wisdom through the Dharma of the path. Under what circumstances do the senses sever because of seeing suffering, conditioned by the path, and sever with the wisdom of the unknown? Answer: The senses sever because of seeing suffering, conditioned by the path, and sever with the wisdom of the unknown. Furthermore, the senses sever because of seeing practice, because of seeing suffering, severing the causes and conditions, and severing with the wisdom of the unknown through the path. Furthermore, the senses sever because of seeing practice, because of seeing suffering, severing the causes and conditions, and severing with the wisdom of the unknown through the path. Under what circumstances do the senses sever because of seeing suffering, conditioned by contemplation (思惟)? Answer: The senses sever because of seeing suffering, conditioned by contemplation. Furthermore, the senses sever because of seeing practice, because of seeing suffering, severing the causes and conditions, and severing through contemplation. Furthermore, the senses sever through contemplation, because of seeing suffering, severing the causes and conditions, and severing through contemplation. Under what circumstances do the senses sever because of seeing suffering, conditioned by no severance (無斷)? Answer: The senses sever because of seeing cessation and the path, because of seeing suffering, severing the causes and conditions, therefore there is no severance. Under what circumstances do the senses sever because of seeing suffering, with no conditions? Answer: The senses have no conditions, because of seeing suffering and severing the Dharma. Suppose the senses are conditioned by seeing suffering and severing, are these senses severed because of the wisdom of the Dharma of suffering? Answer: Either the senses are conditioned by seeing suffering and severing, because of the wisdom of the Dharma of suffering (Dukkha Dhamma Nana), or because of the wisdom of the unknown of suffering (Dukkha Anatta Nana), or because of the wisdom of the Dharma of practice (Samudaya Dhamma Nana), or because of the wisdom of the unknown of practice (Samudaya Anatta Nana), or because of contemplation, or because of no (no severance).
斷。云何根緣見苦斷因苦法智斷？答曰：諸根因苦法智斷緣見苦斷，複次諸根習法智斷因苦法智斷緣見苦斷。云何根緣見苦斷因苦未知智斷？答曰：諸根苦未知智斷緣見苦斷，複次諸根習未知智斷因苦未知智斷緣見苦斷。云何根緣見苦斷因習法智斷？答曰：諸根習法智斷緣見苦斷。◎
阿毗曇八犍度論卷第二十三 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十四
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
根揵度中七緣跋渠之二
◎複次諸根苦法智斷因習法智斷緣見苦斷。云何根緣見苦斷因習未知智斷？答曰：諸根習未知智斷緣見苦斷，複次諸根苦未知智斷因習未知智斷緣見苦斷。云何根緣見苦斷因思惟斷？答曰：諸根思惟斷緣見苦斷。云何根緣見苦斷因無斷？答曰：諸根無斷緣見苦斷(四八苦諦竟)。因見習諦斷緣習法智斷、因見習斷緣習未知智斷亦如上。諸根因見盡斷，彼根緣盡法智斷耶？答曰：或根因見盡斷，緣盡法智斷、緣盡未知智斷、緣無斷、無緣。云何根因見盡斷緣盡法智斷？答曰：諸根見盡斷緣盡法智斷。云何根因見盡斷緣盡未知智斷？答曰：諸根見盡斷緣盡未知智斷。云何根因見盡斷緣無斷？答曰：諸根見盡斷
【現代漢語翻譯】 現代漢語譯本： 斷。什麼根緣能見苦斷，因苦法智斷？回答說：諸根因苦法智斷，緣見苦斷；再次，諸根習法智斷，因苦法智斷，緣見苦斷。什麼根緣能見苦斷，因苦未知智斷？回答說：諸根苦未知智斷，緣見苦斷；再次，諸根習未知智斷，因苦未知智斷，緣見苦斷。什麼根緣能見苦斷，因習法智斷？回答說：諸根習法智斷，緣見苦斷。
《阿毗曇八犍度論》卷第二十三 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第二十四
迦旃延子（Kātyāyanīputra）造
符秦罽賓三藏僧伽提婆（Saṃghadeva）共竺佛念譯
根揵度中七緣跋渠之二
再次，諸根苦法智斷，因習法智斷，緣見苦斷。什麼根緣能見苦斷，因習未知智斷？回答說：諸根習未知智斷，緣見苦斷；再次，諸根苦未知智斷，因習未知智斷，緣見苦斷。什麼根緣能見苦斷，因思惟斷？回答說：諸根思惟斷，緣見苦斷。什麼根緣能見苦斷，因無斷？回答說：諸根無斷，緣見苦斷（四八苦諦竟）。因見習諦斷，緣習法智斷；因見習斷，緣習未知智斷，也如上面所說。諸根因見盡斷，那些根緣盡法智斷嗎？回答說：或者根因見盡斷，緣盡法智斷、緣盡未知智斷、緣無斷、無緣。什麼根因見盡斷，緣盡法智斷？回答說：諸根見盡斷，緣盡法智斷。什麼根因見盡斷，緣盡未知智斷？回答說：諸根見盡斷，緣盡未知智斷。什麼根因見盡斷，緣無斷？回答說：諸根見盡斷
【English Translation】 English version: Cessation. What root condition sees suffering cease, due to the cessation of the knowledge of the Dharma of suffering? The answer is: The roots cease due to the knowledge of the Dharma of suffering, conditioned by seeing suffering cease; furthermore, the roots cease due to the knowledge of the Dharma of habit, due to the cessation of the knowledge of the Dharma of suffering, conditioned by seeing suffering cease. What root condition sees suffering cease, due to the cessation of the unknown knowledge of suffering? The answer is: The roots cease due to the unknown knowledge of suffering, conditioned by seeing suffering cease; furthermore, the roots cease due to the unknown knowledge of habit, due to the cessation of the unknown knowledge of suffering, conditioned by seeing suffering cease. What root condition sees suffering cease, due to the cessation of the knowledge of the Dharma of habit? The answer is: The roots cease due to the knowledge of the Dharma of habit, conditioned by seeing suffering cease.
Abhidharma Aṣṭagrantha, Volume 23 Taisho Tripitaka, Volume 26, No. 1543, Abhidharma Aṣṭagrantha
Abhidharma Aṣṭagrantha, Volume 24
Composed by Kātyāyanīputra (迦旃延子)
Translated by Saṃghadeva (僧伽提婆), a Tripiṭaka master from Kashmir during the Qin dynasty, together with Zhu Fonian (竺佛念)
The Second of the Seven Condition Sections in the Root Chapter
Furthermore, the roots cease due to the knowledge of the Dharma of suffering, due to the cessation of the knowledge of the Dharma of habit, conditioned by seeing suffering cease. What root condition sees suffering cease, due to the cessation of the unknown knowledge of habit? The answer is: The roots cease due to the unknown knowledge of habit, conditioned by seeing suffering cease; furthermore, the roots cease due to the unknown knowledge of suffering, due to the cessation of the unknown knowledge of habit, conditioned by seeing suffering cease. What root condition sees suffering cease, due to the cessation of contemplation? The answer is: The roots cease due to contemplation, conditioned by seeing suffering cease. What root condition sees suffering cease, due to no cessation? The answer is: The roots have no cessation, conditioned by seeing suffering cease (The Four Eight Truths of Suffering are completed). Due to seeing the Truth of Accumulation cease, conditioned by the cessation of the knowledge of the Dharma of Accumulation; due to seeing Accumulation cease, conditioned by the cessation of the unknown knowledge of Accumulation, it is also as mentioned above. Do the roots cease due to seeing cessation, are those roots conditioned by the cessation of the knowledge of the Dharma of cessation? The answer is: Perhaps the roots cease due to seeing cessation, conditioned by the cessation of the knowledge of the Dharma of cessation, conditioned by the cessation of the unknown knowledge of cessation, conditioned by no cessation, unconditioned. What roots cease due to seeing cessation, conditioned by the cessation of the knowledge of the Dharma of cessation? The answer is: The roots cease due to seeing cessation, conditioned by the cessation of the knowledge of the Dharma of cessation. What roots cease due to seeing cessation, conditioned by the cessation of the unknown knowledge of cessation? The answer is: The roots cease due to seeing cessation, conditioned by the cessation of the unknown knowledge of cessation. What roots cease due to seeing cessation, conditioned by no cessation? The answer is: The roots cease due to seeing cessation
緣無斷。云何根因見盡斷無緣？答曰：諸根無緣因見盡斷法。設諸根緣見盡斷，彼根因盡法智斷耶？答曰：或根緣見盡斷，因盡法智斷、因盡未知智斷、因苦法智斷、因苦未知智斷、因習法智斷、因習未知智斷、因思惟斷、因無斷。云何根緣見盡斷因盡法智斷？答曰：諸根盡法智斷緣見盡斷。云何根緣見盡斷因盡未知智斷？答曰：諸根盡未知智斷緣見盡斷。云何根緣見盡斷因苦法智斷？答曰：諸根苦法智斷緣見盡斷，複次諸根習法智斷因苦法智斷緣見盡斷，複次諸根盡法智斷因苦法智斷緣見盡斷。云何根緣見盡斷因苦未知智斷？答曰：諸根苦未知智斷緣見盡斷，複次諸根習未知智斷因苦未知智斷緣見盡斷，複次諸根盡未知智斷因苦未知智斷緣見盡斷。云何根緣見盡斷因習法智斷？答曰：諸根習法智斷緣見盡斷，複次諸根苦法智斷因習法智斷緣見盡斷，複次諸根盡法智斷因習法智斷緣見盡斷。云何根緣見盡斷因習未知智斷？答曰：諸根習未知智斷緣見盡斷，複次諸根苦未知智斷因習未知智斷緣見盡斷，複次諸根盡未知智斷因習未知智斷緣見盡斷。云何根緣見盡斷因思惟斷？答曰：諸根思惟斷緣見盡斷。云何根緣見盡斷因無斷？答曰：諸根無斷緣見盡斷(四諦八盡竟)。因見道斷緣道法智斷、因見道斷緣道未知智斷亦如上
【現代漢語翻譯】 現代漢語譯本 緣沒有斷絕。為什麼說諸根的因緣和見解都斷盡了，就沒有緣了呢？回答說：諸根沒有緣，因為因緣和見解都斷盡了。假設諸根的因緣和見解都斷盡了，那麼諸根的因緣斷盡，法智（Dharma-jñāna）也斷了嗎？回答說：或者諸根的因緣和見解都斷盡了，因緣斷盡，法智斷了；或者因緣斷盡，未知智（Aniruddha-jñāna）斷了；或者因緣斷盡，苦法智（Dukkha-dharma-jñāna）斷了；或者因緣斷盡，苦未知智（Dukkha-aniruddha-jñāna）斷了；或者因緣斷盡，習法智（Samudaya-dharma-jñāna）斷了；或者因緣斷盡，習未知智（Samudaya-aniruddha-jñāna）斷了；或者因思惟而斷了；或者因沒有斷而斷了。 為什麼說諸根的因緣和見解都斷盡了，因緣斷盡，法智也斷了呢？回答說：諸根斷盡，法智也斷了，因緣和見解都斷盡了。 為什麼說諸根的因緣和見解都斷盡了，因緣斷盡，未知智也斷了呢？回答說：諸根斷盡，未知智也斷了，因緣和見解都斷盡了。 為什麼說諸根的因緣和見解都斷盡了，因緣斷盡，苦法智也斷了呢？回答說：諸根斷盡，苦法智也斷了，因緣和見解都斷盡了。再次，諸根斷盡，習法智也斷了，因為苦法智斷了，因緣和見解都斷盡了。再次，諸根斷盡，法智也斷了，因為苦法智斷了，因緣和見解都斷盡了。 為什麼說諸根的因緣和見解都斷盡了，因緣斷盡，苦未知智也斷了呢？回答說：諸根斷盡，苦未知智也斷了，因緣和見解都斷盡了。再次，諸根斷盡，習未知智也斷了，因為苦未知智斷了，因緣和見解都斷盡了。再次，諸根斷盡，未知智也斷了，因為苦未知智斷了，因緣和見解都斷盡了。 為什麼說諸根的因緣和見解都斷盡了，因緣斷盡，習法智也斷了呢？回答說：諸根斷盡，習法智也斷了，因緣和見解都斷盡了。再次，諸根斷盡，苦法智也斷了，因為習法智斷了，因緣和見解都斷盡了。再次，諸根斷盡，法智也斷了，因為習法智斷了，因緣和見解都斷盡了。 為什麼說諸根的因緣和見解都斷盡了，因緣斷盡，習未知智也斷了呢？回答說：諸根斷盡，習未知智也斷了，因緣和見解都斷盡了。再次，諸根斷盡，苦未知智也斷了，因為習未知智斷了，因緣和見解都斷盡了。再次，諸根斷盡，未知智也斷了，因為習未知智斷了，因緣和見解都斷盡了。 為什麼說諸根的因緣和見解都斷盡了，因思惟而斷了呢？回答說：諸根因思惟而斷了，因緣和見解都斷盡了。 為什麼說諸根的因緣和見解都斷盡了，因沒有斷而斷了呢？回答說：諸根沒有斷，因緣和見解都斷盡了。（四諦八盡完畢）。 因見道而斷，因見道而斷，道法智（Mārga-dharma-jñāna）斷了，因見道而斷，道未知智（Mārga-aniruddha-jñāna）斷了，也如上面所說。
【English Translation】 English version The cause is not severed. Why is it said that when the causes and conditions and views of the senses are completely severed, there is no cause? The answer is: The senses have no cause because the causes and conditions and views are completely severed. Suppose the causes and conditions and views of the senses are completely severed, then when the causes of the senses are completely severed, is Dharma-jñāna (法智) also severed? The answer is: Either the causes and conditions and views of the senses are completely severed, and when the cause is completely severed, Dharma-jñāna is severed; or when the cause is completely severed, Aniruddha-jñāna (未知智) is severed; or when the cause is completely severed, Dukkha-dharma-jñāna (苦法智) is severed; or when the cause is completely severed, Dukkha-aniruddha-jñāna (苦未知智) is severed; or when the cause is completely severed, Samudaya-dharma-jñāna (習法智) is severed; or when the cause is completely severed, Samudaya-aniruddha-jñāna (習未知智) is severed; or it is severed by thinking; or it is severed by no severance. Why is it said that when the causes and conditions and views of the senses are completely severed, and the cause is completely severed, Dharma-jñāna is also severed? The answer is: When the senses are completely severed, Dharma-jñāna is also severed, and the causes and conditions and views are completely severed. Why is it said that when the causes and conditions and views of the senses are completely severed, and the cause is completely severed, Aniruddha-jñāna is also severed? The answer is: When the senses are completely severed, Aniruddha-jñāna is also severed, and the causes and conditions and views are completely severed. Why is it said that when the causes and conditions and views of the senses are completely severed, and the cause is completely severed, Dukkha-dharma-jñāna is also severed? The answer is: When the senses are completely severed, Dukkha-dharma-jñāna is also severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Samudaya-dharma-jñāna is also severed, because Dukkha-dharma-jñāna is severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Dharma-jñāna is also severed, because Dukkha-dharma-jñāna is severed, and the causes and conditions and views are completely severed. Why is it said that when the causes and conditions and views of the senses are completely severed, and the cause is completely severed, Dukkha-aniruddha-jñāna is also severed? The answer is: When the senses are completely severed, Dukkha-aniruddha-jñāna is also severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Samudaya-aniruddha-jñāna is also severed, because Dukkha-aniruddha-jñāna is severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Aniruddha-jñāna is also severed, because Dukkha-aniruddha-jñāna is severed, and the causes and conditions and views are completely severed. Why is it said that when the causes and conditions and views of the senses are completely severed, and the cause is completely severed, Samudaya-dharma-jñāna is also severed? The answer is: When the senses are completely severed, Samudaya-dharma-jñāna is also severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Dukkha-dharma-jñāna is also severed, because Samudaya-dharma-jñāna is severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Dharma-jñāna is also severed, because Samudaya-dharma-jñāna is severed, and the causes and conditions and views are completely severed. Why is it said that when the causes and conditions and views of the senses are completely severed, and the cause is completely severed, Samudaya-aniruddha-jñāna is also severed? The answer is: When the senses are completely severed, Samudaya-aniruddha-jñāna is also severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Dukkha-aniruddha-jñāna is also severed, because Samudaya-aniruddha-jñāna is severed, and the causes and conditions and views are completely severed. Furthermore, when the senses are completely severed, Aniruddha-jñāna is also severed, because Samudaya-aniruddha-jñāna is severed, and the causes and conditions and views are completely severed. Why is it said that when the causes and conditions and views of the senses are completely severed, it is severed by thinking? The answer is: The senses are severed by thinking, and the causes and conditions and views are completely severed. Why is it said that when the causes and conditions and views of the senses are completely severed, it is severed by no severance? The answer is: The senses are not severed, and the causes and conditions and views are completely severed. (The Four Noble Truths and Eight Severances are completed). Because of the severance of the path of seeing, because of the severance of the path of seeing, Mārga-dharma-jñāna (道法智) is severed, because of the severance of the path of seeing, Mārga-aniruddha-jñāna (道未知智) is severed, and it is also as mentioned above.
(四八竟)。
諸根因苦法智斷，彼根緣苦法智斷耶？答曰：或根因苦法智斷，緣苦法智斷、緣苦未知智斷、緣習法智斷、緣習未知智斷、緣盡法智斷、緣盡未知智斷、緣道法智斷、緣道未知智斷、緣思惟斷、緣無斷、無緣。云何根因苦法智斷緣苦法智斷？答曰：諸根苦法智斷緣苦法智斷，複次諸根習法智斷因苦法智斷緣苦法智斷。云何根因苦法智斷緣苦未知智斷？答曰：諸根苦法智斷緣苦未知智斷，複次諸根習法智斷因苦法智斷緣苦未知智斷。云何根因苦法智斷緣習法智斷？答曰：諸根苦法智斷緣習法智斷，複次諸根習法智斷因苦法智斷緣習法智斷。云何根因苦法智斷緣習未知智斷？答曰：諸根苦法智斷緣習未知智斷，複次諸根習法智斷因苦法智斷緣習未知智斷。云何根因苦法智斷緣盡法智斷？答曰：諸根苦法智斷緣盡法智斷，複次諸根習法智斷因苦法智斷緣盡法智斷，複次諸根盡法智斷因苦法智斷緣盡法智斷。云何根因苦法智斷緣盡未知智斷？答曰：諸根苦法智斷緣盡未知智斷，複次諸根習法智斷因苦法智斷緣盡未知智斷。云何根因苦法智斷緣道法智斷？答曰：諸根苦法智斷緣道法智斷，複次諸根習法智斷因苦法智斷緣道法智斷，複次諸根道法智斷因苦法智斷緣道法智斷。云何根因苦法智斷緣道未知智斷？
【現代漢語翻譯】 現代漢語譯本： (四十八竟)。
諸根（indriya，感官）因苦法智（dukkha-dhamma-ñāṇa，對苦諦的智慧）斷，彼根緣苦法智斷嗎？答：或者根因苦法智斷，緣苦法智斷、緣苦未知智（dukkha-anvaya-ñāṇa，對苦的隨順智）斷、緣習法智（samudaya-dhamma-ñāṇa，對集諦的智慧）斷、緣習未知智（samudaya-anvaya-ñāṇa，對集的隨順智）斷、緣盡法智（nirodha-dhamma-ñāṇa，對滅諦的智慧）斷、緣盡未知智（nirodha-anvaya-ñāṇa，對滅的隨順智）斷、緣道法智（magga-dhamma-ñāṇa，對道諦的智慧）斷、緣道未知智（magga-anvaya-ñāṇa，對道的隨順智）斷、緣思惟斷、緣無斷、無緣。
云何根因苦法智斷緣苦法智斷？答：諸根苦法智斷緣苦法智斷，複次諸根習法智斷因苦法智斷緣苦法智斷。
云何根因苦法智斷緣苦未知智斷？答：諸根苦法智斷緣苦未知智斷，複次諸根習法智斷因苦法智斷緣苦未知智斷。
云何根因苦法智斷緣習法智斷？答：諸根苦法智斷緣習法智斷，複次諸根習法智斷因苦法智斷緣習法智斷。
云何根因苦法智斷緣習未知智斷？答：諸根苦法智斷緣習未知智斷，複次諸根習法智斷因苦法智斷緣習未知智斷。
云何根因苦法智斷緣盡法智斷？答：諸根苦法智斷緣盡法智斷，複次諸根習法智斷因苦法智斷緣盡法智斷，複次諸根盡法智斷因苦法智斷緣盡法智斷。
云何根因苦法智斷緣盡未知智斷？答：諸根苦法智斷緣盡未知智斷，複次諸根習法智斷因苦法智斷緣盡未知智斷。
云何根因苦法智斷緣道法智斷？答：諸根苦法智斷緣道法智斷，複次諸根習法智斷因苦法智斷緣道法智斷，複次諸根道法智斷因苦法智斷緣道法智斷。
云何根因苦法智斷緣道未知智斷？
【English Translation】 English version: (End of section 48).
Do the roots (indriya, faculties) cease because of the knowledge of the Dharma of Suffering (dukkha-dhamma-ñāṇa, knowledge of the truth of suffering), and do those roots condition the cessation of the knowledge of the Dharma of Suffering? Answer: Either the roots cease because of the knowledge of the Dharma of Suffering, condition the cessation of the knowledge of the Dharma of Suffering, condition the cessation of the subsequent knowledge of Suffering (dukkha-anvaya-ñāṇa, subsequent knowledge of suffering), condition the cessation of the knowledge of the Dharma of Origin (samudaya-dhamma-ñāṇa, knowledge of the truth of origin), condition the cessation of the subsequent knowledge of Origin (samudaya-anvaya-ñāṇa, subsequent knowledge of origin), condition the cessation of the knowledge of the Dharma of Cessation (nirodha-dhamma-ñāṇa, knowledge of the truth of cessation), condition the cessation of the subsequent knowledge of Cessation (nirodha-anvaya-ñāṇa, subsequent knowledge of cessation), condition the cessation of the knowledge of the Dharma of the Path (magga-dhamma-ñāṇa, knowledge of the truth of the path), condition the cessation of the subsequent knowledge of the Path (magga-anvaya-ñāṇa, subsequent knowledge of the path), condition the cessation of reflection, condition the cessation of non-existence, or are unconditioned.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of Suffering? Answer: The roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of Suffering; furthermore, the roots cease because of the knowledge of the Dharma of Origin and, because of the knowledge of the Dharma of Suffering, condition the cessation of the knowledge of the Dharma of Suffering.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the subsequent knowledge of Suffering? Answer: The roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the subsequent knowledge of Suffering; furthermore, the roots cease because of the knowledge of the Dharma of Origin and, because of the knowledge of the Dharma of Suffering, condition the cessation of the subsequent knowledge of Suffering.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of Origin? Answer: The roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of Origin; furthermore, the roots cease because of the knowledge of the Dharma of Origin and, because of the knowledge of the Dharma of Suffering, condition the cessation of the knowledge of the Dharma of Origin.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the subsequent knowledge of Origin? Answer: The roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the subsequent knowledge of Origin; furthermore, the roots cease because of the knowledge of the Dharma of Origin and, because of the knowledge of the Dharma of Suffering, condition the cessation of the subsequent knowledge of Origin.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of Cessation? Answer: The roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of Cessation; furthermore, the roots cease because of the knowledge of the Dharma of Origin and, because of the knowledge of the Dharma of Suffering, condition the cessation of the knowledge of the Dharma of Cessation; furthermore, the roots cease because of the knowledge of the Dharma of Cessation and, because of the knowledge of the Dharma of Suffering, condition the cessation of the knowledge of the Dharma of Cessation.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the subsequent knowledge of Cessation? Answer: The roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the subsequent knowledge of Cessation; furthermore, the roots cease because of the knowledge of the Dharma of Origin and, because of the knowledge of the Dharma of Suffering, condition the cessation of the subsequent knowledge of Cessation.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of the Path? Answer: The roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the knowledge of the Dharma of the Path; furthermore, the roots cease because of the knowledge of the Dharma of Origin and, because of the knowledge of the Dharma of Suffering, condition the cessation of the knowledge of the Dharma of the Path; furthermore, the roots cease because of the knowledge of the Dharma of the Path and, because of the knowledge of the Dharma of Suffering, condition the cessation of the knowledge of the Dharma of the Path.
How do the roots cease because of the knowledge of the Dharma of Suffering and condition the cessation of the subsequent knowledge of the Path?
答曰：諸根苦法智斷緣道未知智斷，複次諸根習法智斷因苦法智斷緣道未知智斷。云何根因苦法智斷緣思惟斷？答曰：諸根苦法智斷緣思惟斷，複次諸根習法智斷因苦法智斷緣思惟斷，複次諸根思惟斷因苦法智斷緣思惟斷。云何根因苦法智斷緣無斷？答曰：諸根盡法智斷道法智斷因苦法智斷緣無斷。云何根因苦法智斷無緣？答曰：諸根無緣因苦法智斷。設諸根緣苦法智斷，彼根因苦法智斷耶？答曰：或根緣苦法智斷，因苦法智斷、因習法智斷、因思惟斷、因無斷。云何根緣苦法智斷因苦法智斷？答曰：諸根苦法智斷緣苦法智斷，複次諸根習法智斷因苦法智斷緣苦法智斷。云何根緣苦法智斷因習法智斷？答曰：諸根習法智斷緣苦法智斷，複次諸根苦法智斷因習法智斷緣苦法智斷。云何根緣苦法智斷因思惟斷？答曰：諸根思惟斷緣苦法智斷。云何根緣苦法智斷因無斷？答曰：諸根無斷緣苦法智斷。諸根因苦未知智斷，彼根緣苦未知智斷耶？答曰：或根因苦未知智斷，緣苦未知智斷、緣習未知智斷、緣盡未知智斷、緣道未知智斷、緣思惟斷、緣無斷。云何根因苦未知智斷緣苦未知智斷？答曰：諸根苦未知智斷緣苦未知智斷，複次諸根習未知智斷因苦未知智斷緣苦未知智斷。云何根因苦未知智斷緣習未知智斷？答曰：諸根苦未
【現代漢語翻譯】 現代漢語譯本： 問：什麼根是苦法智斷的因，緣于未知智斷？答：諸根（各種感官能力）是苦法智斷（對苦諦的智慧斷除）的因，緣于道未知智斷（對道的未知智慧斷除）；進一步說，諸根是習法智斷（對集諦的智慧斷除）的因，因苦法智斷，緣于道未知智斷。 問：什麼根是苦法智斷的因，緣于思惟斷？答：諸根是苦法智斷的因，緣于思惟斷；進一步說，諸根是習法智斷的因，因苦法智斷，緣于思惟斷；進一步說，諸根是思惟斷的因，因苦法智斷，緣于思惟斷。 問：什麼根是苦法智斷的因，緣于無斷？答：諸根是盡法智斷（對滅諦的智慧斷除）和道法智斷（對道諦的智慧斷除）的因，因苦法智斷，緣于無斷。 問：什麼根是苦法智斷的因，無緣？答：諸根是無緣的，因苦法智斷。 設問：如果諸根緣于苦法智斷，那麼這些根是苦法智斷的因嗎？答：或者有根緣于苦法智斷，是苦法智斷的因、是習法智斷的因、是思惟斷的因、是無斷的因。 問：什麼根緣于苦法智斷，是苦法智斷的因？答：諸根是苦法智斷，緣于苦法智斷；進一步說，諸根是習法智斷的因，因苦法智斷，緣于苦法智斷。 問：什麼根緣于苦法智斷，是習法智斷的因？答：諸根是習法智斷，緣于苦法智斷；進一步說，諸根是苦法智斷的因，因習法智斷，緣于苦法智斷。 問：什麼根緣于苦法智斷，是思惟斷的因？答：諸根是思惟斷，緣于苦法智斷。 問：什麼根緣于苦法智斷，是無斷的因？答：諸根是無斷，緣于苦法智斷。 設問：如果諸根是苦未知智斷的因，那麼這些根緣于苦未知智斷嗎？答：或者有根是苦未知智斷的因，緣于苦未知智斷、緣于習未知智斷、緣於盡未知智斷、緣于道未知智斷、緣于思惟斷、緣于無斷。 問：什麼根是苦未知智斷的因，緣于苦未知智斷？答：諸根是苦未知智斷，緣于苦未知智斷；進一步說，諸根是習未知智斷的因，因苦未知智斷，緣于苦未知智斷。 問：什麼根是苦未知智斷的因，緣于習未知智斷？答：諸根是苦未
【English Translation】 English version: Question: What roots are the cause of the cessation of knowledge of the Dharma of Suffering, conditioned by the non-knowledge of wisdom? Answer: The roots (various sensory faculties) are the cause of the cessation of knowledge of the Dharma of Suffering (wisdom that cuts off the truth of suffering), conditioned by the non-knowledge of wisdom of the Path (the non-knowledge of wisdom regarding the path); furthermore, the roots are the cause of the cessation of knowledge of the Dharma of Origin (wisdom that cuts off the truth of origin), caused by the cessation of knowledge of the Dharma of Suffering, conditioned by the non-knowledge of wisdom of the Path. Question: What roots are the cause of the cessation of knowledge of the Dharma of Suffering, conditioned by contemplation cessation? Answer: The roots are the cause of the cessation of knowledge of the Dharma of Suffering, conditioned by contemplation cessation; furthermore, the roots are the cause of the cessation of knowledge of the Dharma of Origin, caused by the cessation of knowledge of the Dharma of Suffering, conditioned by contemplation cessation; furthermore, the roots are the cause of contemplation cessation, caused by the cessation of knowledge of the Dharma of Suffering, conditioned by contemplation cessation. Question: What roots are the cause of the cessation of knowledge of the Dharma of Suffering, conditioned by non-cessation? Answer: The roots are the cause of the cessation of knowledge of the Dharma of Extinction (wisdom that cuts off the truth of cessation) and the cessation of knowledge of the Dharma of the Path (wisdom that cuts off the truth of the path), caused by the cessation of knowledge of the Dharma of Suffering, conditioned by non-cessation. Question: What roots are the cause of the cessation of knowledge of the Dharma of Suffering, unconditioned? Answer: The roots are unconditioned, caused by the cessation of knowledge of the Dharma of Suffering. Question: If the roots are conditioned by the cessation of knowledge of the Dharma of Suffering, are these roots the cause of the cessation of knowledge of the Dharma of Suffering? Answer: Some roots are conditioned by the cessation of knowledge of the Dharma of Suffering, and are the cause of the cessation of knowledge of the Dharma of Suffering, the cause of the cessation of knowledge of the Dharma of Origin, the cause of contemplation cessation, and the cause of non-cessation. Question: What roots are conditioned by the cessation of knowledge of the Dharma of Suffering, and are the cause of the cessation of knowledge of the Dharma of Suffering? Answer: The roots are the cessation of knowledge of the Dharma of Suffering, conditioned by the cessation of knowledge of the Dharma of Suffering; furthermore, the roots are the cause of the cessation of knowledge of the Dharma of Origin, caused by the cessation of knowledge of the Dharma of Suffering, conditioned by the cessation of knowledge of the Dharma of Suffering. Question: What roots are conditioned by the cessation of knowledge of the Dharma of Suffering, and are the cause of the cessation of knowledge of the Dharma of Origin? Answer: The roots are the cessation of knowledge of the Dharma of Origin, conditioned by the cessation of knowledge of the Dharma of Suffering; furthermore, the roots are the cause of the cessation of knowledge of the Dharma of Suffering, caused by the cessation of knowledge of the Dharma of Origin, conditioned by the cessation of knowledge of the Dharma of Suffering. Question: What roots are conditioned by the cessation of knowledge of the Dharma of Suffering, and are the cause of contemplation cessation? Answer: The roots are contemplation cessation, conditioned by the cessation of knowledge of the Dharma of Suffering. Question: What roots are conditioned by the cessation of knowledge of the Dharma of Suffering, and are the cause of non-cessation? Answer: The roots are non-cessation, conditioned by the cessation of knowledge of the Dharma of Suffering. Question: If the roots are the cause of the cessation of non-knowledge of wisdom of Suffering, are these roots conditioned by the cessation of non-knowledge of wisdom of Suffering? Answer: Some roots are the cause of the cessation of non-knowledge of wisdom of Suffering, conditioned by the cessation of non-knowledge of wisdom of Suffering, conditioned by the cessation of non-knowledge of wisdom of Origin, conditioned by the cessation of non-knowledge of wisdom of Extinction, conditioned by the cessation of non-knowledge of wisdom of the Path, conditioned by contemplation cessation, and conditioned by non-cessation. Question: What roots are the cause of the cessation of non-knowledge of wisdom of Suffering, conditioned by the cessation of non-knowledge of wisdom of Suffering? Answer: The roots are the cessation of non-knowledge of wisdom of Suffering, conditioned by the cessation of non-knowledge of wisdom of Suffering; furthermore, the roots are the cause of the cessation of non-knowledge of wisdom of Origin, caused by the cessation of non-knowledge of wisdom of Suffering, conditioned by the cessation of non-knowledge of wisdom of Suffering. Question: What roots are the cause of the cessation of non-knowledge of wisdom of Suffering, conditioned by the cessation of non-knowledge of wisdom of Origin? Answer: The roots are the cessation of non-knowledge of wisdom of Suffering.
知智斷緣習未知智斷，複次諸根習未知智斷因苦未知智斷緣習未知智斷。云何根因苦未知智斷緣盡未知智斷？答曰：諸根苦未知智斷緣盡未知智斷，複次諸根習未知智斷因苦未知智斷緣盡未知智斷，複次諸根盡未知智斷因苦未知智斷緣盡未知智斷。云何根因苦未知智斷緣道未知智斷？答曰：諸根苦未知智斷緣道未知智斷，複次諸根習未知智斷因苦未知智斷緣道未知智斷，複次諸根道未知智斷因苦未知智斷緣道未知智斷。云何根因苦未知智斷緣思惟斷？答曰：諸根苦未知智斷緣思惟斷，複次諸根習未知智斷因苦未知智斷緣思惟斷，複次諸根思惟斷因苦未知智斷緣思惟斷。云何根因苦未知智斷緣無斷？答曰：諸根盡未知智斷道未知智斷因苦未知智斷緣無斷。設諸根緣苦未知智斷，彼根因苦未知智斷耶？答曰：或根緣苦未知智斷，因苦未知智斷、因苦法智斷、因習法智斷、因習未知智斷、因思惟斷、因無斷。云何根緣苦未知智斷因苦未知智斷？答曰：諸根苦未知智斷緣苦未知智斷，複次諸根習未知智斷因苦未知智斷緣苦未知智斷。云何根緣苦未知智斷因苦法智斷？答曰：諸根苦法智斷緣苦未知智斷，複次諸根習法智斷因苦法智斷緣苦未知智斷。云何根緣苦未知智斷因習法智斷？答曰：諸根習法智斷緣苦未知智斷，複次諸根苦
法智斷因習法智斷緣苦未知智斷。云何根緣苦未知智斷因習未知智斷？答曰：諸根習未知智斷緣苦未知智斷，複次諸根苦未知智斷因習未知智斷緣苦未知智斷。云何根緣苦未知智斷因思惟斷？答曰：諸根思惟斷緣苦未知智斷。云何根緣苦未知智斷因無斷？答曰：諸根無斷緣苦未知智斷(八共八苦智竟)。因習法智斷緣習法智斷、因習未知智斷緣習未知智斷亦如上。
諸根因盡法智斷，彼根緣盡法智斷耶？答曰：或根因盡法智斷，緣盡法智斷、緣無斷、無緣。云何根因盡法智斷緣盡法智斷？答曰：諸根盡法智斷緣盡法智斷。云何根因盡法智斷緣無斷？答曰：諸根盡法智斷緣無斷。云何根因盡法智斷無緣？答曰：諸根無緣因盡法智斷法。設諸根緣盡法智斷，彼根因盡法智斷耶？答曰：或根緣盡法智斷，因盡法智斷、因苦法智斷、因習法智斷、因思惟斷、因無斷。云何根緣盡法智斷因盡法智斷？答曰：諸根盡法智斷緣盡法智斷。云何根緣盡法智斷因苦法智斷？答曰：諸根苦法智斷緣盡法智斷。複次諸根習法智斷。因苦法智斷緣盡法智斷，複次諸根盡法智斷因苦法智斷緣盡法智斷。云何諸根緣盡法智斷因習法智斷？答曰：諸根習法智斷緣盡法智斷，複次諸根苦法智斷因習法智斷緣盡法智斷，複次諸根盡法智斷因習法智斷
【現代漢語翻譯】 現代漢語譯本 法智斷滅導致對因的習性的斷滅，法智斷滅導致對緣所生之苦的未知之智的斷滅。什麼是根（indriya）緣（paticca）苦（dukkha）未知智（aññāta-ñāṇa）斷（pahāna），因（hetu）習（samudaya）未知智斷？回答說：諸根的習性導致未知智斷滅，緣導致對苦的未知智斷滅；進一步說，諸根對苦的未知智斷滅，因習性導致未知智斷滅，緣導致對苦的未知智斷滅。什麼是根緣苦未知智斷，因思惟（manasikāra）斷？回答說：諸根的思惟導致對緣所生之苦的未知智斷滅。什麼是根緣苦未知智斷，因無斷（appahāna）？回答說：諸根的無斷導致對緣所生之苦的未知智斷滅（八共八苦智竟）。因習性導致法智（dharma-jñāna）斷滅，緣導致習性的法智斷滅；因習性導致未知智斷滅，緣導致習性的未知智斷滅，也如上述所說。 諸根因滅盡法智斷，那麼這些根的緣也滅盡法智斷嗎？回答說：或者根因滅盡法智斷，緣滅盡法智斷、緣無斷、無緣。什麼是根因滅盡法智斷，緣滅盡法智斷？回答說：諸根滅盡法智斷，緣滅盡法智斷。什麼是根因滅盡法智斷，緣無斷？回答說：諸根滅盡法智斷，緣無斷。什麼是根因滅盡法智斷，無緣？回答說：諸根無緣，因滅盡法智斷法。假設諸根緣滅盡法智斷，那麼這些根的因也滅盡法智斷嗎？回答說：或者根緣滅盡法智斷，因滅盡法智斷、因苦法智斷、因習法智斷、因思惟斷、因無斷。什麼是根緣滅盡法智斷，因滅盡法智斷？回答說：諸根滅盡法智斷，緣滅盡法智斷。什麼是根緣滅盡法智斷，因苦法智斷？回答說：諸根苦法智斷，緣滅盡法智斷。進一步說，諸根習法智斷。因苦法智斷，緣滅盡法智斷；進一步說，諸根滅盡法智斷，因苦法智斷，緣滅盡法智斷。什麼是諸根緣滅盡法智斷，因習法智斷？回答說：諸根習法智斷，緣滅盡法智斷；進一步說，諸根苦法智斷，因習法智斷，緣滅盡法智斷；進一步說，諸根滅盡法智斷，因習法智斷
【English Translation】 English version The cessation of Dharma-jñāna (法智) [knowledge of the law] leads to the cessation of the habit of cause; the cessation of Dharma-jñāna leads to the cessation of the unknown knowledge of suffering arising from conditions. What is the cessation of the unknown knowledge of suffering due to root (indriya), condition (paticca), and suffering (dukkha), caused by the habit (samudaya) of cause (hetu)? The answer is: The habit of the roots leads to the cessation of unknown knowledge; conditions lead to the cessation of unknown knowledge of suffering; furthermore, the unknown knowledge of suffering of the roots leads to the cessation of unknown knowledge due to the habit of cause, and conditions lead to the cessation of unknown knowledge of suffering. What is the cessation of the unknown knowledge of suffering due to root and condition, caused by thought (manasikāra)? The answer is: The thought of the roots leads to the cessation of the unknown knowledge of suffering arising from conditions. What is the cessation of the unknown knowledge of suffering due to root and condition, caused by non-cessation (appahāna)? The answer is: The non-cessation of the roots leads to the cessation of the unknown knowledge of suffering arising from conditions (the eight common knowledges of the eight sufferings are complete). The cessation of Dharma-jñāna due to the habit of cause, conditions the cessation of Dharma-jñāna of habit; the cessation of unknown knowledge due to the habit of cause, conditions the cessation of unknown knowledge of habit, as described above. If the cessation of Dharma-jñāna is due to the cause of the roots, then is the cessation of Dharma-jñāna also due to the conditions of these roots? The answer is: Either the cessation of Dharma-jñāna is due to the cause of the roots, or the cessation of Dharma-jñāna is due to the conditions, or there is no cessation, or there are no conditions. What is the cessation of Dharma-jñāna due to the cause of the roots, and the cessation of Dharma-jñāna due to the conditions? The answer is: The cessation of Dharma-jñāna of the roots, the cessation of Dharma-jñāna due to conditions. What is the cessation of Dharma-jñāna due to the cause of the roots, and no cessation due to conditions? The answer is: The cessation of Dharma-jñāna of the roots, no cessation due to conditions. What is the cessation of Dharma-jñāna due to the cause of the roots, and no conditions? The answer is: The roots have no conditions, the Dharma of the cessation of Dharma-jñāna due to cause. Suppose the cessation of Dharma-jñāna is due to the conditions of the roots, then is the cessation of Dharma-jñāna also due to the cause of these roots? The answer is: Either the cessation of Dharma-jñāna is due to the conditions of the roots, or the cessation of Dharma-jñāna is due to the cause, or the cessation of Dharma-jñāna is due to the cause of suffering, or the cessation of Dharma-jñāna is due to the cause of habit, or due to thought, or due to no cessation. What is the cessation of Dharma-jñāna due to the conditions of the roots, and the cessation of Dharma-jñāna due to the cause? The answer is: The cessation of Dharma-jñāna of the roots, the cessation of Dharma-jñāna due to conditions. What is the cessation of Dharma-jñāna due to the conditions of the roots, and the cessation of Dharma-jñāna due to the cause of suffering? The answer is: The cessation of Dharma-jñāna of suffering of the roots, the cessation of Dharma-jñāna due to conditions. Furthermore, the cessation of Dharma-jñāna of habit of the roots. The cessation of Dharma-jñāna due to the cause of suffering, the cessation of Dharma-jñāna due to conditions; furthermore, the cessation of Dharma-jñāna of the roots, the cessation of Dharma-jñāna due to the cause of suffering, the cessation of Dharma-jñāna due to conditions. What is the cessation of Dharma-jñāna due to the conditions of the roots, and the cessation of Dharma-jñāna due to the cause of habit? The answer is: The cessation of Dharma-jñāna of habit of the roots, the cessation of Dharma-jñāna due to conditions; furthermore, the cessation of Dharma-jñāna of suffering of the roots, the cessation of Dharma-jñāna due to the cause of habit, the cessation of Dharma-jñāna due to conditions; furthermore, the cessation of Dharma-jñāna of the roots, the cessation of Dharma-jñāna due to the cause of habit.
緣盡法智斷。云何根緣盡法智斷因思惟斷？答曰：諸根思惟斷緣盡法智斷。云何根緣盡法智斷因無斷？答曰：諸根無斷緣盡法智斷。諸根因盡未知智斷，彼根緣盡未知智斷耶？答曰：或根因盡未知智斷，緣盡未知智斷、緣無斷。云何根因盡未知智斷緣盡未知智斷？答曰：諸根盡未知智斷緣盡未知智斷。云何根因盡未知智斷緣無斷？答曰：諸根盡未知智斷緣無斷。設諸根緣盡未知智斷，彼根因盡未知智斷耶？答曰：或根緣盡未知智斷，因盡未知智斷、因苦法智斷、因苦未知智斷、因習法智斷、因習未知智斷、因思惟斷、因無斷。云何根緣盡未知智斷因盡未知智斷？答曰：諸根盡未知智斷緣盡未知智斷。云何根緣盡未知智斷因苦法智斷？答曰：諸根苦法智斷緣盡未知智斷，複次諸根習法智斷因苦法智斷緣盡未知智斷。云何根緣盡未知智斷因苦未知智斷？答曰：諸根苦未知智斷緣盡未知智斷，複次諸根習未知智斷因苦未知智斷緣盡未知智斷，複次諸根盡未知智斷因苦未知智斷緣盡未知智斷。云何根緣盡未知智斷因習法智斷？答曰：諸根習法智斷緣盡未知智斷，複次諸根苦法智斷因習法智斷緣盡未知智斷。云何根緣盡未知智斷因習未知智斷？答曰：諸根習未知智斷緣盡未知智斷，複次諸根苦未知智斷因習未知智斷緣盡未知智斷
【現代漢語翻譯】 現代漢語譯本 緣盡法智斷。如何根緣盡導致法智斷，是因思惟斷導致的呢？回答：諸根（各種感官）的思惟斷導致緣盡法智斷。 如何根緣盡導致法智斷，是因無斷導致的呢？回答：諸根的無斷導致緣盡法智斷。 諸根因盡導致未知智斷，那麼這些根的緣盡會導致未知智斷嗎？回答：或者根因盡導致未知智斷，緣盡導致未知智斷，或者緣無斷。 如何根因盡導致未知智斷，緣盡導致未知智斷？回答：諸根盡導致未知智斷，緣盡導致未知智斷。 如何根因盡導致未知智斷，緣無斷？回答：諸根盡導致未知智斷，緣無斷。 假設諸根緣盡導致未知智斷，那麼這些根的因盡會導致未知智斷嗎？回答：或者根緣盡導致未知智斷，因盡導致未知智斷，或者因苦法智斷，或者因苦未知智斷，或者因習法智斷，或者因習未知智斷，或者因思惟斷，或者因無斷。 如何根緣盡導致未知智斷，因盡導致未知智斷？回答：諸根盡導致未知智斷，緣盡導致未知智斷。 如何根緣盡導致未知智斷，因苦法智斷？回答：諸根苦法智斷導致緣盡未知智斷，進一步，諸根習法智斷因苦法智斷導致緣盡未知智斷。 如何根緣盡導致未知智斷，因苦未知智斷？回答：諸根苦未知智斷導致緣盡未知智斷，進一步，諸根習未知智斷因苦未知智斷導致緣盡未知智斷，進一步，諸根盡導致未知智斷因苦未知智斷導致緣盡未知智斷。 如何根緣盡導致未知智斷，因習法智斷？回答：諸根習法智斷導致緣盡未知智斷，進一步，諸根苦法智斷因習法智斷導致緣盡未知智斷。 如何根緣盡導致未知智斷，因習未知智斷？回答：諸根習未知智斷導致緣盡未知智斷，進一步，諸根苦未知智斷因習未知智斷導致緣盡未知智斷。
【English Translation】 English version 'Cessation of Conditions, Knowledge of Dharma Ceases.' How does the cessation of roots and conditions lead to the cessation of knowledge of Dharma, caused by the cessation of thought? Answer: The cessation of thought regarding the roots (various senses) leads to the cessation of conditions, and thus the cessation of knowledge of Dharma. How does the cessation of roots and conditions lead to the cessation of knowledge of Dharma, caused by non-cessation? Answer: The non-cessation of the roots leads to the cessation of conditions, and thus the cessation of knowledge of Dharma. If the cessation of the cause of the roots leads to the cessation of unknown knowledge, does the cessation of the conditions of those roots lead to the cessation of unknown knowledge? Answer: Either the cessation of the cause of the roots leads to the cessation of unknown knowledge, and the cessation of conditions leads to the cessation of unknown knowledge, or there is no cessation of conditions. How does the cessation of the cause of the roots lead to the cessation of unknown knowledge, and the cessation of conditions lead to the cessation of unknown knowledge? Answer: The cessation of the roots leads to the cessation of unknown knowledge, and the cessation of conditions leads to the cessation of unknown knowledge. How does the cessation of the cause of the roots lead to the cessation of unknown knowledge, and there is no cessation of conditions? Answer: The cessation of the roots leads to the cessation of unknown knowledge, and there is no cessation of conditions. Suppose the cessation of the conditions of the roots leads to the cessation of unknown knowledge, does the cessation of the cause of those roots lead to the cessation of unknown knowledge? Answer: Either the cessation of the conditions of the roots leads to the cessation of unknown knowledge, and the cessation of the cause leads to the cessation of unknown knowledge, or it is due to the cessation of knowledge of Dharma regarding suffering (苦法智斷), or due to the cessation of unknown knowledge regarding suffering (苦未知智斷), or due to the cessation of knowledge of Dharma regarding origination (習法智斷), or due to the cessation of unknown knowledge regarding origination (習未知智斷), or due to the cessation of thought, or due to non-cessation. How does the cessation of the conditions of the roots lead to the cessation of unknown knowledge, and the cessation of the cause lead to the cessation of unknown knowledge? Answer: The cessation of the roots leads to the cessation of unknown knowledge, and the cessation of conditions leads to the cessation of unknown knowledge. How does the cessation of the conditions of the roots lead to the cessation of unknown knowledge, and the cessation of knowledge of Dharma regarding suffering? Answer: The cessation of knowledge of Dharma regarding suffering leads to the cessation of conditions, and thus the cessation of unknown knowledge. Furthermore, the cessation of knowledge of Dharma regarding origination, due to the cessation of knowledge of Dharma regarding suffering, leads to the cessation of conditions, and thus the cessation of unknown knowledge. How does the cessation of the conditions of the roots lead to the cessation of unknown knowledge, and the cessation of unknown knowledge regarding suffering? Answer: The cessation of unknown knowledge regarding suffering leads to the cessation of conditions, and thus the cessation of unknown knowledge. Furthermore, the cessation of unknown knowledge regarding origination, due to the cessation of unknown knowledge regarding suffering, leads to the cessation of conditions, and thus the cessation of unknown knowledge. Furthermore, the cessation of the roots leads to the cessation of unknown knowledge, due to the cessation of unknown knowledge regarding suffering, leading to the cessation of conditions, and thus the cessation of unknown knowledge. How does the cessation of the conditions of the roots lead to the cessation of unknown knowledge, and the cessation of knowledge of Dharma regarding origination? Answer: The cessation of knowledge of Dharma regarding origination leads to the cessation of conditions, and thus the cessation of unknown knowledge. Furthermore, the cessation of knowledge of Dharma regarding suffering, due to the cessation of knowledge of Dharma regarding origination, leads to the cessation of conditions, and thus the cessation of unknown knowledge. How does the cessation of the conditions of the roots lead to the cessation of unknown knowledge, and the cessation of unknown knowledge regarding origination? Answer: The cessation of unknown knowledge regarding origination leads to the cessation of conditions, and thus the cessation of unknown knowledge. Furthermore, the cessation of unknown knowledge regarding suffering, due to the cessation of unknown knowledge regarding origination, leads to the cessation of conditions, and thus the cessation of unknown knowledge.
，複次諸根盡未知智斷因習未知智斷緣盡未知智斷。云何根緣盡未知智斷因思惟斷？答曰：諸根思惟斷緣盡未知智斷。云何根緣盡未知智斷因無斷？答曰：諸根無斷緣盡未知智斷(八共八盡智竟)。因道法智斷緣道法智斷、因道未知智斷緣道未知智斷亦如上(八共八竟)。
諸根因苦法智斷，彼根緣見苦斷耶？答曰：或根因苦法智斷，緣見苦斷、緣見習斷、緣見盡斷、緣見道斷、緣思惟斷、緣無斷、無緣。云何根因苦法智斷緣見苦斷？答曰：諸根苦法智斷緣見苦斷，複次諸根習法智斷因苦法智斷緣見苦斷。云何根因苦法智斷緣見習斷？答曰：諸根苦法智斷緣見習斷，複次諸根習法智斷因苦法智斷緣見習斷。云何根因苦法智斷緣見盡斷？答曰：諸根苦法智斷緣見盡斷，複次諸根習法智斷因苦法智斷緣見盡斷，複次諸根盡法智斷因苦法智斷緣見盡斷。云何根因苦法智斷緣見道斷？答曰：諸根苦法智斷緣見道斷，複次諸根習法智斷因苦法智斷緣見道斷，複次諸根道法智斷因苦法智斷緣見道斷。云何根因苦法智斷緣思惟斷？答曰：諸根苦法智斷緣思惟斷，複次諸根習法智斷因苦法智斷緣思惟斷，複次諸根思惟斷因苦法智斷緣思惟斷。云何根因苦法智斷緣無斷？答曰：諸根盡法智道法智斷因苦法智斷緣無斷。云何根因苦法
智斷無緣？答曰：諸根無緣因苦法智斷。設諸根緣苦法智斷，彼根因見苦斷耶？答曰：或根緣苦法智斷，因見苦斷、因見習斷、因思惟斷、因無斷。云何根緣苦法智斷因見苦斷？答曰：諸根見苦斷緣苦法智斷，複次諸根見習斷因見苦斷緣苦法智斷。云何根緣苦法智斷因見習斷？答曰：諸根見習斷緣苦法智斷，複次諸根見苦斷因見習斷緣苦法智斷。云何諸根緣苦法智斷因思惟斷？答曰：諸根思惟斷緣苦法智斷。云何根緣苦法智斷因無斷？答曰：諸根無斷緣苦法智斷。諸根因苦未知智斷，彼根緣見苦斷耶？答曰：或根因苦未知智斷，緣見苦斷、緣見習斷、緣見盡斷、緣見道斷、緣思惟斷、緣無斷。云何根因苦未知智斷緣見苦斷？答曰：諸根苦未知智斷緣見苦斷，複次諸根習未知智斷因苦未知智斷緣見苦斷。云何根因苦未知智斷緣見習斷？答曰：諸根苦未知智斷緣見習斷，複次諸根習未知智斷因苦未知智斷緣見習斷。云何根因苦未知智斷緣見盡斷？答曰：諸根苦未知智斷緣見盡斷，複次諸根習未知智斷因苦未知智斷緣見盡斷，複次諸根盡未知智斷因苦未知智斷緣見盡斷。云何根因苦未知智斷緣見道斷？答曰：諸根苦未知智斷緣見道斷，複次諸根習未知智斷因苦未知智斷緣見道斷，複次諸根道未知智斷因苦未知智斷緣見道斷。
【現代漢語翻譯】 現代漢語譯本 智斷是無緣的嗎？回答：諸根（指眼、耳、鼻、舌、身、意六根）的無緣是因為苦法智（對苦諦的智慧）的斷滅。如果諸根緣于苦法智的斷滅，那麼這些根是因為見苦（通過觀察苦諦）而斷滅的嗎？回答：或者根緣于苦法智的斷滅，是因為見苦而斷滅，或者是因為見習（通過觀察集諦）而斷滅，或者是因為思惟（通過修行）而斷滅，或者是因為沒有斷滅。 什麼情況下根緣于苦法智的斷滅是因為見苦而斷滅的呢？回答：諸根因為見苦而斷滅，從而緣于苦法智的斷滅；進一步說，諸根因為見習而斷滅，但這是因為見苦的緣故，從而緣于苦法智的斷滅。 什麼情況下根緣于苦法智的斷滅是因為見習而斷滅的呢？回答：諸根因為見習而斷滅，從而緣于苦法智的斷滅；進一步說，諸根因為見苦而斷滅，但這是因為見習的緣故，從而緣于苦法智的斷滅。 什麼情況下諸根緣于苦法智的斷滅是因為思惟而斷滅的呢？回答：諸根因為思惟而斷滅，從而緣于苦法智的斷滅。 什麼情況下根緣于苦法智的斷滅是因為沒有斷滅的呢？回答：諸根沒有斷滅，從而緣于苦法智的斷滅。 諸根因為苦未知智（對苦諦的未知智慧）而斷滅，那麼這些根緣于見苦而斷滅嗎？回答：或者根因為苦未知智而斷滅，緣于見苦而斷滅，或者緣于見習而斷滅，或者緣于見盡（通過觀察滅諦）而斷滅，或者緣于見道（通過觀察道諦）而斷滅，或者緣于思惟而斷滅，或者緣于沒有斷滅。 什麼情況下根因為苦未知智而斷滅，緣于見苦而斷滅呢？回答：諸根因為苦未知智而斷滅，從而緣于見苦而斷滅；進一步說，諸根因為習未知智（對集諦的未知智慧）而斷滅，但這是因為苦未知智的緣故，從而緣于見苦而斷滅。 什麼情況下根因為苦未知智而斷滅，緣于見習而斷滅呢？回答：諸根因為苦未知智而斷滅，從而緣于見習而斷滅；進一步說，諸根因為習未知智而斷滅，但這是因為苦未知智的緣故，從而緣于見習而斷滅。 什麼情況下根因為苦未知智而斷滅，緣于見盡而斷滅呢？回答：諸根因為苦未知智而斷滅，從而緣于見盡而斷滅；進一步說，諸根因為習未知智而斷滅，但這是因為苦未知智的緣故，從而緣于見盡而斷滅；再進一步說，諸根因為盡未知智（對滅諦的未知智慧）而斷滅，但這是因為苦未知智的緣故，從而緣于見盡而斷滅。 什麼情況下根因為苦未知智而斷滅，緣于見道而斷滅呢？回答：諸根因為苦未知智而斷滅，從而緣于見道而斷滅；進一步說，諸根因為習未知智而斷滅，但這是因為苦未知智的緣故，從而緣于見道而斷滅；再進一步說，諸根因為道未知智（對道諦的未知智慧）而斷滅，但這是因為苦未知智的緣故，從而緣于見道而斷滅。 English version Is the wisdom-cessation without a condition? Answer: The non-condition of the sense faculties (the six sense faculties: eyes, ears, nose, tongue, body, and mind) is due to the cessation of the knowledge of suffering (苦法智, ku fa zhi - wisdom regarding the truth of suffering). If the sense faculties are conditioned by the cessation of the knowledge of suffering, are these faculties ceased because of seeing suffering (見苦, jian ku - seeing the truth of suffering)? Answer: Either the faculties are conditioned by the cessation of the knowledge of suffering and are ceased because of seeing suffering, or because of seeing the origin (見習, jian xi - seeing the truth of the origin of suffering), or because of contemplation (思惟, si wei - through meditation), or because of no cessation. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of seeing suffering? Answer: The faculties cease because of seeing suffering, thereby being conditioned by the cessation of the knowledge of suffering; furthermore, the faculties cease because of seeing the origin, but this is because of seeing suffering, thereby being conditioned by the cessation of the knowledge of suffering. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of seeing the origin? Answer: The faculties cease because of seeing the origin, thereby being conditioned by the cessation of the knowledge of suffering; furthermore, the faculties cease because of seeing suffering, but this is because of seeing the origin, thereby being conditioned by the cessation of the knowledge of suffering. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of contemplation? Answer: The faculties cease because of contemplation, thereby being conditioned by the cessation of the knowledge of suffering. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of no cessation? Answer: The faculties do not cease, thereby being conditioned by the cessation of the knowledge of suffering. If the faculties cease because of the unknown knowledge of suffering (苦未知智, ku wei zhi zhi - unknown wisdom regarding the truth of suffering), are these faculties conditioned by seeing suffering? Answer: Either the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing suffering, or conditioned by seeing the origin, or conditioned by seeing cessation (見盡, jian jin - seeing the truth of cessation), or conditioned by seeing the path (見道, jian dao - seeing the truth of the path), or conditioned by contemplation, or conditioned by no cessation. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing suffering? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing suffering; furthermore, the faculties cease because of the unknown knowledge of the origin (習未知智, xi wei zhi zhi - unknown wisdom regarding the truth of the origin of suffering), but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing suffering. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing the origin? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing the origin; furthermore, the faculties cease because of the unknown knowledge of the origin, but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing the origin. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing cessation? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing cessation; furthermore, the faculties cease because of the unknown knowledge of the origin, but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing cessation; furthermore, the faculties cease because of the unknown knowledge of cessation (盡未知智, jin wei zhi zhi - unknown wisdom regarding the truth of cessation), but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing cessation. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing the path? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing the path; furthermore, the faculties cease because of the unknown knowledge of the origin, but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing the path; furthermore, the faculties cease because of the unknown knowledge of the path (道未知智, dao wei zhi zhi - unknown wisdom regarding the truth of the path), but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing the path.
【English Translation】 English version Is the wisdom-cessation without a condition? Answer: The non-condition of the sense faculties (the six sense faculties: eyes, ears, nose, tongue, body, and mind) is due to the cessation of the knowledge of suffering (Ku Fa Zhi). If the sense faculties are conditioned by the cessation of the knowledge of suffering, are these faculties ceased because of seeing suffering (Jian Ku)? Answer: Either the faculties are conditioned by the cessation of the knowledge of suffering and are ceased because of seeing suffering, or because of seeing the origin (Jian Xi), or because of contemplation (Si Wei), or because of no cessation. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of seeing suffering? Answer: The faculties cease because of seeing suffering, thereby being conditioned by the cessation of the knowledge of suffering; furthermore, the faculties cease because of seeing the origin, but this is because of seeing suffering, thereby being conditioned by the cessation of the knowledge of suffering. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of seeing the origin? Answer: The faculties cease because of seeing the origin, thereby being conditioned by the cessation of the knowledge of suffering; furthermore, the faculties cease because of seeing suffering, but this is because of seeing the origin, thereby being conditioned by the cessation of the knowledge of suffering. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of contemplation? Answer: The faculties cease because of contemplation, thereby being conditioned by the cessation of the knowledge of suffering. Under what circumstances are the faculties conditioned by the cessation of the knowledge of suffering and ceased because of no cessation? Answer: The faculties do not cease, thereby being conditioned by the cessation of the knowledge of suffering. If the faculties cease because of the unknown knowledge of suffering (Ku Wei Zhi Zhi), are these faculties conditioned by seeing suffering? Answer: Either the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing suffering, or conditioned by seeing the origin, or conditioned by seeing cessation (Jian Jin), or conditioned by seeing the path (Jian Dao), or conditioned by contemplation, or conditioned by no cessation. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing suffering? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing suffering; furthermore, the faculties cease because of the unknown knowledge of the origin (Xi Wei Zhi Zhi), but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing suffering. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing the origin? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing the origin; furthermore, the faculties cease because of the unknown knowledge of the origin, but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing the origin. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing cessation? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing cessation; furthermore, the faculties cease because of the unknown knowledge of the origin, but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing cessation; furthermore, the faculties cease because of the unknown knowledge of cessation (Jin Wei Zhi Zhi), but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing cessation. Under what circumstances do the faculties cease because of the unknown knowledge of suffering and are conditioned by seeing the path? Answer: The faculties cease because of the unknown knowledge of suffering, thereby being conditioned by seeing the path; furthermore, the faculties cease because of the unknown knowledge of the origin, but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing the path; furthermore, the faculties cease because of the unknown knowledge of the path (Dao Wei Zhi Zhi), but this is because of the unknown knowledge of suffering, thereby being conditioned by seeing the path.
云何根因苦未知智斷緣思惟斷？答曰：諸根苦未知智斷緣思惟斷，複次諸根習未知智斷因苦未知智斷緣思惟斷，複次諸根思惟斷因苦未知智斷緣思惟斷。云何根因苦未知智斷緣無斷？答曰：諸根盡未知智道未知智斷因苦未知智斷緣無斷。設諸根緣苦未知智斷，彼根因見苦斷耶？答曰：或根緣苦未知智斷，因見苦斷、因見習斷、因思惟斷、因無斷。云何根緣苦未知智斷因見苦斷？答曰：諸根見苦斷緣苦未知智斷，複次諸根見習斷因見苦斷緣苦未知智斷。云何根緣苦未知智斷因見習斷？答曰：諸根見習斷緣苦未知智斷，複次諸根見苦斷因見習斷緣苦未知智斷。云何根緣苦未知智斷因思惟斷？答曰：諸根思惟斷緣苦未知智斷。云何根緣苦未知智斷因無斷？答曰：諸根無斷緣苦未知智斷(八四苦智竟)。因習法智斷緣見習斷、因習未知智斷緣見習斷亦如上。
諸根因盡法智斷，彼根緣見盡斷耶？答曰：或根因盡法智斷，緣見盡斷、緣無斷、無緣。云何根因盡法智斷緣見盡斷？答曰：諸根盡法智斷緣見盡斷。云何根因盡法智斷緣無斷？答曰：諸根盡法智斷緣無斷。云何根因盡法智斷無緣？答曰：諸根無緣因盡法智斷。設諸根緣盡法智斷，彼根因見盡斷耶？答曰：或根緣盡法智斷，因見盡斷、因見苦斷、因見習斷、因思惟斷
【現代漢語翻譯】 現代漢語譯本 如何通過根（indriya，感覺器官）和因（hetu，原因）的苦未知智（duhkha-ajnanajnana，對苦的無知之智）的斷滅，以緣（pratyaya，條件）和思惟（manasikara，作意）來斷滅？回答：諸根的苦未知智的斷滅，通過緣和思惟來斷滅。進一步，諸根的習（samudaya，集）未知智的斷滅，通過因、苦未知智的斷滅，以及緣和思惟來斷滅。進一步，諸根的思惟斷滅，通過因、苦未知智的斷滅，以及緣和思惟來斷滅。 如何通過根和因的苦未知智的斷滅，以緣和無斷（apratisamkhyanirodha，非擇滅）來斷滅？回答：諸根的盡（nirodha，滅）未知智和道（marga，道）未知智的斷滅，通過因、苦未知智的斷滅，以及緣和無斷來斷滅。 假設諸根通過緣苦未知智來斷滅，那麼這些根是通過因見苦（duhkha-darshana，見苦）來斷滅的嗎？回答：或者根通過緣苦未知智來斷滅，通過因見苦斷滅、因見習斷滅、因思惟斷滅、因無斷滅。 如何通過根緣苦未知智的斷滅，以因見苦斷滅？回答：諸根見苦斷滅，通過緣苦未知智來斷滅；進一步，諸根見習斷滅，通過因見苦斷滅和緣苦未知智來斷滅。 如何通過根緣苦未知智的斷滅，以因見習斷滅？回答：諸根見習斷滅，通過緣苦未知智來斷滅；進一步，諸根見苦斷滅，通過因見習斷滅和緣苦未知智來斷滅。 如何通過根緣苦未知智的斷滅，以因思惟斷滅？回答：諸根思惟斷滅，通過緣苦未知智來斷滅。 如何通過根緣苦未知智的斷滅，以因無斷滅？回答：諸根無斷滅，通過緣苦未知智來斷滅（八十四種苦智結束）。 因習法智（samudaya-dharma-jnana，集法智）的斷滅，通過緣見習（samudaya-darshana，見集）斷滅；因習未知智（samudaya-ajnana-jnana，對集的無知之智）的斷滅，通過緣見習斷滅，也如上所述。 諸根通過因盡法智（nirodha-dharma-jnana，滅法智）斷滅，那麼這些根是通過緣見盡（nirodha-darshana，見滅）斷滅的嗎？回答：或者根通過因盡法智斷滅，通過緣見盡斷滅、緣無斷滅、無緣。 如何通過根因盡法智的斷滅，以緣見盡斷滅？回答：諸根盡法智斷滅，通過緣見盡斷滅。 如何通過根因盡法智的斷滅，以緣無斷滅？回答：諸根盡法智斷滅，通過緣無斷滅。 如何通過根因盡法智的斷滅，以無緣？回答：諸根無緣，通過因盡法智斷滅。 假設諸根通過緣盡法智斷滅，那麼這些根是通過因見盡斷滅的嗎？回答：或者根通過緣盡法智斷滅，通過因見盡斷滅、因見苦斷滅、因見習斷滅、因思惟斷滅。
【English Translation】 English version How is the cessation through roots (indriya, sense faculties) and causes (hetu, causes) of the knowledge of the uncomprehended suffering (duhkha-ajnanajnana, knowledge of the uncomprehended suffering), by means of conditions (pratyaya, conditions) and reflection (manasikara, attention)? Answer: The cessation of the knowledge of the uncomprehended suffering of the roots is ceased through conditions and reflection. Furthermore, the cessation of the knowledge of the uncomprehended origin (samudaya, origin) of the roots is ceased through the cause, the cessation of the knowledge of the uncomprehended suffering, and through conditions and reflection. Furthermore, the cessation of the reflection of the roots is ceased through the cause, the cessation of the knowledge of the uncomprehended suffering, and through conditions and reflection. How is the cessation through roots and causes of the knowledge of the uncomprehended suffering, by means of conditions and unconditioned cessation (apratisamkhyanirodha, unconditioned cessation)? Answer: The cessation of the knowledge of the uncomprehended cessation (nirodha, cessation) and the knowledge of the uncomprehended path (marga, path) of the roots is ceased through the cause, the cessation of the knowledge of the uncomprehended suffering, and through conditions and unconditioned cessation. If the roots are ceased through the condition of the knowledge of the uncomprehended suffering, are those roots ceased through the cause of seeing suffering (duhkha-darshana, seeing suffering)? Answer: Either the roots are ceased through the condition of the knowledge of the uncomprehended suffering, ceased through the cause of seeing suffering, the cause of seeing origin, the cause of reflection, the cause of unconditioned cessation. How is the cessation through the root's condition of the knowledge of the uncomprehended suffering, by the cause of seeing suffering? Answer: The cessation of seeing suffering of the roots is ceased through the condition of the knowledge of the uncomprehended suffering; furthermore, the cessation of seeing origin of the roots is ceased through the cause of seeing suffering and the condition of the knowledge of the uncomprehended suffering. How is the cessation through the root's condition of the knowledge of the uncomprehended suffering, by the cause of seeing origin? Answer: The cessation of seeing origin of the roots is ceased through the condition of the knowledge of the uncomprehended suffering; furthermore, the cessation of seeing suffering of the roots is ceased through the cause of seeing origin and the condition of the knowledge of the uncomprehended suffering. How is the cessation through the root's condition of the knowledge of the uncomprehended suffering, by the cause of reflection? Answer: The cessation of reflection of the roots is ceased through the condition of the knowledge of the uncomprehended suffering. How is the cessation through the root's condition of the knowledge of the uncomprehended suffering, by the cause of unconditioned cessation? Answer: The unconditioned cessation of the roots is ceased through the condition of the knowledge of the uncomprehended suffering (end of eighty-four knowledges of suffering). The cessation of the knowledge of the dharma of origin (samudaya-dharma-jnana, knowledge of the dharma of origin) is ceased through the condition of seeing origin (samudaya-darshana, seeing origin); the cessation of the knowledge of the uncomprehended origin (samudaya-ajnana-jnana, knowledge of the uncomprehended origin) is ceased through the condition of seeing origin, also as above. If the roots are ceased through the cause of the knowledge of the dharma of cessation (nirodha-dharma-jnana, knowledge of the dharma of cessation), are those roots ceased through the condition of seeing cessation (nirodha-darshana, seeing cessation)? Answer: Either the roots are ceased through the cause of the knowledge of the dharma of cessation, ceased through the condition of seeing cessation, the condition of unconditioned cessation, without condition. How is the cessation through the root's cause of the knowledge of the dharma of cessation, by the condition of seeing cessation? Answer: The cessation of the knowledge of the dharma of cessation of the roots is ceased through the condition of seeing cessation. How is the cessation through the root's cause of the knowledge of the dharma of cessation, by the condition of unconditioned cessation? Answer: The cessation of the knowledge of the dharma of cessation of the roots is ceased through the condition of unconditioned cessation. How is the cessation through the root's cause of the knowledge of the dharma of cessation, without condition? Answer: The roots without condition are ceased through the cause of the knowledge of the dharma of cessation. If the roots are ceased through the condition of the knowledge of the dharma of cessation, are those roots ceased through the cause of seeing cessation? Answer: Either the roots are ceased through the condition of the knowledge of the dharma of cessation, ceased through the cause of seeing cessation, the cause of seeing suffering, the cause of seeing origin, the cause of reflection.
、因無斷。云何根緣盡法智斷因見盡斷？答曰：諸根見盡斷緣盡法智斷。云何根緣盡法智斷因見苦斷？答曰：諸根見苦斷緣盡法智斷，複次諸根見習斷因見苦斷緣盡法智斷，複次諸根見苦斷緣盡法智斷。云何根緣盡法智斷因見習斷？答曰：諸根見習斷緣盡法智斷，複次諸根見苦斷因見習斷緣盡法智斷，複次諸根見盡斷因見習斷緣盡法智斷。云何根緣盡法智斷因思惟斷？答曰：諸根思惟斷緣盡法智斷。云何根緣盡法智斷因無斷？答曰：諸根無斷緣盡法智斷。諸根因盡未知智斷，彼根緣見盡斷耶？答曰：或根因盡未知智斷，緣見盡斷、緣無斷。云何根因盡未知智斷緣見盡斷？答曰：諸根因盡未知智斷緣見盡斷。云何根因盡未知智斷緣無斷？答曰：諸根盡未知智斷緣無斷。設諸根緣盡未知智斷，彼根因見盡斷耶？答曰：或根緣盡未知智斷，因見盡斷、因見苦斷、因見習斷、因思惟斷、因無斷。云何根緣盡未知智斷因見盡斷？答曰：諸根見盡斷緣盡未知智斷。云何根緣盡未知智斷因見苦斷？答曰：諸根見苦斷緣盡未知智斷，複次諸根見習斷因見苦斷緣盡未知智斷，複次諸根見盡斷因見苦斷緣盡未知智斷。云何根緣盡未知智斷因見習斷？答曰：諸根見習斷緣盡未知智斷，複次諸根見苦斷因見習斷緣盡未知智斷，複次諸根見盡斷因
【現代漢語翻譯】 現代漢語譯本 問：什麼情況下，諸根（indriya，感覺器官）和緣（pratyaya，條件）滅盡導致法智（dharma-jñāna，對法的智慧）斷滅，而因（hetu，原因）是見盡（darśana-nirodha，滅盡之見）斷滅？答：當諸根的見盡斷滅時，緣滅盡，法智也隨之斷滅。 問：什麼情況下，諸根和緣滅盡導致法智斷滅，而因是見苦（darśana-duḥkha，對苦的見解）斷滅？答：當諸根的見苦斷滅時，緣滅盡，法智也隨之斷滅。進一步說，當諸根的見集（darśana-samudaya，對集（苦之根源）的見解）斷滅，而因是見苦斷滅時，緣滅盡，法智也隨之斷滅。再進一步說，當諸根的見苦斷滅時，緣滅盡，法智也隨之斷滅。 問：什麼情況下，諸根和緣滅盡導致法智斷滅，而因是見集斷滅？答：當諸根的見集斷滅時，緣滅盡，法智也隨之斷滅。進一步說，當諸根的見苦斷滅，而因是見集斷滅時，緣滅盡，法智也隨之斷滅。再進一步說，當諸根的見盡斷滅，而因是見集斷滅時，緣滅盡，法智也隨之斷滅。 問：什麼情況下，諸根和緣滅盡導致法智斷滅，而因是思惟（thinking）斷滅？答：當諸根的思惟斷滅時，緣滅盡，法智也隨之斷滅。 問：什麼情況下，諸根和緣滅盡導致法智斷滅，而因是無（non-existence）斷滅？答：當諸根的無斷滅時，緣滅盡，法智也隨之斷滅。 問：如果諸根的因滅盡導致未知智（ajñāta-jñāna，未知的智慧）斷滅，那麼這些諸根的緣是見盡斷滅嗎？答：或者諸根的因滅盡導致未知智斷滅，緣是見盡斷滅，或者緣是無斷滅。 問：什麼情況下，諸根的因滅盡導致未知智斷滅，而緣是見盡斷滅？答：當諸根的因滅盡導致未知智斷滅，並且緣是見盡斷滅時。 問：什麼情況下，諸根的因滅盡導致未知智斷滅，而緣是無斷滅？答：當諸根的因滅盡導致未知智斷滅，並且緣是無斷滅時。 問：如果諸根的緣滅盡導致未知智斷滅，那麼這些諸根的因是見盡斷滅嗎？答：或者諸根的緣滅盡導致未知智斷滅，因是見盡斷滅，或者因是見苦斷滅，或者因是見集斷滅，或者因是思惟斷滅，或者因是無斷滅。 問：什麼情況下，諸根的緣滅盡導致未知智斷滅，而因是見盡斷滅？答：當諸根的見盡斷滅，並且緣滅盡導致未知智斷滅時。 問：什麼情況下，諸根的緣滅盡導致未知智斷滅，而因是見苦斷滅？答：當諸根的見苦斷滅，並且緣滅盡導致未知智斷滅時。進一步說，當諸根的見集斷滅，而因是見苦斷滅，並且緣滅盡導致未知智斷滅時。再進一步說，當諸根的見盡斷滅，而因是見苦斷滅，並且緣滅盡導致未知智斷滅時。 問：什麼情況下，諸根的緣滅盡導致未知智斷滅，而因是見集斷滅？答：當諸根的見集斷滅，並且緣滅盡導致未知智斷滅時。進一步說，當諸根的見苦斷滅，而因是見集斷滅，並且緣滅盡導致未知智斷滅時。再進一步說，當諸根的見盡斷滅，而因是
【English Translation】 English version Question: Under what circumstances does the cessation of the indriyas (faculties, sense organs) and pratyayas (conditions) lead to the cessation of dharma-jñāna (knowledge of the Dharma), with the hetu (cause) being the cessation of darśana-nirodha (vision of cessation)? Answer: When the darśana-nirodha of the indriyas ceases, the pratyayas cease, and dharma-jñāna also ceases. Question: Under what circumstances does the cessation of the indriyas and pratyayas lead to the cessation of dharma-jñāna, with the hetu being the cessation of darśana-duḥkha (vision of suffering)? Answer: When the darśana-duḥkha of the indriyas ceases, the pratyayas cease, and dharma-jñāna also ceases. Furthermore, when the darśana-samudaya (vision of the origin of suffering) of the indriyas ceases, with the hetu being the cessation of darśana-duḥkha, the pratyayas cease, and dharma-jñāna also ceases. Again, when the darśana-duḥkha of the indriyas ceases, the pratyayas cease, and dharma-jñāna also ceases. Question: Under what circumstances does the cessation of the indriyas and pratyayas lead to the cessation of dharma-jñāna, with the hetu being the cessation of darśana-samudaya? Answer: When the darśana-samudaya of the indriyas ceases, the pratyayas cease, and dharma-jñāna also ceases. Furthermore, when the darśana-duḥkha of the indriyas ceases, with the hetu being the cessation of darśana-samudaya, the pratyayas cease, and dharma-jñāna also ceases. Again, when the darśana-nirodha of the indriyas ceases, with the hetu being the cessation of darśana-samudaya, the pratyayas cease, and dharma-jñāna also ceases. Question: Under what circumstances does the cessation of the indriyas and pratyayas lead to the cessation of dharma-jñāna, with the hetu being the cessation of thinking? Answer: When the thinking of the indriyas ceases, the pratyayas cease, and dharma-jñāna also ceases. Question: Under what circumstances does the cessation of the indriyas and pratyayas lead to the cessation of dharma-jñāna, with the hetu being the cessation of non-existence? Answer: When the non-existence of the indriyas ceases, the pratyayas cease, and dharma-jñāna also ceases. Question: If the cessation of the hetu of the indriyas leads to the cessation of ajñāta-jñāna (unknown knowledge), is the pratyaya of these indriyas the cessation of darśana-nirodha? Answer: Either the cessation of the hetu of the indriyas leads to the cessation of ajñāta-jñāna, and the pratyaya is the cessation of darśana-nirodha, or the pratyaya is the cessation of non-existence. Question: Under what circumstances does the cessation of the hetu of the indriyas lead to the cessation of ajñāta-jñāna, and the pratyaya is the cessation of darśana-nirodha? Answer: When the cessation of the hetu of the indriyas leads to the cessation of ajñāta-jñāna, and the pratyaya is the cessation of darśana-nirodha. Question: Under what circumstances does the cessation of the hetu of the indriyas lead to the cessation of ajñāta-jñāna, and the pratyaya is the cessation of non-existence? Answer: When the cessation of the hetu of the indriyas leads to the cessation of ajñāta-jñāna, and the pratyaya is the cessation of non-existence. Question: If the cessation of the pratyaya of the indriyas leads to the cessation of ajñāta-jñāna, is the hetu of these indriyas the cessation of darśana-nirodha? Answer: Either the cessation of the pratyaya of the indriyas leads to the cessation of ajñāta-jñāna, and the hetu is the cessation of darśana-nirodha, or the hetu is the cessation of darśana-duḥkha, or the hetu is the cessation of darśana-samudaya, or the hetu is the cessation of thinking, or the hetu is the cessation of non-existence. Question: Under what circumstances does the cessation of the pratyaya of the indriyas lead to the cessation of ajñāta-jñāna, and the hetu is the cessation of darśana-nirodha? Answer: When the cessation of darśana-nirodha of the indriyas occurs, and the cessation of the pratyaya leads to the cessation of ajñāta-jñāna. Question: Under what circumstances does the cessation of the pratyaya of the indriyas lead to the cessation of ajñāta-jñāna, and the hetu is the cessation of darśana-duḥkha? Answer: When the cessation of darśana-duḥkha of the indriyas occurs, and the cessation of the pratyaya leads to the cessation of ajñāta-jñāna. Furthermore, when the cessation of darśana-samudaya of the indriyas occurs, and the hetu is the cessation of darśana-duḥkha, and the cessation of the pratyaya leads to the cessation of ajñāta-jñāna. Again, when the cessation of darśana-nirodha of the indriyas occurs, and the hetu is the cessation of darśana-duḥkha, and the cessation of the pratyaya leads to the cessation of ajñāta-jñāna. Question: Under what circumstances does the cessation of the pratyaya of the indriyas lead to the cessation of ajñāta-jñāna, and the hetu is the cessation of darśana-samudaya? Answer: When the cessation of darśana-samudaya of the indriyas occurs, and the cessation of the pratyaya leads to the cessation of ajñāta-jñāna. Furthermore, when the cessation of darśana-duḥkha of the indriyas occurs, and the hetu is the cessation of darśana-samudaya, and the cessation of the pratyaya leads to the cessation of ajñāta-jñāna. Again, when the cessation of darśana-nirodha of the indriyas occurs, and the hetu is
見習斷緣盡未知智斷。云何根緣盡未知智斷因思惟斷？答曰：諸根思惟斷緣盡未知智斷。云何根緣盡未知智斷因無斷？答曰：諸根無斷緣盡未知智斷。因道法智斷緣見道斷、因道未知智斷緣見道斷亦如上。
阿毗曇根犍度緣跋渠第三十三竟。
根犍度第六竟。
斯經序曰：其人忘因緣一品，故闕文焉。近有罽賓沙門曇摩卑諳之，來經密川，僧伽諦婆譯出此品，八犍度文具也。而卑云：八犍度是體耳，別有六足，可百萬言。卑誦二足，今無譯，可出，慨恨良深。秦建元十五年正月十九日于揚州正官佛圖記。
阿毗曇八犍度論卷第二十四 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十五
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
定犍度第七(盡三十八品)
過去得， 是謂緣， 解脫， 阿那含， 一行觀在後。
阿毗曇過去得跋渠第一之一
若得過去法，彼得過去？設得過去，彼得過去法？若未來現在、善不善無記、欲界系色界系無色界系、學無學非學非無學、見諦斷思惟斷。若得不斷法，彼得不斷。設得不斷，彼得不斷法？諸法善無色生，彼善心俱耶？設善心俱，彼法善無色？不善無記、欲
【現代漢語翻譯】 現代漢語譯本 見習斷（Sekha-pahana，有學斷）是緣盡未知智斷（Nirodha-samapatti-nanadassana-pahana，滅盡定智斷），還是智斷（Nana-pahana，智斷）？如何根緣盡未知智斷（Indriya-nirodha-samapatti-nanadassana-pahana，根滅盡定智斷）因思惟斷（Paticcasamuppada-pahana，緣起斷）而斷？回答說：諸根（Indriya，六根）思惟斷是緣盡未知智斷。如何根緣盡未知智斷因無斷（Apahana，不斷）而斷？回答說：諸根無斷是緣盡未知智斷。因道法智斷（Magga-dhamma-nana-pahana，道法智斷）緣見道斷（Dassana-pahana，見道斷），因道未知智斷緣見道斷也如上所述。
《阿毗曇根犍度緣跋渠》第三十三結束。
《根犍度》第六結束。
此經序言說：有人遺忘了因緣一品，所以缺少了文字。最近有罽賓（Kashmir）沙門（Sramana，出家求道者）曇摩卑（Dharmapiya）諳習此事，來到經密川，僧伽諦婆（Sanghadeva）翻譯出了此品，八犍度（Astaskandha，八犍度）的文字才算完整。而曇摩卑說：八犍度只是主體，另外還有六足（Satpada，六足論），大約有一百萬字。曇摩卑能背誦二足，現在沒有翻譯，可以翻譯出來，他對此感到非常遺憾。秦建元十五年正月十九日于揚州正官佛圖記。
《阿毗曇八犍度論》卷第二十四 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第二十五
迦旃延子（Katyayaniputra）造
符秦罽賓三藏僧伽提婆共竺佛念譯
《定犍度》第七（盡三十八品）
過去得，是謂緣，解脫，阿那含（Anagamin，不還果），一行觀在後。
《阿毗曇過去得跋渠》第一之一
如果獲得了過去法（Atita-dhamma，過去法），他就獲得了過去（Atita，過去）嗎？假設獲得了過去，他就獲得了過去法嗎？如果未來（Anagata，未來）、現在（Paccuppanna，現在）、善（Kusala，善）、不善（Akusala，不善）、無記（Abyakata，無記）、欲界系（Kamavacara，欲界系）、系（Rupavacara，色界系）無系（Arupavacara，無色界系）、學（Sekha，有學）、無學（Asekha，無學）、非學非無學（Nevasekha-nasekha，非有學非無學）、見諦斷（Dassana-pahana，見諦斷）、思惟斷（Bhavana-pahana，修道斷）。如果獲得了不斷法（Apahatabba-dhamma，不斷法），他就獲得了不斷（Apahatabba，不斷）嗎？假設獲得了不斷，他就獲得了不斷法嗎？諸法（Dhamma，法）是善（Kusala，善）的、無色（Arupa，無色）的生起，它們是善心俱（Kusala-citta-sampayutta，善心相應）的嗎？假設是善心俱的，這些法是善的、無色的嗎？不善（Akusala，不善）、無記（Abyakata，無記）、欲
【English Translation】 English version Is the Sekha-pahana (Trainee's Abandoning) Nirodha-samapatti-nanadassana-pahana (Cessation Attainment-Knowledge & Vision Abandoning) or Nana-pahana (Knowledge Abandoning)? How does Indriya-nirodha-samapatti-nanadassana-pahana (Sense-faculty Cessation Attainment-Knowledge & Vision Abandoning) abandon due to Paticcasamuppada-pahana (Dependent Origination Abandoning)? The answer is: The abandoning of the sense faculties through contemplation is Nirodha-samapatti-nanadassana-pahana. How does Indriya-nirodha-samapatti-nanadassana-pahana abandon due to Apahana (Non-abandoning)? The answer is: The non-abandoning of the sense faculties is Nirodha-samapatti-nanadassana-pahana. Magga-dhamma-nana-pahana (Path-dharma-knowledge Abandoning) abandons through Dassana-pahana (Seeing Abandoning), and Nana-pahana (Knowledge Abandoning) of the Path abandons through Dassana-pahana (Seeing Abandoning) as above.
The thirty-third section of the Khandhaka on Roots, on Conditions, of the Abhidhamma is complete.
The sixth Khandhaka on Roots is complete.
The preface to this scripture states: Someone forgot a section on conditions, so the text is missing. Recently, the Sramana (ascetic) Dharmapiya from Kashmir, who was familiar with this matter, came to Jingmichuan, and Sanghadeva translated this section, completing the text of the eight Khandhakas (sections). Dharmapiya said: The eight Khandhakas are just the body; there are also six feet (Satpada), amounting to about a million words. Dharmapiya can recite two feet, but they have not been translated yet, and could be translated, which he deeply regrets. Recorded on the 19th day of the first month of the 15th year of Jianyuan in the Qin dynasty at the Zheng Guan Buddhist temple in Yangzhou.
Abhidhamma Astaskandha Sastra Volume 24 Taisho Tripitaka Volume 26, No. 1543 Abhidhamma Astaskandha Sastra
Abhidhamma Astaskandha Sastra Volume 25
Composed by Katyayaniputra
Translated by the Tripitaka master Sanghadeva from Kashmir during the Fu Qin dynasty, together with Zhu Fonian
Samadhi Khandhaka Seventh (ending with thirty-eight sections)
Past attainment, this is called condition, liberation, Anagamin (Non-returner), one-practice contemplation follows.
Abhidhamma Past Attainment Section One of One
If one attains a past dhamma (Atita-dhamma, past phenomenon), does one attain the past (Atita, past)? If one attains the past, does one attain a past dhamma? If future (Anagata, future), present (Paccuppanna, present), wholesome (Kusala, wholesome), unwholesome (Akusala, unwholesome), indeterminate (Abyakata, indeterminate), belonging to the desire realm (Kamavacara, sense-sphere), belonging to the ** realm (Rupavacara, form-sphere), not belonging to the ** realm (Arupavacara, formless-sphere), a learner (Sekha, trainee), a non-learner (Asekha, one beyond training), neither a learner nor a non-learner (Nevasekha-nasekha, neither trainee nor beyond training), abandoned by seeing (Dassana-pahana, abandonment by seeing), abandoned by cultivation (Bhavana-pahana, abandonment by cultivation). If one attains a dhamma to be abandoned (Apahatabba-dhamma, dhamma to be abandoned), does one attain what is to be abandoned (Apahatabba, what is to be abandoned)? If one attains what is to be abandoned, does one attain a dhamma to be abandoned? Are the dhammas (Dhamma, phenomena) that are wholesome (Kusala, wholesome) and formless (Arupa, formless) arisen, associated with wholesome mind (Kusala-citta-sampayutta, associated with wholesome mind)? If associated with wholesome mind, are these dhammas wholesome and formless? Unwholesome (Akusala, unwholesome), indeterminate (Abyakata, indeterminate), desire
界系色界系無色界系、學無學非學非無學、見諦斷思惟斷不斷。法無色生，彼不斷心俱耶？設不斷心俱，彼法不斷無色耶？一切初禪五種耶？一切第二禪四種、一切第三禪五種、一切第四禪四種耶？味相應初禪，入當言味、起當言味耶？味相應乃至有想無想，入當言味、起當言味耶？諸味相應初禪，彼一切隱沒無記耶？設隱沒無記，彼一切味相應初禪耶？諸味相應乃至有想無想，彼一切隱沒無記耶？設隱沒無記，彼一切味相應乃至有想無想。頗不入初禪入第二禪耶？頗乃至不入不用定入有想無想耶？頗不入初禪生初禪耶？頗乃至不入有想無想生有想無想耶？若得初禪非第二，彼命終生何所？若乃至得不用定、非有想無想，彼命終生何所？云何意所念入慈、云何意所念入悲喜護？慈何繫結滅、悲喜護何繫結滅凈？初禪何繫結滅凈乃至有想無想何繫結滅？初解脫乃至第八解脫，初除入乃至第八除入，初一切入乃至第十一切入，法智乃至道智，空無愿無相何繫結滅？慈報何所受報、悲喜護報何所受報凈？初禪報何所受報凈？乃至有想無想報何所受報？初解脫乃至第八解脫，初除入乃至第八除入，初一切入乃至第十一切入，知他人心智等智報何所受報？此章義愿具演說。
若得過去法，彼得過去耶？答曰：或彼過去、或
【現代漢語翻譯】 現代漢語譯本 界是『系無系』（既非屬於繫縛也非不屬於繫縛的狀態）嗎？學是『無學』（不再需要學習的狀態）嗎？是『非學』（還需學習的狀態）嗎？是『非無學』（既非需要學習也非不需要學習的狀態）嗎？證得真諦后，斷除『思惟斷』（通過思惟斷除煩惱）了嗎？沒有斷除嗎？法是『無色生』（在無色界產生）的，當（與法）相應時，心是同時斷除煩惱的嗎？如果心是同時斷除煩惱的，那麼法是不斷除無色界的煩惱嗎？一切初禪都包含五種要素嗎？一切第二禪包含四種要素嗎？一切第三禪包含五種要素嗎？一切第四禪包含四種要素嗎？與『味』（對禪定的貪愛）相應的初禪，在入定時應當說是『味』，在出定時應當說是『味』嗎？與『味』相應的，乃至與『有想無想』（非想非非想處定）相應的，在入定時應當說是『味』，在出定時應當說是『味』嗎？所有與『味』相應的初禪，它們都是『隱沒無記』（被覆蓋的無記狀態）嗎？如果都是『隱沒無記』，那麼它們都是與『味』相應的初禪嗎？所有與『味』相應的，乃至與『有想無想』相應的，它們都是『隱沒無記』嗎？如果都是『隱沒無記』，那麼它們都是與『味』相應的，乃至與『有想無想』相應的嗎？有沒有不入初禪而入第二禪的？有沒有乃至不入不用定（非想非非想處定）而入有想無想的？有沒有不入初禪而生於初禪的？有沒有乃至不入有想無想而生於有想無想的？如果證得初禪但沒有證得第二禪，那麼他命終後會生於何處？如果乃至證得不用定但沒有證得有想無想，那麼他命終後會生於何處？如何用意念進入慈心（Metta）？如何用意念進入悲心（Karuna）、喜心（Mudita）、舍心（Upekkha）？慈心滅除哪些繫縛？悲心、喜心、舍心滅除哪些繫縛而達到清凈？初禪滅除哪些繫縛而達到清凈？乃至有想無想滅除哪些繫縛？初解脫乃至第八解脫，初除入乃至第八除入，初一切入乃至第十一切入，法智乃至道智，空、無愿、無相滅除哪些繫縛？慈心的果報在何處承受果報？悲心、喜心、舍心的果報在何處承受果報而達到清凈？初禪的果報在何處承受果報而達到清凈？乃至有想無想的果報在何處承受果報？初解脫乃至第八解脫，初除入乃至第八除入，初一切入乃至第十一切入，知他人心智等智的果報在何處承受果報？希望詳細解釋這一章的含義。 如果證得過去的法，他就證得過去了嗎？回答說：或者他證得過去，或者...
【English Translation】 English version Is the realm 『neither bound nor unbound』? Is learning 『no more learning』? Is it 『still learning』? Is it 『neither learning nor no more learning』? Having attained the truth, is 『thinking cessation』 (cessation of defilements through thinking) cut off? Or not cut off? If a dharma is 『born in the formless realm』, when it is associated (with the dharma), is the mind simultaneously cutting off defilements? If the mind is simultaneously cutting off defilements, then is the dharma not cutting off the defilements of the formless realm? Does all the first Dhyana contain five elements? Does all the second Dhyana contain four elements? Does all the third Dhyana contain five elements? Does all the fourth Dhyana contain four elements? The first Dhyana that is associated with 『taste』 (craving for meditative states), when entering the samadhi, should it be called 『taste』, and when exiting the samadhi, should it be called 『taste』? Those associated with 『taste』, even up to those associated with 『neither perception nor non-perception』 (the state of neither perception nor non-perception), when entering the samadhi, should it be called 『taste』, and when exiting the samadhi, should it be called 『taste』? All the first Dhyanas that are associated with 『taste』, are they all 『obscured and indeterminate』? If they are all 『obscured and indeterminate』, then are they all the first Dhyanas associated with 『taste』? All those associated with 『taste』, even up to those associated with 『neither perception nor non-perception』, are they all 『obscured and indeterminate』? If they are all 『obscured and indeterminate』, then are they all associated with 『taste』, even up to those associated with 『neither perception nor non-perception』? Is there anyone who does not enter the first Dhyana but enters the second Dhyana? Is there anyone who does not enter the state of 『no perception』 (neither perception nor non-perception) but enters the state of 『neither perception nor non-perception』? Is there anyone who does not enter the first Dhyana but is born in the first Dhyana? Is there anyone who does not enter the state of 『neither perception nor non-perception』 but is born in the state of 『neither perception nor non-perception』? If one attains the first Dhyana but not the second, where will he be born after death? If one attains the state of 『no perception』 but not the state of 『neither perception nor non-perception』, where will he be born after death? How does one enter loving-kindness (Metta) through mental contemplation? How does one enter compassion (Karuna), joy (Mudita), and equanimity (Upekkha) through mental contemplation? What fetters are extinguished by loving-kindness? What fetters are extinguished by compassion, joy, and equanimity to achieve purity? What fetters are extinguished by the first Dhyana to achieve purity? What fetters are extinguished by the state of 『neither perception nor non-perception』? The first liberation up to the eighth liberation, the first elimination entry up to the eighth elimination entry, the first all-encompassing entry up to the tenth all-encompassing entry, the knowledge of dharma up to the knowledge of the path, what fetters are extinguished by emptiness, wishlessness, and signlessness? Where is the retribution of loving-kindness experienced? Where is the retribution of compassion, joy, and equanimity experienced to achieve purity? Where is the retribution of the first Dhyana experienced to achieve purity? Where is the retribution of the state of 『neither perception nor non-perception』 experienced? The first liberation up to the eighth liberation, the first elimination entry up to the eighth elimination entry, the first all-encompassing entry up to the tenth all-encompassing entry, where is the retribution of the knowledge of knowing others' minds and other types of knowledge experienced? I hope the meaning of this chapter can be explained in detail. If one attains a past dharma, has he attained the past? The answer is: either he has attained the past, or...
未來、或現在。設得過去，彼得過去法耶？答曰：或彼過去、或未來、或現在、或無為(過去竟)。若得未來法，彼得未來耶？答曰：或彼過去、或未來、或現在。設得未來，彼得未來法耶？答曰：或彼過去、或未來、或現在、或無為(未來竟)。若得現在法，彼得現在耶？答曰：或彼過去、或未來、或現在。設得現在，彼得現在法耶？答曰：或彼過去、或未來、或現在、或無為(現在竟)。
若得善法，彼得善耶？答曰：如是。設得善，彼得善法耶？答曰：如是。若得不善法，彼得不善耶？答曰：如是。設得不善，彼得不善法耶？答曰：如是。若得無記法，彼得無記耶？答曰：如是。設得無記，彼得無記法耶？答曰：如是。
若得欲界系法，彼得欲界系耶？答曰：如是。設得欲界系，彼得欲界系法耶？答曰：如是。若得色界系法，彼得色界系耶？答曰：如是。設得色界系，彼得色界系法耶？答曰：或彼色界系、或不繫。若得無色界系法，彼得無色界系耶？答曰：如是。設得無色界系，彼得無色界系法耶？答曰：或彼無色界系、或不繫。
若得學法，彼得學耶？答曰：如是。設得學，彼得學法耶？答曰：或彼學、或非學非無學。若得無學法，彼得無學耶？答曰：如是。設得無學，彼得無學法耶？答
【現代漢語翻譯】 現代漢語譯本 如果獲得過去、未來或現在的法，他是否獲得了過去法？回答說：或者他獲得了過去法，或者未來法，或者現在法，或者無為法（過去部分結束）。如果獲得未來法，他是否獲得了未來？回答說：或者他獲得了過去，或者未來，或者現在。如果獲得未來，他是否獲得了未來法？回答說：或者他獲得了過去法，或者未來法，或者現在法，或者無為法（未來部分結束）。如果獲得現在法，他是否獲得了現在？回答說：或者他獲得了過去，或者未來，或者現在。如果獲得現在，他是否獲得了現在法？回答說：或者他獲得了過去法，或者未來法，或者現在法，或者無為法（現在部分結束）。 如果獲得善法，他是否獲得了善？回答說：是的。如果獲得善，他是否獲得了善法？回答說：是的。如果獲得不善法，他是否獲得了不善？回答說：是的。如果獲得不善，他是否獲得了不善法？回答說：是的。如果獲得無記法，他是否獲得了無記？回答說：是的。如果獲得無記，他是否獲得了無記法？回答說：是的。 如果獲得欲界系法（desire realm-related dharma），他是否獲得了欲界系（desire realm-related）？回答說：是的。如果獲得欲界系（desire realm-related），他是否獲得了欲界系法（desire realm-related dharma）？回答說：是的。如果獲得系法（-related dharma），他是否獲得了系（-related）？回答說：是的。如果獲得系（-related），他是否獲得了系法（-related dharma）？回答說：或者他獲得了系（-related），或者不繫（unbound）。如果獲得無系法（un-related dharma），他是否獲得了無系（un-related）？回答說：是的。如果獲得無系（un-related），他是否獲得了無系法（un-related dharma）？回答說：或者他獲得了無系（un-related），或者不繫（unbound）。 如果獲得學法（dharma of learning），他是否獲得了學（learner）？回答說：是的。如果獲得學（learner），他是否獲得了學法（dharma of learning）？回答說：或者他獲得了學（learner），或者非學非無學（neither learner nor non-learner）。如果獲得無學法（dharma of no-more-learning），他是否獲得了無學（non-learner）？回答說：是的。如果獲得無學（non-learner），他是否獲得了無學法（dharma of no-more-learning）？
【English Translation】 English version If one obtains a dharma of the past, future, or present, does he obtain a past dharma? The answer is: either he obtains a past dharma, or a future dharma, or a present dharma, or an unconditioned dharma (end of the past section). If one obtains a future dharma, does he obtain the future? The answer is: either he obtains the past, or the future, or the present. If one obtains the future, does he obtain a future dharma? The answer is: either he obtains a past dharma, or a future dharma, or a present dharma, or an unconditioned dharma (end of the future section). If one obtains a present dharma, does he obtain the present? The answer is: either he obtains the past, or the future, or the present. If one obtains the present, does he obtain a present dharma? The answer is: either he obtains a past dharma, or a future dharma, or a present dharma, or an unconditioned dharma (end of the present section). If one obtains a wholesome dharma, does he obtain wholesomeness? The answer is: yes. If one obtains wholesomeness, does he obtain a wholesome dharma? The answer is: yes. If one obtains an unwholesome dharma, does he obtain unwholesomeness? The answer is: yes. If one obtains unwholesomeness, does he obtain an unwholesome dharma? The answer is: yes. If one obtains a neutral dharma, does he obtain neutrality? The answer is: yes. If one obtains neutrality, does he obtain a neutral dharma? The answer is: yes. If one obtains a desire realm-related dharma (欲界系法), does he obtain a desire realm-related (欲界系) state? The answer is: yes. If one obtains a desire realm-related (欲界系) state, does he obtain a desire realm-related dharma (欲界系法)? The answer is: yes. If one obtains a -related dharma (系法), does he obtain a -related () state? The answer is: yes. If one obtains a -related () state, does he obtain a -related dharma (系法)? The answer is: either he obtains a -related () state, or an unbound state (不繫). If one obtains an un-related dharma (無系法), does he obtain an un-related (無) state? The answer is: yes. If one obtains an un-related (無) state, does he obtain an un-related dharma (無系法)? The answer is: either he obtains an un-related (無) state, or an unbound state (不繫). If one obtains a dharma of learning (學法), does he obtain a learner (學)? The answer is: yes. If one obtains a learner (學), does he obtain a dharma of learning (學法)? The answer is: either he obtains a learner (學), or neither a learner nor a non-learner (非學非無學). If one obtains a dharma of no-more-learning (無學法), does he obtain a non-learner (無學)? The answer is: yes. If one obtains a non-learner (無學), does he obtain a dharma of no-more-learning (無學法)?
曰：或彼無學或非學非無學。若得非學非無學法，彼得非學非無學耶？答曰：或彼學、或無學、或非學非無學。設得非學非無學，彼得非學非無學法耶？答曰：如是。若得見諦斷法，彼得見諦斷耶？答曰：如是。設得見諦斷，彼得見諦斷法耶？答曰：如是。若得思惟斷法，彼得思惟斷耶？答曰：如是。設得思惟斷，彼得思惟斷法耶？答曰：或彼思惟斷或不斷。若得不斷法，彼得不斷耶？答曰：或彼思惟斷或不斷。設得不斷，彼得不斷法耶？答曰：如是(得竟)。
諸法善無色生，彼善心俱耶？答曰：或法善無色生，善心俱、不善心俱、無記心俱。云何法善無色生善心俱？答曰：諸法彼心相應彼俱有善，是謂法善無色生善心俱。云何法善無色生不善心俱？答曰：如不善心若退若生善法得生，是謂法善無色生不善心俱。云何法善無色生彼無記心俱耶？答曰：如無記心若退若生善法得生，是謂法善無色生無記心俱。設諸法善心俱生，彼法善無色耶？答曰：或法善心俱生，善無色、無記無色。云何法善心俱生善無色？答曰：諸法彼心相應彼俱有善，是謂法善心俱生善無色。云何法善心俱生無記無色？答曰：如善心勝進無記法得生；如住善心無記根長益，四大增益軟美飽，彼法諸得生老無常，是謂法善心俱生無記無色(善
【現代漢語翻譯】 現代漢語譯本： 問：或者他是無學（Asekha，已證阿羅漢果位者）或者他既非有學（Sekha，仍在修學的聖者）也非無學。如果他獲得了非有學非無學之法，他獲得了非有學非無學嗎？答：或者他是有學，或者他是無學，或者他既非有學也非無學。如果他獲得了非有學非無學，他獲得了非有學非無學之法嗎？答：是的。如果他獲得了見諦（Ditthivisuddhi，見道）斷法，他獲得了見諦斷嗎？答：是的。如果他獲得了見諦斷，他獲得了見諦斷法嗎？答：是的。如果他獲得了思惟斷法，他獲得了思惟斷（Bhavana pahatabba，修道所斷）嗎？答：是的。如果他獲得了思惟斷，他獲得了思惟斷法嗎？答：或者他思惟斷，或者他不斷。如果他獲得了不斷法，他獲得了不斷嗎？答：或者他思惟斷，或者他不斷。如果他獲得了不斷，他獲得了不斷法嗎？答：是的（得竟）。
問：諸法善且於無色界（Arupa-loka，沒有物質的色界）中生起，它們與善心相應嗎？答：或者法善且於無色界中生起，與善心相應、與不善心相應、與無記心相應。什麼是法善且於無色界中生起與善心相應？答：諸法與彼心相應且俱有善，這被稱為法善且於無色界中生起與善心相應。什麼是法善且於無色界中生起與不善心相應？答：如不善心如果退失或者生起，善法得以生起，這被稱為法善且於無色界中生起與不善心相應。什麼是法善且於無色界中生起與無記心相應？答：如無記心如果退失或者生起，善法得以生起，這被稱為法善且於無色界中生起與無記心相應。如果諸法善且與善心相應生起，彼法是善且於無色界中生起嗎？答：或者法善且與善心相應生起，是善且於無色界中生起，或者無記且於無色界中生起。什麼是法善且與善心相應生起且是善且於無色界中生起？答：諸法與彼心相應且俱有善，這被稱為法善且與善心相應生起且是善且於無色界中生起。什麼是法善且與善心相應生起且是無記且於無色界中生起？答：如善心勝進，無記法得以生起；如安住于善心，無記根增長，四大增益，柔軟美好飽滿，彼法諸得生老無常，這被稱為法善且與善心相應生起且是無記且於無色界中生起（善）。
【English Translation】 English version: Question: Is he either a non-learner (Asekha, one who has attained Arahanthood) or neither a learner (Sekha, a holy person still under training) nor a non-learner? If he obtains the state of neither learner nor non-learner, does he obtain neither learner nor non-learner? Answer: He is either a learner, or a non-learner, or neither a learner nor a non-learner. If he obtains neither learner nor non-learner, does he obtain the state of neither learner nor non-learner? Answer: Yes. If he obtains the abandonment of the truths of vision (Ditthivisuddhi, purity of vision), does he obtain the abandonment of the truths of vision? Answer: Yes. If he obtains the abandonment of the truths of vision, does he obtain the state of abandonment of the truths of vision? Answer: Yes. If he obtains the abandonment of cultivation (Bhavana pahatabba, abandonment by development), does he obtain the abandonment of cultivation? Answer: Yes. If he obtains the abandonment of cultivation, does he obtain the state of abandonment of cultivation? Answer: He either abandons by cultivation or does not abandon. If he obtains the state of non-abandonment, does he obtain non-abandonment? Answer: He either abandons by cultivation or does not abandon. If he obtains non-abandonment, does he obtain the state of non-abandonment? Answer: Yes (End of attainment).
Question: Are the phenomena that are wholesome and arise in the immaterial realm (Arupa-loka, the formless realm) associated with wholesome consciousness? Answer: Either the phenomena are wholesome and arise in the immaterial realm, associated with wholesome consciousness, associated with unwholesome consciousness, or associated with neutral consciousness. What are the phenomena that are wholesome and arise in the immaterial realm, associated with wholesome consciousness? Answer: The phenomena that are associated with that consciousness and co-arise with wholesomeness, these are called phenomena that are wholesome and arise in the immaterial realm, associated with wholesome consciousness. What are the phenomena that are wholesome and arise in the immaterial realm, associated with unwholesome consciousness? Answer: Like unwholesome consciousness, if it declines or arises, wholesome phenomena are able to arise, these are called phenomena that are wholesome and arise in the immaterial realm, associated with unwholesome consciousness. What are the phenomena that are wholesome and arise in the immaterial realm, associated with neutral consciousness? Answer: Like neutral consciousness, if it declines or arises, wholesome phenomena are able to arise, these are called phenomena that are wholesome and arise in the immaterial realm, associated with neutral consciousness. If the phenomena are wholesome and arise associated with wholesome consciousness, are those phenomena wholesome and in the immaterial realm? Answer: Either the phenomena are wholesome and arise associated with wholesome consciousness, wholesome and in the immaterial realm, or neutral and in the immaterial realm. What are the phenomena that are wholesome and arise associated with wholesome consciousness, and are wholesome and in the immaterial realm? Answer: The phenomena that are associated with that consciousness and co-arise with wholesomeness, these are called phenomena that are wholesome and arise associated with wholesome consciousness, and are wholesome and in the immaterial realm. What are the phenomena that are wholesome and arise associated with wholesome consciousness, and are neutral and in the immaterial realm? Answer: Like wholesome consciousness progressing, neutral phenomena are able to arise; like abiding in wholesome consciousness, the neutral roots grow, the four great elements increase, are soft, beautiful, and full, those phenomena of obtaining, arising, aging, and impermanence, these are called phenomena that are wholesome and arise associated with wholesome consciousness, and are neutral and in the immaterial realm (Wholesome).
竟)。諸法不善無色生，彼不善心俱耶？答曰：或法不善無色生，不善心俱、無記心俱。云何法不善無色生不善心俱？答曰：諸法彼心相應彼俱有不善，是謂法不善無色生不善心俱。云何法不善無色生無記心俱？答曰：如無記心若退若生不善法得生，是謂法不善無色生無記心俱。設諸法不善心俱生，彼法不善無色耶？答曰：或法不善心俱生，不善無色、善無色、無記無色。云何法不善心俱生不善無色？答曰：諸法彼心相應彼俱有不善，是謂法不善心俱生不善無色。云何法不善心俱生善無色？答曰：如不善心若退若生善法得生，是謂法不善心俱生善無色。云何法不善心俱生無記無色？答曰：如不善心若退若生無記法得生；如住不善心無記根長益，四大增益軟美飽，彼法諸得生老無常，是謂法不善心俱生無記無色(不善竟)。諸法無記無色生，彼無記心俱耶？答曰：或法無記無色生，無記心俱、善心俱、不善心俱。云何法無記無色生無記心俱？答曰：諸法彼心相應彼俱有無記，是謂法無記無色生無記心俱。云何法無記無色生善心俱？答曰：如善心勝進無記法得生；如住善心無記根長益，四大增益軟美飽，彼法諸得生老無常，是謂法無記無色生善心俱。云何法無記無色生不善心俱？答曰：如不善心若退若生無記法得生；如住
【現代漢語翻譯】 現代漢語譯本： （不善竟）。諸法不善且是無色界所生，它們是不善心同時生起的嗎？回答說：或者有些法是不善且是無色界所生，與不善心同時生起，或者與無記心同時生起。怎樣是不善法從無色界生起且與不善心同時生起呢？回答說：諸法與那個心相應，並且同時具有不善的性質，這就是所謂的不善法從無色界生起且與不善心同時生起。怎樣是不善法從無色界生起且與無記心同時生起呢？回答說：比如無記心如果退失或者生起，不善法才得以生起，這就是所謂的不善法從無色界生起且與無記心同時生起。假設諸法與不善心同時生起，那麼這些法是不善且是無色的嗎？回答說：或者有些法與不善心同時生起，是不善且無色的，或者是善且無色的，或者是無記且無色的。怎樣是與不善心同時生起的法是不善且無色的呢？回答說：諸法與那個心相應，並且同時具有不善的性質，這就是所謂的同時與不善心生起的法是不善且無色的。怎樣是與不善心同時生起的法是善且無色的呢？回答說：比如不善心如果退失或者生起，善法才得以生起，這就是所謂的同時與不善心生起的法是善且無色的。怎樣是與不善心同時生起的法是無記且無色的呢？回答說：比如不善心如果退失或者生起，無記法才得以生起；比如處於不善心狀態時，無記根增長，四大增益，變得柔軟美好飽滿，這些法的獲得、生、老、無常，這就是所謂的同時與不善心生起的法是無記且無色的。（不善部分結束）。 諸法是無記且是無色界所生，它們是與無記心同時生起的嗎？回答說：或者有些法是無記且是無色界所生，與無記心同時生起，或者與善心同時生起，或者與不善心同時生起。怎樣是無記法從無色界生起且與無記心同時生起呢？回答說：諸法與那個心相應，並且同時具有無記的性質，這就是所謂的無記法從無色界生起且與無記心同時生起。怎樣是無記法從無色界生起且與善心同時生起呢？回答說：比如善心增長，無記法才得以生起；比如處於善心狀態時，無記根增長，四大增益，變得柔軟美好飽滿，這些法的獲得、生、老、無常，這就是所謂的無記法從無色界生起且與善心同時生起。怎樣是無記法從無色界生起且與不善心同時生起呢？回答說：比如不善心如果退失或者生起，無記法才得以生起；比如處於
【English Translation】 English version: (End of unwholesome). Are all phenomena that are unwholesome and arise from the Formless Realm, co-arisen with an unwholesome mind? The answer is: Some phenomena are unwholesome and arise from the Formless Realm, co-arisen with an unwholesome mind, or co-arisen with a neutral mind. How are phenomena that are unwholesome, arise from the Formless Realm, and are co-arisen with an unwholesome mind? The answer is: Phenomena that are associated with that mind and are inherently unwholesome, these are said to be phenomena that are unwholesome, arise from the Formless Realm, and are co-arisen with an unwholesome mind. How are phenomena that are unwholesome, arise from the Formless Realm, and are co-arisen with a neutral mind? The answer is: For example, if a neutral mind declines or arises, then unwholesome phenomena can arise; these are said to be phenomena that are unwholesome, arise from the Formless Realm, and are co-arisen with a neutral mind. Suppose phenomena are co-arisen with an unwholesome mind, are these phenomena unwholesome and formless? The answer is: Some phenomena are co-arisen with an unwholesome mind, and are unwholesome and formless, or wholesome and formless, or neutral and formless. How are phenomena that are co-arisen with an unwholesome mind, unwholesome and formless? The answer is: Phenomena that are associated with that mind and are inherently unwholesome, these are said to be phenomena that are co-arisen with an unwholesome mind and are unwholesome and formless. How are phenomena that are co-arisen with an unwholesome mind, wholesome and formless? The answer is: For example, if an unwholesome mind declines or arises, then wholesome phenomena can arise; these are said to be phenomena that are co-arisen with an unwholesome mind and are wholesome and formless. How are phenomena that are co-arisen with an unwholesome mind, neutral and formless? The answer is: For example, if an unwholesome mind declines or arises, then neutral phenomena can arise; for example, while dwelling in an unwholesome mind, the neutral roots grow, the four great elements increase, becoming soft, beautiful, and full; these phenomena of acquisition, birth, aging, and impermanence, these are said to be phenomena that are co-arisen with an unwholesome mind and are neutral and formless. (End of unwholesome section). Are all phenomena that are neutral and arise from the Formless Realm, co-arisen with a neutral mind? The answer is: Some phenomena are neutral and arise from the Formless Realm, co-arisen with a neutral mind, or co-arisen with a wholesome mind, or co-arisen with an unwholesome mind. How are phenomena that are neutral, arise from the Formless Realm, and are co-arisen with a neutral mind? The answer is: Phenomena that are associated with that mind and are inherently neutral, these are said to be phenomena that are neutral, arise from the Formless Realm, and are co-arisen with a neutral mind. How are phenomena that are neutral, arise from the Formless Realm, and are co-arisen with a wholesome mind? The answer is: For example, if a wholesome mind advances, then neutral phenomena can arise; for example, while dwelling in a wholesome mind, the neutral roots grow, the four great elements increase, becoming soft, beautiful, and full; these phenomena of acquisition, birth, aging, and impermanence, these are said to be phenomena that are neutral, arise from the Formless Realm, and are co-arisen with a wholesome mind. How are phenomena that are neutral, arise from the Formless Realm, and are co-arisen with an unwholesome mind? The answer is: For example, if an unwholesome mind declines or arises, then neutral phenomena can arise; for example, while dwelling in
不善心無記根長益，四大增益軟美飽，彼法諸得生老無常，是謂法無記無色生不善心俱。設諸法無記心俱生，彼法無記無色耶？答曰：或法無記心俱生，無記無色、善無色、不善無色。云何法無記心俱生無記無色？答曰：諸法彼心相應彼俱有無記，是謂法無記心俱生無記無色。云何法無記心俱生善無色？答曰：如無記心若退若生善法得生，是謂法無記心俱生善無色。云何法無記心俱生不善無色？答曰：如無記心若退若生不善法得生，是謂法無記心俱生不善無色(無記竟)。
諸法欲界系無色生，彼欲界繫心俱耶？答曰：或法欲界系無色生，欲界繫心俱、色界繫心俱、無色界繫心俱、不繫心俱。云何法欲界系無色生欲界繫心俱？答曰：諸法彼心相應彼俱有欲界系，是謂法欲界系無色生欲界繫心俱。云何法欲界系無色生色界繫心俱？答曰：如色界繫心若生若勝進欲界系法得生；如住色界繫心欲界系根長益，四大增益軟美飽，此法諸得生老無常，是謂法欲界系無色生色界繫心俱。云何法欲界系無色生無色界繫心俱？答曰：如無色界繫心住欲界系根長益，四大增益軟美飽，此法諸得生老無常，是謂法欲界系無色生無色界繫心俱。云何法欲界系無色生不繫心俱？答曰：如不繫心勝進欲界系法得生；如不繫心住欲界系根長益
【現代漢語翻譯】 現代漢語譯本 不善心和無記根增長，四大增益，變得柔軟、美好和飽滿，這些法的生、老、無常，被稱為與無記心和無色界同時生起的無記法。如果諸法與無記心同時生起，那麼這些法是無記和無色的嗎？回答是：有些法與無記心同時生起，是無記和無色的；有些是善和無色的；有些是不善和無色的。什麼樣的法與無記心同時生起，並且是無記和無色的呢？回答是：那些與此心相應，並且與此心共同存在的無記法，被稱為與無記心同時生起並且是無記和無色的法。什麼樣的法與無記心同時生起，並且是善和無色的呢？回答是：例如，當無記心退轉或生起時，善法得以生起，這被稱為與無記心同時生起並且是善和無色的法。什麼樣的法與無記心同時生起，並且是不善和無色的呢？回答是：例如，當無記心退轉或生起時，不善法得以生起，這被稱為與無記心同時生起並且是不善和無色的法（無記竟）。
諸法在欲界系和無色界生起，那麼它們與欲界系的心同時生起嗎？回答是：有些法在欲界系和無色界生起，與欲界系的心同時生起；有些與色界系（Rūpadhātu）的心同時生起；有些與無色界系（Arūpadhātu）的心同時生起；有些與不繫的心同時生起。什麼樣的法在欲界系和無色界生起，並且與欲界系的心同時生起呢？回答是：那些與此心相應，並且與此心共同存在的欲界系法，被稱為在欲界系和無色界生起並且與欲界系的心同時生起的法。什麼樣的法在欲界系和無色界生起，並且與色界系（Rūpadhātu）的心同時生起呢？回答是：例如，當色界系（Rūpadhātu）的心生起或勝進時，欲界系法得以生起；例如，當安住於色界系（Rūpadhātu）的心時，欲界系的根增長，四大增益，變得柔軟、美好和飽滿，這些法的生、老、無常，被稱為在欲界系和無色界生起並且與色界系（Rūpadhātu）的心同時生起的法。什麼樣的法在欲界系和無色界生起，並且與無色界系（Arūpadhātu）的心同時生起呢？回答是：例如，當安住于無色界系（Arūpadhātu）的心時，欲界系的根增長，四大增益，變得柔軟、美好和飽滿，這些法的生、老、無常，被稱為在欲界系和無色界生起並且與無色界系（Arūpadhātu）的心同時生起的法。什麼樣的法在欲界系和無色界生起，並且與不繫的心同時生起呢？回答是：例如，當不繫的心勝進時，欲界系法得以生起；例如，當不繫的心安住時，欲界系的根增長
【English Translation】 English version Non-virtuous mind and indeterminate roots increase, the four great elements increase, becoming soft, beautiful, and full; the arising, aging, and impermanence of these phenomena are called indeterminate phenomena arising together with indeterminate mind and the formless realm. If phenomena arise together with indeterminate mind, are those phenomena indeterminate and formless? The answer is: Some phenomena arise together with indeterminate mind and are indeterminate and formless; some are virtuous and formless; some are non-virtuous and formless. What kind of phenomena arise together with indeterminate mind and are indeterminate and formless? The answer is: Those indeterminate phenomena that are associated with this mind and co-exist with this mind are called phenomena that arise together with indeterminate mind and are indeterminate and formless. What kind of phenomena arise together with indeterminate mind and are virtuous and formless? The answer is: For example, when indeterminate mind declines or arises, virtuous phenomena can arise; this is called phenomena that arise together with indeterminate mind and are virtuous and formless. What kind of phenomena arise together with indeterminate mind and are non-virtuous and formless? The answer is: For example, when indeterminate mind declines or arises, non-virtuous phenomena can arise; this is called phenomena that arise together with indeterminate mind and are non-virtuous and formless (end of indeterminate).
If phenomena arise in the desire realm and the formless realm, do they arise together with the mind of the desire realm? The answer is: Some phenomena arise in the desire realm and the formless realm, arising together with the mind of the desire realm; some arise together with the mind of the form realm (Rūpadhātu); some arise together with the mind of the formless realm (Arūpadhātu); some arise together with the unconditioned mind. What kind of phenomena arise in the desire realm and the formless realm, and arise together with the mind of the desire realm? The answer is: Those phenomena of the desire realm that are associated with this mind and co-exist with this mind are called phenomena that arise in the desire realm and the formless realm and arise together with the mind of the desire realm. What kind of phenomena arise in the desire realm and the formless realm, and arise together with the mind of the form realm (Rūpadhātu)? The answer is: For example, when the mind of the form realm (Rūpadhātu) arises or progresses, phenomena of the desire realm can arise; for example, when abiding in the mind of the form realm (Rūpadhātu), the roots of the desire realm increase, the four great elements increase, becoming soft, beautiful, and full; the arising, aging, and impermanence of these phenomena are called phenomena that arise in the desire realm and the formless realm and arise together with the mind of the form realm (Rūpadhātu). What kind of phenomena arise in the desire realm and the formless realm, and arise together with the mind of the formless realm (Arūpadhātu)? The answer is: For example, when abiding in the mind of the formless realm (Arūpadhātu), the roots of the desire realm increase, the four great elements increase, becoming soft, beautiful, and full; the arising, aging, and impermanence of these phenomena are called phenomena that arise in the desire realm and the formless realm and arise together with the mind of the formless realm (Arūpadhātu). What kind of phenomena arise in the desire realm and the formless realm, and arise together with the unconditioned mind? The answer is: For example, when the unconditioned mind progresses, phenomena of the desire realm can arise; for example, when the unconditioned mind abides, the roots of the desire realm increase
，四大增益軟美飽，此法諸得生老無常，是謂法欲界系無色生不繫心俱。設諸法欲界繫心俱生，彼法欲界系無色耶？答曰：或法欲界繫心俱生，欲界系無色、色界系無色、無色界系無色、不繫無色。云何法欲界繫心俱生欲界系無色？答曰：諸法彼心相應彼俱有欲界系，是謂法欲界繫心俱生欲界系無色。云何法欲界繫心俱生色界系無色？答曰：如欲界繫心若退若生色界系法得生，是謂法欲界繫心俱生色界系無色。云何法欲界繫心俱生無色界系無色？答曰：如欲界繫心若退若生無色界系法得生，是謂法欲界繫心俱生無色界系無色。云何法欲界繫心俱生不繫無色？答曰：如欲界繫心退不繫法得生，是謂法欲界繫心俱生不繫無色(欲界竟)。諸法色界系無色生，彼色界繫心俱耶？答曰：或法色界系無色生，色界繫心俱、欲界繫心俱、無色界繫心俱、不繫心俱。云何法色界系無色生色界繫心俱？答曰：諸法彼心相應彼俱有色界系，是謂法色界系無色生色界繫心俱。云何法色界系無色生欲界繫心俱？答曰：如欲界繫心若退若生色界系法得生，是謂法色界系無色生欲界繫心俱。云何法色界系無色生無色界繫心俱？答曰：如無色界繫心住色界系根長益，四大增益軟美飽，此法諸得生老無常，是謂法色界系無色生無色界繫心俱。云何法色
【現代漢語翻譯】 現代漢語譯本 四大增益、柔軟、美好、飽滿，這些法是關於生、老、無常的，這被稱為法是欲界所繫、無色界所生、非所繫且與心相應的。假設諸法是欲界所繫且與心相應而生，那麼這些法是欲界所繫還是無色界所繫呢？回答是：有些法是欲界所繫且與心相應而生，（有些法是）欲界所繫、色界所繫無色、無色界所繫無色、非所繫無色。什麼是欲界所繫、與心相應而生且是欲界所繫的無色法呢？回答是：諸法與彼心相應，與彼心共同存在，且是欲界所繫的，這被稱為欲界所繫、與心相應而生且是欲界所繫的無色法。什麼是欲界所繫、與心相應而生且是色界所繫的無色法呢？回答是：如果欲界的心退轉或生起，色界的法得以生起，這被稱為欲界所繫、與心相應而生且是色界所繫的無色法。什麼是欲界所繫、與心相應而生且是無色界所繫的無色法呢？回答是：如果欲界的心退轉或生起，無色界的法得以生起，這被稱為欲界所繫、與心相應而生且是無色界所繫的無色法。什麼是欲界所繫、與心相應而生且是非所繫的無色法呢？回答是：如果欲界的心退轉，非所繫的法得以生起，這被稱為欲界所繫、與心相應而生且是非所繫的無色法。（色界竟）。 諸法是色界所繫無色界所生，那麼這些法是色界所繫且與心相應嗎？回答是：有些法是色界所繫無色界所生，（有些法是）色界所繫且與心相應，欲界所繫且與心相應，無色界所繫且與心相應，非所繫且與心相應。什麼是色界所繫無色界所生且是色界所繫與心相應的法呢？回答是：諸法與彼心相應，與彼心共同存在，且是色界所繫的，這被稱為色界所繫無色界所生且是色界所繫與心相應的法。什麼是色界所繫無色界所生且是欲界所繫與心相應的法呢？回答是：如果欲界的心退轉或生起，色界的法得以生起，這被稱為色界所繫無色界所生且是欲界所繫與心相應的法。什麼是色界所繫無色界所生且是無色界所繫與心相應的法呢？回答是：如果無色界的心安住，色界的根增長增益，四大（四大種，即地、水、火、風）增益、柔軟、美好、飽滿，這些法是關於生、老、無常的，這被稱為色界所繫無色界所生且是無色界所繫與心相應的法。什麼是色
【English Translation】 English version 'The four great elements increase, becoming soft, beautiful, and satisfying. These dharmas are subject to birth, aging, and impermanence. This is called a dharma that is bound by the desire realm (Kāmadhātu), born in the formless realm (Arūpadhātu), unbound, and associated with mind. Suppose dharmas are bound by the desire realm and arise in association with mind, are those dharmas bound by the desire realm or the formless realm? The answer is: Some dharmas are bound by the desire realm and arise in association with mind; (some are) bound by the desire realm, bound by the form realm (Rūpadhātu) and are formless, bound by the formless realm and are formless, or unbound and formless. What are the dharmas that are bound by the desire realm, arise in association with mind, and are formless and bound by the desire realm? The answer is: Those dharmas that are associated with that mind, co-exist with that mind, and are bound by the desire realm; this is called a dharma that is bound by the desire realm, arises in association with mind, and is formless and bound by the desire realm. What are the dharmas that are bound by the desire realm, arise in association with mind, and are formless and bound by the form realm? The answer is: If the mind of the desire realm declines or arises, the dharmas of the form realm can arise; this is called a dharma that is bound by the desire realm, arises in association with mind, and is formless and bound by the form realm. What are the dharmas that are bound by the desire realm, arise in association with mind, and are formless and bound by the formless realm? The answer is: If the mind of the desire realm declines or arises, the dharmas of the formless realm can arise; this is called a dharma that is bound by the desire realm, arises in association with mind, and is formless and bound by the formless realm. What are the dharmas that are bound by the desire realm, arise in association with mind, and are unbound and formless? The answer is: If the mind of the desire realm declines, the unbound dharmas can arise; this is called a dharma that is bound by the desire realm, arises in association with mind, and is unbound and formless. (End of the form realm). If dharmas are bound by the form realm and born in the formless realm, are those dharmas bound by the form realm and associated with mind? The answer is: Some dharmas are bound by the form realm and born in the formless realm; (some are) bound by the form realm and associated with mind, bound by the desire realm and associated with mind, bound by the formless realm and associated with mind, or unbound and associated with mind. What are the dharmas that are bound by the form realm, born in the formless realm, and are bound by the form realm and associated with mind? The answer is: Those dharmas that are associated with that mind, co-exist with that mind, and are bound by the form realm; this is called a dharma that is bound by the form realm, born in the formless realm, and is bound by the form realm and associated with mind. What are the dharmas that are bound by the form realm, born in the formless realm, and are bound by the desire realm and associated with mind? The answer is: If the mind of the desire realm declines or arises, the dharmas of the form realm can arise; this is called a dharma that is bound by the form realm, born in the formless realm, and is bound by the desire realm and associated with mind. What are the dharmas that are bound by the form realm, born in the formless realm, and are bound by the formless realm and associated with mind? The answer is: If the mind of the formless realm abides, the roots of the form realm grow and increase, the four great elements (earth, water, fire, wind) increase, becoming soft, beautiful, and satisfying. These dharmas are subject to birth, aging, and impermanence. This is called a dharma that is bound by the form realm, born in the formless realm, and is bound by the formless realm and associated with mind. What is the form
界系無色生不繫心俱？答曰：如不繫心勝進色界系法得生；如不繫心住色界系根長益，四大增益軟美飽，此法諸得生老無常，是謂法色界系無色生不繫心俱。設諸法色界繫心俱生，彼法色界系無色耶？答曰：或法色界繫心俱生，色界系無色、欲界系無色、無色界系無色、不繫無色。云何法色界繫心俱生色界系無色？答曰：諸法彼心相應彼俱有色界系，是謂法色界繫心俱生色界系無色。云何法色界繫心俱生欲界系無色？答曰：如色界繫心若勝進欲界系法得生；如色界繫心住欲界系根長益，四大增益軟美飽，此法諸得生老無常，是謂法色界繫心俱生欲界系無色。云何法色界繫心俱生無色界系無色？答曰：如色界繫心若退若生無色界系法得生，是謂法色界繫心俱生無色界系無色。云何法色界繫心俱生不繫無色？答曰：如色界繫心若退若勝進不繫法得生，是謂法色界繫心俱生不繫無色(色界竟)。諸法無色界系無色生，彼無色界繫心俱耶？答曰：或法無色界系無色生，無色界繫心俱、欲界繫心俱、色界繫心俱、不繫心俱。云何法無色界系無色生無色界繫心俱？答曰：諸法彼心相應彼俱有無色界系，是謂法無色界系無色生無色界繫心俱。云何法無色界系無色生欲界繫心俱？答曰：如欲界繫心若退若生無色界系法得生，是謂法無色
【現代漢語翻譯】 現代漢語譯本 界系無色（Arūpadhātu）的眾生，是否與不繫心（Asaṃyutta-citta）同時生起？回答說：例如不繫心如果增進，則繫縛之法得以生起；例如不繫心安住，則繫縛之根增長，四大增益，變得柔軟美好飽滿，此法諸獲得、生、老、無常，這稱為法與繫縛的無色同時生起，但不與不繫心同時生起。假設諸法與繫縛的心同時生起，那些法是與繫縛的無色界相關嗎？回答說：或者法與繫縛的心同時生起，是與繫縛的無色界相關、與欲界系（Kāmadhātu）的無色界相關、與無系（Asaṃyutta）的無色界相關、與不繫（Asaṃyutta）的無色界相關。 什麼是法與繫縛的心同時生起，並且與繫縛的無色界相關？回答說：諸法與彼心相應，並且同時具有繫縛，這稱為法與繫縛的心同時生起，並且與繫縛的無色界相關。什麼是法與繫縛的心同時生起，並且與欲界系的無色界相關？回答說：例如繫縛的心如果增進，則欲界系的法得以生起；例如繫縛的心安住，則欲界系的根增長，四大增益，變得柔軟美好飽滿，此法諸獲得、生、老、無常，這稱為法與繫縛的心同時生起，並且與欲界系的無色界相關。什麼是法與繫縛的心同時生起，並且與無系的無色界相關？回答說：例如繫縛的心如果退轉或生起，則無系的法得以生起，這稱為法與繫縛的心同時生起，並且與無系的無色界相關。什麼是法與繫縛的心同時生起，並且與不繫的無色界相關？回答說：例如繫縛的心如果退轉或增進，則不繫的法得以生起，這稱為法與繫縛的心同時生起，並且與不繫的無色界相關（欲界竟）。諸法與無系的無色界生起，它們與無系的心同時生起嗎？回答說：或者法與無系的無色界生起，與無系的心同時生起、與欲界系的心同時生起、與繫縛的心同時生起、與不繫的心同時生起。什麼是法與無系的無色界生起，並且與無系的心同時生起？回答說：諸法與彼心相應，並且同時具有無系，這稱為法與無系的無色界生起，並且與無系的心同時生起。什麼是法與無系的無色界生起，並且與欲界系的心同時生起？回答說：例如欲界系的心如果退轉或生起，則無系的法得以生起，這稱為法與無色的 界生
【English Translation】 English version Do beings in the Arūpadhātu (formless realm) arise with Asaṃyutta-citta (unassociated mind)? The answer is: For example, if an unassociated mind advances, then a bound dharma can arise; for example, if an unassociated mind abides, then a bound root grows, the four great elements increase, becoming soft, beautiful, and full. These dharmas, acquisitions, birth, aging, impermanence, are called dharmas that are bound and formless arising simultaneously, but not arising simultaneously with an unassociated mind. Suppose dharmas arise simultaneously with a bound mind, are those dharmas related to the bound formless realm? The answer is: Either a dharma arises simultaneously with a bound mind and is related to the bound formless realm, related to the Kāmadhātu (desire realm) formless realm, related to the unassociated formless realm, or related to the unbound formless realm. What is a dharma that arises simultaneously with a bound mind and is related to the bound formless realm? The answer is: Dharmas that are associated with that mind and simultaneously possess bondage are called dharmas that arise simultaneously with a bound mind and are related to the bound formless realm. What is a dharma that arises simultaneously with a bound mind and is related to the Kāmadhātu formless realm? The answer is: For example, if a bound mind advances, then a Kāmadhātu dharma can arise; for example, if a bound mind abides, then a Kāmadhātu root grows, the four great elements increase, becoming soft, beautiful, and full. These dharmas, acquisitions, birth, aging, impermanence, are called dharmas that arise simultaneously with a bound mind and are related to the Kāmadhātu formless realm. What is a dharma that arises simultaneously with a bound mind and is related to the unassociated formless realm? The answer is: For example, if a bound mind declines or arises, then an unassociated dharma can arise, which is called a dharma that arises simultaneously with a bound mind and is related to the unassociated formless realm. What is a dharma that arises simultaneously with a bound mind and is related to the unbound formless realm? The answer is: For example, if a bound mind declines or advances, then an unbound dharma can arise, which is called a dharma that arises simultaneously with a bound mind and is related to the unbound formless realm (end of the desire realm). If dharmas arise with the unassociated formless realm, do they arise simultaneously with the unassociated mind? The answer is: Either a dharma arises with the unassociated formless realm and arises simultaneously with the unassociated mind, arises simultaneously with the Kāmadhātu mind, arises simultaneously with the bound mind, or arises simultaneously with the unbound mind. What is a dharma that arises with the unassociated formless realm and arises simultaneously with the unassociated mind? The answer is: Dharmas that are associated with that mind and simultaneously possess unassociation are called dharmas that arise with the unassociated formless realm and arise simultaneously with the unassociated mind. What is a dharma that arises with the unassociated formless realm and arises simultaneously with the Kāmadhātu mind? The answer is: For example, if a Kāmadhātu mind declines or arises, then an unassociated dharma can arise, which is called a dharma with the formless
界系無色生欲界繫心俱。云何法無色界系無色生色界繫心俱？答曰：如色界繫心若退若生無色界系法得生，是謂法無色界系無色生色界繫心俱。云何法無色界系無色生不繫心俱？答曰：如不繫心勝進無色界系法得生，是謂法無色界系無色生不繫心俱。設諸法無色界繫心俱生，彼法無色界系無色耶？答曰：或法無色界繫心俱生，無色界系無色、欲界系無色、色界系無色、不繫無色。云何法無色界繫心俱生無色界系無色？答曰：諸法彼心相應彼俱有無色界系，是謂法無色界繫心俱生無色界系無色。云何法無色界繫心俱生欲界系無色？答曰：如無色界繫心住欲界系根長益，四大增益軟美飽，此法諸得生老無常，是謂法無色界繫心俱生欲界系無色。云何法無色界繫心俱生色界系無色？答曰：如無色界繫心住色界系根長益，四大增益軟美飽，此法諸得生老無常，是謂法無色界繫心俱生色界系無色。云何法無色界繫心俱生不繫無色？答曰：如無色界繫心若退勝進不繫法得生，是謂法無色界繫心俱生不繫無色(無色竟)。
諸法學無色生，彼學心俱耶？答曰：或法學無色生，學心俱、非學非無學心俱。云何法學無色生學心俱？答曰：諸法彼心相應彼俱有學，是謂法學無色生學心俱。云何法學無色生非學非無學心俱？答曰：如非
【現代漢語翻譯】 現代漢語譯本： 界屬於無色界的眾生，其心與欲界相關聯。什麼是法不屬於任何界，但由無色界眾生所生，且與心相關聯？答：例如，當一個與某個界相關聯的心退轉或產生時，不屬於任何界的法也隨之產生，這就是所謂法不屬於任何界，但由無色界眾生所生，且與心相關聯。什麼是法不屬於任何界，由無色界眾生所生，且與不屬於任何界的心相關聯？答：例如，當一個不屬於任何界的心精進時，不屬於任何界的法也隨之產生，這就是所謂法不屬於任何界，由無色界眾生所生，且與不屬於任何界的心相關聯。假設諸法不屬於任何界且與心同時產生，那麼這些法不屬於任何界且屬於無色界嗎？答：或者，有些法不屬於任何界且與心同時產生，它們不屬於任何界且不屬於任何界（無色界、欲界、色界），或者不屬於任何界且屬於無色界，或者不屬於任何界。什麼是法不屬於任何界且與心同時產生，並且不屬於任何界且屬於無色界？答：諸法與彼心相應，並且同時存在，不屬於任何界，這就是所謂法不屬於任何界且與心同時產生，並且不屬於任何界且屬於無色界。什麼是法不屬於任何界且與心同時產生，並且屬於欲界的無色界？答：例如，當一個不屬於任何界的心停留在欲界，根增長，四大增益，變得柔軟美好，並且感到飽足時，此法的諸種獲得、生、老、無常也隨之而來，這就是所謂法不屬於任何界且與心同時產生，並且屬於欲界的無色界。什麼是法不屬於任何界且與心同時產生，並且屬於某個界的無色界？答：例如，當一個不屬於任何界的心停留在某個界，根增長，四大增益，變得柔軟美好，並且感到飽足時，此法的諸種獲得、生、老、無常也隨之而來，這就是所謂法不屬於任何界且與心同時產生，並且屬於某個界的無色界。什麼是法不屬於任何界且與心同時產生，並且不屬於任何界的無色界？答：例如，當一個不屬於任何界的心退轉或精進時，不屬於任何界的法也隨之產生，這就是所謂法不屬於任何界且與心同時產生，並且不屬於任何界的無色界（無色界部分結束）。 諸法通過學習而生於無色界，那麼這些法與有學之心同時產生嗎？答：或者，有些法通過學習而生於無色界，它們與有學之心同時產生，或者與非有學非無學之心同時產生。什麼是法通過學習而生於無色界，並且與有學之心同時產生？答：諸法與彼心相應，並且同時存在，且屬於有學，這就是所謂法通過學習而生於無色界，並且與有學之心同時產生。什麼是法通過學習而生於無色界，並且與非有學非無學之心同時產生？答：例如，非
【English Translation】 English version: A being associated with the Formless Realm, whose mind is connected with the Desire Realm. What is a dharma that is not associated with any realm, but is born from a being in the Formless Realm, and is associated with the mind? Answer: For example, when a mind associated with a certain realm declines or arises, a dharma that is not associated with any realm also arises; this is what is called a dharma that is not associated with any realm, but is born from a being in the Formless Realm, and is associated with the mind. What is a dharma that is not associated with any realm, is born from a being in the Formless Realm, and is associated with a mind that is not associated with any realm? Answer: For example, when a mind that is not associated with any realm advances, a dharma that is not associated with any realm also arises; this is what is called a dharma that is not associated with any realm, is born from a being in the Formless Realm, and is associated with a mind that is not associated with any realm. Suppose all dharmas are not associated with any realm and arise simultaneously with the mind, are those dharmas not associated with any realm and belonging to the Formless Realm? Answer: Or, some dharmas are not associated with any realm and arise simultaneously with the mind; they are not associated with any realm and do not belong to any realm (Formless Realm, Desire Realm, Form Realm), or they are not associated with any realm and belong to the Formless Realm, or they are not associated with any realm. What is a dharma that is not associated with any realm and arises simultaneously with the mind, and is not associated with any realm and belongs to the Formless Realm? Answer: Dharmas that are in accordance with that mind and co-existent, not associated with any realm, this is what is called a dharma that is not associated with any realm and arises simultaneously with the mind, and is not associated with any realm and belongs to the Formless Realm. What is a dharma that is not associated with any realm and arises simultaneously with the mind, and belongs to the Desire Realm's Formless Realm? Answer: For example, when a mind that is not associated with any realm stays in the Desire Realm, the roots grow, the four great elements increase, become soft, beautiful, and feel full, then the acquisitions, birth, aging, and impermanence of this dharma also follow; this is what is called a dharma that is not associated with any realm and arises simultaneously with the mind, and belongs to the Desire Realm's Formless Realm. What is a dharma that is not associated with any realm and arises simultaneously with the mind, and belongs to a certain realm's Formless Realm? Answer: For example, when a mind that is not associated with any realm stays in a certain realm, the roots grow, the four great elements increase, become soft, beautiful, and feel full, then the acquisitions, birth, aging, and impermanence of this dharma also follow; this is what is called a dharma that is not associated with any realm and arises simultaneously with the mind, and belongs to a certain realm's Formless Realm. What is a dharma that is not associated with any realm and arises simultaneously with the mind, and does not belong to any realm's Formless Realm? Answer: For example, when a mind that is not associated with any realm declines or advances, a dharma that is not associated with any realm also arises; this is what is called a dharma that is not associated with any realm and arises simultaneously with the mind, and does not belong to any realm's Formless Realm (end of the Formless Realm section). If dharmas are born in the Formless Realm through learning, do these dharmas arise simultaneously with the mind of a learner? Answer: Or, some dharmas are born in the Formless Realm through learning, and they arise simultaneously with the mind of a learner, or they arise simultaneously with the mind of neither a learner nor a non-learner. What is a dharma that is born in the Formless Realm through learning, and arises simultaneously with the mind of a learner? Answer: Dharmas that are in accordance with that mind and co-existent, and belong to a learner, this is what is called a dharma that is born in the Formless Realm through learning, and arises simultaneously with the mind of a learner. What is a dharma that is born in the Formless Realm through learning, and arises simultaneously with the mind of neither a learner nor a non-learner? Answer: For example, non-
學非無學心若退若勝進學法得生，是謂法學無色生非學非無學心俱。設諸法學心俱生，彼法學無色耶？答曰：或法學心俱生，學無色、非學非無學無色。云何法學心俱生學無色？答曰：諸法彼心相應彼俱有學，是謂法學心俱生學無色。云何法學心俱生非學非無學無色？答曰：如學心勝進非學非無學法得生；如學心住非學非無學根長益，四大增益軟美飽(增益多竟)，彼諸法得生老無常，是謂法學心俱生非學非無學無色(學竟)。諸法無學無色生，彼無學心俱耶？答曰：或法無學無色生，無學心俱、非學非無學心俱。云何法無學無色生無學心俱？答曰：諸法彼心相應彼俱有無學，是謂法無學無色生無學心俱。云何法無學無色生非學非無學心俱？答曰：如非學非無學心若退若勝進無學法得生，是謂法無學無色生非學非無學心俱。設諸法無學心俱生，彼法無學無色耶？答曰：或法無學心俱生，無學無色、非學非無學無色。云何法無學心俱生無學無色？答曰：諸法彼心相應彼俱有無學，是謂法無學心俱生無學無色。云何法無學心俱生非學非無學無色？答曰：如無學心勝進非學非無學法得生；如無學心住非學非無學根長益，四大增益軟美飽，此法諸得生老無常，是謂法無學心俱生非學非無學無色(無學竟)。諸法非學非無學無色
【現代漢語翻譯】 現代漢語譯本 如果學習並非毫無進展，心念時而退轉時而精進，通過學習佛法而有所得，這被稱為『法學無色生』，它與『非學非無學心』同時生起。如果各種佛法學習與心念同時生起，那麼這些佛法學習是『無色』的嗎？回答是：有些佛法學習與心念同時生起，是『學無色』，有些是『非學非無學無色』。 什麼情況下佛法學習與心念同時生起，並且是『學無色』呢？回答是：當各種佛法與心念相應，並且同時具有『學』的性質時，這被稱為佛法學習與心念同時生起，並且是『學無色』。 什麼情況下佛法學習與心念同時生起，並且是『非學非無學無色』呢？回答是：例如，當學習的心念精進時，『非學非無學』的佛法得以產生；又如，當學習的心念安住時，『非學非無學』的根增長，四大（地、水、火、風）增益，變得柔軟美好而飽滿（增益達到極致），這些佛法經歷生、老、無常的變化，這被稱為佛法學習與心念同時生起，並且是『非學非無學無色』（學習部分結束）。 如果各種佛法『無學無色』生起，那麼這些佛法是與『無學心』同時生起的嗎？回答是：有些佛法『無學無色』生起，是與『無學心』同時生起，有些是與『非學非無學心』同時生起。 什麼情況下佛法『無學無色』生起，並且是與『無學心』同時生起呢？回答是：當各種佛法與心念相應，並且同時具有『無學』的性質時，這被稱為佛法『無學無色』生起，並且是與『無學心』同時生起。 什麼情況下佛法『無學無色』生起，並且是與『非學非無學心』同時生起呢？回答是：例如，當『非學非無學』的心念時而退轉時而精進時，『無學』的佛法得以產生，這被稱為佛法『無學無色』生起，並且是與『非學非無學心』同時生起。 如果各種佛法『無學心』同時生起，那麼這些佛法是『無學無色』的嗎？回答是：有些佛法『無學心』同時生起，是『無學無色』，有些是『非學非無學無色』。 什麼情況下佛法『無學心』同時生起，並且是『無學無色』呢？回答是：當各種佛法與心念相應，並且同時具有『無學』的性質時，這被稱為佛法『無學心』同時生起，並且是『無學無色』。 什麼情況下佛法『無學心』同時生起，並且是『非學非無學無色』呢？回答是：例如，當『無學心』精進時，『非學非無學』的佛法得以產生；又如，當『無學心』安住時，『非學非無學』的根增長，四大增益，變得柔軟美好而飽滿，這些佛法經歷生、老、無常的變化，這被稱為佛法『無學心』同時生起，並且是『非學非無學無色』（無學部分結束）。 各種佛法『非學非無學無色』……
【English Translation】 English version If learning is not without progress, and the mind sometimes retreats and sometimes advances, and one attains something through learning the Dharma, this is called 'Dharma learning without form arising (法學無色生)', which arises simultaneously with the 'neither learning nor non-learning mind (非學非無學心)'. If various Dharma learnings arise simultaneously with the mind, are these Dharma learnings 'without form (無色)'? The answer is: Some Dharma learnings arise simultaneously with the mind and are 'learning without form (學無色)', and some are 'neither learning nor non-learning without form (非學非無學無色)'. Under what circumstances does Dharma learning arise simultaneously with the mind and is 'learning without form (學無色)'? The answer is: When various Dharmas are in accordance with the mind and simultaneously possess the nature of 'learning (學)', this is called Dharma learning arising simultaneously with the mind and being 'learning without form (學無色)'. Under what circumstances does Dharma learning arise simultaneously with the mind and is 'neither learning nor non-learning without form (非學非無學無色)'? The answer is: For example, when the mind of learning advances, the 'neither learning nor non-learning (非學非無學)' Dharma is able to arise; also, when the mind of learning abides, the roots of 'neither learning nor non-learning (非學非無學)' grow, the four great elements (四大) (earth, water, fire, wind) increase, becoming soft, beautiful, and full (the increase reaches its limit), these Dharmas experience birth, old age, and impermanence, this is called Dharma learning arising simultaneously with the mind and being 'neither learning nor non-learning without form (非學非無學無色)' (the learning part ends). If various Dharmas 'non-learning without form (無學無色)' arise, are these Dharmas arising simultaneously with the 'non-learning mind (無學心)'? The answer is: Some Dharmas 'non-learning without form (無學無色)' arise, arising simultaneously with the 'non-learning mind (無學心)', and some arise simultaneously with the 'neither learning nor non-learning mind (非學非無學心)'. Under what circumstances does Dharma 'non-learning without form (無學無色)' arise and arise simultaneously with the 'non-learning mind (無學心)'? The answer is: When various Dharmas are in accordance with the mind and simultaneously possess the nature of 'non-learning (無學)', this is called Dharma 'non-learning without form (無學無色)' arising and arising simultaneously with the 'non-learning mind (無學心)'. Under what circumstances does Dharma 'non-learning without form (無學無色)' arise and arise simultaneously with the 'neither learning nor non-learning mind (非學非無學心)'? The answer is: For example, when the 'neither learning nor non-learning (非學非無學)' mind sometimes retreats and sometimes advances, the 'non-learning (無學)' Dharma is able to arise, this is called Dharma 'non-learning without form (無學無色)' arising and arising simultaneously with the 'neither learning nor non-learning mind (非學非無學心)'. If various Dharmas 'non-learning mind (無學心)' arise simultaneously, are these Dharmas 'non-learning without form (無學無色)'? The answer is: Some Dharmas 'non-learning mind (無學心)' arise simultaneously and are 'non-learning without form (無學無色)', and some are 'neither learning nor non-learning without form (非學非無學無色)'. Under what circumstances does Dharma 'non-learning mind (無學心)' arise simultaneously and is 'non-learning without form (無學無色)'? The answer is: When various Dharmas are in accordance with the mind and simultaneously possess the nature of 'non-learning (無學)', this is called Dharma 'non-learning mind (無學心)' arising simultaneously and being 'non-learning without form (無學無色)'. Under what circumstances does Dharma 'non-learning mind (無學心)' arise simultaneously and is 'neither learning nor non-learning without form (非學非無學無色)'? The answer is: For example, when the 'non-learning mind (無學心)' advances, the 'neither learning nor non-learning (非學非無學)' Dharma is able to arise; also, when the 'non-learning mind (無學心)' abides, the roots of 'neither learning nor non-learning (非學非無學)' grow, the four great elements (四大) increase, becoming soft, beautiful, and full, these Dharmas experience birth, old age, and impermanence, this is called Dharma 'non-learning mind (無學心)' arising simultaneously and being 'neither learning nor non-learning without form (非學非無學無色)' (the non-learning part ends). Various Dharmas 'neither learning nor non-learning without form (非學非無學無色)'...
生，彼非學非無學心俱耶？答曰：或法非學非無學無色生，非學非無學心俱(有漏)、學心俱、無學心俱。云何法非學非無學無色生非學非無學心俱？答曰：諸法彼心相應彼俱有非學非無學，是謂法非學非無學無色生非學非無學心俱。云何法非學非無學無色生學心俱？答曰：如學心勝進非學非無學法得生；如學心住非學非無學根(五色男女命苦憂也)長益，四大增益軟美飽，此法諸得生老無常，是謂法非學非無學無色生學心俱。云何法非學非無學無色生無學心俱？答曰：如無學心勝進非學非無學法得生；如無學心住非學非無學根長益，四大增益軟美飽，彼法諸得生老無常，是謂法非學非無學無色生無學心俱。設諸法非學非無學心俱生，彼法非學非無學無色耶？答曰：或法非學非無學心俱生，非學非無學無色、學無色、無學無色。云何法非學非無學心俱生非學非無學無色耶？答曰：諸法彼心相應彼俱有非學非無學，是謂法非學非無學心俱生非學非無學無色也。云何法非學非無學心俱生學無色？答曰：如非學非無學心若退若勝進學法得生，是謂法非學非無學心俱生學無色。云何法非學非無學心俱生無學無色？答曰：如非學非無學心若退若勝進無學法得生，是謂法非學非無學心俱生無學無色(非學無學竟)。
諸法見
【現代漢語翻譯】 現代漢語譯本：問：那些既非有學（Siksa，指還在學習的聖者）也非無學（Asaiksa，指已完成學習的阿羅漢）的心所相應的法生起時，它們與非有學非無學的心同時生起嗎？答：有些法既非有學也非無學，且是無色界所生，它們可能與非有學非無學的心（有漏）、有學的心、或無學的心同時生起。 問：什麼樣的法既非有學也非無學，且是無色界所生，並與非有學非無學的心同時生起？答：那些與非有學非無學的心相應並同時存在的法，就是既非有學也非無學，且是無色界所生，並與非有學非無學的心同時生起的法。 問：什麼樣的法既非有學也非無學，且是無色界所生，並與有學的心同時生起？答：例如，當有學的心進步時，非有學非無學的法得以生起；又如，當有學的心安住時，非有學非無學的根（五色、男女、命、苦、憂）增長，四大增益，變得柔軟美好飽滿，這些法的生、老、無常，就是既非有學也非無學，且是無色界所生，並與有學的心同時生起的法。 問：什麼樣的法既非有學也非無學，且是無色界所生，並與無學的心同時生起？答：例如，當無學的心進步時，非有學非無學的法得以生起；又如，當無學的心安住時，非有學非無學的根增長，四大增益，變得柔軟美好飽滿，這些法的生、老、無常，就是既非有學也非無學，且是無色界所生，並與無學的心同時生起的法。 問：如果諸法與非有學非無學的心同時生起，那麼這些法是非有學非無色的嗎？答：有些法與非有學非無學的心同時生起，它們可能既非有學也非無色，或者是有學無色，或者是無學無色。 問：什麼樣的法與非有學非無學的心同時生起，並且既非有學也非無色？答：那些與非有學非無學的心相應並同時存在的法，就是與非有學非無學的心同時生起，並且既非有學也非無色的法。 問：什麼樣的法與非有學非無學的心同時生起，並且是有學無色？答：例如，當非有學非無學的心退步或進步時，有學的法得以生起，這就是與非有學非無學的心同時生起，並且是有學無色的法。 問：什麼樣的法與非有學非無學的心同時生起，並且是無學無色？答：例如，當非有學非無學的心退步或進步時，無學的法得以生起，這就是與非有學非無學的心同時生起，並且是無學無色的法。（非有學無學竟） 諸法見
【English Translation】 English version: Question: When those dharmas (phenomena) associated with a mind that is neither a learner (Siksa, referring to a noble one still in training) nor a non-learner (Asaiksa, referring to an Arhat who has completed training) arise, do they arise simultaneously with a mind that is neither a learner nor a non-learner? Answer: Some dharmas are neither of the learning type nor of the non-learning type, and are born in the formless realm; they may arise simultaneously with a mind that is neither a learner nor a non-learner (tainted), a learning mind, or a non-learning mind. Question: What kind of dharmas are neither of the learning type nor of the non-learning type, are born in the formless realm, and arise simultaneously with a mind that is neither a learner nor a non-learner? Answer: Those dharmas that are associated with and co-existent with a mind that is neither a learner nor a non-learner are said to be neither of the learning type nor of the non-learning type, are born in the formless realm, and arise simultaneously with a mind that is neither a learner nor a non-learner. Question: What kind of dharmas are neither of the learning type nor of the non-learning type, are born in the formless realm, and arise simultaneously with a learning mind? Answer: For example, when a learning mind progresses, dharmas that are neither of the learning type nor of the non-learning type can arise; also, when a learning mind abides, the roots (five senses, male/female, life, suffering, sorrow) that are neither of the learning type nor of the non-learning type grow and increase, the four great elements increase, becoming soft, beautiful, and full; the arising, aging, and impermanence of these dharmas are said to be neither of the learning type nor of the non-learning type, are born in the formless realm, and arise simultaneously with a learning mind. Question: What kind of dharmas are neither of the learning type nor of the non-learning type, are born in the formless realm, and arise simultaneously with a non-learning mind? Answer: For example, when a non-learning mind progresses, dharmas that are neither of the learning type nor of the non-learning type can arise; also, when a non-learning mind abides, the roots that are neither of the learning type nor of the non-learning type grow and increase, the four great elements increase, becoming soft, beautiful, and full; the arising, aging, and impermanence of these dharmas are said to be neither of the learning type nor of the non-learning type, are born in the formless realm, and arise simultaneously with a non-learning mind. Question: If dharmas arise simultaneously with a mind that is neither a learner nor a non-learner, are these dharmas neither of the learning type nor formless? Answer: Some dharmas arise simultaneously with a mind that is neither a learner nor a non-learner; they may be neither of the learning type nor formless, or they may be of the learning type and formless, or of the non-learning type and formless. Question: What kind of dharmas arise simultaneously with a mind that is neither a learner nor a non-learner, and are neither of the learning type nor formless? Answer: Those dharmas that are associated with and co-existent with a mind that is neither a learner nor a non-learner are said to arise simultaneously with a mind that is neither a learner nor a non-learner, and are neither of the learning type nor formless. Question: What kind of dharmas arise simultaneously with a mind that is neither a learner nor a non-learner, and are of the learning type and formless? Answer: For example, when a mind that is neither a learner nor a non-learner regresses or progresses, learning dharmas can arise; this is said to be arising simultaneously with a mind that is neither a learner nor a non-learner, and being of the learning type and formless. Question: What kind of dharmas arise simultaneously with a mind that is neither a learner nor a non-learner, and are of the non-learning type and formless? Answer: For example, when a mind that is neither a learner nor a non-learner regresses or progresses, non-learning dharmas can arise; this is said to be arising simultaneously with a mind that is neither a learner nor a non-learner, and being of the non-learning type and formless. (End of neither learning nor non-learning) All dharmas see
諦斷無色生，彼見諦斷心俱生耶？答曰：或法見諦斷無色生，見諦斷心俱、思惟斷心俱。云何法見諦斷無色生見諦斷心俱？答曰：諸法彼心相應彼俱有見諦斷，是謂法見諦斷無色生見諦斷心俱。云何法見諦斷無色生思惟斷心俱？答曰：如思惟斷心若退若生見諦斷法得生，是謂法見諦斷無色生思惟斷心俱。設諸法見諦斷心俱生，彼法見諦斷無色耶？答曰：或法見諦斷心俱生，見諦斷無色、思惟斷無色。云何法見諦斷心俱生見諦斷無色？答曰：諸法彼心相應彼俱有見諦斷，是謂法見諦斷心俱生見諦斷無色。云何法見諦斷心俱生思惟斷無色？答曰：如見諦斷心若退若生思惟斷法得生；如見諦斷心住思惟斷根長益，四大增益軟美飽，彼法諸得生老無常，是謂法見諦斷心俱生思惟斷無色(見諦竟)。
諸法思惟斷無色生，彼思惟斷心俱耶？
阿毗曇八犍度論卷第二十五 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十六
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
定犍度中過去得跋渠第一之二
答曰：或法思惟斷無色生，思惟斷心俱、見諦斷心俱、不斷心俱。云何法思惟斷無色生思惟斷心俱？答曰：諸法彼心相應彼俱有思惟斷，是謂法
【現代漢語翻譯】 現代漢語譯本： 問：如果一個無色界的眾生死後斷了見諦（Dṛṣṭi-satya，通過見道所斷的煩惱），那麼他斷見諦時，心是否也同時生起？ 答：不一定。有些法是斷見諦后在無色界產生，同時生起見諦斷的心或思惟斷的心。 問：哪些法是斷見諦后在無色界產生，同時生起見諦斷的心？ 答：那些與此心相應且同時存在的法，都是見諦斷的。這就是斷見諦后在無色界產生，同時生起見諦斷的心。 問：哪些法是斷見諦后在無色界產生，同時生起思惟斷的心？ 答：例如，如果思惟斷的心退失或生起，見諦斷的法得以產生。這就是斷見諦后在無色界產生，同時生起思惟斷的心。 問：如果諸法是斷見諦時心同時生起，那麼這些法是斷見諦后在無色界產生嗎？ 答：不一定。有些法是斷見諦時心同時生起，同時斷見諦后在無色界產生，或者思惟斷後在無色界產生。 問：哪些法是斷見諦時心同時生起，同時斷見諦后在無色界產生？ 答：那些與此心相應且同時存在的法，都是見諦斷的。這就是斷見諦時心同時生起，同時斷見諦后在無色界產生。 問：哪些法是斷見諦時心同時生起，同時思惟斷後在無色界產生？ 答：例如，如果見諦斷的心退失或生起，思惟斷的法得以產生；又如，見諦斷的心安住，思惟斷的根增長，四大（四大種，構成物質世界的四種基本元素）增益，變得柔軟美好，感到飽足，這些法的生、老、無常（Anitya，變化無常）也隨之而來。這就是斷見諦時心同時生起，同時思惟斷後在無色界產生。（見諦竟） 問：如果諸法是思惟斷後在無色界產生，那麼這些法是思惟斷時心同時生起嗎？
《阿毗曇八犍度論》卷第二十五 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第二十六
迦旃延子（Kātyāyanīputra，佛教論師）造
符秦罽賓三藏僧伽提婆（Saṃghadeva，譯經師）共竺佛念（Dharmarakṣa，譯經師）譯
定犍度中過去得跋渠第一之二
答：不一定。有些法是思惟斷後在無色界產生，同時生起思惟斷的心、見諦斷的心或不斷的心。哪些法是思惟斷後在無色界產生，同時生起思惟斷的心？答：那些與此心相應且同時存在的法，都是思惟斷的。這就是法
【English Translation】 English version: Question: When a being born in the Formless Realm ceases to be of the Dṛṣṭi-satya (Truth of Seeing, afflictions severed through the Path of Seeing), does the mind also arise simultaneously with the cessation of Dṛṣṭi-satya? Answer: Not necessarily. Some dharmas (phenomena) arise in the Formless Realm after the cessation of Dṛṣṭi-satya, and simultaneously, a mind that is ceased by Dṛṣṭi-satya or a mind that is ceased by Reflection arises. Question: Which dharmas arise in the Formless Realm after the cessation of Dṛṣṭi-satya, and simultaneously, a mind that is ceased by Dṛṣṭi-satya arises? Answer: Those dharmas that are associated with this mind and co-existent with it are ceased by Dṛṣṭi-satya. This is what is meant by dharmas arising in the Formless Realm after the cessation of Dṛṣṭi-satya, and simultaneously, a mind that is ceased by Dṛṣṭi-satya arises. Question: Which dharmas arise in the Formless Realm after the cessation of Dṛṣṭi-satya, and simultaneously, a mind that is ceased by Reflection arises? Answer: For example, if a mind ceased by Reflection declines or arises, a dharma ceased by Dṛṣṭi-satya can arise. This is what is meant by dharmas arising in the Formless Realm after the cessation of Dṛṣṭi-satya, and simultaneously, a mind that is ceased by Reflection arises. Question: If dharmas arise simultaneously with the cessation of the mind by Dṛṣṭi-satya, do these dharmas arise in the Formless Realm after the cessation of Dṛṣṭi-satya? Answer: Not necessarily. Some dharmas arise simultaneously with the cessation of the mind by Dṛṣṭi-satya, and simultaneously arise in the Formless Realm after the cessation of Dṛṣṭi-satya, or after the cessation of Reflection. Question: Which dharmas arise simultaneously with the cessation of the mind by Dṛṣṭi-satya, and simultaneously arise in the Formless Realm after the cessation of Dṛṣṭi-satya? Answer: Those dharmas that are associated with this mind and co-existent with it are ceased by Dṛṣṭi-satya. This is what is meant by dharmas arising simultaneously with the cessation of the mind by Dṛṣṭi-satya, and simultaneously arising in the Formless Realm after the cessation of Dṛṣṭi-satya. Question: Which dharmas arise simultaneously with the cessation of the mind by Dṛṣṭi-satya, and simultaneously arise in the Formless Realm after the cessation of Reflection? Answer: For example, if a mind ceased by Dṛṣṭi-satya declines or arises, a dharma ceased by Reflection can arise; also, if a mind ceased by Dṛṣṭi-satya abides, the roots ceased by Reflection grow and increase, the four great elements (Caturmahābhūta, the four basic elements constituting the material world) increase, becoming soft, beautiful, and full, and the arising, aging, and impermanence (Anitya, transience) of these dharmas follow. This is what is meant by dharmas arising simultaneously with the cessation of the mind by Dṛṣṭi-satya, and simultaneously arising in the Formless Realm after the cessation of Reflection. (End of Dṛṣṭi-satya) Question: If dharmas arise in the Formless Realm after the cessation of Reflection, does the mind arise simultaneously with the cessation of Reflection?
Abhidharma Aṣṭagrantha, Volume 25 Taisho Tripitaka, Volume 26, No. 1543, Abhidharma Aṣṭagrantha
Abhidharma Aṣṭagrantha, Volume 26
Composed by Kātyāyanīputra (Buddhist philosopher)
Translated by Saṃghadeva (translator), a Tripitaka master from Kashmir during the Fu Qin dynasty, together with Dharmarakṣa (translator)
First of Two Sections on Past Attainments in the Section on Samādhi
Answer: Not necessarily. Some dharmas arise in the Formless Realm after the cessation of Reflection, and simultaneously, a mind that is ceased by Reflection, a mind that is ceased by Dṛṣṭi-satya, or a mind that is not ceased arises. Which dharmas arise in the Formless Realm after the cessation of Reflection, and simultaneously, a mind that is ceased by Reflection arises? Answer: Those dharmas that are associated with this mind and co-existent with it are ceased by Reflection. This is what is meant by dharma
思惟斷無色生思惟斷心俱。云何法思惟斷無色生見諦斷心俱？答曰：如見諦斷心若退若生思惟斷法得生；如見諦斷心住思惟斷根長益，四大增益軟美飽，彼法諸得生老無常，是謂法思惟斷無色生見諦斷心俱。云何法思惟斷無色生不斷心俱？答曰：如無斷心勝進思惟斷法得生；如無斷心住思惟斷根長益，四大增益軟美飽，彼法諸得生老無常，是謂法思惟斷無色生不斷心俱。設諸法思惟斷心俱生，彼法思惟斷無色耶？答曰：或法思惟斷心俱生，思惟斷無色、見諦斷無色、不斷無色。云何法思惟斷心俱生思惟斷無色？答曰：諸法彼心相應彼俱有思惟斷，是謂法思惟斷心俱生思惟斷無色。云何法思惟斷心俱生見諦斷無色？答曰：如思惟斷心若退若生見諦斷法得生，是謂法思惟斷心俱生見諦斷無色。云何法思惟斷心俱生不斷無色？答曰：如思惟斷心若退若勝進不斷法得生，是謂法思惟斷心俱生不斷無色(思惟竟)。諸法不斷無色生，彼不斷心俱？答曰：或法不斷無色生，不斷心俱、思惟斷心俱、云何法不斷無色生不斷心俱？答曰：諸法彼心相應彼俱有不斷，是謂法不斷無色生不斷心俱。云何法不斷無色生思惟斷心俱？答曰：如思惟斷心若退若勝進不斷法得生，是謂法不斷無色生思惟斷心俱。設諸法不斷心俱生，彼法不斷無色耶？
【現代漢語翻譯】 現代漢語譯本 思惟斷滅無色界（Arūpadhātu）的生起，與思惟斷滅的心同時生起。什麼法是思惟斷滅無色界的生起，與見諦（見道）斷滅的心同時生起？回答：例如見諦斷滅的心如果退失或者生起，思惟斷滅的法才能生起；例如見諦斷滅的心安住，思惟斷滅的根增長，四大（四大種）增益，變得柔軟美好飽滿，那些法的諸種獲得、生、老、無常，這就是思惟斷滅的法，無色界的生起，與見諦斷滅的心同時生起。 什麼法是思惟斷滅無色界的生起，與不斷滅的心同時生起？回答：例如沒有斷滅的心勝進，思惟斷滅的法才能生起；例如沒有斷滅的心安住，思惟斷滅的根增長，四大增益，變得柔軟美好飽滿，那些法的諸種獲得、生、老、無常，這就是思惟斷滅的法，無色界的生起，與不斷滅的心同時生起。 假設諸法是思惟斷滅的心同時生起，那些法是思惟斷滅的無色界嗎？回答：或者有法是思惟斷滅的心同時生起，是思惟斷滅的無色界、見諦斷滅的無色界、不斷滅的無色界。什麼法是思惟斷滅的心同時生起，是思惟斷滅的無色界？回答：諸法與那個心相應，與它共同存在，思惟斷滅，這就是思惟斷滅的法，與心同時生起，是思惟斷滅的無色界。 什麼法是思惟斷滅的心同時生起，是見諦斷滅的無色界？回答：例如思惟斷滅的心如果退失或者生起，見諦斷滅的法才能生起，這就是思惟斷滅的法，與心同時生起，是見諦斷滅的無色界。 什麼法是思惟斷滅的心同時生起，是不斷滅的無色界？回答：例如思惟斷滅的心如果退失或者勝進，不斷滅的法才能生起，這就是思惟斷滅的法，與心同時生起，是不斷滅的無色界（思惟竟）。 諸法不斷滅的無色界生起，與不斷滅的心同時生起嗎？回答：或者有法不斷滅的無色界生起，與不斷滅的心同時生起、與思惟斷滅的心同時生起。什麼法不斷滅的無色界生起，與不斷滅的心同時生起？回答：諸法與那個心相應，與它共同存在，不斷滅，這就是不斷滅的法，無色界的生起，與不斷滅的心同時生起。 什麼法不斷滅的無色界生起，與思惟斷滅的心同時生起？回答：例如思惟斷滅的心如果退失或者勝進，不斷滅的法才能生起，這就是不斷滅的法，無色界的生起，與思惟斷滅的心同時生起。 假設諸法不斷滅的心同時生起，那些法是不滅的無色界嗎？
【English Translation】 English version Contemplation ceases, and the arising of the Formless Realm (Arūpadhātu) occurs simultaneously with the cessation of contemplation-severed mind. What dharma is it where the cessation of contemplation arises in the Formless Realm simultaneously with the mind severed by seeing the truth (Darśanamārga)? The answer is: For example, if the mind severed by seeing the truth regresses or arises, then the dharma severed by contemplation can arise; for example, if the mind severed by seeing the truth abides, the root severed by contemplation grows and increases, the four great elements (Mahābhūta) increase, becoming soft, beautiful, and full, and the gains, birth, aging, and impermanence of those dharmas occur. This is what is meant by the dharma severed by contemplation, the arising of the Formless Realm, occurring simultaneously with the mind severed by seeing the truth. What dharma is it where the cessation of contemplation arises in the Formless Realm simultaneously with the un-severed mind? The answer is: For example, if the un-severed mind progresses, the dharma severed by contemplation can arise; for example, if the un-severed mind abides, the root severed by contemplation grows and increases, the four great elements increase, becoming soft, beautiful, and full, and the gains, birth, aging, and impermanence of those dharmas occur. This is what is meant by the dharma severed by contemplation, the arising of the Formless Realm, occurring simultaneously with the un-severed mind. If all dharmas arise simultaneously with the mind severed by contemplation, are those dharmas the Formless Realm severed by contemplation? The answer is: Some dharmas arise simultaneously with the mind severed by contemplation, which are the Formless Realm severed by contemplation, the Formless Realm severed by seeing the truth, and the un-severed Formless Realm. What dharma is it where the mind severed by contemplation arises simultaneously, and it is the Formless Realm severed by contemplation? The answer is: All dharmas that are associated with that mind and co-exist with it are severed by contemplation. This is what is meant by the dharma severed by contemplation, arising simultaneously with the mind, and it is the Formless Realm severed by contemplation. What dharma is it where the mind severed by contemplation arises simultaneously, and it is the Formless Realm severed by seeing the truth? The answer is: For example, if the mind severed by contemplation regresses or arises, the dharma severed by seeing the truth can arise. This is what is meant by the dharma severed by contemplation, arising simultaneously with the mind, and it is the Formless Realm severed by seeing the truth. What dharma is it where the mind severed by contemplation arises simultaneously, and it is the un-severed Formless Realm? The answer is: For example, if the mind severed by contemplation regresses or progresses, the un-severed dharma can arise. This is what is meant by the dharma severed by contemplation, arising simultaneously with the mind, and it is the un-severed Formless Realm (end of contemplation). Do all dharmas, where the un-severed Formless Realm arises, arise simultaneously with the un-severed mind? The answer is: Some dharmas, where the un-severed Formless Realm arises, arise simultaneously with the un-severed mind, and simultaneously with the mind severed by contemplation. What dharma is it where the un-severed Formless Realm arises, and it arises simultaneously with the un-severed mind? The answer is: All dharmas that are associated with that mind and co-exist with it are un-severed. This is what is meant by the un-severed dharma, the arising of the Formless Realm, occurring simultaneously with the un-severed mind. What dharma is it where the un-severed Formless Realm arises, and it arises simultaneously with the mind severed by contemplation? The answer is: For example, if the mind severed by contemplation regresses or progresses, the un-severed dharma can arise. This is what is meant by the un-severed dharma, the arising of the Formless Realm, occurring simultaneously with the mind severed by contemplation. If all dharmas arise simultaneously with the un-severed mind, are those dharmas the un-severed Formless Realm?
答曰：或法不斷心俱生，不斷無色、思惟斷無色。云何法不斷心俱生不斷無色？答曰：諸法彼心相應彼俱有不斷，是謂法不斷心俱生不斷無色。云何法不斷心俱生思惟斷無色？答曰：如不斷心勝進思惟斷法得生；如不斷心住思惟斷根長益，四大增益軟美飽，彼法諸得生老無常，是謂法不斷心俱生。思惟斷無色(不斷竟)。
一切初禪五種耶？答曰：不染污五種，染污非五種。無何等？答曰：遠離喜樂也。一切第二禪四種耶？答曰：不染污四種，染污非四種。無何等？答曰：內信也。一切第三禪五種耶？答曰：不染污五種，染污非五種。無何等？答曰：念智也。一切第四禪四種耶？答曰：不染污四種，染污非四種。無何等？答曰：護念凈也。味相應初禪，入當言味耶、起當言味耶？答曰：諸味彼入也，味已則起。味相應乃至有想無想入當言味耶、起當言味耶？答曰：諸味彼入也，味已則起。諸味相應初禪彼一切隱沒無記？答曰：如是，諸味相應初禪彼一切隱沒無記也。頗隱沒無記彼非味相應初禪耶？答曰：有除愛，諸餘垢現在前諸味相應。乃至有想無想彼一切隱沒無記耶？答曰：如是，諸味相應乃至有想無想彼一切隱沒無記。頗隱沒無記彼非味相應，乃至有想無想耶？答曰：有除愛，諸餘垢現在前。頗不入初禪入
【現代漢語翻譯】 現代漢語譯本 答：有些法是不間斷的，與心同時生起，但會通過思惟斷除無色界的煩惱。什麼是法不間斷，與心同時生起，但不斷除無色界的煩惱呢？答：那些與心相應、同時存在的法，它們是不間斷的，這就是所謂法不間斷，與心同時生起，但不斷除無色界的煩惱。什麼是法不間斷，與心同時生起，通過思惟斷除無色界的煩惱呢？答：例如，不間斷的心不斷進步，通過思惟斷除法而得以生起；例如，不間斷的心安住，通過思惟斷除根而增長，四大（地、水、火、風）增益，變得柔軟美好，感到飽足，那些法的生、老、無常，這就是所謂法不間斷，與心同時生起，通過思惟斷除無色界的煩惱。（不間斷的討論結束）
一切初禪（Dhyana，禪那，指禪定）都包含五種要素嗎？答：不染污的初禪包含五種要素，染污的初禪不包含五種要素。缺少什麼呢？答：缺少遠離喜和樂。一切第二禪包含四種要素嗎？答：不染污的第二禪包含四種要素，染污的第二禪不包含四種要素。缺少什麼呢？答：缺少內信（內心確信）。一切第三禪包含五種要素嗎？答：不染污的第三禪包含五種要素，染污的第三禪不包含五種要素。缺少什麼呢？答：缺少念智（正念和智慧）。一切第四禪包含四種要素嗎？答：不染污的第四禪包含四種要素，染污的第四禪不包含四種要素。缺少什麼呢？答：缺少護念凈（守護正念的清凈）。
與味（貪愛）相應的初禪，在進入時應該說是與味相應，還是在出定時應該說是與味相應？答：在進入時是與味相應，味已盡則出定。與味相應的，乃至有想無想入（既非有想也非無想的禪定），在進入時應該說是與味相應，還是在出定時應該說是與味相應？答：在進入時是與味相應，味已盡則出定。所有與味相應的初禪，它們都是隱沒無記（被覆蓋的無記）嗎？答：是的，所有與味相應的初禪，它們都是隱沒無記。有些隱沒無記不是與味相應的初禪嗎？答：有，除了愛（貪愛），當其他的煩惱現前時，它們是與味相應的。乃至有想無想，它們都是隱沒無記嗎？答：是的，所有與味相應的，乃至有想無想，它們都是隱沒無記。有些隱沒無記不是與味相應的，乃至有想無想嗎？答：有，除了愛，當其他的煩惱現前時。有些不入初禪入（不進入初禪的進入）
【English Translation】 English version Answer: Some dharmas (laws/phenomena) are uninterrupted, arising simultaneously with the mind, but are severed from the formless realm through contemplation. What are the dharmas that are uninterrupted, arising simultaneously with the mind, but do not sever from the formless realm? Answer: Those dharmas that are in accordance with the mind and co-exist with it uninterruptedly; these are the so-called dharmas that are uninterrupted, arising simultaneously with the mind, but do not sever from the formless realm. What are the dharmas that are uninterrupted, arising simultaneously with the mind, and are severed from the formless realm through contemplation? Answer: For example, an uninterrupted mind continuously progresses, arising from severing dharmas through contemplation; for example, an uninterrupted mind abides, growing through severing roots through contemplation, the four great elements (earth, water, fire, wind) increase, becoming soft, beautiful, and feeling satisfied; the arising, aging, and impermanence of those dharmas, these are the so-called dharmas that are uninterrupted, arising simultaneously with the mind, and are severed from the formless realm through contemplation. (End of the discussion on uninterruptedness)
Do all the first Dhyanas (meditative states) contain five elements? Answer: Unstained first Dhyanas contain five elements, stained first Dhyanas do not contain five elements. What is missing? Answer: The absence of detachment from joy and pleasure. Do all the second Dhyanas contain four elements? Answer: Unstained second Dhyanas contain four elements, stained second Dhyanas do not contain four elements. What is missing? Answer: The absence of inner faith (inner conviction). Do all the third Dhyanas contain five elements? Answer: Unstained third Dhyanas contain five elements, stained third Dhyanas do not contain five elements. What is missing? Answer: The absence of mindfulness and wisdom. Do all the fourth Dhyanas contain four elements? Answer: Unstained fourth Dhyanas contain four elements, stained fourth Dhyanas do not contain four elements. What is missing? Answer: The absence of protective mindfulness and purity.
Regarding the first Dhyana that corresponds to taste (craving), should it be said to correspond to taste upon entering or upon exiting the samadhi (meditative state)? Answer: It corresponds to taste upon entering; when the taste is exhausted, then one exits the samadhi. Regarding those that correspond to taste, up to the state of neither perception nor non-perception, should it be said to correspond to taste upon entering or upon exiting the samadhi? Answer: It corresponds to taste upon entering; when the taste is exhausted, then one exits the samadhi. Are all the first Dhyanas that correspond to taste obscured and indeterminate (covered and neutral)? Answer: Yes, all the first Dhyanas that correspond to taste are obscured and indeterminate. Are there some obscured and indeterminate states that are not first Dhyanas that correspond to taste? Answer: Yes, except for love (craving), when other defilements manifest, they correspond to taste. Up to the state of neither perception nor non-perception, are they all obscured and indeterminate? Answer: Yes, all those that correspond to taste, up to the state of neither perception nor non-perception, are obscured and indeterminate. Are there some obscured and indeterminate states that do not correspond to taste, up to the state of neither perception nor non-perception? Answer: Yes, except for love, when other defilements manifest. Are there some entries that do not enter the first Dhyana (entries that do not enter the first Dhyana)
第二禪？答曰：入。頗不入乃至不用定入有想無想耶？答曰：入。頗不入初禪生初禪耶？答曰：生。頗不入乃至有想無想生有想無想耶？答曰：生。若得初禪非第二，彼命終生何所？答曰：或梵天、或光音、或遍凈、或果實、或空處、或識處、或不用處、或有想無想、或無處所。若得乃至不用處非有想無想，彼命終生何所？答曰：或不用處、或有想無想、或無處所。
云何意所念入慈？答曰：樂眾生。云何意所念入悲？答曰：苦眾生。云何意所念入喜？答曰：悅眾生。云何意所念入護？答曰：護眾生耳。慈何繫結滅？答曰：無處所。悲喜護何繫結滅？答曰：無處所。凈初禪何繫結滅？答曰：無處所。凈乃至有想無想何繫結滅？答曰：無處所。初、第二、第三解脫何繫結滅？答曰：無處所。空處解脫何繫結滅？答曰：或空處系、或識處系、或不用處系、或有想無想處系、或無處所。識處解脫何繫結滅？答曰：或識處系、或不用處系、或有想無想處系、或無處所。不用處解脫何繫結滅？答曰：或不用處系、或有想無想系、或無處所。有想無想解脫滅盡解脫何繫結滅？答曰：無處所。初除入何繫結滅？答曰：無處所。乃至第八除入何繫結滅？答曰：無處所。初一切入何繫結滅？答曰：無處所。乃至第十一切入何繫結滅
【現代漢語翻譯】 現代漢語譯本 第二禪是什麼？回答：可以進入。是否不進入，乃至不用禪定進入有想無想的狀態呢？回答：可以進入。是否不進入初禪而生於初禪呢？回答：可以生於初禪。是否不進入，乃至有想無想而生於有想無想的狀態呢？回答：可以生於有想無想的狀態。如果獲得了初禪而不是第二禪，這個人命終後會生於何處？回答：或者梵天（Brahmā-deva，色界天的第一層），或者光音天（Ābhāsvara-deva，色界天的第二層），或者遍凈天（Śubhakṛtsna-deva，色界天的第三層），或者果實天（Bṛhatphala-deva，色界天的第四層），或者空無邊處天（Ākāśānantyāyatana-deva，無色界天的第一層），或者識無邊處天（Vijñānānantyāyatana-deva，無色界天的第二層），或者無所有處天（Ākiṃcanyāyatana-deva，無色界天的第三層），或者有想無想處天（Naivasaṃjñānāsaṃjñāyatana-deva，無色界天的第四層），或者無處所（沒有固定的去處）。如果獲得了乃至不用處天而不是有想無想處天，這個人命終後會生於何處？回答：或者不用處天，或者有想無想處天，或者無處所。
什麼是以意念進入慈心？回答：對眾生抱有快樂的願望。什麼是以意念進入悲心？回答：對眾生的苦難感同身受。什麼是以意念進入喜心？回答：對眾生的喜悅感到高興。什麼是以意念進入舍心（護）？回答：守護眾生。慈心滅除什麼繫縛？回答：滅除對無處所的執著。悲心、喜心、舍心滅除什麼繫縛？回答：滅除對無處所的執著。清凈的初禪滅除什麼繫縛？回答：滅除對無處所的執著。清凈的乃至有想無想禪滅除什麼繫縛？回答：滅除對無處所的執著。初禪、第二禪、第三禪的解脫滅除什麼繫縛？回答：滅除對無處所的執著。空無邊處天的解脫滅除什麼繫縛？回答：或者滅除對空無邊處天的執著，或者滅除對識無邊處天的執著，或者滅除對無所有處天的執著，或者滅除對有想無想處天的執著，或者滅除對無處所的執著。識無邊處天的解脫滅除什麼繫縛？回答：或者滅除對識無邊處天的執著，或者滅除對無所有處天的執著，或者滅除對有想無想處天的執著，或者滅除對無處所的執著。無所有處天的解脫滅除什麼繫縛？回答：或者滅除對無所有處天的執著，或者滅除對有想無想處天的執著，或者滅除對無處所的執著。有想無想處天的解脫和滅盡定的解脫滅除什麼繫縛？回答：滅除對無處所的執著。初禪的除入滅除什麼繫縛？回答：滅除對無處所的執著。乃至第八禪的除入滅除什麼繫縛？回答：滅除對無處所的執著。初一切入滅除什麼繫縛？回答：滅除對無處所的執著。乃至第十一切入滅除什麼繫縛？回答：滅除對無處所的執著。
【English Translation】 English version What is the second Dhyana (second level of meditative absorption)? Answer: One can enter it. Is it possible not to enter, even not to use Samadhi (concentration) to enter the state of 'with thought, without thought'? Answer: One can enter it. Is it possible not to enter the first Dhyana but be born in the first Dhyana? Answer: One can be born there. Is it possible not to enter, even the state of 'with thought, without thought' but be born in the state of 'with thought, without thought'? Answer: One can be born in the state of 'with thought, without thought'. If one attains the first Dhyana but not the second, where will that person be born after death? Answer: Perhaps in Brahmā-deva (Brahma heaven, the first level of the Form Realm), or Ābhāsvara-deva (Heaven of Radiance, the second level of the Form Realm), or Śubhakṛtsna-deva (Heaven of Total Purity, the third level of the Form Realm), or Bṛhatphala-deva (Heaven of Great Reward, the fourth level of the Form Realm), or Ākāśānantyāyatana-deva (the Heaven of Infinite Space, the first level of the Formless Realm), or Vijñānānantyāyatana-deva (the Heaven of Infinite Consciousness, the second level of the Formless Realm), or Ākiṃcanyāyatana-deva (the Heaven of No-thingness, the third level of the Formless Realm), or Naivasaṃjñānāsaṃjñāyatana-deva (the Heaven of Neither Perception nor Non-Perception, the fourth level of the Formless Realm), or nowhere (no fixed destination). If one attains even the state of 'no-thingness' but not the state of 'neither perception nor non-perception', where will that person be born after death? Answer: Perhaps in the state of 'no-thingness', or the state of 'neither perception nor non-perception', or nowhere.
How does one enter loving-kindness (慈, Cí) through mental contemplation? Answer: By wishing happiness for all beings. How does one enter compassion (悲, Bēi) through mental contemplation? Answer: By empathizing with the suffering of all beings. How does one enter joy (喜, Xǐ) through mental contemplation? Answer: By rejoicing in the happiness of all beings. How does one enter equanimity (護, Hù) through mental contemplation? Answer: By protecting all beings. What fetters does loving-kindness eliminate? Answer: It eliminates attachment to 'nowhere'. What fetters do compassion, joy, and equanimity eliminate? Answer: They eliminate attachment to 'nowhere'. What fetters does pure first Dhyana eliminate? Answer: It eliminates attachment to 'nowhere'. What fetters does pure meditation up to the state of 'with thought, without thought' eliminate? Answer: It eliminates attachment to 'nowhere'. What fetters do the first, second, and third liberations eliminate? Answer: They eliminate attachment to 'nowhere'. What fetters does the liberation of the Heaven of Infinite Space eliminate? Answer: It eliminates attachment to the Heaven of Infinite Space, or attachment to the Heaven of Infinite Consciousness, or attachment to the Heaven of No-thingness, or attachment to the Heaven of Neither Perception nor Non-Perception, or attachment to 'nowhere'. What fetters does the liberation of the Heaven of Infinite Consciousness eliminate? Answer: It eliminates attachment to the Heaven of Infinite Consciousness, or attachment to the Heaven of No-thingness, or attachment to the Heaven of Neither Perception nor Non-Perception, or attachment to 'nowhere'. What fetters does the liberation of the Heaven of No-thingness eliminate? Answer: It eliminates attachment to the Heaven of No-thingness, or attachment to the state of 'neither perception nor non-perception', or attachment to 'nowhere'. What fetters do the liberation of the Heaven of Neither Perception nor Non-Perception and the liberation of cessation eliminate? Answer: They eliminate attachment to 'nowhere'. What fetters does the elimination entry of the first Dhyana eliminate? Answer: It eliminates attachment to 'nowhere'. What fetters does the elimination entry up to the eighth Dhyana eliminate? Answer: It eliminates attachment to 'nowhere'. What fetters does the all-encompassing entry of the first Dhyana eliminate? Answer: It eliminates attachment to 'nowhere'. What fetters does the all-encompassing entry up to the tenth Dhyana eliminate? Answer: It eliminates attachment to 'nowhere'.
？答曰：無處所。法智何繫結滅？答曰：或欲界系、或色無色界系、或無處所。未知智何繫結滅？答曰：或色無色界系、或無處所。知他人心智何繫結滅？答曰：無處所。等智苦智習盡道智、空無愿無相何繫結滅？答曰：或欲界系、或色無色界系、或無處所。
慈報何所受報？答曰：或梵天、或光音、或遍凈、或果實天、或無處所。悲護亦如是。喜報何所受報？答曰：梵天、光音、或無處所。凈初禪報何所受報？答曰：梵天上或無處所。乃至有想無想報何所受報？答曰：有想無想或無處所。初第二解脫、初四除入報何所受報？答曰：梵天、光音、或無處所。凈解脫后四除入、八一切入報何所受報？答曰：果實或無處所。空處解脫報何所受報？答曰：空處或無處所。空處一切入亦如是。識處解脫報何所受報？答曰：識處或無處所。識處一切入亦如是。不用處解脫報何所受報？答曰：不用處或無處所。有想無想解脫報何所受報？答曰：有想無想或無處所。滅盡解脫何報所受報？答曰：有想無想或無處所。知他人心智報何所受報？答曰：或梵天、或光音、或遍凈、或果實、或無處所。等智報何所受報？答曰：或欲界、或色界無色界、或無處所。
阿毗曇過去得跋渠第三十四竟(梵本四百七十九首盧，秦六千四百
【現代漢語翻譯】 現代漢語譯本： 問：什麼地方沒有處所？答：沒有處所。法智（Dharma-jñāna，對法的智慧）滅除什麼繫縛？答：或者欲界繫縛，或者色無色界繫縛，或者沒有處所。未知智（Ananvaya-jñāna，無間智）滅除什麼繫縛？答：或者色無色界繫縛，或者沒有處所。知他人心智（Para-citta-jñāna，瞭解他人心思的智慧）滅除什麼繫縛？答：沒有處所。等智（Samatā-jñāna，平等智）、苦智（Dukkha-jñāna，對苦的智慧）、習智（Samudaya-jñāna，對集（苦因）的智慧）、盡智（Nirodha-jñāna，對滅的智慧）、道智（Mārga-jñāna，對道的智慧）、空（Śūnyatā，空性）、無愿（Apranihita，無愿）、無相（Animitta，無相）滅除什麼繫縛？答：或者欲界繫縛，或者色無色界繫縛，或者沒有處所。 慈（Maitrī，慈愛）的果報在何處受報？答：或者在梵天（Brahmā，色界天），或者在光音天（Ābhāsvara，二禪天），或者在遍凈天（Śubhakṛtsna，三禪天），或者在果實天（Bṛhatphala，四禪天），或者沒有處所。悲（Karuṇā，悲憫）和護（Muditā，隨喜）也是如此。喜（Muditā，隨喜）的果報在何處受報？答：在梵天，光音天，或者沒有處所。凈初禪（Śuddha-dhyāna，清凈的初禪）的果報在何處受報？答：在梵天上或者沒有處所。乃至有想無想（Saṃjñā-asaṃjñā，有想無想）的果報在何處受報？答：有想無想或者沒有處所。初第二解脫（Prathama-dvitīya-vimokṣa，初二解脫）、初四除入（Prathama-catuṣka-vyutthāna，初四除入）的果報在何處受報？答：梵天，光音天，或者沒有處所。凈解脫后四除入（Śuddha-vimokṣa-paścāt-catuṣka-vyutthāna，凈解脫后四除入）、八一切入（Aṣṭa-kṛtsnāyatana，八一切入）的果報在何處受報？答：果實天或者沒有處所。空處解脫（Ākāśānantyāyatana-vimokṣa，空無邊處解脫）的果報在何處受報？答：空處或者沒有處所。空處一切入也是如此。識處解脫（Vijñānānantyāyatana-vimokṣa，識無邊處解脫）的果報在何處受報？答：識處或者沒有處所。識處一切入也是如此。不用處解脫（Ākiṃcanyāyatana-vimokṣa，無所有處解脫）的果報在何處受報？答：不用處或者沒有處所。有想無想解脫（Saṃjñānāsaṃjñāyatana-vimokṣa，非想非非想處解脫）的果報在何處受報？答：有想無想或者沒有處所。滅盡解脫（Nirodha-samāpatti-vimokṣa，滅盡定解脫）的果報在何處受報？答：有想無想或者沒有處所。知他人心智的果報在何處受報？答：或者在梵天，或者在光音天，或者在遍凈天，或者在果實天，或者沒有處所。等智的果報在何處受報？答：或者在欲界，或者在色無色界，或者沒有處所。 《阿毗曇過去得跋渠》第三十四竟（梵本四百七十九首盧，秦六千四百）。
【English Translation】 English version: Question: Where is there no location? Answer: There is no location. What fetters are extinguished by Dharma-jñāna (Knowledge of Dharma)? Answer: Either fetters of the desire realm, or fetters of the form and formless realms, or no location. What fetters are extinguished by Ananvaya-jñāna (Non-consequential Knowledge)? Answer: Either fetters of the form and formless realms, or no location. What fetters are extinguished by Para-citta-jñāna (Knowledge of the minds of others)? Answer: No location. What fetters are extinguished by Samatā-jñāna (Knowledge of Equanimity), Dukkha-jñāna (Knowledge of Suffering), Samudaya-jñāna (Knowledge of the Origin of Suffering), Nirodha-jñāna (Knowledge of the Cessation of Suffering), Mārga-jñāna (Knowledge of the Path), Śūnyatā (Emptiness), Apranihita (Signlessness), Animitta (Wishlessness)? Answer: Either fetters of the desire realm, or fetters of the form and formless realms, or no location. Where is the retribution of Maitrī (Loving-kindness) received? Answer: Either in Brahmā (Brahma heaven, realm of form), or in Ābhāsvara (Heaven of Radiance, second dhyana), or in Śubhakṛtsna (Heaven of Pure Lustre, third dhyana), or in Bṛhatphala (Heaven of Great Fruit, fourth dhyana), or no location. So too with Karuṇā (Compassion) and Muditā (Sympathetic Joy). Where is the retribution of Muditā (Sympathetic Joy) received? Answer: In Brahmā, Ābhāsvara, or no location. Where is the retribution of Śuddha-dhyāna (Pure First Dhyana) received? Answer: In Brahmā heaven or no location. And so on, where is the retribution of Saṃjñā-asaṃjñā (Neither Perception nor Non-perception) received? Answer: In Saṃjñā-asaṃjñā or no location. Where is the retribution of Prathama-dvitīya-vimokṣa (First and Second Liberations), Prathama-catuṣka-vyutthāna (First Four Removals) received? Answer: Brahmā, Ābhāsvara, or no location. Where is the retribution of Śuddha-vimokṣa-paścāt-catuṣka-vyutthāna (Pure Liberation and Subsequent Four Removals), Aṣṭa-kṛtsnāyatana (Eight All-Encompassing Spheres) received? Answer: Bṛhatphala or no location. Where is the retribution of Ākāśānantyāyatana-vimokṣa (Liberation of the Sphere of Infinite Space) received? Answer: In the Sphere of Infinite Space or no location. So too with the All-Encompassing Sphere of Infinite Space. Where is the retribution of Vijñānānantyāyatana-vimokṣa (Liberation of the Sphere of Infinite Consciousness) received? Answer: In the Sphere of Infinite Consciousness or no location. So too with the All-Encompassing Sphere of Infinite Consciousness. Where is the retribution of Ākiṃcanyāyatana-vimokṣa (Liberation of the Sphere of Nothingness) received? Answer: In the Sphere of Nothingness or no location. Where is the retribution of Saṃjñānāsaṃjñāyatana-vimokṣa (Liberation of the Sphere of Neither Perception nor Non-perception) received? Answer: In Saṃjñānāsaṃjñā or no location. Where is the retribution of Nirodha-samāpatti-vimokṣa (Liberation of Cessation) received? Answer: In Saṃjñānāsaṃjñā or no location. Where is the retribution of Knowledge of the minds of others received? Answer: Either in Brahmā, or in Ābhāsvara, or in Śubhakṛtsna, or in Bṛhatphala, or no location. Where is the retribution of Knowledge of Equanimity received? Answer: Either in the desire realm, or in the form and formless realms, or no location. End of the thirty-fourth chapter of the Abhidharma Past Attainments (479 verses in the Sanskrit version, 6400 in the Qin version).
四十三言)。
阿毗曇定犍度中緣跋渠第二
八三昧：四禪、四無色定，味相應凈無漏。頗成就味相應初禪非凈非無漏耶？成就凈非味相應非無漏耶？成就無漏非味相應非凈耶(只竟)？味相應成就凈非無漏耶？味相應成就無漏非凈耶？成就凈無漏非味相應耶(只竟)？味相應成就凈無漏不成就得、棄、退亦如是。若修世俗初禪，彼修無漏初禪耶？設修無漏初禪，彼修世俗初禪？若修世俗乃至不用處，彼修無漏不用處？設修無漏不用處，彼修世俗不用處？若最初入無漏初禪，得是時諸餘未來無漏得心心法，彼一切法當言有覺有觀？若最初無漏入第二禪，得是時諸餘未來無漏得心心法，彼一切法當言喜根相應耶？若最初無漏入第三禪，得是時諸餘未來無漏得心心法，彼一切法當言樂根相應？若最初無漏入第四禪，得是時諸餘未來無漏得心心法，彼一切法當言護根相應？若最初無漏入空處，得是時諸餘未來無漏得心心法，彼一切法當言攝空處？若最初無漏入識處，得是時諸餘未來無漏得心心法，彼一切法當言攝識處？若最初無漏入不用處，得是時諸餘未來無漏得心心法，彼一切法當言攝不用處耶？味相應初禪，彼味相應初禪幾緣緣、凈幾緣緣、無漏幾緣緣、味相應上幾緣緣、凈無漏上幾緣緣(味竟)？凈初禪
【現代漢語翻譯】 現代漢語譯本 （四十三言）。
《阿毗曇定犍度》（Abhidhamma Samyukta Khandhaka）中緣跋渠第二
八三昧（Samadhi）：四禪（Dhyana）、四無色定（Arupa Samapatti），與味（Asvada）相應的、清凈的、無漏的。是否有人成就了與味相應的初禪（Prathama Dhyana），但不是清凈的也不是無漏的呢？是否有人成就了清凈的，但不是與味相應的也不是無漏的呢？是否有人成就了無漏的，但不是與味相應的也不是清凈的呢（僅此而已）？與味相應的成就了清凈的，但不是無漏的嗎？與味相應的成就了無漏的，但不是清凈的嗎？成就了清凈的和無漏的，但不是與味相應的嗎（僅此而已）？與味相應的成就了清凈的和無漏的，不成就得、棄、退也是如此。如果修習世俗的初禪，他也在修習無漏的初禪嗎？假設修習無漏的初禪，他也在修習世俗的初禪嗎？如果修習世俗的乃至不用處（N'evasaññānāsaññāyatana），他也在修習無漏的不用處嗎？假設修習無漏的不用處，他也在修習世俗的不用處嗎？如果最初進入無漏的初禪，得到這時諸餘未來無漏的得心心法，那麼所有這些法都可以說是具有覺和觀的嗎？如果最初無漏進入第二禪（Dutiya Dhyana），得到這時諸餘未來無漏的得心心法，那麼所有這些法都可以說是與喜根（Piti Indriya）相應的嗎？如果最初無漏進入第三禪（Tritiya Dhyana），得到這時諸餘未來無漏的得心心法，那麼所有這些法都可以說是與樂根（Sukha Indriya）相應的嗎？如果最初無漏進入第四禪（Caturtha Dhyana），得到這時諸餘未來無漏的得心心法，那麼所有這些法都可以說是與護根（Upekkha Indriya）相應的嗎？如果最初無漏進入空處（Akasanancayatana），得到這時諸餘未來無漏的得心心法，那麼所有這些法都可以說是攝屬於空處的嗎？如果最初無漏進入識處（Vijnananancayatana），得到這時諸餘未來無漏的得心心法，那麼所有這些法都可以說是攝屬於識處的嗎？如果最初無漏進入不用處，得到這時諸餘未來無漏的得心心法，那麼所有這些法都可以說是攝屬於不用處的嗎？與味相應的初禪，這個與味相應的初禪有幾種緣（Paccaya）所緣、清凈的初禪有幾種緣所緣、無漏的初禪有幾種緣所緣、與味相應的上禪有幾種緣所緣、清凈無漏的上禪有幾種緣所緣（味竟）？清凈的初禪
【English Translation】 English version (Forty-three words).
Abhidhamma Samyukta Khandhaka, Second Section on Conditions
The Eight Samadhis: The four Dhyanas (meditative absorptions), the four Arupa Samapattis (formless attainments), associated with savor (Asvada), pure, and without outflows (Anasava). Does someone attain the first Dhyana associated with savor, but not pure and not without outflows? Does someone attain the pure, but not associated with savor and not without outflows? Does someone attain the without outflows, but not associated with savor and not pure (that's all)? Does the one associated with savor attain the pure, but not without outflows? Does the one associated with savor attain the without outflows, but not pure? Does one attain the pure and without outflows, but not associated with savor (that's all)? The one associated with savor attains the pure and without outflows; not attaining, abandoning, and regressing are also like this. If one cultivates the mundane first Dhyana, are they also cultivating the supramundane first Dhyana? Supposing one cultivates the supramundane first Dhyana, are they also cultivating the mundane first Dhyana? If one cultivates the mundane up to the Neither-perception-nor-non-perception-ayatana (N'evasaññānāsaññāyatana), are they also cultivating the supramundane Neither-perception-nor-non-perception-ayatana? Supposing one cultivates the supramundane Neither-perception-nor-non-perception-ayatana, are they also cultivating the mundane Neither-perception-nor-non-perception-ayatana? If one initially enters the supramundane first Dhyana, obtaining at that time all other future supramundane mind and mental factors, can all those phenomena be said to have initial application and sustained application (Vitarka and Vicara)? If one initially enters the supramundane second Dhyana (Dutiya Dhyana), obtaining at that time all other future supramundane mind and mental factors, can all those phenomena be said to be associated with the pleasure faculty (Piti Indriya)? If one initially enters the supramundane third Dhyana (Tritiya Dhyana), obtaining at that time all other future supramundane mind and mental factors, can all those phenomena be said to be associated with the happiness faculty (Sukha Indriya)? If one initially enters the supramundane fourth Dhyana (Caturtha Dhyana), obtaining at that time all other future supramundane mind and mental factors, can all those phenomena be said to be associated with the equanimity faculty (Upekkha Indriya)? If one initially enters the supramundane space-infinity-ayatana (Akasanancayatana), obtaining at that time all other future supramundane mind and mental factors, can all those phenomena be said to be included in the space-infinity-ayatana? If one initially enters the supramundane consciousness-infinity-ayatana (Vijnananancayatana), obtaining at that time all other future supramundane mind and mental factors, can all those phenomena be said to be included in the consciousness-infinity-ayatana? If one initially enters the supramundane Neither-perception-nor-non-perception-ayatana, obtaining at that time all other future supramundane mind and mental factors, can all those phenomena be said to be included in the Neither-perception-nor-non-perception-ayatana? The first Dhyana associated with savor, how many conditions (Paccaya) are conditioned by this first Dhyana associated with savor, how many conditions are conditioned by the pure first Dhyana, how many conditions are conditioned by the first Dhyana without outflows, how many conditions are conditioned by the higher Dhyanas associated with savor, how many conditions are conditioned by the higher Dhyanas that are pure and without outflows (end of savor)? The pure first Dhyana
，彼凈初禪幾緣緣、無漏幾緣緣、味相應上幾緣緣、凈無漏上幾緣緣、自地味相應幾緣緣(凈竟)？無漏初禪，彼無漏初禪幾緣緣、味相應上幾緣緣、凈無漏上幾緣緣、自地凈幾緣緣。乃至不用處亦如是。味相應有想無想，彼味相應有想無想幾緣緣、凈幾緣緣、味相應下幾緣、緣凈無漏下幾緣緣(味竟)。凈有想無想，彼凈有想無想幾緣緣、味相應下幾緣緣、凈無漏下幾緣緣、自地味相應幾緣緣？此章義愿具演說。
八三昧：四禪、四無色定，味相應、凈、無漏。頗味相應成就初禪非凈非無漏耶？答曰：有，欲愛未盡也。凈成就非味相應非無漏耶？答曰：有，凡夫人生欲界若梵天上，梵天上愛盡也。成就無漏非味相應非凈耶？答曰：有，無垢人上生梵天也。味相應成就凈非無漏耶？答曰：有，凡夫人生欲界欲愛盡、梵天上愛未盡，若生梵天上于彼愛未盡。味相應成就無漏非凈耶？答曰：無也。成就凈無漏非味相應？答曰：有，無垢人生欲界若梵天上，梵天上愛盡。味相應成就凈無漏？答曰：有，無垢人生欲界欲愛盡、梵天上愛未盡，若生梵天上梵天上愛未盡(成就竟)。頗味相應不成就初禪非不凈非不無漏？答曰：有，無垢人生欲界若梵天上，梵天上愛盡。不成就凈非不味相應非不無漏？答曰：無。不成就無漏
【現代漢語翻譯】 現代漢語譯本： 彼凈初禪有幾種緣（hetu）為緣、無漏有幾種緣為緣、味相應上地有幾種緣為緣、凈無漏上地有幾種緣為緣、自地味相應有幾種緣為緣（凈地竟）？無漏初禪，彼無漏初禪有幾種緣為緣、味相應上地有幾種緣為緣、凈無漏上地有幾種緣為緣、自地凈有幾種緣為緣。乃至不用處（Akiñcanyāyatana）也如此。味相應有想無想，彼味相應有想無想有幾種緣為緣、凈有幾種緣為緣、味相應下地有幾種緣為緣、凈無漏下地有幾種緣為緣（味地竟）。凈有想無想，彼凈有想無想有幾種緣為緣、味相應下地有幾種緣為緣、凈無漏下地有幾種緣為緣、自地味相應有幾種緣為緣？此章的意義希望能夠詳細解說。
八三昧（samādhi）：四禪（jhāna）、四無色定（arūpa-samāpatti），味相應、凈、無漏。是否可能味相應成就初禪（paṭhama jhāna）而非凈非無漏呢？回答是：有可能，如果欲愛（kāma-rāga）未盡。 凈成就而非味相應非無漏呢？回答是：有可能，凡夫（pṛthagjana）生於欲界（kāma-dhātu），或者生於梵天（brahmaloka）之上，梵天上愛已盡。 成就無漏而非味相應非凈呢？回答是：有可能，無垢人（anāsrava）上生梵天。 味相應成就凈而非無漏呢？回答是：有可能，凡夫生於欲界欲愛已盡、梵天上愛未盡，或者生於梵天上于彼愛未盡。 味相應成就無漏而非凈呢？回答是：沒有。 成就凈無漏而非味相應？回答是：有可能，無垢人生於欲界或者梵天上，梵天上愛已盡。 味相應成就凈無漏？回答是：有可能，無垢人生於欲界欲愛已盡、梵天上愛未盡，或者生於梵天上梵天上愛未盡（成就竟）。 是否可能味相應不成就初禪而非不凈非不無漏？回答是：有可能，無垢人生於欲界或者梵天上，梵天上愛已盡。 不成就凈而非不味相應非不無漏？回答是：沒有。 不成就無漏
【English Translation】 English version: How many conditions (hetu) are conditions for pure first dhyana, how many conditions are conditions for non-outflow, how many conditions are conditions for taste-related upper realms, how many conditions are conditions for pure non-outflow upper realms, how many conditions are conditions for taste-related own realm (end of pure realms)? For non-outflow first dhyana, how many conditions are conditions for non-outflow first dhyana, how many conditions are conditions for taste-related upper realms, how many conditions are conditions for pure non-outflow upper realms, how many conditions are conditions for pure own realm? And so on up to the Realm of Nothingness (Akiñcanyāyatana). For taste-related with-thought and without-thought, how many conditions are conditions for taste-related with-thought and without-thought, how many conditions are conditions for pure, how many conditions are conditions for taste-related lower realms, how many conditions are conditions for pure non-outflow lower realms (end of taste realms)? For pure with-thought and without-thought, how many conditions are conditions for pure with-thought and without-thought, how many conditions are conditions for taste-related lower realms, how many conditions are conditions for pure non-outflow lower realms, how many conditions are conditions for taste-related own realm? I wish that the meaning of this chapter be fully explained.
The eight samadhis (samādhi): the four dhyanas (jhāna), the four formless attainments (arūpa-samāpatti), taste-related, pure, and non-outflow. Is it possible to attain taste-related first dhyana (paṭhama jhāna) that is neither pure nor non-outflow? The answer is: yes, if desire-attachment (kāma-rāga) is not exhausted. To attain pure that is neither taste-related nor non-outflow? The answer is: yes, an ordinary person (pṛthagjana) born in the desire realm (kāma-dhātu), or born above in the Brahma heaven (brahmaloka), where attachment in the Brahma heaven is exhausted. To attain non-outflow that is neither taste-related nor pure? The answer is: yes, a stainless person (anāsrava) born above in the Brahma heaven. To attain taste-related pure that is not non-outflow? The answer is: yes, an ordinary person born in the desire realm where desire-attachment is exhausted, and attachment in the Brahma heaven is not exhausted, or born in the Brahma heaven where attachment to that realm is not exhausted. To attain taste-related non-outflow that is not pure? The answer is: no. To attain pure non-outflow that is not taste-related? The answer is: yes, a stainless person born in the desire realm or in the Brahma heaven, where attachment in the Brahma heaven is exhausted. To attain taste-related pure non-outflow? The answer is: yes, a stainless person born in the desire realm where desire-attachment is exhausted, and attachment in the Brahma heaven is not exhausted, or born in the Brahma heaven where attachment to the Brahma heaven is not exhausted (end of attainment). Is it possible that taste-related is not attained in the first dhyana, and is neither impure nor non-non-outflow? The answer is: yes, a stainless person born in the desire realm or in the Brahma heaven, where attachment in the Brahma heaven is exhausted. Not attaining pure that is neither non-taste-related nor non-non-outflow? The answer is: no. Not attaining non-outflow
非不味相應非不凈？答曰：有，凡夫人生欲界欲愛盡、梵天上愛未盡，若生梵天上于彼愛未盡。味相應不成就凈非不無漏？答曰：有，無垢人上生梵天上。味相應不成就無漏非不凈？答曰：有，凡夫人生欲界若梵天上，梵天上愛盡。不成就凈無漏非不味相應？答曰：有，欲界愛未盡。不成就味相應凈無漏？答曰：有，凡夫人上生梵天上(不成竟)。
頗味相應得初禪非凈非無漏耶？答曰：得，梵天上無愛退也。得凈非味相應非無漏耶？答曰：得，凡夫人逮欲愛盡也。得無漏非味相應非凈耶？答曰：得，依初禪越次取證當逮阿羅漢果。得味相應凈非無漏耶？答曰：得，上地沒生梵天也。乃至得凈無漏非味相應耶？答曰：得，無垢人逮欲愛盡也。余得耶？答曰：不得(得竟)。
頗味相應棄初禪非凈非無漏耶？答曰：棄，逮梵天上愛盡也。棄凈非味相應非無漏？答曰：棄，凡夫人于無慾愛退欲界，若梵天上沒生上地也。乃至棄凈無漏非味相應耶？答曰：棄，無垢人于無慾愛退也。余棄耶？答曰：不棄(棄竟)。
頗味相應初禪退非凈非無漏？答曰：不退也。凈退非味相應非無漏？答曰：退，凡夫人于無慾愛退也。乃至凈無漏退非味相應？答曰：退，無垢人于無慾愛退也。余退也？答曰：不退也(退竟)
【現代漢語翻譯】 現代漢語譯本 非不與味覺相應，非不純凈嗎？回答是：是的，凡夫在欲界中欲愛已盡，但在梵天上對愛的執著還未斷盡；如果生於梵天，則對那裡的愛還未斷盡。與味覺相應，不成就純凈，但並非沒有無漏嗎？回答是：是的，沒有煩惱的人往生到梵天上。與味覺相應，不成就無漏，但並非不純凈嗎？回答是：是的，凡夫生於欲界或梵天上，在梵天上愛已斷盡。不成就純凈和無漏，但並非不與味覺相應嗎？回答是：是的，在欲界中愛未斷盡。不成就與味覺相應、純凈和無漏嗎？回答是：是的，凡夫往生到梵天上（未完成）。
是否與味覺相應而證得初禪，但並非純凈也非無漏呢？回答是：是的，在梵天上沒有愛慾而退轉的人。證得純凈，但並非與味覺相應也非無漏嗎？回答是：是的，凡夫斷盡了欲界的愛慾。證得無漏，但並非與味覺相應也非純凈嗎？回答是：是的，依靠初禪越級取證，將要證得阿羅漢果位。證得與味覺相應和純凈，但並非無漏嗎？回答是：是的，從上層天界去世而生到梵天的人。乃至證得純凈和無漏，但並非與味覺相應嗎？回答是：是的，沒有煩惱的人斷盡了欲界的愛慾。還有其他的嗎？回答是：沒有了（證得完畢）。
是否與味覺相應而捨棄初禪，但並非純凈也非無漏呢？回答是：捨棄了，斷盡了梵天上的愛慾。捨棄了純凈，但並非與味覺相應也非無漏嗎？回答是：捨棄了，凡夫對無慾之愛退失於欲界，或者從梵天上去世而生到更高的天界。乃至捨棄了純凈和無漏，但並非與味覺相應嗎？回答是：捨棄了，沒有煩惱的人對無慾之愛退失了。還有其他的捨棄嗎？回答是：沒有了（捨棄完畢）。
是否與味覺相應而從初禪退轉，但並非純凈也非無漏呢？回答是：沒有退轉。從純凈退轉，但並非與味覺相應也非無漏嗎？回答是：退轉了，凡夫對無慾之愛退轉了。乃至從純凈和無漏退轉，但並非與味覺相應嗎？回答是：退轉了，沒有煩惱的人對無慾之愛退轉了。還有其他的退轉嗎？回答是：沒有了（退轉完畢）。
【English Translation】 English version Is it not associated with taste, and is it not impure? The answer is: Yes, ordinary people in the desire realm have exhausted their desire for love, but in the Brahma heavens, their attachment to love has not yet been severed; if they are born in the Brahma heavens, then their love there has not yet been exhausted. Is it associated with taste, not achieving purity, but not without the unconditioned? The answer is: Yes, a person without defilements is reborn in the Brahma heavens. Is it associated with taste, not achieving the unconditioned, but not impure? The answer is: Yes, ordinary people are born in the desire realm or the Brahma heavens, and in the Brahma heavens, love has been exhausted. Not achieving purity and the unconditioned, but not associated with taste? The answer is: Yes, in the desire realm, love has not been exhausted. Not achieving association with taste, purity, and the unconditioned? The answer is: Yes, ordinary people are reborn in the Brahma heavens (not completed).
Is it associated with taste and attaining the first Dhyana (初禪), but not pure nor unconditioned? The answer is: Yes, a person in the Brahma heavens without desire retreats. Attaining purity, but not associated with taste nor unconditioned? The answer is: Yes, an ordinary person has exhausted the desires of the desire realm. Attaining the unconditioned, but not associated with taste nor pure? The answer is: Yes, relying on the first Dhyana to attain enlightenment out of order, one will attain the Arhat (阿羅漢) fruit. Attaining association with taste and purity, but not unconditioned? The answer is: Yes, a person who dies from a higher realm and is born in the Brahma heavens. Even attaining purity and the unconditioned, but not associated with taste? The answer is: Yes, a person without defilements has exhausted the desires of the desire realm. Are there any others? The answer is: No (attainment completed).
Is it associated with taste and abandoning the first Dhyana, but not pure nor unconditioned? The answer is: Abandoned, the desires of the Brahma heavens have been exhausted. Abandoning purity, but not associated with taste nor unconditioned? The answer is: Abandoned, an ordinary person retreats from the desire realm regarding desireless love, or dies from the Brahma heavens and is born in a higher realm. Even abandoning purity and the unconditioned, but not associated with taste? The answer is: Abandoned, a person without defilements retreats from desireless love. Are there any other abandonments? The answer is: No (abandonment completed).
Is it associated with taste and retreating from the first Dhyana, but not pure nor unconditioned? The answer is: No retreat. Retreating from purity, but not associated with taste nor unconditioned? The answer is: Retreating, an ordinary person retreats from desireless love. Even retreating from purity and the unconditioned, but not associated with taste? The answer is: Retreating, a person without defilements retreats from desireless love. Are there any other retreats? The answer is: No (retreat completed).
。
若修生俗初禪，彼修無漏初禪耶？答曰：或世俗非無漏。云何世俗非無漏？答曰：本得世俗初禪現在前；若本不得世俗初禪現在前，不得是時修無漏初禪；若本不得世俗智現在前彼非初禪，得是時修世俗初禪非無漏，是謂世俗非無漏。云何無漏非世俗？答曰：本得無漏初禪現在前；若本不得無漏初禪現在前，不得是時修世俗初禪；若本不得世俗智現在前彼非初禪，得是時修無漏初禪非世俗；若本不得無漏智現在前彼非初禪，得是時修無漏初禪非世俗，是謂無漏非世俗。云何世俗無漏？答曰：本不得世俗初禪現在前，得是時修無漏初禪；若本不得無漏初禪現在前，得是時修世俗初禪；若本不得世俗智現在前彼非初禪，得是時修世俗無漏初禪；若本不得無漏智現在前彼非初禪，得是時修世俗無漏初禪，是謂世俗無漏。云何非世俗非無漏？答曰：本得世俗智現在前彼非初禪；若本不得世俗智現在前，不得是時修世俗無漏初禪；若本得無漏智現在前彼非初禪；若本不得無漏智現在前，不得是時修世俗無漏初禪；一切染污心無記心入無想定滅盡定，非修世俗初禪非無漏，是謂非世俗初禪非無漏。第二第三禪亦如是。若修世俗第四禪，彼修無漏第四禪耶？答曰：或世俗非無漏。云何世俗非無漏？答曰：本得世俗第四禪現
【現代漢語翻譯】 現代漢語譯本 若修習世俗的初禪（Dhyana，禪定），他是否也在修習無漏的初禪呢？回答是：有的時候是世俗的，不是無漏的。 為什麼說是世俗的，不是無漏的呢？回答是：原本已經證得世俗的初禪，現在（這種狀態）顯現；如果原本沒有證得世俗的初禪，現在（這種狀態）顯現，那麼這個時候就不能修習無漏的初禪；如果原本沒有證得世俗的智慧，那麼他就不是在修習初禪，（即使）這個時候修習世俗的初禪也不是無漏的，這就是所謂的世俗的，不是無漏的。 為什麼說是無漏的，不是世俗的呢？回答是：原本已經證得無漏的初禪，現在（這種狀態）顯現；如果原本沒有證得無漏的初禪，現在（這種狀態）顯現，那麼這個時候就不能修習世俗的初禪；如果原本沒有證得世俗的智慧，那麼他就不是在修習初禪，（即使）這個時候修習無漏的初禪也不是世俗的；如果原本沒有證得無漏的智慧，那麼他就不是在修習初禪，（即使）這個時候修習無漏的初禪也不是世俗的，這就是所謂的無漏的，不是世俗的。 為什麼說是世俗的，也是無漏的呢？回答是：原本沒有證得世俗的初禪，現在（這種狀態）顯現，這個時候修習無漏的初禪；如果原本沒有證得無漏的初禪，現在（這種狀態）顯現，這個時候修習世俗的初禪；如果原本沒有證得世俗的智慧，那麼他就不是在修習初禪，（即使）這個時候修習世俗和無漏的初禪；如果原本沒有證得無漏的智慧，那麼他就不是在修習初禪，（即使）這個時候修習世俗和無漏的初禪，這就是所謂的世俗的，也是無漏的。 為什麼說既不是世俗的，也不是無漏的呢？回答是：原本已經證得世俗的智慧，但他不是在修習初禪；如果原本沒有證得世俗的智慧，那麼這個時候就不能修習世俗和無漏的初禪；如果原本已經證得無漏的智慧，但他不是在修習初禪；如果原本沒有證得無漏的智慧，那麼這個時候就不能修習世俗和無漏的初禪；一切染污的心和無記的心，進入無想定（Asanjnasamapatti，無想三昧）和滅盡定（Nirodhasamapatti，滅盡三昧），既不是修習世俗的初禪，也不是無漏的，這就是所謂的既不是世俗的初禪，也不是無漏的。 第二禪和第三禪的情況也是如此。如果修習世俗的第四禪，他是否也在修習無漏的第四禪呢？回答是：有的時候是世俗的，不是無漏的。 為什麼說是世俗的，不是無漏的呢？回答是：原本已經證得世俗的第四禪，現在
【English Translation】 English version If one cultivates mundane first Dhyana (禪定, meditation), is he cultivating non-outflow first Dhyana? The answer is: sometimes it is mundane and not non-outflow. Why is it said to be mundane and not non-outflow? The answer is: originally, one has attained mundane first Dhyana, and now (this state) manifests; if one has not originally attained mundane first Dhyana, and now (this state) manifests, then at this time one cannot cultivate non-outflow first Dhyana; if one has not originally attained mundane wisdom, then he is not cultivating first Dhyana, (even if) at this time he cultivates mundane first Dhyana, it is not non-outflow, this is what is called mundane and not non-outflow. Why is it said to be non-outflow and not mundane? The answer is: originally, one has attained non-outflow first Dhyana, and now (this state) manifests; if one has not originally attained non-outflow first Dhyana, and now (this state) manifests, then at this time one cannot cultivate mundane first Dhyana; if one has not originally attained mundane wisdom, then he is not cultivating first Dhyana, (even if) at this time he cultivates non-outflow first Dhyana, it is not mundane; if one has not originally attained non-outflow wisdom, then he is not cultivating first Dhyana, (even if) at this time he cultivates non-outflow first Dhyana, it is not mundane, this is what is called non-outflow and not mundane. Why is it said to be mundane and also non-outflow? The answer is: originally, one has not attained mundane first Dhyana, and now (this state) manifests, at this time he cultivates non-outflow first Dhyana; if one has not originally attained non-outflow first Dhyana, and now (this state) manifests, at this time he cultivates mundane first Dhyana; if one has not originally attained mundane wisdom, then he is not cultivating first Dhyana, (even if) at this time he cultivates mundane and non-outflow first Dhyana; if one has not originally attained non-outflow wisdom, then he is not cultivating first Dhyana, (even if) at this time he cultivates mundane and non-outflow first Dhyana, this is what is called mundane and also non-outflow. Why is it said to be neither mundane nor non-outflow? The answer is: originally, one has attained mundane wisdom, but he is not cultivating first Dhyana; if one has not originally attained mundane wisdom, then at this time one cannot cultivate mundane and non-outflow first Dhyana; if one has attained non-outflow wisdom, but he is not cultivating first Dhyana; if one has not originally attained non-outflow wisdom, then at this time one cannot cultivate mundane and non-outflow first Dhyana; all defiled minds and neutral minds, entering Asanjnasamapatti (無想三昧, Trancendental state of No-Perception) and Nirodhasamapatti (滅盡三昧, Trancendental state of cessation), are neither cultivating mundane first Dhyana nor non-outflow, this is what is called neither mundane first Dhyana nor non-outflow. The same applies to the second and third Dhyana. If one cultivates mundane fourth Dhyana, is he cultivating non-outflow fourth Dhyana? The answer is: sometimes it is mundane and not non-outflow. Why is it said to be mundane and not non-outflow? The answer is: originally, one has attained mundane fourth Dhyana, and now
在前；若本不得世俗第四禪現在前，不得是時修無漏第四禪；若本不得世俗智現在前彼非世俗第四禪，得是時修世俗第四禪非無漏第四禪，是謂世俗非無漏。云何無漏非世俗？答曰：本得無漏第四禪現在前；若本不得無漏第四禪現在前，不得是時修世俗第四禪；若本不得世俗智現在前彼非第四禪，得是時修無漏第四禪非世俗；若本不得無漏智現在前彼非第四禪，得是時修無漏第四禪非世俗，是謂無漏非世俗。云何世俗無漏？答曰：本不得世俗第四禪現在前，得是時修無漏第四禪；若本不得無漏第四禪現在前，得是時修世俗第四禪；若本不得無漏智現在前彼非第四禪，得是時修世俗無漏第四禪；若本不得無漏智現在前彼非第四禪，得是時修世俗無漏第四禪，是謂世俗無漏。云何非世俗非無漏？答曰：本得世俗智現在前彼非第四禪；若本不得世俗智現在前，不得是時修世俗無漏第四禪；若本得無漏智現在前彼非第四禪；若本不得無漏智現在前，不得是時修世俗無漏第四禪；一切染污心無記心入無想三昧滅盡三昧，無想天不修世俗第四禪非修無漏，是謂非修世俗第四禪非無漏。乃至不用定亦如是。
若最初入無漏初禪，得是時諸餘未來無漏得心心法，彼一切法當言有覺有觀耶？答曰：或彼有覺有觀、或無覺有觀、或無
【現代漢語翻譯】 現代漢語譯本： 什麼是世俗而非無漏？答：如果原本沒有獲得世俗第四禪（catuttha jhana）而現在卻獲得了；如果原本沒有獲得世俗第四禪而現在卻無法獲得，那麼就無法在此時修習無漏第四禪（anāsava catuttha jhana）；如果原本沒有獲得世俗智（lokiya-ñāṇa）而他並非世俗第四禪的境界，那麼他可以在此時修習世俗第四禪而非無漏第四禪，這就是所謂的世俗而非無漏。 什麼是無漏而非世俗？答：如果原本獲得無漏第四禪而現在卻獲得了；如果原本沒有獲得無漏第四禪而現在卻無法獲得，那麼就無法在此時修習世俗第四禪；如果原本沒有獲得世俗智而他並非第四禪的境界，那麼他可以在此時修習無漏第四禪而非世俗；如果原本沒有獲得無漏智（anāsava-ñāṇa）而他並非第四禪的境界，那麼他可以在此時修習無漏第四禪而非世俗，這就是所謂的無漏而非世俗。 什麼是世俗且無漏？答：如果原本沒有獲得世俗第四禪而現在卻獲得了，並且在此時修習無漏第四禪；如果原本沒有獲得無漏第四禪而現在卻獲得了，並且在此時修習世俗第四禪；如果原本沒有獲得無漏智而他並非第四禪的境界，那麼他可以在此時修習世俗和無漏的第四禪；如果原本沒有獲得無漏智而他並非第四禪的境界，那麼他可以在此時修習世俗和無漏的第四禪，這就是所謂的世俗且無漏。 什麼既非世俗也非無漏？答：如果原本獲得世俗智而他並非第四禪的境界；如果原本沒有獲得世俗智，那麼就無法在此時修習世俗和無漏的第四禪；如果原本獲得無漏智而他並非第四禪的境界；如果原本沒有獲得無漏智，那麼就無法在此時修習世俗和無漏的第四禪；一切染污心（saṃkiliṭṭha citta）、無記心（avyākata citta）進入無想三昧（asañña-samāpatti）、滅盡三昧（nirodha-samāpatti），以及處於無想天（asaññasatta）的狀態，既不修習世俗第四禪，也不修習無漏第四禪，這就是所謂的既非世俗也非無漏。乃至不用定（appana samadhi）也是如此。 如果最初進入無漏初禪（anāsava paṭhama jhana），那麼他所獲得的其餘未來無漏的得心心法（citta cetasika dhamma），所有這些法應當說是具有覺有觀（savitakka savicara）嗎？答：或許他具有覺有觀，或許他無覺有觀，或許他無覺無觀。
【English Translation】 English version: What is mundane but not supramundane? Answer: If one originally did not attain the mundane fourth jhana (catuttha jhana) but now attains it; if one originally did not attain the mundane fourth jhana and now cannot attain it, then one cannot at this time cultivate the supramundane fourth jhana (anāsava catuttha jhana); if one originally did not attain mundane wisdom (lokiya-ñāṇa) and he is not in the state of mundane fourth jhana, then he can at this time cultivate the mundane fourth jhana but not the supramundane fourth jhana, this is called mundane but not supramundane. What is supramundane but not mundane? Answer: If one originally attained the supramundane fourth jhana and now attains it; if one originally did not attain the supramundane fourth jhana and now cannot attain it, then one cannot at this time cultivate the mundane fourth jhana; if one originally did not attain mundane wisdom and he is not in the state of fourth jhana, then he can at this time cultivate the supramundane fourth jhana but not the mundane; if one originally did not attain supramundane wisdom (anāsava-ñāṇa) and he is not in the state of fourth jhana, then he can at this time cultivate the supramundane fourth jhana but not the mundane, this is called supramundane but not mundane. What is both mundane and supramundane? Answer: If one originally did not attain the mundane fourth jhana but now attains it, and at this time cultivates the supramundane fourth jhana; if one originally did not attain the supramundane fourth jhana but now attains it, and at this time cultivates the mundane fourth jhana; if one originally did not attain supramundane wisdom and he is not in the state of fourth jhana, then he can at this time cultivate both the mundane and supramundane fourth jhana; if one originally did not attain supramundane wisdom and he is not in the state of fourth jhana, then he can at this time cultivate both the mundane and supramundane fourth jhana, this is called both mundane and supramundane. What is neither mundane nor supramundane? Answer: If one originally attained mundane wisdom and he is not in the state of fourth jhana; if one originally did not attain mundane wisdom, then one cannot at this time cultivate both the mundane and supramundane fourth jhana; if one originally attained supramundane wisdom and he is not in the state of fourth jhana; if one originally did not attain supramundane wisdom, then one cannot at this time cultivate both the mundane and supramundane fourth jhana; all defiled minds (saṃkiliṭṭha citta), neutral minds (avyākata citta) entering the perceptionless attainment (asañña-samāpatti), cessation attainment (nirodha-samāpatti), and being in the state of the perceptionless realm (asaññasatta), neither cultivate the mundane fourth jhana nor cultivate the supramundane fourth jhana, this is called neither mundane nor supramundane. Even without fixed concentration (appana samadhi) it is the same. If one initially enters the supramundane first jhana (anāsava paṭhama jhana), then should all those other future supramundane mind and mental factors (citta cetasika dhamma) that he attains be said to have initial application and sustained application (savitakka savicara)? Answer: Perhaps he has initial application and sustained application, perhaps he has no initial application but has sustained application, perhaps he has neither initial application nor sustained application.
覺無觀。若最初無漏入第二禪，得是時諸餘未來無漏得心心法，彼一切法當言喜根相應耶？答曰：或彼樂根相應、或喜根、或護根。若最初入無漏第三禪，得是時諸餘未來無漏得心心法，彼一切法當言樂根相應耶？答曰：或彼樂根相應、或喜根、護根。若最初入無漏第四禪，得是時諸餘未來無漏得心心法，彼一切法當言護根相應耶？答曰：或彼樂根相應、或喜根護根。若最初入無漏空處，得是時諸餘未來無漏得心心法，彼一切法當言攝空定耶？答曰：或彼攝空定、或識定、不用定。若最初入無漏識定，得是時諸餘未來無漏得心心法，彼一切法當言攝識定耶？答曰：或彼攝空定、或識定、不用定。若最初入無漏不用定，得是時諸餘未來無漏得心心法，彼一切法當言攝不用定耶？答曰：或彼攝空定、或識定、不用定。
味相應初禪，彼味相應初禪因、次第、緣、增上。凈，次第、緣、增上，無因。無漏，緣、增上。餘味相應一增上。凈無漏第二第三第四禪，緣、增上。凈無漏無色定一增上(味初禪竟)。凈初禪，彼凈初禪因、次第、緣、增上；無漏，次第、緣、增上，無因；除自地味餘一切味相應一增上。凈無漏第二第三禪，次第、緣、增上，無因。凈無漏第四禪，緣、增。上凈無漏無色定一增上。味相應自地，次
【現代漢語翻譯】 現代漢語譯本 覺無觀：如果最初以無漏智進入第二禪（Dhyana，禪定），獲得此時以及未來所有無漏智獲得的心和心所法（Citta-cetasika dharma，心和心理活動），那麼所有這些法都應說是與喜根（Somanassa indriya，喜受）相應嗎？回答：或許與樂根（Sukha indriya，樂受）相應，或許與喜根相應，或許與護根（Upeksha indriya，舍受）相應。如果最初以無漏智進入第三禪，獲得此時以及未來所有無漏智獲得的心和心所法，那麼所有這些法都應說是與樂根相應嗎？回答：或許與樂根相應，或許與喜根相應，或許與護根相應。如果最初以無漏智進入第四禪，獲得此時以及未來所有無漏智獲得的心和心所法，那麼所有這些法都應說是與護根相應嗎？回答：或許與樂根相應，或許與喜根相應，或許與護根相應。如果最初進入無漏空無邊處定（Akasanancayatana，空無邊處定），獲得此時以及未來所有無漏智獲得的心和心所法，那麼所有這些法都應說是攝空定（空無邊處定）嗎？回答：或許是攝空定，或許是識定（Vijnananancayatana，識無邊處定），或許是不動定（Akinchannyayatana，無所有處定）。如果最初進入無漏識無邊處定，獲得此時以及未來所有無漏智獲得的心和心所法，那麼所有這些法都應說是攝識定嗎？回答：或許是攝空定，或許是識定，或許是不動定。如果最初進入無漏無所有處定，獲得此時以及未來所有無漏智獲得的心和心所法，那麼所有這些法都應說是攝不動定嗎？回答：或許是攝空定，或許是識定，或許是不動定。
與味（Asvada，樂味）相應的初禪，這與味相應的初禪有因、次第、緣、增上。清凈（凈，Visuddhi，清凈）的初禪，有次第、緣、增上，沒有因。無漏（Anasrava，無漏）的初禪，有緣、增上。其餘與味相應的一禪有增上。清凈無漏的第二、第三、第四禪，有緣、增上。清凈無漏的無色定（Arupadhatu，無色界）只有增上（味初禪結束）。清凈的初禪，這清凈的初禪有因、次第、緣、增上；無漏的初禪，有次第、緣、增上，沒有因；除了自地的味，其餘一切與味相應的禪定都只有增上。清凈無漏的第二、第三禪，有次第、緣、增上，沒有因。清凈無漏的第四禪，有緣、增上。清凈無漏的無色定只有增上。與味相應的自地，次第
【English Translation】 English version The absence of observation: If one initially enters the second Dhyana (禪定, meditation) with Anāsrava (無漏, without outflows), and obtains at that time and in the future all Anāsrava Citta-cetasika dharma (心心法, mind and mental factors) obtained, should all these dharmas be said to be associated with Somanassa indriya (喜根, the faculty of joy)? Answer: Perhaps associated with Sukha indriya (樂根, the faculty of pleasure), perhaps with the faculty of joy, or perhaps with Upeksha indriya (護根, the faculty of equanimity). If one initially enters the third Dhyana with Anāsrava, and obtains at that time and in the future all Anāsrava Citta-cetasika dharma obtained, should all these dharmas be said to be associated with the faculty of pleasure? Answer: Perhaps associated with the faculty of pleasure, perhaps with the faculty of joy, or the faculty of equanimity. If one initially enters the fourth Dhyana with Anāsrava, and obtains at that time and in the future all Anāsrava Citta-cetasika dharma obtained, should all these dharmas be said to be associated with the faculty of equanimity? Answer: Perhaps associated with the faculty of pleasure, perhaps with the faculty of joy, or the faculty of equanimity. If one initially enters the Anāsrava Ākāśānañcāyatana (空無邊處定, the sphere of infinite space), and obtains at that time and in the future all Anāsrava Citta-cetasika dharma obtained, should all these dharmas be said to be Samatha (攝, collected) in the sphere of infinite space? Answer: Perhaps Samatha in the sphere of infinite space, perhaps Vijnananancayatana (識無邊處定, the sphere of infinite consciousness), or perhaps Akinchannyayatana (無所有處定, the sphere of nothingness). If one initially enters the Anāsrava sphere of infinite consciousness, and obtains at that time and in the future all Anāsrava Citta-cetasika dharma obtained, should all these dharmas be said to be Samatha in the sphere of infinite consciousness? Answer: Perhaps Samatha in the sphere of infinite space, perhaps the sphere of infinite consciousness, or perhaps the sphere of nothingness. If one initially enters the Anāsrava sphere of nothingness, and obtains at that time and in the future all Anāsrava Citta-cetasika dharma obtained, should all these dharmas be said to be Samatha in the sphere of nothingness? Answer: Perhaps Samatha in the sphere of infinite space, perhaps the sphere of infinite consciousness, or perhaps the sphere of nothingness.
The first Dhyana associated with Asvada (味, taste/relish): this first Dhyana associated with taste has cause, sequence, condition, and dominance. The pure (Visuddhi, 凈, purity) first Dhyana has sequence, condition, and dominance, but no cause. The Anāsrava first Dhyana has condition and dominance. The remaining first Dhyana associated with taste has only dominance. The pure and Anāsrava second, third, and fourth Dhyanas have condition and dominance. The pure and Anāsrava Arupadhatu (無色定, formless realms) has only dominance (end of the first Dhyana associated with taste). The pure first Dhyana: this pure first Dhyana has cause, sequence, condition, and dominance; the Anāsrava first Dhyana has sequence, condition, and dominance, but no cause; except for the taste of its own plane, all the remaining Dhyanas associated with taste have only dominance. The pure and Anāsrava second and third Dhyanas have sequence, condition, and dominance, but no cause. The pure and Anāsrava fourth Dhyana has condition and dominance. The pure and Anāsrava formless realms have only dominance. The taste associated with its own plane, sequence
第、緣、增上(無因，凈竟)。無漏初禪，彼無漏初禪因、次第、緣、增上。一切味相應一增上。凈初禪第二第三禪，次第、緣、增上，無因。無漏第二第三禪，因、次第、緣、增上。凈第四禪凈無色定，緣、增上。無漏第四禪無漏無色定，因緣、增上。凈自地，次第、緣、增上(無漏竟)。乃至不用定亦如是。味相應有想無想，彼味相應有想無想因、次第、緣、增上。凈，次第、緣、增上，無因。味相應，次第、增上。凈不用處，次第、緣、增上。余凈無漏下，緣、增上(味相應竟)。凈有想無想，彼凈有想無想因、次第、緣、增上。味相應下一增上。凈無漏識處不用處，次第，緣，增上，無因。余凈無漏，緣、增上。味相應自地，次第、緣、增上，無因。
阿毗曇緣跋渠第二竟(梵本一百八十四首盧，秦一千六百六十四言)。
阿毗曇八犍度論卷第二十六 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八揵度論卷第二十七
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念等譯
定犍度中解脫跋渠第三
攝相應在亦爾(胡曰優波藍)， 成就禪無色， 七人七頓得。
由何三昧盡十想？四禪、四等、四無色定、八解脫、八除入、十一切入、
【現代漢語翻譯】 現代漢語譯本： 關於緣、增上（無因，凈竟）。無漏初禪，彼無漏初禪的因、次第、緣、增上。一切味相應（指與貪慾等煩惱相應的禪定）一增上。凈初禪、第二禪、第三禪，次第、緣、增上，無因。無漏第二禪、第三禪，因、次第、緣、增上。凈第四禪、凈無色定，緣、增上。無漏第四禪、無漏無色定，因、緣、增上。凈自地（指自身所處的禪定層次），次第、緣、增上（無漏竟）。乃至不用定（指非想非非想定）也如此。味相應有想無想（指與貪慾等煩惱相應的有想和無想狀態），彼味相應有想無想的因、次第、緣、增上。凈，次第、緣、增上，無因。味相應，次第、增上。凈不用處（指非想非非想處），次第、緣、增上。其餘凈無漏下，緣、增上（味相應竟）。凈有想無想，彼凈有想無想的因、次第、緣、增上。味相應下一增上。凈無漏識處、不用處，次第，緣，增上，無因。其餘凈無漏，緣、增上。味相應自地，次第、緣、增上，無因。
《阿毗曇緣跋渠》第二竟（梵本一百八十四首盧，秦一千六百六十四言）。
《阿毗曇八犍度論》卷第二十六 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八揵度論》卷第二十七
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念等譯
定犍度中解脫跋渠第三
攝相應在亦爾（胡曰優波藍），成就禪無色，七人七頓得。
由何三昧盡十想？四禪（catuh dhyana），四等（catuh apramana），四無色定（catuh arupa samapatti），八解脫（asta vimoksa），八除入（asta abhibhayatana），十一切入（dasa krtsayatana）
【English Translation】 English version: Regarding conditions and dominant causes (without cause, pure ending). The undefiled first dhyana (meditative absorption), the cause, sequence, condition, and dominant cause of that undefiled first dhyana. All defiled (taste-related) are a dominant cause. Pure first, second, and third dhyanas, sequence, condition, and dominant cause, without cause. Undefiled second and third dhyanas, cause, sequence, condition, and dominant cause. Pure fourth dhyana and pure formless attainments, condition, and dominant cause. Undefiled fourth dhyana and undefiled formless attainments, cause, condition, and dominant cause. Pure own ground (own level of meditative absorption), sequence, condition, and dominant cause (undefiled ending). Even the state of neither perception nor non-perception is the same. Defiled states of perception and non-perception, the cause, sequence, condition, and dominant cause of those defiled states of perception and non-perception. Pure, sequence, condition, and dominant cause, without cause. Defiled, sequence, and dominant cause. Pure state of neither perception nor non-perception, sequence, condition, and dominant cause. The remaining pure undefiled lower states, condition, and dominant cause (defiled ending). Pure states of perception and non-perception, the cause, sequence, condition, and dominant cause of those pure states of perception and non-perception. Defiled lower states are a dominant cause. Pure undefiled sphere of consciousness and state of neither perception nor non-perception, sequence, condition, and dominant cause, without cause. The remaining pure undefiled states, condition, and dominant cause. Defiled own ground, sequence, condition, and dominant cause, without cause.
End of the second chapter of the Abhidharma on Conditions (184 verses in the Sanskrit version, 1664 words in the Qin version).
Abhidharma Eight Skandha Sutra, Volume 26 Taisho Tripitaka Volume 26, No. 1543, Abhidharma Eight Skandha Sutra
Abhidharma Eight Skandha Sutra, Volume 27
Composed by Katyayaniputra
Translated by Samghadeva, Tripitaka Master from Kasmir during the Qin Dynasty, together with Zhu Fonian and others
Third Chapter of Liberation in the Skandha on Concentration
Corresponding aggregates are also included (called Upalambha in the Hu language), attainment of dhyana and formlessness, seven people attain seven at once.
By what samadhi (concentration) are the ten perceptions exhausted? The four dhyanas (catuh dhyana), the four immeasurables (catuh apramana), the four formless attainments (catuh arupa samapatti), the eight liberations (asta vimoksa), the eight stages of mastery (asta abhibhayatana), the ten all-encompassing spheres (dasa krtsayatana).
八智、三三昧。十想：無常想、無常苦想、苦無我想、不凈想、觀食想、一切世間不可樂想、死想、斷想、無慾想、儘想。無常想攝幾禪幾等幾無色定幾解脫幾除入幾一切入幾智幾三昧？乃至儘想亦如是。初禪攝幾禪幾等幾無色定幾解脫幾除入幾一切入幾智幾三昧？乃至第四禪亦如是。慈攝幾等幾無色定幾解脫幾除入幾一切入幾智幾三昧？乃至護亦如是。無色中空處攝幾無色定幾解脫幾除入幾一切入幾智幾三昧？乃至有想無想亦如是。初解脫攝幾解脫幾除入幾一切入幾智幾三昧？乃至第八解脫亦如是。初除入攝幾除入幾一切入幾智幾三昧？乃至第八除入亦如是。初一切入攝幾一切入幾智幾三昧？乃至第十一切入亦如是。法智攝幾智幾三昧？乃至道智亦如是。空無愿無相攝幾三昧？相應、共亦如是。若成就初禪，於此四禪成就幾不成就幾？四等、四無色定、八解脫、八除入、十一切入、八智、三三昧，成就幾不成就幾？乃至第四禪亦如是。七人：堅信、堅法、信解脫、見到、身證、慧解脫、俱解脫。堅信人味相應四禪成就幾不成就幾？凈成就幾不成就幾？無漏成就幾不成就幾？乃至俱解脫人味相應四禪成就幾不成就幾？凈成就幾不成就幾？無漏成就幾不成就幾？堅信人味相應四無色定成就幾不成就幾？凈成就幾不成就幾
【現代漢語翻譯】 現代漢語譯本 八智（Eight Knowledges）、三三昧（Three Samadhis）。十想（Ten Perceptions）：無常想（Impermanence Perception）、無常苦想（Impermanence-Suffering Perception）、苦無我想（Suffering-No-Self Perception）、不凈想（Impurity Perception）、觀食想（Disgusting Food Perception）、一切世間不可樂想（All Worlds are Unenjoyable Perception）、死想（Death Perception）、斷想（Abandonment Perception）、無慾想（Desirelessness Perception）、儘想（Cessation Perception）。 無常想包含幾個禪（Dhyana）？幾個等（Equanimities）？幾個無色定（Formless Attainments）？幾個解脫（Liberations）？幾個除入（Eliminations）？幾個一切入（All-Encompassing Realms）？幾個智（Knowledges）？幾個三昧（Samadhis）？乃至儘想也像這樣。 初禪（First Dhyana）包含幾個禪？幾個等？幾個無色定？幾個解脫？幾個除入？幾個一切入？幾個智？幾個三昧？乃至第四禪（Fourth Dhyana）也像這樣。 慈（Loving-kindness）包含幾個等？幾個無色定？幾個解脫？幾個除入？幾個一切入？幾個智？幾個三昧？乃至護（Protection）也像這樣。 無色中空處（Space of Infinite）包含幾個無色定？幾個解脫？幾個除入？幾個一切入？幾個智？幾個三昧？乃至有想無想（Neither Perception nor Non-Perception）也像這樣。 初解脫（First Liberation）包含幾個解脫？幾個除入？幾個一切入？幾個智？幾個三昧？乃至第八解脫（Eighth Liberation）也像這樣。 初除入（First Elimination）包含幾個除入？幾個一切入？幾個智？幾個三昧？乃至第八除入（Eighth Elimination）也像這樣。 初一切入（First All-Encompassing Realm）包含幾個一切入？幾個智？幾個三昧？乃至第十一切入（Tenth All-Encompassing Realm）也像這樣。 法智（Knowledge of Dharma）包含幾個智？幾個三昧？乃至道智（Knowledge of the Path）也像這樣。 空（Emptiness）、無愿（Wishlessness）、無相（Signlessness）包含幾個三昧？相應（Association）、共（Common）也像這樣。 如果成就初禪，對於這四禪，成就幾個？不成就幾個？四等、四無色定、八解脫、八除入、十一切入、八智、三三昧，成就幾個？不成就幾個？乃至第四禪也像這樣。 七人（Seven Types of Individuals）：堅信（Faith-devotee）、堅法（Dhamma-devotee）、信解脫（Faith-liberated）、見到（Vision-attained）、身證（Body-witness）、慧解脫（Wisdom-liberated）、俱解脫（Both-ways-liberated）。堅信人（Faith-devotee）味相應四禪（Four Dhyanas）成就幾個？不成就幾個？凈成就幾個？不成就幾個？無漏成就幾個？不成就幾個？乃至俱解脫人（Both-ways-liberated）味相應四禪成就幾個？不成就幾個？凈成就幾個？不成就幾個？無漏成就幾個？不成就幾個？堅信人（Faith-devotee）味相應四無色定（Four Formless Attainments）成就幾個？不成就幾個？凈成就幾個？不成就幾個？
【English Translation】 English version Eight Knowledges, Three Samadhis. Ten Perceptions: Impermanence Perception, Impermanence-Suffering Perception, Suffering-No-Self Perception, Impurity Perception, Disgusting Food Perception, All Worlds are Unenjoyable Perception, Death Perception, Abandonment Perception, Desirelessness Perception, Cessation Perception. How many Dhyanas (Meditative Absorptions) are included in Impermanence Perception? How many Equanimities? How many Formless Attainments? How many Liberations? How many Eliminations? How many All-Encompassing Realms? How many Knowledges? How many Samadhis? And so on, like this for Cessation Perception. How many Dhyanas are included in the First Dhyana? How many Equanimities? How many Formless Attainments? How many Liberations? How many Eliminations? How many All-Encompassing Realms? How many Knowledges? How many Samadhis? And so on, like this for the Fourth Dhyana. How many Equanimities are included in Loving-kindness? How many Formless Attainments? How many Liberations? How many Eliminations? How many All-Encompassing Realms? How many Knowledges? How many Samadhis? And so on, like this for Protection. How many Formless Attainments are included in the Space of Infinite? How many Liberations? How many Eliminations? How many All-Encompassing Realms? How many Knowledges? How many Samadhis? And so on, like this for Neither Perception nor Non-Perception. How many Liberations are included in the First Liberation? How many Eliminations? How many All-Encompassing Realms? How many Knowledges? How many Samadhis? And so on, like this for the Eighth Liberation. How many Eliminations are included in the First Elimination? How many All-Encompassing Realms? How many Knowledges? How many Samadhis? And so on, like this for the Eighth Elimination. How many All-Encompassing Realms are included in the First All-Encompassing Realm? How many Knowledges? How many Samadhis? And so on, like this for the Tenth All-Encompassing Realm. How many Knowledges are included in the Knowledge of Dharma? How many Samadhis? And so on, like this for the Knowledge of the Path. How many Samadhis are included in Emptiness, Wishlessness, Signlessness? And so on, like this for Association, Common. If one attains the First Dhyana, regarding these Four Dhyanas, how many are attained? How many are not attained? How many of the Four Equanimities, Four Formless Attainments, Eight Liberations, Eight Eliminations, Ten All-Encompassing Realms, Eight Knowledges, Three Samadhis are attained? How many are not attained? And so on, like this for the Fourth Dhyana. Seven Types of Individuals: Faith-devotee, Dhamma-devotee, Faith-liberated, Vision-attained, Body-witness, Wisdom-liberated, Both-ways-liberated. How many of the Four Dhyanas corresponding to the taste of the Faith-devotee are attained? How many are not attained? How many pure ones are attained? How many are not attained? How many undefiled ones are attained? How many are not attained? And so on, how many of the Four Dhyanas corresponding to the taste of the Both-ways-liberated are attained? How many are not attained? How many pure ones are attained? How many are not attained? How many undefiled ones are attained? How many are not attained? How many of the Four Formless Attainments corresponding to the taste of the Faith-devotee are attained? How many are not attained? How many pure ones are attained? How many are not attained?
？無漏成就幾不成就幾。乃至俱解脫人味相應四無色定成就幾不成就幾？凈成就幾不成就幾？無漏成就幾不成就幾。頗成就味相應四禪非凈非無漏耶？成就凈非味相應非無漏耶？成就無漏非味相應非凈耶？成就味相應凈非無漏耶？成就味相應無漏非凈耶？成就凈無漏非味相應耶？成就味相應凈無漏耶(成竟)？不成就、得、棄、退亦如是。頗成就味相應四無色定非凈非無漏耶？成就凈非味相應非無漏耶？成就無漏非味相應非凈耶？成就味相應凈非無漏耶？成就味相應無漏非凈耶？成就凈無漏非味相應耶？成就味相應凈無漏耶(成竟)？不成就、得、棄、退亦如是。頗味相應四禪頓得頓棄耶。漸得漸棄耶。頗凈四禪頓得頓棄耶、漸得漸棄耶？頗無漏四禪頓得頓棄耶、漸得漸棄耶？頗味相應四無色定頓得頓棄耶、漸得漸棄耶？頗凈四無色定頓得頓棄耶、漸得漸棄耶？頗無漏三無色定頓得頓棄耶、漸得漸棄耶？身教由何三昧盡？身無教口教口無教、三惡行三妙行、三不善根三善根、四不聖語四聖語、四胞胎四生四識住、五盛陰五欲、五優婆塞戒、六內入六外入、六識身六更樂身六痛身六想身六思身六愛身、七識所止、世八法、九眾生居、十行跡，四禪、四等、四無色定、八解脫、八除入、十一切入、知他人心智、等智，由何
【現代漢語翻譯】 現代漢語譯本 ？有漏的成就和不成就各有幾種？乃至俱解脫的人，與味相應的四無色定，成就和不成就各有幾種？清凈的成就和不成就各有幾種？無漏的成就和不成就各有幾種？ 是否成就了與味相應的四禪，但不是清凈的，也不是無漏的呢？成就了清凈的，但不是與味相應的，也不是無漏的呢？成就了無漏的，但不是與味相應的，也不是清凈的呢？成就了與味相應的和清凈的，但不是無漏的呢？成就了與味相應的和無漏的，但不是清凈的呢？成就了清凈的和無漏的，但不是與味相應的呢？成就了與味相應的、清凈的和無漏的呢（成就完畢）？ 不成就、得、舍、退的情況也是如此。 是否成就了與味相應的四無色定，但不是清凈的，也不是無漏的呢？成就了清凈的，但不是與味相應的，也不是無漏的呢？成就了無漏的，但不是與味相應的，也不是清凈的呢？成就了與味相應的和清凈的，但不是無漏的呢？成就了與味相應的和無漏的，但不是清凈的呢？成就了清凈的和無漏的，但不是與味相應的呢？成就了與味相應的、清凈的和無漏的呢（成就完畢）？ 不成就、得、舍、退的情況也是如此。 與味相應的四禪是頓得頓舍呢？還是漸得漸舍呢？清凈的四禪是頓得頓舍呢？還是漸得漸舍呢？無漏的四禪是頓得頓舍呢？還是漸得漸舍呢？與味相應的四無色定是頓得頓舍呢？還是漸得漸舍呢？清凈的四無色定是頓得頓舍呢？還是漸得漸舍呢？無漏的三無色定是頓得頓舍呢？還是漸得漸舍呢？ 身教由什麼三昧（Samadhi，專注）而盡？身無教、口教、口無教、三惡行、三妙行、三不善根、三善根、四不聖語、四聖語、四胞胎、四生、四識住、五盛陰、五欲、五優婆塞戒（Upasaka Sila，在家男居士所受持的五條戒律）、六內入、六外入、六識身、六更樂身、六痛身、六想身、六思身、六愛身、七識所止、世八法、九眾生居、十行跡，四禪（Four Dhyanas，四種禪定）、四等（Four Immeasurables，四無量心）、四無色定（Four Arupa Samapattis，四種無色定）、八解脫（Eight Liberations，八種解脫）、八除入（Eight Overcomings，八勝處）、十一切入（Ten Kasinas，十一切入處）、知他人心智、等智，由什麼而...
【English Translation】 English version 'How many are the attainments and non-attainments of the undefiled? And how many are the attainments and non-attainments of a 'both-liberated' person in relation to the four formless attainments associated with savor? How many are the attainments and non-attainments of the pure? How many are the attainments and non-attainments of the undefiled?' 'Does one attain the four jhanas (Four Dhyanas, four meditative states) associated with savor that are neither pure nor undefiled? Does one attain the pure that is neither associated with savor nor undefiled? Does one attain the undefiled that is neither associated with savor nor pure? Does one attain the four jhanas associated with savor and pure that is not undefiled? Does one attain the four jhanas associated with savor and undefiled that is not pure? Does one attain the pure and undefiled that is not associated with savor? Does one attain the four jhanas associated with savor, pure, and undefiled? (End of attainments).' 'The same applies to non-attainments, acquisition, abandonment, and regression.' 'Does one attain the four formless attainments associated with savor that are neither pure nor undefiled? Does one attain the pure that is neither associated with savor nor undefiled? Does one attain the undefiled that is neither associated with savor nor pure? Does one attain that associated with savor and pure that is not undefiled? Does one attain that associated with savor and undefiled that is not pure? Does one attain the pure and undefiled that is not associated with savor? Does one attain that associated with savor, pure, and undefiled? (End of attainments).' 'The same applies to non-attainments, acquisition, abandonment, and regression.' 'Are the four jhanas associated with savor acquired and abandoned suddenly? Or are they acquired and abandoned gradually? Are the pure four jhanas acquired and abandoned suddenly? Or are they acquired and abandoned gradually? Are the undefiled four jhanas acquired and abandoned suddenly? Or are they acquired and abandoned gradually? Are the four formless attainments associated with savor acquired and abandoned suddenly? Or are they acquired and abandoned gradually? Are the pure four formless attainments acquired and abandoned suddenly? Or are they acquired and abandoned gradually? Are the undefiled three formless attainments acquired and abandoned suddenly? Or are they acquired and abandoned gradually?' 'By what samadhi (Samadhi, concentration) is bodily kamma (action) brought to an end? Bodily non-communication, verbal communication, verbal non-communication, the three evil courses of action, the three good courses of action, the three unwholesome roots, the three wholesome roots, the four unrighteous speeches, the four righteous speeches, the four kinds of gestation, the four kinds of birth, the four abodes of consciousness, the five aggregates of clinging, the five objects of desire, the five precepts of a lay follower (Upasaka Sila, the five precepts observed by a male lay follower), the six internal sense bases, the six external sense bases, the six bodies of consciousness, the six bodies of contact, the six bodies of feeling, the six bodies of perception, the six bodies of intention, the six bodies of craving, the seven stations of consciousness, the eight worldly conditions, the nine abodes of beings, the ten courses of action, the four jhanas (Four Dhyanas, four meditative states), the four immeasurables (Four Immeasurables, four boundless states), the four formless attainments (Four Arupa Samapattis, four formless attainments), the eight liberations (Eight Liberations, eight deliverances), the eight fields of mastery (Eight Overcomings, eight spheres of mastery), the ten totalities (Ten Kasinas, ten kasina objects), the knowledge of others' minds, equanimity-knowledge, by what...'
三昧盡？此章義愿具演說。
十想：無常想、無常苦想、苦無我想、不凈想、觀食想、一切世間不可樂想、死想、斷想、無慾想、儘想。無常想，攝四禪、四無色定、四解脫。無常苦想、苦無我想、死想、斷想、無慾想、儘想亦如是。不凈想觀、食想，攝四禪、初第二解脫。一切世間不可樂想，攝第三第四禪(想竟)。禪中初禪，攝初禪、四等、初第二解脫、初四除入、八智、三三昧。二禪，攝二禪、四等、初第二解脫、初四除入、八智、三三昧。第三禪，攝第三禪、三等、八智、三三昧。第四禪，攝第四禪、三等凈解脫、后四除入、八一切入、八智、三三昧(禪竟)。慈，攝慈，悲，喜。護攝護。無色中空處攝空處、空處解脫、空處入、六智、三三昧。識處，攝識處、識處解脫、識處入、六智、三三昧。不用處，攝不用處、不用處解脫、六智、三三昧。有想無想處，攝有想無想處、有想無想解脫、滅盡解脫、一智(無色竟)。初第二第三解脫，攝初第二第三解脫。空處解脫，攝空處解脫、空處入、六智、三三昧。識處解脫，攝識處解脫、識處入、六智、三三昧。不用處解脫，攝不用處解脫、六智、三三昧。有想無想解脫，攝有想無想解脫、一智。滅盡解脫，攝滅盡解脫(解脫竟)。初除入攝初除入，乃至第八
【現代漢語翻譯】 現代漢語譯本： 什麼是三昧的全部內容？請詳細解釋這一章的含義。
十想：無常想（anitya-samjna，認識到事物是無常的）、無常苦想（anitya-duhkha-samjna，認識到無常的事物是痛苦的）、苦無我想（duhkha-anatma-samjna，認識到痛苦的事物沒有自我）、不凈想（asubha-samjna，認識到身體是不潔凈的）、觀食想（ahare-pratikula-samjna，認識到食物是令人厭惡的）、一切世間不可樂想（sarva-loka-anabhirati-samjna，認識到整個世界是不可喜愛的）、死想（marana-samjna，認識到死亡是必然的）、斷想（pahana-samjna，希望斷除煩惱）、無慾想（viraga-samjna，希望沒有慾望）、儘想（nirodha-samjna，希望達到寂滅）。無常想，包含四禪（catuh-dhyana，四種禪定）、四無色定（catuh-arupya-samapatti，四種無色界的禪定）、四解脫（catuh-vimoksha，四種解脫）。無常苦想、苦無我想、死想、斷想、無慾想、儘想也是如此。不凈想觀、食想，包含四禪、初禪和第二禪的解脫。一切世間不可樂想，包含第三禪和第四禪（想的內容結束）。
禪定中的初禪（prathama-dhyana），包含初禪、四梵住（catuh-brahmavihara，慈悲喜捨四種心境）、初禪和第二禪的解脫、最初的四個除入（catuh-kasina-ayatana，四種去除障礙的禪定境界）、八智（asta-jnana，八種智慧）、三種三昧（tri-samadhi，三種三昧）。二禪（dvitiya-dhyana），包含二禪、四梵住、初禪和第二禪的解脫、最初的四個除入、八智、三種三昧。第三禪（tritiya-dhyana），包含第三禪、三種梵住（舍除外）、八智、三種三昧。第四禪（caturtha-dhyana），包含第四禪、三種梵住（舍除外）、清凈解脫（subha-vimoksha，對色界的解脫）、後面的四個除入、八一切入（asta-sarva-ayatana，八種一切處）、八智、三種三昧（禪定的內容結束）。
慈（maitri），包含慈。悲（karuna），包含悲。喜（mudita）。護（upeksa）包含護。無色定中的空無邊處（akasanañcayatana），包含空無邊處、空無邊處解脫、空無邊處入、六智（sad-jnana，六種智慧）、三種三昧。識無邊處（vijñanañcayatana），包含識無邊處、識無邊處解脫、識無邊處入、六智、三種三昧。無所有處（akiñcanyayatana），包含無所有處、無所有處解脫、六智、三種三昧。非想非非想處（nevasaññanasaññayatana），包含非想非非想處、非想非非想處解脫、滅盡解脫（nirodha-samapatti，一種高級的禪定狀態）、一種智慧（eka-jnana）。（無色定的內容結束）。
初禪、第二禪、第三禪的解脫，包含初禪、第二禪、第三禪的解脫。空無邊處解脫，包含空無邊處解脫、空無邊處入、六智、三種三昧。識無邊處解脫，包含識無邊處解脫、識無邊處入、六智、三種三昧。無所有處解脫，包含無所有處解脫、六智、三種三昧。非想非非想處解脫，包含非想非非想處解脫、一種智慧。滅盡解脫，包含滅盡解脫（解脫的內容結束）。
最初的除入包含最初的除入，乃至第八個除入。
【English Translation】 English version: What constitutes the entirety of Samadhi? Please explain the meaning of this chapter in detail.
The Ten Perceptions (dasa-samjna): Perception of Impermanence (anitya-samjna), Perception of Suffering in Impermanence (anitya-duhkha-samjna), Perception of No-Self in Suffering (duhkha-anatma-samjna), Perception of Impurity (asubha-samjna), Perception of Repulsiveness in Food (ahare-pratikula-samjna), Perception of Unattractiveness in the Entire World (sarva-loka-anabhirati-samjna), Perception of Death (marana-samjna), Perception of Abandonment (pahana-samjna), Perception of Non-Desire (viraga-samjna), Perception of Cessation (nirodha-samjna). The Perception of Impermanence encompasses the Four Dhyanas (catuh-dhyana, the four meditative absorptions), the Four Formless Attainments (catuh-arupya-samapatti, the four formless realms), and the Four Liberations (catuh-vimoksha, the four liberations). The Perceptions of Suffering in Impermanence, No-Self in Suffering, Death, Abandonment, Non-Desire, and Cessation are also similar. The Perception of Impurity and the Perception of Repulsiveness in Food encompass the Four Dhyanas and the first and second Liberations. The Perception of Unattractiveness in the Entire World encompasses the third and fourth Dhyanas (end of the perceptions).
Among the Dhyanas, the First Dhyana (prathama-dhyana) encompasses the First Dhyana, the Four Immeasurables (catuh-brahmavihara, the four divine abodes of loving-kindness, compassion, sympathetic joy, and equanimity), the first and second Liberations, the first four Kasina-Ayatanas (catuh-kasina-ayatana, the four devices for concentration), the Eight Knowledges (asta-jnana, the eight kinds of knowledge), and the Three Samadhis (tri-samadhi, the three kinds of concentration). The Second Dhyana (dvitiya-dhyana) encompasses the Second Dhyana, the Four Immeasurables, the first and second Liberations, the first four Kasina-Ayatanas, the Eight Knowledges, and the Three Samadhis. The Third Dhyana (tritiya-dhyana) encompasses the Third Dhyana, three of the Immeasurables (excluding equanimity), the Eight Knowledges, and the Three Samadhis. The Fourth Dhyana (caturtha-dhyana) encompasses the Fourth Dhyana, three of the Immeasurables (excluding equanimity), the Pure Liberation (subha-vimoksha, liberation from the realm of form), the latter four Kasina-Ayatanas, the Eight All-Encompassing Bases (asta-sarva-ayatana, the eight spheres of totality), the Eight Knowledges, and the Three Samadhis (end of the dhyanas).
Loving-kindness (maitri) encompasses loving-kindness. Compassion (karuna) encompasses compassion. Sympathetic Joy (mudita). Equanimity (upeksa) encompasses equanimity. The Sphere of Infinite Space (akasanañcayatana) in the Formless Realms encompasses the Sphere of Infinite Space, Liberation of the Sphere of Infinite Space, Entrance into the Sphere of Infinite Space, the Six Knowledges (sad-jnana, the six kinds of knowledge), and the Three Samadhis. The Sphere of Infinite Consciousness (vijñanañcayatana) encompasses the Sphere of Infinite Consciousness, Liberation of the Sphere of Infinite Consciousness, Entrance into the Sphere of Infinite Consciousness, the Six Knowledges, and the Three Samadhis. The Sphere of Nothingness (akiñcanyayatana) encompasses the Sphere of Nothingness, Liberation of the Sphere of Nothingness, the Six Knowledges, and the Three Samadhis. The Sphere of Neither Perception Nor Non-Perception (nevasaññanasaññayatana) encompasses the Sphere of Neither Perception Nor Non-Perception, Liberation of the Sphere of Neither Perception Nor Non-Perception, Cessation of Perception and Feeling (nirodha-samapatti, a high state of meditative absorption), and One Knowledge (eka-jnana). (End of the Formless Realms).
The first, second, and third Liberations encompass the first, second, and third Liberations. Liberation of the Sphere of Infinite Space encompasses Liberation of the Sphere of Infinite Space, Entrance into the Sphere of Infinite Space, the Six Knowledges, and the Three Samadhis. Liberation of the Sphere of Infinite Consciousness encompasses Liberation of the Sphere of Infinite Consciousness, Entrance into the Sphere of Infinite Consciousness, the Six Knowledges, and the Three Samadhis. Liberation of the Sphere of Nothingness encompasses Liberation of the Sphere of Nothingness, the Six Knowledges, and the Three Samadhis. Liberation of the Sphere of Neither Perception Nor Non-Perception encompasses Liberation of the Sphere of Neither Perception Nor Non-Perception, and One Knowledge. Cessation of Perception and Feeling encompasses Cessation of Perception and Feeling (end of the Liberations).
The first Kasina-Ayatana encompasses the first Kasina-Ayatana, up to the eighth.
除入攝第八除入。初一切入攝初一切入，乃至第十一切入攝第十一切入。法智，攝法智，五智少入，知他人心智、苦智習盡道智。未知智，攝未知智，五智少入，知他人心智、苦智習盡道智。知他人心智，攝知他人心智，四智少入，法智、未知智、道智、等智。等智，攝等智、苦智習盡道智。空無愿無相攝無相(攝竟)。共在亦如是。
無常想，四禪相應，四無色定、四解脫、四智、一三昧(無愿)。無常苦想、苦無我想、死想、斷想、無慾想、儘想亦如是。不凈想、觀食想，四禪相應，初第二解脫及等智。一切世間不可樂想，第三第四禪相應及等智。禪中初禪，初禪相應，四等、初第二解脫、初四除入、八智、三三昧。第二禪，第二禪相應，四等、初第二解脫、初四除入、八智、三三昧。第三禪，第三禪相應，三等、八智、三三昧。第四禪，第四禪相應，三等凈解脫、后四除入、八一切入、八智、三三昧。慈，慈相應及等智、悲喜。護，護相應及等智。無色中空處，空處相應，空處解脫、空處入、六智、三三昧。識處，識處相應，識處解脫、識處入、六智、三三昧。不用處，不用處相應，不用處解脫、六智、三三昧。有想無想處，有想無想處相應，有想無想解脫及等智。初第二第三解脫，初第二第三解脫相應
【現代漢語翻譯】 現代漢語譯本 除入攝第八除入。初一切入攝初一切入，乃至第十一切入攝第十一切入。法智（Dharma-jñāna，對法的智慧），攝法智，五智少入，知他人心智（Paracitta-jñāna，知他人心的智慧）、苦智（Dukkha-jñāna，對苦的智慧）、習智（Samudaya-jñāna，對集（苦因）的智慧）、盡智（Nirodha-jñāna，對滅的智慧）、道智（Magga-jñāna，對道的智慧）。未知智（Anajjata-ñāna，未知當知智），攝未知智，五智少入，知他人心智、苦智、習智、盡智、道智。知他人心智，攝知他人心智，四智少入，法智、未知智、道智、等智（Sama-jñāna，等同的智慧）。等智，攝等智、苦智、習智、盡智、道智。空無愿無相攝無相(攝竟)。共在亦如是。 無常想，四禪相應，四無色定、四解脫、四智、一三昧(無愿)。無常苦想、苦無我想、死想、斷想、無慾想、儘想亦如是。不凈想、觀食想，四禪相應，初第二解脫及等智。一切世間不可樂想，第三第四禪相應及等智。禪中初禪，初禪相應，四等、初第二解脫、初四除入、八智、三三昧。第二禪，第二禪相應，四等、初第二解脫、初四除入、八智、三三昧。第三禪，第三禪相應，三等、八智、三三昧。第四禪，第四禪相應，三等凈解脫、后四除入、八一切入、八智、三三昧。慈，慈相應及等智、悲喜。護，護相應及等智。無色中空處，空處相應，空處解脫、空處入、六智、三三昧。識處，識處相應，識處解脫、識處入、六智、三三昧。不用處，不用處相應，不用處解脫、六智、三三昧。有想無想處，有想無想處相應，有想無想解脫及等智。初第二第三解脫，初第二第三解脫相應
【English Translation】 English version The eighth Kasina-sphere (Kasina-ayatana) is included in the eighth Kasina-sphere. The first all-sphere (Sabbayatana) is included in the first all-sphere, up to the tenth all-sphere being included in the tenth all-sphere. Dharma-jñāna (Knowledge of Dharma), includes Dharma-jñāna, with a small inclusion of five knowledges: Paracitta-jñāna (Knowledge of the minds of others), Dukkha-jñāna (Knowledge of suffering), Samudaya-jñāna (Knowledge of the origin of suffering), Nirodha-jñāna (Knowledge of the cessation of suffering), and Magga-jñāna (Knowledge of the path to the cessation of suffering). Anajjata-ñāna (Unborn Knowledge), includes Anajjata-ñāna, with a small inclusion of five knowledges: Paracitta-jñāna, Dukkha-jñāna, Samudaya-jñāna, Nirodha-jñāna, and Magga-jñāna. Paracitta-jñāna, includes Paracitta-jñāna, with a small inclusion of four knowledges: Dharma-jñāna, Anajjata-ñāna, Magga-jñāna, and Sama-jñāna (Equal Knowledge). Sama-jñāna, includes Sama-jñāna, Dukkha-jñāna, Samudaya-jñāna, Nirodha-jñāna, and Magga-jñāna. The empty, wishless, and signless are included in the signless (the inclusion is complete). The co-existent is also the same. The impermanence perception, corresponds to the four jhanas, the four immaterial attainments, the four liberations, the four knowledges, and one samadhi (wishless). The impermanence-suffering perception, the suffering-selflessness perception, the death perception, the abandonment perception, the desirelessness perception, and the cessation perception are also the same. The impurity perception, the contemplation of food perception, correspond to the four jhanas, the first and second liberations, and Sama-jñāna. The perception of the unenjoyableness of all the world, corresponds to the third and fourth jhanas and Sama-jñāna. Among the jhanas, the first jhana, corresponds to the first jhana, the four brahma-viharas, the first and second liberations, the first four Kasina-spheres, the eight knowledges, and the three samadhis. The second jhana, corresponds to the second jhana, the four brahma-viharas, the first and second liberations, the first four Kasina-spheres, the eight knowledges, and the three samadhis. The third jhana, corresponds to the third jhana, three brahma-viharas, the eight knowledges, and the three samadhis. The fourth jhana, corresponds to the fourth jhana, three brahma-viharas, the pure liberation, the last four Kasina-spheres, the eight all-spheres, the eight knowledges, and the three samadhis. Loving-kindness, corresponds to loving-kindness and Sama-jñāna, compassion and joy. Equanimity, corresponds to equanimity and Sama-jñāna. Among the immaterial, the sphere of infinite space, corresponds to the sphere of infinite space, the liberation of the sphere of infinite space, the attainment of the sphere of infinite space, the six knowledges, and the three samadhis. The sphere of infinite consciousness, corresponds to the sphere of infinite consciousness, the liberation of the sphere of infinite consciousness, the attainment of the sphere of infinite consciousness, the six knowledges, and the three samadhis. The sphere of nothingness, corresponds to the sphere of nothingness, the liberation of the sphere of nothingness, the six knowledges, and the three samadhis. The sphere of neither perception nor non-perception, corresponds to the sphere of neither perception nor non-perception, the liberation of neither perception nor non-perception and Sama-jñāna. The first, second, and third liberations, correspond to the first, second, and third liberations.
及等智。空處解脫，空處解脫相應，空處入、六智(四諦未知智等智也)、三三昧。識處解脫，識處解脫相應，識處入、六智、三三昧。不用處解脫，不用處解脫相應，六智、三三昧。有想無想解脫，有想無想解脫相應及等智。初除入，初除入相應及等智。乃至第八除入，第八除入相應及等智。初一切入，初一切入相應及等智。乃至第十一切入，第十一切入相應及等智。法智、未知智，三三昧少入相應。知他人心智，一三昧少入相應。等智，無三昧相應。苦智，二三昧少入相應。習盡道智，一三昧少入相應。空無相無愿三昧，無三昧相應(相應竟)。
若成就初禪，於此四禪成就幾不成就幾？答曰：或一二三四。云何一？答曰：欲愛盡、梵天上愛未盡，是謂一。云何二？答曰：梵天上愛盡、光音愛未盡，是謂二。云何三？答曰：光音愛盡、遍凈愛未盡，是謂三。云何四？答曰：遍凈愛盡，是謂四。若成就初禪，於此四等成就幾不成就幾？答曰：或無或三或四。云何無？答曰：生無色界，是謂無。云何三？答曰：生遍凈、若果實，是謂三。云何四？答曰：生欲界、若梵天上、光音，是謂四。若成就初禪，於此四無色定成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：色界愛未盡，是謂無。云何一？答曰：
【現代漢語翻譯】 現代漢語譯本 以及等同的智慧。空無邊處解脫（ākāsānañcāyatana-vimoksha，超越物質形式，專注于無限空間的解脫），與空無邊處解脫相應的狀態，空無邊處入定，六種智慧（包括四聖諦的未知智等），三種三昧（samādhi，專注狀態）。識無邊處解脫（viññāṇañcāyatana-vimoksha，超越空間概念，專注于無限意識的解脫），與識無邊處解脫相應的狀態，識無邊處入定，六種智慧，三種三昧。無所有處解脫（ākiñcaññāyatana-vimoksha，超越意識概念，專注于『一無所有』的解脫），與無所有處解脫相應的狀態，六種智慧，三種三昧。非想非非想處解脫（nevasaññānāsaññāyatana-vimoksha，超越『有想』和『無想』概念的解脫），與非想非非想處解脫相應的狀態以及等同的智慧。初除入（paṭhama-pahāna-samāpatti，通過逐步去除雜染而達到的禪定），與初除入相應的狀態以及等同的智慧。乃至第八除入，與第八除入相應的狀態以及等同的智慧。初一切入（paṭhama-sabbakāruṇa-samāpatti，通過慈悲等觀一切眾生的禪定），與初一切入相應的狀態以及等同的智慧。乃至第十一切入，與第十一切入相應的狀態以及等同的智慧。法智（dharma-ñāṇa，對法的理解之智），未知智（anvaya-ñāṇa，隨法產生的智慧），與三種三昧中的少量狀態相應。知他人心智（paracitta-vijñāna-ñāṇa，瞭解他人心念的智慧），與一種三昧中的少量狀態相應。等智，與任何三昧都不相應。苦智（dukkha-ñāṇa，對苦的理解之智），與兩種三昧中的少量狀態相應。集智（samudaya-ñāṇa，對苦的根源的理解之智），滅智（nirodha-ñāṇa，對苦的止息的理解之智），道智（magga-ñāṇa，對滅苦之道的理解之智），與一種三昧中的少量狀態相應。空三昧（suññata-samādhi，專注于空性的三昧），無相三昧（animitta-samādhi，專注于無相的三昧），無愿三昧（appaṇihita-samādhi，專注于無愿的三昧），與任何三昧都不相應（相應結束）。 如果一個人成就了初禪（paṭhama jhāna，色界的第一禪定），那麼他成就了四禪（catasso jhānā，色界的四種禪定）中的幾種？沒有成就幾種？回答說：或者一種，或者兩種，或者三種，或者四種。怎樣是一種？回答說：如果欲界的愛慾已經斷盡，而梵天（brahmaloka，色界的第一層天）上的愛慾還沒有斷盡，這叫做一種。怎樣是兩種？回答說：如果梵天上的愛慾已經斷盡，而光音天（ābhassara-deva，色界的第二層天）上的愛慾還沒有斷盡，這叫做兩種。怎樣是三種？回答說：如果光音天上的愛慾已經斷盡，而遍凈天（subhakiṇṇa-deva，色界的第三層天）上的愛慾還沒有斷盡，這叫做三種。怎樣是四種？回答說：如果遍凈天上的愛慾已經斷盡，這叫做四種。如果一個人成就了初禪，那麼他成就了四梵住（catasso brahmavihārā，四種無限的慈悲喜捨心）中的幾種？沒有成就幾種？回答說：或者沒有，或者三種，或者四種。怎樣是沒有？回答說：如果生於無想天（asaññasatta-deva，沒有意識的色界天），這叫做沒有。怎樣是三種？回答說：如果生於遍凈天，或者果實天（vehapphala-deva，色界的第四層天），這叫做三種。怎樣是四種？回答說：如果生於欲界（kāmaloka，充滿慾望的世間），或者梵天，或者光音天，這叫做四種。如果一個人成就了初禪，那麼他成就了四無色定（catasso arūpa-samāpatti，四種無色界的禪定）中的幾種？沒有成就幾種？回答說：或者沒有，或者一種，或者兩種，或者三種，或者四種。怎樣是沒有？回答說：如果對欲界的愛慾還沒有斷盡，這叫做沒有。怎樣是一種？回答說：
【English Translation】 English version And equivalent wisdom. Liberation through the sphere of infinite space (ākāsānañcāyatana-vimoksha, liberation through transcending material form and focusing on infinite space), corresponding to liberation through the sphere of infinite space, attainment of the sphere of infinite space, six kinds of wisdom (including wisdom of the unknown regarding the Four Noble Truths, etc.), three kinds of concentration (samādhi, state of focused meditation). Liberation through the sphere of infinite consciousness (viññāṇañcāyatana-vimoksha, liberation through transcending the concept of space and focusing on infinite consciousness), corresponding to liberation through the sphere of infinite consciousness, attainment of the sphere of infinite consciousness, six kinds of wisdom, three kinds of concentration. Liberation through the sphere of nothingness (ākiñcaññāyatana-vimoksha, liberation through transcending the concept of consciousness and focusing on 'nothingness'), corresponding to liberation through the sphere of nothingness, six kinds of wisdom, three kinds of concentration. Liberation through the sphere of neither perception nor non-perception (nevasaññānāsaññāyatana-vimoksha, liberation through transcending the concepts of 'perception' and 'non-perception'), corresponding to liberation through the sphere of neither perception nor non-perception, and equivalent wisdom. First cessation attainment (paṭhama-pahāna-samāpatti, meditative attainment through gradual removal of defilements), corresponding to the first cessation attainment, and equivalent wisdom. Up to the eighth cessation attainment, corresponding to the eighth cessation attainment, and equivalent wisdom. First all-encompassing attainment (paṭhama-sabbakāruṇa-samāpatti, meditative attainment through viewing all beings with compassion, etc.), corresponding to the first all-encompassing attainment, and equivalent wisdom. Up to the tenth all-encompassing attainment, corresponding to the tenth all-encompassing attainment, and equivalent wisdom. Knowledge of the Dhamma (dharma-ñāṇa, wisdom of understanding the Dhamma), knowledge of the unknown (anvaya-ñāṇa, wisdom arising in accordance with the Dhamma), corresponding to a small portion of the three kinds of concentration. Knowledge of the minds of others (paracitta-vijñāna-ñāṇa, wisdom of understanding the thoughts of others), corresponding to a small portion of one kind of concentration. Equivalent wisdom, not corresponding to any concentration. Knowledge of suffering (dukkha-ñāṇa, wisdom of understanding suffering), corresponding to a small portion of two kinds of concentration. Knowledge of the origin (samudaya-ñāṇa, wisdom of understanding the origin of suffering), knowledge of cessation (nirodha-ñāṇa, wisdom of understanding the cessation of suffering), knowledge of the path (magga-ñāṇa, wisdom of understanding the path to the cessation of suffering), corresponding to a small portion of one kind of concentration. Empty concentration (suññata-samādhi, concentration focused on emptiness), signless concentration (animitta-samādhi, concentration focused on the signless), wishless concentration (appaṇihita-samādhi, concentration focused on the wishless), not corresponding to any concentration (correspondence ends). If one has attained the first jhāna (paṭhama jhāna, the first meditative absorption in the form realm), how many of the four jhānas (catasso jhānā, the four meditative absorptions in the form realm) has he attained? How many has he not attained? The answer is: either one, or two, or three, or four. How is it one? The answer is: if the desire for the desire realm has been exhausted, but the desire for the Brahma realm (brahmaloka, the first heaven in the form realm) has not been exhausted, this is called one. How is it two? The answer is: if the desire for the Brahma realm has been exhausted, but the desire for the Ābhassara deva (ābhassara-deva, the second heaven in the form realm) has not been exhausted, this is called two. How is it three? The answer is: if the desire for the Ābhassara deva has been exhausted, but the desire for the Subhakiṇṇa deva (subhakiṇṇa-deva, the third heaven in the form realm) has not been exhausted, this is called three. How is it four? The answer is: if the desire for the Subhakiṇṇa deva has been exhausted, this is called four. If one has attained the first jhāna, how many of the four Brahmavihāras (catasso brahmavihārā, the four immeasurable qualities of loving-kindness, compassion, sympathetic joy, and equanimity) has he attained? How many has he not attained? The answer is: either none, or three, or four. How is it none? The answer is: if born in the realm of non-perception (asaññasatta-deva, a form realm heaven without consciousness), this is called none. How is it three? The answer is: if born in the Subhakiṇṇa heaven, or the Vehapphala heaven (vehapphala-deva, the fourth heaven in the form realm), this is called three. How is it four? The answer is: if born in the desire realm (kāmaloka, the world full of desires), or the Brahma realm, or the Ābhassara heaven, this is called four. If one has attained the first jhāna, how many of the four formless attainments (catasso arūpa-samāpatti, the four formless meditative absorptions) has he attained? How many has he not attained? The answer is: either none, or one, or two, or three, or four. How is it none? The answer is: if the desire for the desire realm has not been exhausted, this is called none. How is it one? The answer is:
色愛盡、空處愛未盡，是謂一。云何二？答曰：空處愛盡、識處愛未盡，是謂二。云何三？答曰：識處愛盡、不用處愛未盡，是謂三。云何四？答曰：不用處愛盡，是謂四。若成就初禪，於此八解脫成就幾不成就幾？答曰：或無或一二三四五六七八。云何無？答曰：生遍凈于彼愛未盡，是謂無。云何一？答曰：生遍凈于彼愛盡、果實愛未盡，若生果實于彼愛未盡，若生空處於彼愛未盡，是謂一。云何二？答曰：生欲界、若梵天上光音愛盡、遍凈愛未盡，若生光音于彼愛盡、遍凈愛未盡，若生遍凈果實愛盡、空處愛未盡，若生果實于彼愛盡、空處愛未盡，若生空處於彼愛盡、識處愛未盡，若生識處於彼愛未盡，是謂二。云何三？答曰：生欲界若梵天上遍凈愛盡、果實愛未盡，若生光音遍凈愛盡、果實愛未盡，若生遍凈空處愛盡、識處愛未盡，若生果實空處愛盡、識處愛未盡，若生空處識處愛盡、不用處愛未盡，若生識處於彼愛盡、不用處愛未盡，若生不用處於彼愛未盡，是謂三。云何四？答曰：生欲界若梵天上果實愛盡、空處愛未盡，若生光音果實愛盡、空處愛未盡，若生遍凈識處愛盡、不用處愛未盡，若生果實識處愛盡、不用處愛未盡，若生空處識處不用處愛盡、不得滅盡三昧，若生不用處於彼愛盡、不得滅盡三昧，
【現代漢語翻譯】 現代漢語譯本 色愛（Rūpa-rāga，對色界的貪愛）盡、空處愛（Ākāsānañcāyatana-rāga，對空無邊處的貪愛）未盡，這稱為一。什麼是二？回答：空處愛盡、識處愛（Viññānañcāyatana-rāga，對識無邊處的貪愛）未盡，這稱為二。什麼是三？回答：識處愛盡、不用處愛（Ākiñcaññāyatana-rāga，對無所有處的貪愛）未盡，這稱為三。什麼是四？回答：不用處愛盡，這稱為四。如果成就初禪（Paṭhama jhāna），對於這八解脫（Aṭṭha vimokkha）成就幾個，不成就幾個？回答：或者沒有，或者一、二、三、四、五、六、七、八。什麼是沒有？回答：生於遍凈天（Subhakiṇṇa），對於那裡的愛未盡，這稱為沒有。什麼是一？回答：生於遍凈天，對於那裡的愛已盡、果實天（Vehapphala）愛未盡，或者生於果實天，對於那裡的愛未盡，或者生於空無邊處，對於那裡的愛未盡，這稱為一。什麼是二？回答：生於欲界（Kāmadhātu）、或者梵天（Brahmaloka）上，光音天（Ābhassara）愛已盡、遍凈天愛未盡，或者生於光音天，對於那裡的愛已盡、遍凈天愛未盡，或者生於遍凈天，果實天愛已盡、空無邊處愛未盡，或者生於果實天，對於那裡的愛已盡、空無邊處愛未盡，或者生於空無邊處，對於那裡的愛已盡、識無邊處愛未盡，或者生於識無邊處，對於那裡的愛未盡，這稱為二。什麼是三？回答：生於欲界或者梵天上，遍凈天愛已盡、果實天愛未盡，或者生於光音天，遍凈天愛已盡、果實天愛未盡，或者生於遍凈天，空無邊處愛已盡、識無邊處愛未盡，或者生於果實天，空無邊處愛已盡、識無邊處愛未盡，或者生於空無邊處，識無邊處愛已盡、無所有處愛未盡，或者生於識無邊處，對於那裡的愛已盡、無所有處愛未盡，或者生於無所有處，對於那裡的愛未盡，這稱為三。什麼是四？回答：生於欲界或者梵天上，果實天愛已盡、空無邊處愛未盡，或者生於光音天，果實天愛已盡、空無邊處愛未盡，或者生於遍凈天，識無邊處愛已盡、無所有處愛未盡，或者生於果實天，識無邊處愛已盡、無所有處愛未盡，或者生於空無邊處，識無邊處無所有處愛已盡、不得滅盡三昧（Nirodha-samāpatti），或者生於無所有處，對於那裡的愛已盡、不得滅盡三昧。
【English Translation】 English version 『Attachment to form』 (Rūpa-rāga) is exhausted, but 『attachment to the sphere of infinite space』 (Ākāsānañcāyatana-rāga) is not exhausted, this is called one. What is two? The answer is: 『Attachment to the sphere of infinite space』 is exhausted, but 『attachment to the sphere of infinite consciousness』 (Viññānañcāyatana-rāga) is not exhausted, this is called two. What is three? The answer is: 『Attachment to the sphere of infinite consciousness』 is exhausted, but 『attachment to the sphere of nothingness』 (Ākiñcaññāyatana-rāga) is not exhausted, this is called three. What is four? The answer is: 『Attachment to the sphere of nothingness』 is exhausted, this is called four. If one has attained the first Jhāna (Paṭhama jhāna), how many of these eight liberations (Aṭṭha vimokkha) are attained and how many are not attained? The answer is: either none, or one, two, three, four, five, six, seven, or eight. What is none? The answer is: being born in the Subhakiṇṇa (遍淨天), the attachment to that place is not exhausted, this is called none. What is one? The answer is: being born in the Subhakiṇṇa, the attachment to that place is exhausted, but the attachment to the Vehapphala (果實天) is not exhausted, or being born in the Vehapphala, the attachment to that place is not exhausted, or being born in the sphere of infinite space, the attachment to that place is not exhausted, this is called one. What is two? The answer is: being born in the realm of desire (Kāmadhātu), or in the Brahma world (Brahmaloka), the attachment to the Ābhassara (光音天) is exhausted, but the attachment to the Subhakiṇṇa is not exhausted, or being born in the Ābhassara, the attachment to that place is exhausted, but the attachment to the Subhakiṇṇa is not exhausted, or being born in the Subhakiṇṇa, the attachment to the Vehapphala is exhausted, but the attachment to the sphere of infinite space is not exhausted, or being born in the Vehapphala, the attachment to that place is exhausted, but the attachment to the sphere of infinite space is not exhausted, or being born in the sphere of infinite space, the attachment to that place is exhausted, but the attachment to the sphere of infinite consciousness is not exhausted, or being born in the sphere of infinite consciousness, the attachment to that place is not exhausted, this is called two. What is three? The answer is: being born in the realm of desire or in the Brahma world, the attachment to the Subhakiṇṇa is exhausted, but the attachment to the Vehapphala is not exhausted, or being born in the Ābhassara, the attachment to the Subhakiṇṇa is exhausted, but the attachment to the Vehapphala is not exhausted, or being born in the Subhakiṇṇa, the attachment to the sphere of infinite space is exhausted, but the attachment to the sphere of infinite consciousness is not exhausted, or being born in the Vehapphala, the attachment to the sphere of infinite space is exhausted, but the attachment to the sphere of infinite consciousness is not exhausted, or being born in the sphere of infinite space, the attachment to the sphere of infinite consciousness is exhausted, but the attachment to the sphere of nothingness is not exhausted, or being born in the sphere of infinite consciousness, the attachment to that place is exhausted, but the attachment to the sphere of nothingness is not exhausted, or being born in the sphere of nothingness, the attachment to that place is not exhausted, this is called three. What is four? The answer is: being born in the realm of desire or in the Brahma world, the attachment to the Vehapphala is exhausted, but the attachment to the sphere of infinite space is not exhausted, or being born in the Ābhassara, the attachment to the Vehapphala is exhausted, but the attachment to the sphere of infinite space is not exhausted, or being born in the Subhakiṇṇa, the attachment to the sphere of infinite consciousness is exhausted, but the attachment to the sphere of nothingness is not exhausted, or being born in the Vehapphala, the attachment to the sphere of infinite consciousness is exhausted, but the attachment to the sphere of nothingness is not exhausted, or being born in the sphere of infinite space, the attachment to the sphere of infinite consciousness and the sphere of nothingness are exhausted, but the Nirodha-samāpatti (滅盡三昧) is not attained, or being born in the sphere of nothingness, the attachment to that place is exhausted, but the Nirodha-samāpatti is not attained.
若生有想無想處不得滅盡三昧，是謂四。云何五？答曰：生欲界若梵天上空處愛盡、識處愛未盡，若生光音空處愛盡、識處愛未盡，若生遍凈不用處愛盡、不得滅盡三昧，若生果實不用處愛盡、不得滅盡三昧，若生有想無想處得滅盡三昧，是謂五。云何六？答曰：生欲界若梵天上識處愛盡、不用處愛未盡，若生光音識處愛盡、不用處愛未盡，若生遍凈得滅盡三昧，若生果實得滅盡三昧，是謂六。云何七？答曰：生欲界若梵天上不用處愛盡、不得滅盡三昧，若生光音不用處愛盡、不得滅盡三昧，是謂七。云何八？答曰：生欲界若生梵天上得滅盡三昧，若生光音得滅盡三昧，是謂八。若成就初禪，於此八除入成就幾不成就幾？答曰：或無或四或八。云何無？答曰：生遍凈于彼愛未盡，若生無色界，是謂無。云何四？答曰：生欲界若梵天上光音愛盡、遍凈愛未盡，若生光音于彼愛盡、遍凈愛未盡，若生遍凈于彼愛盡，若生果實于彼愛未盡，是謂四。云何八？答曰：生欲界若梵天上遍凈愛盡，若生光音遍凈愛盡，是謂八。若成就初禪，於此十一切入成就幾不成就幾？答曰：或無或一二八九十。云何無？答曰：生欲界若梵天上光音愛盡、遍凈愛未盡，若生光音于彼愛盡、遍凈愛未盡，若生遍凈于彼愛未盡，若生不用處、有想無想
【現代漢語翻譯】 現代漢語譯本 若生於有想無想處而未能證得滅盡三昧，這是第四種情況。什麼是第五種情況？回答：若生於欲界或梵天，空無邊處（Ākāsānañcāyatana）的貪愛已盡，但識無邊處（Viññāṇañcāyatana）的貪愛未盡；若生於光音天，空無邊處的貪愛已盡，但識無邊處的貪愛未盡；若生於遍凈天，不用處（Ākiñcaññāyatana）的貪愛已盡，但未能證得滅盡三昧；若生於果實天，不用處的貪愛已盡，但未能證得滅盡三昧；若生於有想無想處，證得滅盡三昧，這是第五種情況。什麼是第六種情況？回答：若生於欲界或梵天，識無邊處的貪愛已盡，但不用處的貪愛未盡；若生於光音天，識無邊處的貪愛已盡，但不用處的貪愛未盡；若生於遍凈天，證得滅盡三昧；若生於果實天，證得滅盡三昧，這是第六種情況。什麼是第七種情況？回答：若生於欲界或梵天，不用處的貪愛已盡，但未能證得滅盡三昧；若生於光音天，不用處的貪愛已盡，但未能證得滅盡三昧，這是第七種情況。什麼是第八種情況？回答：若生於欲界或梵天，證得滅盡三昧；若生於光音天，證得滅盡三昧，這是第八種情況。如果成就了初禪（Paṭhama jhāna），對於這八種情況，成就了幾種，未成就了幾種？回答：或者沒有，或者四種，或者八種。什麼是沒有？回答：若生於遍凈天，對於遍凈天的貪愛未盡，或者生於無想天（Asaññasatta），這就是沒有。什麼是四種？回答：若生於欲界或梵天，光音天的貪愛已盡，但遍凈天的貪愛未盡；若生於光音天，對於光音天的貪愛已盡，但遍凈天的貪愛未盡；若生於遍凈天，對於遍凈天的貪愛已盡；若生於果實天，對於果實天的貪愛未盡，這就是四種。什麼是八種？回答：若生於欲界或梵天，遍凈天的貪愛已盡；若生於光音天，遍凈天的貪愛已盡，這就是八種。如果成就了初禪，對於這十一切入（dasa kasināyatanāni），成就了幾種，未成就了幾種？回答：或者沒有，或者一種，兩種，八種，九種，十種。什麼是沒有？回答：若生於欲界或梵天，光音天的貪愛已盡，但遍凈天的貪愛未盡；若生於光音天，對於光音天的貪愛已盡，但遍凈天的貪愛未盡；若生於遍凈天，對於遍凈天的貪愛未盡；若生於不用處、有想無想處
【English Translation】 English version If one is born in the realm of neither perception nor non-perception and does not attain the cessation attainment (Nirodha-samāpatti), this is the fourth. What is the fifth? The answer is: If one is born in the desire realm or the Brahma realm, and the craving for the sphere of infinite space (Ākāsānañcāyatana) is exhausted, but the craving for the sphere of infinite consciousness (Viññāṇañcāyatana) is not exhausted; if one is born in the Ābhassara realm (heaven of radiating light), and the craving for the sphere of infinite space is exhausted, but the craving for the sphere of infinite consciousness is not exhausted; if one is born in the Subhakiṇṇa realm (heaven of refulgent glory), and the craving for the sphere of nothingness (Ākiñcaññāyatana) is exhausted, but the cessation attainment is not attained; if one is born in the Vehapphala realm (heaven of great reward), and the craving for the sphere of nothingness is exhausted, but the cessation attainment is not attained; if one is born in the realm of neither perception nor non-perception and attains the cessation attainment, this is the fifth. What is the sixth? The answer is: If one is born in the desire realm or the Brahma realm, and the craving for the sphere of infinite consciousness is exhausted, but the craving for the sphere of nothingness is not exhausted; if one is born in the Ābhassara realm, and the craving for the sphere of infinite consciousness is exhausted, but the craving for the sphere of nothingness is not exhausted; if one is born in the Subhakiṇṇa realm and attains the cessation attainment; if one is born in the Vehapphala realm and attains the cessation attainment, this is the sixth. What is the seventh? The answer is: If one is born in the desire realm or the Brahma realm, and the craving for the sphere of nothingness is exhausted, but the cessation attainment is not attained; if one is born in the Ābhassara realm, and the craving for the sphere of nothingness is exhausted, but the cessation attainment is not attained, this is the seventh. What is the eighth? The answer is: If one is born in the desire realm or the Brahma realm and attains the cessation attainment; if one is born in the Ābhassara realm and attains the cessation attainment, this is the eighth. If one has attained the first jhāna (Paṭhama jhāna), regarding these eight, how many are attained and how many are not attained? The answer is: Either none, or four, or eight. What is 'none'? The answer is: If one is born in the Subhakiṇṇa realm and the craving for that realm is not exhausted, or if one is born in the Asaññasatta realm (realm of mindless beings), this is 'none'. What is 'four'? The answer is: If one is born in the desire realm or the Brahma realm, and the craving for the Ābhassara realm is exhausted, but the craving for the Subhakiṇṇa realm is not exhausted; if one is born in the Ābhassara realm, and the craving for that realm is exhausted, but the craving for the Subhakiṇṇa realm is not exhausted; if one is born in the Subhakiṇṇa realm and the craving for that realm is exhausted; if one is born in the Vehapphala realm and the craving for that realm is not exhausted, this is 'four'. What is 'eight'? The answer is: If one is born in the desire realm or the Brahma realm and the craving for the Subhakiṇṇa realm is exhausted; if one is born in the Ābhassara realm and the craving for the Subhakiṇṇa realm is exhausted, this is 'eight'. If one has attained the first jhāna, regarding these ten kasina spheres (dasa kasināyatanāni), how many are attained and how many are not attained? The answer is: Either none, or one, two, eight, nine, ten. What is 'none'? The answer is: If one is born in the desire realm or the Brahma realm, and the craving for the Ābhassara realm is exhausted, but the craving for the Subhakiṇṇa realm is not exhausted; if one is born in the Ābhassara realm, and the craving for that realm is exhausted, but the craving for the Subhakiṇṇa realm is not exhausted; if one is born in the Subhakiṇṇa realm and the craving for that realm is not exhausted; if one is born in the sphere of nothingness, the realm of neither perception nor non-perception
處，是謂無。云何一？答曰：生空處於彼愛未盡，若生識處，是謂一。云何二？答曰：生空處於彼愛盡，是謂二。云何八？答曰：生欲界若梵天上遍凈愛盡、果實愛未盡，若生光音遍凈愛盡、果實愛未盡，若生遍凈于彼愛盡、果實愛未盡，若生果實于彼愛未盡，是謂八。云何九？答曰：生欲界若色界色愛盡、空處愛未盡，是謂九。云何十？答曰：生欲界若色界空處愛盡，是謂十。若成就初禪，於此八智成就幾不成就幾？答曰：或二四五六七八。云何二等？答曰：凡夫人二，無垢人苦法忍現在前二。苦法智四，苦未知忍四。苦未知智五，習法忍五。習法智六，習未知忍、習未知智、盡法忍六。盡法智七，盡未知忍、盡未知智、道法忍七。道法智八，道未知忍、道未知智八。若成就初禪，於此三三昧成就幾不成就幾？答曰：或無或二三。云何無等？答曰：凡夫人無。無垢人盡法忍未生二，已生三(初竟)。乃至第四禪亦如是。
七人：堅信、堅法、信解脫、見到、身證、慧解脫、俱解脫。堅信人，味相應四禪成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：色界愛盡，是謂無。云何一？答曰：遍凈愛盡、果實愛未盡，是謂一。云何二？答曰：光音愛盡、遍凈愛未盡，是謂二。云何三？答曰：梵天上愛盡、光
【現代漢語翻譯】 現代漢語譯本 處，這被稱為『無』。什麼是『一』？回答：眾生在空無之處，對於該處的愛慾尚未斷盡；如果生於識之處，這被稱為『一』。什麼是『二』？回答：眾生在空無之處，對於該處的愛慾已經斷盡，這被稱為『二』。什麼是『八』？回答：如果眾生生於欲界，或者梵天上，對於遍凈天的愛慾已經斷盡，但對於果實天的愛慾尚未斷盡；如果生於光音天，對於遍凈天的愛慾已經斷盡，但對於果實天的愛慾尚未斷盡；如果生於遍凈天，對於該處的愛慾已經斷盡，但對於果實天的愛慾尚未斷盡；如果生於果實天，對於該處的愛慾尚未斷盡，這被稱為『八』。什麼是『九』？回答：如果眾生生於欲界，對於色界的愛慾已經斷盡，但對於空無之處的愛慾尚未斷盡，這被稱為『九』。什麼是『十』？回答：如果眾生生於欲界，對於空無之處的愛慾已經斷盡，這被稱為『十』。如果成就了初禪，對於這八種智慧，成就幾種，不成就幾種？回答：或者二種，或者四種，或者五種，或者六種，或者七種，或者八種。什麼是二種等？回答：凡夫是二種，無垢之人苦法忍（Kufaren，對苦諦的忍）現在前時是二種。苦法智（Kufazhi，對苦諦的智）是四種，苦未知忍（Kuweizhiren，對苦諦未知的忍）是四種。苦未知智（Kuweizhihi，對苦諦未知的智）是五種，習法忍（Xifaren，對集諦的忍）是五種。習法智（Xifazhi，對集諦的智）是六種，習未知忍（Xiweizhiren，對集諦未知的忍）、習未知智（Xiweizhihi，對集諦未知的智）、盡法忍（Jin faren，對滅諦的忍）是六種。盡法智（Jinfazhi，對滅諦的智）是七種，盡未知忍（Jinweizhiren，對滅諦未知的忍）、盡未知智（Jinweizhihi，對滅諦未知的智）、道法忍（Daofaren，對道諦的忍）是七種。道法智（Daofazhi，對道諦的智）是八種，道未知忍（Daoweizhiren，對道諦未知的忍）、道未知智（Daoweizhihi，對道諦未知的智）是八種。如果成就了初禪，對於這三種三昧，成就幾種，不成就幾種？回答：或者沒有，或者二種，或者三種。什麼是沒有等？回答：凡夫是沒有。無垢之人盡法忍（Jin faren，對滅諦的忍）未生起時是二種，已經生起時是三種。（初禪完畢）。乃至第四禪也是這樣。 七種人：堅信（Jianxin，堅定信仰者）、堅法（Jianfa，堅定奉行佛法者）、信解脫（Xinjietuo，通過信仰獲得解脫者）、見到（Jiandao，證悟者）、身證（Shenzheng，通過身體力行證悟者）、慧解脫（Huijietuo，通過智慧獲得解脫者）、俱解脫（Jujietuo，同時通過智慧和禪定獲得解脫者）。堅信之人，與味相應的四禪，成就幾種，不成就幾種？回答：或者沒有，或者一種，或者二種，或者三種，或者四種。什麼是沒有？回答：愛慾斷盡，這被稱為『沒有』。什麼是一種？回答：對於遍凈天的愛慾斷盡，但對於果實天的愛慾尚未斷盡，這被稱為『一種』。什麼是二種？回答：對於光音天的愛慾斷盡，但對於遍凈天的愛慾尚未斷盡，這被稱為『二種』。什麼是三種？回答：對於梵天上天的愛慾斷盡，對於光
【English Translation】 English version 『Nothingness』 is what is called 『nothing』. What is 『one』? The answer is: When beings are in the realm of nothingness, and their craving for that realm has not yet been exhausted; if they are born in the realm of consciousness, this is called 『one』. What is 『two』? The answer is: When beings are in the realm of nothingness, and their craving for that realm has been exhausted, this is called 『two』. What is 『eight』? The answer is: If beings are born in the desire realm, or in the Brahma heavens, and their craving for the Subha heavens has been exhausted, but their craving for the Fruitful heavens has not yet been exhausted; if they are born in the Abhasvara heavens, and their craving for the Subha heavens has been exhausted, but their craving for the Fruitful heavens has not yet been exhausted; if they are born in the Subha heavens, and their craving for that realm has been exhausted, but their craving for the Fruitful heavens has not yet been exhausted; if they are born in the Fruitful heavens, and their craving for that realm has not yet been exhausted, this is called 『eight』. What is 『nine』? The answer is: If beings are born in the desire realm, and their craving for the realm of form has been exhausted, but their craving for the realm of nothingness has not yet been exhausted, this is called 『nine』. What is 『ten』? The answer is: If beings are born in the desire realm, and their craving for the realm of nothingness has been exhausted, this is called 『ten』. If one has attained the first Dhyana (Chán, meditative state), how many of these eight wisdoms are attained, and how many are not attained? The answer is: Either two, or four, or five, or six, or seven, or eight. What is 『two』 etc.? The answer is: Ordinary people have two; when the Kufaren (苦法忍, acceptance of the truth of suffering) of a pure person is present, there are two. Kufazhi (苦法智, knowledge of the truth of suffering) is four; Kuweizhiren (苦未知忍, acceptance of the unknown of suffering) is four. Kuweizhihi (苦未知智, knowledge of the unknown of suffering) is five; Xifaren (習法忍, acceptance of the truth of the cause of suffering) is five. Xifazhi (習法智, knowledge of the truth of the cause of suffering) is six; Xiweizhiren (習未知忍, acceptance of the unknown of the cause of suffering), Xiweizhihi (習未知智, knowledge of the unknown of the cause of suffering), and Jin faren (盡法忍, acceptance of the truth of the cessation of suffering) are six. Jinfazhi (盡法智, knowledge of the truth of the cessation of suffering) is seven; Jinweizhiren (盡未知忍, acceptance of the unknown of the cessation of suffering), Jinweizhihi (盡未知智, knowledge of the unknown of the cessation of suffering), and Daofaren (道法忍, acceptance of the truth of the path to the cessation of suffering) are seven. Daofazhi (道法智, knowledge of the truth of the path to the cessation of suffering) is eight; Daoweizhiren (道未知忍, acceptance of the unknown of the path to the cessation of suffering), and Daoweizhihi (道未知智, knowledge of the unknown of the path to the cessation of suffering) are eight. If one has attained the first Dhyana (Chán, meditative state), how many of these three Samadhis (Sānm昧, meditative states) are attained, and how many are not attained? The answer is: Either none, or two, or three. What is 『none』 etc.? The answer is: Ordinary people have none. When the Jin faren (盡法忍, acceptance of the truth of the cessation of suffering) of a pure person has not yet arisen, there are two; when it has already arisen, there are three. (End of the first Dhyana). It is the same even up to the fourth Dhyana. The seven types of people: Jianxin (堅信, steadfast believer), Jianfa (堅法, steadfast follower of the Dharma), Xinjietuo (信解脫, liberated through faith), Jiandao (見到, one who has seen the truth), Shenzheng (身證, one who has realized through bodily practice), Huijietuo (慧解脫, liberated through wisdom), and Jujietuo (俱解脫, liberated through both wisdom and concentration). For a Jianxin (堅信, steadfast believer) person, how many of the four Dhyanas (Cháns, meditative states) that correspond to taste are attained, and how many are not attained? The answer is: Either none, or one, or two, or three, or four. What is 『none』? The answer is: When craving is exhausted, this is called 『none』. What is 『one』? The answer is: When craving for the Subha heavens is exhausted, but craving for the Fruitful heavens has not yet been exhausted, this is called 『one』. What is 『two』? The answer is: When craving for the Abhasvara heavens is exhausted, but craving for the Subha heavens has not yet been exhausted, this is called 『two』. What is 『three』? The answer is: When craving for the Brahma heavens is exhausted, and craving for the Abhasvara
音愛未盡，是謂三。云何四？答曰：梵天上愛未盡，是謂四。凈成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：欲愛未盡，是謂無。云何一？答曰：欲愛盡、梵天上愛未盡，是謂一。云何二？答曰：梵天上愛盡、光音愛未盡，是謂二。云何三？答曰：光音愛盡、遍凈愛未盡，是謂三。云何四？答曰：遍凈愛盡，是謂四。無漏成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：依未來越次取證，是謂無。云何一？答曰：依初禪越次取證，是謂一。云何二？答曰：依二禪越次取證，是謂二。云何三？答曰：依三禪越次取證，是謂三。云何四？答曰：依四禪越次取證，是謂四。堅法亦如是。信解脫人，味相應四禪成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：色愛盡，是謂無。云何一？答曰：遍凈愛盡、果實愛未盡，是謂一。云何二？答曰：光音愛盡、遍凈愛未盡，是謂二。云何三？答曰：梵天上愛盡、光音愛未盡，是謂三。云何四？答曰：梵天上愛未盡，是謂四。凈成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：生欲界欲愛未盡，若生無色界，是謂無。云何一？答曰：生欲界欲愛盡、梵天上愛未盡，若生梵天上于彼愛未盡，若生光音于彼愛未盡，若生遍凈于彼愛未盡，若生果實，是
【現代漢語翻譯】 現代漢語譯本 音愛未盡，這叫做三。什麼是四呢？回答說：梵天（Brahmā）天上愛未盡，這叫做四。清凈的成就幾種，不成就幾種？回答說：或者沒有，或者一、二、三、四種。 什麼是沒有？回答說：欲愛未盡，這叫做沒有。什麼是一種？回答說：欲愛已盡，梵天（Brahmā）天上愛未盡，這叫做一種。什麼是兩種？回答說：梵天（Brahmā）天上愛已盡，光音天（Ābhāsvara）上愛未盡，這叫做兩種。 什麼是三種？回答說：光音天（Ābhāsvara）上愛已盡，遍凈天（Śubhakṛtsna）上愛未盡，這叫做三種。什麼是四種？回答說：遍凈天（Śubhakṛtsna）上愛已盡，這叫做四種。無漏的成就幾種，不成就幾種？回答說：或者沒有，或者一、二、三、四種。 什麼是沒有？回答說：依據未來世越級取證，這叫做沒有。什麼是一種？回答說：依據初禪越級取證，這叫做一種。什麼是兩種？回答說：依據二禪越級取證，這叫做兩種。什麼是三種？回答說：依據三禪越級取證，這叫做三種。什麼是四種？回答說：依據四禪越級取證，這叫做四種。堅固法也是這樣。 信解脫的人，與味相應的四禪成就幾種，不成就幾種？回答說：或者沒有，或者一、二、三、四種。什麼是沒有？回答說：色愛已盡，這叫做沒有。什麼是一種？回答說：遍凈天（Śubhakṛtsna）上愛已盡，果實天（Bṛhatphala）上愛未盡，這叫做一種。 什麼是兩種？回答說：光音天（Ābhāsvara）上愛已盡，遍凈天（Śubhakṛtsna）上愛未盡，這叫做兩種。什麼是三種？回答說：梵天（Brahmā）天上愛已盡，光音天（Ābhāsvara）上愛未盡，這叫做三種。什麼是四種？回答說：梵天（Brahmā）天上愛未盡，這叫做四種。 清凈的成就幾種，不成就幾種？回答說：或者沒有，或者一、二、三、四種。什麼是沒有？回答說：生於欲界，欲愛未盡，如果生於無想天（Asañjñasattvāḥ），這叫做沒有。什麼是一種？回答說：生於欲界，欲愛已盡，梵天（Brahmā）天上愛未盡，如果生於梵天（Brahmā）天上，對於彼處愛未盡，如果生於光音天（Ābhāsvara），對於彼處愛未盡，如果生於遍凈天（Śubhakṛtsna），對於彼處愛未盡，如果生於果實天（Bṛhatphala），這是
【English Translation】 English version If love for sound has not ended, this is called three. What is four? The answer is: If love for the Brahmā heaven has not ended, this is called four. How many kinds of purity are achieved, and how many are not achieved? The answer is: Either none, or one, two, three, or four. What is none? The answer is: If desire-love has not ended, this is called none. What is one? The answer is: If desire-love has ended, but love for the Brahmā heaven has not ended, this is called one. What is two? The answer is: If love for the Brahmā heaven has ended, but love for the Ābhāsvara heaven has not ended, this is called two. What is three? The answer is: If love for the Ābhāsvara heaven has ended, but love for the Śubhakṛtsna heaven has not ended, this is called three. What is four? The answer is: If love for the Śubhakṛtsna heaven has ended, this is called four. How many kinds of non-outflow are achieved, and how many are not achieved? The answer is: Either none, or one, two, three, or four. What is none? The answer is: Relying on future lives to attain realization out of sequence, this is called none. What is one? The answer is: Relying on the first Dhyana to attain realization out of sequence, this is called one. What is two? The answer is: Relying on the second Dhyana to attain realization out of sequence, this is called two. What is three? The answer is: Relying on the third Dhyana to attain realization out of sequence, this is called three. What is four? The answer is: Relying on the fourth Dhyana to attain realization out of sequence, this is called four. The firm Dharma is also like this. For a person liberated by faith, how many of the four Dhyanas corresponding to taste are achieved, and how many are not achieved? The answer is: Either none, or one, two, three, or four. What is none? The answer is: If love for form has ended, this is called none. What is one? The answer is: If love for the Śubhakṛtsna heaven has ended, but love for the Bṛhatphala heaven has not ended, this is called one. What is two? The answer is: If love for the Ābhāsvara heaven has ended, but love for the Śubhakṛtsna heaven has not ended, this is called two. What is three? The answer is: If love for the Brahmā heaven has ended, but love for the Ābhāsvara heaven has not ended, this is called three. What is four? The answer is: If love for the Brahmā heaven has not ended, this is called four. How many kinds of purity are achieved, and how many are not achieved? The answer is: Either none, or one, two, three, or four. What is none? The answer is: If one is born in the desire realm and desire-love has not ended, or if one is born in the Asañjñasattvāḥ, this is called none. What is one? The answer is: If one is born in the desire realm and desire-love has ended, but love for the Brahmā heaven has not ended, or if one is born in the Brahmā heaven and love for that place has not ended, or if one is born in the Ābhāsvara heaven and love for that place has not ended, or if one is born in the Śubhakṛtsna heaven and love for that place has not ended, or if one is born in the Bṛhatphala, this is
謂一。云何二？答曰：生欲界若梵天上梵天上愛盡、光音愛未盡，若生光音于彼愛盡、遍凈愛未盡，若生遍凈于彼愛盡，是謂二。云何三？答曰：生欲界若梵天上光音愛盡、遍凈愛未盡，若生光音遍凈愛盡，是謂三。云何四？答曰：生欲界若梵天上遍凈愛盡，是謂四。無漏成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：欲愛未盡，是謂無。云何一？答曰：欲愛盡梵天上愛未盡，是謂一。云何二？答曰：梵天上愛盡、光音愛未盡，是謂二。云何三？答曰：光音愛盡、遍凈愛未盡，是謂三。云何四？答曰：遍凈愛盡，是謂四。見到亦如是。身證人，味相應四禪成就幾不成就幾？答曰：一切不成就。凈成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：生有想無想處，是謂無。云何一？答曰：生果實，是謂一。云何二？答曰：生遍凈，是謂二。云何三？答曰：生光音，是謂三。云何四？答曰：生欲界若梵天上，是謂四。無漏成就幾不成就幾？答曰：一切成就。俱解脫亦如是。慧解脫人，味相應四禪成就幾不成就幾？答曰：一切不成就。凈成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：生無色界，是謂無。云何一？答曰：生果實，是謂一。云何二？答曰：生遍凈，是謂二。云何三？答曰：生光音，
【現代漢語翻譯】 現代漢語譯本 問：什麼是一個？答：生於欲界（Kāmadhātu，指眾生因有情慾而輪迴的世界）或梵天（Brahmaloka，色界天的總稱）。 問：什麼是二個？答：生於欲界或梵天，梵天上的愛慾已盡，但光音天（Ābhāsvara，色界二禪天）的愛慾未盡；或者生於光音天，光音天的愛慾已盡，但遍凈天（Śubhakṛtsna，色界三禪天）的愛慾未盡；或者生於遍凈天，遍凈天的愛慾已盡，這就是二個。 問：什麼是三個？答：生於欲界或梵天，光音天的愛慾已盡，但遍凈天的愛慾未盡；或者生於光音天，遍凈天的愛慾已盡，這就是三個。 問：什麼是四個？答：生於欲界或梵天，遍凈天的愛慾已盡，這就是四個。 問：無漏（Anāsrava，斷絕煩惱，不再漏落三界）的成就幾個，不成就幾個？答：或者沒有，或者一個、兩個、三個、四個。 問：怎麼是沒有？答：欲界的愛慾未盡，這就是沒有。 問：怎麼是一個？答：欲界的愛慾已盡，但梵天上的愛慾未盡，這就是一個。 問：怎麼是兩個？答：梵天上的愛慾已盡，但光音天的愛慾未盡，這就是兩個。 問：怎麼是三個？答：光音天的愛慾已盡，但遍凈天的愛慾未盡，這就是三個。 問：怎麼是四個？答：遍凈天的愛慾已盡，這就是四個。 見到（見道，指證悟真理的最初階段）也是如此。 身證人（Kāyasākṣin，以身證得涅槃者），與味相應的四禪（Rūpārūpadhyāna，色界和無色界的四種禪定）成就幾個，不成就幾個？答：全部不成就。 凈（指四禪的清凈）成就幾個，不成就幾個？答：或者沒有，或者一個、兩個、三個、四個。 問：怎麼是沒有？答：生於有想無想處（Sañjñā-nāsañjñāyatana，無色界天的第四天），這就是沒有。 問：怎麼是一個？答：生於果實天（Vṛddhiphala，無想有果報之處），這就是一個。 問：怎麼是兩個？答：生於遍凈天，這就是兩個。 問：怎麼是三個？答：生於光音天，這就是三個。 問：怎麼是四個？答：生於欲界或梵天，這就是四個。 問：無漏的成就幾個，不成就幾個？答：全部成就。 俱解脫（Ubhayatobhāga-vimukta，既以身證又以慧解脫者）也是如此。 慧解脫人（Prajñā-vimukta，僅以智慧解脫者），與味相應的四禪成就幾個，不成就幾個？答：全部不成就。 凈成就幾個，不成就幾個？答：或者沒有，或者一個、兩個、三個。 問：怎麼是沒有？答：生於無**，這就是沒有。 問：怎麼是一個？答：生於果實天，這就是一個。 問：怎麼是兩個？答：生於遍凈天，這就是兩個。 問：怎麼是三個？答：生於光音天
【English Translation】 English version Question: What is 'one'? Answer: Being born in the Kāmadhātu (desire realm, the world where beings are driven by sensual desires and undergo rebirth) or the Brahmaloka (form realm, a collective term for the heavens of the form realm). Question: What is 'two'? Answer: Being born in the Kāmadhātu or the Brahmaloka, having exhausted the desire for the Brahmaloka but not the desire for the Ābhāsvara (heaven of radiant light, the second dhyana heaven in the form realm); or being born in the Ābhāsvara, having exhausted the desire for the Ābhāsvara but not the desire for the Śubhakṛtsna (heaven of pure beauty, the third dhyana heaven in the form realm); or being born in the Śubhakṛtsna, having exhausted the desire for the Śubhakṛtsna. This is 'two'. Question: What is 'three'? Answer: Being born in the Kāmadhātu or the Brahmaloka, having exhausted the desire for the Ābhāsvara but not the desire for the Śubhakṛtsna; or being born in the Ābhāsvara, having exhausted the desire for the Śubhakṛtsna. This is 'three'. Question: What is 'four'? Answer: Being born in the Kāmadhātu or the Brahmaloka, having exhausted the desire for the Śubhakṛtsna. This is 'four'. Question: How many are accomplished in Anāsrava (without outflows, free from defilements and no longer subject to rebirth in the three realms), and how many are not? Answer: Either none, or one, two, three, or four. Question: How is it 'none'? Answer: Not having exhausted the desire for the Kāmadhātu. This is 'none'. Question: How is it 'one'? Answer: Having exhausted the desire for the Kāmadhātu but not the desire for the Brahmaloka. This is 'one'. Question: How is it 'two'? Answer: Having exhausted the desire for the Brahmaloka but not the desire for the Ābhāsvara. This is 'two'. Question: How is it 'three'? Answer: Having exhausted the desire for the Ābhāsvara but not the desire for the Śubhakṛtsna. This is 'three'. Question: How is it 'four'? Answer: Having exhausted the desire for the Śubhakṛtsna. This is 'four'. The same applies to 'seeing' (Darśana-mārga, the path of seeing, the initial stage of enlightenment). For a Kāyasākṣin (one who has realized Nirvana through bodily experience), how many of the taste-related four dhyanas (Rūpārūpadhyāna, the four meditative states of the form and formless realms) are accomplished, and how many are not? Answer: All are not accomplished. How many of the pure (referring to the purity of the four dhyanas) are accomplished, and how many are not? Answer: Either none, or one, two, three, or four. Question: How is it 'none'? Answer: Being born in the Sañjñā-nāsañjñāyatana (the sphere of neither perception nor non-perception, the fourth heaven of the formless realm). This is 'none'. Question: How is it 'one'? Answer: Being born in the Vṛddhiphala (place where there is fruition of no-thought), This is 'one'. Question: How is it 'two'? Answer: Being born in the Śubhakṛtsna. This is 'two'. Question: How is it 'three'? Answer: Being born in the Ābhāsvara. This is 'three'. Question: How is it 'four'? Answer: Being born in the Kāmadhātu or the Brahmaloka. This is 'four'. Question: How many are accomplished in Anāsrava, and how many are not? Answer: All are accomplished. The same applies to Ubhayatobhāga-vimukta (one liberated in both ways, both through bodily experience and wisdom). For a Prajñā-vimukta (one liberated through wisdom alone), how many of the taste-related four dhyanas are accomplished, and how many are not? Answer: All are not accomplished. How many of the pure are accomplished, and how many are not? Answer: Either none, or one, two, three. Question: How is it 'none'? Answer: Being born in the no **. This is 'none'. Question: How is it 'one'? Answer: Being born in the Vṛddhiphala. This is 'one'. Question: How is it 'two'? Answer: Being born in the Śubhakṛtsna. This is 'two'. Question: How is it 'three'? Answer: Being born in the Ābhāsvara.
是謂三。云何四？答曰：生欲界若梵天上，是謂四。無漏成就幾不成就幾？答曰：一切成就。
堅信人，味相應四無色定成就幾不成就幾？答曰：或一二三四。云何一？答曰：不用處愛盡，是謂一。云何二？答曰：識處愛盡、不用處愛未盡，是謂二。云何三？答曰：空處愛盡、識處愛未盡，是謂三。云何四？答曰：空處愛未盡，是謂四。凈成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：色愛未盡，是謂無。云何一？答曰：色愛盡、空處愛未盡，是謂一。云何二？答曰：空處愛盡、識處愛未盡，是謂二。云何三？答曰：識處愛盡、不用處愛未盡，是謂三。云何四？答曰：不用處愛盡，是謂四。無漏成就幾不成就幾？答曰：一切不成就。堅法亦如是。信解脫人，味相應四無色定成就幾不成就幾？答曰：或一二三四。云何一？答曰：不用處愛盡，是謂一。云何二？答曰：識處愛盡、不用處愛未盡，是謂二。云何三？答曰：空處愛盡、識處愛未盡，是謂三。云何四？答曰：空處愛未盡，是謂四。凈成就幾不成就幾？答曰：或無或一二三四。云何無？答曰：生欲界若色界色愛未盡，是謂無。云何一？答曰：生欲界若色界色愛盡、空處愛未盡，若生空處於彼愛未盡，若生識處於彼愛未盡，若生不用處於彼愛未盡，
【現代漢語翻譯】 現代漢語譯本 這就是所說的三。什麼是四呢？回答說：如果（此人）生於欲界或者梵天之上，這就是所說的四。無漏的成就和不成就各有幾種？回答說：全部成就。
對於具有堅定信念的人來說，與『味』相應的四種無色定，成就和不成就各有幾種？回答說：或者一、二、三、四種。什麼是一種呢？回答說：如果（此人）『不用處』（Akinchannyayatana，無所有處定）的愛已經斷盡，這就是所說的一種。什麼是兩種呢？回答說：如果（此人）『識處』（Vijnanatyayatana，識無邊處定）的愛已經斷盡，而『不用處』的愛還沒有斷盡，這就是所說的兩種。什麼是三種呢？回答說：如果（此人）『空處』（Akashanantyayatana，空無邊處定）的愛已經斷盡，而『識處』的愛還沒有斷盡，這就是所說的三種。什麼是四種呢？回答說：如果（此人）『空處』的愛還沒有斷盡，這就是所說的四種。清凈的成就和不成就各有幾種？回答說：或者沒有，或者一、二、三、四種。什麼是沒有呢？回答說：如果（此人）對色的愛還沒有斷盡，這就是所說的沒有。什麼是一種呢？回答說：如果（此人）對色的愛已經斷盡，而對『空處』的愛還沒有斷盡，這就是所說的一種。什麼是兩種呢？回答說：如果（此人）對『空處』的愛已經斷盡，而對『識處』的愛還沒有斷盡，這就是所說的兩種。什麼是三種呢？回答說：如果（此人）對『識處』的愛已經斷盡，而對『不用處』的愛還沒有斷盡，這就是所說的三種。什麼是四種呢？回答說：如果（此人）對『不用處』的愛已經斷盡，這就是所說的四種。無漏的成就和不成就各有幾種？回答說：全部不成就。對於具有堅定『法』（Dharma，佛法）的人來說，情況也是如此。對於信念解脫的人來說，與『味』相應的四種無色定，成就和不成就各有幾種？回答說：或者一、二、三、四種。什麼是一種呢？回答說：如果（此人）『不用處』的愛已經斷盡，這就是所說的一種。什麼是兩種呢？回答說：如果（此人）『識處』的愛已經斷盡，而『不用處』的愛還沒有斷盡，這就是所說的兩種。什麼是三種呢？回答說：如果（此人）『空處』的愛已經斷盡，而『識處』的愛還沒有斷盡，這就是所說的三種。什麼是四種呢？回答說：如果（此人）『空處』的愛還沒有斷盡，這就是所說的四種。清凈的成就和不成就各有幾種？回答說：或者沒有，或者一、二、三、四種。什麼是沒有呢？回答說：如果（此人）生於欲界，或者對色（Rupa，物質）的愛還沒有斷盡，這就是所說的沒有。什麼是一種呢？回答說：如果（此人）生於欲界，或者對色的愛已經斷盡，而對『空處』的愛還沒有斷盡；或者生於『空處』，而對那裡的愛還沒有斷盡；或者生於『識處』，而對那裡的愛還沒有斷盡；或者生於『不用處』，而對那裡的愛還沒有斷盡；
【English Translation】 English version This is what is called three. What is four? The answer is: If one is born in the desire realm or above in the Brahma heavens, this is what is called four. How many are achieved and not achieved with regard to the unconditioned (Anasrava)? The answer is: All are achieved.
For a person of firm faith, how many are achieved and not achieved with regard to the four formless concentrations corresponding to 'taste'? The answer is: Perhaps one, two, three, or four. What is one? The answer is: If the craving for the 'sphere of no-thingness' (Akinchannyayatana) is exhausted, this is what is called one. What is two? The answer is: If the craving for the 'sphere of consciousness' (Vijnanatyayatana) is exhausted, but the craving for the 'sphere of no-thingness' is not yet exhausted, this is what is called two. What is three? The answer is: If the craving for the 'sphere of infinite space' (Akashanantyayatana) is exhausted, but the craving for the 'sphere of consciousness' is not yet exhausted, this is what is called three. What is four? The answer is: If the craving for the 'sphere of infinite space' is not yet exhausted, this is what is called four. How many are achieved and not achieved with regard to purity? The answer is: Perhaps none, or one, two, three, or four. What is none? The answer is: If the craving for form (Rupa) is not yet exhausted, this is what is called none. What is one? The answer is: If the craving for form is exhausted, but the craving for the 'sphere of infinite space' is not yet exhausted, this is what is called one. What is two? The answer is: If the craving for the 'sphere of infinite space' is exhausted, but the craving for the 'sphere of consciousness' is not yet exhausted, this is what is called two. What is three? The answer is: If the craving for the 'sphere of consciousness' is exhausted, but the craving for the 'sphere of no-thingness' is not yet exhausted, this is what is called three. What is four? The answer is: If the craving for the 'sphere of no-thingness' is exhausted, this is what is called four. How many are achieved and not achieved with regard to the unconditioned? The answer is: All are not achieved. The same is true for a person of firm 'Dharma'. For a person liberated by faith, how many are achieved and not achieved with regard to the four formless concentrations corresponding to 'taste'? The answer is: Perhaps one, two, three, or four. What is one? The answer is: If the craving for the 'sphere of no-thingness' is exhausted, this is what is called one. What is two? The answer is: If the craving for the 'sphere of consciousness' is exhausted, but the craving for the 'sphere of no-thingness' is not yet exhausted, this is what is called two. What is three? The answer is: If the craving for the 'sphere of infinite space' is exhausted, but the craving for the 'sphere of consciousness' is not yet exhausted, this is what is called three. What is four? The answer is: If the craving for the 'sphere of infinite space' is not yet exhausted, this is what is called four. How many are achieved and not achieved with regard to purity? The answer is: Perhaps none, or one, two, three, or four. What is none? The answer is: If one is born in the desire realm, or the craving for form is not yet exhausted, this is what is called none. What is one? The answer is: If one is born in the desire realm, or the craving for form is exhausted, but the craving for the 'sphere of infinite space' is not yet exhausted; or if one is born in the 'sphere of infinite space' and the craving for that sphere is not yet exhausted; or if one is born in the 'sphere of consciousness' and the craving for that sphere is not yet exhausted; or if one is born in the 'sphere of no-thingness' and the craving for that sphere is not yet exhausted;
若生有想無想處，是謂一。云何二？答曰：生欲界若色界空處愛盡、識處愛未盡，若生空處於彼愛盡、識處愛未盡，若生識處於彼愛盡、不用處愛未盡，若生不用處於彼愛盡，是謂二。云何三？答曰：生欲界若色界識處愛盡、不用處愛未盡，若生空處識處愛盡、不用處愛未盡，若生識處不用處愛盡，是謂三。云何四？答曰：生欲界若色界不用處愛盡，若生空處不用處愛盡，是謂四。無漏成就幾不成就幾？答曰：或無或一二三。云何無？答曰：色愛未盡，是謂無。云何一？答曰：色愛盡、空處愛未盡，是謂一。云何二？答曰：空處愛盡、識處愛未盡，是謂二。云何三？答曰：識處愛盡，是謂三。見到亦如是。身證人，味相應四無色定成就幾不成就幾？答曰：一成就、三不成就。凈成就幾不成就幾？答曰：或一或四。云何一？答曰：生有想無想處，是謂一。云何四？答曰：生欲界若色界，是謂四。無漏成就幾不成就幾？答曰：一切成就。慧解脫人，味相應四無色定成就幾不成就幾？答曰：一切不成就。凈成就幾不成就幾？答曰：或一二三四。云何一？答曰：生有想無想處，是謂一。云何二？答曰：生不用處，是謂二。云何三？答曰：生識處，是謂三。云何四？答曰：生欲界，若生色界，若生空處，是謂四。無漏成就幾不成
【現代漢語翻譯】 現代漢語譯本 若生於有想無想處（既非有想也非無想的境界），這被認為是一。什麼是二呢？回答說：如果生於欲界（指眾生居住的充滿慾望的世界），而空無邊處（四無色定之一，專注于無限的虛空）的愛已斷盡，但識無邊處（四無色定之一，專注于無限的意識）的愛尚未斷盡；或者生於空無邊處，而對於該處的愛已斷盡，但識無邊處的愛尚未斷盡；或者生於識無邊處，而對於該處的愛已斷盡，但無所有處（四無色定之一，專注於一無所有的境界）的愛尚未斷盡；或者生於無所有處，而對於該處的愛已斷盡，這被認為是二。什麼是三呢？回答說：如果生於欲界，而識無邊處的愛已斷盡，但無所有處的愛尚未斷盡；或者生於空無邊處，識無邊處的愛已斷盡，但無所有處的愛尚未斷盡；或者生於識無邊處，無所有處的愛已斷盡，這被認為是三。什麼是四呢？回答說：如果生於欲界，而無所有處的愛已斷盡；或者生於空無邊處，無所有處的愛已斷盡，這被認為是四。 無漏（指斷絕煩惱，不再漏落生死輪迴的智慧）成就的有幾個，不成就的有幾個？回答說：或者沒有，或者有一、二、三。什麼是沒有？回答說：對於色界（指有形物質的世界）的愛尚未斷盡，這被認為是無。什麼是一個？回答說：對於色界的愛已斷盡，但對於空無邊處的愛尚未斷盡，這被認為是一。什麼是二？回答說：對於空無邊處的愛已斷盡，但對於識無邊處的愛尚未斷盡，這被認為是二。什麼是三？回答說：對於識無邊處的愛已斷盡，這被認為是三。見到（指見道，即初果須陀洹的境界）也是如此。 以身證得（指以自身體驗證得涅槃）的人，與味（指與世俗快樂相應）相應的四無色定成就的有幾個，不成就的有幾個？回答說：一個成就，三個不成就。清凈（指與出世間法相應的清凈）成就的有幾個，不成就的有幾個？回答說：或者一個，或者四個。什麼是一個？回答說：生於有想無想處，這被認為是一。什麼是四個？回答說：生於欲界，這被認為是四。無漏成就的有幾個，不成就的有幾個？回答說：全部成就。 慧解脫人（指依靠智慧而解脫的人），與味相應的四無色定成就的有幾個，不成就的有幾個？回答說：全部不成就。清凈成就的有幾個，不成就的有幾個？回答說：或者一、二、三、四。什麼是一個？回答說：生於有想無想處，這被認為是一。什麼是二？回答說：生於無所有處，這被認為是二。什麼是三？回答說：生於識無邊處，這被認為是三。什麼是四？回答說：生於欲界，或者生於，或者生於空無邊處，這被認為是四。無漏成就的有幾個，不成就的
【English Translation】 English version If one is born in the realm of neither perception nor non-perception (the state of being neither with perception nor without perception), this is considered one. What is two? The answer is: If one is born in the desire realm (the world full of desires where beings reside), and the craving for the sphere of infinite space (one of the four formless attainments, focusing on infinite space) is exhausted, but the craving for the sphere of infinite consciousness (one of the four formless attainments, focusing on infinite consciousness) is not yet exhausted; or if one is born in the sphere of infinite space, and the craving for that sphere is exhausted, but the craving for the sphere of infinite consciousness is not yet exhausted; or if one is born in the sphere of infinite consciousness, and the craving for that sphere is exhausted, but the craving for the sphere of nothingness (one of the four formless attainments, focusing on the state of nothingness) is not yet exhausted; or if one is born in the sphere of nothingness, and the craving for that sphere is exhausted, this is considered two. What is three? The answer is: If one is born in the desire realm, and the craving for the sphere of infinite consciousness is exhausted, but the craving for the sphere of nothingness is not yet exhausted; or if one is born in the sphere of infinite space, and the craving for the sphere of infinite consciousness is exhausted, but the craving for the sphere of nothingness is not yet exhausted; or if one is born in the sphere of infinite consciousness, and the craving for the sphere of nothingness is exhausted, this is considered three. What is four? The answer is: If one is born in the desire realm, and the craving for the sphere of nothingness is exhausted; or if one is born in the sphere of infinite space, and the craving for the sphere of nothingness is exhausted, this is considered four. How many are accomplished in the unconditioned (referring to wisdom that cuts off defilements and no longer falls into the cycle of birth and death), and how many are not accomplished? The answer is: Either none, or one, two, or three. What is none? The answer is: The craving for the form realm (the world of tangible matter) is not yet exhausted, this is considered none. What is one? The answer is: The craving for the form realm is exhausted, but the craving for the sphere of infinite space is not yet exhausted, this is considered one. What is two? The answer is: The craving for the sphere of infinite space is exhausted, but the craving for the sphere of infinite consciousness is not yet exhausted, this is considered two. What is three? The answer is: The craving for the sphere of infinite consciousness is exhausted, this is considered three. The same is true for seeing (referring to the path of seeing, the state of Sotapanna, the first fruit). For a person who has realized (Nirvana) through personal experience, how many of the four formless attainments that are associated with taste (referring to being associated with worldly pleasures) are accomplished, and how many are not accomplished? The answer is: One is accomplished, and three are not accomplished. How many are accomplished in purity (referring to purity associated with transcendental dharma), and how many are not accomplished? The answer is: Either one, or four. What is one? The answer is: Being born in the realm of neither perception nor non-perception, this is considered one. What is four? The answer is: Being born in the desire realm, this is considered four. How many are accomplished in the unconditioned, and how many are not accomplished? The answer is: All are accomplished. For a person liberated through wisdom (referring to someone liberated through wisdom), how many of the four formless attainments that are associated with taste are accomplished, and how many are not accomplished? The answer is: All are not accomplished. How many are accomplished in purity, and how many are not accomplished? The answer is: Either one, two, three, or four. What is one? The answer is: Being born in the realm of neither perception nor non-perception, this is considered one. What is two? The answer is: Being born in the sphere of nothingness, this is considered two. What is three? The answer is: Being born in the sphere of infinite consciousness, this is considered three. What is four? The answer is: Being born in the desire realm, or being born in, or being born in the sphere of infinite space, this is considered four. How many are accomplished in the unconditioned, and how many are not
就幾？答曰：一切成就。俱解脫人，味相應四無色定成就幾不成就幾？答曰：一切不成就。凈成就幾不成就幾？答曰：或一或四。云何一？答曰：生有想無想處，是謂一。云何四？答曰：生欲界色界，是謂四。無漏成就幾不成就幾？答曰：一切成就(七人竟)。
頗成就味相應四禪非凈非無漏耶？答曰：有，欲界愛未盡也。成就凈非味相應非無漏耶？答曰：有，凡夫人生欲界若梵天上色愛盡也。成就無漏非味相應非凈耶？答曰：有，無垢人生無色界也。成就味相應凈非無漏耶？答曰：無也。成就味相應無漏非凈耶？答曰：無也。成就凈無漏非味相應耶？答曰：有，無垢人生欲界若梵天上色愛盡也。成就味相應凈無漏耶？答曰：無也(七問竟)。
頗不成就味相應四禪非不凈非不無漏耶？答曰：有，無垢人生欲界若梵天上色愛盡。不成就凈非不味相應非不無漏耶？答曰：無。不成就無漏非不味相應非不凈耶？答曰：無。不成就味相應凈非不無漏耶？答曰：有，無垢人生無色界。不成就味相應無漏非不凈耶？答曰：有，凡夫人生欲界若梵天上色愛盡。不成就凈無漏非不味相應耶？答曰：有，欲界愛未盡。不成就味相應凈無漏耶？答曰：有，凡夫人生無色界也(問不成就七竟)。
頗得味相應四禪非凈非
【現代漢語翻譯】 現代漢語譯本： 就（有多少）？答：一切成就。俱解脫人，與味（貪愛）相應的四無色定成就多少不成就多少？答：一切不成就。凈（清凈）成就多少不成就多少？答：或一或四。如何是一？答：生於有想無想處（非想非非想處），這叫做一。如何是四？答：生於欲界（此處原文缺失，根據上下文推測可能指四禪天），這叫做四。無漏成就多少不成就多少？答：一切成就（七人竟）。 有人成就與味相應的四禪，但不是清凈的，也不是無漏的嗎？答：有，欲界的貪愛沒有斷盡的人就是。有人成就清凈，但不是與味相應的，也不是無漏的嗎？答：有，凡夫生於欲界，如果梵天上色界的貪愛斷盡了就是。有人成就無漏，但不是與味相應的，也不是清凈的嗎？答：有，無垢人生於無（此處原文缺失，根據上下文推測可能指色界或無色界）。有人成就與味相應和清凈，但不是無漏的嗎？答：沒有。有人成就與味相應和無漏，但不是清凈的嗎？答：沒有。有人成就清凈和無漏，但不是與味相應的嗎？答：有，無垢人生於欲界，如果梵天上色界的貪愛斷盡了就是。有人成就與味相應、清凈和無漏嗎？答：沒有（七問竟）。 有人不成就與味相應的四禪，但不是不清凈的，也不是不無漏的嗎？答：有，無垢人生於欲界，如果梵天上色界的貪愛斷盡了就是。不成就清凈，但不是不與味相應的，也不是不無漏的嗎？答：沒有。不成就無漏，但不是不與味相應的，也不是不清凈的嗎？答：沒有。不成就與味相應和清凈，但不是不無漏的嗎？答：有，無垢人生於無（此處原文缺失，根據上下文推測可能指色界或無色界）。不成就與味相應和無漏，但不是不清凈的嗎？答：有，凡夫生於欲界，如果梵天上色界的貪愛斷盡了就是。不成就清凈和無漏，但不是不與味相應的嗎？答：有，欲界的貪愛沒有斷盡的人就是。不成就與味相應、清凈和無漏嗎？答：有，凡夫人生於無（此處原文缺失，根據上下文推測可能指色界或無色界）也（問不成就七竟）。 有人得到與味相應的四禪，但不是清凈的，也不是
【English Translation】 English version: How many? The answer is: all are accomplished. For those who are liberated in both ways (俱解脫人), how many are accomplished and how many are not accomplished in the four formless concentrations (四無色定) that are associated with taste (味, attachment)? The answer is: all are not accomplished. How many are accomplished and how many are not accomplished in purity (凈, purity)? The answer is: either one or four. How is it one? The answer is: being born in the realm of neither perception nor non-perception (有想無想處, the highest realm of formless existence), this is called one. How is it four? The answer is: being born in the desire realm (欲界) , this is called four. How many are accomplished and how many are not accomplished in non-outflow (無漏, free from defilements)? The answer is: all are accomplished (end of the seven types of individuals). Is there anyone who accomplishes the four concentrations associated with taste, but is neither pure nor non-outflow? The answer is: yes, those whose desire realm attachments have not been completely exhausted. Is there anyone who accomplishes purity, but is neither associated with taste nor non-outflow? The answer is: yes, ordinary beings born in the desire realm, if they have exhausted their attachment to form in the Brahma heavens (梵天) and the form realm (色界). Is there anyone who accomplishes non-outflow, but is neither associated with taste nor pure? The answer is: yes, stainless beings born in the non- (此處原文缺失, context suggests either the form realm or the formless realm). Is there anyone who accomplishes both taste association and purity, but is not non-outflow? The answer is: no. Is there anyone who accomplishes both taste association and non-outflow, but is not pure? The answer is: no. Is there anyone who accomplishes both purity and non-outflow, but is not associated with taste? The answer is: yes, stainless beings born in the desire realm, if they have exhausted their attachment to form in the Brahma heavens and the form realm. Is there anyone who accomplishes taste association, purity, and non-outflow? The answer is: no (end of the seven questions). Is there anyone who does not accomplish the four concentrations associated with taste, but is neither impure nor non-non-outflow? The answer is: yes, stainless beings born in the desire realm, if they have exhausted their attachment to form in the Brahma heavens and the form realm. Does anyone not accomplish purity, but is neither non-taste-associated nor non-non-outflow? The answer is: no. Does anyone not accomplish non-outflow, but is neither non-taste-associated nor impure? The answer is: no. Does anyone not accomplish taste association and purity, but is not non-non-outflow? The answer is: yes, stainless beings born in the non- (此處原文缺失, context suggests either the form realm or the formless realm). Does anyone not accomplish taste association and non-outflow, but is not impure? The answer is: yes, ordinary beings born in the desire realm, if they have exhausted their attachment to form in the Brahma heavens and the form realm. Does anyone not accomplish purity and non-outflow, but is not non-taste-associated? The answer is: yes, those whose desire realm attachments have not been completely exhausted. Does anyone not accomplish taste association, purity, and non-outflow? The answer is: yes, ordinary beings born in the non- (此處原文缺失, context suggests either the form realm or the formless realm) (end of the seven questions on non-accomplishment). Is there anyone who attains the four concentrations associated with taste, but is neither pure nor
無漏耶？答曰：得，色愛盡欲界纏退，若無色界沒生欲界也。得凈非味相應非無漏耶？答曰：得，凡夫人逮第三禪愛盡也。得無漏非味相應非凈耶？答曰：得，依第四禪越次取證當逮阿羅漢果。乃至得凈無漏非味相應耶？答曰：得，無垢人逮第三禪愛盡。余得耶？答曰：不得(得七問竟)。
頗棄味相應四禪非凈非無漏耶？答曰：不棄。棄凈非味相應非無漏耶？答曰：棄，凡夫人第三禪愛盡欲界纏退。乃至棄凈無漏非味相應耶？答曰：棄，無垢人第三禪愛盡欲界纏退。余棄耶？答曰：不棄(棄七問竟)。
頗退味相應四禪非凈非無漏耶？答曰：不退。退凈非味相應非無漏耶？答曰：退，凡夫人第三禪愛盡欲界纏退也。乃至退凈無漏非味相應耶？答曰：退，無垢人第三禪愛盡欲界纏退。余退耶？答曰：不退(退七問竟)。
頗成就味相應四無色定非凈非無漏耶？答曰：有，色愛未盡。乃至成就凈無漏非味相應耶？答曰：有，生欲色界得阿羅漢，若生空處得阿羅漢。成就余耶？答曰：無也(無色七竟)。
頗不成就味相應四無色定非不凈非不無漏耶？答曰：有，阿羅漢生欲色界，若阿羅漢生空處。乃至不成就凈無漏非不味相應耶？答曰：有，色愛未盡也。余不成就耶？答曰：無(無色不成竟)。
【現代漢語翻譯】 現代漢語譯本 問：是無漏嗎？答：是的，如果色愛（Rūpa-rāga，對色界的愛）已盡，欲界（Kāma-dhātu，眾生輪迴的最低一層）的煩惱退失，並且沒有再次投生到欲界。問：是已得的清凈，不與味相應，但不是無漏嗎？答：是的，凡夫證得第三禪時，色愛已盡。問：是已得的無漏，不與味相應，但不是清凈嗎？答：是的，依靠第四禪，越級取證，將要證得阿羅漢果（Arhat-phala，佛教修行的最高果位）。乃至問：是已得的清凈和無漏，但不與味相應嗎？答：是的，無垢之人證得第三禪時，色愛已盡。問：還有其他的已得情況嗎？答：沒有了。（已得七問結束） 問：有捨棄與味相應的四禪，但不是清凈也不是無漏的情況嗎？答：沒有捨棄。問：有捨棄清凈，不與味相應，但不是無漏的情況嗎？答：有，凡夫在第三禪中色愛已盡，欲界的煩惱退失。乃至問：有捨棄清凈和無漏，但不與味相應的情況嗎？答：有，無垢之人在第三禪中色愛已盡，欲界的煩惱退失。問：還有其他的捨棄情況嗎？答：沒有了。（捨棄七問結束） 問：有退失與味相應的四禪，但不是清凈也不是無漏的情況嗎？答：沒有退失。問：有退失清凈，不與味相應，但不是無漏的情況嗎？答：有，凡夫在第三禪中色愛已盡，欲界的煩惱退失。乃至問：有退失清凈和無漏，但不與味相應的情況嗎？答：有，無垢之人在第三禪中色愛已盡，欲界的煩惱退失。問：還有其他的退失情況嗎？答：沒有退失。（退失七問結束） 問：有成就與味相應的四無色定，但不是清凈也不是無漏的情況嗎？答：有，如果色愛沒有斷盡。乃至問：有成就清凈和無漏，但不與味相應的情況嗎？答：有，如果投生到欲界，證得阿羅漢果；或者投生到空無邊處（Ākāśānantyāyatana，四無色定之一），證得阿羅漢果。問：還有其他的成就情況嗎？答：沒有了。（無色七問結束） 問：有不成就與味相應的四無色定，但不是不清凈也不是不無漏的情況嗎？答：有，阿羅漢投生到欲界；或者阿羅漢投生到空無邊處。乃至問：有不成就清凈和無漏，但不是不與味相應的情況嗎？答：有，如果色愛沒有斷盡。問：還有其他的不成就情況嗎？答：沒有了。（無色不成結束）
【English Translation】 English version Q: Is it un-outflow (Anāsava)? A: Yes, if the love of form (Rūpa-rāga, love for the realm of form) is exhausted, the fetters of the desire realm (Kāma-dhātu, the lowest realm of rebirth) recede, and there is no rebirth in the desire realm. Q: Is it attained purity, not associated with taste, and not un-outflow? A: Yes, when an ordinary person attains the third Dhyana (Jhāna, a state of meditative absorption), love of form is exhausted. Q: Is it attained un-outflow, not associated with taste, and not pure? A: Yes, relying on the fourth Dhyana, taking the attainment in a skipped sequence, one will attain the fruit of Arhat (Arhat-phala, the highest attainment in Buddhism). Even to Q: Is it attained purity and un-outflow, but not associated with taste? A: Yes, when a stainless person attains the third Dhyana, love of form is exhausted. Q: Are there other attainments? A: No. (End of the seven questions on attainment) Q: Is there abandoning of the four Dhyanas associated with taste, which are neither pure nor un-outflow? A: No abandoning. Q: Is there abandoning of purity, not associated with taste, and not un-outflow? A: Yes, an ordinary person in the third Dhyana exhausts love of form and the fetters of the desire realm recede. Even to Q: Is there abandoning of purity and un-outflow, but not associated with taste? A: Yes, a stainless person in the third Dhyana exhausts love of form and the fetters of the desire realm recede. Q: Are there other abandonings? A: No. (End of the seven questions on abandoning) Q: Is there receding of the four Dhyanas associated with taste, which are neither pure nor un-outflow? A: No receding. Q: Is there receding of purity, not associated with taste, and not un-outflow? A: Yes, an ordinary person in the third Dhyana exhausts love of form and the fetters of the desire realm recede. Even to Q: Is there receding of purity and un-outflow, but not associated with taste? A: Yes, a stainless person in the third Dhyana exhausts love of form and the fetters of the desire realm recede. Q: Are there other recedings? A: No receding. (End of the seven questions on receding) Q: Is there accomplishment of the four formless concentrations (Arūpa-samāpatti, formless attainments) associated with taste, which are neither pure nor un-outflow? A: Yes, if love of form is not exhausted. Even to Q: Is there accomplishment of purity and un-outflow, but not associated with taste? A: Yes, if one is born in the desire realm and attains Arhatship; or if one is born in the realm of infinite space (Ākāśānantyāyatana, one of the four formless realms) and attains Arhatship. Q: Are there other accomplishments? A: No. (End of the seven questions on formless concentrations) Q: Is there non-accomplishment of the four formless concentrations associated with taste, which are neither impure nor not un-outflow? A: Yes, an Arhat is born in the desire realm; or an Arhat is born in the realm of infinite space. Even to Q: Is there non-accomplishment of purity and un-outflow, but not not associated with taste? A: Yes, if love of form is not exhausted. Q: Are there other non-accomplishments? A: No. (End of the questions on non-accomplishment of formless concentrations)
頗得味相應四無色定非凈非無漏耶？答曰：得，阿羅漢欲色界纏退也。得凈非味相應非無漏耶？答曰：得，凡夫人逮不用處愛盡。得無漏非味相應非凈耶？答曰：得，當逮阿羅漢果也。乃至得凈無漏非味相應？答曰：得，無垢人逮不用處愛盡。余得耶？答曰：不得(得七竟)。
頗棄味相應四無色定非凈非無漏耶？答曰：不棄。棄凈非味相應非無漏耶？答曰：棄，凡夫人不用處愛盡欲色界纏退。乃至棄凈無漏非味相應？答曰：棄，無垢人不用處愛盡欲色界纏退。余棄耶？答曰：不棄(棄七竟)。
頗退味相應四無色定非凈非無漏耶？答曰：不退。退凈非味相應非無漏耶？答曰：退，凡夫人不用處愛盡欲色界纏退。乃至退凈無漏非味相應耶？答曰：退，無垢人不用處愛盡欲色界纏退。余退耶？答曰：不退(七都竟)。
頗味相應四禪頓得耶？答曰：得，色愛盡欲界纏退，若無色界沒生欲界梵天上。頓棄耶？答曰：不棄。漸得耶？答曰：不得。漸棄耶？答曰：棄。頗凈四禪頓得耶？答曰：不得。頓棄耶？答曰：棄，第三禪愛盡欲界纏退，欲界梵天上沒生無色界。漸得耶？答曰：得。漸棄耶？答曰：棄。頗無漏四禪頓得耶？答曰：得，依第四禪越次取證當逮阿羅漢。頓棄耶？答曰：棄，無垢人第
【現代漢語翻譯】 現代漢語譯本 頗得與味相應的四無色定（catūro āruppā samāpatti，四種無色界的禪定）既非清凈也非無漏嗎？答：是的，阿羅漢（arhat，已證得涅槃的聖者）想要捨棄欲界（kāmadhātu）的煩惱時就是如此。得到清凈但非與味相應也非無漏嗎？答：是的，凡夫（pṛthagjana，尚未證得聖果的普通人）證得不用處定（ākiñcaññāyatana，無所有處定）而斷盡對色界的貪愛時就是如此。得到無漏但非與味相應也非清凈嗎？答：是的，當要證得阿羅漢果（arhattaphala）時就是如此。乃至得到清凈和無漏但非與味相應嗎？答：是的，無垢之人（vigataraja，已去除煩惱的人）證得不用處定而斷盡對色界的貪愛時就是如此。還有其他的可能嗎？答：沒有了。（得到七種情況完畢） 是否捨棄與味相應的四無色定，而這些定既非清凈也非無漏？答：不捨棄。捨棄清凈但非與味相應也非無漏的定嗎？答：捨棄，凡夫斷盡對不用處定的貪愛，並捨棄欲界的煩惱時就是如此。乃至捨棄清凈和無漏但非與味相應的定嗎？答：捨棄，無垢之人斷盡對不用處定的貪愛，並捨棄欲界的煩惱時就是如此。還有其他的可能嗎？答：沒有了。（捨棄七種情況完畢） 是否從與味相應的四無色定退失，而這些定既非清凈也非無漏？答：不退失。從清凈但非與味相應也非無漏的定退失嗎？答：退失，凡夫斷盡對不用處定的貪愛，並捨棄欲界的煩惱時就是如此。乃至從清凈和無漏但非與味相應的定退失嗎？答：退失，無垢之人斷盡對不用處定的貪愛，並捨棄欲界的煩惱時就是如此。還有其他的可能嗎？答：沒有了。（七種情況全部完畢） 是否能頓悟與味相應的四禪（catvāri dhyānāni，色界四禪）？答：能，當斷盡對色界的貪愛並捨棄欲界的煩惱，或者沒有淫慾而往生到欲界梵天（brahmaloka）時就是如此。是否能頓棄？答：不捨棄。是否能漸悟？答：不能。是否能漸棄？答：能捨棄。是否能頓悟清凈的四禪？答：不能。是否能頓棄？答：能捨棄，當斷盡對第三禪的貪愛並捨棄欲界的煩惱，在欲界梵天上往生而沒有淫慾時就是如此。是否能漸悟？答：能。是否能漸棄？答：能捨棄。是否能頓悟無漏的四禪？答：能，依靠第四禪越級取證，將要證得阿羅漢果時就是如此。是否能頓棄？答：能捨棄，無垢之人第
【English Translation】 English version Are the four formless attainments (catūro āruppā samāpatti) that are associated with savoring, neither pure nor unconditioned, attainable? Answer: Yes, when an Arhat (arhat, a perfected being who has attained Nirvana) desires to abandon the defilements of the desire realm (kāmadhātu). Is it attainable to have purity but not be associated with savoring and not be unconditioned? Answer: Yes, when an ordinary person (pṛthagjana, a person who has not attained any of the stages of enlightenment) attains the sphere of nothingness (ākiñcaññāyatana, the base of nothingness) and exhausts craving for the form realm. Is it attainable to have the unconditioned but not be associated with savoring and not be pure? Answer: Yes, when one is about to attain the fruit of Arhatship (arhattaphala). Furthermore, is it attainable to have purity and the unconditioned but not be associated with savoring? Answer: Yes, when a stainless person (vigataraja, a person free from defilements) attains the sphere of nothingness and exhausts craving for the form realm. Are there any other possibilities? Answer: No. (The seven attainments are complete.) Is it possible to abandon the four formless attainments that are associated with savoring, and which are neither pure nor unconditioned? Answer: It is not abandoned. Is it possible to abandon purity but not what is associated with savoring and not unconditioned? Answer: It is abandoned, when an ordinary person exhausts craving for the sphere of nothingness and abandons the defilements of the desire realm. Furthermore, is it possible to abandon purity and the unconditioned but not what is associated with savoring? Answer: It is abandoned, when a stainless person exhausts craving for the sphere of nothingness and abandons the defilements of the desire realm. Are there any other possibilities? Answer: No. (The seven abandonments are complete.) Is it possible to regress from the four formless attainments that are associated with savoring, and which are neither pure nor unconditioned? Answer: It is not possible to regress. Is it possible to regress from purity but not what is associated with savoring and not unconditioned? Answer: It is possible to regress, when an ordinary person exhausts craving for the sphere of nothingness and abandons the defilements of the desire realm. Furthermore, is it possible to regress from purity and the unconditioned but not what is associated with savoring? Answer: It is possible to regress, when a stainless person exhausts craving for the sphere of nothingness and abandons the defilements of the desire realm. Are there any other possibilities? Answer: No. (All seven regressions are complete.) Is it possible to attain the four dhyanas (catvāri dhyānāni, the four meditative absorptions of the form realm) associated with savoring all at once? Answer: Yes, when one exhausts craving for the form realm and abandons the defilements of the desire realm, or when one is without lust and is reborn in the Brahma realm (brahmaloka) of the desire realm. Is it possible to abandon them all at once? Answer: It is not abandoned. Is it possible to attain them gradually? Answer: It is not possible. Is it possible to abandon them gradually? Answer: It is possible to abandon them. Is it possible to attain the pure four dhyanas all at once? Answer: It is not possible. Is it possible to abandon them all at once? Answer: It is possible to abandon them, when one exhausts craving for the third dhyana and abandons the defilements of the desire realm, and is reborn in the Brahma realm of the desire realm without lust. Is it possible to attain them gradually? Answer: It is possible. Is it possible to abandon them gradually? Answer: It is possible to abandon them. Is it possible to attain the unconditioned four dhyanas all at once? Answer: Yes, relying on the fourth dhyana to attain realization out of sequence, when one is about to attain the fruit of Arhatship. Is it possible to abandon them all at once? Answer: It is possible to abandon them, when a stainless person...
三禪愛盡欲界纏退。漸得耶？答曰：得。漸棄耶？答曰：不棄。頗味相應四無色定頓得耶？答曰：得，阿羅漢欲色界纏退。頓棄耶？答曰：不棄。漸得耶？答曰：不得。漸棄耶？答曰：棄。頗凈四無色定頓得耶？答曰：不得。頓棄耶？答曰：棄，不用處愛盡欲色界纏退。漸得耶？答曰：得。漸棄耶？答曰：棄。頗無漏三無色定頓得耶？答曰：得，當逮阿羅漢。頓棄耶？答曰：棄，無垢人識處愛盡欲色界纏退。漸得耶？答曰：得。漸棄耶？答曰：不棄。
身教由何三昧盡？答曰：或依初禪或依未來；口教亦如是。身無教，或依四或依未來；口無教亦如是。三惡行、三妙行、三不善根、三善根、四無聖語、四聖語、四生胞胎卵生合會生依未來化生，或依七或依未來。色識所止，或依四或依未來。痛想行識所止，或依七或依未來。色陰，或依四或依未來。痛想行識陰，或依七或依未來。色盛陰，或依四或依未來。痛想行識盛陰，或依七或依未來。五欲、五優婆塞戒，或依未來。眼入耳鼻舌身入色聲細滑入，或依四或依未來。香入味入，依未來。意入法入，或依七或依未來。眼識耳識身識彼相應更樂痛想思愛，或依初或依未來。鼻識舌識彼相應更樂痛想思愛，依未來。意識彼相應更樂痛想思愛，或依七或依未來。初識止
【現代漢語翻譯】 現代漢語譯本 問：修習三禪（Third Dhyana，色界禪定第三層）而愛盡，導致欲界（Kama-dhatu，眾生因慾望而輪迴的世界）的煩惱逐漸退去，是逐漸證得的嗎？答：是的，是逐漸證得的。是逐漸捨棄的嗎？答：不是逐漸捨棄的。 問：與味（貪愛）相應的四無色定（Four Formless Absorptions，超越物質世界的四種禪定）是頓悟證得的嗎？答：是的，阿羅漢（Arhat，已證得涅槃的聖者）的慾望煩惱是頓悟退去的。是頓悟捨棄的嗎？答：不是頓悟捨棄的。是逐漸證得的嗎？答：不是逐漸證得的。是逐漸捨棄的嗎？答：是逐漸捨棄的。 問：清凈的四無色定是頓悟證得的嗎？答：不是頓悟證得的。是頓悟捨棄的嗎？答：是頓悟捨棄的，因為不用處（Akincannyayatana，無所有處定）的貪愛已經斷盡，慾望的煩惱也退去了。是逐漸證得的嗎？答：是的，是逐漸證得的。是逐漸捨棄的嗎？答：是逐漸捨棄的。 問：無漏的三無色定（Three Formless Absorptions without outflows，不含煩惱的三種無色定）是頓悟證得的嗎？答：是的，當證得阿羅漢果時。是頓悟捨棄的嗎？答：是的，無垢之人（無煩惱的人）的識處（Vijnanayatana，識無邊處定）的貪愛已經斷盡，慾望的煩惱也退去了。是逐漸證得的嗎？答：是的，是逐漸證得的。是逐漸捨棄的嗎？答：不是逐漸捨棄的。 問：身教（Bodily instruction，通過身體行為進行的教導）由何種三昧（Samadhi，禪定）而斷盡？答：或者依靠初禪（First Dhyana，色界禪定第一層），或者依靠未來。口教（Verbal instruction，通過語言進行的教導）也是如此。身無教（Absence of bodily instruction，沒有身體行為的教導），或者依靠四禪（Fourth Dhyana，色界禪定第四層），或者依靠未來。口無教也是如此。 三惡行（Three evil actions，三種惡劣的行為）、三妙行（Three excellent actions，三種美好的行為）、三不善根（Three unwholesome roots，貪嗔癡）、三善根（Three wholesome roots，無貪無嗔無癡）、四無聖語（Four non-noble speech，四種非聖者的言語）、四聖語（Four noble speech，四種聖者的言語）、四生（Four kinds of birth，四種出生方式：胎生、卵生、濕生、化生）——胎生、卵生、合會生（濕生）依靠未來，化生或者依靠七禪（Seventh Dhyana，指非想非非想處定），或者依靠未來。色識（Form consciousness，對色法的意識）所止息之處，或者依靠四禪，或者依靠未來。痛想行識（Feeling, perception, volition, consciousness，感受、知覺、意志、意識）所止息之處，或者依靠七禪，或者依靠未來。色陰（Aggregate of form，色蘊），或者依靠四禪，或者依靠未來。痛想行識陰（Aggregates of feeling, perception, volition, consciousness，受蘊、想蘊、行蘊、識蘊），或者依靠七禪，或者依靠未來。色盛陰（Aggregates of form in abundance，旺盛的色蘊），或者依靠四禪，或者依靠未來。痛想行識盛陰（Aggregates of feeling, perception, volition, consciousness in abundance，旺盛的受蘊、想蘊、行蘊、識蘊），或者依靠七禪，或者依靠未來。五欲（Five desires，五種慾望）、五優婆塞戒（Five precepts for lay followers，在家居士的五戒），或者依靠未來。眼入（Eye base，眼根）、耳入（Ear base，耳根）、鼻入（Nose base，鼻根）、舌入（Tongue base，舌根）、身入（Body base，身根）——色聲細滑入（Form, sound, fine touch base，色、聲、細滑的觸覺），或者依靠四禪，或者依靠未來。香入（Smell base，香氣）、味入（Taste base，味道），依靠未來。意入（Mind base，意根）、法入（Mental object base，法塵），或者依靠七禪，或者依靠未來。眼識（Eye consciousness，眼識）、耳識（Ear consciousness，耳識）、身識（Body consciousness，身識）以及彼等相應的更樂（Pleasure，快樂）、痛（Pain，痛苦）、想（Perception，知覺）、思（Thought，思考）、愛（Love，愛），或者依靠初禪，或者依靠未來。鼻識（Nose consciousness，鼻識）、舌識（Tongue consciousness，舌識）以及彼等相應的更樂、痛、想、思、愛，依靠未來。意識（Mind consciousness，意識）以及彼等相應的更樂、痛、想、思、愛，或者依靠七禪，或者依靠未來。初識止（Cessation of initial consciousness，最初的意識止息）。
【English Translation】 English version Q: With the Third Dhyana (third level of form realm meditation), and the exhaustion of craving, the defilements of the desire realm (Kama-dhatu, the world where beings are reborn due to desires) gradually recede. Is this attained gradually? A: Yes, it is attained gradually. Is it abandoned gradually? A: No, it is not abandoned gradually. Q: Are the Four Formless Absorptions (Four Formless Absorptions, four meditations beyond the material world) corresponding to taste (craving) attained suddenly? A: Yes, the desires of an Arhat (Arhat, a saint who has attained Nirvana) recede suddenly. Are they abandoned suddenly? A: No, they are not abandoned suddenly. Are they attained gradually? A: No, they are not attained gradually. Are they abandoned gradually? A: Yes, they are abandoned gradually. Q: Are the pure Four Formless Absorptions attained suddenly? A: No, they are not attained suddenly. Are they abandoned suddenly? A: Yes, they are abandoned suddenly, because the craving for the Realm of Nothingness (Akincannyayatana, the sphere of nothingness) is exhausted, and the desires have receded. Are they attained gradually? A: Yes, they are attained gradually. Are they abandoned gradually? A: Yes, they are abandoned gradually. Q: Are the Three Formless Absorptions without outflows (Three Formless Absorptions without outflows, three formless meditations without defilements) attained suddenly? A: Yes, when attaining Arhatship. Are they abandoned suddenly? A: Yes, the craving for the Realm of Consciousness (Vijnanayatana, the sphere of consciousness) of a pure person (a person without defilements) is exhausted, and the desires have receded. Are they attained gradually? A: Yes, they are attained gradually. Are they abandoned gradually? A: No, they are not abandoned gradually. Q: By which Samadhi (Samadhi, meditative concentration) is bodily instruction (Bodily instruction, teaching through physical actions) exhausted? A: Either relying on the First Dhyana (First Dhyana, the first level of form realm meditation) or relying on the future. Verbal instruction (Verbal instruction, teaching through language) is also the same. Absence of bodily instruction (Absence of bodily instruction, no teaching through physical actions), either relying on the Fourth Dhyana (Fourth Dhyana, the fourth level of form realm meditation) or relying on the future. Absence of verbal instruction is also the same. Three evil actions (Three evil actions, three bad actions), three excellent actions (Three excellent actions, three good actions), three unwholesome roots (Three unwholesome roots, greed, hatred, delusion), three wholesome roots (Three wholesome roots, non-greed, non-hatred, non-delusion), four non-noble speech (Four non-noble speech, four types of speech of non-saints), four noble speech (Four noble speech, four types of speech of saints), four kinds of birth (Four kinds of birth, four ways of being born: womb-born, egg-born, moisture-born, spontaneous birth) – womb-born, egg-born, moisture-born rely on the future, spontaneous birth either relies on the Seventh Dhyana (Seventh Dhyana, referring to the sphere of neither perception nor non-perception) or relies on the future. The place where form consciousness (Form consciousness, consciousness of form) ceases, either relying on the Fourth Dhyana or relying on the future. The place where feeling, perception, volition, consciousness (Feeling, perception, volition, consciousness, feeling, perception, volition, consciousness) cease, either relying on the Seventh Dhyana or relying on the future. Aggregate of form (Aggregate of form, the form aggregate), either relying on the Fourth Dhyana or relying on the future. Aggregates of feeling, perception, volition, consciousness (Aggregates of feeling, perception, volition, consciousness, feeling aggregate, perception aggregate, volition aggregate, consciousness aggregate), either relying on the Seventh Dhyana or relying on the future. Aggregates of form in abundance (Aggregates of form in abundance, abundant form aggregate), either relying on the Fourth Dhyana or relying on the future. Aggregates of feeling, perception, volition, consciousness in abundance (Aggregates of feeling, perception, volition, consciousness in abundance, abundant feeling aggregate, perception aggregate, volition aggregate, consciousness aggregate), either relying on the Seventh Dhyana or relying on the future. Five desires (Five desires, five types of desires), five precepts for lay followers (Five precepts for lay followers, five precepts for lay followers), either relying on the future. Eye base (Eye base, eye sense), ear base (Ear base, ear sense), nose base (Nose base, nose sense), tongue base (Tongue base, tongue sense), body base (Body base, body sense) – form, sound, fine touch base (Form, sound, fine touch base, form, sound, fine touch), either relying on the Fourth Dhyana or relying on the future. Smell base (Smell base, smell), taste base (Taste base, taste), relying on the future. Mind base (Mind base, mind sense), mental object base (Mental object base, mental object), either relying on the Seventh Dhyana or relying on the future. Eye consciousness (Eye consciousness, eye consciousness), ear consciousness (Ear consciousness, ear consciousness), body consciousness (Body consciousness, body consciousness) and their corresponding pleasure (Pleasure, pleasure), pain (Pain, pain), perception (Perception, perception), thought (Thought, thought), love (Love, love), either relying on the First Dhyana or relying on the future. Nose consciousness (Nose consciousness, nose consciousness), tongue consciousness (Tongue consciousness, tongue consciousness) and their corresponding pleasure, pain, perception, thought, love, relying on the future. Mind consciousness (Mind consciousness, mind consciousness) and their corresponding pleasure, pain, perception, thought, love, either relying on the Seventh Dhyana or relying on the future. Cessation of initial consciousness (Cessation of initial consciousness, cessation of initial consciousness).
，依未來。第二識止，或依初或依未來。第三識止，或依二或依未來。第四識止，或依三或依未來。第五識止，或依五或依未來。第六識止，或依六或依未來。第七識止，或依七或依未來世。八法，依未來。初眾生居，或依未來。第二眾生居，或依初或依未來。第三眾生居，或依二或依未來。第四眾生居，或依三或依未來。第五眾生居，或依四或依未來。第六眾生居，或依五或依未來。第七眾生居，或依六或依未來。第八第九眾生居，或依七或依未來。十行跡，依未來。禪中初禪，或依初或依未來。第二禪，或依二或依未來。喜、初第二解脫、初四除入亦如是。第三禪，或依三或依未來。第四禪，或依四或依未來。慈、悲、護、凈解脫、后四除入、八一切入亦如是。無色中空處、空處解脫、空處一切入，或依五或依未來。識處、識處解脫、識處一切入，或依六或依未來。不用處、不用處解脫、有想無想處、有想無想解脫、滅盡解脫，或依七或依未來。知他人心智，或依四或依未來。等智，或依七或依未來。
解脫跋渠第三竟(梵本五百七十三首盧，秦六千六百八十一言)。
阿毗曇定犍度阿那含跋渠第四(第三十七)
五阿那含：中般涅槃、生般涅槃、行般涅槃、無行般涅槃、上流往阿迦膩吒。五
【現代漢語翻譯】 現代漢語譯本 第二意識的止息，有時依賴於第一意識，有時依賴於未來世。第三意識的止息，有時依賴於第二意識，有時依賴於未來世。第四意識的止息，有時依賴於第三意識，有時依賴於未來世。第五意識的止息，有時依賴於第五意識，有時依賴於未來世。第六意識的止息，有時依賴於第六意識，有時依賴於未來世。第七意識的止息，有時依賴於第七意識，有時依賴於未來世。八法，依賴於未來世。第一眾生居，有時依賴於未來世。第二眾生居，有時依賴於第一眾生居，有時依賴於未來世。第三眾生居，有時依賴於第二眾生居，有時依賴於未來世。第四眾生居，有時依賴於第三眾生居，有時依賴於未來世。第五眾生居，有時依賴於第四眾生居，有時依賴於未來世。第六眾生居，有時依賴於第五眾生居，有時依賴於未來世。第七眾生居，有時依賴於第六眾生居，有時依賴於未來世。第八第九眾生居，有時依賴於第七眾生居，有時依賴於未來世。十行跡，依賴於未來世。禪定中的初禪（Dhyana），有時依賴於初禪，有時依賴於未來世。第二禪（Dhyana），有時依賴於第二禪，有時依賴於未來世。喜（歡喜心）、初禪第二解脫（Vimoksha）、初四除入（Kasina）也是如此。第三禪（Dhyana），有時依賴於第三禪，有時依賴於未來世。第四禪（Dhyana），有時依賴於第四禪，有時依賴於未來世。慈（Metta）、悲（Karuna）、護（Mudita）、凈解脫（Subha Vimoksha）、后四除入（Kasina）、八一切入（Ayatana）也是如此。無色界中的空無邊處（Akasanancayatana）、空無邊處解脫（Akasanancayatana Vimoksha）、空無邊處一切入（Akasanancayatana Ayatana），有時依賴於第五禪，有時依賴於未來世。識無邊處（Vinnanancayatana）、識無邊處解脫（Vinnanancayatana Vimoksha）、識無邊處一切入（Vinnanancayatana Ayatana），有時依賴於第六禪，有時依賴於未來世。無所有處（Akincannayatana）、無所有處解脫（Akincannayatana Vimoksha）、有想無想處（N'evasannanasannayatana）、有想無想處解脫（N'evasannanasannayatana Vimoksha）、滅盡解脫（Nirodha Vimoksha），有時依賴於第七禪，有時依賴於未來世。知他人心智，有時依賴於第四禪，有時依賴於未來世。等智，有時依賴於第七禪，有時依賴於未來世。 《解脫跋渠》第三結束（梵文版本五百七十三首偈頌，秦譯本六千六百八十一字）。 《阿毗曇定犍度》阿那含跋渠第四（第三十七） 五種阿那含（Anagami，不還果）：中般涅槃（Antara-parinibbana，中般涅槃）、生般涅槃（Upahacca-parinibbana，生般涅槃）、行般涅槃（Asankhara-parinibbana，有行般涅槃）、無行般涅槃（Sasankhara-parinibbana，無行般涅槃）、上流往阿迦膩吒（Uddhamsota-akanittha-gami，上流阿迦膩吒）。五
【English Translation】 English version The cessation of the second consciousness depends either on the first or on the future. The cessation of the third consciousness depends either on the second or on the future. The cessation of the fourth consciousness depends either on the third or on the future. The cessation of the fifth consciousness depends either on the fifth or on the future. The cessation of the sixth consciousness depends either on the sixth or on the future. The cessation of the seventh consciousness depends either on the seventh or on the future. The eight dharmas depend on the future. The first abode of beings depends either on the future. The second abode of beings depends either on the first or on the future. The third abode of beings depends either on the second or on the future. The fourth abode of beings depends either on the third or on the future. The fifth abode of beings depends either on the fourth or on the future. The sixth abode of beings depends either on the fifth or on the future. The seventh abode of beings depends either on the sixth or on the future. The eighth and ninth abodes of beings depend either on the seventh or on the future. The ten courses of action depend on the future. The first Dhyana (meditative absorption) in meditation depends either on the first Dhyana or on the future. The second Dhyana depends either on the second Dhyana or on the future. Joy, the first and second Vimokshas (liberations), and the first four Kasinas (devices for mental training) are also the same. The third Dhyana depends either on the third Dhyana or on the future. The fourth Dhyana depends either on the fourth Dhyana or on the future. Loving-kindness (Metta), compassion (Karuna), sympathetic joy (Mudita), the Subha Vimoksha (beautiful liberation), the last four Kasinas, and the eight Ayatanas (spheres of perception) are also the same. The sphere of infinite space (Akasanancayatana) in the formless realm, the Akasanancayatana Vimoksha, and the Akasanancayatana Ayatana depend either on the fifth Dhyana or on the future. The sphere of infinite consciousness (Vinnanancayatana), the Vinnanancayatana Vimoksha, and the Vinnanancayatana Ayatana depend either on the sixth Dhyana or on the future. The sphere of nothingness (Akincannayatana), the Akincannayatana Vimoksha, the sphere of neither perception nor non-perception (N'evasannanasannayatana), the N'evasannanasannayatana Vimoksha, and the Nirodha Vimoksha (cessation of perception and feeling) depend either on the seventh Dhyana or on the future. Knowing the minds of others depends either on the fourth Dhyana or on the future. Equal knowledge depends either on the seventh Dhyana or on the future. The end of the third chapter, 'Vimoksha Vagga' (in the Sanskrit version, 573 slokas; in the Qin translation, 6681 words). Abhidhamma Samadhi Khandha Anagami Vagga the Fourth (the Thirty-seventh) The five Anagamis (Non-Returners): Antara-parinibbana (dying in the intermediate state), Upahacca-parinibbana (dying soon after rebirth), Asankhara-parinibbana (attaining Nibbana without effort), Sasankhara-parinibbana (attaining Nibbana with effort), Uddhamsota-akanittha-gami (going upstream to the Akanittha heaven). Five
阿那含攝一切阿那含耶、一切五耶？何者最勝，中般涅槃、生般涅槃耶？何者最勝乃至無行般涅槃、上流往阿迦膩吒？諸學，彼一切不到欲到、不獲欲獲、不證欲證學耶？設不到欲到不獲欲獲不證欲證學，彼一切學耶？諸無學，彼一切不到欲到不獲欲獲不證欲證無學耶？設不到欲到不獲欲獲不證欲證不學，彼一切無學耶？順流義云何？逆流義云何？實住義云何？諸實住，彼一切阿羅漢耶？設阿羅漢，彼一切實住耶？諸還跡，彼一切到彼岸？設到彼岸，彼一切還跡耶？齊何所菩薩、得何物菩薩？又世尊言：汝今彌勒未來久遠名彌勒怛薩阿竭、阿羅訶、三耶三佛。此是何智？此智當言為辯何事？又世尊言：是謂尊弟子現法辯諸教，盡生、具梵行、所作已辦、名色已有、如實知之。此是何智？當言此智為辯何事？愿智云何？愿智當言善耶無記耶？余跡云何？余跡名何法？又世尊言：我弟子中第一比丘第一智醯兜摩納、捷智婆猶頗隸脂梨。此何差別？又世尊言：我弟子中第一比丘心回善祝利般特迦、想回善摩訶般特迦。此何差別？又世尊言：我弟子中第一比丘大智慧舍利弗、得辯才摩訶拘絺羅。此何差別？又世尊言：我比丘第一弟子中少欲頭陀行摩訶迦葉、無著少欲薄拘盧。此何差別？又世尊言：學摩訶南滅五蓋已游。云何學
{ "translations": [ "現代漢語譯本：", "阿那含（Anāgāmin，不還者）是否包含所有阿那含？是否包含所有五種（阿那含）？哪一種最殊勝，中般涅槃（antarāparinibbāna，中般涅槃）、生般涅槃（upahacca-parinibbāna，生般涅槃）？哪一種最殊勝乃至無行般涅槃（asaṅkhāra-parinibbāna，無行般涅槃）、上流往阿迦膩吒（uddhagga-parinibbāna，上流般涅槃）？所有在學者，他們是否都未達到想要達到的、未獲得想要獲得的、未證得想要證得的學法？假設有未達到想要達到的、未獲得想要獲得的、未證得想要證得的學法，他們是否都是在學者？所有無學者，他們是否都未達到想要達到的、未獲得想要獲得的、未證得想要證得的無學法？假設有未達到想要達到的、未獲得想要獲得的、未證得想要證得的無學法，他們是否都是無學者？順流的含義是什麼？逆流的含義是什麼？實住的含義是什麼？所有實住者，他們是否都是阿羅漢（Arahat，阿羅漢）？假設是阿羅漢，他們是否都是實住者？所有還跡者，他們是否都到達了彼岸？假設到達了彼岸，他們是否都是還跡者？菩薩（Bodhisattva，菩薩）到什麼程度，獲得什麼東西才能被稱為菩薩？世尊（Buddha，佛陀）又說：『你，彌勒（Maitreya，彌勒），未來久遠之後名為彌勒怛薩阿竭（Tathāgata，如來）、阿羅訶（Arahat，阿羅漢）、三耶三佛（Sammāsambuddha，正等覺者）。』這是什麼智慧？這種智慧應當說是爲了辨別什麼事情？世尊又說：『這就是被稱為尊者的弟子，在現世辯明諸教義，斷盡生死，圓滿梵行，所作已辦，名色（nāmarūpa，名色）已滅，如實知之。』這是什麼智慧？應當說這種智慧是爲了辨別什麼事情？愿智是什麼？愿智應當說是善的還是無記的？余跡是什麼？余跡指的是什麼法？世尊又說：『我的弟子中第一比丘是第一智的醯兜摩納（Cūḷapanthaka，周利槃陀伽），捷智婆猶頗隸脂梨（Bhāradvāja，婆羅墮遮）。』這有什麼差別？世尊又說：『我的弟子中第一比丘是心回善的祝利般特迦（Cūḷapanthaka，周利槃陀伽），想回善的摩訶般特迦（Mahāpanthaka，摩訶槃陀伽）。』這有什麼差別？世尊又說：『我的弟子中第一比丘是大智慧的舍利弗（Sariputta，舍利弗），得辯才的摩訶拘絺羅（Mahākoṭṭhita，摩訶拘絺羅）。』這有什麼差別？世尊又說：『我的比丘第一弟子中是少欲頭陀行（dhutaṅga，頭陀行）的摩訶迦葉（Mahākassapa，摩訶迦葉），無著少欲的薄拘盧（Bakkula，薄拘羅）。』這有什麼差別？世尊又說：『學人摩訶南（Mahānāma，摩訶男）滅除五蓋（pañca nivaraṇāni，五蓋）后遊行。』什麼是學人？", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "", "",
五蓋滅已游？又世尊言：是謂法知足比尼知足、比尼知足法知足。云何法知足比尼知足？云何比尼知足法知足？又世尊言：法次法向彼。云何法？云何次法向彼？法輪云何？齊何當言轉法輪？等法雲何？齊何當言等法住？齊何當言等法盡？若生彼何世攝？若盡彼何世攝？若最初無漏入初禪，彼何世攝？若最初無漏乃至入不用定，彼何世攝？此章義愿具演說。
五阿那含：中般涅槃、生般涅槃、行般涅槃、無行般涅槃、上流往阿迦膩吒。五阿那含攝一切、阿那含一切五？答曰：一切五，非五一切。不攝何等？答曰：現法般涅槃無色界阿那含。何者最勝，中般涅槃、生般涅槃耶？答曰：等盡住中般涅槃勝，非生般涅槃；若此生般涅槃結盡多者彼則勝也。何者最勝乃至無行般涅槃、上流往阿迦膩吒？答曰：等盡住無行般涅槃勝，非上流往阿迦膩吒；若此上流往阿迦膩吒結盡多者彼則勝也。所謂是學士，彼一切不到欲到、不獲欲獲、不證欲證學耶？答曰：或是學士彼不到欲到不獲欲獲不證欲證不學也。云何是學士彼不到欲到不獲欲獲不證欲證不學耶？答曰：學士性住，是謂是學士彼不到欲到不獲欲獲不證欲證不學也。云何不到欲到不獲欲獲不證欲證學彼非是學士耶？答曰：阿羅漢若凡夫人方便上求，是謂不到欲到不獲欲
【現代漢語翻譯】 現代漢語譯本： 『五蓋』（Nivarana，五種障礙）滅除后如何遊歷？世尊說：『這被稱為法知足比尼知足、比尼知足法知足。』如何是法知足比尼知足？如何是比尼知足法知足？世尊又說：『法隨法而行。』什麼是『法』？什麼是『隨法而行』？什麼是『法輪』（Dharmacakra，佛法之輪）？到什麼程度可以說『轉法輪』？什麼是『等法』？到什麼程度可以說『等法住』？到什麼程度可以說『等法盡』？若生於彼，屬於哪個世？若盡于彼，屬於哪個世？若最初無漏進入初禪（初禪定，the first Jhana），屬於哪個世？若最初無漏乃至進入不用定（Akincannayatana，無所有處定），屬於哪個世？希望詳細解釋這一章的含義。 五種阿那含（Anagami，不還者）：中般涅槃（Antara-parinibbana，中般涅槃）、生般涅槃（Upahacca-parinibbana，生般涅槃）、行般涅槃（Asankhara-parinibbana，有行般涅槃）、無行般涅槃（Sasankhara-parinibbana，無行般涅槃）、上流往阿迦膩吒（uddhamsota-akanittha-gami，上流阿迦膩吒）。五阿那含包含一切阿那含，一切阿那含包含一切五種阿那含嗎？回答說：『包含一切五種，但五種不包含一切。』不包含哪些？回答說：『現法般涅槃（ditthadhammanibbana，現法涅槃）不包含在五種阿那含中。』哪種最殊勝，中般涅槃還是生般涅槃？回答說：『等盡住（samuccheda，等盡）時，中般涅槃殊勝，不是生般涅槃；如果此生般涅槃結盡更多，那麼他就殊勝。』哪種最殊勝，乃至無行般涅槃、上流往阿迦膩吒？回答說：『等盡住時，無行般涅槃殊勝，不是上流往阿迦膩吒；如果此上流往阿迦膩吒結盡更多，那麼他就殊勝。』所謂是學士（sekha，有學），他們一切都未到想要到達的境界、未獲得想要獲得的境界、未證得想要證得的境界，是學士嗎？回答說：『或者是有學士，他們未到想要到達的境界、未獲得想要獲得的境界、未證得想要證得的境界，不是學士。』如何是有學士，他們未到想要到達的境界、未獲得想要獲得的境界、未證得想要證得的境界，不是學士呢？回答說：『學士安住于本性，這被稱為是有學士，他們未到想要到達的境界、未獲得想要獲得的境界、未證得想要證得的境界，不是學士。』如何是未到想要到達的境界、未獲得想要獲得的境界、未證得想要證得的境界，是學者，但他們不是學士呢？回答說：『阿羅漢（Arahat，阿羅漢）或者凡夫（puthujjana，凡夫）方便向上求，這被稱為是未到想要到達的境界、未獲得想要獲得的境界、未證得想要證得的境界，是學者，但他們不是學士呢？』
【English Translation】 English version: Having extinguished the 'five hindrances' (Nivarana, five obstacles), how does one wander? The Blessed One said: 'This is called Dhamma-contentment Vinaya-contentment, Vinaya-contentment Dhamma-contentment.' How is Dhamma-contentment Vinaya-contentment? How is Vinaya-contentment Dhamma-contentment? The Blessed One further said: 'Dhamma follows Dhamma.' What is 'Dhamma'? What is 'following Dhamma'? What is the 'Wheel of Dhamma' (Dharmacakra, the Wheel of the Law)? To what extent can it be said 'turning the Wheel of Dhamma'? What is 'equal Dhamma'? To what extent can it be said 'equal Dhamma abides'? To what extent can it be said 'equal Dhamma ceases'? If born there, to which world does it belong? If extinguished there, to which world does it belong? If initially without outflows entering the first Jhana (初禪定, the first Jhana), to which world does it belong? If initially without outflows even entering the realm of nothingness (Akincannayatana, the sphere of nothingness), to which world does it belong? I wish for a detailed explanation of the meaning of this chapter. The five Anagamis (Anagami, Non-Returner): 'intermediate cessation' (Antara-parinibbana, intermediate cessation), 'cessation upon arrival' (Upahacca-parinibbana, cessation upon arrival), 'cessation with effort' (Asankhara-parinibbana, cessation with effort), 'cessation without effort' (Sasankhara-parinibbana, cessation without effort), 'upstream-bound to the Akanittha realm' (uddhamsota-akanittha-gami, upstream-bound to the Akanittha realm). Do the five Anagamis encompass all Anagamis, and do all Anagamis encompass all five? The answer is: 'They encompass all five, but the five do not encompass all.' What do they not encompass? The answer is: 'The 'cessation in the present life' (ditthadhammanibbana, cessation in the present life) is not encompassed by the five Anagamis.' Which is most superior, 'intermediate cessation' or 'cessation upon arrival'? The answer is: 'When 'equal cessation abides' (samuccheda, equal cessation), 'intermediate cessation' is superior, not 'cessation upon arrival'; if this 'cessation upon arrival' has more fetters extinguished, then it is superior.' Which is most superior, even 'cessation without effort' or 'upstream-bound to the Akanittha realm'? The answer is: 'When 'equal cessation abides', 'cessation without effort' is superior, not 'upstream-bound to the Akanittha realm'; if this 'upstream-bound to the Akanittha realm' has more fetters extinguished, then it is superior.' Are those who are called 'trainees' (sekha, trainee) all those who have not reached what they desire to reach, have not attained what they desire to attain, have not realized what they desire to realize, trainees? The answer is: 'Or there are trainees who have not reached what they desire to reach, have not attained what they desire to attain, have not realized what they desire to realize, not trainees.' How are there trainees who have not reached what they desire to reach, have not attained what they desire to attain, have not realized what they desire to realize, not trainees? The answer is: 'Trainees abide in their nature, this is called trainees who have not reached what they desire to reach, have not attained what they desire to attain, have not realized what they desire to realize, not trainees.' How is it that those who have not reached what they desire to reach, have not attained what they desire to attain, have not realized what they desire to realize, are learners, but they are not trainees? The answer is: 'Arahants (Arahat, Worthy One) or ordinary people (puthujjana, ordinary person) who strive upwards with effort, these are called those who have not reached what they desire to reach, have not attained what they desire to attain, have not realized what they desire to realize, learners, but they are not trainees.'
獲不證欲證學彼非是學士也。云何是學士亦不到欲到不獲欲獲不證欲證學耶？答曰：學士方便上求，是謂是學士亦不到欲到不獲欲獲不證欲證學也。云何亦不是學士亦不到欲到不獲欲獲不證欲證不學耶？答曰：阿羅漢若凡夫人性住，是謂亦不是學士亦不到欲到不獲欲獲不證欲證不學也。所謂是無學士，彼一切不到欲到不獲欲獲不證欲證無學耶？答曰：或是無學士彼不到欲到不獲欲獲不證欲證非不學也。云何是無學士彼不到欲到不獲欲獲不證欲證非不學耶？答曰：阿羅漢方便上求，是謂無學士彼不到欲到不獲欲獲不證欲證非不學也。云何不到欲到不獲欲獲不證欲證不學也彼不是無學士耶？答曰：學士若凡夫人性住，是謂不到欲到不獲欲獲不證欲證不學彼不是無學士也。云何亦是無學士亦不到欲到不獲欲獲不證欲證不是學耶？答曰：阿羅漢性住，是謂亦是無學士亦不到欲到不獲欲獲不證欲證不學也。云何是非無學士亦不到欲到不獲欲獲不證欲證非不學耶？答曰：學士若凡夫人方便上求，是謂是非無學士亦不到欲到不獲欲獲不證欲證非不學也。
順流義云何？答曰：諸生、諸去、諸有、諸所生、諸所居，彼種、彼門、彼緣、彼道、彼跡向，是故順流。逆流義云何？答曰：諸生盡、去盡、有盡、所生盡、所居盡，彼種、
【現代漢語翻譯】 現代漢語譯本 獲（尚未獲得）不證欲證（尚未證得卻想要證得）的人，學習那些不應學習的，這樣的人不是學士（正在學習的人）。什麼是學士，並且也是不到欲到（尚未到達想要到達的境界），不獲欲獲（尚未獲得想要獲得的境界），不證欲證（尚未證得想要證得的境界）的學習呢？回答：學士爲了方便而向上求法，這就是所謂的學士，也是不到欲到，不獲欲獲，不證欲證的學習。 什麼樣的人既不是學士，也不是不到欲到，不獲欲獲，不證欲證，不學習呢？回答：阿羅漢（已證得最高果位的人）或者凡夫安住于其本性，這就是所謂的既不是學士，也不是不到欲到，不獲欲獲，不證欲證，不學習。 所謂無學士（已經完成學習的人），他們是否一切都是不到欲到，不獲欲獲，不證欲證的無學呢？回答：或者有無學士，他們不到欲到，不獲欲獲，不證欲證，但並非不學習。 什麼是無學士，他們不到欲到，不獲欲獲，不證欲證，但並非不學習呢？回答：阿羅漢爲了方便而向上求法，這就是所謂的無學士，他們不到欲到，不獲欲獲，不證欲證，但並非不學習。 什麼樣的人不到欲到，不獲欲獲，不證欲證，不學習，並且他們不是無學士呢？回答：學士或者凡夫安住于其本性，這就是所謂的不到欲到，不獲欲獲，不證欲證，不學習，並且他們不是無學士。 什麼樣的人既是無學士，也是不到欲到，不獲欲獲，不證欲證，不學習呢？回答：阿羅漢安住于其本性，這就是所謂的既是無學士，也是不到欲到，不獲欲獲，不證欲證，不學習。 什麼樣的人不是無學士，也是不到欲到，不獲欲獲，不證欲證，但並非不學習呢？回答：學士或者凡夫爲了方便而向上求法，這就是所謂的不是無學士，也是不到欲到，不獲欲獲，不證欲證，但並非不學習。
順流（順著生死之流）的含義是什麼？回答：諸生（各種生命形式的產生），諸去（各種生命形式的消逝），諸有（各種存在的狀態），諸所生（各種由因而生的事物），諸所居（各種居住的場所），它們的種子、它們的門徑、它們的因緣、它們的道路、它們的足跡所趨向之處，因此稱為順流。 逆流（逆著生死之流）的含義是什麼？回答：諸生的止息，諸去的止息，諸有的止息，諸所生的止息，諸所居的止息，它們的種子……
【English Translation】 English version One who has not attained but desires to attain, who has not realized but desires to realize, and learns what should not be learned, is not a 'scholar' (one who is learning). What is a 'scholar' who also has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize in their learning? Answer: A 'scholar' strives upwards for the sake of expediency; this is what is meant by a 'scholar' who also has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize in their learning. Who is it that is neither a 'scholar' nor has reached what they desire to reach, has not obtained what they desire to obtain, has not realized what they desire to realize, and is not learning? Answer: An Arhat (one who has attained the highest fruit) or an ordinary person abiding in their nature; this is what is meant by one who is neither a 'scholar' nor has reached what they desire to reach, has not obtained what they desire to obtain, has not realized what they desire to realize, and is not learning. Are all so-called 'non-scholars' (those who have completed their learning) those who have not reached what they desire to reach, have not obtained what they desire to obtain, and have not realized what they desire to realize in their non-learning? Answer: Or there are 'non-scholars' who have not reached what they desire to reach, have not obtained what they desire to obtain, and have not realized what they desire to realize, but are not not-learning. Who is a 'non-scholar' who has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, but is not not-learning? Answer: An Arhat strives upwards for the sake of expediency; this is what is meant by a 'non-scholar' who has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, but is not not-learning. Who is it that has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, and is not learning, and is not a 'non-scholar'? Answer: A 'scholar' or an ordinary person abiding in their nature; this is what is meant by one who has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, and is not learning, and is not a 'non-scholar'. Who is it that is both a 'non-scholar' and has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, and is not learning? Answer: An Arhat abiding in their nature; this is what is meant by one who is both a 'non-scholar' and has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, and is not learning. Who is it that is not a 'non-scholar' and has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, but is not not-learning? Answer: A 'scholar' or an ordinary person striving upwards for the sake of expediency; this is what is meant by one who is not a 'non-scholar' and has not reached what they desire to reach, has not obtained what they desire to obtain, and has not realized what they desire to realize, but is not not-learning.
What is the meaning of 'following the stream' (of Samsara)? Answer: The arising of all beings, the passing away of all beings, all states of existence, all that is born of causes, all places of dwelling, their seeds, their gateways, their conditions, their paths, the direction of their traces; therefore, it is called 'following the stream'. What is the meaning of 'reversing the stream' (of Samsara)? Answer: The cessation of the arising of all beings, the cessation of the passing away of all beings, the cessation of all states of existence, the cessation of all that is born of causes, the cessation of all places of dwelling, their seeds...
彼門、彼緣、彼道、彼跡向，是故逆流。實住義云何？答曰：彼非如此諸生諸去諸有諸所生諸所居、彼種彼門彼緣彼道彼跡向；彼非如此諸生盡去盡有盡所生盡所居盡、彼種彼門彼緣彼道彼跡向，是故實住。諸實住彼一切阿羅漢耶？答曰：如是。諸阿羅漢彼一切實住，頗實住彼非阿羅漢耶？答曰：有，阿那含。世尊亦說：若滅五垢學足，無漏法心得自在定，根彼實住，是謂實住人。諸還跡彼一切到彼岸耶？答曰：如是。諸還跡彼一切到彼岸，頗到彼岸彼非還跡？答曰：有，阿那含。世尊亦說：云何比丘得到彼岸？答曰：五下分結已盡無餘。
齊何菩薩？答曰：齊相報行作無厭。得何事名菩薩？答曰：相報行也。又世尊言：汝彌勒未來久遠名彌勒恒薩阿竭、阿羅訶、三耶三佛。此是何智？答曰：因智、道智。此智當言辯何事？答曰：相報行，因智；諸無漏根力覺道種、得阿耨多羅三耶三佛，此道智。又世尊言：是謂尊弟子現法具教，盡死生、立梵行、所作已辦、名色有、如實知之。此是何智？答曰：道智。此智當言辯何事？答曰：諸無漏根力覺道種得盡漏，是謂道智。愿智云何？答曰：如阿羅漢諸欲解義，彼作愿已入頂第四禪，彼從三昧起知彼彼義，是謂愿智。愿智當言善耶、當言無記耶？答曰：愿智或善或無記
【現代漢語翻譯】 現代漢語譯本 『彼門』（導致輪迴的入口）、『彼緣』（導致輪迴的因緣）、『彼道』（導致輪迴的道路）、『彼跡向』（趨向輪迴的足跡），因此是『逆流』（指向涅槃）。『實住』的含義是什麼？回答：『彼』不是像這樣諸生、諸去、諸有、諸所生、諸所居，不是『彼種』（輪迴的種類）、『彼門』、『彼緣』、『彼道』、『彼跡向』；『彼』不是像這樣諸生盡、去盡、有盡、所生盡、所居盡，不是『彼種』、『彼門』、『彼緣』、『彼道』、『彼跡向』，因此是『實住』（安住于涅槃）。所有『實住』者都是阿羅漢嗎？回答：是的。所有阿羅漢都是『實住』者，那麼『實住』者中是否有不是阿羅漢的呢？回答：有，阿那含（不還果）。世尊也說：如果滅盡五下分結，學習圓滿，無漏法心得自在，根基穩固，這就是『實住』，這樣的人被稱為『實住人』。所有『還跡』者都到達彼岸了嗎？回答：是的。所有『還跡』者都到達彼岸，那麼到達彼岸的人中是否有不是『還跡』者的呢？回答：有，阿那含。世尊也說：比丘如何才能到達彼岸？回答：五下分結已經完全斷盡。 什麼是『齊何菩薩』？回答：對於相報（以善報善）的行為沒有厭倦。得到什麼事才被稱為菩薩？回答：相報的行為。世尊又說：你彌勒（Maitreya，未來佛）在未來久遠之後，名為彌勒恒薩阿竭（Maitreya Hengsa Agata）、阿羅訶（Araha，應供）、三耶三佛（Samma Sambuddha，正等覺者）。這是什麼智？回答：因智（原因之智）、道智（道路之智）。這種智慧應當說明什麼事？回答：相報的行為，是因智；諸無漏根（無漏之根）、力（五力）、覺（七覺支）、道（八正道）的種類，得到阿耨多羅三耶三佛（Anuttara-samyak-sambodhi，無上正等正覺），這是道智。世尊又說：這就是值得尊敬的弟子，在現世具足教法，盡生死，建立梵行，所作已辦，名色（nama-rupa，名色）存在，如實地知曉它。這是什麼智？回答：道智。這種智慧應當說明什麼事？回答：諸無漏根、力、覺、道種類，得到漏盡，這就是道智。愿智（pranidhana-jnana，愿智）是什麼？回答：如同阿羅漢對於想要理解的意義，他們作出願望後進入頂第四禪，他們從三昧（samadhi，禪定）中起來，知道那個意義，這就是愿智。愿智應當說是善的，還是應當說是無記的？回答：愿智或者善或者無記。
【English Translation】 English version 『Those doors』 (gateways leading to rebirth), 『those conditions』 (causes leading to rebirth), 『those paths』 (routes leading to rebirth), 『those traces leading』 (footprints tending towards rebirth), therefore it is 『against the stream』 (pointing towards Nirvana). What is the meaning of 『truly dwelling』? The answer is: 『That』 is not like these births, these goings, these existences, these things born, these places dwelt in, not 『those kinds』 (types of rebirth), 『those doors』, 『those conditions』, 『those paths』, 『those traces leading』; 『that』 is not like these births ceasing, goings ceasing, existences ceasing, things born ceasing, places dwelt in ceasing, not 『those kinds』, 『those doors』, 『those conditions』, 『those paths』, 『those traces leading』, therefore it is 『truly dwelling』 (abiding in Nirvana). Are all those who 『truly dwell』 Arahats? The answer is: Yes. All Arahats are those who 『truly dwell』, are there any who 『truly dwell』 who are not Arahats? The answer is: Yes, Anagami (Non-Returner). The World-Honored One also said: If one extinguishes the five lower fetters, learning is complete, the mind is free in the unpolluted Dharma, the roots are firmly established, this is 『truly dwelling』, such a person is called a 『truly dwelling person』. Do all those who 『return to the trace』 reach the other shore? The answer is: Yes. All those who 『return to the trace』 reach the other shore, are there any who reach the other shore who do not 『return to the trace』? The answer is: Yes, Anagami. The World-Honored One also said: How does a Bhikkhu reach the other shore? The answer is: The five lower fetters are completely extinguished without remainder. What is a 『Qi He Bodhisattva』? The answer is: Not being weary of performing acts of reciprocation (repaying good with good). By attaining what thing is one called a Bodhisattva? The answer is: Acts of reciprocation. Furthermore, the World-Honored One said: You, Maitreya (Maitreya, the future Buddha), in the distant future will be named Maitreya Hengsa Agata (Maitreya Hengsa Agata), Araha (Araha, Worthy One), Samma Sambuddha (Samma Sambuddha, Perfectly Enlightened One). What is this wisdom? The answer is: Causal wisdom (wisdom of causes), Path wisdom (wisdom of the path). What should this wisdom explain? The answer is: Acts of reciprocation, that is causal wisdom; the kinds of unpolluted roots (unpolluted roots), powers (five powers), factors of enlightenment (seven factors of enlightenment), paths (eightfold path), attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), this is Path wisdom. Furthermore, the World-Honored One said: This is a venerable disciple, possessing the teachings in this present life, ending birth and death, establishing pure conduct, what needs to be done is done, name and form (nama-rupa, name and form) exist, truly knowing it. What is this wisdom? The answer is: Path wisdom. What should this wisdom explain? The answer is: The kinds of unpolluted roots, powers, factors of enlightenment, paths, attaining the exhaustion of outflows, this is Path wisdom. What is Wish-fulfilling Wisdom (pranidhana-jnana, Wish-fulfilling Wisdom)? The answer is: Like Arahats, for the meanings they wish to understand, after they make a wish, they enter the fourth dhyana at the peak, they arise from samadhi (samadhi, meditative absorption), and know that meaning, this is Wish-fulfilling Wisdom. Should Wish-fulfilling Wisdom be said to be wholesome, or should it be said to be indeterminate? The answer is: Wish-fulfilling Wisdom is either wholesome or indeterminate.
。云何他跡？答曰：一切阿羅漢內時善別不盡外，是謂內時善別他跡。他義名何法？答曰：他無垢。
又世尊言：第一比丘我弟子第一智醯兜摩納(真人名也)、捷智婆猶果衣。此何差別？答曰：尊者醯兜摩納專正心無偽，尊者婆猶果衣少務心柔和，是謂差別。又世尊言：是第一比丘我弟子心回善祝利般特迦、想回善摩訶般特迦。此何差別？答曰：尊者祝利般特迦心心觀多游、尊者摩訶般特迦多游法法觀，是謂差別。又世尊言：我弟子中第一比丘大智慧舍利弗、得辯才摩訶拘絺羅。此何差別？答曰：尊者舍利弗多游義辯、尊者摩訶拘絺羅多游四辯，是謂差別。又世尊言：我弟子中第一比丘少欲頭陀摩訶迦葉、無著少欲薄拘盧。此何差別？答曰：尊者摩訶迦葉若得食若好若丑，彼等意食無彼此意；尊者薄拘盧得食若好若丑，彼別其好而食粗者。複次尊者摩訶迦葉廣識大德，得衣食床臥具病瘦醫藥，彼等受行頭陀。尊者薄拘盧少識非大德，亦不得衣食床臥具病瘦醫藥，彼不等受行頭陀。此不為難少識比丘、不等受行頭陀，是謂差別。又世尊言：摩訶南學滅五蓋游。云何學滅五蓋游？答曰：須陀洹、斯陀含於此義學解，彼五蓋滅漸滅、離漸離、障漸障、背漸背游。以是故須陀洹、斯陀含於此義學脫。又世尊言：是謂法
【現代漢語翻譯】 現代漢語譯本： 什麼是『他跡』？回答說：一切阿羅漢（Arhat，已證得涅槃的聖者）內在的善分別沒有窮盡外在，這就是所謂的內在善分別的『他跡』。『他義』指的是什麼法？回答說：『他』指的是無垢。
世尊（世尊，對佛陀的尊稱）又說：我的弟子中第一的比丘是智慧第一的醯兜摩納（Khema，人名），捷智第一的是婆猶果衣（Bhagu，人名）。這有什麼差別？回答說：尊者醯兜摩納專心正直沒有虛偽，尊者婆猶果衣少事務而內心柔和，這就是差別。世尊又說：我的弟子中第一的比丘是心迴向善的祝利般特迦（Culapanthaka，人名），想回向善的是摩訶般特迦（Mahapanthaka，人名）。這有什麼差別？回答說：尊者祝利般特迦用心觀照多方遊歷，尊者摩訶般特迦多方遊歷並觀照佛法，這就是差別。世尊又說：我的弟子中第一的比丘是大智慧的舍利弗（Sariputta，佛陀十大弟子之一，智慧第一），得辯才的是摩訶拘絺羅（Mahakotthita，佛陀弟子，以善於辯論著稱）。這有什麼差別？回答說：尊者舍利弗多方遊歷于義理的辯論，尊者摩訶拘絺羅多方遊歷於四種辯才，這就是差別。世尊又說：我的弟子中第一的比丘是少欲的頭陀摩訶迦葉（Mahakasyapa，佛陀十大弟子之一，以苦行著稱），無著少欲的是薄拘盧（Bakkula，人名）。這有什麼差別？回答說：尊者摩訶迦葉如果得到食物，無論是好是壞，他們都平等地食用，心中沒有彼此的分別；尊者薄拘盧得到食物，無論是好是壞，他會區分好的食物而食用粗糙的食物。此外，尊者摩訶迦葉廣識且有大德，得到衣服、食物、床鋪臥具、疾病醫藥，他們都奉行頭陀行（Dhutanga，苦行）。尊者薄拘盧少識且非大德，也得不到衣服、食物、床鋪臥具、疾病醫藥，他們不奉行頭陀行。這並不是為難少識的比丘，不奉行頭陀行，這就是差別。世尊又說：摩訶南（Mahanama，人名）學習滅除五蓋（Five Hindrances，修行的五種障礙）而遊歷。如何學習滅除五蓋而遊歷？回答說：須陀洹（Sotapanna，入流果）和斯陀含（Sakadagami，一來果）對此義理學習理解，他們的五蓋逐漸滅除、逐漸遠離、逐漸成為障礙、逐漸背離而遊歷。因此，須陀洹和斯陀含對此義理學習解脫。世尊又說：這就是法。
【English Translation】 English version: What is 『His Trace』? The answer is: All Arhats (Arhat, enlightened saints who have attained Nirvana) internally have good discernment that does not exhaust externally, this is called 『His Trace』 of internal good discernment. What Dharma (law, teaching) does 『His Meaning』 refer to? The answer is: 『His』 refers to the stainless.
The World Honored One (World Honored One, a respectful title for the Buddha) also said: The foremost Bhikkhu (monk) among my disciples is Khema (Khema, a personal name), who is foremost in wisdom; Bhagu (Bhagu, a personal name), who is foremost in quick wit. What is the difference between them? The answer is: Venerable Khema is single-minded, upright, and without falsehood; Venerable Bhagu has few affairs and a gentle heart, this is the difference. The World Honored One also said: The foremost Bhikkhu among my disciples is Culapanthaka (Culapanthaka, a personal name), who turns his mind towards goodness; Mahapanthaka (Mahapanthaka, a personal name), who turns his thoughts towards goodness. What is the difference between them? The answer is: Venerable Culapanthaka travels extensively with mindful contemplation; Venerable Mahapanthaka travels extensively and contemplates the Dharma (teachings), this is the difference. The World Honored One also said: The foremost Bhikkhu among my disciples is Sariputta (Sariputta, one of the Buddha's ten great disciples, foremost in wisdom), who has great wisdom; Mahakotthita (Mahakotthita, a disciple of the Buddha, known for his skill in debate), who has attained eloquence. What is the difference between them? The answer is: Venerable Sariputta travels extensively in the debate of meaning; Venerable Mahakotthita travels extensively in the four kinds of eloquence, this is the difference. The World Honored One also said: The foremost Bhikkhu among my disciples is Mahakasyapa (Mahakasyapa, one of the Buddha's ten great disciples, known for his ascetic practices), who is content with little and practices Dhutanga (ascetic practices); Bakkula (Bakkula, a personal name), who is unattached and content with little. What is the difference between them? The answer is: If Venerable Mahakasyapa receives food, whether it is good or bad, they eat it equally, without any distinction in their minds; if Venerable Bakkula receives food, whether it is good or bad, he distinguishes the good food and eats the coarse food. Furthermore, Venerable Mahakasyapa is knowledgeable and has great virtue, and receives robes, food, bedding, sickness medicine, and they practice Dhutanga (Dhutanga, ascetic practices). Venerable Bakkula is less knowledgeable and does not have great virtue, and also does not receive robes, food, bedding, sickness medicine, and they do not practice Dhutanga. This is not to make things difficult for the less knowledgeable Bhikkhu, not practicing Dhutanga, this is the difference. The World Honored One also said: Mahanama (Mahanama, a personal name) learns to extinguish the Five Hindrances (Five Hindrances, five obstacles to practice) and travels. How does one learn to extinguish the Five Hindrances and travel? The answer is: Sotapanna (Sotapanna, stream-enterer) and Sakadagami (Sakadagami, once-returner) learn and understand this meaning, their Five Hindrances are gradually extinguished, gradually separated, gradually become obstacles, gradually turn away and travel. Therefore, Sotapanna and Sakadagami learn to be liberated from this meaning. The World Honored One also said: This is the Dharma (law, teaching).
知足比尼知足、比尼知足法知足。云何法知足比尼知足？云何比尼知足法知足？答曰：聖八道種謂之法，除淫恚癡比尼謂之比尼。彼聖八道種不修不廣、彼淫恚癡比尼不作證。彼淫恚癡比尼不作證，比尼不作證已聖八道種不修不廣，如是法知足比尼知足、如是比尼知足法知足。又世尊言：法次法向彼。云何法？云何次法向彼？答曰。涅槃謂之法，聖八道種謂之次法向彼。複次戒解脫謂之法，戒解脫比尼謂之次法向彼。複次身戒律口戒律謂之法，等持謂之次法向彼。法輪云何？答曰：聖八道種。齊何當言轉法輪？答曰：齊尊者阿若拘鄰見法。等法雲何？答曰：無漏根力覺道種。齊何當言等法住？答曰：諸行法者住。齊何當言等法滅？答曰：諸行法者滅。
諸生攝何世？答曰：未來。若滅何世攝？答曰：現在。若最始入無漏初禪，攝何世？答曰：未來。若最初乃至入不用定，攝何世？答曰：未來。
阿那含品第四竟(梵本一百五十七首盧，秦二千四百二言)。
阿毗曇八犍度論卷第二十七 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十八
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
定犍度中一行跋渠第五
一行歷六二七
【現代漢語翻譯】 現代漢語譯本 知足比尼知足，比尼知足法知足。什麼是法知足比尼知足？什麼又是比尼知足法知足？回答是：聖八道支（Ariya atthangika magga，達到涅槃的八正道）被稱為法，去除淫慾、嗔恚、愚癡的比尼（Vinaya，戒律）被稱為比尼。如果那聖八道支不修習不弘揚，那淫慾、嗔恚、愚癡的比尼就不能被證得。如果那淫慾、嗔恚、愚癡的比尼不能被證得，比尼不能被證得，那麼聖八道支就不能被修習和弘揚，這樣就是法知足比尼知足，這樣就是比尼知足法知足。世尊還說：法次第地趨向於它。什麼是法？什麼是次第趨向於它的法？回答是：涅槃（Nibbana，佛教的最高目標）被稱為法，聖八道支被稱為次第趨向於它的法。進一步說，戒的解脫被稱為法，戒解脫的比尼被稱為次第趨向於它的法。再進一步說，身戒律和口戒律被稱為法，等持（Samadhi，禪定）被稱為次第趨向於它的法。法輪（Dhammacakka，佛法之輪）是什麼？回答是：聖八道支。到什麼程度可以說轉法輪？回答是：到尊者阿若拘鄰（Ajnata Kondanna，第一位證得阿羅漢果位的比丘）見法的時候。等法是什麼？回答是：無漏的根、力、覺、道支。到什麼程度可以說等法住？回答是：諸行法者住。到什麼程度可以說等法滅？回答是：諸行法者滅。 諸生屬於哪個世？回答是：未來世。如果滅屬於哪個世？回答是：現在世。如果最初進入無漏初禪，屬於哪個世？回答是：未來世。如果最初乃至進入不用定，屬於哪個世？回答是：未來世。 《阿那含品》第四完（梵本一百五十七首盧，秦二千四百二言）。 《阿毗曇八犍度論》卷第二十七 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》 《阿毗曇八犍度論》卷第二十八 迦旃延子（Katyayaniputra，論主）造 符秦罽賓三藏僧伽提婆（Sanghadeva，譯者）共竺佛念（Dharmanandin，譯者）譯 《定犍度》中《一行跋渠》第五 一行歷六二七
【English Translation】 English version 'Contentment with Vinaya is contentment, contentment with Vinaya is contentment with Dhamma.' What is 'contentment with Dhamma is contentment with Vinaya'? What is 'contentment with Vinaya is contentment with Dhamma'? The answer is: The Noble Eightfold Path (Ariya atthangika magga) is called Dhamma, and the Vinaya (Vinaya) that removes lust, hatred, and delusion is called Vinaya. If that Noble Eightfold Path is not cultivated or propagated, then the Vinaya of lust, hatred, and delusion cannot be realized. If that Vinaya of lust, hatred, and delusion cannot be realized, and the Vinaya cannot be realized, then the Noble Eightfold Path cannot be cultivated and propagated. Thus, 'contentment with Dhamma is contentment with Vinaya,' and thus, 'contentment with Vinaya is contentment with Dhamma.' The World-Honored One also said: 'Dhamma gradually leads to it.' What is Dhamma? What is the Dhamma that gradually leads to it? The answer is: Nibbana (Nibbana) is called Dhamma, and the Noble Eightfold Path is called the Dhamma that gradually leads to it. Furthermore, the liberation of precepts is called Dhamma, and the Vinaya of the liberation of precepts is called the Dhamma that gradually leads to it. Furthermore, the precepts of body and the precepts of speech are called Dhamma, and Samadhi (Samadhi) is called the Dhamma that gradually leads to it. What is the Wheel of Dhamma (Dhammacakka)? The answer is: The Noble Eightfold Path. To what extent can it be said that the Wheel of Dhamma is turned? The answer is: To the extent that Venerable Ajnata Kondanna (Ajnata Kondanna) sees the Dhamma. What is the Equal Dhamma? The answer is: The undefiled roots, powers, factors of enlightenment, and path factors. To what extent can it be said that the Equal Dhamma abides? The answer is: Those who abide in the conditioned dharmas abide. To what extent can it be said that the Equal Dhamma ceases? The answer is: Those who abide in the conditioned dharmas cease. To which world do all births belong? The answer is: The future world. To which world does cessation belong? The answer is: The present world. If one initially enters the undefiled first Dhyana, to which world does it belong? The answer is: The future world. If one initially enters even the state of Neither Perception nor Non-Perception, to which world does it belong? The answer is: The future world. The Fourth Chapter on Anagami is complete (157 verses in the Sanskrit text, 2402 words in the Qin translation). Abhidhamma Eight Skandha Treatise, Volume 27 Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Skandha Treatise Abhidhamma Eight Skandha Treatise, Volume 28 Composed by Katyayaniputra (Katyayaniputra) Translated by Sangadeva (Sanghadeva), Tripitaka Master from Kipin, during the Fu Qin Dynasty, together with Dharmanandin (Dharmanandin) The Fifth Chapter, 'One Practice Varga,' in the Skandha on Concentration One Practice, six two seven
，是修斷三昧，越智禪二定起想，拘律陀聚覺意斷，眼視徹聽有逮，凡夫果退，生界五通苦最在後。三三昧：空、無愿、無相。若成就空，彼成就無愿也？設成就無愿，彼成就空也？若成就空，彼成就無相耶？設成就無相，彼成就空耶？若成就無愿，彼成就無相耶？設成就無相，彼成就無愿耶(一行竟)？若成就過去空，彼成就未來耶？設成就未來，彼成就過去也？若成就過去，彼成就現在也？設成就現在，彼成就過去耶？若成就未來，彼成就現在耶？設成就現在，彼成就未來耶？若成就過去，彼成就未來現在耶？設成就未來現在，彼成就過去耶？若成就未來，彼成就過去現在耶？設成就過去現在，彼成就未來耶？若成就現在，彼成就過去未來耶？設成就過去未來，彼成就現在耶(空六竟)？無愿無相亦如是。若成就過去空，彼成就過去無愿也？設成就過去無愿，彼成就過去空耶？若成就過去空，彼成就未來無愿耶？設成就未來無愿，彼成就過去空耶？若成就過去空，彼成就現在無愿耶？設成就現在無愿，彼成就過去空耶？若成就過去空，彼成就過去現在無愿耶？設成就過去現在無愿，彼成就過去空耶？若成就過去空，彼成就未來現在無愿耶？設成就未來現在無愿，彼成就過去空耶？若成就過去空，彼成就過去未來無
【現代漢語翻譯】 現代漢語譯本： 是修習斷除煩惱的三昧（Samadhi，一種精神集中狀態），超越了越智禪（一種禪定），從二禪定中生起妄想，拘律陀聚（Koliya，地名）覺悟到斷除煩惱的意念，擁有超常的視力和聽力，但仍可能被凡夫的果報所束縛而退轉，在輪迴的生命界中，五神通的苦難最終會降臨。三種三昧是：空、無愿、無相。如果成就了空三昧，那麼他也成就了無愿三昧嗎？如果成就了無愿三昧，那麼他也成就了空三昧嗎？如果成就了空三昧，那麼他也成就了無相三昧嗎？如果成就了無相三昧，那麼他也成就了空三昧嗎？如果成就了無愿三昧，那麼他也成就了無相三昧嗎？如果成就了無相三昧，那麼他也成就了無愿三昧嗎？ 如果成就了過去的空三昧，那麼他也成就了未來的空三昧嗎？如果成就了未來的空三昧，那麼他也成就了過去的空三昧嗎？如果成就了過去的空三昧，那麼他也成就了現在的空三昧嗎？如果成就了現在的空三昧，那麼他也成就了過去的空三昧嗎？如果成就了未來的空三昧，那麼他也成就了現在的空三昧嗎？如果成就了現在的空三昧，那麼他也成就了未來的空三昧嗎？如果成就了過去的空三昧，那麼他也成就了未來和現在的空三昧嗎？如果成就了未來和現在的空三昧，那麼他也成就了過去的空三昧嗎？如果成就了未來的空三昧，那麼他也成就了過去和現在的空三昧嗎？如果成就了過去和現在的空三昧，那麼他也成就了未來的空三昧嗎？如果成就了現在的空三昧，那麼他也成就了過去和未來的空三昧嗎？如果成就了過去和未來的空三昧，那麼他也成就了現在的空三昧嗎？ 無愿三昧和無相三昧也像這樣推論。如果成就了過去的空三昧，那麼他也成就了過去的無愿三昧嗎？如果成就了過去的無愿三昧，那麼他也成就了過去的空三昧嗎？如果成就了過去的空三昧，那麼他也成就了未來的無愿三昧嗎？如果成就了未來的無愿三昧，那麼他也成就了過去的空三昧嗎？如果成就了過去的空三昧，那麼他也成就了現在的無愿三昧嗎？如果成就了現在的無愿三昧，那麼他也成就了過去的空三昧嗎？如果成就了過去的空三昧，那麼他也成就了過去和現在的無愿三昧嗎？如果成就了過去和現在的無愿三昧，那麼他也成就了過去的空三昧嗎？如果成就了過去的空三昧，那麼他也成就了未來和現在的無愿三昧嗎？如果成就了未來和現在的無愿三昧，那麼他也成就了過去的空三昧嗎？如果成就了過去的空三昧，那麼他也成就了過去和未來的無
【English Translation】 English version: It is the Samadhi (a state of mental concentration) of cutting off afflictions, surpassing the thought arising from the second Dhyana (meditative state) of Yuezhi Zen, Koliya (a place name) awakened to the intention of cutting off afflictions, possessing extraordinary vision and hearing, but still possibly bound and regressed by the karmic consequences of ordinary beings, in the realm of Samsara (cycle of rebirth), the suffering of the five supernormal powers will ultimately descend. The three Samadhis are: emptiness, desirelessness, and signlessness. If one achieves the Samadhi of emptiness, does he also achieve the Samadhi of desirelessness? If one achieves the Samadhi of desirelessness, does he also achieve the Samadhi of emptiness? If one achieves the Samadhi of emptiness, does he also achieve the Samadhi of signlessness? If one achieves the Samadhi of signlessness, does he also achieve the Samadhi of emptiness? If one achieves the Samadhi of desirelessness, does he also achieve the Samadhi of signlessness? If one achieves the Samadhi of signlessness, does he also achieve the Samadhi of desirelessness? If one achieves the emptiness Samadhi of the past, does he also achieve the emptiness Samadhi of the future? If one achieves the emptiness Samadhi of the future, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the past, does he also achieve the emptiness Samadhi of the present? If one achieves the emptiness Samadhi of the present, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the future, does he also achieve the emptiness Samadhi of the present? If one achieves the emptiness Samadhi of the present, does he also achieve the emptiness Samadhi of the future? If one achieves the emptiness Samadhi of the past, does he also achieve the emptiness Samadhi of the future and the present? If one achieves the emptiness Samadhi of the future and the present, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the future, does he also achieve the emptiness Samadhi of the past and the present? If one achieves the emptiness Samadhi of the past and the present, does he also achieve the emptiness Samadhi of the future? If one achieves the emptiness Samadhi of the present, does he also achieve the emptiness Samadhi of the past and the future? If one achieves the emptiness Samadhi of the past and the future, does he also achieve the emptiness Samadhi of the present? The Samadhis of desirelessness and signlessness are also reasoned in this way. If one achieves the emptiness Samadhi of the past, does he also achieve the desirelessness Samadhi of the past? If one achieves the desirelessness Samadhi of the past, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the past, does he also achieve the desirelessness Samadhi of the future? If one achieves the desirelessness Samadhi of the future, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the past, does he also achieve the desirelessness Samadhi of the present? If one achieves the desirelessness Samadhi of the present, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the past, does he also achieve the desirelessness Samadhi of the past and the present? If one achieves the desirelessness Samadhi of the past and the present, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the past, does he also achieve the desirelessness Samadhi of the future and the present? If one achieves the desirelessness Samadhi of the future and the present, does he also achieve the emptiness Samadhi of the past? If one achieves the emptiness Samadhi of the past, does he also achieve the desirelessness Samadhi of the past and the future?
愿耶？設成就過去未來無愿，彼成就過去空耶？若成就過去空，彼成就過去未來現在無愿耶？設成就過去未來現在無愿，彼成就過去空耶(空愿七竟)？無相亦如是。過去空、過去無愿、過去無相，未來現在過去現在、未來現在過去未來、過去未來現在無相(七竟)。若修空三昧，彼修無愿耶？設修無愿，彼修空耶？若修空三昧，彼修無相耶？設修無相，彼修空耶？若修無愿三昧，彼修無相耶？設修無相，彼修無愿耶？頗結空滅非無愿無相耶？無愿滅非空非無相耶？無相滅非空非無愿耶？空無愿滅非無相耶？空無相滅非無愿也？無愿無相滅非空耶？空無相無愿滅，頗結非空非無愿非無相滅而滅結耶？云何意所念越次取證？何系行意所念越次取證？盡智當言身身觀意止耶？當言痛心法法觀意止耶？無生智亦如是。諸無漏初禪樂、諸猗覺意，此何差別？諸無漏第二禪樂、諸猗覺意，此何差別？若從三昧起，彼因緣起耶？設因緣起，彼三昧起耶？又世尊言：乃至想定齊是得教。若世尊弟子生有想無想處，彼依何等逮阿羅漢果？又尊者摩訶目揵連言：諸賢者我自思惟，在耆阇崛山醍醐池側入不用定，有眾多龍象擎鼻哮吼而聞聲。為尊者摩訶目犍連入定聞彼聲起聞聲耶？諸不定，彼一切無明實無明語耶？設無明實無明語，彼一切
【現代漢語翻譯】 現代漢語譯本 是這樣嗎？如果成就了過去未來沒有愿，那麼他成就了過去的空嗎？如果成就了過去的空，那麼他成就了過去未來現在沒有愿嗎？如果成就了過去未來現在沒有愿，那麼他成就了過去的空嗎（空愿七竟）？ 無相也是這樣。過去的空、過去的無愿、過去的無相，未來現在、過去現在，未來現在、過去未來，過去未來現在沒有相（七竟）。 如果修習空三昧（Śūnyatā-samādhi，空的禪定），那麼他修習無愿（apraṇihita，不希求）嗎？如果修習無愿，那麼他修習空嗎？如果修習空三昧，那麼他修習無相（animitta，無相）嗎？如果修習無相，那麼他修習空嗎？如果修習無愿三昧，那麼他修習無相嗎？如果修習無相，那麼他修習無愿嗎？ 頗為結縛的空滅盡不是無愿和無相嗎？無愿的滅盡不是空和無相嗎？無相的滅盡不是空和無愿嗎？空的無愿滅盡不是無相嗎？空的無相滅盡不是無愿嗎？無愿無相的滅盡不是空嗎？空的無相無愿滅盡，頗為結縛的不是空、不是無愿、不是無相的滅盡而滅盡結縛嗎？ 如何用意念越過次第而取得證悟？什麼繫縛的行用意念越過次第而取得證悟？ 盡智（kṣaya-jñāna，知滅盡之智）應當說是以身念處（kāyasmṛtyupasthāna，觀身念處）為意止嗎？應當說是以痛、心、法法念處（vedanā citta dharma-dharmasmṛtyupasthāna，觀受、心、法念處）為意止嗎？無生智（anutpāda-jñāna，知不生之智）也是這樣。 諸無漏初禪（anāsrava-prathama-dhyāna，無煩惱的初禪）的樂、諸猗覺意（śraddhendriya，信等五根），這有什麼差別？諸無漏第二禪（anāsrava-dvitīya-dhyāna，無煩惱的第二禪）的樂、諸猗覺意，這有什麼差別？ 如果從三昧（samādhi，禪定）中起身，那麼他因緣（hetupratyaya，因和緣）而起身嗎？如果因緣而起身，那麼他從三昧起身嗎？ 又世尊說：乃至想定（saṃjñā-samāpatti，想的止息）齊是得教。如果世尊的弟子生於有想無想處（saṃjñā-nāsaṃjñāyatana，非想非非想處），他依靠什麼而獲得阿羅漢果（arhatphala，斷盡煩惱的果位）？ 又尊者摩訶目犍連（Mahāmaudgalyāyana，佛陀的著名弟子）說：諸位賢者，我自思惟，在耆阇崛山（Gṛdhrakūṭa，靈鷲山）醍醐池（dadhi-mandā，凝乳池）側進入不用定（anāgamana-samāpatti，不來定），有眾多龍象擎鼻哮吼而聽到聲音。是尊者摩訶目犍連入定聽到那些聲音而起身聽到聲音嗎？ 諸不定（aniyata，不確定），那些一切都是無明（avidyā，對真理的無知）的真實無明語嗎？如果無明是真實無明語，那麼那些一切...
【English Translation】 English version Is it so? If one has accomplished the past and future without aspiration, has he accomplished the emptiness of the past? If he has accomplished the emptiness of the past, has he accomplished the past, future, and present without aspiration? If he has accomplished the past, future, and present without aspiration, has he accomplished the emptiness of the past? (End of seven on emptiness and aspiration). So it is with signlessness. Past emptiness, past non-aspiration, past signlessness; future present, past present; future present, past future; past future present signlessness (End of seven). If one cultivates the emptiness samādhi (Śūnyatā-samādhi, concentration on emptiness), does he cultivate non-aspiration (apraṇihita, without seeking)? If one cultivates non-aspiration, does he cultivate emptiness? If one cultivates the emptiness samādhi, does he cultivate signlessness (animitta, without signs)? If one cultivates signlessness, does he cultivate emptiness? If one cultivates the non-aspiration samādhi, does he cultivate signlessness? If one cultivates signlessness, does he cultivate non-aspiration? Is the cessation of emptiness, which is bound, not non-aspiration and signlessness? Is the cessation of non-aspiration not emptiness and signlessness? Is the cessation of signlessness not emptiness and non-aspiration? Is the cessation of emptiness and non-aspiration not signlessness? Is the cessation of emptiness and signlessness not non-aspiration? Is the cessation of non-aspiration and signlessness not emptiness? With the cessation of emptiness, signlessness, and non-aspiration, is the binding ceased by the cessation of what is not emptiness, not non-aspiration, and not signlessness? How does one attain realization by transcending the order of mental contemplation? By what fettered practice does one attain realization by transcending the order of mental contemplation? Should the knowledge of destruction (kṣaya-jñāna, knowledge of the extinction of defilements) be said to have the mindfulness of the body (kāyasmṛtyupasthāna, mindfulness of the body) as its object? Should it be said to have the mindfulness of feeling, mind, and phenomena (vedanā citta dharma-dharmasmṛtyupasthāna, mindfulness of feeling, mind, and phenomena) as its object? So it is with the knowledge of non-arising (anutpāda-jñāna, knowledge of non-arising). The joy of the undefiled first dhyāna (anāsrava-prathama-dhyāna, the first meditation free from outflows), and the faculties of faith, etc. (śraddhendriya, the five faculties), what is the difference between them? The joy of the undefiled second dhyāna (anāsrava-dvitīya-dhyāna, the second meditation free from outflows), and the faculties of faith, etc., what is the difference between them? If one arises from samādhi (samādhi, concentration), does he arise due to conditions (hetupratyaya, cause and conditions)? If one arises due to conditions, does he arise from samādhi? Furthermore, the World-Honored One said: 'Up to the attainment of cessation of perception (saṃjñā-samāpatti, cessation of perception), this is the teaching that is attained.' If a disciple of the World-Honored One is born in the realm of neither perception nor non-perception (saṃjñā-nāsaṃjñāyatana, the sphere of neither perception nor non-perception), upon what does he rely to attain the fruit of Arhat (arhatphala, the fruit of liberation)? Furthermore, the venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana, a prominent disciple of the Buddha) said: 'Venerable ones, I was thinking to myself, while on the side of the Gṛdhrakūṭa (Gṛdhrakūṭa, Vulture Peak Mountain) at the Dadhi-mandā (dadhi-mandā, Curd Lake), I entered the samādhi of non-returning (anāgamana-samāpatti, the attainment of non-returning), and there were many dragon elephants raising their trunks and roaring, and I heard the sound. Did the venerable Mahāmaudgalyāyana hear those sounds while in samādhi and then arise to hear the sounds?' Those that are undetermined (aniyata, uncertain), are all those ignorant (avidyā, ignorance of the truth) words of true ignorance? If ignorance is truly ignorant speech, then all those...
不定耶？諸定，彼一切明實明語耶？設明實明語，彼一切定耶？諸不定，彼一切不成就覺意耶？設不成就覺意，彼一切不定耶？諸定，彼一切成就覺意耶？設成就覺意，彼一切定耶？若成就覺意，彼成就無漏法耶？設成就無漏法，彼成就覺意耶？若不成就覺意，彼不成就無漏法耶？設不成就無漏法，彼不成就覺意耶？若得覺意，彼得無漏法耶？設得無漏法，彼得覺意耶？若棄覺意，彼棄無漏法耶？設棄無漏法，彼棄覺意耶？若退覺意，彼退無漏法耶？設退無漏法，彼退覺意耶？若不盡，彼無餘耶？設無餘，彼不盡耶？若盡，彼有餘耶？設有餘，彼盡耶？諸於此生眼本不見色彼辨天眼，依何等辨天眼？耳聲亦如是。以何等故凡夫人退見諦思惟斷結還有，世尊弟子思惟斷？以何等故阿羅漢果退非須陀洹果？以何等故阿那含、斯陀含果退，非須陀洹果、阿羅漢果退？諸得無漏根力覺道種，當言本得得、本不得得？阿那含、斯陀含果退諸得無漏根力覺道種，當言本得得、本不得得？無色界沒生欲界，諸得持陰入四大、善根不善根無記根、結縛使垢纏，當言本得得、本不得得？無色界沒生色界，諸得持陰入四大、善根無記根、結縛使垢纏，當言本得得、本不得得？色界沒生欲界，諸得持陰入四大、善根不善根無記根、結縛使垢纏
【現代漢語翻譯】 現代漢語譯本 是不定的那些禪定，它們都是真實的、明確的語言嗎？如果（是）真實的、明確的語言，它們都是禪定嗎？是不定的那些（狀態），它們都是沒有成就的覺支（Bodhi，覺悟的要素）嗎？如果（是）沒有成就的覺支，它們都是不定的嗎？是禪定的那些（狀態），它們都是成就的覺支嗎？如果（是）成就的覺支，它們都是禪定嗎？如果成就了覺支，他就成就了無漏法（Anāsava-dhamma，沒有煩惱的法）嗎？如果成就了無漏法，他就成就了覺支嗎？如果沒有成就覺支，他就沒有成就無漏法嗎？如果沒有成就無漏法，他就沒有成就覺支嗎？如果獲得了覺支，他就獲得了無漏法嗎？如果獲得了無漏法，他就獲得了覺支嗎？如果捨棄了覺支，他就捨棄了無漏法嗎？如果捨棄了無漏法，他就捨棄了覺支嗎？如果退失了覺支，他就退失了無漏法嗎？如果退失了無漏法，他就退失了覺支嗎？如果沒有窮盡（煩惱），那就是沒有剩餘（的煩惱）嗎？如果沒有剩餘（的煩惱），那就是沒有窮盡（煩惱）嗎？如果窮盡（煩惱），那就是有剩餘（的煩惱）嗎？如果有剩餘（的煩惱），那就是窮盡（煩惱）嗎？ 那些在此生中眼睛原本看不見顏色的人，他們辨別天眼（dibba-cakkhu，超人的視覺），依靠什麼來辨別天眼？耳朵聽聲音也是如此。因為什麼原因，凡夫退失了見諦（ditthippatta，證悟真理）后，思惟斷結（思維斷除煩惱的結縛）還會再生，而世尊（Bhagavā，佛陀的尊稱）的弟子思惟斷結卻不會再生？因為什麼原因，阿羅漢果（Arahat，已證最高果位者）會退失，而不是須陀洹果（Sotāpanna，入流果）？因為什麼原因，阿那含（Anāgāmi，不還果）、斯陀含果（Sakadāgāmi，一來果）會退失，而不是須陀洹果、阿羅漢果退失？ 那些獲得了無漏根（anāsava-indriya，無漏的根）、力（bala，力量）、覺道種（bojjhanga，菩提分）的人，應當說是原本就獲得的，還是原本沒有獲得的？阿那含、斯陀含果退失的人，那些獲得了無漏根、力、覺道種的人，應當說是原本就獲得的，還是原本沒有獲得的？沒有（此處應為「色」，但原文如此）沒後生到欲界（kāma-loka，充滿慾望的界），那些獲得了持陰（khandha，構成存在的要素）、入（āyatana，感覺的來源）、四大（mahābhūta，四大元素）、善根（kusala-mūla，善的根源）、不善根（akusala-mūla，不善的根源）、無記根（abyākata-mūla，非善非惡的根源）、結（saṃyojana，束縛）、縛（bandhana，捆綁）、使（anusaya，潛在的傾向）、垢（mala，污垢）、纏（paryutthāna，纏繞）的人，應當說是原本就獲得的，還是原本沒有獲得的？沒有（此處應為「色」，但原文如此）沒後生到（此處應為「色」界，但原文如此），那些獲得了持陰、入、四大、善根、無記根、結、縛、使、垢、纏的人，應當說是原本就獲得的，還是原本沒有獲得的？（此處應為「色」，但原文如此）沒後生到欲界，那些獲得了持陰、入、四大、善根、不善根、無記根、結、縛、使、垢、纏的人
【English Translation】 English version Are those undetermined meditations all true and clear speech? If (they are) true and clear speech, are they all meditations? Are those undetermined (states) all unachieved awakening factors (Bodhi)? If (they are) unachieved awakening factors, are they all undetermined? Are those meditations all achieved awakening factors? If (they are) achieved awakening factors, are they all meditations? If one achieves awakening factors, does he achieve the unconditioned (Anāsava-dhamma, the unconditioned Dharma)? If one achieves the unconditioned, does he achieve awakening factors? If one does not achieve awakening factors, does he not achieve the unconditioned? If one does not achieve the unconditioned, does he not achieve awakening factors? If one obtains awakening factors, does he obtain the unconditioned? If one obtains the unconditioned, does he obtain awakening factors? If one abandons awakening factors, does he abandon the unconditioned? If one abandons the unconditioned, does he abandon awakening factors? If one regresses from awakening factors, does he regress from the unconditioned? If one regresses from the unconditioned, does he regress from awakening factors? If it is not exhausted, is it without remainder? If it is without remainder, is it not exhausted? If it is exhausted, is there a remainder? If there is a remainder, is it exhausted? Those who in this life did not originally see colors with their eyes, by what do they discern the divine eye (dibba-cakkhu, superhuman vision)? The same is true for hearing sounds. For what reason do ordinary people, having regressed from the attainment of truth (ditthippatta, attainment of insight), still have the defilements of thought to be abandoned, while the disciples of the Blessed One (Bhagavā, the Buddha's honorific) do not? For what reason does the fruit of an Arahant (Arahat, one who has attained the highest fruit) regress, but not the fruit of a Stream-enterer (Sotāpanna)? For what reason do the fruits of an Anāgāmi (Anāgāmi, Non-returner) and a Sakadāgāmi (Sakadāgāmi, Once-returner) regress, but not the fruits of a Stream-enterer or an Arahant? Those who have obtained the unconditioned roots (anāsava-indriya, unconditioned roots), powers (bala, strengths), factors of enlightenment (bojjhanga, limbs of enlightenment), should it be said that they originally obtained them, or that they did not originally obtain them? Those who have regressed from the fruits of Anāgāmi and Sakadāgāmi, those who have obtained the unconditioned roots, powers, factors of enlightenment, should it be said that they originally obtained them, or that they did not originally obtain them? Those who, having passed away from no (should be 'form' but the original text is like this) and been reborn in the realm of desire (kāma-loka, the realm of desire), have obtained the aggregates (khandha, the elements constituting existence), sense bases (āyatana, sources of sensation), the four great elements (mahābhūta, the four great elements), wholesome roots (kusala-mūla, roots of goodness), unwholesome roots (akusala-mūla, roots of unwholesomeness), indeterminate roots (abyākata-mūla, roots that are neither good nor bad), fetters (saṃyojana, bonds), bonds (bandhana, bindings), latent tendencies (anusaya, underlying tendencies), defilements (mala, stains), and entanglements (paryutthāna, obsessions), should it be said that they originally obtained them, or that they did not originally obtain them? Those who, having passed away from no (should be 'form' but the original text is like this) and been reborn in (should be 'form realm' but the original text is like this), have obtained the aggregates, sense bases, the four great elements, wholesome roots, indeterminate roots, fetters, bonds, latent tendencies, defilements, and entanglements, should it be said that they originally obtained them, or that they did not originally obtain them? Those who, having passed away from (should be 'form' but the original text is like this) and been reborn in the realm of desire, have obtained the aggregates, sense bases, the four great elements, wholesome roots, unwholesome roots, indeterminate roots, fetters, bonds, latent tendencies, defilements, and entanglements
，當言本得得、本不得得？若依初禪神足智證通修道，彼齊何能至幾所？若依初禪徹聽聞聲智證通修道，彼能齊何系？若依初禪知他人心智證通修道，彼能齊何系知心心法？若依初禪自識宿命智證通修道，彼能齊何系自識宿命？若依初禪天眼智證通修道，彼能齊何系眼見色？第二第三第四禪亦如是。若意所念苦苦逮阿羅漢果，彼齊何系行意所念苦苦逮阿羅漢果？習亦如是。若儘儘意所念逮阿羅漢果，彼何系行意所念儘儘逮阿羅漢果？道亦如是。此章義愿具演說。
三三昧：空、無愿、無相。若成就空，彼成就無愿耶？答曰：如是。設成就無愿，彼成就空耶？答曰：如是。若成就空，彼成就無相耶？答曰：若得。設成就無相，彼成就空耶？答曰：如是。若成就無愿，彼成就無相耶？答曰：若得。設成就無相，彼成就無愿耶？答曰：如是(一行竟)。
若成就過去空，彼成就未來耶？答曰：如是。設成就未來，彼成就過去也？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去，彼成就現在也？答曰：若現在前。設成就現在，彼成就過去也？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就未來，彼成就現在耶？答曰：若現在前。設成就現在，彼成就未來耶？答曰：如是。若成就過去
【現代漢語翻譯】 現代漢語譯本： 當說根本可以獲得，還是根本不可以獲得？如果依據初禪的神足智證通（神通的一種，通過禪定獲得的超自然能力）修道，他最多能達到什麼程度？如果依據初禪的徹聽聞聲智證通修道，他能達到哪個境界？如果依據初禪的知他人心智證通修道，他能瞭解多少關於心和心法（心理現象）？如果依據初禪的自識宿命智證通修道，他能回憶多少關於宿命（前世）？如果依據初禪的天眼智證通修道，他的眼睛能看到什麼程度的色（物質現象）？第二禪、第三禪、第四禪的情況也類似。如果通過意念所念的苦苦（對苦的苦的思念）而證得阿羅漢果（佛教修行的一種果位），他通過意念所念的苦苦達到阿羅漢果的修行屬於哪個層次？習（重複練習）的情況也類似。如果通過意念所念的儘儘（對滅盡的滅盡的思念）而證得阿羅漢果，他通過意念所念的儘儘達到阿羅漢果的修行屬於哪個層次？道（修行的方法）的情況也類似。希望詳細解釋這一章的含義。
三種三昧（禪定狀態）：空、無愿、無相。如果成就了空三昧，他就成就了無愿三昧嗎？回答：是的。如果成就了無愿三昧，他就成就了空三昧嗎？回答：是的。如果成就了空三昧，他就成就了無相三昧嗎？回答：如果能夠達到。如果成就了無相三昧，他就成就了空三昧嗎？回答：是的。如果成就了無愿三昧，他就成就了無相三昧嗎？回答：如果能夠達到。如果成就了無相三昧，他就成就了無愿三昧嗎？回答：是的。
如果成就了過去的空，他就成就了未來嗎？回答：是的。如果成就了未來，他就成就了過去嗎？回答：如果滅盡而不失去，就成就；如果未滅盡，或者即使滅盡但又失去，就不成就。如果成就了過去，他就成就了現在嗎？回答：如果現在顯現。如果成就了現在，他就成就了過去嗎？回答：如果滅盡而不失去，就成就；如果未滅盡，或者即使滅盡但又失去，就不成就。如果成就了未來，他就成就了現在嗎？回答：如果現在顯現。如果成就了現在，他就成就了未來嗎？回答：是的。如果成就了過去
【English Translation】 English version: Should it be said that the root can be attained, or that the root cannot be attained? If one cultivates the path based on the supernatural power (智證通, zhi zheng tong - a type of supernatural power attained through meditation) of the first Dhyana (初禪, chu chan - the first level of meditative absorption), to what extent can they reach? If one cultivates the path based on the supernatural power of perfect hearing of sounds of the first Dhyana, to what realm can they be related? If one cultivates the path based on the supernatural power of knowing the minds of others of the first Dhyana, to what extent can they know the mind and mental phenomena (心法, xin fa)? If one cultivates the path based on the supernatural power of knowing past lives of the first Dhyana, to what extent can they recall past lives (宿命, su ming)? If one cultivates the path based on the supernatural power of the heavenly eye of the first Dhyana, to what extent can their eyes see forms (色, se - material phenomena)? The second, third, and fourth Dhyanas are similar. If one attains the Arhat fruit (阿羅漢果, a luo han guo - a stage of enlightenment) through the suffering of suffering contemplated by the mind, to what level does their practice of attaining the Arhat fruit through the suffering of suffering contemplated by the mind belong? Practice (習, xi - repeated practice) is similar. If one attains the Arhat fruit through the cessation of cessation contemplated by the mind, to what level does their practice of attaining the Arhat fruit through the cessation of cessation contemplated by the mind belong? The path (道, dao - the method of practice) is similar. I wish for a detailed explanation of the meaning of this chapter.
The three Samadhis (三昧, san mei - meditative states): emptiness (空, kong), wishlessness (無愿, wu yuan), and signlessness (無相, wu xiang). If one achieves emptiness, do they achieve wishlessness? The answer is: yes. If one achieves wishlessness, do they achieve emptiness? The answer is: yes. If one achieves emptiness, do they achieve signlessness? The answer is: if it can be attained. If one achieves signlessness, do they achieve emptiness? The answer is: yes. If one achieves wishlessness, do they achieve signlessness? The answer is: if it can be attained. If one achieves signlessness, do they achieve wishlessness? The answer is: yes.
If one achieves past emptiness, do they achieve the future? The answer is: yes. If one achieves the future, do they achieve the past? The answer is: if it is extinguished and not lost, then it is achieved; if it is not extinguished, or even if it is extinguished but then lost, then it is not achieved. If one achieves the past, do they achieve the present? The answer is: if the present is manifest. If one achieves the present, do they achieve the past? The answer is: if it is extinguished and not lost, then it is achieved; if it is not extinguished, or even if it is extinguished but then lost, then it is not achieved. If one achieves the future, do they achieve the present? The answer is: if the present is manifest. If one achieves the present, do they achieve the future? The answer is: yes. If one achieves the past
，彼成就未來現在耶？答曰：未來成就，現在若現在前。設成就未來現在，彼成就過去耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就未來，彼成就過去現在耶？答曰：成就未來非過去現在，及過去非現在，及現在非過去，及過去現在。云何成就未來非過去現在？答曰：若得空三昧不盡、設盡便失不現在前，是謂未來非過去現在。云何未來及過去非現在？答曰：若得空三昧盡不失，又彼空三昧不現在前，是謂未來及過去非現在。云何未來及現在非過去耶？答曰：若空三昧現在前，若不盡、設盡便失，是謂未來及現在非過去。云何未來及過去現在？答曰：若空三昧盡不失，又彼空三昧現在前，是謂未來及過去現在。設成就過去現在，彼成就未來耶？答曰：如是。若成就現在，彼成就過去未來耶？答曰：未來成就，過去若盡不失則成就，若不盡、設盡便失則不成就。設成就過去未來，彼成就現在耶？答曰：若現在前。無愿、無相亦如是(六竟)。
若成就過去空三昧，彼成就過去無愿耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。設成就過去無愿，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空三昧，彼成就未來無愿？答曰：如是。設成就未來無愿
【現代漢語翻譯】 現代漢語譯本：，他成就了未來和現在嗎？回答說：未來成就，現在如果現在顯現。如果成就了未來和現在，他成就了過去嗎？回答說：如果完全消失且不喪失，則成就；如果不完全消失，或者即使消失了但喪失了，則不成就。如果成就了未來，他成就了過去和現在嗎？回答說：成就未來而非過去和現在，以及過去而非現在，以及現在而非過去，以及過去和現在。怎樣成就未來而非過去和現在？回答說：如果獲得空三昧（Śūnyatā-samādhi，一種冥想狀態，專注于空的本質）而不完全消失，或者即使消失了但喪失了，並且不現在顯現，這被稱為未來而非過去和現在。怎樣是未來和過去而非現在？回答說：如果獲得空三昧完全消失且不喪失，而且那個空三昧不現在顯現，這被稱為未來和過去而非現在。怎樣是未來和現在而非過去呢？回答說：如果空三昧現在顯現，如果不完全消失，或者即使消失了但喪失了，這被稱為未來和現在而非過去。怎樣是未來以及過去和現在？回答說：如果空三昧完全消失且不喪失，而且那個空三昧現在顯現，這被稱為未來以及過去和現在。如果成就了過去和現在，他成就了未來嗎？回答說：是的。如果成就了現在，他成就了過去和未來嗎？回答說：未來成就，過去如果完全消失且不喪失，則成就；如果不完全消失，或者即使消失了但喪失了，則不成就。如果成就了過去和未來，他成就了現在嗎？回答說：如果現在顯現。無愿（apraṇihita，不希求）和無相（animitta，無相狀）也是如此（六種情況結束）。 如果成就了過去的空三昧，他成就了過去的無愿嗎？回答說：如果完全消失且不喪失，則成就；如果不完全消失，或者即使消失了但喪失了，則不成就。如果成就了過去的無愿，他成就了過去的空嗎？回答說：如果完全消失且不喪失，則成就；如果不完全消失，或者即使消失了但喪失了，則不成就。如果成就了過去的空三昧，他成就了未來的無愿嗎？回答說：是的。如果成就了未來的無愿
【English Translation】 English version: Does he achieve the future and the present? The answer is: The future is achieved, and the present if it manifests in the present. If he achieves the future and the present, does he achieve the past? The answer is: If it is completely gone and not lost, then he achieves it; if it is not completely gone, or even if it is gone but lost, then he does not achieve it. If he achieves the future, does he achieve the past and the present? The answer is: He achieves the future but not the past and the present, and the past but not the present, and the present but not the past, and the past and the present. How does he achieve the future but not the past and the present? The answer is: If he attains the Śūnyatā-samādhi (空三昧, concentration on emptiness) and it is not completely gone, or even if it is gone but lost, and it does not manifest in the present, this is called the future but not the past and the present. How is it the future and the past but not the present? The answer is: If he attains the Śūnyatā-samādhi and it is completely gone and not lost, and that Śūnyatā-samādhi does not manifest in the present, this is called the future and the past but not the present. How is it the future and the present but not the past? The answer is: If the Śūnyatā-samādhi manifests in the present, and it is not completely gone, or even if it is gone but lost, this is called the future and the present but not the past. How is it the future and the past and the present? The answer is: If the Śūnyatā-samādhi is completely gone and not lost, and that Śūnyatā-samādhi manifests in the present, this is called the future and the past and the present. If he achieves the past and the present, does he achieve the future? The answer is: Yes. If he achieves the present, does he achieve the past and the future? The answer is: The future is achieved, and the past if it is completely gone and not lost, then he achieves it; if it is not completely gone, or even if it is gone but lost, then he does not achieve it. If he achieves the past and the future, does he achieve the present? The answer is: If it manifests in the present. The apraṇihita (無愿, wishlessness) and animitta (無相, signlessness) are also like this (end of the six cases). If he achieves the past Śūnyatā-samādhi, does he achieve the past apraṇihita? The answer is: If it is completely gone and not lost, then he achieves it; if it is not completely gone, or even if it is gone but lost, then he does not achieve it. If he achieves the past apraṇihita, does he achieve the past Śūnyatā? The answer is: If it is completely gone and not lost, then he achieves it; if it is not completely gone, or even if it is gone but lost, then he does not achieve it. If he achieves the past Śūnyatā-samādhi, does he achieve the future apraṇihita? The answer is: Yes. If he achieves the future apraṇihita
，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就現在無愿耶？答曰：若現在前。設成就現在無愿，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就過去現在無愿耶？答曰：或成就過去空非過去現在無愿，及過去非現在，及現在非過去，及過去現在無愿。云何成就過去空非過去現在無愿？答曰：若空三昧盡不失，又彼無愿三昧不盡、設盡便失亦不現在前，是謂成就過去空三昧非過去現在無愿。云何成就過去空及過去無愿非現在？答曰：若空無愿三昧盡不失，又彼無愿三昧不現在前，是謂成就過去空及過去無愿非現在。云何成就過去空及現在無愿非過去？答曰：若空三昧盡不失，又彼無愿三昧現在前，不盡、若盡便失，是謂成就過去空及現在無愿非過去。云何成就過去空及過去現在無愿。答曰：若空無愿三昧盡不失，又彼無愿三昧現在前，是謂成就過去空及過去現在無愿。設成就過去現在無愿，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就未來現在無愿耶？答曰：未來成就，現在若現在前。設成就未來現在無愿，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不
【現代漢語翻譯】 現代漢語譯本 他是否成就了過去的空（過去空的成就）呢？回答說：如果（過去的空）完全滅盡且不失壞，那麼就成就了；如果（過去的空）沒有完全滅盡，或者即使滅盡了卻失壞了，那麼就不成就。如果他成就了過去的空，他是否成就了現在的無愿（現在的無愿成就）呢？回答說：如果（現在的無愿）現在顯現，那麼就成就。如果他成就了現在的無愿，他是否成就了過去的空呢？回答說：如果（過去的空）完全滅盡且不失壞，那麼就成就了；如果（過去的空）沒有完全滅盡，或者即使滅盡了卻失壞了，那麼就不成就。如果他成就了過去的空，他是否成就了過去和現在的無愿（過去和現在的無愿成就）呢？回答說：或者成就了過去的空，但沒有成就過去和現在的無愿；或者成就了過去的空和過去的無愿，但沒有成就現在的無愿；或者成就了過去的空和現在的無愿，但沒有成就過去的無愿；或者成就了過去的空以及過去和現在的無愿。 如何成就了過去的空，但沒有成就過去和現在的無愿呢？回答說：如果空三昧（Śūnyatā-samādhi）完全滅盡且不失壞，而且那個無愿三昧（Apranihita-samādhi）沒有完全滅盡，或者即使滅盡了卻失壞了，也沒有現在顯現，這就是成就了過去的空三昧，但沒有成就過去和現在的無愿。如何成就了過去的空和過去的無愿，但沒有成就現在的無愿呢？回答說：如果空和無愿三昧完全滅盡且不失壞，而且那個無愿三昧沒有現在顯現，這就是成就了過去的空和過去的無愿，但沒有成就現在的無愿。如何成就了過去的空和現在的無愿，但沒有成就過去的無愿呢？回答說：如果空三昧完全滅盡且不失壞，而且那個無愿三昧現在顯現，但沒有完全滅盡，或者即使滅盡了卻失壞了，這就是成就了過去的空和現在的無愿，但沒有成就過去的無愿。如何成就了過去的空以及過去和現在的無愿呢？回答說：如果空和無愿三昧完全滅盡且不失壞，而且那個無愿三昧現在顯現，這就是成就了過去的空以及過去和現在的無愿。 如果成就了過去和現在的無愿，他是否成就了過去的空呢？回答說：如果（過去的空）完全滅盡且不失壞，那麼就成就了；如果（過去的空）沒有完全滅盡，或者即使滅盡了卻失壞了，那麼就不成就。如果他成就了過去的空，他是否成就了未來和現在的無愿（未來和現在的無愿成就）呢？回答說：未來（的無愿）成就，現在（的無愿）如果現在顯現，那麼就成就。如果他成就了未來和現在的無愿，他是否成就了過去的空呢？回答說：如果（過去的空）完全滅盡且不失壞，那麼就成就了；如果（過去的空）沒有完全滅盡，或者即使滅盡了卻失壞了，那麼就不成就。
【English Translation】 English version Has he attained the emptiness of the past (past emptiness attainment)? The answer is: If it is completely extinguished and not lost, then he has attained it; if it is not completely extinguished, or if it is extinguished but then lost, then he has not attained it. If he has attained the emptiness of the past, has he attained the desirelessness of the present (present desirelessness attainment)? The answer is: If it manifests in the present, then he has attained it. If he has attained the desirelessness of the present, has he attained the emptiness of the past? The answer is: If it is completely extinguished and not lost, then he has attained it; if it is not completely extinguished, or if it is extinguished but then lost, then he has not attained it. If he has attained the emptiness of the past, has he attained the desirelessness of the past and present (past and present desirelessness attainment)? The answer is: He may have attained the emptiness of the past but not the desirelessness of the past and present; or he may have attained the emptiness of the past and the desirelessness of the past, but not the desirelessness of the present; or he may have attained the emptiness of the past and the desirelessness of the present, but not the desirelessness of the past; or he may have attained the emptiness of the past and the desirelessness of the past and present. How does one attain the emptiness of the past but not the desirelessness of the past and present? The answer is: If the emptiness Samadhi (Śūnyatā-samādhi) is completely extinguished and not lost, and that desirelessness Samadhi (Apranihita-samādhi) is not completely extinguished, or if it is extinguished but then lost, and it does not manifest in the present, this is called attaining the emptiness Samadhi of the past but not the desirelessness of the past and present. How does one attain the emptiness of the past and the desirelessness of the past but not the desirelessness of the present? The answer is: If the emptiness and desirelessness Samadhis are completely extinguished and not lost, and that desirelessness Samadhi does not manifest in the present, this is called attaining the emptiness of the past and the desirelessness of the past but not the desirelessness of the present. How does one attain the emptiness of the past and the desirelessness of the present but not the desirelessness of the past? The answer is: If the emptiness Samadhi is completely extinguished and not lost, and that desirelessness Samadhi manifests in the present, but is not completely extinguished, or if it is extinguished but then lost, this is called attaining the emptiness of the past and the desirelessness of the present but not the desirelessness of the past. How does one attain the emptiness of the past and the desirelessness of the past and present? The answer is: If the emptiness and desirelessness Samadhis are completely extinguished and not lost, and that desirelessness Samadhi manifests in the present, this is called attaining the emptiness of the past and the desirelessness of the past and present. If he has attained the desirelessness of the past and present, has he attained the emptiness of the past? The answer is: If it is completely extinguished and not lost, then he has attained it; if it is not completely extinguished, or if it is extinguished but then lost, then he has not attained it. If he has attained the emptiness of the past, has he attained the desirelessness of the future and present (future and present desirelessness attainment)? The answer is: The future (desirelessness) is attained, and the present (desirelessness) is attained if it manifests in the present. If he has attained the desirelessness of the future and present, has he attained the emptiness of the past? The answer is: If it is completely extinguished and not lost, then he has attained it; if it is not completely extinguished, or if it is extinguished but then lost, then he has not attained it.
成就。若成就過去空三昧，彼成就過去未來無愿耶？答曰：未來成就，過去若盡不失則成就，若不盡、設盡便失則不成就。設成就過去未來無愿，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就過去未來現在無愿耶？答曰：或成就過去空及未來無愿非過去現在，及過去未來非現在，及未來現在非過去，及過去未來現在無愿。云何成就過去空及未來無愿非過去現在？答曰：若空三昧盡不失，又彼得無愿三昧，不盡、設盡便失亦不現在前，是謂成就過去空及未來無愿非過去現在。云何成就過去空三昧及過去未來無愿非現在？答曰：若空無愿三昧已盡不失，又彼無愿三昧不現在前，是謂成就過去空及過去未來無愿非現在。云何成就過去空及未來現在無愿非過去？答曰：若空三昧盡不失，又彼無愿三昧現在前，不盡、設盡便失，是謂成就過去空及未來現在無愿非過去。云何成就過去空及過去未來現在無愿？答曰：若空無愿三昧盡不失，又彼無愿三昧現在前，是謂成就過去空及過去未來現在無愿。設成就過去未來現在無愿，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就(空愿七竟)。
若成就過去空三昧，彼成就過去無相耶？答曰：若盡不失則成就，
【現代漢語翻譯】 現代漢語譯本 成就。如果成就了過去空三昧（過去的空性禪定），那麼他成就了過去和未來的無愿三昧（不希求的禪定）嗎？回答是：未來是成就的，過去如果滅盡而不失壞，那麼就成就，如果未滅盡，或者即使滅盡了卻失壞了，那麼就不成就。如果成就了過去和未來的無愿三昧，那麼他成就了過去的空三昧嗎？回答是：如果滅盡而不失壞，那麼就成就，如果未滅盡，或者即使滅盡了卻失壞了，那麼就不成就。如果成就了過去的空三昧，那麼他成就了過去、未來和現在的無愿三昧嗎？回答是：或者成就了過去的空三昧和未來的無愿三昧，而不是過去和現在的無愿三昧；或者成就了過去的空三昧和未來的無愿三昧，而不是現在的無愿三昧；或者成就了未來的無愿三昧和現在的無愿三昧，而不是過去的空三昧；或者成就了過去、未來和現在的無愿三昧。 怎樣成就過去的空三昧和未來的無愿三昧，而不是過去和現在的無愿三昧呢？回答是：如果空三昧滅盡而不失壞，並且他獲得了無愿三昧，但沒有滅盡，或者即使滅盡了卻失壞了，也不在現在生起，這就是成就了過去的空三昧和未來的無愿三昧，而不是過去和現在的無愿三昧。怎樣成就過去的空三昧和過去、未來的無愿三昧，而不是現在的無愿三昧呢？回答是：如果空三昧和無愿三昧已經滅盡而不失壞，並且他的無愿三昧不在現在生起，這就是成就了過去的空三昧和過去、未來的無愿三昧，而不是現在的無愿三昧。怎樣成就過去的空三昧和未來、現在的無愿三昧，而不是過去的空三昧呢？回答是：如果空三昧滅盡而不失壞，並且他的無愿三昧在現在生起，但沒有滅盡，或者即使滅盡了卻失壞了，這就是成就了過去的空三昧和未來、現在的無愿三昧，而不是過去的空三昧。怎樣成就過去的空三昧和過去、未來、現在的無愿三昧呢？回答是：如果空三昧和無愿三昧滅盡而不失壞，並且他的無愿三昧在現在生起，這就是成就了過去的空三昧和過去、未來、現在的無愿三昧。如果成就了過去、未來、現在的無愿三昧，那麼他成就了過去的空三昧嗎？回答是：如果滅盡而不失壞，那麼就成就，如果未滅盡，或者即使滅盡了卻失壞了，那麼就不成就。（空愿七竟） 如果成就了過去的空三昧，那麼他成就了過去的無相三昧（沒有表相的禪定）嗎？回答是：如果滅盡而不失壞，那麼就成就。
【English Translation】 English version Accomplishment. If one accomplishes the past emptiness Samadhi (past meditation on emptiness), does he accomplish the past and future desireless Samadhi (meditation without seeking)? The answer is: the future is accomplished; if the past is exhausted and not lost, then it is accomplished; if it is not exhausted, or even if exhausted but lost, then it is not accomplished. If one accomplishes the past and future desireless Samadhi, does he accomplish the past emptiness Samadhi? The answer is: if it is exhausted and not lost, then it is accomplished; if it is not exhausted, or even if exhausted but lost, then it is not accomplished. If one accomplishes the past emptiness Samadhi, does he accomplish the past, future, and present desireless Samadhi? The answer is: perhaps one accomplishes the past emptiness Samadhi and the future desireless Samadhi, but not the past and present; or the past and future, but not the present; or the future and present, but not the past; or the past, future, and present desireless Samadhi. How does one accomplish the past emptiness Samadhi and the future desireless Samadhi, but not the past and present? The answer is: if the emptiness Samadhi is exhausted and not lost, and he obtains the desireless Samadhi, but it is not exhausted, or even if exhausted but lost, it does not arise in the present; this is called accomplishing the past emptiness Samadhi and the future desireless Samadhi, but not the past and present. How does one accomplish the past emptiness Samadhi and the past and future desireless Samadhi, but not the present? The answer is: if the emptiness and desireless Samadhi are exhausted and not lost, and his desireless Samadhi does not arise in the present; this is called accomplishing the past emptiness Samadhi and the past and future desireless Samadhi, but not the present. How does one accomplish the past emptiness Samadhi and the future and present desireless Samadhi, but not the past? The answer is: if the emptiness Samadhi is exhausted and not lost, and his desireless Samadhi arises in the present, but it is not exhausted, or even if exhausted but lost; this is called accomplishing the past emptiness Samadhi and the future and present desireless Samadhi, but not the past. How does one accomplish the past emptiness Samadhi and the past, future, and present desireless Samadhi? The answer is: if the emptiness and desireless Samadhi are exhausted and not lost, and his desireless Samadhi arises in the present; this is called accomplishing the past emptiness Samadhi and the past, future, and present desireless Samadhi. If one accomplishes the past, future, and present desireless Samadhi, does he accomplish the past emptiness Samadhi? The answer is: if it is exhausted and not lost, then it is accomplished; if it is not exhausted, or even if exhausted but lost, then it is not accomplished. (End of the seven emptiness and desireless) If one accomplishes the past emptiness Samadhi, does he accomplish the past signless Samadhi (meditation without characteristics)? The answer is: if it is exhausted and not lost, then it is accomplished.
若不盡、設盡便失則不成就。設成就過去無相，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就未來無相耶？答曰：若得。設成就未來無相，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就現在無相耶？答曰：若現在前。設成就現在無相，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就過去現在無相耶？答曰：或成就過去空非過去現在無相，及過去非現在，及現在非過去，及過去現在無相。云何成就過去空非過去現在無相？答曰：若空三昧盡不失，又彼無相三昧不盡、設盡便失，亦不現在前，是謂成就過去空非過去現在無相。云何成就過去空及過去無相非現在？答曰：若空無相三昧盡不失，又彼無相三昧不現在前，是謂成就過去空及過去無相非現在。云何成就過去空及現在無相非過去？答曰：若空三昧盡不失，又彼無相三昧現在前，不盡、設盡便失，是謂成就過去空及現在無相三昧非過去。云何成就過去空及過去現在無相？答曰：若空無相三昧盡不失，又彼無相三昧現在前，是謂成就過去空三昧及過去現在無相。設成就過去現在無相，彼成就過去空耶？答曰：若盡不失則成就，
【現代漢語翻譯】 現代漢語譯本： 若（三昧）沒有完全斷盡，假設斷盡了卻又失去了，那就不能成就（過去空）。假設成就了過去無相（Animitto，不取于相），那麼他成就了過去空（Sunyata，空性）嗎？回答說：如果（三昧）斷盡了且沒有失去，那就成就；如果（三昧）沒有完全斷盡，假設斷盡了卻又失去了，那就不能成就。如果成就了過去空，那麼他成就了未來無相嗎？回答說：如果能夠獲得（未來無相），就成就。假設成就了未來無相，那麼他成就了過去空嗎？回答說：如果（三昧）斷盡了且沒有失去，那就成就；如果（三昧）沒有完全斷盡，假設斷盡了卻又失去了，那就不能成就。如果成就了過去空，那麼他成就了現在無相嗎？回答說：如果現在（無相）顯現，就成就。假設成就了現在無相，那麼他成就了過去空嗎？回答說：如果（三昧）斷盡了且沒有失去，那就成就；如果（三昧）沒有完全斷盡，假設斷盡了卻又失去了，那就不能成就。如果成就了過去空，那麼他成就了過去現在無相嗎？回答說：或者成就了過去空，但並非過去現在無相；或者成就了過去，但並非現在；或者成就了現在，但並非過去；或者成就了過去現在無相。如何成就了過去空，但並非過去現在無相呢？回答說：如果空三昧（Sunyata Samadhi，空三昧）斷盡了且沒有失去，而那個無相三昧（Animitto Samadhi，無相三昧）沒有斷盡，假設斷盡了卻又失去了，也不在現在顯現，這就是成就了過去空，但並非過去現在無相。如何成就了過去空以及過去無相，但並非現在呢？回答說：如果空無相三昧（Sunyata Animitto Samadhi，空無相三昧）斷盡了且沒有失去，而那個無相三昧不在現在顯現，這就是成就了過去空以及過去無相，但並非現在。如何成就了過去空以及現在無相，但並非過去呢？回答說：如果空三昧斷盡了且沒有失去，而那個無相三昧現在顯現，但沒有斷盡，假設斷盡了卻又失去了，這就是成就了過去空以及現在無相三昧，但並非過去。如何成就了過去空以及過去現在無相呢？回答說：如果空無相三昧斷盡了且沒有失去，而那個無相三昧現在顯現，這就是成就了過去空三昧以及過去現在無相。假設成就了過去現在無相，那麼他成就了過去空嗎？回答說：如果（三昧）斷盡了且沒有失去，那就成就。
【English Translation】 English version: If (the Samadhi) is not completely exhausted, and if it is exhausted but then lost, then it cannot be achieved. If one has achieved the past Animitto (not taking on appearances), does he achieve the past Sunyata (emptiness)? The answer is: If (the Samadhi) is exhausted and not lost, then it is achieved; if (the Samadhi) is not completely exhausted, and if it is exhausted but then lost, then it cannot be achieved. If one has achieved the past Sunyata, does he achieve the future Animitto? The answer is: If one can attain (the future Animitto), then it is achieved. If one has achieved the future Animitto, does he achieve the past Sunyata? The answer is: If (the Samadhi) is exhausted and not lost, then it is achieved; if (the Samadhi) is not completely exhausted, and if it is exhausted but then lost, then it cannot be achieved. If one has achieved the past Sunyata, does he achieve the present Animitto? The answer is: If the present (Animitto) manifests, then it is achieved. If one has achieved the present Animitto, does he achieve the past Sunyata? The answer is: If (the Samadhi) is exhausted and not lost, then it is achieved; if (the Samadhi) is not completely exhausted, and if it is exhausted but then lost, then it cannot be achieved. If one has achieved the past Sunyata, does he achieve the past and present Animitto? The answer is: One may achieve the past Sunyata but not the past and present Animitto; or achieve the past but not the present; or achieve the present but not the past; or achieve the past and present Animitto. How does one achieve the past Sunyata but not the past and present Animitto? The answer is: If the Sunyata Samadhi (emptiness Samadhi) is exhausted and not lost, but that Animitto Samadhi (signlessness Samadhi) is not exhausted, and if it is exhausted but then lost, and it does not manifest in the present, this is said to be achieving the past Sunyata but not the past and present Animitto. How does one achieve the past Sunyata and the past Animitto but not the present? The answer is: If the Sunyata Animitto Samadhi (emptiness and signlessness Samadhi) is exhausted and not lost, but that Animitto Samadhi does not manifest in the present, this is said to be achieving the past Sunyata and the past Animitto but not the present. How does one achieve the past Sunyata and the present Animitto but not the past? The answer is: If the Sunyata Samadhi is exhausted and not lost, but that Animitto Samadhi manifests in the present, but is not exhausted, and if it is exhausted but then lost, this is said to be achieving the past Sunyata and the present Animitto Samadhi but not the past. How does one achieve the past Sunyata and the past and present Animitto? The answer is: If the Sunyata Animitto Samadhi is exhausted and not lost, and that Animitto Samadhi manifests in the present, this is said to be achieving the past Sunyata Samadhi and the past and present Animitto. If one has achieved the past and present Animitto, does he achieve the past Sunyata? The answer is: If (the Samadhi) is exhausted and not lost, then it is achieved.
若不盡、設盡便失則不成就。若成就過去空，彼成就未來現在無相耶？答曰：或成就過去空非未來現在無相，及未來非現在，及未來現在無相。云何成就過去空非未來現在無相？答曰：若空三昧盡不失，又彼不得無相三昧，是謂成就過去空非未來現在無相。云何成就過去空及未來無相非現在？答曰：若空三昧盡不失，又彼得無相三昧不現在前，是謂成就過去空及未來無相非現在。云何成就過去空及未來現在無相？答曰：若空三昧盡不失，又彼無相三昧現在前，是謂成就過去空及未來現在無相。設成就未來現在無相，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就過去未來現在無相耶？答曰：或成就過去空非過去未來現在無相，及未來非過去現在，及過去未來非現在，及未來現在非過去，及過去未來現在無相。云何成就過去空非過去未來現在無相？答曰：若空三昧盡不失，又彼不得無相三昧，是謂成就過去空非過去未來現在無相。云何成就過去空及未來無相非過去現在？答曰：若空三昧盡不失，又彼得無相三昧，不盡、設盡便失亦不現在前，是謂成就過去空及未來無相非過去現在。云何成就過去空及過去未來無相非現在。答曰：若空無相三昧盡不失，又彼無相三昧不現在前
【現代漢語翻譯】 現代漢語譯本： 如果（空三昧）沒有完全消失，假設完全消失了但又失去了，那就不能成就（過去空）。如果成就了過去空，那麼他是否成就了未來和現在的無相（Animitto，不執著于任何表象）呢？回答是：或者成就了過去空，但並非未來和現在都無相；或者成就了未來無相，但並非現在無相；或者成就了未來和現在的無相。 如何成就了過去空，但並非未來和現在都無相呢？回答是：如果空三昧完全消失且沒有失去，而且他沒有獲得無相三昧，這就是成就了過去空，但並非未來和現在都無相。 如何成就了過去空以及未來無相，但並非現在無相呢？回答是：如果空三昧完全消失且沒有失去，而且他獲得了無相三昧但沒有在現在顯現，這就是成就了過去空以及未來無相，但並非現在無相。 如何成就了過去空以及未來和現在的無相呢？回答是：如果空三昧完全消失且沒有失去，而且他的無相三昧在現在顯現，這就是成就了過去空以及未來和現在的無相。 假設成就了未來和現在的無相，那麼他是否成就了過去空呢？回答是：如果（空三昧）完全消失且沒有失去，那就成就了（過去空）；如果沒有完全消失，假設完全消失了但又失去了，那就不能成就（過去空）。如果成就了過去空，那麼他是否成就了過去、未來和現在的無相呢？回答是：或者成就了過去空，但並非過去、未來和現在都無相；或者成就了未來無相，但並非過去和現在都無相；或者成就了過去和未來無相，但並非現在無相；或者成就了未來和現在無相，但並非過去無相；或者成就了過去、未來和現在的無相。 如何成就了過去空，但並非過去、未來和現在都無相呢？回答是：如果空三昧完全消失且沒有失去，而且他沒有獲得無相三昧，這就是成就了過去空，但並非過去、未來和現在都無相。 如何成就了過去空以及未來無相，但並非過去和現在都無相呢？回答是：如果空三昧完全消失且沒有失去，而且他獲得了無相三昧，但沒有完全消失，假設完全消失了但又失去了，也沒有在現在顯現，這就是成就了過去空以及未來無相，但並非過去和現在都無相。 如何成就了過去空以及過去和未來無相，但並非現在無相呢？回答是：如果空和無相三昧完全消失且沒有失去，而且他的無相三昧沒有在現在顯現。
【English Translation】 English version: If it (Sunyata Samadhi, the concentration on emptiness) is not completely exhausted, and if it is assumed to be exhausted but then lost, then it is not accomplished. If the past emptiness is accomplished, does he accomplish the future and present Animitto (non-attachment to any appearance)? The answer is: either the past emptiness is accomplished, but the future and present are not both Animitto; or the future Animitto is accomplished, but the present is not Animitto; or the future and present Animitto are accomplished. How is the past emptiness accomplished, but the future and present are not both Animitto? The answer is: if the Sunyata Samadhi is completely exhausted and not lost, and he does not attain the Animitto Samadhi, this is called accomplishing the past emptiness, but the future and present are not both Animitto. How is the past emptiness and the future Animitto accomplished, but the present is not Animitto? The answer is: if the Sunyata Samadhi is completely exhausted and not lost, and he attains the Animitto Samadhi but it does not manifest in the present, this is called accomplishing the past emptiness and the future Animitto, but the present is not Animitto. How is the past emptiness and the future and present Animitto accomplished? The answer is: if the Sunyata Samadhi is completely exhausted and not lost, and his Animitto Samadhi manifests in the present, this is called accomplishing the past emptiness and the future and present Animitto. Suppose the future and present Animitto are accomplished, does he accomplish the past emptiness? The answer is: if it (Sunyata Samadhi) is completely exhausted and not lost, then it is accomplished (past emptiness); if it is not completely exhausted, and if it is assumed to be exhausted but then lost, then it is not accomplished (past emptiness). If the past emptiness is accomplished, does he accomplish the past, future, and present Animitto? The answer is: either the past emptiness is accomplished, but the past, future, and present are not all Animitto; or the future Animitto is accomplished, but the past and present are not both Animitto; or the past and future Animitto are accomplished, but the present is not Animitto; or the future and present Animitto are accomplished, but the past is not Animitto; or the past, future, and present Animitto are accomplished. How is the past emptiness accomplished, but the past, future, and present are not all Animitto? The answer is: if the Sunyata Samadhi is completely exhausted and not lost, and he does not attain the Animitto Samadhi, this is called accomplishing the past emptiness, but the past, future, and present are not all Animitto. How is the past emptiness and the future Animitto accomplished, but the past and present are not both Animitto? The answer is: if the Sunyata Samadhi is completely exhausted and not lost, and he attains the Animitto Samadhi, but it is not completely exhausted, and if it is assumed to be exhausted but then lost, and it does not manifest in the present, this is called accomplishing the past emptiness and the future Animitto, but the past and present are not both Animitto. How is the past emptiness and the past and future Animitto accomplished, but the present is not Animitto? The answer is: if the Sunyata and Animitto Samadhi are completely exhausted and not lost, and his Animitto Samadhi does not manifest in the present.
，是謂成就過去空及過去未來無相非現在。設成就過去未來無相，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就。若成就過去空，彼成就過去未來現在無相？答曰：或成就過去空非過去未來現在無相，及未來非過去現在，及過去未來非現在，及未來現在非過去，及過去未來現在無相。云何成就過去空非過去未來現在無相？答曰：若空三昧盡不失，又彼不得無相三昧，是謂成就過去空非過去未來現在無相。云何成就過去空及未來無相非過去現在，答曰：若空三昧盡不失，又彼得無相三昧，不盡、設盡便失亦不現在前，是謂成就過去空及未來無相非過去現在。云何成就過去空及過去未來無相非現在？答曰：若空無相三昧盡不失，又彼無相三昧不現在前，是謂成就過去空及過去未來無相非現在。云何成就過去空及未來現在無相非過去？答曰：若空三昧盡不失，又彼無相三昧現在前，不盡、設盡便失，是謂成就過去空及未來現在無相非過去。云何成就過去空及過去未來現在無相？答曰：若空無相三昧盡不失，又彼無相三昧現在前，是謂成就過去空及過去未來現在無相。設成就過去未來現在無相，彼成就過去空耶？答曰：若盡不失則成就，若不盡、設盡便失則不成就(空無相七竟)。如空無相無愿亦爾。
【現代漢語翻譯】 現代漢語譯本： 是說成就了過去空的境界，以及過去和未來沒有現象（無相）的境界，而不是現在的境界。如果成就了過去和未來沒有現象的境界，那麼他成就了過去空的境界嗎？回答是：如果（空三昧）完全而不失去，那麼就成就了；如果不完全，或者即使完全了也失去了，那麼就沒有成就。如果成就了過去空的境界，那麼他成就了過去、未來和現在的沒有現象的境界嗎？回答是：或者成就了過去空的境界，但沒有成就過去、未來和現在的沒有現象的境界；或者成就了未來沒有現象的境界，但沒有成就過去和現在的境界；或者成就了過去和未來沒有現象的境界，但沒有成就現在的境界；或者成就了未來和現在的沒有現象的境界，但沒有成就過去的境界；或者成就了過去、未來和現在的沒有現象的境界。 怎樣算是成就了過去空的境界，但沒有成就過去、未來和現在的沒有現象的境界呢？回答是：如果空三昧完全而不失去，而且他沒有得到無相三昧，這就是成就了過去空的境界，但沒有成就過去、未來和現在的沒有現象的境界。怎樣算是成就了過去空的境界，以及未來沒有現象的境界，但沒有成就過去和現在的境界呢？回答是：如果空三昧完全而不失去，而且他得到了無相三昧，但不完全，或者即使完全了也失去了，也沒有在現在顯現，這就是成就了過去空的境界，以及未來沒有現象的境界，但沒有成就過去和現在的境界。怎樣算是成就了過去空的境界，以及過去和未來沒有現象的境界，但沒有成就現在的境界呢？回答是：如果空和無相三昧完全而不失去，而且他的無相三昧沒有在現在顯現，這就是成就了過去空的境界，以及過去和未來沒有現象的境界，但沒有成就現在的境界。怎樣算是成就了過去空的境界，以及未來和現在的沒有現象的境界，但沒有成就過去的境界呢？回答是：如果空三昧完全而不失去，而且他的無相三昧在現在顯現，但不完全，或者即使完全了也失去了，這就是成就了過去空的境界，以及未來和現在的沒有現象的境界，但沒有成就過去的境界。怎樣算是成就了過去空的境界，以及過去、未來和現在的沒有現象的境界呢？回答是：如果空和無相三昧完全而不失去，而且他的無相三昧在現在顯現，這就是成就了過去空的境界，以及過去、未來和現在的沒有現象的境界。 如果成就了過去、未來和現在的沒有現象的境界，那麼他成就了過去空的境界嗎？回答是：如果（空三昧）完全而不失去，那麼就成就了；如果不完全，或者即使完全了也失去了，那麼就沒有成就。（關於空和無相的七種情況結束）。如同空和無相一樣，無愿（無愿）也是如此。
【English Translation】 English version: It is said to have achieved the emptiness of the past, and the absence of characteristics (Anitya) of the past and future, but not the present. If one achieves the absence of characteristics of the past and future, has he achieved the emptiness of the past? The answer is: if it is complete and not lost, then he has achieved it; if it is not complete, or if it is complete but lost, then he has not achieved it. If one achieves the emptiness of the past, has he achieved the absence of characteristics of the past, future, and present? The answer is: perhaps he has achieved the emptiness of the past but not the absence of characteristics of the past, future, and present; or he has achieved the absence of characteristics of the future but not the past and present; or he has achieved the absence of characteristics of the past and future but not the present; or he has achieved the absence of characteristics of the future and present but not the past; or he has achieved the absence of characteristics of the past, future, and present. How does one achieve the emptiness of the past but not the absence of characteristics of the past, future, and present? The answer is: if the Samadhi of emptiness is complete and not lost, and he has not attained the Samadhi of no characteristics (Anitya), this is said to have achieved the emptiness of the past but not the absence of characteristics of the past, future, and present. How does one achieve the emptiness of the past and the absence of characteristics of the future but not the past and present? The answer is: if the Samadhi of emptiness is complete and not lost, and he has attained the Samadhi of no characteristics, but it is not complete, or if it is complete but lost, and it does not manifest in the present, this is said to have achieved the emptiness of the past and the absence of characteristics of the future but not the past and present. How does one achieve the emptiness of the past and the absence of characteristics of the past and future but not the present? The answer is: if the Samadhi of emptiness and no characteristics is complete and not lost, and his Samadhi of no characteristics does not manifest in the present, this is said to have achieved the emptiness of the past and the absence of characteristics of the past and future but not the present. How does one achieve the emptiness of the past and the absence of characteristics of the future and present but not the past? The answer is: if the Samadhi of emptiness is complete and not lost, and his Samadhi of no characteristics manifests in the present, but it is not complete, or if it is complete but lost, this is said to have achieved the emptiness of the past and the absence of characteristics of the future and present but not the past. How does one achieve the emptiness of the past and the absence of characteristics of the past, future, and present? The answer is: if the Samadhi of emptiness and no characteristics is complete and not lost, and his Samadhi of no characteristics manifests in the present, this is said to have achieved the emptiness of the past and the absence of characteristics of the past, future, and present. If one achieves the absence of characteristics of the past, future, and present, has he achieved the emptiness of the past? The answer is: if it is complete and not lost, then he has achieved it; if it is not complete, or if it is complete but lost, then he has not achieved it. (The seven aspects of emptiness and no characteristics are complete). Just as with emptiness and no characteristics, so it is with desirelessness (Apranihita).
過去空、過去無愿、過去無相(一也)，未來(二也)，現在(三也)，過去現在(四也)，未來現在(五也)，過去未來(六也)，過去未來現在無相(七無相七竟)。
若修空三昧，彼修無愿耶？答曰：或空非無愿。云何空非無愿？答曰：本得空三昧現在前，是謂空非無愿。云何無愿非空？答曰：本得無愿三昧現在前，若本不得無愿三昧現在前，不得是時修空三昧，是謂無愿非空。云何空無愿？答曰：本不得空三昧現在前，得是時修無愿三昧；若本不得無愿三昧現在前，得是時修空三昧；若本不得無相，若本不得世俗智現在前，是時修空無愿三昧，是謂空無愿。云何非空無愿？答曰：若本得若本不得無相三昧現在前，若本得世俗智、若本不得世俗智現在前，是時非修空無愿三昧；一切凡夫人染污心無記心入無想三昧、滅盡三昧、無想天，不修空三昧非無愿，是謂非空非無愿。若修空三昧，彼修無相耶？答曰：或空非無相。云何空非無相？答曰：本得空三昧現在前，若本不得空三昧現在前，不得是時修無相三昧；若本不得無愿三昧現在前，得是時修空三昧非無相，是謂空非無相。云何無相非空？答曰：本得無相三昧現在前、若本不得無相三昧現在前，不得是時修空三昧，是謂無相非空。云何空無相？答曰：本
【現代漢語翻譯】 現代漢語譯本 過去空（指過去的事物是空性的），過去無愿（指過去沒有願望），過去無相（指過去沒有表象，這三者實際上是一回事）。未來（指未來的事物），現在（指現在的事物），過去現在（指過去和現在的事物），未來現在（指未來和現在的事物），過去未來（指過去和未來的事物），過去未來現在無相（指過去、未來和現在都沒有表象，這是七種無相的究竟狀態）。
如果修習空三昧（一種禪定，專注於事物空性的狀態），那麼他也在修習無愿三昧嗎？回答是：有的時候修空三昧並非修無愿三昧。什麼情況下修空三昧並非修無愿三昧呢？回答是：原本已經證得空三昧，現在空三昧現前，這就是修空三昧而非無愿三昧。什麼情況下修無愿三昧並非修空三昧呢？回答是：原本已經證得無愿三昧，現在無愿三昧現前；如果原本沒有證得無愿三昧，現在也沒有修習空三昧，這就是修無愿三昧而非空三昧。什麼情況下既修空三昧又修無愿三昧呢？回答是：原本沒有證得空三昧，現在修習無愿三昧；如果原本沒有證得無愿三昧，現在修習空三昧；如果原本沒有證得無相（沒有表象），如果原本沒有證得世俗智（對世俗事物的智慧），現在修習空無愿三昧，這就是既修空三昧又修無愿三昧。什麼情況下既非修空三昧又非修無愿三昧呢？回答是：如果原本已經證得或者沒有證得無相三昧，現在無相三昧現前；如果原本已經證得世俗智或者沒有證得世俗智，現在世俗智現前，這個時候並非修習空無愿三昧；一切凡夫人的染污心、無記心（不善不惡的心）進入無想三昧（一種沒有思想的禪定）、滅盡三昧（一種滅盡一切感受和思想的禪定）、無想天（一種沒有思想的境界），他們沒有修習空三昧，也並非修習無愿三昧，這就是既非修空三昧又非修無愿三昧。如果修習空三昧，那麼他也在修習無相三昧嗎？回答是：有的時候修空三昧並非修無相三昧。什麼情況下修空三昧並非修無相三昧呢？回答是：原本已經證得空三昧，現在空三昧現前；如果原本沒有證得空三昧，現在也沒有修習無相三昧；如果原本沒有證得無愿三昧，現在修習空三昧而非無相三昧，這就是修空三昧而非無相三昧。什麼情況下修無相三昧並非修空三昧呢？回答是：原本已經證得無相三昧，或者原本沒有證得無相三昧，現在也沒有修習空三昧，這就是修無相三昧而非空三昧。什麼情況下既修空三昧又修無相三昧呢？回答是：
【English Translation】 English version The past is empty (referring to the emptiness of past things), the past is without aspiration (referring to the absence of desires in the past), the past is without characteristics (referring to the absence of appearances in the past; these three are essentially the same). The future (referring to future things), the present (referring to present things), the past and present (referring to past and present things), the future and present (referring to future and present things), the past and future (referring to past and future things), the past, future, and present are without characteristics (referring to the absence of appearances in the past, future, and present; these are the ultimate seven aspects of no-characteristics).
If one cultivates the Emptiness Samadhi (空三昧, a meditative state focused on the emptiness of things), is one also cultivating the Aspirationless Samadhi (無愿三昧)? The answer is: sometimes cultivating Emptiness is not cultivating Aspirationlessness. How is it that cultivating Emptiness is not cultivating Aspirationlessness? The answer is: if one has already attained the Emptiness Samadhi and now the Emptiness Samadhi is present, this is cultivating Emptiness but not Aspirationlessness. How is it that cultivating Aspirationlessness is not cultivating Emptiness? The answer is: if one has already attained the Aspirationless Samadhi and now the Aspirationless Samadhi is present; if one has not already attained the Aspirationless Samadhi and is not now cultivating the Emptiness Samadhi, this is cultivating Aspirationlessness but not Emptiness. How is it that one cultivates both Emptiness and Aspirationlessness? The answer is: if one has not already attained the Emptiness Samadhi and is now cultivating the Aspirationless Samadhi; if one has not already attained the Aspirationless Samadhi and is now cultivating the Emptiness Samadhi; if one has not already attained No-Characteristics (無相), if one has not already attained Conventional Wisdom (世俗智, wisdom about worldly matters), and is now cultivating the Emptiness and Aspirationless Samadhi, this is cultivating both Emptiness and Aspirationlessness. How is it that one is neither cultivating Emptiness nor Aspirationlessness? The answer is: if one has already attained or has not already attained the No-Characteristics Samadhi and now the No-Characteristics Samadhi is present; if one has already attained Conventional Wisdom or has not already attained Conventional Wisdom and now Conventional Wisdom is present, at this time one is not cultivating the Emptiness and Aspirationless Samadhi; all ordinary people with defiled minds, neutral minds (neither good nor bad), entering the Non-Perception Samadhi (無想三昧, a meditative state without thought), the Cessation Samadhi (滅盡三昧, a meditative state ceasing all feelings and thoughts), the Realm of Non-Perception (無想天, a realm without thought), they are not cultivating the Emptiness Samadhi, nor are they cultivating the Aspirationless Samadhi, this is neither cultivating Emptiness nor Aspirationlessness. If one cultivates the Emptiness Samadhi, is one also cultivating the No-Characteristics Samadhi (無相三昧)? The answer is: sometimes cultivating Emptiness is not cultivating No-Characteristics. How is it that cultivating Emptiness is not cultivating No-Characteristics? The answer is: if one has already attained the Emptiness Samadhi and now the Emptiness Samadhi is present; if one has not already attained the Emptiness Samadhi and is not now cultivating the No-Characteristics Samadhi; if one has not already attained the Aspirationless Samadhi and is now cultivating the Emptiness Samadhi but not the No-Characteristics Samadhi, this is cultivating Emptiness but not No-Characteristics. How is it that cultivating No-Characteristics is not cultivating Emptiness? The answer is: if one has already attained the No-Characteristics Samadhi, or if one has not already attained the No-Characteristics Samadhi, and is not now cultivating the Emptiness Samadhi, this is cultivating No-Characteristics but not Emptiness. How is it that one cultivates both Emptiness and No-Characteristics? The answer is:
不得空三昧現在前，得是時修無相三昧；若本不得無相三昧現在前，得是時修空三昧；若本不得無愿、若本不得世俗智現在前，是時修空無相三昧，是謂修空無相。云何非修空非修無相？答曰：若本得若本不得無愿三昧現在前，本得世俗智、若本不得世俗智現在前，不得是時修空無相三昧；一切凡夫人染污心無記心入無相三昧、滅盡三昧、無想天，非修空三昧非無相，是謂非空非無相。若修無愿三昧，彼修無相耶？答曰：或無愿非無相。云何無愿非無相耶？答曰：本得無愿三昧現在前、若本不得無愿三昧現在前，不得是時修無相三昧；若本不得空三昧現在前，得是時修無愿三昧非無相，是謂無愿非無相。云何無相非無愿？答曰：本得無相三昧現在前、若本不得無相三昧現在前，不得是時修無愿三昧，是謂無相非無愿。云何無愿無相？答曰：本不得無愿三昧現在前，得是時修無相三昧；若本不得無相三昧現前，得是時修無愿三昧；若本不得空、若本不得世俗智現在前，得是時修無愿無相三昧，是謂修無愿無相。云何非修無愿無相？答曰：本得空三昧現在前，本得世俗智、若本不得世俗智現在前，不得是時修無愿無相三昧；一切凡夫人染污心無記心入無相三昧、滅盡三昧、無想天，非修無愿三昧非無相，是謂非無愿無相。
【現代漢語翻譯】 現代漢語譯本 如果『空三昧』（Śūnyatā-samādhi，證悟空性的禪定）沒有先出現，那麼就在這個時候修習『無相三昧』（Animitta-samādhi，不執著于任何表象的禪定）；如果原本沒有『無相三昧』出現，那麼就在這個時候修習『空三昧』；如果原本沒有『無愿』（Apranihita，不希求任何東西的狀態）或者沒有『世俗智』（Saṃvṛti-satya，對世俗諦的理解）出現，那麼就在這個時候修習『空無相三昧』，這叫做修習空和無相。 什麼叫做非修空也非修無相呢？回答：如果原本得到或者原本沒有得到『無愿三昧』出現，原本得到『世俗智』或者原本沒有得到『世俗智』出現，這個時候就不能修習『空無相三昧』；一切凡夫以染污心、無記心進入『無相三昧』、『滅盡三昧』（Nirodha-samāpatti，一種高級禪定狀態，其中意識和感受停止）、『無想天』（Asañjñāsattvānām，色界天中的一種，居住者沒有思想），這不是修習『空三昧』，也不是修習『無相』，這叫做非空非無相。 如果修習『無愿三昧』，那麼他也在修習『無相』嗎？回答：或者修習『無愿』但不是修習『無相』。什麼叫做修習『無愿』但不是修習『無相』呢？回答：原本得到『無愿三昧』出現，或者原本沒有得到『無愿三昧』出現，這個時候不能修習『無相三昧』；如果原本沒有『空三昧』出現，那麼就在這個時候修習『無愿三昧』，但不是修習『無相』，這叫做修習『無愿』但不是修習『無相』。 什麼叫做修習『無相』但不是修習『無愿』呢？回答：原本得到『無相三昧』出現，或者原本沒有得到『無相三昧』出現，這個時候不能修習『無愿三昧』，這叫做修習『無相』但不是修習『無愿』。 什麼叫做修習『無愿』和『無相』呢？回答：原本沒有得到『無愿三昧』出現，那麼就在這個時候修習『無相三昧』；如果原本沒有『無相三昧』出現，那麼就在這個時候修習『無愿三昧』；如果原本沒有『空』，或者原本沒有『世俗智』出現，那麼就在這個時候修習『無愿無相三昧』，這叫做修習『無愿』和『無相』。 什麼叫做非修『無愿』也非修『無相』呢？回答：原本得到『空三昧』出現，原本得到『世俗智』，或者原本沒有得到『世俗智』出現，這個時候就不能修習『無愿無相三昧』；一切凡夫以染污心、無記心進入『無相三昧』、『滅盡三昧』、『無想天』，這不是修習『無愿三昧』，也不是修習『無相』，這叫做非『無愿』非『無相』。
【English Translation】 English version If the 『Śūnyatā-samādhi』 (emptiness concentration) does not appear first, then at this time cultivate the 『Animitta-samādhi』 (signless concentration); if the 『Animitta-samādhi』 has not appeared originally, then at this time cultivate the 『Śūnyatā-samādhi』; if 『Apranihita』 (wishlessness) or 『Saṃvṛti-satya』 (conventional truth) has not appeared originally, then at this time cultivate the 『Śūnyatā-Animitta-samādhi』, this is called cultivating emptiness and signlessness. What is called not cultivating emptiness and not cultivating signlessness? Answer: If 『Apranihita-samādhi』 has appeared originally obtained or originally not obtained, 『Saṃvṛti-satya』 has been originally obtained or originally not obtained, then at this time one cannot cultivate 『Śūnyatā-Animitta-samādhi』; all ordinary people enter 『Animitta-samādhi』, 『Nirodha-samāpatti』 (cessation attainment, an advanced meditative state where consciousness and feelings cease), 『Asañjñāsattvānām』 (the realm of non-perception in the form realm, where beings have no thought) with defiled minds and neutral minds, this is not cultivating 『Śūnyatā-samādhi』 and not signlessness, this is called neither emptiness nor signlessness. If one cultivates 『Apranihita-samādhi』, then is he also cultivating signlessness? Answer: Perhaps one cultivates wishlessness but not signlessness. What is called cultivating wishlessness but not signlessness? Answer: 『Apranihita-samādhi』 has appeared originally obtained, or 『Apranihita-samādhi』 has not appeared originally obtained, then at this time one cannot cultivate 『Animitta-samādhi』; if 『Śūnyatā-samādhi』 has not appeared originally, then at this time cultivate 『Apranihita-samādhi』 but not signlessness, this is called cultivating wishlessness but not signlessness. What is called cultivating signlessness but not wishlessness? Answer: 『Animitta-samādhi』 has appeared originally obtained, or 『Animitta-samādhi』 has not appeared originally obtained, then at this time one cannot cultivate 『Apranihita-samādhi』, this is called cultivating signlessness but not wishlessness. What is called cultivating wishlessness and signlessness? Answer: 『Apranihita-samādhi』 has not appeared originally obtained, then at this time cultivate 『Animitta-samādhi』; if 『Animitta-samādhi』 has not appeared originally, then at this time cultivate 『Apranihita-samādhi』; if emptiness has not appeared originally, or 『Saṃvṛti-satya』 has not appeared originally, then at this time cultivate 『Apranihita-Animitta-samādhi』, this is called cultivating wishlessness and signlessness. What is called not cultivating wishlessness and not cultivating signlessness? Answer: 『Śūnyatā-samādhi』 has appeared originally obtained, 『Saṃvṛti-satya』 has been originally obtained, or 『Saṃvṛti-satya』 has not been originally obtained, then at this time one cannot cultivate 『Apranihita-Animitta-samādhi』; all ordinary people enter 『Animitta-samādhi』, 『Nirodha-samāpatti』, 『Asañjñāsattvānām』 with defiled minds and neutral minds, this is not cultivating 『Apranihita-samādhi』 and not signlessness, this is called neither wishlessness nor signlessness.
頗結空滅非無愿非無相耶？答曰：不滅。無愿滅非空非無相耶？答曰：滅。諸結習諦道諦斷無愿斷無相滅非空非無愿耶？答曰：滅。諸結盡諦斷無相斷空無愿滅非無相耶？答曰：滅。諸結苦諦斷空無愿滅空無相滅非無愿耶？答曰：不滅。無愿無相滅非空耶？答曰：不滅。空無愿無相滅？答曰：滅。諸結學見跡思惟滅，頗結非空非無愿非無相滅而滅結耶？答曰：滅，諸結凡夫人滅。
云何意所念越次取證？答曰：無常、苦、空、無我。何系行意所念越次取證？答曰：欲界系。盡智當言身身觀意止耶？答曰：盡智，或彼身身觀意止、或痛心法法觀意止。無生智亦如是。諸無漏初禪樂、諸猗覺意此何差別？答曰：無差別。諸無漏第二禪樂、諸猗覺意，此何差別？答曰：無差別。
從三昧起，彼從緣起耶？答曰：或三昧起非緣。云何三昧起非緣？答曰：猶如有一諸想意所念入初禪，彼意所念想入第二禪，是謂三昧起非緣。云何緣起非三昧？答曰：猶如有一諸想意所念入初禪，彼如其定餘二想意所念，是謂緣起非三昧。云何三昧起緣？答曰：猶如有一諸想意所念入初禪，彼意所念余第二想入第二禪，是謂三昧起緣。云何非三昧起非緣？答曰：猶如有一諸想意所念入初禪，彼如其定久住，是謂非三昧起非緣。
【現代漢語翻譯】 現代漢語譯本 頗結（煩惱的集合）空滅，是否意味著非無愿（沒有願望）和非無相（沒有表象）？答：不滅。無愿滅，是否意味著非空（不是空性）和非無相？答：滅。諸結習諦（煩惱的習性之真諦）和道諦（通往解脫的真諦）斷滅，無愿斷滅，無相滅，是否意味著非空和非無愿？答：滅。諸結盡諦（煩惱滅盡之真諦）斷滅，無相斷滅，空無愿滅，是否意味著非無相？答：滅。諸結苦諦（煩惱的苦難之真諦）斷滅，空無愿滅，空無相滅，是否意味著非無愿？答：不滅。無愿無相滅，是否意味著非空？答：不滅。空無愿無相滅？答：滅。諸結學見跡思惟滅（通過學習、見解、修行和思維來滅除煩惱），是否意味著煩惱非空、非無愿、非無相的滅除，從而滅除煩惱？答：滅，諸結凡夫人滅（凡夫的煩惱滅除）。 如何用意念越過次第而取得證悟？答：無常、苦、空、無我。什麼界系的行用意念越過次第而取得證悟？答：欲界系。盡智（知曉煩惱已盡的智慧）應當說是身身觀意止（專注于身體的觀想）嗎？答：盡智，或者彼身身觀意止，或者痛心法法觀意止（專注于感受、心和法的觀想）。無生智（知曉不再輪迴的智慧）也是如此。諸無漏初禪樂（沒有煩惱的初禪之樂）、諸猗覺意（依止覺悟的意念），這有什麼差別？答：沒有差別。諸無漏第二禪樂（沒有煩惱的第二禪之樂）、諸猗覺意，這有什麼差別？答：沒有差別。 從三昧（禪定）起，他是從緣起（因緣和合而生）嗎？答：或者從三昧起，並非緣起。如何從三昧起並非緣起？答：例如，某人用意念專注于各種想法而進入初禪，然後用意念專注于這些想法而進入第二禪，這就是從三昧起並非緣起。如何緣起並非三昧？答：例如，某人用意念專注于各種想法而進入初禪，然後如其所定，其餘兩種想法用意念專注于其他事物，這就是緣起並非三昧。如何三昧起緣？答：例如，某人用意念專注于各種想法而進入初禪，然後用意念專注于其餘的第二種想法而進入第二禪，這就是三昧起緣。如何非三昧起非緣？答：例如，某人用意念專注于各種想法而進入初禪，然後如其所定，長久安住於此，這就是非三昧起非緣。
【English Translation】 English version Does the cessation of Poka (collection of afflictions) and emptiness mean non-desire (no wishes) and non-appearance (no forms)? Answer: It does not cease. Does the cessation of non-desire mean non-emptiness (not emptiness) and non-appearance? Answer: It ceases. The cessation of afflictions, the truth of practice (the truth of the path), the cessation of desire, and the cessation of appearance, does it mean non-emptiness and non-desire? Answer: It ceases. The cessation of the truth of the end of afflictions, the cessation of appearance, the cessation of emptiness and desire, does it mean non-appearance? Answer: It ceases. The cessation of the truth of suffering, the cessation of emptiness and desire, the cessation of emptiness and appearance, does it mean non-desire? Answer: It does not cease. Does the cessation of non-desire and non-appearance mean non-emptiness? Answer: It does not cease. Does the cessation of emptiness, non-desire, and non-appearance? Answer: It ceases. The cessation of afflictions through learning, views, practice, and contemplation, does it mean the cessation of afflictions that are non-empty, non-desire, and non-appearance, thereby ceasing afflictions? Answer: It ceases, the afflictions of ordinary people cease. How does one attain enlightenment by transcending the order of thoughts? Answer: Impermanence, suffering, emptiness, and non-self. What realm's practice allows one to attain enlightenment by transcending the order of thoughts? Answer: The realm of desire. Should the Exhaustion Knowledge (knowledge of the exhaustion of afflictions) be referred to as mindfulness of the body? Answer: Exhaustion Knowledge, or mindfulness of the body, or mindfulness of feelings, mind, and phenomena. The Knowledge of Non-Arising (knowledge of non-rebirth) is also the same. What is the difference between the joy of the first dhyana (meditative state) without outflows (without afflictions) and the thoughts that rely on enlightenment? Answer: There is no difference. What is the difference between the joy of the second dhyana without outflows and the thoughts that rely on enlightenment? Answer: There is no difference. Arising from Samadhi (meditative concentration), does it arise from conditions (dependent origination)? Answer: Or arising from Samadhi, not from conditions. How does arising from Samadhi not arise from conditions? Answer: For example, someone enters the first dhyana by focusing their mind on various thoughts, and then enters the second dhyana by focusing their mind on those thoughts, this is arising from Samadhi not from conditions. How does arising from conditions not arise from Samadhi? Answer: For example, someone enters the first dhyana by focusing their mind on various thoughts, and then, as they are settled, the other two thoughts focus their mind on other things, this is arising from conditions not from Samadhi. How does Samadhi arise from conditions? Answer: For example, someone enters the first dhyana by focusing their mind on various thoughts, and then focuses their mind on the remaining second thought to enter the second dhyana, this is Samadhi arising from conditions. How does not arising from Samadhi not arise from conditions? Answer: For example, someone enters the first dhyana by focusing their mind on various thoughts, and then, as they are settled, dwells there for a long time, this is not arising from Samadhi not from conditions.
又世尊言：所謂想三昧齊是得教。若世尊弟子生有想無想處，彼依何等逮阿羅漢果？答曰：無漏不用定。又尊者大目犍連言：我自憶，諸賢！在耆阇崛山醍醐池側入不用定，有眾多龍象擎鼻哮吼聞聲。尊者大目犍連入定聞聲起聞耶？答曰：尊者大目犍連起聞聲非入定。
諸不定，彼一切無明實無明語耶？答曰：如是，諸不定彼一切無明實無明語。頗無明實無明語彼非不定耶？答曰：有，邪定也。諸定，彼一切明實明語？答曰：如是。諸明實明語，彼一切定也。頗定彼非明實明語？答曰：有，邪定也。諸不定，彼一切不成就覺意耶？答曰：如是，諸不定彼一切不成就覺意也。頗不成就覺意，彼非不定耶？答曰：有，邪定。諸定，彼一切成就覺意耶？答曰：如是。諸成就覺意彼一切定，頗定彼非覺意成就耶？答曰：有，邪定。若成就覺意，彼成就無漏法耶？答曰：如是，諸成就覺意彼成就無漏法。頗成就無漏法非覺意耶？答曰：有，凡夫人也。若不成就覺意，彼不成就無漏法耶？答曰：無有不成就無漏法，有不成就覺意凡夫人也。若得覺意，彼得無漏法耶？答曰：如是，若得覺意彼得無漏法。頗得無漏法非覺意耶。答曰。有凡夫人也。若棄覺意，彼棄無漏法耶？答曰：無有棄無漏法，無有盡棄覺意。若退覺
【現代漢語翻譯】 現代漢語譯本 世尊又說：『所謂的想三昧（Saṃādhi，專注）是否等同於獲得教法？』如果世尊的弟子投生到有想無想處（Nevasaññānāsaññāyatana，非想非非想處），他們依靠什麼才能證得阿羅漢果（Arhat，解脫者）？』回答說：『依靠無漏智慧，而不是依靠禪定。』 尊者大目犍連（Mahāmaudgalyāyana）說：『諸位賢者！我記得，我在耆阇崛山（Gijjhakūṭa，靈鷲山）的醍醐池邊進入不用定（不作意定），有許多龍象（Nāga，龍；Hasti，像）用鼻子發出吼叫聲。』尊者大目犍連進入禪定后聽到聲音會從禪定中出來聽嗎？』回答說：『尊者大目犍連聽到聲音而出來，不是在禪定中聽到的。』 『所有不定的狀態，都是無明（Avidyā，無知）和真實的無明之語嗎？』回答說：『是的，所有不定的狀態，都是無明和真實的無明之語。』『有沒有無明和真實的無明之語，但不是不定的狀態呢？』回答說：『有，就是邪定（Micchā Samādhi，錯誤的禪定）。』 『所有禪定的狀態，都是明（Vidyā，知識）和真實的明之語嗎？』回答說：『是的，所有禪定的狀態，都是明和真實的明之語。』『有沒有禪定的狀態，但不是明和真實的明之語呢？』回答說：『有，就是邪定。』 『所有不定的狀態，都是不成就覺意（Bojjhaṅga，菩提分）嗎？』回答說：『是的，所有不定的狀態，都是不成就覺意。』『有沒有不成就覺意，但不是不定的狀態呢？』回答說：『有，就是邪定。』 『所有禪定的狀態，都是成就覺意嗎？』回答說：『是的，所有禪定的狀態，都是成就覺意。』『有沒有禪定的狀態，但不是成就覺意呢？』回答說：『有，就是邪定。』 『如果成就覺意，就成就無漏法（Anāsava-dharma，無煩惱法）嗎？』回答說：『是的，如果成就覺意，就成就無漏法。』『有沒有成就無漏法，但不是覺意呢？』回答說：『有，就是凡夫。』 『如果不成就覺意，就不成就無漏法嗎？』回答說：『沒有不成就無漏法，卻不成就覺意的，只有凡夫。』『如果獲得覺意，就獲得無漏法嗎？』回答說：『是的，如果獲得覺意，就獲得無漏法。』『有沒有獲得無漏法，但不是覺意呢？』回答說：『有，就是凡夫。』 『如果捨棄覺意，就捨棄無漏法嗎？』回答說：『沒有捨棄無漏法的情況，也沒有完全捨棄覺意的情況。如果退失覺意……』
【English Translation】 English version Furthermore, the World Honored One said: 'Is the so-called thought Samadhi (Saṃādhi, concentration) equivalent to obtaining the teaching?' If the World Honored One's disciples are born in the realm of neither perception nor non-perception (Nevasaññānāsaññāyatana), what do they rely on to attain the fruit of Arhat (Arhat, liberated one)?' The answer is: 'They rely on undefiled wisdom, not on concentration.' Venerable Mahāmaudgalyāyana said: 'Friends, I remember that while I was at the side of the ghee pond on Gijjhakūṭa (Gijjhakūṭa, Vulture Peak Mountain), having entered the Samadhi of non-application (non-attentive concentration), there were many Nāgas (Nāga, dragon) and Hastis (Hasti, elephant) roaring with their trunks raised.' When Venerable Mahāmaudgalyāyana heard the sound after entering Samadhi, did he emerge from Samadhi to hear it?' The answer is: 'Venerable Mahāmaudgalyāyana emerged to hear the sound; he did not hear it while in Samadhi.' 'Are all states of non-concentration ignorance (Avidyā, ignorance) and truly words of ignorance?' The answer is: 'Yes, all states of non-concentration are ignorance and truly words of ignorance.' 'Is there ignorance and truly words of ignorance that are not states of non-concentration?' The answer is: 'Yes, that is wrong concentration (Micchā Samādhi, incorrect concentration).' 'Are all states of concentration knowledge (Vidyā, knowledge) and truly words of knowledge?' The answer is: 'Yes, all states of concentration are knowledge and truly words of knowledge.' 'Is there a state of concentration that is not knowledge and truly words of knowledge?' The answer is: 'Yes, that is wrong concentration.' 'Are all states of non-concentration non-accomplishment of the awakening factor (Bojjhaṅga, factors of enlightenment)?' The answer is: 'Yes, all states of non-concentration are non-accomplishment of the awakening factor.' 'Is there non-accomplishment of the awakening factor that is not a state of non-concentration?' The answer is: 'Yes, that is wrong concentration.' 'Are all states of concentration accomplishment of the awakening factor?' The answer is: 'Yes, all states of concentration are accomplishment of the awakening factor.' 'Is there a state of concentration that is not accomplishment of the awakening factor?' The answer is: 'Yes, that is wrong concentration.' 'If one accomplishes the awakening factor, does one accomplish undefiled dharma (Anāsava-dharma, undefiled dharma)?' The answer is: 'Yes, if one accomplishes the awakening factor, one accomplishes undefiled dharma.' 'Is there accomplishment of undefiled dharma that is not the awakening factor?' The answer is: 'Yes, that is an ordinary person.' 'If one does not accomplish the awakening factor, does one not accomplish undefiled dharma?' The answer is: 'There is no one who does not accomplish undefiled dharma but does not accomplish the awakening factor; only an ordinary person.' 'If one obtains the awakening factor, does one obtain undefiled dharma?' The answer is: 'Yes, if one obtains the awakening factor, one obtains undefiled dharma.' 'Is there obtaining undefiled dharma that is not the awakening factor?' The answer is: 'Yes, that is an ordinary person.' 'If one abandons the awakening factor, does one abandon undefiled dharma?' The answer is: 'There is no abandoning of undefiled dharma, and there is no complete abandoning of the awakening factor. If one regresses from the awakening factor...'
意，彼退無漏法耶？答曰：無有退無漏法，無有盡退覺意。若不盡，彼不知耶？答曰：如是，諸不知彼不盡。頗不盡，彼非不知耶？答曰：有，諸知已知非斷知。盡諸盡，彼知耶？答曰：如是，諸盡彼知也。頗知非盡耶？答曰：有，諸知已知非斷智盡。
諸於此生眼本不見色，彼后辨天眼，彼依何等辨天眼？答曰：猶如有一性自識宿命，彼本于餘生眼見色，依彼辨天眼。耳聲亦如是。以何等故凡夫人退見諦思惟斷結還得，世尊弟子思惟斷耶？答曰：凡夫人所可用道見諦斷結滅，彼思惟斷于彼道退得彼結系也；世尊弟子以余道見諦斷結滅餘思惟斷。彼所可用道見諦斷結滅，于彼道不退，所可用道思惟斷結滅，于彼或有退或有不退。彼世尊弟子所可用道見諦思惟斷結滅，彼道思惟斷結滅彼道不退。以何等故阿羅漢果退非須陀洹果？答曰：見諦斷法無替、思惟斷有替，彼有凈想無凈想，彼凈想不順意所念、不順無凈想退，彼無一法若我若無是我，諸彼取我無我見退。以何等故阿那含斯陀含果退然非須陀洹果？答曰：見諦斷法不替、思惟斷替。彼有凈想不凈想，彼不順意所念、不順不凈想退，彼無一法若無我是我，諸彼取我無我見退。阿羅漢果退諸得無漏根力覺道種，當言本得得、當言本不得得？答曰：當言本得得。阿
【現代漢語翻譯】 現代漢語譯本： 意：他們會退失無漏法嗎？答：不會退失無漏法，也不會完全退失覺意。如果（煩惱）沒有完全斷盡，他們會不知道嗎？答：是的，那些不知道的，就是（煩惱）沒有完全斷盡的。難道沒有（煩惱）沒有斷盡，但他們並非不知道的嗎？答：有，那些知道（煩惱）已經知道，但並非斷絕了知的。（煩惱）斷盡的，他們知道嗎？答：是的，那些（煩惱）斷盡的，他們知道。（煩惱）已經知道但沒有斷盡的，他們知道嗎？答：有，那些知道（煩惱）已經知道，但並非斷絕了智盡。
那些今生眼睛原本看不見色法的人，他們後來獲得了天眼，他們依靠什麼來辨別天眼所見？答：就像有些人天生就能夠回憶起前世的生命，他們前世的眼睛見過色法，（今生）依靠那個（經驗）來辨別天眼所見。耳朵聽聲音也是如此。為什麼凡夫退失了見諦（通過修行獲得真理）后，思惟斷結（斷除煩惱的束縛）還會重新獲得，而世尊的弟子思惟斷結后不會重新獲得呢？答：凡夫所使用的道，見諦斷結滅（通過修行斷除了煩惱的束縛），他們思惟斷（修行）退失了，就會重新獲得那些結縛；世尊的弟子用其他道見諦斷結滅，其他的思惟斷（修行）。他們所使用的道，見諦斷結滅，對於那個道不會退失，所使用的道思惟斷結滅，對於那個道，或者會退失，或者不會退失。那些世尊的弟子所使用的道，見諦思惟斷結滅，那個道思惟斷結滅，那個道不會退失。為什麼阿羅漢果會退失，而須陀洹果（初果）不會退失呢？答：見諦斷法不會退失，思惟斷法會退失。他們有清凈想，也有不清凈想，他們清凈想不順應意念所想，不順應不清凈想就會退失，他們沒有一個法是我或者無我，那些他們執取我或者無我見就會退失。為什麼阿那含（三果）、斯陀含（二果）果會退失，然而須陀洹果（初果）不會退失呢？答：見諦斷法不會退失，思惟斷法會退失。他們有清凈想，也有不清凈想，他們不順應意念所想，不順應不清凈想就會退失，他們沒有一個法是無我或者我，那些他們執取我或者無我見就會退失。阿羅漢果退失，那些獲得的無漏根、力、覺道種，應當說是原本就獲得的，還是應當說是原本沒有獲得的？答：應當說是原本就獲得的。阿
【English Translation】 English version: Question: Do they regress from the Anāsrava Dharma (無漏法, Dharma free from outflows)? Answer: There is no regression from the Anāsrava Dharma, and there is no complete regression from the Bodhipākṣika-dharmas (覺意, factors of enlightenment). If (afflictions) are not completely exhausted, do they not know? Answer: Yes, those who do not know are those whose (afflictions) are not completely exhausted. Are there those whose (afflictions) are not exhausted, yet they do not not know? Answer: Yes, those who know that they already know, but have not severed the knowledge. Those who have exhausted all (afflictions), do they know? Answer: Yes, those who have exhausted them know. Do they know what is already known but not exhausted? Answer: Yes, those who know that they already know, but have not severed the exhaustion of wisdom.
Those who in this life have never seen forms with their eyes, and later attain the divine eye (天眼, divya-cakṣus), what do they rely on to discern with the divine eye? Answer: It is like someone who naturally remembers past lives; they have seen forms with their eyes in previous lives, and rely on that (experience) to discern with the divine eye. The same is true for hearing sounds. Why is it that ordinary people, after regressing from the realization of truth (見諦, dṛṣṭi-satya) and severing the fetters of thought (思惟斷結, prahāṇa-saṃyojana), still regain them, while the disciples of the Blessed One do not regain them after severing them through thought? Answer: The path used by ordinary people to realize the truth and extinguish the fetters is such that if they regress from the thought (practice) that severed those fetters, they will regain those fetters; the disciples of the Blessed One use other paths to realize the truth and extinguish the fetters, and other thoughts (practices) to sever them. The path they use to realize the truth and extinguish the fetters does not regress from that path; the path they use to sever the fetters through thought may or may not regress. The path used by those disciples of the Blessed One to realize the truth and sever the fetters through thought does not regress from that path that extinguishes the fetters through thought. Why is it that the fruit of Arhat (阿羅漢, Arhat) can be lost, but not the fruit of Stream-enterer (須陀洹, Srotāpanna)? Answer: The Dharma severed through the realization of truth does not regress, but the Dharma severed through thought does regress. They have pure thoughts and impure thoughts; if their pure thoughts do not accord with their intentions, and do not accord with impure thoughts, they will regress. They have no Dharma that is either 'I' or 'not-I'; those who grasp at the view of 'I' or 'not-I' will regress. Why is it that the fruit of Anāgāmin (阿那含, Anāgāmin) and Sakṛdāgāmin (斯陀含, Sakṛdāgāmin) can be lost, but not the fruit of Stream-enterer (須陀洹, Srotāpanna)? Answer: The Dharma severed through the realization of truth does not regress, but the Dharma severed through thought does regress. They have pure thoughts and impure thoughts; if they do not accord with their intentions, and do not accord with impure thoughts, they will regress. They have no Dharma that is either 'not-I' or 'I'; those who grasp at the view of 'I' or 'not-I' will regress. When the fruit of Arhat is lost, should it be said that the Anāsrava roots, powers, factors of enlightenment, and paths that were attained were originally attained, or should it be said that they were not originally attained? Answer: It should be said that they were originally attained.
那含果、斯陀含果退諸得無漏根力覺道種，當言本得得、當言本不得得？答曰：當言本得得。無色界沒生欲界，諸得持陰入四大、善根不善根無記根、結縛使垢纏，當言本得得、當言本不得得？答曰：善若染污當言本得得，報當言本不得得。無色界沒生色界，諸得持陰入四大、善根無記根、結縛使垢纏，當言本得得、當言本不得得？答曰：善若染污當言本得得，報當言本不得得。色界沒生欲界，諸得持入陰四大、善根不善根無記根、結縛使垢纏，當言本得得、當言本不得得？答曰：善若染污當言本得得，報當言本不得得。
若依初禪修神足智證通修道，彼齊能至幾所？答曰：梵天。若依初禪徹聽智證通修道，彼齊能何系耳聞聲？答曰：梵天上系。若依初禪知他人心智證通修道，彼齊能何系知他人心法？答曰：梵天上系。若依初禪自識宿命智證通修道修，彼齊能何系自識宿命？答曰：梵天上系。若依初禪徹視智證通修道，彼齊能何系眼見色？答曰：梵天上系、第二光音系、第三遍凈系、第四果實系。若意所念苦苦逮阿羅漢果，彼何系意所念苦苦逮阿羅漢果？答曰：無色界系。習亦如是。若意所念儘儘逮阿羅漢果，彼何系行意所念儘儘逮阿羅漢果？答曰：或欲界系、或色界系、或無色界系。若意所念道道逮阿羅漢果
【現代漢語翻譯】 現代漢語譯本 那含果（Anagamin-phala，不還果）、斯陀含果（Sakrdagamin-phala，一來果）退失了已獲得的無漏根、力、覺、道等功德，應當說是本來就獲得的，還是本來沒有獲得的？回答說：應當說是本來就獲得的。從無色界死亡而投生到欲界，那些獲得的持陰、入、四大、善根、不善根、無記根、結、縛、使、垢、纏，應當說是本來就獲得的，還是本來沒有獲得的？回答說：善的如果被染污，應當說是本來就獲得的，果報應當說是本來沒有獲得的。從無色界死亡而投生到色界，那些獲得的持陰、入、四大、善根、無記根、結、縛、使、垢、纏，應當說是本來就獲得的，還是本來沒有獲得的？回答說：善的如果被染污，應當說是本來就獲得的，果報應當說是本來沒有獲得的。從色界死亡而投生到欲界，那些獲得的持入、陰、四大、善根、不善根、無記根、結、縛、使、垢、纏，應當說是本來就獲得的，還是本來沒有獲得的？回答說：善的如果被染污，應當說是本來就獲得的，果報應當說是本來沒有獲得的。 如果依據初禪修習神足智證通來修道，他最多能到達哪裡？回答說：梵天（Brahma）。如果依據初禪修習徹聽智證通來修道，他最多能聽到哪個範圍的聲音？回答說：梵天之上。如果依據初禪修習知他人心智證通來修道，他最多能知道哪個範圍的其他人的心法？回答說：梵天之上。如果依據初禪修習自識宿命智證通來修道，他最多能回憶起哪個範圍的宿命？回答說：梵天之上。如果依據初禪修習徹視智證通來修道，他最多能看到哪個範圍的色？回答說：梵天之上、第二光音天（Abhasvara）、第三遍凈天（Subhakrtsna）、第四果實天（Brhatphala）。如果憑藉意念所想的苦苦而證得阿羅漢果（Arhat-phala），他屬於哪個範圍的意念所想的苦苦而證得阿羅漢果？回答說：無色界。習也是如此。如果憑藉意念所想的儘儘而證得阿羅漢果，他屬於哪個範圍的意念所想的儘儘而證得阿羅漢果？回答說：或者屬於欲界，或者屬於色界，或者屬於無色界。如果憑藉意念所想的道道而證得阿羅漢果
【English Translation】 English version Having lost the Anagamin-phala (果, fruit of Non-Returning) and Sakrdagamin-phala (果, fruit of Once-Returning), along with the obtained undefiled roots, powers, awakenings, paths, and other merits, should it be said that they were originally obtained, or originally not obtained? The answer is: It should be said that they were originally obtained. Having died from the Arupa-dhatu (無色界, Formless Realm) and been reborn in the Kama-dhatu (欲界, Desire Realm), those obtained holdings of skandhas (陰, aggregates), entrances, the four great elements, wholesome roots, unwholesome roots, neutral roots, fetters, bonds, defilements, and entanglements, should it be said that they were originally obtained, or originally not obtained? The answer is: If the wholesome is defiled, it should be said that it was originally obtained; the retribution should be said that it was originally not obtained. Having died from the Arupa-dhatu (無色界, Formless Realm) and been reborn in the Rupa-dhatu (色界, Form Realm), those obtained holdings of skandhas (陰, aggregates), entrances, the four great elements, wholesome roots, neutral roots, fetters, bonds, defilements, and entanglements, should it be said that they were originally obtained, or originally not obtained? The answer is: If the wholesome is defiled, it should be said that it was originally obtained; the retribution should be said that it was originally not obtained. Having died from the Rupa-dhatu (色界, Form Realm) and been reborn in the Kama-dhatu (欲界, Desire Realm), those obtained holdings of entrances, skandhas (陰, aggregates), the four great elements, wholesome roots, unwholesome roots, neutral roots, fetters, bonds, defilements, and entanglements, should it be said that they were originally obtained, or originally not obtained? The answer is: If the wholesome is defiled, it should be said that it was originally obtained; the retribution should be said that it was originally not obtained. If one relies on the first Dhyana (禪, meditation) to cultivate the supernatural power of magical abilities, to what extent can they reach? The answer is: Brahma (梵天). If one relies on the first Dhyana (禪, meditation) to cultivate the supernatural power of penetrating hearing, to what extent can they hear sounds? The answer is: Above Brahma. If one relies on the first Dhyana (禪, meditation) to cultivate the supernatural power of knowing the minds of others, to what extent can they know the mental states of others? The answer is: Above Brahma. If one relies on the first Dhyana (禪, meditation) to cultivate the supernatural power of recalling past lives, to what extent can they recall past lives? The answer is: Above Brahma. If one relies on the first Dhyana (禪, meditation) to cultivate the supernatural power of penetrating sight, to what extent can they see forms? The answer is: Above Brahma, the second Abhasvara (光音天), the third Subhakrtsna (遍凈天), and the fourth Brhatphala (果實天). If one attains Arhat-phala (阿羅漢果, fruit of Arhatship) through the suffering of suffering contemplated by the mind, to what realm does that suffering of suffering contemplated by the mind belong? The answer is: The Arupa-dhatu (無色界). The same applies to practice. If one attains Arhat-phala (阿羅漢果, fruit of Arhatship) through the cessation of cessation contemplated by the mind, to what realm does that cessation of cessation contemplated by the mind belong? The answer is: It may belong to the Kama-dhatu (欲界), the Rupa-dhatu (色界), or the Arupa-dhatu (無色界). If one attains Arhat-phala (阿羅漢果, fruit of Arhatship) through the path of the path contemplated by the mind
，彼何系行意所念道道逮阿羅漢果？答曰：或欲界系、或色無色界系。
阿毗曇一行跋渠第五竟。
定犍度第七竟。
阿毗曇八犍度論卷第二十八 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第二十九
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
見犍度第八
意止、 欲、 想、 緣智、 見， 偈品在後。
意止跋渠第一
四意止：身身觀意止，痛、心、法法觀意止。若修身身觀意止，彼修痛耶？設修痛，彼修身耶？若修身身觀意止，彼修心耶？設修心，彼修身耶？若修身身觀意止，彼修法耶？設修法，彼修身耶？若修痛痛觀意止彼修心耶。設修心彼修痛耶。若修痛痛觀意止，彼修法耶？設修法，彼修痛耶？若修心心觀意止，彼修法耶？設修法，彼修心耶？身身觀意止，當言法智、未知智、知他人心智、等智、苦智習盡道智耶？當言有覺有觀耶、當言無覺有觀耶、當言無覺無觀耶？當言樂根相應、喜根護根、空無愿無相耶？當言欲界系緣、色無色界系緣、當言不繫緣耶？痛、心、法法觀意止亦如是。又世尊言：彼樂痛痛時知樂痛痛。此智當言法智耶？當言乃至道智？苦痛痛時知苦痛痛，不苦不樂痛痛時知
【現代漢語翻譯】 現代漢語譯本：
彼以何種繫縛的行、意所念之道，能夠達到阿羅漢果（Arahan fruit，斷盡煩惱，證得解脫的果位）？回答是：或者屬於欲界系（Kāmadhātu，眾生有情慾和物質慾望的界），或者屬於色無**系（Rūpārupadhātu，超越物質慾望的色界和無色界）。
《阿毗曇一行跋渠第五》完。
《定犍度第七》完。
《阿毗曇八犍度論卷第二十八》 大正藏第 26 冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論卷第二十九》
迦旃延子（Kātyāyanīputra，論主名）造
符秦罽賓三藏僧伽提婆（Saṃghadeva，譯者名）共竺佛念（Dharmarakṣa，譯者名）譯
《見犍度第八》
意止（mindfulness，正念）、欲（desire，慾望）、想（perception，知覺）、緣智（wisdom of conditions，關於因緣的智慧）、見（views，見解），偈品在後。
《意止跋渠第一》
四意止（Four foundations of mindfulness，四念處）：身身觀意止（mindfulness of body，身念處）、痛（feeling，感受）、心（mind，心識）、法法觀意止（mindfulness of phenomena，法念處）。如果修習身身觀意止，那麼他也修習痛嗎？如果修習痛，那麼他也修習身嗎？如果修習身身觀意止，那麼他也修習心嗎？如果修習心，那麼他也修習身嗎？如果修習身身觀意止，那麼他也修習法嗎？如果修習法，那麼他也修習身嗎？如果修習痛痛觀意止，那麼他也修習心嗎？如果修習心，那麼他也修習痛嗎？如果修習痛痛觀意止，那麼他也修習法嗎？如果修習法，那麼他也修習痛嗎？如果修習心心觀意止，那麼他也修習法嗎？如果修習法，那麼他也修習心嗎？身身觀意止，應當說是法智（Dharma-jñāna，對法的智慧）、未知智（Anvaya-jñāna，類智）、知他人心智（Paracitta-jñāna，知他人心的智慧）、等智（Samāna-jñāna，等同的智慧）、苦智（Dukkha-jñāna，對苦的智慧）、習智（Samudaya-jñāna，對集的智慧）、盡智（Nirodha-jñāna，對滅的智慧）、道智（Mārga-jñāna，對道的智慧）嗎？應當說是有覺有觀（Vitarka-vicāra，有尋有伺）嗎？應當說是無覺有觀（Avitarka-vicāramātra，無尋有伺）嗎？應當說是無覺無觀（Avitarka-avicāra，無尋無伺）嗎？應當說是樂根相應（Sukha-indriya-saṃprayukta，與樂根相應）、喜根（Pīti-indriya，喜根）、護根（Upekṣā-indriya，舍根）、空（Śūnyatā，空性）、無愿（Aṇimitta，無相）、無相（Apraṇihita，無愿）嗎？應當說是欲界系緣（Kāmadhātu-saṃyojana，欲界所繫縛的因緣）、色無**系緣（Rūpārupadhātu-saṃyojana，色界和無色界所繫縛的因緣）、應當說是不繫緣（Asaṃyojana，不繫縛的因緣）嗎？痛、心、法法觀意止也是如此。又世尊（The Blessed One，佛陀的尊稱）說：『當他感受樂受時，知道自己感受樂受。』這種智慧應當說是法智嗎？應當說是乃至道智？當他感受苦受時，知道自己感受苦受；當他感受不苦不樂受時，知道自己知道自己感受不苦不樂受。
【English Translation】 English version:
By what kind of conditioned conduct and mental application, through what path contemplated, does one attain the fruit of an Arhat (Arahan fruit, the state of complete liberation from defilements)? The answer is: either belonging to the realm of desire (Kāmadhātu, the realm of beings with sensual and material desires), or belonging to the realm of form and formlessness (Rūpārupadhātu, the realms beyond material desires, the form and formless realms).
The fifth chapter of the Abhidhamma Eka-padavarga is complete.
The seventh chapter of the Dhyāna-skandha is complete.
Abhidhamma Eight Skandhas Treatise, Volume 28 Taisho Tripitaka Volume 26, No. 1543, Abhidhamma Eight Skandhas Treatise
Abhidhamma Eight Skandhas Treatise, Volume 29
Composed by Kātyāyanīputra (論主名)
Translated by Saṃghadeva (譯者名) of Kashmir during the Qin Dynasty, together with Dharmarakṣa (譯者名)
The eighth chapter of the Dṛṣṭi-skandha
Mindfulness (mindfulness, 正念), Desire (desire, 慾望), Perception (perception, 知覺), Wisdom of Conditions (wisdom of conditions, 關於因緣的智慧), Views (views, 見解), the verses are at the end.
The first chapter of the Mindfulness Skandha
The four foundations of mindfulness (Four foundations of mindfulness, 四念處): mindfulness of body (mindfulness of body, 身念處), feeling (feeling, 感受), mind (mind, 心識), mindfulness of phenomena (mindfulness of phenomena, 法念處). If one cultivates mindfulness of body, does he also cultivate feeling? If he cultivates feeling, does he also cultivate mindfulness of body? If one cultivates mindfulness of body, does he also cultivate mind? If he cultivates mind, does he also cultivate mindfulness of body? If one cultivates mindfulness of body, does he also cultivate phenomena? If he cultivates phenomena, does he also cultivate mindfulness of body? If one cultivates mindfulness of feeling, does he also cultivate mind? If he cultivates mind, does he also cultivate feeling? If one cultivates mindfulness of feeling, does he also cultivate phenomena? If he cultivates phenomena, does he also cultivate feeling? If one cultivates mindfulness of mind, does he also cultivate phenomena? If he cultivates phenomena, does he also cultivate mind? Should mindfulness of body be described as Dharma-jñāna (Dharma-jñāna, 對法的智慧), Anvaya-jñāna (Anvaya-jñāna, 類智), Paracitta-jñāna (Paracitta-jñāna, 知他人心的智慧), Samāna-jñāna (Samāna-jñāna, 等同的智慧), Dukkha-jñāna (Dukkha-jñāna, 對苦的智慧), Samudaya-jñāna (Samudaya-jñāna, 對集的智慧), Nirodha-jñāna (Nirodha-jñāna, 對滅的智慧), Mārga-jñāna (Mārga-jñāna, 對道的智慧)? Should it be described as with initial application and sustained application (Vitarka-vicāra, 有尋有伺)? Should it be described as without initial application but with sustained application (Avitarka-vicāramātra, 無尋有伺)? Should it be described as without initial application and without sustained application (Avitarka-avicāra, 無尋無伺)? Should it be described as associated with the pleasure faculty (Sukha-indriya-saṃprayukta, 與樂根相應), the joy faculty (Pīti-indriya, 喜根), the equanimity faculty (Upekṣā-indriya, 舍根), emptiness (Śūnyatā, 空性), signlessness (Aṇimitta, 無相), wishlessness (Apraṇihita, 無愿)? Should it be described as conditioned by the realm of desire (Kāmadhātu-saṃyojana, 欲界所繫縛的因緣), conditioned by the realm of form and formlessness (Rūpārupadhātu-saṃyojana, 色界和無色界所繫縛的因緣), or should it be described as unconditioned (Asaṃyojana, 不繫縛的因緣)? The same applies to mindfulness of feeling, mind, and phenomena. Furthermore, the Blessed One (The Blessed One, 佛陀的尊稱) said: 'When he experiences pleasant feeling, he knows that he is experiencing pleasant feeling.' Should this wisdom be described as Dharma-jñāna? Should it be described as up to Mārga-jñāna? When he experiences painful feeling, he knows that he is experiencing painful feeling; when he experiences neither-pleasant-nor-painful feeling, he knows that he knows that he is experiencing neither-pleasant-nor-painful feeling.
不苦不樂痛痛，此智當言法智、當言乃至道智？樂身苦身不苦不樂身、樂心苦心不苦不樂心、樂食苦食不苦不樂食、樂不食苦不食不苦不樂不食，依樂戇、依苦戇、依不苦不樂戇，依樂出要、依苦出要、依不苦不樂出要，痛痛時知不苦不樂出要，此痛智當言法智、當言乃至道智？又世尊言：彼有欲心彼有欲心如實知之。此智當言法智、當言乃至道智？無慾有瞋恚、無瞋恚有愚癡、無愚癡有染污、無染污有亂、無亂有怠、無怠少多、修不修、定不定、有解脫心無解脫心如實知之、無解脫心解脫心如實知之。此智當言法智、當言乃至道智？又世尊言：眼緣色生內結，彼比丘實彼內結，有此內結如實知之，不實彼內結無此內結如實知之，如未生內結便生、已生便盡、已盡便不生彼亦如實知之。此智當言法智、當言乃至道智？耳鼻舌身亦如是。意緣法生內貪慾，彼比丘實彼內貪慾，有此內貪慾如實知之，不實內貪慾無此內貪慾如實知之，如未生內貪慾便生、已生便盡、已盡不生彼亦如實知之。此智當言法智、當言乃至道智耶？瞋恚睡眠調戲疑亦如是。生內念覺意，彼比丘實彼內念覺意，有此內念覺意如實知之，不實內念覺意無此內念覺意如實知之，如未生內念覺意便生、已生便住、不忘不退益廣思惟滿此亦如實知之。此智當言
【現代漢語翻譯】 現代漢語譯本 感受非苦非樂的痛苦時，這種智慧應該被稱為法智（Dharma-jñāna，對法的認知智慧）、乃至道智（Mārga-jñāna，對道的認知智慧）嗎？感受快樂的身、痛苦的身、非苦非樂的身，感受快樂的心、痛苦的心、非苦非樂的心，享受快樂的食物、痛苦的食物、非苦非樂的食物，享受不進食的快樂、不進食的痛苦、不進食的非苦非樂，依賴快樂而愚昧、依賴痛苦而愚昧、依賴非苦非樂而愚昧，依賴快樂而出離、依賴痛苦而出離、依賴非苦非樂而出離，感受痛苦時知道從非苦非樂中出離，這種痛苦的智慧應該被稱為法智、乃至道智嗎？ 世尊又說：『他有慾望之心，如實地知道他有慾望之心。』這種智慧應該被稱為法智、乃至道智嗎？沒有慾望卻有嗔恚、沒有嗔恚卻有愚癡、沒有愚癡卻有染污、沒有染污卻有散亂、沒有散亂卻有懈怠、沒有懈怠時或多或少、修習或不修習、禪定或不禪定、有解脫心或沒有解脫心，如實地知道；沒有解脫心而生出解脫心，如實地知道。這種智慧應該被稱為法智、乃至道智嗎？ 世尊又說：『眼根接觸色塵而生起內在的結縛（saṃyojana，煩惱的束縛），那位比丘如實地知道此內在的結縛，知道有此內在的結縛，如實地知道；不真實地存在此內在的結縛，知道沒有此內在的結縛，如實地知道；知道未生的內在結縛生起，已經生起的內在結縛滅盡，已經滅盡的內在結縛不再生起，他也如實地知道。』這種智慧應該被稱為法智、乃至道智嗎？耳、鼻、舌、身也是如此。意根接觸法塵而生起內在的貪慾，那位比丘如實地知道此內在的貪慾，知道有此內在的貪慾，如實地知道；不真實地存在此內在的貪慾，知道沒有此內在的貪慾，如實地知道；知道未生的內在貪慾生起，已經生起的內在貪慾滅盡，已經滅盡的內在貪慾不再生起，他也如實地知道。這種智慧應該被稱為法智、乃至道智嗎？嗔恚、睡眠、調戲、懷疑也是如此。 生起內在的念覺支（smṛti-saṃbodhyaṅga，七覺支之一），那位比丘如實地知道此內在的念覺支，知道有此內在的念覺支，如實地知道；不真實地存在此內在的念覺支，知道沒有此內在的念覺支，如實地知道；知道未生的內在念覺支生起，已經生起的內在念覺支住立、不忘失、不退轉、增長廣大、深思熟慮而圓滿，他也如實地知道。這種智慧應該被稱為……
【English Translation】 English version When experiencing pain that is neither pleasant nor unpleasant, should this wisdom be called Dharma-jñāna (knowledge of the Dharma), or even Mārga-jñāna (knowledge of the Path)? Experiencing a pleasant body, a painful body, a body that is neither pleasant nor unpleasant; experiencing a pleasant mind, a painful mind, a mind that is neither pleasant nor unpleasant; enjoying pleasant food, painful food, food that is neither pleasant nor unpleasant; enjoying the pleasure of not eating, the pain of not eating, the neither-pleasant-nor-unpleasant of not eating; being foolishly attached to pleasure, being foolishly attached to pain, being foolishly attached to neither-pleasant-nor-unpleasant; relying on pleasure for liberation, relying on pain for liberation, relying on neither-pleasant-nor-unpleasant for liberation; knowing the liberation from neither-pleasant-nor-unpleasant when experiencing pain, should this wisdom of pain be called Dharma-jñāna, or even Mārga-jñāna? Furthermore, the World-Honored One said: 'He has a mind of desire, truly knowing that he has a mind of desire.' Should this wisdom be called Dharma-jñāna, or even Mārga-jñāna? Without desire, there is hatred; without hatred, there is ignorance; without ignorance, there is defilement; without defilement, there is distraction; without distraction, there is laziness; with or without laziness, whether practicing or not practicing, whether in concentration or not in concentration, whether having a liberated mind or not having a liberated mind, truly knowing; from not having a liberated mind, a liberated mind arises, truly knowing. Should this wisdom be called Dharma-jñāna, or even Mārga-jñāna? Furthermore, the World-Honored One said: 'The eye contacts form and gives rise to internal fetters (saṃyojana, bonds of affliction), that bhikkhu truly knows those internal fetters, knows that there are these internal fetters, truly knows; not truly existing those internal fetters, knows that there are no these internal fetters, truly knows; knows that unarisen internal fetters arise, already arisen internal fetters cease, already ceased internal fetters do not arise, he also truly knows.' Should this wisdom be called Dharma-jñāna, or even Mārga-jñāna? The ear, nose, tongue, and body are also the same. The mind contacts dharmas and gives rise to internal greed, that bhikkhu truly knows that internal greed, knows that there is this internal greed, truly knows; not truly existing that internal greed, knows that there is no this internal greed, truly knows; knows that unarisen internal greed arises, already arisen internal greed ceases, already ceased internal greed does not arise, he also truly knows. Should this wisdom be called Dharma-jñāna, or even Mārga-jñāna? Hatred, sleep, excitement, and doubt are also the same. Arising internal mindfulness as a factor of enlightenment (smṛti-saṃbodhyaṅga, one of the seven factors of enlightenment), that bhikkhu truly knows that internal mindfulness as a factor of enlightenment, knows that there is this internal mindfulness as a factor of enlightenment, truly knows; not truly existing that internal mindfulness as a factor of enlightenment, knows that there is no this internal mindfulness as a factor of enlightenment, truly knows; knows that unarisen internal mindfulness as a factor of enlightenment arises, already arisen internal mindfulness as a factor of enlightenment abides, is not forgotten, does not decline, increases greatly, is deeply contemplated and fulfilled, he also truly knows. Should this wisdom be called...
法智、當言乃至道智耶？法、精進、喜、猗、定、護覺意亦如是。又世尊言：彼自觀淫瞋恚愚癡盛。彼云何淫瞋恚愚癡盛？又世尊言：彼自觀淫瞋恚愚癡薄。彼云何淫瞋恚愚癡薄？云何死時痛？齊何處死時痛？死時痛何入攝、幾識識？阿羅漢當言善心般涅槃、當言無記心般涅槃？以何等故佛世尊，先二弟子般涅槃，然後佛世尊？又世尊言：入不移動三昧如來般涅槃。如來入定般涅槃、起般涅槃？四有：本時有、死有、中有、生有。彼云何本時有？云何死有？云何中有？云何生有？諸欲有，彼一切有五行耶？設有五行，彼一切欲有耶？諸色有想天，彼一切有五行耶？設有五行，彼一切色有想天耶？諸色有無想天，彼一切有二行耶？設有二行，彼一切色有無想天耶？諸無色有，彼一切有四行耶？設有四行，彼一切無色有耶？頗有五行四行三行二行一行耶？此章義愿具演說。
四意止：身身觀意止，痛、心、法法觀意止。若修身身觀意止，彼修痛耶？答曰：或身非痛。云何身非痛？答曰：本得身身觀意止現在前，是謂身非痛。云何痛非身？答曰：本得痛痛觀意止現在前、若本不得痛痛觀意止現在前，不得是時修身身觀意止現在前；若本不得心、若本不得法，得是時修痛痛觀意止非身，是謂痛非身。云何身痛？答曰：本
【現代漢語翻譯】 現代漢語譯本 法智（Dharma-jñāna，對法的智慧）應當說是乃至道智（Mārga-jñāna，對道的智慧）嗎？法覺意（Dharma-sambodhyanga，對法的覺悟）、精進覺意（Vīrya-sambodhyanga，對精進的覺悟）、喜覺意（Prīti-sambodhyanga，對喜的覺悟）、猗覺意（Prasrabdhi-sambodhyanga，對猗的覺悟）、定覺意（Samādhi-sambodhyanga，對定的覺悟）、護覺意（Upekṣā-sambodhyanga，對舍的覺悟）也是如此嗎？ 世尊（Bhagavān，佛陀的尊稱）又說：『他們自己觀察淫慾、瞋恚、愚癡的增長。』他們如何淫慾、瞋恚、愚癡增長？ 世尊又說：『他們自己觀察淫慾、瞋恚、愚癡的減少。』他們如何淫慾、瞋恚、愚癡減少？ 死亡時如何痛苦？在什麼地方死亡時痛苦？死亡時的痛苦屬於什麼範疇，由幾種識來識別？ 阿羅漢（Arhat，已證得涅槃的聖者）應當說是以善心般涅槃（parinirvāṇa，完全的涅槃），還是以無記心般涅槃？ 因為什麼緣故，佛世尊先讓兩位弟子般涅槃，然後自己才般涅槃？ 世尊又說：『如來（Tathāgata，佛陀的稱號）進入不移動三昧（不動的三摩地）而般涅槃。』如來是入定后般涅槃，還是起定后般涅槃？ 四有（catasso bhavā，四種存在狀態）：本時有（pubbe bhava，前有）、死有（maraṇabhava，死有）、中有（antabhava，中有）、生有（upapattibhava，生有）。什麼是本時有？什麼是死有？什麼是中有？什麼是生有？ 所有欲有（kāma-bhava，欲界的存在），它們一切都有五蘊（pañcakkhandha，色、受、想、行、識）嗎？如果存在五蘊，它們一切都是欲有嗎？ 所有色有想天（rūpa-bhava-saññā-deva，色界有想天），它們一切都有五蘊嗎？如果存在五蘊，它們一切都是色有想天嗎？ 所有色有無想天（rūpa-bhava-asaññā-deva，色界無想天），它們一切都有二蘊嗎？如果存在二蘊，它們一切都是色有無想天嗎？ 所有無色有（arūpa-bhava，無色界的存在），它們一切都有四蘊嗎？如果存在四蘊，它們一切都是無色有嗎？ 是否存在五蘊、四蘊、三蘊、二蘊、一蘊的情況？希望詳細解釋這一章的含義。
四意止（cattāro satipaṭṭhānā，四念處）：身身觀意止（kāye kāyānupassanā satipaṭṭhāna，身念處）、痛（vedanā，感受）、心（citta，心）、法法觀意止（dhamme dhammānupassanā satipaṭṭhāna，法念處）。如果修身身觀意止，他也在修痛念處嗎？回答說：或者有身而非痛。什麼是身而非痛？回答說：原本已經證得的身身觀意止現在生起，這就是身而非痛。什麼是痛而非身？回答說：原本已經證得的痛痛觀意止現在生起，或者原本沒有證得的痛痛觀意止現在生起，沒有證得身身觀意止現在生起；或者原本沒有證得心，或者原本沒有證得法，證得痛痛觀意止而非身，這就是痛而非身。什麼是身痛？回答說：原本
【English Translation】 English version Should Dharma-jñāna (wisdom of the Dharma) be said to extend even to Mārga-jñāna (wisdom of the Path)? Is it the same for Dharma-sambodhyanga (awakening factor of Dharma), Vīrya-sambodhyanga (awakening factor of vigor), Prīti-sambodhyanga (awakening factor of joy), Prasrabdhi-sambodhyanga (awakening factor of tranquility), Samādhi-sambodhyanga (awakening factor of concentration), and Upekṣā-sambodhyanga (awakening factor of equanimity)? Furthermore, the Blessed One (Bhagavān, an epithet for the Buddha) said: 'They observe for themselves the increase of lust, hatred, and delusion.' How do they increase in lust, hatred, and delusion? Furthermore, the Blessed One said: 'They observe for themselves the decrease of lust, hatred, and delusion.' How do they decrease in lust, hatred, and delusion? How is there pain at the time of death? Where does pain occur at the time of death? To what category does the pain at the time of death belong, and by how many types of consciousness is it cognized? Should an Arhat (Arhat, a perfected being who has attained Nirvana) be said to attain parinirvāṇa (complete Nirvana) with a wholesome mind, or with a neutral mind? For what reason did the Blessed Buddha allow two disciples to attain parinirvāṇa before the Blessed Buddha himself? Furthermore, the Blessed One said: 'The Tathāgata (Tathāgata, an epithet for the Buddha) attains parinirvāṇa having entered the immovable Samādhi (immovable concentration).』 Does the Tathāgata attain parinirvāṇa after entering into Samādhi, or after arising from Samādhi? The four bhavas (catasso bhavā, four types of existence): pubbe bhava (previous existence), maraṇabhava (dying existence), antabhava (intermediate existence), upapattibhava (arising existence). What is pubbe bhava? What is maraṇabhava? What is antabhava? What is upapattibhava? Do all kāma-bhava (existence in the realm of desire) have five skandhas (pañcakkhandha, the five aggregates of form, feeling, perception, mental formations, and consciousness)? If there are five skandhas, are they all kāma-bhava? Do all rūpa-bhava-saññā-deva (devas in the realm of form with perception) have five skandhas? If there are five skandhas, are they all rūpa-bhava-saññā-deva? Do all rūpa-bhava-asaññā-deva (devas in the realm of form without perception) have two skandhas? If there are two skandhas, are they all rūpa-bhava-asaññā-deva? Do all arūpa-bhava (existence in the formless realm) have four skandhas? If there are four skandhas, are they all arūpa-bhava? Are there instances of five skandhas, four skandhas, three skandhas, two skandhas, or one skandha? Please explain the meaning of this chapter in detail.
The four satipaṭṭhānā (four foundations of mindfulness): kāye kāyānupassanā satipaṭṭhāna (mindfulness of the body), vedanā (feeling), citta (mind), dhamme dhammānupassanā satipaṭṭhāna (mindfulness of phenomena). If one cultivates kāye kāyānupassanā satipaṭṭhāna, is he also cultivating mindfulness of feeling? The answer is: there is body but not feeling. What is body but not feeling? The answer is: when the previously attained kāye kāyānupassanā satipaṭṭhāna arises, this is body but not feeling. What is feeling but not body? The answer is: when the previously attained vedanānupassanā satipaṭṭhāna arises, or when the previously unattained vedanānupassanā satipaṭṭhāna arises, and the kāye kāyānupassanā satipaṭṭhāna has not been attained; or when the mind has not been attained, or when the Dharma has not been attained, and vedanānupassanā satipaṭṭhāna is attained but not body, this is feeling but not body. What is body and feeling? The answer is: when
不得身得是時痛，若本不得痛得是時身，若本不得心本不得法，得是時身修痛痛觀意止，是謂身痛。云何非身非痛？答曰：本得心、本得法；若本不得法法觀意止現在前，不得是時修身痛痛觀意止現在前；一切染污心無記心入無想定、滅盡定、無想天，非修身身觀意止非痛，是謂非身非痛。若修身身觀意止，彼修心耶？答曰：或身非心。云何身非心？答曰：本得身身觀意止現在前，是謂身非心。云何心非身？答曰：本得心心觀意止現在前、若本不得心心觀意止現在前，不得是時修身身觀意止；若本不得痛、本不得法，得是時修心心觀意止非身，是謂心非身。云何身心？答曰：本不得身，得是時心；若本不得心，得是時身；若本不得痛、本不得法，得是時修身心心觀意止，是謂身心。云何非身非心？答曰：本得痛、本得法，本不得法法觀意止現在前，不得是時修身心心觀意止；一切染污心無記心入無想三昧、滅盡三昧、無想天，非修身身觀意止非心，是謂非身非心。若修身身觀意止，彼修法耶？答曰：或身非法。云何身非法？答曰：本得身身觀意止現在前，是謂身非法。云何法非身？答曰：本得法法觀意止現在前、若本不得法法觀意止現在前，不得是時修身身觀意止；若本不得痛、本不得心，得是時修法法觀意止非身，
是謂法非身。云何身法？答曰：本不得身，得是時法；若本不得法，得是時身；若本不得痛、本不得心，得是時修身法法觀意止，是謂身法。云何非身非法？答曰：本得痛、本得心心觀意止現在前，不得是時修身法法觀意止；一切染污心無記心入無想三昧、滅盡三昧、無想天，不修身身觀意止非法，是謂非身非法。若修痛痛觀意止，彼修心耶？答曰：或痛非心。云何痛非心？答曰：本得痛痛觀意止現在前，是謂痛非心。云何心非痛？答曰：本得心心觀意止現在前，是謂心非痛。云何痛心？答曰：本不得痛，得是時心；本不得心，得是時痛；若本不得身、本不得法，得是時修痛心心觀意止，是謂痛心。云何非痛非心？答曰：本得身、本得法；若本不得法法觀意止現在前，不得是時修痛心心觀意止；一切染污心無記心入無想三昧、滅盡三昧、無想天，非修痛痛觀意止非心，是謂非痛非心也。若修痛痛觀意止，彼修法耶？答曰：或痛非法。云何痛非法？答曰：本得痛痛觀意止現在前，是謂痛非法。云何法非痛？答曰：本得法法觀意止現在前；若本不得法法觀意止現在前，不得是時修痛痛觀意止，是謂法非痛。云何痛法？答曰：本不得痛，是時得法；本不得法，是時得痛；本不得身、本不得心，得是時修痛法法觀意止，是謂痛
【現代漢語翻譯】 現代漢語譯本： 所謂法不是身。什麼是身法？回答說：原本沒有得到身，得到的是時法；如果原本沒有得到法，得到的是這時身；如果原本沒有得到痛（Vedana，感受）、原本沒有得到心（Citta，心識），得到的是這時修身、法、法觀、意止（意念的止息），這叫做身法。什麼是既不是身也不是法？回答說：原本得到痛、原本得到心，心觀、意止現在前，沒有得到這時修身、法、法觀、意止；一切染污心、無記心進入無想三昧（Asaññasamāpatti，無想禪定）、滅盡三昧（Nirodhasamāpatti，滅盡定）、無想天（Asaññasatta，無想有情天），不修身、身觀、意止，不是法，這叫做既不是身也不是法。如果修痛、痛觀、意止，他修心嗎？回答說：或者痛不是心。什麼是痛不是心？回答說：原本得到痛，痛觀、意止現在前，這叫做痛不是心。什麼心不是痛？回答說：原本得到心，心觀、意止現在前，這叫做心不是痛。什麼是痛心？回答說：原本沒有得到痛，得到的是這時心；原本沒有得到心，得到的是這時痛；如果原本沒有得到身、原本沒有得到法，得到的是這時修痛、心、心觀、意止，這叫做痛心。什麼是既不是痛也不是心？回答說：原本得到身、原本得到法；如果原本沒有得到法、法觀、意止現在前，沒有得到這時修痛、心、心觀、意止；一切染污心、無記心進入無想三昧、滅盡三昧、無想天，不是修痛、痛觀、意止，不是心，這叫做既不是痛也不是心。如果修痛、痛觀、意止，他修法嗎？回答說：或者痛不是法。什麼是痛不是法？回答說：原本得到痛，痛觀、意止現在前，這叫做痛不是法。什麼是法不是痛？回答說：原本得到法，法觀、意止現在前；如果原本沒有得到法，法觀、意止現在前，沒有得到這時修痛、痛觀、意止，這叫做法不是痛。什麼是痛法？回答說：原本沒有得到痛，這時得到法；原本沒有得到法，這時得到痛；原本沒有得到身、原本沒有得到心，得到的是這時修痛
【English Translation】 English version: That is called 'Dharma is not the body.' What is 'body-dharma'? The answer is: Originally, one did not attain the body, but attained the dharma of that time. If originally one did not attain the dharma, one attains the body of that time. If originally one did not attain pain (Vedana, feeling), originally one did not attain the mind (Citta, consciousness), one attains at that time the cultivation of body, dharma, dharma-contemplation, cessation of thought (stopping of the mind). This is called 'body-dharma.' What is 'neither body nor dharma'? The answer is: Originally one attained pain, originally one attained the mind, mind-contemplation, cessation of thought is now present, one does not attain at that time the cultivation of body, dharma, dharma-contemplation, cessation of thought. All defiled minds, neutral minds entering the 'state of non-perception' (Asaññasamāpatti, non-perception samadhi), 'cessation of perception and feeling' (Nirodhasamāpatti, cessation samadhi), the 'heaven of non-perception' (Asaññasatta, non-percipient beings), do not cultivate body, body-contemplation, cessation of thought, are not dharma. This is called 'neither body nor dharma.' If one cultivates pain, pain-contemplation, cessation of thought, does he cultivate the mind? The answer is: Perhaps pain is not the mind. What is 'pain is not the mind'? The answer is: Originally one attained pain, pain-contemplation, cessation of thought is now present. This is called 'pain is not the mind.' What is 'mind is not pain'? The answer is: Originally one attained the mind, mind-contemplation, cessation of thought is now present. This is called 'mind is not pain.' What is 'pain-mind'? The answer is: Originally one did not attain pain, but attained the mind of that time. Originally one did not attain the mind, but attained the pain of that time. If originally one did not attain the body, originally one did not attain the dharma, one attains at that time the cultivation of pain, mind, mind-contemplation, cessation of thought. This is called 'pain-mind.' What is 'neither pain nor mind'? The answer is: Originally one attained the body, originally one attained the dharma. If originally one did not attain dharma, dharma-contemplation, cessation of thought is now present, one does not attain at that time the cultivation of pain, mind, mind-contemplation, cessation of thought. All defiled minds, neutral minds entering the 'state of non-perception', 'cessation of perception and feeling', the 'heaven of non-perception', do not cultivate pain, pain-contemplation, cessation of thought, are not the mind. This is called 'neither pain nor mind.' If one cultivates pain, pain-contemplation, cessation of thought, does he cultivate dharma? The answer is: Perhaps pain is not dharma. What is 'pain is not dharma'? The answer is: Originally one attained pain, pain-contemplation, cessation of thought is now present. This is called 'pain is not dharma.' What is 'dharma is not pain'? The answer is: Originally one attained dharma, dharma-contemplation, cessation of thought is now present. If originally one did not attain dharma, dharma-contemplation, cessation of thought is now present, one does not attain at that time the cultivation of pain, pain-contemplation, cessation of thought. This is called 'dharma is not pain.' What is 'pain-dharma'? The answer is: Originally one did not attain pain, but at that time attained dharma. Originally one did not attain dharma, but at that time attained pain. Originally one did not attain the body, originally one did not attain the mind, one attains at that time the cultivation of pain
法。云何非痛非法？答曰：本得身、本得心心觀意止現在前，不得是時修痛法法觀意止；一切染污心無記心入無想三昧、滅盡三昧、無想天，不修痛痛觀意止非法，是謂非痛非法。若修心心觀意止，彼修法耶？答曰：或心非法。云何心非法？答曰：本得心心觀意止現在前，是謂心非法。云何法非心？答曰：本得法法觀意止現在前；若本不得法法觀意止現在前，不得是時修心心觀意止，是謂法非心。云何心法？答曰：本不得心，是時得法；若本不得法，是時得心；本不得身、本不得痛，得是時修心法法觀意止，是謂心法。云何非心非法？答曰：本得身、本得痛痛觀意止現在前，不得是時修心法法觀意止；一切染污心無記心入無想三昧、滅盡三昧、無想天，非修心心觀意止非法，是謂非心非法。
身身觀意止，當言法智耶？答曰：身身觀意止，或彼法智、未知智、等智、苦智習智道智，或有覺有觀、或無覺有觀、或無覺無觀，或樂根相應或喜根或護根、或空或無愿，或欲界系緣、或色界系緣、或不繫緣。痛痛觀意止，當言法智耶？答曰：痛痛觀意止，或彼法智、未知智、知他人心智、等智、苦智習道智，或有覺有觀、或無覺有觀、或無覺無觀，或樂根相應或喜根或護根、或空或無愿，或欲界系緣、或色無色界系緣、
【現代漢語翻譯】 現代漢語譯本 法。什麼是非痛非法？回答是：如果原本已經獲得了身念處（Shenyianchu，觀察身體的禪修），原本已經獲得了心念處（Xinnianchu，觀察心的禪修），並且意念和止觀現在正在進行，那麼就不能在這個時候修習痛念處（Tongnianchu，觀察感受的禪修）和法念處（Fanianchu，觀察法的禪修）；一切被染污的心、無記的心進入無想三昧（Wuxiang Sanmei，無想的禪定）、滅盡三昧（Miejin Sanmei，滅盡的禪定）、無想天（Wuxiang Tian，無想天界），不修習痛念處的痛觀和意止非法，這就是所謂非痛非法。如果修習心念處的心觀和意止，那麼他修習的是法嗎？回答是：或者心非法。什麼是心非法？回答是：如果原本已經獲得了心念處的心觀和意止現在正在進行，這就是所謂心非法。什麼是法非心？回答是：如果原本已經獲得了法念處的法觀和意止現在正在進行；如果原本沒有獲得法念處的法觀和意止現在正在進行，那麼就不能在這個時候修習心念處的心觀和意止，這就是所謂法非心。什麼是心法？回答是：如果原本沒有獲得心，在這個時候獲得了法；如果原本沒有獲得法，在這個時候獲得了心；原本沒有獲得身念處、原本沒有獲得痛念處，在這個時候修習心法和法念處的法觀和意止，這就是所謂心法。什麼是非心非法？回答是：如果原本已經獲得了身念處、原本已經獲得了痛念處的痛觀和意止現在正在進行，那麼就不能在這個時候修習心法和法念處的法觀和意止；一切被染污的心、無記的心進入無想三昧、滅盡三昧、無想天，不修習心念處的心觀和意止非法，這就是所謂非心非法。 身念處的身觀和意止，應當說是法智嗎？回答是：身念處的身觀和意止，或者就是法智（Fazhi，對法的智慧）、未知智（Weizhi Zhi，未知的智慧）、等智（Dengzhi，相等的智慧）、苦智（Kuzhi，對苦的智慧）、習智（Xizhi，對習的智慧）、道智（Daozhi，對道的智慧），或者有覺有觀（Youjue Youguan，有覺知有觀察）、或者無覺有觀（Wujue Youguan，無覺知有觀察）、或者無覺無觀（Wujue Wuguan，無覺知無觀察），或者與樂根相應（Legeng Xiangying，與快樂的根相應）或者與喜根相應（Xigeng Xiangying，與喜悅的根相應）或者與護根相應（Hugeng Xiangying，與保護的根相應）、或者與空相應（Kong Xiangying，與空性相應）或者與無愿相應（Wuyuan Xiangying，與無愿相應），或者與欲界系緣（Yujie Xi Yuan，與欲界相關聯）、或者與色界系緣（Sejie Xi Yuan，與色界相關聯）、或者與不繫緣（Buxi Yuan，不相關聯）。痛念處的痛觀和意止，應當說是法智嗎？回答是：痛念處的痛觀和意止，或者就是法智、未知智、知他人心智（Zhi Tarenxin Zhi，知他人心的智慧）、等智、苦智、習智、道智，或者有覺有觀、或者無覺有觀、或者無覺無觀，或者與樂根相應或者與喜根相應或者與護根相應、或者與空相應或者與無愿相應，或者與欲界系緣、或者與色界和無色界系緣。
【English Translation】 English version What is 'not feeling, not dharma'? The answer is: If one has already attained the body mindfulness (Shenyianchu, contemplation of the body), has already attained the mind mindfulness (Xinnianchu, contemplation of the mind), and the intention and cessation-contemplation are currently present, then one cannot at this time practice feeling mindfulness (Tongnianchu, contemplation of feelings) and dharma mindfulness (Fanianchu, contemplation of dharmas); all defiled minds, neutral minds entering the No-Thought Samadhi (Wuxiang Sanmei, samadhi of no thought), Extinction Samadhi (Miejin Sanmei, samadhi of cessation), No-Thought Heaven (Wuxiang Tian, realm of no thought), not practicing feeling contemplation and intention-cessation of feeling mindfulness is not dharma, this is called 'not feeling, not dharma'. If one practices mind contemplation and intention-cessation of mind mindfulness, then is he practicing dharma? The answer is: Or mind is not dharma. What is 'mind is not dharma'? The answer is: If one has already attained mind contemplation and intention-cessation of mind mindfulness and it is currently present, this is called 'mind is not dharma'. What is 'dharma is not mind'? The answer is: If one has already attained dharma contemplation and intention-cessation of dharma mindfulness and it is currently present; if one has not attained dharma contemplation and intention-cessation of dharma mindfulness and it is currently present, then one cannot at this time practice mind contemplation and intention-cessation of mind mindfulness, this is called 'dharma is not mind'. What is 'mind and dharma'? The answer is: If one has not attained mind, at this time one attains dharma; if one has not attained dharma, at this time one attains mind; if one has not attained body mindfulness, has not attained feeling mindfulness, at this time one practices mind and dharma and dharma contemplation and intention-cessation of dharma mindfulness, this is called 'mind and dharma'. What is 'not mind, not dharma'? The answer is: If one has already attained body mindfulness, has already attained feeling contemplation and intention-cessation of feeling mindfulness and it is currently present, then one cannot at this time practice mind and dharma and dharma contemplation and intention-cessation of dharma mindfulness; all defiled minds, neutral minds entering the No-Thought Samadhi, Extinction Samadhi, No-Thought Heaven, not practicing mind contemplation and intention-cessation of mind mindfulness is not dharma, this is called 'not mind, not dharma'. Should the body contemplation and intention-cessation of body mindfulness be called Dharma Wisdom? The answer is: The body contemplation and intention-cessation of body mindfulness, or it is Dharma Wisdom (Fazhi, wisdom of dharma), Unknown Wisdom (Weizhi Zhi, unknown wisdom), Equal Wisdom (Dengzhi, equal wisdom), Suffering Wisdom (Kuzhi, wisdom of suffering), Habit Wisdom (Xizhi, wisdom of habit), Path Wisdom (Daozhi, wisdom of the path), or with initial application and sustained application (Youjue Youguan, with initial and sustained application), or without initial application but with sustained application (Wujue Youguan, without initial application but with sustained application), or without initial application and without sustained application (Wujue Wuguan, without initial application and without sustained application), or corresponding to the pleasure root (Legeng Xiangying, corresponding to the root of pleasure) or the joy root (Xigeng Xiangying, corresponding to the root of joy) or the protective root (Hugeng Xiangying, corresponding to the root of protection), or corresponding to emptiness (Kong Xiangying, corresponding to emptiness) or corresponding to wishlessness (Wuyuan Xiangying, corresponding to wishlessness), or related to the desire realm (Yujie Xi Yuan, related to the desire realm), or related to the form realm (Sejie Xi Yuan, related to the form realm), or not related (Buxi Yuan, not related). Should the feeling contemplation and intention-cessation of feeling mindfulness be called Dharma Wisdom? The answer is: The feeling contemplation and intention-cessation of feeling mindfulness, or it is Dharma Wisdom, Unknown Wisdom, Knowing Others' Minds Wisdom (Zhi Tarenxin Zhi, wisdom of knowing others' minds), Equal Wisdom, Suffering Wisdom, Habit Wisdom, Path Wisdom, or with initial application and sustained application, or without initial application but with sustained application, or without initial application and without sustained application, or corresponding to the pleasure root or the joy root or the protective root, or corresponding to emptiness or corresponding to wishlessness, or related to the desire realm, or related to the form and formless realms.
或不繫緣。心心觀意止亦如是。法法觀意止，當言法智耶？答曰：法法觀意止，或彼法智、未知智、知他人心智、等智、苦智習盡道智，或有覺有觀、或無覺有觀、或無覺無觀，或樂根相應或喜根或護根、或空無愿無相，或欲界系緣、或色無色界系緣、或不繫緣。
又世尊言：彼樂痛痛時知樂痛痛。四智：法智、未知智、等智、道智。苦痛痛時知苦痛痛，一等智。不苦不樂痛痛時知不苦不樂痛痛，四智：法智、未知智、等智、道智。樂身苦身不苦不樂身，苦心一等智。樂心不苦不樂心，四智，法智、未知智、等智、道智。苦食樂食不苦不樂食苦無食，一等智。樂無食不苦不樂無食，四智：法智、未知智、等智、道智。依樂戇、依苦戇、依不苦不樂戇。依苦出要，一等智。依樂出要、依不苦不樂出要，四智：法智、未知智、等智、道智。
又世尊言：有欲心有欲心如實知之，一等智。無慾，四智：法智、未知智、等智、道智。有瞋恚，一等智。無瞋恚，三智：法智、等智、道智。有愚癡，一等智。無愚癡，四智：法智、未知智、等智、道智。有染污，一等智。無染污，四智：法智、未知智、等智、道智。無亂。四智：法智、未知智、等智、道智。有亂，一等智。有怠，一等智。無怠，四智：法智、未知智、
【現代漢語翻譯】 現代漢語譯本 或者不緣于任何事物。心念相續地觀察意念的止息也是如此。對於法念相續地觀察意念的止息，應該說是法智嗎？回答說：對於法念相續地觀察意念的止息，或者有彼法智（dharma-jñāna，對法的智慧）、未知智（anājñāta-jñāna，對未知的智慧）、知他人心智（paracitta-jñāna，瞭解他人內心的智慧）、等智（sama-jñāna，平等的智慧）、苦智（duhkha-jñāna，對苦的智慧）、習智（samudaya-jñāna，對集（苦的根源）的智慧）、盡智（nirodha-jñāna，對滅（苦的止息）的智慧）、道智（mārga-jñāna，對道的智慧），或者有覺有觀（savitarka-savicāra，有尋有伺）、或者無覺有觀（avitarka-vicāramātra，無尋唯伺）、或者無覺無觀（avitarka-avicāra，無尋無伺），或者與樂根相應、或者與喜根相應、或者與護根相應，或者與空（śūnyatā，空性）、無愿（apraṇihita，無愿）、無相（animitta，無相），或者緣于欲界（kāmadhātu，慾望的領域）、或者緣於色界（rūpadhātu，物質的領域）不繫縛、或者不緣于任何事物。
又世尊說：當感受到快樂的感受時，如實地知道那是快樂的感受。有四種智慧：法智、未知智、等智、道智。當感受到痛苦的感受時，如實地知道那是痛苦的感受，只有一種等智。當感受到非苦非樂的感受時，如實地知道那是非苦非樂的感受，有四種智慧：法智、未知智、等智、道智。對於樂身、苦身、非苦非樂身，苦心只有一種等智。對於樂心、非苦非樂心，有四種智慧：法智、未知智、等智、道智。對於苦食、樂食、非苦非樂食、苦無食，只有一種等智。對於樂無食、非苦非樂無食，有四種智慧：法智、未知智、等智、道智。依賴於樂的愚癡、依賴於苦的愚癡、依賴於非苦非樂的愚癡。依賴於苦而出離，只有一種等智。依賴於樂而出離、依賴於非苦非樂而出離，有四種智慧：法智、未知智、等智、道智。
又世尊說：心中有慾望，如實地知道心中有慾望，只有一種等智。心中沒有慾望，有四種智慧：法智、未知智、等智、道智。心中有嗔恚，只有一種等智。心中沒有嗔恚，有三種智慧：法智、等智、道智。心中有愚癡，只有一種等智。心中沒有愚癡，有四種智慧：法智、未知智、等智、道智。心中有染污，只有一種等智。心中沒有染污，有四種智慧：法智、未知智、等智、道智。沒有散亂，有四種智慧：法智、未知智、等智、道智。心中有散亂，只有一種等智。心中有懈怠，只有一種等智。心中沒有懈怠，有四種智慧：法智、未知智
【English Translation】 English version Or not related to any condition. Observing the cessation of mind-moments with each mind-moment is also the same. When observing the cessation of mind-moments with each dharma-moment, should it be called dharma-jñāna (knowledge of dharma)? The answer is: When observing the cessation of mind-moments with each dharma-moment, there may be dharma-jñāna (knowledge of dharma), anājñāta-jñāna (knowledge of the unknown), paracitta-jñāna (knowledge of others' minds), sama-jñāna (equal knowledge), duhkha-jñāna (knowledge of suffering), samudaya-jñāna (knowledge of the origin of suffering), nirodha-jñāna (knowledge of the cessation of suffering), mārga-jñāna (knowledge of the path), or with initial application and sustained application (savitarka-savicāra), or without initial application but with sustained application (avitarka-vicāramātra), or without initial application and without sustained application (avitarka-avicāra), or associated with the pleasure faculty, or the joy faculty, or the equanimity faculty, or with emptiness (śūnyatā), wishlessness (apraṇihita), signlessness (animitta), or related to the desire realm (kāmadhātu), or the form realm (rūpadhātu) without bondage, or not related to any condition.
Furthermore, the World Honored One said: When experiencing a pleasant feeling, one knows truly that it is a pleasant feeling. There are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. When experiencing a painful feeling, one knows truly that it is a painful feeling, there is only one: sama-jñāna. When experiencing a neither-pleasant-nor-painful feeling, one knows truly that it is a neither-pleasant-nor-painful feeling, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. Regarding pleasant body, painful body, neither-pleasant-nor-painful body, and painful mind, there is only one: sama-jñāna. Regarding pleasant mind, neither-pleasant-nor-painful mind, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. Regarding painful food, pleasant food, neither-pleasant-nor-painful food, and painful lack of food, there is only one: sama-jñāna. Regarding pleasant lack of food, neither-pleasant-nor-painful lack of food, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. Dependent on the delusion of pleasure, dependent on the delusion of pain, dependent on the delusion of neither-pleasant-nor-painful. Dependent on pain to seek liberation, there is only one: sama-jñāna. Dependent on pleasure to seek liberation, dependent on neither-pleasant-nor-painful to seek liberation, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna.
Furthermore, the World Honored One said: If there is desire in the mind, one knows truly that there is desire in the mind, there is only one: sama-jñāna. If there is no desire, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. If there is anger, there is only one: sama-jñāna. If there is no anger, there are three kinds of wisdom: dharma-jñāna, sama-jñāna, and mārga-jñāna. If there is delusion, there is only one: sama-jñāna. If there is no delusion, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. If there is defilement, there is only one: sama-jñāna. If there is no defilement, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. If there is no distraction, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna, sama-jñāna, and mārga-jñāna. If there is distraction, there is only one: sama-jñāna. If there is laziness, there is only one: sama-jñāna. If there is no laziness, there are four kinds of wisdom: dharma-jñāna, anājñāta-jñāna
等智、道智。少，一等智。多，四智：法智、未知智、等智、道智。不修，一等智。修，四智：法智、未知智、等智、道智。不定，一等智。定，四智：法智、未知智、等智、道智。無解脫，一等智。解脫，四智：法智、未知智、等智、道智。
又世尊言：眼緣色生內結，彼比丘實內結，有此內結如實知之，一等智。不實內結無此內結如實知之，四智：法智、未知智、等智、道智。如未生內結便生，彼亦如實知之，彼一等智。如生便盡、已盡不生，此亦如實知之，四智：法智、未知智、等智、道智。耳聲身細滑意法亦如是。鼻緣香生內結，彼比丘實內結，有此內結如實知之，一等智。不實內結無此內結如實知之，三智：法智、等智、道智。如未生內結便生，此亦如實知之，一等智。如生便盡、已盡不生，此亦如實知之，三智：法智、等智、道智。舌味、貪慾、瞋恚、睡眠、調戲、疑亦如是生。內念覺意，彼比丘實內念覺意，有此內念覺意如實知之，四智：法智、未知智、等智、道智。不實內念覺意無此內念覺意如實知之，一等智。如未生內念覺意便生、已生便住不忘不退增益思惟廣滿，彼亦如實知之。四智：法智、未知智、等智、道智。法、精進、喜、猗、定、護覺意亦如是。
又世尊言：彼自觀淫瞋恚
【現代漢語翻譯】 現代漢語譯本 等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。少，一等智（Ekacitta，一心智）。多，四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。 不修，一等智（Ekacitta，一心智）。修，四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。不定，一等智（Ekacitta，一心智）。定，四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。 無解脫，一等智（Ekacitta，一心智）。解脫，四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。 又世尊言：眼緣色生內結（Antarāsaṃyoga，內在的束縛），彼比丘實內結，有此內結如實知之，一等智（Ekacitta，一心智）。不實內結無此內結如實知之，四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。 如未生內結便生，彼亦如實知之，彼一等智（Ekacitta，一心智）。如生便盡、已盡不生，此亦如實知之，四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。耳聲身細滑意法亦如是。 鼻緣香生內結（Antarāsaṃyoga，內在的束縛），彼比丘實內結，有此內結如實知之，一等智（Ekacitta，一心智）。不實內結無此內結如實知之，三智：法智（Dhammacakkhu，知法的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。如未生內結便生，此亦如實知之，一等智（Ekacitta，一心智）。 如生便盡、已盡不生，此亦如實知之，三智：法智（Dhammacakkhu，知法的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。舌味、貪慾、瞋恚、睡眠、調戲、疑亦如是生。 內念覺意（Sati-sambojjhaṅga，念覺支），彼比丘實內念覺意，有此內念覺意如實知之，四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。不實內念覺意無此內念覺意如實知之，一等智（Ekacitta，一心智）。 如未生內念覺意便生、已生便住不忘不退增益思惟廣滿，彼亦如實知之。四智：法智（Dhammacakkhu，知法的智慧）、未知智（Anāgatañāṇa，對未來未知的智慧）、等智（Samādhi-indriya，定根）、道智（Maggindriya，道根）。法、精進、喜、猗、定、護覺意亦如是。 又世尊言：彼自觀淫瞋恚
【English Translation】 English version Equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). Few, one-pointed mind (Ekacitta). Many, four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). Not cultivating, one-pointed mind (Ekacitta). Cultivating, four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). Undecided, one-pointed mind (Ekacitta). Decided, four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). Without liberation, one-pointed mind (Ekacitta). Liberated, four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). Furthermore, the World-Honored One said: 'The eye, conditioned by form, gives rise to inner fetters (Antarāsaṃyoga). If a bhikkhu truly has these inner fetters and knows them as they are, it is one-pointed mind (Ekacitta). If he does not truly have these inner fetters and knows they are absent, it is four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya).' If unarisen inner fetters arise, and he knows this as it is, it is one-pointed mind (Ekacitta). If arisen fetters are extinguished and, having been extinguished, do not arise again, and he knows this as it is, it is four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). The same applies to ear and sound, body and fine touch, mind and mental objects. The nose, conditioned by scent, gives rise to inner fetters (Antarāsaṃyoga). If a bhikkhu truly has these inner fetters and knows them as they are, it is one-pointed mind (Ekacitta). If he does not truly have these inner fetters and knows they are absent, it is three knowledges: knowledge of the Dhamma (Dhammacakkhu), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). If unarisen inner fetters arise, and he knows this as it is, it is one-pointed mind (Ekacitta). If arisen fetters are extinguished and, having been extinguished, do not arise again, and he knows this as it is, it is three knowledges: knowledge of the Dhamma (Dhammacakkhu), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). The same applies to tongue and taste, greed, hatred, sleep, restlessness, and doubt. Internal mindfulness enlightenment factor (Sati-sambojjhaṅga). If a bhikkhu truly has internal mindfulness enlightenment factor and knows it as it is, it is four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). If he does not truly have internal mindfulness enlightenment factor and knows it is absent, it is one-pointed mind (Ekacitta). If an unarisen mindfulness enlightenment factor arises, and having arisen, it remains, is not forgotten, does not decline, increases, expands, and is fully contemplated, and he knows this as it is, it is four knowledges: knowledge of the Dhamma (Dhammacakkhu), knowledge of the unknown (Anāgatañāṇa), equanimity faculty (Samādhi-indriya), path faculty (Maggindriya). The same applies to the enlightenment factors of Dhamma, effort, joy, tranquility, concentration, and protection. Furthermore, the World-Honored One said: 'He observes internally lust and hatred.'
愚癡盛。彼云何淫瞋恚愚癡盛？答曰：少淫瞋恚愚癡，處中中便增上，如是淫瞋恚愚癡盛。又世尊言：彼自觀淫瞋恚愚癡薄。彼云何淫瞋恚愚癡薄？答曰：增淫瞋恚愚癡中中便少，如是淫瞋恚愚癡薄。
云何死時痛？答曰：諸節節疼。若命行盡齊何處死時痛？答曰：齊支節疼。命行盡死時痛一入攝，細滑入。二識識：身識、意識，支節疼先身識后意識。阿羅漢當言善心般涅槃、無記心般涅槃？答曰：阿羅漢無記心般涅槃。以何等故佛世尊先二弟子般涅槃，后佛世尊？答曰：彼尊者長夜作無斷行受報，彼莫使空無果無報。複次佛世尊常法，先二弟子般涅槃后佛世尊。又世尊言：入不移動三昧如來般涅槃。如來入定般涅槃、起般涅槃？答曰：如來起般涅槃非入定。
四有：本時有、死有、中有、生有。云何本時有？答曰：死生際五陰，於此中間齊是諸有，是謂本時有。云何死有？答曰：死五陰，是謂死有。云何中有？答曰：中有五陰，是謂中有。云何生有？答曰：生五陰，是謂生有。
諸欲有，彼一切有五行耶？答曰：或欲有彼有非五行。云何欲有彼有非五行？答曰：欲界眾生不自住心入無想定、滅盡定諸有，是謂欲有彼有非五行。云何有五行彼非欲有？答曰：色界想天自住心，不入無想定、滅盡定諸
【現代漢語翻譯】 現代漢語譯本 愚癡如何變得強烈？回答說：少許的淫慾、嗔恚、愚癡，處於中等狀態時便會增長，這樣淫慾、嗔恚、愚癡就變得強烈。世尊又說：他自己觀察到淫慾、嗔恚、愚癡變得薄弱。淫慾、嗔恚、愚癡如何變得薄弱？回答說：增長的淫慾、嗔恚、愚癡，處於中等狀態時便會減少，這樣淫慾、嗔恚、愚癡就變得薄弱。
臨終時的痛苦是怎樣的？回答說：各個關節疼痛。如果生命即將終結，到什麼地方會感到臨終的痛苦？回答說：到四肢百骸都會感到疼痛。生命終結時，臨終的痛苦會一次性全部涌現，細微而滑膩地進入。有兩種意識會識別：身識、意識，四肢百骸的疼痛先由身識感知，後由意識感知。阿羅漢（Arhat，已證悟的聖人）涅槃時，應該說是以善心涅槃，還是以無記心涅槃？回答說：阿羅漢以無記心涅槃。因為什麼緣故，佛世尊（Buddha，覺悟者）先於兩位弟子涅槃，而後佛世尊才涅槃？回答說：因為那些尊者長久以來修行無間斷，應當接受果報，不要使他們的修行變得空虛無果。再者，佛世尊有常法，先是兩位弟子涅槃，然後才是佛世尊。世尊又說：進入不動搖的三昧（Samadhi，禪定）如來（Tathagata，如來）才涅槃。如來是入定后涅槃，還是出定后涅槃？回答說：如來是出定后涅槃，而不是入定后涅槃。
四有（Bhava，存在）：本時有、死有、中有、生有。什麼是本時有？回答說：從死亡到出生的五陰（Skandha，構成個體存在的五種要素，即色、受、想、行、識）之間，這段時間所有的存在，就叫做本時有。什麼是死有？回答說：死亡時的五陰，就叫做死有。什麼是中有？回答說：中陰身的五陰，就叫做中有。什麼是生有？回答說：出生時的五陰，就叫做生有。
所有欲有（Kama-bhava，欲界有），它們都具有五行嗎？回答說：有些欲有不具有五行。哪些欲有不具有五行？回答說：欲界眾生不以自主的心進入無想定（Asaññasamāpatti，無想定）、滅盡定（Nirodha-samāpatti，滅盡定）的那些存在，就叫做欲有，但它們不具有五行。哪些具有五行，但不是欲有？回答說：無想天（Asaññasatta，無想有情天）以自主的心，不進入無想定、滅盡定的那些...
【English Translation】 English version How does ignorance become strong? The answer is: A little lust, hatred, and ignorance, when in a moderate state, will increase, and thus lust, hatred, and ignorance become strong. The World-Honored One also said: He himself observes that lust, hatred, and ignorance become weak. How do lust, hatred, and ignorance become weak? The answer is: Increased lust, hatred, and ignorance, when in a moderate state, will decrease, and thus lust, hatred, and ignorance become weak.
What is the pain at the time of death like? The answer is: All the joints ache. If life is about to end, where will the pain of death be felt? The answer is: Pain will be felt in all the limbs. When life ends, the pain of death will come all at once, entering subtly and smoothly. Two kinds of consciousness will recognize: body consciousness and mind consciousness. The pain in the limbs is first perceived by body consciousness and then by mind consciousness. When an Arhat (Arhat, an enlightened saint) attains Nirvana, should it be said that he attains Nirvana with a wholesome mind or with a neutral mind? The answer is: An Arhat attains Nirvana with a neutral mind. For what reason did the Buddha (Buddha, the Awakened One) allow his two disciples to attain Nirvana before him? The answer is: Because those venerable ones have practiced diligently for a long time and should receive the rewards, lest their practice become empty and fruitless. Furthermore, it is the constant practice of the Buddha to have his two disciples attain Nirvana before him. The World-Honored One also said: The Tathagata (Tathagata, Thus Come One) attains Nirvana by entering the unmoving Samadhi (Samadhi, concentration). Does the Tathagata attain Nirvana after entering Samadhi or after emerging from Samadhi? The answer is: The Tathagata attains Nirvana after emerging from Samadhi, not after entering Samadhi.
The four existences (Bhava, existence): existence at the time of origin, existence at the time of death, intermediate existence, and existence at the time of birth. What is existence at the time of origin? The answer is: The five aggregates (Skandha, the five aggregates that constitute individual existence, namely form, feeling, perception, mental formations, and consciousness) between death and birth, all the existences during this period are called existence at the time of origin. What is existence at the time of death? The answer is: The five aggregates at the time of death are called existence at the time of death. What is intermediate existence? The answer is: The five aggregates of the intermediate being are called intermediate existence. What is existence at the time of birth? The answer is: The five aggregates at the time of birth are called existence at the time of birth.
Do all existences in the desire realm (Kama-bhava, realm of desire) have five aggregates? The answer is: Some existences in the desire realm do not have five aggregates. Which existences in the desire realm do not have five aggregates? The answer is: Those beings in the desire realm who do not enter the state of non-perception (Asaññasamāpatti, state of non-perception) or the cessation of perception and feeling (Nirodha-samāpatti, cessation of perception and feeling) with their own minds are called existences in the desire realm, but they do not have five aggregates. Which have five aggregates but are not in the desire realm? The answer is: The beings in the realm of non-perception (Asaññasatta, realm of non-perception) who, with their own minds, do not enter the state of non-perception or the cessation of perception and feeling...
有；若色界無想天不得無想諸有，是謂有五行彼非欲有。云何欲有彼有五行？答曰：欲界眾生自住心，不入無想定、滅盡定諸有，是謂欲有彼有五行。云何非欲有彼有非五行？答曰：色界想天不自住心入無想定、滅盡定。諸有若色界無想天得無想諸有，若無色界有，是謂非欲有彼有非五行。諸色有想天，彼一切有五行耶？答曰：或色有想天彼有非五行。云何色有想天彼有非五行？答曰：色界想天不自住心入無想定、滅盡定諸有，是謂色有想天彼有非五行。云何有五行彼非色有想天？答曰：欲界眾生自住心，不入無想定、滅盡定諸有；若色界無想天不得無想諸有，是謂有五行彼非色有想天。云何色有想天彼有五行？答曰：色界想天自住心，不入無想定、滅盡定諸有，是謂色有想天彼有五行。云何非色有想天彼有非五行？答曰：欲界眾生不自住心入無想定、滅盡定諸有，若色界無想天得無想諸有，若無色界有，是謂非色有想天彼有非五行。諸色有無想天，彼一切有二行耶？答曰：或色有無想天彼有非二行。云何色有無想天彼有非二行？答曰：色界無想天不得無想諸有，是謂色有無想天彼有非二行。云何有二行彼非色有無想天？答曰：欲界眾生不自住心入無想定、滅盡定諸有，色界想天不自住心入無想定、滅盡定諸有，是謂
【現代漢語翻譯】 現代漢語譯本 問：如果無想天（Asaññasatta, 無想 realm）沒有獲得無想的諸有（bhava, 存在），這是否意味著有五蘊（pañcakkhandha, five aggregates），但不是欲有（kāma-bhava, desire realm）？ 答：是的，這是指有五蘊但不是欲有。 問：什麼是欲有，並且具有五蘊？ 答：欲界的眾生安住于自己的心，不進入無想定（asañña-samāpatti, cessation of perception）和滅盡定（nirodha-samāpatti, cessation of feeling and perception）的諸有，這被稱為欲有，並且具有五蘊。 問：什麼不是欲有，並且不具有五蘊？ 答：無想天的眾生不安住于自己的心，進入無想定和滅盡定。如果無想天獲得無想的諸有，或者沒有諸有，這被稱為不是欲有，並且不具有五蘊。 問：所有色界有想天（rūpa-sañña-satta, form realm beings with perception）都具有五蘊嗎？ 答：不一定，有些色界有想天不具有五蘊。 問：哪些色界有想天不具有五蘊？ 答：色界有想天的眾生不安住于自己的心，進入無想定和滅盡定，這些被稱為色界有想天，但不具有五蘊。 問：什麼具有五蘊，但不是色界有想天？ 答：欲界的眾生安住于自己的心，不進入無想定和滅盡定；如果無想天沒有獲得無想的諸有，這被稱為具有五蘊，但不是色界有想天。 問：哪些色界有想天具有五蘊？ 答：色界有想天的眾生安住于自己的心，不進入無想定和滅盡定，這些被稱為色界有想天，並且具有五蘊。 問：什麼不是色界有想天，並且不具有五蘊？ 答：欲界的眾生不安住于自己的心，進入無想定和滅盡定；如果無想天獲得無想的諸有，或者沒有諸有，這被稱為不是色界有想天，並且不具有五蘊。 問：所有色界無想天（rūpa-asañña-satta, form realm beings without perception）都具有二蘊（dvikkhandha, two aggregates）嗎？ 答：不一定，有些色界無想天不具有二蘊。 問：哪些色界無想天不具有二蘊？ 答：無想天沒有獲得無想的諸有，這被稱為色界無想天，但不具有二蘊。 問：什麼具有二蘊，但不是色界無想天？ 答：欲界的眾生不安住于自己的心，進入無想定和滅盡定；色界有想天的眾生不安住于自己的心，進入無想定和滅盡定，這被稱為具有二蘊，但不是色界無想天。
【English Translation】 English version Question: If the Asaññasatta (unconscious realm) do not attain unconscious existences (bhava), does this mean there are five aggregates (pañcakkhandha) but not kāma-bhava (desire realm)? Answer: Yes, it means there are five aggregates but not kāma-bhava. Question: What is kāma-bhava and has five aggregates? Answer: Beings in the desire realm abide in their own minds, not entering into the unconscious attainment (asañña-samāpatti) and cessation attainment (nirodha-samāpatti) existences; this is called kāma-bhava and has five aggregates. Question: What is not kāma-bhava and does not have five aggregates? Answer: Beings in the unconscious realm do not abide in their own minds, entering into the unconscious attainment and cessation attainment. If the unconscious realm attains unconscious existences, or if there are no existences, this is called not kāma-bhava and does not have five aggregates. Question: Do all rūpa-sañña-satta (form realm beings with perception) have five aggregates? Answer: Not necessarily, some form realm beings with perception do not have five aggregates. Question: Which form realm beings with perception do not have five aggregates? Answer: Form realm beings with perception do not abide in their own minds, entering into the unconscious attainment and cessation attainment; these are called form realm beings with perception, but do not have five aggregates. Question: What has five aggregates but is not a form realm being with perception? Answer: Beings in the desire realm abide in their own minds, not entering into the unconscious attainment and cessation attainment; if the unconscious realm does not attain unconscious existences, this is called having five aggregates but not being a form realm being with perception. Question: Which form realm beings with perception have five aggregates? Answer: Form realm beings with perception abide in their own minds, not entering into the unconscious attainment and cessation attainment; these are called form realm beings with perception and have five aggregates. Question: What is not a form realm being with perception and does not have five aggregates? Answer: Beings in the desire realm do not abide in their own minds, entering into the unconscious attainment and cessation attainment; if the unconscious realm attains unconscious existences, or if there are no existences, this is called not being a form realm being with perception and does not have five aggregates. Question: Do all rūpa-asañña-satta (form realm beings without perception) have two aggregates (dvikkhandha)? Answer: Not necessarily, some form realm beings without perception do not have two aggregates. Question: Which form realm beings without perception do not have two aggregates? Answer: The unconscious realm does not attain unconscious existences; this is called a form realm being without perception, but does not have two aggregates. Question: What has two aggregates but is not a form realm being without perception? Answer: Beings in the desire realm do not abide in their own minds, entering into the unconscious attainment and cessation attainment; form realm beings with perception do not abide in their own minds, entering into the unconscious attainment and cessation attainment; this is called having two aggregates but not being a form realm being without perception.
有二行彼非色有無想天。云何色有無想天彼有二行？答曰：色界無想天得無想諸有，是謂色有無想天彼有二行。云何非色有無想天彼有非二行？答曰：欲界眾生自住心，不入無想定、滅盡定諸有；若色界想天自住心，不入無想定滅盡定諸有；無色界有，是謂非色有無想天彼有非二行。諸無色界有，彼有盡四行耶？答曰：如是，諸有四行，彼盡無色界有。頗無色界有彼有非四行耶？答曰：有，無色界眾生不自住心。諸有頗有五行耶？答曰：有，欲界眾生自住心，不入無想定、滅盡定諸有也；色界有想天自住心，不入無想定、滅盡定諸有；若色界無想天不得無想。諸有頗有四行耶？答曰：有，無色界眾生自住心。諸有頗有三行耶？答曰：無有三行。頗有二行？答曰：有，欲界眾生不自住心入無想定、滅盡定諸有；色界想天不自住心入無想定、滅盡定諸有；色界無想天得無想天諸有。頗有一行耶？答曰：有，無色界眾生不自住心諸有。
阿毗曇意止品第三十九竟(梵本三百一十五首盧，秦四千六百二十二言)。
阿毗曇見犍度中欲跋渠第二
若棄欲界有受欲界有，彼一切盡欲界系法，欲界系法現在前耶？設盡欲界系法，欲界系法現在前，彼一切棄欲界有受欲界有？若棄欲界有受色界有，彼一切盡欲界系法
【現代漢語翻譯】 現代漢語譯本 有兩種情況，既屬於色界有，又屬於無想天（Asaññasatta Deva，無想眾生天）。什麼是屬於色界有，又屬於無想天的兩種情況？回答：無想天眾生獲得無想的諸有，這就是屬於色界有，又屬於無想天的兩種情況。什麼是不屬於色界有，也不屬於無想天的非兩種情況？回答：欲界眾生安住于自心，不進入無想定（saññā-nirodha，滅盡定）、滅盡定（nirodha-samāpatti，滅盡定）的諸有；如果色界有想天（Rūpāvacara Deva，色界天）安住于自心，不進入無想定、滅盡定的諸有；以及無色界有（Arūpāvacara Deva，無色界天），這就是不屬於色界有，也不屬於無想天的非兩種情況。所有無色界有，都具備全部四種行相嗎？回答：是的，所有具備四種行相的，都屬於無色界有。難道存在無色界有，卻不具備四種行相的情況嗎？回答：存在，無色界眾生不安住于自心。存在具備五種行相的情況嗎？回答：存在，欲界眾生安住于自心，不進入無想定、滅盡定的諸有；色界有想天安住于自心，不進入無想定、滅盡定的諸有；如果色界無想天沒有獲得無想。存在具備四種行相的情況嗎？回答：存在，無色界眾生安住于自心。存在具備三種行相的情況嗎？回答：不存在三種行相。存在具備兩種行相的情況嗎？回答：存在，欲界眾生不安住于自心，進入無想定、滅盡定的諸有；色界有想天不安住于自心，進入無想定、滅盡定的諸有；色界無想天獲得無想天的諸有。存在具備一種行相的情況嗎？回答：存在，無色界眾生不安住于自心的諸有。 《阿毗曇意止品》第三十九結束（梵本三百一十五首盧，秦四千六百二十二言）。 《阿毗曇見犍度》中《欲跋渠》第二 如果捨棄欲界有，接受欲界有，那麼他們是否全部捨棄了欲界系法，並且欲界系法現在前呢？假設全部捨棄了欲界系法，並且欲界系法現在前，那麼他們是否全部捨棄了欲界有，接受欲界有呢？如果捨棄欲界有，接受色界有，那麼他們是否全部捨棄了欲界系法？
【English Translation】 English version There are two aspects to those who are both in the realm of form and in the Asaññasatta Deva (無想天，Realm of Non-Perception). What are the two aspects of those who are in the realm of form and in the Asaññasatta Deva? The answer is: The beings in the Asaññasatta Deva obtain the existences of non-perception. These are the two aspects of those who are in the realm of form and in the Asaññasatta Deva. What are the non-two aspects of those who are neither in the realm of form nor in the Asaññasatta Deva? The answer is: Beings in the desire realm abide in their own minds and do not enter the existences of the Saññā-nirodha (無想定, Cessation of Perception) and Nirodha-samāpatti (滅盡定, Cessation Attainment); if the Rūpāvacara Deva (色界天, Form Realm Deva) abide in their own minds and do not enter the existences of the Saññā-nirodha and Nirodha-samāpatti; and the Arūpāvacara Deva (無色界天, Formless Realm Deva). These are the non-two aspects of those who are neither in the realm of form nor in the Asaññasatta Deva. Do all Arūpāvacara Deva possess all four characteristics? The answer is: Yes, all those who possess four characteristics are in the Arūpāvacara Deva. Are there any Arūpāvacara Deva who do not possess four characteristics? The answer is: Yes, Arūpāvacara beings do not abide in their own minds. Are there any who possess five characteristics? The answer is: Yes, beings in the desire realm abide in their own minds and do not enter the existences of the Saññā-nirodha and Nirodha-samāpatti; the Rūpāvacara Deva abide in their own minds and do not enter the existences of the Saññā-nirodha and Nirodha-samāpatti; if the Rūpāvacara Asaññasatta Deva do not obtain non-perception. Are there any who possess four characteristics? The answer is: Yes, Arūpāvacara beings abide in their own minds. Are there any who possess three characteristics? The answer is: There are no three characteristics. Are there any who possess two characteristics? The answer is: Yes, beings in the desire realm do not abide in their own minds and enter the existences of the Saññā-nirodha and Nirodha-samāpatti; the Rūpāvacara Deva do not abide in their own minds and enter the existences of the Saññā-nirodha and Nirodha-samāpatti; the Rūpāvacara Asaññasatta Deva obtain the existences of the Asaññasatta Deva. Are there any who possess one characteristic? The answer is: Yes, Arūpāvacara beings do not abide in their own minds. The end of the thirty-ninth chapter, 'Abhidhamma Intentional Cessation' (Sanskrit version: 315 verses; Qin version: 4622 words). The second chapter, 'Desire Category,' in 'Abhidhamma Seeing Skandhas' If one abandons existence in the desire realm and accepts existence in the desire realm, do they all abandon the laws bound to the desire realm, and do the laws bound to the desire realm come into the present? Supposing they all abandon the laws bound to the desire realm, and the laws bound to the desire realm come into the present, do they all abandon existence in the desire realm and accept existence in the desire realm? If one abandons existence in the desire realm and accepts existence in the form realm, do they all abandon the laws bound to the desire realm?
，色界系法現在前耶？設盡欲界系法，色界系法現在前，彼一切棄欲界有受色界有耶？若棄欲界有受無色界有，彼一切盡欲界系法，無色界系法現在前？設盡欲界系法，無色界系法現在前，彼一切棄欲界有受無色界有耶？若棄色界有受色界有，彼一切盡色界系法，色界系法現在前耶？設盡色界系法，色界系法現在前，彼一切棄色界有受色界有耶？若棄色界有受欲界有，彼一切盡色界系法，欲界系法現在前耶？設盡色界系法，欲界系法現在前，彼一切棄色界有受欲界有耶？若棄色界有受無色界有，彼一切盡色界系法，無色界系法現在前耶，設盡色界系法，無色界系法現在前，彼一切棄色界有受無色界有耶？若棄無色界有受無色界有，彼一切盡無色界系法，無色界系法現在前耶？設盡無色界系法，無色界系法現在前，彼一切棄無色界有受無色界有？若棄無色界有受欲界有，彼一切盡無色界系法，欲界系法現在前耶？設盡無色界系法，欲界系法現在前，彼一切棄無色界有受欲界有耶？若棄無色界有受色界有，彼一切盡無色界系法，色界系法現在前耶？設盡無色界系法，色界系法現在前，彼一切棄無色界有受色界有耶。以何等故欲界使非色界無色界所使？以何等故色界使非欲界無色界所使？以何等故無色界使非欲界色界所使？
以何等故欲界非遍一切使非一切欲界所使？以何等故色界非遍一切使非一切色界所使？以何等故無色界非遍一切使非一切無色界所使？十想：無常想、無常苦想、苦無我想、不凈想、觀食想、一切世間不可樂想、死想、斷想、無淫想、儘想。若修無常想，彼意所念無常想耶？設意所念無常想，彼修無常想耶？乃至儘想亦如是。若欲覺覺時，彼意所念欲覺耶？設意所念欲覺，彼欲覺覺耶？瞋恚、害覺亦如是。若出要覺覺時，彼意所念出要覺耶？設意所念出要覺，彼出要覺覺時耶？無瞋恚、無害覺亦如是。諸法因無明，彼法緣無明耶？設法緣無明，彼法因無明耶？諸法因明，彼法緣明耶？設法緣明，彼法因明耶？諸法因無明，彼法緣明耶？設法緣明，彼法因無明耶？諸法因明，彼法緣無明耶？設法緣無明，彼法因明耶？諸法因無明，彼法不善耶？設法不善，彼法因無明耶？諸法因明，彼法善耶？設法善，彼法因明耶？頗法不因明、不因無明，彼法非不因有因耶？此章義愿具演說。
若棄欲界有受欲界有，彼一切盡欲界系法，欲界系法現在前耶？答曰：如是，若棄欲界有受欲界有，彼一切盡欲界系法，欲界系法現在前。頗盡欲界系法，欲界系法現在前，彼非棄欲界有不受欲界有耶？答曰：有，如未命終盡欲界系法，欲
【現代漢語翻譯】 現代漢語譯本： 因為什麼原因，欲界（Kāmadhātu，指眾生輪迴的慾望界）不是遍一切使（Sarvasattvāḥ，指一切眾生）所能控制的，也不是一切欲界眾生所能控制的？因為什麼原因，不是遍一切使所能控制的，也不是一切眾生所能控制的？因為什麼原因，沒有不是遍一切使所能控制的，也不是沒有一切眾生所能控制的？ 十想（Dasa Saṃjñā，佛教中的十種觀想方法）：無常想（Anityasaṃjñā，觀想一切事物無常）、無常苦想（Anityaduḥkhasaṃjñā，觀想無常即是苦）、苦無我想（Duḥkha-anātmasaṃjñā，觀想苦即是無我）、不凈想（Aśucisaṃjñā，觀想身體不凈）、觀食想（Āhāre pratikūlasaṃjñā，觀想食物的不可愛樂）、一切世間不可樂想（Sarvaloke anabhiratasaṃjñā，觀想一切世間都不可喜樂）、死想（Maraṇasaṃjñā，觀想死亡）、斷想（Prahāṇasaṃjñā，觀想斷除煩惱）、無淫想（Virāgasaṃjñā，觀想離欲）、儘想（Nirodhasaṃjñā，觀想寂滅）。 如果修習無常想，他的意念所想的是無常想嗎？假設意念所想的是無常想，他就在修習無常想嗎？乃至儘想也是如此。 如果欲覺（Kāma-vitarka，指與慾望相關的念頭）生起時，他的意念所想的是欲覺嗎？假設意念所想的是欲覺，他就在生起欲覺嗎？瞋恚覺（Vyāpāda-vitarka，指與嗔恨相關的念頭）、害覺（Vihiṃsā-vitarka，指與傷害相關的念頭）也是如此。 如果出要覺（Naiṣkramya-vitarka，指出離慾望的念頭）生起時，他的意念所想的是出要覺嗎？假設意念所想的是出要覺，他就在生起出要覺嗎？無瞋恚覺（Avyāpāda-vitarka，指無嗔恨的念頭）、無害覺（Avihiṃsā-vitarka，指無傷害的念頭）也是如此。 諸法的因是無明（Avidyā，指對真理的無知），那麼這些法的緣也是無明嗎？假設法的緣是無明，那麼這些法的因也是無明嗎？諸法的因是明（Vidyā，指對真理的認知），那麼這些法的緣也是明嗎？假設法的緣是明，那麼這些法的因也是明嗎？ 諸法的因是無明，那麼這些法的緣是明嗎？假設法的緣是明，那麼這些法的因是無明嗎？諸法的因是明，那麼這些法的緣是無明嗎？假設法的緣是無明，那麼這些法的因是明嗎？ 諸法的因是無明，那麼這些法是不善（Akuśala，指不道德的行為）嗎？假設法是不善的，那麼這些法的因是無明嗎？諸法的因是明，那麼這些法是善（Kuśala，指道德的行為）嗎？假設法是善的，那麼這些法的因是明嗎？ 有沒有一種法，既不是因為明，也不是因為無明，那麼這種法不是因為有因而產生的嗎？希望詳細解釋這一章的含義。 如果捨棄欲界（Kāmadhātu）的有（Bhava，指存在），而接受欲界的存在，那麼所有屬於欲界的繫縛之法（Saṃyojana，指束縛眾生的煩惱），欲界的繫縛之法現在生起嗎？回答說：是的，如果捨棄欲界的存在，而接受欲界的存在，那麼所有屬於欲界的繫縛之法，欲界的繫縛之法現在生起。有沒有屬於欲界的繫縛之法，欲界的繫縛之法現在生起，但他不是捨棄欲界的存在，而不接受欲界的存在呢？回答說：有，例如未死亡時，屬於欲界的繫縛之法，欲界的...
【English Translation】 English version: For what reason is it that the desire realm (Kāmadhātu, the realm of desire where beings are reborn) is not universally controlled by all beings (Sarvasattvāḥ, all sentient beings), nor controlled by all beings in the desire realm? For what reason is it that it is not universally controlled by all beings, nor controlled by all beings? For what reason is it that there is no such thing as not being universally controlled by all beings, nor not being controlled by all beings? Ten perceptions (Dasa Saṃjñā, ten contemplations in Buddhism): perception of impermanence (Anityasaṃjñā, contemplating the impermanence of all things), perception of suffering in impermanence (Anityaduḥkhasaṃjñā, contemplating that impermanence is suffering), perception of no-self in suffering (Duḥkha-anātmasaṃjñā, contemplating that suffering is without self), perception of impurity (Aśucisaṃjñā, contemplating the impurity of the body), perception of loathsomeness of food (Āhāre pratikūlasaṃjñā, contemplating the unattractiveness of food), perception of unsatisfactoriness of the entire world (Sarvaloke anabhiratasaṃjñā, contemplating that the entire world is unsatisfactory), perception of death (Maraṇasaṃjñā, contemplating death), perception of abandonment (Prahāṇasaṃjñā, contemplating the abandonment of afflictions), perception of detachment (Virāgasaṃjñā, contemplating detachment from desire), perception of cessation (Nirodhasaṃjñā, contemplating cessation). If one cultivates the perception of impermanence, is what he contemplates in his mind the perception of impermanence? If what he contemplates in his mind is the perception of impermanence, is he cultivating the perception of impermanence? And so on, it is the same for the perception of cessation. If a thought of desire (Kāma-vitarka, thoughts related to desire) arises, is what he contemplates in his mind a thought of desire? If what he contemplates in his mind is a thought of desire, is he experiencing a thought of desire? It is the same for thoughts of anger (Vyāpāda-vitarka, thoughts related to anger) and thoughts of harm (Vihiṃsā-vitarka, thoughts related to harm). If a thought of renunciation (Naiṣkramya-vitarka, thoughts of renouncing desire) arises, is what he contemplates in his mind a thought of renunciation? If what he contemplates in his mind is a thought of renunciation, is he experiencing a thought of renunciation? It is the same for thoughts of non-anger (Avyāpāda-vitarka, thoughts of non-anger) and thoughts of non-harm (Avihiṃsā-vitarka, thoughts of non-harm). If the cause of phenomena is ignorance (Avidyā, ignorance of the truth), then is the condition for these phenomena also ignorance? If the condition for phenomena is ignorance, then is the cause of these phenomena also ignorance? If the cause of phenomena is knowledge (Vidyā, knowledge of the truth), then is the condition for these phenomena also knowledge? If the condition for phenomena is knowledge, then is the cause of these phenomena also knowledge? If the cause of phenomena is ignorance, then is the condition for these phenomena knowledge? If the condition for phenomena is knowledge, then is the cause of these phenomena ignorance? If the cause of phenomena is knowledge, then is the condition for these phenomena ignorance? If the condition for phenomena is ignorance, then is the cause of these phenomena knowledge? If the cause of phenomena is ignorance, then are these phenomena unwholesome (Akuśala, immoral actions)? If phenomena are unwholesome, then is the cause of these phenomena ignorance? If the cause of phenomena is knowledge, then are these phenomena wholesome (Kuśala, moral actions)? If phenomena are wholesome, then is the cause of these phenomena knowledge? Is there a phenomenon that is neither caused by knowledge nor caused by ignorance, and is this phenomenon not caused by a cause? I wish for a detailed explanation of the meaning of this chapter. If one abandons existence (Bhava, being) in the desire realm (Kāmadhātu) and accepts existence in the desire realm, then do all the fetters (Saṃyojana, afflictions that bind beings) belonging to the desire realm, the fetters of the desire realm, arise now? The answer is: yes, if one abandons existence in the desire realm and accepts existence in the desire realm, then all the fetters belonging to the desire realm, the fetters of the desire realm, arise now. Is there a case where the fetters belonging to the desire realm, the fetters of the desire realm, arise now, but he does not abandon existence in the desire realm and does not accept existence in the desire realm? The answer is: yes, for example, before death, the fetters belonging to the desire realm, the fetters of the...
界系法現在前也。若棄欲界有受色界有，彼一切盡欲界系法，色界系法現在前？答曰：如是，若棄欲界有受色界有，彼一切盡欲界系法，色界系法現在前。頗盡欲界系法，色界系法現在前，彼非棄欲界有非受色界有耶？答曰：有，如未命終，盡欲界系法，色界系法現在前也。若棄欲界有受無色界有，彼一切盡欲界系法，無色界系法現在前？答曰：如是。設盡欲界系法，無色界系法現在前，彼一切棄欲界有受無色界有耶？答曰：如是。若棄色界有受色界有，彼一切盡色界系法，色界系法現在前？答曰：如是，若棄色界有受色界有，彼一切盡色界系法，色界系法現在前也。頗盡色界系法，色界系法現在前，彼非棄色界有非受色界有耶？答曰：有，如未命終，盡色界系法，色界系法現在前也。若棄色界有受欲界有，彼一切盡色界系法，欲界系法現在前？答曰：如是，若棄色界有受欲界有，彼一切盡色界系法，欲界系法現在前。頗盡色界系法，欲界系法現在前，彼非棄色界有非受欲界有耶？答曰：有，如未命終，盡色界系法，欲界系法現在前也。若棄色界有受無色界有，彼一切盡色界系法，無色界系法現在前？答曰：如是，若棄色界有受無色界有，彼一切盡色界系法，無色界系法現在前。頗盡色界系法，無色界系法現在前，彼
【現代漢語翻譯】 現代漢語譯本： 界系法現在前也。如果捨棄欲界（Kāmadhātu，指眾生因慾望而輪迴的世界）的有受（指有感受的生命）和有（指存在），那麼他們的一切都屬於欲界系法（Kāmadhātu-saṃyutta-dharma，指與欲界相關的法），而系法（此處原文重複，應為色界或無色界系法，待考）現在前嗎？回答說：是的，如果捨棄欲界有受和有，那麼他們的一切都屬於欲界系法，而系法現在前。難道所有欲界系法，系法現在前，他們都不是捨棄欲界有，也不是受有嗎？回答說：是的，比如未命終時，所有欲界系法，系法現在前。 如果捨棄欲界有受和無有，那麼他們的一切都屬於欲界系法，無系法（Arūpadhātu-saṃyutta-dharma，指與無色界相關的法）現在前嗎？回答說：是的。假設所有欲界系法，無系法現在前，他們一切都是捨棄欲界有受和無有嗎？回答說：是的。 如果捨棄有（此處原文缺失，應為色界，待考）受有，那麼他們的一切都屬於系法，系法現在前嗎？回答說：是的，如果捨棄有受有，那麼他們的一切都屬於系法，系法現在前。難道所有系法，系法現在前，他們都不是捨棄有，也不是受有嗎？回答說：是的，比如未命終時，所有系法，系法現在前。 如果捨棄有受欲界有，那麼他們的一切都屬於系法，欲界系法現在前嗎？回答說：是的，如果捨棄有受欲界有，那麼他們的一切都屬於系法，欲界系法現在前。難道所有系法，欲界系法現在前，他們都不是捨棄有，也不是受欲界有嗎？回答說：是的，比如未命終時，所有系法，欲界系法現在前。 如果捨棄有受無有，那麼他們的一切都屬於系法，無系法現在前嗎？回答說：是的，如果捨棄有受無有，那麼他們的一切都屬於系法，無系法現在前。難道所有系法，無系法現在前，他們...
【English Translation】 English version: The method of realms is now present. If one abandons the existence with sensation (受, Vedanā) and existence (有, Bhava) in the Desire Realm (Kāmadhātu, the realm of beings driven by desires), do all their phenomena belonging to the Desire Realm (Kāmadhātu-saṃyutta-dharma) and the -related phenomena (text repeated, should be Form Realm or Formless Realm related phenomena, to be verified) become present? The answer is: Yes, if one abandons the existence with sensation and existence in the Desire Realm, then all their phenomena belonging to the Desire Realm and the -related phenomena become present. Are there cases where all phenomena belonging to the Desire Realm and the -related phenomena are present, but they have not abandoned the existence in the Desire Realm, nor are they experiencing -related existence? The answer is: Yes, such as when one has not yet died, all phenomena belonging to the Desire Realm and the -related phenomena are present. If one abandons the existence with sensation and without -related existence in the Desire Realm, do all their phenomena belonging to the Desire Realm and the Formless Realm-related phenomena (Arūpadhātu-saṃyutta-dharma) become present? The answer is: Yes. Supposing all phenomena belonging to the Desire Realm and the Formless Realm-related phenomena are present, are they all abandoning the existence with sensation and without -related existence in the Desire Realm? The answer is: Yes. If one abandons the -related existence (text missing, should be Form Realm, to be verified) with sensation and -related existence, do all their phenomena belonging to the -related realm and the -related phenomena become present? The answer is: Yes, if one abandons the -related existence with sensation and -related existence, then all their phenomena belonging to the -related realm and the -related phenomena become present. Are there cases where all phenomena belonging to the -related realm and the -related phenomena are present, but they have not abandoned the -related existence, nor are they experiencing -related existence? The answer is: Yes, such as when one has not yet died, all phenomena belonging to the -related realm and the -related phenomena are present. If one abandons the -related existence and experiences existence in the Desire Realm, do all their phenomena belonging to the -related realm and the Desire Realm-related phenomena become present? The answer is: Yes, if one abandons the -related existence and experiences existence in the Desire Realm, then all their phenomena belonging to the -related realm and the Desire Realm-related phenomena become present. Are there cases where all phenomena belonging to the -related realm and the Desire Realm-related phenomena are present, but they have not abandoned the -related existence, nor are they experiencing existence in the Desire Realm? The answer is: Yes, such as when one has not yet died, all phenomena belonging to the -related realm and the Desire Realm-related phenomena are present. If one abandons the -related existence and experiences non--related existence, do all their phenomena belonging to the -related realm and the non--related phenomena become present? The answer is: Yes, if one abandons the -related existence and experiences non--related existence, then all their phenomena belonging to the -related realm and the non--related phenomena become present. Are there cases where all phenomena belonging to the -related realm and the non--related phenomena are present, but they...
非棄色界有不受無色界有？答曰：有，如未命終，盡色界系法，無色界系法現在前也。若棄無色界有受無色界有，彼一切盡無色界系法，無色界系法現在前？答曰：如是，若棄無色界有受無色界有，彼一切盡無色界系法，無色界系法現在前。頗盡無色界系法，無色界系法現在前，彼不棄無色界有不受無色界有耶？答曰：有，如未命終，盡無色界系法，無色界系法現在前。若棄無色界有受欲界有，彼一切盡無色界系法，欲界系法現在前耶？答曰：如是。設盡無色界系法，欲界系法現在前，彼一切棄無色界有受欲界有耶？答曰：如是。若棄無色界有受色界有，彼一切盡無色界系法，色界系法現在前？答曰：如是，若棄無色界有受色界有，彼一切盡無色界系法，色界系法現在前。頗盡無色界系法，色界系法現在前，彼不棄無色界有非受色界有？答曰：有，如未命終，盡無色界系法，色界系法現在前也。
以何等故欲界使非色無色界所使耶？答曰：則界壞，若欲界無愛無知也。以何等故色界使非欲界所使？答曰：則界壞，然彼非此緣。以何等故色界使非無色界所使？答曰：則界壞，色界無愛無知。以何等故無色界使非欲界色界所使？答曰：則界壞，然彼非此緣。以何等故欲界非一切遍使非一切欲界所使？答曰：遍一切有
【現代漢語翻譯】 現代漢語譯本 如果捨棄有漏（Srava，煩惱）而接受無漏（Anasrava，沒有煩惱），是否意味著捨棄有為（Samskrta，因緣和合的事物）而接受無為（Asamskrta，非因緣和合的事物）？回答是：是的，例如當生命未終結時，所有有繫縛的法（Samyojana-dharma，束縛眾生的法）和無繫縛的法（Visamyojana-dharma，解脫束縛的法）都會同時顯現。 如果捨棄無漏而接受無漏，是否意味著所有有繫縛的法和無繫縛的法都會同時顯現？回答是：是的，如果捨棄無漏而接受無漏，所有有繫縛的法和無繫縛的法都會同時顯現。 是否所有有繫縛的法和無繫縛的法同時顯現，就意味著沒有捨棄無漏而接受無漏呢？回答是：是的，例如當生命未終結時，所有有繫縛的法和無繫縛的法都會同時顯現。 如果捨棄無漏而接受欲界有（Kama-dhatu-bhava，欲界的存在），是否意味著所有無繫縛的法和欲界繫縛的法（Kama-dhatu-samyojana-dharma，束縛在欲界的法）會同時顯現？回答是：是的。 如果所有無繫縛的法和欲界繫縛的法同時顯現，是否意味著捨棄無漏而接受欲界有呢？回答是：是的。 如果捨棄無漏而接受有（Bhava，存在），是否意味著所有無繫縛的法和有繫縛的法（Bhava-samyojana-dharma，束縛在有界的法）會同時顯現？回答是：是的，如果捨棄無漏而接受有，所有無繫縛的法和有繫縛的法會同時顯現。 是否所有無繫縛的法和有繫縛的法同時顯現，就意味著沒有捨棄無漏而接受有呢？回答是：是的，例如當生命未終結時，所有無繫縛的法和有繫縛的法也會同時顯現。 為什麼欲界的煩惱（Kama-dhatu-anusaya，潛藏的煩惱）不是色界（Rupa-dhatu，色界）和無色界（Arupa-dhatu，無色界）所能引發的呢？回答是：因為這樣會導致界（Dhatu，界）的崩壞，如果欲界沒有愛慾和認知。 為什麼色界的煩惱不是欲界所能引發的呢？回答是：因為這樣會導致界的崩壞，而且色界不是欲界的因緣。 為什麼色界的煩惱不是無色界所能引發的呢？回答是：因為這樣會導致界的崩壞，色界沒有愛慾和認知。 為什麼無色界的煩惱不是欲界和色界所能引發的呢？回答是：因為這樣會導致界的崩壞，而且無色界不是欲界和色界的因緣。 為什麼欲界的煩惱不是一切普遍的煩惱，也不是一切欲界所能引發的呢？回答是：因為遍及一切有（Sarva-bhava，一切存在）。
【English Translation】 English version If one abandons the Srava (defilements) and accepts the Anasrava (undefiled), does it mean abandoning the Samskrta (conditioned) and accepting the Asamskrta (unconditioned)? The answer is: Yes, for example, when life has not ended, all Samyojana-dharmas (fettering dharmas) and Visamyojana-dharmas (unfettering dharmas) manifest simultaneously. If one abandons the Anasrava and accepts the Anasrava, does it mean that all Samyojana-dharmas and Visamyojana-dharmas manifest simultaneously? The answer is: Yes, if one abandons the Anasrava and accepts the Anasrava, all Samyojana-dharmas and Visamyojana-dharmas manifest simultaneously. Is it that all Samyojana-dharmas and Visamyojana-dharmas manifest simultaneously, and therefore one does not abandon the Anasrava and accept the Anasrava? The answer is: Yes, for example, when life has not ended, all Samyojana-dharmas and Visamyojana-dharmas manifest simultaneously. If one abandons the Anasrava and accepts the Kama-dhatu-bhava (existence in the desire realm), does it mean that all Visamyojana-dharmas and Kama-dhatu-samyojana-dharmas (dharmas fettering in the desire realm) manifest simultaneously? The answer is: Yes. If all Visamyojana-dharmas and Kama-dhatu-samyojana-dharmas manifest simultaneously, does it mean that one abandons the Anasrava and accepts the Kama-dhatu-bhava? The answer is: Yes. If one abandons the Anasrava and accepts the Bhava (existence), does it mean that all Visamyojana-dharmas and Bhava-samyojana-dharmas (dharmas fettering in the realm of existence) manifest simultaneously? The answer is: Yes, if one abandons the Anasrava and accepts the Bhava, all Visamyojana-dharmas and Bhava-samyojana-dharmas manifest simultaneously. Is it that all Visamyojana-dharmas and Bhava-samyojana-dharmas manifest simultaneously, and therefore one does not abandon the Anasrava and accept the Bhava? The answer is: Yes, for example, when life has not ended, all Visamyojana-dharmas and Bhava-samyojana-dharmas also manifest simultaneously. For what reason are the Kama-dhatu-anusayas (latent defilements of the desire realm) not caused by the Rupa-dhatu (form realm) and Arupa-dhatu (formless realm)? The answer is: Because it would cause the Dhatu (realm) to collapse, if the Kama-dhatu had no desire and cognition. For what reason are the Rupa-dhatu-anusayas not caused by the Kama-dhatu? The answer is: Because it would cause the realm to collapse, and the Rupa-dhatu is not a condition for the Kama-dhatu. For what reason are the Rupa-dhatu-anusayas not caused by the Arupa-dhatu? The answer is: Because it would cause the realm to collapse, and the Rupa-dhatu has no desire and cognition. For what reason are the Arupa-dhatu-anusayas not caused by the Kama-dhatu and Rupa-dhatu? The answer is: Because it would cause the realm to collapse, and the Arupa-dhatu is not a condition for the Kama-dhatu and Rupa-dhatu. For what reason are the Kama-dhatu-anusayas not all-pervasive anusayas, nor caused by all of the Kama-dhatu? The answer is: Because they pervade all Bhava (existence).
，彼亦非此緣。以何等故色界非一切遍使非一切色界所使耶？答曰：遍一切有，彼亦非此緣。以何等故無色界非一切遍使非一切無色界所使耶？答曰：遍一切有，彼亦非此緣。
十想：無常想、無常苦想、苦無我想、不凈想、觀食想、一切世間不可樂想、死想、斷想、無淫想、儘想。若修無常想，彼意所念無常想耶？答曰：或修無常想彼非意所念無常想。云何修無常想彼非意所念無常想？答曰：猶如余緣修無常想，是謂修無常想彼非意所念無常想。云何意所念無常想彼非修無常想？答曰：猶如余意所念無常想，是謂意所念無常想彼非修無常想也。云何修無常想彼意所念無常想耶？答曰：如緣無常想修無常想，是謂修無常想彼意所念無常想也。云何非修無常想彼非意所念無常想耶？答曰：除上爾所事。乃至儘想亦如是。若欲覺覺時，彼意所念欲覺耶？答曰：或欲覺覺時彼非意所念欲覺。云何欲覺覺時彼非意所念欲覺耶？答曰：猶如余緣欲覺覺時，是謂欲覺覺時彼非意所念欲覺也。云何意所念欲覺彼非欲覺覺時？答曰：猶如余意所念欲覺，是謂意所念欲覺彼非欲覺覺時。云何欲覺覺時彼意所念欲覺耶？答曰：猶如欲覺緣欲覺覺時，是謂欲覺覺時彼意所念欲覺也。云何非欲覺覺時彼非意所念欲覺？答曰：除上爾所事。
【現代漢語翻譯】 現代漢語譯本： 問：如果那樣，它也不是這個（事物）的緣。因為什麼緣故，『非一切遍使』不是『一切』所使呢？答：因為它普遍存在於一切事物中，所以它也不是這個（事物）的緣。因為什麼緣故，沒有『非一切遍使』不是『一切無』所使呢？答：因為它普遍存在於一切事物中，所以它也不是這個（事物）的緣。
十想（dasa sañña，十種觀想）：無常想（anicca-sañña，觀無常）、無常苦想（anicca dukkha-sañña，觀無常即苦）、苦無我想（dukkha anatta-sañña，觀苦無我）、不凈想（asubha-sañña，觀不凈）、觀食想（ahare patikkula-sañña，觀食物之可厭）、一切世間不可樂想（sabbaloke anabhirati-sañña，觀一切世間皆不可樂）、死想（marana-sañña，觀死亡）、斷想（pahana-sañña，觀斷除）、無淫想（viraga-sañña，觀離欲）、儘想（nirodha-sañña，觀滅盡）。如果修習無常想，那麼他的意念所想的是無常想嗎？答：或者修習無常想，但他意念所想的不是無常想。如何修習無常想，但他意念所想的不是無常想呢？答：例如憑藉其他因緣修習無常想，這就是修習無常想，但他意念所想的不是無常想。如何意念所想的是無常想，但他沒有修習無常想呢？答：例如憑藉其他意念所想的是無常想，這就是意念所想的是無常想，但他沒有修習無常想。如何修習無常想，並且他的意念所想的是無常想呢？答：如以無常想為緣修習無常想，這就是修習無常想，並且他的意念所想的是無常想。如何既沒有修習無常想，他的意念所想的也不是無常想呢？答：除了以上所說的情況。乃至儘想也是這樣。如果生起欲覺（kama-vitakka，對欲的覺察），那麼他的意念所想的是欲覺嗎？答：或者生起欲覺時，但他意念所想的不是欲覺。如何生起欲覺時，但他意念所想的不是欲覺呢？答：例如憑藉其他因緣生起欲覺時，這就是生起欲覺時，但他意念所想的不是欲覺。如何意念所想的是欲覺，但他沒有生起欲覺呢？答：例如憑藉其他意念所想的是欲覺，這就是意念所想的是欲覺，但他沒有生起欲覺。如何生起欲覺時，並且他的意念所想的是欲覺呢？答：如以欲覺為緣生起欲覺時，這就是生起欲覺時，並且他的意念所想的是欲覺。如何既沒有生起欲覺，他的意念所想的也不是欲覺呢？答：除了以上所說的情況。
【English Translation】 English version: Question: If that is the case, then it is not a condition for this (thing). For what reason is 'not all pervasive influence' not influenced by 'all'? Answer: Because it is universally present in all things, therefore it is not a condition for this (thing). For what reason is there no 'not all pervasive influence' that is not influenced by 'all non-existence'? Answer: Because it is universally present in all things, therefore it is not a condition for this (thing).
Ten perceptions (dasa sañña): perception of impermanence (anicca-sañña), perception of suffering in impermanence (anicca dukkha-sañña), perception of no-self in suffering (dukkha anatta-sañña), perception of impurity (asubha-sañña), perception of revulsion towards food (ahare patikkula-sañña), perception of non-delight in the entire world (sabbaloke anabhirati-sañña), perception of death (marana-sañña), perception of abandonment (pahana-sañña), perception of detachment (viraga-sañña), perception of cessation (nirodha-sañña). If one cultivates the perception of impermanence, is what he contemplates in his mind the perception of impermanence? Answer: Perhaps one cultivates the perception of impermanence, but what he contemplates in his mind is not the perception of impermanence. How does one cultivate the perception of impermanence, but what he contemplates in his mind is not the perception of impermanence? Answer: For example, one cultivates the perception of impermanence through other conditions; this is cultivating the perception of impermanence, but what he contemplates in his mind is not the perception of impermanence. How is it that what one contemplates in his mind is the perception of impermanence, but he does not cultivate the perception of impermanence? Answer: For example, what one contemplates in his mind is the perception of impermanence through other thoughts; this is what one contemplates in his mind is the perception of impermanence, but he does not cultivate the perception of impermanence. How does one cultivate the perception of impermanence, and what he contemplates in his mind is the perception of impermanence? Answer: As when one cultivates the perception of impermanence based on the perception of impermanence; this is cultivating the perception of impermanence, and what he contemplates in his mind is the perception of impermanence. How is it that one neither cultivates the perception of impermanence, nor does what he contemplates in his mind is the perception of impermanence? Answer: Except for the cases mentioned above. The same applies to the perception of cessation. If a thought of desire (kama-vitakka) arises, is what he contemplates in his mind the thought of desire? Answer: Perhaps when a thought of desire arises, but what he contemplates in his mind is not the thought of desire. How does a thought of desire arise, but what he contemplates in his mind is not the thought of desire? Answer: For example, when a thought of desire arises through other conditions; this is when a thought of desire arises, but what he contemplates in his mind is not the thought of desire. How is it that what one contemplates in his mind is the thought of desire, but a thought of desire does not arise? Answer: For example, what one contemplates in his mind is the thought of desire through other thoughts; this is what one contemplates in his mind is the thought of desire, but a thought of desire does not arise. How does a thought of desire arise, and what he contemplates in his mind is the thought of desire? Answer: As when a thought of desire arises based on the thought of desire; this is when a thought of desire arises, and what he contemplates in his mind is the thought of desire. How is it that a thought of desire does not arise, nor does what he contemplates in his mind is the thought of desire? Answer: Except for the cases mentioned above.
瞋恚、害覺亦如是。若出要覺覺時，彼意所念出要覺耶？答曰：或出要覺覺時彼非意所念出要覺。云何出要覺覺時彼非意所念出要覺耶？答曰：猶如余緣出要覺覺時，是謂出要覺覺時彼非意所念出要覺。云何意所念出要覺彼非出要覺覺時？答曰：猶如余意所念出要覺，是謂意所念出要覺彼非出要覺覺時也。云何出要覺覺時彼意所念出要覺？答曰：猶如出要覺緣出要覺覺時，是謂出要覺覺時彼意所念出要覺也。云何非出要覺覺時彼非意所念出要覺？答曰：除上爾所事。無瞋恚、不害覺亦如是。
諸法因無明，彼法緣無明耶？答曰：如是，諸法因無明，彼法緣無明。頗法緣無明，彼法不因無明耶？答曰：有，除無明報，諸餘不隱沒無記行若善行也。諸法因明，彼法緣明耶？答曰：如是，諸法因明，彼法緣明也。頗法緣明，彼法不因明耶？答曰：有，初明若有漏行也。諸法因無明，彼法緣明耶？答曰：如是，諸法因無明，彼法緣明也。頗法緣明，彼法不因無明耶？答曰：有，除無明報，諸餘不隱沒無記行若善行也。諸法因明，彼法緣無明耶？答曰：如是，諸法因明，彼法緣無明也。頗法緣無明，彼法不因明耶？答曰：有，初明若有漏行也。諸法因無明，彼法不善耶？答曰：如是，諸法不善，彼法因無明也。頗法因無明
【現代漢語翻譯】 現代漢語譯本
嗔恚（chēn huì，憤怒）、害覺（hài jué，傷害的念頭）也是如此。如果生起出要覺（chū yào jué，離欲的覺悟）時，那個意念所想的是出要覺嗎？回答說：或者生起出要覺時，那個並非意念所想的出要覺。怎樣生起出要覺時，那個並非意念所想的出要覺呢？回答說：猶如其他因緣生起出要覺時，這叫做生起出要覺時，那個並非意念所想的出要覺。怎樣意念所想的出要覺，那個並非生起出要覺時呢？回答說：猶如其他意念所想的出要覺，這叫做意念所想的出要覺，那個並非生起出要覺時。怎樣生起出要覺時，那個意念所想的是出要覺呢？回答說：猶如出要覺因緣生起出要覺時，這叫做生起出要覺時，那個意念所想的是出要覺。怎樣並非生起出要覺時，那個並非意念所想的出要覺呢？回答說：除去上面所說的情況。沒有嗔恚、不害覺也是如此。
諸法（zhū fǎ，一切事物）以無明（wú míng，ignorance）為因，那些法以無明為緣嗎？回答說：是的，諸法以無明為因，那些法以無明為緣。有些法以無明為緣，那些法不以無明為因嗎？回答說：有，除去無明的果報，其他不被遮蔽的無記行（wú jì xíng，中性的行為）或者善行。諸法以明（míng，wisdom）為因，那些法以明為緣嗎？回答說：是的，諸法以明為因，那些法以明為緣。有些法以明為緣，那些法不以明為因嗎？回答說：有，最初的明，如果有煩惱的行為。諸法以無明為因，那些法以明為緣嗎？回答說：是的，諸法以無明為因，那些法以明為緣。有些法以明為緣，那些法不以無明為因嗎？回答說：有，除去無明的果報，其他不被遮蔽的無記行或者善行。諸法以明為因，那些法以無明為緣嗎？回答說：是的，諸法以明為因，那些法以無明為緣。有些法以無明為緣，那些法不以明為因嗎？回答說：有，最初的明，如果有煩惱的行為。諸法以無明為因，那些法是不善的嗎？回答說：是的，諸法是不善的，那些法以無明為因。有些法以無明為因
【English Translation】 English version
Anger and the thought of harm are also like this. When the thought of renunciation (chū yào jué, the thought of detachment) arises, is that thought of renunciation what the mind is thinking of? The answer is: Or, when the thought of renunciation arises, that is not what the mind is thinking of. How is it that when the thought of renunciation arises, that is not what the mind is thinking of? The answer is: It is like when the thought of renunciation arises due to other conditions, this is called when the thought of renunciation arises, that is not what the mind is thinking of. How is it that what the mind is thinking of is the thought of renunciation, but that is not when the thought of renunciation arises? The answer is: It is like when the mind is thinking of the thought of renunciation, this is called what the mind is thinking of is the thought of renunciation, but that is not when the thought of renunciation arises. How is it that when the thought of renunciation arises, that is what the mind is thinking of? The answer is: It is like when the thought of renunciation arises due to the condition of the thought of renunciation, this is called when the thought of renunciation arises, that is what the mind is thinking of. How is it that when the thought of renunciation does not arise, that is not what the mind is thinking of? The answer is: Except for the matters mentioned above. The absence of anger and the absence of the thought of harm are also like this.
Do all dharmas (zhū fǎ, all phenomena) that arise from ignorance (wú míng) have ignorance as their condition? The answer is: Yes, all dharmas that arise from ignorance have ignorance as their condition. Are there dharmas that have ignorance as their condition, but do not arise from ignorance? The answer is: Yes, except for the result of ignorance, all other unobscured neutral actions (wú jì xíng, neutral actions) or virtuous actions. Do all dharmas that arise from wisdom (míng, wisdom) have wisdom as their condition? The answer is: Yes, all dharmas that arise from wisdom have wisdom as their condition. Are there dharmas that have wisdom as their condition, but do not arise from wisdom? The answer is: Yes, the initial wisdom, if there are defiled actions. Do all dharmas that arise from ignorance have wisdom as their condition? The answer is: Yes, all dharmas that arise from ignorance have wisdom as their condition. Are there dharmas that have wisdom as their condition, but do not arise from ignorance? The answer is: Yes, except for the result of ignorance, all other unobscured neutral actions or virtuous actions. Do all dharmas that arise from wisdom have ignorance as their condition? The answer is: Yes, all dharmas that arise from wisdom have ignorance as their condition. Are there dharmas that have ignorance as their condition, but do not arise from wisdom? The answer is: Yes, the initial wisdom, if there are defiled actions. Do all dharmas that arise from ignorance are unwholesome? The answer is: Yes, all dharmas are unwholesome, those dharmas arise from ignorance. Are there dharmas that arise from ignorance
，彼法非不善耶？答曰：有，無明報染污行也。諸法因明，彼法善耶？答曰：如是，諸法因明，彼法善也。頗法善，彼法不因明耶？答曰：有，初明若善有漏行也。頗法不因明不因無明，彼法非不因耶？答曰：有，除無明報，諸餘不隱沒無記行，初明若善有漏行也。
阿毗曇欲品第四十竟(梵本一百八十六首盧，秦二千九百五十六言)。◎
阿毗曇八犍度論卷第二十九 大正藏第 26 冊 No. 1543 阿毗曇八犍度論
阿毗曇八犍度論卷第三十
迦旃延子造
符秦罽賓三藏僧伽提婆共竺佛念譯
◎見犍度想跋渠第三
十想：無常想、無常苦想、苦無我想、不凈想、觀食想、一切世間不可樂想、死想、斷想、無淫想、儘想。諸法無常想生，彼法無常想相應耶？設諸法無常想相應，彼法無常想生耶？乃至儘想亦如是。諸法無常想生，彼法無常想一緣耶？設諸法無常想一緣，彼法無常想生耶？乃至儘想亦如是。頗法智分別不斷不修不作證耶？頗法智分別不斷不修作證耶？頗法智分別不斷修作證耶？頗法智分別斷修作證耶？頗法智分別斷不修作證耶？頗法智分別斷不修不作證耶？頗法無緣緣因無緣緣法緣俱生？有有像非不有非不有像，余色余痛余想余識余彼相應法，
【現代漢語翻譯】 現代漢語譯本： 問：那些法不是不善的嗎？答：是的，因為有無明（Avidya，指對事物真相的迷惑和無知）所帶來的報應，以及被染污的行為。如果諸法是因明（Vidya，指智慧和明瞭）而生起的，那麼這些法是善的嗎？答：是的，如果諸法是因明而生起的，那麼這些法就是善的。有沒有一些法是善的，但不是因明而生起的呢？答：有，比如初明（最初的智慧）所帶來的善的有漏行（指仍然受煩惱影響的行為）。有沒有一些法既不是因明也不是無明所生起的，但也不是非因（沒有原因）的呢？答：有，除了無明所帶來的報應之外，還有那些不隱沒的無記行（既非善也非惡的行為），以及初明所帶來的善的有漏行。
《阿毗曇欲品第四十》結束（梵文原本一百八十六首頌，秦譯二千九百五十六字）。
《阿毗曇八犍度論》卷第二十九 大正藏第26冊 No. 1543 《阿毗曇八犍度論》
《阿毗曇八犍度論》卷第三十
迦旃延子（Katyayaniputra，佛教論師）造
符秦罽賓三藏僧伽提婆（Sanghadeva，譯經師）共竺佛念（Dharmanandin，譯經師）譯
見犍度想跋渠第三
十想：無常想（Anitya-samjna，對事物無常的觀想）、無常苦想（Anitya-duhkha-samjna，對無常即是苦的觀想）、苦無我想（Duhkha-anatma-samjna，對苦即是無我的觀想）、不凈想（Asubha-samjna，對身體不凈的觀想）、觀食想（Ahare-pratikula-samjna，對食物可厭的觀想）、一切世間不可樂想（Sarva-loka-anabhirati-samjna，對世間一切都不可喜的觀想）、死想（Marana-samjna，對死亡的觀想）、斷想（Prahana-samjna，對斷除煩惱的觀想）、無淫想（Viraga-samjna，對離欲的觀想）、儘想（Nirodha-samjna，對寂滅的觀想）。如果諸法是無常想生起的，那麼這些法與無常想相應嗎？假設諸法與無常想相應，那麼這些法是無常想生起的嗎？乃至儘想也是如此。如果諸法是無常想生起的，那麼這些法是無常想的單一所緣嗎？假設諸法是無常想的單一所緣，那麼這些法是無常想生起的嗎？乃至儘想也是如此。有沒有一些法是通過智慧分別，既沒有斷除，也沒有修習，也沒有作證的？有沒有一些法是通過智慧分別，既沒有斷除，也沒有修習，但作證了的？有沒有一些法是通過智慧分別，既沒有斷除，但修習並作證了的？有沒有一些法是通過智慧分別，斷除了，也修習並作證了的？有沒有一些法是通過智慧分別，斷除了，但沒有修習，卻作證了的？有沒有一些法是通過智慧分別，斷除了，沒有修習，也沒有作證的？有沒有一些法是無緣緣（無直接因緣）的緣，因（Hetu，根本原因）是無緣緣法（沒有直接因緣的法），緣（Pratyaya，條件）是俱生（同時生起）的？有有像（存在的表象），非不有（不是不存在），非不有像（不是不存在的表象），其餘的色（Rupa，物質）、其餘的痛（Vedana，感受）、其餘的想（Samjna，概念）、其餘的識（Vijnana，意識）、其餘的與彼相應的法（與意識相應的心理活動），
【English Translation】 English version: Q: Are those dharmas not unwholesome? A: Yes, because there are retributions from ignorance (Avidya, referring to delusion and ignorance of the true nature of things) and defiled actions. If dharmas arise from knowledge (Vidya, referring to wisdom and clarity), are those dharmas wholesome? A: Yes, if dharmas arise from knowledge, then those dharmas are wholesome. Are there some dharmas that are wholesome but do not arise from knowledge? A: Yes, such as wholesome actions with outflows (referring to actions still influenced by afflictions) arising from initial knowledge (the initial wisdom). Are there some dharmas that arise neither from knowledge nor from ignorance, but are also not without cause (non-causal)? A: Yes, besides the retributions from ignorance, there are also those non-obscured neutral actions (actions that are neither good nor bad), and wholesome actions with outflows arising from initial knowledge.
《Abhidhamma Desires Chapter Fortieth》ends (Sanskrit original one hundred and eighty-six stanzas, Qin translation two thousand nine hundred and fifty-six words).
《Abhidhamma Eight Skandhas Treatise》Volume Twenty-ninth Taisho Tripitaka Volume 26 No. 1543 《Abhidhamma Eight Skandhas Treatise》
《Abhidhamma Eight Skandhas Treatise》Volume Thirtieth
Composed by Katyayaniputra (Buddhist philosopher)
Translated by Tripitaka Master Sanghadeva (translator) from Kashmir during the Fu Qin Dynasty, together with Dharmanandin (translator)
Seeing Skandha Thought Varga Third
Ten perceptions: perception of impermanence (Anitya-samjna, contemplation of the impermanence of things), perception of impermanence as suffering (Anitya-duhkha-samjna, contemplation of impermanence as suffering), perception of suffering as no-self (Duhkha-anatma-samjna, contemplation of suffering as no-self), perception of impurity (Asubha-samjna, contemplation of the impurity of the body), perception of disgust towards food (Ahare-pratikula-samjna, contemplation of the loathsomeness of food), perception of the unenjoyability of all worlds (Sarva-loka-anabhirati-samjna, contemplation of the unenjoyability of everything in the world), perception of death (Marana-samjna, contemplation of death), perception of abandonment (Prahana-samjna, contemplation of abandoning afflictions), perception of non-lust (Viraga-samjna, contemplation of detachment from desire), perception of cessation (Nirodha-samjna, contemplation of cessation). If dharmas arise from the perception of impermanence, are those dharmas associated with the perception of impermanence? Assuming dharmas are associated with the perception of impermanence, do those dharmas arise from the perception of impermanence? And so on, up to the perception of cessation. If dharmas arise from the perception of impermanence, are those dharmas the single object of the perception of impermanence? Assuming dharmas are the single object of the perception of impermanence, do those dharmas arise from the perception of impermanence? And so on, up to the perception of cessation. Are there some dharmas that, through wisdom discrimination, have not been abandoned, have not been cultivated, and have not been realized? Are there some dharmas that, through wisdom discrimination, have not been abandoned, have not been cultivated, but have been realized? Are there some dharmas that, through wisdom discrimination, have not been abandoned, but have been cultivated and realized? Are there some dharmas that, through wisdom discrimination, have been abandoned, have been cultivated, and have been realized? Are there some dharmas that, through wisdom discrimination, have been abandoned, but have not been cultivated, yet have been realized? Are there some dharmas that, through wisdom discrimination, have been abandoned, have not been cultivated, and have not been realized? Are there some dharmas that are conditions without a direct cause, the cause (Hetu, root cause) is a dharma without a direct cause, and the condition (Pratyaya, condition) is co-arising (arising simultaneously)? There is an appearance of existence, not non-existence, not an appearance of non-existence, the remaining form (Rupa, matter), the remaining feeling (Vedana, sensation), the remaining perception (Samjna, concept), the remaining consciousness (Vijnana, awareness), the remaining dharmas associated with it (mental activities associated with consciousness),
彼法于彼法當言因耶、當言緣耶？複次當言緣、當言非因耶？彼法當言善耶、不善耶、無記耶？彼法幾使所使、幾結系？若法心俱生非不用心，如是心生，彼法亦然耶？如心盡，彼法亦然耶？如彼得心，彼法亦然耶？如彼棄心，彼法亦然耶？如彼心受報，彼法亦然耶？見相應痛幾使所使？見不相應痛幾使所使？疑相應痛幾使所使？疑不相應痛幾使所使？因道緣生攝幾持幾入幾陰？眼更等生想痛除心相應法，耳更等生想痛除心不相應法，諸餘法攝幾持幾入幾陰？鼻舌身更等生想痛除心相應法，意更等生想痛除心不相應法，諸餘法攝幾持幾入幾陰？此章義愿具演說。
十想：無常想、無常苦想、苦無我想、不凈想、觀食想、一切世間不可樂想、死想、斷想、無淫想、儘想。諸法無常想生，彼法無常想相應耶？答曰：或法無常想生彼法非無常想相應。云何法無常想生彼法非無常想相應？答曰：猶如無常想在前必盡、諸餘想在前必生，彼想諸相應法，是謂法無常想生彼法非無常想相應。云何法無常想相應彼法非無常想生？答曰：猶如余想在前必盡、無常想在前必生，彼想諸相應法，是謂法無常想相應彼法非無常想生。云何法無常想生彼法無常想相應？答曰：猶如無常想在前必盡、無常想在前必生，彼想諸相應法，是謂法
【現代漢語翻譯】 現代漢語譯本 對於那個法，相對於那個法，應該說是因，還是應該說是緣？進一步說，應該說是緣，還是說不是因？那個法應該說是善，還是不善，還是無記？那個法被幾種煩惱所驅使，被幾種結縛所繫縛？如果一個法與心同時生起，並且不是不用心的，就像心生起一樣，那個法也是這樣嗎？像心滅盡一樣，那個法也是這樣嗎？像他得到心一樣，那個法也是這樣嗎？像他捨棄心一樣，那個法也是這樣嗎？像他的心受到報應一樣，那個法也是這樣嗎？與見解相應的感受被幾種煩惱所驅使？與見解不相應的感受被幾種煩惱所驅使？與懷疑相應的感受被幾種煩惱所驅使？與懷疑不相應的感受被幾種煩惱所驅使？因、道、緣所生的法，包含在幾種蘊、處、界中？眼根等所生的想和感受，去除與心相應的法，耳根等所生的想和感受，去除與心不相應的法，其餘的法包含在幾種蘊、處、界中？鼻、舌、身根等所生的想和感受，去除與心相應的法，意根等所生的想和感受，去除與心不相應的法，其餘的法包含在幾種蘊、處、界中？希望詳細地解釋這一章的含義。
十想（dasa sañña）：無常想（anicca-sañña）、無常苦想（anicca dukkha-sañña）、苦無我想（dukkha anatta-sañña）、不凈想（asubha-sañña）、觀食想（ahare patikkula-sañña）、一切世間不可樂想（sabbaloke anabhirati-sañña）、死想（marana-sañña）、斷想（pahana-sañña）、無淫想（viraga-sañña）、儘想（nirodha-sañña）。如果諸法由無常想生起，那麼那個法與無常想相應嗎？回答說：或者有法由無常想生起，但那個法不與無常想相應。什麼樣的法由無常想生起，但那個法不與無常想相應？回答說：例如無常想在前必定滅盡，其餘的想在前必定生起，那些想的相應法，這就是法由無常想生起，但那個法不與無常想相應。什麼樣的法與無常想相應，但那個法不由無常想生起？回答說：例如其餘的想在前必定滅盡，無常想在前必定生起，那些想的相應法，這就是法與無常想相應，但那個法不由無常想生起。什麼樣的法由無常想生起，並且那個法與無常想相應？回答說：例如無常想在前必定滅盡，無常想在前必定生起，那些想的相應法，這就是法
【English Translation】 English version Regarding that dhamma (phenomenon), in relation to that dhamma, should it be said to be a cause (hetu) or a condition (paccaya)? Furthermore, should it be said to be a condition or not a cause? Should that dhamma be said to be wholesome (kusala), unwholesome (akusala), or neutral (avyākata)? By how many fetters (saṃyojana) is that dhamma bound? If a dhamma arises simultaneously with the mind (citta) and is not without mind, just as the mind arises, is that dhamma also like that? Just as the mind ceases, is that dhamma also like that? Just as he obtains the mind, is that dhamma also like that? Just as he abandons the mind, is that dhamma also like that? Just as his mind receives retribution, is that dhamma also like that? By how many defilements (anusaya) is the feeling (vedanā) associated with views (ditthi) driven? By how many defilements is the feeling not associated with views driven? By how many defilements is the feeling associated with doubt (vicikiccha) driven? By how many defilements is the feeling not associated with doubt driven? How many aggregates (khandha), bases (ayatana), and elements (dhatu) are included in the dhamma arising from cause, path, and condition? The perception (sañña) and feeling arising from eye-contact etc., excluding the mental concomitants (citta-sampayutta dhamma), the perception and feeling arising from ear-contact etc., excluding the non-mental concomitants (citta-vippayutta dhamma), how many aggregates, bases, and elements are included in the remaining dhammas? The perception and feeling arising from nose, tongue, body-contact etc., excluding the mental concomitants, the perception and feeling arising from mind-contact etc., excluding the non-mental concomitants, how many aggregates, bases, and elements are included in the remaining dhammas? I wish for a detailed explanation of the meaning of this chapter.
The ten perceptions (dasa sañña): the perception of impermanence (anicca-sañña), the perception of suffering in impermanence (anicca dukkha-sañña), the perception of no-self in suffering (dukkha anatta-sañña), the perception of repulsiveness (asubha-sañña), the perception of disgust towards food (ahare patikkula-sañña), the perception of non-delight in the entire world (sabbaloke anabhirati-sañña), the perception of death (marana-sañña), the perception of abandonment (pahana-sañña), the perception of non-lust (viraga-sañña), the perception of cessation (nirodha-sañña). If dhammas arise from the perception of impermanence, are those dhammas associated with the perception of impermanence? The answer is: or a dhamma arises from the perception of impermanence, but that dhamma is not associated with the perception of impermanence. What kind of dhamma arises from the perception of impermanence, but that dhamma is not associated with the perception of impermanence? The answer is: for example, the perception of impermanence necessarily ceases in the past, and other perceptions necessarily arise in the future, those mental concomitants of those perceptions, this is a dhamma that arises from the perception of impermanence, but that dhamma is not associated with the perception of impermanence. What kind of dhamma is associated with the perception of impermanence, but that dhamma does not arise from the perception of impermanence? The answer is: for example, other perceptions necessarily cease in the past, and the perception of impermanence necessarily arises in the future, those mental concomitants of those perceptions, this is a dhamma that is associated with the perception of impermanence, but that dhamma does not arise from the perception of impermanence. What kind of dhamma arises from the perception of impermanence, and that dhamma is associated with the perception of impermanence? The answer is: for example, the perception of impermanence necessarily ceases in the past, and the perception of impermanence necessarily arises in the future, those mental concomitants of those perceptions, this is a dhamma
無常想生彼法無常想相應也。云何法非無常想生彼法非無常想相應？答曰：猶如余想在前必盡、猶如余想在前必生，彼想諸相應法，是謂法非無常想生彼法非無常想相應。乃至儘想亦如是。
諸法無常想生，彼法無常想一緣耶？答曰：或法無常想生彼法非無常想一緣也。云何法無常想生彼法非無常想一緣耶？答曰：猶如無常想在前必盡、猶如余想在前必生，彼有餘緣，是謂法無常想生彼法非無常想一緣也。云何法無常想一緣彼法非無常想生？答曰：猶如余想在前必盡、無常想在前必生，彼有此緣，是謂法無常想一緣彼法非無常想生也。云何法無常想生彼法無常想一緣耶？答曰：猶如無常想在前必盡、無常想在前必生，彼有此緣，是謂法無常想生彼法無常想一緣也。云何法非無常想生彼法非無常想一緣耶？答曰：猶如余想在前必盡、猶如余想在前必生，彼有餘緣，是謂法非無常想生彼法非無常想一緣。乃至儘想亦如是。
頗法智分別不斷不修不作證耶？答曰：有，虛空、非數緣盡也。頗法智分別不斷不修作證耶？答曰：有，數緣盡。頗法智分別不斷修作證耶？答曰：有，無漏有為法也。頗法智分別斷修作證耶？答曰：有，善有漏法也。頗法智分別斷不修作證耶？答曰：有，天眼、天耳也。頗法智分別斷不修
【現代漢語翻譯】 現代漢語譯本： 無常想生起，與該法無常想相應。什麼法不是由無常想生起，卻與該法無常想相應？回答：例如，其他想在前生起必定會滅盡，例如，其他想在前生起必定會再生，這些想以及它們相應的法，這就是所謂的法不是由無常想生起，卻與該法無常想相應。乃至儘想也是如此。
諸法由無常想生起，該法是無常想的唯一所緣嗎？回答：或者有法由無常想生起，但該法不是無常想的唯一所緣。什麼法由無常想生起，但該法不是無常想的唯一所緣呢？回答：例如，無常想在前生起必定會滅盡，例如，其他想在前生起必定會再生，這些法有其他的所緣，這就是所謂的法由無常想生起，但該法不是無常想的唯一所緣。什麼法是無常想的唯一所緣，但該法不是由無常想生起呢？回答：例如，其他想在前生起必定會滅盡，無常想在前生起必定會再生，這些法有這個（無常想）所緣，這就是所謂的法是無常想的唯一所緣，但該法不是由無常想生起。什麼法由無常想生起，並且該法是無常想的唯一所緣呢？回答：例如，無常想在前生起必定會滅盡，無常想在前生起必定會再生，這些法有這個（無常想）所緣，這就是所謂的法由無常想生起，並且該法是無常想的唯一所緣。什麼法不是由無常想生起，並且該法不是無常想的唯一所緣呢？回答：例如，其他想在前生起必定會滅盡，例如，其他想在前生起必定會再生，這些法有其他的所緣，這就是所謂的法不是由無常想生起，並且該法不是無常想的唯一所緣。乃至儘想也是如此。
有沒有法是通過智慧分別，既沒有斷除，也沒有修習，就證得的呢？回答：有，虛空（ākāśa，指沒有色法的空間）、非數緣盡（asaṃkhyāta-paccayakkhaya，指非由計算得知的滅盡）。有沒有法是通過智慧分別，既沒有斷除，但修習了，就證得的呢？回答：有，數緣盡（saṃkhyāta-paccayakkhaya，指由計算得知的滅盡）。有沒有法是通過智慧分別，既沒有斷除，但修習了，就證得的呢？回答：有，無漏有為法（anāsrava-saṃskṛta-dharma，指不被煩惱污染的有為法）。有沒有法是通過智慧分別，斷除了，也修習了，就證得的呢？回答：有，善有漏法（kuśala-sāsrava-dharma，指善的、被煩惱污染的法）。有沒有法是通過智慧分別，斷除了，但沒有修習，就證得的呢？回答：有，天眼（divyacakṣus，指天人的眼睛）、天耳（divyaśrotra，指天人的耳朵）。有沒有法是通過智慧分別，斷除了，但沒有修習
【English Translation】 English version: Impermanence perception arises, and that dharma is associated with impermanence perception. What dharma does not arise from impermanence perception, yet is associated with that dharma's impermanence perception? The answer is: Just as other perceptions, having arisen before, are certain to cease; just as other perceptions, having arisen before, are certain to arise again; those perceptions and their associated dharmas—this is what is called a dharma that does not arise from impermanence perception, yet is associated with that dharma's impermanence perception. And so it is even with cessation perception.
Do all dharmas that arise from impermanence perception have impermanence perception as their sole object? The answer is: Some dharmas arise from impermanence perception, but that dharma is not the sole object of impermanence perception. What dharma arises from impermanence perception, but that dharma is not the sole object of impermanence perception? The answer is: Just as impermanence perception, having arisen before, is certain to cease; just as other perceptions, having arisen before, are certain to arise again; these dharmas have other objects—this is what is called a dharma that arises from impermanence perception, but that dharma is not the sole object of impermanence perception. What dharma has impermanence perception as its sole object, but that dharma does not arise from impermanence perception? The answer is: Just as other perceptions, having arisen before, are certain to cease; impermanence perception, having arisen before, is certain to arise again; these dharmas have this (impermanence perception) as their object—this is what is called a dharma that has impermanence perception as its sole object, but that dharma does not arise from impermanence perception. What dharma arises from impermanence perception, and that dharma has impermanence perception as its sole object? The answer is: Just as impermanence perception, having arisen before, is certain to cease; impermanence perception, having arisen before, is certain to arise again; these dharmas have this (impermanence perception) as their object—this is what is called a dharma that arises from impermanence perception, and that dharma has impermanence perception as its sole object. What dharma does not arise from impermanence perception, and that dharma is not the sole object of impermanence perception? The answer is: Just as other perceptions, having arisen before, are certain to cease; just as other perceptions, having arisen before, are certain to arise again; these dharmas have other objects—this is what is called a dharma that does not arise from impermanence perception, and that dharma is not the sole object of impermanence perception. And so it is even with cessation perception.
Is there a dharma that, through discernment by wisdom, is neither abandoned nor cultivated, yet is realized? The answer is: Yes, space (ākāśa, referring to space without material form), and cessation through non-calculative conditions (asaṃkhyāta-paccayakkhaya, referring to cessation not known through calculation). Is there a dharma that, through discernment by wisdom, is neither abandoned, but is cultivated, and is realized? The answer is: Yes, cessation through calculative conditions (saṃkhyāta-paccayakkhaya, referring to cessation known through calculation). Is there a dharma that, through discernment by wisdom, is neither abandoned, but is cultivated, and is realized? The answer is: Yes, unwholesome conditioned dharmas (anāsrava-saṃskṛta-dharma, referring to conditioned dharmas not defiled by afflictions). Is there a dharma that, through discernment by wisdom, is abandoned and cultivated, and is realized? The answer is: Yes, wholesome afflicted dharmas (kuśala-sāsrava-dharma, referring to wholesome dharmas that are defiled by afflictions). Is there a dharma that, through discernment by wisdom, is abandoned, but not cultivated, and is realized? The answer is: Yes, the divine eye (divyacakṣus, referring to the eye of the gods), and the divine ear (divyaśrotra, referring to the ear of the gods). Is there a dharma that, through discernment by wisdom, is abandoned, but not cultivated
不作證耶？答曰：有，除天眼、天耳也，諸餘無記有為法若不善法也。
頗法無緣緣因無緣緣法緣俱生耶？答曰：有，諸五識身俱相應，諸意識身俱相應，色、無為、心不相應行，緣彼法諸得生老無常，是謂法無緣緣因無緣緣法緣俱生。
有有像有彼法非無彼法，是故有有像非不有非不有像。然有彼法非不有彼法，是故非不有非不有像。余色彼法非色，余痛彼法非痛，余想彼法非想，余識彼法非識，余彼相應法彼法非相應，是故余不相應法，彼法于彼法，當言因、當言緣耶？或當言緣。當言非因耶？答曰：前生後生，當言因、當言緣；後生前生，當言緣、不當言因。彼法當言善耶、不善耶、當言無記耶？答曰：彼法善中當言善，不善中當言不善，無記中當言無記。彼法幾使所使？答曰：三界有漏緣。幾結系？答曰：九。
諸法心俱生非不用心，如彼心生，彼法亦然耶？答曰：先心生，后彼法也。如彼心盡，彼法亦然耶？答曰：先心盡，后彼法也。如彼得心，彼法亦然耶？答曰：先得心，后彼法也。如彼棄心，彼法亦然耶？答曰：先棄法，后棄彼心也。如彼心受報，彼法亦然耶？答曰：或是或非。見相應痛幾使所使耶？答曰：有漏緣，亦見無漏緣，若彼相應無明也。見不相應痛幾使所使？答曰：除見
【現代漢語翻譯】 現代漢語譯本 『你不作證嗎？』回答說：『有，除了天眼（divyacakṣus，超凡的視覺）和天耳（divyaśrotra，超凡的聽覺）之外，其餘的無記有為法，如果是不善法。』
『某種法是無緣緣因，也是無緣緣法緣俱生嗎？』回答說：『有，諸五識身（pañcavijñānakāya，眼識、耳識、鼻識、舌識、身識）的相應，諸意識身（manovijñānakāya，意識）的相應，色（rūpa，物質）、無為（asaṃskṛta，非因緣和合的）、心不相應行（cittāsaṃprayuktasaṃskāra，不與心識相應的行法），緣于那些法而生起的諸如生、老、無常，這就是所謂的法無緣緣因，也是無緣緣法緣俱生。』
『存在有像（具有相似性）的法，並且存在那種法，並非沒有那種法，所以存在有像，並非不有，也並非不有像。』然而，『存在那種法，並非沒有那種法，所以並非不有，也並非不有像。』其餘的色法不是痛（vedanā，感受），其餘的痛法不是想（saṃjñā，概念），其餘的想不是識（vijñāna，意識），其餘的識不是彼識，其餘的彼相應法不是相應，所以其餘的不相應法，那種法對於那種法，應當說是因，應當說是緣嗎？』或者應當說是緣。『應當說不是因嗎？』回答說：『前生後生，應當說是因，應當說是緣；後生前生，應當說是緣，不應當說是因。』『那種法應當說是善，不善，還是應當說是無記？』回答說：『那種法在善中應當說是善，不善中應當說是不善，無記中應當說是無記。』『那種法被幾種煩惱所驅使？』回答說：『三界（trayo dhātu，欲界、色界、無色界）的有漏緣。』『被幾種結所繫縛？』回答說：『九種。』
『諸法與心同時生起，並非不用心，就像那個心生起，那個法也是這樣嗎？』回答說：『先是心生起，然後是那個法。』『就像那個心滅盡，那個法也是這樣嗎？』回答說：『先是心滅盡，然後是那個法。』『就像那個心得，那個法也是這樣嗎？』回答說：『先是心得，然後是那個法。』『就像那個心捨棄，那個法也是這樣嗎？』回答說：『先是捨棄法，然後是捨棄那個心。』『就像那個心受報，那個法也是這樣嗎？』回答說：『或許是，或許不是。』『見（dṛṣṭi，錯誤的知見）相應的痛被幾種煩惱所驅使？』回答說：『有漏緣，也是見無漏緣，如果那個相應的無明（avidyā，無知）。』『見不相應的痛被幾種煩惱所驅使？』回答說：『除了見。』
English version 『Do you not testify?』 The answer is: 『Yes, except for the divine eye (divyacakṣus, supernormal vision) and the divine ear (divyaśrotra, supernormal hearing), all other indeterminate conditioned dharmas, if they are unwholesome dharmas.』
『Is a certain dharma a root cause without a condition, and also a co-arisen dharma with a conditionless condition?』 The answer is: 『Yes, the corresponding of the aggregates of the five consciousnesses (pañcavijñānakāya, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), the corresponding of the aggregates of the mind consciousness (manovijñānakāya, mind consciousness), form (rūpa, matter), the unconditioned (asaṃskṛta, unconditioned), mind-non-associated formations (cittāsaṃprayuktasaṃskāra, formations not associated with mind), the arising of such dharmas as birth, aging, impermanence, this is what is called a dharma that is a root cause without a condition, and also a co-arisen dharma with a conditionless condition.』
『There exists a dharma with an image (having similarity), and that dharma exists, it is not that that dharma does not exist, therefore there exists an image, it is not that it does not exist, and it is not that there is no image.』 However, 『that dharma exists, it is not that that dharma does not exist, therefore it is not that it does not exist, and it is not that there is no image.』 The remaining form is not feeling (vedanā, sensation), the remaining feeling is not perception (saṃjñā, perception), the remaining perception is not consciousness (vijñāna, consciousness), the remaining consciousness is not that consciousness, the remaining corresponding dharma is not corresponding, therefore the remaining non-corresponding dharma, that dharma for that dharma, should it be said to be a cause, should it be said to be a condition?』 Or should it be said to be a condition. 『Should it be said not to be a cause?』 The answer is: 『Earlier arising, later arising, it should be said to be a cause, it should be said to be a condition; later arising, earlier arising, it should be said to be a condition, it should not be said to be a cause.』 『Should that dharma be said to be wholesome, unwholesome, or should it be said to be indeterminate?』 The answer is: 『That dharma in the wholesome should be said to be wholesome, in the unwholesome it should be said to be unwholesome, in the indeterminate it should be said to be indeterminate.』 『By how many defilements is that dharma driven?』 The answer is: 『The conditioned conditions of the three realms (trayo dhātu, desire realm, form realm, formless realm).』 『By how many fetters is it bound?』 The answer is: 『Nine.』
『Do all dharmas arise simultaneously with the mind, not without the mind, just as that mind arises, is that dharma also so?』 The answer is: 『First the mind arises, then that dharma.』 『Just as that mind ceases, is that dharma also so?』 The answer is: 『First the mind ceases, then that dharma.』 『Just as that mind attains, is that dharma also so?』 The answer is: 『First the mind attains, then that dharma.』 『Just as that mind abandons, is that dharma also so?』 The answer is: 『First the dharma is abandoned, then that mind is abandoned.』 『Just as that mind receives retribution, is that dharma also so?』 The answer is: 『Perhaps it is, perhaps it is not.』 『By how many defilements is feeling associated with views (dṛṣṭi, wrong views) driven?』 The answer is: 『Conditioned conditions, also seeing unconditioned conditions, if that corresponding ignorance (avidyā, ignorance).』 『By how many defilements is feeling not associated with views driven?』 The answer is: 『Except for views.』
【English Translation】 English version 『Do you not testify?』 The answer is: 『Yes, except for the divine eye (divyacakṣus, supernormal vision) and the divine ear (divyaśrotra, supernormal hearing), all other indeterminate conditioned dharmas, if they are unwholesome dharmas.』
『Is a certain dharma a root cause without a condition, and also a co-arisen dharma with a conditionless condition?』 The answer is: 『Yes, the corresponding of the aggregates of the five consciousnesses (pañcavijñānakāya, eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness), the corresponding of the aggregates of the mind consciousness (manovijñānakāya, mind consciousness), form (rūpa, matter), the unconditioned (asaṃskṛta, unconditioned), mind-non-associated formations (cittāsaṃprayuktasaṃskāra, formations not associated with mind), the arising of such dharmas as birth, aging, impermanence, this is what is called a dharma that is a root cause without a condition, and also a co-arisen dharma with a conditionless condition.』
『There exists a dharma with an image (having similarity), and that dharma exists, it is not that that dharma does not exist, therefore there exists an image, it is not that it does not exist, and it is not that there is no image.』 However, 『that dharma exists, it is not that that dharma does not exist, therefore it is not that it does not exist, and it is not that there is no image.』 The remaining form is not feeling (vedanā, sensation), the remaining feeling is not perception (saṃjñā, perception), the remaining perception is not consciousness (vijñāna, consciousness), the remaining consciousness is not that consciousness, the remaining corresponding dharma is not corresponding, therefore the remaining non-corresponding dharma, that dharma for that dharma, should it be said to be a cause, should it be said to be a condition?』 Or should it be said to be a condition. 『Should it be said not to be a cause?』 The answer is: 『Earlier arising, later arising, it should be said to be a cause, it should be said to be a condition; later arising, earlier arising, it should be said to be a condition, it should not be said to be a cause.』 『Should that dharma be said to be wholesome, unwholesome, or should it be said to be indeterminate?』 The answer is: 『That dharma in the wholesome should be said to be wholesome, in the unwholesome it should be said to be unwholesome, in the indeterminate it should be said to be indeterminate.』 『By how many defilements is that dharma driven?』 The answer is: 『The conditioned conditions of the three realms (trayo dhātu, desire realm, form realm, formless realm).』 『By how many fetters is it bound?』 The answer is: 『Nine.』
『Do all dharmas arise simultaneously with the mind, not without the mind, just as that mind arises, is that dharma also so?』 The answer is: 『First the mind arises, then that dharma.』 『Just as that mind ceases, is that dharma also so?』 The answer is: 『First the mind ceases, then that dharma.』 『Just as that mind attains, is that dharma also so?』 The answer is: 『First the mind attains, then that dharma.』 『Just as that mind abandons, is that dharma also so?』 The answer is: 『First the dharma is abandoned, then that mind is abandoned.』 『Just as that mind receives retribution, is that dharma also so?』 The answer is: 『Perhaps it is, perhaps it is not.』 『By how many defilements is feeling associated with views (dṛṣṭi, wrong views) driven?』 The answer is: 『Conditioned conditions, also seeing unconditioned conditions, if that corresponding ignorance (avidyā, ignorance).』 『By how many defilements is feeling not associated with views driven?』 The answer is: 『Except for views.』
無漏緣，若彼相應無明，諸餘一切。疑相應痛幾使所使？答曰：見諦斷有漏緣，亦疑無漏緣若彼相應無明也。疑不相應痛幾使所使？答曰：除疑無漏緣若彼相應無明，諸餘一切見諦斷也。因道緣生攝十八持、十二入、五陰也。眼更等生想痛除心相應法，耳更等生想痛除心不相應法，諸餘法攝十八持、十二入、五陰。鼻舌身更等生想痛除心相應法，意更等生想痛除心不相應法，諸餘法攝十八持、十二入、五陰也。
阿毗曇想品第四十一竟(梵本一百四首盧，秦一千六百二十二言)。◎
◎阿毗曇見犍度智時跋渠第四
諸聚智時，彼聚斷耶？設聚斷，彼聚智耶？諸聚厭，彼聚無慾耶？設聚無慾，彼聚厭耶？諸聚厭，彼聚修厭耶？設聚修厭，彼聚厭耶？諸聚無慾，彼聚修厭耶？設聚修厭，彼聚無慾耶？若法諸法因或時法，彼法不當言因耶？若法諸法次第、緣、增上或時彼法，彼法不當言次第、緣、增上耶？諸意更，彼一切三等更？設三等更，彼一切意更耶？諸慢，彼作慢耶？設作慢，彼慢耶？諸慢，心增上？設心增上，彼慢耶？諸行非護耶？設非護，彼行耶？諸行彼護耶？設護，彼行耶？若聚不得，不成就彼聚耶？設聚不成就，不得彼聚耶？諸聚得，成就彼聚耶？設聚成就，得彼聚耶？除苦聖諦及法入，
【現代漢語翻譯】 現代漢語譯本 無漏緣，如果與此相應的無明，以及其他一切（法）。與疑相應的感受（痛）被幾種煩惱（使）所驅使？回答說：見諦所斷的有漏緣，也包括與疑相應的無漏緣，如果與此相應的無明。（疑）不相應的感受（痛）被幾種煩惱（使）所驅使？回答說：除了與疑相應的無漏緣，如果與此相應的無明，其他一切都是見諦所斷的。因緣和道緣包含十八界（持）、十二入、五蘊。眼根等產生想和感受（痛），去除與心相應的法；耳根等產生想和感受（痛），去除與心不相應的法；其他一切法包含十八界（持）、十二入、五蘊。鼻舌身根等產生想和感受（痛），去除與心相應的法；意根等產生想和感受（痛），去除與心不相應的法；其他一切法包含十八界（持）、十二入、五蘊。
《阿毗曇想品》第四十一完（梵本一百零四首偈頌，秦譯一千六百二十二字）。
《阿毗曇見犍度智時跋渠》第四
當聚集生起智慧時，此聚集就被斷除了嗎？如果聚集被斷除，那麼此聚集就生起智慧了嗎？當聚集生起厭離時，此聚集就沒有貪慾了嗎？如果聚集沒有貪慾，那麼此聚集就生起厭離了嗎？當聚集生起厭離時，此聚集就修習厭離了嗎？如果聚集修習厭離，那麼此聚集就生起厭離了嗎？當聚集沒有貪慾時，此聚集就修習厭離了嗎？如果聚集修習厭離，那麼此聚集就沒有貪慾了嗎？如果一個法是諸法的因，或者有時是法，那麼這個法不應當被稱為因嗎？如果一個法是諸法的次第、緣、增上，或者有時是法，那麼這個法不應當被稱為次第、緣、增上嗎？當意識生起時，一切三種等（三等）都生起嗎？如果三種等（三等）生起，那麼一切都是意識生起嗎？當生起我慢時，就產生造作我慢嗎？如果產生造作我慢，那麼就是我慢嗎？當生起我慢時，心就增上嗎？如果心增上，那麼就是我慢嗎？當行為不是守護時，就是不守護嗎？如果不是守護，那麼就是行為嗎？當行為是守護時，就是守護嗎？如果是守護，那麼就是行為嗎？如果一個聚集不能獲得，那麼就不成就此聚集嗎？如果一個聚集不成就，那麼就不能獲得此聚集嗎？如果一個聚集獲得，那麼就成就此聚集嗎？如果一個聚整合就，那麼就獲得此聚集嗎？除了苦聖諦和法入（Dharmadhatu），
【English Translation】 English version If the defiled-free condition (無漏緣), and the ignorance (無明) associated with it, and all other (dharmas). How many fetters (使) are driven by the feeling (痛) associated with doubt (疑)? The answer is: the defiled conditions (有漏緣) severed by the vision of truth (見諦), also include the defiled-free condition (無漏緣) associated with doubt (疑), and the ignorance (無明) associated with it. How many fetters (使) are driven by the feeling (痛) not associated with doubt (疑)? The answer is: except for the defiled-free condition (無漏緣) associated with doubt (疑), and the ignorance (無明) associated with it, all others are severed by the vision of truth (見諦). The causal condition (因緣) and the path condition (道緣) encompass the eighteen realms (持), twelve entrances (入), and five aggregates (陰). The eye base (眼根) etc. produce perception (想) and feeling (痛), removing the mind-associated dharmas; the ear base (耳根) etc. produce perception (想) and feeling (痛), removing the mind-unassociated dharmas; all other dharmas encompass the eighteen realms (持), twelve entrances (入), and five aggregates (陰). The nose, tongue, and body bases (鼻舌身根) etc. produce perception (想) and feeling (痛), removing the mind-associated dharmas; the mind base (意根) etc. produce perception (想) and feeling (痛), removing the mind-unassociated dharmas; all other dharmas encompass the eighteen realms (持), twelve entrances (入), and five aggregates (陰).
The end of the Forty-first Chapter on Perception (想品) in the Abhidhamma (阿毗曇) (104 verses in the Sanskrit version, 1622 words in the Qin translation).
The Fourth Section on the Time of Wisdom Regarding the Aggregates (見犍度智時跋渠) in the Abhidhamma
When wisdom arises regarding an aggregate, is that aggregate then abandoned? If an aggregate is abandoned, does wisdom arise regarding that aggregate? When an aggregate gives rise to revulsion, is that aggregate without desire? If an aggregate is without desire, does that aggregate give rise to revulsion? When an aggregate gives rise to revulsion, is that aggregate cultivating revulsion? If an aggregate is cultivating revulsion, does that aggregate give rise to revulsion? When an aggregate is without desire, is that aggregate cultivating revulsion? If an aggregate is cultivating revulsion, is that aggregate without desire? If a dharma is the cause of all dharmas, or sometimes a dharma, should that dharma not be called a cause? If a dharma is the sequence, condition, or dominant factor of all dharmas, or sometimes that dharma, should that dharma not be called sequence, condition, or dominant factor? When consciousness arises, do all three equalities (三等) arise? If the three equalities (三等) arise, is everything consciousness arising? When conceit arises, does fabricated conceit arise? If fabricated conceit arises, is it conceit? When conceit arises, does the mind become dominant? If the mind becomes dominant, is it conceit? When an action is not guarded, is it unguarded? If it is unguarded, is it an action? When an action is guarded, is it guarded? If it is guarded, is it an action? If an aggregate cannot be obtained, is that aggregate not accomplished? If an aggregate is not accomplished, can that aggregate not be obtained? If an aggregate is obtained, is that aggregate accomplished? If an aggregate is accomplished, is that aggregate obtained? Except for the noble truth of suffering (苦聖諦) and the Dharmadhatu (法入),
諸餘法攝幾持幾入幾陰耶？習亦如是。除盡聖諦及法入，諸餘法攝幾持幾入幾陰？道亦如是。除色法及法入，諸餘法攝幾持幾入幾陰？無色可見不可見、有對無對、有漏無漏、有為無為、過去未來現在、善不善無記、欲界系色無色界系、學無學非學非無學、見諦斷思惟斷除無斷法及法入，諸餘法攝幾持幾入幾陰？除起法及諸法必不生，諸餘法攝幾持幾入幾陰？未生色無色、可見不可見、有對無對、有漏無漏、有為無為、過去未來現在、善不善無記、欲界系色無色界系、學無學非學非無學、見諦斷思惟斷除不斷法及諸法必不生，諸餘法攝幾持幾入幾陰？頗一持一入一陰攝一切法耶？此章義愿具演說。
諸聚智，彼聚斷耶？答曰：或聚智彼聚不斷。云何聚智彼聚不斷？答曰：以苦智習盡道智不除垢，是謂聚智彼聚不斷。云何聚斷彼聚不智？答曰：以苦忍習忍盡忍道忍斷垢，是謂聚斷彼聚不智。云何聚智彼聚斷耶？答曰：以苦智習盡道智斷垢，是謂聚智彼聚斷。云何聚不智彼聚不斷？答曰：以苦忍習盡道忍不斷垢，是謂聚不智彼聚不斷。諸聚厭，彼聚無慾耶？答曰：或聚厭彼聚非無慾。云何聚厭彼聚非無慾？答曰：以苦忍習忍、以苦智習智不斷垢，是謂聚厭彼聚非無慾。云何聚無慾彼聚非厭？答曰：以盡忍道忍、以盡
【現代漢語翻譯】 現代漢語譯本 諸餘法（除了某些特定的法）包含于幾種蘊（skandha，構成要素）、幾種持（ayatana，感官領域）、幾種入（dhatu，元素）之中呢？習（samudaya，集諦，苦的根源）也像這樣問。除了盡聖諦（nirodha satya，滅諦，苦的止息）以及法入（dharma ayatana，法處），其餘的法包含于幾種持、幾種入、幾種蘊之中呢？道（marga，道諦，通往滅苦的道路）也像這樣問。除了色法（rupa dharma，物質現象）以及法入，其餘的法包含于幾種持、幾種入、幾種蘊之中呢？無色可見不可見、有對無對、有漏無漏、有為無為、過去未來現在、善不善無記、欲界系色無色界系、學無學非學非無學、見諦斷思惟斷除無斷法以及法入，其餘的法包含于幾種持、幾種入、幾種蘊之中呢？除了起法（生起之法）以及諸法必不生（未來永不生起之法），其餘的法包含于幾種持、幾種入、幾種蘊之中呢？未生色無色、可見不可見、有對無對、有漏無漏、有為無為、過去未來現在、善不善無記、欲界系色無色界系、學無學非學非無學、見諦斷思惟斷除不斷法以及諸法必不生，其餘的法包含于幾種持、幾種入、幾種蘊之中呢？是否有一種持、一種入、一種蘊包含一切法呢？希望詳細解釋這一章的含義。 諸聚智（所有集合的智慧），它們都斷除（煩惱）了嗎？回答說：或者有集合的智慧，但它們沒有斷除（煩惱）。怎樣是集合的智慧但它們沒有斷除（煩惱）呢？回答說：以苦智（苦諦之智）、習智（集諦之智）、盡智（滅諦之智）、道智（道諦之智）沒有去除污垢，這就是集合的智慧但它們沒有斷除（煩惱）。怎樣是集合的斷除（煩惱）但它們沒有智慧呢？回答說：以苦忍（苦諦之忍）、習忍（集諦之忍）、盡忍（滅諦之忍）、道忍（道諦之忍）斷除污垢，這就是集合的斷除（煩惱）但它們沒有智慧。怎樣是集合的智慧並且它們斷除（煩惱）呢？回答說：以苦智、習智、盡智、道智斷除污垢，這就是集合的智慧並且它們斷除（煩惱）。怎樣是集合的不智慧並且它們沒有斷除（煩惱）呢？回答說：以苦忍、習忍、盡忍、道忍沒有斷除污垢，這就是集合的不智慧並且它們沒有斷除（煩惱）。所有集合的厭離（nibbidā，對世間生起厭惡），它們都無慾（viraga，離欲）嗎？回答說：或者有集合的厭離，但它們並非無慾。怎樣是集合的厭離但它們並非無慾呢？回答說：以苦忍、習忍，以苦智、習智沒有斷除污垢，這就是集合的厭離但它們並非無慾。怎樣是集合的無慾但它們並非厭離呢？回答說：以盡忍、道忍，以盡
【English Translation】 English version Regarding all other dharmas (excluding certain specific ones), how many skandhas (aggregates, constituents), ayatanas (sense fields), and dhatus (elements) do they encompass? The same question applies to Samudaya (the origin of suffering). Excluding Nirodha Satya (the truth of cessation, the cessation of suffering) and Dharma Ayatana (the field of mental objects), how many ayatanas, dhatus, and skandhas do the remaining dharmas encompass? The same question applies to Marga (the path, the path to the cessation of suffering). Excluding Rupa Dharma (material phenomena) and Dharma Ayatana, how many ayatanas, dhatus, and skandhas do the remaining dharmas encompass? How many ayatanas, dhatus, and skandhas do the remaining dharmas encompass, excluding the formless, visible and invisible, with or without resistance, with or without defilements, conditioned or unconditioned, past, future, or present, wholesome, unwholesome, or neutral, belonging to the desire realm or the form and formless realms, in training, beyond training, neither in training nor beyond training, those abandoned by seeing the truth, those abandoned by contemplation, those that are not to be abandoned, and Dharma Ayatana? Excluding arising dharmas and those dharmas that will certainly not arise, how many ayatanas, dhatus, and skandhas do the remaining dharmas encompass? Regarding the unarisen form, formless, visible and invisible, with or without resistance, with or without defilements, conditioned or unconditioned, past, future, or present, wholesome, unwholesome, or neutral, belonging to the desire realm or the form and formless realms, in training, beyond training, neither in training nor beyond training, those abandoned by seeing the truth, those abandoned by contemplation, those that are not abandoned, and those dharmas that will certainly not arise, how many ayatanas, dhatus, and skandhas do the remaining dharmas encompass? Is there one ayatana, one dhatu, and one skandha that encompasses all dharmas? I wish for a detailed explanation of the meaning of this chapter. Do all aggregates of wisdom (all collections of wisdom) abandon (defilements)? The answer is: or there are aggregates of wisdom, but they do not abandon (defilements). How are there aggregates of wisdom that do not abandon (defilements)? The answer is: with the wisdom of suffering (wisdom of the truth of suffering), the wisdom of origin (wisdom of the truth of origin), the wisdom of cessation (wisdom of the truth of cessation), the wisdom of the path (wisdom of the truth of the path) not removing defilements, these are aggregates of wisdom that do not abandon (defilements). How are there aggregates of abandonment (of defilements) but they do not have wisdom? The answer is: with the acceptance of suffering (acceptance of the truth of suffering), the acceptance of origin (acceptance of the truth of origin), the acceptance of cessation (acceptance of the truth of cessation), the acceptance of the path (acceptance of the truth of the path) abandoning defilements, these are aggregates of abandonment (of defilements) but they do not have wisdom. How are there aggregates of wisdom and they abandon (defilements)? The answer is: with the wisdom of suffering, the wisdom of origin, the wisdom of cessation, the wisdom of the path abandoning defilements, these are aggregates of wisdom and they abandon (defilements). How are there aggregates of non-wisdom and they do not abandon (defilements)? The answer is: with the acceptance of suffering, the acceptance of origin, the acceptance of cessation, the acceptance of the path not abandoning defilements, these are aggregates of non-wisdom and they do not abandon (defilements). Are all aggregates of disenchantment (nibbidā, aversion to the world) without desire (viraga, detachment)? The answer is: or there are aggregates of disenchantment, but they are not without desire. How are there aggregates of disenchantment but they are not without desire? The answer is: with the acceptance of suffering, the acceptance of origin, with the wisdom of suffering, the wisdom of origin not abandoning defilements, these are aggregates of disenchantment but they are not without desire. How are there aggregates of without desire but they are not disenchanted? The answer is: with the acceptance of cessation, the acceptance of the path, with the cessation
智道智斷垢，是謂聚無慾彼聚非厭。云何聚厭彼聚無慾耶？答曰：以苦忍習忍、以苦智習智斷垢，是謂聚厭彼聚無慾也。云何聚非厭彼聚非無慾？答曰：以盡忍道忍、以盡智道智不斷垢，是謂聚非厭彼聚非無慾。諸聚厭，彼聚修厭耶？答曰：如是，諸聚厭彼聚修厭也。頗聚修厭彼聚非厭耶？答曰：有，以盡智道智斷垢也。諸聚無慾，彼聚修厭耶？答曰：或聚無慾彼聚非修厭。云何聚無慾彼聚非修厭？答曰：以盡忍道忍斷垢，是謂聚無慾彼聚非修厭。云何聚修厭彼聚非無慾耶？答曰：以苦忍習忍、以苦智習智不斷垢，是謂聚修厭彼聚非無慾。云何聚無慾彼聚彼修厭？答曰：以苦忍習忍、以苦智習盡道智斷垢，是謂聚無慾彼聚修厭。云何聚非無慾彼聚非修厭？答曰：以盡忍道忍不斷垢，是謂聚非無慾彼聚非修厭。
若法諸法因或時彼法，彼法不當言因？答曰：無。若法諸法次第或時彼法，彼法不當言次第？答曰：若彼法未生也。若法諸法緣增上或時彼法，彼法不當言緣增上耶？答曰：無。
諸意更，彼一切三等更耶？答曰：如是，諸意更彼一切三等更。頗三等更，彼非意更耶？答曰：有，五識身相應更。世尊亦說：比丘！有意持、法持、有無明持。無明痛更觸有得耶、無得耶、有無得耶？諸慢彼一切自己耶？
【現代漢語翻譯】 現代漢語譯本： 以智慧之道斷除煩惱，這被稱為聚集了無慾，並且厭離了（世間）。如何理解聚集了厭離，並且聚集了無慾呢？回答：通過苦忍（苦諦之忍）、習忍（集諦之忍），以及苦智（苦諦之智）、習智（集諦之智）來斷除煩惱，這被稱為聚集了厭離，並且聚集了無慾。如何理解聚集了非厭離，並且聚集了非無慾呢？回答：通過盡忍（滅諦之忍）、道忍（道諦之忍），以及盡智（滅諦之智）、道智（道諦之智）而沒有斷除煩惱，這被稱為聚集了非厭離，並且聚集了非無慾。 凡是聚集了厭離的，那麼它也聚集了修習厭離嗎？回答：是的，凡是聚集了厭離的，那麼它也聚集了修習厭離。是否存在聚集了修習厭離，但沒有聚集厭離的呢？回答：存在，通過盡智（滅諦之智）、道智（道諦之智）斷除煩惱就是這種情況。 凡是聚集了無慾的，那麼它也聚集了修習厭離嗎？回答：或者說，聚集了無慾，但沒有聚集修習厭離。如何理解聚集了無慾，但沒有聚集修習厭離呢？回答：通過盡忍（滅諦之忍）、道忍（道諦之忍）斷除煩惱，這被稱為聚集了無慾，但沒有聚集修習厭離。如何理解聚集了修習厭離，但沒有聚集無慾呢？回答：通過苦忍（苦諦之忍）、習忍（集諦之忍），以及苦智（苦諦之智）、習智（集諦之智）而沒有斷除煩惱，這被稱為聚集了修習厭離，但沒有聚集無慾。 如何理解聚集了無慾，並且聚集了修習厭離呢？回答：通過苦忍（苦諦之忍）、習忍（集諦之忍），以及苦智（苦諦之智）、盡智（滅諦之智）、道智（道諦之智）斷除煩惱，這被稱為聚集了無慾，並且聚集了修習厭離。如何理解聚集了非無慾，並且聚集了非修習厭離呢？回答：通過盡忍（滅諦之忍）、道忍（道諦之忍）而沒有斷除煩惱，這被稱為聚集了非無慾，並且聚集了非修習厭離。 如果一個法是諸法的因，那麼這個法，我們不應當稱之為因嗎？回答：不是的。如果一個法是諸法的次第，那麼這個法，我們不應當稱之為次第嗎？回答：如果那個法還沒有生起。如果一個法是諸法的緣增上，那麼這個法，我們不應當稱之為緣增上嗎？回答：不是的。 凡是意更（manas-samsparśa，意觸），那麼它都是三等更（trisamsparśa，三觸）嗎？回答：是的，凡是意更（manas-samsparśa，意觸），那麼它都是三等更（trisamsparśa，三觸）。是否存在三等更（trisamsparśa，三觸），但不是意更（manas-samsparśa，意觸）呢？回答：存在，五識身相應的觸就是這種情況。世尊也說過：『比丘們！有意的執持、法的執持、有無明的執持。』無明痛更觸（avijjā vedanā-samsparśa，無明所生之受觸）有獲得嗎？沒有獲得嗎？或者是有無獲得呢？諸慢（māna，我慢）都是自己嗎？
【English Translation】 English version: 'Wisdom knows and wisdom cuts off defilements; this is called gathering without desire, and that gathering is non-aversion.' How is it that gathering is aversion and that gathering is without desire? The answer is: 'By the endurance of suffering, the endurance of origin, by the wisdom of suffering, the wisdom of origin, defilements are cut off; this is called gathering aversion and that gathering without desire.' How is it that gathering is non-aversion and that gathering is not without desire? The answer is: 'By the endurance of cessation, the endurance of the path, by the wisdom of cessation, the wisdom of the path, defilements are not cut off; this is called gathering non-aversion and that gathering not without desire.' 'Do all gatherings of aversion also gather cultivation of aversion?' The answer is: 'Yes, all gatherings of aversion also gather cultivation of aversion.' 'Is there any gathering of cultivation of aversion that does not gather aversion?' The answer is: 'Yes, by the wisdom of cessation, the wisdom of the path, defilements are cut off.' 'Do all gatherings without desire also gather cultivation of aversion?' The answer is: 'Sometimes a gathering is without desire but does not gather cultivation of aversion.' How is it that a gathering is without desire but does not gather cultivation of aversion? The answer is: 'By the endurance of cessation, the endurance of the path, defilements are cut off; this is called gathering without desire but not gathering cultivation of aversion.' How is it that a gathering gathers cultivation of aversion but does not gather without desire? The answer is: 'By the endurance of suffering, the endurance of origin, by the wisdom of suffering, the wisdom of origin, defilements are not cut off; this is called gathering cultivation of aversion but not gathering without desire.' How is it that a gathering is without desire and that gathering cultivates aversion? The answer is: 'By the endurance of suffering, the endurance of origin, by the wisdom of suffering, the wisdom of cessation, the wisdom of the path, defilements are cut off; this is called gathering without desire and that gathering cultivates aversion.' How is it that a gathering is not without desire and that gathering does not cultivate aversion? The answer is: 'By the endurance of cessation, the endurance of the path, defilements are not cut off; this is called gathering not without desire and that gathering does not cultivate aversion.' 'If a dharma is the cause of all dharmas, should that dharma not be called a cause?' The answer is: 'No.' 'If a dharma is the sequence of all dharmas, should that dharma not be called a sequence?' The answer is: 'If that dharma has not yet arisen.' 'If a dharma is the condition and support of all dharmas, should that dharma not be called a condition and support?' The answer is: 'No.' 'Is all manas-samsparśa (mental contact) also trisamsparśa (threefold contact)?' The answer is: 'Yes, all manas-samsparśa (mental contact) is also trisamsparśa (threefold contact).' 'Is there any trisamsparśa (threefold contact) that is not manas-samsparśa (mental contact)?' The answer is: 'Yes, contact associated with the five sense consciousnesses.' The World-Honored One also said: 'Monks! There is holding by intention, holding by dharma, and holding by ignorance.' Is there attainment, non-attainment, or both attainment and non-attainment of avijjā vedanā-samsparśa (feeling-contact born of ignorance)? Are all māna (conceits) self?
答曰：如是，諸慢彼一切自己也。頗自己非慢耶？答曰？有，見。世尊亦說：比丘！我是自己，於我比丘是自己。諸慢彼增上盛耶？答曰：如是，諸慢彼增上盛也。頗增上盛非慢耶？答曰：有，除慢，諸餘垢現在前。世尊亦說：比丘！若增上者是魔所繫，不增上者是解脫波旬也。
諸行彼非護耶？答曰：或行彼非不護。云何行彼非不護？答曰：身護口護，是謂行彼非不護。云何非護彼非行？答曰：根非護，是謂非護彼非行。云何行非護？答曰：身非護口非護，是謂行非護。云何非行彼非不護？答曰：根護，是謂非行彼非不護。諸行彼護耶？答曰：或行彼非護。云何行彼非護？答曰：身不護口不護，是謂行彼非護。云何護彼非行？答曰：根護，是謂護彼非行。云何行彼護？答曰：身護口護，是謂行彼護。云何非行彼非護？答曰：根非護，是謂非行彼非護。若聚不得，不成就彼聚耶？答曰：如是，若聚不得不成就彼聚。頗聚不成就，彼聚非不得？答曰：有，若聚得便失也。若聚得，彼聚成就耶？答曰：如是，若聚成就彼得聚也。頗聚得，彼聚非成就耶？答曰：有，若聚得便失也。
除苦聖諦及法入，諸餘法攝二、持(意識)一、入一陰。習亦如是。除盡聖諦及法入，諸餘法攝十七、持十一、入二陰。道亦如是
【現代漢語翻譯】 現代漢語譯本： 答：是的，所有我慢都與『自己』(Atman)相關。難道『自己』就不是我慢嗎？答：有，例如『見』(Dṛṣṭi)。世尊(Buddha)也說過：『比丘(Bhikkhu)！我是自己，對我來說，比丘就是自己。』所有我慢都會增長和盛行嗎？答：是的，所有我慢都會增長和盛行。難道增長和盛行就不是我慢嗎？答：有，除了我慢之外，其他煩惱也會現前。世尊也說過：『比丘！如果增長，就會被魔(Mara)所束縛；不增長，就能解脫波旬(Pāpman)。』
所有行為都受到守護嗎？答：或許行為並不一定受到守護。什麼行為不受守護呢？答：身守護、口守護，這被稱為行為受到守護。什麼是不受守護且沒有行為呢？答：根不受守護，這被稱為不受守護且沒有行為。什麼是行為但不受守護呢？答：身不受守護、口不受守護，這被稱為行為但不受守護。什麼是非行為但受到守護呢？答：根受到守護，這被稱為非行為但受到守護。所有行為都受到守護嗎？答：或許行為並不一定受到守護。什麼行為不受守護呢？答：身不守護、口不守護，這被稱為行為不受守護。什麼是守護但沒有行為呢？答：根守護，這被稱為守護但沒有行為。什麼是行為且守護呢？答：身守護、口守護，這被稱為行為且守護。什麼是非行為且非守護呢？答：根非守護，這被稱為非行為且非守護。
如果聚集不能獲得，那麼這個聚集就不能成就嗎？答：是的，如果聚集不能獲得，那麼這個聚集就不能成就。難道聚集不能成就，這個聚集就不能獲得嗎？答：有，如果聚集獲得了又失去了。如果聚集獲得，那麼這個聚集就成就嗎？答：是的，如果聚整合就，那麼這個聚集就獲得。難道聚集獲得，這個聚集就不能成就嗎？答：有，如果聚集獲得了又失去了。
除了苦聖諦(Duḥkha Satya)和法入(Dharma Ayatana)，其餘的法都包含在二個『持』(受、想)，一個『入』(色)，一個『陰』(識)中。集聖諦(Samudaya Satya)也是如此。除了滅聖諦(Nirodha Satya)和法入，其餘的法包含在十七個『持』(受、想、行、識、眼觸所生受...意觸所生受)，十一個『入』(色、聲、香、味、觸、法)，二個*。道聖諦(Marga Satya)也是如此。
【English Translation】 English version: Answer: Yes, all conceit (Māna) is related to 'self' (Atman). Is 'self' not conceit? Answer: Yes, there is, for example, 'view' (Dṛṣṭi). The World-Honored One (Buddha) also said: 'Bhikkhus (Bhikkhu)! I am myself, and for me, a Bhikkhu is myself.' Does all conceit increase and prevail? Answer: Yes, all conceit increases and prevails. Is increase and prevalence not conceit? Answer: Yes, besides conceit, other defilements also manifest. The World-Honored One also said: 'Bhikkhus! If one increases, one is bound by Mara; if one does not increase, one is liberated from Pāpman.'
Are all actions guarded? Answer: Perhaps actions are not necessarily guarded. What actions are not guarded? Answer: Body guarded, speech guarded, this is called actions being guarded. What is unguarded and without action? Answer: The senses are unguarded, this is called unguarded and without action. What is action but unguarded? Answer: Body unguarded, speech unguarded, this is called action but unguarded. What is non-action but guarded? Answer: The senses are guarded, this is called non-action but guarded. Are all actions guarded? Answer: Perhaps actions are not necessarily guarded. What actions are unguarded? Answer: Body unguarded, speech unguarded, this is called actions unguarded. What is guarded but without action? Answer: The senses guarded, this is called guarded but without action. What is action and guarded? Answer: Body guarded, speech guarded, this is called action and guarded. What is non-action and unguarded? Answer: The senses unguarded, this is called non-action and unguarded.
If a collection cannot be obtained, then that collection cannot be accomplished? Answer: Yes, if a collection cannot be obtained, then that collection cannot be accomplished. Is it that if a collection cannot be accomplished, that collection cannot be obtained? Answer: Yes, if a collection is obtained and then lost. If a collection is obtained, then that collection is accomplished? Answer: Yes, if a collection is accomplished, then that collection is obtained. Is it that if a collection is obtained, that collection cannot be accomplished? Answer: Yes, if a collection is obtained and then lost.
Except for the Noble Truth of Suffering (Duḥkha Satya) and the Dharma Āyatana (Dharma Ayatana), the remaining dharmas are included in two 'supports' (feeling, perception), one 'entrance' (form), and one 'skandha' (consciousness). The Noble Truth of Origin (Samudaya Satya) is also the same. Except for the Noble Truth of Cessation (Nirodha Satya) and the Dharma Āyatana, the remaining dharmas are included in seventeen 'supports' (feeling, perception, volition, consciousness, feeling born of eye contact...feeling born of mind contact), eleven 'entrances' (form, sound, smell, taste, touch, dharma), and two*. The Noble Truth of the Path (Marga Satya) is also the same.
。除色法及法入，諸餘法攝七、持一、入(意也)一陰。除無色法及法入，諸餘法攝十、持十、入一陰。除可見法及法入，諸餘法攝十六、持十、入二陰。除不可見法及法入，諸餘法攝一、持一、入一陰。除有對法及法入，諸餘法攝七、持(意識竟)一、入一陰。除無對法及法入，諸餘法攝十、持十、入一陰。除有漏法及法入，諸餘法攝二、持一、入一陰。除無漏法及法入，諸餘法攝十七、持十一、入二陰。除有為法及法入，除一切法無聚空論，除無為法及法入，諸餘法攝十七、持十一、入二陰(色識)。除過去現在法及法入，諸餘法攝十七、持十一、入二陰。除未來法及法入，諸餘法攝十七、持十一、入二陰。除善不善法及法入，諸餘法攝十七、持十一、入二陰。除無記法及法入，諸餘法攝九、持三、入二陰。除欲界系法及法入，諸餘法攝十三、持九、入二陰。除色無色界系法、學無學法及法入，諸餘法攝十七、持十一、入二陰。除非學非無學法及法入，諸餘法攝二、持一、入一陰。除見諦斷法、無斷法及法入，諸餘法攝十七、持十一、入二陰。除思惟斷法及法入，諸餘法攝二、持一、入一陰。除起法及諸法必不起，諸餘法攝十八、持十二、入五陰。除未生法及諸法必不生，除一切法無聚空論，除色法及諸法必不生
【現代漢語翻譯】 現代漢語譯本： 除了色法（Rūpa，物質現象）及法入（Dharmāyatana，法處），其餘諸法包含七界、執持一界、納入一陰（蘊）。 除了無色法（Arūpa，非物質現象）及法入，其餘諸法包含十界、執持十界、納入一陰。 除了可見法（Sanidassana，可見的）及法入，其餘諸法包含十六界、執持十界、納入二陰。 除了不可見法（Anidassana，不可見的）及法入，其餘諸法包含一界、執持一界、納入一陰。 除了有對法（Sappaṭigha，有障礙的）及法入，其餘諸法包含七界、執持一界、納入一陰。 除了無對法（Appaṭigha，無障礙的）及法入，其餘諸法包含十界、執持十界、納入一陰。 除了有漏法（Sāsrava，有煩惱的）及法入，其餘諸法包含二界、執持一界、納入一陰。 除了無漏法（Anāsrava，無煩惱的）及法入，其餘諸法包含十七界、執持十一界、納入二陰。 除了有為法（Saṃskṛta，有條件的）及法入，以及一切法無聚集的空性理論，除了無為法（Asaṃskṛta，無條件的）及法入，其餘諸法包含十七界、執持十一界、納入二陰（色蘊和識蘊）。 除了過去和現在法及法入，其餘諸法包含十七界、執持十一界、納入二陰。 除了未來法及法入，其餘諸法包含十七界、執持十一界、納入二陰。 除了善和不善法及法入，其餘諸法包含十七界、執持十一界、納入二陰。 除了無記法（Avyākṛta，非善非不善）及法入，其餘諸法包含九界、執持三界、納入二陰。 除了欲界系法（Kāmadhātu，欲界所繫縛的）及法入，其餘諸法包含十三界、執持九界、納入二陰。 除了色界和無色界系法（Rūpadhātu and Arūpadhātu，色界和無色界所繫縛的）、有學和無學法（Śaikṣa and Aśaikṣa，還在學習和已經完成學習的）及法入，其餘諸法包含十七界、執持十一界、納入二陰。 除非學非無學法（Naivaśaikṣanāśaikṣa，既非有學也非無學）及法入，其餘諸法包含二界、執持一界、納入一陰。 除了見諦斷法（Darśana-prahātavya，見道所斷的）、無斷法（Aprahātavya，不斷的）及法入，其餘諸法包含十七界、執持十一界、納入二陰。 除了思惟斷法（Bhāvanā-prahātavya，修道所斷的）及法入，其餘諸法包含二界、執持一界、納入一陰。 除了生起法（Uppāda，生起）及諸法必不起，其餘諸法包含十八界、執持十二界、納入五陰。 除了未生法（Anuppāda，未生起）及諸法必不生，以及一切法無聚集的空性理論，除了色法及諸法必不生。
【English Translation】 English version: Apart from Rūpa (form, material phenomena) and Dharmāyatana (the sphere of ideas), the remaining Dharmas include seven realms, hold one realm, and are included in one Skandha (aggregate). Apart from Arūpa (formless, immaterial phenomena) and Dharmāyatana, the remaining Dharmas include ten realms, hold ten realms, and are included in one Skandha. Apart from Sanidassana (visible) and Dharmāyatana, the remaining Dharmas include sixteen realms, hold ten realms, and are included in two Skandhas. Apart from Anidassana (invisible) and Dharmāyatana, the remaining Dharmas include one realm, hold one realm, and are included in one Skandha. Apart from Sappaṭigha (with resistance, obstructive) and Dharmāyatana, the remaining Dharmas include seven realms, hold one realm, and are included in one Skandha. Apart from Appaṭigha (without resistance, non-obstructive) and Dharmāyatana, the remaining Dharmas include ten realms, hold ten realms, and are included in one Skandha. Apart from Sāsrava (with outflows, defiled) and Dharmāyatana, the remaining Dharmas include two realms, hold one realm, and are included in one Skandha. Apart from Anāsrava (without outflows, undefiled) and Dharmāyatana, the remaining Dharmas include seventeen realms, hold eleven realms, and are included in two Skandhas. Apart from Saṃskṛta (conditioned) and Dharmāyatana, and the theory of emptiness where all Dharmas are uncollected, apart from Asaṃskṛta (unconditioned) and Dharmāyatana, the remaining Dharmas include seventeen realms, hold eleven realms, and are included in two Skandhas (Rūpa and Vijñāna Skandhas). Apart from past and present Dharmas and Dharmāyatana, the remaining Dharmas include seventeen realms, hold eleven realms, and are included in two Skandhas. Apart from future Dharmas and Dharmāyatana, the remaining Dharmas include seventeen realms, hold eleven realms, and are included in two Skandhas. Apart from wholesome and unwholesome Dharmas and Dharmāyatana, the remaining Dharmas include seventeen realms, hold eleven realms, and are included in two Skandhas. Apart from Avyākṛta (unspecified, neutral) and Dharmāyatana, the remaining Dharmas include nine realms, hold three realms, and are included in two Skandhas. Apart from Kāmadhātu (desire realm) related Dharmas and Dharmāyatana, the remaining Dharmas include thirteen realms, hold nine realms, and are included in two Skandhas. Apart from Rūpadhātu and Arūpadhātu (form and formless realms) related Dharmas, Śaikṣa and Aśaikṣa (learners and non-learners) Dharmas and Dharmāyatana, the remaining Dharmas include seventeen realms, hold eleven realms, and are included in two Skandhas. Apart from Naivaśaikṣanāśaikṣa (neither learner nor non-learner) Dharmas and Dharmāyatana, the remaining Dharmas include two realms, hold one realm, and are included in one Skandha. Apart from Darśana-prahātavya (abandoned by seeing the truth) and Aprahātavya (unabandoned) Dharmas and Dharmāyatana, the remaining Dharmas include seventeen realms, hold eleven realms, and are included in two Skandhas. Apart from Bhāvanā-prahātavya (abandoned by cultivation) and Dharmāyatana, the remaining Dharmas include two realms, hold one realm, and are included in one Skandha. Apart from Uppāda (arising) and Dharmas that will certainly not arise, the remaining Dharmas include eighteen realms, hold twelve realms, and are included in five Skandhas. Apart from Anuppāda (non-arising) and Dharmas that will certainly not arise, and the theory of emptiness where all Dharmas are uncollected, apart from Rūpa and Dharmas that will certainly not arise.
，諸餘法攝八、持二、入四陰。除無色法及諸法必不生，諸餘法攝十一、持十一、入一陰。除可見法及諸法必不生，諸餘法攝十七、持十一、入五陰。除不可見法及諸法必不生，諸餘法攝一、持一、入一陰。除有對法及諸法必不生，諸餘法攝八、持二、入五陰。除無對法及諸法必不生，諸餘法攝十、持十、入一陰。除有漏法及諸法必不生，諸餘法攝三、持二、入五陰。除無漏法及諸法必不生，諸餘法攝十八、持十二、入五陰。除有為法及諸法必不生，除一切法無聚空論，除無為法及諸法必不生，諸餘法攝十八、持十二、入五陰。除過去現在法及諸法必不生，諸餘法攝十八、持十二、入五陰。除未來法及諸法必不生，除一切法無聚空論，除善不善法及諸法必不生，諸餘法攝十八、持十二、入五陰。除無記法及諸法必不生，諸餘法攝十、持四、入五陰。除欲界系法及諸法必不生，諸餘法攝十四、持十、入五陰。除色無色界系法、學無學法及諸法必不生，諸餘法攝十八、持十二、入五陰。除非學非無學法及諸法必不生，諸餘法攝三、持二、入五陰。除見諦斷法、無斷法及諸法必不生，諸餘法攝十八、持十二、入五陰。除思惟所斷法及諸法必不生，諸餘法攝三、持二、入五陰。頗有一持一入一陰攝一切法耶？答曰：有，一持法
【現代漢語翻譯】 現代漢語譯本： 其餘的法包含八種，執持兩種，納入四種陰（skandha，蘊）。除了無色法以及所有必定不生的法之外，其餘的法包含十一種，執持十一種，納入一種陰。除了可見法以及所有必定不生的法之外，其餘的法包含十七種，執持十一種，納入五種陰。除了不可見法以及所有必定不生的法之外，其餘的法包含一種，執持一種，納入一種陰。除了有對法以及所有必定不生的法之外，其餘的法包含八種，執持兩種，納入五種陰。除了無對法以及所有必定不生的法之外，其餘的法包含十種，執持十種，納入一種陰。除了有漏法以及所有必定不生的法之外，其餘的法包含三種，執持兩種，納入五種陰。除了無漏法以及所有必定不生的法之外，其餘的法包含十八種，執持十二種，納入五種陰。除了有為法以及所有必定不生的法之外，除了所有法之外，沒有聚集的空論，除了無為法以及所有必定不生的法之外，其餘的法包含十八種，執持十二種，納入五種陰。除了過去現在法以及所有必定不生的法之外，其餘的法包含十八種，執持十二種，納入五種陰。除了未來法以及所有必定不生的法之外，除了所有法之外，沒有聚集的空論，除了善不善法以及所有必定不生的法之外，其餘的法包含十八種，執持十二種，納入五種陰。除了無記法以及所有必定不生的法之外，其餘的法包含十種，執持四種，納入五種陰。除了欲界系法以及所有必定不生的法之外，其餘的法包含十四種，執持十種，納入五種陰。除了色無色界系法、學無學法以及所有必定不生的法之外，其餘的法包含十八種，執持十二種，納入五種陰。除非學非無學法以及所有必定不生的法之外，其餘的法包含三種，執持兩種，納入五種陰。除了見諦斷法、無斷法以及所有必定不生的法之外，其餘的法包含十八種，執持十二種，納入五種陰。除了思惟所斷法以及所有必定不生的法之外，其餘的法包含三種，執持兩種，納入五種陰。是否有一種法，執持一種，納入一種陰，能包含一切法呢？回答說：有，一種執持法。
【English Translation】 English version: The remaining dharmas encompass eight, uphold two, and enter into four skandhas (蘊, aggregates). Except for formless dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass eleven, uphold eleven, and enter into one skandha. Except for visible dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass seventeen, uphold eleven, and enter into five skandhas. Except for invisible dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass one, uphold one, and enter into one skandha. Except for dharmas with opposition and all dharmas that are certain not to arise, the remaining dharmas encompass eight, uphold two, and enter into five skandhas. Except for dharmas without opposition and all dharmas that are certain not to arise, the remaining dharmas encompass ten, uphold ten, and enter into one skandha. Except for defiled dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass three, uphold two, and enter into five skandhas. Except for undefiled dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass eighteen, uphold twelve, and enter into five skandhas. Except for conditioned dharmas and all dharmas that are certain not to arise, except for all dharmas, there is no aggregate empty theory, except for unconditioned dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass eighteen, uphold twelve, and enter into five skandhas. Except for past and present dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass eighteen, uphold twelve, and enter into five skandhas. Except for future dharmas and all dharmas that are certain not to arise, except for all dharmas, there is no aggregate empty theory, except for wholesome and unwholesome dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass eighteen, uphold twelve, and enter into five skandhas. Except for neutral dharmas and all dharmas that are certain not to arise, the remaining dharmas encompass ten, uphold four, and enter into five skandhas. Except for dharmas pertaining to the desire realm and all dharmas that are certain not to arise, the remaining dharmas encompass fourteen, uphold ten, and enter into five skandhas. Except for dharmas pertaining to the form and formless realms, dharmas of learners and non-learners, and all dharmas that are certain not to arise, the remaining dharmas encompass eighteen, uphold twelve, and enter into five skandhas. Except for dharmas that are neither learners nor non-learners and all dharmas that are certain not to arise, the remaining dharmas encompass three, uphold two, and enter into five skandhas. Except for dharmas abandoned by seeing the truth, dharmas not abandoned, and all dharmas that are certain not to arise, the remaining dharmas encompass eighteen, uphold twelve, and enter into five skandhas. Except for dharmas abandoned by contemplation and all dharmas that are certain not to arise, the remaining dharmas encompass three, uphold two, and enter into five skandhas. Is there a dharma that upholds one and enters into one skandha, encompassing all dharmas? The answer is: yes, one upholding dharma.
攝一入意入、一陰色陰也。
阿毗曇智跋渠第四竟(梵本一百七十八首盧，秦二千三百四十一言)。
阿毗曇見犍度見跋渠第五
邪見斷垢凈， 無因無智見， 智力無精進， 作七士身因； 四本緣豪無， 無因自亦他， 我作作無因， 此彼我六見； 欲樂及諸禪， 空有無非風， 我作亦有慢， 若得若當得， 故說是見品。
所謂此見，無施無福無說，此邪見，習諦斷。無善惡行果報，此邪見，苦諦斷也。無今世後世無父無母，此邪見，習諦斷也。無世阿羅漢樂法，此邪見，道諦斷也。無等法，此邪見，盡諦斷也。無趣得諸今世後世自智作證成就游，此邪見，道諦斷也。
所謂此見，於此命活，余處斷壞無有死。此邊見攝斷滅見，苦諦斷也。
所謂此見，四大人身，彼若命終時，彼當爾時地即屬地、身水即屬水、身火即屬火、身風即屬風、身空五人持尸往棄冢間跡現根歸虛空。此邊見攝有常見，苦諦斷也。
所謂此見，骨白鴿色，我變為灰若火我緣。此非見，是邪智。若有漏行我緣，此邪見，習諦斷也；若無漏行我見，此邪見，道諦斷也。
所謂此見貪者嘆施、智者嘆受；誹謗智法，此邪見，道諦斷也。
所謂此見，彼空妄
【現代漢語翻譯】 現代漢語譯本： 攝取一入意入（Ekayatan প্রবেশ, 專注的進入），一陰色陰（Ekayatan রূপ, 專注的色蘊）也是如此。
《阿毗曇智跋渠》第四完（梵文原本一百七十八頌，秦譯二千三百四十一字）。
《阿毗曇見犍度見跋渠》第五
邪見斷除垢染得清凈，無因論和無智的見解， 智力不足且不精進，導致產生七種士夫之身的原因； 認為四種根本因緣是虛妄的，無因而生，或者由自身或他者所生， 認為『我』造作，或者無因而生，這六種見解都是關於『我』的邪見； 貪求欲樂以及各種禪定，執著于空、有、無、非風等概念， 認為『我』造作，或者持有我慢，無論是已經得到的還是將要得到的， 因此說這是見品。
所謂這種見解，認為沒有佈施，沒有福報，沒有教說，這種邪見，通過修習真諦來斷除。認為沒有善惡行為的果報，這種邪見，通過苦諦來斷除。認為沒有今世後世，沒有父親母親，這種邪見，通過修習真諦來斷除。認為沒有世間的阿羅漢享受佛法，這種邪見，通過道諦來斷除。認為沒有平等之法，這種邪見，通過滅諦來斷除。認為沒有通過今世後世的自智作證而成就遊歷的人，這種邪見，通過道諦來斷除。
所謂這種見解，認為在此生命存活，在其他地方斷滅毀壞，沒有死亡。這種邊見包含斷滅見，通過苦諦來斷除。
所謂這種見解，認為身體由四大（地、水、火、風）組成，當人死亡時，地歸於地，水歸於水，火歸於火，風歸於風，身體被五個人抬到墳墓間，痕跡消失，諸根迴歸虛空。這種邊見包含常見，通過苦諦來斷除。
所謂這種見解，認為骨頭是白色如鴿子，『我』變為灰燼，或者火是『我』的因緣。這不是正見，而是邪智。如果是有漏之行是『我』的因緣，這種邪見，通過修習真諦來斷除；如果是無漏之行是『我』的見解，這種邪見，通過道諦來斷除。
所謂這種見解，認為貪婪的人讚嘆佈施，有智慧的人讚嘆接受；誹謗智慧之法，這種邪見，通過道諦來斷除。
所謂這種見解，認為那是空虛妄想。
【English Translation】 English version: Grasping at one entrance of mind (Ekayatan প্রবেশ, focused entry), so too with one aggregate of form (Ekayatan রূপ, focused aggregate of form).
The fourth section of the Abhidhamma Jñāna Varga is complete (178 verses in the original Sanskrit, 2341 words in the Qin translation).
The fifth section of the Abhidhamma Darśana Skandha Darśana Varga
False views are cut off, impurities are purified, views of causelessness and ignorance, Lack of intellectual power and diligence, causing the arising of the seven types of individuals; Considering the four fundamental causes and conditions to be false, arising without cause, or arising from oneself or others, Believing 'I' create, or arising without cause, these six views are all false views about 'I'; Craving for sensual pleasures and various meditations, clinging to concepts of emptiness, existence, non-existence, and non-wind, Believing 'I' create, or holding onto conceit, whether already obtained or to be obtained, Therefore, this is said to be the section on views.
So-called this view, thinking there is no giving, no merit, no teaching, this false view, is cut off by practicing the truth. Thinking there is no karmic result of good and evil deeds, this false view, is cut off by the truth of suffering. Thinking there is no this life or next life, no father or mother, this false view, is cut off by practicing the truth. Thinking there are no Arhats (阿羅漢, one who is worthy) in the world who enjoy the Dharma (佛法, the teachings of Buddha), this false view, is cut off by the truth of the path. Thinking there is no equal Dharma, this false view, is cut off by the truth of cessation. Thinking there are no people who attain and travel through self-realization in this life or the next life, this false view, is cut off by the truth of the path.
So-called this view, thinking that in this life there is life, and in other places there is destruction and ruin, and there is no death. This extreme view includes annihilationism, and is cut off by the truth of suffering.
So-called this view, thinking that the body is composed of the four great elements (四大, earth, water, fire, wind), and when a person dies, earth returns to earth, water returns to water, fire returns to fire, wind returns to wind, and the body is carried by five people to the graveyard, traces disappear, and the senses return to emptiness. This extreme view includes eternalism, and is cut off by the truth of suffering.
So-called this view, thinking that the bones are white like pigeons, 'I' turn into ashes, or fire is the cause of 'I'. This is not right view, but wrong knowledge. If defiled actions are the cause of 'I', this false view, is cut off by practicing the truth; if undefiled actions are the view of 'I', this false view, is cut off by the truth of the path.
So-called this view, thinking that greedy people praise giving, and wise people praise receiving; slandering the Dharma of wisdom, this false view, is cut off by the truth of the path.
So-called this view, thinking that it is empty and delusional.
語；此愚，非智。諸作是說，有於此命活、余處斷壞曾無有死。此愚邊見攝有常見，苦諦斷也。
所謂此見，無因無緣眾生有垢。無因無緣眾生有垢，此邪見，習諦斷也。
所謂此見，無因無緣眾生凈。無因無緣眾生凈，此邪見，道諦斷也。
所謂此見，無因無緣眾生無智無見。無因無緣眾生無智無見，此邪見，習諦斷也。
所謂此見，無因無緣眾生智見。無因無緣眾生智見，此邪見，道諦斷也。
所謂此見，無力無精進、無力精進、無自作無他作無士作、非自作非他作非士作、士力士精進士方便、一切眾生一切蟲一切神、無力無自在無精進無方便有行報、無因無緣眾生受苦樂。於六六生若誹謗有漏力精進，此邪見，習諦斷也；若誹謗無漏力精進，此邪見，道諦斷也。
所謂此見，造教造、斷教斷、煮教煮、愁煩椎胸呻吟志亂、害眾生、不與取、淫邪行、妄語飲酒、穿墻壞藏偷金淫他妻、害村害城害眾生，作如是者此非惡；以刀以輪此地上所有諸蟲，彼一切一日之中斷截撾捶作一肉聚，彼無有惡無因緣惡報；于恒水左施福說法、于恒水右斷截撾打來，彼無福無惡；施與戒完具歡喜說錢財，彼因緣無福、彼因緣無福報；此邪見，習諦斷也。所謂此見七士身不作作不化化、實住聚常
【現代漢語翻譯】 現代漢語譯本： 這是愚昧，不是智慧。如果有人這樣說，認為生命在此處終結，在其他地方斷滅，從未有過死亡。這種愚昧的邊見屬於常見，斷滅了苦諦（Dukkha Satya）。
所謂的這種見解，認為眾生的染污沒有原因，沒有條件。眾生的染污沒有原因，沒有條件，這種邪見，斷滅了集諦（Samudaya Satya）。
所謂的這種見解，認為眾生的清凈沒有原因，沒有條件。眾生的清凈沒有原因，沒有條件，這種邪見，斷滅了道諦（Marga Satya）。
所謂的這種見解，認為眾生沒有智慧，沒有見解，沒有原因，沒有條件。眾生沒有智慧，沒有見解，沒有原因，沒有條件，這種邪見，斷滅了集諦（Samudaya Satya）。
所謂的這種見解，認為眾生有智慧，有見解，沒有原因，沒有條件。眾生有智慧，有見解，沒有原因，沒有條件，這種邪見，斷滅了道諦（Marga Satya）。
所謂的這種見解，認為沒有力量，沒有精進，沒有力量精進，沒有自己做，沒有他人做，沒有士夫做，不是自己做，不是他人做，不是士夫做，士夫的力量、士夫的精進、士夫的方便，一切眾生、一切蟲、一切神，沒有力量，沒有自在，沒有精進，沒有方便，卻有行為的果報，眾生受苦樂沒有原因，沒有條件。如果誹謗有漏的力量和精進，這種邪見，斷滅了集諦（Samudaya Satya）；如果誹謗無漏的力量和精進，這種邪見，斷滅了道諦（Marga Satya）。
所謂的這種見解，認為造教是造，斷教是斷，煮教是煮，愁煩捶胸，心志錯亂，傷害眾生，不給予就拿取，行淫邪，說妄語，飲酒，穿墻破壞偷盜金錢，姦淫他人妻子，危害村莊，危害城市，危害眾生，做這些事都不是惡；用刀用輪子把地上所有的蟲子，在一天之內斷截撾捶，做成一堆肉，這沒有惡，沒有惡的因緣和惡報；在恒河（Ganga）左邊佈施福德說法，在恒河右邊斷截撾打，這沒有福德沒有惡；佈施、持戒、完具、歡喜、說錢財，這因緣沒有福德，這因緣沒有福報；這種邪見，斷滅了集諦（Samudaya Satya）。所謂的這種見解，認為七士身不作作不化化，真實住聚常。
【English Translation】 English version: This is foolishness, not wisdom. Those who say that life ends here, is destroyed elsewhere, and there has never been death, this foolish clinging to a view is a form of eternalism, and it cuts off the Truth of Suffering (Dukkha Satya).
The view that beings are defiled without cause or condition. This evil view, that beings are defiled without cause or condition, cuts off the Truth of the Origin (Samudaya Satya).
The view that beings are purified without cause or condition. This evil view, that beings are purified without cause or condition, cuts off the Truth of the Path (Marga Satya).
The view that beings are without wisdom or vision without cause or condition. This evil view, that beings are without wisdom or vision without cause or condition, cuts off the Truth of the Origin (Samudaya Satya).
The view that beings have wisdom and vision without cause or condition. This evil view, that beings have wisdom and vision without cause or condition, cuts off the Truth of the Path (Marga Satya).
The view that there is no strength, no effort, no strength in effort, no self-making, no other-making, no man-making, neither self-making nor other-making nor man-making, the strength of man, the effort of man, the means of man, all beings, all insects, all gods, without strength, without freedom, without effort, without means, yet have the retribution of actions, beings experience suffering and happiness without cause or condition. If one slanders the strength and effort that is with outflows, this evil view cuts off the Truth of the Origin (Samudaya Satya); if one slanders the strength and effort that is without outflows, this evil view cuts off the Truth of the Path (Marga Satya).
The view that creating teachings is creating, cutting off teachings is cutting off, cooking teachings is cooking, sorrowing and beating the breast, being mentally disturbed, harming beings, taking what is not given, engaging in sexual misconduct, speaking falsely, drinking alcohol, breaking through walls to steal gold, committing adultery with another's wife, harming villages, harming cities, harming beings, doing such things is not evil; using knives and wheels to cut, strike, and beat all the insects on this earth into a pile of meat in a single day, there is no evil in that, no cause or condition for evil retribution; giving alms and teaching the Dharma on the left bank of the Ganges (Ganga), cutting, striking, and beating on the right bank of the Ganges, there is no merit or demerit in that; giving, keeping precepts, being complete, rejoicing, speaking of wealth, there is no merit from these causes, no reward of merit from these causes; this evil view cuts off the Truth of the Origin (Samudaya Satya). The view that the seven 'Purushas' (persons) do not make, do not transform, truly abide, are a permanent aggregate.
住、彼立非移動各不相干，若福若惡福惡、若苦若樂苦樂。彼何者？所謂地身、水身、火身、風身、苦、樂、命七，是謂七士身不作作不化化實住聚常住彼立不移動各不相干，若福若惡福惡，若樂若苦樂苦，若士樂士苦不豫世事，七身中間乃得過去亦不害命，彼無作是說若害若殺不到命終而到命終；此邊見有常見攝，苦諦斷也。
所謂此見，因四百千生門，六十百千大劫，六百三行行半行，六十二跡向，六十二塵持，六十二中劫，百二十根，百三十六大地獄，四十九百千梵志家，四十九百千裸形村，四十九百千龍國，于中入六六生八士地，七想行七無想行，七尼犍子行，七阿須倫七非阿須倫，七天七恚七人七非人，七泉七百泉，七險七百險，七山七百山，七夢七百夢，是謂八十四百千大劫，若愚若智往來經歷盡其苦際。彼無有作是說，我以此戒果凈行，不行熟行、當熟已熟、當倍已倍二倍，苦樂已進無退。譬如縷丸執縷放走，如是八十四百千大劫，若愚若智往來經歷盡其苦際，無作作緣。此戒盜，苦諦斷也。
所謂此見，諸此人所更，彼一切本所作因無作作緣。此戒盜，苦諦斷也。
所謂此見，此人所更，彼一切富者化因無作作緣。此戒盜，苦諦斷也。
所謂此見，此人所更，彼一切無因無
【現代漢語翻譯】 現代漢語譯本： 『住』指這些實體各自獨立存在，不互相影響；無論是福是惡，福與惡，無論是苦是樂，苦與樂，它們都互不相干。這些『彼』是什麼呢？它們是所謂的地身（構成身體的土元素）、水身（構成身體的水元素）、火身（構成身體的火元素）、風身（構成身體的風元素）、苦、樂、命七種元素。這七種元素被稱為『七士身』，它們不造作，不變化，真實存在，聚集在一起，恒常存在，各自獨立，互不影響。無論是福是惡，福與惡，無論是樂是苦，樂與苦，這些『士』的樂與苦都不參與世事。在這七身中間，能夠經歷過去，也不會傷害生命。他們不會說傷害或殺害，不到命終就會死亡；這種邊見屬於常見，是苦諦需要斷除的。 所謂這種見解，會導致在四百千個生門中輪迴，經歷六十百千個大劫，六百三個半行，六十二個跡向，六十二個塵持，六十二個中劫，一百二十個根，一百三十六個大地獄，四十九百千個梵志家，四十九百千個裸形村，四十九百千個龍國。在這些輪迴中，會進入六六生八士地，經歷七種有想行，七種無想行，七種尼犍子行，七種阿須倫行，七種非阿須倫行，七種天道，七種嗔恚，七種人道，七種非人道，七個泉，七百個泉，七個險，七百個險，七座山，七百座山，七個夢，七百個夢。這就是八十四百千個大劫，無論是愚蠢還是聰明，都要往來經歷，直到苦的盡頭。他們不會說，我通過這種戒律獲得清凈的行為，不修行，修行成熟，將要成熟，已經成熟，將要加倍，已經加倍兩倍，苦樂已經前進，不會退步。譬如一個線團，拿著線放走，就像這樣，八十四百千個大劫，無論是愚蠢還是聰明，都要往來經歷，直到苦的盡頭，沒有造作的因緣。這種戒律是盜取，是苦諦需要斷除的。 所謂這種見解，這些人所經歷的一切，都是原本所作的因，沒有造作的因緣。這種戒律是盜取，是苦諦需要斷除的。 所謂這種見解，這些人所經歷的一切，都是富者變化的因，沒有造作的因緣。這種戒律是盜取，是苦諦需要斷除的。 所謂這種見解，這些人所經歷的一切，都是沒有原因的，沒有。
【English Translation】 English version: 'Dwelling' refers to these entities existing independently, not affecting each other; whether it is fortune or evil, fortune and evil, whether it is suffering or pleasure, suffering and pleasure, they are all unrelated to each other. What are these 'those'? They are the so-called earth-body (earth element constituting the body), water-body (water element constituting the body), fire-body (fire element constituting the body), wind-body (wind element constituting the body), suffering, pleasure, and life, seven elements. These seven elements are called 'seven selves-bodies', they do not create, do not transform, exist truly, gather together, exist constantly, stand independently, and do not affect each other. Whether it is fortune or evil, fortune and evil, whether it is pleasure or suffering, pleasure and suffering, the pleasure and suffering of these 'selves' do not participate in worldly affairs. In the midst of these seven bodies, one can experience the past and will not harm life. They would not say harm or kill, death will occur before the end of life; this kind of extreme view belongs to the eternalist view, and it is the truth of suffering that needs to be eliminated. The so-called this view, will lead to reincarnation in four hundred thousand birth gates, experiencing sixty hundred thousand great kalpas, six hundred three and a half practices, sixty-two traces of direction, sixty-two dust holdings, sixty-two intermediate kalpas, one hundred and twenty roots, one hundred and thirty-six great hells, forty-nine hundred thousand Brahman families, forty-nine hundred thousand naked villages, forty-nine hundred thousand dragon kingdoms. In these reincarnations, one will enter the six-six births eight selves-lands, experience seven kinds of thought practices, seven kinds of non-thought practices, seven kinds of Nirgrantha practices, seven kinds of Asura practices, seven kinds of non-Asura practices, seven kinds of heavens, seven kinds of wrath, seven kinds of human realms, seven kinds of non-human realms, seven springs, seven hundred springs, seven dangers, seven hundred dangers, seven mountains, seven hundred mountains, seven dreams, seven hundred dreams. This is eighty-four hundred thousand great kalpas, whether foolish or intelligent, one must go back and forth, until the end of suffering. They would not say, I obtain pure behavior through this precept, not practicing, practice maturing, will mature, has matured, will double, has doubled twice, suffering and pleasure have advanced, will not retreat. For example, a ball of thread, holding the thread and letting it go, like this, eighty-four hundred thousand great kalpas, whether foolish or intelligent, one must go back and forth, until the end of suffering, there is no cause of creation. This precept is stealing, it is the truth of suffering that needs to be eliminated. The so-called this view, everything that these people experience is the cause of what was originally done, there is no cause of creation. This precept is stealing, it is the truth of suffering that needs to be eliminated. The so-called this view, everything that these people experience is the cause of the transformation of the rich, there is no cause of creation. This precept is stealing, it is the truth of suffering that needs to be eliminated. The so-called this view, everything that these people experience is without cause, without.
緣。此邪見，習諦斷也。
所謂此見，我作苦樂無作作緣。此戒盜，苦諦斷也。
所謂此見，他作苦樂無作作緣。此戒盜，苦諦斷也。
所謂此見，我作他作苦樂無作作緣。此戒盜，苦諦斷也。
所謂此見，非自作非他作、非我作非教他作，無因無緣眾生苦樂所更。此邪見，習諦斷也。
所謂此見，彼是我、彼是世、我是彼常法非變易法。此邊見有常見攝，苦諦斷也。所謂此見，實有此我。此邊見有常見攝，苦諦斷也。
所謂此見，實無此我。此邊見斷滅見攝，苦諦斷也。
所謂此見，我觀我眼，色我住。此身見，苦諦斷也。所謂此見，我觀非我眼，我住色眾具因。此身見，苦諦斷也。
所謂此見，無我見我，色我住眼眾具因。此身見，苦諦斷也。
所謂此見，此是我，若語若覺作教作生等生，于彼彼作善惡行受報。此邊見有常見攝，苦諦斷也。
所謂此見，彼凈脫出，若五欲樂娛樂以穢法盜為最。此見盜，苦諦斷也。
所謂此見，彼凈脫出，若解脫欲乃至第四禪成就游無作作緣。此戒盜，苦諦斷也。
所謂此見，我豪依空見起增慢、我相似依空見起慢、我卑依空見起小慢、有勝我者依見起小慢、有似我者依見起慢、有卑我者依見起增慢
【現代漢語翻譯】 現代漢語譯本 緣。這種邪見，是通過修習真諦來斷除的。
所謂這種見解，認為『我』創造了苦樂，或者無所作為而成為苦樂的因緣。這種對戒律的盜用，是通過苦諦來斷除的。
所謂這種見解，認為『他』創造了苦樂，或者無所作為而成為苦樂的因緣。這種對戒律的盜用，是通過苦諦來斷除的。
所謂這種見解，認為『我』和『他』共同創造了苦樂，或者無所作為而成為苦樂的因緣。這種對戒律的盜用，是通過苦諦來斷除的。
所謂這種見解，認為苦樂不是自己造成的，也不是他人造成的，不是我造成的，也不是教他人造成的，而是沒有原因、沒有因緣，眾生自然而然地承受的。這種邪見，是通過修習真諦來斷除的。
所謂這種見解，認為『彼』（指過去或未來）就是『我』，『彼』就是世界，『我』就是『彼』，是永恒不變的。這種邊見屬於常見，是通過苦諦來斷除的。所謂這種見解，認為確實存在這樣的『我』。這種邊見屬於常見，是通過苦諦來斷除的。
所謂這種見解，認為確實不存在這樣的『我』。這種邊見屬於斷滅見，是通過苦諦來斷除的。
所謂這種見解，認為我觀察我的眼睛，我的色身安住其中。這種身見，是通過苦諦來斷除的。所謂這種見解，認為我觀察非我的眼睛，我安住在色身中，以各種條件為因。這種身見，是通過苦諦來斷除的。
所謂這種見解，認為無我卻見到我，我的色身安住在眼睛中，以各種條件為因。這種身見，是通過苦諦來斷除的。
所謂這種見解，認為『這個』就是我，如果說話、如果感覺、如果造作、如果出生等等，就在那裡行善作惡並承受果報。這種邊見屬於常見，是通過苦諦來斷除的。
所謂這種見解，認為通過某種途徑可以獲得清凈解脫，如果沉溺於五欲之樂，以污穢的法和盜取為最上。這種見解的盜用，是通過苦諦來斷除的。
所謂這種見解，認為通過某種途徑可以獲得清凈解脫，如果從解脫的慾望乃至第四禪的成就，都在無所作為中成為因緣。這種對戒律的盜用，是通過苦諦來斷除的。
所謂這種見解，如果我因為依靠空見而生起增上慢，如果我因為相似的空見而生起慢，如果我因為低下的空見而生起卑慢，如果有勝過我的，就因為這種見解而生起卑慢，如果有和我相似的，就因為這種見解而生起慢，如果有低於我的，就因為這種見解而生起增上慢。
【English Translation】 English version Condition. This wrong view is abandoned through the practice of the truth of cessation (Nirodha Satya).
The view that 'I' create suffering and happiness, or that I am the condition for suffering and happiness without action. This theft of precepts is abandoned through the truth of suffering (Dukkha Satya).'
The view that 'another' creates suffering and happiness, or that another is the condition for suffering and happiness without action. This theft of precepts is abandoned through the truth of suffering (Dukkha Satya).
The view that 'I' and 'another' together create suffering and happiness, or that they are the condition for suffering and happiness without action. This theft of precepts is abandoned through the truth of suffering (Dukkha Satya).
The view that suffering and happiness are not self-made, nor other-made, not made by me, nor taught by me to others, but that beings experience suffering and happiness without cause or condition. This wrong view is abandoned through the practice of the truth of cessation (Nirodha Satya).
The view that 'that' (referring to the past or future) is 'I', 'that' is the world, 'I' am 'that', and it is a permanent, unchanging law. This extreme view is included in the eternalist view and is abandoned through the truth of suffering (Dukkha Satya). The view that there truly exists such an 'I'. This extreme view is included in the eternalist view and is abandoned through the truth of suffering (Dukkha Satya).
The view that there truly does not exist such an 'I'. This extreme view is included in the annihilationist view and is abandoned through the truth of suffering (Dukkha Satya).
The view that I observe my eye, and my form-body dwells within it. This self-view is abandoned through the truth of suffering (Dukkha Satya). The view that I observe the non-self eye, and I dwell in the form-body, with various conditions as the cause. This self-view is abandoned through the truth of suffering (Dukkha Satya).
The view that there is no self, yet I see myself, and my form-body dwells in the eye, with various conditions as the cause. This self-view is abandoned through the truth of suffering (Dukkha Satya).
The view that 'this' is me, if speaking, if feeling, if creating, if being born, etc., then good and bad deeds are done there and the consequences are received. This extreme view is included in the eternalist view and is abandoned through the truth of suffering (Dukkha Satya).
The view that one can attain pure liberation through some means, and if one indulges in the pleasures of the five senses, taking defiled practices and theft as the highest. This theft of views is abandoned through the truth of suffering (Dukkha Satya).
The view that one can attain pure liberation through some means, and if from the desire for liberation to the attainment of the fourth Dhyana (fourth level of meditative absorption), one becomes a condition in inaction. This theft of precepts is abandoned through the truth of suffering (Dukkha Satya).
The view that if I arise with increased pride relying on the view of emptiness (Sunyata), if I arise with pride relying on a similar view of emptiness, if I arise with inferiority relying on a low view of emptiness, if there is one superior to me, I arise with inferiority because of this view, if there is one similar to me, I arise with pride because of this view, if there is one inferior to me, I arise with increased pride because of this view.
、無豪我者依見起增慢、無似我者依見起增慢、無卑我者依見起小慢，所謂此見無風無雨無射、懷妊不孕、河不流、火不然、日月不出不沒、垢凈無住處。此邊見斷滅見攝，苦諦斷也。
所謂此見。
我造眾生， 他亦有造； 一一無有見， 不觀此是箭。
依我造眾生者，我作我造我化，故曰我造眾生。他亦有造者，他作他造他化，故曰他亦有造。一一無有見者，一一非一切箭者，見彼不看不視不覺，故曰一一無有見。不觀此是箭，當觀此箭緣。若觸于生受，我作彼非有，他作彼非有。當觀此箭緣者，此箭謂之見。此箭緣別生別老別病別死，視此見箭視覺也，故曰觀箭緣。若觸于生受者，生謂之依，學于彼此見染著觸，故曰若觸于生受也。我作彼非有者，彼非有我作我造我化，故曰我作彼非有。他作彼非有者，彼非有他作他造他化，故曰他作彼非有。慢住此眾生，慢取慢縛見，逆生死不過。慢住此眾生者，七慢彼住屬成就，故曰慢住此眾生。慢取者，彼取重取恒取，故曰慢取。慢縛者，彼縛重縛恒縛，故曰慢縛。見逆者，斷滅見有常見俱逆，有常見斷滅見俱逆，故曰見逆。生死不過者，無窮彼不越不等越，故曰生死不過。
若得若當得， 二塵雜俱散， 異學戒 諸學， 諸持
【現代漢語翻譯】 現代漢語譯本：認為沒有比我更優秀的人，是基於錯誤的見解而產生的增上慢；認為沒有和我一樣優秀的人，是基於錯誤的見解而產生的增上慢；認為沒有人比我卑賤，是基於錯誤的見解而產生的小慢。這種錯誤的見解就像無風無雨的平靜，如同懷妊卻無法生育，好比河流不再流動，火焰不再燃燒，太陽和月亮不再升起落下，污垢和清凈沒有固定的處所。這種邊見（ крайняя точка зрения）和斷滅見（нигилистическое воззрение）都屬於苦諦（истина о страдании）的斷滅。
這種錯誤的見解是：
『我』創造了眾生（живые существа），其他『人』也創造了眾生；沒有一個人能真正看清，不要認為這不是一支箭（стрела).
『依我造眾生』，意思是『我』創造、『我』製造、『我』化生，所以說『我造眾生』。『他亦有造』，意思是『他』創造、『他』製造、『他』化生，所以說『他亦有造』。『一一無有見』，意思是他們沒有看見這支箭，因為他們看不見、不注視、不覺察，所以說『一一無有見』。『不觀此是箭』，應當觀察這支箭的因緣。如果觸及到生的感受，『我』創造的在那裡並不存在，『他』創造的在那裡也不存在。應當觀察這支箭的因緣，這支箭指的是錯誤的見解。這支箭的因緣導致了不同的出生、衰老、疾病和死亡，觀察這支見解之箭就是視覺，所以說『觀箭緣』。『若觸于生受者』，『生』指的是依賴，學習彼此的見解，產生染著和觸碰，所以說『若觸于生受也』。『我作彼非有者』，在那裡沒有『我』創造、『我』製造、『我』化生，所以說『我作彼非有』。『他作彼非有者』，在那裡沒有『他』創造、『他』製造、『他』化生，所以說『他作彼非有』。慢心（гордыня）停留在這些眾生之中，慢心獲取、慢心束縛，這種見解違逆生死，無法超越。『慢住此眾生者』，七種慢心（семь видов гордыни）停留在他們之中，屬於他們的成就，所以說『慢住此眾生』。『慢取者』，他們獲取、重複獲取、持續獲取，所以說『慢取』。『慢縛者』，他們束縛、重複束縛、持續束縛，所以說『慢縛』。『見逆者』，斷滅見（нигилистическое воззрение）和有常見（вера в постоянство бытия）相互違逆，有常見和斷滅見相互違逆，所以說『見逆』。『生死不過者』，無窮無盡，他們無法超越、不能平等超越，所以說『生死不過』。
如果獲得或將要獲得，兩種塵垢（два вида загрязнения）混雜在一起並消散，不同的學派的戒律（заповеди различных школ），各種學說，各種堅持。
【English Translation】 English version: The arrogance that 'no one is superior to me' arises from views and increases pride; the arrogance that 'no one is equal to me' arises from views and increases pride; the arrogance that 'no one is inferior to me' arises from views and creates slight pride. This view is like a place with no wind, no rain, and no arrows; like a pregnancy that does not result in birth; like a river that does not flow; like a fire that does not burn; like the sun and moon that do not rise or set; like defilement and purity that have no fixed abode. This extreme view ( крайняя точка зрения) and annihilationist view (нигилистическое воззрение) are included in the cessation of the truth of suffering (истина о страдании).
This view is:
'I' create sentient beings (живые существа), others also create sentient beings; no one truly sees, do not consider this not to be an arrow (стрела).'
'Relying on 'I' to create sentient beings' means 'I' create, 'I' make, 'I' transform, therefore it is said 'I create sentient beings.' 'Others also create' means 'they' create, 'they' make, 'they' transform, therefore it is said 'others also create.' 'No one truly sees' means they do not see this arrow, because they do not see, do not observe, do not perceive, therefore it is said 'no one truly sees.' 'Do not consider this not to be an arrow,' one should observe the conditions of this arrow. If one experiences the feeling of being born, what 'I' create does not exist there, what 'they' create does not exist there. One should observe the conditions of this arrow, this arrow refers to wrong views. The conditions of this arrow lead to different births, aging, sickness, and death, observing this arrow of views is vision, therefore it is said 'observe the conditions of the arrow.' 'If one experiences the feeling of being born,' 'birth' refers to reliance, learning each other's views, generating attachment and contact, therefore it is said 'if one experiences the feeling of being born.' 'What 'I' create does not exist there,' there is no 'I' creating, 'I' making, 'I' transforming there, therefore it is said 'what 'I' create does not exist there.' 'What 'they' create does not exist there,' there is no 'they' creating, 'they' making, 'they' transforming there, therefore it is said 'what 'they' create does not exist there.' Arrogance (гордыня) dwells in these sentient beings, arrogance takes hold, arrogance binds, this view goes against birth and death, cannot transcend. 'Arrogance dwells in these sentient beings' means the seven types of arrogance (семь видов гордыни) dwell in them, belonging to their achievements, therefore it is said 'arrogance dwells in these sentient beings.' 'Arrogance takes hold' means they take hold, repeatedly take hold, constantly take hold, therefore it is said 'arrogance takes hold.' 'Arrogance binds' means they bind, repeatedly bind, constantly bind, therefore it is said 'arrogance binds.' 'Views go against' means annihilationist views (нигилистическое воззрение) and eternalist views (вера в постоянство бытия) contradict each other, eternalist views and annihilationist views contradict each other, therefore it is said 'views go against.' 'Cannot transcend birth and death' means endlessly, they cannot transcend, cannot equally transcend, therefore it is said 'cannot transcend birth and death.'
If one obtains or is about to obtain, two kinds of defilements (два вида загрязнения) are mixed together and dispersed, the precepts (заповеди различных школ) of different schools, various doctrines, various adherences.
戒諸活， 諸梵活諸養全。
若得若當得者，已得持陰入，故曰若得。若當得者，不得持陰入必當得，故曰若當得。二塵雜俱散者，二塵欲瞋恚愚癡，彼散云多散，故曰二塵雜俱散。異學戒者，學彼從彼，故曰異學戒。諸學者，諸眾生如是見如是語，彼凈脫出；諸學象頸馬脊車弓地鉤強諸輦出入，故曰諸學也。諸持戒者，諸眾生如是見如是語，彼凈脫出，若持牛戒守狗戒鹿戒象戒禿梟戒裸形戒，故曰諸持戒也。諸活者，諸眾生如是見如是語，彼多活久活，若洗人泉、不人泉、上人泉、恒門三藕泉，故曰活。諸梵活者，諸眾生如是見如是語，彼凈脫出，諸兩兩梵行改往等愛，故曰諸梵活。諸養全者，諸眾生如是見如是語，彼凈脫出，若事火日月星宿藥嚴飾宮，故曰諸養全。此一邊無作作緣，此戒盜，苦諦斷也。諸眾生如是見如是語，好欲凈欲食慾充根欲欲中無事，此二邊以穢法盜為最。此見盜，苦諦斷。此二邊不知，戒盜見盜。如實不知如實不見彼取彼受彼走，見起眼成見。彼眼成者，謂之佛世尊彼見取時受時走時見起，故曰眼成見。彼此二邊知戒盜見盜，如實知如實見不取彼不受彼不走，彼見不起眼成見。彼眼成者，謂之佛世尊彼見不取時不受時不走時不起時，故曰眼成見。彼此非染非穢非愚，彼不欲凈解脫
【現代漢語翻譯】 現代漢語譯本 戒除各種活命之術，各種婆羅門的生活方式以及各種求全的供養。
『若得若當得者』，指的是已經獲得並保持著色陰（Rupa-skandha，色蘊）的進入，所以說『若得』。『若當得者』，指的是沒有保持色陰的進入但必定會獲得，所以說『若當得』。『二塵雜俱散者』，指的是兩種塵垢，即慾望、嗔恚、愚癡，這些塵垢散佈很多，所以說『二塵雜俱散』。『異學戒者』，指的是學習其他學說，追隨其他學說，所以說『異學戒』。『諸學者』，指的是各種眾生，他們這樣認為，這樣說話，認為這樣可以得到清凈解脫；各種學習象頸、馬脊、車、弓、地鉤、強力、各種車輛的出入等，所以說『諸學者』。『諸持戒者』，指的是各種眾生，他們這樣認為，這樣說話，認為這樣可以得到清凈解脫，比如持牛戒、守狗戒、鹿戒、象戒、禿梟戒、裸形戒，所以說『諸持戒者』。『諸活者』，指的是各種眾生，他們這樣認為，這樣說話，認為這樣可以活得更長久，比如洗人的泉水、不洗人的泉水、上等人洗的泉水、恒河門前的三藕泉，所以說『諸活』。『諸梵活者』，指的是各種眾生，他們這樣認為，這樣說話，認為這樣可以得到清凈解脫，比如男女雙方的梵行，改變以往的愛慾等，所以說『諸梵活』。『諸養全者』，指的是各種眾生，他們這樣認為，這樣說話，認為這樣可以得到清凈解脫，比如侍奉火、日月、星宿，用藥物裝飾宮殿，所以說『諸養全』。這一邊是無作而造作因緣，這種戒律是偷盜，這是苦諦（Dukkha-satya）需要斷除的。
各種眾生這樣認為，這樣說話，認為好的慾望、清凈的慾望、食物的慾望、滿足根的慾望，慾望之中沒有壞事，這兩種邊見以污穢的法和偷盜為最。這種見解是偷盜，是苦諦需要斷除的。這兩種邊見是無知的，是戒律的偷盜和見解的偷盜。不如實地知道，不如實地看見，他們取、他們受、他們走，見解生起，眼識成就見解。他們眼識成就，指的是佛世尊（Buddha-bhagavan），他們見解取時、受時、走時，見解生起，所以說眼識成就見解。這兩種邊見知道戒律的偷盜和見解的偷盜，如實地知道，如實地看見，不取、不受、不走，他們的見解不生起，眼識成就見解。他們眼識成就，指的是佛世尊，他們見解不取時、不受時、不走時、不生起時，所以說眼識成就見解。這兩種邊見不是染污的、不是污穢的、不是愚癡的，他們不想要清凈解脫。
【English Translation】 English version Abstain from all means of livelihood, all Brahmanical ways of life, and all complete offerings.
'Those who have obtained or will obtain' refers to those who have already obtained and maintain the entry of the Rupa-skandha (form aggregate), hence 'those who have obtained.' 'Those who will obtain' refers to those who have not maintained the entry of the Rupa-skandha but will surely obtain it, hence 'those who will obtain.' 'Those scattered with two impurities' refers to the two impurities of desire, anger, and ignorance; these impurities are scattered widely, hence 'those scattered with two impurities.' 'Those who observe the precepts of other schools' refers to those who study other doctrines and follow other doctrines, hence 'those who observe the precepts of other schools.' 'Those who are learning' refers to various beings who think and speak in this way, believing that they can attain pure liberation; various learnings such as elephant necks, horse spines, carts, bows, earth hooks, strength, and the comings and goings of various vehicles, hence 'those who are learning.' 'Those who uphold precepts' refers to various beings who think and speak in this way, believing that they can attain pure liberation, such as upholding the cow precept, guarding the dog precept, the deer precept, the elephant precept, the bald owl precept, and the naked form precept, hence 'those who uphold precepts.' 'Those who live' refers to various beings who think and speak in this way, believing that they can live longer, such as springs for washing people, springs not for washing people, springs for washing upper-class people, and the three lotus root springs in front of the Ganges gate, hence 'those who live.' 'Those who live the Brahmanical life' refers to various beings who think and speak in this way, believing that they can attain pure liberation, such as the Brahmanical practice of both men and women, changing past desires, etc., hence 'those who live the Brahmanical life.' 'Those who make complete offerings' refers to various beings who think and speak in this way, believing that they can attain pure liberation, such as serving fire, the sun, moon, stars, and decorating palaces with medicine, hence 'those who make complete offerings.' This side is creating causes and conditions without action; this precept is theft, and this is the Dukkha-satya (truth of suffering) that needs to be cut off.
Various beings think and speak in this way, believing that good desires, pure desires, desires for food, desires to satisfy the senses, and that there is nothing wrong with desires; these two extreme views are most characterized by defiled Dharma and theft. This view is theft, and it is the Dukkha-satya that needs to be cut off. These two extreme views are ignorant, they are the theft of precepts and the theft of views. Not truly knowing, not truly seeing, they take, they receive, they go, views arise, and eye-consciousness accomplishes views. Their eye-consciousness accomplishes, referring to the Buddha-bhagavan (World-Honored One), when they take, receive, and go with views, views arise, hence eye-consciousness accomplishes views. These two extreme views know the theft of precepts and the theft of views, truly knowing, truly seeing, not taking, not receiving, not going, their views do not arise, and eye-consciousness accomplishes views. Their eye-consciousness accomplishes, referring to the Buddha-bhagavan, when they do not take, do not receive, do not go, and do not arise with views, hence eye-consciousness accomplishes views. These two extreme views are not defiled, not impure, and not ignorant; they do not desire pure liberation.
出，彼不復輪轉。輪轉謂無量生死，彼非不盡非有餘故，故曰不復輪轉。此邊我說苦苦者五盛陰，彼此邊後邊最後邊，故曰此邊我說苦也。
見品第四十三竟(梵本二百七十六首盧，秦三千三百七言)。
阿毗曇見犍度中偈跋渠第六
見婆羅門二、母盡灑若負一、不信三十六、惡見無望沫講堂墮皮。
視者視時視， 不視時亦視， 不視者亦視， 不視視亦視。
視者視時視。視謂之諸已見苦習盡道，視時視謂之諸餘見苦習盡道。彼亦見此見苦習盡道，故曰視者視時視。不視時亦視者，謂之諸餘不見苦習盡道。彼視此不見苦習盡道，故曰不視時亦視。不視者亦視，不視謂之不見苦習盡道，視謂之諸見苦習盡道，故曰不視者亦視。不視視亦視，彼見苦習盡道，此不見苦習盡道，故曰不視視亦視(見竟)。
不應捶婆羅門， 亦不放婆羅門， 不是捶婆羅門， 亦不是放婆羅門。
不應捶婆羅門者，婆羅門者謂之阿羅漢。彼不捶若手若石若刀若杖，故曰不應捶婆羅門。亦不放婆羅門者，彼阿羅漢不放不敬，衣食臥具病瘦醫藥，故曰亦不放婆羅門。不是捶婆羅門者，彼不是弊丑，諸捶阿羅漢若手若石若刀若杖，故曰不是捶婆羅門。亦不是放婆羅門者，彼不是弊丑，諸放
【現代漢語翻譯】 現代漢語譯本： 出離之後，他們不再輪轉生死。輪轉指的是無量的生死輪迴，因為他們既非沒有完全了結，也非還有剩餘，所以說不再輪轉。我所說的『此邊』是指苦苦，也就是五盛陰（五蘊熾盛的狀態）。『彼此邊』、『後邊』、『最後邊』，所以說我所說的『此邊』是苦。 《見品》第四十三結束（梵文原本276首偈頌，秦譯本3307字）。 《阿毗曇見犍度》中的偈跋渠第六 見婆羅門二、母盡灑若負一、不信三十六、惡見無望沫講堂墮皮。 觀察者在觀察時觀察， 不觀察時也觀察， 不觀察者也觀察， 不觀察的也觀察。 『觀察者在觀察時觀察』，『觀察』指的是已經證見的苦、集、滅、道（四聖諦），『觀察時觀察』指的是其餘的見苦、集、滅、道。他們也證見這見苦、集、滅、道，所以說『觀察者在觀察時觀察』。『不觀察時也觀察』，指的是其餘的沒有證見苦、集、滅、道。他們觀察這沒有證見苦、集、滅、道，所以說『不觀察時也觀察』。『不觀察者也觀察』，『不觀察』指的是沒有證見苦、集、滅、道，『觀察』指的是已經證見苦、集、滅、道，所以說『不觀察者也觀察』。『不觀察的也觀察』，他們證見苦、集、滅、道，這沒有證見苦、集、滅、道，所以說『不觀察的也觀察』（見竟）。 不應捶打婆羅門（婆羅門指修行者）， 也不應遺棄婆羅門， 不是捶打婆羅門， 也不是遺棄婆羅門。 『不應捶打婆羅門』，婆羅門指的是阿羅漢（證悟者）。不應用手、石頭、刀、棍杖捶打他們，所以說『不應捶打婆羅門』。『也不應遺棄婆羅門』，這些阿羅漢不應被遺棄，不應缺少衣物、食物、臥具、醫藥，無論生病還是瘦弱，所以說『也不應遺棄婆羅門』。『不是捶打婆羅門』，不是指那些卑劣醜陋的行為，比如用手、石頭、刀、棍杖捶打阿羅漢，所以說『不是捶打婆羅門』。『也不是遺棄婆羅門』，不是指那些卑劣醜陋的行為，比如遺棄
【English Translation】 English version: Having gone forth, they no longer revolve. 'Revolve' refers to immeasurable birth and death. Because they are neither not completely exhausted nor have any remainder, therefore it is said they no longer revolve. This 'this shore' I speak of is suffering upon suffering, which is the five aggregates of clinging (Panca-upadanakkhandha). 'This shore and that shore', 'the later shore', 'the final shore', therefore it is said that this 'this shore' I speak of is suffering. The 43rd chapter, 'View', ends (Sanskrit original has 276 verses, Qin translation has 3307 words). The sixth section of verses in the 'Abhidhamma View Khandha' View Brahmana two, mother exhaust sprinkle if bear one, disbelief thirty-six, evil view no hope foam lecture hall fall skin. The observer observes when observing, Even when not observing, they observe, Those who do not observe also observe, Those who do not observe, observe as well. 'The observer observes when observing', 'observing' refers to the already seen suffering, origination, cessation, and path (Four Noble Truths), 'observing when observing' refers to the remaining seeing of suffering, origination, cessation, and path. They also see this seeing of suffering, origination, cessation, and path, therefore it is said 'the observer observes when observing'. 'Even when not observing, they observe', refers to the remaining not seeing of suffering, origination, cessation, and path. They observe this not seeing of suffering, origination, cessation, and path, therefore it is said 'even when not observing, they observe'. 'Those who do not observe also observe', 'not observing' refers to not seeing suffering, origination, cessation, and path, 'observing' refers to already seeing suffering, origination, cessation, and path, therefore it is said 'those who do not observe also observe'. 'Those who do not observe, observe as well', they see suffering, origination, cessation, and path, this does not see suffering, origination, cessation, and path, therefore it is said 'those who do not observe, observe as well' (end of view). One should not strike a Brahmana (Brahmana refers to a practitioner), Nor should one abandon a Brahmana, It is not striking a Brahmana, Nor is it abandoning a Brahmana. 'One should not strike a Brahmana', Brahmana refers to an Arhat (enlightened being). One should not strike them with hand, stone, knife, or staff, therefore it is said 'one should not strike a Brahmana'. 'Nor should one abandon a Brahmana', these Arhats should not be abandoned, should not lack clothing, food, bedding, medicine, whether sick or weak, therefore it is said 'nor should one abandon a Brahmana'. 'It is not striking a Brahmana', it does not refer to those base and ugly behaviors, such as striking Arhats with hand, stone, knife, or staff, therefore it is said 'it is not striking a Brahmana'. 'Nor is it abandoning a Brahmana', it does not refer to those base and ugly behaviors, such as abandoning
阿羅漢不敬衣食臥具病瘦醫藥，故曰亦不是放婆羅門(二竟)。
捐舍于父母， 亦王及二學， 舍邦土翼從， 無礙過梵志。
捐舍于父母者，母謂之愛生故也。如說：愛為生士，彼心馳走，人因生死，彼苦大畏。父謂之有漏行，有彼當舍離斷。故曰捐舍于父母也。亦王及二學者，王謂之有漏心意識，如說：六增上王，染著諸塵，非染無污，染謂之愚。二學謂之戒盜見盜。故曰亦王及二學也。舍邦土翼從者，邦土謂之垢。翼從謂之彼相應有覺有觀，彼當舍離斷，故曰舍邦土翼從。無礙過梵志者，三礙貪慾瞋恚愚癡，彼盡于欲界中過出要、色無色界過出要。梵志者於此見盡要，故曰無礙過梵志也(三竟)。
捐舍于父母， 亦王及二學， 已害於五虎， 彼謂之清凈。
捐舍于父母者，母謂之愛生故也。如說：
「愛為生士， 彼心馳走， 人因生死， 彼苦大畏。」
父謂之有漏行，有彼當舍離斷。故曰捐舍于父母也。
亦王及二學者，王謂之有漏心意識，如說：
「六增上王， 染著諸塵， 非染無污， 染謂之愚。」
二學謂之戒盜見盜。故曰亦王及二學也。已害於五虎者，世尊現瞋恚，如彼虎兇惡無慈。如是瞋恚纏眾生兇惡無慈，彼世
【現代漢語翻譯】 現代漢語譯本：阿羅漢不執著于衣物、食物、臥具和醫藥，即使生病或身體虛弱也不執著，所以說他們不是被束縛的婆羅門（完成了第二部分）。
他們捨棄了父母，也捨棄了國王和兩種學說， 捨棄了國土和隨從，無礙地超越了梵志。
捨棄父母，母親指的是愛慾的產生。正如經文所說：『愛是產生一切的根源，心因此而奔走不停，人因此而生死輪迴，那痛苦是多麼可怕。』父親指的是有漏洞的行為，這些都應當捨棄和斷除。所以說捨棄了父母。國王和兩種學說，國王指的是有漏洞的心意識，正如經文所說：『六種增上的國王，染著于各種塵世，不染則沒有污垢，染著就是愚癡。』兩種學說指的是戒律上的盜取和見解上的盜取。所以說捨棄了國王和兩種學說。捨棄國土和隨從，國土指的是污垢。隨從指的是與污垢相應的有覺有觀，這些都應當捨棄和斷除，所以說捨棄了國土和隨從。無礙地超越梵志，三種障礙是貪慾、嗔恚和愚癡，他們已經斷盡了欲界中的貪慾，超越了欲界，色界和無色界也超越了。梵志認為在此處可以達到究竟，所以說無礙地超越了梵志（完成了第三部分）。
他們捨棄了父母，也捨棄了國王和兩種學說， 已經殺死了五隻老虎，他們被稱為清凈。
捨棄父母，母親指的是愛慾的產生。正如經文所說：
『愛是產生一切的根源，心因此而奔走不停，人因此而生死輪迴，那痛苦是多麼可怕。』
父親指的是有漏洞的行為，這些都應當捨棄和斷除。所以說捨棄了父母。
國王和兩種學說，國王指的是有漏洞的心意識，正如經文所說：
『六種增上的國王，染著于各種塵世，不染則沒有污垢，染著就是愚癡。』
兩種學說指的是戒律上的盜取和見解上的盜取。所以說捨棄了國王和兩種學說。已經殺死了五隻老虎，世尊示現嗔恚，就像老虎一樣兇惡沒有慈悲。像這樣嗔恚纏繞的眾生兇惡沒有慈悲，他們
【English Translation】 English version: An Arhat (one who has attained Nirvana) does not cling to clothing, food, bedding, or medicine, even when sick or weak. Therefore, it is said that they are not bound Brahmanas (completion of the second part).
They have renounced their parents, also the king and the two learnings, Abandoned the country and its followers, unimpeded, they surpass the Brahmins.
Renouncing parents, 'mother' refers to the arising of craving. As it is said: 'Craving is the origin of all, the mind runs because of it, people are born and die because of it, that suffering is greatly feared.' 'Father' refers to actions with outflows (of defilements), which should be abandoned and cut off. Therefore, it is said that they have renounced their parents. 'Also the king and the two learnings', 'king' refers to mind-consciousness with outflows, as it is said: 'The six supreme kings are attached to various worldly objects, without attachment there is no defilement, attachment is called ignorance.' The 'two learnings' refer to theft of precepts and theft of views. Therefore, it is said that they have renounced the king and the two learnings. 'Abandoning the country and its followers', 'country' refers to defilements. 'Followers' refers to the corresponding awareness and observation, which should be abandoned and cut off. Therefore, it is said that they have abandoned the country and its followers. 'Unimpeded, they surpass the Brahmins', the three hindrances are greed, hatred, and delusion. They have exhausted greed in the desire realm, surpassing the desire realm, and also surpassing the form and formless realms. Brahmins believe that ultimate attainment can be reached here, therefore it is said that they unimpededly surpass the Brahmins (completion of the third part).
They have renounced their parents, also the king and the two learnings, They have already killed the five tigers, they are called pure.
Renouncing parents, 'mother' refers to the arising of craving. As it is said:
'Craving is the origin of all, the mind runs because of it, people are born and die because of it, that suffering is greatly feared.'
'Father' refers to actions with outflows (of defilements), which should be abandoned and cut off. Therefore, it is said that they have renounced their parents.
'Also the king and the two learnings', 'king' refers to mind-consciousness with outflows, as it is said:
'The six supreme kings are attached to various worldly objects, without attachment there is no defilement, attachment is called ignorance.'
The 'two learnings' refer to theft of precepts and theft of views. Therefore, it is said that they have renounced the king and the two learnings. 'Already killed the five tigers', the World Honored One (Buddha) manifests anger, like a tiger that is fierce and without compassion. Likewise, sentient beings entangled in anger are fierce and without compassion, they
尊現當盡。云何五？答曰：數為五。五蓋中五、五下分結中五，彼當舍離斷，故曰已害於五虎也。彼謂之清凈者，盡欲清凈，瞋恚愚癡已盡謂之清凈，彼故謂之清凈也(四竟)。
若已盡不生， 已盡不將隨， 彼佛無量行， 無跡何跡將。
若已盡不生者，結盡無餘謂之盡，或生或不生。誰生？答曰：若彼結盡退，此生。誰不生？答曰：若彼結盡不退，此不生。故曰若已盡不生也。已盡不將隨者，此結不盡有餘，以二事將隨，于現法中樂色聲香味細滑，若身壞有苦生。彼盡無餘不將隨，故曰已盡不將隨也。彼佛無量行者，云何佛？答曰：如彼如來無餘智見明覺思惟，已得度成就謂之佛。二邊有著常斷，此非佛世尊行也。四意止無量無邊無限，此佛世尊行。故曰彼佛無量行也。無跡何跡將者，跡謂之垢。彼垢無一可將，若染若穢若愚，故曰無跡何跡將(五竟)。
若叢染枝灑， 無愛可將隨， 彼佛無量行， 無跡何跡將？
若叢染枝灑者，叢謂之愛。如說：比丘我今當說愛叢水枝灑，若彼諸眾生覆隱沒蔭蓋纏。云何灑？答曰：此愛不盡有餘灑，若生五趣過去未來現在也。彼盡無餘不灑，故曰若叢染枝灑也。無愛可將隨者，愛盡無餘也。此愛不盡有餘，二事將隨，于現法中樂色聲香
【現代漢語翻譯】 現代漢語譯本 『尊現當盡』。什麼是『五』？回答說：數量是五。五蓋中的五，五下分結中的五，那些應當捨棄和斷除，所以說『已害於五虎』。那些被稱為清凈的人，是慾望已經清凈，嗔恚和愚癡已經斷盡的人，所以被稱為清凈，因此稱他們為清凈（第四部分完）。
『若已盡不生，已盡不將隨，彼佛無量行，無跡何跡將。』
『若已盡不生』，是指煩惱結已經斷盡，沒有剩餘，稱為斷盡，或者生或者不生。誰會生？回答說：如果那些煩惱結斷盡后又退轉，就會生。誰不會生？回答說：如果那些煩惱結斷盡后不再退轉，就不會生。所以說『若已盡不生』。『已盡不將隨』，是指煩惱結沒有斷盡，還有剩餘，會被兩種事物牽引跟隨，在現世中貪戀美好的色、聲、香、味、觸，如果身體壞滅，就會產生痛苦。那些煩惱結斷盡沒有剩餘的，就不會被牽引跟隨，所以說『已盡不將隨』。『彼佛無量行』，什麼是『佛』？回答說：就像那些如來具有無餘的智慧、見解、明覺、思惟，已經得到解脫和成就，被稱為『佛』。執著于常斷二邊，這不是佛世尊的修行。四念住是無量無邊沒有止境的，這才是佛世尊的修行。所以說『彼佛無量行』。『無跡何跡將』，『跡』指的是污垢。那些污垢沒有一樣可以被牽引，無論是染污、穢濁還是愚癡，所以說『無跡何跡將』（第五部分完）。
『若叢染枝灑，無愛可將隨，彼佛無量行，無跡何跡將？』
『若叢染枝灑』，『叢』指的是愛慾。如經中所說：比丘們，我現在要說的是愛慾之叢像水一樣四處散佈，那些眾生被覆蓋、隱藏、淹沒、遮蔽和纏繞。如何散佈？回答說：這種愛慾沒有斷盡，還有剩餘，就會散佈到五趣（地獄、餓鬼、畜生、人、天）的過去、未來和現在。如果愛慾斷盡沒有剩餘，就不會散佈，所以說『若叢染枝灑』。『無愛可將隨』，是指愛慾已經斷盡沒有剩餘。這種愛慾沒有斷盡，還有剩餘，會被兩種事物牽引跟隨，在現世中貪戀美好的色、聲、香、味
【English Translation】 English version 'Venerable, the present should be exhausted.' What are the 'five'? The answer is: the number is five. The five among the five hindrances, the five among the five lower fetters, those should be abandoned and cut off, therefore it is said 'already harmed the five tigers'. Those who are called pure are those whose desires are already pure, whose anger and ignorance are already exhausted, therefore they are called pure, thus they are called pure (end of part four).
'If already exhausted, not born; already exhausted, not accompanied; that Buddha's immeasurable conduct; without trace, what trace to accompany?'
'If already exhausted, not born', refers to the complete exhaustion of fetters, with no remainder, called exhaustion, either born or not born. Who is born? The answer is: if those fetters are exhausted and then regress, this one is born. Who is not born? The answer is: if those fetters are exhausted and do not regress, this one is not born. Therefore it is said 'if already exhausted, not born'. 'Already exhausted, not accompanied', refers to the fetters not being completely exhausted, with remainder, being accompanied by two things, delighting in pleasant sights, sounds, smells, tastes, and textures in the present life, and if the body is destroyed, suffering will arise. Those fetters that are exhausted without remainder will not be accompanied, therefore it is said 'already exhausted, not accompanied'. 'That Buddha's immeasurable conduct', what is 'Buddha'? The answer is: like those Tathagatas who possess complete wisdom, insight, clear awareness, and thought, having already attained liberation and accomplishment, are called 'Buddha'. Clinging to the two extremes of permanence and annihilation is not the conduct of the Buddha, the World Honored One. The four foundations of mindfulness are immeasurable, boundless, and limitless, this is the conduct of the Buddha, the World Honored One. Therefore it is said 'that Buddha's immeasurable conduct'. 'Without trace, what trace to accompany', 'trace' refers to defilement. None of those defilements can be accompanied, whether it is taint, impurity, or ignorance, therefore it is said 'without trace, what trace to accompany' (end of part five).
'If the cluster of defilement scatters its branches, no love can accompany; that Buddha's immeasurable conduct; without trace, what trace to accompany?'
'If the cluster of defilement scatters its branches', 'cluster' refers to craving (Tanha). As it is said: Bhikkhus, I will now speak of the cluster of craving scattering its branches like water, those beings are covered, hidden, submerged, obscured, and entangled. How does it scatter? The answer is: if this craving is not exhausted, with remainder, it will scatter to the five realms (hell, hungry ghosts, animals, humans, gods) in the past, future, and present. If craving is exhausted without remainder, it will not scatter, therefore it is said 'if the cluster of defilement scatters its branches'. 'No love can accompany', refers to craving being exhausted without remainder. If this craving is not exhausted, with remainder, it will be accompanied by two things, delighting in pleasant sights, sounds, smells, tastes in the present life.
味細滑法，若身壞有苦生。彼盡無餘不將隨，故曰無愛可將隨也。彼佛無量行者，云何佛？答曰：若彼如來無餘智見明覺思惟，已得度成就謂之佛。二邊斷滅有常，彼非佛世尊行也；四意止無邊無限無量，此佛世尊行。故曰彼佛無量行也。無跡何跡將者，跡謂之垢。彼垢無一可將，若染若穢若愚，故曰無跡何跡將(六竟)。
已截繩束高， 亦意等相依， 覺為已度塹， 彼是世梵志。
已截繩束高者，世尊現高慢繩愛，譬如車載現高繩系。如是眾生高慢愛系，彼世尊現當滅，故曰已截繩束高。亦意等相依者，三意欲瞋恚愚癡也，等相依謂之彼相應覺觀，故曰亦意等相依也。覺為已度塹者，佛世尊現當斷無明，如說：云何比丘已度岸？答曰：無明塹盡無餘。故曰覺為已度塹也。彼是世梵志者，梵志現已滅惡法，故曰彼是世梵志也(七竟)。
一本二展轉， 三垢五彌廣， 諸海十二轉， 文尼度沃焦。
一本二展轉者，世尊現無明是本。如說：
「諸餘惡趣， 今世後世， 彼無明本， 慳貪等生。」
二展轉謂之名色，故曰一本二展轉也。三垢五彌廣者，三垢貪淫瞋恚愚癡，五彌廣也謂之五趣地獄畜生餓鬼天人，故曰三垢五彌廣也。諸海十二轉者，世尊現海六入是
【現代漢語翻譯】 現代漢語譯本 味細滑法，如果身體毀壞會有痛苦產生。那些（痛苦）全部消盡沒有剩餘，也不會隨身帶走，所以說沒有愛可以隨身帶走。那些佛陀無量的行為，怎樣才是佛呢？回答說：如果那些如來沒有剩餘的智慧、見解、明覺、思惟，已經得到解脫成就，就稱為佛。斷滅二邊（常見和斷見），執著于常，那不是佛世尊的行為；四意止（身、受、心、法）沒有邊際、沒有限制、沒有數量，這是佛世尊的行為。所以說那些佛陀無量的行為。 沒有軌跡，要追隨什麼樣的軌跡呢？軌跡指的是污垢。那些污垢沒有一樣可以帶走，無論是染污的、污穢的、還是愚癡的，所以說沒有軌跡，要追隨什麼樣的軌跡（第六段完）。 已經截斷繩索，束縛也解開了，也與意念等相互依存的事物分離，覺悟到已經度過深溝，他就是世間的婆羅門。 『已截繩束高者』，世尊展現出高慢的繩索和愛慾，譬如車子展現出高高的繩索繫縛。像這樣眾生被高慢和愛慾束縛，那些世尊展現出應當滅除這些，所以說已經截斷繩索，束縛也解開了。 『亦意等相依者』，三種意念是慾望、嗔恚、愚癡，『等相依』指的是與這些相應的覺觀，所以說也與意念等相互依存的事物分離。 『覺為已度塹者』，佛世尊展現出應當斷除無明，如經所說：『怎樣才算是比丘已經度過彼岸？』回答說：無明的深溝全部消盡沒有剩餘。所以說覺悟到已經度過深溝。 『彼是世梵志者』，婆羅門展現出已經滅除惡法，所以說他就是世間的婆羅門（第七段完）。 一個根本，兩個輾轉相生，三種污垢，五種瀰漫廣佈，諸海十二種轉變，牟尼（聖人）度過沃焦。 『一本二展轉者』，世尊展現出無明是根本。如經所說： 『各種惡趣，今生來世，那些無明是根本，慳吝貪婪等由此產生。』 『二展轉』指的是名色（精神和物質現象），所以說一個根本，兩個輾轉相生。 『三垢五彌廣者』，三種污垢是貪慾、嗔恚、愚癡，『五彌廣』指的是五趣（地獄、畜生、餓鬼、天、人），所以說三種污垢，五種瀰漫廣佈。 『諸海十二轉者』，世尊展現出六入（眼、耳、鼻、舌、身、意）是海
【English Translation】 English version The law of subtle and smooth taste, if the body is destroyed, suffering arises. Those (sufferings) are completely exhausted without remainder, and will not be carried along, therefore it is said that no love can be carried along. Those immeasurable actions of the Buddha, what is a Buddha? The answer is: if those Tathagatas have no remaining wisdom, views, clear awareness, and thoughts, and have attained liberation and accomplishment, they are called Buddhas. Cutting off the two extremes (eternalism and annihilationism), clinging to permanence, that is not the conduct of the Buddha, the World Honored One; the four foundations of mindfulness (body, feeling, mind, and dharma) are without boundaries, without limits, and immeasurable, this is the conduct of the Buddha, the World Honored One. Therefore, it is said that those Buddhas have immeasurable actions. Without traces, what traces should one follow? Traces refer to defilements. None of those defilements can be taken away, whether they are tainted, filthy, or ignorant, therefore it is said that there are no traces, what traces should one follow (end of section six). Having cut the rope, the binding is also untied, and also separated from things that are mutually dependent such as thoughts, realizing that one has crossed the ditch, he is the Brahmin in the world. 『Having cut the rope and untied the binding』, the World Honored One reveals the rope of arrogance and desire, like a cart showing a high rope tied. Just as sentient beings are bound by arrogance and desire, those World Honored Ones reveal that these should be extinguished, therefore it is said that the rope has been cut and the binding has been untied. 『Also separated from things that are mutually dependent such as thoughts』, the three thoughts are desire, anger, and ignorance, 『mutually dependent』 refers to the perceptions and observations corresponding to these, therefore it is said that one is also separated from things that are mutually dependent such as thoughts. 『Realizing that one has crossed the ditch』, the Buddha, the World Honored One, reveals that ignorance should be cut off, as the sutra says: 『How is a Bhikkhu considered to have crossed the shore?』 The answer is: the ditch of ignorance is completely exhausted without remainder. Therefore, it is said that one realizes that one has crossed the ditch. 『He is the Brahmin in the world』, the Brahmin reveals that evil dharmas have been extinguished, therefore it is said that he is the Brahmin in the world (end of section seven). One root, two transformations, three defilements, five pervasive expansions, the seas of twelve transformations, the Muni (sage) crosses the salty desert. 『One root, two transformations』, the World Honored One reveals that ignorance is the root. As the sutra says: 『Various evil destinies, in this life and the next, those ignorance are the root, stinginess and greed arise from this.』 『Two transformations』 refers to name and form (mental and material phenomena), therefore it is said that one root, two transformations. 『Three defilements, five pervasive expansions』, the three defilements are greed, anger, and ignorance, 『five pervasive expansions』 refers to the five realms (hell, animals, hungry ghosts, gods, humans), therefore it is said that three defilements, five pervasive expansions. 『The seas of twelve transformations』, the World Honored One reveals that the six entrances (eye, ear, nose, tongue, body, mind) are the sea
海也。如說：海海，比丘！愚凡人說語，此非聖典海。大水處大水聚數眼入為海波，色回使若忍彼色使不度眼海，俱回使俱神俱羅剎耳鼻舌身意入海。彼法回使若忍彼法使，彼不度意海俱回使俱神俱羅剎。十二轉者謂之十二入。若眼色中回色眼中回，乃至意法中回法意中回，故曰諸海十二轉也。文尼度沃焦，沃焦者無限生死。彼無學、文尼已度。學文尼方度，故曰文尼度沃焦(八竟)。
不信不往知， 若那羅斷際， 害淫舍離淫， 彼是無上士。
不信不往知者，世尊弟子已實見四諦，謂之不信。何故？答曰：彼不信余，若佛若法若僧若苦習盡道也。不往知者謂之泥洹。如說：有比丘不生不往不有無為，於此長久遠，不得今得因道因跡，故曰不信不往知也。若那羅斷際者，彼斷一切三界際。若那羅者名也。如說：眾生謂之那羅，磨㝹舍、三磨納婆、四富樓沙、五福伽羅、六祁披、七禪豆(八人名字也)。故曰若那羅斷際也。害淫舍離淫者，害淫現形盡，舍離淫現命淫盡，故曰害淫舍離淫也。彼是無上士者，彼第一士大士妙士高士無上士，故曰彼是無上士(九竟)。
諸三十六水， 意流有倍， 順流二見， 由淫覺出。
諸三十六水者，水謂之三十六愛種也，故曰諸三十六水也。
【現代漢語翻譯】 現代漢語譯本： 海啊。例如說：『海，海！』比丘們！愚昧的凡夫所說的話，這不是聖典所說的海。大水處，大水聚集，無數的眼根所對的色塵，成為眼識之波，如果容忍這些色塵，就無法度過眼識之海，同樣，無數的耳鼻舌身意根所對的聲香味觸法塵，也形成各自的識之海。如果容忍這些法塵，就無法度過意識之海。這些都與輪迴相連，與神靈和羅剎有關。所謂的『十二轉』，指的是十二入（六根六塵）。如果眼睛和色塵之間互相影響，乃至意根和法塵之間互相影響，所以說諸海是十二轉啊。文尼（Muni，聖人）度過了沃焦（Okasa，無限生死），沃焦指的是無限的生死。那些無學的文尼已經度過，還在修學的文尼正在度過，所以說文尼度過了沃焦（第八章結束）。
不信不往知，若那羅（Nara，人）斷際，害淫舍離淫，彼是無上士。
『不信不往知』指的是，世尊的弟子已經真實地見到了四諦，這叫做『不信』。為什麼呢？回答說：他們不再相信其他的，無論是佛、法、僧，還是苦、集、滅、道。『不往知』指的是泥洹（Nirvana，涅槃）。如經中所說：有的比丘不生、不往、不有、無為，於此長久存在，通過修行道路和足跡而獲得，所以說『不信不往知』啊。『若那羅斷際』指的是，他斷絕了一切三界（欲界、色界、無色界）的邊際。那羅（Nara）是人的名字。如經中所說：眾生被稱為那羅（Nara），磨㝹舍（Manuja，人）、三磨納婆（Samanabba，人）、四富樓沙（Purusa，人）、五福伽羅（Puggala，人）、六祁披（Kipi，人）、七禪豆（Jantu，人）（以上是八個人名）。所以說『若那羅斷際』啊。『害淫舍離淫』指的是，斷絕了現行的淫慾，捨棄並遠離了現世的淫慾，所以說『害淫舍離淫』啊。『彼是無上士』指的是，他是第一的士、偉大的士、奇妙的士、高尚的士、無上的士，所以說『彼是無上士』（第九章結束）。
諸三十六水，意流有倍，順流二見，由淫覺出。
『諸三十六水』指的是，水指的是三十六種愛慾的種子，所以說『諸三十六水』啊。
【English Translation】 English version: Oceans. For example, it is said: 'Ocean, ocean!' Monks! The words spoken by foolish ordinary people are not the oceans described in the sacred texts. Large bodies of water, large gatherings of water, countless sense objects entering through the eyes become waves of eye-consciousness. If one tolerates these sense objects, one cannot cross the ocean of eye-consciousness. Similarly, countless sounds, smells, tastes, tactile sensations, and mental objects entering through the ears, nose, tongue, body, and mind form their respective oceans of consciousness. If one tolerates these mental objects, one cannot cross the ocean of mind-consciousness. These are all connected to Samsara, and related to gods and Rakshasas (demons). The so-called 'twelve turnings' refer to the twelve entrances (six sense bases and six sense objects). If the eye and form interact, and so on, until the mind and mental objects interact, therefore it is said that the oceans are the twelve turnings. A Muni (sage) has crossed Okasa (unlimited births and deaths), which refers to unlimited births and deaths. Those Munis who are without learning have already crossed, while those Munis who are still learning are in the process of crossing, therefore it is said that a Muni has crossed Okasa (end of chapter eight).
Not believing, not going, knowing; if a Nara (person) cuts off the boundary; destroying lust, abandoning lust; he is the unsurpassed man.
'Not believing, not going, knowing' refers to the fact that the disciples of the World-Honored One have truly seen the Four Noble Truths, this is called 'not believing.' Why? The answer is: they no longer believe in others, whether it be the Buddha, the Dharma, the Sangha, or suffering, its origin, its cessation, and the path. 'Not going, knowing' refers to Nirvana. As it is said in the scriptures: there are monks who do not arise, do not go, do not exist, are unconditioned, and exist here for a long time, obtained through the path of practice and its traces, therefore it is said 'not believing, not going, knowing.' 'If a Nara (person) cuts off the boundary' refers to the fact that he has cut off all the boundaries of the three realms (desire realm, form realm, formless realm). Nara is a person's name. As it is said in the scriptures: sentient beings are called Nara, Manuja (man), Samanabba (man), Purusa (man), Puggala (person), Kipi (person), Jantu (person) (these are eight names of people). Therefore it is said 'if a Nara cuts off the boundary.' 'Destroying lust, abandoning lust' refers to cutting off existing lust, abandoning and forsaking worldly lust, therefore it is said 'destroying lust, abandoning lust.' 'He is the unsurpassed man' refers to the fact that he is the foremost man, the great man, the wonderful man, the noble man, the unsurpassed man, therefore it is said 'he is the unsurpassed man' (end of chapter nine).
The thirty-six waters, the flow of mind is doubled, following the flow are two views, arising from the awareness of lust.
'The thirty-six waters' refers to the fact that water refers to the thirty-six seeds of craving, therefore it is said 'the thirty-six waters.'
意流有倍者，意生意首意所縛著，倍者極增上滿，故曰意流有倍。順流二見者，二見謂之斷滅見、有常見，彼流至地獄畜生餓鬼，故曰順流二見。由淫覺出者，三覺欲覺瞋恚覺害覺，欲生欲首欲所縛著，故曰由淫覺出也(十竟)。
棄身惡行， 及口惡行， 棄意惡行， 諸穢雜想。
棄身惡行者，現滅身三惡行，故曰棄身惡行也。及口惡行者，現滅口四惡行，故曰及口惡行也。棄意惡行者，現滅意三惡行也，故曰棄意惡行也。諸穢雜想者，若知諸餘雜想亦當滅，故曰諸穢雜想(十一也)。
如鬘童子見見有足、聞聞足、知知足、識識足如非此。如非此者如非彼。如非彼者如非下非上非兩中間，此是苦邊。或鬘童子見見有足或無。誰有？答曰：若眼見色不起垢，是謂有。誰無？答曰：若眼見色起垢，是謂無。聞聞足、知知足、識識足亦如是。如彼鬘童子見見有足、聞聞足、知知足、識識足如非此，若染若穢若愚若非此。若染若穢若愚者如是非彼取縛。若如非彼取縛者。如是如非下，欲界非上、無色界非兩中間。色界此是苦邊苦，謂之五盛陰。彼是邊後邊最後邊，故曰此是苦邊(十二竟)。
磨舍(一)、兜舍(二)、僧貰磨(三)、薩披多羅毗比栗多(四)，此是苦邊。
磨舍者
【現代漢語翻譯】 現代漢語譯本 『意流有倍』，指的是被貪慾所束縛的意念，這種意念會極度增長和充滿，所以說『意流有倍』。『順流二見』，指的是斷滅見和有常見這兩種錯誤的見解，持有這些見解的人會墮入地獄、畜生、餓鬼道，所以說『順流二見』。『由淫覺出』，指的是三種感覺，即欲覺、瞋恚覺和害覺，這些感覺會引發貪慾，並使人受其束縛，所以說『由淫覺出』。（十竟）
『棄身惡行，及口惡行，棄意惡行，諸穢雜想。』
『棄身惡行』，指的是斷滅身體所造的三種惡行，所以說『棄身惡行』。『及口惡行』，指的是斷滅口所造的四種惡行，所以說『及口惡行』。『棄意惡行』，指的是斷滅意念所造的三種惡行，所以說『棄意惡行』。『諸穢雜想』，指的是如果知道其他各種雜念也應當斷滅，所以說『諸穢雜想』。（十一也）
如同鬘童子所見，見有滿足、聞有滿足、知有滿足、識有滿足，就像『如非此』一樣。『如非此』指的是『如非彼』。『如非彼』指的是既非下也非上，也非兩者中間，這就是苦的邊際。或者鬘童子所見，見有滿足或者沒有。誰有？回答是：如果眼睛看到顏色不起貪戀，這就是有。誰沒有？回答是：如果眼睛看到顏色生起貪戀，這就是沒有。聞有滿足、知有滿足、識有滿足也是如此。如同那位鬘童子所見，見有滿足、聞有滿足、知有滿足、識有滿足就像『如非此』一樣，如果被污染、被污穢、被愚癡所迷惑，就像『如非此』一樣。如果被污染、被污穢、被愚癡所迷惑，就像『如非彼』一樣被束縛。如果像『如非彼』一樣被束縛，就像既非下（欲界），也非上（無色界），也非兩者中間一樣。這就是苦的邊際，苦指的是五盛陰。那是邊、後邊、最後邊，所以說這就是苦的邊際。（十二竟）
磨舍 (Masha)（一）、兜舍 (Dousha)（二）、僧貰磨 (Sengshemo)（三）、薩披多羅毗比栗多 (Sapi Duoluobibiliduo)（四），這就是苦的邊際。
磨舍 (Masha)指的是……
【English Translation】 English version 'The stream of intention has increase' refers to intentions that are bound by desire, which intensely increase and become full. Therefore, it is said 'the stream of intention has increase.' 'Following the stream with two views' refers to the two wrong views of annihilationism and eternalism. Those who hold these views will fall into hell, the animal realm, and the realm of hungry ghosts. Therefore, it is said 'following the stream with two views.' 'Arising from sensual perception' refers to the three perceptions of sensual desire, anger, and harm. These perceptions give rise to desire and cause people to be bound by it. Therefore, it is said 'arising from sensual perception.' (End of section ten)
'Abandoning evil deeds of body, and evil deeds of speech, abandoning evil deeds of mind, all impure and mixed thoughts.'
'Abandoning evil deeds of body' refers to the present cessation of the three evil deeds of the body. Therefore, it is said 'abandoning evil deeds of body.' 'And evil deeds of speech' refers to the present cessation of the four evil deeds of speech. Therefore, it is said 'and evil deeds of speech.' 'Abandoning evil deeds of mind' refers to the present cessation of the three evil deeds of mind. Therefore, it is said 'abandoning evil deeds of mind.' 'All impure and mixed thoughts' refers to knowing that all other mixed thoughts should also be abandoned. Therefore, it is said 'all impure and mixed thoughts.' (End of section eleven)
Like the youth Malun (name of a person) sees, seeing has satisfaction, hearing has satisfaction, knowing has satisfaction, perceiving has satisfaction, like 'not this.' 'Not this' refers to 'not that.' 'Not that' refers to neither below nor above, nor in between the two. This is the limit of suffering. Or, as the youth Malun sees, seeing has satisfaction or does not. Who has it? The answer is: if the eye sees form and does not give rise to defilement, this is having it. Who does not have it? The answer is: if the eye sees form and gives rise to defilement, this is not having it. Hearing has satisfaction, knowing has satisfaction, perceiving has satisfaction are also the same. Like that youth Malun sees, seeing has satisfaction, hearing has satisfaction, knowing has satisfaction, perceiving has satisfaction, like 'not this,' if defiled, if impure, if foolish, like 'not this.' If defiled, if impure, if foolish, like 'not that' being taken and bound. If like 'not that' being taken and bound, like neither below (the desire realm), nor above (the formless realm), nor in between the two. This is the limit of suffering, suffering referring to the five aggregates of clinging. That is the edge, the later edge, the final edge, therefore it is said this is the limit of suffering. (End of section twelve)
Masha (磨舍) (one), Dousha (兜舍) (two), Sengshemo (僧貰磨) (three), Sapi Duoluobibibiliduo (薩披多羅毗比栗多) (four), this is the limit of suffering.
Masha (磨舍) refers to...
，不悕望。若欲若恚若愚，故曰磨舍也。兜舍者，喜佛道喜善說法，順聖憎別苦習盡道，色無常痛想行識無常，故曰兜舍也。僧貰磨者，欲生制息之、瞋恚愚癡生制息之，故曰僧貰磨也。薩披多羅毗比栗多者(曇蜜羅國語也)，一切欲界心脫離、一切色無色界心脫離，故曰薩披多羅毗比栗多也。此是苦邊者，苦謂之五盛陰。彼是邊後邊最後邊，故曰此是苦邊也(十三竟)。
知身如聚沫， 覺法如野馬， 斷魔華小華， 不往見死王。
知身如聚沫者，如彼沫聚無力羸虛空不堅，五盛陰如是無力羸虛空不堅，故曰知身如聚沫也。覺法如野馬，如野馬者，從日光出不久彈指頃不住、本無忽有設有便盡，五盛陰如是斯須彈指頃不住、本無忽有設有便盡，故曰覺法如野馬也。斷魔華小華者，四魔：陰魔、垢魔、死魔、自在天子，世尊為彼現見諦斷華垢盡、小華思惟斷，故曰斷魔華小華也。不往見死王者，如是見諦思惟斷結已盡無餘，自在天子不隨意自恣，故曰不往見死王也(十四竟)。
守堂若彼此， 諸覺喜足我， 知世間興衰， 善心盡解脫。
守堂若彼此者，三講堂空無愿無相，諸緣內生外緣，故曰守堂若彼此也。諸覺喜足我者，覺謂之智達，聰明智慧成，喜于佛道善說法，順聖僧
【現代漢語翻譯】 現代漢語譯本： 不希望（不悕望）。如果想要、發怒或愚癡，所以叫做磨舍（磨舍，可能是指一種狀態或修行階段，表示去除煩惱）。兜舍（兜舍，可能是指一種狀態或修行階段，表示喜好佛法）是指，喜歡佛道，喜歡善於說法，順從聖道，憎恨與聖道相違背的痛苦，勤奮修行以達到滅盡煩惱的境界，明白色是無常的，痛、想、行、識也是無常的，所以叫做兜舍。僧貰磨（僧貰磨，可能是指一種狀態或修行階段，表示制止惡念）是指，想要生起時就制止它，瞋恚和愚癡生起時就制止它，所以叫做僧貰磨。薩披多羅毗比栗多（薩披多羅毗比栗多，曇蜜羅國語，可能是指一種修行狀態，表示脫離慾望），是指，一切欲界的心都脫離，一切色界中沒有慾望的心也脫離，所以叫做薩披多羅毗比栗多。這才是苦的邊際（此是苦邊），苦指的是五盛陰（五盛陰，即色、受、想、行、識五種聚合）。那個是邊、後邊、最後邊，所以叫做這才是苦的邊際。（十三竟）
瞭解身體如泡沫，覺悟諸法如野馬，斷除魔的細小花朵，不再去見死王。
瞭解身體如泡沫（知身如聚沫）是指，如同泡沫的聚集，沒有力量，虛弱空虛不堅固，五盛陰也是這樣，沒有力量，虛弱空虛不堅固，所以叫做了解身體如泡沫。覺悟諸法如野馬（覺法如野馬），如同野馬，從日光中出現，不久，彈指之間就消失，原本沒有，忽然出現，即使存在也會很快消失，五盛陰也是這樣，瞬間，彈指之間就消失，原本沒有，忽然出現，即使存在也會很快消失，所以叫做覺悟諸法如野馬。斷除魔的細小花朵（斷魔華小華），四魔（四魔）：陰魔（陰魔，指五陰熾盛所生的魔障）、垢魔（垢魔，指煩惱污垢所生的魔障）、死魔（死魔，指死亡所帶來的魔障）、自在天子（自在天子，指欲界第六天的魔王），世尊為他們顯現真諦，斷除花垢，細小的花朵通過思惟來斷除，所以叫做斷除魔的細小花朵。不再去見死王（不往見死王），像這樣見到真諦，通過思惟斷除，結縛已經完全斷盡沒有剩餘，自在天子不能隨意控制，所以叫做不再去見死王。（十四竟）
守護堂宇如同彼此（守堂若彼此），三講堂（三講堂，可能指三種不同的修行場所或狀態）是空、無愿、無相的，諸緣從內部生起，外部的因緣也存在，所以叫做守護堂宇如同彼此。諸覺喜足我（諸覺喜足我），覺指的是智慧通達，聰明智慧成就，喜歡佛道，善於說法，順從聖僧
【English Translation】 English version: Not desiring (不悕望). If there is desire, anger, or ignorance, therefore it is called Moshe (磨舍, possibly referring to a state or stage of practice, indicating the removal of afflictions). Dushe (兜舍, possibly referring to a state or stage of practice, indicating a fondness for the Dharma) refers to liking the Buddha's path, liking to skillfully expound the Dharma, following the holy path, hating the suffering that opposes the holy path, diligently practicing to reach the state of extinguishing afflictions, understanding that form is impermanent, and that feeling, perception, volition, and consciousness are also impermanent, therefore it is called Dushe. Sengshemo (僧貰磨, possibly referring to a state or stage of practice, indicating the restraint of evil thoughts) refers to restraining desires when they arise, and restraining anger and ignorance when they arise, therefore it is called Sengshemo. Sapi Tuoluo Pibili Duo (薩披多羅毗比栗多, a term in the language of Tanmilo, possibly referring to a state of practice, indicating detachment from desires) refers to being detached from all desires of the desire realm, and also being detached from the mind without desires in the form realm, therefore it is called Sapi Tuoluo Pibili Duo. This is the edge of suffering (此是苦邊), suffering refers to the five aggregates (五盛陰, namely form, feeling, perception, volition, and consciousness). That is the edge, the later edge, the final edge, therefore it is called this is the edge of suffering. (End of thirteen)
Knowing the body is like a mass of foam, realizing the Dharma is like a mirage, cutting off the small flowers of Mara, not going to see the King of Death.
Knowing the body is like a mass of foam (知身如聚沫) means, like a gathering of foam, without strength, weak, empty, and not firm, the five aggregates are also like this, without strength, weak, empty, and not firm, therefore it is called knowing the body is like a mass of foam. Realizing the Dharma is like a mirage (覺法如野馬), like a mirage, appearing from the sunlight, disappearing quickly, in the snap of a finger, originally not existing, suddenly appearing, and even if it exists, it will quickly disappear, the five aggregates are also like this, disappearing in an instant, in the snap of a finger, originally not existing, suddenly appearing, and even if it exists, it will quickly disappear, therefore it is called realizing the Dharma is like a mirage. Cutting off the small flowers of Mara (斷魔華小華), the four Maras (四魔): the Mara of the aggregates (陰魔, referring to the demonic obstacles arising from the flourishing of the five aggregates), the Mara of defilements (垢魔, referring to the demonic obstacles arising from the defilements of afflictions), the Mara of death (死魔, referring to the demonic obstacles brought about by death), the King of the Heaven of Free Enjoyment (自在天子, referring to the demon king of the sixth heaven of the desire realm), the World-Honored One revealed the truth to them, cutting off the flowers of defilement, the small flowers are cut off through contemplation, therefore it is called cutting off the small flowers of Mara. Not going to see the King of Death (不往見死王), like this, seeing the truth, cutting off through contemplation, the bonds are completely cut off without remainder, the King of the Heaven of Free Enjoyment cannot control at will, therefore it is called not going to see the King of Death. (End of fourteen)
Guarding the hall as if it were each other (守堂若彼此), the three lecture halls (三講堂, possibly referring to three different places or states of practice) are empty, without wishes, and without characteristics, all conditions arise internally, and external conditions also exist, therefore it is called guarding the hall as if it were each other. All awakenings are joyful and sufficient for me (諸覺喜足我), awakening refers to wisdom and understanding, intelligence and wisdom are achieved, liking the Buddha's path, being skilled in expounding the Dharma, following the holy Sangha.
別苦習盡道，色無常痛想行識無常想妙，我具身口意行成就，故曰諸覺喜足我也。知世間興衰者，世間謂之五盛陰。諸比丘遊觀興衰，如此色、如此色習、如此色盡，如此痛想行識，此識習、此識盡，故曰知世間興衰也。善心盡解脫者，彼思義思法思善思妙，一切有道沒，生脫當脫已脫，故曰善心盡解脫(十五竟)。
脫若墮已墮， 貪餮復來還， 已逮安隱處， 樂往至樂所。
脫若墮已墮者，脫謂欲界也。已墮謂生色界，若墮謂辦色界中五陰也，故曰脫若墮已墮也。貪餮復來還者，有世間道垢盡聖智未生，彼自身娛樂自身恃怙，復墮地獄畜生餓鬼，故曰貪餮復來還也。已逮安隱處，已逮者謂佛佛弟子，安隱者謂之泥洹彼娛樂，故曰已逮安隱處也。樂往至樂所者，彼道樂至泥洹，故曰樂往至樂所也(十六竟)。
若無根無皮， 葉無況有枝， 彼猛縛解脫， 誰堪能誹謗？
若無根無皮者，世尊現無明根，如說：
諸此惡趣，今世後世，彼無明本，慳貪等生。
皮者四識住，彼不盡有餘不欲不忍，故曰若無根無皮也。葉無況有枝者，世尊現葉我慢，如說：云何比丘燒葉？答曰：我慢。盡無餘枝者，愛。如說：比丘我今當說愛叢水枝灑，於此眾生覆隱況陰蓋纏，故曰葉
【現代漢語翻譯】 現代漢語譯本： 通過不執著于苦行，達到對道的完全理解。認識到色（rupa，物質）、受（vedana，感受）、想（sanna，知覺）、行（sankhara，意志）、識（vijnana，意識）的無常，並對此進行深入思考，這是非常重要的。我以身、口、意三方面的行為都達到了圓滿，所以我說我對於所有的覺悟都感到滿足。瞭解世間的興衰，世間指的是五盛陰（五蘊熾盛的狀態）。諸位比丘應當觀察世間的興衰，例如，色是如何生起，如何消滅；受、想、行、識又是如何生起，如何消滅。因此，我說了解世間的興衰。 對於善心的完全解脫，是指那些對於意義、對於佛法、對於善行的深刻思考，以及對於一切有為之道的捨棄，從而獲得解脫，未來也將獲得解脫，最終完全解脫。因此，我說善心完全解脫（第十五節完）。
如果從解脫中墮落，貪慾會再次回來； 如果已經到達安穩的境地，就會快樂地前往至樂之所。
『如果從解脫中墮落』，這裡的解脫指的是欲界（kamadhatu， desire realm）。『已經墮落』指的是已經投生到（此處原文有缺失，無法翻譯）。『如果墮落』指的是在（此處原文有缺失，無法翻譯）中經歷了五陰（五蘊）的生滅。因此，我說『如果從解脫中墮落』。『貪慾會再次回來』，指的是那些沒有完全消除世間道的污垢，聖人的智慧還沒有生起的人，他們沉溺於自身的享樂，依賴自身的力量，因此會再次墮入地獄、畜生、餓鬼道。因此，我說『貪慾會再次回來』。『已經到達安穩的境地』，指的是佛陀和佛陀的弟子們。『安穩』指的是涅槃（nirvana），他們享受涅槃的快樂。因此，我說『已經到達安穩的境地』。『快樂地前往至樂之所』，指的是通過修行佛道而獲得的快樂，最終到達涅槃。因此，我說『快樂地前往至樂之所』（第十六節完）。
如果沒有根，沒有皮， 沒有葉子，更何況有樹枝， 那些從猛烈的束縛中解脫的人， 誰又能誹謗他們呢？
『如果沒有根，沒有皮』，世尊揭示了無明（avidya， ignorance）的根源，正如經文所說：
所有這些惡趣，無論是今生還是來世，其根本原因都是無明，以及由慳貪等煩惱所產生的。
『皮』指的是四識住（four supports of consciousness）。如果對於四識住沒有完全斷除，還存在貪戀、不願捨棄、不能忍受的情況，因此，我說『如果沒有根，沒有皮』。『沒有葉子，更何況有樹枝』，世尊揭示了葉子代表我慢（mana， pride），正如經文所說：『比丘如何燒葉？』回答說：『燒掉我慢』。完全斷除沒有剩餘的樹枝，指的是愛（trsna， craving）。正如經文所說：『比丘我現在要說的是愛就像叢生的水枝一樣蔓延，覆蓋和隱藏眾生，就像陰蓋一樣纏繞』。因此，說『葉
【English Translation】 English version: The path to the complete cessation of suffering is achieved by not clinging to ascetic practices. It is crucial to recognize the impermanence of rupa (form, matter), vedana (feeling, sensation), sanna (perception), sankhara (mental formations, volition), and vijnana (consciousness), and to contemplate this deeply. I have perfected my actions in body, speech, and mind, therefore I say that I am satisfied with all enlightenments. Understanding the rise and fall of the world, the world refers to the flourishing of the five skandhas (the state of the five aggregates being intense). Monks should observe the rise and fall of the world, for example, how rupa arises and ceases; how vedana, sanna, sankhara, and vijnana arise and cease. Therefore, I say that I understand the rise and fall of the world. The complete liberation of a good mind refers to those who deeply contemplate meaning, the Dharma, and good deeds, and who abandon all conditioned paths, thereby attaining liberation, will attain liberation in the future, and will ultimately be completely liberated. Therefore, I say the complete liberation of a good mind (End of section fifteen).
If one falls from liberation, greed will return; If one has already reached a place of peace, one will happily go to a place of ultimate bliss.
'If one falls from liberation,' liberation here refers to the kamadhatu (desire realm). 'Has fallen' refers to being born into (missing text in the original, untranslatable). 'If one falls' refers to experiencing the arising and ceasing of the five skandhas (five aggregates) in (missing text in the original, untranslatable). Therefore, I say 'If one falls from liberation.' 'Greed will return,' refers to those who have not completely eliminated the defilements of the worldly path, and whose wisdom of the saints has not yet arisen. They indulge in their own pleasures and rely on their own strength, and therefore will fall again into hell, the animal realm, and the realm of hungry ghosts. Therefore, I say 'Greed will return.' 'Has already reached a place of peace,' refers to the Buddha and the Buddha's disciples. 'Peace' refers to nirvana, and they enjoy the bliss of nirvana. Therefore, I say 'Has already reached a place of peace.' 'Happily go to a place of ultimate bliss,' refers to the joy obtained through practicing the Buddhist path, ultimately reaching nirvana. Therefore, I say 'Happily go to a place of ultimate bliss' (End of section sixteen).
If there is no root, no bark, No leaves, let alone branches, Those who are liberated from fierce bondage, Who can slander them?
'If there is no root, no bark,' the World Honored One revealed the root of avidya (ignorance), as the sutra says:
All these evil destinies, whether in this life or the next, their root cause is ignorance, and arising from afflictions such as stinginess and greed.
'Bark' refers to the four supports of consciousness (four supports of consciousness). If one has not completely eradicated the four supports of consciousness, and there is still attachment, unwillingness to abandon, and inability to endure, therefore, I say 'If there is no root, no bark.' 'No leaves, let alone branches,' the World Honored One revealed that leaves represent mana (pride), as the sutra says: 'How does a monk burn leaves?' The answer is: 'Burn pride.' Completely eradicating the remaining branches refers to trsna (craving). As the sutra says: 'Monks, I will now speak of craving as spreading like tangled water branches, covering and hiding beings, like a shadow covering and entangling.' Therefore, it is said 'Leaves
無況有枝也。彼猛縛解脫者，猛謂佛弟子猛勇，智慧成就猛勝除惡法三縛，欲瞋恚愚癡彼脫已脫當脫，故曰彼猛縛解脫也。誰堪能誹謗者，彼人當稱譽不可毀訾也，若毀訾者受罪多。如說若毀便譽、若譽便毀，口招禍殃不覺樂。故曰：
「若無根無皮，葉無況有枝。彼猛縛解脫，誰堪能誹謗？」
偈品第四十四竟(梵本二百一十首盧，秦三千九百五十七言)。
見犍度第八盡。
八犍度共四十四品。
阿毗曇八揵度論卷第三十
【現代漢語翻譯】 現代漢語譯本： 沒有樹根，沒有樹皮，沒有樹葉，又怎麼會有樹枝呢？那些從猛烈束縛中解脫的人（彼猛縛解脫者），這裡的『猛』指的是佛弟子們的勇猛精進，他們以智慧成就，勇猛地去除惡法的三種束縛，即貪慾（欲）、嗔恚（瞋恚）和愚癡（愚癡）。他們已經解脫、正在解脫、將要解脫，所以說他們是從猛烈束縛中解脫的人。誰又能誹謗這樣的人呢（誰堪能誹謗者）？這樣的人應當受到稱讚，不可詆譭。如果有人詆譭他們，將會遭受很多罪過。正如經文所說，如果詆譭本應讚揚的，讚揚本應詆譭的，口舌會招來災禍，自己卻不覺得快樂。所以說： 『若無根無皮，葉無況有枝。彼猛縛解脫，誰堪能誹謗？』 《偈品》第四十四結束（梵文字有二百一十首偈頌，秦譯本有三千九百五十七字）。 《見犍度》第八結束。 八個《犍度》共有四十四品。 《阿毗曇八揵度論》卷第三十
【English Translation】 English version: If there is no root, no skin, and no leaves, how can there be branches? Those who are liberated from fierce bonds (彼猛縛解脫者, 'those liberated from fierce bonds'), 'fierce' here refers to the vigorous diligence of the Buddha's disciples, who achieve wisdom and fiercely remove the three bonds of evil dharmas: desire (欲), hatred (瞋恚), and ignorance (愚癡). They have been liberated, are being liberated, and will be liberated, so it is said that they are liberated from fierce bonds. Who can slander such people (誰堪能誹謗者, 'who can slander')? Such people should be praised and not defamed. If someone defames them, they will suffer many sins. As the scripture says, if one defames what should be praised, and praises what should be defamed, the tongue will bring disaster, and one will not feel happy. Therefore, it is said: 『If there is no root, no skin, no leaves, how can there be branches? Those who are liberated from fierce bonds, who can slander?』 《Gatha Chapter》, the forty-fourth, ends (the Sanskrit version has two hundred and ten verses, and the Qin translation has three thousand nine hundred and fifty-seven words). 《Seeing Skandha》, the eighth, ends. The eight 《Skandhas》 have a total of forty-four chapters. 《Abhidhamma Eight Skandha Treatise》, Volume Thirty.